THE PHILOSOPHICAL AND Physical Opinions,  
Written by her Excellency, the Lady marchioness of NEWCASTLE.  
LONDON  
Printed for J. Martin and J. Allestrye at the Bell in St. Paul's Churchyard 1655.   


Collegium sive Aula S.S. ᵗ Trinitatis in Academiâ Cantabrigiensi, 1700    

TO THE LADY MARQVESSE OF NEWCASTLE, On her Book entitled her Philosophical, and Physical Opinions.  

WEre the old Grave Philophers alive,  
How they would envy you, and all would strive  
Who first should burn their Books; since they so long  
Thus have abused the world, and taught us wrong,  
With hard words that mean nothing; which nonsense.  
When we have Conned by heart, than we commence  
Masters and Doctors, with grave looks; and then  
Proud, because think, thus we are learned men,  
And know not that we do know nothing right,  
Like blind men now, led only by your sight.  
And for diseases, let the Doctors look  
Those worthy learned men but in your Book,  
They'll find such news in their art, and so true  
As old Hypocrates he never knew,  
Nor yet vast Galen; so you need not seek  
Farther than English, to know less in Greek;  
If you read this and study it, you may  
Out of dark ignorance see brighter Day.   
W. NEWCASTLE.   

AN EPISTLE To justify the LADY NEW CASTLE, AND Truth against falsehood, laying those false, and malicious aspersions of her, that she was not Author of her BOOKS.  
I Would willingly begin with the common, and Dunstable road of Epistles, Gentle Readers, but finding you much otherwise, I will fall to our discourse in hand. First 'tis but your envious Supposition that this Lady must have conversed with many Scholars of all kinds in learning, when 'tis well known the contrary, that she never convert with any professed Shooler in learning, for to learn, neither did she need it, since she had the conversation of her Honourable, and most learned Brother from her cradle; and since she was married, with my worthy and learned Brother; and for myself I have lived in the great world a great while, and have thought of what has been brought to me by the senses, more than was put into me by learned discourse; for I do not love to be led by the nose, by Authority and old Authors, ipse dixit will not serve my turn, were Aristotle made a more Philosophical Bible than he is, and all scholars to have a lively faith in him, doth not move me to be of their Philosophical church at all. And I assure you her conversation with her Brother, and Brother-in-law, were enough without a miracle or an impossibility to get the language of the arts, and learned professions, which are their terms, without taking any degrees in Schools. It is not so difficult a thing though they make mountains of molehills, & say they, thatthis Lady useth many terms of the Schools; but truly she did never Imp her highflying Fancies, with any old broken Feathers out of any university; and if you read well, which is to understand, and look on her Poems, you will 〈◊〉 they are all new born Fancies, never touched of heretofore. But for the rarity of the terms, or nests of Divines, Philosophers, Physicians, Geometricians, Astrono mers, and the rest of the Gown-Tribe, as one terms them, how is it possible she should know them; And first for Divinity, when she speaks of Predestination, freewill, 〈◊〉, and consubstantiation; truly these terms are not so hard to be got by heart as to be understood, since I believe it puzzles the learned to make sense of them. But I beseech you give this Lady so much capacity, as to get them by heart, since every Tub-preacher discourses of them, and every sanctified wife gossips them in wafers, and hipocris at every Christening. Next are the terms of the Philosophers, Certainly 'tis no Conjuration to conceive Atoms, invisible, and indivisible bodies, elements, earth, air, water and fire, whereof your elementary fire under the moon is much doubted of, and then you have but three elements. Motion is a difficult thing indeed, to understand the varietes of it, but certainly not of a body moved, that's no such transcendent thing. Dilation a spreading, Contraction a gathering together Rarificationthinning, and Condensation thickening; I confess in the Latin it seems very learned, but in the English very vulgar, therefore I beseech you give this Lady leave to have the wit, and the judgement to understand these Great no mysteries. And put the case now that this Lady should name materia prima,- and understand the English of it to be first matter, and ask her friend again what they mean by it, and he tells her they say they mean matter without form, and she should answer, there is no matter without some form, so materia prima are two Latin words that mean nothing. An incorporeal substance is too learned to be understood, so that is waved. Now for the terms of Physicians, when she speaks of Choler, Phlegm, Melancholy and Blood, and of Ventricles in the heart and brain, of veins, arteries and nerves, and discourses of fevers, apoplexies, convulsions, Dropsies, and divers other diseases with their particular causes, symptoms and cures; how should this Lady understand these terms say some? truly a good Farmer's wife in the country, by seeing one of her sheep opened, may well understand the terms of most of these, and a Constable's wife of a hundred in Essex that useth Physic and Surgery may well talk of the diseases, without any great learned mystery, they are so plain and so common, as none needsto construe Greek in Hypocrates or Galen for them. But would you know how we know the great Mystery of these Physical terms, I am almost ashamed to tell you; not that we have been ever sickly, but by Melancholy often supposed ourselves to have such diseases as we had not, and learned Physicians were too wise to put us out of that humour, and so these terms cost us much more than they are Worth, and I hope there is no body so malicious, as to envy our bargain, neither truly do I repent my bargain, since Physicians are the most rational men I have conversed with all, and my worthy and very good friends, and truly this Lady never conversed with any Physician of any disease, but what she thought she had herself, neither hath she conversed with many of that profession. Now for the great learning of knowing the terms of Geometricians, when this Lady touches upon Triangles, Squares, Circles, Diameters, Circumferences, Centres, lines strait and crooked etc. I will not dissect these great mysteries, because they are so very common, as the meanest understands all these terms, even to Joiner's and Carpenter's, therefore surely this Lady is capable of them.  
Then of Astronomers, say they, when she speaks of the Horizon, Meridian, Equator, Zodiack, Eclipctic, Tropics, Poles of the world etc. When these terms are understood thats their meaning, they are no such subtleties, since every boy may be taught them, with an apple for the Globe, and the parings for the spheres, it is so ridiculous then to think that this Lady cannot understand these terms, as it is rather to be laughed at, then to trouble one's self to answer. And that invincible Problem, the quadrature of the circle, as they call it, which makes me doubt that they think themselves wiser, for naming the quadrature, then squaring the circle, who lives that hath not heard of it, and who lives that can do it, and who is dead that hath done it, and put the case it were done, what then? why then 'tis squared, and that's all, and that all is nothing, much ado about nothing. But we will leave these impertinent, malicious, and most false exceptions to the Lady, and her Books, and will now begin with her book of Poems, examining first her Philosophy there. That's an old opinion of Atoms, say some, witness Democrates and many others; 'tis very true they have talked of atoms, but did they ever dispose of them as they are there, or tell you what several sorts there are of them, and what figure they bear, and being joined, what forms they produce of all kinds, in all things, if you have read any such things before, i'll be bold to burn the Book. Why then all these are new opinions, and grounded upon Reason, I say some, but they are Paradoxes, what then? I hope a Paradox may be as true as an old opinion, and an old opinion as false as a Paradox, for neither the one nor the other makes a truth, either the new or the old, for what is most reason & reasonable; for in natural Philosophy, one opinion may be as true as another, since no body knows the first cause in nature of any thing. Then this Lady's Philosophy is excellent, and will be thought so hereafter, and the truth is that it was wholly, and only wrought out of her own brain, as there are many witnesses, by the several sheets that she sent daily to be writ fair for the press. As for her Poems, where are the exceptions to these? marry they miss sometimes in the numbers and in the rhymes. It is well known by the copies, that those faults lie most upon the Corrector, and the Printer; but put the case there might be some slips in that kind, is all the book damned for it, no mercy Gentlemen? when for the numbers, every Schoolboy can make them on his fingers, and for Rhymes Fenner would have put down Ben. Johnson, and yet neither the boy or Fenner so good Poets. No, it is neither of those either makes, or condemns a Poet, it is new born and creating Fancies that Glorifies a Poet, and in her Book of Poems, I am sure there is excellent, and new Fancies, as have not been writ by any, and that it was only writ by her is the greatest truth in the world. Now for her Book called the Worlds Olio, say some, how is it possible that she showld have such experience, to write of such things so; I answer, that I living long in the great world, and having the various fortunes of what they call good and bad, 〈◊〉 the reading of men might bring me to as much experience as the reading of Books, and this I have now and then discoursed unto this Lady, who hath wisely and elegantly dressed it in her own way, and sumptuously clothed it, at the charge of her own Fancies and expressions; I say some of them she hath heard from me, but not the fortieth part of her book, all the rest are absolutely her own in all kinds, this is an ingenious truth, therefore believe it. As for the Book of her Philosophical opinions, there is not any one thing in the whole Book, that is not absolutely spun out by her own studious fancy, and if you will lay by a little passion against writers, you will like it, and the best, of any thing she has writ, therefore read it once or twice, not with malice to find a little fault, but with judgement to like what is good. Truly I cannot believe so unworthily of any Scholar, honouring them so much as we both do, that they should envy this Lady, or should have so much malice or emulation, to cast such false aspersions on her, that she did not write those Books that go forth in her name, they will hardly find out who else writ them, and I protest none ever writ them but herself; You should rather encourage her, then by false suppositions to let her see the world is so ill natured, as to believe falsehoods before truths. But here's the crime, a Lady writes them, and to entrench so much upon the male prerogative, is not to be forgiven; but I know Gownsmen will be more civil to her, because she is of the Gown too, and therefore I am confident you will defend her and truth, and thus be undeceived. I had not troubled you with this, but that a learned Doctor, our very noble friend, writ is word of the infidelity of some people in this kind; whatsoever I have write is absolutely truth, which I here as a man of Honour set my hand to.  
W. NEWCASTLE.   

TO THE READER.  
IN my Book called the Worlds Olio, there are such gross mistakes in misplacing of Chapters, and so many literal faults, as my book is much disadvantaged thereby.  
As for Chapters, there are many misplaced, for some Chapters that belong to that part of diseases, are misplaced among those of natural Philosophy, as one that belongs to sleep, and three Chapters that are of the temper of Air; likewise another Chapter of the strength of the soul and body is placed between the first and last part of the Commonwealth, which nothing belongs to it: for though there is a soul and body belonging to every Commonwealth, yet not such a soul and body as I have discoursed of there.  
For the soul of a Commonwealth is Actual Justice, and industry.  
The soul of a man is Contemplation, Reason, and imagination.  
And the body of a Commonwealth, is the Citizens therein, and Magistrates thereof.  
And the body of a man is the senses therein, and the members thereof.  
Likewise the strength of a Commonwealth is the Laws.  
And the strength of a man's body is the nerves.  
Likewise a short copy of verses which is at the latter end of the book, is what I intended for this book, as being my beloved of all my works, preferring it as my masterpiece, although I do believe it will not please my Readers, because as I have said in some of my Epistles, few take delight in the study of Natural Philosophy, yet those that delight not, or slight the study, or dispraise the work, make it not the less rational, for reason will be reason in the despite of the most malicious detractors or sophsterian censurers, but for the faults and mistakes in my other works, and perchance the like mischance may come to these, and although I know a passion cannot recall an injury past: yet I cannot but grieve at the misfortune, as for a friend that should be hurt or lamed by some unhappy accident, but if there be any other faults of indiscretions in it, I the Author am to be pardoned by reason somewhat of it was writ in the dawning of my knowledge, and experience, and not having a clear light I might chance to stamble in dark ignorance on molehills of errors; not that I accuse my book of faults; but arm myself with truth against crabbed censurers. Likewise I do not lay all the faults in my book to the Printers or Correctors charge, for that would be so great an injustce, as I could never forgive myself for the crime, for the Chapters that are misplaced are through my fault, by reason I sent some part of it after the book was in the press, and it seems that the Printer or corrector not understanding where to place them, put them in a wrong place.  
But the literate faults I lay to their charge, whereof I cannot choose but complain, for in some places it is so falsely printed, as one word altars the sense of many lines; whereby my book is much prejudiced, and not only by putting in false words, as a costements, for accoutrements, ungrateful for ungraceful, muster for muffler, and the like; but the significancy of words, to express a singular for a plural; yet I must confess that this book is much truer Printed than my book of Poems, for where this book hath one fault, that hath ten; for which I can forgive the Printer, and Corrector ten times easier than I did for the other, but setting aside the faults of my book, and complaining thereof, I must take the liberty in my own behalf to complain of this ill natured, and unbelieving age, in not allowing me to be the right Author thereof; and though it were an endless work to answer every idle and impertinent question, or malicious objection; for I am assured that rational, wise, learned, and just persons will never make a doubt, knowing that nature hath power to temper a brain as she pleaseth both to receive, retain, discuss, and create, yet for truth's sake I am willing to satisfy my worthy readers (if I can) although I had thought I had answered it in my former writings.  
But to answer those objections that are made against me, as first, how should I come by so much experience, as I have expressed in my several books to have? I answer, I have had by relation, the long and much experience of my Lord, who hath lived to see and be in many changes of fortunes, and to converse with many men of sundry nations, ages, qualities, tempers, capacities, abilities, wits, humours, fashions and customs.  
And as many others, especially wives go from church to church, from ball to ball, from collation to collation, gossipping from house to house, so when my Lord admits me to his company, I listen with attention to his edifying discourse, and I govern myself by his Doctrine; I dance a measure with the muses, feast with the Sciences, or sit and discourse with the arts.  
The second is, that since I am no Scholar, I cannot know the names and terms of art, and the divers and several opinions of several Authors, I answer, that I must have been a natural fool if I had not known and learned them, for they are customarily taught all children from their nurse's breast being ordinarily discoursed of in every family that is of quality, and the family from whence I sprung are neither natural idiots, nor ignorant fools, but the contrary, for they were rational, learned, understanding and witty.  
And when I said I never conversed an hour with professed Philosophers, for indeed in this age, I have not heard of many which do profess it, or an intimate acquaintance or familiar conversation with professed scholars, nor so much discourse as to learn from them, for three or four visits do not make an intimacy, nor familiarity, nor can much be learnt therefrom, for visiting and entertaining discourse, for the most part are either cautionary, frivolous, vain, idle, or at least but common and ordinary matter, and most commonly all visiting discourses, are after one and the same manner, although the company be several; but I did not think my readers would have been so rigid as to think I excluded my husband, brothers, and the rest of my family, neither are they professed Philosophers nor Scholars, although they are learned therein, or to believe I was so ridiculously foolish, or so foolishly vain, or so basely false as that I strive to make the world to believe, I had all my experience and knowledge before I was born, and that my native Language came by instinct, and that I was never taught my A, B, C; or the marks and names of several things; but I hope my book hath more spiteful enemies than faults; for I have said in an Epistle before the second part of my Olio, that if I had never seen nor heard so much as I have done, should never have been able to have writ a book.  
Thirdly, that I had taken feathers out of the Universities to enlarge the wings, of my fancy; I answer, no more than David took the wool from his sheep's backs to clothe his Poetical Fancies of devotion, or as I may say his devout Poetry which is dressed with simulising.  
But it hath been known in several ages, that even poor Peasents that hear nothing but the blating of sheep: the lowing of herds, the crowing of cocks, and the like, and their ordinary discourses of nothing but of their market, or the like, have been high flying Poets, politic states men, wise Governors, prudent Soldiers, subtle Philosophers, excellent Physicians, and what not, even to be eloquent Orators, and Divine preachers, as the holy writ will make manifest to us, and I believe many more are mentioned in other Histories of less authority; thus we may observe that nature is Prevalent in all qualities and conditions; And since nature is so generous to distribute to those that fortune hath cast out, and education hath neglected, why should my readers mistrust nature should be sparing to me, who have been honourably born, carefully bred, and nobly married to a wise man, from whom, as I have said in some of my Epistles, in my book called the Worlds Olio, and do here say again, and again, if it will satisfy the Readers that I am my Lord's Scholar, and as I have learned, so I do daily learn knowledge and understanding, wit, and the purity of my language; and let me intre at my Readers to be so just to me, as not to condemn me for an idiot by their objections and doubts, as not believing I am capable of learning, but let me tell my Readers that what I have learned since I was married, it is from my Lord, and what I had learned before it was from wy own family, as from my own brothers, for my father died when I was young, and not from strangers; for though I have seen much company, yet I have conversed with few, and I take conversation to be in talking, which I have not practised very much, unless it be to particular friends, for naturally I am so wedded to contemplations, that many times when I have been in company, I had not known one word they have said, by reason my busy thoughts have stopped the sense of my hearing; and though I prefer the delight of contemplation, before the pleasure of the senses, yet when the nearest and dearest of my friends speak, as my husband, brothers, sisters, or their children, my affection is such that I give such an atention to them, as if I had no other thoughts but of what they say, or any other sense but hearing; but as I have said of the names and terms of art, and the several opinions of the Ancients, and the distinguishment of the sciences, and the like, I learned them from my nearest and dearest friends as from my own brothers, my Lord's brother, and my Lord (but having the words and terms of art makes me not a Philosopher) nor a Poet; and if every one in justice ought to have a due, than nature must have a share, and truly I will never be so ingrateful as not to acknowledge her favours, or to belie her in saying she hath not been bountiful to me, for she hath given me such materials, as I hope to build me a monumental fame therewith; but to satisfy my Readers, I will tell them as well as I can how I came to know, and understand passages, all though I never practised, or were a spectator therein, or thereof; as put the case my husband, or brothers should tell me of an Army of horse and foot, and that two Armies encountered, and fought a battle, and express the forms and figures, ranks and fiels, the flank, the wings the vans, the rears, and the like, by which relation to my conceit I see it in my brain as perfectly, as if the battle was pitched, and fought there, and my fancy will build discourse therefrom. Likewise if they should tell me all the parts of an Animal body, and how they are form and composed, I conceive it as perfectly to my understanding as if I had seen it dissected although I never did and therefore may be deceived in my understanding, for truly I have gathered more by piece-meals, then from a full relation, or a methodical education for knowledge; but my fancy will build thereupon, and make discourse therefrom, and so of every thing they discourse of, (I say they) that is my husband and brothers; For the singularity of my affections are such, that though I have an ill memory, and could not if it were for my life relate word for word of any discourse, if it be any thing long that I shall hear from strangers, for I am the worst repeater of a story from strangers, or out of a book in the World, when from my near friends (especially my Lord) whose discourses are lively descriptions, I cannot forget any thing they say, such deep impressions their words print in my brain, when I cannot remember one discourse perfectly from others, were they holy sermons to save my soul. but as I have said from a bare relation, I can conceive to my thinking every particular part, and passage, as if I were a witness thereof, or an actor therein; but many things, although I should never have heard of any such thing, yet my natural reason will guide and discover to me, the right and the truth.  
For put the case I see a watch, or any other invention, and none should tell me how it was made, yet my natural reason would conceive how it was made, so in natural things my natural reason will conceive them without being any ways instructed; and so working a brain I have that many times on small objects or subjects will raise up many several fancies, and opinions therein, from which my discourse betwixt reason and those opinions will be produced; but the truth is, I have more materials to build with, then ground to build on, whereby they become useless, but I believe time will moulder them to dust, or accidents, as sickness may destroy them, as dropsies may drown them, fevers may burn them, consumptions may waste them, or griefs may wither them, or other employments like usurpers may throw it out of my head, but as yet my head is fully populated with divers opinions, and so many fancies are therein, as sometimes they lie like a swarm of bees in a round heap, and sometimes they fly abroad to gather honey from the sweet flowery rhetoric of my Lord's discourse, and wax from his wise judgement which they work into a comb making chapters therein. But those that make these and the like idle objections against me either have not read all my Epistles, and the rest of my books or understands them not, but that is not my fault, but their unjust natures, to censure and condemn before they examine or understand; Nay they do in somethings faulsely, ac cuse, and maliciously break out of some of my Epistles some parts to throw against me, which is most base and cruel to dismember my book tormenting it with spiteful objections, misforming the truth with falsehood: but those that have noble and generous souls will believe me, and those that have base and mechanic souls, I care not what they say, and truly I would not have troubled myself in striving to satisfy this present age which is very censorious; but fear the future age wherein I hope to live, may be deceived, and I by false constructions wronged; for I have observed that the ignorant, and malicious, do strive to disturb, and obstruct all probable opinions, witty ingenuities, honest industry, virtuous endeavours, harmless fancies, innocent pleasures, and honourable fames although they become infamous thereby.  
Readers I had forgotten to mention the objection, that there is no distinction between a scholar, and a Philosopher, if they mean as being vulgarly called both scholars  
I answer a scholar is to be learnt in other men's opinions, inventions and actions, and a philosopher is to teach other men his opinions of nature, and to demostrate the works of nature, so that a scholar is to learn a Philosopher to teach, and if they say there is no distinction between a professed scholar, and a professed philosopher, I am not of their opinion; for a professed scholar in theology, is not a professed Philosopher; for Divines leave nature on the left hand, and walk on the right to things supernatural and if they mean professed scholars, as being bred at universities (I answer) that I take not all those that are bred at an University, and those that are learned to be professed scholars, or those that are great Philosophers to be professed, unless they make it their profession, as a professed Divine that hath taken Orders, or a professed Physician that hath commenced Doctor, or professed Pleaders, or Lawyers that are made Barresters, or Philosophers, that teach Scholars; but certainly there are many that are very learned that are not professed, as being of that profession by which they live.  
Likewise an objection for my saying I have not read many Books; but I answer, for not reading of many Authors, had I understood several Languages, as I do not,, I have not had so much time; had I endeavoured to have been learned threin, for learning requires close studies, long time, and labour.  
Besides, our sex takes so much delight in dressing and adorning themselves, as we for the most part make our gowns our books, our laces our lines, our embroideries our letters, and our dress are the time of our study; and instead of turning over solid leaves, we turn our hair into curls, and our sex is as ambitious to show themselves to the eyes of the world, when finely dressed, as Scholars do to express their learning to the ears of the world, when fully fraught with Authors.  
But as I have said my head was so full of my own naturai fancies, as it had not room for strangers to board therein, and certainly natural reason is a better tutor than education; for though education doth help natural reason to a more sudden maturity, yet natural reason was the first educator; for natural reason did first compose Commonwealths, invented arts, and sciences, and if natural reason have composed, invented and discovered, I know no reason, but natural reason may find out what natural reason hath composed, invented, and discovered, without the help of education; but some may say that education is like money n put to use, which begets increase; I say it is true, but natural reason is the principal, which without increase could not be, but in truth natural reason, is both the principal and the increase, for natural reason produceth beneficial effects, and finds out the right and the truth, the wrong and the falsehood of things, or causes; but to conclude, what education hath not instructed me, natural Reason hath infor med me of many things.   

TO THE TWO UNIVERSITIES.  
Most Famously learned,  
I Here present the sum of my works, not that I think wise Schoolmen, and industrious, laborious students should value my book for any worth, but to receive it without a scorn, for the good encouragement of our sex, lest in time we should grow irrational as idiots, by the 〈◊〉 of our spirits, through the careless neglects, and despisements of the masculine sex to the effeminate, thinking it impossible we should have either learning or understanding, wit or judgement, as if we had not rational souls as well as men, and we out of a custom of dejectedness think so too, which makes us quit all all industry towards profitable knowledge being employed only in looe, and petty employments, which takes away not only our abilities towards arts, but higher capacities in speculations, so as we are become like worms that only live in the dull earth of ignorance, winding ourselves sometimes out, by the help of some refreshing rain of good educations which seldom is given us; for we are kept like birds in cages to hop up and down in our houses, not suffered to fly abroad to see the several changes of fortune, and the various humours, ordained and created by nature; thus wanting the experiences of nature, we must needs want the understanding and knowledge and so consequently prudence, a and invention of men: thus by an opinion, which I hope is but an erroneous one in men, we are shut out of all power, and Authority by reason we are never employed either in civil nor marshal affairs, our counsels are despised, and laughed at, the best of our actions are trodden down with scorn, by the overweening conceit men have of themselves and through a dispisement of us.  
But I considering with myself, that if a right judgement, and a true understanding, & a respectful civility live any where, it must be in learned Universities, where nature is best known, where truth is oftenest found, where civility is most practised, and if I find not a resentment here, I am very confident I shall find it no where, neither shall I think I deserve it, if you approve not of me, but if I desserve not Praise, I am sure to receive so much Courtship from this sage society, as to bury me in silence; thus I may have a quiet grave, since not worthy a famous memory; but to lie entombed under the dust of an University will be honour enough for me, and more than if I were worshipped by the vulgar as a Deity. Wherefore if your wisdoms cannot give me the Bays, let your charity strew me with Cypress; and who knows but after my honourable burial, I may have a glorious resurrection in following ages, since time brings strange and unusual things to pass, I mean unusual to men, though not in nature: and I hope this action of mine, is not unnatural, though unusual for a woman to present a Book to the University, nor impudence, for the action is honest, although it seem vainglorious, but if it be, I am to be pardoned, since there is little difference between man and beast, but what ambition and glory makes.   

AN epilog TO MY PHILOSOPHICAL OPINIONS.  
SOme say that my Book of Philosophy, it seems as if I had conversed with Des-Cartes or Master Hobbes, or both, or have frequented their studies, by reading their works, but I cannot say but I have seen them both, but upon my conscience I never spoke to monsieur De Cartes in my lise, nor ever understood what he said, for he spoke no English, and I understand no other language, and those times I saw him, which was twice at dinner with my Lord at Paris, he did appear to me a man of the fewest words I ever heard. And for Master Hobbes, it is true I have had the like good fortune to see him, and that very often with my Lord at dinner, for I conversing seldom with any strangers, had no other time to see those two famous Philosophers; yet I never heard Master Hobbes to my best remembrance treat, or discourse of Philosophy, nor I never spoke to Master Hobbes twenty words in my life, I cannot say I did not ask him a question, for when I was in London I meet him, and told him as truly I was very glad to see him, and asked him if he would please to do me that honour to stay at dinner, but he with great civility refused me, as having some business, which I suppose required his absence.  
And for their works, my own foolish fancies do so employ my time, as they will not give me leave to read their books, for upon my conscience I never read more of Mounsieur Des-Cartes then half his book of passion, and for Master Hobbes, I never read more than a little book called De Cive, and that but once, nor never had any body to read to me, as for their opinions, I cannot say I have not heard of many of them. As the like of others, but upon my conscience not throughly discoursed of, for I have heard the opinions of most Philosophers in general, yet no otherw aies then if I should see a man, but neither know his estate, quality, capacity, or natural disposition, thus upon my conscience is a truth, not only in these two Philosophers, but all Philosophers, and not only Philosophers, but all their learned men, so that I am no otherways learned in writers works, or other opinions than those that only learned the terms of arts, and sciences, but know no more. The like they may say of Physicians, as of Philosophers, when they read my opinions of diseases; it is true I have conversed with Physicians more than any other learned profession, yet not so much as to increase my understanding, although more than was advantageous for my health, indeed I have been the worst Physician to myself; besides wise learned men think it a discredit to discourse learnedly to ignorant women, and many learned men speak most commonly to women, as women do to children nonsense, as thinking they understand not any thing, or else like those that are of another Language speak such gibberish, to those they would have understood that they understand not themselves yet think those they speak to do conceive them, as if ignorance was bound to understand nonsense, that is not to be understood; but I desire my Readers, or censurers; for some will censure that have not read, or at least not understood me, that I did never take nor steal any opinion, or argument from any other as my own, nor never will, and if I hit or light upon the same, it is mere chance. 'tis true, I have mentioned many opinions, but not as my own opinions or arguments, but rather, 〈◊〉 civilly I have been opposite to those opinions I have heard of, and I make no question but if my Readers will take the pains to compare my writings to others, and throughly examine them, they will I make no question, find great difference; for though other Philosophy have treated of matter, form, and motion, being the fundamental ground, of all all natural Philosophical discourse, yet I believe not my way, nor I never read any book of diseases, or medicines but Gerrard's Herbal, which no question is a very rare book, and cetainly discribes the tempers of herbs, fruits, and drugs very learnedly, but I do verily 〈◊〉 the learning lies more in the tempers then in the applications; for I believe where one is rightly applied, forty are falsely applied, and how shall it be otherways, unless he had studied the motions and tempers of diseases; for one and the same diseases may be of several tempers, and motions, wherefore one and the same simple will not cure one and the same kind, or rather sort of disease; Wherefore I beseech my readers to be so charitable, and just, as not to bury my works in the monuments of other writers, but if they will bury them, let it be in their own dust, or oblivion, for I had rather be forgotten, then scrape acquaintance, or insinuate myself into others company, or brag of received favours, or take undeserved gifts, or belie noble Benefactors, or to steal, although I were sure the theft would never be discovered, and would make me live eternally.  
But I have no acquaintance with old Authors, nor no familiarity with the moderns, I have received no instructions by learning, and I never owned that which was not justly my own, nor never stole that which was justly another's, neither have I retained, but plain truth to defend, and conscience towitnesse for me.  
Besides, I have heard that learning spoils the natural wit, and the fancies, of others, drive the fancies out of our own brains, as enemies to the nature, or at least troublesome guests that fill up all the rooms of the house.  
This opinion, or rather a known truth, was a sufficient cause for me, neither to read many Books, or hear arguments, or to dispute opinions, had I ever been edicted to one, or accustomed to the other, by reason I found a natural inclination, or motion in my own brain to fancies, and truly I am as all the world is, partial, although perchance, or at least I hope not so much as many are, yet enough to desire that my own fancies, and opinions might live in the world, rather than the fancies and opinions of other men's in my brain.   

AN EPISTLE TO MY HONOURABLE READERS.  
MOst Noble Reader, let not partiality, or obstinacy weigh judgements scales, but truth; wherefore if you weigh my Philosophical, and Physical opinions with the ancient Philosophers, lay by the weakness, and incapacity of our sex; my unexperienced age, my unpractised time, my ignorant studies, my faint knowledge, and dim understanding to help to pair my discourse, with theirs, in which scale there are learned studies, long experience, practised time, high arguments, and School-disputations; Besides, they draw and make the large river of their discourse from many several springs; mine only flows in little Rivulets, from the natural spring in my own brain.   

AN EPISTLE TO THE Reader, for my Book of Philosophy.  
PErchance many that read this book, will hardly understand it, not but it may be as rational, and as probable, as any that have writ before, but unless they be contemplary persons, which are not many in our nation, especially in the Protestant opinion, which live not Monastical lives, are not so curious, nor so inquisitive, after nature, as to study that Science; Besides, they think it unprofitable, bringing no advantage; but they are much mistaken, for that it is a great insight to the knowledge of all Vegetables, Minerals, and Animals, their constitutions, their sympathies, and antipathies, their extractions, and applications which they apply, for health, and prolonging of life; Besides, the study in this Science, brings them acquainted with the course of the stars and planets, and the several tempers of the Climates, and the nature of the several soils, which is profitable in husbandry; than it is advantageous for the art of Navigation, and Plantations, and many other things; but above all, this study is a great delight, and pleases the curiosity of men's minds, it carries their thoughts above vulgar and common Objects, it elevates their spirits to an aspiring pitch; It gives room for the untired appetites of man, to walk or run in, for so spacious it is, that it is beyond the compass of time; besides, it gives pleasure in varieties, for infinite ways are sirawed with infinite varieties, neither doth it bind up man to those strict rules as other Sciances do, it gives them an honest liberty, and proves temperance is the greatest pleasure in nature. 'tis true, moral Philosophy is an excellent study, but the doctrine is too strict for the practice, for it teaches more than can be followed, and Theologie is a glorious study, but the way is difficult and dangerous, for though there are many paths, yet there is but one that leads to heaven, and those that step awry fall into the Gulf of damnation, and the deep study in this many times blinds the eyes, both of faith and reason, and instead of uniting mankind with love, to live in peace, it makes discords with controversies, raises up faction to uphold each-side, whose endless quarrels are followed with such hatred, and fought with such malice and envy, and the zeal spits so much blood, as if not only several parties would be razed out, but the bulk of mankind; And to study Law, is to study dissension, to study Logic is to study deceit, to make falsehood appear like truth; to study Rhetoric is to study words more than sense, and many the like studies are more painful than useful, more time lost then profit got, more tedious than pleasant, more sophistry than truth. Indeed the Mathematics brings both profit and pleasure to the life of man, it gives just measure and equal weight, it makes all odd reckonings even, it sets all musical notes, it brings concord out of discord, it gives diminution and extension; But as I said before, few or none but Monastical men, which live contemplary lives, despising the vanities of the world, next to the service of God, seek to be acquainted with nature, and to observe the course of her works, yet in an humble and respectful manner, as to admire her curiosity, and to glorify and adore the God of nature, for the wonders they find by her works, and workings: for this reason, if I had been so learned, I would have put my book into Latin, which is a general language through all Europe, and not have writ it in my native Language, which goeth no further than the kingdom of England, wherein I fear my book will find but little applause; because few therein study natural Philosophy, and what they understand not, they cannot judge of, yet I believe all that read will take upon them to give a censure, and what their weak brains is not capable to reach at, their active tongues are capable to pull down, so that I fear me my book will be lost in oblivion, or condemned by ignorance, unless some generous disposition which hath a genius in natural Philosophy, and learned and eloquent in the Latin tongue will translate my work; yet I had rather my book should die in Oblivion, then to be divulged to disadvantage, and instead of clothing it in a new garment, they will dismember the body of sense, as to put out the natural eyes, and put in glass eyes in the place, or to cut off the legs, and then set the body upon wooden stumps, but unless the Translator hath a genius suitable to the Author of the Original, the Original will be disfigured with mistakes; yet it is easier to translate prose then verse, for rhymes, number, and sense, are hard to match in several Languages, it is double labour, and requires double capacity; for although Ovid and Dubartus were so happy as to meet a Sylvester and a Sands, yet very few or no other had the like good fortune in our Language: for this reason I would have turned my Atoms out of verse into prose, and joined it to this book, but I finding my brain would be like a river that is turned from its natural course, which will neither run so smooth, swift, easy, nor free, when it is forced from its natural motion and course, both which made me desist etc.   

AN EPISTLE TO MY READERS.  
I Must advertise my Readers that though I have writ difserent ways of one and the same subject, yet not to obstruct, cross, or contradict; but I have used the freedom, or taken the liberty to draw several works upon one ground, or like as to build several rooms upon one foundation, likewise my desire was, to express the several works that several motions make in printed figures, that the sense of my opinions might be explained to the eye, as well as to the ear, or conceivements of my Readers; but by reason the Painters and Cutters in this Country cannot speak, nor understand English, nor I any other Language; which reason persuaded me to let my Book be Printed without them, for though I might have had such an Interpreter that could express gross material subjects, yet none that were so learned in both Languages, as to express, and instruct them to express by their art the figures of the fine, curious, subtle, and obscure motions in nature, and to have them all done would have rather puzzled my Readers, and confounded the sense of my opinions, than any ways have advantaged the one, or informed the other.  
Wherefore I must entreat my Readers to take a little more pains, and care in the reading, and considering part.   

AN EPISTLE TO MY READERS.  
I Desire my Readers to give me the same privilege to discourse in natural Philosophy, as Scholars have in schools, which I have heard speak freely, and boldly, without being condemned for Atheism; for they speak as natural Philosophers, not as Divines: and since it is natural Philosophy, and not Theology, I treat on, pray account me not an Atheist, but believe as I do in God Almighty.   

A CONDEMNING TREATISE OF ATOMS.  
I Cannot think that the substance of infinite matter is only a body of dust, such as small atoms, and that there is no solidity, but what they make, nor no degrees, but what they compose, nor no change and variety, but as they move, as only by fleeing about as dust and ashes, that are blown about with wind, which me thinks should make such uncertainties, such disproportioned figures, and confused creations, as there would be an infinite and eternal disorder. But surely such wand'ring and confused figures could never produce such infinite effects; such rare compositions, such various figures, such several kinds, such constant continuance of each kind, such exact rules, such undissolvable Laws, such fixed decrees, such order, such method, such life, such sense, such faculties, such reason, such knowledge, such power, which makes me condemn the general opinions of atoms, though not my particular opinions of the figures, that the long atoms make air, the round water, the flat square earth; also that all the other figures are partly severed from those; also the measure, and the weight of atoms, of slime, flame, of burning, of quenching of fire, and of the several motions, compositions, and composers in their creating and dissolving of figures; also their wars and peace, their sympathies and antipathies, and many the like; but this opinion of mine is, if the infinite, and eternal matter are atoms, but I have considered that if the only matter were atoms, and that every atom is of the same degree, and the same quantity, as well as of the same matter; then every atom must be of a living substance, that is innate matter, for else they could not move, but would be an infinite dull and immoving body, for figures cannot make motion, unless motion be in the matter, and it cannot be a motion that sets them at work without substance, for motion cannot be without substance or produced therefrom, and if motion proceeds from substance, that substance is moving innately, but if motion is nothing, than every several nothings, which are called several motions, are gods to infinite matter, and our stronger nothing, which is every stronger motion, is god to every weaker nothing, which is every weaker motion; for if motion depend upon nothing, every particular motion is absolute; but the old opinions of atoms seems not so clear to my reason, as my own, and absolutely new opinions, which I hear call my Philosophical opinions, which opinions seem to me to be most probable, and these opinions are like Chemistry, that from a gross substance, extract the substance and essence, and spirits of life, or knowledge which I call the innated matter.   

THE OPINION, or RELIGION OF THE OLD PHILOSOPHERS.  
NAtural Philosophers in their opinions make three gods, the causer, the worker, and the matter, as God, nature, and the Chaos, all three being eternal, as the causer God was, is, and shall be, the worker, nature was, is, and shall be, the matter, chaos was, is, and shall be, was ever, is present, and shall be eternally, and whatsoever was in its self from all eternity, and shall be to all eternity, is a God, but if they make them all but one thing, than they may say there is but one God; but if they make them three distinct things, than they make three Gods, for though they make them all one in unity, yet not in property, but God is like a Centre, from whom all infinites flow, as from him, and through him, and to him, his infinite knowledge knows all past, present, and what is to come, and is a fixed instant.   

THE TEXT TO MY Natural Sermon.  
I As the preacher of nature, do take my text out of natural observance, and contemplation, I begin from the first chapter, which is the only, and infinite matter, and conclude in the last which is eternity.  
But I desire my noble Readers to hear me with so much patience, or be so just to me as to observe, that though my text is common, for who hath not heard of the first matter? and my application old, for what is older than eternity?  
Yet that my arguments, and proofs are new; for what ancient Philosophers have preached after my way? wherefore most industrious and ingenious students, cast me not out of your Schools, nor condemn my opinions, out of a dispisement of my sex; for though nature hath made the active strength of the effeminate sex weaker than the masculine, yet perchance she may elevate some fancies, and create some opinions, as sublime, and probable in effeminate brains as in masculine.  
Wherefore it were unjust to condemn the probable particulars for the errors of the generality; and if you speak or think me too vainglorious in pleading in my own cause, it may be thought you are irregular, and if I should not plead for myself in a just cause, it may be thought I were not a right begotten daughter of nature, but a monster produced by her escapes, or defects; for every true child of nature will require its just inheritance.  
The first cause is matter.  
The second is Motion.  
The third is figure  
which produceth all natural effects.  
Nature is matter, form, and motion, all these being as it were but one thing; matter is the body of nature, form is the shape of nature and motion.  
The spirits of nature, which is the life of nature, and the several motions are the several actions of nature.  
The several figures are the several postures of nature, and the several parts, the several members of nature.   


OF MATTER AND MOTION.  

CHAP. I.  
THERE is no first matter, nor first Motion; for matter and motion are infinite, and being infinite, must consequently be Eternal; and though but one matter, yet there is no such thing, as the whole matter, that is, as one should say, All. And though there is but one kind of matter, yet there are infinite degrees of matter, as thinner and thicker, softer and harder, weightier, and lighter; and as there is but one matter, so there is but one motion, yet there are infinite degrees of motion, as swifter and slower; and infinite changes of motion; And although there is but one matter, yet there are infinite of parts in that matter, and so infinits of Figures: if infinite figures, infinite sizes; if infinite sizes, infinite degrees of bigness, and infinite degrees of smallness, infinite thickness, infinite thinnesle, infinite lightness, infinite weightiness; if infinite degrees of motion, infinite degrees of strengths; if infinite degrees of strengths, infinite degrees of power, and infinite degrees of knowledge, and infinite degrees of sense.   

Chap. 2. Of the Form and the Mind. 
I mean of Form, dull Matter.   
AS I said, there is but one Matter, thinner and thicker which is the Form, and the Mind, that is, Matter moving, or Matter moved; likewise there is but one motion, though flower or swifter moving several ways; but the slower or weaker motions are no less motion, than the stronger or swifter. So Matter that is is thinnest or thickest, softest or hardest, yet is but one matter; for if it were divided by degrees, until it came to an Atom, that Atom would still be the same matter, as well as the greatest bulk. But we cannot say smallest, or biggest,, thinnest, softest or hardest it Infinite.   

Chap. 3. Eternal matter.  
THat matter which was solid, and weighty from all Eternity, may be so eternally; and what was spongy, and light from all Eternity, may be so eternally; and what had innate motion from Eternity, may be so eternally; and what was dull without innate motion from Eternity, may be so eternally: for if the degrees could change, than there might be all thin, and no thick, or all thick, and no 〈◊〉 all hard, no soft, and fluid, or all fluid, and no solidity. For 〈◊〉 contracting and dilating may bring and join parts together, or separate parts asunder, yet those parts shall not be any other ways, then by Nature they were.   

Chap. 4. Of Infinite matter.  
INfinite matter cannot have exact Form, or Figure, because it hath no Limits: but being divided by motion into several parts, those Parts may have perfect Figures, so long as those Figures last; yet these parts cannot be taken from the Infinite Body. And though parts may be divided in the Body Infinite, and joined several ways, yet Infinite can neither be added, nor diminished; yet division is as infinite as the matter divided.   

Chap. 5. No proportion in Nature.  
IN Nature there is no such thing, as Number or Quantity; for Number, and Quantity have only reference to division: neither is there any such thing as time in Eternity; for Time hath no reference but to the Present, if there be any such thing as Present.   

Chap. 6. Of one Kind of Matter.  
ALthough there may be infinite degrees of matter, yet the Nature, and kind of matter is finite: for Infinite of several kinds of matter would make a Confusion.   

Chap. 7. Of Infinite knowledge.  
THere can be no absolute Knowledge, if infinite degrees of Knowledge; nor no absolute power, if there be infinite degrees of strength: nor present, if infinite degrees of motion.   

Chap. 8. No Judge in Nature.  
NO Entreaty, nor Petition can persuade Nature, nor any Bribes can corrupt, or alter the course of nature. Justly there can be no complaints made against Nature, nor to Nature. Nature can give no redress. There are no Appeals can be made, nor Causes determined, because Nature is infinite, and eternal: for Infinite cannot be confined, or prescribed, settled, ruled, or disposed, because the Effects are sa infinite as the Causes: and what is infinite, hath no absolute power: for what is absolute, is finite.  

Finite cannot tell how Infinite doth flow,  
Nor how infinite matter moveth to and fro.  
For infinite of Knowledge cannot guests  
Of infinite of matter, more, or less:  
Nor infinite of Causes cannot find  
The infinite Effects of every Kind.    

Chap. 9 Of Perfection.  

IN infinite can no perfection be,  
For why? Perfection is in Unity.  
In infinite no union can combine,  
For that has neither Number, point nor Line; 
Some think there was a 〈◊〉 〈◊〉 confused Heap.   
Though infinite can have no Figure,  
Yet not lie all confused in heaps together    

Chap. 10. Of Inequalities.  

IF infinites have infinite degrees,  
And none alike to make Equalities.  
As if a Hair be cut with curious Arts,  
Innumerable but unequal parts,  
And that not any part alike shall be,  
How shall we join, to make them well agree?  
If every one is like itself alone,  
Three cannot be, unless three equal One.   
If one, and one make two; and two, and two make four yet there must be two equal ones to make two, and two equal two's to to make four. And as two and one make three, yet there must be two equal ones joined to a single one, to make three, or three equal single ones to join in three.  
The like is in weight, and Measure, Motion and Strength.   

Chap. 11. Of Unities.  

IN infinite if infinite degrees,  
Then those Degrees may meet in Unities.  
And if one man should have the 〈◊〉 of four,  
Then four to equal him will be no more.  
As if one Line should be in four parts cut,  
Shall equal the same Line together put;  
So two and one, though odd is theer;  
Yet three and three shall equal be.  
Like those that equal spaces backwards go,  
To those that's forward, equals them we know.  
Like Buckets in a Well if empty be,  
As one descends, the other ascends, we see;  
So Motions, though their cross, may well agree,  
As oft in Music make a Harmony.    

Chap. 12. There is no Vacuity.  

IN Nature if Degrees may equal be,  
All may be full, and no Vacuity.  
As Boxes small, and smaller may contain,  
So bigger, and bigger must there be again.  
Infinite may run contracting, and dilating,  
Still, still, by degrees without a separating.    

Chap. 13. Of Thin, and Thick Matter.  

THus may thin Matter into Solid run,  
And by its motion;, make thick Matter turn  
In several ways, and fashions, as it will,  
Although dull Matter of itself lie still:  
'tis not, that Solid Matter moves in Thin,  
For that is dull, but thin which moves therein.  
Like Marrow in the Bones, or Blood in Veins;  
Or thinner matter which the blood contains.  
Like Heat in Fire, the effect is strait to burn,  
So Matter thin makes solid matter run.    

Chap. 14. Of Vacuum.  

IF Infinite inequality doth run, 
The Readers may take either Opinion.   
Then must there be in Infinite Vacuum.  
For what's unequal, cannot joined be  
So close, but there will be Vacuity.    

Chap. 15. The Unity of Nature.  
NAture tends to Unity, being but of a kind of Matter, but the degrees of this Matter being thinner, and thicker, softer, and harder, weightier, and lighter, makes it, as it were, of different kind, when 'tis but different degrees: Like several extractions, as it were out of one and the same thing; and when it comes to such an Extract, it turns to Spirits, that is, to have an Innate motion.   

Chap. 16. Of Division.  
THe several degrees of Matter cause Division by different motion, making several Figures, erecting, and dissolving them, according as their matter moves. This makes motion and Figure always to be in War, but not the matter; for it is the several effects that disagree, but not the Causes: for the Eternal matter is always in peace, as being not subject to change; 
Several Motitions, and several Figures  but motion and Figure, being subject to Change, strive for Superiority: which can never be, because subject to Change.   

Chap. 17. The Order of Nature.  
THe Reason, that there is not a Confusion in Nature, but an orderly Course therein, is, the Eternal matter is always one, and the same: for though there are Infinite degrees, yet the Nature of that Matter never altars. But all variety is made according to the several Degrees, and the several degrees do palliate and in some sense make an Equality in infinite; so as it is not the several degrees of matter, that strive against each other, but several motions drive them against one another.   

Chap. 18. Of War, and no absolute Power.  
THe Reason that all things make War upon one another, is, the several 
* Not the Matter, but the Degrees.  Degrees of matter, the contradiction of motion, and the Degrees, and the advantage of the shapes of (
* Not the 〈◊〉 of Figures, but the manner of shapes: which makes some shapes to have the advantage over others much bigger, as a Mouse will kill an Elephant. ) Figures always striving.   

Chap. 19 Of Power.  
THere is no absolute Power, because Power is infinite, and the infiniteness hinders the absoluteness: for if there were an absolute power, there would be no dispute: but because there is no absolute power, there would be no dispute; but because there is no absolute power, therefore there be Disputes, and will be eternally: for the several degrees of matter, motion, and Figure strive for the Superiority, making Faction by (
* Which is in Likeness. ) Sympathy, and Fraction, by (
* Unlikeness. ) Antipathy.   

Chap. 20. Similising the spirits, or Innate Matter.  
THe Spirits, or Essences in Nature are like Quicksilver: for say it be fluid, it will part into little Spherical Bodies, running about, though it be ne'er so small a Quantity: and though they are Spherical, yet those Figures they make by several, and subtle motion, may differ variously, and Infinitely.  
This innate matter is a kind of god or gods to the dull part of matter, having power to form it, as it please, and why may not every degree of Innate matter be as several gods, and so a strong motion be a god to the weaker, and so have an infinite, and Eternal Government? As we will compare motions to Officers, or Magistrates. The Constable rules the Parish, the Mayor, the Constable, the King the Mayor, and some Higher power the King: thus infinite powers rule Eternity. Or again thus, the Constable rules the Hundred, the Major rules the City, the King the kingdom, and Caesar the world.  

Thus may dull matter over others rule,  
According as 'tis * shaped by motions Tool. 
One Shape hath power over another; one Mind knows more than another.   
So Innate matter Governs by degree,  
According as the stronger motions be.    

Chap. 21. Of Operation.  
ALL things in the world have an Operative power; which Operation is made by Sympathetical motions & Antipathetical motions, in several Figures. for the assisting Operation is caused by one, the destructive Operation by another; like Poison and cordials, the one kills, the other cures: but Operations are infinite, as motions.   

Chap. 22. Natural, or Sensiutie War.  
ALL Natural War is caused either by a Sympathetical motion, or an Antepathetical motion. For Natural War, and Peace proceed from Self-preservation, which belongs only to the Figure; for nothing is annihilated in Nature, but the particular prints, or several shapes that motion makes of matter; which motion in every Figure strives to maintain what they have created: for when some Figures destroyothers, it is for the maintenance or security ofthemselves: and when the destruction is for, Food it is Sympathetical motion, which makes a particular Appetite, or nourishment from some Creatures to others; but an Antipathetical motion that makes the Destruction.   

Chap. 23. Of Annihilation.  
THere can be no Annihilation in Nature: nor particular motions, and Figures, because the matter remains that was the Cause of those Motions and Figures. As for particular figures, although every part is separated that made such a figure, yet it is not Annihilated; because those parts remain that made it. So as it is not impossible but the same particular Figures may be erected by the same motions, that joined those parts, and in the matter may repeat the same motion eternally so by succession: and the same matter in a figure may be erected and dispersed eternally. Thus the dispersing of the matter into particular 
Either by Growth, or Sense, or Reason.  figures by an Alteration of motion, we call Death; and the joining of parts to create a Figure, we call life. Death is a Separation, life is a Contraction.   

Chap. 24. LIFE.  
LIfe is the Extract, or spirit of common matter: (*) this extract 
For when Matter comes to such a degree, it quickens.  is Agile, being always in motion; for the Thinness of this matter causes the subtlety of the Quality, or property, which quality, or preporty is to work upon all dull Matter.  
This Essence, or life, which are Spirits of sense, move of themselves: for the dull part of Matter moves not, but as it is moved thereby.  

Their common motions are four.  
Attractive.  
Retentive.  
Digestive.  
Expulsive.   
Attractive is that which we call Growth, or youth. Retentive, 
That it begins to move, and Motion is Life.  is that we call strength. Digestive is that we call Health, that is an equal distribution of parts to parts, and agreeing of those spirits. Expulsive is that which we call Death, or decay.  
The Attractive spirits gather, and draw the materials together.  
The Digestive spirits do cut and carve out every thing.  
The Retentive do fit, and lay them in their proper places.  
The Expulsive do pull down, and scatter them about.  
Those spirits most commonly move according to the matter they work on. For in sponge and porous light matter, their motion is quick; in solid, and weighty, their motion is slower. For the solid parts are not only dull, and immovable of themselves, but they hinder and 
* I mean when I say Obstruct, that it either turns their motion another way or makes them move slower.  obstruct those Spirits of sense, and though they cut and pierce through all, yet it is with more labour, and slower motion; for their motions change according to the quantity and quality of that matter they meet with; for that which is porous and spongy, the Figures that they form that matter in, are sooner made, and sudenlier destroyed, then that which is more combustible. This is the reason, Minerals last longer than Vegetables, and Animals, because that matter is both tougher and harder to work on, than Vegetables and Animals are.  
These Sensitive spirits we may similize to several workmen, being always busily employed, removing, lifting, carrying, driving, drawing, digging, and the like. And although these spirits are of substance thinner than dull matter, yet they are stronger by reason of their subtlety, and motion, which motion gives them power: for they are of an acute quality, being the Vitriol, as it were, of Nature, cut and divide all that opposeth their way.  
Now these spirits, though they be infinite, yet we cannot think them so gross an infinite, as combustible matter, yet those thinner infinites may cut, and carve the thicker infinites all into several figures: like as Aquafortis will eat into the hardest iron, and divide it into small parts.  
As I have said before, the spirits of life works according as the matter is, for every thing is shaped according to the solidity of the matter; like as a man which builds a house of such wood, which is tough, and strong, because he knows otherwise it will break, by reason of the great weight they are to bear, but to make laths, he takes his wood and cuts it thin, that the nails may the easier pass through, so joining and fitting several sorts to proper uses to build his house. Or like a Cook, when he's to raise a pie, must take stiff Doughty; for otherwise it will not only fall before it be finished, but it cannot be raised, and to make the lids to cover his pie, he must use a softer Paste, otherwise it will not roll thin; thus a stiff paste is not fit for a lid, nor a thinner paste for to raise a Pie; it may make a Cake, or so. So the spirits of life must make figures, as the matter is fit: and proper thereto, for the figure of man or the like; the spirits of life take the solid and hard matter for the 
* I do not say that bones are the solid'st matter in Nature.  Bones: the Glutinous matter for the Sinews, Nerves, Muscles, and the like; and the Oily matter, for Flesh, Fat, Marrow. So the fluid for Blood, and such like matter. and the spirits themselves do give this dull matter, motion, not only in the building of the figure, but to make the figure move when it is built.  
Now the spirits of life, or lively spirits do not only move dull and immoving matter, but makes that matter to move and work upon others; for some kind of figures shall make 
* As the figure of man.  another to resemble itself, though not just be as itself is made, but as the shadow like the substance; for it works as a hand that is guided by another, and not of its own strength: that is the reason, Arts have not so much perfection as nature. The Copy is not so lively as the Original; for the spirits of life move, and work of their own strength, and the dull matter by the strength of the spirits.   

Chap. 25. Of CHANGE.  
THe Change of motion in several Figures makes all change and difference in the World, and their several properties and effects thereto. And that which we call Death, or corruption, is not 
* All Motion 〈◊〉 Life.  an absence of life, but an expulsive motion which doth annihilate those figures, that erecting motion hath made. So death is an annihilation of the Print, not of the Mould of figures; for the Moulds of those figures of Mankind, Beast, or Plant, of all kinds whatsoever, shall never be annihilated so long as motion and matter last, which may always be; for the mould of all figures is in the power of motion, and the substance of matter.   

Chap. 26. Of Youth, or Growth.  
THus Spirits of sense work according to the substance of the matter: for if the matter be porous and light, they form those figures quicker, and dissolve them suddenly: But if their matter be solid and hard, they work slower, which makes some figures longer ere they come to perfection, and not so easily undone. And if their strength be too weak for the matter they work upon, as wanting help, than the figure is imperfect, and mishapen, as we say. This is the reason Animals and Vegetables, which are young, have not so great strength as when they are full grown; because there are fewer spirits, and the materials are loose and unsettled, not knocked close: But by degrees more spirits gather together, which help to forward their work, bring in materials by food, settling them by nourishment, carrying out by Evacuations that matter that is unuseful, and that Rubbish and Chips, as I may say, which would hinder their motion. If they bring in unuseful matter, their figure increases not, as we say, thrives not. And if they carry out the principal materials, the figure decays, and falls down. But those parts of matter which are not spirits, do not carry that part of matter which is spirit, but these spirits carry the dull matter. Thus the spirits, the innated matter, move in dull matter, and dull matter moveth by the spirits; and if the matter be fine, and not gross, which they build withal, and their motion be regular, than the figure is beautiful and well proportioned.   

Chap. 27. Of Increasing.  
THe reason that the corruption of one figure is the cause of making of another of the same kind, is, not only, that it is of such a tempered matter that can only make such a kind of figure; but that the spirits make figures according to their strength: So that the spirits that are in the Seed, when they have 
I mean the Figure of dull matter.  undone the figure they are in, by a general expulsion, which we call corruption, they begin to create again another figure of the same kind, if no greater power hinder it. For the matter that is proper, to make such like figures, is fitted, or tempered to their strengths. So as the Temper of the matter, and the strength of the spirits, are the Erectors of those figures eternally. And the reason, that from one Seed, less, or more Numbers are increased and raised, is, that though few begin the work, more will come to their help; and as their numbers are increased, their figures are more, or less, weaker, or stronger.   

Chap. 28. Of Decay.  
WHen Spirit of Life have created a Figure, and brought it 
As a plentiful Crop or a great Brood.  to perfection; if they did not pull it down again, they would be idle, having no work to do; and Idleness is against the nature of life, being a perpetual motion. For as soon as a figure is perfected, the spirits generally move to an expulsive motion. This is the reason, that Age hath not that strength as full-growth: But like an old house falling down by degrees, shed their Hairs, or Leaves, instead of Tiles, the Windows broke down, and stopped with Rubbish.  
So Eyes in Animals grow hollow and dim. And when the Foundation of a house is loose, every little wind shakes it. So when the Nerves being slack, and the Muscles untied, and the Joints unhinged, the whole Body is weak, and tottering, which we call Palsies: which Palsies, as the wind, shakes.  
The Blood, as the Spring dries up, Rheums, as Rain falls down, and Vapours, as Dust, fly up.   

Chap. 29. Of Dead, and Death.  
DEad is, where there is a General Alteration of such Motion, as is proper to such Figures. But Death is an Annihilation of that Print, or Figure, by an Expulsive Motion: And as that Figure dissolves, the Spirits disperse about, carrying their several burdens to the making of other Figures. Like as a house that is ruined by Time, or spoilt by accident; the several Materials are employed to other uses; sometimes to the building of an house again. But a house is longer a building then a pulling down, by reason of the cutting, carving, laying, carrying, placing, and fitting every part to make them join together; so all the works of Nature are sooner dissolved then created.   

Chap. 30. Of Local Shapes.  
SOme Shapes have power over others, but 'tis not always in the size, or bulk of the Figure, but in the manner of their Forms that give advantage, or disadvantage. A little Mouse will run through the Snout of a great Elephant: A little Fly will sting a great Figure to death; A Worm will wind through a thick Body; The Lion's force lies in his Claws; The Horses in his Hoof; The Dogs in his Teeth; The Bulls in his Horns; and Mans in his Arms, and Hands; Birds in their Bills, and Talons: And the manner of their Shapes gives them several properties, or faculties. As the Shape of a Bird causes them to 〈◊〉, a Worm to creep, the Shape of a Beast to run, the Shape of Fish to swim; yet some fly swifter, and higher than others, as their Wings are made: So some run nimbler than others, according as their Limbs are made; and some swim glider than others, according as their Fins are made. But Man surpasses the shape of all other Creatures; because he hath a part, as it were, of every shape. But the same motion, and the same matter without the shape, could not give such External Properties; since all Internal Properties are wrought out of dull matter. So as it is their shapes, joined with such motions proper thereunto, that giveth strength, and Agileness. But the Internal Qualities may be alike in every figure; because Rational Spirits work not upon dull matter, but figures themselves.   

Chap. 31. The Visible Motion in Animals, Vegetables, and Minerals.  
THe external motions of Animals are, running, turning, winding, tumbling, leaping, jumping, shoving, throwing, darting, climbing, creeping, drawing, heaving, lifting, carrying, holding, or staying, piercing, digging, flying, swimming, diving. The Internal motion, is, contriving, directing, examining, comparing, or judging, contemplating, or reasoning, approving or disapproving, resolving. From whence arise all the Passions, and several Dispositions. These, and the like, are the visible Internal motions in Animals.  
The Internal motions of Vegetables, and Minerals, are in operation; As, contracting, dilating; which is Attractive, Retentive, Digestive, Expulsive. The Vegetables External motion, is, increasing, decreasing, that is, enlarging, or lasting; although there may be matter not moving, yet there is no matter, which is not moved.   

Chap. 32. Of the Working of several Motions of Nature.  

Motion's do work according as they find  
Matter, that's fit, and proper for each kind.  
Sensitive Spirits work not all one way,  
But as the matter is, they cut, carve, lay.  
Joining together Matter, solid Light,  
And build and form some figures straight upright;  
Or make them bending, and so jutting out:  
And some are large, and strong, and big about.  
And some are thick, and hard, and close unite;  
Others are flat, and low, and loose, and light.  
But when they meet with matter, fine, and thin,  
Then they do wove, as Spiders when they spin:  
All that is woven is soft, smooth, thin things,  
As flowery Vegetables, and Animal skins.  
Observe the Grain of every thing, you'll see,  
Like inter-woven Threads lie evenly.  
And like to Diaper, and Damask wrought,  
In several works, that for our Table's bought.  
Or like to Carpets which the Persian made,  
Or Satin smooth, which is the Florence Trade.  
Some matter they engrave, like Ring, and Seal,  
Which is the stamp of Nature's Common-weal.  
'Tis Nature's Arms, where she doth print  
On all her Works, as Coin that's in the Mint.  
Some several sorts they join together glued.  
As matter solid, with some that's fluid.  
Like to the Earthly ball, where some are mixed  
Of several sorts, although not fixed.  
For though the Figure of the Earth may last  
Longer than others; yet at last may waste.  
And so the Sun, and Moon, and Planets all,  
Like other Figures, at the last may fall.  
The Matter's still the same, but motion may  
Alter it into Figures every way:  
Yet keep the property, to make such kind  
Of Figures fit, which Motion out can find.  
Thus may the Fgures change, if Motion hurls  
That Matter of her ways, for other Worlds.    

Of the Mind.  
THere is a degree of stronger Spirits than the sensitive Spirits: 
These degrees are visible to us.  as it were the Essence of Spirits; as the Spirit of Spirits, This is the Mind, or Soul of Animals. For as the sensitive Spirits are a weak knowledge, so this is a stronger knowledge. As to similize them, I may say, there is as much difference betwixt them, as Aqua Fortis, to ordinary Vitriol. These Rational Spirits, as I may call them, work not upon dull matter, as the Sensitive Spirits do; but only move in measure, and number, which make Figures; which Figures are Thoughts, as Memory, Understanding, Imaginations, or Fancy, and Remembrance and Will.  
Thus these Spirits moving in measure, casting, and placing themselves into Figures make a Consort, and Harmony by Numbers.  
Where the greater Quantity, or Number, are together of 
Dancing is a measured Motion.  those rational spirits, the more variety of Figure is made by their several motions, they dance several dances according to their Company.   

Chap. 34. Of their several Dances, or Figures.  
WHat Object soever is presented unto them by the senses, they straight dance themselves into that figure; this is Memory. And when they dance the same figure without the help of the outward object, this is Remembrance, when they dance the figures of their own invention, (as I may say) then that is imagination or Fancy. Understanding is, when they dance perfectly (as I may say) not to miss the least part of those figures that are brought through the senses. Will is to choose a dance, that is to move as they please, and not as they are persuaded by the sensitive spirits. But when their motion and measures be not regular, or their quantity or numbers sufficient to make the figures perfect, then is the mind weak and infirm, (as I may say) they dance out of time and measure. But where the greatest number of these, or quantity of these Essences are met, and joined in the most regular motion, there is the clearest understanding, the deepest judgement, the perfectest knowledge, the finest Fancies, the more Imagination, the stronger memory, the obstinatest will.  
But sometimes their motions may be regular; but society is so small, so as they cannot change into so many several figures: then we say he hath a weak mind, or a poor soul. But be their quantity or numbers few or great, yet if they move confusedly, and out of order, we say the mind is distracted. And the reason the mind, or soul is improveable, or decayable, is, that the quantity or numbers are increaseable, or decreaseable, and their motions regular, and irregular,  
A Fever in the Body is the same motion among the sensitive spirits, as madness is in the mind amongst the rational Spirits. So likewise pain in the Body is like those motions, that make grief in the mind. So pleasure in the body is the like motions, as make delight, and joy in the mind, all Convulsive motions in the Body, are like the motions that cause Fear in the mind. All Expulsive motions amongst the rational spirits, are a dispersing their society; As Expulsity in the Body, is the dispersing of dull matter by the sensitive spirits.  
All Drugs have an Opposite motion to the matter they work on, working by an expulsive motion; and if they move strongly, having great quantity of spirits together in a little dull matter, they do not only cast out superfluous matter, but pull down the very materials of a figure. But all Cordials have a Sympathetical motion to the matter they meet, giving strength by their help to those spirits they find tired: (as one may say) that it is to be overpowered by opposite motions in dull Matter.   

Chap. 35. The Sympathy, and Antipathy of Spirits.  
PLeasure, and delight, discontent, and sorrow, which is Love, and hate, is like light, and darkness; the one is a quick, equal, and free motion; the other is a slow, irregular, and obstructed motion. When there is the like motion of Rational Spirits in opposite figures, than there is a like understanding, and disposition. Just as when there is the like Motion in the sensitive spirits; then there is the like constitution of body. So when there is the like quantity laid in the same Symmetry, than the figures agree in the same proportions, and Lineaments of Figures.  
The reason, that the rational spirits in one Figure, are delighted with the outward form of another Figure, is, that the motions of those sensitive Spirits, which move in that figure, agree with the motion of the rational spirits in the other. This is love of beauty; And when the sensitive motions alter in the figure of the body, and the beauty decays, than the motion of rational spirits alter, and the love of godliness ceases. If the motion of the rational spirits are cross to the motion of the sensitive spirits, in opposite figures, than it is dislike. So if the motion be just cross and contrary, of the rational spirits in opposite figures, it is hate; but if they agree, it is love.  
But these Sympathies, which are made only by a likeness of motions without an intermixture, last not long; because those spirits are at a distance, changing their motion without the knowledge, or consent of either side. But the way that the rational spirits intermix, is, through the Organs of the body, especially the eyes, and Ears, which are the common doors, which let the spirits out, and in. For the vocal, and verbal motion from the mouth, carry the spirits through the ears down to Heart, where love and hate is lodged. And the spirits from the eyes issue out in Beams, and Rays; as from the Sun, which heat, or scorch 
* Scorching is, when the Motioh is too quick.  the heart, which either raise a fruitful crop of love, making the ground fertile, or dries it so much, as makes it insipid, that nothing of good will grow there, unless stinking weeds of Hate: But if the ground be fertile, although every Crop is not so rich, as some, yet it never grows barren, unless they take out the strength with too much kindness; As the old proverb, they kill with too much kindness; which murder is seldom committed. But the rational spirits 
* That is, when there come so many spirits, as they disagree. pressing upon one another.  are apt to take Surfeit, as well as sensitive spirits, which makes love, and goodwill, so often to be ill rewarded, neglected, and disdained.   

Chap. 36. The Sympathy of Sensitive, and Rational spirits in one Figure.  
THere is a strong Sympathy, and agreement, or Affection (as I may say) betwixt the rational spirits, and the sensitive spirits joined in one figure: like Fellow-labourers that assist one another, to help to finish their work. For when they disagree, as the rational spirits will move one way sometimes, and the sensitive spirits another; that is, when reason strives to abate the appetite of the Senses; yet it is by a loving direction, rather to admonish them by a gentle contrary motion for them to imitate, and follow in the like motions; yet it is, as they always agree at last; Like the Father and the Son. For though the father rules by command, and the Son obeys through obedience, yet the father out of love to his son, as willing to please him, submits to his delight, although it is against his liking; 
* Those degrees that are nearest, have the greatest Sympathy  So the rational spirits oftimes agree with the motions of the sensitive spirits, although they would move another way.   

Chap. 37. The Sympathy of the Rational and Sensitive Spirits, to the Fgure they make, and inhabit.  
ALL the External motion in a Figure, is, by the sensitive spirits; and all the internal, by the rational spirits: and and when the rational and sensitive spirits, disagree in opposite figures, by contrary motion, they oft war upon one another; which to defend, the sensitive Spirits and rational spirits, use all their force, and power in either Figure; to defend, or to assault, to succour, or to destroy, through an aversion made by contrary motions in each other.  
Now the rational spirits do not only choose the materials for their defence, or assault, but do direct the sensitive spirits in the management thereof; and according to the strength of the spirits of either side, the victory is gained, or lost. If the Body be weak, there is like sensitive spirit, if the direction be not advantageous, there is less rational spirit. But many times the Alacrity of the rational and sensitive spirits, made by moving in a regular motion, overcoms the greater numbers, being in a disordered motion. Thus what is lost by Scarcity, is regained by Conformity and Unity.   

Chap. 38. Pleasure, and Pain.  
ALL Evacuations have an expulsive motion; If the Expulsive motion is regular, 'tis Pleasure, if irregular, 'tis pain. Indeed, all Irregular and cross motion, is Pain; all regular motion is pleasure, and delight, being Harmony of Motion, or a discord of Motion.   

Chap. 39 Of the Mind.  
IMagine the rational Essence, or spirits, like little spherical Bobdies of Quicksilver several ways 
* Like Chess-men, Table-men, Ninepins, or the like.  placing themselves in several figures, sometimes moving in measure, and in order: and sometimes out of order this Quicksilver to be the mind, and their several postures made by motion, the passions and affections; or all that is moving in a mind, to express those several motions, is only to be done by guess, not by knowledge, as some few will I guess at Love is, when they move in equal number, and even measure. Hate is an opposite motion: Fear is, when those small bodies tumble on a heap together without order. Anger is, when they move without measure, and in no uniform Figure. Inconstancy is, when they move swiftly several ways. Constancy is a circular motion, doubt, and suspicion, and jealousy, are when those small bodies move with the odd numbers. Hope is when those small bodies move like wild-geese, one after another. Admiration is, when those Spherical bodies gather close together, knitting so, as to make such a circular figure; and one is to stand for a Centre or point in the midst. Humility is a creeping motion. Joy is a hopping, skipping motion. Ambition is a lofty motion, as to move upwards, or 
* I say higher for expressions sake.  higher than other motions. Coveting, or Ambition is like a flying motion, moving in several Figures like that which they covet for; if they covet for Fame, they put themselves into such Figures, as Letters do, that express words, which words are such praises as they would have, or such Figure as they would have Statues cut, or Pictures drawn: But all their motion which they make, is according to those Figures with which they sympathise and agree: besides, their motion and figures are like the sound of Music; though the notes differ, the cords agree to make a harmony: so several Symmetries make a perfect Figure, several figures make a just number, and several quantities or proportions make a just weight, and several Lines make an even measure: thus equal may be made out of Divisions eternally, and infinitely. And because the figures and motions of the infinite Spirits which they move and make are infinite, I cannot give a final description: besides, their motion is so subtle, curious, and intricate, as they are passed finding out.  

Some Natural motions work so curious fine,  
None can perceive, unless an Eye divine.    

Chap. 40. Of Thinking, or the Mind, and Thoughts.  
ONE may think, and yet not of any particular thing; that is, one may have sense, and not thoughts: For thoughts are when the mind takes a particular notice of some outward Object, or inward Idea; But Thinking is only a sense without any particular notice. As for example; Those that are in a great fear, and are amazed, the mind is in confused sense, without any particular thoughts: but when the mind is out of that amaze, it fixes itself on Particulars, and then have thoughts of past danger; but the mind can have no particular thought of the Amaze; for the mind cannot call to mind that which was not.  
Likewise when we are asleep, the Mind is not out of the Body, nor the motion that makes the sense of the mind ceased, which is Thinking; but the motion that makes the thoughts therein work upon particulars. Thus the mind may be without thoughts, but thoughts cannot be without the mind: yet thoughts go out of the mind very oft, that is, such a motion to such a thing is ceased; and when that motion is made again, it returns. Thus thinking is the mind, and thoughts the effect thereof: Thinking is an equal motion without a figure, or, as when we feel Heat, and see no fire.   

Chap. 41. Of the Motions of the Spirits.  
IF it be, as probably it is, that all sensitive spirits live in dull matter; so rational spirits live in sensitive spirits, according to the shape of those Figures that the sencitive spirits form them.  
The rational spirits by moving several ways, may make several kinds of knowledge, and according to the motions of the sensitive spirits in their several figures they make, though the spirits may be the same, yet their several motions may be unknown to each other. Like as a point, that writes upon a Table-book, which when the Letter that was 〈◊〉 thereon, is rubbed out, the Table is as plain, as if there were never any letter thereon; but though the letters are out, yet the Table-book, and in Pen remain. So although this Motion is gone, the spirit, and matter remain; But if those spirits make other kinds of motions, like other kinds of Letters, or Language, those Motions understand not the first, nor the first understands not them, being as several Languages. Even so it may be in a sound; for that kind of knowledge the Figure had in the sound, which is an alteration of the motion of the rational spirits, caused by an alteration of the motion of the sensitive spirits in dull matter: And by these disorderly motions, other motions are rubbed out of the Table-book, which is the matter that was moved. But if the same kind of letters be writ in the same place again; that is, when the spirits move in the same motion, than the same knowledge is in that figure, as it was before; the other kind of knowledge, which was made by other kind of motion, is rubbed out, which several knowledge is no more known to each other, then several Languages by unlearned men. And as Language is still Language, though not understood, so knowledge is still knowledge, although not general; but if they be that we call dead, than those letters that were rubbed out, were never writ again; which is, the same knowledge never returns into the same figures.  
Thus the spirits of knowledge, or the knowledge of spirits, which is their several motions, may be ignorant and unacquainted with each other: that is, that some motion may not know how other motions move, not only in several spirits, but in one and the same spirit; no more than in every Effect can know their cause: and motion is but the effect of the Spirits, which spirits are a thin subtle matter: for there would be no motion if there were no matter; for no thing can move: but there may be matter without Self-motion; but not self-motion without matter.  

Matter prime knows not what effects shall be,  
Or how their several motions will agree.  
Because 
* Nothing can be made or known absolute out of Infinite and Eternal.  'tis infinite, and so doth move  
Eternally, in which no thing can prove.  
For infinite doth not in compass lie,  
Nor hath Eternal lines to measure by.  
Knowledge is there none, to comprehend  
That which hath no beginning, nor no end.  
Perfect knowledge comprises all can be,  
But nothing can comprise Eternity.  
Destiny and Fates, or what the like we call,  
In infinites they no power have at all.  
Nature hath Generosity enough to give  
All figures ease, whilst in that Form they live;  
But motion which innated matter is,  
By running cross, each several pains it gives.    

Chap. 42. Of the Creation of the Animal Figure.  
THe reason, 
* Though it may mave oMotions, yet not the Animal Motion.  that the sensitive spirits, when they begin to create an animal figure, the figure that is created feels it not, until the model befinished, that is, it cannot have an animal motion, until it hath an animal figure; for it is the shape which gives it local motion? and after the Fabric is built, they begin to furnish it with 
* The Figure might be without an Animal Motion, but an Animal motion cannot be until there is an Animal Figure.  strength, and enlarge it with growth, and the rational spirit which inhabits it chooseth his room, which is the Head; And although some rational spirits were from the first creating it, yet had not such motions, as when created: besides, at first they have not so much company, as to make so much change, as to take parts, like instruments of Music, which cannot make such division upon few strings as upon more. The next, the figure being weak, their motions cannot be strong; besides, before the figure is enlarged by growth, they want room to move in. This is the reason, that newborn Animals seem to have no knowledge, especially Man; because the spirits do neither move so strong, nor have such variety of change, for want of company to make a consort. Yet some animals have more knowledge than others, by reason of their strength, as all beasts know their dams, and run to their Dugs, and know how to suck as soon as they are born; and birds and children, and the like weak Creatures, such do not.  
But the spirits of sense give them strength, and the spirits of reason do direct them to their food, 
* Which food is when such Materials are not proper for such a Figure.  and the spirits of sense gave them Taste, and 〈◊〉, and the spirits of reason choose their meat: for all Animal Creatures are not of one diet, for that which will nourish one, will destroy another.   

Chap. 43. The gathering of Spirits.  
IF the rational spirits should enter into a figure newly created, altogether, and not by degrees, a Child (for example) would have as much understanding, and knowledge in the womb, or when it is newborn, as when it is enlarged and fully grown. But we find by experience there are several sorts and degrees of knowledge and understanding, by the recourse of spirits: which is the reason, some figures have greater proportion of understanding and knowledge, and sooner than others; yet it is increased by degrees, according as rational spirits increase. Like as children, they must get strength before they can go. So Learning and experience increase rational spirits, as Food the sensitive: But experience and Learning is not always tied to the ear; for every Organ and Poor of the body is as several doors to let them in and out: For the rational spirits living with the sensitive spirits, come in, and go out with them, but not in equal proportion, but sometimes more, sometimes fewer: this makes understanding more perfect in Health then in sickness, and in our middle age, more than in the latter age: For in age and sickness there is more carried out, then brought in. This is the reason, Children have not such understanding, but their reason increaseth with their years. But the resional spirits may be similized 
* The greater the number is, the more variety of Motion is made, which makes Figures in the brain.  to a company of Good-fellows, which have pointed a meeting; and the company coming from several places, makes their time the longer ere their numbers are completed, though many a brain is disappointed; but in some figures the rooms are not commodious to move in, made in their Creation, for want of help: those are Changelings, Innocents', or Natural Fools.  
The rational spirits seem most to delight in spongy soft and liquid matter; as in the Blood, Brain, Nerves, and in Vegetables; as not only being nearest to their own nature, but having more room to move in. This makes the rational spirits to choose the Head in Animals, for their chief room to dance their Figures in: 
* in Animal Shapes  for the Head is the biggest place that hath the spongy Materials; thus as soon as a figure is created, those rational Spirits choose a Room.   

Chap. 44. The moving of Innate matter.  
THough Motion makes knowledge, yet the spirits give motion: for those Spirits, or Essences, are the Guiders, Governors, Directors; the Motions are but their Instruments, the Spirits are the Cause, motion but an Effect therefrom: For that thin matter which is spirits, can alter the motion, but motion cannot alter the matter, or nature of those Essences, or spirits; so as the same spirits may be in a body, but not one and the same knowledge, because not the same motion, that made that knowledge. As for example; how many several Touches belong to the body? for every part of the body hath a several touch, which is a several knowledge belonging to every several part; for every several part doth not know, and feel every several touch. For when the head aches, the heel feels it not, but only the Rational spirits which are free from the encumbrance of dull matter, they are agile, and quick to take notice of every particular touch, in, or on every part of the figure. The like motions of a pain in the Body. The like motions of the Rational spirits, we call grief in the mind; and to prove it is the like motion of the Rational Spirits to the sensitive, which makes the knowledge of it, is, when the rational Spirits are busily moved with some Phantasms, if any thing touches the body, it is not known to the rational spirits, because the rational spirits move not in such motion, as to make a thought in the head, of the touch in the heel, which makes the thoughts to be as senseless of that touch, as any other part of the body, that hath not such pains made by such motions. And shall we say, there is no sense in the heel, because no knowledge of it in the head? we may as well say, that when an Object stands just before an eye that is blind, either by a contrary motion of the thoughts inward, by some deep Contemplation, or otherwise: we may as well say there is no outward object, because the rational spirits take no notice of that Object; 'tis not, that the stronger motion stops the less, or the swifter, the slower; for then the motions of the Planets would stop one another's course.  
Some will say, what sense hath man, or any other Animal when they are dead? it may be answered, that the Fignre, which is a body, may have sense, but not the Animal; for that we call Animal, is such a tempered matter, joined in such a figure, moving with such kind of motions; but when those motions do generally alter, that are proper to an Animal, although the matter, and Figure remain, yet it is no longer an Animal, because those motions that help it to make an Animal are ceased So as the Animal can have no more knowledge of what kind of sense the Figure hath (because it is no more an Animal) than an Animal, what sense dust hath. And that there is the reason, that when any part is dead in an Animal, if that those motions that belonged to the Animal, are ceased in that part, which alter it from being a part of the Animal, and knows no more what sense it hath, then if a living man should carry a dead man upon his shoulders, what sense the dead man feels, whether any, or no.   

Chap. 45. Of Matter, Motion, and Knowledge, or Understanding.  
Whatsoever hath an innate motion, hath knowledge; and what matter soever hath this innate motion, is knowing,: but according to the several motions, are several knowledges made; for knowledge lives in motion, as motion lives in matter: for though the kind of matter never altars, yet the manner of motions altars in that matter: and as motions alter, so knowledge differs, which makes the several motions in several figures to give several knowledge. And where there is a likeness of motion, there is a likeness of knowledge: As the Appetite of Sensitive spirits, and the desire of rational spirits are alike motions in several degrees of matter. And the touch in the heel, or any part of the body else, is the like motion, as the thought thereof in the head; the one is the motion of the sensitive spirits, the other in the rational spirits, as touch from the sensitive spirits, for thought is only a strong touch, and touch a weak thought. So sense is a weak knowledge, and knowledge a strong sense, made by the degrees of the spirits: for Animal spirits are stronger (as I said before) being of an higher extract (as I may say) in the Chemistry of Nature, which makes the different degrees in knowledge, by the difference in strengths and fineness, or subtlety of matter.   

Chap. 46. Of the Animal Figure.  
WHatsoever hath motion hath sensitive spirits; and what is there on earth that is not wrought, or made into figures, and then undone again by these spirits? so that all matter is moving, or moved by the movers; if so, all things have sense, because all things have of these spirits in them; and if Sensitive spirits, why not rational spirits? For there is as much infinite of every several degree of matter, as if there were but one matter: for there is no quantity in infinite; for. infinite is a continued thing. If so, who knows, but Vegetables and Minerals may have some of those rational spirits, which is a mind or soul in in them, as well as man? Only they want that Figure (with such kind of motion proper thereunto) to express knowledge that way. For had Vegetables and Minerals the same shape, made by such motions, as the sensitive spirits create; then there might be wooden men, and iron beasts; for though marks do not come in the same way, yet the same marks may come in, and be made by the same motion; for the spirits are so subtle, as they can pass and repass through the solidest matter. Thus there may be as many several and various motions in Vegetables and Minerals, as in Animals; and as many internal figures made by the rational spirits; only they want the Animal, to express it the Animal way. And if their knowledge be not the same knowledge, but different from the knowledge of Animals, by reason of their different figures, made by other kind of motion on other tempered matter, yet it is knowledge. For shall we say, A man doth not know, because he doth not know what another man knows, or some higher power?   

Chap. 47. What an Animal is.  
AN Animal is that which we call sensitive spirit; that is, a figure that hath local motion; that is, such a kind of figure with such kind of motions proper thereunto. But when there is a general alteration of those motions in it, than it is no more that we call Animal; because the local motion is altered; yet we cannot knowingly say, it is not a sensitive Creature, so long as the figure lasts: besides, when the figure is dissolved, yet every scattered part may have sense, as long as any kind of motion is in it; and whatsoever hath an innate motion, hath sense, either increasing or decreasing motion; but the sense is as different as the motions therein, because those properties belonging to such a figure are altered by other motions.   

Chap. 48. Of the dispersing of the Rational Spirits.  
SOme think, that the Rational spirits fly out of Animals, (or that Animal we call Man) like a swarm of Bees, when they like not their hives, finding some inconvenience, seek about for another habitation, or leave the body, like Rats, when they find the house rotten, and ready to fall; Or scared away like Birds from their Nest. But where should this Swarm, or Troop, or Flight, or Essences go, unless they think this thin matter is an Essence, evaporates to nothing?  
As I have said before, the difference of rational spirits, and sensitive spirits, is, that the sensitive spirits make figures out of dull matter: The rational spirits put themselves into figure, placing themselves with number, and measure; this is the reason when Animals die, the External Form of that Animal may be perfect, and the Internal motion of the spirits quite altered; yet not absent, not dispersed until the Annihilating of the External Figure: thus it is not the matter that altars, but the Motion and Form.  
Some Figures are stronger built than others, which makes them last longer: for some, their building is so weak, as they fall as soon as finished; like houses that are built with stone, or Timber, although it might be a stone-house, or timber-house, yet it may be built, not of such a sort of Stone, or such a sort of Timber.   

Chap. 49. Of the Senses.  
THe Pores of the skin receive touch, as the eye light, the ear sound, the nose scent, the tongue taste. Thus the spirits pass, and repass by the holes, they pierce through the dull matter, carrying their several burdens out, and in, yet it is neither the Burden, nor the Passage that makes the different sense, but the different motion; (
* To prove that it is the several Motion, is that we shall have the same sense in our sleep, either to move pleasure or feel pain. ) for if the motion that comes through the Pores of the Skin, were as the motions which come from the Eye, Ear, Nose, Mouth, than the body might receive sound, light, scent, Taste, all other as it doth touch.   

Chap. 50. Of Motion that makes Light.  
IF the same motion that is made in the Head did move the Heel, there would appear a Light to the Sense of that part of the figure; unless they will make such matter as the Brain to be infinite, and only in the head of an Animal.   

Chap. 51. Optics.  
THere may be such motion in the Brain, as to make Light, although the Sun never came there to give the first motion: for two opposite motions may give a light by Reflection, unless the Sun, and the Eye have a particular Motion from all Eternity: As we say an Eternal Monopolor of such a kind of Motion as makes Light.   

Chap. 52. Of Motion, and Matter.  
WHY may not Vegetables have Light, Sound, Taste, Touch, as well as Animals, if the same kind of motion moves the same kind of matter in them? For who knows, but the Sap in Vegetables may be of the same substance, and degree of the Brain: And why may not all the senses be inherent in a figure, if the same Motion moves the same matter within the figure, as such motion without the figure?   

Chap. 53. Of the Brain.  
THe Brain in Animals is like Clouds, which are sometimes swelled full with Vapour, and sometimes rarified with Heat, and moved by the sensitive spirits to several Objects, as the clouds are moved by the Wind to several places.  
The Winds seem to be all Spirits, because they are so agile, and quick.   

Chap. 54. Of Darkness.  
TO prove that Darkness hath particular motions which make it, as well as motion makes light, is that when some have used to have a light by them while they sleep, will, as soon as the light goeth out, awake; for if Darkness had no motion, it would not strike upon the Opick Nerve. But as an equal motion makes light, and a perturbed motion makes colour, which is between Light and darkness: So darkness is an Opposite Motion to those motions that make light; for though light is an equal motion, yet it is such a kind, or sort of Motion.   

Chap. 55. Of the Sun.  
WHY may not the Sun be of an higher Extract then the rational spirits, and be like Glass, which is a high Extract in Chemistry, and so become a (
* Like glass. ) shining body? If so sure it hath a great knowledge; for the Sun seems to be composed of pure spirits, without the mixture of dull matter; for the Motion is quick, and subtle, as we may find by the effect of the light, and heat.   

Chap. 56. Os the Clouds.  
THe Clouds seem to be of such spongy, and porous Matter, as the Rain, and Air, like the sensitive spirits that form, and move it, and the Sun the Rational Spirit to give them knowledge; And as moist Vapours from the Stomach rise, and gathering in the Brain, flow through the eyes: so do the Clouds send forth, as from the Brain, the Vapours which do rise in showers.   

Chap. 57 Of the Motion of the Planets.  

THE Earth, Sun, Moon, the rest of Planets all  
Are moved by that, we Vital Spirits call.  
And like to Animals, some move more slow,  
And other some by quicker motion go.  
And as some Creatures by their shapes do fly,  
Some swim, some run, some creep, some riseth high  
So Planets by their shapes about do wind,  
All being made, like Circles, round we find.    

Chap. 58. The Motion of the Sea.  

THe Sea's more quick, than fresher waters are,  
The reason is, more Vital spirits are there.  
And as the Planets move still round about,  
So Seas do ebb and flow both in and out.  
As Arrows fly up, far as strength them lend,  
And then for want of strength do back descend:  
So do the Seas in ebbs run back again,  
For want of strength, their length for to maintain  
But when they ebb, and flow, at certain times,  
Is like the Lungs that draw, and breath out wind.  
Just so do Seas draw back and then do flow,  
As constant as the Lungs do to and fro:  
Always in motion never lying still,  
The empty place they leave, turn back to fill.   
We may as well inquire of Nature, why Animals breathe in such a space of Time, as the Seas ebb and flow in such a space of Time.    

AN EPISTLE TO CONDEMNING READERS.  
MAny perchance will laugh in scorn at my opinion, and ask what reason I have to think those things I have described should be made with such a kind of Motion, my answer is, that I guess by the forms, I mean the figures, or shapes, what the motion may be to produce them; for I see the figure of a four legged Creature hath other motions then two legged Creatures, or then those Creatures that have no legs; and I see some shape Creatures that can flee, by reason of their figures, which is made proper to produce that kind of motion; for those that are not made so, cannot do so. By this I think it probable that Internal motions, are after the manner of External motions; for we may guests at the cause by the effects, so by the figures of Snow, Frost, Hail, Rain, Vapour, and the like, we may guess at other Internal, or external motions, that produced their External figures, or alterations, and by the effects of light, darkness, heat, cold, moisture, what manner of motions produced them; wherefore I know no reason why any should condemn my opinions. But the custom of their breeding in the Schools of Aristotle, and Socrates, and the rest of ancient Authors, or else they consider not my opinions enough; for if they did, they might see as much probability for mine, as any of their opinions; For though in natural Philosophy there may be many touches found out by experiences, and experiments, yet the Study is only conjecturally, and built upon probabilities, and until probabilities be condemned by absolute and known truth, let them have a place amongst the rest of probabilities, and be not so partial to contradict, as to be unjust to me, take not away the right of my place because young; for though age ought to have respect, yet not so as to do youth wrong, but I hope my new born opinions will be nourished in Noble and learned Schools, and bred up with industrious Students; but howsoever, I delight myself, for next to the finding out of truths, the greatest pleasure in Study, is, to find out probabilities. I make no question but after Ages will esteem this work of mine, but what soever is new, is not received at the first with that good acceptation, by reason it is utterly unknown unto them, and a newness, and an unacquaintedness makes the ignorance, but when time hath made acquaintance, and a right understanding, and a right understanding will make a friendship betwixt Fame and my Book.   

OF FORTUNE.  
PART II.  

CHAP. 59  
MAtter, Figure, and Motions, are the gods that Create fortune; For fortune is nothing in itself but various motions gathered, or drawn to a point, which point man only thinks it fixed upon him, but he is deceived, for it fixes upon all other things; for if any thing comes, and rubs off the bark of a tree, or breaks the tree, it is a miss-fortune to that tree, and if a house be built in such a place, as to shelter a tree from great storms, or cold weather, it were good fortune to that tree, and if a beast be hurt it is a miss-fortune to that beast, or bird, and when a beast, or bird, is brought up for pleasure, or delight, and not to work or be imprisoned, it is a good fortune to that beast, or bird; but as I said before fortune is only various motions, drawn to a point, and that point that comes from cross motions, we call bad fortune, and those that come from Sympathetical motions we call good fortune, and there must needs be Antipathetical Motions as well as Sympathetical Motions, since Motions are so various.  
But man, and for all that I know, all other things, are governed by outward Objects, they rule, and we obey; for we do not rule and they Obey, but every thing is led like dogs in a string, by a stronger power, 
* Natural power.  but the outward power being invisible, makes us think, we set the rules, and not the outward Causes, so that we are governed by that which is without us, not that which is within us; for man hath no power over himself.   

Chap. 60. Of time and Nature.  
NO question but there is a time in Nature, for time is the Variation of Nature, and nature is a producing Motion a multiplying figure, an endless measure, a quantilesse substance, an indefaisable matter.   

Chap. 61. Of Matter, Motion, and Figure.  
AS I said before in my first part of my Book, that there is no first Matter, nor no first Motion, because Eternal, and Infinite, yet there could be no Motion, without matter; for Matter is the cause, Motion but the effect of Matter, for there could be no motion unless there were Matter to be moved; But there might be Matter, and Figure, without Motion, as an infinite, and eternal dull lump; For I see no reason, but infinite might be without running forward, or circle-wayes, if there were not several degrees of the only Matter, wherein Motion is an Infinite Eternal effect of such a degree. Neither is it nonsense to say, Figure is the effect of Matter; for though there is no Matter without Figure, yet there could be no figure without Matter, wherefore Matter is the prime cause of Figure, yet there could be no figure without matter, wherefore matter is the prime cause of figure, but not figure of matter, for figure doth not make matter, but matter figure, no more than the creature can make the Creator; but a creature may make a figure. Thus although there is no first matter, yet matter is the first cause of motion and figure, and all effects.  
Although they are as infinite and Eternal, as matter itself, and when I say Matter prime, I speak for distinction sake, which is the only Matter?  
The innated Matter, is the soul of Nature.  
The dull part of Matter, the Body.  
And the infinite figures, are the infinite form of Nature.  
And the several motions are the several actions of nature.   

Chap. 62. Of Causes, and effects.  
AS I have said before the effects are infinite, and eternal as the Causes, because all effects lie in matter and motion, indeed in matter only; for motion is but the effect of matter.  
Wherefore all particular figures although dssiolvable yet is inherent in the matter, and motion, as for example, if a man can draw the picture of a man, or any thing else, although he never draws it, yet the Art is inherent in the man, and the picture in the Art as long as the man lives, so as long as there is matter, and motion, which was from all Eternity, and shall be eternally; the effect will be so.   

Chap. 63. Whether motion is a thing, or nothing, or can be Annihilated  
SOme have opinion that Motion is nothing, but to my reason it is a thing; for if matter, is a substance, a substance is a thing, and the motion, and matter being unseparablely, united, makes it but one thing.  
For as there could be no motion without such a degree, or extract of matter so there could be no such degree or extract 
I say extract. because it is the essence of matter.  of matter without motion, thus motion is a thing. But by reason particular motions leave moving in such matters and figures, shall we say they are deceased, dead, or become nothing; but say some, motions are accidents, and accidents are nothing; but I say, all accidents live in substance, as all effects in the causes, say some, when a man for example shakes his hand, and when he leaves shaking, whether is that motion gone (say others) no where, for that particular motion ceaseth to be, say they.  
I answer, that my reason tells me, it is neither fled away, nor ceased to be, for it remains in the hand, and in that matter that created the hand, that is in that, and the like innated matter, that is in the hand. But some will say, the hand never moves so again, but I say the motion is never the less there, they may as well say, when they have seen a Chest full of Gold, or the like, and when their eyes are shut, or that they never see it more, that the Gold doth not lie in the Chest, although the Gold may lie there eternally, or if they should see it again, say it is not the same Gold. So likewise particular motions are, but showed, not lost, or Annihilated: or say one should handle a vessel often, that every time you handle the vessel, it is not the same touch, vessel, or hand, and if you never touch the vessel again, that the hand, vessel, or touch is annihilated.  
But particular motion, as the vessels, or hand is but used, not annihilated, for particular motions can be no more annihilated, then particular figures that are dissolved and how, in reason can we say in reason particular figures are Annihilated, when every part and parcel, grain, and atom, remains in infinite matter, but some will say, when a house: for example, is pulled down, by taking asunder the materials, that very figure of that house is annihilated; but my opinion is, that it is not, for that very figure of that house remains in those materials, and shall do eternally although those materials were dissolved into Atoms, and every Ato me in a several place, part, or figure & though infinite figures should be made by those materials by several dissolutions and Creations, yet those infinites would remain in those particular materials eternally, and was there from all eternity; And if any of those figures be rebuilt, or Created again, it is the same figure it was.  
So likewise the motion of the hand which I said for example, if the same hand moves after the same manner, it is the same motion that moved the hand before; so it may make infinite repetitions; thus one and the same motion may move eternally, and rest from moving, and yet have a being.   

Chap. 64. Of Motions.  
THere are millions of several motions which agree to the making of each figure, and millions of several motions are knit together; for the general motion of that are figure, as if every figure had a Commonweal of several Motions working to the subsistence of the figure, and several sorts of motions, like several sorts of Trades hold up each other; some as Magistrates, and rulers; others as Train-bands, as soldiers; some make forts, and dig trenches; some as Merchants that traffic; some as Seamen, and Ship-masters; some that labour and and work, as some cut and carve; Others paint, and engrave; some mix, and temper, join, and inlay, and glue together; some form, and build; some cast in moulds, and some makes moulds to cast; some work roughcasts; some polish and refine; some bear burdens, some take off burdens, some dig, some sow, some plough, some set, some graft, some plant, some gather, some reap, some sift, some thrash, some grind, some knead, some bake, some beat, some spin, some weave, some sew together, some wind and twist, some create, and others dissolve, and millions of millions of motions, but as we see external, so we may imagine are internal motions.   

Chap. 65. Many motions go to the producing of one thing, or to one end.  
FOr there are millions of several motions go to the making of one figure, or in mixing, as I may say, of several degrees of the dull part of matter, as I will give one for example in gross external motions, where I will describe it by digestive motions, which is to fit parts, and to distribute parts to several places proper to the work. For digestive motions, there are many several sorts, or kinds of motions mixed together, as for example, a piece of meat is to be boiled, or the like, some motions cut fuel, and others take it up, others carry, other lay down in a Chimney, or the like place, others put fire, others kindle it, and make it burn, others take mettle and melt it, others cast such a figure as a pot, others bring the pot, others set it over the fire, others take up water, others carry that water to the pot, others put that water into the pot, others kill a sheep, others divide it into parts, others put it a part into the pot. Thus a piece of meat cannot be boiled without all these motions, and many more, which would be too tedious to relate, for I could have enlarged in three times as many more, only to boil a piece of meat, and if there be so many several motions in our gross sense in such things as these, than what is there in infinite Nature, yet for all these infinite varieties of motions, as I said before, I cannot perceive but six ground-motions, or fundamental motions, from whence all changes come, which are these attractive motions, contracting motions, retentive motions, dilative motions digestive motions, and expulsive motions; likewise, although there be infinite kinds, and different figures, yet the groundwork, from whence ariseth all the variety, is but from four figures; as Circular, Triangular, Cupe, and Parallels. And as there are infinite changes of motions, amongst the sensitive innated matter, working on the dull parts of matter, so there are infinite changes of motions in the rational innated matter, making infinite kinds of knowledge, and degrees of knowledge, and understanding, and as there are infinite changes of motion, so there are infinite effects, and every produced effect, is a producing effect, and effects which effect produce effects, and the only matter is the cause of all effects, for the several degrees of only matter, is the effect of only matter, and motion is the effect of some sorts of the degrees of only matter, and varieties are the the effects of matter and motion, and life is the effect of innate matter; and knowledge the effect of life.   

Chap. 66. Of the six principal motions.  
AS I have said, there are infinite Contractions, Atractions, Retentions, Dilations, digestions, and expulsions, and to explain myself to my readers as well as I can, unless they should mistake me, I will here describe, although after a gross way; yet according to my capacity. A few of the infinite variety of motions, first there are five, or six principal motions, from whence infinite changes are made, or produced, as from Contractions, Attractions, Retentions; these three principal motions do in some kind sympathize to each other; and dilations, and expulsions do also sympathise to each other, but digestions is a mixed motion taking part of all, but I divide them into six parts, for distinction; Now to treat of them severally, we must make an imaginary Circumference, and Centre.  
Then first for Attracting motions, which is to draw towards the Centre, that is, to draw to a less compass, as to draw towards a point, yet Atractions draw not always after one and the same manner, for some motions draw after them, as horses do Coaches, Carts, sleds and the like, but after several 
This for example.  fashions, forms, and biasses and several motions, in those motions some slow, some quick, some cross, some even. Again, some times Attractive motions draw, as if one should pull in a line, or draw in a net, some slope-wayes, some strait ways; some square ways, some round ways; and millions of the like varieties, in this sort of motion, yet all Attracting motion.  
Secondly, Contracting motions which move after another manner; for though both these sorts of motions, are to bring towards a point, yet Contraction me thinks, strives more against Vacuum, than Attraction, gathering all into a firm body, stopping up all porous passages, shutting out space, and gathering in matter, as close as it can; indeed Attractions are but in the way to Contractions, as Dilations to expulsions; but this sort of motions is, surfling, pleating, folding, binding, knitting, twisting, griping, pressing, tying, and many the like, and after several manners, or fashions.  
Thirdly, Retention is to hold, or to stay from wand'ring, to fix, as I may 〈◊〉, the matter to one place, as if one should stick, or glue parts together.  
Fourthly, Dilations are to enlarge, as to spend, or extend, striving for space, or compass; it is an encroaching motion, which will extend its bounds as far as it can, this sort of motion is melting, flowing, streaming, spreading, smoothing, stretching, and millions of the like.  
Fiftly, Expulsive, is a motion that shuns all unity, it strives against solidity, and uniformity, it disperses every thing it hath power on; this sort of motion, is, breaking, dissolving, throwing about.  
Sixthly, Digestive motions, are the creating motions, carrying about parts to parts, and fitting, and matching, and joining parts together, mixing and tempering the matter for proper uses.   

Chap. 67. Of Exterior Motions produced from the six principle Motions.  
I Will here repeat some of the varieties of gross exterior 
Drawing motions.  motions, such as are visible to our grosser senses, to clear my readers imaginary motion; Some motions draw, as horses draw Coaches, Carts, Sleds, Harrows, or the like; others, as horses, and dogs, are led in a bridle, or string.  
Some, as beasts draw their prey to the Den moving backwards.  
Some draw up lines shorter, and thicker, and some draw in circular lines, sloping lines, and square lines.  
Other sorts of drawing, some strait lines; some square lines, round lines, slope lines, some motions draw up; some draw down, some draw sideways; some cross, some regular; Other motions do, as if one should drive, or shove a solid 
Driving motions.  substance before them, the varieties of these motions.  
Some are, as if a man should drive a wheel-barrow, or rolling of barrels, or driving a plough, or a rowler, and millions the like.  
Others are, as if beasts and men were to carry burdens, 
Bearing motions.  some bearing burdens on their back; some on their head; some in in their mouth; some in their arms; some in their hands; some under their arms; some on their thighs; some on their stings, as Bees do, and millions the like, and every one of those burdens, have several motions thereto, and yet all but bearing motions.  
Other sorts of motions, as throwing the bar, pitching the 
Throwing, striking, darting motions.  bar, throwing a ball, striking a ball, throwing a bowl, flinging a dart, darting a dart, throwing upward, downward, straight-out, sideways, and all these several manners, is but a throwing motion.  
Leaping, running, hopping, trotting, galloping, climbing, clamering, 
Lofty motions.  flying, and infinite others, yet all is but a lofty motion.  
Diving, dipping, mowing, reaping, or shearing, rolling, creeping, 
Low 〈◊〉  crawling, tumbling, travelling, running, and infinite the like examples may be given of the varieties of one and the same kind of motion.   

Chap. 68 Of double motions at one and the same time, on the same matter.  
AS for example; spinning flax, or the like is drawn long, and small, twisted hard, and round, and at one time.  
Again, a bowl runs round-way, and yet straight-out at one time.  
A shuttlecock spins about in a strait line.  
The wind spreads, and yet blows straight-out at one and the same time.  
Flame ascends Circular, and many the like examples may be given.   

Chap. 69. Of the several strengths.  
ALthough there be infinite strengths of Motion, yet not to all sorts of figures, nor to all degrees of matter; for some figures move slow, others move swift, according to the Nature of the shape, or the interior strengths, or the degree, or quantity of innated matter, that created them; for though every degree of innated matter, is of one and the same strength, yet there are different degrees; but only two degrees are subject to our weak sense, as the innate mind, and the innated body, which we call sense and reason, which sense and reason, may be in every thing, though after different manners, but we have confined sense, only to animal kind, and reason only to mankind; but if the innated matter is in the dull parts of matter, as the life of the body, than there is no part that hath not sense and reason whether creating or created, dissolving, or dissolved, though I will not say that every creature enjoys life alike, so every figure is not innated alike, for some is weaker innated, and some stronger, either by quantity or degree, yet every figure is innated; for it is innated matter that creates, and dissolves figures, yet the innated matter works according to the several degrees, and tempers, of the dull part of matter, and to such properties, and figures, and figures properties, and proper figures, that is, motion doth form the only matter, into figures, yet motion cannot alter the Entity of only matter, but motion can, and doth alter the interior, and exterior figures, and though the several degrees of matter may be placed, and replaced in figures, yet the nature of the matter cannot be altered.   

Chap. 70. The creations of Figures, and difference of Motions.  
THose motions that are proper to create figures, are different from those motions that dissolve them, so that sympathetical internal motions, do not only assist one another, but Sympathetical external Motions, and Sympathetical figures; this is the reason that from two figures, a third, or more is created, by the way of procreation; yet all figures are created, after one and the same kind of way; yet not after one and the same manner of way, as Vegetables, Minerals, and some sorts of Animals, as such as are bred from that we call corruption, as some sorts of worms, and some sorts of flies, and the like; 
Conjunction of those different motions.  Yet are they created by the procreation of the heat, and moisture, the same way are plants that grow wild produced, but those that are sown or set, although they are after one and the same kind of way, yet not after the same 
First the earth bears Vegetables, and the plants bear seed, and the seed, and earth bear Vegetables again.  manner; for the young vegetables, were produced from the seeds, and the earth, which were sowed, or set together, and in grafts is when two different plants produce seed of mixed nature, as a Mule is produced, or the like creature, from two different Animals, which make them of mixed nature; for As there is a Sympathetical conjunction in one, and the same kind of figure, so there is a Sympathetical conjunction in some sorts of figures; but not in all, nor to all, for that would make such a confusion in nature, as there would be no distinction, of kinds; besides, it were impossible for some kind of figures, to make a conjunction with other kinds, being such a difference betwixt them, some from the nature of the figures, others from the shape of the figures.  
And Minerals are produced by the Conjunction of such Elements, which were begot by such motions, as make heat, and drought, and cold and dry. Thus all figures are created from different motions, and different degrees, of infinite only matter; for only matter joins, and divides itself by self motions, and hath done so, and will do so, or must do so eternally, being its nature, yet the divisions, and subtractions, joinings, and creations, are not alike, nor do they continue, or dissolve, with the like measure of time, which time is only as in a reference to several motions.  
But as I have said, there can be nothing lost in nature, Although there be infinite changes, and their changes never repeated. For say a man dies, and his figure dissolves into dust, as small as Atoms, and is dispersed so, as never to meet, and every Atom goeth to the making of several figures, and so changes infinitely, from figure, to figure, yet the figures of all these changes lie in those parts, and those parts in only matter; so likewise several motions may cease as figures dissolve, but still those motions lies in innated matter, and each particular figure, in the generality of matter and motion, which is on the dull part, and innated part of only matter.   

Chap. 71. The Agilenesse of innated Matter:  
INnated matter seems much nimbler in some works, then in other, as making Elements, and their several changes, being more porous than Animals, Vegetables, and Minerals, which are more contracted, and not so easily metamorphosed, and on the thin part of dull matter, they seem much nimbler, and agile, then when they work on the gross part of dull matter; for though the innated matter can work, but according to the strength, yet not always according to that strength; for their burdens are not always equal to their strength; for we see in light thin dull matter, their motions to be more swift, having less encumbrances, and lighter burdens, unless it be oposed, and stopped by the innated matter, that works in the more solid, or thicker part of dull matter, or move solid and united figures, yet many times the innated matter, that works on the thin part of dull matter, or in more porous figures, will make way through solid and thick bodies, and have the power on those that work on more gross matter, for the innate matter that works on gross matter, cannot resist so well, having greater burdens, nor act with that facility as the others can, whose matter is lighter, or figures more pourous; for we see many times water to pass through great rocks, and mountains, piercing and dividing their strengths, by the frequent assaults thereon, or to; yet many times the pass is kept or lost, according to the quantity of the innated 〈◊〉 of either side.   

Chap. 72. Of external, and internal figures and Motions.  
FOr the motions of heat and drought begets the Sun the motions of heat and moisture begets the Air.  
The motions of cold and dry, begets the earth, and the rest of the Planets, and as other motions begot them, so they begot others, and as these Elemental Planets beget in gener all figures, which we call creatures in the world; so these figures, as they are matched, beget each particular figures of several sorts; For external figures, are made by internal motions; for though Vegetables, Minerals, and Animals be internal figures, as to the globe of the World, which is the external figures to them, yet they are external figures to those which are created in them, until such time as they are cast forth of that mould, as I may say, which they were made in, which is the womb, and the several wombs of several kinds, are several moulds, but indeed all moulds differ in their points.  
Perchance this subject might be better explained, but my modest thoughts will not give my inquisitive thoughts leave to trace Nature's Creations by procreation; Although I believe nature, and her works are pure of themselves, but 'tis the Abuse of her works, and not the knowledge that corrupts mankind.   

Chap. 73. Of repeating one and the same work, and of varieties.  
NAture may repeat one and the same creature if she pleaseth, that is, the same motions, on the same matter, may create the same creature, by reason the same motions, and the same matter, is eternally in the body infinite: thus the Original cause of producing one and the same is eternal, by reason nothing in nature can be annihilated, and though the infinite matter is but one and the same, yet the infinite part of innated matter, moves infinite several ways, and by reason of the diversity of motion, there is such variety, as seldom any two creatures are alike, for motion delights in variety, not so much in the different kinds, as in the particular creatures, which makes me think that motion is bound by the nature of the matter, to make such kinds; Although it be at liberty for particulars, and yet the several kinds may be as infinite as the particulars; as for example, although motion is bound to Animal kind, Vegetable kind, Mineral kind, and also to make such kind of worlds as this is; yet motion may make infinite particular worlds, as infinite particular Animals, Vegetables, Minerals, and those infinite worlds may differ, as those kinds of Creatures; for worlds may differ from other worlds, not only as man from man, but as man from beast, beasts from birds, birds from fish, and so as Vegetables do; for an oak is not like a tulip, or roses; for trees are not like flowers, nor flowers like roots, nor roots like fruit, nor all flowers alike, nor all roots alike, nor all fruits alike, nor all trees, and the rest, and so for Minerals; gold is not like lead, nor a diamond like a pebble stone; so there may be infinite worlds, and infinite variety of worlds, and be all of that kind we call worlds, yet be nothing alike, but as different, as if it were of another kind, and may be infinite several kinds of creatures, as several sorts, that we can never imagine, nor guess at; for we can guess, nor imagine at no other ways, but what our senses brought in, or our imaginations raised up, and though imaginations in nature may be infinite, and move in every particular brain after an infinite manner; yet it is but finite in every particular figure, because every particular figuse is finite, that is every particular figure comes by degrees from creation to a full growth, from a full growth to a decay, from a decay to a dissolution; but not a Annihilation, for every particular figure lies in the body infinite, as well as every particular kind; for unless eternalmatter, and infinite matter, and eternal and infinite motions could be Annihilated, infinite figures will eternally remain, although not in their whole bulk, yet in their parted pieces; for though one and the same matter may be made into other figures: yet the former figures have as much a being as the present figures, by reason the matter that was the cause of those figures hath an eternal being, and as long as the cause lasts, the effects cannot be Annihilated.   

Chap. 74. Of creation, and dissolving of Nature.  
THe divisions, and subtractions, joinings, and creations, are not alike, nor do they continue, and dissolve with the like measures of time; for some Vegetables are old, and decrepit at a day old, others are but in their prime after a hundred years, and so some Animals, as flies and the like, are old and decrepit at a year old; others, as man is but at his prime at twenty years, and will live a hundred years, if he be healthy and sound; so in the Minerals, perchance lead, or tin, or the like, is but a fly, for continuance to gold, or like a flower to an oak, than it is probable, that the Sun and the rest of the Planets, Stars, and Millions more that we know not, may be at their full strength at ten hundred thousand years, nay million of millions of years, which is nothing to eternity, or perchance, as it is likely, other figures were at full strength when matter and motion created them, and shall last until matter dissolves them. Again, it is to be observed that all Spherical figures last longest, I think it is because that figure hath no ends to ravel out at.   

Chap. 75. Of Gold.  
SOme say that Gold is not to be altered from the figure that makes it gold, because Chemists have tried and cannot do it, but certainly that innated motion that joins those parts, and so made it in the figure of Minerals can dissolve those parts, and make it into some figure else, to express an other thing; but being a 〈◊〉 solid part of dull matter then that which makes other minerals, it is longer a creating, and dissolving, than the other figures are, that are of a light or softer substance, and may be the motions that make gold, are of slower nature, so as it is caused from the hardness of the matter, or the slowness of the spirit, caused by the curiosity of the work, wherein they must use more different motions then in other figures; so as it may be a thousand years uniting, or a thousand years a dispersing, a thousand, nay ten thousand; for there is no account, nor time in nature infinite, and because we last not so sung as to perceive it, shall we say that Gold was eternal, and shall last eternally; so we may as well 
Unless a greater power destroy it before the natural time.  say an Oak, that is a hundred years, ere it comes to full maturity, and a hundred years, ere it comes to be dissoved, that it was an Oak eternally, and shall be so eternally, because a flower, is created, and dissolved in two or three days, but the solidity of the matter, and the cunriosity in the several changes, and interchanges of motions prolong the work, yet it is hastened, or retarded by the quantity of spirits that work therein; for when there is more, it is sooner form, when less, longer ere it come to its figurative perfection.   

Chap. 76. Of Sympathies, and Antipathies, which is to agree, or disagree, to join, or to cross.  
THere are infinite sorts of figures, or Creatures, that have Sympathy, and infinite sorts of figures, that have Antipathies, both by their exterior, and interior motions, and some exterior Sympathy with some interior, and some interior with some exteriors, and some exterior with exteriors, and interiors with interiors, both in one and the same figure, and with one and the same kind, and with different kinds, and with several sorts, which works various effects: and here I will treat a little of Vegetables, and Minerals with Antipathy, or Sympathies, with Animals of all Animals. First, man thinks himself to have the Supreme knowledge, but he can but think so, for he doth not absolutely know it, for thought is not an absolute knowledge but a suppositive knowledge, for there are as many several degrees of knowledge, as of innate matter which is infinite, and therefore not absolute, and as much variety of knowledge, as there is of motions, and though all innated matter is knowing, yet all innated matter is not known; this makes figures to have of each others a suppositive, but not an absolute knowledge; thus infinite makes innated matter in some kind, a stranger to itself, yet being knowing, although not known, it makes an acquaintance with parts of itself, and being various by interchanging motions, it also loseth acquaintance; the acquaintance we call learning, invention, experience, or memory, the unknown, or not acquainted we call stupidity, ignorance, forgetfulness, illiterate, but by the acquaintance of experience, we come to find the use of many things, and by the use we come to learn, and from our learning we come to practise, and by our practice we come to produce many effects, from the hidden and mystical causes, which are the effects, from the only cause which is the only matter, thus we come to find the use of Earth, Water, Air, and Fire, Vegetables, Minerals, and so Animal with Animal, and we do not only get new acquaintance; which is new experience, but we make use of our acquaintance to our own benefit, or at least we strive to do so; for it is the nature of life, which life is innated matter, to strive for preeminency, 
Life is in every thing.  and absolute power, that is, only matter would rule itself, but being infinite it neither absolutely knows itself, nor can absolutely rule or govern itself, and though it be an endless work, yet motion which is the moving part of nature, cannot desist, because it is infinite, and eternal, thus moving matter running perpetually towards absolute power, makes a perpetual war; for infinite, and only matter is always 
It is but one thing, but three words.  at strife for absolute power, for matter would have power over infinite, and infinite would have over matter, and eternity would have power over both.  
Thus infinite and eternal matter joined all, as to one is always at strife in itself, yet the war is regular, not confused; For there this is a natural order, and discipline is in nature as much as cruel Tyranny; for there is a natural order, and discipline oftentimes in cruel Tyranny.   

Chap. 77. Of different knowledge in different figures.  
CErtainly there are infinite several kinds, as well as infinite several sorts, and particular creatures in nature, and certainly every several kind, nay, every several sort in every kind. Knowledge works after a different manner; in every different figure, which different manners we call particular knowledges which works according to the figure, so infinite knowledge lies in infinite figure, and infinite figure in infinite matter, and as there are infinite degrees of matter, so there are infinite degrees of knowledge, and as there are infinite degrees of knowledge, so there are infinite degrees of motions, so there are infinite degrees of figures, and as there are infinite degrees, so there are infinite kinds, and as there are infinite kinds, so there are infinite sorts, and so infinite particulars in every sort, yet no kind can be said to have most, or least, though less or more; for there is no such thing, as most or least in nature. For as I said before, there is only different knowledge belonging to every kind, as to Animal kind, Vegetable kind, Mineral kind; and infinite more which we are not capable to know, but two particular sorts in every kind; as for example, Man may have a different knowledge from beasts, birds, fish, worms, and the like, and yet be no wiser, or knowing then they; For different ways in knowledge makes not knowledge more or less, no more then different paths enlarge one compass of ground; nor no more than several words for one and the same thing, for the thing is the same, only the words differ; so if a man hath different knowledge from a fish, yet the fish may be as knowing as man, but man hath not a fishes knowledge, nor a fish a man's knowledge.  
Likewise some creatures may have more, and some less knowledge than others; yet none can be said to have most, or least; for there is no such thing as most or least in nature, nor doth the weakness, or imperfection in particular creatures impair the knowledge of the kind, or impair the 
That is to weaken the degree.  knowledge as I may say, belonging to any particular sort, nor can any one have such a supremacy of knowledge as to add to the knowledge of the kind, or sort of kind, as to have such a knowledge as is above the capacity of that kind, or sort to understand. As for example, a man to know more than the nature of man is to know; for what knowledge man hath had, or can have, is in the capacity of the kind, though not to every particular man, for though nature may work within herself; yet she cannot work beyond herself, and if there be mix sorts of creatures, as partly man, and partly beast, partly man, and partly fish, or partly beast, and partly fish, and partly fish, and partly foul; yet although they are mixed creatures, and may have mixed knowledges, yet they are particular sorts, and different knowledges, belonging to those sorts, and though different sorts have different knowledges, yet the kind may be of one and the same degree; that is, every several sort of creatures, in one and the same kind, is as knowing and as wise, as another, and that which makes some creatures seem less perfect than others, or more knowing than others, is the advantage, or disadvantage of their 〈◊〉, which gives one creature power over another; but different Knowledge in different creatures takes advantages by turns according as it turns to it. And as there is different Knowledge, and different Kind's, and several sorts, so there is different Knowledge in different senses, in one and the same creature; for what man hath seen the interior biting motion of Gold, and burning motions of heat? yet feels them we may imagine by the touch, the interior nature of fire to be composed of sharp points, yet our sight hath no Knowledge thereof, so our sight hath the Knowledge of light; but the rest of our senses are utterly ignorant thereof; our ears have the Knowledge of sound, but our eyes are ignorant of the Knowledge thereof; thus, though our ears may be as Knowing as our eyes, and our eyes as Knowing as our ears, yet they may be ignorant of each other, I say Knowledge, for sense is Knowledge, as well as reason, only reason is a degree above sense, or sense, a degree beneath reason.   

Chap. 78. The advantages of some figures, some degrees of matter, and motions, over others.  
IF we do but strictly pry into the works of nature, we shall observe, that all internal motions, are much after the manner of external motions, I mean those motions that we can perceive, by those effects, as are subject to our senses, and although for the most part the strongest motions govern the weakest, yet it is not always found that they conquer the weaker; for there are infinite slights, or infinite advantages to be taken, or missed in infinite nature, some by the 〈◊〉 of their figures, and some in the degrees of matter, and some in the manner of moving; for slights are just like the actions of Jugglers, Vauters, or Tumblers, Wrestlers, or the like; for shapes I will give one or two for example, as a little Mouse which is but a weak creature, in comparison to an Elephant, yet the small Mouse shall overcome an Elephant, by running up through the snout, and so get into the head, and so gnaw on his brain; And a Worm is a weak creature in comparison of a man, yet if he get into the guts, it will gnaw out his bowels, and destroy that figure. So for degrees of matter, what advantage hath the innated matter, or the dull part of matter, and for motions, most often the nimbler, and agile motions, get an advantage on the stronger, if more slower, and oftener by the manner of motions; for many times a diving motion will have the better of a swimming motion, a jumping motion of a running motion, a creeping or crawling motion, of either, a darting motion of a flying motion, a cross motion of a strait motion, a turning motion of a lifting motion, so an Attractive motion of an expulsive motion, and infinite the like, and every motion may have their advantages by turns, and then the advantages of place, and of times, as I may call it, for distinction sake, some Creatures will suppress other creatures in the night, when the suppressers dare not appear to the supprssed in the light, a great Army shall be destroyed by a little Army, by standing in a lower patch of ground, oft by fight at such a time of the day, when the sun shines on their faces, but it would be too long for Methusalems' life, to set down examples, being infinite, but this shall serve to express my opinions.   

Chap. 79. Of the figurative figures.  
MOst figures are lined, and interlined, as I may say, for expression sake, some figures are like a set, or nest of boxes, as for example, half a dozen boxes one within another, so every of those figures hath the same figure, within one another, the outermost figure being the largest, the inmost figure the least; as for example, a man builds a house, first he builds the figure of that house with wood, as beams, and rafters and lathes; next he lays mortar, then is the figure of that house in mortar, than he lays bricks or stones, than there is the figure of the house in stone, and brick, than it is plastered within the inside, than there is the figure of the house in plaster, if it be painted, then there is figure of the house in painting; so likewise an Animal, as a man, first there is the figure of a man in bones, as we may see in a Anatomy, than there is the figure of a man in flesh; thirdly there is the figure of a man in the skin, than there are many, different figures, belonging to one and the same figure, as every several part of an Animal is of a different figure, and every part hath different figures belonging thereunto; as man for example, to the hand there is the palm, the back, the fingers, the nails, yet all makes but one hand.  
So the head, there is the brain, the pia mater, the dura mater, the skull, the nose, the eyes, the forehead, the ears, the mouth, the lips, the tongue, the chin, yet all this is but a head; likewise the head, the neck, the breast, the arms, the hands, the back, the hips, the bowels, the thighs, the legs, the feet; besides, the bones, the nerves, the muscles, the veins, the arteries, the heart, the liver, the lights, the midrif, the bladder, the kidneys, the guts, the stomach, the brain, the marrow, the blood, the flesh, the skin, yet all these different figurative parts make but the figure of one man. So for Vegetables, the root, the sap, the peath, the bowl, the bark, the branches, make but the figure of one tree; likewise every figure is different, this man is not like that man, this tree is not like that tree, for some trees are larger, or lesser, higher, or lower, more or less branched, crooked, or straghter, so in Animals, some are of one shape, some of another, as men, some are slender and tall; some little and low; some big and tall, others thick and low; some high-nosed; some flat-nosed; some thick, some thin lipped; some high foreheads, some low, some broad, some narrow, and numbers of like examples may be given, not only to man, but all other Animal creatures according to their shapes, that every particular in one and the same kind, hath different figures, yet every particular kind hath but one and the same motion, which properly and naturally belong to that Kind of figure, as a horse to gallop, to amble, to troth, to run, to leap, to kick, and the like; and man to lift, to carry to walk, to run, to pitch, to dig, to shut, to chop, to pull back, to thrust forward; likewise every particular part in one and the same Kind, hath but one and the same kind of motions, local or otherwise, and ever particular bird, hath but one, and the same kind of motion in their flights, and in their feeding;  
So beasts, every particular kind hath but one and the same manner of motion, and feeding; so likewise all mankind hath after one and the same Kind of motions belonging naturally to every particular part of his body, the only difference is in the strength, or weakness, their restraints or facilities but not different in manner of the move. But to return, to the figures, I say there are different figures belonging to one and the same kind of figure, but the ground or fundamental figures in every particular figure, are there. (As for example) a tree at first is the figure of wood, the second is such a sort of wood, as a Cedar, an Oak, an Elm, an Ash, and the like; also of such a nature of wood, some fitter to burn then to build, others that will grow but on such, or such soils, others to last longer, or die sooner, or bud and bear in such, and such seasons, some to bear fruit, others to bear none.  
Likewise for Animals, the first figure is to be an Animal, that is, to have a local figure, the second figure is to be flesh, 
Fish is a kind of flesh.  not wood. The third is to be such a kind of flesh as man's flesh, not bears flesh, or dog's flesh, or horse flesh, or cow's flesh, and more examples may be given, than I am able to repeat, or my book to enfold, but Animals and Vegetables have more different figures, belonging to every particular, figure or Kind than Minerals, especially metals, which are as it were composed of one piece.   

Chap. 80. Of the gloomy figures, and figures of parts, and of one piece.  
Air is not a shining body of itself, but as the lines of light shine upon it, it is smooth, and may be aglossie body, but not a shining; for though there are infinite several sorts of brightness and shining, yet two I will describe.  
As there are two sorts of shining figures; some that cast forth beams of light, as bright shining fire, and likewise from some sorts of stones, bones, and wood, so there are some sorts of figures that only retain a bright shining quality in themselves, but cast forth no beams therefrom; or else so weak and small, as not useful to our sight, but what is represented to us thereon, by other lights; this sort is water, metal, and vulgar stones, which perchance air may have such a shining body.  
These shining bodies, as water, or metal, or the like, are not perceived in the dark, but when light is cast thereon, we do not only perceive the light, but their own natural shining quality by that light.  
Again, some figures have only a gloss, which is a faint shining, like as a feigned light, or an eclipsed shadow, as all the pores Vegetables, and Animals skins have; and some figures are glossy through the thinness, or transparentnesse, not in the nature, for by reason the figure is thin, and transparent, the light shining, though transparent doth not only show the light, but the light gives those figures a gloss.  
Some figures, as I have said, are as it were all of one piece, as some sorts of earth, water, vapour, and air, which may be metamorphosed, by contracting and dilation.  
Others of divers pieces, and several works, as Vegetables, and Animals, wherein are joints and knots, some parts soft, and some liquid, some firm, some hard, every part having a several figure, which varieties and contrarieties serve to the consistence, and preservation, but of one perfect figure; but Animals of all other figures have the most variety of works, and several motions.   

Chap. 81. Of the dull and innated matter.  
SOme may say, that if there were infinite dull and inmoving matter, some of it may lie unmoved eternally. I answer, that cannot be, for as there is infinite dulness and solidity; so there is infinite acuteness and facility, by which I mean searching, and penetrating, which in some sense makes it equal, if there be equality in infinite, but the innating matter works not upon the dull matter, as upon a new material; for the innate matter is mixed with the dull part of matter; For the innated matter moves in the dull part of matter, and on the dull part of matter, as I have described in my first part, for the innated matter takes not fresh and new (as I may say) for distinction sake, to make a figure with; but turns the dull matter into several figures, joining each degree as the innate matter will, or as it is proper for such a kind of figure, for some degrees of matter will not make, I do believe some kind of figures, but the dull part of matter, is not mixed in the innate matter, although the innate matter is mixed in that, for the innate matter is pure in itself, without any gross mixture, for it is the infinite pure part of matter infinite, it is the spirits, or essence of nature.   

Chap. 82. An answer to an old question, what becomes of the shape, or figure, or outward forms of the old figure, when the nature takes a new form.  
ALL Created, or not created, or created, and dissolved again, figures or forms, lie in only matter, either in by parts, or in the whole, for the materials of every figure is but of one matter, and the lump of all figures is the figure of eternal matter, for the infinite particular of figures, is the infinite form, shape, or figure of infinite and eternal matter, and the creation, disposals, and dissolvings of figures, are the several actions of that only matter; for infinite motions are the infinite life, of the infinite and eternal life, which life, is as eternal matter, being part of the matter itself, and the manner of moving is but the several actions of life; for it is not an absence of life when the figure dissolves, but an alteration of life, that is, the matter ceaseth not from moving, for every part hath life in it, be the parts never so small, or dispersed amongst other parts, and if life, there must be consequently sense, if sense, knowledge, than there can be no death, if every part hath life in it, so that which we call death, is only an alteration of such motions, in such a figure, in only matter.   

Chap. 83. Of Transmigrations.  
TRansmigrations are not metamorphosed, for to metamorphose is to change the shape and interior form, but not the intellect, which cannot be without a new creation, nor then, but so as partly the intellect changes, with the shape and interior form, but all bodies are in the way of transmigrations perpetually.  
As for example, the nourishing food that is received into the stomach transmigrated into Chylus, Chylus into blood, blood into flesh, flesh into fat, and some of the chylus migrated into humours, as Choler, Phlegm, and melancholy; some into excrement, which transmigrats through the body, into dung, dung into earth, earth into Vegetables, Vegetables into Animals; again by the way of food, and likewise Animals into Animals, and Vegetables into Vegetables, and so likewise the elements.  
But indeed all creatures are created by the way of transmigration.  
As for example, hens, or other fouls lay eggs, and then 
The yolk and white is mixed into one substance which we call an addle egg; before it be a 〈◊〉 it is bloody.  sit on them, from whence a nourishing heat is transmigrated from the hen into the eggs, which transmigrates into a kind of a Chylus, then into blood, blood into flesh, flesh into sinews, sinews into bones, and some into veins, arteries, brains, and the like.  
For transmigration is only the mixing sifting, searching, tempering faculty, of innated matter, which is self-motion, 
'tis a lump of flesh before it be bone, or sinew.  and motion is the only transmigrater, otherwise infinite matter would lie idle eternally, though I cannot well conceive how infinite can be without motion; but howsoever we perceive so much as there are proper motions, and mixtures of matter belonging to every particular figure; and though figures doth produce figures; yet figures do not order the creation, for it is not the figures that create, but creation that produceth by figures, which creation is motion, which motion is innated matter, which matter creates and dissolves by the way of transmigrations, all figures dissolving to create, and creates to dissolve, but dissolving, and creation, which is that we call life and death, hath only a reference to the figures, but not of the nature of the matter.   

Chap. 84. Of metamorphosing of Animals and Vegetables.  
IT is impossible for Animals and vegetables to be metamorphosed, 
And then it is no metamorphosing I shall declare.  without a creation, as to transform a man into a tree, or a tree into a man, nor a man into the form of a beast, as to turn mans-flesh into horseflesh, or horseflesh into mans-flesh or one mans-flesh to turn into another mans-flesh, or an Oak, into a Cypress, or a Cypress into an Oak, and so the like in all Vegetables, and Animals; thus Transforming the interior forms, or rather changing the interior form, like garments, putting one, and another interior form, upon one and the same intellect nature, which is impossible, by reason the interior forms, and intellect natures, are inseparable, so that destroying the one, destroys the other, and a change cannot be made of either, without the dissolution of the whole, no more than a man can change the whole building, without pulling down the house, for though they may make some alterations in the outward shape as to add something more, or take away, and make all less, or thicker, or thinner, or higher or lower; but cannot alter the interior form, which is the foundations, but if they pull it down, the same materials may be put into another form, or into the same form it was at first, but it must first be new built again, before it can have those forms, and they must stay the time of building; so for every Vegetable creature, and Animal creature, they cannot be metamorphosed, by the reason metamorphosing is to change their forms without a new creation, and they cannot change their forms without a dissolution, and then created anew, by reason the intellect, and the interior form is as one body, and not to be separated; for the interior forms of these creatures, and the intellects depend upon one another, and without one the another cannot be.  
The intellect, and the interior form may be divided together into parts; but not separated apart, though the several sorts of one and the same kind, as Animal kind may be mixed in their creations, as to be some part a beast, some part a dog, or the like, and part a man, and some creature 
And then it is called a new creature rather than a metamorphosed creature etc.  partly a bird, and partly a beast, or partly a beast and partly a fish; yet the intellect is mixed with the interior form, and the exterior shape with the interior form.  
The like in vegetables, and if the interior forms, and intellects of each sort, nay of each creature, cannot be changed, much less of each kind, thus the intellect natures, and interior forms of it, can never be without a new creation, and as for the exterior shapes of Animals may be altered but not changed; for Animals of all other creatures have their shapes most unite to the interior form, and 〈◊〉 intellect nature of any other creature in nature.  
But I desire my readers not to mistake me, for want of terms, and words of Art.  
For the interior or intellect nature I mean is such properties, disposition, constitution, Capacity, and the like; that makes it such a creature.  
The interior form is such a substance, and such a sort as flesh, or fish, or wood, or metal, and not only so, but such a sort of flesh, as mans-flesh, horseflesh, dogs-flesh, and the like.  
So the wood of oak, the wood of maple, the wood of ash; And the like, so the gold metal, the iron metal, and the like.  
For horseflesh is not mans-flesh, nor the wood of oak, the wood of ash, nor the metal of gold, the metal of iron.  
And as for the exterior form, I mean the outward shape.   

Chap. 85. The Metamorphosing of the exterior forms, of some figures.  
ALL figures that are of a united piece, as water and fire are, and not in parts, as not having several parts of different natures, as Animals and Vegetables have, may be Metamorphosed out of one form into another, and rechange into the original form again, yet it is only their exterior form, not their interior nature. As for example, water that is frozen, or turned to hail, or snow, the exterior is only metamorphosed; 
Which circular lines I shall express hereafter.  For the interior nature which is the circular line is unaltered, likewise when the circular line is extenuated into air, the interior circle line is not changed; but when the interior nature is dissolved, and the matter it was composed of transmigrates into other figures.  
Likewise metals when the interior nature is changed, it cannot be rechanged again without a new creation; for if we can turn onemetal into another, yet it is not as the way of metamorphosing, but transmigrating, otherways we may say, we can turn Animals and Vegetables into water, when we distil them, but the magic of Chemistry shall nor return them to their interior nature, nor exterior shape. Again, although their desires make them believe it possible to be done, but substracting is not metamorphosing, but rather transmigrating, and substracting is one of the chiefest faculties of transmigration.  
And as for those creatures that are composed of parts of different natures (as I have said) their exterior form cannot be metamorphosed, 〈◊〉 those motions that metamorphose one part, cannot metamorphose another.  
And though every part is different, yet they generally unite to the consistence of the whole figure, whereby the several transforming motions on the several parts would make such a confusion, as upon necessity must dissolve the intellect nature, and interior form of that 〈◊〉 figure, thus striving to alter would destroy.    

AN EPISTLE TO THE Unbelieving Readers IN NATURAL PHILOSOPHY.  
MAny say that in natural Philosophy, nothing is to be known, not the cause of any one thing, which I cannot persuade myself is truth; for if we know effects, we must needs know some causes, by reason that effects are the causes of effects, and if we can knowbut one effect, it is an hundred to one, but we shall know how to produce more effects thereby.  
Secondly, the natural Philosophy is an endless study without any profitable advantage; but I may answer, that there is no Art nor Science, but is produced thereby, if they will without partiality consider from whence they are derived.  
Thirdly, that it is impossible that any thing should be known in natural Philosophy, by reason it is obscure and hid from the knowledge of mankind.  
I answer, that it is impossible that nature should perfectly understand, and absolutely know herself, because she is infinite, much less can any of her works know her.  
Yet it doth not follow, that nothing can be known, because all is not known.  
As for example, there are several parts of the world discovered, yet it is most likely not all, nor may be never shall be, yet most think that the whole world is found, because Drake, and Cavendish went in a circular line until they came to the place where they set out at first. And I am most confident that most of all thought all the world was known unto them before the West-Indies were discovered, and the man which discovered it in his brain before he had traveled on the navigable sea, and offered it to King Henry the seventh, who slighted him as a foolish fellow, not believing his intelligence, and no question there were many that laughed at him, as a vain fool, others pitied him, as thinking him mad, and others scorned him, as a cheating fellow, which would have cozened the King of England of a sum of money; but the Queen of Portugal being wiser than 〈◊〉 rest employed him, and adventured a great sum of money to set him forth on his way, which when the success was according to the man's Genius brain, and had brought the Queen by the discovery, gold and silver mines for her Coin, than all other nations envied the King of Spain who was heir, and like a company of dogs which fight for a bone, went together by the ears, to be sharers with him.  
So the Bishop, who declared his opinion, of the Antipodes, was not only cried down, and exclaimed against by the vulgar which hates all ingenuity, but learned Scholars stood up against him, and the great and grave Magistrates condemned him as an Atheist for that opinion, and for that reason put him from his Bishopric, and though he had favour to spare his life, which opinion hath since been found out by Navigators, but the ignorant & unpractised brains, think all impossible that is unknown unto them.  
But put the case many went about to find that which can never be found (as they said natural Philosophy is) yet they might find in the search that they did not expect, which might prove very beneficial to them; or put the case ten thousand should go ten thousand ways to seek for a cabinet of precious Jewels, and all should miss of it but one, shall that one be scorned and laughed at for his good fortune, or industry? this were a great injustice.  
But ignorance and envy strives to take off the gloss of truth, if they cannot wholly overthrow it; and those that write must arm themselves with negligence against censure.  
For my part I do, for I verily believe, that ignorance and present envy will slight my book; yet I make no question, when envy is worn out by time, but understanding will remember me in after ages, when I am changed from this life; but I had rather live in a general remembrance, then in a particular life.   

Earth Metamorphosed into water, water Metamorphosed to vapour, Air and fire, at least into heat.  
PART III.  

CHAP. 86.  
MOtion forms a round lump of earth, or such like matter, by extenuating swells it out, and as the swelling increases, the circumferent enlargeth, and when it's extended further than this solid form, it becomes pores, and the parts loser. This degree of extenuation, makes it mud, when it extends further than the degree of mud, it turns to a softer form, as that of slime; the fourth extenuating degree shapes it into a perfect ring drawing all the loose parts into a compass line, this becomes water, and the difference of a lump, or ball of earth to the watery circle, for a round lump is when there is no space, or distinct lines, and a circular ring is a distinct line with a hollow centre, that is, an empty place, in the midst of a round line, so they may be a round ball, but not a ring, or a round circle line, and a circle line and not a ball, and as I said, when it comes to such a degree, of extenuating, it turns water, that is, to be wet, liquid and fluid, and according as the circles are, is the water more or less, and according as the lines are extenuated, or contracted, is the water thicker or thinner, colder or hotter, heavier or lighter, and according as the lines are round, or flat-edge, pointed, or smooth, is the water fresh, sharp, salt, or bitter, but these circles may not only dilate, and contract several ways, but after several fashions, as to make vapour, air, fire, snow, hail, ice, and frost, as I shall declare in my following chapters.   

Chap. 87. Of witness.  
WE may perceive that whatsoever is hot and dry, and cold and dry, shrinks inward as towards the centre, and whatsoever is hot and moist, and cold and moist, dilates as towards the circumference, so that all moisture is wrought by extenuating motions, and drought, by contracting motions, and not only extenuating motions, but such sorts of extenuating motions, and drought by contracting motions, and notonely extenuating motions, but such sorts of extenuating motions as in circular figures, which circular figures make water, so soft, smooth, and flowing, smooth, because circular; for Circles make it smooth, the figures having no end extenuating makes it softby spreading and losing the parts, as flowing by reason dilations drive all outward as toward the circumference yet the degree of extenuating may outrun the degree of wet; for wet is in such a degree of extenuating circles as I may say, the middle degree, yet there are many sorts of wet, as oily, wet, and watery; but I have described that in my chapter of oil, but I take oil rather to be liquid and moist, then wet; For there is difference betwixt moist, liquid, and wet, for though moist and liquid is in a degree of wet, yet it is not an absolute wet, for dissolved gums are liquid, not wet, melted Sugars are liquid, not wet, oil is more liquid than wet, and smoke may be said to be liquid, as being of an oily nature, and air rather to be moist then wet, and dust, Ashes, flame, light, wind, may be said to be fluid, but not liquid nor wet.   

Chap. 88 Of Circles.  
A Circle is a round figure without ends, having a circumference, and a centre, and the figure of a circle, may be many ways contracted, but can be but in one way extenuated, which is by enlarging the compass, of the line; and the reason is, because it is a round piece, without ends; for a strait line may be drawn out at either end; but if a circle be drawn out of the compass, it may stretch out of the one side, but it will pull in the other side after it, unless the line be broke, and then it is no longer a circle, thus we can extend no part out, but another part must contract to give way to that part that goeth out.   

Chap. 89. Of Softness.  
ALL that is wet is soft, I mean that which is naturally wet; but all that is soft is not wet, as hair, wool, feathers, and the like.  
Likewise all that is soft or wet is made by extenuating motions; now some may ask me, why extenuating motions 
I mean natural extenuations.  should cause figures to be soft, more than any other? I answer, first, that all extentions causeth porousnesse, or spunginess, by spreading or losing parts, and all that are porous tend to hollowness, and all that is hollow tends to slackness, and all that are porous hollow, and slack tend to softness; for we may perceive whatsoever figure is porous, is not so firm, strong, nor hard, as those which are close compact; for that which hath no Vacuum, or Convenient distance, hath not so much Liberty, as that which hath Vacuum; 
As the pores of the skin.  for Vacuum is space and distance betwixt parts, which gives those parts liberty to move, and remove, and that which hath most liberty is most loose, and that which is most loose is least contracted, and that which is least contracted, is most pliant, and that which is most pliant is soft. But I desire my Readers would not mistake me, for as there is hard, soft, light, heavy, thick, thin, quick, slow, belonging to the nature of the only infinite matter, so there are belonging to such shapes, or figures made by the working of the infinite motions making infinite figures out of infinite matter; but the difference is, that what is in the nature cannot be altered, but what is done by the working of motions may be undone again, for the effects may alter, but not the cause; thus motion and figure, or figure by motion may alter, but not the nature of the matter; For motion and figure are but the effects of the only and infinite matter etc.   

Chap. 90. Of Liquors.  
ALL liquors are wrought by extenuating motions, and all that is liquid and wet, are circles extenuated to such a degree, and after such a manner, and all that are liquid and wet, is either water or of the nature of water, as also of oils, vitrals, strong-waters, all juices from fruits, herbs, or the like, or any thing that is liquid and wet; but though all that is liquid and wet naturally agree in extenuating circles, yet their 
Oil, hot-waters, wine, vitrals, aquafortis.  circle lines are different, which causeth the different effects, for some have different effects interiorly, others exteriorly, and some both interiorly, and exteriorly, for some have circular lines of points, others have circular lines pointed, others have circular lines of points pointed, others have circular lines of points edged, some have smooth circle lines only edged; as the sharp edge of a knife, or the like, others have circle lines edged of one side of the line, and pointed on the other side, some their circle lines are flat, others their circle lines are round, some their circle lines are twisted, others plain, some chequered, others smooth, some more sharpe-edged, or pointed then other; some smother, and some rougher than other; And infinite more that I know not how to describe; But these lines, nor circle points, nor edges, are not subject to our senses, although their effects may make them subject to our reason, for nature works beyond our sense, but reason is part of the sense of nature; but of all wet liquors oil is most different from the effects of water, for all other wet liquors do strive to quench fire, but oil doth assist it, yet all vitrals have an exterior burning faculty, which oil hath not, and although all strong wet liquors will flame when it is set on fire, yet they will quench out fire, if enough be cast thereon.   

Chap. 91. The extension and contraction of circles.  
THe nature of extension strives to get ground, that is, space, or compass, and to disperse, or level parts as it were, and the nature of contraction strives to thrust out space and compass, and to thrust up parts close together, and this is the reason that a circle may contract so many several ways, because contraction flings out the compass, and makes use of the line, laying the line into millions of several works.  
And yet the exterior form which is the circular line, be one and the same, that is, the circular line is not divided, but when those works are undone, and the line extended to the full compass, it receives the original form, which is a round circle; for as they were contracted without breaking the circle, so they may be extended into a circle again.  
Likewise the circular forms may be wrought with mixed motions, as partly by contraction, and partly by extenuation, as when a round circle is wound about a staff, or pole, or the like; for though the winding about the staff be a contracting motion, or at least one way, which is when it draws inward, as towards the centre, yet by winding it length-wayes, or upward, is a kind of an extenuation.  
Likewise, a circle or smoke when it curls in rings, before the circle break, as we shall oft times see it doth contract, as folding and half curling, so it extenuates as it spreads and wears out. Likewise take a round string, that is, join the two ends, and put this circular string double, and then wind it serpentine ways, and the like, and though the winding, or twisting about is contracting, yet winding or twisting one ring before another is extenuating.  
Here have I set down after what manner of ways are contracted, or continuated circles, and thus millions of several works may by circles be wrought, and several figures made thereof; Likewise for circular lines, some may be broad, some narrow, some round, some flat, some edged, some twisted, but those that are flat are most apt to be edged.  
Likewise there may be circle lines with smooth lines, some pointed, some chequered, some twisted, some braided, and the like.  
But although the circle compass is perfect, yet the line is not a perfect Circular compass, because the roughness makes it uneven. Thus as I have said before, million of changes may be in circles, but perchance some will say, it is no longer a circle, when it is turned square, or triangular-wayes, or the like.  
I answer, it is a circle squared, but not a circle broke, for as long as the circle is whole, the interior nature is not dissolved, let the exterior figure be after what manner it will or can; for still it is a natural circle, although it be put into a Mathematical square, or the like; so those exterior figures, are but changed shapes, not the natural form, but a natural square is to have four distinct lines, and a triangle three distinct lines, and a cupe six, as I take it, or sixteen; but it is to be observed, that all those figures that naturally are made of one piece, without distinct parts, or several tempered matter, may change, and rechange their shapes, and yet keep their own interior nature entire, that is the nature proper to such a figure; but those figures that are made of many distinct parts, or several tempered matter, would make such a confusion in their transformations, as would ruin the entire foundations.   

Chap. 92. Of congealed water.  
WAter is not always exteriorly wet, or fluid, as we may see always when it is congealed to snow, ice, and hail, yet still it is water, keeping the interior nature of being wet and fluid, only the cold contractions have, as may say, altered the face or countenance thereof; for it is to be observed, as there are extenuating motions, thrusting and stretching, enlarging further and wider out in compass, breadth, length, and depth, as from the centre to the circumference, so there are contracting motions together, draw wind, twist and pull in, as from the circumference to the centre, and not only by interior motions, but exterior motions; as for example, cold contraction upon water circles, or any thing that is porous and spongy, draws, and gathers them into several works, or draws them into a less compass, as strings do a purse, or like fishers or falconers nets.  
But snow, hail, and frost, and ice is made by a level contraction, as if a Circular line should be laid upon a flat ground, and be drawn a particular work, as for example, according to the number of watery circles, there is such a quantity of water, and if the quantity of water be more than the strength of the cold contraction, it is frozen more or less, now the several figures which cold contraction draws to make snow, hail, ice, and frost, are after this manner, as first the interior nature of the water is a round circle like a ring.  
When it contracts into hail, the exterior figure contracts into a ball, or lump, as if one should wind up a double line, or thread into a bundle, or bottom.  
Snow is made by contraction, as if one should draw a round line into a three square figure, as triangular way.  
Ice, as if we should draw a round line into a four square figure, as after a cupe way.  
Frost is made by such contracting motions, as if a round line should be drawn into a surfling, as a crackling figure.  
When this congealed cold thaws, it is either by the interior strength of dilating motions, or by an exterior heat that draws these contractions out into smooth extenuating circles again.  
Thus circular lines may be drawn from the round compass, to be four square, three square, or length-wayes, as one would clap the brim of 〈◊〉 hat together; and millions of several works, and never divide the circular lines, but I will not say by a Mathematical rule, though nature is beyond our learning.  
And that which makes ice and hail more shining than frost, and snow, is, that the lines are evener; for all figures that are composed by the way of lines, are apt to shine, and those figures that have fewest points, or ends are smoothest.  
Now some may say, or ask, why I should think snow is made triangular ways? My reason is, because it seems rougher, and not so united as ice, or hail, which shows the interior figure hath more points, or unevener numbers, or unequal lines, and a triangular figure is not so smooth, or at least seems not so, as a circular, a parallel, or cupe; for in the angulars the points and lines are odd, and the lines run slope-wayes, whereas the figure of a cupe, although it hath more points, yet the figure is more proportionable, by the even number of the points and lines; for as there are four points, so there are four equal lines, which make an equal number, when in the figure of a triangular the points and lines are odd; for though there are a plural number, yet it is an uneven number, as being odd. And as I have said, the lines are slope when the figure of a cupe is just square, besides triangular points being odd, multiply and subtract by reflections, as we shall see by triangular glasses, that from one face millions are made by subdividings. Thus what is made uneven by odd numbers, are made even by equal numbers, and the odd points, and slope lines, make the figure of snow rough, and the equal points, and strait lines make the figure of ice smooth, but I treat here of exterior figures, or rather countenances, not of the interior form, for their contractions change the exteriors, not the interiors.  
But if 〈◊〉 be out, and mistake, either in terms of art, or otherwise, I must entreat my readers to pardon it, for I am no Mathematician, only I have gathered here and there some little parcels or crumbs from the discourse of my friends, for I have not much kept the company of strangers, nor conversed with dead Authors by books, but these parcels I have got, I place according to my own fancy, if they sound probably, I have my ends, and the lines of my desires are pointed with a satisfaction.   

Chap. 93. Motion changing the figure from water to fire.  
When these watery circle lines begin to enlarge, they grow smaller, and thereby become less wet, and more thin, as vapour which is less wet than water, and not so gross; for as I said before, when the circle comes in such a degree of extenuating, it becomes wet, and beyond such a degree, it becomes less wet; and so less and less, as beforè it came to such a degree, it became more and more wet, as from being pores to soft, from soft to liquid, from liquid 
From earth to water.  to wet, likewise from wet to moist, from moist to thin, which thin is air.  
But when the extenuating lines come to such a degree of smallness, as to cut, as a very small line will do, which is to such a degree, as to be sharp as an edge, it makes it in a degree towards burning fire, so far as to become sulphury hot, as we know by the sense of feeling, we find the air to be hot. This sort of air which is made of watery circles, is like seething hot water, for it is a moist heat, and not like the natural air, for this is but a Metamorphosed air; for the interior nature of water is undissolved, only the exterior is altered, the lines being become small and edged, by the fair extenuations, but when those circles extenuate smaller than the quantity of matter will afford to give a compass, it breaks, and turns to hot burning fire; for the extenuating motions therein ceasing not, do stretch those lines so small, as they fall into pointed parts; this altars the interior nature from being water, to burning fire, for the interior nature of water is the circle line, but if those lines be drawn by contracting motions into bigger lines, and less circles, it becomes from thin hot air to vapour, or mists, and from vapour to water, and so from water to slime, from slime to mud, from mud to earth, as it did extenuate, so it contracts, if nothing hinders the same; for contraction draws in the lines to such a bigness, like as a smaller thread to a bigger thread, so from the thinnest air to the thickest air, from gross air to the thin vapour, from thin vapour to thick vapour, fromthick vapour to water to slime, fromslime to mud, from mud to earth; but according as the contracting and dilating motions are quick, or slow, it is sooner or longer turning out of one shape into another, and if any of the circular lines break by other motions or figures before it comes to the furthest extension, the quantity becomes less wasting that matter into figures of other natures, being dissolved from that natural figure; thus that ball, or lump may be dissolved, like as Animals, or the like; For no question these balls are created and dissolved as Animal kind, and are as numerous as other creatures, and some lasting longer than others, and some dissolving sooner; though their creations are different, one being produced by procreation, the other by extenuation: thus these elements are increaseable, and decreaseable, and other creature are; and when the interior nature is altered, it dissolves as other creatures do, only the exterior with the interior dissolves, which most of other creatures do not, for when the interior is altered in Animals, the exterior is perfect, and dissolves more by degrees.   

Chap. 94. Of Oil.  
OIL is partly of the nature of fire, and partly of the nature of water; for as it is soft, fluid, liquid, and moist, it is of the nature of water; as it is hot burning and flamable, it is of the nature of fire, for that which makes it fludi and liquid, is by extenuations, and that which makes it moist and liquid is by extenuating circles, and that which makes it burning, is, that those circular lines are composed of pointed parts, which when fire and oil meets, the fire breaking those lines a sunder, sets those pointed parts at liberty, which causeth it to rise in a flame, and the reason why it flames, is, that it doth not suddenly lose the circular extenuating nature; for flame is somewhat of the nature of water, as being fluid, though not wet, and the reason why flame is fluid, is, because it ascends in a circular motion, for though the ascent be in a strict apparelled line, yet the matter is after a circular figure, as a hollow spongy body, as after this manner or the like, which shuts upward, like an arrow out of a bow, only imagining the arrow to be in serpentine 
* As thns  shape, and to turn and spin about as it ascends, likewise the body to extend, or spread outward, according to the bulk or quantity, which several figures, or several motions, may be all at one time, and in one and the same thing, and work to one and the same effect, and to several effects at the same time, which causeth it to be fluid, liquid, and light, for light as well as oil, water, or flame, is fluid, caused by extenuating motions, for as water will run forward when it hath liberty, or run backward in a torrent when it is stopped, so light will enter when it hath passage, or run back by reflection if it be stopped, but all those fluidities are different by reason their extenuations are different; For light is caused by swift extenuating parallel lines; water, oil, and the like by extenuating circular lines, which make it moist, and liquid, as well as fluid, but flame takes part from all, for it is light and fluid by the swift extenuating parallel lines, it ascends in, and liquid, although not wet, by the circular motions it ascends up in, and burning by the sharp parts it is composed of; vitral is after the same nature of oil, only the lines are 
Or rather like flame.  edged, as a knife, or the like, or sharp edged tools, which make it have an exterior pressing quality, as burning fire hath; but the exterior of oily lines are smooth, which makes it soft, and glib, and not so sharp and penetrating as vitrals, or the like are.  
Thus flame, light, oil, fire vitrals, waters, have mixed motions, to make one figure, and many figures, to make those figures which make them to be of mixed qualities producing mixed effects, as indeed all effects are of a mixed nature.   

Chap. 95. Of Metals.  
ALL Metals are created after the manner of circle lines, as water, only the lines in metal are contracted, as drawing inwards, and water circle lines are extended outward, but in all metals the circle lines are flat, and edged, having a cutting and a subdividing nature, and by reason the exterior nature is of a circle figure, it is apt to be fluid, and to flow as water doth, when the exterior is melted by forcible motions, than it is one, as that of fire, which draws out the contracted circles of metals, causing it to be fluid by extension, yet the extension is not natural, as it is in water, but forced by an overpowerful motion; for the nature of metal is not to be fluid, which is the reason that assoon as it can get liberty, that is, when the moer strong motions let go their 
As if an Any mal creature should be pulled and dragged out of ' its natural garb.  hold, it contracts into a firm and hard body: again, it breaks not the interior circle, for then the nature altars, for as much as metals loseth in the weight, so much is changed of that quantity, from the natural quality, and though some metals do not, wast in quantity, which is to change in quality, so soon as others, yet they are all dissolvable, although some say gold is not dissolvable; but sure that opinion proceeds from impatience in mankind, not to stay the time, or rather for want of longer time of life, having not so lasting a life, as to observe the alteration, as the dissolution of gold, or perhaps they have not the right ways to dissolve it; for certainly it is as all other figures are, dissolvable, and not fixed everlastingly in one body, Chemists make gold as a god, unalterable.   

Chap. 96. Of the Loadstone.  
ME thinks 'tis strange, that men should wonder more at the nature of the Loadstone in attracting iron, and in the norths attracting o f the needle touched with the Loadstone, then at the suns attracting of vapour.  
But some will say, that it is the nature of fluiditie, of which nature vapour is one, to move with facility, and not the nature 
I mean here the exterior nature not the interior nature.  of solidity, of which nature iron is one, which is heavy and slow; but I say, if the attracting motion in one body be stronger than the contracting, and retentive motions in the other body, and those figures motions work with, be advantageous; I see no reason but a fluid body may attract a solid body; For it is not the substance of the body that works, or produceth effects, but the agility, subtlety, or strength of motion, and advantage of the shape, so that the working power is more in motion and figure, then merely the matter; as for example, doth not experience prove that fluid, vitral, will work through solid metal, the reason is, because the expulsive motions in the vitral and sharp points, are stronger than the contracting motions, in the metal and blunt edges: but some will ask me, why the Loadstone attracts only iron? such a question I ask, why beauty should forcibly attract the eye? they will answer by sympathy; and I have heard, that it was the opinion of learned men, that sympathy had the same effect, betwixt the Loadstone and iron, but I think it not so much in sympathy, as supremacy.  
Besides, it is the nature of contracting motions, of which the Loadstone is strongly inhabited withal, to work on that which is without it, as from it, not within it, or as it were upon it, which no other visible kind of motion doth.  
And certainly the Loadstone is composed of sharp figures, yet not of such sorts as heats or burns, and those figures do issue out as beams do from the sun: and as they draw the iron, they back return, and as the bright beams issue from the sun, do neither weaken nor lessen it, so the visible beams that issue out of the Loadstone, neither make it lesser or weaker; yet the beams of the Loadstone, do as the sun beams, the farther they spread out, the less strength they have to draw; Besides, if other motions which oppose, and are stronger than the natural motions, may weaken the strength, as accidental maladies mayweaken Animals, or shrewd and froward weather vegetables, or the natural consisting motions proper to that figure, may turn to expulsive motions, and overpower the natural attracting motions, that issued therefrom.  
But as I have said, it seems the attractive power of the Loadstone, is stronger than the irons retentive power, and sharp figures that issue therefrom, are more advantageous than the blunt edges in the iron; and as the sharp figures in fire unknit and loosen the contractive body of metals, making them fluid, so the sharp points that issue in lines from the Loadstone fasten to iron, drawing it to it; and as fire works upon several bodies after a different manner of way, according to the nature of the body it works on, producing divers effects; so for all I can perceive may the Loadstone; for certainly we do not know, nor never can come to that knowledge, as to perceive the several effects, that are produced from the least, or as we account the most inconsiderable creature made in nature; so that the Loadstone may work as variously upon several bodies, as fire, and produce as various effects, although nor to our sense, nor after the same manner of ways, that fire doth, and as fire works variously upon various bodies, so there are fires, as several sorts, and those several ral sorts have several effects, yet one and the same kind, but as the causes in nature are hid from us, so are most of the effects; but to conclude my discourse, we have only found that effect of the Loadstone, as to draw iron to it; but the attracting motion is in obscurity, being invisible to the sense of man, so that his reason can only discourse, & bring probabilities, to strengthen his arguments, having no perfect knowledge in that, nor in any thing else, besides that knowledge we have of several things, comes as it were by chance, or by experience, for certainly all the reason man hath, would never have found out that one effect of the Loadstone, as to draw iron, had not experience or chance presented it to us, nor the effect of the needle, and all the ages before, I mean those we have Records of, were ignorant of that one effect, and perchance other ages may find out some other effects produced therefrom, which these ages are ignorant of; And as our knowledge comes slow, and in parts, and pieces, so we know but parts and pieces of every particular thing, neither is the generality of our senses capable of one and the same knowledge; for what one sense knows, another sense is ignorant of, and questionless there are some things in nature that it is impossible for our senses to be made acquainted therewith, as being too curious for our senses, but not to some other senses; for 〈◊〉 nature hath as many different senses, as other works; indeed all things are wrought by sensitive motions, which 〈◊〉 needs create a sensitive knowledge in every thing, and where knowledge is, reason is; for knowledge is reason, and sense is knowledge; but sense and reason work in several figures, different ways, and not only in different figures, but in one and the same figure.   

Chap. 96. Of the needle.  
I Perceive the norths attraction of the Loadstone is not after the same manner of attraction, as the Loadstone attracts iron, for the attractions of the Loadstone draws iron to it, but the attraction of the north draws the Loadstone towards it, by the turning it that way, as the Sun will do the the heads of some sorts of flowers; For if the north attracted the Loadstone, as the Loadstone iron, the Loadstone would be in a perpetual motion, travelling to the north pole, unless it were fixed, but I do not hear that a Loadstone doth remove out of the place wherein it is, but it turns, as I may say, the face towards it; now the question will be whether the Loadstone turns itself towards the north, or the north turns by compulsion, or by sympathy, the experiment will be by iron, that if a great quantity of iron should be said at one side of the needle, whether the needle would not vary from the north towards the iron, if it do, it shows the Loadstone turns itself towards the north, or else it could not turn from the north, for certainly the north hath a greater operative power to turn the Loadstone to it, than the Loadstone could have to turn itself from it, so if a quantity of iron can cause the needle to vary, it shows that the Loadstone turns to the north by a self motion, and not the motions of the north that make it turn to it, but if it varies not towards the iron, than the north forces it, unless the Loadstone takes more delight to view the norths frowning face, then to embrace hard iron, or that the feeding appetite is stronger than the viewing delight; for it only turns itself to the face of the north, but if it turns not itself, the north forces it to turn, which as I have said before, is to be found by the experiments of iron; but if it turns itself, I believe it may receive some refreshments from those rays which stream from the north, for all things turn with self-ends; for certainly every thing hath self-love, even hard stones, although they seem insensible, so the Loadstone may work as various effects upon several subjects, as fire, but by reason we have not so much experience of one as the other, the strangeness creates a wonder, for the old saying is, that ignorance is the mother of admiration, but fire which produceth greater effects by invisible motions, yet we stand not at such amaze as at the Loadstone, because these effects are familiar unto us.  
But per chance the Loadstone is nourished by iron as many creatures are by heat, for though the creatures are nourished there with, yet the heat altars not its virtue, nor the body in whichthe heat inheres, loses not the property of heating, the sun is not weakened by warming the earth, though the earth is stronger by the warmth of the sun; but warmth feeds after a spiritual manner, not a corporal, and as somethings are nourished by warmth, so others by cold, as ice, snow, and many other things that are above number.  
So the Loadstone may be refreshed, although not fed by the cold north, and as fire is fed by fuel, so is the virtual part of the Loadstone by iron, or as exercise gets health and strength to Animal bodies, so doth the Loadstone on iron, and as idleness breeds faintness, or weakness, 〈◊〉 doth the Loadstone from iron.   

Chap. 98. Of stone.  
FIre hath more power over Metals in some sense, then on stone, and in some sense hath more power over stone then 
I mean the heaviest metal to the hardest stone, as gold to diamonds, or tin, or lead to a soft stone  metals.  
For fire will sooner melt metal, then dissolve stone, but when the exterior form of stone is dissolved, it is changed from the nature of being stone, and be comes dust and ashes.  
And though metal would likewise change the interior nature, if the exterior form were dissolved, yet metal, although it be melted, keeps the interior nature, and exterior form, but not the exterior motions; for metal is metal still, although it be melted, only it becomes fluid, this showeth that fire doth not only alter the exterior motion of stone, but dissolves, the exterior form, and so the interior nature, which in metal it doth not, unless a more forcible fire be applied thereto then will serve to melt; which shows, that although the interior motions of stone be contractions, as all solid bodies are, yet the interior, nor exterior natural figure is not circular as metals are, for stone cannot be made fluid, and as it were liquid as metal will be, but crumbles into dust, and wastes, as wood or the like, and not evaporates away as water, which metal doth; This showeth that the exterior and interior natural form of stone is composed of parts, and not in one piece, as a circle; I do not mean in one piece, as the exterior bulk, but in one piece, in the exterior, and interior nature; For though you may pound, or file metal to dust, that dust as small as Atoms, the like may be done to stone, wood, and flesh, or any thing that is dividable, yet it will keep the nature of being metal, stone, wood, flesh, or the like, although the parts be no bigger than an Atom; but if you do dissolve the exterior nature, the interior nature doth dissolve also, thus the exterior form may be altered, but not dissolved, without a total dissolution.   

Chap. 99 Of burning.  
ALL that is hot is not of a burning faculty, nor all that is burning is not actually hot, and though Burning Motions work several ways according to the temperament of the matter, and composure of the figures it meets with, yet the nature of all kinds of burnings is to expulse by a piercing and subdividing faculty, provided that the burning Motions, and burning figures are strong enough to encounter what opposeth them; but when the opposed bodies and motions have an advantage, either by strength, or otherways, it altars the nature and faculty of burning, and many times there is great dispute and long combats amongst the several motions, and different figures, for the preeminency.   

Chap. 100 Of different burning.  
THough all that is of a burning nature, or faculty may be called fire, yet all that hath a burning nature, or faculty is not of that sort of fire, which is a bright, shining, hot, glowing fire, as for example, vitrals, brimstone, oil, or spirits, or that we call cordials, or hot-waters, or any of the like nature.  
Besides all burning figures, or motions, work not after one and the same manner, though after one and the same nature, being all of a burning quality, or faculty, for some burn interiorly, others exteriorly, but as I havesaid all burning, is of a subdividing faculty.   

Chap. 101. Fires transformation.  
THe interior, and exterior figures of hot, glowing, burning, bright, shining fire are all one, and the motions working apart according to the nature of the figure it works on can change every thing it hath power over, into its own likeness, yet the power, and strength doth alter somewhat according to the work, and becomes grosser, and finer, accoring to the temperaments, or degrees of that which they work on: as for example, wood that is set on fire, or a fiery coal, is a grosser body of fire, than flaming oil, or the like, that is such a sort of moist fluid matter set on fire, for fire takes hold, of the thinnest parts, as well as the thickest; if they be such thin bodies which are subject to take fire, for when fire is set to wood, it doth not only take hold of the solid'st parts, but those that are more porous, or fluid, as those that rise in smoke, which become a flaming body, which is a fluid fire, but there is a cold, dull, burning fire, as well as a hot, bright, burning, as all strong vitrals, and this we call hot water, or spirits, which have an exterior nature to burn, or dissolve other bodies, and an interior nature to flame, but it hath not an exterior nature to be hot, nor shining.  
Also there is another sort of fire, which only hath an interior nature to flame, but the exterior is neither actually burning, nor hot, as sulphur, or oil, though oil is nothing, but a liquid sulphur, and sulphur a hardened oil.  
But this cold dull fire hath not the power of transforming to its own likeness, by reason there is some difference in the interiors to their exteriors, where the quick, hot, burning, bright, shining fire, the exterior and interior is all one, without any difference.   

Chap. 102. Of such sorts of heating Motions, as cause burning, melting, boiling, Evaporating and rarifying.  
BUrning, melting, boiling, and evaporating are caused by several motions, or several degrees or temperaments of matter.  
And though burning, melting, boiling, and evaporating, are caused by expulsive and dilating motions, yet all dilative and expulsive motions, work not after one and the same manner, but according as the matter is; As for example, leather doth not burn as wood doth, yet both are dissolved by an expulsive motion.  
Besides, some figures do dissolve into flame, others moulder away into dust, and never flame, as stone, and many more examples may be given, but most commonly all burning motions do pierce, or shut, or wedge, in sharp tootht, or pointed figures; into those figures they work upon, and then it dissolves it by expulsions; for those sharp pointed figures, help motion to losing, and unbind those parts that they find joined and contracted, that they may more freely separate those parts and dissolve those figures, which as they dissolve the thinner parts, dilate into vapour, the lighter parts fly out into fiery points, which are those we call sparks of fire, but the grosser, and more solid part moulders away into dust and ashes, as being too heavy and solid for the points to spread forth, they can only as it were chew it between their sharp teeth; for ashes are nothing but chewed wood, yet this manner of chewing doth alter the nature from being wood, or any thing that burns after an expulsive manner, but those fiery motions that only melt, or rather those figures that are not subject to burn, but only to melt, is done by a stretching motion, for those motions do as it were thrust out the contracted parts, and cause them to extenuate; but when the fiery motions cause any thing to boil, they first stretch out the parts so far, as causeth those parts to be fluid, and as it were liquid, if those things were contracted, but if they be liquid and fluid of themselves, they save those fiery motions that labour, and when this motion strives to ascend with those loose parts, the liquor riseth up in bubbles, or waves, but when those fiery motions are overpoured by the weight, they fall back again; thus the weight of the liquor, and the sharp points of the fire strive together, one party striving to ascend, the other to descend, so that those fiery motions, are to pull out, or to bear up, and the watery motion to pull, or press down, but evaporating, is when the extenuating lines are stretched so far out, as to break, or the lighter parts are carried away, and dispersed amongst other figures; but all rarifying heats, are caused by slow dilating motions, and not expulsions, for if such sorts of dilations as make rarifying heat, were extended beyond the line of the matter they work on, it altars the nature of the figure, and the motions of that nature; but rarifying heat is an extenuating motion, spreading parts equally, and evenly, but the farther they are spread, the more hot grows the heat, as nearer to expulsion, and though all rarifying heat is in the way of burning, yet not in the manner.  
But I must entreat my reader to take notice, that burning motions, make use of burning figures, for all sorts of motions work according to the matter and figure they work on, or in, or to.   

Chap. 103. Of quenching of fire.  
THere is such Antipathy betwixt fire, and some sorts of wets, as such wets as are made by smooth extenuating circles, as they never can agree when they do personally meet; and indeed such sorts of wets, have such power over hot, burning, bright shining fire, as they never encounter, but fire is in danger to be quenched out, if there be not a sufficient quantity to break the watery circles, for it is not the coldness that quenches fire, but such sorts of witness, for scalding water will quench out fire, and many sorts of liquors as wine, or the like, although they be flameable, yet if they be cast on this bright, hot, burning fire, it will quench it out, by reason they are more of the wet nature; then the oily, and sulphurous, or the burning or flaming faculty.  
'tis true, that there are many liquors that are subject to burn, but there are few wets that have not power to quench, for the spherical drops do either blunt the fiery points, or disperse the the united body, or entangle them in the porous circles.  
Thus water hath the better unless the lines break in the combat, but when fire and water treat apart, or by an Attorney, or hath a body betwixt them to Moderate their 
* As Vessels wherein water is put, and fire underneath.  spleens they agree better, but in this treaty most commonly the water becomes weak by rarification, and evaporates into air by too strong, or too much extenuating, extending further than the wet compass.   

Chap. 104. Of the quenching of fire, and evaporated Water.  
THe reason why water quenches fire, is, that the figure being spherical, and porous, gives distance and space of parts, where the sharp figures of fire, flying about to bite the circular lines asunder, that they may ravel out that figure of water, lose their strength both in their ffight and compass, breaking their forces, by dispersing their parts, and entangling their dispersed parts in the hollow places, in the watery figure, like arrows that are shot into a net, seldom break the net, but entangle themselves, by reason there is no firm substance to strike on, or in; for being soft and spongy, there is no stop, nor hold; besides water being wet and wet in the nature is sticking, that when those sharp points do at any time break the lines, they join again, for being fluid each part moves to each other, and being wet they join, and being circular they unite, into the natural figure.  
Thus in a plain combat water most commonly hath the better of fire, if there be not too much odds on the fires fide for quantity, but when fire doth come by an undermining motion as when some other figures are betwixt them, than fire gets the better, by the help of those undermining motions.   

Chap. 105. Of a bright-shining hot, glowing, fire.  
IT is the nature of bright-shining, hot-glowing fires, to have both an interior, and an exterior burning, and is of such a kind of subdividing nature, as it strives to dissolve all united parts, or bodies, and if it doth not dissolve all bodies it works on, as we shall see many things which grow harder with fire, yet is not that the nature would not dissolve such a thing, but the power cannot, for those bodies that grow harder with 
This sort of contraction is drawing inward.  fire, opposes the power of fire, and strives by contraction to unite the loser parts, in a more solid body, to resist with more strength.  
Also some bodies grow hard by shrinking inward, for assoon 
Those sorts are falling backward.  as they feel the fire, they draw back, as from an enemy, having an Antipathy thereunto.  
Thus, it is not the fire that dries or hardens, or makes more 
The contracting motions too strong for the expulsive motions.  solidity, but the opposite body that will not burn, having a strength to oppose, or a nature not to subject to this fire, or the fire hath not a sufficient power to overcome, but this sort of fire hath a general power, though some bodies will strongly resist it; but it is the nature of this sort of fire, that most bodies they overcome, they first convert them into their 
Yet there are but few bodies that are not overcome at last.  own likeness, but their natures being different, their prisoners die in the fiery arms of their enemies.   

Chap. 106. Of the dryness of hot, burning, bright, shining fire.  
Dryness hath such a relation to hot, burning, bright, shining fire, as moistness to water, for though interior motions are expulsive, yet the exterior is attractive, drawing all unto it, like a greedy appetite, and as the teeth doth mince the the food that is chewed, so doth the pointed figure, of fire, all it lays hold on, or enters into.   

Chap. 107. Of moist colds, and moist heats, of dry colds, and dry heats etc.  
HEat doth not make drought, for there is a temper of heat, and moist; nor cold doth not make drought; for there is a temper of cold, and moist; nor heat doth not make moisture, for there is a temper of hot, and dry, nor cold doth not make moisture; for there is a temper of cold, and dry, but when the motions of heat, and the motions of drought join, they cause hot and dry effects, and when the motions of cold, and the motions of drought join, they cause cold and dry effects, and when the motions of heat, and the motions of moisture joins, they cause hot and moist effects; and when the motions of cold, and the motions of moisture join, they cause cold and moist effects, yet there are infinite varieties in their several effects; but those motions which make cold and heat, I may fimilife to wand'ring armies, of the Goths, and Vandals, which overrun all figures, as they all the world, 
I mean the matter that made it.  sometimes they work attractive, contractive, retentive, disgustive, expulsive, according to the temper and degree of matter, and proportion and shape of the figures they meet, or according to their own power and strength, and although both cold and heat, are motions that work more or less upon all the figures in this world, yet cold heat works not upon figure alike, but differ as their figures differ, nor are cold and heat directly the same motions, although they be of the same kind of motions, no more then several sorts of beasts kind, yet all beasts are of Animal kind, and most commonly like several sorts of beasts that falleth out, or rather like two equal powerful Monarchies, that oppose one another's power, and fight for preeminency, where sometimes one gets the better, and then the other, sometimes by strength, and sometimes by advantage, but when there is a truce, or a league, they have a common commerce, joining their motions, working sympathetically together, which produceth an equal temper.   

Chap. 108. Of the motions of cold, and heat, drought, and Moisture.  
Could and heat, are not wrought by different kinds of motions, but after a different manner of workings or move, for a moist cold, and a moist heat, are but one kind of motions, as being motions that extenuate, and enlarges from the centre to the circumference; for a moist heat, doth thrust, or drive outward, as toward the circumference.  
A moist cold doth pull, or draw from the centre towards the circumference. As for example, we shall often see a gardener that rolls a green turft walk, to thrust the roll before him, and when he is weary with pressing forward, he will turn his arms behind him, and pull the roll after him.  
Also a dry, or congealed cold, and a dry heat, are not several kinds of motions, but moves after several manners; for as moist cold, and heat extends, and enlarges from the centre, to the circumference, so a dry heat, or a dry, or congealed cold, contracts from the circumference towards the centre, the congealed cold in several works; a dry cold, or a dry heat only draws into a less space, or compass, yet the same difference in the manner of the motions, is between a dry heat, and a dry cold, as was between a moist heat, and a most cold; for a dry heat drives from the circumference to the centre; & a dry cold draws from the circumference to the centre for although all drought is from the circumference to the centre, and all moisture from the centre to the circumference, yet the several manner of movings are infinite, also cold, and heat are not several kinds of motions, but different motions, as every man is of mankind, but they are different men.  
And if we observe the effects of heat, and cold, we shall find them to work after one and the same manner; for very sharp colds, and great heats, pains equally; and sharp colds destroy with as great & strong fury, as burning heats; neither can I perceive that burning heats have swifter motions, then sharp colds; for water to the quantity shall freeze, assoon as any light matter shall burn; for water shall be assoon frozen, as straw burned, take quantity for quantity, and Animals shall be assoon frozen to death if they be touched, or struck with very sharp colds, such as are near the poles, as be burnt under the torrid Zone; as for plants, we oftener see them killed 
As several men will.  with cold, than heat, and I perceive there is no thaw so sudden, as a frost; for when any thing is frozen, it is not suddenly thawed, which half persuades me, that cold is the quicker motion; but howsoever we perceive they do often dispute for the mastery, when some time the cold predominates, and sometimes the heat. But when there is an amity, 
as peace among neighbours and friends.  and friendship between both, than it is temperate weather.   

Chap. 109. Of dry heats, and cold, and of moist heats and colds.  
ALL dry heats, and colds, are created, or produced by such manner of motions, as pleating, folding, surfling, crumpling, knitting, linking, brading, tieing, binding into a less compass, or space.  
All moist heats, and moist colds, are created, or produced by such manner of motions, as smoothing, planing, striking, or stretching; but burning heats, are like those motions that prick a sheet of paper full of holes, or dart it, or cut it, but there are infinite of these several kinds of motions, which make these several heats, and colds, working according to the several degrees, or temperaments of matter, and the composers of figures, but l only set these few notes to make my discourse, as easy to my reader's understanding as I can; for it is a difficulty to express several motions, although they be so gross as to be visible to the optic sense.   

Chap. 110. Of shining figures.  
ALL figures that are composed of lines, are the aptest to shine, because lines are the evenest measure, and 
I say aptest, not as they do.  the smoothest rule, for mathematical motions to work with, but according as the lines, either exterior, or interior is smooth or rough, contracted or extenuated, shines more or less; for some lines are interiorly even, and smooth, and exteriorly rough and unequal, as pointed lines, or chekred, or million the like.  
Others are exteriorly even, and interiorly rough, as lines of points, some are interiorly rough, and exteriorly rough as lines of points pointed and some are interiorly smooth, and exteriorly smooth, which are drawn out even, as one piece, and not composed of parts.   

Chap. 111. The motions that make natural air, and day light.  
NAtural air, which is not metamorphosed air, is made by such kind of motions, as maketh clothe that is spun threads weaved, as with shuttles in a loom; so some motions spin threads of thin dull matter, and other motions interweave those threads, where the grossest sort makes the thicker air, as great threads make course cloth, and the thinner matter makes the serenest air, as small threads make the finest cloth; where some is like cobweb-lawn, so sheer, or clear, as the smallest objects may be seen through, which is spread about the globe of the earth, as a thin vail over a face, or body, and from the sun rising, the motions that make light run in lines upon it, and so is like a garment laid all over with silver-twist, or rather like silverwier, from the sun rising to high noon, it is as it were, setting, sewing, or imbroidering on; this serene air at midday it is quite finished, and by sun set it is quite reaped off again.  
And to show that the lines of light are as it were laid upon this serene air, and not mixed into it, is by the vapour which gathers into dark clouds, which will obscure the light, as far as they spread, besides if the light were intermixed the motions and matter could not so easily, nor so quickly withdraw, or intermingle, as we see they do; for what is intermixed, is hard to separate; but dark clouds are only as spots, which by rarification are rubbed out, if they be wet spots, or drops, they fall out in shours of rain, but by such sorts of motions as by ringing, or squeesing, or gripping with a hand, or the like, which breaks the sea, or waves of water, which are clouds, into several streams of drops, sometimes with a greater force, and sometimes with a less, according as the motions are stronger, or weaker.  
The difference betwixt this serene, and natural air, and the metamorphosed air, is as a natural face, and a mask which is put on, or put off according as the watery circles contract, or dilate; the other in probability may be as lasting as the sun itself, not being subject to change, but by a natural creation or dissolution.   

Chap. 112 Of light.  
LIght is made by such a kind of motion as heat, being an equal extenuating motion, but the difference is, that the motions that make heat, is a spreading motion, but light is made by a spining motion, equally drawing out long parallel lines, with an extraordinary swiftness, evenness, smallness, and straightness.   

Chap. 113. The reflections of light.  
THe reflections of light when are the innated matter draws even lines with equal motions backwards (as I may say) for when their motions are stopped, with a more solid matter, then that which they work on to make light, where touching, or beating thereon, they do not break their lines, but the leading innated matter, which makes light, returns back in equal lines, with equal motions, so as there becomes equal lines of light, only as some lines run forward, others run backward, but in strait parallel lines, not crossed, nor perturbed; for when these motions are crossed, or perturbed, it doth as troubled waters do, the one rising in several colours, as the other in waves, so the colours are the waves, or billows of light.   

Chap. 114. Of light, and reflections.  
NO question but there are as many various lights, as faces, and as different kinds of lights, as there are different Animals, or vegetables, or minerals, as some I will here set down for distinction, the sun light, the lighs of the fixed stars, the fire light, meteor light, glow-worm light, rotten wood light, the light of fishes bones, and there are many sorts of stones which will sparkle in the dark, as diamonds, and many I cannot recount. Then there are produced lights, as day from the sun, flame from fire, then there are reflected lights, as the planets, and reflected lights from reflected lights, as the light from the planets on the earth, and infinite reflections made by several motions on figures, for on every figure are several reflections.   

Chap. 115. Of some opinions of light, darkness, and Death.  
SOme say light is nothing but a motion, but there can be no motion without some matter, for where there is no matter, there is nothing to move; but light, as other effects are, is made by such kind of motions on such degrees, or tempered matter, and so is heat, and cold, and darkness made by several motions, on such matter, although some opinions are, that darkness is nothing but an absence of light, as some think death is a cessation of motion; 'tis true, death is an alteration of such kind of motions, as we call life; so darkness is not made by such motions as make light, for there are motions belong to darkness, as well as those to make light; so there be many several motions, in dissolving of figures, which dissolution we call death, as the creating of a figure, which we call life.   

Chap. 116. Of darkness.  
THose motions which make darkness, seem to be as swift motions, as those that make light, for the air is as soon made dark as light; but some do say, there is no motion in darkness, and that darkness is a cessation of motion; 'tis true, of such kind of motions as make light; but not of all motions, no more than the motion of the sun makes all light, or the absence of the sun makes all darkness; for first the sun is not the only light, for we can set up lights, when that is gone, by fire, whose flames do illuminate that part of air, that is nearest, and could we make a fire as big as the sun, and feed it perpetually, we might have a perpetual day, and the air 
I speak this as a comparison, for I know the sun is much bigger than the earth.  will be as much illuminated, if there were a sufficient fire, to enlighten so much air at one time, as the sun doth; wherefore the sun is not the monopler of such kind of motions, as make light. And can we rationally think there is no motion in darkness, because the motions of the sun's light are gone from our Hemisphere, we may as well say a fish cannot swim, because such a horse doth not gallop, but to my fancy darkness works upon the air, as well as light; for a dark cloud shall obscure the light, as well as the light shall pierce through a dark cloud; thus darkness covers many times the face of the light, which shows it is not always the withdrawing of light which makes darkness, since darkness hath as much power over the light, as the light over darkness, but obstructed motions make darkness, and hinder those equal motions which make light, and those motions that make mists, and fogs, are in some degree like the motions which make darkness, and so are such motions as make colours, but the motions of darkness seem to be intermixing motions, as I may say snarled motions, which entangle themselves, and the different motions of darkness, and light, are like skeines of silk, where the light is like thread which is pulled out even and strait.  
And darkness is like a skein of silk, which is so insnarled, or broken, as not any can find a leading thread, being full of ends, knots and intercourses.   

Chap. 117. The motions that make Darkness.  
THe motions of darkness upon the air, are after another manner, than those of light, for as light is laid in such small, strait, even, out-drawn lines, so darkness is like motions of silk embroidery, the work to be bossy, full of intermixing stiches, and cross threads, knotted and purled after this manner.  
And the reason I say silk, is, because darkness is softer than light, which light I similise to silver, for the brightness of light many times hurts the optics, which darkness doth not.   

Chap. 118. Of Shadows.  
SHadows are copies, and pictures, drawn, or printed, or engraven by dark motions, for dark lines made by the eclipsed light, are as the pencel, or the like, the light is the paint, the solid body on which shadows are cast, is the ground or substance to work on, motion is the artificer; for several lights are like so many several sorts of paintings; for colours are but a perturbed light as some say, but to show it is darkness that doth pencel out, is that there would be no such representments, if darkness were not; and too much light drowns the figure, or is as it were plashed, or dabbed out, or if so much paint were spilt, or cast on the ground without order; Yet all shadows are not as if they were painted, but printed in black and white, as against a wall, or on water, or the like, but on a lookingglass, or on a piece of paper through a little hole, in a dark room, it is as painted, the colours being represented as well as the figures.   

Chap. 119. Of shadows and airy figures.  
SHadows are printed, or engraven, or painted by those motions, which make darkness upon enlightened air, but the print is not seen, but upon a solid ground, or flat, as I may say, which ground must be opposite to the figure it represents, which is after this manner, as one figure makes more, for the figure makes a figure, that is, the external motion of the external figure cuts out a figure of air; for questionless wheresoever our bodies are, there is the figure in air; for we are always encompassed about with air, wherein we make prints of our figures; for the solid bodies print their figures in that which is more porous, and softer substance, as a seal on wax, or a print on butter, or the like; thus the solid bodies as they remove, still make new prints perpetually, and infinitely, but as they remove, the prints melt out like verbal and vocal sounds, which print words, and set notes in the air, and the reason we vannot see the letter in the air, as well as hear the sound, is, that the air being so porous, is proper only to convey a sound to the ear, or to spread it abroad; but not solid enough to fix the eye thereon, having not substance to hold an object so long a time as to take notice thereof, unless it be drawn into a shadow upon a substantial ground, on which the eye may fix; but until the figurative be cast upon a solid ground, the figures are like sculpture, but when they are drawn in shadows upon a ground, it is as painting, or printing.   

Chap. 120. Of a more probable opinion to me of light making several colours.  
THe lines of light are whole and come so from the sun until the light of such a figure, and according to the figure, there the lines are broken, and the breaking of light a ccording to the several figures, makes several colours, so it is not inherent in the thing, but in the form of the thing, which is the figure that makes several colours breaking the several lines of light several ways, so the Dyer's of several colours by their observations finds it out by their practice, though they know not the reason of it, but the true reason is, that all those several dies make several figures, which several figures break the lines of light several ways, which being broken several ways produce all those several colours.  
To show you that it is several figure that breaks the lines of light that make several colours, you may see it in a pigeons neck and breast, how many various colours it will change into, with and in the same place, the lines of light being broken several ways by the pigeons feathers, that make several figures, as also you may perceive in Rain-bows, the sun shining upon a watery cloud, the cloud being between you, and the sun what various colours there are, so to spout water out of your mouth, if it be between me and the sun, it makes the same colours, and all this is nothing else, but that the lines of light are broken so many ways, by the several forms and figures it shines of, which produceth the multiplicity of all those various colours.  
Again, more plainly to make it appear, that there can be no more truth but this in colour, take a triangular glass it is all of one colour, and was never sent to the dyer's, and look in it, and you shall see the most various colours in the world, the colours are not in the glass, therefore with rational man it suffers no dispute at all, that colour is nothing else, but the lines of light broken by several forms, and figures, that produceth all the various colours that are in the world. And for excellent disputants, that make Aristotle their church of reason, that cannot err, and will maintain his nonsense against reason, I leave them to their ignorance, and wish they would rather follow his Logic, and his Rhetoric, than his natural Philosophy, for their own sakes.   

Chap. 121. Of Colours.  
SOme say colours are made by perturbed or obstructed light, but in my opinion, colours are broken lines of light; for when light is obstructed as being stopped it reflects with double light, those lines returning back like double strings, and if it were perturbed light, like overagitated air, or troubled and rough waters, the light would be only thicker, and mudier, having not liberty to move in so level, even, and strait, parallel lines; it is true, those perturbed motions may be the cause many times of breaking the light, which broken parts contracting into several figures, or works, causeth several colours, every particular work, being a several colour, and when these several figurative works are mixed, being part of one work, and part of another, the colours are also mixed.  
For the several works made of the pieces of light, are that which makes several colours, and not the pieces of light without those works, for if those pieces of light lay scattered and not contracted into several figurative works, they could, or would not make colours, but if colours are not made by pieces of light, they are made by contracting the strait unbroken lines of light, which contraction turns light into colours, as contractions do water into snow, ice, hail, frost; Now it is to be observed, that it is not only the contracted motions on the water that make the difference, but being contracted into such or such a figure; for whensoever water is contracted into such a manner of figure, it is snow, if into such a figure it is hail, if in such a figure it is ice, into such a figure frost, and may do so constantly, and eternally, and so when light is contracted into such a figure, it is red, when into such a figure, blue, into such a figure, yellow, into such a figure green, and when it is contracted partly into the figure of red, and partly into the figure of blue, it makes a figure of purple, and if it be contracted partly into the figure of red, and partly into the figure of blue, and partly into the figure of purple, it makes a fourth figure, which is a fourth colour, and so a fifth, and so infinites, likewise one and the same figure which is one perfect colour, may vary with each particular figure, which is each particular colour, and upon what body soever these figures are printed, they take colours, and according as the figures differ, the colours are changed, or alter; for it is not the body that they are printed on, or the reflections of light, cast upon such bodies that make colours, but such figures made by contracted lines of light, which figurative works give such colours to any thing they can print, or place on, but the reason why I think they are rather broken pieces of light contracted, then contracted straight lines, is, because they are so lasting, for though some colours will fade sooner, yet some will last a long time; for whatsoever work is wrought with parts, as I may say, several pieces of thread, is not so apt to undo or ravel out, as that which is but of one piece, unless the thread were circular, without ends, but lines of light are parallels, and not circles, as for shadows of colours, in my opinion they are produced after this manner as I said, the figure of blue or the like, which is one perfect colour, and the figure of red which is another perfect colour makes a third figure, which is a mixed colour, likewise blue and yellow makes a different figure, which is a different colour from blue and red, and blue and yellow, makes a different figure, which is a different colour from blue and green, & so we may match figures until we be weary, but whatsoever hath constantly part of one and the same figure, in the several or single compartments of other figures, which are other colours, as blue and green, blue and red, blue and yellow; and the like appears in shadows, by reason one particular figure, or figurative part is the groundwork, which is, the ground colour, which makes all the colours it mixes with, partly of its own complexion, and according as there are more or less, of that figure, the shadow is fainter or stronger, and according as the contractions are more or less, the colours are deeper, or paler; for those figures that are closer contracted, and rougher wrought, are the darkest colours, as nearest to black, and those figures that are losest, contracted, and finer wrought, are the the lightest, or palest colours, as being most light, when the parts are losest, and most at liberty, and the brightest, as the most glorious colours that are made of the purest, and clearest light, which is of the smallest lines of light, as I may say, the finest threaded light, for some lights are thicker than others, by reason their lines are grosser.  
Also colours which are broken contracted lines of light, may appear darker, or brighter according to the reflection, of other lights, or rather according to the strait and unbroken lines of light are that cast upon them, likewise some light doth alter the colours that are made by other lights, as some colours appear not by candlelight as by daylight, and the reason is, that several lines of several lights, being grosser, or finer, causeth the colour to appear duller or brighter, and some particular lights make some colours appear more than others, and some particular lights obscure some particular colours more than others, according as they are further, or nearer off the nature of each other; for though the several figurative works make the several colours, yet it is the lines and pieces of light, that make those figures and works.   

Chap. 122. Of airy figures.  
AS I said before, the solid bodies moving in the soft, & more porous bodies, make many figures therein, some as printed, some as painted, others as sculpture, as cut, or carved in wood, or stone, or cast in metal, or moulded in earth, some are as if a man, or the like creature should print themselves in snow, others as if they should make themselves in snow, as for example; as if a man should stand, and let the snow fall thick upon him until he were all covered over, there would be his figure in snow, or if he should lie down in snow, there would be his print; so it is in air, as we move from place to place, new figures are made, and the former figures moulder, or melt out, but according as the air is, so they last, or decay, for if the air be congealed with cold, thickened with gross fogs or mist, the figures last the longer therein, although in a misshapen posture, like ruinated buildings, or broken statues, or like defeated armies, here an arm, or a piece of an arm, or a hand, and there legs, here a head, there a mangled body; but when the air is thin, and serene, the print dissolves assoon as the figure removes; and if the air were as solid as snow, we should see the figures as perfect in the one, as in the other; but the air being very thin, and porous, the sight of the eye runs thorough without stay, or stop, taking no notice, like water in a sieve, wherein nought can be contained, because there is no hold to keep the water in from running out.   

Chap. 123. Of External figures, and internal forms.  
IN some things there is such sympathy betwixt the internal form, and the external figure, as the alterations of the one, change the nature of the other; as for fire, when the external figure is altered, the internal faculty is gone, here the internal nature depends upon the exterior figure; but as for water, the external figure may be changed, as we see when it is frozen, but the internal nature not changed, for it is as water still, though it be not fluid, here the internal depends not upon the external; but thus much the exterior figures of all things depend so so much upon the exterior form, or nature, that when the internal is changed, the exterior cannot be altered, from and to, as to change the countenance or face, as I may say by contraction, and dilation, as water, and metals, and many others, but an animal figure may remain, as it was for a time, when the internal is changed, but not long, as for example, Animals, although the internal nature, and faculty be 
As we say dead.  changed, which is to move after such a manner, as is proper for Animal, the external figure is not altered: for when Animals are dead, the external, which is the outward shape remains perfect, for a time, yet the internal motions may be in disorder, as they are in animals that sound, or are sick or faint, or in vegetables that are fading, or drooping; but when the internal motions move orderly again, either of themselves, or by the help of assistant motions, and figures, the Animal is as it was before, and the Vegetable flourisheth green again, thus there may be an alteration; but when there is an absolute change in the internal, there can be no return, but by a new creation, for all alterations of motions do not do it, but a total change.   

Chap. 124. Earth, water, air, fire, cold, heat, light, darkness.  
EArth, water, air, fire, cold, heat, light, darkness, is made as Animals, Vegetables, and Minerals, that is, that such degrees of innated matter works upon the dull part of matter with various motions, and several degrees, of dull matter produceth such effects joining parts together, and separating parts asunder, but joining, and mixing each degree together, loseth not the entity of each degree, for that can never be altered, for as it was from all eternity, so it will last to all eternity.   

Chap. 125. The motions of the Sun, and Planets.  
THe Sun, and the rest of the Planets, are questionless created as other Animal creatures, and their local motions 
I thimk them to be Animals.  are according to the shape, as we see all Animals are, for a worm cannot run, but only moves by gathering up the body from one place, and then stretching itself out farther, or else by rolling, and winding his body from place to place, nor beasts cannot flee as birds, nor birds cannot troth, amble, nor gallop, as beasts, because they have no shape fitted thereto; for birds want four legs to pace and gallop, and beasts want wings to flee, so the Planets move according to their shape, turning about as a spherical circle about a centre, and if the sun runs about the world with such speed (as some old opinions are, it must turn as a wheel about the spoke, or rundle as a bowl in the ecliptic line.  
But if the sun, as some Modern opinions hold, doth not move out of his place, but is as it were fixed, and that the Planets move about it, in circular ways according to their shape, than the motions of the sun, are only by dilation, and attractions: from which light, and heat proceeds, and vapour is drawn or sucked up.   

Chap. 126. Of the motions and figures of the four natural Elements.  
THe motions that make the natural figure of earth, are not 
I say natural because there are metamorphosed elements.  so curious, nor the matter they work on so fine, as those which make fire, air, and water; for the materials being grosser, their work is rougher, like mortar that is made of hair, and lime, and the motions moving not so evenly, or distinctly, but rather mixedly, causeth it to be sad and dark, the solidity, weight, and drought are caused by the contracting, attracting, and retentive motions, which motions are the chief workers and creators of this element, which work like ants, drawing all thereto, making it like a round heap, or like a Loadstone, that attracts the solid matter.  
The slimy or jelly part of the earth is made by such kind of motions as spin small lines like Silkworms, in a round hollow ball; water is made after that manner, only those lines extenuate more into perfect circles.  
Natural and pure air is made by such a kind of motion, as spiders spin webs, small lines spread, and enterwoven evenly.  
Natural fire is made by such kind of motions, as the art of whetting, or sharpening, or pointing with a grindstone, or Loadstone or the like, and is made like the stings of Bees, which pierce, and wound whatsoever they can enter.  
Natural light is made by such kind of motions, as wier-drawing, or drawing a small thread from a spindle.  
Natural darkness is made by such kind of motions, as winding up threads upon bottoms, in a heap.  
I say natural, because they keep their original form, and is the right kind, and true shape, as I may say of mankind; For if a creature should be partly a beast, and partly a man, it were not of the right kind, and true shape.  
Likewise Elements may be of the right kind, and yet be different as mankind, for every particular man is not alike, neither in shape nor quality, the like may elements differ.   

Chap. 127. The reason of the ebbing and flowing of the sea thus.  
I Will not dispute, according to Copernicus, that the earth goes about, & the Sun stands still, upon which ground Galleleo saith, the reason of the ebbing and flowing of the sea, is the jogging of the earth, the old opinion is, that the moon is the cause of it, which I can hardly believe, for mark the tide from Scotland to Margel when the moon hath the same influence, and the tide is so many hours in coming from Scotland to Margell as if one rid post, if it were the moon, why should it not be high water, or full tide Margell, that it is in Scotland at the time, the power of the moon being all one, so that comes very improbable to me, for many things fall out at the same time, and yet the one not cause of the other, and in Philosophy there is nothing so ordinary, as to mistake the cause of things, since indeed the things for the most part are hid from us; some again will have the Sun the cause of the ebbing and flowing of the sea, others rationally say, heat makes motion, and the seas being salt make motion, because it is hot, but how comes it that the fresh waters ebb and flow? even springs well, whatsoever the cause be of the seas motion where it moves,; for in some places they say it doth not, but where it moves it is never high water in one place, but it is low water in another place, and the sea moves always 
If one powers water on the ground it flows with a Convex.  circularly, for as it is the nature of water to be made in figures of circular lines, so it is the nature to flow circularly, which in my opinion is the reason of the ebbing and flowing tides, that moves circularly, that is, part of a circular, where the convex flows still forward, the flowing motion extends more and more, causing it to swell out, and the concave ends to extend longer and closer, in so much as at last the concave ends are joined into a convex, for it doth not extend in aperfect round circle, as I shall describe in my following discourse, but after an oval, or rather a pear figure, but when the flowing convex is extended beyond the strength, it strait breaks, being most weak, by reason it is most extended out, so that when the tides have no more strength to flow for want of water to extend, and the convex overpowered by extenuation, it breaks asunder, and so falls back, whereby the convex parts are now become the concave, and where it was concave, is now become convex, which causeth it to flow the other way, and ebb where it did flow, for where it lies concave it ebbs, and where it is conex is flows, and thus it ebbs and flows perpetually, where it hath free passage, but the farther it flows, the weaker it becomes, by reason the strength is abated, like a horse that hath run fast and far, at last is so weak and breathless as he falls down, so when the convex can extend no farther, it breaks in two, but as the convex extends, the concave ends draw closer together, whereby such time as they come to join, the convex is so bowingly stretched, as it becomes brittle, as I may say or weak, which causeth it to break, but it is to be observed that the tides have a double motion, for as the convex flows forward, the concave ends draw backward at one and the same time, for the extenuation of convex one way, causeth the extenuation of the concave 
In a pear figure.  ends the other way; but by reason the two ends draws close towards a point, the ebbing waters seem narrow and little, but the ebbing tides are but an effect of the flowing tides, not a cause in itself, for the interior nature of water is to flow where it can get liberty, and freedom of passage, and where it doth not flow it is obstructed by some obscure cause, but I desire my reader not to mistake me, as to conceive the motions of the tides, and the interior nature of water all one, being something alike; but the motions of the tides, and the motions of the interior nature of water are as different as the local motions of Animals, and their interior nature, and I believe if the fresh waters had the same liberty as the sea waters, to flow which way they would without opposition, or obstructions of hills, dales, banks and walls, and had the like quantity to move withal, I believe they would as naturally flow as the sea, and ebb when their strength fails, and I believe if there were a sufficient quantity of water in the sea, and no obstructions, as Islands, creeks, and the like to hinder the passage, and that the earth were like a billiard ball, it would flow perpetually round, as the Globe turns upon the Pole, if the Pole turns not round with the Globe.   

Chap. 128. Describing the tides.  
THe flowing water gathers up together like superflous humours, and swells out the convex, as corrupted matter doth the skin, and never leaves extending till it breaks, but it begins by degrees in a demy-circle, and as it flows it grows larger, and longer extending its compass.  
And as the convex extends, the concave ends must of necessity draw closer together.  
Which makes the ebbing waters like a tail to the convex, which as the body, which makes the ebbing waters to be narrow, and by the reason the bulk of the water flows in the convex, it causeth the concave ends to be small, which makes it shallow, and the more the concave ends extend, the smaller they are, like thread drawn from a full distaff of flax; for so the concave ends draws, or rather extends from the convex body; But as I said before the more the convex extends, the closer the concave ends draw together, and when the convex is extended to the uttermost they join.  
And assoon as ever they are joined and mixed together into one point, as it were, it swells into a body.  
For the former convex being broke, the waters fall back to that part which was the concave, but now is become the convex, and that part which was the convex, is now become the concave.  
Yet the convex must be full before the concave ends extend, like as a glass that must be filled above the brims before it can run over.   

Chap. 229. Of double tides.  
AN after, or double tide is caused by wind, like as a man should walk against a very great wind, that although he presseth forward, yet it drives him back, but when he hath broken the gust as it were, he passeth more forcible through, and though wind have power over the exterior motions of the waters, yet not on the interior motions, but wind can discompose the face of the waters, as anger doth the countenance of men.   

Chap. 130. Offspring Tides.  
SPring tides I conceive to be caused by waters that issue forth from the veins of the earth, which are apt to swell, and then to vent themselves forth at certain times, as natural issues, which flowing causeth the tides to be greater, because it hath more strength to extend farther, and the tides to be higher because the convex is thicker, and fuller, for the greater body of water, the farther it flows; for it is for want of strength which makes an ebb, or want of passage which makes a stop, and when the tides are lower, there are some invisible obstructions, or the eatrh hath drawn or sucked from that part of the sea.   

Chap. 131. The tide and stream flowing against each other.  
THe reason the tide flows against the stream a of River, is, that the quantity of sea water forceth through the stream, and the descent of the river forceth the stream to pass through the motion, or rather by the motion of the tide, for the natural motions of all waters being to flow, and the force of the descent added thereto, gives it a double, if not a treble strength, so that when the force of the tide, and the force of the stream meets, and encounters, they make passes, as Duellers that fight hand to hand; but if one water runs quite through another, it is most probable that the tide runs through the stream, by reason it is armed strongly with salt, which may cause it to be streamproof, when the river water is porous, and weak by reason it is fresh, and thin as I may say.   

Chap. 132. The difference of salt water and fresh water.  
THe difference of salt water and fresh, is, that salt waters circled lines are flat, and edged, as a knife, or the like, and in fresh water, round, which edge makes it not less smooth, although more sharp, nor hinders the extenuating compass, but the lines being flat, make it more solid, and so give it more strength, than the fresh water circle that is round, which makes it more porous, than salt water is, by the experience of an egg, and the like, which in fresh water the egg will sink to the bottom, but very salt water will bear it up, from sinking, and according to the strength, it will bear more or less, but those lines may exteriorly alter, from flat to round, and round to flat, and never alter the interior nature, as to break the compass, which is to dissolve the circle or ring (as I may say) which circle ring is the interior figure.   

Chap. 133. Of wind.  
Wind is wrought by expulsive motions, and the strength doth not proceed from the thickness, or solidity of the body, as many think it doth, conceiving it to be contracted, or pressed up air, which if it were, it could not enter into such small porous, and narrow passages as it doth; wherefore me thinks the strength should not proceed so much from the solidity, as the agilnesse therein; for the quick repetition doth so sorcibly press on each other, as upon necessity it must drive all loose, and porous bodies before it, but the farther it bloweth, the fainter is the breadth, for as the repetitions grow short, so weaker.   

Chap. 134. Of the noise of Tempest and storms.  
AS I have said, that sort of air which is made by watery circles is apt to sound with every motion that strikes thereon, by reason of the hollow figure being spherical.  
Likewise this is the reason running brooks make a murmuring noise; also this is the reason, that the tides do make such a noise in the ebbs, and flows, circles pressing, or rather striking each other.  
Again, this is the reason the winds, when they blow upon airy, or watery circles, by striking those spherical circles, cause it to sound, and make a roaring noise, by the confusion it makes therein; for wind which is an expulsive vapour doth not only strike those watery circles, but those that are extended into air, and when those motions drive circle against circle, or circle upon circle, makes such quick rebound, which rebounds in contracting and crossing each other, make a confused sound, which we call tempestuous and stormy, and it is to be observed, that a tempest in the air, and a storm in the water, and thunder, is much after one and the same kind of noise; But as thunder is caused by the expulsion of the most extended circular lines, so wind is the expulsion of the more grosser circles, as when lines break, which are extended no farther than to vapour, also these expulsions, if they be not very violent, cause rain; for the expulsed motion being no stronger than to press upon the unbroken and extended circles, either of vapour, or air, drives it into the watery compass, but when the weather is cloudy, it is not altogether so hard pressed upon, as to drive it into perfect water circles, but to the next degree, as a thick vapour.  
And when the weather is unconstant, as we say, that is sometimes gross and thick, and then it will be straight clear, and bright, is as the presser doth abate, or increase; but unforced reins (as I may call them) which is without a violent constraint, is when those circles are drawn into a wetry compass in a natural order, and by the natural weight, being thicker than natural air, that is original air, and not transmigrated water, it falls down on the earth.  
Likewise the pouring showers make a sound, by the force of the falling drops, striking as they fall, sound; but by reason the water is divided, by the falling motions into less bodies, as it were, which makes not so strong a sound, having less compass as the tides, or air having fewer circles in a body, as in drops, which makes it of a less bulk, and the less the body is, the weaker, and the smaller is the sound.  
But when the watery lines are drawn into a triangular figure of snow, it falls silently without sound, by reason the watery line is drawn out of the extended circle. Besides, that figure is the lightest figure, by reason of the inequality, for a square hath four equal parts, which makes a just number, so an equal balance which gives it a steady weight, and a circle is equally round, without parts, which gives a steady weight.  
But a triangular figure is in three parts, which is no just number, nor equal balance, nor steady weight, which make it of less force, for being a wavering figure, it cannot press hard, nor strike strongly, nor fall heavy, but flies lightly about.   

Chap. 135. Of thunder and lightning.  
THunder and lightning are caused from watery circles, for when they are extended from water to vapour, from vapour to air, from temperate air, to hot air, from hot air to fire; for if those circles extended beyond the compass, and strength of the line, they break, which is the cause of thunder, and lightning; for assoon as the farthest extension of the circle is broken, those extended parts do with an extraordinary swift 
See my chapter of Fame  motion run, or rather shut forth into bright flaming flashes, as spinning lines of light, but when those lines extend with a strong strength, they break into small parts, which causeth thunder to follow lightnings; for those bteaking parts sometimes expulse disorderly, beating and striking upon those circle lines that are unbroke, which circles being of a hollow figure, cause a sound in the higher region, whereto they are ascended, for their extension causeth them to be light, their lightness to ascend; But all hollow figures being concave within, and convex without, do present to the ear, if they be strong, as concave, and convex glasses doth objects, when presented to the eye; thus hollow figures cause a hollow sound if they be struck, for the concave draws those motions in which rebounds from fide to side, and the rebounds continue 〈◊〉 sound by the Echoes repeated, for sound lasts longer in hollow 
Sound enters into all hollow places, as well as into the Animal ear.  figures, then in any other, and though I will not say that only hollow figures make sounds, yet I say that no sound can enter but through hollow figures, as the ear is a hollow figure, and all hollow figures, and the ear is not only hollow, but circular, but sounds are made in the ear, or rather enters, as light and colours in the eyes, for discord is perturbed motion, or rather close Antipathetical motions, and harmony are sympathetical, and regular motions, but the more of these extenuating circles break, the more lightning there is, and the stronger they brea, the more thunder there is, and the harder they strike upon the unbroken circles the louder is the sound.  
But if the circle lines break only asunder, and extend, or shut forth into strait lines without more parts, there is only lightning without thunder, but if those lines break into more parts, there is thunder also, and when there falls r ain at those times of thunder, it is when the gentler motions of some of those expulsed parts, do not strike hard upon some of those unbroken circles, but press upon them, which causeth them to draw, and gather into a less circle, and a grosser line, until they return into the watery compass, where growing too heavy for the height, falls down toward the centre of the earth, as all heavy bodies, if not thick bodies under to bear them up, or stronger motions than their weight to hold them up, thus in my opinion is thunder and lightning caused, and when it reins, those unbroken circles return into its nature again.   

Chap. 136. Of the alterations of motions.  
ONe and the same degree of innate matter may change, 
I call 〈◊〉 natural that are proper to the figure.  and rechange the natural posture motion in one and the same figure, but a general alteration of those motions proper to that figure, dissolves the natural form of any one particular figure, for a figure moving by several motions, proper to its kind, must jointly consent either by a sympathy, or enforcement to make a dissolution, as well as a creation, but all motions works or alter according as the matter is, or figure they work to, or forced by stronger motions to alter their natural course; likewise several and contrary motions may work by turns in one and the same figure, by one and the same degree of innated matter.   

Chap. 137. Of different motions.  
ALL extenuating motions make not fludity or wet, but such kind of extenuating on such tempered, or on such 
Feathers, wool hair, and the like, which are neither liquid, 〈◊〉, nor wet, only soft and sympathy  degrees of dull part of matter, for some extenuating motions make light, others make heat, and infinite the like, so all expulsive motions do not burn, nor all 〈◊〉 motions do not work alike, nor all attractive, nor all retentive, nor expulsive; for there are infinite ways or kinds of them, which works infinite varieties, for there are infinite several sorts of heats, colds, droughts, moistures (and infinite kinds of lights and darkness as well as of colours, so infinite ways of contractions, and attractions, and infinite ways of expulsions, and so there are such varieties in one and the same kind, as it is impossible for me to describe, as for one man to draw the several pictures of mankind from all eternity; but if I could draw but one picture, it will be enough to show my art and skill, although but a plain draught, but I find the work too hard for my wit, yet I have ventured, and mean to hang it on the wall of censure, although I know spite will strive to pull it down.   

Chap. 138. Of the local motions of water, air, and fire.  
I perceive there be other figures that have local motions besides Animals, yet it is partly their figures that are proper thereto; for though there is no matter, but is figured, yet all figures move not but of themselves, and though all figures aremoved, or moving, or both moved and moving, yet all local motions move not after one and the same manner; but I hear mean by local motion, that which naturally can move from place to place, by their interior nature, and exterior shape, but if the word is not right to the sense, pray pardon it, and take the sense and leave the word, and christian it a new; but these kinds of local figures are water, arie, and fire, which move after an Animal manner, although they have not the shape of those we call Animals, yet they seem Animals by their 
All animals are not of one shape.  self motion, as moving from place to place, unless they be stopped by stronger motions, or other figures that are more powerful: the like of other Animals, as for example, if one man, or more being stronger binds another man which hath not strength, nor power to oppose, or hinder them, he cannot move according to the property of his nature and shape.  
So likewise, if cold contractions be more powerful than the extenuating circles, it binds up the the water with icy fetters, whereby it cannot move according to the nature, nor circular shape; so if any man should go to a place, and a high wall should stand betwixt him and that place, he cannot pass unless there were a passage, or that he can clamber, which must be by art, because there is no footing, and to jump over it he cannot, for it is so high that the weight of his body will pull him down, before the strength or agilnesse of his limbs shall raise him over, and he cannot flee over by reason his shape is not fitted thereto, having no wings, so water being 
And as a man may pick a hole through the wall, so water will pick a passage through the earth.  stopped, and the passage hindered, by a thick bank of earth, cannot move according to its property; for it is proper for water to move descendingly, at least strait forth; but when it ascends, it is forced by other more powerful motions, so likewise it is proper for air to move after a level, streaming, or spreading manner.  
For fire to ascend, after a piercing, shooting, and perpendicular 
I mean all exterior motions.  manner, for these elements do as other Animals do, for man, beasts, birds, fishes, their local motions are different according to their shapes, for it is the property of a four legged creature to gallop, trot, pace, run, leap, but they cannot flee, because their shape is not fitted thereto, having not wings, nor a bird cannot gallop, trot, nor pace, having not four legs to make changes therewith, it is true, a two legged creature may leap, jump, hop, and run.  
Likewise those fishes can neither run nor flee, that have not wings nor legs; but those that have mixed shapes, have mixed local motions, as there be fleeing fishes, and swimming birds, and running fishes, and swimming beasts, indeed most creatures can swim, for most shapes are fitted thereto in one kind or another, but man's shape is such as it can imitate most various motions, though it is the shape that makes all creatures to move different lie, yet it is not altogether the shape that makes them move locally, but there must be such an interior nature proper to such shapes, as Vegetables and Minerals, their property is not to move locally, that is, to have a 〈◊〉 〈◊〉 〈◊〉.  
It seems their interior nature, and exterior 〈◊〉 is not proper thereto, or perchance it is only their 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 their interior nature that makes them unfit 〈◊〉 〈◊〉 〈◊〉 for we find their interior nature to be more active 〈◊〉 〈◊〉 of the exterior shapes of Animals. But to return to those elements I treat of, as first water, the interior nature causes it to be liquid and wet, the exterior shape to be fluid, both agreeing by a sympathetical conjunction give a local motion to descend, and bear all before it, or with it, that is loose, and unfixt, so fire, the interior nature causeth 〈◊〉 to be hot and dry, the exterior figure to be sharp to 〈◊〉, both agreeing by a sympathetical conjuncting, giving it a local motion to pierce and divide it, all it can enter into, if not overpowered; so 〈◊〉 the interior nature causeth it to be soft, and pliant, and the exterior figure to be thin and searching, both agreeing by a sympathetical conjunction, gives it a local motion to enter through all porous bodies in a level line, and to fill up all 〈◊〉 places in other figures, unless it be thrust out, and kept out by something more powerful; It is the natural property for fire to be hot and dry, to be sharp and burning, to move ascending.  
And for water to be liquid, fluid, and wet, and to descend in a descending line.  
And air to be soft, and yielding, to be thin and searching, to move in a level line, unless they be forced otherways, for fire may be suppressed downward, and water forced upwards and air dispersed, and fire is not only subject to be suppressed but quenched out for water, if there be a sufficient quantity to the fire on which it is cast, will over power it: for the innated motions which cause water to be wet, destroy the motions that cause fire to be sharp and burning, and the figure 〈◊〉 destroyed, that is disuniting those parts, and those motions, that keep and maintain those parts in that figure, the property is extinguished too, as we see many Animal figures, do to one another, and birds, and fish, and men destroy beast, birds, and fish, according as they have 〈◊〉 〈◊〉 and advantage, for indeed the dissolution of one 〈◊〉 〈◊〉 〈◊〉 cause of the creation of another, sometime the 〈◊〉 〈◊〉 one figure, make many figures, and sometimes 〈◊〉 〈◊〉 of many figures make but one figure; and 〈◊〉 〈◊〉 〈◊〉 hath many several manners of moving locally and the elements as other Animals do move sometimes slower, and sometimes faster.   

Chap. 139. Explanations of only Matter.  
IT is to be observed by those figures that are wrought by the way of lines, are soft, smooth, and shining, whether they be parallel lines, cupe lines, triangular lines, or circular lines, but the smaller, and straighter the lines are, the smother, and brighter is their work, but there are several sorts of softness, and several sorts of smoothness which are made by several kinds of motions.  
Then it is to be observed, that all works of contractions, and retentions are stronger, and more lasting, than those figures that are more light, and porous, or extenuating.  
Thirdly, it is to be observed, that the innated matter, which works upon the light, and thin part of dull matter, is more agile, and nimbler then that which works upon the thick and solid matter, unless the strength of the motions be not above, or at least equal to the solidity of the matter.  
Also it is to be observed, they can make solid figures of light thine matter, by their close, and curious joinings injectures, and mixtures, and porous, and light figures of solid matter, by their dividings, and spreadings, but though the innated matter can contract and dilate, the thick, or thin, light, or heavy fluid or soft, yet it cannot alter the nature, or degrees of the dull part of matter, neither can the innated matter make itself weaker, or stronger then by nature it is, for the entity of only matter cannot be changed, but though the nature cannot be altered of dull part of matter, yet it may be cut, and carved, and joined and dispersed into several figures, so the innated matter, although the nature cannot be altered as to make each degree weaker, or stronger, yet they may move swifter, or flower, according as the dull part of matter is they work on or according as the curiosity of the figure requires; and as I have said before, there be infinite degrees of the dull part of matter; as solid, and fluid, thinner, and thicker, lighter and heavier, harder, and softer, and infinite degrees of innated matter, as stronger, and weaker, swifter and slower, and though I have said that the innated matter is the thinnest part of only matter, yet I do not mean the thin incipit matter, as I may call it for distinction sake; for there is no incipit in infinite, and eternal matter, though there be dull in moving matter, but the innated matter is the infinite extract of the entity of infinite matter, it is the quintessence of nature.   

Chap. 140. The differences and alterations of figures.  
IN the progress of figures, figures are created in figures. The reason is, that infinite motions which are the gods to create, dissolve, and dispose of figures, as they please to move, share as it were the infinite matter, in their working and dividing, and several motions, which is proper to the creation, of such kind of figures, assisting each other in their works of creation; but not in the figures dissolution; for those motions which are proper to create one kind of figure, are not proper to create another, for every figure hath different motions, in the creation either more or less, which is the reason few, or none are just alike, but either in shape, or mind will differ, but when two figures are made with the same motions, among the sensitive innated matter, than their figures are just alike, as we shall see twins, and if the rational matters motion be just alike in several figures, their dispositions and understandings are just alike, and if they differ in their motions but a little, they resemble much either the mind, or the body; sometimes both, but the more they differ, the less they resemble, but almost all 〈◊〉 are distinguishable, which shows such variety of motions, as there needs no more repetition to move after one, and the same manner; for there are not only different motions in different, and several figures, but in one and the same figure, for the same figure doth not look when it is old, as when it was young, nor when it is sick, as when it is in health; nor when it is cold, as when it is hot, nay the figure will alter and change, every minuit either by the altered motion of the sensitive, or rational; but most commonly they alter their motions together, as in a joint consent, for a troubled mind will make the body appear heavy and sad, for joy and grief will make different countenances in the figure, and so every passion in the mind, is most commonly matched with a countenance agreeable thereto, and most commonly other exterinal actions, yet although the motions may differ, the innated matter may be of one and the same degree, for I do not say every degree of innated matter moves always in one kind of motion; for though every degree of innated matter, is of a particular strength, yet not of a particular motion.   

Chap. 141. Of several worlds.  
AS the Sun differs from the earth and the rest of the planets, and earth differs from the seas, and seas from the airy sky, so other worlds differ from this world, and the creatures therein, by different degrees of innate matter, on different degrees of dull part of matter, which makes different figures by different motions, and as this world is of a spherical figure, so other worlds may be of other figures; as for Animals, although all Animals are not of one shape; for a man differs from the shape of a horse, or any other four legged creature, and every sort of beast differs from one another in their shape. So likewise there is difference in their kinds, as well as in their several sorts, for beasts kind differ from birds kind, so may worlds differ for all we know, and if we should guess by the several changse, and variety in nature, it is very probable it is so; & who knows, or indeed might not very easily believe it so to be, that worlds may be matched by a sympathetical conjunction to produce other worlds, as other creatures do, for we find the planets by a sympathetical conjunction to produce other creatures, as the sun and the earth. And it is to be observed, that as several motions create figures, so several motions work by their created figures, and those motions that creates figure by a sympathetical conjunction, create after their own likeness, either in the nature or shape, or both, but those figures that create figures without conjunction of figures, after their invention, or imitation as I may say, cannot make such figures as conjunctially of figures man calls 〈◊〉 figures, as birds make nests, or beasts make dens, and men houses, but to reckon all artificial figures, is past my skill, and beyond my life, who knows since we find new and unheard stars, but that they are the birth of other worlds.    

AN EPISTLE TO ALL Learned PHYSICIANS.  
MOst reverend, and gráve Fathers of health, I present this work unto your sage judgements, your prudent practices, your great experiences, your studious observations; your miraculous cures, and humbly lay it on the tables of your studies, in hope some spare time may invite you to read therein.  
I dare not commend it, lest you should disprove it; for as your wisdoms value it, so it is good, or bad.   

AN EPISTLE TO MY READERS.  
I Am to be pardoned, if I have not the names and terms that the Anatomists have or use; or if I have mistaken some parts in the body, or misplaced any: for truly I never read of Anatomy, nor never saw any man opened, much less dissected, which for my better understanding I would have done; but I found that neither the courage of nature, nor the modesty of my sex would permit me. Wherefore it would be a great change, even to a wonder I should not err in some; but I have seen the entrails of beasts but never as they are placed in their bodies, but as they are cut out to be dressed, and in the shambles, and perchance I have seen passing by the shambles, a cruel Butcher cut the throat of a beast, or rip up the body, where the guts and garbage would burst out, but that gave me not much more knowledge, not seeing how they lay in their bodies: and though it is a usual custom, for Ladies and women of quality, after the hunting a Deer, to stand by until they are ripped up, that they might wash their hands in the blood, supposing it will make them white, yet I never did; but as I have said before, I have seen the entrails of beasts out of their bodies, which entrails I have heard are much like a man's, especially a hogs, so that I know man hath a brain, a heart, a stomach, liver, lights, spleen, and the like; yet these I never viewed with a curious and searching eye, but as they have lain in some vessels; and as for bones, nerves, muscles, veins and the like, I know not how they are placed in the body, but as I have gathered several times from several relations, or discourses: here a bit, and there a crumb of knowledge, which my natural reason hath put together, of which meat my wit like an unexperienced Cook hath ventured to dress, if it pleaseth the palates of my readers, I shall account my time not lost; if not it is not the first dish of good meat that hath been disgust.   

OF THE MOTION OF THE BODY.  
PART IU.  

CHAP. 141.  
Physicians should study the motions of the body, as natural Philosophers, study the motions of the heavens, for several diseases have several motions, and if they were well watched, and weighed, and observed, they might easily be found out severally; and as they take compass of the heaven, and stand upon the earth, so they may take the degrees of the disease, although they dissect not the body. Thus natural Physicians may know, when the sun of health will be eclipsed by the shadow of melancholy, which gets betwixt the body and health; and natural physicians may come to know the thoughts, as they the stars, by studying the humours of men, & may know what influences they may have upon the body; and may know the several changes of their humour, as they the several changes of the moon, that the several changes of the humour, causeth the blood to ebb and to flow, as the Tides of the Sea; thus they may make an Almanac of the body, for to show what weather and seasons there will be, as great tempests and storms of wind-colic; whether there will fall upon the Lungs, great rheums, as showers of rain, or whether there may be great and hot fevers, or whether there will be earthquakes of shaking Agues, or cold, and dumb-palsies, or whether there will be dearths of flesh, and so leave bones bare, by the droughts of heated fevers, or whether the overflowing of moisture, which causeth dropsies; thus if we could find the several motions in several diseases in a body, as surely might be done by observations, and study, and could find out the several motions by the several operations in physic, we might surely so apply them together, as to make animals, though not live eternally, yet very long; and truly I think this both of philosophical opinions, may give a great light to this study.  
Physicians must first take care in their prescriptions, to prevent errors of mistake, before he apply remedies to cure.   

Cap. 142. The frame of man's body.  
I Will first discourse of the orderly course of nature, which is to have a perfect shape according to the kind, or sort of figure, it was created to; that is, like a house to be well built; next to have it strong, and firm; thirdly, to have it commodious; fourthly, to have it well furnished; fifthly, to have it clean from dirt, or rubbish; sixthly, to keep it in repair; seventhly, to prop it from falling down with old age; the pulling it down by some evil accident, or burning it by fevers, or the like, or drowning it by dropsies. Andthough I may similize it, to any figure, yet I only employ it, to mankind; that is, to havea perfectand upright shape, a clear strength, sound parts, plump and fat, clean from gross humours and obstructions, to keep it healthful with wholesome food, to help nature with cordials, or physic, death being the destruction.   

Chap. 143. Of natural self-tyrannie.  
MOtion doth not only divide matter infinite, but disturb matter infinite; for self-motion striving and struggling with self-motion, puts itself to pain; and of all kind of motions the animal motions disturbs most, being most busy, as making wars and divisions, not only animal figures, against animal figures, but each figure in itself, by discontents and dislike; which discontent makes more pain, than ease, orpleasure, or tranquillity, by reason of irregularity; but motion is an infinite and eternal tyrant, on infinite figures; for as motion makes figures, so motion dissolves figures, which makes infinite, and eternal matter, eternal restless; for the extract of infinite matter, which is an innated matter, which innate matter is motion, and makes the dull part of matter so too, by working thereon; thus the only and infinite matter is a tyrant to its self, or rather, I may say, infinite, is a tyrant to motion, and motion to figure, and eternity to all. For though infinite, eternal matter, motion, and figure, are individable, yet they are all as separated, in aspiring for motion, although it is but an effect of matter, yet strives for absolute power over matter and figures, and infiniteness strives for the absoluteness and power 〈◊〉, motion and figure; and eternity strives for absolute power over all; thus the effects strive to have power over the prime causes, which is the only matter; for if there were no matter, there could be no figure, nor motion, nor infinite, nor everlasting, the like do the minor effects over the minor causes, for effects are causes of effects.   

Chap. 144. The two ground motions amongst the rational innate matter.  
THe rational innate matter, moves as it were twofold, for they have different motions in the figures, from the figurings, like as the sensitive matter, which moves the dull part of matter, internally and externally, according to the nature of each figure; as for example, the creating of a figure is one way, and the several actions of the created is another way; the like doth the rational innate matter, it first runs into figures, and then moves figuratively: Again, some figures they are stronger than others, will force the weaker figure to move after their manner.   

Chap. 145. The two chief parts belonging to man, is the head, and the heart, wherein resides the rational spirits.  
THe head, and the heart, are the two residing parts, for the rational innate matter to move in, making passions in the heart, and reasons in the head; and whensoever those parts be disaffected, the understanding and passions are disordered, and many times so, as never to be rectified; but some times this disorder comes by the misworking of the sensitive 〈◊〉 matter, and sometimes by the wrong steps and false 
Which moves in figures like dancing.  measures of the rational innated matter. But though the animal knowledge or reason be disordered, yet not extinguished, unless the animal sense be absolutely altered, which is to die; for though they move not regular, yet they move after an animal manner: As for example, a man although he goeth not upright, according to his natural shape, but creeps upon his hands and knees, or that he is forced to role from place to place, having neither arms nor legs, yet he moves in an animal manner, and partly to what his natural shape is, for these force motion, or want of some of the outward parts altars him not from being an animal, nor it from being a man, unless all the sensitive motions, which naturally belong to their figure, be altered, and then he turns from that kind of creature.   

Chap. 146. Whether the passions are made in the head or heart.?  
SOme are 〈◊〉 〈◊〉, the passions are made in the head; others that they are made in the heart; for my part I am of the latter opinion; that is, that all passions are made in the heart; as Love, Hate, Fear, Anger, Grief, Jealousy, Envy, Malice, and the like; and also the Will, and opinions, which are a kind of passions; and that imaginations, conceptions, fancies, understanding, judgement, memory, and remembrance, is made in the brain; and that which we call thought, or animal knowledge is made both in the brain and heart; for if either of these two parts be wounded, that knowledge dies, as both the sensitive knowledge, and rational, both being that which we call thought, the one belongs to the body, the other to the mind; for touch is a weak thought, and thought a strong touch; and my reason is why I think that the passions are created in the heart, and not in the head, is, first, passion and judgement seldom agree.  
Secondly, when we have the passion of fear or anger, or the like; all the motions that work to those passions, are felt in the heart; for if we do observe, we shall find all passions arise from the heart, and all the parts near thereto will be disturbed; when in the brain we find no violent motions at all, perchance the sensitive part may be disturbed, as to make the head-ache, as with a general distemper.  
Thirdly, there are oft times passions felt as it were in the heart, without any knowledge, or thought of it in the head; as when we shall be sad, and angry, and fearful, and know no reason why. Besides, objects many times pass by, or as it were, steal through the senses, and likewise creep through the brains, and raise a passion in the heart, without any notice taking thereof, or knowledge how it came therein.  
Lastly, that although there is a great sympathy betwixt the passions, and imaginations, yet they are not after one and the same manner of motions, which showeth they are created in several figures, the one in the triangular heart, & the other in the spherical brain, and the different shapes of the head and heart, may be one cause, that makes the difference betwixt passions and imaginations, as well as the different motions.  
But to prove passions are made in the heart, and not in the head, is, that when the brain is distempered and mad, as we say, yet the passions may be free and regular; and Love, and Hate, which are the two chief passions, may be constant to the objects they were placed on; thus the mind or soul, which is the rational innate matter, lies as much in the heart, as the head.   

Chap. 147. Of different passions in one and the same part.  
AS for passion, we shall love and hate at one and the same time, but not one and the same thing, at one and 〈◊〉 same time, for that is impossible.  
But different passions are made according to the subjects or objects they move by, or to; yet the rational innated matter which creates passions, may move partly sympathetically, and partly antipathetically, at one and the same time. As for example, a man may be in love with a woman, for her beauty, or wit, or behaviour, and yet have an aversion to her bad qualities; but a man cannot love the person of a woman, and hate it, at one and the same time, but to the creating of those passions, that sympathies, as love, and hope, and joy, and the like; The rational innate matter, doth as it were spread, and delate its self; but for those passions that antipathies, it contracts itself more together; as in hate, fears, jealousies, doubts, envy, spite, and the like; and when two or three passions arise at one time; as a passion of grief for my friend that is killed, and a passionate hate to his murderer, or the like; then the rational innated matter, divides its self, partly moving after one manner, and partly moving after a quite contrary manner, and so may divide into as many parts, and after as many several manners, as their place or quantity will give way to; but when we love what was hated, or hate what was loved, than the innate matter changes their motions, towards such a subject, or object, without a division; but when they move disorderly, the passions are like a tempest at Sea; passions beat against passions in a confused manner, distempering the whole body, causing the senses to mistake, with the violence thereof; likewise in the brain there may be opposite motions, amongst one and the same degree of innated matter, either rational or sensitive, either by an alteration of motion in one and the same part of matter, or by divisions moving in parts; but when the rational innate matter moves in a regular division, and the measures of time, and the notes of motions skilfully set, and rightly kept, that is curiously or neatly, and carefully ordered; then there is a harmony, which harmony is a quiet mind, gentle imaginations, a clear understanding, a solid judgement, elevated fancies, and ready memory; but when this rational innated matter moves disorderly, there arises extravagant fancies, false reasons, misunderstandings, and the like.   

Chap. 148. The affinity betwixt imaginations and passions.  
IT is the rational innate matter that makes passions, and not the sensitive innated matter, for the senses only present the 〈◊〉, the rational the passions; which shows the rational innated 〈◊〉, is as much in the heart, as in the head, and may be of the same degree of strength, although they work different ways, as being different figures, yet there is such sympathy with each other, whether by recourse, or otherwise; as passions will raise imaginations, corrupt judgement, disorder reason, and blindfold understanding: And imaginations will raise passions, as fear, love, hate, doubts, hopes, and the like; which shows that the rational innate matter, in the head, and heart, hath such affinity as the sensitive innated matter hath in the stomach and head; as the pain in the head will make the stomach sick, and a sickness in the stomach will make the head-ache, I will not say at all times, but most commonly; neither will imaginations at all times raise a passion, nor a passion, an imagination, but very often.   

Chap. 149. Of the Brain.  
THe brain is not the cause of knowledge and understanding, for a bird that hath but a little brain seems as understanding, if not more, than a great beast, as an ox or the like, which hath far greater quantity of brain; but perchance the bird hath more of the rational innated matter, in his little brain, than the beast that hath more brain, for the rational innated matter, moves in the brain, not on the brain, for that is wrought and moved by the sensitive innate matter, being made of the dull part of matter; for when the brain is defective, it is caused by the sensitive innated matter, not the rational innated matter; yet oft times the sensitive innate matter disorders the motions of the rational innated matter, as we shall see in distempered and sick bodies; likewise the disordered motions in the rational innate matter, will disorder the sensitive motions, as we shall see by troubled minds.   

Chap. 150. Of the multitude of figures amongst the rational matter in the brain and heart.  
THe reason why we may have millions of several figures in our memory at one time, so likewise raised up to our remembrance, when we can receive but one perfect figure through our senses at one time, is that the passages for outward objects to enter, is so strait in all animal figures, as that but one object can take place therein, I mean as being perfectly distinct, for the passages being strait, many objects entering at once, make a confusion, at least a disorder, for if more than one object be presented at one time, to any particular sense, they are received but by piece-meals, as in the small parts; and many times the divided parts are so mixed together, as no piece is perfectly seen or heard, or smelled, or tasted, or touched; besides, the passages being strait, the sensitive innate matter cannot work so regular, having not liberty, for it is not with the sensitive innate matter as with the rational innate matter, by reason the sensitive innate matter works upon gross materials, as upon the dull part of matter, which makes that it cannot move so nimbly, nor divide into parts so suddenly, especially in a strait passage, as the rational innate matter can, which moves only in number and measure, without any dull mixture, for the rational innate matter, can figure out the whole world, and millions of several figures therein, sooner and swifter than the sensitive innate matter, can print one figure upon any of the senses; and not only those figures that the sensitive innate matter presents, or hath presented, but makes those figures that were never presented, as those we call phantasms; and as I said the rational innate matter hath more room to move in, as in the head, and heart, than the sensitive innate matter, hath in the ear, eye, nostrils, mouth, or pores of the flesh, so there may be a greater quantity, or proportion of that rational moving matter together, in a body, or bulk, as I may say, then of the sensitive innate matter, in the foresaid passages, and according as the quantity of the rational matter is, there is the more knowledge, and clearer understanding; the quicker wit, and the livelier memory, the fresher remembrance, and the more multiplicity of thoughts; for it is not only the largeness, and extent of the place wherein the rational matter moves in, that makes the more knowledge and understanding, and the like, but the quantity of the rational matter; for a great head may have but a little wit, or dim understanding, and a little head a quick wit, and clear understanding; if the little head be full of this rational innate matter, and the great head be empty thereof; but if the room (or place) be large, and filled with this sort of innate matter, according to the bigness, that creature will be very knowing, understanding, and ingenious; for imagine that all the heads of mankind were put into the compass of one head, and a sufficient quantity of that rational matter therein, that creature whatsoever it were, would have not only the knowledge of every particular brain joined together, but that knowledge and understanding would increase as use-money, for that bulk or bank would multiply, being put together.   

Chap. 151. Of thoughts.  
MAny wonder what Thoughts are, and how such millions can be within so little a compass as the brain.  
I answer, that a little quantity of the rational innate matter, may make millions of figures, which figures are thoughts.  
As for example, from eight notes, million of tunes are made, and from twenty four letters millions of several Languages may be made.  
Likewise one lump of clay may be moulded, and form into millions of several figures; and like Pictures many figures 
The world is presented like a popitplay in the head.  may be drawn in one piece, and every figure in a several posture; Likewise a little picture will represent so great an Army, as would take up many acres of land, were it in a pitched field.  
Again, a Globe no bigger than a Head, will present the whole world.  
Again, say some, how is it possible there should be so many several thoughts in the head at one time, and how from one thought should there arise so many of a sudden, and at some times so extravagant as to have no coherence therein, at other times very methodical, and sympathetical?  
To the first I answer, how many several postures may a man put his body into at one time, nay, I may say one part of the body? for how many several postures may the face draw itself into at one time?  
Secondly, I answer, that many several wheels will move with one motion, nay with one kind of motion several ways, and many wheels with several motions several ways, and all within one, and the same compass, and from one prime spring. Again, some may wonder how it is possible figurative thoughts can enlarge and contract the dimension, and extension; I answer, how is it with Prospective glasses, convex, and concave glasses; likewise a screen, or a fan, or the like, which can fold in many folds, into one fold, then can draw them out into a plain strait piece again, and so shut up into a fold, or open in a plain piece, as often and as quick as a thought, and millions of the like examples, may be given, but these are enough for this time, on this subject.   

Chap. 152. Of thinking, or thoughts.  
Thought are more pleasant to the mind, than the appetite to the senses, and the mind feeds as greatly on thoughts, as a hungry stomach doth upon meat; and as some meat breeds good nourishment, and some bad nourishment, causing either health and strength, or diseases and pain; so doth thoughts, for displeasing thoughts of grief, and all sad remembrances cause the mind to be dull, and melancholy, or froward, and discontented; and pleasing thoughts cause the mind to be cheerful, pleasant, and delightful. Besides, the mind is like chewing of the cud, for what the senses bring in, and are fed with outward objects; those swallowed objects, the thoughts of the mind chews over again; thus the mind is always feeding; besides, the senses have no longer pleasure, or pain then the objects remain; but the mind is as much grieved, or delighted when the object is removed, as when they are present; As for example, a man is as much grieved when he hears his friend is dead, or killed, as if he saw him die, or slain; for the dead fried lives in the mind, not the mind in the dead friend, and if a man have a fine house, or great riches, or an excellent rare race of horses, or the like, whereupon the mind takes as great delight in thinking of his fine house, as if it dwelled in the house, and as great delight in thinking of his riches, or what he could do with the use of his riches; for the mind doth not so much dwell in the house, as the house in the mind, nor the mind doth not take so much delight in the use of the riches, as the use to be in the mind, and the remembrance of the curious horses is as much in the mind, as when those horses were in the eye; for when the sense is filled, the mind can but think, and the mind may as well think when the objects are gone, as when they are present, and the mind may take as much delight, in thinking what the senses have enjoyed, as what they are to enjoy, or desire to enjoy; for thoughts are the fruition of the mind, as objects the fruition of the senses; for the mind takes as much delight (if not more) in thinking of an absolute power, as when the commands of an absolute power is obeyed, for obedience dwells no more in the mind when it is acted, than it did before it was acted, or by the imagination that it is acted; thus the mind receives no more by action, than it doth by contemplation, only when the pleasure of the senses are joined with delightful thoughts, may be said to be more happy, though I believe the pleasure of senses draws the delight from the thoughts; for the more at rest the body is, the more busy the mind is employed, and as torments of the mind are beyond the torments of the body, or at least the displeasure of the senses; so the delight of the mind is beyond the ease or rest of the body, or the pleasure of the senses.   

Chap. 153. Of sleep and dreams.  
SLeep is caused by a tiredness of the spirits, for when the sensitive motions are tired, with the working on the dull parts of matter, which tiredness is slacking the motions, or changing their motions, as when they work lazily, than the figure grows drowsy, and the senses dull, being weary of pencelling, copying out objects upon the optic nerve. Likewise with printing letters, and setting notes on the drum of the 〈◊〉, or in drawing 〈◊〉 of several tastes, touches, and scents on the tongue and pores of the flesh, or striking, or playing on the nerves, and on the dia mater and pia mater, of the brain, but many times the figure grows drowsy, and the senses dull, when the sensitive motions are idle for want of work; that is, having no variety of objects presented to them; that is, of such kind of works; for the innate matter never ceaseth to move, although the motions are not always agile, and quick, nor after one and the same manner, but when they alter the motions, as I may say more proper then to slacken them, they do as it were cast anchor, pulling down their sail, going as it were under hatches, and the figure that is like a ship, where the motions of the breath are like waves of water, that heave it up, and then sink down, but sail not, nor steer not to any Coast; and the sensitive innate matter which is in this action, like Mariners when they work under the hatches drawing and winding up the slimy humours in the body, like ropes by attractive motions, staying and settling the loose parts, by retentive motions; 
a Sleep nonrisheth and gives health, and strength.  placing and putting disordered parts into their proper places by disgestive motions, and all the motions busiely employed; some mending the figure, stopping the leaks, dearning, 
b Nourishment.  and sewing together the torn sails, oiling 
c Healing decays. 〈◊〉. Strengthening.  and greasing the keel, pitching and taring the cresses; tying and twisting the roaps, drawing the superfluous moisture to the gutter ready to be pumped out, sweeping all the rubbish and dirt on a heap, ready to be flung out; some running up, and returning from the deck, which are the pores 
Knitting the muscles, nervs and the like. Urinal to the bladder.  of the skin; but the rational innate matter, is the master of the Animal ship, and the sensitive innate matter, as the Sailors, those works on the dull part of matter, the other directs 
Excrements into the guts. Vapours  when occasion serves, that is, when the body is in action; for though the rational innate matter never labours on the dull part of matter, yet they counsel and direct the animal ship, when it is built, and set afloat, that is, when the body is come to the full growth, and orders it in blusterous storms, and great dangers, but these the rational innated matter, when this animal ship is cast to anchor, which is to sleep, moves only in a rocking, or rolling motion, as it were from side to side of the cabin, which is the brain, making no perfect figure nor gives direction, this is sleeping without dreaming; but dreaming is when they move in figures, making such figures as these objects, which have presented to them by the sensitive motions, which are only pictures, or copies of the Original objects, which we call remembrance, for remembrance is nothing but a waking dream, and a dream is nothing but a sleeping remembrance, but if the sensitive innated matter moves in the same manner, on the same place, as printing and drawiug such figures or objects in the optic nerve, or setting such notes or letters on the drum of the ear, or drawing such platforms on the dura mater, or pia mater of their brain, or the tongue, flesh, or skin of their own accord, without the presence of the outward objects; then we see here taste, smell, touch, as strong as if we were awake, if their motions be as strong and industrious; but many times we have in sleep those objects but in part, and not in whole, the reason 
The innate matter can move slower than their strength, or natural agilnesse, but not above nor beyond their natural strength and agilnesse.  is, that either the sensitive innated matter is slow, or else they are not so perfect Artists to work without a sampler, working by misplacing, and mistaking, or else works by halves, according to their skill, or as appetite moves them, make a hogpog, or gallimophry of many several pieces or draughts, into one figure or picture, which make extravagant dreams; by reason they work not in a methodical manner, and the rational innated matter, moving in the same manner makes a mixed resemblance, but the sensitive innate having not the outward objects in sleep to work by, seldom works perfect, or plain, and working imperfectly they move disorderly, and for the most part that which makes us so often perturbed in our sleeps, is, by moving cross, and irregular, which cross, Irregularity insnarles several motions, so as there is no distinction, which is the reason that our dreams are so often obscure, and dark, as we can make nothing of them; and when the rational innate matter moves cross, and tumultuously, our dreams are most commonly fearful, and when the sensitive innated matter works so disorderly, our dreams are painful, and when the sensitive innated matter works perfectly, and the rational innate matter moves justly, we have as much knowledge, and understanding of what we dream of, and as much satisfaction from our senses, as if we were awake, and the real abjects presented to us.   

Chap. 154. Dream of living, and dead figures.  
THose friends in acquaintance that that have been dead, a long time, and appear in our sleep, we never question the truth of their life, though we may question them how they lived; again, the reason is, that these figures are as perfect, and lively to our present senses in our sleep, as when we are awake; for oftimes the sleeping motion prints figures, on the inside of the optic nerve, as on the inside of the pia mater, as the waking motion doth on the outside, and when we hear them as it were discourse words, right on the inside of the drum of the ear, or pia mater, by the sensitive motion, as on the outside when we are awake; for all the sensitive works inwards asleep, as outward awake; for if we smell scents pleasing, or displeasing, the sensitive spirits draw lines, and set notes on the inside of the dura mater and pia mater of the brain; and so for taste and touch, they draw plateforms in the inside of the skin, either of the skin of the tongue, or any other outward parts of the body, as they do on the outside of the skin awake; Thus the senses present as perfect prints to the rational oft times in sleep, as awake, only they print on the inside a sleep, and on the outside awake, and what rational creature would not believe their senses; for should a man see another man die, and see him buried, and afterwards should see that man alive again, and hear him speak, and touch him, shall feel the substance of flesh, would not he think he lived? Thomas the Apostle questions the relations of our Saviour's resurrection from the grave, but never questioned his senses, when he saw, and touched him; so in our dreams, when the sensitive innate matter prints such figures on the optic nerve, as of such a person which is dead, the rational matter strait patterns out the sensitive print; and when the sensitive print, and the rational figure is just alike, the other motion of the rational matter cannot question the truth of that figure, or figures being there, though they may question how they come alive, again treating with it, as if awake, the same is if the sensitive innated prints, any thing as dead, which is living, and the rational pattern it, the rest of the rational motions make no question of the truth of those sleeping motions, until waking motions otherways inform them; for rational motion in every particular figure, knows little of the sensitive, but what the senses shows them, in the several motions, yet the rational generally knows what they present unto them, which every particular sense doth not, each motion is unknown, and are strangers to each other in one and the same figure; for the ear knows not what the eye seeth, nor the eyes know not what the nose smelleth, nor the nose knows not what the tongue tastes, nor the tongue knows not what the body feels, but the rational innat matter in a figure, knows all the sensitive motions in the same figure, as long as the figure is perfect, and moves in an Animal way, and that the rational motion moves regular; for when the motions are irregular, they can take no perfect copies, nor notice how the sensitive move, that is, the reason that in perturbed passions, which are only irregular motions, the senses become as it were useless to them, but most commonly the disorder of one brings the disorder of the other, I will not say at all times, and so when the sensitive spirits are regular, the rational is regular, but not at all times, for some times the one is regular, the other is not, but the rational which takes copies of the sensitives is oftener disordered by the sensitives, than the sensitives by the rational, for when there is grief in the mind, many times the body is in good health, but it is seldom known when the body is sick, but the mind is troubled.   

Chap. 155. Of Local Dreams.  
THe reason that many times we dream of walking woods or houses, and the like, is through this following reason; The rational innate matter, as I often said before, turns most commonly into such figures, as the sensitive innate matter prints, or hath printed upon the senses, now if a tree or house, or the like, be printed on the inside of the pia mater, or the like sensitive part, when we are asleep, the rational innate matter strait figures them, these figures move after a local manner, although they have not an animal, or local shape; the reason is, that the rational innated matter being purer in itself, without the mixture of dull matter, moves only in their own matter, and the figure moves in the matter; whereas the sensitive innated matter working upon the dull part of matter, moves in that dull matter, and not the dull matter in the sensitive innated matter, that is the sensitive innate matter moves in the dull part of matter, and the dull part of matter is moved by the sensitive innate matter; thus the sensitive figure is moved, but not moving, but the rational innated matters figures give their own motions; likewise if we have seen a battle, or heard of a battle, and afterwards we dream of the same, or of the like battle; then the rational innated matter puts its self into animal figures, and moves after a local manner, each figure placing itself after that manner or way as was related, or printed by the senses, or after away of its own invention, and when the figures encounter each other, as they must do to fight a battle in the brain; and then some seem to be falling, and others dead, and some mangled; those figures are as falling and broken, and cease to move after the local manner; and when one party seems to move as in a confusion, than the motions are irregular, and just as the senses present, so doth the rational innated matter act in the brain when we sleep, and sometimes when we are awake, as in imagination.   

Chap. 156. Of the senses, and the objects that pass through the senses.  
THat innate matter which I call the sensitive spirits makes 
I call that matter so 〈◊〉 distinction.  holes, which holes serve as doors in animal figures to receive outward objects, as the holes that are made in the eyes, ears, nostrils, mouth, and the pores of the skin, wherein the animal receives light, sound, scent, taste, and touch; the senses are brought and presented by the sensitive innated matter, to the rational innated matter, who takes knowledge thereof; as for example, there is a house or a tree, or any the like gross material figure, these being placed beforethe passage of the eyes, those sensitive spirits, in the eye taking notice thereof, with the help of that brings the objects therein, straight prints or paints those objects upon the optic nerve, or upon the outside of the brain, as the dia mater, or pia mater, upon which the rational spirits view as on pictures, than copy them out, not by working on the dull part of matter, as the sensitives innated matter doth, but turn themselves by number and measure, into figures like those printed or painted figures; the difference is, that the rational matter is like sculptures, the others as pictures upon flats; these rational figures we call knowledge, or understanding, and as long as these rational figures last, though the object is absent, and the prints rub out, by other objects, or by distance of place, or the like, we call memory; but when those rational figures are dissolved, and afterwards repeated be wrought without a presentment of the senses, we call it remembrance, and the reason the memory is not so strong, as the present sense, nor the remembrance so perfect as the memory is; that with the present object there are two figures as the rational sculpture, and the sensitive point, when the memory is but one, as the sculpture, which remains as with the rational, but the sensitive print is rubbed or worn out, and the reason why remembrance is not so perfect, as the memory, is, because remembrance is but a copy of a copy, from the original print, for remembrance is but a pattern taken from the Memory, and the memory 〈◊〉 a pattern taken from the objects.   

Chap. 157. Of figure presented to the senses, and figures together.  
THe reason why figurative senses are quicker than the figurative growth, is, It is less labour in printing on the dull part of matter then in cutting out sculpt figures, not for the strength of actions, as for the several laborious actions therein, fetching their material a far way, and for many several places, which requires time and place, when printing is but a press laid upon a flat.   

Chap. 158. Of objects, and the senses, something differing from the other Chapter.  
THat innate matter which I call the sensitive spirits for distinction sake, makes holes or doors in animal figures, to receive outward objects; as the ears, eyes, nostrils, mouth, pores of the skin, and the like, and these outward objects are presented, to that part of innate matter which I call rational spirits, but that part of innate matter I call sensitive spirits; as for example, thus, there is a house, or a tree, or any the like gross material figure; which is subject to the sense of animal figures, these standing at the doors of the eyes, which as soon as the sensitive spirits perceive, or other sensitive spirits that come in through these doors, straight print or draw the same figure upon the optic nerve, which optic nerve is made of dull matter, by the sensitive spirits from whence the rational spirits viewing from thence that picture, straight run themselves by number and measure into the likeness of that picture, which are those we call knowledge or understanding, and as long as those figures last among the rational spirits, though the objects are absent that we call memory, for when these prints are rubbed off by the sensitive spirits, and others placed thereon, or vaded by distance of place, or obscured by shutting the lids, yet the figure thereof may remain amongst the rational spirits, which is, as I said before, memory, and the repetitions of figures; 〈◊〉 is, when one and the same figure was dissolved and created again amongst the rational, it is remembrance; but memory is not so strong as the present sense, nor the remembrance so perfect, as the memory and the reason is, that what the sensitive spirits wrought on the optic nerve, is like a printed or painted figure, and that which the rational spirits make is like a carved statue, like painting, or sculpture, so that in memory the sculpture remains, and in remembrance is created, although the printing, or painting is worn out, or rubbed out, so that the present senses have two figures, one upon the optic nerve, the other amongst the rational spirits, wherein memory remains but one, and the reason why remembrance is not so perfect as memory is, because it is but the copy of a copy from the original, for remembrance is but a pattern taken from the memory, and the memory but a pattern from the object.   

Chap. 159. Of the figure of the head.  
THe figure of the brain gives strength to the sensitive motions, and to the rational knowledge in animals, for the scull being made with an arched rough, and the sides being hollow, and the whole head round, which hollow sides arched rough and round compass, cause rebounds 
* As we find in Churches, and caves made hollow arched, a noise sounds loudest.  and reflections of the motions therein, which multiply, increase, and strengthen them, as for the motions and figures of sound, the notes that are made are struck from the drum of the ear, as balls from a hand, to the concave part, and from thence rebound from side to side, and fall down, as a new note is raised, or like many balls struck one after another, so rebounds follow one another, and according as they are struck, so are the rebounds stronger or weaker, and according as they are 
Lines of light may be made by the sensisitive spirits on the side of the optic nerve as on the outside, as in sleep.  repeated, so do they last; the same for sight, for * lines piercing from the optic nerve, darting on the concave parts reflect, and these reflections cause double lines, which make the sensitive figures on the optic nerve appear plain to the rational figure, but if they rebound, and reflections be disorderly returned by disordered motions, they make a confusion, both in the sense, and rational knowledge, as for taste, it strikes from the nerves of the tongue, upon the brain, besides the hollow cave of the mouth, and according as the rebounds are made, and the strokes are struck, the taste is stronger or weaker, but if the brain be stuffed with cold, than the concaves being stuffed and so stopped where the rebounds should return, cause the taste to be weak, insomuch as not to be sensibly felt; and for touch, the pores of the skin and flesh are hollow; wherein rebounds are made, striking from side to side of each pores; and we find by experience that those parts which are not hollow, have not so strong a sense as those that are hollow: Again, if the nerves from whence the strongest strokes are struck be 〈◊〉 slack, the sense is weak.  
As for scent which is brought through the nostrils of the nose, like water through spouts, which dilates its self through the brain circling the pia mater, swelling, flowing and ebbing, like to the sea about the earth, which when it flows it is strong, but when it ebbs it is weak.  
But by reason scent is made by streaming motions, and not striking and retorting motions. As the other four senses are, it retains not so long in the memory as the others do, although it may last longer in the brain or head, being more lasting, most commonly for the present then the rest are, for a stink will remain in the brain a great while, and so will strong perfumes.   

Chap. 160. Of Sight.  
THe general opinion is, that all objects come through the optic nerve, and print the figures received on the brain, and that there are, nor can be no figures in the brain, but what the optics bring in, and have passed through the eye; it is true, by experience we find, that without an eye, we cannot see an outward object, as they are without us, yet we see those objects, as they are without us in our sleep when our eyes be shut; thus the sense of seeing is not lost, although the eyes were out, and the optic nerves stopped up. But some will say, those objects in dreams have passed through in part, or in whole, therefore the question will be, where an animal can have an insight, if it were born blind; but if it be so, as the opinion is, that no figure, or insight can be, but what comes, or hath passed through the eye, and optic nerve, must want that sensible knowledge; for according to that opinion, the ear can do the understanding no service as toward that sense, by reason sound can make no figure to sight, neither will taste, nor sent; but some may say, touch may discover somewhat of that sense to the understanding, but I think not; for in my opinion, touch is as senssesse to insight as sound; for we cannot comprehend more of touch then of sound, for depth and breadth are no more to insight, then high notes, and low notes, nor soft nor hard, no more to insight then swift, and slow, sharp, or flat, nor pleasure, nor pain, no more than harmony, and discord; but my opinion is, that figures are as inherent to the mind, as thoughts; And who can have an unfigurative thought, for the mind cannot have thoughts, but upon some matter, and there is no matter but must have some figure, for who can think of nothing; but the mind is like infinite nature, having no dimension, or extension, no centre, nor circumference, no breadth, no depth, and as the innat matter creates figures, so the mind, which is the matter creates thoughts, which thoughts, are the figures of the mind; for when we hear of a deity, we say in words it is an incorporeal thing; but we cannot conceive it so in thought, we say we do, but we cannot prove we do; 'tis true, the mind may be in a maze, and so have no fixed thought of any particular thing; yet that amaze hath a figurative ground, although not subscribed; as for example, my eyes may see the sea, or air, yet not the compass, and so the earth, or heavens; so likewise my eye may see a long pole, yet not the two ends, these are but the parts of these figures, but I see not the circumference to the uttermost extension, so the mind in amaze, or the amaze of thinking cuts not out a whole and distinct figurative thought, but doth as it were spread upon a flat, without a circumference, and though there are not such figures in the 
All innate matter is as the mind, or life of nature.  brain, as it brought through the optics, yet such figures as the mind creates; for the mind is innate matter, and innat matter is self-motion, and self-motion, is always moving, and working, which working is figuring; thus the sensitives innated matter prints figures in the brain, and the rational innated matter creates figures in the brain after its own invention, which are imagination and conception, wherein are made imaginary worlds, without the materials of outward objects: and perchance these motions may create such a figure as this world, and such several figures, as the several creatures therein, although not so solid and lasting, because those motions want those gross materials, of which they should create it withal; but the sensitive innated matter in this cause, prints these figures upon the brain by patterning the rational figures created in the brain, like as when it doth the outward objects, and when the sensitive innate matter works on the inside, as in sleep, than it gives an insight, which are dreams according to their copied prints, and these motions may make lines of light, triangular lines, for colours set notes of tunes, draw plat-forms 
All without outward help  of taste, and sent, make prints of touch, not only the rational innated matter, by imagination; but the sensitive innated matter gives a sensible touch on the brain of all the outward senses, by which touch, I mean sensible knowledge; thus the interior motions may move the brain with the variety of every sense, without the exterior passages, or objects, 
The property of each sense.  and although it may not make those very objects and subjects; yet such as are proper for each sense, and of the same nature as I said before, draw lines of light, gathering motions make clouds, triangular motions make colours, insnarled motions make darkness without the outward object, and all other motions that make several figures, or printed figures.  
Likewise reflections without the help of the eye and so rebounds, and retorts; for sound, and set notes print words, and plain tunes without the ear; so likewise for taste, sent, and touch; but when the brain is filled withoutward objects, the natural motion seldom works after their own invention, having not room as it were, or else it is as it were overpowred with work, having more objects brought in, than they can either conveniently place or sort, or distinguish; but weak minds, which are slow moving matter, think life an insensible thing, and the head, or brain empty of figures, when it is not filled with outward objects, like as a barrel is not 
Fools have less rational innated matter in their brains, than those that are wise.  filled with liquor, thinks it empty, because the thin air with which it is filled, is not subject to their gross senses, so not to their weak capacities.  
Thus it is not the outward objects that make the sense, but the innate matter, which is self motion, which is the sense and knowledge, and the different motions therein, and therefrom, make the differences thereof, and though different sense and knowledge, may be in different, and several figures, and such kind of sense & knowledge proper for such kind of sorts of figures; yet the figure adds nothing to the sense, and knowledge, although the innated matter may give a figure such a kind of sense and knowledge and when that figure dies, that kind of sense and knowledge may alter, which was proper to that kind of figure; yet if it were the figure that gave the sense, and knowledge, and not the innated motions, there would be no alteration when the figure is made, or any extraordinary passion, whereby experience we find the sense, and knowledge do alter all, though the figure be perfect, and in health.   

Chap. 161 Of Light and Colours.  
LIght and colour is made upon the optic nerve, as sound on the drum of the ear, for light the sensitive innated matter draws long, strait, small, even lines, upon the optic nerve, and when colours are made, notes are set upon those lines, drawn upon the optic nerve as thus.  
Of colours, are when those lines are set with quavor, semi quavor.  
But light is only when those lines are drawn without those quavors, semy-quavors, but as we shall see plain song books, after this manner.  
And the knowledge the rational innated matter takes thereof, is when they move in plain lines, when they move in figures and lines, they move for colours.   

Chap. 162. Of Blindness.  
Blindness proceeds from many causes, as when the crystalline part of the eye is not clear; for if it be dimming, or failing, or spotted and foul, the objects seem muddy, and misty, and as the water of the cristaline is coloured, so the objects appear; for as Diamonds, some are of a black water, others of a yellow water, some of a green water, or blue, others of a white water; so is the crystalline part of several eyes, and according as it is clear, or coloured, so all objects appear.  
A second defect may be in the ball of the eye; for according to the compass of the concave, or convex thereof, the objects are presented nearer, or at a further distance, or longer or shorter, or broader, or narrower.  
A third defect may be in the eye hole; for according to the largeness, or littleness thereof, objects are presented, either in whole, or in part, bigger, or lesser, more, or fewer objects enter at once; for if the eyelid hole should be too large, the species would disperse too much, disuniting parts and figures, and if too small, the species cannot pass in 〈◊〉 and file, as I may say; for though the smaller the circle is, the closer it contracts the species, and draws the objects into a straighter line; yet if they should pass in a crowd, they will stop the mouth of the passage, like water in a glass when turned suddenly downward, every drop striving to get out first hinders each others so in the strife, as none can pass.  
A fourth defect may be in the optic nerve, if it be full of slime, and the like, it darknens the sight, stopping the passage of the light, or if it be shrunk, or dried up, likewise if the head be full of gross vapours, it obscures the sight, as a thick mist doth the sun; for this foul foggy, and gross vapours hinder the species from entering, and the sensitive innated matter that should print these objects, on the optic nerve, and if they are not quite stopped, yet it hinders the regularity, making that innated matter to work by piece-meales, or else stays not so long, as to take a perfect survey.  
The fifth and sixth defect may be, if the eyes move too quick, or too slow, which makes the sight imperfect, or dull; for too quick motions of the eye dazzles the sight, and eclipse and cuts the exterior objects into so many parts, as no one part can be perfectly known, or seen; and too slow motion blunts the sight like a sharp point that is struck upon a stone, or the like; besides, when it is fixed too long upon one object, other objects pass by before it removes, or wearies it so much as one cannot take notice of it; But when the eyes are too quick, it is by reason the nerve strings that tie and fasten the ball of the eye to the head, are too slack, which makes the eye ball so loose as the least motion moves it, or else these nervous strings are too small which makes them so weak, as every little motion moves, so as they are always in motion as it were; for if the nerves, and sinew-strings be too small for the weight of the eye ball, it may always have a trembling motion, like a sthe aspen, or like weights that cannot poise steady, as long as there is a disproportion; and when the eyes are too slow the reason is when the sinews, or nerve-strings, are so short tied, or shrunk up, so that it holds the eye ball too hard, or too strait, giving it not liberty to stir, and turn from side to side, or to role about.  
A seventh defect may be when the eyes look asquint, as it may do two several ways; the one is when the ball of the eye is tied too short, by the nervous string towards the nose, by which the balls of either eye, are drawn so much inward to each other, as to look at each other; but that they are some ways hindered by the nose, this makes the lines or points; that shoot from either eye, to meet across, which makes all exterior objects to look double; but if the eye string ties the balls of the eyes too short towards the temples it draws the points from the centre, and the eyes out of the natural bias which causeth a side look, as seeing two several ways at once, but neither way perfectly, by reason that the lines that issue from the eyes, lie not level, neither can those lines meet upon an object, in a triangular, which joins the sight of each eye into a point, which makes sight so much the stronger.  
Thus if the strings be too loose, or too hard, or too small, or that the optic is shrunk up, or the eye-lid-hole covered with some scale, or film, or the eye-lid-hole too little or too big, or the crystalline full, or the brain full, or too many vapours continually ascending from the bowels, or stomach, or if the eye be too quick, or too slow, it is a great defect in sight; But if the passage be quite stopped up, of the strings or crystalline part be broke, those are irrecoverably blind.   

Chap. 163. Of Hearing.  
AFter the same manner is the sense received at the ear, only the difference is, that instead of drawing, printing the outward objects, received through the eye, printed on the optic nerve, so the sensitive innated matter, sets, or pricks down notes, and draws lines on the drum of the ear, as musicians do upon paper, or the like; and the sensitive innated matter in making them run, and make stops according as the vocal sound is set, and it is louder, or lower, according as they work weaker or stronger, but for the verbal, it is writ, or printed on the drum of the ear in letters, for words, and the knowledge the animal figure takes, is when the rational innated matter moves according to those letters or notes, or ways of division: but in a confused sound there is no order, time, nor stop kept, nor no perfect note, nor letter, nor line pricked, or printed, or drawn, but, as we vulgarly say, it is all scrible-scrable, or else ciphers set for notes; and like as it is to the optics, so it is to the ear, for the notes and letters, as the pictures which fade; for as the outward motions slacken, so the vocal and verbal sound dissolves; and the memory and remembrance of sounds, vocal and verbal, is as the sense of the objects on the optics.   

Chap. 164. Of Articular sounds, or sounds without distinction.  
IT is strange if we consider that one word should strike so many several ears, and so to be heard perfectly, by every particular ear; but surely to my reason one word or note cannot fill so many ears, as can stand to hear it: again, it is strange that a word should directly hit into every ear that stands to hear it, I will not say always, for sometimes a word is spoke two or three times over, although the ear be clear before it can hit the entrance, but that is but seldom; but in my opinion it is not a single word that runs about from ear to ear, for then all would not hear at once, for if there were a multitude, the last ear might not hear a week after, or at least a day after it had been spoken.  
Wherefore in my opinion it must be after this manner, the mouth, tongue, and breath forms not only a single word, but millions in one lump, with the same labour of pains, as for one word; as for example, take a sheet of paper, or the like, and fold it into many folds, in a small compass, and stamp a print thereon, and every fold shall have the like print with one stamp, and until they are parted they stick so close as if they were but one printed body, when every fold is divided by the stamp with the print thereon; so likewise the mouth folds up thin air, and the tongue gives the printed stamp, which being cast forth like a ball of wildfire, disperseth in a crack or sound, and then suddenly spreads about in several streams; thus millions of words run about in lines of air, passing in all pores and hollow bodies, as the ear or the like, concaves as hollow wood and vaults, where finding resistance, rebounds back in repetitions, and according to their strength, or the strength of their bearing motions, they pierce farther and fall shorter, and according to the freeness of the passage, they sound louder, clearer, lower, or duller, and according to their stamp they are perfect or imperfect.  
After the same manner is all distinct sounds, notes being printed as words, but sounds without distinction, are like stamps without prints, that is plain pieces of air, but if the ear be stopped, the sound is lost to the brain, I will not say to natural sense, for surely the brain is not the whole engrosser of that and the like sensitive knowledge, neither will say the animal head ingrosses all that sort of tempered matter, or that no passage can convey a sound but the animal ear. But most probably all sounds spread as lights; as for example, a small candle will enlighten a large compass, by reason rays of light stream equally from the centre candle to the circumference; so is sound: for when a pistol, or any the like shots of a bullet, the pistol, or that which makes the sound, is the centre which spreads sound as fire doth light, and when such a compass of air is filled with sound, either vocal or verbal, every ear that stands in the compass must needs receive the sound if they 〈◊〉 not deaf; likewise every eye may see daylight, that is not blind, and the rebounds of sound are as the reflections of light, and verbals are received into the ear, as figures into the eyes; and as cross lines of light make various colours, so different notes make various tunes: But some may say, that if the air were full of one and the same words, or notes, that more would enter the ears than was sent.  
I say that is impossible, unless the ear could draw the spreading, or streaming lines from the circumference to a point, which the ear cannot.  
But I believe art may do the same for sound as it can with light; for art can draw with glasses made for that purpose, many beams to appoint, but if the eyes did so, it would burn them out.  
Also they can draw several species, through a small hole.  
I believe artificial echoes, are or may be made after such a manner.   

Chap. 165. Of taste, touch, and smell.  
THese senses are made by such motions as sound is, and as they are set on the drum of the ear, so these are set on the nerves of the tongue, or on the skin, for when the skin is off our tongue, we cannot taste; likewise for 
* As for touch the pores of the flesh are like harpsical keys, and the nerves like the wire strings, 〈◊〉 move when those keys are touched, which cause pleasure or pain, like discord, or harmony, according as they are struck or played upon.  touch, they are set on the nerves, and sinews; and when these notes are set harmoniously, it pleaseth the senses, otherwise it displeaseth them, which displeasure is pain amongst the sensitive innated matter, and hate amongst the rational innate matter.  
As for scent, they are motions that draw like lines, like a platform upon the pia mater of the brain; indeed the second draught of the sensitive innated matter, is to draw all their figures upon the pia mater of the brain.   

Chap. 166. Of Touch.  
TOuch is the general sense of the whole body, which the other senses are not; for though every part of the body is of a several touch, yet it is all touch; When sight only belongs to the eyes; sound only to the ears; scent only to the nostrils; and taste only to the tongue; besides the loss of any of these senses, nay all of them, may be wanting, as if they were not belonging to life, as indeed they are not, but only as conveniencies to the life, but not of necessity; whereas touch is as it were the life of the figure, for when this sense is generally wanting in the animal figure, it is as we say dead; that is, the natural motion belonging thereto, is generally altered, or quite changed, as we say.  
This sense is received through the pores of the flesh, and the nerves are the instrumental strings whereon motion plays, either a harmony of pleasure, or a discord of pain, for as their strings are struck, so is pain or pleasure felt, but I have treated sufficiently of this sense in my chapter of numbed palsies.   

Chap. 167. Of the pores of the body.  
THe pores are passages which let out the smoke or vapour, unnatural heat, and the superfluous humours in the body; also they are passages to let in comfortable warmth, refreshing colds, nourishing air; these passages have their inconveniencies, for they are a means to convey out the good with the bad; and many times takes in infections, as malignant diseases that pass through the pores, for infection comes in as much through the pores, as any other part of the body.  
Besides, many times the radical moisture is carried out by unnatural heats, and sometimes the vital spirits by too many transparations; but these pores passages are drawn or shut closer together by contracting motions, or set wider open by extenuating motions; but if these common and necessary passages to the interior parts be 〈◊〉 close shut, either by cold contractions, or hot contractions, it smoothers and chokes the vital parts by keeping the vapour, or smoke that should go forth, for the pores in this case are as the funnels of chimneys, wherein the smoke ascends up, and goeth out, and if they are set too wide open by the extenuating motions, they cause the body to starve, by giving passage to such matter as should be kept in to feed the body, or by giving too free passage, to the natural moisture, that should quench or temper the heat in the body, or by giving too free a passage to the gadding spirits that should stay in the body, to be employed to the substance and strength thereof; besides, when they are too open they are as apt to take in, by giving passage to that which is a prejudice to the 〈◊〉 of the body, as infections, malignity, or unnatural colds, or the like.  
But the pores of the body are always employed, where the other passages of the body are employed but some times.    

THE NATURAL WARS IN ANIMAL FIGURES.  
PART V.  

CHAP. 167.  
ALL animals after they are created, and have an animal life, the figure is enlarged by nourishing motions, and sympathetical matter, these nourishing motions are digesting motions, carrying those parts which are received by the senses, unto those parts that are created therein, building thereon, and fitting therewith, strengthening by adding thickness, as well as enlarging by extension, yet all that is received into the stomach, is not nourishing, the reason is that the temperament of the matter, is not sympathetical, that is agreeing not with the motions therein; For though it is not so antipathetical to make an open war, which war is sickness, yet they do hinder, and obstruct, like several factions, those natural motions which make health; but when the natural motions and tempers of humours are quite opposite to the food that is received, or the unnatural humours bred in the body by evil digestion, they become mutanous by the quantity that is received, or that ariseth from obstructions, whereupon there becomes a fierce and cruel fight of contrary motions, and temperaments of matter, and whilst they are in the battle, we say the body is sick, and if the natural motions be not strong enough, to beat that evil, and dangerous matter out, or at least able to resist them so far, as to guard themselves until the evil parts do spend themselves with their own fury, or till the natural motions, and temperaments can have some assistance, as cordials, or physic, it destroys the figure it fights with; but if the natural motions be more powerful, either by their own strength, or by their assistance, than the mutinous and rebellious humours, or the foreign enemy, as surfeits, and the like; but when they are beaten out, killed, or taken prisoners, which is to be purged, corrected, or purified, which makes the humours obedient, and peaceable.   

Chap. 168. Of the four natural Humours of the Body, and those that are inbred.  
AS there is natural Fire, Aire, Water, and Earth, that is made by an entire creation derived from their own proper principles.  
As likewise a metamorphosed Fire, Aire, Water, and Earth.  
So there are humours in Animal bodies, and in other bodies; for all I can perceive, and though the bodies cannot be metamorphosed, yet the humours may.  
But in every Animal body there is natural Melancholy, Choler, Phlegm, and blood; the natural blood is the vital vapour; the natural Phlegm is the radical moisture; the natural Choler is the radical heat, the natural Melancholy is the animal spirits, being the highest extract.  
And if we do but observe those that be naturally melancholy, have the soundest judgements, the clearest understanding, the subtlest observation, and curiousest inventions, the most conceptions, the 〈◊〉 fancies, and the readiest wits; likewise the strongest passions, and most constant resolution. but humours which are inbred as phlegm, choler, and Melancholy are made as Metamorphosed fire, air, water, slime mud, and earth, as for example, the chylus is the matter that is metamorphosed.  
The dilating motions transform it from chylus to slime, from slime to water, from water to blood, from blood to vapour, from vapour to comfortable and lively heat, from comfortable and lively heat, to burning fevers and hectic fevers, and the like.  
Likewise the chylus by contracting motions, turns from chylus to slime.  
If they be cold contractions, it turns from slime to phlegm, from phlegm to heavy melancholy.  
If hot contractions, it turns from chylus to temperate choler; from temperate choler to choler adust, from choler adust, to melancholy; which from a slimy humour to a muddy humour, from a muddy humour, to an earthy dry humour.  
Some sort of hot contractions make it sharp, some salt, some bitter.  
Likewise, several sorts of salts, sharpness, and bitterness, are wrought with mixed motions, cold contractions make the humour, glassy, and stony.  
Hot contractions make the humours tough, clammy glutenous and stony.  
Hot dilating make the humour oily, cold dilations watery.  
Likewise, mixed motions makes mixed humours, and mixed tempers inclining to each side, as the motions predominate.   

Chap. 169 The five natural Maladies of the body.  
EVery diseased figure is either pained, sick, dissy, numb, weak, or mad, sometimes they meet all in one figure, these are distinct senses one from another; as for pain, although every several part of the body hath different sense, yet they agree in the general, as to be all pain.  
But sickness is quite different from pain, for it is another, 
The head ache is different from the tooth ache, or stomach ache, and so every 〈◊〉, be it never so small, differs.  sense; for to have a pain in the stomach, is not to be sick in the stomach; neither is any part of the body, but the stomach is liable to this sense; the head may ache, and the heart may ache, heel, or any part of the body; but none but the stomach can be sick; Indeed it is a different sense from pain. Thirdly, a swimming, or diseases in the head, are different from both the other, it is a third sort of sense, neither is any other part of the body subject to this disease, but the head not properly, yet faintness, or weakness is a disease, as it were tempered with the three former diseases, as to have pain, sick, and dissy, or swimming, to be mixed or compounded into one disease, but it is so mixed and compounded into all three, as neither is perfectly or distinctly felt; so as it is no distinct sense 
As sauces may be equally mixed with several sorts of things, as none can taste any one thing in it.  this disease is general to the whole body. The fifth is madness, this sense is neither painful, nor sick, nor dissy, but light in the head, which is different from dissy or swimming; but this disease infecteth with a distemper, the five outward senses. The last is a numbness, and deadness of particular parts; and sometimes of the whole body; but this disease is not only a different sense, but an other nature, which is naturally unknown to the figure; for the figure is not any ways sensible thereof; indeed it is of the nature of swooning; for those that sown, the motions of the animal sense, and mind are quite altered for a time, but then the animal motions return, that is, rechanged to the proper motions again, so that those dead parts that cannot be restored to the sense of touch, are as it were in a continual sown, for though in a sown the exterior motion are proper to the sense of touch is changed, yet the interior motions proper to the consistence, of that figure are not changed; for if the interior consistent motions were changed, it would turn to 〈◊〉, so in dead palsies, if the interior consistent motions were changed, those parts would corrupt as do dead carcases.  
Numb palsies, ie different from dead palsies as fainting from swooning; for fainting is in the next degree to a swoon, so a numb palsy, is the next degree to dead palsies.   

Chap. 170. I will treat first of the motions that make sickness.  
THe motions that cause sickness are different according as the sickness is, or rather the sickness is according to the different motions; for some motions are like the ebbing and flowing tides of the sea; For the humour furdles, or folds upwards, as the flowing tide, which most commonly provokes 
Like the over flowing of banks.  to cast, as overflowing the mouth of the stomach, but when the humour folds backward, as the ebbing waters do, that provokes to the stool; for as falling tides run from one place, they 
Ebbing from the mouth of the stomach as from the river.  flows to another, so when the humour falls back from the mouth of the stomach, it overflows the belly, but if the humour neither overflows the belly, nor the mouth of the stomach, 
Like low marshy grounds.  it runs into the nerves, like as the water runs through the earth, and as the water breaks forth by springs, so doth the Humour by several 〈◊〉 eumes.  
Again, some sorts of sickness in the stomach, are made by such kind of motions as water boiling in a pot, over the fire, for as ebbing and flowing motions are running backward, and so forward, so boiling motions, are rising upward, and falling downward, there is as much difference in these motions, as betwixt vaughting and running; but these rising motions cause vapours to the head, for the thin parts which rise highest, when their rising strength fails, fall not hastily down again, but gather to a more solid body, as vapour from the earth doht into clouds, these clouds cause the dimness and darkness of the sight, obstructing the light that is brought by the optic nerves. Again, there are other sorts of sickness in the stomach, caused by such motions, as are like the rolling of a barrel, the humour turning about in the figure of a barrel, which figure, or the like, is somewhat bigger in the middle, than the two ends, this humour in the stomach is most commonly tough and thick, being more united, and sometimes one end of this humour is as set upward, and the other downward, and so turned as a barrel with the head upward, and sometimes moved as a barrel the longest way on the ground, these motions cause neither purging by vomits, nor stool, but thrust out into cold sweats; for though these are not so strong dilating, or expulsing motions as over 〈◊〉, which forceth to vomit, or to purge, yet it extenuates by thrusting weakly out into a faint sweat, than there are other sorts of sickness, which are caused by such motions, as if meat were turning about on a spit, for the centre of the humour removes not out of the place, although the circumference turns about; this is a constant sickness, and the stomach hath no ease, until the humour is taken out of the stomach by some stronger motions; as you would take a spit from the fire, or by 〈◊〉 motions, to hold the humour from turning: so there are millions of several motions, which makes several sicknesses in the stomach, for though the stomach can be but sick, yet the sickness is not always after one and the same manner.   

Chap. 171. Of the motions which cause pains.  
PAin is caused not only by irregular motions, but cross motions, or rather, as I may say, jumbling motions; that is, motion beats upon motion, or, as I may say, runs upon each other, thronging and justling each other; and several sorts of pain in several parts of the body, are caused by different, across, or beating motions, but if they be dilating motions, they beat upon one another, by shuffling outward, like as foolish women do for place, tumbling upon each other to get foremost; those painful motions turn to sores, and putrify, because dilating motions make moisture, and being perturbed, make corruption, but if they be such contracting motions which cause pains, they turn those parts that are pained to be harder, then naturally those parts are, as the stone dry liver, or brain, or the like; but if those pains be made of mixed motions, as some beat inward, and some outward, and so run cross, they are hard swelling that extends to the exterior parts, but will not break, as the King's Evil, or Gouts that lie in the flesh, or Sciatica, and many the like; for though the extenuating motions would burst out, yet the contracting motions keep in, and being both equally strong, neither get the better, for the time the pain is; and if the pain be amongst the sinews, it is caused either by contracting motions or 〈◊〉 motions, but not mixed, but as it were divided; for if it be extenuating motions, 〈◊〉 sinews are irregularly stretched too far; if contracting or atracting motions, they irregularly draw, or pull, or gather the sinews strings too short; if the pains be in the bones, they are only cross motions, as if one should run one against the other, yet neither shuff backward nor push forwards, being equally strong; if in the flesh they are entangled motions, which make it incline towards black, as to seem purple, or read, or black.  
And if the pain be in the skin, they are pricking motions, as if a needle should draw a thread in and out upon a cloth, or the like, but in every pained part there is some difference in the manner of motions, although not in the nature of the motions.   

Chap. 172. Of swimming or dissiness in the head.  
DIssiness and swimming in the head is made by several sorts of motions, of such vapour as is condensed into wind, if wind be condensed, if not, it is rarified vapour turned into wind; and the agilness of the motions therein, causeth the force thereof, by an often repetition, giving no time for a repulse: but howsoever wind is made, either by rarification, or condensation, it is wind most commonly, which causeth that we call a swimming and dissiness in the head; 
* I think it is rar fied vapour, because it is so easily dispersed.  for this condensed or rarified vapour, (which you will) when it is expulsed, flies violently about, carrying or driving whatsoever is bearable, loose or movable along, or about with it, according to the strength thereof; and if this wind be in those veins which encompass and run through the brain, it carries the blood therein, with such an extraordinary and swift motion about the head, or brain, as it carries the senses, as it were, along with it, which makes the diseased think the brain turned round in the head, when it is only the vapour, that wheels round therein, or about; but the lasting strength wasting by the violent swiftness, brings but a short trouble to the diseased, and seldom or never causeth a ruin, unless there be some vein broken by the violence thereof; but if it be a windy vapour, in the 〈◊〉 and larger parts of the head, it sometimes will gather like a ball, or like that we 〈◊〉 a spinning top, which spins about in the brain, whilst it hath strength, and when the strength fails, the spinning motion is done, and the vapour disperseth, so the dissiness ceaseth; at other times those vapours will move like a whirlwind, moving ascendingly, in lesser and lesser circles, until it brings a circle to a point in the shape of a pyramid; and when the strength abates, or that it breaks itself against more solid matter, the vapour disperses and so expulses, but this sort of motions is so violent, as it causes the diseased to fall, but soon to recover, for what is supernaturally violent cannot last long.   

Chap. 173. Where the brain turns round, or not in the head.  
ALthough thin vapour may get betwixt the skull and the brain, and likewise slimy 〈◊〉; yet I imagine not that the brain is loose from the skull, so as to flap, flash, or to strike against the sides of the skull, when the head is moved, or to turn round, although it is a common phrase, to say, my brain turns round in my head, when they are dizzy; but imagine it is not in the brain that turns round, but the vapour or the humour therein; it is true, the brain turns round, when the whole body turns round, but so as it turns round with the head, as one part, not in the head as a part by itself; and the reason that the dissiness is cured by turning the contrary way, is, that the sensitive motions therein are turned toward their moderate, natural, and accustomed manner of moving; for the violence of turning round, forces the sensitive motions, as the wind doth the air, or water, driving all one way, as before it, or rather like 
The stronger motions forceth the weaker to their ways.  a screw, or a wheel that winds up those motions, as thread upon a spindle, and so unwinds the contrary way.   

Chap. 174. Of the sound or noise in the head.  
WHen there is a thin vapour got into the head, as betwixt the skull and the brain, and runs about in Circular lines as a string about a wheel, it makes a humming noise, as a turning wheel doth, and the more by reason the head as well as the vaporous lines is spherical, and though the brain may stick close to the scull, yet not so close but a thin vapour may get betwixt; but if the vapour be gathered into little hollow balls like cymbals, and runs about the head, it causeth a noise like those cymbals, as a tickling or gingling noise.  
But if the vapour in the head hath intermitting motions, the sound is like musical instruments, for the stops like notes, make the divisions according to the several motions in the head, is the sound made therein, although the ear is stopped without.   

Chap. 175. Of Weakness.  
Swooning is caused by the obstruction of the spirits, or too great evacuations, or when any thing suppresses, or lays siege to the heart, or head, they being the magazine of the life of the body, wherein the least disorder is like fire to gunpowder: Weakness is caused by a too much relaxing of the sinews, and small fibres of the body, which are like laths to an house, and flesh like the mortar laid thereon. The bones like the strong timber rafters and beams therein, which when the mortar is worn off, the laths are apt to loosen; so when the body is lean, the flesh is wasted, the sinews are apt to slacken.  
Again, some are weak, by reason the sinews are boiled too tender, as too much towards a jelly, which the body will be after moist extenuating diseases, as after extraordinary sweatings, small pox, measles, or the like, or in hydropical diseases.  
Weakness is in a degree to death, as being towards a final or general expulsion of the figure.   

Chap. 176. Of numb and dead palsies.  
A Dead palsy is not only made by mis-tempered matter, and disordered motions, but by unnatural motions, as improper to the nature of that kind of figure, working, or misworking most commonly upon the exterior parts, drawing up or shutting close those passages that should be open, working by contrary motions, from the nature of the figure, which causes insensibility, but as long as the vital parts be untouched, which are the stewards, and trusties, to the life of the body, which are to dispose, discharge, and direct, to take in and lay out, for the subsistence of the body (as I may say) as long as these are untouched, the life of the body may subsist, although the other particular parts be as we say dead, or lost to the natural use of the body. A numb palsy is of the same nature, but not of the same degree; as for comparison, a dead palsy is, as if a door, for common and necessary passage, should be close shut and locked, or nailed up; and a numb palsy is as if the door or doors should be half open, and according as it is open, or shut, the numb palsy is more or less, but both dead; and numb palsies are occasioned by some unnatural contractions, for if it were by some unnatural expulsions, the parts infected would rot, and fall from the other parts, as 〈◊〉, which certainly are caused by such kind of unnatural expulsions, as dead palsies are of unnatural contractions; thus we find by experience, that they are unnatural contractions, that cause dead palsies, because they do not rot.  
Wherefore in these diseases there must be applied opening medicines that work dilatively, and if they be caused from a cold contraction, then hot dilating medicines must be applied, but if they proceed from hot contractions, the cold dilating medicines must be applied; but the difficulty and skill will be to find whether they proceed from cold, or heat, although most commonly, all physicians do apply in these diseases, very hot and dry medicines, which are contracting, which medicines are quite contrary to the nature of the diseases, which makes them cure so few, but the surest way is to apply dilating medicines, whether hot or cold.   

Chap. 177. Of that we call a sleepy numbness.  
A Sleepy numbness is also caused by obstruction or stoppages; as for example, if any over-burthensome weight lies upon the arm, or hand, or the like, it will become numb, which is vulgarly called sleepy; the reason is, that pressing too hard upon those parts, we stop the pores, which by touch is received; for if the pores be close shut, touch cannot enter, no more than if the eye be shut an outward object can enter, or stopping the ears, or nose, a sound, or scent can enter; as we may find by experience; for if any part is bound too hard, it straight becomes numb, likewise a violent blow; or when any part is tied too hard, that part becomes numb, the reason is, by striking or thrusting back the blood; for the blood is like a running company, which when they are forcibly beaten back, on those companies that are thrusting forward, unite by contraction into so firm a body, that no particular part can stir; which solid and thick body stops the pores of the 〈◊〉, and the running motions in the veins; but also as we give liberty by uniting, or unbinding, or by taking off weight, or by gently rubbing, to open the pores, and disperse the blood, it is cured.  
Likewise the sleepy numbness may proceed from a superfluity of vapour, which flying to the pores for vent may stop the passage, by too great a concourse, being more vapour then sudden vent; but any alteration of motion cures it, by dispersing the vapour, more thin and evenly.   

Chap. 178. Of the head feeling numb.  
WHen the skins which wrap up the brain, as the pia mater, and dia mater, are contracted by an inward cold, or an outward cold taken in at the nose, ears, mouth, or pores of the skin, they shrivel, or are drawn in as a handkerchief, or the like; when we carry some bulk within it, and when those skins are drawn into a straighter compass, than the nature is, it presses upon the brain, as being too straight, wherein the brain cannot freely move.  
Besides, the veins and little small strings that run about the brain, being contracted with cold, the blood in those veins cannot so freely run, and those strings being shrunk, make the brain feel as if it were so hard bound, as to be numb; but this doth rather affright the life of the diseased, then destroy it; for a little warmth by rubbing the head, or a hot cloth laid on the head, or some warm spoon-meat cures it.  
Also numbness may proceed from too much blood in the veins, or too much matter in the nerves, for being too full causeth a stopping, for want of space or room to move naturally in; but this numbness is not so easily cured, especially when the oppressions lie in the nerves, for opening a vein gives liberty to the blood; but I know not how one should so easily open a nerve, neither is the matter within so liquid, as suddenly to run out; but this numbness is rather of the nature of a dead numbness, than a sleepy numbness.   

Chap. 179. The manner of motion, or disorder in madness.  
THe motions that make that extravagancy we call madness, is as a carver, or painter, ingraver, printer, or the like, should place the figures they work, the wrong end upwards; or as if Mathematicians should draw a platform, and should make a square where a circle should be, or should put equal weights in uneven scales, or set false numbers, or make false measure; or as a painter, printer, carver, or graver, should paint, print, carve, or grave, a Coaches head to a Lion's body, or if a painter should draw feathers, on beasts, and hair on birds, or the like; indeed a sensitive madness, is like dreams in sleep, only the sensitive motions work in sleep as I have 
As on the optics, or as on the drum of the ear, the pia mater, or the skin for touch and taste.  described before, on the inside of the sensitive doors; and when awake on the outside; and in sleep be wrought, without a pattern; and awake by a pattern from the real figure, which they present; and the differences in madness are, that they work be wrought, without the real subjects, on the outside of the sensitive door, as if awake, although there are no objects to take pattern from, as we may perceive by them that are distempered, that they see such objects that are not present, or such as never was, or can be; and so the like for sounds, tastes, touch, and smelling, that is, the sensitive motions, paints, prints, carves, graves, or the like; as on the outside of the optic nerve, without a real pattern; and when the sense 
As to see, hear, taste, touch, smell, that which is not present, or perhaps not in nature.  works regular, they never draw on the outside without a pattern, but on the inside, as in sleep, and the like for all the other senses: But the motions of the rational madness are, when they move violently, and irregularly, if the motions be only violent, than they fall into violent passions; as anger, fear, malice, or loving, hating, grieving, dispraises, and resolute intentions; if their motions be irregular, than they have strange conceptions, wild fancies, mixed memories, inconstant and various opinions; if their motions be violent and irregular, they have strong and strange imaginations, high despairs, obstinate and dangerous resolutions; if the sensitive and rational innate matter, sympathy in violent irregularity, than they will violently talk, laugh, sing, weep, and sigh, without reason why, or wherefore; but mistake me not, for when I say, too violent, strong, swift, weak, slow, it is irregular, as to the temper or nature of the figure, but not as to its own nature; as for example, a clock may go too swift as to the distance of the hour, and yet strike even every nick; and the pulse may be too swift for the natural temper, and yet keep even time: a musician may play too fast for a solemn tune, and too slow for a light air, and yet play right to the notes; as for the irregularity, some motions may be too swift, others too slow, for other assistant motions, as for example an army is to march in a body, and some should go, or ride half a day, or a day's journey before the rest, and some should lag, and come slowly behind, or that some should go one way, and some another, or as two should carry a burden, and the hindemost should go too fast for the former, and so tumble or throw down, or as horses in a Coach, the one runs away, and forceth the other to follow, as for disorder, it is somewhat otherwise, as tumults and uproars, as some doing that which they ought not to do, or belong not to them, or instead of guarding a house pull it down, or like those that will make a fire in the midst of the house on a wooden floor, and not in the Chimney; then there is a disorder in placing, and matching of parts, and alterations of motions, quite different, from the nature of the figure, for some sort of madness is made by such different motions, as death from that which we vulgarly call life, that is, the motions, are as different, as several kinds of figures; for in this kind of madness, they no more know in their fits, or remember out of their fits, what they did, or said, or was done to them in their fits, then if they had been dead; just as in a sound, they know not what was done to restore them, yet there is not a cessation of motions; neither in the sensitive, nor in the rational, but an alteration of motion, 'tis true, there is for a time a cessation of such sorts of motion, as belong to the natural health of the figure, but not to the life.   

Chap. 180. Of madness in the body and mind.  
THere are two sorts different in madness, the one is irregular motion, amongst the rational innated matter, the other amongst the sensitive innated matter, as misplacing, ill mixing, or mismixing, or mistempering, or distempering, false carving, wrong printing off, and on the dull part of matter, as in fevers, or the like diseases, where the distempered matter is misplaced, by which improper motions, altars the natural motions, which makes the natural temper, and causes, and unnatural temper by improper motions; working upon every particular sense, irregularly, or rather improperly, and mixedly, which makes extravagancies both in each particular senses, and in the generality, this madness proceeds from the sensitive, and not from the rational innated matter; for the rational part will be in order, and describe distinctly what extravagant the sense presents to them; but this madness of the body is oft times mistaken, and thought to be the distemper of the mind, because the sick persons describe those extravagancies by relation, yet oftimes the one causeth the other, but not always; for many times the mind will be disordered when the body is sound, and healthful, and many times the body will be distempered, when the mind is regular and free; but the madness of the body, only continues to the height of the disease, and as the disease abates, the extravagancies vades, and by health vanishes away, or rather is rubbed, or worn out, by the Regular, and proper natural motions belonging to that figure, or body, but the madness in the mind proceeds from irregular motions, amongst the rational innated matter, as when they neither keep time, nor measure, not only in making 
* Figures of innated matter.  figures, but in moving those figures, they make this distemper, or rather that disorder, is altogether in the moving matter, when the other distemper is in disordering the moved matter, for the sensitive innate matter may work regularly, according to the nature and strength, but not according to the temper, or degree of the dull matter, nor according to the nature, and property of the kind, or sort of figure; but when the sensitive, and the rational joins in conjugal disorder the mind is ravening as we say, and the body weak.   

Chap. 181. Madness is not always about the head.  
Madness belongs not only to the head, as that only the eye, ear, nose, and mouth, sees, hears, smells, and tastes extravagantly; but every other part of the body that is sensible 
In mad fits.  of touch; for extravagant touch, is as much as extravavant sight, and the like; for touch of the breast, or any other part of the body, is a sense, as much as the eye in the head; thus the body, or senses will be mad as well as the mind, as I have described in former chapters.  
Likewise for the madness in the mind, it is not always bound in the head; for where there are extravagant passions in the heart, the mind is as mad, as when there are extravagant imaginations, in the head; for the rational matter, that which we call the soul, or mind is as much, and hath as much recourse to the heart, as to the head, and so to the other parts of the body, for any thing I can perceive.  
But that matter I call the rational and sensitive spirits, 
* If I mistake not.  which others call the animal, and vital spirits; perchance fools may think me extravagant for giving the matter other names; but I was forced to take these names, because they were more significant to the sense of my discourse; besides, perchance they may think, when I speak of rational and sensitive spirits, that they are hobgoblins, ghosts, or visions, such as nurses fright their children with, or superstitions, or as the wiser sort doth to make credulous fools believe to keep them in awe, knowing they are apt to disorders.   

Chap. 182. Music may cure mad folks.  
THere is great reason why Music should cure madness; for this sort of madness is no other but the spirits that are in the brain and heart put out of their natural motion, and the spirits having a natural sympathy with Music, may be composed into their right order; but it must be such Music, as the number of the notes must go in such order as the natural motion of the brain, though every brain hath not one and the same motion, but are set like notes to several tunes: wherefore if it were possible, to set notes to the natural motion of the heart, or that brain that is distempered, it might be perfectly cured, but as some notes do compose the brain by a sympathy to the natural motion, so others do make a discord or antipathy, and discompose it, putting the natural motions out of tune.  
Thus much for the sensitive Maladies.   

Chap. 183. Of the fundamental diseases, first of fevours.  
THere are many several sorts or manners of fevors; but I will only treat of the fundamental fevours, which are three, from which three all other fevors are partly derived; the first is a malignant fevor, the second the hective fevor; and the third the ordinary burning fevours; the first is catching, and often deadly, the second is never catching, but always deadly; the third is neither catching, and seldom deadly; the first proceeds from violent disordered motions, and distempered matter, and humour. 
Which is corrupt humours.   
The second from swift motions, which distemper and make waste of the matter, which matter, I mean the substance of the body.  
The third is too violent motions on well tempered 
As a sound body.  matter.  
And these three sorts of fevours are often mixed, as it were a part of all mixed into one; but a high malignant fevor, is a sudden usurpation; for the disordered motions joined with a mistempered matter, which is corrupt humours, surprise the body, and destroy the life therein, as we shall see in great plagues, the body is well, sick, and dead in a moment; these or the like diseases are caused after three manner of ways, as being taken from outward infection, or bred by an evil habit in the body, or by taking some disagreeing matter therein, which causeth a war of sickness; for upon the 
Surfeits, or unholsom meats.  disorder which the disagreeing matter makes, the natural motions belonging to the body grow factious, and like a common rout arise in an uproar, which strives only to do mischief, stopping some passages that should be kept open, and opening some passages that should be kept shut, hindering all regular motions, from working after that natural manner, forcing 
The stronger motions over power the the weaker  those they can over power, to turn rebels to the life of the body.  
For it is against the nature of the innated matter to be idle, wherefore it works rather irregularly than not work at all, but as long as a body lies sick, the power is divided, one part of the innated matter working irregularly, the other according to the natural constitution, which by the regularity, they strive to maintain the chief forts of life which are the vital parts, especially the heart, and disordered motions striving to take, or pull them down, making their strongest assaults thereon; for the disordered innated matter makes outworks of corrupted matter, stopping as many passages as their power will give leave, so striving either to starve the vital parts, or to oppress them with corruption, or to burn them by their unnatural heat they make in the body, or to drown them with waterish humour which is caused by the distemper of ill disgestions, and obstructions; the regular innated matter, strives to break down those works, and to cast, and expel that filth out of the body, 
Some days the body 〈◊〉 better than others, so in an hour or half an hour.  and according as each party gets the better, the body is better or worse, and according as the siege continues, the body is sick, and according as the victory is lost or won, is life or death.   

Chap. 185. Of the infections of animals, Vegetables, and elements.  
Such motions as corrupt animal bodies, corrupt vegetable bodies, and as corrupt and malignant air is infectious to animals, so likewise to vegetables, and as malignant diseases are catching and infectious, to those that comes near them, so oftentimes vegetables are infectious to animals, as herbs and fruits, which cause some years such dangerous sickness and kill diseases to those that eat thereof; likewise those bodies that are infected do infect sound, and nourishing food, when once it is eaten, causeth that which is good also malignant when once in the body.   

Chap. 186. Of burning feuroes.  
ALL burning fevours for the most part, are produced from the vital spirits, as when they move irregularly, they corrupt the natural humours which cause a distemper of heat in the body moving towards expulsions, which are dilation; and when they move with supernatural quickness after an extenuating manner, they inflame the body in either causes, emptying the body, and quenching the fire is to be put in execution, for the emptier the body is, the less humours there will be. Ltkewise less motion, as having less matter, for in matter motion lives, likewise the less cumbustible matter there is, the sooner the unnatural fire will be quenched, unless that the fire be in the arteries, than it is like a coal-pit set on fire, wherein there is no quenching it, unless you drown the coals, so when the unnatural heat is in the arteries, you must drown the life of the body, like the colein the pit before you can quench the fire; but a 〈◊〉 may be eased, & somewhat prolonged with cooling broths, and quenching julips, for though they cannot enter the arteries, yet they may keep the outward parts cold and moist, which may cast cold damps quite through the body, but in this case all evacuations are dangerous, for the more empty the body is of humour, the sooner the body is consumed, for the humours serve as oil, and though they flame, yet they keep in the light of life; in all other fevours evacuations of all sorts are good, for if it be some melancholy pitch humours that are set on fire in the body, or some oily choleric humours, it is but quenching it with cooling julips, without any hurt to the body, and if it be a brandy blood set on fire, it is but drawing it forth by broaching some veins, and the body will be saved from the destruction.   

Chap. 187. The remedies of Malignant Diseases.  
IN malignant diseases expelling medicines are best, which expelling medicines are not hot, and dry medicines, for all 
As hot and dry Cordials.  drugs that are naturally dry, have a contracting quality which is an utter enemy in this disease; for they must be dilating medicines, and all dilating medicines have a fluid faculty working after the nature of a flowing tide, which is thrusting, or streaming outward, as to the circumference, and the operations of drying medicines, are like the ebbing tide that draws backward or inward, as to itself; but as I said before, that all hot and dry medicines have a contracting quality, which contractions draw or gather up the malignity, as in a bundle or heap together, and if it be a fiery contraction, it sets it on a fire, which burns out the life of the body; for fire makes no distinguishment of good or bad, but destroys all it can in compass, so as it will not only burn up the superfluities, or corruptions, but suck or drink up the radical moisture, or charcoals, the vital parts, and consumes the animal life. Wherefore dilating medicines, must be applied in these diseases, but not strong expulsives medicine, by reason the malignity is so intermixed, or spread in the, body that striving with a strong force to cast forth the malignity they should cast forth the nourishing and consistent matter, for the malignity, and corrupt humours being more strong, having a greater party, can resist with more strength the force of expulsion than the nourishing, consistant part can being weak, so that the expulsions give strength to the malignity, or corrupt humours, by taking away the pure, and well tempered matter; but letting blood in these diseases 〈◊〉 be excellent good, for bleeding is rather of the nature of sweeting, then of purging; besides, it will draw the malignity more from the vital parts into the veins, for the veins having a natural quality or faculty to draw, and to suck into them, will draw, and suck in that which doth most abound, so as it is but still letting blood as the malignity is 
As to draw every day an ounce, or two as long as the violence of the disease lasts.  drawn in, for it is better to let out the blood, then endanger the vital parts, by keeping it in, for if most of the blood should be let out there will fresh blood increase in a short time, but if the vital parts be never so little corrupted, or putrified or wasted, we cannot heal or make up those parts again.   

Chap. 134. Diseases caused by conceit, or cured.  
AS for the Producing diseases by conceit, is thus; the vital spirits which are the motions of life, have an absolute power over the body, as working every part thereof, and therein, so the animal spirits which are the motions of the mind create imaginations, and conceptions, and the animal spirits and the vital spirits being as man and wife, the animal as the husband, the vital spirits as the wife, whereupon the animal spirits many times beget that disease it figures which is an imagination, and the vital spirits brings that child forth, being like the figure the animal spirits made, that is, the vital spirits oft times work such motions as makes such diseases, wherefore the animal spirits work those motions into imaginations; and to prove it, those that conceit they shall have the small pox, measles, pleague, or the like, most commonly they fall sick of that disease, although they come not near the infection; and to prove the animal spirits which is the mind, works the same motions by an imagination as the disease is, that those which conceit a disease, do not fall sick of any other disease but the same they imagine, and the reason why these malignant diseases are produced oftener by imaginations then other diseases, is, that those diseases are dangerous, or that they are apt to deform which makes a fearful conception or imagination, to work more strongly; for did the imaginations work as strong to other diseases as to these, they would produce the same effects; As for those which are cured by conceit, is when 
I mean there interior strength.  the motion of the animal spirits works stronger than the vital spirits, which causeth the vital spirits to alter those motions that made such diseases; but those effects are produced but seldom, by reason that the animal spirits seldom work so strong imaginations, for it requires a double, or treble strength to resist or alter the force another way, which must be to cure a disease after this manner, then to join and assist, as in the producing a disease; for when the imagination produceth a disease, the vital spirits join with the animal, but when the disease is cured by imagination, the animal spirits takes the animals from their work; but a great fright, or a sudden joy is a good remedy in some diseases, by reason those passionate motions are strong, and violent, yet they can cure only loose diseases, not such diseases as are rooted, or fixed, for then the vital spirits are not to be altered by the animal.   

Chap. 188. Of the expelling malignity to the outward parts of the body.  
THe reason why malignant diseases, as the plague, or purples, or small pox, measles, or the like; there break forth spots, swelling scabs, or whelks, is by the power of expelling motion; But the reason why it sticks in the flesh, and not quite out, is, because the irregular motions that maintain the health and strength of the body, are opposed by disorderly motions, which makes corrupted matter, that makes disordered motions; for though there can be no corrupted matter, but what is caused from disordered motion, yet when the humours of the body are once corrupted, the motions are more violent; again, superabundant humours, cause disordered motions; for as there is too much humour, obstructing the body therewith, so there is too much motion, to work regularly therein, and being against the natural constitution to have so much humour, and motion, it produceth violent sickness, working to the destruction, and not to the maintenance of the body; but the regular motions, which are digestive motions, which unites, strengthens, and defends the vital parts, by atracting good 〈◊〉, by retaining the useful parts; by concocting it into a solid substance, by expelling of superfluieties, or malignancy out of the body, after a methodical manner, and according as the strength of expelling motions are, so is the malignity, cast forth, for if the repelling motions be stronger than the expelling motion, the malignant presses so hard upon the vital parts, as it smothers the life therein, or burns up the materials thereof: Again, the expelling motions may be so weak, as they cannot thrust out the malignity so far as the circumference of the body which is the skin, or if so far, yet not to stay there so long, as to evapor it out, and then the malignity falls back with a greater violence; for what is forced, and resisteth, when once it hath liberty, or gets power, it becomes more violent, by how much more it were forced; but that malignity that doth evaporate forth, doth insensibly enter into the next body it meets; entering through the nostrils, mouth, or pores of the flesh; and thus many times, from animal to animal until there is a general infection, which is a general disorder, for the malignity that enters in by infection, is like a foreign enemy, which enters into a peaceable country, which not only disorders it, but makes havoc and waste, and many times utterly destroys it, but when a malignant disease is bred in the body, it is like a civil war, where uproars are raised, and outrages are done, by inbred corrupt humours; but when malignant or other diseases are caused by surfeits, it is like a deluge of fire or water, that either drowns, or burns up the the kingdom of the body; where sometimes it is saved by assistant 
* As by letting blood, or the like.  medicines, and sometimes it is so furious, as nothing can help it.   

Chap. 189. Of Sweeting diseases.  
ALL sweeting diseases are caused by such kind of extenuating motions, as melt metal, and not by such kind of extenuating motions as evaporate water, for the evaporations of the watery part of the body breath forth in insensible transpirations, as breathing through the pores like a thin air; but sweat runs through the pores like liquid oar through gutters of earth: but sweats are good or bad for the body, according to the matter or humours that are melted out, as for example; I will compare the humours of the body to several metals, as Iron, Led, Tin, Copper, Silver and Gold; Iron is melancholy dust; Lead is cold, and dry or cold, and moist melancholy; Tin is phlegm; Copper is choler; Silver is the radical humour; and God is the vital spirits: These humours must be proportionably tempered to make a healthful body; there must not be too much quantity of Lead, Tin, or Copper, for the Silver or Gold, but unless there be some, they will not work; like as coin, it cannot be wrought, or form without some allay, and if the allay be too much, it abases the coin.  
Likewise there must be so much heat in the body only as to compound those humours, not to melt them out by sweats unless they superabound; and then Physicians must only have a care to melt out that humour that superabounds; for if the radical humour should be melted, or the vital spirits spent, it destroys the body by wasting the life.  
But in some cases sweeting is very beneficial to the body, as in great colds, which have knit up the pores or passages of the body, or in great surfeits, or in malignant diseases, which help to expel the poisonous humour, or corrupted humours in the body, or melt the Icy humours congealed by cold; but those sweats that are beneficial, and wholesome for the body, the body will be much stronger, and agiler, and the spirits quicker, and livelier,; but those sweats that are pernicious to the body, the body will be faint and weak, after they have sweat; but in these diseases, a physician must be very careful, when he puts a patient in a sweat, as to give such medicines as will work upon that humour, he would have sweat forth, but in sweeting diseases, as when the body sweats too violently, like as in great and dangerous fluxes, which are not to be stayed by ordinary means, for although in these diseases, there must be used contracting medicines, yet some sweats require hot contracting medicines, others cold contracting medicines, and those medicines that are applied, must be applied gently, and by degrees, lest by a sudden contraction they should stop the pores of the body too much, which are the doors to let out the smoke in the body, as well as the sweat of the body, or by too hasty contractions those passages should be shut, that should be kept open, or those to be kept opened that should be shut; but physicians will guests by the patient, what humour they sweat forth; for cold sweats are from melancholy, clammy sweats from thick phlegm; hot burning sweat from choler; cold faint sweats proceed from the radical humour; hot faint sweats from the vital spirits.   

Chap. 190. Of Surfeits.  
SUrfeits are superfluities; as too much heat, or too much cold, or when there is taken into the body too great a quantity of meat, or drink, or the like. Likewise when the nature of the meat is disagreeing to the nature of the body; where one scruple will be too much, as being ill, which will give a surfeit, for surfeits do not only oppress by the superfluous quantities of matter, but disturb by the superfluous motions, the disagreeing matter causing more motion, then naturally belongs to a healthful body: Besides, like a company of rude and unruly strangers disturbs and hinders the irregular motions, altering the natural constitutions, and uniformity of the body; and many times ruins the body, unless an assistant motion in medicinable matter is brought to help, to expel the superfluous, or that the natural expulsive motions in the body, are strong enough, to throw out that ill matter, either by vomit, or stool, or other evacuation; but many times the superfluities become so strong, not only by their own ill nature, or great quantity, but by making a faction; And so begetting a party amongst the natural motions, which makes such a general disorder, that though the natural digestive motion, and the natural expulsive motion join with the like assistant motion's taken in medicines, yet the body shall be ruinated, and life cast out, by that matter, and these motions that are their enemies therein.   

Chap. 191. Of Consumptions.  
ALL Consumptions are caused by an unnatural expulsion, caused by mistempered matter, or mistempered matter caused by unnatural motions, such as work not to the subsistence or health of the body; which after they have corrupted the 
Yet it is first caused by other distempered motions, before they come to be distempered expulsions.  matter, they turn to expulsions, throwing all out of the body; but if they be only exterior expulsions, they only untile the house, that is, they do unflesh the body; but if they be interior expulsions, they do not only unflesh the body, but rot some part in the body; and if the unnatural expulsions be amongst the vital parts, which are the foundations of the life of the body, the whole fabric of the body falls without redemption, and the materials go to the building of other figures.  
But if they are hot expulsions, caused from a thin, sharp, salt humour, there must be applied cold contracting medicines; and if they be cold expulsions, there must be apylied hot contracting medicines.  
All cold expulsions are, when the parts are tender, weak 
There are hot expulsions, and cold expulsions, and hot contractions, and cold contractions.  and raw, and undigested; and hot expulsions are, when the parts are burnt, or ulcerated; for all hot expulsions work upon the parts of the body, as fire on wood when they are burning expulsions, or else like as fire doth on metal, melting them into a liquid substance; and cold expulsions work upon the parts, as when clouds beat down into showers of rain, or slakes of snow, breaking or extenuating those clouds into small parts, so that the dropsical humour that ariseth from hot consumptions, are only liquid like melted metal; and the dropsical humour that ariseth from cold consumptions, is as a watery flood: but as I said, in all consumptions the remedies must be contractive, or at least retentive; because the nature of all consumptions are expulsive, but yet all or the most part of physicians, finding their patients to be lean and dry, give all dilative medicines, as if the parts were only gathered into a less compass; but the truth is, when so much of the natural bulk of the body is lessened, so much of the body is wasted: I will not say but these unnatural expulsions might proceed from unnatural contractions, like as when any thing is made so dry as it moulders into dust, but when it comes to that degree, it expulses; so whensoever the body is in a consumption, the motions therein are expulsive: I do not mean by siege or vomit, although they will spit much, which is a kind of vomiting, but they waste by insensible inspirations; but all purging medicines are an enemy to this disease, unless they be very gentle; for though purging medicines do not expulse, after the nature of consumptive expulsions, yet if they be strong, they may in some kind assist the consumptive expulsions, neither is much letting blood good in these diseases; yet a little refreshes, and tempers the body; for in these diseases physicians must do as Surgeons when they cure wounds, they first cleanse the sore or wounds, taking away the putrified matter gently with a probe, and then lay a healing plaster, so Physicians must gently purge and bleed the patient, and then give them strengthening, and nourishing remedies: again many Physicians have a rule, that when they perceive their patient to be exteriorly dry, that is, outwardly dry, they think them hot; but it doth not follow that all drought proceeds from heat; for there are cold drouths as well as hot, 
As witness the frost and ice.  so that a Physician must warily observe the patient's drought, whether it proceeds from cold or heat, or whether the drought proceeds for want of a sufficient quantity of matter, for the body to feed upon, or that the matter, which properly should be porous and spongy, is contracted into an unnatural solidity, and though the interior nature of drought is made by contraction, yet the exterior motions may be expulsive; as for example, if any thing is dried to that degree as to fall into dust, although the interior be contracting, that caused it to be so dry, yet the exterior motions are expulsive, that causeth it to fall into parts; but the drought of consumptions doth proceed most commonly from a scarcity of nourishing matter that should feed each part of the body, for the principal and consistent parts being distempered, cannot digest so much as will feed the hungry members thereof; but as I have said before, that all consumptions are wrought by expulsive motions, for what is contracted, is not consumed, nor doth consume until it expulses, but those bodies that are lean or dry by contractions, are not in consumptions, for nothing is wasted, only the dimensions, and extentions of the body are drawn into a lesser, compass; Thus, as I have said, Physicians, although they mistake not the diseases, yet they may easily mistake the manner of the diseases, for one and the same kind of diseases may move after divers manners in several bodies, and in one and the same body.   

Chap. 192. Of dropsies.  
MOst dropsies are something of the nature of consumptions, as being in the way to consumptive expulsions, for they dilate after that manner, as the other expulses, especially if they are dropsies, which proceed from corrupt parts, and then they turn to consumptive expulsions, and the only difference in most dropsies, and consumptions, is, that dropsies as long as that disease lasts, the motions in the body are most dilating, which is in a degree to expulsion, and when it comes to a consumption they are all expulsions, but as the motions differ, so the diseases differ, for there are several sorts of dilations, 
The like of other kind of motions.  and several sorts of expulsions, nay some are different in the manner of working, as if they were of other kinds of motions, but some dropsies proceed from hot dilations, others from cold dilations, and some proceed from too many digestive motions, that is, when there are too many or too strong disgestive motions in the body; for the natural temper of the body digests so fast, as makes more nourishment, than the several parts can feed with temperance, which makes the reigns, and the rest of the sucking parts glutinous, or else those many digesting motions work too curious, for by reason they cannot be idle, they work the nourishing matter too fine, or too thin, for proper uses; as if flower should be so often bolted, that it could not work into a lump, or batch for bread; or like as any thing should be wrought upon so much, as to become liquid, as into oil or water.  
Other dropsies proceed from the weakness of digestion, those motions being not strong, or sufficient to work all that is brought into the stomach; whereupon that superfluous matter corrupts with distempered motions, and when it comes to be corrupted, it either dilates, or expulses, if it only dilates, it turns to water, if expulsive, it casts forth, either by vomit or stool, or else lies to corrupt the principal parts in the body, which when they are joined together, expulses life by their treacherous usurpation.  
Other dropsies are caused by too weak contracting motions, causing that to be tender that should be solid, or those parts loose that should be firm, as not contracting hard enough. As first contracting into Chylus, then into blood, then harder, for flesh, and harder for nerves and bones; the contractions growing weaker and weaker, until they become of no strength, and then they turn to dilations or expulsions; but pray mistake me not, for though one and the same innate matter may grow weaker, as to abate of such or such a kind of motion, so increases stronger and stronger, according to the quantity, as to other motions. But as I said before, that innated matter in such diseased bodies, turns from contracting to dilating, turning by degrees from one to another, and then the dilations work more and more, extending more and more in such circular motions as produce water; for when it comes to such a degree of extension, it is become from being solid to be less hard, from being less hard, to be soft, from soft to be liquid, from liquid fluid, and when it comes to such a degree of a fluid extension, it turns wet, and when it is soft, liquid, fluid, and wet it is turned to that we call water; for oil, though it be soft, liquid, and fluid, yet it is not absolute wet, it is rather moist then wet: for there is a difference between moist and wet, or glibby and wet, or glibby and moist, so that oil is a glibby and moist body, rather than a soaking wet body; but when this watery extenuation extenuates beyond the degree of water, they turn to vapour, which causeth the diseased to be puffed or blown like a bladder, rather than swelled out, as we shall perceive that a little time before the patients fall into a consumption, they will be so puffed out, as their flesh will be like a firebal, the next degree they fall into a fiery extenuation; For when the humour extenuates beyond vapour, which is a kind of an air, than it becomes hot like fire, which is a hective fever, and when the humour hath extenuated to the farthest degree, it expulses, and so pulls 
See in the chap of extenuations of water.  down and throws out the life of the diseased; but in the hidropical diseases, there must first be applied attractive medicines to draw out the watery overflows, by issues, cupping-glasses, or the like, then there must be applied expulsive medicines as purge, and bleeding, and sweatings, yet they must be gently applied, for fear of weakening the body by drawing out the humour too suddenly, then there must be applied contracting medicines to draw into an united substance, as to gather or draw up those parts that have been made loose, porous, and spongy with the disease, than there must be applied retentive medicines, to confirm and settle them, after their natural manner, or form, then last there must be applied disgestive medicines to restore what is wasted; but if any of the principal parts be impaired, wasted or expulsed: they neither can be restored nor mended, but by a new creation, which uncreating brains perhaps conceive not; but I must entreat my readers to observe, that some sorts of motions begin a disease, that is, they lay the foundations thereof; and other sorts of motions work upon those foundations.   

Chap. 193. Of apoplexies.  
SOme sorts of apoplexies are caused by an inbred superfluous water, in the brain, which being congealed by a cold contraction, falling to the knitting part of the head, which is the hinder part, it stupifies the senses, stopping the natural motions as a flowing river, that is turned into ice; but those sorts of apoplexies are curable, if assistance be taken in time, which is by hot dilating medicines, not only to stretch out the icy contraction, but to expel that cold watery humour by a rarification, but if the apoplexy be caused by an inbred slime, as phlegm, which is of a thicker nature than water, and is become crusted or peterated by hot contractions, it is seldom or never cured, no more than brick which is once baked by the sun, or in a fire, can be made to such clay as it was before it was burnt; But mistake me not, for I do not mean the humour is as hard as stone, or brick in the head, but so hard, as to the nature of the brain, that is, the phlegm is grown so dry and tough, as not to be dissolved, so soon as the nature of the brain requires it, for though phlegm will be contracted into stone, as in the bladder, and kidneys, yet not in the brain, by reason the nature of the brain is so tender, and so sensible, as it cannot endure so solid a substance therein, nor suffer so long a time as the humour will be penetrating to stop the passages to the brain, not but those kind of motions that produce stone, may be so strong and so swift as to turn matter into stone immediately; but I do believe not in the animal bodies, for they are too weak figures for so strong motions to work in; but as I said these hot or cold contractions, for both sorts of contractions produce stone, so both sorts of contractions make tough, clammy, crusted, hard phlegm, which is some degree towards stone, phlegm if it stop the passages to the brain, it causeth an apoplexy; but the 〈◊〉 why the watery contractions are more apt for cure, is, because the nature of water is fluid, and is easily dissolved by dilations, having interior nature to extenuations; but slime, and phlegm are more solid, and so not so flexible, to be wrought upon, as suddenly to change shape, or nature, in being dissolved or transformed.  
The third cause is a fullness of blood, or a thickness of blood; for when the veins are too full, there is not vacuity enough for the blood to run, so stops the motion thereof, or if the blood is too thick, or clammy, it becomes less fluid, and the more solid it is, the slower the motion is, and though the blood may have too quick a motion by reason of heat, so it may have too slow a motion by reason of thickness, and if the veins are filled too full of hot blood, wherein are many spirits, it endangers the breaking some of the veins, like as when strong liquor is put into a barrel, if it be filled too full the strength of the spirits striving for liberty, break the barrel; the like will the blood in the veins, and if a vein chance to break in the head, it overflows the brain and drowns the life therein.  
The last is gross vapour which may ascend from the bowels, or stomach, which causeth so great a smoke, as it suffocates, or chokes the brain, smothering out the life of the body.  
All apoplexies are somewhat of the nature of dead palsies.   

Chap. 194. Of Epilepsies, which is called falling-sickness.  
THis disease is caused by a water in the brain, which water is most commonly green, like sea water, and hath an ebbing and flowing motion, like the tides thereof, and when the water is at full tide, on the forepart of the head, it takes the diseased after the manner of panting, and short breathing, beating themselves, and foaming at the mouth, neither can they hear, see, smell, nor speak; the reason is, that the flowing motion driving the watery humour so far out, as it extends the pia mater, and dia mater of the brain, farther than the natural extension; which extension swelling out towards the outward part of the head, hinders all recourse, stopping those passages which should receive the objects, through the exterior senses; and the froth or slimy humour, which is betwixt the skin, where the brain lies; and the skull being pressed out, falls through the throat into the mouth, and there works forth like yeast, which is called foaming; but though the motions of the head are thus altered for a time, so as there is neither sense nor rational knowledge, yet the body may be after the natural course, and not any ways altered; but the body feeling life oppressed in the head, the several parts or members in the body, strive and struggle with what power and strength they have to release it: Like as a loyal people that would defend or release their natural and true born King, from being prisoner to a foreign enemy; but when this water flows to the hinder part of the head, the pia mater, and dia mater, extending out that way, stops all the nerves in the nodel of the head, by which stopping, it stops the exterior motions of the whole body, by reason that place is the knitting place of those moving strings; and when the water is flowed, as I said, to this part, the diseased lies as in a swoon, as if they were quite dead, having no visible motion, but as soon as the water begins to fall back, they begin to recover out of the fits; but as often as the water in the head is at full tides, either of the fore part of the head, or the hinder part, the diseased falls into a fit, which is sometimes oftener than other, for it keeps no constant course, time, nor measure; 
Sometimes longer and some times shorter.  and according as the pia mater and dia mater extends, the 〈◊〉 are stonger or weaker.  
Likewise such green water with such motions about the heart, may produce the same disease, for oft times this green water, or green thin humour ascends or runs from several parts of the body, into the cesterns of the head and the heart; and this kind of water or humour, if it be in the nerves, causeth dangerous convulsions, by reason of the sharpness that shrivels up the nerves; and when it is in the blood causes the veins to contract, through the same reason, if in the stomach, it causes vomiting, or great fluxes, by subdividing the humours; and the sharpness, prickling or tickling the stomach, provokes a straining, as tickling in the nose doth sneezing; so the stomach, either to strain upwards or downwards.   

Chap. 195. Of Shaking Palsies.  
SHaking palsies proceed from a supernatural extenuation in the nerves, which by the extenuating becomes more porous and hollow, and becomes like a perpetual earthquake, having a flatuous or windy humour in the bowels thereof, and cannot find passage out, if it proceeds from a hot extension, there must be applied cold condensing medicines; If by a cold extension there must be applied hot condensing remedies.   

Chap. 196. Of Convulsions, and Cramps.  
COnvulsions proceed from contrary contracting motions, quite from the natural motions of the body, as winding up the sinews, nerves, or veins; but especially those sinews, which join, and impair the muscles together, drawing not only contrary, but contracting several ways, and after divers manners; for some time the nerves are as if we should tie strings in bowt-knots, others as if we should wind 〈◊〉 Lute strings on pegs; and some are twisted like whipcord, and many the like ways, which would be too long to recount, but these contractions proceed either from a wind got into the nerves, or veins, which troubles them as the winde-cholick doth the guts, or a sharp humour that shrivels them together, or as salt watery humour, mixed with wind, which struggling and striving together turns winds, folds, or rolls up the nerves, like the waves of the Sea, or a cold icy humour, which draws and gathers in the nerves, as frost will do, all spongy bodies, or some thick clammy humour which stops some passages, which causeth the natural motions to turn irregular, but if the humour be only in the veins, it is cured by letting blood, if the blood be corrupted, sharp or salt, or if the blood be cold, windy, or watery, hot liquid medicines cure it, or cordial water, or the like; and if it be a cold humour in the nerves, hot oils, and extraordinary hot medicines cures it, as the spirit of Caster, oil of Amber, and the like; but if it proceed from a salt, sharp, watery humour, or a thick clammy humour in the nerves, it is seldom or never cured, because it is not easily got out, neither 
For as long as the humour remains, the 〈◊〉 are repeated.  can medicines so suddenly get into the nerves, as into the veins; for though the cold in the nerves may be easily cured, by melting, and dissolving by the comfortable warmth, or violent heats from the hot cordial medicines, which spread about the body, as a great fire in a chimney, which spreads about and heats all the room, if the fire in the chimney be answerable to the bigness, or largeness of the room it is in, and the lesser the room is, and the bigger the fire is, the hotter it is; wherefore it is to be considered, that those that are at full growth, or are larger of body, if thus, the diseased aught to have a greater proportion, or a larger quantity of those medicines, than a child, or those that are but little of stature, for though those that are of little stature may be more stronger than those that are of a far bigger bulk, yet in the cause of diffusing or dilating medicines, the circumference of the body must be considered, as well as the strength of the medicines; and if the convulsion be in the stomach, caused by the aforesaid humour; purging medicines or cordials may cure it, unless the stomach is gathered, shriveled, or shrunk up by an unnatural contracting heat, like as leather that is put into the fire, which when so, the stomach can no more be cured then leather to be made smooth, which is shrunk up in a purse, by fire; after the like manner as corvulsions or cramps, but cramps most commonly are only contractions of the small veins, 〈◊〉 tie or twist them up, & many times so hard as they break; for those that have been much troubled with the cramp, will have all the skin, where the cramp hath taken them all stretched with broken veins; I mean the small hair veins, but rubbing the part grieved with a warm cloth, will untie and untwist them again, by dissolving the cold, or dispersing the 〈◊〉, or rarifying the blood therein, this we 〈◊〉 by experience; wherefore I should think that in convulsion fits, that are 〈◊〉 by the like, that if the diseased should be rubbed with hot clothes, outwardly applied, as well as hot medicines inwardly taken, it may do the patient much good. But I must remember my Readers, that in Convulsions, the strength of the medicines inwardly taken, must be according to the strength of the fits; for if they be strong fits, weak medicines do no good; for more strength goeth to untie a hard knot, than a loose knot, or to untwist a hard string, than a loose string; besides, it is hard to know after what manner the knot is tied or twisted, and many indeed are so ignorant of medicines, as the manner of the disease, to apply such as shall hap of the right end, as those which are cured by chance, and chance hits so seldom right, as not one of an hundred escapes of these kind of diseases, if the disease is any ways violent, for then the motions tie so fast, and so strong, as they break the life of that figure asunder. There be natural contractions, and unnatural contractions; that is, proper or improper to the health of the figure.   

Chap. 197. Of colics.  
ALL colics are towards the nature of Convulsions, or at at least Cramps.  
Some colics proceed from raw undigested humours. 
Wind Colic.   
Some from sharp melancholy humours.  
Others from cold phlegmatic humours  
Others from hot choleric humours. 
A bilious Colic.   
Others from putrified humours.  
Some colics are in the stomach; others are in the bowels, as the guts; some in the sides, and sometimes in the veins; but those colics are Cramps; but the cause of all colics are by extenuating motions, though the effects are oft times contracting, but if the cause be contracting, it is a Cramp, not a Colic, for a Colic is properly wind, produced from 
Cramps oft times taken for colics.  the aforesaid humours; that is, when those humours extenuate farther than a watery extenuation, which turns into vapour or wind, which vaporous wind, or windy vapour, striving to get vent, being stopped by grosser vapour, or thicker humour, runs about in cross motions, which cause pain; for the extenuating motions thrusting outward and the resisting motions thrusting backward, run cross, or beat on each other, which causeth pain; and as long as the strife lasts, the body hath no ease, until some assistance in medicines be given, or that it can overmaster the resistent motions; but when once it hath liberty, it flies out in expulsive motions, at all vents; but if the extenuating humours are broke, or dissolved in the body, by the well tempered motion therein, or expulsing of its self, it evaporates through the pores of the body in insensible transpirations; but if the extenuating can find no way to be expulsed, it gathers inward in small, and smaller rings, like a screw drawing in the guts or stomach, therein stopping the passages thereof, whereby the body can neither receive nourishment, nor send out excrement, with which the body is brought to an utter destruction; but these kinds of winds causing this distember, this distemper is oft times produced from sharp, hot, choleric humours; which sharpness hath a natural contracting quality which is rather of the nature of a cramp, or a convulsion, than the nature of a colic; howsoever expulsive medicines are good in these cases of diseases. Convulsions are colics in the nerves, and cramps colicks in the veins; and as the colic in the stomach or guts proceeds sometimes from wind, and sometimes from crude bilious sharp humours, so doth this.   

Chap. 198. Of the diseases in the head, and vapours to the head.  
Disease's and swimming, which are diseases, belonging only to the head, differ as the motions and mixture, and forms of matter differ; for no disease, although of one and the same sort, is just alike; but although these diseases belongs only to the head, yet the motions and humours of the stomach have greater affinity to the head, and many times cause the diseases therein, by the course and recourse thereto and therefrom; for some humours falling from the head into the stomach, do so disaffect that part, as it returns more malignity up again, and sometimes the stomach begins the war, sending up such an army of ill vapours, as many times they do not only disorder the head, but totally ruinate it; but most commonly the vapours which ascend to the head, are gathered by contracting motions, into clouds, as vapour is which ariseth from the earth, and as long as the vapour is in a cloudy body, it makes that part feel heavy, and the senses dull by obstructions, for it stops the nose, dims the sight, fills the ears, blunts the taste, and numbs the touch; especially if the obstruction be caused from a cold contraction, which congeals the vapour to an icy substance, but when it is expulsed, by a hot dilation, it falls down like hail or flakes of snow, by which, I mean, cold glassy phlegm, which cold phlegm doth most commonly as snow doth which covers the face of the earth; so this phlegm covers, as it were stops the mouth of the stomach, and deads' the appetite thereof; but the danger is in these cold contractions, that 〈◊〉 they should last too long, they may cause numb palsies; or the like, and if contracted, so as one may say christalined it may cause an incurable dead palsy, but if it be dispersed by a hot expulsion, it is dissolved in thundering coughs, or falls like pouring showers of 
* Rheums.  rain, running through the spouts of the noise, eyes, and mouth, and through the pores of the skin, and sometimes falls into the cabberns or bowels of the body, as the 
* Sweats.  stomach, and the entrails; but if some of the floud-gats chance to be stopped by obstructions, these showers may chance to overflow the body, and make an utter destruction, otherwise it only washes and cleanses these parts; but if vapour be gathered by a hot contraction, they become sharp and salt, as being of a burning quality, and if they be dispersed by a hot expulsion, they fall down like a misling rain, which hath a soaking and penetrating faculty, cutting and piercing those parts they fall on by insensible degrees, which rots the vital parts, not only by the sharpness which ulcerates, but by a continuated unnatural weakness, which if once the parts begin to decay, which is the foundation, the building must needs fall.   

Chap. 199. Of catching cold.  
ONe is apt to catch cold standing against a crevice, or door, or window, then in a wide plain.  
For narrow passages receive air, as pipes do water, though there comes in less quantity, it passes with a greater force.  
The like cause makes us catch cold after great heats, by reason the pores of the body are extended therewith, and are like so many windows set open, which receive air with too great a force.   

Chap. 200. Of the several motions in an animal body.  
When a body is in perfect health, the motions therein do not only work regularly, and proportionably placing every part of matter rightly, and properly mixing, and tempering the matter as it should be, or as I may say, fitly; that is, when the quantity of matter, or humour is proportionably, and the motion moves equally, for though every kind or sort of motion may move evenly, and keep just time, yet not equally or harmoniously; as for example, say there were a company of musicians, and every one played skilfuly, justly, tuneable, timely, on the same notes; yet may there be too many trebles for the tenor, and bases, or too many tenors for the trebles and bases, and too many bases for the tenors and trebles to make a harmony; So in the body there may be too much of one, or more kind of motions for other kinds to make a harmony of health, as for proof; too many contracting motions, make the body too dry, and contract diseases; as for example, instead of binding any thing, we should break it by pulling or drawing too hard together, or instead of joining of parts, we should knock them so close as to rivet, or split them; or instead of gathering such a quantity of matter, or joining such a number of parts, we should gather twice or thrice the quantity; or numbers of the like examples might be given; for all other kind of motions, as dilating or expulsive, instead of throwing out the 〈◊〉, or rubbish in a house, we should pull down the house, and disperse the materials therein, digging up the foundation thereof.  
Likewise too many dilating, or expulsive motions, may disperse, or divide parts, or unsettle, or unground parts: which disunites weakness, and dissolves parts or bodies.  
Wherefore all contracting, attracting, retentive, disgestive, dilating, expulsive motions in a well tempered body, must move like the several Planets, every sort in their proper spheres, keeping their times, motions, tempers, and degrees; but too many or too strong contracting motions, cause the gout, stone, pleurisy, hective fevers, numb and dead palsies, dryliver, brain, and many the like; and too many dilating motions, cause dropsies, winde-colicks, rheums, shaking palsies, sweats, or fainting sickness, & million, the like, and too many, or too strong expulsive motions, cause fluxes, vomiting, bleeding, and the like, and too many, or too strong digestive motions, cause too much blood, fat, and flesh, which is apt to choke the vital parts, or may nourish some particular parts, so much as may make them grow, and swell out so big, as they may be disproportionable, for the rest of the parts in the body.  
But still I must remember my readers; that all dilating motions, are in the way of expulsion; and all attractions in the way of contraction, and digestion, are mixed motions taking part from either side, than I must remember my readers, that there are infinite ways or manners of contractions, and infinite ways, or manners of ways of attraction, and so of retentions, dilations, expulsions, and disgestions, where every change makes a several effect.   

Chap. 201. Of the several tempers of the body.  
A Healthful temper of the body, is an equal temper of the body, and mixture of 〈◊〉, well set parts, and justly tuned motions, whereby life dances the true measure of health, making several figures, and changes with the feet of times; and a sick distempered body is, when the humours of body are superabundant, or unequally tempered, and the motion perturbed; and irregular, keeping neither time nor measure, but all diseases proceed from too much cold, or too much heat, or too much drought, or too much moisture, or too much humour, or too much motion, or mistempered humour, or unequal motion, or too swift motion, or too slow motion; all contracting motions make the body dry, all dilating motions make the body moist, some sorts of contracting motions make the body hot and dry, other sorts of contracting motions make the body cold and dry; some sorts of dilating motions make the body hot and moist; other sorts of dilating motions make the body cold and moist; all slow or quick motions cause the humours of the body to be heavy, thick, and clammy, all swift motions cause the humours of the body to be thin, sharp, and salt, all crosse-justling, or beating motions, causeth pain; and according to such and such irregularities, are such, or such sorts, or, kind, or sorts, or degrees of diseases, are produced therefrom.   

Chap. 202. The nature of purging medicines.  
MOst purging drugs are of the nature of hot burning fire; for the inherent motions therein work according to the humour, or matter it meets with, some humour they melt, making it thin and fluid, although it be hard, tough or clammy, and as fire doth oar which is unmelted metal, makes it so fluid, as it will run through a gutter of earth like water; so do some drugs make some sorts of humour through the body, either upward or downward.  
Again, some drugs will work upon some humours, as fire upon wood, dividing the humour into small parts, as ashes from wood, which naturally falls downward.  
And some they will dissolve by mouldering, and crumbling, as fire doth stone, which runs forth like sand, which is stone indeed bred in the body.  
Some drugs rarify the humours into wind, as fire will rarify, and evaporate water, which is set boiling thereon.  
Other drugs will at fire that distils out the moist, and watery substance, from that which is more gross; but it is to be observed, that all purging drugs that work by vomit, are somewhat of the nature of that kind of fire we call sulphur; or oil that is melted, or fluid sulphur, when these sorts of drugs are set on fire, as I may say, by the natural or distempered heat in the body, it flies out ascendingly, like AEtna; for it is of the nature of sulphur to ascend 
I have treated of the several sorts of fire.  as flame doth; and certainly all bodies have such motions naturally inherent in them, as make and produce such effects as fire doth on several sorts of humours, by which motions the body hath a natural cleansing faculty, which makes the natural purging quality: but when the motions are so violent, they oftentimes destroy the body with burning fevers, or violent fluxes, or the like; for the fire in the body, is like a fire in a chimney, for when the chimney is clean, and the fire proportionable to lie therein, it warms and comforts all about, and is useful for many employments for the necessaries of life; but if the chimney be foul, or the fire too big, or too much for the chimney, it sets all in a flame, consuming whatsoever it incompasses, if it be not quenched out with cooling julips, as with water, or by casting on rubbish, or gross materials to smother it out, as in great fluxes, they will not only give restringent medicines, as having a natural restringent faculty, but thick meats, as thicked milk, or the like; but when the body is restringent, or hath taken restringent medicines, it is produced by drying motions, as contracting, or retentive motion, if they be hot, retentive, or contracting motions, they they harden and confirm the humours, as the heat of the sun, or the heat of the fire doth clay, which turns it to brick or tile, or those things we call earthen pots, and according as the humour is gross or fine, the more brittle or hard, or thick or heavy, or thin or light; It is for some humour as Proselnye, or Chyney, others as the grosser earthen vessels; Again, some sorts of contracting, or retentive motions draw the humour, as when bacon, neat's tongues, or the like, are dried in a chimney, or oven, or the like; other sorts of hot contractions draw the humour, as the sun doth the earth, drying up the watery spring therein; but if the restringencies either of the body, or of the medicines be caused by cold retentive or contracting motions, it dries the humours, as cold frost dries the earth, or binds up the humours, as frost binds up the waters in icy fetters, or thickens the humours, as cold thickens the water, or vapour drawn from the earth into clouds of snow. But I am to advertise my readers, that all expulsive motions are not fiery expulsions; for there are infinite several ways of expulsive motions, and dilations.  
Secondly these fiery motions do not always work expulsively, but contractively, attractively, and retentively, and disgestively.  
Thirdly, all expulsive, dilative, disgestive, contractive, attractive, retentive motions are not fiery, but there is such a kind, or sort of contractions, attractions, retentions disgestions, dilations, and expulsions, as belong to fire or heat, or as I may better say, produceth heat or fire, and as I said there are infinite several ways of each kind of motion; as for example, I will treat of one of them: a be gather wax, a bird gather straws, and a man gathers sticks; the bees gather and carry the wax to the hive to make a comb, to lay, or hold and keep the honey; the bird gathers and carries the straw to build a nest to hatch her young ones in; the man gathers wood to mend his house, these all gather to one end, but yet several ways; for the bees gather the wax, and carry it on their thighs, the bird gathers the straw, and carries it with their bill, the man gathers with his hands, but carries it several ways, as on his head, or on his shoulders, or at his back, or in his arms, and million of the like examples may be given upon each kind or sort of motion, or moved matter.  
Again, I must advertise my readers, that though I say there are fiery motions in drugs, and natural fiery motions in every animal creature, and so in many other figures; yet I mean not a bright shining fire, although some are of opinion, that in the heart is a thin flame, and when that is put out, or goeth out, the creature dies; but I mean not such a fire, for to my apprehension there are three sorts of fire to our perceivance, although there may be numberless sorts, yet all of one kind: as for example, there are those creatures we call animals, though some are beasts, birds, fish, and men, but not only so, for some are of one sort, and some of another; for a lennit is not a parot, nor a parot an owl; nor a horse a cow, nor a sheep a dog, nor a whale a herring, nor a herring a plaise, nor a plaise a lobster; nor a black-more is not a tauny-more, nor a Europian an Ethiopian, yet all are of animal kind; so although there may be several sorts of fire, and so of the other elements, yet all are of the fiery kind, or likewise the fiery motions make several figures, and several figures have several fiery motions, for every sort of animals have a several shape, and several motions belonging to that shape; so in fiery figures, and fiery motions; but as I said before; there are three sorts of fire. The first is a bright-shining hot-burning fire, that is, when the interior, and exterior temperament of matter, and the interior and exterior figure, and the interior and exterior motions be all as one. The second is a hot-burning fire, but not a bright shining fire, such as Aquafortis, vitrals, and such sorts of the same nature which will burn as fire doth, but not thin as the other fire doth; for though they are both of an interior nature, yet not of an exterior, for the bright-shining fire is all composed of sharp points, as I may say, lines of points, but this vitral fire is as sharp edged lines, like a razor, or knife, or the like, neither 
That is when it works, and converts a thinner substance to its own nature.  is there external motions alike; for bright-shining fire mounts upwards, when it is not suppressed, or in a strait parallel line, for flame which is the liquid part of bright-shining fire, although it moves in several lines, as it ascends, yet the lines they ascend in are a strait diameter line, but this vitral fire descends as it were downward, or divides as streams of water do, that digs itself a passage through the earth, so this vitral cuts a passage, through what it works on, neither can this sort of fire work so variously, as bright-shining fire can, by reason it hath not so many parts, for points will fall into more parts, and are more swift in motion, than the edged line; as for example, dust which is numerous little parts heaped together, will be more agile upon the least motion, although it be of a weighty nature, as of the nature of a stone.  
The small hairs which be of a light, and weightless nature, but being not divided into so many parts, cannot move so nimble, as being united lines, but if you cut the hair into small parts, it shall move with more restless motion, than the sand, by so much the more as the substance is lighter.  
The third sort of fire is that which I call a cold dull fire, such as brimstone, or sulphur, mercury, salt, oil, or the like, this sort in the interior nature is of the nature of bright-shining fire, both in the motions, and temperaments of matter, but not in the exterior, for it is composed of points, but those points 
But bound about with strait smooth lines without as to the circumference.  are turned inward, as toward the Centre: but assoon as it touches the bright-shining fire, it strait turns the points outward: for those points soon catch hold of those strait circumferent lines, and break them in sunder, which as soon as they are broke, the points are at liberty, and taking their freedom, they mount in a flame; but when those lines are not dissolved by fire, but crack, as we will snap 
As a flint, hard sugar, brimstone, or the like.  a string asunder, than they only sparkle fire out, but not flame out; but mercury, or quicksilver, the interior is fire, but the exterior is water, for the exterior moves extenuating circles as water doth, and so much as to make it soft, and fluid, but not so much as to make it wet; for though it always gathers into sphiratical figures, which shows that the exterior would run into wet, but that the interior hinder it, by drawing the circles inward, as cold doth water into hailstones, but yet the interior wants the force to make it so hard and firm; but as I did advertise my Readers before, that all sorts of fire work according to the matter it meets with, yet none work so variously, as the bright-shining fire; which makes me think that drugs are more of the nature of bright-shining fire, then of the two other sorts, because they work in the body according to the humour it meets with, for if it meets wit waterish humours, it boils it as water in a pot, which either boiles over the mouth of the stomach, or evaporates out in sweat, like dews, or draws downward, like as in showers ofrain, it melts humours like metal, or turns humours like wood into ashes, or calcines the humour, where some part is fixed, other parts are volable; As for example, Rhubarb hath a double faculty, some humours it expels out, others it binds up; for Rhubarb is both purging, and restringent, as it is to be observed in great fluxes; for what it doth not cast forth it confirms to a more solid substance, so as it doth expulse and contract at one time, as I may say, according as it finds the humour it works with; Again, some drugs move several expulsive ways, as by vomit and stool, where the vomiting is produced with ascending expulsions, siege with descending expulsions, but that expulses descending are of the nature of vitral fire, all that expulses ascendingly, is of the nature of sulphurous fire; but the generality of drugs works like bright-shining fire, according to the nature of the matter, it meets with, as I have sormerly described.   

Chap. 103. The motion of Medicines.  
AS I have said in my former chapter, that all medicinal drugs, or simples, especially those that purge, are of the nature of fire; for the motions therein most commonly work apart according to the humour it meets with, as fire doth, which in general is to move so and so 
* That which is most apt to ; yet the natural motions in drugs, and likewise in fire are expulsive, and all that is expulsive, is by antipathetical nature striving to destroy by uniting parts, and all contractive motions are by a sympathetical nature, striving to unite, by embracing, or drawing parts together, yet the nature of the body they work in the contracting motions, may be antipathetical, and expulsive motions may be sympathetical, the one in expelling the superfluous and corrupted humours, the other in contracting them into a disease, but most diseases are cured by contrary motions; for if they be diseases of expulsions, they must be cured by contracting, or retentive medicines; if they be diseases of contractions, they must be cured by expulsive medicines, or else dilating or attracting; for though the motions of attraction be agreeable, or of the nature of contraction, as to its self, as I may say, that is, to draw or carry, all to a centre, as it were, but the only difference is, that attraction make itself the centre, drawing all things to it; but contractions make the matter they work on, part of the centre with them, but all attractions are insinuating motions, inviting, or drawing all towards itself, or like a man that should draw a dish of meat, or as if one should suck the breasts or udder, but contracting motions are rather to bind, or knit up parts together, but if the diseases proceed from disuniting motions, then retentive medicines must be applied, which is to firm, hold, or settle parts that are loose, unsteady; but if the diseases proceed out of disorder and irregularity, they must be cured by digestive medicines, which is to put every part in order, and in its proper place; like wise Statesmen that are neither partial or malicious, (but Readers know) that though I say all diseases must be cured by contrary motions, yet the motions that are in such medicines, must sympathise, and agree with the constitution of the body. Lastly, it is to be observed, that every degree in the disease must be followed with the same degree in the medicine, whether swift or slow, strong or weak, or more, or less, that is, you match your medicines to the disease; but mistake me not, I mean not after the literal sense, but after the metaphorical sense; but all purging medicines are dilative or expulsive, all restringent medicines, are 
I mean purning motions.  contractive, and retentive.  
All drawing medicines are attractive. 
Restraining motions.   
All restorative, or reviving medicines are disgestive.  
And those contracting medicines that must cure the body, 
Attractive motion.  muct sympathise with the natural health, and constitution 
Restoring motion.  of the body, not with the disease, for these motions, draw, gather, or at least knit, and bind up the sound parts from the corrupted parts, lest they should intermix, and retentive remedies do not only stay those parts that are apt to disunite, but give strength, and hold out the assaulting motions in mistempered matter, and all attractive medicines that sympathise with the natural constitutions of the body, sucks and draws forth from the corrupt matter the pure, which is mixed, or involved therein; but those attractive, and drawing medicines that are applied to outward sores, or the like, must have a sympathy with the malady, or putrefaction, for all aversions do cast outward; or from them, not draw to them.  
As for the expulsive remedies they must be carefully applied, lest they should cast forth the wrong humour, by which the 
* The humour that stays behiude.  malignant grows more powerful, or else should carry out more humour, than the strength of the body, will permit, or should be so weak, or of such a nature, only to disturb, and unsettle, but not carry forth, from which disturbance great inconveniences, or deadly quarrels in the body may arise; wherefore these medicines are more dangerous than any other sort, although no medicine can be safely applied, unless the strength and nature be answerable to the constitution of the body, or the diseases in the body, no not those we call restorative, or reviving remedies, which work disgestively, such as cordials, or the like, for when there is more applied than will agree with the constitution of the body, or with the temper, or degree of the diseases, they turn from being assisting friends, to assaulting enemies, for when they have more force then regular work, they put in disorder those regularities, for want of regular employment; for it is against the nature of innate matter to desist from moving, or working, but it is not against nature to change and alter the motions.  
The several degrees, and natures of drugs of every particular drug, and simple; I leave my readers to the Herbal, where perchance some of it may be discoursed of right; or effectually, howsoever it is too laborious a study or practise for me.   

Chap. 204. Agreeing, and disagreeing of humours, senses, and passions.  
Some times the humours of the body, and the outward senses agree and disagree; sometimes the humours of the body, and the passions of the mind, agree, or disagree; sometimes the passions of the mind, and the outward senses agree, or disagree, and sometimes the senses, and the passions disagree, or agree with the humours of the body.  
As for example, sometimes the distempered humours in the body, make extravagancy in the senses, as we see in fevers; and sometimes the distempered humours of the body make a disordered mind, as we see those that have choleric humours, choleric passions; melancholy humours, melancholy passions, and the like, or distempered humours, extravagant imaginations, and the like.  
Sometimes extravagant senses make extravagant fancies, sometimes a superabundant humour makes a strong particular appetite; as for example, those in the green sickness, the overflowing, or increase of some raw, and indigested humour will cause a strong particular appetite, as some in that disease love to smell strong smells, as camfier, tanned-leather, musty bottles, or the like, or to delight only in one taste, as oatemeal, coals, or several particular tastes, or extravagant tastes, not natural to the constitution of the body, as to delight to eat coals, leather, candles, cork, and million of the like; and the humour increaseth, and is nourished by the sympathy of that extravagant diet; for what the senses take pleasure in, the mind longs for. Again, some humours Antipathise, as to hate all loathsome tastes, smells, noices, touches, and objects.  
So passions sympathise with some humours, and disagree with others, for some bitter humours make choleric passions, sharp humours make spiteful passions, tough humours make a dull understanding, melancholy humours, make timerosity, choleric humours make courage, and many the like; then the senses of the mind agree, and disagree often, as some objects will astonish the senses, and ravish the mind, delight the sense, and cause love in the mind; others which the sense dislike, causeth hate in the mind, pain in the sense, grieving in the mind, pleasure in the sense, delight in the mind; but if the sense and mind disagree, than the sense likes that the mind hates; As for example, the sense is taking pleasure upon an object, which for the cross disposition, the mind hates, or for some injury done, or by some neglect, or out of envy, and as they sympathise, and antipathise in their working, and making; so in the expulsions, time works out a passion, accidents work out passion, evacuations work out passion; the like in the senses, so many times humours are expulsed by passions, and as the superfluities are purged out of the body, after the same manner, are violent passions from the mind; for as the body purges by siege, by vomit, by urine, by spitting, by sweeting, by bleeding, by incisions, and the like; so strong passions are purged by weeping, by sighing, groaning, speaking, and acting; but if the increasing motions of the humours in the body, and the passions in the mind, be as many, and as strong, as the expulsive motions, than there is a continuance of the same humour or passion, for whatsoever is cast forth, or wasted, is bred again.   

Chap. 205. Of outward objects disagreeing with the natural motions, and humours in the body.  
INward commotions of the body are often times caused by outward objects, or subjects, as when the senses take adelight at some kind of sound, scent, sight, taste, and touch; as for example, some will sound at a fearful noise, that is, at a sudden, or unaccustomed, or tumultuous noise; others will sound at the sight of blood, or at any cruel object, or at the sight of a cat, or many other creatures; some will sound at sweet-smels; others if they should taste cheese, or any meat they dissike naturally, and some will not only sound but die laughing with tickling, the reason is, that the exterior motion anticipates with the natural motions belonging to the body, sometimes only to the sensitive parts, othersome to the rational part, others to both.  
The reason is, that the disordered motions of the outward senses, disorder the interior motions, which makes the body sick, and the body passionate, and sometimes the brain frantic, and if they make not the body sick, nor the brain mad; yet those antipathetical, and these disordered motions, never fail to put the sense to pain, or move passion; but when these antipathetical motions be toostrong for the natural motions belonging to the body, or mind, it brings death, or unrecoverable madness, for then the natural motions belonging to that body, is as it were extinguished; thus we may see that the outward senses may be perfect, and the inward parts within that body may be corrupt and decayed; so likewise the outward senses may be defected, and the inward parts sound, and so some parts of the body firm, and others infirm, and some of the outward parts, or sense wanting, or defective, others free clear and distinguishing.  
The reason is, that some of the sensitive innated matter works orderly, others disorderly, and clear from the nature of the body; for as I have said before, some of the exterior parts of the body, may be numbed, or dead; the reason is that the natural motions, belonging to such a part of the body are altered, for every part or parcel, hath proper motions belonging thereunto.  
But if in any part of the body, the natural motions only work irregularly, than it only causeth a pain in that part; but if the motions work cross to the nature of the body, it causeth that part to die, but if they alter but in part, it causeth only a numbness which is in a degree of being dead, but if the natural motions be only stopped by some outward accident, or actions, as by a sudden fright, which causeth the body to swoon by reason the spirits are contracted by the fright into so strait a compass, and thronged so close together, that they cannot move in order, or by the action of lying, or pressing too hard, or too heavy upon any part that hinders the spirits therein from moving after their natural manner, which causeth a sleepiness or numbness in those parts, that are pressed by weight, or strength; those disorders are soon to be rectified. Again, as by giving liberty, or helping the spirits with cordials which gives strength to them, and sets them at liberty; but if the sensitive parts be quite altered from their natural course, they seldom are rectified; But sometimes the assistance of the regular motions in the body, joining as it were with one consent, do expel that innated matter out of that part wherein they work, contrary to the nature of the body, and supplies that part with fresh, and new matter, that moves as it should do.  
Likewise as the sensitive innated matter works in some parts of the body irregularly, and in other parts regularly, and in one, and the same part, sometimes regularly, and sometimes irregularly, the same is it many times with the rational innate matter; for sometimes that will moves regularly, and sometimes iregularly, that makes frantic men, sometimes to be in their wits, and sometimes out of their wits: but if their madness be at certain times, as at full of the moon, or high tides, or springs, or falls, or in the midst of summer, or when they keep an evil, or too full a diet, than it proceeds from those outward accidents, which give assistance to the disordered motions, which inhabit in the body, the original defect being amongst the sensitive innate matter, for this shows that the madness proceeds from some distemper of the body, which most commonly is in the spleen, or that which they call in women, the mother, from which parts arise gross, and noisome vapours, which ascends up into the head, and disaffects the brain; and many times the brain is disaffected with its own distempers, and whensoever the brain is distempered, the rational innate matter which moves therein, moves irregularly; but when those times or seasons are past, or that overfulnesse of humour is purged out, the natural motions of humour get strength, and the man is well until the return thereof.  
But if the irregularity be in the rational innate matter, it is most dangerous, for it seldom, or never is cured, nor seldom have intermitting fits, but as a continual fever, in the body, so is a continual madness in the mind.  
But I shall speak more of this in my following chapters.   

Chap. 206. Of the inward sense, and outward sense, as the interior and exterior parts.  
SOme of the exterior senses may be extinguished, as sight, hearing, scent, or taste, or some parts of the body numb, or dead, or some disjointed from the rest; as legs, or arms, toes, breast, eyes, nose, or the like, and yet the material parts sound and whole, which materal parts are the vital parts, as the brain, the heart, the liver, the lungs, the lights, the spleen, the maw, the midriff, the kidneys, the bladder, or the like; as for the heart, and the brain, there is such a sympathising, and conjunction with the whole body, as the least distemper endangers the body, and the least alteration of their shapes, or figures, it destroys the life of the body, but for the rest of those vitals, or fundamental parts, when they decay, or are any way impaired, the life doth sink down as in were by degrees, according as those parts impairs; but if they be wounded, or corrupted by poisons, or plaguy infections, or by an absolute, and sudden alteration, from their natural motions or figures, than the life is suddenly extinguished, but the external figures of the rest of the parts have not such a sympathy to the interior motions of the whole figure; but when I say the exterior figure of the interior parts, I mean the particular figure of every particular part, not only the outward part, as hands and arms, legs, and head, and body and the like; but of brain, and heart, and liver, and so all the rest; for though they be internal figures, to the external figures, yet they be the external figures to the internal motion that works in them.   

Chap. 207. The sympathies and antipathies of sound to the mind and actions.  
THe bottom hole in the ear is covered with a thin call, or felme, which is called the drum of the ear, where those motions that enter in at the ear beat thereon, like unto drumsticks, and if the felm, or thin skin, be stretched smooth, or braced strait with the nervous strings, the sound is clear and loud, but if it be weakly braced, and the nervous strings loose, and the thin skin slack, the sound is low and dull, by reason that skin is so soft by the slackness, that the beating, or striking, or playing motion thereon cannot rebound, or retort, but sinks, and is smothered therein; and if it be stretched very hard, and thin, and then such motions enter the ear, which pierce, or cut sharp, such as we call shrill notes, it doth not only desturb the natural motion in the brain, but many times breaks that skin, or at least puts it to pain; likewise if those motions that enter in at the ear, move cross to the natural motions in the brain, it causeth pain in the head; likewise if one and the same notes are often repeated, it fills the head so full of this particular motion, as they overpower the natural motions therein; and as I may 
We may hear a tune so often repeated; that it may grow hateful; although delightful at first.  say, cause a surfeit thereof in the brain, being glutted therewith, tiring not only the sensitive part os the brain, which causeth pain or diseases, but oppresseth the rational part of innate matter in the brain, causing a hate thereto; and if the vocal, or verbal sound are crossed, as by the way of antipathy, it may disorder both the sensitive, and rational innated matter in the brain, so much by striking or pressing into, and by barring and thronging out, as the sense, and reason are so disordered, as the natural government is absolutely overthrown, from whence proceeds madness, at least extravagant passions raised from the heart; the like disorder both in the head, and heart, may proceed from each of the senses; and as this or the like external objects, or subjects may disorder by the irregular, and antipathetical motions the health and understanding, which are the interior motions, so regularity and sympathy of the verbal or vocal motions brought through the ear, may compose the differences, and disorder of the natural interior motions, as health, reason, understanding, affection, or reconcilement; as for example, a timely, kind, discreet discourse, may compose a disquiet mind, for the motions of wise, sober, kind, gentle, or eloquent words may turn the motion of troubled & combustible, or extravagant thoughts into a smooth, and calm temper, or regular order; Likewise unkind, and indiscreet, double, false, malicious, hasty, sudden, sad, or frightful discourses, may discompose, and disorder a quiet and well tempered mind, disordering the regular motions, by misplacing the thoughts, making a war in the mind, giving strength to some thoughts, and overpowering others.  
The like with vocal sounds; as for music, the notes in music agree with the motions of passions, and the motions of several thoughts, as some notes sympathise with passions, and with the several thoughts, and move the actions accordingly, so others discompose the mind, and inveterat and disturb it; for slow, sought strains on the tenor, and bass, is as commending, extorting, exciting, threatening, terrifying, judging, which moves the mind to melancholy, from whence proceeds fear, superstition, devotion, repenting, praying, and vowing, which causeth an humble submission, dejected countenance, weeping eyes, heaved up hands, and bended knees.  
And slow soft notes, only on the tenors, are a sad relation, sorrowful laments, mournful complaints, plead, petitioning, acknowledging faults, begging pardon, imploring mercy, which moves the mind to a tender pity and compassion, and a charitable love, from whence proceeds a listening ear, a helping hand, a serious countenance, a sad eye, with a favouring cast therefrom.  
High, hard, sharp, notes or strains, on the base or tenor, is like exclaiming, encouraging, or animating, extolling, promising; which moves the mind to pride, ambition, vainglory, desire, hope, which makes the body active, the actions adventurous, bold, the eyes darting and quick.  
Low, sharp strains, and cross notes, and unequal times, move the mind to murmur words, choler, hate, revenge, fury, despair, the cursing, their hands tearing, the legs stamping, their bodies turning several ways, their countenance maskerd and ghastly, and the eyes staring.  
But quick sharp strains in tenor notes, and soft slow strains on treble notes, are as persuading, flattering, insinuating, professing, inviting, alluring, this moves the mind to love, the thoughts to be amorous; this makes their actions affective, kissing their hands, making of legs, mending their garments, offering their service, their words complimental, their countenance smiling, and their eyes glancing.  
And quick sharp strains, on the tenor, and treble notes, produce a cheerful mind, it makes the thoughts lively, the countenance pleasant, their eyes quick, their discourse wanton, and jesting, their actions laughing, singing, playing, and dancing.  
But slow low flats strike on the basses, and tenor notes moves the mind to a dull stupidity, wherein the thoughts lie as dead, this makes the body appear like senseless statues of stone, without motion, the head bending down, the eyes fixed to the ground.  
But Cramatick music is like Schools disputation, and discord in music, is like quarrelling, these are the grounds of musical discourses, or discourses in music.  
Music hath a sympathy to the rational motions, because the rational spirits move in number and measure, as musical instruments do.  
Thus as notes are set, the thoughts are placed, and as the notes change in several tunes, so the thoughts move in several passions, and as notes are composed, so are thoughts, as sembrim of thoughts, a full note is a fixed thought.  
Thus according as the notes and thoughts agree, the mind, and music makes a harmony, if I have not matched my strains 〈◊〉 notes, with words and thoughts properly, let those that understand music, and Rhetoric mend it, for I understand neither, having neither fed at the full table, nor drank at the full head of learning, but lived always upon scattered crumbs, which I pick up here and there, and like a poor lazy beggar, that had rather feed on scraps than work, or be industrious to get wealth, so I had rather write by guess, then take the pains to learn every nice distinction.  
And if my book will not please the learned, yet it may please the vulgar, whose capacity can only dig in the earth, being not able to reach the celestial Orbs by speculation.   

Chap. 208. The knowledge of diseases.  
IT is not sufficient for Physicians to study the names of diseases, and to know only so much, as to distinguish one kind of disease from another, as we should distinguish man from beast, or so, as a horse from a cow, or as that horse is a barb, or a coarser, or a jennet, or a Turk, or an Arabian, but that this barb, is not that barb, or this jennet is not that jennet, and the like. Likewise to know the nature so, as to know how to use it, and what fit to apply to it; as for example, a man buys a horse, and he having only an old saddle, that he was accustomed to ride with on a horse he formerly had, put it on his new horses back, yet although his horse is of the same Country, or sort of horses, as his former horse was, yet the saddle may not be fit for the new horse, but may be either too big or too little, and by the unfitness may gall his horse so sore, and corrupt the flesh so much, as he may be a scald back jade, as long as he lives, if it festers not as to kill him; so in diseases medicines may be too strong, or too weak, or they may evacuate too much or too little, if they do not not know the just dimension, and extension of the disease. Again, one the same sort of horses may be so dull, as hardly to move out of his pace with the spur, although it should prick so deep, as to make his sides to bleed, when another horse of the same sort, shall run away, over hedge, and ditch, against trees, and stones, until he hurt himself, and flings his rider, or at least flings, and leaps, and snorts, and stamps; and grows into a furious heat; so diseases, some must be handled gently, others more roughly, for in diseases you must learn the disposition of the disease, as well of what kind, sort, or breed it is; so likewise it is not enough for a physician to know what drugs will purge choler, what phlegm, and what melancholy, or the like; but they should study to know the several motions, which work in them, or else their operations will be as their employments are, which is chance-medley; for otherwise a Physician neither applies his medicines knowingly, nor skilfully, but customarily, because they are usually given in such diseases, whereof some do mend, others do die with them; but certain if Physicians would take pains to study the several motions of the diseases, and also of the drugs, and medicines they give, and would do as skilful musicians, which make a consort, where although every one plays upon a several instrument, yet they all make their notes agree, there would follow a harmony of health in the body, as well as a harmony of music in these consorts.  
But as I said before it is not sufficient to know how to purge choler, phlegm, melancholy, and the like, for the purging of those humours doth not always work cures; for some diseases do not always proceed so much from the loose humours in the body, as the disordered motions in the body; for choler, phlegm, melancholy, are not superfluous humours of the body; unless the quantity of each be too much; for the nature of the body, for those humours are part of the body, and the body could not subsist without them, for they are several mixtures, which serve to the consistence of the figure, and as some humours, make and mix such humours, so other motions carry the humour like tempered matter, or lime to the creations or reparations of the figure, which is the body; and if there were none of those humours, the figure would no more stand, if once a decaying, no more than a house which runs to ruin for want of stone, brick, wood, or mortar, or the like: besides, if there were not phlegm, choler, would do like a coach wheel, for want of moisture, the motions would set the body on fire, and if no choler, the phlegm would drown it, and if neither phlegm nor choler, muddy melancholy would dam, or stop it up.  
But Physicians should study diseases so, as they may be able to distinguish them, as we do the different faces of mankind, or any other; For there are as many several kinds of diseases, as there are animals, and as much difference in one, and the same kind, as there are in the several shapes, and countenances to the body and nature, and disposition of the mind; besides, diseases are like parents, and children, as the child may resemble the parent, or the children of the same parents may resemble one another, and yet they are not all one; Again, diseases may be like half brothers, or sisters, as some may have all one mother, but not one father; so some diseases may be produced, partly from such a cause, and partly from another. Again, diseases may be matched, and some to be like widows, and widows that marry again, so diseases may be loose, or be quit of such a producing cause, and join with another.  
As for example, a cold stomach is a disease, and a hot liver is a disease, and both may produce such diseases; perchance the cold stomach, may be cured, but not the hot liver, when the cold stomach is cured, the hot liver is a widow, which afterwards may chance to match with a cold melancholy spleen, or two or three, or more diseases, may be matched together; as if a man should have two or three wives, or a woman as many husbands; likewise several accidents may be matched, or at least commit adultery, and get bastardly children.  
As for example, a great heat may be matched or joined with a sudden cold, which may produce a great fever or other diseases that usually follow, and million of the like examples may be given. But I desire my Readers, that they may not condemn my comparisons, as extravagant, and too fantastical for so grave a subject, but I could find no fitter to express my meaning, which is only that I would have Physicians, as skilful, knowing and learned in diseases, as they are in the customs, manners, humours, and persons of men, and that they may as knowingly distiugnish the difference, alterations, degrees, and alliances of diseases, as they do the several sexes, faces, countenance, dispositions and qualities of men.  
Besides, who knows but that the very thoughts of men may be known by the temper of their body? for could men come but to learn the several motions of the body, which ingenious observations may come to do, they may easily come to learn the motions of the mind, and so come to know the thoughts, which thoughts are the several figures therein, which figures most commonly move sympathetically, with the motions of the body.   

Chap. 209. To my just Readers.  
I Desire all those that are friends to my book, if not to my book, for justice sake, that whatsoever is new is my own, which I hope all is; for I had never any guide to direct me, nor intelligence from any Authors, to advertise me, but write according to my own natural cogitations, where if any do write after the same manner in what language soever, that they will remember my work is the original of their discourse, but they that steal out my opinions, or compare them to old opinions, that are nothing alike, as if one should liken to men that had neither semblance in features, countenance, proportion, nor complexion, because they are two men, as being of madkinde, surely they might be judged to be fools; but may all such be condemned, as false, malicious, ridiculous or mad.  
But to such noble dispositions as will give right, and speak truth, may they never receive injury, may honour crown them, fame applaud them, and time reward them with antiquity.  
This Chapter although it belongs to another book, yet I thought it fit to join it to this discourse.   

Chap. 210. The diatical Centres.  
ALthough infinite matter and motion was from all eternity; yet that infinite moving matter is disposed by an in finite Deity, which hath power to order that moving matter, as that Deity pleaseth, by reason there is nothing greater than itself, therefore there is nothing that can oppose its will.  
Likewise this Deity is as the centre of infinite moving matter, for though there can be no centre in infinites, by reason there is no circumference, yet in respect the matter is infinite every way from, and to this Deity; we may say the Deity is the centre of infinite matter, and by reason, the infinite moving matter, flows as much to this diatical, centre, as from it, it doth as it were present itself, or rather is forced to be ordered, by its infinite wisdom, which otherwise it would run into an infinite confusion, with which there would be an infinite, horrid and eternal war in nature; and though this Deity is as the centre to infinite matter, yet this Deity in itself is as infinite matter, for its wisdom is as infinite as matter, and its knowledge as infinite as its wisdom, and its power as infinite as both, and the effects of these attributes run with infinite matter, like infinite parallel lines, even and strait, not crossing, nor obstructing, nor can they circumference or circle in each other, the matter and the Deity being both infinite neither is the matter or Deity finite to, or in themselves, for infinite matter hath no end, or period, neither can the infinite Deity comprehend itself, so as it is a god to itself, as well, or as much as to matter; for this Deity is no ways finite, neither to its self, nor matter, its knowledge being as infinite as its power, and its wisdom as infinite its knowledge, and its power as infinite as both, and being infinite, its wisdom cannot be above its power, nor its power beyond its wisdom, neither can its knowledge comprehend its power, or the ways of its wisdom being all infinite and eternal.  
And though nature is infinite matter, motion and figure creating all things out of its self, for of matter they are made, and by motion they are form into several and particular figures, yet this Deity orders and disposes of all nature's works.  

GReat God, from thee all infinites do flow;  
And by thy power from thence effects do grow;  
Thou orderest all degrees of matter, just  
As 'tis thy will and pleasure move it must,  
And by thy knowledge orderd'st all the best,  
For in thy knowledge doth thy wisdom rest;  
And wisdom cannot order things amiss,  
For where disorder is, no wisdom is.  
Besides, great God, thy will is just, for why?  
Thy will still on thy wisdom doth rely.  
O pardon Lord, for what, I now hear speak  
Upon a guess, my knowledge is but weak;  
But thou hast made such creatures as mankind,  
And gav'st them something which we call a mind,  
Always in motion, never quiet lies,  
Until the figure, of his body dies,  
His several thoughts, which several motions are  
Do raise up love, hope, joys, doubts and fear;  
As love doth raise up hope, so fear doth doubt,  
which makes him seek to find the great God out:  
Self love doth make him seek to find, if he  
Came from, or shall last to eternity;  
But motion being slow, makes knowledge weak,  
And then his thoughts against ignorance doth beat,  
As fluid waters against hard rocks do flow,  
Break their soft streams, & so they backward go:  
Just so do thoughts, & then they backward slide,  
Unto the place, where first they did abide;  
And there in gentle murmurs, do complain,  
That all their care and labour is in vain;  
But since none knows, the great Creator must,  
Man seek no more, but in his greatness trust.     
FINIS.   

I Find since I have read my book over, I could have enlarged that part of my book that treats of diseases, much to the advantage; but I must entreat my noble Readers, to remember there are natural humours, and metamorphosed humours, which are wrought by several motions, as those of Elements; Also that there are natural contractions, attractions, retentions, digestions, delations, expulsions; Likewise that there are unnatural of all these motions: that is, such as are proper or improper to the the natural health, or consistence of the several parts and the generality of the whole figure. Also that the motions that make the humour, and the motions that move the humour may be quite different, and some parts of a humour may be made by some sorts of motions, and some by other sorts of motions, where my discourse of the motions which makes the Elements will enlighten the Readers.   

ERRATA.  
IN my Epistle to my Honourable Readers, for pair read poiz. In a Condemning Treatise of Atoms, for figures read febures. p. 10. l. 28. r. dissolution. p. 12. l. 30. r. other. p. 22. l. 35. r. dissolution. p. 23. l. 15. r. finite. p. 24. l. 21. r. brain. p. 30. l. 2. r. individable. p. 34. l. 21. r. spread. p. 35. l. 22. r. digging. p. 38. l. 21. r. prints. p. 43. l. 16. r. cold. p. 58. l. 47. r. extenuated. p. 60. l. 15. r. crinkling. and l. 36. r. triangulars. p. 62. l. 4. r. from water. and l. 17. r. as. p. 62. l. 32. r. manner. p. 65. l. 14. r. piercing. p. 104. l. 5. r. heptick fevors. and l. 12. add my. p. 116. l. 25. r. print. p. 123. l. 6. r. foul. p. 130. l. 6. r. dissolution. and l. 27. add and swooning. p. 143. l. 3. r. sensitive. p. 144. l. 24. r. gold. p. 148. l. 10. r. veins. p. 149. l. 6. r. fursball. p. 157. l. 18. blot out, or quick. and l. 42. r. as. p. 158. l. 30. r. dry. and l. 33. r. dry. p. 160. l. 11. r. then. p. 161. l. 19 r. are not all expulsive. p. 162. l. 22. r. matter from the.  
FINIS.