OBSERVATIONS UPON EXPERIMENTAL PHILOSOPHY To which is added THE DESCRIPTION OF A New Blazing World WRITTEN By the Thrice Noble Illustrious and Excellent PRINCESS THE Duchess of Newcastle LONDON Printed by A. Maxwell in the Year 1666. TO HER GRACE THE Duchess of Newcastle On her OBSERVATIONS upon EXPERIMENTAL PHILOSOPHY THis Book is Book of Books and only fits Great searching Brains and Quintessence of Wits For this will give you an Eternal Fame And last to all Posterity your Name You conquer Death in a perpetual Life And make me famous too in such a Wife So I will Prophesy in spite of Fools When dead then honoured and be read in Schools And Ipse dixit lost not He but She Still cited in your strong Philosophy William Newcastle TO HIS GRACE THE Duke of Newcastle My Noble Lord IN this present Treatise I have ventured to make some observations upon Experimental Philosophy and to examine the Opinions of some of our Modern Microscopical or Dioptrical Writers and though your Grace is not only a lover of Vertuosoes but a Vertuoso yourself and have as good and as many sorts of Optic Glasses as any one else yet you do not busy yourself much with this brittle Art but employ most part of your time in the more noble and heroic Art of Horsemanship and Weapons as also in the sweet and delightful Art of Poetry and in the useful Art of Architecture etc. which shows that you do not believe much in the Informations of those Optic glasses at least think them not so useful as others do that spend most of their time in Dioptrical inspections The truth is My Lord That most men in these latter times busy themselves more with other Worlds then with this they live in which to me seems strange unless they could find out some Art that would carry them into those Gelestial Worlds which I doubt will never be nay if they did it would be no better than Lucian's or the Frenchman's Art with Bottles Bladders etc. or like the man's that would screw himself up into the Moon And therefore I confess I have but little faith in such Arts and as little in Telescopical Microscopical and the like inspections and prefer rational and judicious Observations before deluding Glasses and Experiments which as I have more at large declared in this following work so I leave it to your Grace's perusal and judgement which I know is so just so exact and so wise that I may more safely rely upon it than all others besides and if your Grace do but approve of it I care not if all the world condemn it for your Grace's Approbation is all that can be desired from My Lord Your Grace's honest Wife and humble Servant M. N. TO THE MOST FAMOUS UNIVERSITY OF CAMBRIDG Most Noble and Eminently-Learned DO not judge it an Impertinency that now again I presume to offer unto you another piece of my Philosophical Works for when I reflect upon the honour you have done me I am so much sensible of it that I am troubled I cannot make you an acknowledgement answerable to your great Civilities You might if not with scorn with silence have passed by when one of our Sex and what is more one that never was versed in the sublime Arts and Sciences of literature took upon her to write not only of Philosophy the highest of all humane Learning but to offer it to so famous and celebrated a University as yours but your Goodness and Civility being as great as your Learning would rather conceal then discover or laugh at those weaknesses and imperfections which you know our Sex is liable to nay so far you were from this that by your civil respects and undeserved commendations you were pleased to cherish rather then quite to suppress or extinguish my weak endeavours For which Favour as I found myself doubly indebted to you so I thought it my duty to pay you my double acknowledgements Thanks you know can never be unseasonable when petitions may neither can they be unpleasing when petitions often are troublesome and since there is no sacrifice which God is more delighted with then that of  I live in hopes you will not refuse this repeated offer of Gratitude but favourably as a due to your Merits receive it from her who both of your Ingenuity Learning and Civility is the greatest admirer and shall always profess herself Your most Obliged and Devoted Servant THE PREFACE TO THE ENSUING TREATISE 't Is probable some will say that my much writing is a disease but what disease they will judge it to be I cannot tell I do verily believe they will take it to be a disease of the Brain but surely they cannot call it an Apoplexical or Lethargical disease Perhaps they will say it is an extravagant or at least a Fantastical disease but I hope they will rather call it a disease of wit But let them give it what name they please yet of this I am sure that if much writing be a disease than the best Philosophers both Moral and Natural as also the best Divines Lawyers Physicians Poets Historians Orators Mathematicians Chemists and many more have been grievously sick and Seneca Plinius Aristotle Cicero Tacitus Plutarch Euclid Homer Virgil Ovid St. Augustin St. Ambrose Scotus Hypocrates Galen Paracelsus and hundreds more have been at death's door with the disease of writing but to be infected with the same disease which the devoutest wisest wittiest subtlest most learned and eloquent men have been troubled withal is no disgrace but the greatest honour even to the most ambitious person in the world and next to the honour of being thus infected it is also a great delight and pleasure to me as being the only Pastime which employs my idle hours in so much that were I sure no body did read my Works yet I would not quit my pastime for all this for although they should not delight others yet they delight me and if all Women that have no employment in worldly affairs should but spend their time as harmlessly as I do they would not commit such faults as many are accused of I confess there are many useless and superfluous Books and perchance mine will add to the number of them especially is it to be observed that there have been in this latter age as many Writers of Natural Philosophy as in former ages there have been of Moral Philosophy which multitude I fear will produce such a confusion of Truth and Falsehood as the number of Moral Writers formerly did with their overnice divisions of Virtues and vices whereby they did puzzle their Readers so that they knew not how to distinguish between them The like I doubt will prove amongst our Natural Philosophers who by their extracted or rather distracted arguments confound both Divinity and Natural Philosophy Sense and Reason Nature and Art so much as in time we shall have rather a Chaos than a well-ordered Universe by their doctrine Besides many of their Writings are but parcels taken from the ancient but such Writers are like those unconscionable men in Civil Wars which endeavour to pull down the hereditary Mansions of Noblemen and Gentlemen to build a Cottage of their own for so do they pull down the learning of Ancient Authors to render themselves famous in composing Books of their own But though this Age does ruin Palaces to make Cottages Churches to make Conventicles and Universities to make private Colleges and endeavour not only to wound but to kill and bury the Fame of such meritorious Persons as the Ancient were yet I hope God of his mercy will preserve State Church and Schools from ruin and destruction Nor do I think their weak works will be able to overcome the strong wits of the Ancient for setting aside some few of our Moderns all the rest are but like dead and withered leaves in comparison to lovely and lively Plants and as for Arts I am confident that where there is one good Art found in these latter ages there are two better old Arts lost both of the Egyptians Grecians Romans and many other ancient Nations when I say lost I mean in relation to our knowledge not in Nature for nothing can be lost in Nature Truly the Art of Augury was far more beneficial than the lately invented Art of Micrography for I cannot perceive any great advantage this Art doth bring us Also the Eclipse of the Sun and Moon was not found out by Telescopes nor the motions of the Loadstone nor the Art of the Card nor the Art of Guns and Gunpowder nor the Art of Printing and the like by Microscopes nay if it be true that Telescopes make appear the spots in the Sun and Moon or discover some new Stars what benefit is that to us Or if Microscopes do truly represent the exterior parts and superficies of some minute Creatures what advantages it our knowledge For unless they could discover their interior corporeal figurative motions and the obscure actions of Nature or the causes which make such or such Creatures I see no great benefit or advantage they yield to man Or if they discover how reflected light makes loose and superficial Colours such as no sooner percieved but are again dissolved what benefit is that to man For neither Painters nor Dyers can enclose and mix that Atomical dust and those reflections of light to serve them for any use Wherefore in my opinion it is both time and labour lost for the inspection of the exterior parts of Vegetables doth not give us any knowledge how to Sow Set Plant and Graft so that a Gardener or Husbandman will gain no advantage at all by this Art The inspection of a Bee through a Microscope will bring him no more Honey nor the inspection of a grain more Corn neither will the inspection of dusty Atoms and reflections of light teach Painters how to make and mix Colours although it may perhaps be an advantage to a decayed Ladies face by placing herself in such or such a reflection of Light where the dusty Atoms may hide her wrinkles The truth is most of these Arts are Fallacies rather than discoveries of Truth for Sense deludes more than it gives a true Information and an exterior inspection through an Optic glass is so deceiving that it cannot be relied upon Wherefore Regular Reason is the best guide to all Arts as I shall make it appear in this following Treatise It may be the World will judge it a fault in me that I oppose so many eminent and ingenious Writers but I do it not out of a contradicting or wrangling nature but out of an endeavour to find out truth or at least the probability of truth according to that proportion of sense and reason Nature has bestowed upon me for as I have heard my Noble Lord say that in the Art of Riding and Fencing there is but one Truth but many Falsehoods and Fallacies So it may be said of Natural Philosophy and Divinity for there is but one Fundamental Truth in each and I am as ambitious of finding out the truth of Nature as an honourable Dueller is of gaining fame and repute for as he will fight with none but an honourable and valiant opposite so am I resolved to argue with none but those which have the renown of being famous and subtle Philosophers and therefore as I have had the courage to argue heretofore with some famous and eminent Writers in Speculative Philosophy so have I taken upon me in this present work to make some reflections also upon some of our Modern Experimental and Dioptrical Writers They will perhaps think myself an inconsiderable opposite because I am not of their Sex and therefore strive to hit my Opinions with a side stroke rather covertly then openly and directly but if this should chance the impartial World I hope will grant me so much Justice as to consider my honesty and their fallacy and pass such a judgement as will declare them to be Patrons not only to Truth but also to Justice and Equity for which Heaven will grant them their reward and time will record their noble and worthy Actions in the Register of Fame to be kept in everlasting Memory TO THE READER Courteous Reader I Do ingeniously confess that both for want of learning and reading Philosophical Authors I have not expressed myself in my Philosophical Works especially in my Philosophical and Physical Opinions so clearly and plainly as I might have done had I had the assistance of Art and the practice of reading other Authors But though my Conceptions seem not so perspicuous in the mentioned Book of Philosophical Opinions yet my Philosophical Letters and these present Observations will I hope render it more intelligible which I have writ not out of an ambitious humour to fill the World with useless Books but to explain and illustrate my own Opinions For what benefit would it be to me if I should put forth a work which by reason of its obscure and hard notious could not be understood especially it is knowil that Natural Philosophy is the hardest of all humane learning by reason it consists only in Contemplation and to make the Philosophical Conceptions of one's mind known to others is more difffcult then to make them believe that if A. B. be equal to C. D. then E. F. is equal to A. B. because it is equal to C. D. But as for Learning that I am not versed in it no body I hope will blame me for it since it is sufficiently known that our Sex is not bread up to it as being not suffered to be instructed in Schools and Universities I will not say but many of our Sex may have as much wit and be capable of Learning as well as Men but since they want Instructions it is not possible they should attain to it for Learning is Artificial but Wit is Natural Wherefore when I began to read the Philosophical Works of other Authors I was so troubled with their hard words and expressions at first that had they not been explained to me and had I not found out some of them by the context and connexion of the sense I should have been far enough to seek for their hard words did more obstruct then instruct me The truth is if any one intends to write Philosophy either in English or any other language be aught to consider the propriety of the language as much as the Subject be writes of or else to what purpose would it be to write If you do write Philosophy in English and use all the hardest words and expressions which none but Scholars are able to understand you had better to write it in Latin but if you will write for those that do not understand Latin Your reason will tell you that you must explain those hard words and English them in the easiest manner you can What are words but marks of things and what are Philosophical Terms but to express the Conceptions of one's mind in that Science And truly I do not think that there is any Language so poor which cannot do that wherefore those that fill their writings with hard words put the horses behind the Coach and instead of making hard things easy make easy things hard which especially in our English writers is a great fault neither do I see any reason for it but that they think to make themselves more famous by those that admire all what they do not understand though it be Nonsense but I am not of their mind and therefore although I do understand some of their hard expressions now yet I eat them as much in my writings as is possible for me to do and all this that they may be the better understood by all learned as well as unlearned by those that are professed Philosophers as well as by those that are none And though I could employ some time in studying all the hardest phrases and words in other Authors and write as learnedly perhaps as they yet will I not deceive the World nor trouble my Conscience by being a Mountebank in learning but rather prove naturally wise then artificially foolish for at best I should but obscure my opinions and render them more intricate instead of clearing and explaining them but if my Readers should spy any errors slipped into my writings for want of art and learning I hope they 'll be so just as not to censure me too severely for them but express their wisdom in preferring the kernel before the shells It is not possible that a young Student when first he comes to the University should hope to be Master of Art in one Month or one Year and so do I likewise not persuade myself that my Philosophy being new and but lately brought forth will at first fight prove Master of Understanding nay it may be not in this age but if God favour her she may attain to it in aftertimes and if she be slighted now and buried in silence she may perhaps rise more gloriously hereafter for her Ground being Sense and Reason She may meet with an age where she will be more regarded than she is in this But Courteous Reader all what I request of you at present is That if you have a mind to understand my Philosophical Conceptions truly You would be pleased to read them not by parcels here a little and there a little for I have found it by myself that when I read not a book throughly from beginning to end I cannot well understand the Author's design but may easily mistake his meaning I mean such Books as treat of Philosophy History etc. where all parts depend upon each other But if you 'll give an impartial judgement of my Philosophy read it all or else spare your Censures especially do I recommend to you my Philosophical Opinions which contain the Grounds and Principles of my Philosophy but since they were published before I was versed in the reading of other Authors I desire you to join my Philosophical Leters and these observations to them which will serve as Commentaries to explain what may seem obscure in the mentioned Opinions but before all read this following Argumental Discourse wherein are contained the Principles and grounds of Natural Philosophy especially concerning the constitutive parts of Nature and their properties and actions as also be pleased to peruse the later discourse of the first part of this Book which treats of Perception for Perception being the chief and general action of Nature has occasioned me to be more prolix in explaining it than any other subject You 'll find that I go much by the way of argumentation and framing objections and answers for I would fain hinder and obstruct as many objections as could be made against the grounds of my Opinions but since it is impossible to resolve all for as Nature and her parts and actions are infinite so there may also endless objections be raised I have endeavoured only to set down such as I thought might be most material but this I find that there is no objection but one may find an answer to it and as soon as I have made an answer to one objection another offers itself again which shows not only that Nature's actions are infinite but that they are poised and balanced so that they cannot run into extremes However I do not appland myself so much as to think that my works can be without errors for Nature is not a Deity but her parts are often irregular and how is it possible that one particular Creature can know all the obscure and hidden infinite varieties of Nature if the Truth of Nature were so easily known we had no need to take so much pains in searching after it but Nature being Material and consequently dividable her parts have but divided knowledges and none can claim a Universal infinite knowledge Nevertheless although I may err in my arguments or for want of artificial Terms yet I believe the Ground of my Opinions is True because it is sense and reason I found after the perusal of this present book that several places therein might have been more perspicuously delivered and better cleared but since it is impossible that all things can be so exact that they should not be subject to faults and imperfections for as the greatest beauties are not without moles so the best Books are seldom without Errors I entreat the ingenuous Reader to interpret them to the best sense for they are not so material but that either by the context or connexion of the whole discourse or by a comparing with other places the true meaning thereof may easily be understood and to this end I have set down this following explanation of such places as in the perusal I have observed whereby the rest may also easily be mended When I say that Discourse shall sooner find out Nature's t I. c. 2. 6. Corporeal figurative Motions than Art shall inform the Senses By Discourse I do not mean speech but an Arguing of the mind or a Rational inquiry into the Causes of Natural effects for Discourse is as much as Reasoning with ourselves which may very well be done without Speech or Language as being only an effect or action of Reason When I say That Art may make Pewter Brass etc. C. 3. pag. 8. I do not mean as if these Figures were Artificial and not Natural but my meaning is That if Art imitates Nature in producing of Artificial Figures they are most commonly such as are of mixed Natures which I call Hermaphroditical When I say That Respiration is a Reception and C. 4. pag. 15 Emission of parts through the pores or passages proper to each particular figure so that when some parts issue others enter I do not mean at one and the same time or always through the same passages for as there is variety of Natural Creatures and Figures and of their perceptions so of the manner of their perceptions and of their passages and pores all which no particular Creature is able exactly to know or determine And therefore when I add in the following Chapter That Nature has more ways of composing and dividing of parts then by the way of drawing in and sending forth by pores I mean that not all parts of Nature have the like Respirations The truth is it is enough to know in general That there is Respiration in all parts of Nature as a general or universal action and that this Respiration is nothing else but a composition and division of Parts but how particular Respirations are performed none but Infinite Nature is capable to know When I say That there is a difference between Respiration C. 5. Pag. 16. and Perception and that Perception is an action of figuring or patterning but Respiration an action of Reception and Emission of Parts First I do not mean that all Percaption is made by patterning or imitation but I speak only of the Perception of the exterior senses in Animals at least in man which I observe to be made by patterning or imitation for as no Creature can know the infinite perceptions in Nature so he cannot describe what they are or how they are made Next I do not mean that Respiration is not a Perceptive action for if Perception be a general and universal action in Nature as well as Respiration both depending upon the composition and division of parts it is impossible but that all actions of Nature must be perceptive by reason perception is an exterior knowledge of foreign parts and actions and there can be no commerce or intercourse nor no variety of figures and actions no productions dissolutions changes and the like without Perception for how shall Parts work and act without having some knowledge or perception of each other Besides wheresoever is self-motion there must of necessity be also Perception for self-motion is the cause of all exterior Perception But my meaning is That the Animal at least Humane respiration which is a receiving of foreign parts and discharging or venting of its own in an animal or humane Figure or Creature is not the action of Animal Perception properly so called that is the perception of its exterior senses as Seeing Hearing Tasting Touching Smelling which action of Perception is properly made by way of patterning and imitation by the innate figurative motions of those Animal Creatures and not by receiving either the figures of the exterior objects into the sensitive Organs or by sending forth some invisible rays from the Organ to the Object nor by pressure and reaction Nevertheless as I said every action of Nature is a Knowing and Perceptive action and so is Respiration which of necessity presupposes a knowledge of exterior parts especially those that are concerned in the same action and can no ways be performed without perception of each other When I say That if all men's Opinions and Fancies Chap. 15. pag. 44. were Rational there would not be such variety in Nature as we perceive there is by Rational I mean Regular according to the vulgar way of expression by which a Rational Opinion is called That which is grounded upon regular sense and reason and thus Rational is opposed to Irregular Nevertheless Irregular Fancies and Opinions are made by the rational parts of matter as well as those that are regular and therefore in a Philosophical and strict sense one may call Irregular Opinions as well Rational as those that are Regular but according to the vulgar way of expression as I said it is sooner understood of Regular then of Irregular Opinions Fancies or Conceptions When I say that None of Nature's parts can be C. 16. pa. 47. called Inanimate or Soul-less I do not mean the constitutive parts of Nature which are as it were the Ingredients whereof Nature consists and is made up whereof there is an inanimate part or degree of matter as well as animate but I mean the parts or effects of this composed body of Nature of which I say that none can be called inanimate for though some Philosophers think that nothing is animate or has life in Nature but Animals and Vegetables yet it is probable that since Nature consists of a commixture of animate and inanimate matter and is self-moving there can be no part or particle of this composed body of Nature were it an Atom that may be called Inaminate by reason there is none that has not its share of animate as well as inanimate matter and the commixture of these degrees being so close it is impossible one should be without the other When enumerating the requisites of the Perception of Cap. 20. Pag. 63. Sight in Animals I say that if one of them be wanting there is either no perception at all or it is an imperfect perception I mean there is no Animal perception of seeing or else an irregular perception When I say that as the sensitive perception knows Cap. 21. Pag. 76. some of the other parts of Nature by their effects so the rational perceives some effects of the Omnipotent Power of God My meaning is not as if the sensitive part of matter hath no knowledge at all of God for since all parts of Nature even the inanimate have an innate and fixed self-knowledg it is probable that they may also have an interior self-knowledg of the existency of the Eternal and Omnipotent God as the Author of Nature But because the rational part is the subtlest purest finest and highest degree of matter it is most conformable to truth that it has also the highest and greatest knowledge of God as far as a natural part can have for God being Immaterial it cannot properly be said that sense can have a perception of him by reason he is not subject to the sensitive perception of any Creature or part of Nature and therefore all the knowledge which natural Creatures can have of God must be inherent in every part of Nature and the perceptions which we have of the Effects of Nature may lead us to some conceptions of that Supernatural Infinite and Incomprehensible Deity not what it is in its Essence or Nature but that it is existent and that Nature has a dependence upon it as an Eternal Servant has upon an Eternal Master But some might say How is it possible that a Corporeal finite part can have a conception of an Incorporeal infinite Being by reason that which comprehends must needs be bigger than that which is comprehended Besides no part of Nature can conceive beyond itself that is beyond what is Natural or Material and this proves that at least the rational part or the mind must be immaterial to conceive a Deity To which I answer That no part of Nature can or does conceive the Essence of God or what God is in himself but it conceives only that there is such a Divine Being which is Supernatural And therefore it cannot be said that a natural Figure can comprehend God for it is not the comprehending of the Substance of God or its patterning out since God having no Body is without all Figure that makes the knowledge of God but I do believe that the knowledge of the existency of God as I mentioned before is innate and inherent in Nature and all her parts as much as self-knowledg is Speaking of the difference between Oil and other liquors Cap. 24. Pag. 83. for the better understanding of that place I thought fit to insert this Note Flame is fluid but not liquid nor wet Oil is fluid and liquid but not wet but Water is both fluid liquid and wet Oil will turn into flame and increase it but Water is so quite opposite to flame that if a sufficient quantity be poured upon it it will totally extinguish it When I say that Sense and Reason shall be the Cap. 25. Pag. 93. Ground of my Philosophy and not particular natural effects My meaning is that I do not intend to make particular Creatures or Figures the Principles of all the infinite effects of Nature as some other Philosophers do for there is no such thing as a Prime or principal Figure of Nature all being but effects of one Cause But my Ground is Sense and Reason that is I make self-moving matter which is sensitive and rational the only cause and principle of all natural effects When 't is said That Ice Snow Hail etc. return Cap. 27. Pag. 100 into their former Figure of Water whensoever they dissolve I mean when they dissolve their exterior Figures that is change their actions When I say That the Exterior Object is the Agent Cap. 29. Pag. 126. and the Sentient Body the Patient I do not mean that the Object does chiefly work upon the Sentient or is the immediate cause of the Perception in the Sentient body and that the Sentient suffers the Agent to act upon it but I retain only those words because they are used in Schools But as for their actions I am quite of a contrary Opinion to wit That the sentient body is the principal Agent and the external body the Patient for the motions of the sentient in the act of perception do figure out or imitate the motions of the object so that the object is but as a Copy that is figured out or imitated by the sentient which is the chiefly Agent in all transforming and perceptive actions that are made by way of patterning or imitation When I say That one finite part can undergo infinite Cap. 31. Pag. 136. changes and alterations I do not mean one single part whereof there is no such thing in nature but I mean one part may be infinitely divided and composed with other parts for as there are infinite changes compositions and divisions in Nature so they must be of parts there being no variety but of parts and though parts be finite yet the changes may be infinite for the finiteness of parts is but concerning the bulk or quantity of their figures and they are called finite by reason they have limited and circumscribed figures nevertheless as for duration their parts being the same with the body of Nature are as eternal and infinite as Nature herself and thus are subject to infinite and eternal changes When I say A World of Gold is as active interiously Ibid. P. 140. as a world of Air is exteriously I mean it is as much subject to changes and alterations as Air for Gold though its motions are not perceptible by our exterior senses yet it has no less motion than the activest body of Nature only its motions are of another kind than the motions of Air or of some other bodies for Retentive motions are as much motions as dispersing or some other sorts of motions although not so visible to our perception as these and therefore we cannot say that Gold is more at rest than other Creatures of Nature for there is no such thing as Rest in Nature although there be degrees of Motion When I say That the parts of Nature do not Cap. 31. Pag. 138 drive or press upon each other but that all natural actions are free and easy and not constrained My meaning is not as if there was no pressing or driving of parts at all in Nature but only that they are not the universal or principal actions of Nature's body as it is the opinion of some Philosophers who think there is no other motion in nature but by pressure of parts upon parts Nevertheless there is pressure and reaction in Nature because there are infinite sorts of motions Also when I say in the same place That Nature's actions are voluntary I do not mean that all actions are made by rote and none by imitation but by voluntary actions I understand self-actions that is such actions whose principle of motion is within themselves and doth not proceed from such an exterior Agent as doth the motion of the inanimate part of matter which having no motion of itself is moved by the animate parts yet so that it receives no motion from them but moves by the motion of the animate parts and not by an infused motion into them for the animate parts in carrying the inanimate along with them lose nothing of their own motion nor impart no motion to the inanimate no more than a man who carries a stick in his hand imparts motion to the stick and loses so much as he imparts but they bear the inanimate parts along with them by virtue of their own self-motion and remain self-moving parts as well as the inanimate remain without motion Again when I make a distinguishment between voluntary Cap. 37. Pag. 212. actions and exterior perceptions my meaning is not as if voluntary actions were not made by perceptive parts for whatsoever is self-moving and active is perceptive and therefore since the voluntary actions of Sense and Reason are made by self-moving parts they must of necessity be perceptive actions but I speak of Perceptions properly so called which are occasioned by Foreign parts and to those I oppose voluntary actions which are not occasioned but made by rote as for example the perception of sight in Animals when outward Objects present themselves to the Optic sense to be perceived the perception of the Sentient is an occasioned perception but whensoever either in dreams or in distempers the sensitive motions of the same Organ make such or such figures without any presentation of exterior objects than that action cannot properly be called an exterior perception but it is a voluntary action of the sensitive motions in the organ of sight not made after an outward pattern but by rote and of their own accord When I say That Ignorance is caused by division Cap. 9 p. 33. and knowledge by composition of parts I do not mean an interior innate self-knowledg which is and remains in every part and particle of Nature both in composition and division for wheresoever is matter there is life and self-knowledg nor can a part lose self-knowledg any more than it can lose life although it may change from having such or such a particular life and knowledge for to change and lose are different things but I mean an exterior perceptive knowledge of foreign parts caused by self-motion of which I say that as a union or combination of parts makes knowledge so a division or separation of parts makes Ignorance When I say There 's difference of Sense and Reason Cap. 15. p. 49 in the parts of one composed Figure I mean not as if there were different degrees of sense and different degrees of Reason in their own substance or matter for sense is but sense and reason is but reason but my meaning is That there are different sensitive and rational motions which move differently in the different parts of one composed Creature These are Courteous Reader the scruples which I thought might puzzle your understanding in this present Work which I have cleared in the best manner I could and if you should meet with any other of the like nature my request is You would be pleased to consider well the Grounds of my Philosophy and as I desired of you before read all before you pass your Judgements and Censures for then I hope you 'll find but few obstructions since one place will give you an explanation of the other In doing thus you 'll neither wrong yourself nor injure the Authoress who should be much satisfied if she could benesit your knowledge in the least if not she has done her endeavour and takes as much pleasure and delight in writing and divulging the Conceptions of her mind as perhaps some malicious persons will do in censuring them to the worst AN Argumental Discourse Concerning some Principal Subjects in Natural Philosophy necessary for the better understanding not only of this but all other Philosophical Works hitherto written by the AUTHOEESSE WHen I was setting forth this Book of Experimental Observations a Dispute chanced to arise between the rational Parts of my Mind concerning some chief Points and Principles in Natural Philosophy for some New Thoughts endeavouring to oppose and call in question the Truth of my former Conceptions caused a war in my mind which in time grew to that height that they were hardly able to compose the differences between themselves but were in a manner necessitated to refer them to the Arbitration of the impartial Reader desiring the assistance of his judgement to reconcile their Controversies and if possible to reduce them to a settled peace and agreement The first difference did arise about the question How it came that Matter was of several degrees as Animate and Inanimate Sensitive and Rational for my latter thoughts would not believe that there was any such difference of degrees of Matter To which my former conceptions answered That Nature being Eternal and Infinite it could not be known how she came to be such no more than a reason could be given how God came to be for Nature said they is the Infinite Servant of God and her origine cannot be described by any finite or particular Creature for what is infinite has neither beginning nor end but that Natural Matter consisted of so many degrees as mentioned was evidently perceived by her effects or actions by which it appeared first that Nature was a self-moving body and that all her parts and Creatures were so too Next That there was not only an animate or self-moving and active but also an inanimate that is a dull and passive degree of Matter for if there were no animate degree there would be no motion and so no action nor variety of figures and if no inanimate there would be no degrees of natural figures and actions but all actions would be done in a moment and the figures would all be so pure fine and subtle as not to be subject to any grosser perception such as our humane or other the like perceptions are This Inanimate part of Matter said they had no self-motion but was carried along in all the actions of the animate degree and so was not moving but moved which Animate part of Matter being again of two degrees viz. Sensitive and Rational the Rational being so pure fine and subtle that it gave only directions to the sensitive and made figures in its own degree left the working with and upon the Inanimate part to the Sensitive degree of Matter whose Office was to execute both the rational parts design and to work those various figures that are perceived in Nature and those three degrees were so inseparably commixed in the body of Nature that none could be without the other in any part or Creature of Nature could it be divided to an Atom for as in the Exstruction of a house there is first required an Architect or Surveigher who orders and designs the building and puts the Labourers to work next the Labourers or Workmen themselves and lastly the Materials of which the House is built so the Rational part said they in the framing of Natural Effects is as it were the Surveigher or Architect the Sensitive the labouring or working part and the Inanimate the materials and all these degrees are necessarily required in every composed action of Nature To this my latter thoughts excepted that in probability of sense and reason there was no necessity of introducing an inanimate degree of Matter for all those parts which we call gross said they are no more but a composition of self-moving parts whereof some are denser and some rarer than others and we may observe that the denser parts are as active as the rarest for example Earth is as active as Air or Light and the parts of the Body are as active as the parts of the Soul or Mind being all self-moving as it is perceivable by their several various compositions divisions productions and alterations nay we do see that the Earth is more active in the several productions and alterations of her particulars than what we name Celestial Lights which observation is a firm argument to prove that all Matter is animate or self-moving only there are degrees of motion that some parts move flower and some quicker Hereupon my former Thoughts answered that the difference consisted not only in the grossness but in the dulness of the Inanimate parts and that since the sensitive animate parts were labouring on and with the inanimate if these had self-motion and that-their motion was flower then that of the animate parts they would obstruct cross and oppose each other in all their actions for the one would be too slow and the other too quick The latter Thoughts replied that this slowness and quickness of motion would cause no obstruction at all for said they a man that rides on a Horse is carried away by the Horse's motion and has nevertheless also his own motions himself neither does the Horse and Man transfer or exchange motion into each other nor do they hinder or obstruct one another The former Thoughts answered it was True that Motion could not be transferred from one body into another without Matter or substance and that several self-moving parts might be joined and each act a part without the least hindrance to one another for not all the parts of one composed Creature for example Man were bound to one and the same action and this was an evident proof that all Creatures were composed of parts by reason of their different actions nay not only of parts but of self-moving parts also they confessed that there were degrees of motion as quickness and slowness and that the slowest motion was as much motion as the quickest But yet said they this does not prove that Nature consists not of Inanimate Matter as well as of Animate for it is one thing to speak of the parts of the composed and mixed body of Nature and another thing to speak of the constitutive parts of Nature which are as it were her ingredients of which Nature is made up as one entire self-moving body for sense and reason does plainly perceive that some parts are more dull and some more lively subtle and active the Rational parts are more agile active pure and subtle than the sensitive but the Inanimate have no activity subtlety and agility at all by reason they want self-motion nor no perception for self-motion is the cause of all perception and this Triumvirate of the degrees of Matter said they is so necessary to balance and poise Nature's actions that otherwise the creatures which Nature produces would all be produced alike and in an instant for example a Child in the Womb would as suddenly be framed as it is figured in the mind and a man would be as suddenly dissolved as a thought But sense and reason perceives that it is otherwise to wit that such figures as are made of the grosser parts of Matter are made by degrees and not in an instant of time which does manifestly evince that there is and must of necessity be such a degree of Matter in Nature as we call Inanimate for surely although the parts of Nature are infinite and have infinite actions yet they cannot run into extremes but are balanced by their opposites so that all parts cannot be alike rare or dense hard or soft dilating or contracting etc. but some are dense some rare some hard some soft foam dilative some contractive etc. by which the actions of Nature are kept in an equal balance from running into extremes But put the case said they it were so that Nature's body consisted altogether of Animate Matter or corporeal self-motion without an intermixture of the inanimate parts we are confident that there would be framed as many objections against that opinion as there are now against the inanimate degree of Matter for disputes are endless and the more answers you receive the more objections you will find and the more objections you make the more answers you will receive and even shows that Nature is balanced by opposites for put the case the Inanimate parts of Matter were self-moving then first there would be no such difference between the rational and sensitive parts as now there is but every part being self-moving would act of and in itself that is in its own substance as now the rational part of Matter does Next if the inanimate part was of a slower motion than the rational and sensitive they would obstruct each other in their actions for one would be too quick and the other too slow neither would the quicker motion alter the nature of the slower or the slower retard the quicker for the nature of each must remain as it is or else it would be thus than the animate part might become inanimate and the rational the sensitive etc. which is impossible and against all sense and reason At this declaration of my former Thoughts the latter appeared somewhat better satisfied and had almost yielded to them but that they had yet some scruples left which hindered them from giving a full assent to my former rational conceptions First they asked how it was possible that that part of Matter which had no innate self-motion could be moved for said they if it be moved it must either be moved by its own motion or by the motion of the animate part of Matter by its own motion it cannot move because it has none but if it be moved by the motion of the animate than the animate must of necessity transfer motion into it that so being not able to move by an innate motion it might move by a communicated motion The former Thoughts answered that they had resolved this question heretofore by the example of a Horse and a Man where the Man was moved and carried along by the Horse without any Communication or Translation of motion from the Horse into the Man also a Stick said they carried in a Man's hand goes along with the man without receiving any motion from his hand My latter Thoughts replied That a Man and a Stick were parts or Creatures of Nature which consist of a commixture of Animate or self-moving Matter and that they did move by their own motions even at the time when they were carried along by other parts but with the Inanimate part of Matter it was not so for it having no self-motion could no ways move You say well answered my former Thoughts that all the parts of Nature whensoever they move move by their own motions which proves that no particular Creature or effect of composed Nature can act upon another but that one can only occasion another to move thus or thus as in the mentioned example the Horse does not move the man but occasions him only to move after such or such a manner also the hand does not move the Stick but is only an occasion that the Stick moves thus for the Stick moves by its own motion But as we told you before this is to be understood of the parts of the composed body of Nature which as they are Nature's Creatures and Effects so they consist also of a commixture of the forementioned degrees of animate and inanimate Matter but our discourse is now of those parts which do compose the body of Nature and make it what it is And as of the former parts none can be said moved but all are moving as having self-motion within them so the inanimate part of Matter considered as it is an ingredient of Nature is no ways moving but always moved The former parts being effects of the body of Nature for distinctions sake may be called Effective parts but these that is the Animate and Inanimate may be called constitutive parts of Nature Those follow the composition of Nature but these are the Essential parts which constitute the body of Nature whereof the Animate by reason of their self-motion are always active and perceptive but the Inanimate is neither active nor perceptive but dull and passive and you may plainly perceive it added my former thoughts by the alleged example for as the Stick has no animal motion and yet is carried along by and with the animal wheresoever it goes so the Inanimate Matter although it has no motion at all yet it goes along with the animate parts wheresoever they 'll have it the only difference is this as we told you before that the Stick being composed of animate as well as inanimate Matter cannot properly be said moved but occasioned to such a motion by the animal that carries it when as the inanimate part cannot be said occasioned but moved My later Thoughts replied That the alleged example of the carried Stick could give them no full satisfaction as yet for said they put the case the Stick had its own motion yet it has not a visible exterior local progressive motion such as Animals have and therefore it must needs receive that motion from the animal that carries it for nothing can be occasioned to that which it has not in itself To which the former answered first that although animals had a visible exterior progressive motion yet not all progressive motion was an animal motion Next they said that some Creatures did often occasion others to alter their motions from an ordinary to an extraordinary effect and if it be no wonder said they that Cheese Roots Fruits etc. produce Worms why should it be a wonder for an Animal to occasion a visible progressive motion in a vegetable or mineral or any other sort of Creature For each natural action said they is local were it no more than the stirring of a hairs breadth nay of an Atom and all composition and division contraction dilation nay even retention are local motions for there is no thing in so just a measure but it will vary more or less nay if it did not to our perception yet we cannot from thence infer that it does not at all for our perception is too weak and gross to perceive all the subtle actions of Nature and if so then certainly Animals are not the only Creatures that have local motion but there is local motion in all parts of Nature Then my later Thoughts asked that if every part of Nature moved by its own inherent self-motion and that there was no part of the composed body of Nature which was not self-moving how it came that Children could not go so soon as born also if the self-moving part of Matter was of two degrees sensitive and rational how it came that Children could not speak before they are taught and if it was perceptive how it came that Children did not understand so soon as born To which the former answered That although there was no part of Matter that was figureless yet those figures that were composed by the several parts of Matter such as are named natural Creatures were composed by degrees and some compositions were sooner perfected than others and some sorts of such figures or Creatures were not so soon produced or strengthened as others for example most of four legged Creatures said they can go run and skip about so soon as they are parted from the Dam that is so soon as they are born also they can suck understand and know their Damns when as a Bird can neither feed itself nor fly so soon as it is hatched but requires some time before it can hop on its legs and be able to fly but a Butterfly can fly so soon as it comes out of the shell by which we may perceive that all figures are not alike either in their composing perfecting or dissolving no more than they are alike in their shapes forms understanding etc. for if they were then little Puppies and Kitlings would see so soon as born as many other Creatures do when as now they require nine days after their birth before they can see and as for speech although it be most proper to the shape of Man yet he must first know or learn a language before he can speak it and although when the parts of his mind like the parts of his body are brought to maturity that is to such a regular degree of perfection as belongs to his figure he may make a language of his own yet it requires time and cannot be done in an instant The truth is although speech be natural to man yet language must be learned and as there are several self-active parts so there are several Languages and by reason the actions of some parts can be imitated by other parts it causes that we name learning not only in Speech but in many other things Concerning the question why Children do not understand so soon as born They answered that as the sensitive parts of Nature did compose the bulk of Creatures that is such as were usually named bodies and as some Creatures bodies were not finished or perfected so soon as others so the self-moving parts which by conjunction and agreement composed that which is named the mind of Man did not bring it to the perfection of an Animal understanding so soon as some Beasts are brought to their understanding that is to such an understanding as was proper to their figure But this is to be noted said they that although Nature is in a perpetual motion yet her actions have degrees as well as her parts which is the reason that all her productions are done in that which is vulgarly named Time that is they are not executed at once or by one act In short as a House is not finished until it be throughly built nor can be thoroughly furnished until it be throughly finished so is the strength and understanding of Man and all other Creatures and as perception requires Objects so learning requires practice for though Nature is self-knowing self-moving and so perceptive yet her self-knowing self-moving and perceptive actions are not all alike but differ variously neither doth she perform all actions at once otherwise all her Creatures would be alike in their shapes forms figures knowledges perceptions productions dissolutions etc. which is contradicted by experience After this my later Thoughts asked how it came that the Inanimate part of Matter had more degrees than the Animate The former answered That as the Animate part had but two degrees to wit the sensitive and rational so the Inanimate was but grosser and purer and as for density rarity softness hardness etc. they were nothing but various compositions and divisions of parts or particular effects nor was it density or hardness that made grossness and thinness or rarity of parts that made fineness and purity for Gold is more dense than dross and yet is more pure and fine but this is most probable said they that the rarest compositions are most suddenly altered nor can the grossness and fineness of the parts of Nature be without Animate and Inanimate Matter for the dulness of one degree poises the activity of the other and the grossness of one the purity of the other all which keeps Nature from extremes But replied my later Thonght You say that there are infinite degrees of hardness thickness thinness density rarity etc. Truly answered the former if you 'll call them degrees you may for so there may be infinite degrees of Magnitude as bigger and bigger but these degrees are nothing else but the effects of self-moving Matter made by a composition of parts and cannot be attributed to one single part there being no such thing in Nature b they belong to the infinite parts of Nature joined in one body and as for Matter itself there are no more degrees but animate and inanimate that is a self-moving active and perceptive and a dull passive and moved degree My later Thoughts asked since Nature's parts were so closely joined in one body how it was possible that there could be finite and not single parts The former answered That finite and single parts were not all one and the same for single parts said they are such as can subsist by themselves neither can they properly be called parts but are rather finite wholes for it is a mere contradiction to say single parts they having no reference to each other and consequently not to the body of Nature But what we call finite Parts are nothing else but several corporeal figurative motions which make all the difference that is between the figures or parts of Nature both in their kinds sorts and particulars And thus finite and particular parts are all one called thus by reason they have limited and circumscribed figures by which they are discerned from each other but not single figures for they are all joined in one body and are parts of one infinite whole which is Nature and these figures being all one and the same with their parts of Matter change according as their parts change that is by composition and division for were Nature an Atom and material that Atom would have the properties of a body that is be dividable and composable and so be subject to infinite changes although it were not infinite in bulk My later Thoughts replied That if a finite body could have infinite compositions and divisions than Nature need not to be infinite in bulk or quantity besides said they it is against sense and reason that a finite should have infinite effects The former answered first As for the infiniteness of Nature it was certain that Nature consisted of infinite parts which if so she must needs also be of an infinite bulk or quantity for where soever is an infinite number of parts or figures there must also be an infinite whole since a whole and its parts differ not really but only in the manner of our conception for when we conceive the parts of Nature as composed in one body and inseparable from it the composition of them is called a whole but when we conceive their different figures actions and changes and that they are dividable from each other or amongst themselves we call them parts for by this one part is discerned from the other part as for example a Mineral from a Vegetable a Vegetable from an Element an Element from an Animal etc. and one part is not another part but yet these parts are and remain still parts of infinite Nature and cannot be divided into single parts separated from the body of Nature although they may be divided amongst themselves infinite ways by the self-moving power of Nature In short said they a whole is nothing but a composition of parts and parts are nothing but a division of the whole Next as for the infinite compositions and divisions of a finite whole said they it is not probable that a finite can have infinite effects or can be actually divided into infinite parts but yet a body cannot but have the proprieties of a body as long as it lasts and therefore if a finite body should last eternally it would eternally retain the effects or rather proprieties of a body that is to be dividable and composable and if it have self-motion and was actually divided and composed than those compositions and divisions of its parts would be eternal too but what is eternal is infinite and therefore in this sense one cannot say amiss but that there might be eternal compositions and divisions of the parts of a finite whole for wheresoever is self-motion there is no rest But mistake us not for we do not mean divisions or compositions into single or infinite parts perpetual and eternal change and self-motion of the parts of that finite body or whole amongst themselves But because we speak now of the parts of Infinite Nature which are Infinite in number though finite or rather distinguished by their figures It is certain said they that there being a perpetual and eternal self-motion in all parts of Nature and their number being infinite they must of necessity be subject to infinite changes compositions and divisions not only as for their duration or eternal self-motion but as for the number of their parts for parts cannot remove but from and to parts and as soon as they are removed from such parts they join to other parts which is nothing else but a composition and division of parts and this composition and division of the Infinite parts of Nature hinders that there are no actual divisions or compositions of a finite part because the one counter-balances the other for if by finite you understand a single part there can be no such thing in Nature since what we call the finiteness of parts is nothing else but the difference and change of their figures caused by self-motion and therefore when we say Infinite Nature consists of an infinite number of finite parts we mean of such parts as may be distinguished or discerned from each other by their several figures which figures are not constant but change perpetually in the body of Nature so that there can be no constant figure allowed to no part although some do last longer than others Then my later Thoughts desired to know whether there were not degrees of Motion as well as there are of Matter The former answered That without question there were degrees of motion for the rational parts were more agile quick and subtle in their corporeal actions than the sensitive by reason they were of a purer and finer degree of Matter and free from labouring on the inanimate parts but withal they told them that the several different and opposite actions of Nature hindered each other from running into extremes And as for the degrees of Matter there could not possibly be more than Animate and Inanimate neither could any degree go beyond Matter so as to become immaterial The truth is said they to balance the actions of Nature it cannot be otherwise but there must be a Passive degree of Matter opposite to the active which passive part is that we call Inanimate for though they are so closely intermixed in the body of Nature that they cannot be separated from each other but by the power of God nevertheless sense and reason may perceive that they are distinct degrees by their distinct and different actions and may distinguish them so far that one part is not another part and that the actions of one degree are not the actions of the other Wherefore as several self-moving parts may be joined in one composed body and may either act differently without hindrance and obstruction to each other or may act jointly and agreeably to one effect so may the sensitive parts carry or bear along with them the inanimate parts without either transferring and communicating motion to them or without any co-operation or self-action of the inanimate parts and as for Matter as there can be no fewer degrees then Animate and Inanimate sensitive and rational so neither can there be more for as we mentioned heretofore were there nothing but animate or self-moving Matter in Nature the parts of Nature would be too active and quick in their several productions alterations and dissolutions and all things would be as soon made as thoughts Again were there no Inanimate degree of Matter the sensitive corporeal motions would retain the figures or patterns of exterior objects as the rational do which yet we perceive otherwise for so soon as the object is removed the sensitive perception is altered and though the sensitive parts can work by rote as in dreams and some distempers yet their voluntary actions are not so exact as their Exterior perceptive actions nor altogether and always so regular as the rational and the reason is that they are bound to bear the inanimate parts along with them in all their actions Also were there no degree of Inanimate Matter Nature's actions would run into extremes but because all her actions are balanced by opposites they hinder both extremes in Nature and produce all that Harmonious variety that is found in Nature's parts But said my later Thoughts wheresoever is such an opposition and crossing of actions there can be no harmony concord or agreement and consequently no orderly productions dissolutions changes and alterations as in Nature we perceive there be The former answered That though the actions of Nature were different and opposite to each other yet they did cause no disturbance in Nature but they were ruled and governed by Nature's wisdom for Nature being peaceable in herself would not suffer her actions to disturb her Government wherefore although particulars were crossing and opposing each other yet she did govern them with such wisdom and moderation that they were necessitated to obey her and move according as she would have them but sometimes they would prove extravagant and refractory and hence came that we call Irregularities The truth is said they contrary and opposite actions are not always at war for example two men may meet each other contrary ways and one may not only stop the other from going forward but even draw him back again the same way he came and this may be done with love and kindness and with his good will and not violently by power and force The like may be in some actions of Nature Nevertheless we do not deny but there is many times force and power used between particular parts of Nature so that some do overpower others but this causes no disturbance in Nature for if we look upon a well-ordered Government we find that the particulars are often at strife and difference with each other when as yet the Government is as orderly and peaceable as can be My later thoughts replied That although the several and contrary actions in Nature did not disturb her Government yet they moving severally in one composed figure at one and the same time proved that Motion Figure and Body could not be one and the same thing The former answered That they had sufficiently declared heretofore that Matter was either moving or moved viz. That the Animate part was self-moving and the Inanimate moved or carried along with and by the Animate and these degrees or parts of Matter were so closely intermixed in the body of Nature that they could not be separated from each other but did constitute but one body not only in general but also in every particular so that not the least part if lest could be nay not that which some call an Atom was without this commixture for wheresoever was Inanimate there was also Animate Matter which Animate Matter was nothing else but corporeal self-motion and if any difference could be apprehended it was said they between these two degrees to wit the Animate and Inanimate part of Matter and not between the animate part and self-motion which was but one thing and could not so much as be conceived differently and since this Animate Matter or corporeal self-motion is thoroughly intermixed with the Inanimate parts they are but as one body like as soul and body make but one man or else it were impossible that any Creature could be composed consist or be dissolved for if there were Matter without Motion there could be no composition or dissolution of such figures as are named Creatures nor any if there were Motion without Matter or which is the same an Immaterial Motion For can any part of reason that is regular believe that that which naturally is nothing should produce a natural something Besides said they Material and Immaterial are so quite opposite to each other as 't is impossible they should commix and work together or act one upon the other nay if they could they would make but a confusion being of contrary natures Wherefore it is most probable and can to the perception of Regular sense and reason be no otherwise but that self-moving Matter or corporeal figurative self-motion does act and govern wisely orderly and easily poising cr balancing extremes with proper and fit oppositions which could not be done by immaterials they being not capable of natural compositions and divisions neither of dividing Matter nor of being divided In short although there are numerous corporeal figurative motions in one composed figure yet they are so far from disturbing each other that no Creature could be produced without them and as the actions of retention are different from the actions of digestion or expulsion and the actions of contraction from those of dilation so the actions of imitation or patterning are different from the voluntary actions vulgarly called Conceptions and all this to make an equal poise or balance between the actions of Nature Also there is difference in the degrees of motions in swiftness slowness rarity density appetites passions youth age growth decay etc. as also between several sorts of perceptions all which proves that Nature is composed of self-moving parts which are the cause of all her varieties But this is well to be observed said they that the Rational parts are the purest and consequently the most active parts of Nature and have the quickest actions wherefore to balance them there must be a dull part of Matter which is the Inanimate or else a World would be made in an instant and every thing would be produced altered and dissolved on a sudden as they had mentioned before Well replied my later Thoughts if there be such oppositions between the parts of Nature than I pray inform us whether they be all equally and exactly poised and balanced To which the former answered That though it was most certain that there was a poise and balance of Nature's corporeal actions yet no particular Creature was able to know the exactness of the proportion that is between them because they are infinite Then my later Thoughts desired to know whether Motion could be annihilated The former said no because Nature was Infinite and admitted of no addition nor diminution and consequently of no new Creation nor annihilation of any part of hers But said the later If Motion be an accident it may be annihilated The former answered They did not know what they meant by the word Accident The later said That an Accident was something in a body but nothing without a body If an Accident be something answered the former Then certainly it must be body for there is nothing but what is corporeal in Nature and if it be body than it cannot be nothing at no time but it must of necessity be something But it cannot subsist of and by itself replied my later Thoughts as a substance for although it hath its own being yet its being is to subsist in another body The former answered That if an Accident was nothing without a body or substance and yet something in a body then they desired to know how being nothing it could subsist in another body and be separated from another body for composition and division said they are attributes of a body since nothing can be composed or divided but what has parts and nothing has parts but what is corporeal or has a body and therefore if an accident can be in a body and be separated from a body it would be nonsense to call it nothing But then my later Thoughts asked that when a particular Motion ceased what became of it The former answered it was not annihilated but changed The later said How can motion be corporeal and yet one thing with body Certainly if body be material and motion too they must needs be two several substances The former answered That motion and body were not two several substances but motion and matter made one self-moving body and so was place colour figure etc. all one and the same with body The later replied That a Man and his action were not one and the same but two different things The former answered That a Man and his actions were no more different than a man was different from himself for said they although a man may have many different actions yet were not that man existent the same actions would not be for though many men have the like actions yet they are not the same But than replied the later Place cannot be the same with body nor colour because a man may change his place and his colour and yet retain his body Truly said the former If Place be changed than Body must change also for wheresoever is Place there is Body and though it be a vulgar phrase That a man changes his place when he heremoves yet it is not a proper Philosophical expression for he removes only from such parts to such parts so that it is a change or a division and composition of parts and not of place And as for colour though it changes yet that proves not that it is not a body or can be annihilated The truth is though Figure Motion Colour etc. do change yet they remain still in Nature and it is impossible that Nature can give away or lose the least of her corporeal Attributes or Proprieties for Nature is infinite in power as well as in act we mean for acting naturally and therefore whatsoever is not in present act is in the power of Infinite Nature But said my later Thoughts if a body be divided into very minute parts as little as dust where is the colour then The Colour answered the former is divided as well as the body and though the parts thereof be not subject to our sensitive perception yet they have nevertheless their being for all things cannot be perceptible by our senses The later said That the Colour of a Man's face could change from pale to red and from red to pale and yet the substance of the face remain the same which proved that colour and substance was not the same The former answered That although the colour of a man's face did change without altering the substance thereof yet this proved no more that Colour was Immaterial than that Motion was Immaterial for a man may put his body into several postures and have several actions and yet without any change of the substance of his body for all actions do not necessarily import a change of the parts of a composed figure there being infinite sorts of actions We will leave Accidents said my later Thoughts and return to the Inanimate part of Matter and since you declare that all parts of Nature do worship and adore God you contradict yourself in allowing an Inanimate degree of Matter by reason where there is no self-motion there can be no perception of God and consequently no Worship and Adoration The former answered That the knowledge of God did not consist in exterior perception for God said they being an Infinite Incomprehensible supernatural and Immaterial Essence void of all parts can no ways be subject to Perception Nevertheless although no part can have an exterior perception of the substance of God as it has of particular natural Creatures yet it has Conceptions of the Existence of God to wit that there is a God above Nature on which Nature depends and from whose Immutable and Eternal Decree it has its Eternal Being as God's Eternal Servant but what God is in his Essence neither Nature nor any of her parts or Creatures is able to conceive And therefore although the Inanimate part of Matter is not perceptive yet having an innate knowledge and life of itself it is not improbable but it may also have an interior fixed and innate knowledge of the Existency of God as that he is to be adored and worshipped And thus the Inanimate part may after its own manner worship and adore God as much as the other parts in their way for it is probable that God having endued all parts of Nature with self-knowledg may have given them also an Interior knowledge of himself that is of his Existency how he is the God of Nature and aught to be worshipped by her as his Eternal servant My later Thoughts excepted That not any Creature did truly know itself much less could it be capable of knowing God The former answered That this was caused through the variety of self-motion for all Creatures said they are composed of many several parts and every part has its own particular self-knowledg as well as self-motion which causes an ignorance between them for one parts knowledge is not another parts knowledge nor does one part know what another knows but all knowledge of exterior parts comes by perception nevertheless each part knows itself and its own actions and as there is an ignorance between parts so there is also an acquaintance especially in the parts of one composed Creature and the rational parts being most subtle active and free have a more general acquaintance than the sensitive besides the sensitive many times inform the rational and the rational the sensitive which causes a general agreement of all the parts of a composed figure in the execution of such actions as belong to it But how is it possible replied my later Thoughts that the inanimate part of matter can be living and self-knowing and yet not self-moving for Life and Knowledge cannot be without self-motion and therefore if the inanimate parts have Life and Knowledge they must necessarily also have self-motion The former answered That Life and Knowledge did no ways depend upon self-motion for had Nature no motion at all yet might she have Life and Knowledge so that self-motion is not the cause of Life and Knowledge but only of Perception and all the various actions of Nature and this is the reason said they that the inanimate part of matter is not perceptive because it is not self-moving for though it hath life and self-knowledg as well as the Animate part yet it has not an active life nor a perceptive knowledge By which you may see that a fixed and interior self-knowledg may very well be without exterior perception for though perception presupposes an innate self-knowledg as its ground and principle yet self-knowledg does not necessarily require perception which is only caused by self-motion for self-motion as it is the cause of the variety of Nature's parts and actions so it is also of their various perceptions If it was not too great a presumption said they we could give an instance of God who has no local self-motion and yet is infinitely knowing But we 'll forbear to go so high as to draw the Infinite Incomprehensible God to the proofs of Material Nature My later Thoughts replied first That if it were thus then one and the same parts of matter would have a double life and a double knowledge Next they said That if perception were an effect of self-motion than God himself must necessarily be self-moving or else he could not perceive Nature and her parts and actions Concerning the first objection my former thoughts answered That the parts of Nature could have a double life and knowledge no more than one man could be called double or treble You might as well said they make millions of men of one particular man nay call every part or action of his a peculiliar man as make one and the same part of matter have a double life and knowledge But mistake us not added my former thoughts when we say that one and the same part cannot have a double life and knowledge for we mean not the composed creatures of Nature which as they consist of several degrees of matter so they have also several degrees of lives and knowledges but it is to be understood of the essential or constitutive parts of Nature for as the rational part is not nor can be the sensitive part so it can neither have a sensitive knowledge no more can a sensitive part have a rational knowledge or either of these the knowledge of the inanimate part but each part retains its own life and knowledge Indeed it is with these parts as it is with particular creatures for as one man is not another man nor has another man's knowledge so it is likewise with the mentioned parts of matter and although the animate parts have an interior innate self-knowledg and an exterior perceptive knowledge yet these are not double knowledges but perception is only an effect of interior self-knowledg occasioned by self-motion And as for the second they answered That the Divine Perception and Knowledge was not any ways like a natural Perception no more than God was like a Creature for Nature said they is material and her perceptions are amongst her infinite parts caused by their compositions and divisions but God is a Supernatural Individable and Incorporeal Being void of all Parts and Divisions and therefore he cannot be ignorant of any the least thing but being Infinite he has an Infinite Knowledge without any Degrees Divisions or the like actions belonging to Material Creatures Nor is he naturally that is locally self-moving but he is a fixed unalterable and in short an incomprehensible Being and therefore no comparison can be made between Him and Nature He being the Eternal God and Nature his Eternal Servant Then my later Thoughts said That as for the knowledge of God they would not dispute of it but if there was a fixed and interior innate knowledge in all Nature's parts and Creatures it was impossible that there could be any error or ignorance between them The former answered that although Errors belonged to particulars as well as ignorance yet they proceeded not from interior self-knowledg but either from want of exterior particular knowledges or from the irregularity of motions and Ignorance was likewise a want not of interior but exterior knowledge otherwise called Perceptive knowledge for said they Parts can know no more of other parts but by their own perceptions and since no particular Creature or part of Nature can have an Infallible Universal and thorough perception of all other parts it can neither have an infallible and universal knowledge but it must content itself with such a knowledge as is within the reach of its own perceptions and hence it follows that it must be ignorant of what it does not know for Perception has but only a respect to the exterior figures and actions of other parts and though the Rational part is more subtle and active than the Sensitive and may have also some perceptions of some interior parts and actions of other Creatures yet it cannot have an infallible and thorough perception of all their interior parts and motions which is a knowledge impossible for any particular Creature to attain to Again my later Thoughts objected That it was impossible that the parts of one and the same degree could be ignorant of each others actions how various soever since they were capable to change their actions to the like figures The former answered first That although they might make the like figures yet they could not make the same because the parts were not the same Next they said that particular parts could not have infinite perceptions but that they could but perceive such objects as were subject to that sort of perception which they had no not all such for oftentimes objects were obscured and hidden from their perceptions that although they could perceive them if presented or coming within the compass and reach of their perceptive faculty or power yet when they were absent they could not besides said they the sensitive parts are not so subtle as to make perceptions into the interior actions of other parts no not the rational are able to have exact perceptions thereof for Perception extends but to adjoining parts and their exterior figures and actions and if they know any thing of their interior parts figures or motions it is only by guess or probable conclusions taken from their exterior actions or figures and made especially by the rational parts which as they are the most inspective so they are the most knowing parts of Nature After these and several other objections questions and answers between the later and former thoughts and conceptions of my mind at last some Rational thoughts which were not concerned in this dispute perceiving that they became much heated and fearing they would at last cause a Faction or Civil War amongst all the rational parts which would breed that which is called a Trouble of the Mind endeavoured to make a Peace between them and to that end they propounded that the sensitive parts should publicly declare their differences and controversies and refer them to the Arbitration of the judicious and impartial Reader This proposition was unanimously embraced by all the rational parts and thus by their mutual consent this Argumental Discourse was set down and published after this manner In the mean time all the rational parts of my Mind inclined to the opinion of my former conceptions which they thought much more probable than those of the later and since now it is your part Ingenious Readers to give a final decision of the Cause consider well the subject of their quarrel and be impartial in your judgement let not Self-love or Envy corrupt you but let Regular Sense and Reason be your only Rule that you may be accounted just Judges and your Equity and Justice be Remembered by all that honour and love it THE TABLE OF All the Principal Subjects contained and discoursed of in this BOOK Observations upon Experimental Philosophy 1. OF Humane Sense and Perception 2. Of Art and Experimental Philosophy 3. Of Micrography and of Magnifying and Multiplying Glasses 4. Of the production of Fire by Flint and Steel 5. Of Pares 6. Of the Effluviums of the Loadstone 7. Of the Stings of Nettles and Bees 8. Of the Beard of a wild Oat 9 Of the Eyes of Flies 10. Of a Butterfly 11. Of the walking Motions of Flies and other Creatures 12. Whether it be possible to make man and some other Animal Creatures fly as Birds do 13. Of Snails and Leeches and whether all Animals have Blood 14. Of Natural Productions 15. Of the Seeds of Vegetables 16. Of the Providence of Nature and some Opinions concerning Motion 17. Des Cartes Opinion of Motion Examined 18. Of the blackness of a Charcoal and of Light 19 Of the Pores of a Charcoal and of Emptiness 20. Of Colours 21. Whether an Idea have a Colour and of the Idea of of a Spirit 22. Of Wood petrified 23. Of the Nature of Water 24. Of Salt and of Sea or Salt-water 25. Of the motions of Heat and Cold. 26. Of the Measures Degrees and different sorts of Heat and Cold. 27. Of Congelation or Freezing 28. Of Thawing or dissolving of frozen Bodies 29. Several Questions resolved concerning Cold and Frozen Bodies 30. Of Contraction and Dilation 31. Of the Parts of Nature and of Atoms 32. Of the Celestial parts of this World and whether they be alterable 33. Of the Substance of the Sun and of Fire 34. Of Telescopes 35. Of Knowledge and Perception in general 36. Of the different Perceptions of Sense and Reason 37. Several Questions and Answers concerning Knowledge and Perception Further Observations upon Experimental Philosophy reflecting withal upon some Principal Subjects in Contemplative Philosophy 1. Ancient Learning ought not to be Exploded nor the Experimental Part of Philosophy preferred before the Speculative 2. Whether Artificial Effects may be called Natural and in what sense 3. Of Natural Matter and Motion 4. Nature cannot be known by any of her Parts 5. Art cannot produce new Forms in Nature 6. Whether there be any Prime or Principal Figures in Nature and of the true Principles of Nature 7. Whether Nature be self-moving 8. Of Animal Spirits 9 Of the Doctrine of the Sceptics concerning the Knowledge of Nature 10. Of Natural Sense and Reason 11. Of a general Knowledge and Worship of God given him by all Natural Creatures 12. Of a particular Worship of God given him by those that are his Chosen and Elect People 13. Of the Knowledge of man 14. A Natural Philosopher cannot be an Atheist 15. Of the Rational Soul of Man 16. Whether Animal Parts separated from their Bodies have life 17. Of the Spleen 18. Of Anatomy 19 Of preserving the Figures of Animal Creatures 20. Of Chemistry and Chemical Principles 21. Of the Universal Medicine and of Diseases 22. Of outward Remedies 23. Of several sorts of Drink and Meat 24. Of Fermentation 25. Of the Plague 26. Of Respiration Observations upon the Opinions of some Ancient Philosophers 1. Upon the Principles of Thales 2. Some few Observations on Plato's Doctrine 3. Upon the Doctrine of Pythagoras 4. Of Epicurus his Principles of Philosophy 5. On Aristotle's Philosophical Principles 6. Of Scepticism and some other Sects of the Ancient An Explanation of some obscure and doubtful Passages occurring in the Philosophical Works hitherto Published by the Authoress A CATALOGUE OF ALL THE WORKS Hitherto Published by the AUTHORESS SInce it is the fashion to declare what Books one has put forth to the public view I thought it not amiss to follow the Mode and set down the Number of all the Writings of mine which hitherto have been Printed 1. Poems in Fol. Printed twice whereof the last Impression is much mended 2. Nature's Pictures or Tales in Verse and Prose in Fol. 3. A Little Tract of Philosophy in 8º 4. Philosophical and Physical Opinions in Fol. 5. The same much Enlarged and Altered in Fol. 6. Philosophical Letters in Fol. 7. The World's Olio now to be reprinted 8. Plays in Fol. 9 Orations in Fol. 10. Sociable Letters in Fol. There are some others that never were Printed yet which shall if God grant me Life and Health be Published ere long OBSERVATIONS UPON EXPERIMENTAL PHILOSOPHY 1. Of Humane Sense and Perception BEfore I deliver my observations upon that part of Philosophy which is called Experimental I thought it necessary to premise some discourse concerning the Perception of Humane Sense It is known that man has five Exterior Senses and every sense is ignorant of each other for the Nose knows not what the Eyes see nor the Eyes what the Ears hear neither do the Ears know what the Tongue tastes and as for Touch although it is a general Sense yet every several part of the body has a several touch and each part is ignorant of each others touch And thus there is a general ignorance of all the several parts and yet a perfect knowledge in each part for the Eye is as knowing as the Ear and the Ear as knowing as the Nose and the Nose as knowing as the Tongue and one particular Touch knows as much as another at least is capable thereof Nay not only every several Touch Taste Smell Sound or Sight is a several knowledge by itself but each of them has as many particular knowledges or perceptions as there are objects presented to them Besides there are several degrees in each particular sense As for example some Men I will not speak of other animals their perception of sight taste smell touch or hearing is quicker to some sorts of objects then to others according either to the perfection or imperfection or curiosity or purity of the corporeal figurative motions of each sense or according to the presentation of each object proper to each sense for if the presentation of the objects be imperfect either through variation or obscurity or any other ways the sense is deluded Neither are all objects proper for one sense but as there are several senses so there are several sorts of objects proper for each several sense Now if there be such variety of several knowledges not only in one Creature but in one sort of sense to wit the exterior senses of one humane Creature what may there be in all the parts of Nature 'T is true there are some objects which are not at all perceptible by any of our exterior senses as for example rarified air and the like But although they be not subject to our exterior sensitive perception yet they are subject to our rational perception which is much purer and subtler than the sensitive nay so pure and subtle a knowledge that many believe it to be immaterial as if it were some God when as it is only a pure fine and subtle figurative Motion or Perception it is so active and subtle as it is the best informer and reformer of all sensitive Perception for the rational Matter is the most prudent and wisest part of Nature as being the designer of all productions and the most pious and devoutest part having the perfectest notions of God I mean so much as Nature can possibly know of God so that whatsoever the sensitive Perception is either defective in or ignorant of the rational Perception supplies But mistake me not by Rational Perception and Knowledge I mean Regular Reason not Irregular where I do also exclude Art which is apt to delude sense and cannot inform so well as Reason doth for Reason reforms and instructs sense in all its actions But both the rational and sensitive knowledge and perception being divideable as well as composeable it causes ignorance as well as knowledge amongst Nature's Creatures for though Nature is but one body and has no sharer or copartner but is entire and whole in itself as not composed of several different parts or substances and consequently has but one Infinite natural knowledge and wisdom yet by reason she is also divideable and composeable according to the nature of a body we can justly and with all reason say That as Nature is divided into infinite several parts so each several part has a several and particular knowledge and perception both sensitive and rational and again that each part is ignorant of the others knowledge and perception when as otherwise considered altogether and in general as they make up but one infinite body of Nature so they make also but one infinite general knowledge And thus Nature may be called both Individual as not having single parts subsisting without her but all united in one body and Divideable by reason she is partable in her own several corporeal figurative motions and not otherwise for there is no Vacuum in Nature neither can her parts start or remove from the Infinite body of Nature so as to separate themselves from it for there 's no place to flee to but body and place are all one thing so that the parts of Nature can only join and disjoin to and from parts but not to and from the body of Nature And since Nature is but one body it is entirely wise and knowing ordering her self-moving parts with all facility and ease without any disturbance living in pleasure and delight with infinite varieties and curiosities such as no single Part or Creature of hers can ever attain to 2. Of Art and Experimental Philosophy SOme are of opinion That by Art there can be a reparation made of the Mischiefs and Imperfections mankind has drawn upon itself by negligence and intemperance and a wilful and superstitious deserting the Prescripts and Rules of Nature whereby every man both from a derived Corruption innate and born with him and from his breediug and converse with men is very subject to slip into all sorts of Errors But the all-powerful God and his servant Nature know that Art which is but a particular Creature cannot inform us of the Truth of the Infinite parts of Nature being but finite itself for though every Creature has a double perception rational and sensitive yet each creature or part has not an Infinite perception nay although each particular creature or part of Nature may have some conceptions of the Infinite parts of Nature yet it cannot know the truth of those Infinite parts being but a finite part itself which finiteness causes errors in Perceptions wherefore it is well said when they confess themselves That the uncertainty and mistakes of humane actions proceed either from the narrowness and wand'ring of our senses or from the slipperiness or delusion of our memory or from the confinement or rashness of our understandiug But say they It is no wonder that our power over natural Causes and Effects is so slowly improved seeing we are not only to contend with the obscurity and difficulty of the things whereon we work and think but even the forces of our minds conspire to betray us And these being the dangers in the process of Humane Reason the remedies can only proceed from the Real the Mechanical the Experimental Philosophy which hath this advantage over the Philosophy of discourse and disputation That whereas that chiefly aims at the subtlety of its deductions and conclusions without much regard to the first groundwork which ought to be well laid on the sense and memory so this intends the right ordering of them all and making them serviceable to each other In which discourse I do not understand first what they mean by our power over natural causes and effects for we have no power at all over natural causes and effects but only one particular effect may have some power over another which are natural actions but neither can natural causes nor effects be overpowered by man so as if man was a degree above Nature but they must be as Nature is pleased to order them for Man is but a small part and his powers are but particular actions of Nature and therefore he cannot have a supreme and absolute power Next I say That Sense which is more apt to be deluded then Reason cannot be the ground of Reason no more than Art can be the ground of Nature Wherefore discourse shall sooner find or trace Nature's corporeal figurative motions than deluding Arts can inform the Senses For how can a Fool order his understanding by Art if Nature has made it defective or how can a wise man trust his senses if either the objects be not truly presented according to their natural figure and shape or if the senses be defective either through age sickness or other accidents which do alter the natural motions proper to each sense And hence I conclude that Experimental and Mechanic Philosophy cannot be above the Speculative part by reason most Experiments have their rise from the Speculative so that the Artist or Mechanic is but a servant to the Student 3. Of Micrography and of Magnifying and Multiplying Glasses ALthough I am not able to give a solid judgement of the Art of Micrography and the several dioptrical instruments belonging thereto by reason I have neither studied nor practised that Art yet of this I am confident that this same Art with all its Instruments is not able to discover the interior natural motions of any part or creature of Nature nay the questions is whether it can represent yet the exterior shapes and motions so exactly as naturally they are for Art doth more easily alter then inform As for example Art makes Cylinders Concave and Convex-glasses and the like which represent the figure of an object in no part exactly and truly but very deformed and mis-shaped also a Glass that is flawed cracked or broke or cut into the figure of Lozanges Triangles Squares or the like will present numerous pictures of one object Besides there are so many alterations made by several lights their shadows refractions reflections as also several lines points mediums interposing and intermixing parts forms and positions as the truth of an object will hardly be known for the perception of sight and so of the rest of the senses goes no further than the exterior Parts of the object presented and though the Perception may be true when the object is truly presented yet when the presentation is false the information must be false also And it is to be observed that Art for the most part makes hermaphroditical that is mixed figures as partly Artificial and partly Natural for Art may make some metal as Pewter which is between Tin and Lead as also Brass and numerous other things of mixed natures In the like manner may Artificial Glasses present objects partly Natural and partly Artificial nay put the case they can present the natural figure of an object yet that natural figure may be presented in as monstrous a shape as it may appear misshapen rather than natural For example a Louse by the help of a Magnifying-glass appears like a Lobster where the Microscope enlarging and magnifying each part of it makes them bigger and rounder then naturally they are The truth is the more the figure by Art is magnified the more it appears misshapen from the natural in so much as each joint will appear as a diseased swelled and tumid body ready and ripe for incision But mistake me not I do not say that no Glass presents the true picture of an object but only that Magnifying Multiplying and the like optic Glasses may and do oftentimes present falsely the picture of an exterior object I say the Picture because it is not the real body of the object which the Glass presents but the Glass only figures or patterns out the picture presented in and by the Glass and there may easily mistakes be committed in taking Copies from Copies Nay Artists do confess themselves that Flies and the like will appear of several figures or shapes according to the several reflections refractions mediums and positions of several lights which if so how can they tell or judge which is the truest light position or medium that doth present the object naturally as it is and if not than an edge may very well seem flat and a point of a needle a globe but if the edge of a knife or point of a needle were naturally and really so as the microscope presents them they would never be so useful as they are for a flat or broad plain-edged knife would not cut nor a blunt globe pierce so suddenly another body neither would or could they pierce without tearing and rending if their bodies were so uneven and if the Picture of a young beautiful Lady should be drawn according to the representation of the Microscope or according to the various refraction and reflection of light through such like glasses it would be so far from being like her as it would not be like a humane face but rather a Monster than a picture of Nature Wherefore those that invented Microscopes and such like dioptrical Glasses at first did in my opinion the world more injury than benefit for this Art has intoxicated so many men's brains and wholly employed their thoughts and bodily actions about phaenomena or the exterior figures of objects as all better Arts and Studies are laid aside nay those that are not as earnest and active in such employments as they are by many of them accounted unprofitable subjects to the Commonwealth of Learning But though there be numerous Books written of the wonders of these Glasses yet I cannot perceive any such at best they are but superficial wonders as I may call them But could Experimental Philosophers find out more beneficial Arts than our Forefathers have done either for the better increase of Vegetables and brute Animals to nourish our bodies or better and commodious contrivances in the Art of Architecture to build us houses or for the advancing of trade and traffic to provide necessaries for us to live or for the decrease of nice distinctions and sophistical disputes in Churches Schools and Courts of Judicature to make men live in unity peace and neighbourly sriendship it would not only be worth their labour but of as much praise as could be given to them But as Boys that play with watery Bubbles a Glass-tubes or fling Dust b Atoms into each others Eyes or make a Hobby-horse c Exterior figures of Snow are worthy of reproof rather than praise for wasting their time with useless sports so those that addict themselves to unprofitable Arts spend more time than they reap benefit thereby Nay could they benefit men either in Husbandry Architecture or the like necessary and profitable employments yet before the Vulgar sort would learn to understand them the world would want Bread to eat and Houses to dwell in as also clothes to keep them from the inconveniences of the inconstant weather But truly although Spinsters were most experienced in this Art yet they will never be able to spin Silk Thread or Wool etc. from loose Atoms neither will Weavers wove a Web of Light from the Sun's Rays nor an Architect build an House of the bubbles of Water and Air unless they be Poetical Spinsters Weavers and Architects and if a Painter should draw a Louse as big as a Crab and of that shape as the Microscope presents can any body imagine that a Beggar would believe it to be true but if he did what advantage would it be to the Beggar for it doth neither instruct him how to avoid breeding them or how to catch them or to hinder them from biting Again if a Painter should paint Birds according to those Colours the Microscope presents what advantage would it be for Fowlers to take them Truly no Fowler will be able to distinguish several Birds through a Microscope neither by their shapes nor colours They will be better discerned by those that eat their flesh then by Micrographers that look upon their colours and exterior figures through a Magnifying-glass In short Magnifying-glasses are like a high heel to a short leg which if it be made too high it is apt to make the wearer fall and at the best can do no more then represent exterior figures in a bigger and so in a more deformed shape and posture then naturally they are but as for the interior form and motions of a Creature as I said before they can no more represent them than Telescopes can the interior essence and nature of the Sun and what matter it consists of for if one that never had seen Milk before should look upon it through a Microscope he would never be able to discover the interior parts of Milk by that instrument were it the best that is in the World neither the Whey nor the Butter nor the Curds Wherefore the best optic is a perfect natural Eye and a regular sensitive perception and the best judge is Reason and the best study is Rational Contemplation joined with the observations of regular sense but not deiuding Arts for Art is not only gross in comparison to Nature but for the most part deformed and defective and at best produces mixed or hermaphroditical figures that is a third figure between Nature and Art which proves that natural Reason is above artificial Sense as I may call it wherefore those Arts are the best and surest Informers that alter Nature least and they the greatest deluders that alter Nature most I mean the particular Nature of each particular Creature for Art is so far from altering Infinite Nature that it is no more in comparison to it than a little Fly to an Elephant no not so much for there is no comparison between finite and Infinite But wise Nature taking delight in variety her parts which are her Creatures must of necessity do so too 4. Of the Production of Fire by a Flint and Steel SOme learned Writers of Micrography having observed the fiery sparks that are struck out by the violent motion of a Flint against Steel suppose them to be little parcels either of the Flint or Steel which by the violence of the stroke are at the same time severed and made red hot nay sometimes to such a degree as they are melted together into glass But whatsoever their opinion be to my sense and reason it appears very difficult to determine exactly how the production of Fire is made by reason there are so many different sorts of Productions in Nature as it is impossible for any particular Creature to know or describe them Nevertheless it is most probable that those two bodies do operate not by incorporeal but corporeal motions which either produce a third corporeal figure out of their own parts or by striking against each other do alter some of their natural corporeal figurative parts so as to convert them into fire which if it have no fuel to feed on must of necessity die or it may be that by the occasion of striking against each other some of their loser parts are metamorphosed and afterwards return to their former figures again like as flesh being bruised and hurt becomes numb and black and after returns again to its proper figure and colour or like as Water that by change of motion in the same parts turns into Snow Ice or Hail may return again into its former figure and shape for Nature is various in her corporeal figurative motions But it is observable that Fire is like seeds of Corn sown in Earth which increases or decreases according as it has nourishment by which we may see that Fire is not produced from a bare immaterial motion as I said before for a spiritual issue cannot be nourished by a corporeal substance but it is with Fire as it is with all at least most other natural Creatures which require Respiration as well as Perception for Fire requires Air as well as Animals do By Respiration I do not mean only that animal respiration which in Man and other animal Creatures is performed by the lungs but a dividing and uniting or separating and joining of parts from and to parts as of the exterior from and to the interior and of the interior from and to the exterior so that when some parts issue others do enter And thus by the name of Respiration I understand a kind of Reception of foreign Matter and emission of some of their own as for example in Animals I mean not only the respiration performed by the lungs but also the reception of food and of other matter entering through some proper organs and pores of their bodies and the discharging of some other matter the sameway and if this be so as surely it is than all or most Creatures in Nature have some kind of Respiration or Reciprocal breathing that is Attraction and Expiration receiving of nourishment and evacuation or a reception of some foreign parts and a discharging and venting of some of their own But yet it is not necessary that all the matter of Respiration in all Creatures should be Air for every sort of Creatures nay every particular has such a matter of Respiration as is proper both to the nature of its figure and proper for each sort of respiration Besides although Air may be a fit substance for Respiration to Fire and to some other Creatures yet I cannot believe that the sole agitation of Air is the cause of Fire no more than it can be called the cause of Man for if this were so than Houses that are made of Wood or covered with Straw would never fail to be set on fire by the agitation of the Air. Neither is it requisite that all Respirations in all Creatures should be either hot or cold moist or dry by reason there are many different sorts of Respiration  to the nature and propriety of every Creature whereof some may be hot some cold some hot and dry some cold and dry some hot and moist some cold and moist etc. and in Animals at least in Mankind I observe that the respiration performed by the help of their lungs is an attraction of some refrigerating air and an emission of some warm vapour What other Creatures respirations may be I leave for others to inquire 5. Of Pores AS I have mentioned in my former Discourse that I do verily believe all or most natural Creatures have some certain kind of respiration so do I also find it most probable that all or most natural Creatures have Pores not empty Pores for there can be no Vacuum in Nature but such passages as serve for respiration which respiration is some kind of receiving and discharging of such matter as is proper to the nature of every Creature And thus the several Organs of Animal Creatures are for the most part employed as great large pores for Nature being in a perpetual motion is always dissolving and composing changing and ordering her self-moving parts as she pleases But it is well to be observed that there is difference between Perception and Respiration for Perception is only an action of Figuring or Patterning when as the Rational and Sensitive Motions do figure or pattern out something but Respiration is an action of drawing sucking breathing in or receiving any ways outward parts and of venting discharging or sending forth inward parts Next although there may be Pores in most natural Creatures by reason that all or most have some kind of Respiration yet Nature hath more ways of dividing and uniting of parts or of ingress and egress than the way of drawing in and sending forth by Pores for Nature is so full of variety that not any particular corporeal figurative motion can be said the prime or fundamental unless it be self-motion the Architect and Creator of all figures Wherefore as the Globular figure is not the prime or fundamental of all other figures so neither can Respiration be called the prime or fundamental motion for as I said Nature has more ways than one and there are also retentive Motions in Nature which are neither dividing nor composing but keeping or holding together 6. Of the Effluvium's of the Loadstone IT is the opinion of some that the Magnetical Effluviums do not proceed intrinsically from the stone but are certain  particles which approaching to the stone and finding congruous pores and inlets therein are channelled through it and having acquired a motion thereby do continue their current so far till being repulsed by the ambient air they recoil again and return into a vortical motion and so continue their revolution for ever through the body of the Magnet But if this were so than all porous bodies would have the same Magnetical Effluviums especially a Char-coal which they say is full of deep pores besides I can hardly believe that any Microscope is able to show how those flowing Atoms enter and issue and make such a vortical motion as they imagine Concerning the argument drawn from the experiment that a Magnet being made red hot in the fire not only amits the Magnetical Vigour it had before but acquires a new one doth not evince or prove that the Magnetical Effluviums are not innate or inherent in the stone for fire may overpower them so as we cannot perceive their vigour or force the motions of the Fire being too strong for the motions of the Loadstone but yet it doth not follow hence that those motions of the Loadstone are lost because they are not perceived or that afterwards when by cooling the Loadstone they may be perceived again they are not the same motions but new ones no more than when a man doth not move his hand the motion of it can be said lost or annihilated But say they If the Polary direction of the Stone should be thought to proceed intrinsically from the Stone it were as much as to put a Soul or Intelligence into the Stone which must turn it about as Angels are feigned to do Celestial Orbs. To which I answer That although the turning of the Celestial Orbs by Angels may be a figment yet that there is a soul and intelligence in the Loadstone is as true as that there is a soul in Man I will not say that the Loadstone has a spiritual or immaterial soul but a corporeal or material one to wit such a soul as is a particle of the soul of Nature that is of Rational Matter which moves in the Loadstone according to the propriety and nature of its figure Lastly as for their argument concluding from the different effluviums of other as for example electrical and odoriferous bodies etc. as Camphire and the like whose expirations they say fly away into the open air and never make any return again to the body from whence they proceeded I cannot believe this to be so for if odoriferous bodies should effluviate and waste after that manner than all strong odoriferous bodies would be of no continuance for where there are great expenses there must of necessity follow a sudden waste but the contrary is sufficiently known by experience Wherefore it is more probable that the Effluviums of the Loadstone as they call them or the disponent and directive faculty of turning itself towards the North is intrinsically inherent in the stone itself and is nothing else but the interior natural sensitive and rational corporeal motions proper to its figure as I have more at large declared in my Philosophical Letters and Philosophical Opinions then that a stream of exterior Atoms by beating upon the stone should turn it to and fro until they have laid it in such a position 7. Of the Stings of Nettles and Bees I Cannot approve the opinion of those who believe that the swelling burning and smarting pain caused by the stinging of Nettles and Bees doth proceed from a poisonous juice that is contained within the points of Nettles or stings of Bees for it is commonly known that Nettles when young are oftentimes eaten in Salads and minced into Broths nay when they are at their full growth good-huswives use to lay their Cream-cheeses in great Nettles whereas if there were any poison in them the interior parts of animal bodies after eating them would swell and burn more than the exterior only by touching them And as for stings of Bees whether they be poisonous or not I will not certainly determine any thing nor whether their stings be of no other use as some say then only for defence or revenge but this I know that if a Be once looseth its sting it becomes a Drone which if so then surely the sting is useful to the Bee either in making Wax and Honey or in drawing mixing and tempering the several sorts of juices or in penetrating and piercing into Vegetables or other bodies after the manner of broaching or tapping to cause the Liquor to issue out or in framing the structure of their comb and the like for surely Nature doth not commonly make useless and unprofitable things parts or creatures Neither doth her design tend to an evil effect although I do not deny but that good and useful instruments may be and are often employed in evil actions The truth is I find that stings are of such kind of figures as fire is and fire of such a kind of figure as stings are but although they be all of one general kind nevertheless they are different in their particular kinds for as Animal kind contains many several and different particular kinds or sorts of animals so the like do Vegetables and other kinds of Creatures 8. Of the beard of a wild Oat THose that have observed through a Microscope the beard of a wild Oat do relate that it is only a small black or brown bristle growing out of the side of the inner husk which covers the grain of a wild Oat and appears like a small wreathed sprig with two clefts if it be wetted in water it will appear to unwreath itself and by degrees to straighten its knee and the two clefts will become straight but if it be suffered to dry again it will by degrees wreathe itself again and so return into its former posture The cause of which they suppose to be the differing texture of its parts which seeming to have two substances one very porous loose and spongy into which the watery steams of air may very easily be forced which thereby will grow swelled and extended and a second more hard and close into which the water cannot at all or very little penetrate and this retaining always the same dimensions but the other stretching and shrinking according as there is more or less water or moisture in its pores 't is thought to produce this unwreathing and wreathing But that this kind of motion whether it be caused by heat and cold or by dryness and moisture or by any greater or less force proceeding either from gravity and weight or from wind which is the motion of the air or from some springing body or the like should be the very first foot-step of sensation and animate motion and the most plain simple and obvious contrivance that Nature has made use of to produce a motion next to that of rarefaction and condensation by heat and cold as their opinion is I shall not easily be persuaded to believe for if Animate motion was produced this way it would in my opinion be but a weak and irregular motion Neither can I conceive how these or any other parts could be set a moving if Nature herself were not selfmoving selfmoving but only moved Nor can I believe that the exterior parts of objects are able to inform us of all their interior motions for our humane optic sense looks no further than the exterior and superficial parts of solid or dense bodies and all Creatures have several corporeal figurative motions one within another which cannot be perceived neither by our exterior senses nor by their exterior motions as for example our Optic sense can perceive and see through a transparent body but yet it cannot perceive what that transparent bodies figurative motions are or what is the true cause of its transparentness neither is any Art able to assist our sight with such optic instruments as may give us a true information thereof for what a perfect natural eye cannot perceive surely no glass will be able to present 9 Of the Eyes of Flies I Cannot wonder enough at the strange discovery made by the help of the Microscope concerning the great number of eyes observed in Flies as that for example in a grey Drone-flie should be found clusters which contain about 14000 eyes which if it be really so than those Creatures must needs have more of the sense then those that have but two or one eye cannot believe that so many be made for no more use than one or two eyes are for though Art the emulating Ape of Nature makes often vain and useless things yet I cannot perceive that Nature herself doth so But a greater wonder it is to me that Man with the twinkling of one eye can observe so many in so small a Creature if it be not a deceit of the optic instrument for as I have mentioned above Art produces most commonly hermaphroditical figures and it may be perhaps that those little pearls or globes which were taken for eyes in the mentioned Fly are only transparent knobs or glossie shining spherical parts of its body making refractions of the rays of light and reflecting the pictures of exterior objects there being many Creatures that have such shining protuberances and globular parts and those full of quick motion which yet are not eyes Truly my reason can hardly be persuaded to believe that this Artificial Informer I mean the Microscope should be so true as it is generally thought for in my opinion it more deludes then informs It is well known that if a figure be longer broader and bigger than its nature requires it is not its natural figure and therefore those Creatures or parts of Creatures which by Art appear bigger then naturally they are cannot be judged according to their natural figure since they do not appear in their natural shape but in an artificial one that is in a shape or figure magnified by Art and extended beyond their natural figure and since Man cannot judge otherwise of a figure than it appears besides if the Reflections and Positious of Light be so various and different as Experimental Philophers confess themselves and the instrument not very exact for who knows but hereafter there may be many faults discovered of our modern Microscopes which we are not able to perceive at the present how shall the object be truly known Wherefore I can hardly believe the Truth of this Experiment concerning the numerous Eyes of Flies they may have as I said before glossy and shining globular protuberances but not so many eyes as for example Bubbles of Water Ice as also Blisters and watery Pimples and hundreds the like are shining and transparent Hemispheres reflecting light but yet not eyes Nay if Flies should have so many numerous Eyes why can they not see the approach of a Spider until it be just at them also how comes it that sometimes as for example in cold weather they seem blind so as one may take or kill them and they cannot so much as perceive their enemy's approach surely if they had 14000 Eyes all this number would seem useless to them since other Creatures which have but two can make more advantage of those two eyes than they of their vast number But perchance some will say That Flies having so many eyes are more apt to be blind than others that have but few by reason the number is the cause that each particular is the weaker To which I answer That if two Eyes be stronger than a Thousand than Nature is to be blamed that she gives such numbers of Eyes to so little a Creature But Nature is wiser than we or any Creature is able to conceive and surely she works not to no purpose or in vain but there appears as much wisdom in the fabric and ftructure of her works as there is variety in them Lastly I cannot well conceive the truth of the opinion of those that think all eyes must have a transparent liquor or humour within them for in Crabs and Lobsters Eyes I can perceive none such and there may also be many other animal Creatures which have none for Nature is not tied to one way but as she makes various Creatures so she may and doth also make their parts and organs variously and not the same in all or after one and the same manner or way 10. Of a Butterfly COncerning the Generation of Butterflies whether they be produced by the way of Eggs as some Experimental Philosophers do relate or any other ways or whether they be all produced after one and the same manner shall not be my task now to determine but I will only give my Readers a short account of what I myself have observed When I lived beyond the Seas in Banishment with my Noble Lord one of my Maids brought upon an old piece of wood or stone which it was I cannot perfectly remember something to me which seemed to grow out of that same piece it was about the length of half an inch or less the tail was short and square and seemed to be a Vegetable for it was as green as a green small stalk growing out of the aforesaid piece of stone or wood the part next the tail was like a thin skin wherein one might perceive a perfect pulsation and was big in proportion to the rest of the parts The part next to that was less in compass and harder but of such a substance as it was like Pewter or Tin The last and extreme part opposite to the first mentioned green tail or stalk seemed like a head round only it had two little points or horns before which head seemed to the eye and touch like a stone so that this Creature appeared partly a Vegetable Animal and Mineral But what is more it was in a continual motion for the whole body of it seemed to struggle as if it would get loose from that piece of wood or stone the tail was joined to or out of which it grew But I cutting and dividing its tail from the said piece it ceased to move and I did not regard it any further After some while I found just such another insect which I laid by upon the window and one morning I spied two Butterflies playing about it which knowing the window had been close shut all the while and finding the insect all empty and only like a bare shell or skin I supposed had been bred out of it for the shell was not only hollow and thin but so brittle as it strait fell into pieces and did somewhat resemble the skin of a Snake when it is cast and it is observable that two Butterflies were produced out of one shell which I supposed to be male and female But yet this latter I will not certainly affirm for I could not discern them with my eyes except I had had some Microscope but a thousand to one I might have been also deceived by it and had I opened this insect or shell at first it might perhaps have given those Butterflies an untimely death or rather hindered their production This is all I have observed of Butterflies but I have heard also that Caterpillars are transformed into Butterflies whether it be true or not I will not dispute only this I dare say that I have seen Caterpillars spin as Silkworms do an oval ball about their seed or rather about themselves 11. Of the Walking Motions of Flies and other Creatures WHat Experimental Writers mention concerning the feet of Flies and their structure to wit that they have two claws or talons and two palms or soles by the help of which they can walk on the sides of glass or other smooth bodies perpendicularly upwards If this be the only reason they can give then certainly a Dormouse must have the same structure of feet for she will as well as a fly run straight upwards on the sharp edge of a glazed or well-polished Sword which is more difficult then to run up the sides of Glass And as for Flies that they can suspend themselves against the undersurface of many bodies I say not only Flies but many other Creatures will do the same for not only great Caterpillars or such worms as have many legs as also Spiders but a Newt which is but a little Creature will run up a wall in a perpendicular line nay walk as Flies do with its back down and its legs upwards Wherefore it is not in my opinion the Pores of the surface of the body on which those Creatures walk as for example that a Fly should run the tenters or points of her feet which some have observed through a Microscope into the pores of such bodies she walks on or make pores where she finds none for I cannot believe that in such close and dense bodies where no pores at all can be perceived a small and weak leg of a Fly should pierce a hole so suddenly and with one step Nor an Imaginary Glue nor a dirty or smoky substance adhering to the surface of glass as some do conceive nor so much the lightness of their bodies that makes those Creatures walk in such a posture for many can do the same that are a thousand times heavier than a little Fly but the chief cause is the shape of their bodies which being longer than they are deep one counterpoises the other for the depth of their bodies has not so much weight as their length neither are their heads and legs just opposite Besides many have a great number of feet which may easily bear up the weight of their bodies and although some Creatures as Horses Sheep Oxon etc. have their legs set on in the same manner as Mice Squirrels Cats etc. yet they cannot run or climb upwards and downwards in a perpendicular line as well as these Creatures do by reason of the depth of their bodies from the soles of their feet to the surface of their back the weight of their depth overpowering the strength of their legs Wherefore the weight of a Creature lies for the most part in the shape of its body which shape gives it such sorts of actions as are proper for it as for example a Bird flies by its shape a Worm crawls by its shape a Fish swims by its shape and a heavy Ship will bear itself up on the surface of water merely by its exterior shape it being not so much the interior figure or nature of Wood that gives it this faculty of bearing up by reason we see that many pieces of Timber will sink down to the bottom in water Thus Heaviness and Lightness is for the most part caused by the shape or figure of the body of a Creature and all its exterior actions depend upon the exterior shape of its body Whether it be possible to make Man and other Animal Creatures that naturally have no Wings fly as Birds do SOme are of opinion that is not impossible to make Man and such other Creatures that naturally have no wings fly as Birds do but I have heard my Noble Lord and Husband give good reasons against it For when he was in Paris he discoursing one time with Mr. H. concerning this subject told him that he thought it altogether impossible to be done A Man said he or the like animal that has no Wings has his arms set on his body in a quite opposite manner than Birds wings are for the concave part of a Birds wing which joins close to his body is in man outward and the inward part of a man's arm where it joins to his body is in Birds placed outward so that which is inward in a Bird is outward in Man and what is inward in Man is outward in Birds which is the reason that a Man has not the same motion of his arm which a Bird has of his wing For Flying is but swimming in the Air and Birds by the shape and posture of their wings do thrust away the air and so keep themselves up which shape if it were found the same in Man's arms and other animals legs they might perhaps fly as Birds do nay without the help of Feathers for we see that Bats have but flesh-wings neither would the bulk of their bodies be any hindrance to them for there be many Birds of great and heavy bodies which do nevertheless fly although more slowly and not so nimbly as Flies or little Birds Wherefore it is only the different posture and shape of men's arms and other Animals legs contrary to the wings of Birds that makes them unapt to fly and not so much the bulk of their bodies But I believe that a four-legged Creature or Animal may more easily and safely go upright like Man although it hath its legs set on in a contrary manner to Man's arms and legs for a four-legged animals hind-leggs resemble man's arms and its forelegs are just as man's legs Nevertheless there is no Art that can make a four legged Creature imitate the actions of man no more than Art can make them have or imitate the natural actions of a Bird For Art cannot give new motions to natural parts which are not proper or natural for them but each part must have such proper and natural motions and actions as Nature has designed for it I will not say but Art may help to mend some defects errors or irregularities in Nature but not make better that which Nature has made perfect already Neither can we say Man is defective because he cannot fly as Birds for flying is not his natural and proper motion We should rather account that Man monstrous that could fly as having some motion not natural and proper to his figure and shape for that Creature is perfect in its kind that has all the motions which are naturally requisite to the figure of such a kind But Man is apt to run into extremes and spoils Nature with doting too much upon Art 13. Of Snails and Leeches and whether all Animals have blood WHether Snails have a row of small teeth orderly placed in the Gums and divided into several smaller and greater or whether they have but one small bent hard bone which serves them instead of teeth to bite out pretty large and half-round bits of the leaves of trees to feed on Experimental Philosophers may inquire by the help of their Microscopes My opinion is That Snails are like Leeches which will not only bite but suck but this I do verily believe that Snails only bite Vegetables not Animals as Leeches do and though Leeches by't into the skin yet they do not take any part away but suck only out the juicy part that is the blood and leave the grosser substance of flesh behind and so do Snails bite into herbs to suck out the juicy substance or else there would be found flesh in Leeches and herbs in Snails which is not so that Snails and Leeches bite for no end but only to make a passage to suck out the juicy parts and therefore I cannot perceive that they have bones but I conceive their teeth or parts they pierce withal to be somewhat of the nature of stings which are no more Bones than the points of Fire are I do not certainly affirm they are stings but my meaning is that they are pointed or piercing figures that is as I said of the nature of stings there being many several sorts of pointed and piercing figures which yet are not stings like as there are several sorts of grinding and biting figures which are not teeth for there are so many several sorts of figures in Vegetables Minerals Animals and Elements as no particular Creature is able to conceive Again it is questioned whether those Creatures that suck blood from others have blood themselves as naturally belonging to their own substance and my opinion is that it is no necessary consequence that that should be a part of their substance on which they feed food may be converted into the substance of their bodies by the figurative transforming motions but it is not part of their substance before it is converted and so many Creatures may feed on blood but yet have none of themselves as a natural constitutive part of their being besides there are Maggots Worms and several sorts of Flies and other Creatures that feed upon fruits and herbs as also Lobsters Crabs etc. which neither suck blood nor have blood and therefore blood is not requisite to the life of every animal although it is to the life of man and several other animal Creatures Neither do I believe that all the juice in the veins is blood as some do conceive for some of the juice may be in the way of being blood and some may have altered its nature from being blood to corruption which later will never be blood again and some may only be metamorphosed from blood and reassume its own colour again for it is as natural for blood to be red as for the Sun to be light Wherefore when some learned are of opinion that those white or yellow or black juices which are found in the veins of small infects are their blood they might as well say that brains are blood or that the marrow in the bones is blood or if the brain should all be turned to water say that this water is brains which would be as much as if one should call a man's body turned to dust and ashes an animal Creature or a man for there are natural properties which belong to every Creature and to each particular part of a Creature and so is blood in some animals a natural vital part proper to the conservation of its life without which it cannot subsist for example a young Maid in the Green-sickness when her veins are fuller of water than blood appears pale and is always sickly weak and faint not able to stir by reason her veins are fuller of water then blood but were it all water she would presently die Wherefore all juices are not blood nay I cannot believe as yet that those they call veins in some infects are veins much less that they contain blood and have a circulation of blood nor that their motions proceed from Muscles Nerves and Tendons but this I may say that the veins are the proper and convenient vehicles or receptacles of blood as the head is of brains and the bones of marrow also it is as proper for blood to be red as for veins to contain blood for bones to contain marrow and for the head to contain brains and when they alter or change from their particular natures they are no more blood brains nor marrow Wherefore those Creatures that have a juice which is not red have no blood and if no blood they have no veins I will not say that all those that have veins must of necessity have them full of blood for in Dropsies as also in the Green-sickness as I mentioned above they are fuller of water then blood but they must of necessity have some blood in their veins by reason the veins are the most proper receptacles for blood and no man can live without blood but when all blood is turned to water he must of necessity die 14. Of Natural Productions I Cannot wonder with those who admire that a Creature which inhabits the air doth yet produce a Creature that for some time lives in the water as a fish and afterward becomes an inhabitant of the air for this is but a production of one animal from another but what is more I observe that there are productions of and from Creatures of quite different kinds as for example that Vegetables can and do breed Animals and Animals Minerals and Vegetables and so forth Neither do I so much wonder at this because I observe that all Creatures of Nature are produced but out of one matter which is common to all and that there are continual and perpetual generations and productions in Nature as well as there are perpetual dissolutions But yet I cannot believe that some sorts of Creatures should be produced on a sudden by the way of transmigration or translation of parts which is the most usual way of natural productions for both natural and artificial productions are performed by degrees which requires time and is not done in an instant Neither can I believe that all natural things are produced by the way of seeds or eggs for when I consider the variety of Nature it will not give me leave to think that all things are produced after one and the same manner or way by reason the figurative motions are too different and too diversely various to be tied to one way of acting in all productions Wherefore as some Productions are done by the way of transmigration or translation of parts as for example the Generation of Man and other Animals and others by a bare Metamorphosis or Transformation of their own parts into some other figure as in the Generation of Maggots out of Cheese or in the production of Ice out of water and many the like so each way has its own particular motions which no particular Creature can perfectly know I have mentioned in my Philosophical Sect. 4. Let. 2 Letters that no animal Creature can be produced by the way of Metamorphosing which is a change of Motions in the same parts of Matter but as I do also express in the same place I mean such animals which are produced one from another and where the production of one is not caused by the destruction of the other such Creatures I say it is impossible they should be produced by a bare Metamorphosis without Transmigration or Translation of parts from the Generator but such infects as Maggots and several sorts of Worms and Flies and the like which have no Generator of their own kind but are bred out of Cheese Earth and Dung etc. their Production is only by the way of Metamorphosing and not Transslation of parts Neither can I believe as some do that the Sun is the common Generator of all those infects that are bred within the Earth for there are not only Productions of Minerals and Vegetables but also of Animals in the Earth deeper than the Sun can reach and the heat of the Sun can pierce no further then cold can which is not above two yards from the surface of the Earth at least in our climate But why may not the Earth without the help of the Sun produce Animal Creatures as well as a piece of Cheese in a deep Cellar where neither the Sun nor his Beams enter Truly I wonder men will confine all Productions to one principal agent and make the Sun the common Generator of all or most living infects and yet confess that Nature is so full of variety and that the Generations and Productions of infects are so various as not only the same kind of Creature may be produced from several kinds of ways but the very same Creature may produce several kinds Nevertheless I believe that natural Creatures are more numerously and variously produced by dissolution of particulars by the way of Metamorphosing then by a continued propagation of their own species by the way of translation of parts and that Nature hath many more ways of Productions then by seeds or seminal Principles even in Vegetables witness the Generation or Production of Moss and the like Vegetables that grow on Stones Walls dead Animals sculls tops of houses etc. so that he who doth confine Nature but to one way of acting or moving had better to deprive her of all motion for Nature being Infinite has also infinite ways of acting in her particulars Some are of opinion that the seed of Moss being exceeding small and light is taken up and carried to and fro in the air into every place and by the falling drops of rain is washed down out of it and so dispersed into all places and there takes only root and propagates where it finds a convenient soil for it to thrive in but this is only a wild fancy and has no ground and no experimental Writer shall ever persuade me that by his Dioptrical glasses he has made any such experiment wherefore I insist upon sense and reason which inform me of the various productions of Nature which cannot be reduced to one principal kind but are more numerous than man's particular and finite reason can conceive Neither is it a wonder to see Plants grow out of the Earth without any waste of the Earth by reason there are perpetual compositions and divisions in Nature which are nothing else but an uniting and disjoining of parts to and from parts and prove that there is an interchangeable ingress and egress or a reciprocal breathing in all Nature's parts not perceptible by man so that no man can tell the association of parts and growing motions of any one much less of all Creatures 15. Of the Seeds of Vegetables SOme do call the seeds of Vegetables the Cabinet of Nature wherein are laid up her Jewels but this in my opinion is a very hard and improper expression for I cannot conceive what Jewels Nature has nor in what Cabinet she preserves them Neither are the seeds of Vegetables more than other parts or Creatures of Nature But I suppose some conceive Nature to be like a Granary or Storehouse of Pinebarley or the like which if so I would fain know in what grounds those seeds should be sown to produce and increase for no seeds can produce of themselves if they be not assisted by some other matter which proves that seeds are not the prime or principal Creatures in Nature by reason they depend upon some other matter which helps them in their productions for if seeds of Vegetables did lie never so long in a store-house or any other place they would never produce until they were put into some proper and convenient ground It is also an argument that no Creature or part of Nature can subsist singly and precised from all the rest but that all parts must live together and since no part can subsist and live without the other no part can also be called prime or principal Nevertheless all seeds have life as well as other Creatures neither is it a Paradox to say seeds are buried in life and yet do live for what is not in present act we may call buried entombed or inurned in the power of life as for example a man when his figure is dissolved his parts dispersed and joined with others we may say his former form or figure of being such a particular man is buried in its dissolution and yet liveth in the composition of other parts or which is all one he doth no more live the life of a Man but the life of some other Creature he is transformed into by the transforming and figuring motions of Nature nay although every particle of his former figure were joined with several other parts and particles of Nature and every particle of the dissolved figure were altered from its former figure into several other figures nevertheless each of these Particles would not only have life by reason it has motion but also the former figure would still remain in all those Particles though dispersed and living several sorts of lives there being nothing in Nature that can be lost or annihilated but Nature is and continues still the same as she was without the least addition or diminution of any the least thing or part and all the varieties and changes of natural productions proceed only from the various changes of Motion But to return to seeds some Experimental Writers have observed that the seed of Corn-violets which looks almost like a very small Flea through the Microscope appears a large body covered with a tough thick and bright reflecting skin very irregularly shrunk and pitted insomuch that it is almost an impossibility to find two of them wrinkled alike and wonder that there is such variety even in this little seed But to me it is no wonder when I consider the variety of Nature in all her works not only in the exterior but also in the interior parts of every Creature but rather a wonder to see two Creatures just alike each other in their exterior figures And since the exterior figures of Creatures are not the same with the interior but in many or most Creatures quite different it is impossible that the exterior shape and structure of bodies can afford us sure and excellent instructions to the knowledge of their natures and interior motions as some do conceive for how shall a feather inform us of the interior nature of a Bird we may see the exterior flying motions of a Bird by the help of its wings but they cannot give us an information of the productive and figurative motions of all the interior parts of a Bird and what makes it to be such a Creature no more than the exterior view of a man's head arms legs etc. can give an Information of his interior Parts viz. the spleen liver lungs etc. Also in Vegetables although those sorts of Vegetables which are outwardly burning may be outwardly pointed and they that are hot and burning within may be inwardly pointed yet no Microscope is able to present to our view those inward points by the inspection of the exterior figure and shape of those Vegetables Neither doth it follow that all those which are outwardly pointed must needs be of a hot and burning nature except they be also pointed inwardly Nay although some particular Creatures should seem to resemble each other in their exterior shapes and figures so much as not to be distinguished at the first view yet upon better acquaintance we shall find a great difference betwixt them which shows that there is more variety and difference amongst Nature's works than our weak senses are able to perceive nay more variety in one particular Creature as for example in Man than all the kind or sort of that Creature viz. Mankind is able to know And if there be such difference betwixt the exterior figures of Creatures of one sort what may there be betwixt their exterior shapes and interior natures Nevertheless although there be such variety not only in the General kinds of Creatures but in every Particular yet there is but one ground or principle of all this variety which is self-motion or self-moving Matter And I cannot enough admire the strange conceits of some men who perceiving and believing such a curious variety and various curiosity of Nature in the parts of her body and that she is in a perpetual motion and knows best her own Laws and the several proprieties of bodies and how to adapt and fit them to her designed ends nay that God hath implanted a faculty of knowing in every Creature do yet deny nay rail against Nature's self-moving power condemning her as a dull inanimate senseless and irrational body as if a rational man could conceive that such a curious variety and contrivance of natural works should be produced by a senseless and irational motion or that Nature was full of immaterial spirits which did work Natural matter into such various figures or that all this variety should be caused by an Immaterial motion which is generated out of nothing and annihilated in a moment for no man can conceive or think of motion without body and if it be above thought then surely it is above act But I rather cease to wonder at those strange and irregular opinions of Mankind since even they themselves do justify and prove the variety of Nature for what we call Irregularities in Nature are really nothing but a variety of Nature's motions and therefore if all men's conceits fancies and opinions were rational there would not be so much variety as there is Concerning those that say there is no variety in the Elemental Kingdom as Air Water and Earth Air and Water having no form at all unless a potentiality to be form into globules and that the clods and parcels of Earth are all Irregular I answer This is more than Man is able to know But by reason their Microscopes cannot make such Hermaphroditical figures of the Elements as they can of Minerals Vegetables and Animals they conclude there is no such variety in them when as yet we do plainly perceive that there are several sorts of Air Fire Water Earth and no doubt but these several sorts and their particulars are as variously figured as other Creatures Truly it is no consequence to deny the being of that which we do not see or perceive for this were to attribute a Universal and Infinite knowledge to our weak and imperfect senses And therefore I cannot believe that the Omnipotent Creator has written and engraven his most mysterious Designs and Counsels only in one sort of Creatures since all parts of Nature their various productions and curious contrivances do make known the Omnipotency of God not only those of little but also those of great sizes for in all figures sizes and actions is apparent the curious variety of Nature and the Omnipotency of the Cretor who has given Nature a self-moving power to produce all these varieties in herself which varieties do evidently prove that Nature doth not work in all Creatures alike nor that she has but one Primary or Principal sort of motions by which she produces all Creatures as some do conceive the manner of wreathing and unwreathing which they have observed in the beard of a Wild-oat mentioned before to be the first foot step of sensation and animate motion and the most plain simple and obvious contrivance Nature has made use of to produce a motion next to that of rarefaction and condensation by heat and cold for this is a very wild and extravagant conceit to measure the infinite actions of Nature according to the rule of one particular sort of motions which any one that has the perfect use of his sense and reason may easily see and therefore I need not to bring many arguments to contradict it 16. Of the Providence of Nature and of some Opinions concerning Motion COncerning those that speak of the Providence of Nature & the preserving of Vegetables to wit that Nature is very curious and careful in preserving their seminal principles and lays them in most convenient strong and delicate cabinets for their safer protection from outward danger I confess Nature may make such protections that one Creature may have some defence from the injuries and assaults of its fellow-Creatures but these assaults are nothing but dissolving motions as friendly and amiable associations are nothing else but composing motions neither can any thing be lost in Nature for even the least particle of Nature remains as long as Nature herself And if there be any Providence in Nature then certainly Nature has knowledge and wisdom and if she hath knowledge and wisdom than she has sense and reason and if sense and reason than she has self-motion and if Nature has self-motion than none of her parts can be called inanimate or soul-less for Motion is the life and soul of Nature and of all her parts and if the body be animate the parts must be so too there being no part of the animate body of Nature that can be dead or without motion whereof an instance might be given of animal bodies whose parts have all animal life as well as the body itself Wherefore those that allow a soul or an informing actuating and animating form or faculty in Nature and her parts and yet call some parts inanimate or soul-less do absolutely contradict themselves And those that say all the varieties of Nature are produced not by self-motion but that one part moves another must at last come to something that moves itself besides it is not probable that one part moving another should produce all things so orderly and wisely as they are in Nature But those that say Motion is no substance and consequently not material and yet allow a generation and annihilation of Motion speak in my opinion nonsense for first how can self-motion the Author and Producer of all things work all the varieties that are in Nature and be nothing itself Next how can that which is nothing for all that is not Material is nothing in Nature or no part of Nature be generated and annihilated Nay if Motion be Material as surely it is yet there can neither be a new generation nor an annihilation of any particular Motion in Nature for all that is material in Nature has its being in and from Infinite Matter which is from Eternity it being impossible that any other new Matter should be created besides this Infinite Matter out of which all natural things consist or that any part of this matter should be lost or annihilated But perhaps those that believe new generations and annihilations of particular motions may say that their opinion is not as if those particular Motions were generated out of some new matter but that the matter of such motions is the same with the matter of all other natural Creatures and that their perishing or annihilation is not an utter destruction or loss of their being out of Nature but only of being such or such a motion like as some Vegetables and Elements are generated and perish in one night Truly if their meaning be thus than it were better to name it an alteration or change of Motion rather than a new Generation and a Perishing or Annihilation But my intention is not to plead for other men's opinions but rather to clear my own which is that Motion is material for Figure Motion and Matter are but one thing and that no particular Motion is or can be lost in Nature nor created anew as I have declared more at large elsewhere 17. Des Cartes Opinion of Motion examined I Cannot well apprehend what Des Cartes means by Matter being at first set a moving by a strong and lively action and by his extraordinary swift rotation or whirling motion about the Centre as also by the shave of his aethereal subtle Matter which filled up all vacuities and pores and his aethereal globules I would ask whether this kind of motion did still continue if so than not only the rugged and uneven parts but also the aethereal globules would become less by this continual rotation and would make this world a very weak dizzy and tottering world and if there be any such shaving and lessening then according to his principles there must also be some reaction or a reacting and resisting motion and then there would be two opposite motions which would hinder each other But I suppose he conceived that Nature or the God of Nature did produce the world after a Mechanical way and according as we see Turner's and such kind of Artificers work which if so than the Art of Turning is the prime and fundamental of all other Mechanical Arts and aught to have place before the rest and a Turner ought to be the prime and chief of all Mechanics and highly esteemed but alas that sort of people is least regarded and though by their turning Art they make many dusty shave yet they get but little profit by them for all they get is by their several wooden figures they make as Spoons Ladles Cups Bowls Trenchers and the like and not by their shave Wherefore as all other Mechanics do not derive their Arts from Turner's so neither is it probable that this world and all natural Creatures are produced by a whirling Motion or a spherical rotation as if some spirits were playing at Bowls or Football for as I have often mentioned Nature has infinite ways of Motions whereof none is prime or principal but self-motion which is the producer of all the varieties Nature has within herself Next as for his Opinion of transferring and imparting Motion to other bodies and that that body which imparts Motion to another body loses as much as it gives I have answered in my Philosophical Letters to wit that it is most improbable by reason Motion being material and inseparable from Matter cannot be imparted without Matter and if not than the body that receives Motion would increase in bulk and the other that loses Motion would decrease by reason of the addition and diminution of the parts of Matter which must of necessity increase and lessen the bulk of the body the contrary whereof is sufficiently known 18. Of the blackness of a Charcoal and of Light I Cannot in reason give my consent to those Dioptrical Writers who conceive that the blackness of a Charcoal proceeds from the Porousness of its parts and the absence of light viz. that light not being reflected in the Pores of a Charcoal doth make it obscure and consequently appear black for the opinion which holds that all Colours are caused by the various reflection of Light has but a weak and uncertain Ground by reason the refraction or reflection of light is so inconstant as it varies and altars continually and there being so many reflections and positions of Light if they were the true cause of Colours no Colour would appear constantly the same but change variously according to the various reflection of Light whereas on the contrary we see that natural and inherent Colours continue always the same let the position and reflection of Light be as it will besides there being different coloured Creatures if all had the same position and reflection of light they would not appear of divers but all of one colour the contrary whereof is proved by experience I will not say but the refraction and various position of light may vary and alter a natural and inherent colour exteriously so as to cause for example a natural blue to appear green or a natural green to appear red etc. but those figures which light makes being but superficially and loosely spread upon other natural and substantial figures are so uncertain inconstant and momentary that they do change according as the reflection and position of light altars and therefore they cannot cause or produce any natural or inherent colours for these are not superficial but fixed and remain constantly the same And as for blackness that it should be caused by the absence of light I think it to be no more probable than that light is the cause of our sight for if the blackness of a Charcoal did proceed from the absence of light in its pores than a black Horse would have more or deeper pores than a white one or a sorrel or any other coloured Horse also a black Moor would have larger Pores than a man of a white complexion and black Satin or any black Stuff would have deeper pores then white Stuff But if a fair white Lady should bruise her arm so as it did appear black can any one believe that light would be more absent from that bruised part then from any other part of her arm that is white or that light should reflect otherwise upon that bruised part then on any other Also can any body believe that the reflection of light on a decayed Ladies face should be the cause that her complexion is altered from what it was when she was young and appeared beautiful and fair Certainly Light is no more the cause of her Complexion then of her Wrinkles or else she would never complain of Age but of Light But to prove further that the entering of light into the pores of exterior bodies can neither make perception nor colours if this were so than the entering of light into the pores of the Eye would make it perceive all things of as many colours as a Rainbow hath besides if several Eyes should have several shaped Pores none would agree in the perception of the colour of an exterior object or else it would so dazzle the sight as no object would be truly perceived in its natural colour for it would breed a confusion between those reflections of light that are made in the pores of the eye and those that are made in the pores of the object as being not probable they would agree since all pores are not just alike or of the same bigness so as what with Air Light Particles and Pores jumbled together and thrust or crowded into so small a compass it would make such a confusion and Chaos of colours as I may call it that no sight would be able to discern them wherefore it is no more probable that the perception of sight is caused by the entering of light into the pores of the Eye then that the perception of smoke is caused by its entrance into the Eye And I wonder rational men do believe or at least conceive Nature's actions to be so confused and disordered when as yet sense and reason may perceive that Nature works both easily and orderly and therefore I rather believe that as all other Creatures so also light is patterned out by the corporeal figurative and perceptive motions of the optic sense and not that its perception is made by its'entrance into the eye or by pressure and reaction or by confused mixtures by reason the way of Patterning is an easy alteration of parts when as all others are forced and constrained nay unsettled inconstant and uncertain for how should the fluid particles of air and light be able to produce a constant and settled effect being so changeable themselves what instances soever of Geometrical figures be drawn hither to evince it if Man knew Nature's Geometry he might perhaps do something but his artificial figures will never find out the architecture of Nature which is beyond his perception or capacity But some may object That neither colour nor any other object can be seen or perceived without light and therefore light must needs be the cause of colours as well as of our optic perception To which I answer Although we cannot regularly see any other bodies without light by reason darkness doth involve them yet we perceive darkness and night without the help of light They will say We perceive darkness only by the absence of light I answer If all the Perception of the optic sense did come from light than the Perception of night or darkness would be no perception at all which is a Paradox and contrary to common experience nay to sense and reason for black requires as much Perception as white and so doth darkness and night Neither could we say it is dark or it is night if we did not perceive it to be so or had no perception at all of it The truth is we perceive as much darkness as we do light and as much black as we do white for although darkness doth not present to our view other objects so as light doth but conceals them yet this doth not infer that darkness is not perceived for darkness must needs do so by reason it is opposite to light and its corporeal figurative motions are quite contrary to the motions of light and therefore it must also of necessity have contrary effects wherefore the error of those that will not allow darkness to be a corporeal figurative motion as well as light but only a privation or absence of light cannot make it nothing but it is on the contrary well known that darkness has a being as well as light has and that it is something and not nothing by reason we do perceive it but he that perceives must needs perceive something for no perception can be of nothing besides I have declared elsewhere that we do see in dreams and that mad men see objects in the dark without the help of light which proves it is not the presence or entering of light into the eye that causes our seeing nor the absence of light which takes away our optic Perception but light only doth present exterior objects to our view so as we may the better perceive them Neither is a colour lost or lessened in the dark but it is only concealed from the ordinary perception of humane sight for truly if colours should not be colours in the dark than it might as rationally be said that a man's flesh and blood is not flesh and blood in the dark when it is not seen by a humane eye I will not say that the smallness and fineness of parts may not make colours appear more glorious for colours are like artificial Paintings the gentler and finer their draughts and lines are the smother and glossier appear their works but smallness and fineness is not the true cause of colours that is it doth not make colours to be colours although it makes colours fine And thus black is not black through the absence of Light no more then white can be white by the presence of light but blackness is one sort of colour whiteness another redness another and so of the rest Whereof some are superficial and changeable to wit such as are made by the reflection of light others fixed and inherent viz. such as are in several sorts of Minerals Vegetables and Animals and others again are produced by Art as by Dying and Painting which Artists know best how to order by their several mixtures 19 Of the Pores of a Charcoal and of Emptiness ALthough I cannot believe that the absence of Light in the Pores of a Charcoal is the cause of its blackness yet I do not question the truth of its Pores for that all or most Creatures have Pores I have declared before which Pores are nothing else but passages to receive and discharge some parts of matter and therefore the opinion of those that believe an entering of some Particles of exterior bodies through the Pores of animal Creatures and an intermixing with their interior parts as that for example in the bathing in Mineral Waters the liquid and warm vehicles of the Mineral Particles do by degrees insinuate themselves into the pores of the skin and intermix with the inner parts of the body is very rational for this is a convenient way of conveying exteterior parts into the body and may be effectual either to good or bad and although the pores be very small yet they are numerous so that the number of the pores supplies the want of their largeness But yet although Pores are passages for other bodies to issue or enter nevertheless they are not empty there being no such thing as an emptiness in Nature for surely God the fullness and Perfection of all things would not suffer any Vacuum in Nature which is a Pure Nothing Vacuum implies a want and imperfection of something but all that God made by his All-powerful Command was good and perfect Wherefore although Charcoals and other bodies have Pores yet they are filled with some subtle Matter not subject to our sensitive perception and are not empty but only called so by reason they are not filled up with some solid and gross substance perceptible by our senses But some may say if there be no emptiness in Nature but all fullness of body or bodily parts than the spiritual or divine soul in Man which inhabits his body would not have room to reside in it I answer The Spiritual or Divine Soul in Man is not Natural but Supernatural and has also a Supernatural way of residing in man's body for Place belongs only to bodies and a Spirit being bodiless has no need of a bodily place But then they will say That I make Spirit and Vacuum all one thing by reason I describe a Spirit to be a Natural Nothing and the same I say of Vacuum and hence it will follow that particular Spirits are particular Emptinesses and an Infinite Spirit an Infinite Vacuum My answer is That although a Spirit is a Natural nothing yet it is a Supernatural something but a Vacnum is a Pure nothing both Naturally and Supernaturally and God forbid I should be so irreligious as to compare Spirits and consequently God who is an Infinite Spirit to a Vacuum for God is All-fulfilling and an Infinite Fullness and Perfection though not a Corporeal or Material yet a Supernatural Spiritual and Incomprehensible fullness when as Vacuum although it is a corporeal word yet in effect or reality is nothing and expresses a want or imperfection which cannot be said of any supernatural Creature much less of God 20. Of Colours ALthough the sensitive perception doth pattern out the exterior figure of Colours as easily as of any other object yet all perceptions of Colours are not made by Patterning for as there are many perceptions which take no patterns from outward objects so there are also perceptions of Colours which never were presented to our sensitive organs Neither is any perception made by exterior objects but by interior corporeal figurative motions for the object doth not print or act any way upon the eye but it is the sensitive motions in the eye which pattern out the figure of the object and it is to be observed that as the parts of some bodies do consist of several different figures which the learned call Heterogeneous one figure being included within another and some again their parts are but of one kind of figure which they call Homogeneous bodies as for example Water so it may be with Colours for some their parts may be quite thorough of one colour and others again may be of several colours and indeed most Creatures as they have different parts so those different parts have also different colours and as those parts do alter so do their colours For example a Man that is in good health looks of a sanguine complexion but being troubled with the Yellow or black Jaundice his complexion is of the colour of the humour either black or yellow yet it doth not proceed always from the overflowing of the humour towards the exterior parts for many times when the humour is obstructed it will cause the same effect but then the corporeal motions in the extreme parts alter by way of Imitation or Metamorphosing as from a sanguine colour into the colour of the predominant humour Wherefore it is no more wonder to see colours change in the tempering of Steel as some are pleased to allege this experiment then to see Steel change and rechange its temper from being hard to soft from tough to brittle etc. which changes prove that colours are material as well as steel so that the alteration of the corporeal parts is the alteration of the corporeal figures of colours They also prove that Light is not essential to colours for although some colours are made by several Reflections Refractions and Positions of Light yet Light is not the true and natural cause of all colours but those colours that are made by light are most inconstant momentany and alterable by reason light and its effects are very changeable Neither are colours made by a bare motion for there is no such thing as a bare or immaterial Motion in Nature but both Light and Colours are made by the corporeal figurative motions of Nature and according to the various changes of those Motions there are also various and different Lights and Colours and the perception of light and Colours is made and dissolved by the sensitive figurative motions in the optic sensorium without the exchange of exterior objects but as the slackest losest or rarest parts are of least solid or composed corporeal figures so are they most apt to change and rechange upon the least disorder as may well be observed in colours raised by Passions as fear anger or the like which will change not only the complexion and countenance but the very features will have some alteration for a short time and many times the whole body will be so altered as not to be rightly composed again for a good while nay often there follows a total dissolution of the whole figure which we call death And at all this we need not wonder if we do but consider that Nature is full of sense and reason that is of sensitive and rational perception which is the cause that oftentimes the disturbance of one part causes all other parts of a composed figure to take an alarm for as we may observe it is so in all other composed bodies even in those composed by Art as for example in the Politic body of a Commonwealth one Traitor is apt to cause all the Kingdom to take arms and although every member knows not particularly of the Traitor and of the circumstances of his crime yet every member if regular knows its particular duty which causes a general agreement to assist each other and as it is with a Commonwealth so it is also with an animal body for if there be factions amongst the parts of an animal body then strait there arises a Civil War Wherefore to return to Colours a sudden change of Colours may cause no wonder by reason there is oftentimes in Nature a sudden change of parts that is an alteration of figures in the same parts Neither is it more to be admired that one colour should be within another than one figurative part is within another for colours are figurative parts and as there are several Creatures so there are also several Colours for the Colour of a Creature is as well corporeal as the Creature itself and to express myself as clearly as I can Colour is as much a body as Place and Magnitude which are but one thing with body wherefore when the body or any corporeal part varies whether solid or rare Place Magnitude Colour and the like must of necessity change or vary also which change is no annihilation or perishing for as no particle of Matter can be lost in Nature nor no particular motion so neither can Colour and therefore the opinion of those who say That when Flax or Silk is divided into very small threads or fine parts those parts lose their colours and being twisted regain their colours seems not conformable to Truth for the division of their parts doth not destroy their colours nor the composing of those parts regain them but they being divided into such small and fine parts it makes their colours which are the finest of their exterior parts not to be subject to our optic perception for what is very small or rare is not subject to the humane optic sense wherefore there are these following conditions required to the optic perception of an exterior object First The object must not be too subtle rare or little but of a certain degree of magnitude Next It must not be too far distant or without the reach of our sight then the medium must not be obstructed so as to hinder our perception And lastly our optic sensorium must be perfect and the sensitive motions regular of which conditions if any be wanting there is either no perception at all or it is an imperfect perception for the perception of seeing an exterior object is nothing else but a patterning out of the figure of that same object by the sensitive figurative and perceptive motions but there are infinite parts that are beyond our humane perception and it would be but a folly for us to deny that which we cannot see or perceive and if the perceptive motions be not regular in our optic sense we may see different colours in one object nay the corporeal figurative motions in the eye may make several figurative colours even without the patterns of outward objects and as there are several colours so there are also several corporeal figurative motions that make several colours in several parts and the more solid the parts are the more fixed are their inherent natural colours But superficial colours are more various though not so various as they would be if made by dusty Atoms flying about as Flies in Sunshine for if this opinion were true all colours and other Creatures would be composed or made by chance rather than by reason and chance being so ignorantly inconstant not any two parts would be of the like colour nor any kind or species would be preserved but Wise Nature although she be full of variety yet she is also full of reason which is knowledge for there is no part of Nature that has not sense and reason which is life and knowledge and if all the infinite parts have life and knowledge Infinite Nature cannot be a fool or insensible But mistake me not for I do not mean that her parts in particular are infinitely knowing but I say Infinite Nature hath an Infinite knowledge and by reason Nature is material she is divideable as well as composeable which is the cause that there is an obscurity in her Parts in particular but not in general that is in Nature herself nay if there were not an obscurity in the Particulars men would not endeavour to prove inherent and natural figures by superficial Phaenomena's But as for Colour some do mention the example of a blind man who could discover colours by touch and truly I cannot account it a wonder because colours are corporeal figurative motions and touch being a general sense may well perceive by experience which is gained by practice some Notions of other sensitive perceptions as for example a blind man may know by relation the several touches of Water Milk Broth Jelly Vinegar Vitriol etc. as well as what is hot cold rare dense hard soft or the like and if he have but his touch hearing speaking and smelling perfectly he may express the several knowledges of his several senses by one particular sense or he may express one senses knowledge by another but if the senses be imperfect he cannot have a true knowledge of any object The same may be said of Colours for several Colours being made by several corporeal figurative motions may well be perceived by a general sense which is Touch I will not say that touch is the principle of all sensitive knowledge for than I should be of the opinion of those Experimental Philosophers which will have one principal motion or figure to be the cause of all Natural things but I only say animal touch may have some Notion of the other animal senses by the help of rational perception all which proves that every part is sensible and every sense knowing not only in particular but that one sense may have some general notion or knowledge of the rest for there are particular and general perceptions in sensitive and rational matter which is the cause both of the variety and order of Nature's Works and therefore it is not necessary that a black figure must be rough and a white figure smooth Neither are white and black the Ground-figures of Colours as some do conceive or as others do imagine blue and yellow for no particular figure can be a principle but they are all but effects and I think it is as great an error to believe Effects for Principles as to judge of the Interior Natures and Motions of Creatures by their Exterior Phaenomena or appearances which I observe in most of our modern Authors whereof some are for Incorporeal Motions others for Prime and Principal Figures others for First Matter others for the figures of dusty and insensible Atoms that move by chance when as neither Atoms Corpuscles or Particles nor Pores Light or the like can be the cause of fixed and natural colours for if it were so then there would be no stayed or solid colour insomuch as a Horse or any other Creature would be of more various colours then a Rainbow but that several colours are of several figures was always and is still my opinion and that the change of colours proceeds from the alteration of their figures as I have more at large declared in my other Philosophical Works Indeed Art can no more force certain Atoms or Particles to meet and join to the making of such a figure as Art would have than it can make by a bare command Insensible Atoms to join into a Uniform World I do not say this as if there could not be Artificial Colours or any Artificial Effects in Nature but my meaning only is that although Art can put several parts together or divide and disjoin them yet it cannot make those parts move or work so as to alter their proper figures or interior natures or to be the cause of changing and altering their own or other parts any otherwise then they are by their Natures Neither do I say that no Colours are made by Light but I say only that fixed colours are not made by Light and as for the opinion that white bodies reflect the Light outward and black bodies inward as some Authors do imagine I answer 'T is probable some bodies may do so but all white and black Colours are not made by such reflections the truth is some conceive all Colours to be made by one sort of Motion like as some do believe that all sensation is made by pressure and reaction and all heat by parts tending outward and all cold by parts tending inward when as there are not only several kinds of heat and cold as Animal Vegetable Mineral and Elemental heat and cold but several sorts in each kind and different particulars in each sort for there is a moist heat a dry heat a burning a dissolving a composing a dilating a contracting heat and many more The like for colds all which several kinds sorts and particulars are made by the several changes of the corporeal figurative Motions of Nature and not by Pressure and Reaction or by tending inward and outward And as there is so great a variety and difference amongst natural Creatures both in their Perceptions and interior natures so there are also varieties of their colours the natural colours of men being different from the natural colours of Beasts Birds Fish Worms Flies etc. Concerning their interior Natures I 'll allege but few examples although a Peacock Parrot Pie or the like are gay Birds yet there is difference in their Gaiety Again although all men have flesh and blood and are all of one particular kind yet their interior natures and dispositions are so different as seldom any two men are of the same complexion and as there is difference in their complexions so in the exterior shapes and features of their exterior parts in so much as it is a wonder to see two men just alike nay as there is difference in the corporeal parts of their bodies so in the corporeal parts of their minds according to the old Proverb So many Men so many Minds For there are different Understandings Fancies Conceptions Imaginations Judgements Wits Memories Affections Passions and the like Again as in some Creatures there is difference both in their exterior features and interior natures so in others there is found a resemblance only in their exterior and a difference in their interior parts and in others again a resemblance in their interior and a difference in their exterior parts as for example black Ebony and black Marble are both of different natures one being Wood and the other Stone and yet they resemble each other in their exterior colour and parts also white black and grey Marble are all of one interior Nature and yet to differ in their exterior colour and parts The same may be said of Chalk and Milk which are both white and yet of several natures as also of a Turquois and the Sky which both appear of one colour and yet their natures are different besides there are so many stones of different colours nay stones of one sort as for example Diamonds which appear of divers colours and yet are all of the same Nature also Man's flesh and the flesh of some other animals doth so much resemble as it can hardly be distinguished and yet there is great difference betwixt Man and Beasts Nay not only particular Creatures but parts of one and the same Creature are different as for example every part of man's body has a several touch and every bit of meat we eat has a several taste witness the several parts as legs wings breast head etc. of some Fowl as also the several parts of Fish and other Creatures All which proves the Infinite variety in Nature and that Nature is a perpetually self-moving body dividing composing changing forming and transforming her parts by self-corporeal figurative motions and as she has infinite corporeal figurative motions which are her parts so she has an infinite wisdom to order and govern her infinite parts for she has Infinite sense and reason which is the cause that no part of hers is ignorant but has some knowledge or other and this Infinite variety of knowledge makes a general Infinite wisdom in Nature And thus I have declared how Colours are made by the figurative corporeal motions and that they are as various and different as all other Creatures and when they appear either more or less it is by the variation of their parts But as for the experiment of Snow which some do allege that in a darkened room it is not perceived to have any other light then what it receives doth not prove that the whiteness of Snow is not an inherent and natural colour because it doth not reflect light or because our eye doth not see it no more than we can justly say that blood is not blood or flesh is not flesh in the dark if our eye do not perceive it or that the interior parts of Nature are colourless because the exterior light makes no reflection upon them Truly in my judgement those opinions that no parts have colour but those which the light reflects on are neither probable to sense nor reason for how can we conceive any corporeal part without a colour In my opinion it is as impossible to imagine a body without colour as it is impossible for the mind to conceive a natural immaterial substance and if so pure a body as the mind cannot be colourless much less are grosser bodies But put the case all bodies that are not subject to exterior light were black as night yet they would be of a colour for black is as much a colour as green or blue or yellow or the like but if all the interior parts of Nature be black then in my opinion Nature is a very sad and melancholy Lady and those which are of such an opinion surely their minds are more dark than the interior parts of Nature I will not hope that clouds of dusty Atoms have obscured them But if not any Creature can have imagination without figure and colour much less can the optic sensitive parts for the exterior sensitive parts are more gross than the rational and therefore they cannot be without colour no more then without figure and although the exterior parts of Animals are subject to our touch yet the countenances of those several exterior parts are no more perceptible by our touch then several colours are By Countenances I mean the several exterior postures motions or appearances of each part for as there is difference betwixt a face and a countenance for a face remains constantly the same when as the countenance of a face may and doth change every moment as for example there are smiling frowning joyful sad angry countenances etc. so there is also a difference between the exterior figure or shape of a Creature and the several and various motions appearances or postures of the exterior parts of that Creatures exterior figure whereof the former may be compared to a Face and the later to a Countenance But leaving this nice distinction If any one should ask me Whether a Barbary-horse or a Jennet or a Turkish or an English-horse can be known and distinguished in the dark I answer They may be distinguished as much as the blind man whereof mention hath been made before may discern colours nay more for the figure of a gross exterior shape of a body may sooner be perceived than the more fine and pure countenance of Colours To shut up this my discourse of Colours I will briefly repeat what I have said before viz. that there are natural and inherent colours which are fixed and constant and superficial colours which are changeable and inconstant as also Artificial colours made by Painters and Dyers and that it is impossible that any constant colour should be made by inconstant Atoms and various lights 'T is true there are streams of dust or dusty Atoms which seem to move variously upon which the Sun or light makes several reflections and refractions but yet I do not see nor can I believe that those dusty particles and light are the cause of fixed and inherent colours and therefore if Experimental Philosophers have no firmer grounds and principles then their Colours have and if their opinions be as changeable as inconstant Atoms and variable Lights than their experiments will be of no great benefit and use to the world Neither will Artificial Characters and Geometrical Figures be able to make their opinions and experiments more probable for they appear to me like Dr. Dee's numbers who was directed by I know not what spirits which Kelley saw in his holy stone which neither of them did understand much less will Dioptrical glasses give any true Information of them but they rather delude the sight for Art is not only intricate and obscure but a false informer and rather blinds than informs any particular Creature of the Truth of Nature but my reason perceives that Nature loves sometimes to act or work blindfold in the actions of Art for although they be natural yet they are but Nature's blind at least her winking or juggling actions causing some parts or Creatures to deceive others or else they are her politic actions by which she deceives her Creatures expectations and by that means keeps them from knowing and understanding her subtle and wise Government 21. Whether an Idea have a Colour and of the Idea of a Spirit I Have declared in my former discourse that there is no Colour without body nor a body without colour for we cannot think of a body without we think of colour too To which some may object That if colour be as proper to a body as matter and if the mind be corporeal than the mind is also coloured I answer The Mind in my opinion has as much colour as other parts of Nature But then perhaps they will ask me what colour the Mind is of My answer is That the Mind which is the rational part of Nature is no more subject to one colour than the Infinite parts of Nature are subject to one corporeal figurative motion for you can no more confine the corporeal mind to a particular complexion than you can confine Infinite matter to one particular colour or all colours to one particular figure Again they may ask Whether an Idea have a colour and if so whether the Idea of God be coloured To which I answer If the Ideas be of corporeal finite figures they have colours according to the nature or property or figure of the original but as for the Idea of God it is impossible to have a corporeal Idea of an infinite incorporeal Being for though the finite parts of Nature may have a perception or knowledge of the existence of God yet they cannot possibly pattern or figure him he being a Supernatural Immaterial and Infinite Being But put the case although it is very improbable nay against sense and reason there were natural immaterial Ideas if those Ideas were finite and not infinite yet they could not possibly express an infinite which is without limitation by a finite figure which hath a Circumference Some may say An Immaterial Idea hath no Circumference But then I answer It is not a finite Idea and it is impossible for an Idea to be Infinite for I take an Idea to be the picture of some object and there can be no picture without a perfect form neither can I conceive how an immaterial can have a form not having a body wherefore it is more impossible for Nature to make a picture of the Infinite God then for Man which is but a part of Nature to make a picture of infinite Nature for Nature being material has also a figure and matter they being all one so that none can be without the other no more than Nature can be divided from herself Thus it is impossible for Man to make a figure or picture of that which is not a part of Nature for pictures are as much parts of Nature as any other parts nay were they monstrous as we call them for Nature being material is also figurative and being a self-moving matter or substance is divideable and composeable and as she hath infinite corporeal figurative motions and infinite parts so she hath infinite figures of which some are pictures others originals and if any one particular Creature could picture out those infinite figures he would picture out Nature but Nature being Infinite cannot be pictured or patterned by any finite and particular Creature although she is material nevertherless she may be patterned in parts And as for God He being individeable and immaterial can neither be patterned in part nor in whole by any part of Nature which is material nay not by infinite Nature herself Wherefore the notions of God can be no otherwise but of his existence to wit that we know there is something above Nature who is the Author and God of Nature for though Nature hath an infinite natural knowledge of the Infinite God yet being divideable as well as composeable her parts cannot have such an infinite knowledge or perception and being composeable as much as divideable no part can be so ignorant of God as not to know there is a God Thus Nature hath both an infinite and finite perceptions infinite in the whole as I may say for better expressions sake and finite in parts But mistake me not I do not mean that either the infinite perception of Nature or the finite perceptions of natural parts and Creatures are any otherwise of that supernatural and divine being then natural but yet they are the most purest parts being of the rational part of Nature moving in a most elevating and subtle manner as making no exact figure or form because God hath neither form nor figure but that subtle matter or corporeal perceptive motion patterns out only an overruling power which power all the parts of Nature are sensible of and yet know not what it is like as the perception of Sight seeth the ebbing and flowing of the Sea or the motion of the Sun yet knows not their cause and the perception of Hearing hears Thunder yet knows not how it is made and if there be such ignorance of the corporeal parts of Nature what of God But to conclude my opinion is That as the sensitive perception knows some of the other parts of Nature by their effects so the rational perceives some effects of the Omnipotent power of God which effects are perceptible by finite Creatures but not his Infinite Nature nor Essence nor the cause of his Infiniteness and Omnipotency Thus although God's Power may be perceived by Nature's parts yet what God is cannot be known by any part and Nature being composeable there is a general acknowledgement of God in all her parts but being also divideable it is the cause there are particular Religions and opinions of God and of his divine Worship and Adoration 22. Of Wood Petrified I Cannot admire as some do that Wood doth turn into stone by reason I observe that Slime Clay Dirt nay Water may and doth often the same which is further off from the nature of Stone than Wood is as being less dense and its interior figurative motions being dilating but yet this doth not prove that all other Creatures may as easily be metamorphosed into stone as they for the parts of water are composed but of one sort of figure and are all of the same nature and so is wood clay shells etc. whose parts are but of one figure at least not of so many different figures as the parts of Animals or other Creatures for as Animals have different parts so these parts are of different figures not only exteriously but intericusly as for example in some or most Animals there are Bones Gristles Nerves Sinews Muscles Flesh Blood Brains Marrow Choler Phlegm and the like besides there are several sorts of flesh witness their interior and exterior parts as the Heart Lungs Liver Spleen Guts and the like as also the Head Breast Arms Body Legs and the like all which would puzzle and withstand the power of Ovid's Metamophosing of Gods and Goddesses Wherefore it is but a weak argument to conclude because some Creatures or parts can change out of one figure into another without a dissolution of their composed parts therefore all Creatures can do the like for if all Creatures could or should be metamorphosed into one sort of figure than this whole World would perhaps come to be one Stone which would be a hard World But this Opinion I suppose proceeds from Chemistry for since the last Art of Chimystry as I have heard is the Production of glass it makes perhaps Chemists believe that at the last day when this Word shall be dissolved with Fire the Fire will calcine or turn it into Glass A brittle World indeed but whether it will be transparent or no I know not for it will be very thick 23. Of the Nature of Water THe Ascending of Water in Pipes Pumps and the like Engines is commonly alleged as an argument to prove there is no Vacuum But in my opinion Water or the like things that are moist liquid and wet their interior corporeal and natural motion is flowing as being of a dilating figure and when other parts or Creatures suppress those liquors so that they cannot rise they will dilate but when solid and heavy bodies are put into them as Stones Metals etc. which do sink than they will rise above them as being their nature to overflow any other body if they can have the better of it or get passage For concerning the floating of some bodies the reason is not so much their levity or porousness but both their exterior shape and the waters restlessness or activity the several parts of water endeavouring to drive those floating bodies from them like as when several men playing at Ball or Shuttlecock or the like endeavour to beat those things from and to each other or like as one should blow up a feather into the Air which makes it not only keep up in the air but to wave about The like doth water with floating bodies and the lighter the floating parts are the more power have the liquid parts to force and thrust them about And this is also the reason why two floating bodies of one Nature endeavour to meet and join because by joining they receive more strength to resist the force of the watery parts The same may be said when as floating bodies stick or join to the sides of Vessels but many times the watery parts will not suffer them to be at rest or quiet but drive them from their strong holds or defences Concerning the suppression of water and of some floating bodies in water by air or light as that air and light should suppress water and bodies floating upon it as some do conceive I see no reason to believe it but the contrary rather appears by the levity of air which is so much lighter and therefore of less force then either the floating bodies or the water on which they float Some again are of opinion That Water is a more dense body than Ice and prove it by the Refractions of light because Water doth more refract the rays of light than Ice doth but whatsoever their experiments be yet my reason can hardly believe it for although Ice may be more transparent than water yet it may be more dense than water for Glass is more transparent than water and yet more dense than water and some bodies will not be transparent if they be thick that is if they have a great number of parts upon parts when as they will be transparent if they be thin that is if they have few thin parts upon each other so that transparent bodies may be darkened and those that are not transparent of themselves may be made so by the thickness or thinness of parts that one may see or not see through them and thus a thin body of Water may be more transparent than a thick body of Ice and a thin body of Ice may be more transparent than a thick body of water As for the expansion of Water it doth not prove that Water is more dense than Ice but on the contrary it rather proves that it is more rare for that body whose parts are close and united is more dense than that whose parts are fluid and dilating Neither doth Expansion alter the interior nature of a body any more than contraction but it altars only the exterior posture as for example when a man puts his body into several postures it doth not alter him from being a man to some other Creature for the stretching of his legs spreading out of his arms puffing up his cheeks etc. changes his nature or natural figure no more than when he contracts his limbs close together crumpling up his body or folding his arms etc. but his posture is only changed the like for the expansions and contractions of other sorts of Creatures Nor can I readily give my assent to their opinion that some liquors are more dense than others I mean such as are perfectly moist liquid and wet as water is for there be numerous sorts of liquors which are not throughly wet as water and although their Circular lines may be different as some edged some pointed some twisted and the like yet they do not differ so much but that their inherent figures are all of Circular lines for the interior nature or figure of water and so of all other moist and wet liquors is Circular and it is observable that as Art may be an occasion of diminishing those points or edges of the Circular lines of some liquors or of untwisting them so it may also be an occasion that some liquid and wet bodies may become so pointed edged twisted etc. as may occasion those circles to move or turn into such or such exterior figures not only into triangular square round and several other forms or figures as appears in Ice Hail Frost and flakes of Snow but into such figures as they name Spirits which several sorts of figures belonging all to one sort of Creatures may cause several refractions reflections and inflections of the rays of light Wherefore Mechanics may very much be mistaken concerning the truth of the interior Nature of bodies or natural Creatures by judging them only according to their exterior figures 24. Of Salt and of Sea or Salt-water THe reason why Salt is made or extracted out of Salt-water is that the Circular lines of Sea or Salt-water are pointed exteriously but not interiously which is the cause that the saltish parts may be easily divided from those watery lines and it is to be observed that those points when joined to the watery circles are rare but being once separated either by Art or a more natural way by some sorts of dividing motions they become more dense yet not so dense but they may melt or return again into the first figure which is a rare figure and so become liquid salt and afterwards they may be densed or contracted again for there is no other difference between dry and liquid salt but what is made by the rarity or density of those sorts of points As for that sort of Salt which is named volatile it is when some of those rare points become more dilated or rarified then when they are joined to the watery circle-lines I say some not all for as some points do condense or contract into fixed salt so others do dilate or arise into volatile salt But perchance some will say How can there be several sorts of points since a point is but a point I answer There may very well be several sorts considering the Nature of their substance for some sorts are rare some dense some contracting some dilating some retenting etc. besides all points are not alike but there is great difference amongst several pointed figures for all are not like the point of a Pin or Needle but to allege some gross examples there be points of Pyramids points of Knives points of Pins points of the flame of a Candle and numerous other sorts which are all several points and not one like another for I do not mean a Mathematical or imaginary point such as is only made by the rational matter in the mind although even amongst those imaginary points there is difference for you cannot imagine or think of the several pointed figures of several sorts or kinds of Creatures or parts but you will have a difference in your mind but I mean pointed figures and not single points It is also to be observed that as some watery Circles will and may have points outwardly so some have also points inwardly for some watery Circles as I have mentioned in my Philosophical Opinions are edged to wit such as are in vitriol water others pointed as those in salt water and others are of other sorts of points as those in cordial or hot waters but those last are more artificial and all these are different in their sorts or kinds although a little difference in their own natures may appear great in our humane perception Concerning Oil there is also difference between Oil and other wet bodies for Oil although it be rare liquid and moist yet we cannot say it is absolutely that which we name wet as other liquors are viz. Water and Wine or natural juices and since the interior natural figure of oil is burning and hot it is impossible to divide those interior fiery points from the circle figure of Oil without dissolving those liquid circle lines But as the Penetrations of other acid and salt liquors are caused by their exterior points so oil whose points are interiously in the circle-lines cannot have such quick effects of penetration as those that are exteriously pointed But mistake me not I do not mean such exterior parts as are only subject to our humane perception but such as cause those Creatures or parts to be of such a figure or nature 25. Of the Motions of Heat and Cold. THose which affim that Heat and Cold are the two primary and only causes of the Productions of all natural things do not consider sufficiently the variety of Nature but think that Nature produces all by Art and since Art is found out and practised by Man Man conceits himself to be above Nature But as neither Art nor any particular Creature can be the cause or principle of all the rest so neither can heat and cold be the prime cause of all natural productions no more than paint can produce all the parts of a man's face as the Eyes Nose Forehead Chin Cheeks Lips and the like or a can produce a natural Head or a suit of Clothes can make the body of Man for then whensoever the fashioned Garments or Mode-dresses do change men would of necessity change also but Art causes gross mistakes and errors not only in sensitive but also in rational perceptions for sense being deluded is apt to delude Reason also especially if Reason be too much indulgent to sense and therefore those judgements that rely much upon the perception of sense are rather sensitive then rational judgements for sense can have but a perception of the exterior figures of objects and Art can but alter the outward form or figure but not make or change the interior nature of any thing which is the reason that artificial alterations cause false at least uncertain and various judgements so that Nature is as various in men's judgements as in her other works But concerning heat and cold my opinion is that they are like several Colours some Natural and some Artificial of which the Artificial are very inconstant at least not so lasting as those that are not made by Art and they which say that both heat and cold are not made by the sensories or sensitive organs are in the right if their meaning be that both heat and cold in their natures and with all their proprieties as they are particular Creatures are not made or produced by humane or animal senses nevertheless the sensitive animal perception of heat and cold is made by the sensitive motions in their sensitive organs for what heat and cold soever an animal Creature feels the perception of it is made in the sense of touch or by those sensitive motions in the parts of its body for as the perception of any other outward object is not made by a real entrance of its parts into our sensories so neither is all perception of heat and cold made by the intermixture of their particles with our flesh but they are patterned and figured out by the sensitive motions in the exterior parts of the body as well as other objects I will not say that cold or heat may not enter and intermix with the parts of some bodies as fire doth intermix with fuel or enters into its parts but my meaning is that the animal perception of heat and cold is not made this way that is by an intermixture of the parts of the Agent with the parts of the Patient as the learned call them that is of the exterior object and the sentient or else the perception of all exterior objects would be made by such an intermixture which is against sense and reason and therefore even in such a commixture where the parts of the object enter into the body of the sentient as fire doth into fuel the perception of the motions of fire in the fuel and the fuels consumption or burning is not made by the fire but by the fuels own perceptive motions imitating the motions of the fire so that fire doth not turn the fuel into ashes but the fuel doth change by its own corporeal figurative motions and the fire is only an occasion of it The same may be said of Cold. Neither is every Creatures perception alike no more than it can be said that one particular Creature as for example Man hath but one perception for the perception of sight and smelling and so of every sense are different nay one and the same sense may have as many several perceptions as it hath objects and some sorts of peceptions in some Creatures are either stronger or weaker then in others for we may observe that in one and the same degree of heat or cold some will have quicker and some slower perceptions than others for example in the perception of touch if several men stand about a fire some will sooner be heated than others the like for Cold some will apprehend cold weather sooner than others the reason is that in their perception of Touch the sensitive motions work quicker or slower in figuring or patterning out heat or cold then in the perception of others The same may be said of other objects where some sentient bodies will be more sensible of some then of others even in one and the same kind of perception But if in all perceptions of cold cold should intermix with the bodies of animals or other Creatures like as several Ingredients than all bodies upon the perception of cold would dissolve their figures which we see they do not for although all dissolving motions are knowing and perceptive because every particular motion is a particular knowledge and perception yet not every perception requires a dissolution or change of its figure 'T is true some sorts or degrees of exterior heat and cold may occasion some bodies to dissolve their interior figures and change their particular natures but they have not power to dissolve or change all natural bodies Neither doth heat or cold change those bodies by an intermixture of their own particles with the parts of the bodies but the parts of the bodies change themselves by way of imitation like as men put themselves into a mode-fashion although oftentimes the senses will have fashions of their own without imitating any other objects for not all sorts of perceptions are made by Imitation or patterning but some are made voluntarily or by rote as for example when some do hear and see such or such things without any outward objects Wherefore it is not certain steams or agitated particles in the air nor the vapours and effluviums of exterior objects insinuating themselves into the pores of the sentient that are the cause of the Perception of Heat and Cold as some do imagine for there cannot probably be such differences in the pores of animal Creatures of one sort as for example of Men which should cause such a different perception as is found in them for although exterior heat or cold be the same yet several animals of the same sort will have several and different perceptions of one and the same degrees of exterior heat and cold as above mentioned which difference would not be if their perception was caused by a real entrance of hot and cold particles into the pores of their bodies Besides Burning-Fevers and Shaking-Agues prove that such effects can be without such exterior causes Neither can all sorts of Heat and Cold be expressed by Wind Air and Water in Weather-glasses for they being made by Art cannot give a true information of the Generation of all natural heat and cold but as there is great difference between Natural and Artificial Ice Snow Colours Light and the like so between Artificial and Natural Heat and Cold and there are so many several sorts of heat and cold that it is impossible to reduce them all to one certain cause or principle or confine them to one sort of Motions as some do believe that all sorts of Heat and Cold are made by motions tending inward and outward and others that by ascending and descending or rising and depressing motions which is no more probable then that all Colours are made by the reflection of Light and that all White is made by reflecting the beams of light outward and all black by reflecting them inward or that a Man when he is on Horseback or upon the top of an House or Steeple or in a deep Pit or Mine should be of another figure then of the figure and nature of man unless he were dissolved by death which is a total alteration of his figure for neither Gravity nor Levity of Air nor Almospherical Pillars nor any Weather-glasses can give us a true information of all natural heat and cold but the several figurative corporeal motions which make all things in Nature do also make several sorts of heat and cold in several sorts of Creatures But I observe experimental Philosophers do first cry up several of their artificial Instruments then make doubts of them and at last disapprove them so that there is no trust nor truth in them so much as to be relied on for it is not an age since Weather-glasses were held the only divulgers of heat and cold or change of weather and now some do doubt they are not such infallible Informers of those truths by which it is evident that Experimental Philosophy has but a brittle inconstant and uncertain ground and these artificial Instruments as Microscopes Telescopes and the like which are now so highly applauded who knows but may within a short time have the same fate and upon a better and more rational enquiry be found deluders rather than true Informers The truth is there 's not any thing that has and doth still delude most men's understandings more then that they do not consider enough the variety of Nature's actions and do not employ their reason so much in the search of nature's actions as they do their senses preferring Art and Experiments before Reason which makes them stick so close to some particular opinions and particular sorts of Motions or Parts as if there were no more Motions Parts or Creatures in Nature than what they see and find out by their Artificial Experiments Thus the variety of Nature is a stumbling-block to moft men at which they break their heads of understanding like blind men that run against several posts or walls and how should it be otherwise since Nature's actions are Infinite and Man's understanding finite for they consider not so much the interior Natures of several Creatures as their exterior figures and Phonomena's which makes them write many Paradoxes but few Truths supposing that Sense and Art can only lead them to the knowledge of truth when as they delude rather their judgements instead of informing them But Nature has placed Sense and Reason together so that there is no part or particle of Nature which has not its share of reason as well as of sense for every part having self-motion hath also knowledge which is sense and reason and therefore it is fit we should not only employ our senses but chiefly our reason in the search of the causes of natural effects for Sense is only a workman and Reason is the designer and surveigher and as reason guides and directs so ought sense to work But seeing that in this age sense is more in fashion then reason it is no wonder there are so many irregular opinions and judgements amongst men However although it be the mode yet I for my part shall not follow it but leaving to our Moderns their Experimental or Mode-Philosophy built upon deluding Art I shall addict myself to the study of Contemplative-Philosophy and Reason shall be my guide Not that I despise sense or sensitive knowledge but when I speak of sense I mean the perception of our five exterior senses helped or rather deluded by Art and Artificial instruments for I see that in this present Age Learned men are full of Art and Artificial trials and when they have found out something by them they presently judge that all natural actions are made the same way as for example when they find by Art that Salt will make Snow congeal into Ice they instantly conclude from thence that all natural congelations are made by saline particles and that the Primum Frigidum or the Principal cause of all natural cold must needs be salt by reason they have found by Art that salt will do the same effect in the aforesaid commixture with Snow But how grossly they are deceived rational men may judge If I were a Chemist and acknowledged their common Principles I might perchance have some belief in it but not whilst I follow reason nay I perceive that oftentimes our senses are deluded by their own irregularities in not perceiving always truly and rightly the actions of Art but mistaking them which is a double error and therefore that particular sensitive knowledge in man which is built merely upon artificial experiments will never make him a good Philosopher but regular sense and reason must do it that is a regular sensitive and rational inquisition into the various actions of Nature For put the case a Microscope be true concerning the magnifying of an exterior object but yet the magnitude of the object cannot give a true information of its interior parts and their motions or else great and large bodies would be interiously known even without Microscopes The truth is our exterior senses can go no further than the exterior figures of Creatures and their exterior actions but our reason may pierce deeper and consider their inherent natures and interior actions and although it do sometimes err for there can be no perfect or universal knowledge in a finite part concerning the Infinite actions of Nature yet it may also probably guests at them and may chance to hit the Truth Thus Sense and Reason shall be the ground of my Philosophy and no particular natural effects nor artificial instruments and if any one can show me a better and surer ground or Principle then this I shall most willingly and joyfully embrace it 26. Of the Measures Degrees and different sorts of Heat and Cold. SOme Experimental Philosophers are much inquisitive into the measures of Heat and Cold and as we have settled standards for weight and magnitude and time so they endeavour to measure the varying temperature and gradual differences of heat and cold but do what they can their artificial measures or weights neither will nor can be so exact as the natural are to wit so as not to make them err in more or less Neither is it possible that all the degrees of heat and cold in Nature can be measured for no man can measure what he doth not know and who knows all the different sorts of heats and colds Nay if man did endeavour to measure only one sort of heat or cold as for example the degrees of the heat or coldness of the air how is it possible that he should do it by reason of the continual change of the motions of heat or cold of the air which are so inconstant that it were surer to measure the fluidity of the air then to measure the degrees of heat or cold of the air for the temper of the air and of its heat and cold may vary so as many times we shall never find the same measure again Wherefore if we desire to have some knowledge of the degrees of some sorts of heat or cold my opinion is that we may more easily attain to it by the help of rational perception then by a sensitive inspection of artificial Weather-glasses or the like for reason goes beyond sense and although the sensitive perception is best next the rational yet the rational is above the sensitive But some of the learned conceive the degrees of heat and cold are made by bare divisions whenas in my opinion they are made by the several degrees of their corporeal figurative motions They do also imagine that there 's no degree but must ascend from one to two from two to three and so forth through all numbers and that from one to twenty there be so many degrees as there be numbers when as in my opinion there 's no more but one degree required from one to a Million or more for though both in Nature and Art there are degrees from one single figure to another yet there may also be but one degree from one to a million without reckoning any intermediate degrees or figures so that a body when it moves quick or slow needs not to go through all the intermediate degrees of quickness or slowness as to move quicker and quicker slower and slower but may immediately move from a very slow to a very quick degree the truth is no man is able to measure the infinite degrees of natural motions for though Nature consists of particular finites yet it doth also consist of infinite particulars finite in figure infinite in number and who can number from finite to infinite But having discoursed hereof elsewhere I return to heat and cold and let others dispute whether the degrees of heat and cold in the air be the same with the degrees of animal perceptions or with the degrees of animal cold and heat my opinion is that there being several sorts and several particular heats and colds they cannot be just alike each other but there 's some difference betwixt them as for example there are shaking freezing chilly windy numb stiff rare dense moist dry contracting dilating ascending descending and other numerous sorts of colds nay there are some sorts of candied figures made by heat which appear as if they were frozen Also there are fluid colds which are not wet as well as fluid heats that are not dry for Phlegm is fluid and yet not wet and some sorts of air are fluid and not wet I say some not all for some are hot and moist others hot and dry The same may be said of some sorts of heat and cold for some are moist and some dry and there may be at one and the same time a moist cold in the air and a dry cold in water which in my opinion is the reason that in sealed Weather-glasses according to some Experimenters' relations sometimes the air doth not shrink but rather seems to be expanded when the weather grows colder and that the water contracts not that the cold contraction of water causes an expansion of the air to prevent a Vacuum for there cannot be any such thing as a Vacuum in Nature but that there is a moist cold in the air and a dry cold in the water whereof the dry cold causes a contraction and the moist cold an expansion nay there is often a moist and dry cold in the air at one and the same time so that some parts of the air may have a moist cold and the next adjoying parts a dry cold and that but in a very little compass for there may be such contractions and dilations in Nature which make not a hairs breadth difference Nature being so subtle and curious as no particular can trace her ways and therefore when I speak of contractions and dilations I do not mean they are all such gross actions perceptible by our exterior senses as the works of Art but such as the curiosity of Nature works Concerning the several sorts of animal heat and cold they are quite different from the Elemental and other sorts of heat and cold for some men may have cold fits of an Ague under the Line or in the hottest Climates and others Burning-Feavers under the Poles or in the coldest climates 'T is true that Animals by their perceptions may pattern out the heat or cold of the air but these perceptions are not always regular or perfect neither are the objects at all times exactly presented as they should which may cause an obscurity both in Art and in particular sensitive perceptions and through this variety the same sort of Creatures may have different perceptions of the same sorts of heat and cold Besides it is to be observed that some parts or Creatures as for example Water and the like liquors if kept close from the perception either of heat or cold will neither freeze nor grow hot and if Ice and Snow be kept in a deep Pit from the exterior object of heat it will never thaw but continne Ice or Snow whenas being placed near the perception of the Sun Fire or warm Air its exterior figure will alter from being Ice to Water and from being cold to hot or to an intermediate temper betwixt both nay it may alter from an extreme degree of cold to an extreme degree of heat according as the exterior object of heat doth occasion the sensitive perceptive motions of Water or Ice to work for extremes are apt to alter the natural temper of a particular Creature and many times so as to cause a total dissolution of its interior natural figure when I name extremes I do not mean any uttermost extremes in Nature for Nature being Infinite and her particular actions being poised and balanced by opposites can never run into extremes but I call them so in reference only to our perception as we use to say it is extreme hot or extreme cold And the reason of it is that Water by its natural perceptive motions imitates the motions of heat or cold but being kept from the perception of them it cannot imitate them The same reason may be given upon the experiment that some bodies being put into water will be preserved from being frozen or congealed for they being in water are not only kept from the perception of cold but the water doth as a guard preserve them which guard if it be overcome that is if the water begin to freeze than they will do so too But yet all colds are not airy nor all heats sunny or fiery for a man as I mentioned before may have shaking fits of an Ague in the hottest climate or season and burning fits of a Fever in the coldest climate or season and as there is difference between elemental and animal cold and heat so betwixt other sorts so that it is but in vain to prove all sorts of heat and cold by Artificial Weather-glasses suppressions and elevations of water Atmosphaerical parts and the like for it is not the air that makes all cold no not that cold which is called Elementary no more than it makes heat but the corporeal figurative self-moving perceptive rational and sensitive parts of Nature which make all other Creatures make also heat and cold Some Learned make much ado about Antiperistasis and the flight of those two contrary qualities heat and cold from each other where according to their opinion one of them being surrounded and besieged by the other retires to the innermost parts of the body which it possesses and there by recollecting its forces and animating itself to a defence is intended or increased in its degree and so becomes able to resist its adversary which they prove by the cold expelled from the Earth and Water by the Sunbeams which they say retires to the middle region of the Air and there defends itself against the heat that is in the two other viz. the upper and the lower Regions and so it doth in the Earth for say they we find in Summer when the air is sultry hot the cold retreats into Cellars and Vaults and in Winter when the air is cold they are the Sanctuary and receptacle of heat so that the water in wells and springs and the like places under ground is found warm and smoking when as the water which is exposed to the open air by cold is congealed into Ice But whatsoever their opinion be I cannot believe that heat and cold run from each other as Children at Boe-peep for concerning the Earth's being warm in Winter and cold in Summer it is not in my opinion caused by hot or cold Atoms flying like Birds out of their nests and returning to the same nor is the Earth like a Storehouse that hoards up cold and heat at several seasons in the year but there is a natural temper of cold and heat as well in the Earth as in other Creatures and that Vaults Wells and Springs under ground are warm in Winter when the exterior air is cold the reason is not that the heat of the air or the Calorifick atoms as they call them are retired thither to defend themselves from the coldness of the air but they being so deep in the Earth where the cold cannot enter are kept from the perception of cold so as they cannot imitate so well the motions of cold as other Creatures that are exposed to the open air The like may be said of the heat of the Sun in Summer which cannot penetrate deeper into the bowels of the Earth then cold can The truth is the Earth is to them like an Umbrello which defends or keeps men from the Sun rain wind dust etc. but although it defends them from the heat of the Sun or coldness of wind yet they have those qualities naturally within themselves sometimes more and sometimes less and so has the Earth its natural temper of heat and cold But what Umbrello the middle region has whether it be some Planet or any thing else I am not able to determine unless I had been there and observed it nay ten to one but I might even then have been mistaken Wherefore all the contentions and disputes about the doctrine of Antiperistasis are in my judgement to little purpose since we are not able to know all the differences of heat and cold for if men conceive there is but one heat and cold in Nature they are mistaken and much more if they think they can measure all the several sorts of heat and cold in all Creatures by artificial experiments for as much as a Natural man differs from an artificial statue or picture of a man so much differs a natural effect from an artificial which can neither be so good nor so lasting as a natural one If Charles' Wain the Axes of the Earth and the motions of the Planets were like the pole or axes or wheels of a Coach they would soon be out of order Indeed artificial things are pretty toys to employ idle time nay some are very useful for our conveniency but yet they are but Nature's bastards or changelings if I may so call them and though Nature takes so much delight in variety that she is pleased with them yet they are not to be compared to her wise and fundamental actions for Nature being a wise and provident Lady governs her parts very wisely methodically and orderly also she is very industrious and hates to be idle which makes her employ her time as a good Huswife doth in Brewing Baking Churning Spinning Sowing etc. as also in Preserving for those that love Sweetmeats and in Distilling for those that take delight in Cordials for she has numerous employments and being infinitely self-moving never wants work but her artificial works are her works of delight pleasure and pastime Wherefore those that employ their time in Artificial Experiments consider only Natures sporting or playing actions but those that view her wise Government in ordering all her parts and consider her changes alterations and tempers in particulars and their causes spend their time more usefully and profitably and truly to what purpose should a man beat his brains and weary his body with labours about that wherein he shall lose more time then gain knowledge But if any one would take delight in such things my opinion is that our female sex would be the fittest for it for they most commonly take pleasure in making of Sweetmeats Possets several sorts of Pies Puddings and the like not so much for their own eating as to employ their idle time and it may be they would prove good Experimental Philosophers and inform the world how to make artificial Snow by their Creams or Possets beaten into froth and Ice by their clear candied or crusted quiddinies or conserveses of fruits and Frost by their candied herbs and flowers and Hail by their small comfits made of water and sugar with whites of Eggs and many other the like figures which resemble Beasts Birds Vegetables Minerals etc. But the men should study the causes of those Experiments and by this society the Commonwealth would find a great benefit for the Woman was given to Man not only to delight but to help and assist him and I am confident Women would labour as much with Fire and Furnace as Men for they 'll make good Cordials and Spirits but whether they would find out the Philosophers-stone I doubt for our sex is more apt to waste then to make Gold however I would have them try especially those that have means to spend for who knows but Women might be more happy in finding it out than Men and then would Men have reason to employ their time in more profitable studies then in useless Experiments 27. Of Congealation and Freezing THe Congelation of Water into Ice Snow Hail and the like is made by its own corporeal figurative motions which upon the perception of the exterior object of cold by the way of imitation do contract and condense water into such or such a figure Some are of opinion that Water or the like liquors are not contracted but expanded or rarified by freezing which they prove both by the levity of congealed Water and the breaking of Glasses Earthen Bottles or other the like Vessels in which water is contained when it freezes But although I mentioned in my former discourse that there are several sorts of colds as for example moist and dry colds whereof these contract and condense those dilate and rarify so that there are cold dilations as well as cold contractions yet Freezing or Congelation being none of the sorts of moist but of dry colds it is not made by expanding or dilating but by contracting and condensing motions for that liquid bodies when frozen are more extended 't is not the freezing motions that cause those extensions but water being of a dilative nature its interior parts strive against the exterior which figurative motions do imitate the motions of cold or frost and in that strife the water becomes extended or dilated when congealed into Ice But the question is Whether solid bodies do dilate or extend when they freeze and my opinion is they do not for that solid bodies as Metal and the like are apt to break in a hard frost doth not prove an expansion but the division of their parts is rather made by contraction for though the motions of cold in metal are not so much exteriously contracting as to be perceived by our optic sense in its bulk or exterior magnitude as they are in the body of water whose interior nature is dilative yet by the division which cold causes it may well be believed that freezing hath an interior contractive effect otherwise it could not divide so as many times it doth Wherefore I believe that solid bodies break by an extreme and extraordinary contraction of their interior parts and not by an extraordinary expansion Besides this breaking shows a strong self-motion in the action of congealing or freezing for the motions of cold are as strong and quick as the motions of heat Nay even those Experimental Philosophers which are so much for expansion confess themselves that water is thicker and heavier in Winter then in Summer and that Ships draw less water and that the water can bear greater burdens in Winter then in Summer which doth not prove a rarefaction and expansion but rather a contraction and condensation of water by cold They likewise affirm that some spirituous liquors of a mixed nature will not expand but on the contrary do visibly contract in the act of freezing Concerning the levity of Ice I cannot believe it to be caused by expansion for expansion will not make it lighter but 't is only a change of the exterior shape or figure of the body Neither doth Ice prove Light because it will float above water for a great Ship of wood which is very heavy will swim when as other sorts of bodies that are light and little will sink Nor are minute bubbles the cause of the Ice's levity which some do conceive to stick within the Ice and make it light for this is but a light and airy opinion which has no firm ground and it might as well be said that airy bubbles are the cause that a Ship keeps above water but though wind and sails make a Ship swim faster yet they will not hinder it from sinking The truth is the chief cause of the levity or gravity of bodies is quantity of bulk shape purity and rarity or grossness and density and not minute bubbles or insensible atoms or pores unless porous bodies be of less quantity in water than some dense bodies of the same magnitude And thus it is the Triangular figure of Snow that makes it light and the squareness that makes Ice heavier than Snow for if Snow were porous and its pores were filled with atoms it would be much heavier than its principle Water Besides It is to be observed that not all kind of Water is of the same weight by reason there are several sorts of Circle-lines which make water and therefore those that measure all water alike may be mistaken for some Circle-lines may be gross some fine some sharp some broad some pointed etc. all which may cause a different weight of water Wherefore freezing in my opinion is not caused by rarifying and dilating but by contracting condensing and retenting motions and truly if Ice were expanded by congelation I would fain know whether its expansions be equal with the degrees of its hardness which if so a drop of water might be expanded to a great bigness nay if all frozen liquors should be enlarged or extended in magnitude according to the strength of the freezing motions a drop of water at the Poles would become I will not say a mountain but a very large body Neither can rarefaction in my opinion be the cause of the Ice's expansion for not all rarified bodies do extend and therefore I do rather believe a clarefaction in Ice than a rarefaction which are different things But some may object That hot and swelling bodies do dilate and diffuse heat and scent without an expansion of their substance I answer That is more than any one is able to prove the truth is when a fiery-coal and an odoriferous body cast heat and scent as we use to say 't is not that they do really and actually expand or dilate heat or scent without body for there can be no such thing as an immaterial heat or scent neither can Nothing be dilated or expanded but both heat and scent being one thing with the hot and smelling body are as exterior objects patterned out by the sensitive motions of the sentient body and so are felt and smelled not by an actual emission of their own parts or some heating and smelling atoms or an immaterial heat and smell but by an imitation of the perceptive motions in the sentient subject The like for cold for great shelves or mountains of Ice do not expand cold beyond their icy bodies but the air patterns out the cold and so doth the perception of those Seamen that sail into cold Countries for it is well to be observed that there is a stint or proportion in all nature's corporeal figurative motions to wit in her particulars as we may plainly see in every particular sort or species of Creatures and their constant and orderly productions for though particular Creatures may change into an infinite variety of figures by the infinite variety of nature's corporeal figurative motions yet each kind or sort is stinted so much as it cannot run into extremes nor make a confusion although it makes a distinguishment between every particular Creature even in one and the same sort And hence we may conclude that Nature is neither absolutely necessitated nor has an absolute freewill for she is so much necessitated that she depends upon the All-powerfull God and cannot work beyond herself or beyond her own nature and yet hath so much liberty that in her particulars she works as she pleaseth and as God has given her power but she being wise acts according to her infinite natural wisdom which is the cause of her orderly Government in all particular productions changes and dissolutions so that all Creatures in their particular kinds do move and work as Nature pleases orders and directs and therefore as it is impossible for Nature to go beyond herself so it is likewise impossible that any particular body should extend beyond itself or its natural figure I will not say that heat or cold or other parts and figures of Nature may not occasion other bodies to dilate or extend but my meaning is that no heat or cold can extend without body or beyond body and that they are figured and patterned out by the motions of the sentient which imitating or patterning motions of the sentient body cannot be so perfect or strong as the original motions in the object itself Neither do I say that all parts or bodies do imitate but some and at some times there will be more Imitators then at others and sometimes none at all and the imitations are according as the imitating or patterning parts are disposed or as the object is presented Concerning the degrees of a visible expansion they cannot be declared otherwise then by the visibly extended body nor be perceived by us but by the optic sense But mistake me not I do not mean that the degrees of heat and cold can only be perceived by our optic sense but I speak of bodies visibly expanded by heat and cold for some degrees and sorts of heat and cold are subject to the humane perception of sight some to the perception of touch some to both and some to none of them there being so many various sorts and degrees both of heat and cold as they cannot be altogether subject to our grosser exterior senses but those which are are perceived as I said by our perception of sight and touch for although our sensitive perceptions do often commit errors and mistakes either through their own irregularity or some other ways yet next to the rational they are the best informers we have for no man can naturally go beyond his rational and sensitive perception And thus in my opinion the nature of Congelation is not effected by expanding or dilating but contracting and condensing motions in the parts of the sentient body which motions in the congelation of water do not alter the interior nature of water but only contract its exterior figure into the figure either of Ice Snow Hail Hoar-frost or the like which may be proved by their return into the former figure of water whensoever they dissolve for wheresoever is a total change or alteration of the interior natural motions of a Creature when once dissolved it will never regain its former figure and therefore although the exterior figures of congealed water are various and different yet they have all but one interior figure which is water into which they return as into their principle whensoever they change their exterior figures by dissolving and dilating motions for as a laughing and frowning countenance doth not change the nature of a man so neither do they the nature of water I do not speak of artificial but of natural congealed figures whose congelation is made by their own natural figurative motions But although all congelations are some certain kind of motions yet there may be as many particular sorts of congelations as there are several sorts of frozen or congealed bodies for though I name but one figure of Snow another of Ice another of Hail etc. yet I do not deny but there may be numerous particular sorts and figures of Ice Snow Hail etc. all which may have their several freezing or congealing motions nay freezing in this respect may very well be compared to burning as being opposite actions and as there are various sorts of burning much differing from each other so there are of freezing for although all burning is of the nature of fire yet not all burning is an elemental fire for example Lime and some Vegetables and other Creatures have burning effects and yet are not an Elemental fire neither doth the Sun and ordinary fire burn just alike The same may be said of Freezing and I observe that fluid and rare parts are more apt to freeze then solid and dense bodies for I do not believe all sorts of metal can freeze so as water or watery liquors unless they were made liquid I will not say that Minerals are altogether insensible of cold or frost but they do not freeze like liquid bodies nay not all liquid bodies will freeze as for example some sorts of spirituous liquors Oil Vinous spirits Chemical extracts etc. which proves that not all that is to say the infinite parts of Nature are subject to one particular kind of action to wit the action of freezing for if Congelation did extend to the infinite parts of Nature it would not be a finite and particular but an infinite action but as I said liquid bodies are more apt to freeze especially water and watery liquors then dense and hard bodies or some sorts of oil and spirits for as we see that fire cannot have the same operation on all bodies alike but some it causes to consume and turn to ashes some it hardens some it softens and on some it hath no power at all So its opposite Frost or Cold cannot congeal every natural body but only those which are apt to freeze or imitate the motions of cold Neither do all these bodies frieze alike but some slower some quicker some into such and some into another figure as for example even in one kind of Creatures as animals some Beasts as Foxes Bears and the like are not so much sensible of cold as Man and some other animal Creatures and dead animals or parts of dead animals will freeze much sooner than those which are living not that living animals have more natural life then those we call dead for animals when dissolved from their animal figure although they have not animal life yet they have life according to the nature of the figure into which they did change but because of their different perceptions for a dead or dissolved animal as it is of another kind of figure then a living animal so it has also another kind of perception which causes it to freeze sooner than a living animal doth But I cannot apprehend what some Learned mean by the powerful effects of cold upon inanimate bodies whether they mean that cold is only animate and all other bodies inanimate or whether both cold and other bodies on which it works be inanimate if the later I cannot conceive how inanimate bodies can work upon each other I mean such bodies as have neither life nor motion for without life or motion there can be no action but if the former I would fain know whether Cold be self-moving if not I ask What is that which moves it Is it an Immaterial Spirit or some corporeal being If an Immaterial Spirit we must allow that this Spirit is either self-moving or must be moved by another if it be moved by another Being and that same Being again by another we shall after this manner run into infinite and conclude nothing But if that Imaterial Spirit have self-motion why may not a natural corporeal being have the like they being both Creatures of God who can as well grant self-motion to a corporeal as to an incorporeal Being nay I am not able to comprehend how Motion can be attributed to a Spirit I mean natural motion which is only a propriety of a body or of a corporeal Being but if Cold be self-moving than Nature is self-moving for the cause can be no less than the effect and if Nature be self-moving no part of Nature can be inanimate for as the body is so are its parts and as the cause so its effects Thus some Learned do puzzle themselves and the world with useless distinctions into animate and inanimate Creatures and are so much afraid of self-motion as they will rather maintain absurdities and errors then allow any other self-motion in Nature but what is in themselves for they would fain be above Nature and petty Gods if they could but make themselves Infinite not considering that they are but parts of Nature as all other Creatnres Wherefore I for my part will rather believe as sense and reason guides me and not according to interest so as to extol my own kind above all the rest or above Nature herself And thus to return to Cold as Congelation is not a Universal or Infinite action which extends to the Infinite parts of Nature and causes not the like effects in those Creatures that are perceptible of it so I do also observe that not any other sorts of bodies but Water will congeal into the figure of Snow when as there are many that will turn into the figure of Ice besides I observe that air doth not freeze beyond its degree of consistency for if it did no animal Creature would be able to breath since all or most of them are subject to such a sort of respiration as requires a certain intermediate degree of air neither too thick nor too thin what respirations other Creatures require I am not able to determine for as there are several infinite parts and actions of Nature so also several sorts of Respirations and I believe that what is called the ebbing and flowing of the Sea may be the Seas Respiration for Nature has ordered for every part or Creature that which is most fitting and proper for it Concerning Artificial Congelations as to turn Water or Snow into the figure of Ice by the commixture of Salt Nitre Alum or the like it may very probably be effected for Water and watery liquors their interior figure being Circular may easily change by contracting that Circular figure into a Triangle or square that is into Ice or Snow for Water in my opinion has a round or Circular interior figure Snow a Triangular and Ice a square I do not mean an exact Mathematical Triangle or Square but such a one as is proper for their figures and that the mixture of those or the like ingredients being shaken together in a Vial doth produce films of Ice on the outside of the Glass as Experimenters relate proves not only that the motions of Cold are very strong but also that there is perception in all parts of Nature and that all Congelations both natural and artificial are made by the corporeal perceptive motions which the sentient has of exterior cold which is also the reason that Salt being mixed with Snow makes the liquor always freeze first on that side of the Vessel where the mixture is for those parts which are nearest will imitate first the motions of frost and after them the neighbouring parts until they be all turned into Ice The truth is that all or most artificial experiments are the best arguments to evince there is perception in all corporeal parts of Nature for as parts are joined or commix with parts so they move or work accordingly into such or such figures either by the way of imitation or otherwise for their motions are so various as it is impossible for one particular to describe them all but no motion can be without perception because every part or particle of Nature as it is self-moving so it is also self-knowing and perceptive for Matter Self-motion Knowledge and Perception are all but one thing and no more differing nor separable from each other than Body Place Magnitude Colour and Figure Wherefore Experimental Philosophers cannot justly blame me for maintaining the opinion of Self-motion and a general Perception in Nature But to return to Artificial Congelations there is as much difference between Natural and Artificial Ice and Snow as there is between Chalk and Cheese or between a natural Child and a Baby made of Paste or Wax and Gummed-silk or between artificial Glass and natural Diamonds the like may be said of Hail Frost Wind etc. for though their exterior figures do resemble yet their interior natures are quite different and therefore although by the help of Art some may make Ice of Water or Snow yet we cannot conclude from hence that all natural Ice is made the same way by saline particles or acid Spirits and the like for if Nature should work like Art she would produce a man like as a Carver makes a statue or a Painter draws a picture besides it would require a world of such saline or acid particles to make all the Ice that is in Nature Indeed it is as much absurdity as impossibility to constitute some particular action the common principle of all natural heat or cold and to make a Universal cause of a particular effect for no particular Part or Action can be prime in Nature or a fundamental principle of other Creatures or actions although it may occasion some Creatures to move after such or such a way Wherefore those that will needs have a Primum Frigidum or some Body which they suppose must of necessity be supremely cold and by participation of which all other cold Bodies obtain that quality whereof some do contend for Earth some for Water others for Air some for Nitre and others for Salt do all break their heads to no purpose for first there are no extremes in Nature and therefore no Body can be supremely cold nor supremely hot Next as I said it is impossible to make one particular sort of Creatures the principle of all the various sorts of heat or cold that are in Nature for there is an Elemental heat and cold a Vegetable Mineral Animal heat and cold and there may be many other sorts which we do not know and how can either Earth or Water or Nitre or Salt be the Principle of all these different colds Concerning the Earth we see that some parts of the Earth are hot and some cold the like of Water and Air and the same parts which are now hot will often in a moment grow cold which shows they are as much subject to the perception of heat and cold as some other Creatures and doth plainly deny to them the possibility of being a Primum Frigidum I have mentioned in my Poetical Works that there is a Sun in the Centre of the Earth and in another place I have described a Chemical heat but these being but Poetical Fancies I will not draw them to any serious proofs only this I will say that there may be degrees of heat and cold in the Earth and in Water as well as there are in the Air for certainly the Earth is not without Motion a dull dead moveless and inanimate body but it is as much interiously active as Air and Water are exteriously which is evident enough by the various productions of Vegetables Minerals and other bodies that derive their offspring out of the Earth And as for Nitre and Salt although they may occasion some sorts of Colds in some sorts of Bodies like as some sorts of food or tempers of Air or the like may work such or such effects in some sorts of Creatures yet this doth not prove that they are the only cause of all kinds of heat and cold that are in Nature The truth is if Air Water Earth Nitre or Salt or insensible roving and wandering atoms should be the only cause of cold then there would be no difference of hot and cold climates but it would freeze as well under the Line as it doth at the Poles But there 's such a stir kept about Atoms as that they are so full of action and produce all things in the world and yet none describes by what means they move or from whence they have this active power Lastly Some are of opinion that the chief cause of all cold and its effects is wind which they describe to be air moved in a considerable quantity and that either forwards only or in an undulating motion which opinion in my judgement is as erroneous as any of the former and infers another absurdity which is that all Winds are of the same nature when as there are as many several sorts and differences of Winds as of other Creatures for there are several Winds in several Creatures Winds in the Earth are of another kind than those in the Air and the Wind of an animal breath is different from both nay those that are in the air are of different sorts some cold and dry some hot and moist and some temperate etc. which how they can all produce the effect of cold or freezing by the compression of the air I am not able to judge only this I dare say that if Wind causes cold or frost then in the midst of the Summer or in hot Climates a vehement wind would always produce a great Frost besides it would prove that there must of necessity be far greater winds at the Poles then under the AEquinoctial there being the greatest cold Neither will this principle be able to resolve the question why a man that has an Ague feels a shaking cold even under the Line and in the coldest weather when there is no stirring of the least wind All which proves that it is very improbable that Wind should be the principle of all Natural Cold and therefore it remains firm that self-moving Matter or corporeal figurative self-motion as it is the Prime and only cause of all natural effects so it is also of Cold and Heat and Wind and of all the changes and alterations in Nature which is and hath always been my constant and in my simple judgement the most probable and rational opinion in Natural Philosophy 28. Of Thawing or dissolving of Frozen bodies AS Freezing or Congelation is caused by contracting condensing and retentive Motions so Thawing is nothing else but dissolving dilating and extending motions for Freezing and Thawing are two contrary actions and as Freezing is caused several ways according to the various disposition of congelable bodies and the temper of exterior cold so Thawing or a dissolution of frozen bodies may be occasioned either by a sympathetical agreement as for example the thawing of Ice in water or other liquors or by some exterior imitation as by hot dilating motions And it is to be observed That as the time of freezing so the time of dissolving is according to the several natures and tempers both of the frozen body themselves and the exterior objects applied to frozen bodies which occasion their thawing or dissolution for it is not only heat that doth cause Ice or Snow or other frozen bodies to melt quicker or slower but according as the nature of the heat is either more or less dilative or more or less rarifying for surely an exterior actual heat is more rarifying then an interior virtual heat as we see in strong spirituous liquors which are interiously contracting but being made actually hot become exteriously dilating The like of many other bodies so that actual heat is more dissolving then virtual heat And this is the reason why Ice and Snow will melt sooner in some Countries or places then in others and is much harder in some then in others for we see that neither Air Water Earth Minerals nor any other sorts of Creatures are just alike in all Countries or Climates The same may be said of heat and cold Besides it is to be observed that oftentimes a different application of one and the same object will occasion different effects as for example if Salt be mixed with Ice it may cause the contracted body of Ice to change its present motions into its former state or figure viz. into water but being applied outwardly or on the outside of the Vessel wherein Snow or Ice is contained it may make it frieze harder instead of dissolving it Also Ice will oftentimes break into pieces of its own accord and without the application of any exterior object and the reason in my opinion is that some of the interior parts of the Ice endeavouring to return to their proper and natural figure by virtue of their interior dilative motions do break and divide some of the exterior parts that are contracted by the motions of Frost especially those which have not so great a force or power as to resist them But concerning Thawing some by their trails have found that if frozen Eggs Apples and the like bodies be thawed near the fire they will be thereby spoiled but if they be immersed in cold water or wrapped into Ice or Snow the internal cold will be drawn out as they suppose by the external and the frozen bodies will be harmlessly though not so quickly thawed And truly this experiment stands much to reason for in my opinion when frozen bodies perceive heat or fire the motions of their frozen parts upon the perception endeavour to imitate the motions of heat or fire which being opposite to the motions of cold in this sudden and hasty change they become irregular in so much as to cause in most frozen parts a dissolution of their interior natural figure Wherefore it is very probable that frozen bodies will thaw more regularly in water or being wrapped into Ice or Snow then by heat or fire for Thawing is a dilating action and Water as also Ice and Snow which are nothing but congealed water being of a dilative nature may easily occasion a thawing of the mentioned frozen parts by Sympathy provided the Motions of the exterior cold do not overpower the motions of the interior frozen parts for if a frozen body should be wrapped thus into Ice or Snow and continue in an open cold frosty air I question whether it would cause a thaw in the same body it would preserve the body in its frozen state from dissolving or disuniting rather than occasion its thawing But that such frozen bodies as Apples and Eggs etc. immersed in water will produce Ice on their outsides is no wonder by reason the motions of Water imitate the motions of the frozen bodies and those parts of water that are nearest are the first imitators and become of the same mode By which we may see that some parts will  themselves others only veil themselves with artificial dresses most of which dresses are but copies of other motions and not original actions It makes also evident that those effects are not caused by an ingress of frigorifick atoms in water or other congelable bodies but by the perceptive motions of their own parts And what I have said of Cold the same may be spoken of heat for it is known that a part of a man's body being burned with fire the burning may be cured by the heat of the fire which in my opinion proceeds from a sympathetical agreement betwixt the motions of the fire and the motions of the burned part for every part of a man's body hath its natural heat which is of an intermediate temper which heat being heightened by the burning motions of fire beyond its natural degree causes a burning and smarting pain in the same part and therefore as the fire did occasion an immoderate heat by an intermixture of its own parts with the parts of the flesh so a moderate heat of the fire may reduce again the natural heat of the same parts and that by a sympathetical agreement betwixt the motions of the Elemental and Animal heat But it is to be observed first that the burning must be done by an intermixture of the fire with the parts of the body Next that the burning must be but skin deep as we use to call it that is the burned part must not be totally overcome by fire or else it will never be restored again Neither are all burned bodies restored after this manner but some for one and the same thing will not in all body's occasion the like effects as we may see by Fire which being one and the same will not cause all fuels to burn alike and this makes true the old saying One Man's Meat is another Man's Poison The truth is it cannot be otherwise for though Nature and natural self-moving Matter is but one body and the only cause of all natural effects yet Nature being divided into infinite corporeal figurative self-moving parts these parts as the effects of that only cause must needs be various and again proceeding from one infinite cause as one matter they are all but one thing because they are infinite parts of one Infinite body But some may say If Nature be but one body and the Infinite parts are all united into that same body How comes it that there is such an opposition strife and war betwixt the parts of Nature I answer Nature being Material is composeable and divideable and as Composition is made by a mutual agreement of parts so division is made by an opposition or strife betwixt parts which opposition or division doth not obstruct the Union of Nature but on the contrary rather proves that without an opposition of parts there could not be a union or composition of so many several parts and creatures nor no change or variety in Nature for if all the parts did unanimously conspire and agree in their motions and move all but one way there would be but one act or kind of motion in Nature when as an opposition of some parts and a mutual agreement of others is not only the cause of the Miraculous variety in Nature but it poises and balances as it were the corporeal figurative motions which is the cause that Nature is steady and fixed in herself although her parts be in a perpetual motion 29. Several Questions resolved concerning Cold and Frozen Bodies etc. FIrst I will give you my answer to the question which is much agitated amongst the Learned concerning Cold to wit Whether it be a Positive quality or a bare Privation of Heat And my opinion is That Cold is both a Positive quality and a privation of heat For whatsoever is a true quality of Cold must needs be a privation of Heat since two opposites cannot subsist together in one and the same part at one point of time By Privation I mean nothing else but an alteration of Nature's actions in her several parts or which is all one a change of natural corporeal motions and so the death of Animals may be called a privation of animal life that is a change of the animal motions in that particular Creature which made animal life to some other kind of action which is not animal life And in this sense both Cold and Heat although they be positive qualities or natural beings yet they are also privations that is changes of corporeal figurative motions in several particular Creatures or parts of Nature But what some Learned mean by Bare Privation I cannot apprehend for there 's no such thing as a bare Privation or bare Motion in Nature but all Motion is Corporeal or Material for Matter Motion and Figure are but one thing Which is the reason that to explain myself the better 〈…〉 of Motion I do always add the word corporeal figurative by which I exclude all bare or immaterial Motion which expression is altogether against sense and reason The second Question is Whether Winds have the power to change the Exterior temper of the Air To which I answer That Winds will not only occasion the Air to be either hot or cold according to their own temper but also Animals and Vegetables and other sorts of Creatures for the sensitive corporeal Motions in several kinds of Creatures do often imitate and figure out the Motions of exterior objects some more some less some regularly and some irregularly and some not at all according to the nature of their own perceptions By which we may observe that the Agent which is the external object has only an occasional power and the Patient which is the sentient works chiefly the effect by virtue of the perceptive figurative motions in its own sensitive organs or parts Quest. 3. Why those Winds that come from cold Regions are most commonly cold and those that come from hot Regions are for the most part hot I answer The reason is That those Winds have more constantly patterned out the motions of cold or heat in those parts from which they either separated themselves or which they have met withal But it may be questioned Whether all cold and hot winds do bring their heat and cold along with them out of such hot and cold Countries And I am of opinion they do not but that they proceed from an imitation of the nearest parts which take patterns from other parts and these again from the remoter parts so that they are but patterns of other patterns and copies of other copies Quest. 4. Why Fire in some cold Regions will hardly kindle or at least not burn freely I answer This is no more to be wondered at then that some men do die with cold for cold being contrary to fire if it have a predominate power it will without doubt put out the fire not that the cold corporeal motions do destroy fire by their actual power over it but that fire destroys itself by an imitation of the motions of cold so that cold is only an occasional cause of the fires destruction or at least of the alteration of its motions and the diminution of its strength But some might ask What makes or causes this imitation in several sorts of Cretures I answer The wisdom of Nature which order her corporeal actions to be always in a mean so that one extreme as one may call it does countervail another But than you 'll say There would always be a right and mean temper in all things I answer So there is in the whole that is in Infinite Nature although not in every particular for Nature's Wisdom orders her particulars to the best of the whole and although particulars do oppose each other yet all opposition tends to the conservation of a general peace and unity in the whole But to return to Fire since Air is the proper matter of respiration for fire extreme colds and frosts either of air or vapour are as unfit for the respiration of fire as water is which if it do not kill it quite yet it will at least make it sick pale and faint but if water be rarified to such a degree that it becomes thin vapour than it is as proper for its respiration as air Thus we see although fire hath fuel which is its food yet no food can keep it alive without breath or respiration The like may be said of some other Creatures Qu. 5. Whether Wood be apt to freeze My Answer is That I believe that the moist part of Wood which is sap may freeze as hard as Water but the solid parts cannot do so for the cracking noise of Wood is no proof of its being frozen because Wainscot will make such a noise in Summer as well as in Winter And it is to be observed that some bodies will be apt to freeze in a weak then in a hard frost according to their own dispositions which is as much to be considered as the object of cold or frost itself for some bodies do more and some less imitate the motions of some objects and some not at all and thus we see that solid bodies do only imitate the contractive motions of cold but not the dilative motions of moisture which is the cause they break in a hard frost like as a string which being tied too hard will fly asunder and as they imitate Cold so they do also imitate Thaw Quest. 6. Whether Water be fluid in its nature or but occasionally by the agitation of the air I answer That Waters is fluid in its own nature needs no proof but 't is known enough by the force of its dilating motions for Water when it gets but liberty it overflows all and dilates everywhere which proves it is not air that makes it fluid but it is so in its own nature Quest. 7. What produces those great Precipices and Mountains of Ice which are found in the Sea and other great waters I answer That Snow as also thick Fogs and Mists which are nothing but rarified water falling upon the Ice make its outside thicker and many great shelves and broken pieces of Ice joining together produce such Precipices and Mountains as mentioned Quest. 8. Whether Fishes can live in frozen Water I answer If there be as much water left unfrozen as will serve them for respiration they may live for it is well known that Water is the chief matter of respiration for Fish and not Air for Fish being out of water cannot live long but whilst they live they gasp and gape for water I mean such kinds of Fish which do live altogether in Water and not such Creatures as are of a mixed kind and live in water as well as by land which the Learned call Amphibious Creatures as Otters and the like which may live in the air as well as in water Those Fish I say if the water be thoroughly frozen or if but the surface of water be quite frozen over to a pretty depth will often die by reason the water that remains unfrozen by the contraction of Ice has altered for that time its dilative motions to retentive motions and like as men are smothered in a close air so Fish in close water that is in water which is quite covered and enclosed with Ice but at some men have not so nice and tender natures as others and some have larger organs for respiration than others and some are more accustomed to some sorts of air than others which may cause them to endure longer or respire more freely than others so some Fishes do live longer in such close waters than others and some may be like Men that are frost-bitten which may chance to live even in those waters that are quite thoroughly frozen as Experimenters relate but yet I cannot believe that the water in which Fishes have been observed to live can be so thoroughly frozen to solid Ice that it should not leave some liquidity or wetness in it although not perceptible by our sight by which those Fishes were preserved alive However it is more probable for Fish to live in Ice then for other Creatures because the Principle of Ice is Water which is the matter of the Fish's respiration which keeps them alive Quest. 9 Whether in decoctions of Herbs when congealed or frozen into Ice the figures of the Herbs do appear in the Ice This is affirmed for Truth by many Learned and though I do not deny but that such liquors in freezing may have some resemblance of their solid parts yet I do not believe it to be universal for if the blood of an animal should be congealed into Ice I doubt it would hardly represent the figure of an animal Indeed there 's much difference between the exterior figures of Creatures and their interior natures which is evident even in frozen water whose exterior Icy figures are numerous when as their interior nature is but water and there may also several changes and alterations of exterior figures be made by Art when their interior nature is but one and the same Quest. 10. Whether Cold doth preserve Bodies from Corruption I answer That in my opinion it may be very probable For Corruption or Putrefaction is nothing but irregular dissolving motions when as Freezing or Congelation is made by regular contracting and condensing motions and so long as these motions of Freezing are in force it is impossible the motions that make Corruption should work their effect But that such bodies as have been thoroughly frozen after being thawed are most commonly spoiled the reason is that the freezing or congealing motions being not natural to those bodies have caused such a thorowalteration of the natural motions of their parts as a hundred to one but they will never move regularly and orderly again afterward but on the contrary their interior motions do quite and absolutelely change by which the figure is totally altered from its former nature but if a solid body be not throughly frozen it may be reduced to a perfect regularity again for those natural motions that are not altered may occasion the rest to act as formerly to the preservation of that figure 30. Of Contraction and Dilation THere have been and are still great disputes amongst the Learned concerning Contraction and Extension of bodies but if I were to decide their controversy I would ask first Whether they did all agree in one principle that is whether their principle was purely natural and not mixed with divine or supernatural things for if they did not well apprehend one another's meaning or argued upon different principles it would be but a folly to dispute because it would be impossible for them to agree But concerning Contraction and Dilation my opinion is That there can be no Contraction nor Extension of a single part by reason there is no such thing as a single or individeable part in Nature for even that which the learned call an atom although they make it a single body yet being mateterial or corporeal it must needs be divideable Wherefore all Contraction and Dilation consists of parts as much as body doth and there is no body that is not contractive and dilative as well as it is divideable and composeable for parts are as it were the effects of a body by reason there is no body without parts and contraction and extension are the effects of parts and magnitude and place are the effects of contraction and extension and all these are the effects of corporeal figurative self-motion which I have more fully declared in several places of my Philosophical Works But some may say It is impossible that a body can make itself bigger or less than by Nature it is My answer is I do not conceive what is meant by being little or great by Nature for Nature is in a perpetual motion and so are her parts which do work intermix join divide and move according as Nature pleases without any rest or intermission Now if there be such changes of parts and motions it is impossible that there can be any constant figure in Nature I mean so as not to have its changes of motions as well as the rest although they be not all after the same manner And if there can be no constant figure in Nature there can neither be a constant littleness or greatness nor a constant rarity or density but all parts of Nature must change according to their motions for as parts divide and compose so are their figures and since there are contracting and dilating motions as well as there are of other sorts there are also contracting and dilating parts and if there be contracting and dilating parts than their magnitude changes accordingly for magnitude doth not barely consist in quantity but in the extension of the parts of the body and as the magnitude of a body is so is place so that place is larger or less according as the body contracts or dilates for it is well to be observed that it is not the interior figure of any part of Creature of Nature that altars by contraction or dilation for example Gold or Quicksilver is not changed from being Gold or Quicksilver when it is rarified but only that figure puts itself into several postures Which proves that the extension of a body is not made by an addition or intermixture of foreign parts as composition nor contraction by a diminution of its own parts as division for dilation and composition as also division and contraction are different actions the dilation of a body is an extension of its own parts but composition is an addition of foreign parts and contraction although it makes the body less in magnitude yet it loses nothing of its own parts The truth is as division and composition are natural corporeal motions so are contraction and dilation and as both composition and division belong to parts so do contraction and dilation for there can be no contraction or dilation of a single part 31. Of the Parts of Nature and of Atoms ALthough I am of opinion that Nature is a self-moving and consequently a self-living and self-knowing infinite body divideable into infinite parts yet I do not mean that these parts are Atoms for there can be no Atom that is an individeable body in Nature because whatsoever has body or is material has quantity and what has quantity is divideable But some may say if a part be finite it cannot be divideable into Infinite To which I answer that there is no such thing as one finite single part in Nature for when I speak of the parts of Nature I do not understand that those parts are like grains of Corn or sand in one heap all of one figure or magnitude and separable from each other but I conceive Nature to be an Infinite body bulk or magnitude which by its own self-motion is divided into infinite parts not single or individable parts but parts of one continued body only discernible from each other by their proper figures caused by the changes of particular motions for it is well to be observed first that Nature is corporeal and therefore divideable Next That Nature is self-moving and therefore never at rest I do not mean exteriously moving for Nature being infinite is all within itself and has nothing without or beyond it because it is without limits or bounds but interiously so that all the motions that are in Nature are within herself and being various and infinite in their changes they divide the substance or body of Nature into infinite parts for the parts of Nature and changes of Motion are but one thing for were there no Motion there would be no change of figures 'T is true Matter in its own nature would be divideable because wheresoever is body there are parts but if it had no motion it would not have such various changes of figures as it hath wherefore it is well to be considered that self-motion is throughout all the body of Nature and that no part or figure how small soever can be without self-motion and according as the motions are so are the parts for infinite changes of motions make infinite parts nay what we call one finite part may have infinite changes because it may be divided and composed infinite ways By which it is evident first that no certain quantity or figure can be assigned to the parts of Nature as I said before of the grains of corn or sand for infinite changes of motions produce infinite varieties of figures and all the degrees of density rarity levity gravity slowness quickness nay all the effects that are in Nature Next that it is impossible to have single parts in Nature that is parts which are individeable in themselves as Atoms and may subsist single or by themselves precised or separated from all other parts for although there are perfect and whole figures in Nature yet are they nothing else but parts of Nature which consist of a composition of other parts and their figures make them discernible from other parts or figures of Nature For example an Eye although it be composed of parts and has a whole and perfect figure yet it is but a part of the Head and could not subsist without it Also the Head although it has a whole and perfect figure yet 't is a part of the Body and could not subsist without it The same may be said of all other particular and perfect figures As for example an Animal though it be a whole and perfect figure yet it is but a part of Earth and some other Elements and parts of Nature and could not subsist without them nay for any thing we know to the contrary the Elements cannot subsist without other Creatures All which proves that there are no single Parts nor Vacuum nor no of loose Atoms in Nature for if such a whole and perfect figure should be divided into millions of other parts and figures yet it is impossible to divide it into single parts by reason there is as much composition as there is division in Nature and as soon as parts are divided from such or such parts at that instant of time and by the same act of division they are joined to other parts and all this because Nature is a body of a continued infiniteness without any holes or vacuities Nay were it possible that there could be a single part that is a part separated from all the rest yet being a part of Nature it must consist of the same substance as Nature herself but Nature is an Infinite composition of rational sensitive and inanimate matter which although they do constitute but one body because of their close and inseparable conjunction and commixture nevertheless they are several parts for one part is not another part and therefore every part or particle of Nature consisting of the same commixture cannot be single or individable Thus it remains firm that self-motion is the only cause of the various parts and changes of figures and that when parts move or separate themselves from parts they move and join to other parts at the same point of time I do not mean that parts do drive or press upon each other for those are forced and constraint actions when as natural self-motions are free and voluntary and although there are pressures and re-actions in Nature yet they are not universal actions Neither is there any such thing as a stoppage in the actions of Nature nor do parts move through Empty spaces but as some parts join so others divide by the same act for although some parts can quit such or such parts yet they cannot quit all parts for example a man goes a hundred miles he leaves or quits those parts from whence he removed first but as soon as he removes from such parts he joins to other parts were his motion no more than a hairs breadth so that all his journey is nothing else but a division and composition of parts wheresoever he goes by water or by land for it is impossible for him to quit parts in general although it be in his choice to quit such or such particular parts and to join to what parts he will When I speak of Motion I desire to be understood that I do not mean any other but corporeal motion for there is no other motion in Nature so that Generation Dissolution Alteration Augmentation Diminution Transformation nay all the actions of Sense and Reason both interior and exterior and what motions soever in Nature are corporeal although they are not all perceptible by our exterior senses for our senses are too gross to perceive all the curious and various actions of Nature and it would be but a folly to deny what our senses cannot perceive for although Sense and Reason are the same in all Creatures and parts of Nature not having any degrees in themselves no more than self-knowledg hath for self-knowledg can but be self-knowledg and sense and reason can but be sense and reason yet they do not work in all parts of Nature alike but according as they are composed and therefore it is impossible for any humane eye to see the exterior motions of all Creatures except they be of some grosser bodies For who can see the motion of the Air and the like Nay I believe not that all exterior motions of grosser bodies can be perceived by our sight much less their interior actions and by this I exclude Rest for if Matter or corporeal Nature be in a perpetual motion there can be no rest in Nature but what others call rest is nothing else but retentive motions which retentive motions are as active as dispersing motions for Mr. Des Cartes says well that it requires as much action or force to stay a Ship as to set it a float and there is as much action required in keeping parts together as in dispersing them Besides interior motions are as active as some exterior nay some more and I believe if there were a World of Gold whose parts are close and dense it would be as active interiously as a world of air which is fluid and rare would be active exteriously But some may say How is it possible that there can be a motion of bodies without an empty space for one body cannot move in another body I answer Space is change of division as Place is change of magnitude but division and magnitude belong to body therefore space and place cannot be without body but wheresoever is body there is place also Neither can a body leave a place behind it so that the distinction of interior and exterior place is needless because no body can have two places but place and body are but one thing and whensoever the body changes its place changes also But some do not consider that there are degrees of Matter for Nature's body doth not consist of one degree as to be all hard or dense like a stone but as there are infinite changes of Motion so there are in Nature infinite degrees of density rarity grossness purity hardness softness etc. all caused by self-motion which hard gross rare fluid dense subtle and many other sorts of bodies in their several degrees may more easily move divide and join from and with each other being in a continued body then if they had a Vacuum to move in for were there a Vacuum there would be no successive motions nor no degrees of swiftness and slowness but all Motion would be done in an instant The truth is there would be such distances of several gaps and holes that Parts would never join if once divided in so much as a piece of the world would become a single particular World not joining to any part besides itself which would make a horrid confusion in Nature contrary to all sense and reason Wherefore the opinion of Vacuum is in my judgement as absurd as the opinion of senseless and irrational Atoms moving by chance for it is more probable that atoms should have life and knowledge to move regularly then that they should move regularly and wisely by chance and without life and knowledge for there can be no regular motion without knowledge sense and reason and therefore those that are for Atoms had best to believe them to be self-moving living and knowing bodies or else their opinion is very irrational But the opinion of Atoms is fitter for a Poetical fancy then for serious Philosophy and this is the reason that I have waved it in my Philosophical Works for if there can be no single parts there cannot be Atoms in Nature or else Nature would be like a Beggar's coat full of louse Neither would she be able to rule those wandering and straggling atoms because they are not parts of her body but each is a single body by itself having no dependence upon each other Wherefore if there should be a composition of Atoms it would not be a body made of parts but of so many whole and entire single bodies meeting together as a swarm of Bees The truth is every Atom being single must be an absolute body by itself and have an absolute power and knowledge by which it would become a kind of a Deity and the concourse of them would rather cause a confusion than a conformity in Nature because all Atoms being absolute they would all be Governors but none would be governed Thus I have declared my opinion concerning the parts of Nature as also Vacuum and Atoms to wit That it is impossible there can be any such things in Nature I will conclude after I have given my answer to these two following Questions First It may be asked Whether the Parts of a Composed figure do continue in such a Composition until the whole figure be dissolved I answer My opinion is that in some compositions they do continue at least some longer than others but although some parts of a figure do disjoin from each other and join with others yet the structure of the Creature may nevertheless continue Neither is it necessary that those which begin a buiding must needs stay to the end or perfection of it for some may begin others may work on and others may finish it also some may repair and some may ruin and it is well to be observed that the compositions of all Creatures are not alike nor do they continue or dissolve all alike and at the same time Secondly It may be questioned Whether there can be an infinite distance between two or more parts And my answer is That distance properly doth not belong to infinite but only to finite pars for distance is a certain measure between parts and parts and wheresoever is a measure there must be two extremes but there are no extremes nor ends in infinite and therefore there can be no infinite distance between parts Indeed it is a mere contradiction and nonsense to say Infinite between parts by reason the word Between implies a finiteness as between such a part and such a part But you will say Because Nature is an infinite body it must have an infinite measure for wheresoever is body there is magnitude and figure and wheresoever is magnitude and figure there is measure I answer 'T is true body magnitude and figure are all but one thing and according as the body is so is its magnitude and figure but the body of Nature being infinite its magnitude and figure must also be infinite But mistake me not I do not mean a circumscribed and perfect exterior magnitude by reason there 's nothing exterior in respect to Infinite but in relation to its infinite parts The truth is Men do often mistake in adscribing to Infinite that which properly belongs to particulars or at least they consider the attributes of an infinite and a finite body after one and the same manner and no wonder because a finite capacity cannot comprehend what infinite is but although we cannot positively know what infinite is yet we may guests at it by its opposite that is by Finite for infinite is that which has no terms bounds or limits and therefore it cannot be circumscribed and if it cannot be circumscribed as a finite body it cannot have an exterior magnitude and figure as a finite body and consequently no measure Nevertheless it is no contradiction to say it has an Infinite magnitude and figure for although Infinite Nature cannot have any thing without or beyond itself yet it may have magnitude and figure within itself because it is a body and by this the magnitude and figure of infinite Nature is distinguished from the magnitude and figure of its finite parts for these have each their exterior and circumscribed figure which Nature has not And as for Measure it is only an effect of a finite magnitude and belongs to finite parts that have certain distances from each other 'T is true one might in a certain manner say An infinite distance as for example if there be an infinite Line which has no ends one might call the infinite extension of that line an infinite distance but this is an improper expression and it is better to keep the term of an infinite extension then call it an infinite distance for as I said before distance is measure and properly belongs to parts Nay if it were possible that there could be an infinite distance of parts in Nature yet the perpetual changes of Motions by which parts remove and join from and to parts would not allow any such thing in Nature for the parts of Nature are always in action working intermixing composing dividing perpetually so as it would be impossible for them to keep certain distances But to conclude this Discourse I desire it may be observed 1. That whatsoever is body were it an Atom must have parts so that body cannot be without parts 2. That there is no such thing as rest or stoppage in Infinite Matter but there is self-motion in all parts of Nature although they are not all exteriously locally moving to our perception for reason must not deny what our senses cannot comprehend although a piece of Wood or Metal has no exterior progressive motion such as is found in Animals nevertheless it is not without Motion for it is subject to Generation and Dissolution which certainly are natural corporeal motions besides many others the truth is the harder denser and firmer bodies are the stronger are their motions for it requires more strength to keep and hold parts together then to dissolve and separate them 3. That without motion parts could not alter their figures neither would there be any variety in infinite Nature 4. If there were any such thing as Atoms and Vacuum there would be no conformity nor uniformity in Nature Lastly As there is a perpetual self-motion in Nature and all her parts so it is impossible that there can be perfect measures constant figures or single parts in Nature 32. Of the Celestial Parts of this World and whether they be alterable IT may be questioned Whether the celestial parts of the world never alter or change by their corporeal figurative motions but remain constantly the same without any change or alteration I answer Concerning the general and particular kinds or sorts of Creatures of this world humane sense and reason doth observe that they do not change but are continued by a perpetual supply and succession of Particulars without any general alteration or dissolution but as for the singulars or particulars of those kinds and sorts of Creatures it is most certain that they are subject to perpetual alterations generations and dissolutions for example humane sense and reason perceives that the Parts of the Earth do undergo continual alterations some do change into Minerals some into Vegetables some into Animals etc. and these change again into several other figures and also some into Earth again and the Elements are changed one into another when as yet the Globe of the Earth itself remains the same without any general alteration or dissolution neither is there any want or decay of general kinds of Creatures but only a change of their particulars And though our perception is but finite and must contain itself within its own compass or bounds so that it cannot judge of all particulars that are in Nature Nevertheless I see no reason why the Celestial parts of the World should not be subject to alteration as well as those of the Terrestrial Globe for if Nature be full of self-motion no particular can be at rest or without action but the chief actions of Nature are Composition and Division and changes of Parts Wherefore although to our humane perception the Stars and Planets do not change from their general nature as from being such or such composed figures but appear the same to us without any general or remarkable change of their exterior figures yet we cannot certainly affirm that the parts thereof be either moveless or unalterable they being too remote from our perception to discern all their particular motions For put the case the Moon or any other of the Planets were inhabited by animal Creatures which could see as much of this terrestrial Globe as we see of the Moon although they would perceive perhaps the progressive motion of the whole figure of this terrestrial Globe in the same manner as we do perceive the motion of the Moon yet they would never be able to discern the particular parts thereof viz. Trees Animals Stones Water Earth etc. much less their particular changes and alterations generations and dissolutions In the like manner do the Celestial Orbs appear to us for none that inhabit this Globe will ever be able to discern the particular parts of which the Globe of the Moon consists much less their changes and motions Indeed it is with the Celestial Orbs as it is with other composed parts or figures of Nature which have their interior as well as exterior general as well as particular motions for it is impossible that Nature consisting of infinite different parts should have but one kind of motion and therefore as a Man or any other animal has first his exterior motions or actions which belong to his whole composed figure next his Internal figurative motions by which he grows decays and dissolves etc. Thirdly As every several part and particle of his body has its interior and exterior actions so it may be said of the Stars and Planets which are no more than other parts of Nature as being composed of the same Matter which all the rest consists of and partaking of the same self-motion for although our fight cannot discern more than their progressive and shining or twinkling motion nevertheless they being parts of Nature must of necessity have their interior and exterior particular and general motions so that the parts of their bodies may change as much as the parts of this Globe the figure of the whole remaining still the same for as I said before they being too far from our perception their particular motions cannot be observed nay were we able to perceive the exterior actions of their parts yet their interior motions are no ways perceptible by humane sight we may observe the effects of some interior motions of natural Creatures for example of Man how he changes from infancy to youth from youth to old age etc. but how these actions are performed inwardly no Microscope is able to give us a true information thereof Nevertheless Mankind is as lasting as the Sun Moon and Stars nay not only Mankind but also several other kinds and species of Creatures as Minerals Vegetables Elements and the like for though particulars change yet the species do not neither can the species be impaired by the changes of their particulars for example the Sea is no less salt for all there is so much salt extracted out of salt-water besides that so many fresh Rivers and Springs do mingle and intermix with it Neither doth the Earth seem less for all the productions of Vegetables Minerals and Animals which derive their birth and origine from thence Nor doth the race of Mankind seem either more or less now than it was in former ages for every species of Creatures is preserved by a continued succession or supply of particulars so that when some die or dissolve from being such natural figures others are generated and supply the want of them And thus it is with all parts of Nature both what we call Celestial and Terrestrial nor can it be otherwise since Nature is self-moving and all her parts are perpetually active 33. Of the substance of the Sun and of Fire THere are divers opinions concerning the matter or substance of the Sun some imagine the Sun to be a solid body set on fire others that it is a fluid body of fire and others again that it is only a body of Light and not of fire so as I know not which opinion to adhere to but yet I do rather believe the Sun to be a solid than a fluid body by reason fluid bodies are more inconstant in their motions then solid bodies witness Lightning which is a fluid fire and flashes out through the divided clouds with such a force as water that is pumped and being extended beyond the degree of flame altars to something else that is beyond our humane perception Indeed it is of the nature of Air or else Air inflamed and as some sorts of Air are more rare subtle and searching than others so are some sorts of Lightning as 't is known by experience or it is like several sorts of flame that have several sorts of fuel to feed on as for example the flame of Oil the flame of Wood the flame of Aquavitae the flame of Gums and the like all which are very different not only in their several tempers and degrees of heat but also in their several manners of burning or flaming for the flame of Aquavitae is far thinner and blewer than the flame of Wax Wood Tallow or the like in so much that there is as much difference between them as there is between the Azure Sky and a white Cloud which shows that the flame of spirituous bodies is more airy and rare than the flame of others For Flame is only the rare and airy part of fire and there is a natural body of Fire as well as of Air Earth and Water and as there are several sorts of Earth Water and Air so there are also several sorts of Fire and as there are springs of Water and springs of Air so there may also be springs of Fire and Flame But to return to the Sun though I am not able certainly to determine of what substance it is yet to our perception it appears not to be a fluid but a solid body by reason it keeps constantly the same exterior figure and never appears either ebbing or flowing or flashing as lightning is nor does the whole figure of its body dissolve and change into another figure nevertheless it being a natural creature and consisting of self-moving parts there is no question but its parts are subject to continual changes and alterations although not perceptible by our sight by reason of its distance and the weakness of our organs for although this Terrestrial Globe which we inhabit in its outward figure nay in its interior nature remains still the same yet its parts do continually change by perpetual compositions and dissolutions as is evident and needs no proof The same may be said of the Sun Moon Stars and Planets which are like a certain kind or species of Creatures as for example Animal or Mankind which species do always last although their particulars are subject to perpetual productions and dissolutions And thus it is with all composed figures or parts of Nature whose chief action is Respiration if I may so call it that is composition and division of parts caused by the self-moving power of Nature 34. Of Telescopes MAny Ingenious and Industrious Artists take much labour and pains in studying the natures and figures of Celestial objects and endeavour to discover the causes of their appearances by Telescopes and such like Optic Instruments but if Art be not able to inform us truly of the natures of those Creatures that are near us How may it delude us in the scarch and enquiry we make of those things that are so far from us We see how Multiplying-glasses do present numerous pictures of one object which he that has not the experience of the deceitfulness of such Glasses would really think to be so many objects The like deceits may be in other optic Instruments for aught man knows 'T is true we may perhaps through a Telescope see a Steeple a matter of 20 or 30 miles off but the same can a natural Eye do if it be not defective nor the medium obstructed without the help of any such Instrument especially if one stand upon a high place But put the case a man should be upon the Alps he would hardly see the City of Paris from thence although he looked through a Telescope never so perfect and had no obstruction to hinder his sight and truly the Stars and Planets are far more distant from us than Paris from the Alps. It is well known that the sense of sight requires a certain proportion of distance betwixt the Eye and the Object which being exceeded it cannot perform its office for if the object be either too near or too far off the sight cannot discern it and as I have made mention in my Philosophical Letters of the nature of those Guns that according to the proportion of the length of the barrel shoot either further or shorter for the Barrel must have its proportioned length which being exceeded the Gun will shoot so much shorter as the barrel is made longer so may Prospective-glasses perhaps direct the sense of seeing within a certain compass of distance which distance surely the Stars and Planets do far exceed I mean so as to discern their figures as we do of other objects that are near us for concerning their exterior progressive motions we may observe them with our natural eyes as well as through Artificial Tubes We can see the Suns rising and setting and the progressive motion of the Moon and other Planets but yet we cannot see their natural figures what they are nor what makes them move for we cannot perceive progressive local Motion otherwise then by change of distance that is by composition and division of Parts which is commonly though improperly called change of Place and no glasses or tubes can do more Some affirm they have discovered many new Stars never seen before by the help of Telescopes but whether this be true or not or whether it be only a delusion of the glasses I will not dispute for I having no skill neither in the art of Optics nor in Astronomy may chance to err and therefore I will not eagerly affirm what I do not certainly know I only endeavour to deliver my judgement as reason directs me and not as sense informs or rather deludes me and I chose rather to follow the guidance of regular Reason then of deluding Art 35. Of Knowledge and Perception in General SInce Natural Knowledge and Perception is the Ground and Principle not only of Philosophy both Speculative and Experimental but of all other Arts and Sciences nay of all the Infinite particular actions of Nature I thought it not amiss to join to the end of this part a full declaration of my opinion concerning that subject First It is to be observed That Matter Self-motion and Self-knowledg are inseparable from each other and make Nature one Material self-moving and self-knowing Body 2. Nature being Material is dividable into parts and being infinite in quantity or bulk her parts are infinite in number 3. No part can subsist singly or by itself precised from the rest but they are all parts of one infinite body for though such parts may be separated from such parts and joined to other parts and by this means may undergo infinite changes by infinite compositions and divisions yet no part can be separated from the body of Nature 4. And hence it follows That the parts of Nature are nothing else but the particular changes of particular figures made by self-motion 5. As there can be no annihilation so there can neither be a new Creation of the least part or particle of Nature or else Nature would not be infinite 6. Nature is purely corporeal or material and there is nothing that belongs to or is a part of Nature which is not corporeal so that natural and material or corporeal are one and the same and therefore spiritual beings non-beings mixed beings and whatsoever distinctions the Learned do make are no ways belonging to Nature Neither is there any such thing as an Incorporeal motion for all actions of Nature are corporeal being natural and there can no abstraction be made of Motion or Figure from Matter or Body but they are inseparably one thing 7. As Infinite Matter is divided into Infinite parts so Infinite knowledge is divided into Infinite particular knowledges and Infinite self-motion into Infinite particular self-actions 8. There is no other difference between self-knowledg and particular knowledges then betwixt self-motion and particular self-actions or betwixt a whole and its parts a cause and its effects for self-knowledg is the ground and principle of all particular knowledges as self-motion is the ground and principle of all particular actions changes and varieties of natural figures 9 As Infinite Nature has an infinite self-motion and self-knowledg so every part and particle has a particular and finite self-motion and self-knowledg by which it knows itself and its own actions and perceives also other parts and actions which latter is properly called Perception not as if there were two different Principles of knowledge in every particular Creature or part of Nature but they are two different acts of one and the same interior and inherent self-knowledg which is a part of Nature's infinite self-knowledg 10. Thus Perception or a perceptive knowledge belongs properly to parts and may also be called an exterior knowledge by reason it extends to exterior objects 11. Though self-knowledg is the ground and principle of all particular knowledges and perceptions yet self-motion since it is the cause of all the variety of natural figures and of the various compositions and divisions of parts it is also the cause of all Perceptions 12. As there is a double degree of corporeal self-motion viz. Rational and Sensitive so there is also a double degree of Perception Rational and Sensitive 13. A whole may know its parts and an Infinite a Finite but no particular part can know its whole nor one finite part that which is infinite I say no particular part for when parts are regularly composed they may by a general Conjunction or Union of their particular knowledges and perceptions know more and so judge more probably of the whole or of Infinite and although by the division of parts those composed knowledges and perceptions may be broke asunder like a ruined house or Castle Kingdom or Government yet some of the same Materials may chance to be put to the same uses and some may be joined to those that formerly employed themselves otherways And hence I conclude That no particular parts are bound to certain particular actions no more than Nature herself which is self-moving Matter for as Nature is full of variety of motions or actions so are her parts or else she could not be said self-moving if she were bound to certain actions and had not liberty to move as she pleases for though God the Author of Nature has ordered her so that she cannot work beyond her own nature that is beyond Matter yet has she freedom to move as she will neither can it be certainly affirmed that the successive propagation of the several species of Creatures is decreed and ordained by God so that Nature must of necessity work to their continuation and can do no otherwise but humane sense and reason may observe that the same parts keep not always to the same particular actions so as to move to the same species or figures for those parts that join in the composition of an animal alter their actions in its dissolution and in the framing of other figures so that the same parts which were joined in one particular animal may when they dissolve from that composed figure join severally to the composition of other figures as for example of Minerals Vegetables Elements etc. and some may join with some sorts of Creatures and some with others and so produce creatures of different sorts when as before they were all united in one particular Creature for particular parts are not bound to work or move to a certain particular action but they work according to the wisdom and liberty of Nature which is only bound by the Omnipotent God's Decree not to work beyond herself that is beyond Matter and since Matter is dividable Nature is necessitated to move in parts for Matter can be without parts no more than parts can be without a whole neither can Nature being material make herself void of figure nor can she rest being self-moving but she is bound to divide and compose her several parts into several particular figures and dissolve and change those figures again infinite ways All which proves the variety of Nature which is so great that even in one and the same species none of the particulars resemble one another so much as not to be discerned from each other But to return to Knowledge and Perception I say they are general and fundamental actions of Nature it being not probable that the infinite parts of Nature should move so variously nay so orderly and methodically as they do without knowing what they do or why and whether they move and therefore all particular actions whatsoever in Nature as respiration digestion sympathy antipathy division composition pressure reaction etc. are all particular perceptive and knowing actions for if a part be divided from other parts both are sensible of their division The like may be said of the composition of parts And as for Pressure and Reaction they are as knowing and perceptive as any other particular actions but yet this does not prove that they are the principle of perception and that there 's no Perception but what is made by Pressure and Reaction or that at least they are the ground of Animal Perception for as they are no more but particular actions so they have but particular perceptions and although all Motion is sensible yet no part is sensible but by its own motions in its own parts that is no corporeal motion is sensible but of or by itself Therefore when a man moves a string or tosses a Ball the string or ball is no more sensible of the motion of the hand than the hand is of the motion of the string or ball but the hand is only an occasion that the string or ball moves thus or thus I will not say but that it may have some perception of the hand according to the nature of its own figure but it does not move by the hands motion but by its own for there can be no motion imparted without matter or substance Neither can I certainly affirm that all Perception consists in patterning out exterior objects for although the perception of our humane senses is made that way yet Nature's actions being so various I dare not conclude from thence that all the perceptions of the infinitely various parts and figures of Nature are made all after the same manner Nevertheless it is probable to sense and reason that the infinite parts of Nature have not only interior self-knowledg but also exterior perceptions of other figures or parts and their actions by reason there is a perpetual commerce and intercourse between parts and parts and the chief actions of Nature are composition and division which produce all the variety of Nature which proves there must of necessity be perception between parts and parts but how all these particular perceptions are made no particular creature is able to know by reason of their variety for as the actions of Nature vary so do the perceptions Therefore it is absurd to confine all perception of Nature either to pressure and reaction or to the animal kind of perception since even in one and the same animal sense as for example of seeing there are numerous perceptions for every motion of the Eye were it no more than a hairs breadth causes a several perception besides it is not only the five organs in an animal but every part and particle of his body that has a peculiar knowledge and perception because it consists of self-moving Matter Which if so than a Looking-glass that patterns out the face of a Man and a Man's Eye that patterns again the copy from the Glass cannot be said to have the same perception by reason a Glass and an animal are different sorts of Creatures for though a piece of Wood Stone or Metal may have a perceptive knowledge of Man yet it hath not a Man's perception because it is a Vegetable or Mineral and cannot have an Animal knowledge or perception no more than the Eye patterning out a Tree or Stone can be said to have a Vegetable or Mineral Perception nay when one Animal as for example one man perceives another he doth not perceive his knowledge for it is one thing to perceive the exterior figure of a Creature and another thing to perceive its interior proper and innate actions also it is one thing to perceive exterior objects and another to receive knowledge for no part can give away to another its inherent and proper particular nature neither can one part make itself another part it may imitate some actions of another part but not make itself the same part which proves that each part must have its own knowledge and perception according to its own particular nature for though several parts may have the like perceptions yet they are not the same and although the exterior figures of some objects may be alike yet the perceptions may be quite different 't is true sensitive and rational knowledge is general and infinite in Nature but every part being finite can have but a finite and particular knowledge and that according to the nature of its particular figure for as not all Creatures although they be composed of one Matter are alike in their figures so not all can have the like knowledges and perceptions though they have all self-motion for particular Creatures and actions are but effects of the only Infinite self-moving Matter and so are particular perceptions and although they are different yet the difference of effects does not argue different causes but one and the same cause may produce several and different effects so that although there be infinite different motions in Nature yet they are all but motions and cannot differ from each other in being motions or self-moving parts and although there be infinite several and different perceptions yet they are all perceptions for the effects cannot alter the cause but the cause may alter the effects Wherefore rational and sensitive corporeal motions cannot change from being motions though they may change from moving thus to move thus nor perceptions from being perceptions though they may change from being such or such particular perceptions for the change is only in particulars not in the ground or principle which continues always the same The truth is as it is impossible that one figure should be another figure or one part another part so likewise it is impossible that the perception of one part should be the perception of another but being in parts they must be several and those parts being different they must be different also But some are more different than others for the perceptions of Creatures of different sorts as for example of a Vegetable and an Animal are more different than the perception of particulars of one sort or of one composed figure for as there is difference in their interior natures so in their perceptions so that a Mineral or Vegetable that perceives the figure of an Animal has no more the perception of an Animal than an Animal which perceives or patterns out the figure of a Mineral or Vegetable has the perceptions of those Creatures for example when a man lies upon a stone or leans on a tree or handles and touches water etc. although these parts be so closely joined to each other yet their perceptions are quite different for the man only knows what he feels or sees or hears or smells or tasteth but knows not what sense or perception those parts have nay he is so far from that that even one part of his body doth not know the sense and perception of another part of his body as for example one of his hands knows not the sense and perception of his other hand nay one part of his hand knows not the perception of another part of the same hand for as the corporeal figurative motions differ so do particular knowledges and perceptions and although sensitive and rational knowledge is general and infinite in infinite Nature yet every part being finite has but finite and particular perceptions besides perception being but an effect and not a cause is more various in particulars for although all Creatures are composed of rational and sensitive Matter yet their perceptions are not alike neither can the effect alter the cause for though the several actions of sensitive and rational Matter be various and make several perceptions yet they cannot make several kinds of sensitive and rational Matter but when as perceptions change the parts of the sensitive and rational matter remain the same in themselves that is they do not change from being sensitive or rational parts although they may make numerous perceptions in their particular parts according to the various changes of self-motion But some may say If the particular parts of one composed figure be so ignorant of each others knowledge as I have expressed How can they agree in some action of the whole figure where they must all be employed and work agreeably to one effect As for example when the Mind designs to go to such a place or do such a work How can all the parts agree in the performing of this act if they be ignorant of each others actions I answer Although every Parts knowledge and perception is its own and not another's so that every part knows by its own knowledge and perceives by its own perception yet it doth not follow from thence that no part has any more knowledge then of it  or of its own actions for as I said before it is well to be observed that there being an intercourse and commerce as also an acquaintance and agreement between parts and parts there must also of necessity be some knowledge or perception betwixt them that is one part must be able to perceive another part and the actions of that same part for wheresoever is life and knowledge that is sense and reason there is also perception and though no part of Nature can have an absolute knowledge yet it is neither absolutely ignorant but it has a particular knowledge and particular perceptions according to the nature of its own innate and interior figure In short as there are several kinds sorts and particular perceptions and particular ignorances' between parts so there are more general perceptions between some parts then between others the like of ignorance all which is according to the various actions of corporeal self-motion But yet no part can have a thorough perception of all other parts and their actions or be sure that that part which it perceives has the like perception of it again for one part may perceive another part and yet this part may be ignorant of that part and its perception for example my eye perceives an object but that object is not necessitated to perceive my eye again also my eye may perceive the pattern of itself made in a Looking-glass and yet be ignorant whether the Glass do the like Again when two parts touch each other one part may perceive the other and yet be ignorant whether the other does the like for example a man joins both his hands together they may have perception of each other and yet be ignorant of each others perception and most commonly one part judges of another's perception by its own for when one man perceives the actions of another man he judges by those actions what perceptions he has so that judgement is but a comparing of actions for as likeness of interior motions makes sympathy so comparing of actions makes judgement to know and distinguish what is alike and what is not Therefore perception of exterior objects though it proceeds from an interior principle of self-knowledg yet it is nothing else but an observation of exterior parts or actions so that parts in their several compositions and divisions may have several perceptions of each other according to the nature of their figurative corporeal motions and although each parts knowledge is its own yet parts may have as much knowledge of each other as they can perceive or observe of each other for the perceptive motions of one part may inform themselves of the actions of other parts The truth is every particular part has its own motions figures sense and reason which by a conjunction or composition of parts makes a general knowledge for as the division of parts causes a general obscurity so composition of parts makes a general knowledge and understanding and as every part has self-motion so it has self-knowledg and perception But it is to be observed That since there is a double perception in the infinite parts of Nature sensitive and rational the perception and information of the rational parts is more general then of the sensitive they being the most prudent designing and governing parts of Nature not so much encumbered with labouring on the inanimate parts of matter as the sensitive Therefore the rational parts in a composed figure or united action may sooner have a general knowledge and information of the whole than the sensitive whose knowledge is more particular as for example a man may have a pain in one of the parts of his body although the perception thereof is made by the sensitive corporeal motions in that same part yet the next adjoining sensitive parts may be ignorant thereof when as all the rational parts of the whole body may take notice of it Thus the rational parts having a more general acquaintance than the sensitive and being also the designing and architectonical parts they employ the sensitive parts to work to the same effect but these are not always ready to obey but force sometimes the rational to obey them which we call irregularity which is nothing but an opposition or strife between parts as for example a man designs to employ the exterior strength and action of his exterior parts but if through irregularity the legs and arms be weak the stomach sick the head full of pain they will not agree to the executing of the commands of the rational parts Likewise the mind endeavours often to keep the sensitive motions of the body from dissolution but they many times follow the mode and imitate other objects or cause a dissolution or division of that composed figure by voluntary actions Thus the sensitive and rational motions do oftentimes cross and oppose each other for although several parts are united in one body yet are they not always bound to agree in one action nor can it be otherwise for were there no disagreement between them there would be no irregularities and consequently no pain or sickness nor no dissolution of any natural figure And such an agreement and disagreement is not only betwixt the rational and sensitive parts but also betwixt the rational and rational the sensitive and sensitive for some rational Parts may in one composed figure have opposite actions as for example the Mind of Man may be divided so as to hate one person and love another nay hate and love one and the same person for several things at the same time as also rejoice and grieve at the same time For example a man has two Sons one is killed in the Wars and the other comes home with victory and honour the Father grieves for the slain Son and rejoices for the victorious Son for the Mind being material is dividable as well as composable and therefore its parts may as well oppose each other as agree for agreement and friendship is made by composition and disagreement by division and sense and reason is either stronger or weaker by composition or division regularity or irregularity for a greater number of parts may overpower a less also there are advantages and disadvantages amongst parts according to the several sorts of corporeal figurative motions so that some sorts of corporeal motions although fewer or weaker may overpower others that are more numerous and strong but the rational being the most subtle active observing and inspective parts have for the most part more power over the sensitive than the sensitive have over them which makes that they for the most part work regularly and cause all the orderly and regular compositions dissolutions changes and varieties in the infinite parts of Nature besides their perception and observation being more general it lasts longer for the rational continue the perception of the past actions of the sensitive when as the sensitive keep no such records Some say that Perception is made by the Ideas of exterior objects entering into the organs of the sentient but this opinion cannot be probable to sense and reason for first If Ideas subsist of themselves than they must have their own figures and so the figures of the objects would not be perceived but only the figures of the Ideas But if those Ideas be the figures of the objects themselves then by entering into our sensories the objects would lose them for one single object can have no more but one exterior figure at one time which surely it cannot lose and keep at one and the same time But if it be a Print of the object on the Air it is impossible there could be such several sorts of Prints as there are Perceptions without a notable confusion Besides when I consider the little passages as in the sense of touch the pores of the flesh through which they must enter I cannot readily believe it nay the Motions and Prints would grow so weak and faint in their journey especially if the object be a great way off as they would become of no effect But if their opinion be that Ideas can change and alter than all immaterial substances may do the same and spirits may change and alter into several immaterial figures which in my opinion cannot be for what is supernatural is unalterable and therefore the opinion of Ideas in perception is as irregular as the opinion of senseless atoms in the framing of a Regular World Again Some of our Modern Philosophers are of opinion That the subject wherein Colour and Image are inherent is not the object or thing seen for Image and Colour say they may be there where the thing seen is not As for example The Sun and other visible objects by reflection in Water or Glass so that there is nothing without us really which we call Image or Colour for the Image or Colour is but an apparition unto us of the motion and agitation which the object works in the brain or spirits and divers times men see directly the same object double as two Candles for one and the like To which I answer That all this doth not prove that the object is not perceived or that an object can be without image or colour or that figure and colour are not the same with the object but it proves that the object enters not the eye but is only patterned out by the perceptive motions in the optic sense for the reflection of the Sun in Water or Glass is but a copy of the original made by the figurative perceptive motions in the Glass or Water which may pattern out an object as well as we do which copy is patterned out again by our optic perception and so one copy is made by another The truth is Our optic sense could not perceive either the original or copy of an exterior object if it did not make those figures in its own parts and therefore figure and colour are both in the object and the eye and not as they say neither in the object nor in the eye for though I grant that one thing cannot be in two places at once yet there may be several copies made of one original in several parts which are several places at one and the same time which is more probable than that figure and colour should neither be in the object nor in the eye or according to their own words that figure and colour should be there where the thing seen is not which is to separate it from the object a thing against all possibility sense and reason or else that a substanceless and senseless Motion should make a progressive journey from the object to the sentient and there print figure and colour upon the optic sense by a bare agitation or concussion so that the perception or apparition as they call it of an object should only be according to the stroke the agitation makes as for example the perception of light after such a manner figure after such and colour after another for if Motion be no substance or body and besides void of sense not knowing what it acts I cannot conceive how it should make such different strokes upon both the sensitive organ and the brain and all so orderly that every thing is perceived differently and distinctly Truly this opinion is like Epicurus' of Atoms but how absurd it is to make senseless corpuscles the cause of sense and reason and consequently of perception is obvious to every one's apprehension and needs no demonstration Next as Colour according to their opinion is not inherent any otherwise in the object but by an effect thereof upon us caused by such a motion in the object so neither say they is sound in the thing we hear but in ourselves for as a man may see so he may hear double or treble by multiplication of Echoes which are sounds as well as the Original and not being in one and the same place cannot be inherent in the body for the Clapper has no sound in it but motion and maketh motion in the inward parts of the Bell neither has the Bell motion but sound and imparts motion to the air the air again imparts motion to the ear and nerves until it comes to the brain which has motion not sound from the brain it rebounds back into the nerves outward and then it becomes an apparition without which we call sound But Good Lord what a confusion would all this produce if it were thus What need is there of imparting Motion when Nature can do it a much easier way I wonder how rational men can believe that motion can be imparted without matter Next that all this can be done in an instant Again that it is the organ of the sentient that makes colour sound and the like and that they are not really inherent in the object itself For were there no men to perceive such or such a colour figure or sound can we rationally think that object would have no colour figure nor sound at all I will not say That there is no pressure or reaction but they do not make sense or reason several parts may produce several effects by their several compositions but yet this does not prove that there can be no perception but by pressure upon the organ and consequently the brain and that the thing perceived is not really existent in the object but a bare apparition to the sentient the Clapper gives no Motion to the Bell but both the Clapper and the Bell have each their own Motion by which they act in striking each other and the conjunction of such or such parts makes a real sound were there no Ear to hear it Again Concerning the sense of Touch the heat say they we feel from the Fire is in us for it is quite different from that in the fire our heat is pleasure or pain according as it is great or moderate but in the Coal there is no such thing I answer They are so far in the right that the heat we feel is made by the perceptive motions of and in our own parts and not by the fires parts acting upon us but yet if the fire were not really such a thing as it is that is a hot and burning body our sense would not so readily figure it out as it does which proves it is a real copy of a real object and not a mere fantasme or bore imparted motion from the object to the sentient made by pressure and reaction for if so the fire would waste in a moment of time by imparting so much motion to so many sentients besides the several strokes which the several imparted motions make upon the sentient and the reaction from the sentient to the exterior parts would cause such a strong and confused agitation in the sentient that it would rather occasion the body to dissolve through the irregularities of such forced motions But having discoursed enough of this subject heretofore I will add no more but refer both their and my own opinions to the judicious and unpartial Reader Only concerning Fire because they believe it is the only shining body upon Earth I will say this If it were true then a Glow-worm's tail and Cats eyes must be fire also which yet Experience makes us believe otherwise As for Sleep they call it a privation of the act of sense To which I can no ways give my consent because I believe sense to be a perpetual corporeal self-motion without any rest Neither do I think the senses can be locked up in sleep for if they be self-moving they cannot be shut up it being as impossible to deprive self-motion of acting as to destroy its nature but if they have no self-motion they need no locking up at all because it would be their nature to rest as being moveless In short sense being self-motion can neither rest nor cease for what they call cessation is nothing else but an alteration of corporeal self-motion and thus Cessation will require as much a self-moving Agent as all other actions of Nature Lastly say they It is impossible for sense to imagine a thing past for sense is only of things present I answer 't is true by reason the sensitive corporeal motions work on and with the parts of Inanimate Matter nevertheless when a repetition is made of the same actions and the same parts it is a sensitive remembrance And thus is also Experience made which proves there is a sensitive perception and self-knowledg because the senses are well acquainted with those objects they have often figured or patterned out and to give a further demonstration thereof we see that the senses are amazed and sometimes frighted at such objects as are unusual or have never been presented to them before In short Conception Imagination Remembrance Experience Observation and the like are all made by coporeal self-knowing perceptive self-motion and not by insensible irrational dull and moveless Matter 36. Of the different Perceptions of Sense and Reason HAving declared in the former discourse that there is a double Perception in all Parts of Nature to wit Rational and Sensitive some might ask How these two degrees of Motions work whether differently or unitedly in every part to one and the same perception I answer That regularly the animal perception of exterior objects is made by its own sensitive rational corporeal and figurative motions the sensitive patterning out the figure or action of an outward object in the sensitive organ and the rational making a figure of the same object in their own substance so that both the rational and sensitive motions work to one and the same perception and that at the same point of time and as it were by one act but yet it is to be observed that many times they do not move together to one and the same perception for the sensitive and rational motions do many times move differently even in one and the same part as for the rational they being not encumbered with any other parts of matter but moving in their own degree are not at all bound to work always with the sensitive as is evident in the production of Fancies Thoughts Imaginations Conceptions etc. which are figures made only by the rational motions in their own matter or substance without the help of the sensitive and the sensitive although they do not commonly work without the rational yet many times they do and sometimes both the rational and sensitive work without patterns that is voluntarily and by rote and sometimes the sensitive take patterns from the rational as in the invention of arts or the like so that there is no necessity that they should always work together to the same perception Concerning the perception of exterior objects I will give an instance where both the rational and sensitive motions do work differently and not to the same perception Suppose a man be in a deep contemplative study and some body touch or pinch him it happens oft that he takes no notice at all of it nor doth not feel it when as yet his touched or pinched parts are sensible or have a sensitive perception thereof also a man doth often see or hear something without minding or taking notice thereof especially when his thoughts are busily employed about some other things which proves that his Mind or rational motions work quite to another perception than his sensitive do But some perhaps will say because there is a thorough mixture of animate rational and sensitive and inanimate matter and so close and inseparable a union and conjunction betwixt them it is impossible they should work differently or not together Besides the alleged example doth not prove that the rational and sensitive motions in one and the same part that is touched or pinched or in the organ which hears or seeth do not work together but proves only that the sensitive motions of the touched part or organ and the rational motions in the head or brain do not work together when as nevertheless although a man takes no notice of another man's touching or pinching the rational motions of that same part may perceive it To which I answer First I do not deny that there is a close conjunction and commixture of both the rational and sensitive parts in every body or creatnre and that they are always moving and acting but I deny that they are always moving to the same perception for to be and move together and to move together to the same perception are two different things Next although I allow that there are particular both rational and sensitive figurative motions in every part and particle of the body yet the rational being more observing and inspective than the sensitive as being the designing and ordering parts may sooner have a general information and knowledge of all other rational parts of the composed figure and may all unitedly work to the conceptions or thoughts of the musing and contemplating man so that his rational motions in the pinched part of his body may work to his interior conceptions and the sensitive motions of the same part to the exterior perception for although I say in my Philosophical Opinions that all Thoughts Fancies Imaginations Conceptions etc. are made in the head and all Passions in the heart yet I do not mean that all rational figurative actions are only confined to the head and to the heart and are in no other parts of the body of an Animal or Man for surely I believe there is sense and reason or sensitive and rational knowledge not only in all Creatures but in every part of every particular Creature But since the sensitive organs in man are joined in that part which is named the head we believe that all knowledge lies in the head by reason the other parts of the body do not see as the eyes nor hear as the ears nor smell as the nose nor taste as the tongue etc. all which makes us prefer the rational and sensitive motions that work to those perceptions in the mentioned organs before the motions in the other parts of the body when as yet these are no less rational or sensible than they although the actions of their sensitive and rational perceptions are after another manner for the motions of digestion growth decay etc. are as sensible and as rational as those five sensitive organs or the head and the heart liver lungs spleen stomach bowels and the rest know as well their office and functions and are as sensible of their pains diseases constitutions tempers nourishments etc. as the eyes ears nostrils tongue etc. know their particular actions and perceptions for although no particular part can know the Infinite parts of Nature yet every part may know itself and its own actions as being self-moving And therefore the head or brains cannot engross all knowledge to themselves but the other parts of the body have as much in the designing and production of a Creature as the brain has in the production of a Thought for Children are not produced by thoughts no more than digestion or nourishment is produced by the eyes or the making of blood by the ears or the several appetites of the body by the five exterior sensitive organs But although all interior as well as exterior parts of the body have their particular knowledges and perceptions different from those of the head and the five sensitive organs and the heads and organs knowledge and perception are differing from them nevertheless they have acquaintance or correspondence with each other for when the stomach has an appetite to food the mouth and hands endeavour to serve it and the legs are willing to run for it The same may be said of other Appetites Also in case of Oppression when one part of the body is oppressed or in distress all the other parts endeavour to relieve that distressed or afflicted part Thus although there is difference between the particular actions knowledges and perceptions of every part which causes an ignorance betwixt them yet by reason there is knowledge and perception in every part by which each part doth not only know itself and its own actions but has also a perception of some actions of its neighbouring parts it causes a general intelligence and information betwixt the particular parts of a composed figure which information and intelligence as I have mentioned heretofore is more general betwixt the rational than the sensitive parts for though both the sensitive and rational parts are so closely intermixed that they may have knowledge of each other yet the sensitive parts are not so generally knowing of the concerns of a composed figure as the rational by reason the rational are more free and at liberty then the sensitive which are more encumbered with working on and with the inanimate parts of Matter and therefore it may very well be that a man in a deep contemplative study doth not always feel when he is pinched or touched because all the rational motions of his body concur or join to the conception of his musing thoughts so that only the sensitive motions in that part do work to the perception of touch when as the rational even of the same part may work to the conception of his thoughts Besides it happeneth oft that there is not always an agreement betwixt the rational and sensitive motions even in the same parts for the rational may move regularly and the sensitive irregularly or the sensitive may move regularly and the rational irregularly nay often there are irregularities and disagreements in the same degree of motions as betwixt rational and rational sensitive and sensitive And although it be proper for the rational to inform the sensitive yet the sensitive do often inform the rational only they cannot give such a general information as the rational for one rational part can inform all other rational parts in a moment of time and by one act And therefore rational knowledge is not only in the head or brains but in every part or particle of the body Some Learned conceive That all knowledge is in the Mind and none in the senses For the senses say they present only exterior objects to the mind who sits as a Judge in the kernel or fourth ventricle of the brain or in the orifice of the stomach and judges of them which in my apprehension is a very odd opinion For first they allow that all knowledge and perception comes by the senses and the sensitive spirits who like faithful servants run to and fro as from the sensitive organs to the brain and back to carry news to the mind and yet they do not grant that they have any knowledge at all which shows they are very dull servants and I wonder how they can inform the mind of what they do not know themselves Perchance they 'll say it is after the manner or way of intelligence by Letters and not by word of mouth for those that carry Letters to and fro know nothing of the business that intercedes betwixt the correspondents and so it may be betwixt the mind and the external object I answer First I cannot believe there 's such a correspondence between the object and the mind of the sentient or perceiver for if the mind and the object should be compared to such two intelligencers they would always have the like perception of each other which we see is not so for oftentimes I have a perception of such or such an object but that object may have no perception of me besides there 's nothing carried from the object to the mind of the sentient by its officers the sensitive spirits as there is betwixt two correspondents for there 's no perception made by an actual emission of parts from the object to the mind for if Perception were made that way not only some parts of the object but the figure of the whole object would enter through the sensitive organ and presentit self before the mind by reason all objects are not perceived in parts but many in whole and since the exterior figure of the object is only perceived by the senses than the bare figure would enter into the brain without the body or substance of the object which how it could be I am not able to conceive nay if it were possible truly it would not be hidden from the Minds officers the sensitive spirits except they did carry it veiled or covered but then they would know at least from whence they had it and to whom and how they were to carry it Wherefore it is absurd in my opinion to say that the senses bring all knowledge of exterior objects to the mind and yet have none themselves and that the mind chiefly resides but in one part of the body so that when the heel is touched the sensitive spirits who watch in that place do run up to the head and bring news to the mind Truly if the senses have no knowledge of themselves How comes it that a man born blind cannot tell what the light of the Sun is or the light of a Candle or the light of a Glow-worm's tail For though some objects of one sense may be guessed by the perception of another sense as we may guests by touch the perception of an object that belongs to sight etc. yet we cannot perfectly know it except we saw it by reason the perception of sight belongs only to the optic sense But some may ask if a man be so blind that he cannot make use of his optic sense what is become of the sensitive motions in that same part of his body to wit the optic sensorium I answer The motions of that part are not lost because the man is blind and cannot see for a privation or absence of a thing doth not prove that it is quite lost but the same motions which formerly did work to the perception of sight are only changed and work now to some other action than the perception of sight so that it is only a change or alteration of motions in the same parts and not an annihilation for there 's no such thing as an annihilation in Nature but all the variety in Nature is made by change of motions Wherefore to conclude the opinion of sense and reason or a sensitive and rational knowledge in all parts of Nature is in my judgement more probable and rational than the Opinion which confines all knowledge of Nature to a man's Brains or Head and allows none neither to the Senses nor to any part of Nature 37. Several Questions and Answers concerning Knowledge and Perception I Am not ignorant that endless questions and objections may be raised upon one subject and to answer them would be an infinite labour But since I desire to be perspicuous in delivering my opinions and to remove all those scruples which seem to obstruct the sense thereof I have chosen rather to be guilty of prolixity and repetitions then to be obscure by too much brevity And therefore I will add to my former discourse of knowledge and perception the resolution of these following questions which I hope will render it more intelligible Q. 1. What difference is there between Self-knowledg and Perception I answer There is as much difference betwixt them as betwixt a whole and its parts or a cause and its effects For though Self-motion be the occasional cause of particular perceptions by reason it is the cause of all particular actions of Nature and of the variety of figures yet self-knowledg is the ground or fundamental cause of Perception for were there not selfknowledg selfknowledg there could not be perception by reason perceptions are nothing else but particular exterior knowledges or knowledges of exterior parts and actions occasioned by the various compositions and divisions of parts so that self-moving Matter has a perceptive self-knowledg and consisting of infinite Parts those parts have particular self-knowledges and perceptions according to the variety of the corporeal figurative motions which as they are particular cannot be infinite in themselves for although a whole may know its parts yet the parts cannot possibly know the whole because an infinite may know a finite but a finite cannot know an infinite Nevertheless when many parts are regularly composed those parts by a conjunction or union of their particular self-knowledges and perceptions of each other may know more and so judge more probably of infinite as I have declared above but as for single parts there is no such thing in Nature no more than there can be an Infinite part Q. 2. Whether the Inanimate Part of Matter may not have self-knowledg as well as the Animate I answer That in my opinion and according to the conceptions of my sense and reason the Inanimate part of matter has self-knowledg as well as the Animate but not Perception for it is only the animate part of matter that is perceptive and this animate matter being of a twofold degree sensitive and rational the rational not being encumbered with the inanimate parts has a more clear and freer perception than the sensitive which is well to be observed for though the rational sensitive and inanimate parts of matter make but one infinite self-moving body of Nature yet there are infinite particular self-knowledges for Nature is divided into infinite parts and all parts of Nature are self-knowing But as all are not animate so all are not perceptive for Perception though it proceeds from self-knowledg as its ground or principle yet it is also an effect of self-motion for were there no self-motion there would be no perception and because Nature is self-moving all her parts are so too and as all her parts are moving so they have all compositions and divisions and as all are subject to compositions and divisions so all have variety of self-knowledg so that no part can be ignorant And by reason self-knowledg is the ground and Principle of Perception it knows all the effects by the variety of their changes therefore the Inanimate part of Matter may for any thing I know or perceive be as knowing as the other parts of Nature for although it be the grossest part and so the dullest wanting self-motion yet by the various divisions and compositions which the animate parts do make the inanimate may be as knowing as the animate But some may say If Inanimate Matter were knowing of itself than it would also be sensible of itself I answer Self-knowledg is so far sensible of itself that it knows itself and therefore the inanimate part of Matter being self-knowing may be sensible of its own self-knowledg but yet it is not such a sense as self-moving matter has that is a perceptive sense for the difference of animate and inanimate Matter consists herein that one is self-moving and consequently perceptive but the other not and as animate matter is self-moving as well as self-knowing so it is the chief and architectonical part of Nature which causes all the variety that is in Nature for without animate Matter there could be no composition and division and so no variety and without inanimate Matter there could not be such solid compositions of parts as there are for the animate part of Matter cannot be so gross as the inanimate and therefore without these degrees there would be no variety of figures nor no composition of solid figures as Animals Vegetables Minerals etc. so that those effects which our sense and reason perceives could not be without the degrees of animate and inanimate Matter neither could there be perception without animate Matter by which all the various effects of Nature are perceived for though one Creature cannot perceive all the effects yet the infinite parts of Nature by their infinite actions perceive infinitely Again Some may object That if the Inanimate part of Matter have self-knowledg and sense it must of necessity have life also To which I answer That the Inanimate part of Matter may have life according as it hath sense and knowledge but not such a life as the animate part of Matter has that is an active life as to compose and divide the infinite body of Nature into infinite parts and figures and to produce infinite varieties of them for all this cannot be without motion nevertheless it has so much life as to know itself and so much sense as to be sensible of its own self-knowledg In short the difference between animate and inanimate Matter 's life sense and self-knowledg is that the animate Matter has an active life and a perceptive sense and self-knowledg which the inanimate part of Matter has not because it wants self-motion which is the cause of all actions and perceptions in Nature Q. 3. Whether the Inanimate Matter could have parts without self-motion I answer Yes For wherefoever is body or matter there are also parts because parts belong to body and there can be no body without parts but yet were there no self-motion there could be no various changes of parts or figures The truth is Nature considered as she is and as much as our sense and reason can perceive by her various effects must of necessity be composed or consist of a commixture of animate both rational and sensitive and inanimate matter for were there no inanimate matter there would be no ground or grosser substance to work on and so no solid figures and were there no animate sensitive matter there would be no labourer or workman as I may call it to form the inanimate part of matter into various figures nor would there be such infinite changes compositions divisions productions dissolutions etc. as we see there are Again were there no animate rational Matter there would be no designer or surveigher to order and direct all things methodically nor no Fancies Imaginations Conceptions Memory etc. so that this Triumvirate of the degrees of matter is so necessary a constitutive principle of all natural effects that Nature could not be without it I mean Nature considered not what she might have been but as she is and as much as we are able to perceive by her actions for Natural Philosophy is no more but a rational inquisition into the causes of natural effects and therefore as we observe the effects and actions of Nature so we may probably guests at their causes and principles Q. 4. How so fine subtle and pure a part as the Animate Matter is can work upon so gross a part as the Inanimate I answer More easily than Vitriol or Aquafortis or any other high extracts can work upon metal or the like nay more easily than fire can work upon wood or stone or the like But you will say That according to my opinion these bodies are not wrought upon or divided by the exterior agent as by fire vitriol etc. but that they divide themselves by their own inherent self-motion and that the agent is no more but an occasion that the patient moves or acts thus or thus I answer 'T is very true For there is such a commixture of animate and inanimate matter that no particle in Nature can be conceived or imagined which is not composed of animate matter as well as of inanimate and therefore the patient as well as the agent having both a commixture of these parts of matter none can act upon the other but the patient changes its own parts by its own self-motion either of its own accord or by way of imitation But the inanimate part of Matter considered in itself or in its own narure hath no self-motion nor can it receive any from the animate but they being both so closely intermixed that they make but one self-moving body of Nature the animate parts of Matter bear the inanimate with them in all their actions so that it is impossible for the animate parts to divide compose contract etc. but the inaimate must serve them or go along with them in all such corporeal figurative actions Q. 5. How is it possible that Parts being ignorant of each other should agree in the production of a figure I answer When I speak of Ignorance and knowledge my meaning is not that there is as much ignorance in the parts of Nature as there is knowledge for all parts have self-knowledg but I understand a perceptive knowledge by which parts do perceive parts and as for the agreeing actions of parts they cannot readily err unless it be out of wilfulness to oppose or cross each other for put the case the sensitive parts were as ignorant of perceptions as the inanimate yet the rational being thoroughly intermixed with them would cause agreeable combinations and connexion's of parts in all productions because they being not encumbered with the burdens of other parts make more general perceptions than the sensitive and moving freely in their own degree there is a more perfect acquaintance between them than the sensitive parts which is the cause that the rational design and order when as the sensitive labour and work I mean when they move regularly or to one and the same effect for than they must needs move agreeably and unitedly But because the sensitive parts are perceptive as well as the rational and perceive not only the rational adjoining parts but also those of their own degree they cannot so grossly err as some believe especially since the sensitive parts do not only know their own work but are also directed by the rational but as I have often said the several sorts both of the sensitive and rational perceptions are well to be considered which are as various as the actions of Nature and cannot be numbered by reason every figurative action is a several perception both sensitive and rational and infinite Matter being in a perpetual motion there must of necessity be infinite figures and so infinite perceptions amongst the infinite parts of Nature Q. 6. Whether there be single Self-knowledges and single Perceptions in Nature I answer If there can be no such thing as a single part in Nature there can neither be a single self-knowledg or perception for body and parts can never be separated from each other but wheresoever is body were it an atom there are parts also and when parts divide from parts at the same time and by the same act they are joined to other parts so that composition and division is done by one act The like for knowledge For knowledge being material consists of parts and as it is impossible that there can be single parts or parts subsisting by themselves without reference to each other or the body of Nature so it is impossible that there can be single knowledges Neither can there be a single magnitude figure colour place etc. but all that is corporeal has parts and by reason Nature is a self-moving and self-knowing body all her parts must of necessity be so too But particular composed figures and particular degrees of Matter are not single parts nor are particular actions single actions no more than a particular Creature is a single part for it would be nonsense to say single compositions and single divisions and therefore particular and single are not one and the same and as there can be no such thing as Single in Nature so there can neither be single knowledges and perceptions Which is well to be observed lest we introduce a Vacuum in Nature and so make a confusion between her parts and actions Q. 7. How is it possible since there is but one Selfknowledg in Nature as there is but one Self-motion that there can be a double degree of this Self-knowledg as also a double Perception viz. Rational and Sensitive I answer As the several degrees of Matter are not several kinds of Matter so neither are Rational and Sensitive knowledge several kinds of Self-knowledges but only different degrees of one self-knowledg for as there is but one Matter and one Self-motion so there is also but one Self-knowledg in Nature which consists of two degrees Rational and Sensitive whereof the rational is the highest degree of self-knowledg for it is a more pure subtle active and piercing knowledge then the sensitive by reason it is not bound to work on and with the inanimate parts of Matter but moves freely in its own degree when as the sensitive is encumbered with labouring on the inanimate parts of Matter Indeed there is as much difference between those two degrees of self-knowledg as betwixt a chief Architect Designer or Surveigher and betwixt a Labourer or Workman for as the Labourer and Surveigher though they be different particulars are yet both of one kind viz. Mankind so it is likewise with self-knowledg for were Matter divided into infinite degrees it would still remain Matter and though self-motion be divided into infinite degrees of motions yet it is still but self-motion The like for self-knowledg for self-moving matter can but know itself and as Matter is the ground or constitutive Principle of all the parts and figures in Nature for without matter there could be no parts and so no division and self-motion is the ground or principle of all particular actions so is self-knowledg the ground of all particular knowledges and perceptions Again as one part cannot be another part so neither can one parts knowledge be another parts knowledge although they may have perceptions of each other When I speak of parts I mean not single parts for there can be no such thing as a single part in Nature but by parts I understand particular self-moving figures whether they be such composed figures as for distinctions sake we call finite wholes as for example an Animal a Tree a Stone etc. or whether they be parts of those finite figures for it is impossible to describe or determine exactly what the parts of Nature are by reason Nature although it is but one body yet being self-moving 't is divided into infinite figures which by self-motion are infinitely changed composed dissolved etc. which compositions and divisions hinder that there can be no single parts because no part though it should be infinitely changed composed and divided can be separated from the body of Nature but as soon as it is divided from such parts it is composed with other parts nay were it possible that it might be separated from the body of Nature it would not be a part then but a whole for it would have no reference to the body of Nature besides if it continued body or matter it would still have parts for wheresoever is body there is a composition of parts But if any one desires to know or guests at the parts of Nature he cannot do it better than by considering the corporeal figurative motions or actions of Nature for what we name parts are nothing but the effects of those figurative motions so that motions figures and parts are but one thing and it is to be observed that in composed figures there are interior and exterior parts the exterior are those which may be perceived by our exterior senses with all their proprieties as colour magnitude softness hardness thickness thinness gravity levity etc. but the interior parts are the interior natural figurative motions which cause it to be such or such a part or Creature as for example Man has both his interior and exterior parts as is evident and each of them has not only their outward figure or shape but also their interior natural figurative motions which did not only cause them to be such or such parts as for example a leg a head a heart a spleen a liver blood etc. but do also continue their being the only difference is that those figurative motions which did first form or produce them afterwards when they were finished became retentive motions By retentive motions I do not only mean such as keep barely the parts of the composed figures together but all those that belong to the preservation and continuance of them under which are comprehended digestive motions which place and displace parts attractive motions which draw nourishment into those parts expulsive motions which expel superfluous and hurtful parts and many the like for there are numerous sorts of retentive motions or such as belong to the preservation and continuance of a composed figure as well as there are of creating or producing motions By which we may plainly see that one figure lies within another that is one corporeal figurative motion is within another and that the interior and exterior parts or figures of Creatures are different in their actions for example the ebbing and flowing or the ascending and descending motions of water are quite different from those interior figurative motions that make it water the like may be said of Vegetables Minerals Animals and all other sorts of Creatures nay though both the interior and exterior parts figures or motions do make but one composed figure or Creature as for example Man and are all but parts of that same figure yet each being a particular motion has also its peculiar self-knowledg and perception for the difference of particular knowledges and perceptions depends upon the difference of Nature's actions which as by the division of parts they cause an ignorance between them so by composition they cause also perceptions I do not mean an interior or self-ignorance which cannot be in Nature by reason every part and particle has self-knowledg but an exterior that is an ignorance of foreign parts figures or actions although they be parts of one composed figure for the parts of the hand do not know the parts of the stomach and their actions Neither do I mean an interior self-perception which can neither be in Nature because perception presupposes ignorance and if there cannot be a self-ignorance there can neither be a self-perception although there may be an interior self-knowledg Nor is it proper to say a part may perceive itself or have a perception of itself But by perception I mean an exterior or foreign knowledge that is a knowledge of other parts figures or actions These perceptions I say are different according to the difference of the corporeal figurative motions for it is impossible that such or such parts should have such or such perceptions if they have not such or such corporeal motions Therefore though all parts have self-knowledg as well as self-motion yet by reason all parts do not move alike they cannot make the like perceptions and though self-knowledg as it is the ground and fountain not only of all particular knowledges but also of all exterior perceptions is but one in itself as a fixed being and cannot be divided from its own nature for as Matter cannot be divided from being Matter or self-motion from being self-motion so neither can self-knowledg be divided from being self-knowledg nor can they be separated from each other but every part and particle of natural matter has self-knowledg and perception as well as it hath self-motion Yet all this hinders not but there may be degrees of self-knowledg according to the degrees of Matter for as there is rational and sensitive matter so there is also rational and sensitive self-knowledg nay there are infinite particular self-knowledges and perceptions according to the infiniteness of parts and motions and yet all is but one self-moving and self-knowing Nature for parts are nothing else but a division of the whole and the whole is nothing else but a composition of parts All which I desire may be taken notice of lest my sense be misinterpreted for when I speak of rational and sensitive self-knowledg I do not mean as if there were more self-knowledg than one in the only infinite Matter to wit a double kind of self-knowledg but I speak in reference to the parts of Matter for the rational part is more pure and so more agile quick and free then the sensitive and the animate part is self-knowing but the inanimate not and thus in respect to parts as they are divided so they have several self-knowledges and perceptions as also numerous lives and souls in one composed figure or Creature and as infinite parts belong to one infinite whole so infinite self-knowledges and infinite perceptions belong to the infinite actions of those infinite parts But some may ask Why there are no more degrees of Matter but two viz. Animate and Inanimate and no more degrees of Animate but Rational and Sensitive I answer humane sense and reason cannot conceive it possible there should be more or fewer for the rational and sensitive are the purest degrees Matter can be capable of and were there any purer than these they would be beyond the nature of Matter which is impossible because Nature cannot go beyond itself Again some may perhaps desire to know why there are more degrees of Inanimate Matter then of Animate to wit of thickness and thinness rarity and density lightness and heaviness & c I answer These are nothing else but the actions of the material parts and do not belong to the nature of Matter so that they cannot make Parts less or more material for all is but Matter neither can they alter the nature of Matter for Matter is still Matter however it moves Lastly some may ask How it is possible that such an infinite variety can proceed but from two degrees of Matter to wit Animate and Inanimate I answer As well as Infinite effects can proceed from one Infinite cause for Nature being an Infinite body must also have Infinite parts and having an Infinite self-motion must of necessity have an infinite variety of parts and being infinitely self-knowing must also have infinite self-knowing parts which proves that Nature's body must of necessity consist of those two degrees viz. Animate and Inanimate Matter for were there no Animate matter which is corporeal self-motion there would never be such variety of figures parts and actions in Nature as there is nor no perceptions for Self-knowledg or Matter without self-motion could never make any variety in Nature and therefore although self-motion causes an obscurity by the division of parts yet it causes also particular perceptions between parts and as the motions vary so do perceptions of parts In short there is but one infinite body and infinite parts one infinite self-knowledg and infinite particular self-knowledges one infinite self-motion and infinite particular actions as also infinite particular perceptions for self-motion is the cause of all the variety of Nature and as one figure or part of Nature lies within another so one perception is within another Q. 8. How can there be Self-knowledg and Perception in one and the same part I answer As well as the being or substance of a thing and its actions can consist together or as a cause and its effects for though they are so far different from each other that the cause is not the effect nor the effect the cause as also that the effect must of necessity depend upon the cause but the cause may choose whether it will produce such or such effects as for example though action or motion depends upon matter yet matter does not depend upon motion as being able to subsist without it and though perception depends upon self-knowledg yet self-knowledg does not depend upon perception nevertheless wheresoever is perception there is also self-knowledg by reason that wheresoever there is an effect in act or being there is also its cause and although perception depends also upon outward objects yet outward objects do not depend upon perceptions but perception as it depends upon self-knowledg so it depends also upon self-motion for without self-knowledg and self-motion there would be no perception so that both exterior perceptions and all interior voluntary actions proceed from self-knowing and self-moving matter but the difference between particular interior self-knowledges and perceptions is caused by the changes of corporeal figurative self-motion Q. 9 Whether particular Parts or Figures be bound to particular perceptions I answer Particular Parts make Perceptions according to the nature of their corporeal figurative motions and their perceptions are as numerous as their actions for example those parts that are composed into the figure of an Animal make perceptions proper to that figures corporeal interior natural motions but if they be dissolved from the animal figure and composed into Vegetables they make such perceptions as are proper for Vegetables and being again dissolved and composed into Minerals they make perceptions proper to Minerals etc. so that no part is tied or bound to one particular kind of perception no more than it is bound to one particular kind of figures but when the interior motions of that figure change the perceptions proper to that same figure change also for though self-knowledg the ground of all perceptions is a fixed and inherent or innate knowledge yet the perceptions vary according to their objects and according to the changes and compositions of their own parts for as parts are composed with parts so are their perceptions nay not only perceptions but also particular self-knowledges alter according to the alteration of their own parts or figures not from being self-knowledg for self-knowledg can be but self-knowledg but from being such or such a particular self-knowledg and since there is no part or particle of Nature but is self-knowing or has its particular self-knowledg it is certain that as the interior nature of the figure altars by the changes of motion the interior self-knowledg of that figure altars too for if a Vegetable should turn into a Mineral it cannot retain the self-knowledg of a Vegetable but it must of necessity change into the self-knowledg of a Mineral for nothing can have a knowledge of itself otherwise then what it is and because self-knowledg is the ground of Perception as self-knowledg altars so doth perception I mean that kind of perception that belonged to such a figure altars to another kind of perception proper to another figure so that it is with perception as it is with other Creatures For example as there are several kinds of Creatures as Elements Animals Minerals Vegetables etc. so there are also several kinds of perceptions as Animal Vegetative Mineral Elemental perception and as there are different particular sorts of these mentioned kinds of Creatures so there are also of perceptions nay as one particular Creature of these sorts consists of different parts so every part has also different perceptions for self-motion as it is the cause of all the various changes of figures and parts of Nature so it is also of the variety of perceptions for put the case Matter were of one infinite figure it would have but self-knowledg or at lest no variety of perceptions because it would have no variety of corporeal figurative motions and it is well to be observed that although numerous different parts may agree in perception that is their sensitive and rational figurative motions may all perceive one and the same object yet the manner of their perceptions are different according to the difference of their figures or rather of their interior corporeal figurative motions for example a Man a Tree and a Stone may all have perceptions of one object but yet their perceptions are not alike for the Tree has not an Animal or Mineral but a Vegetative perception and so has the Man not a Vegetative or Mineral but an Animal perception and the Stone not an Animal or Vegetative but a Mineral perception each according to the interior nature of its own figure Q. 10. Whether there could be Self-knowledg without Perception I answer Self-knowledg being the ground of all Perceptions which are nothing else but exterior knowledges might as well subsist without them as Matter would subsist without Motion but since self-motion is the cause of all the various changes of figures and parts and of all the orderly Productions Generations Transformations Dissolutions and all other actions of Nature These cannot be performed without Perception for all actions are knowing and perceptive and were there no perception there could not possibly be any such actions for how should parts agree either in the generation composition or dissolution of composed figures if they had no knowledge or perception of each other Therefore although self-knowledg is a fixed interior Being and the ground of all perceptions yet were there no self-motion there could be no action and consequently no perception at lest no variety of perceptions in Nature but since Nature is one self-moving and self-knowing body self-knowledg can no more be separated from perception than motion can be divided from matter but every part and particle of Nature were it an Atom as it is self-moving so it is also self-knowing and perceptive But yet it is not necessary that Perception must only be betwixt neighbouring or adjoining parts for some parts may very well perceive each other at a distance and when other parts are between nay some perceptions do require a distance of the object as for example the optic perception in Animals as I have declared before * Part 1. c. 20. Of Colours p. 63. where I do mention the requisites of the Animal perception of sight whereof if one be wanting there is either no perception at all I mean no perception of seeing in that Animal or the perception is imperfect But some may ask Whether in such a case that is in the perception of an object which is distant from the sentient the intermediate parts are as well perceived as the object itself to which the perception directy tends I answer That if the intermediate parts be subject to that kind of perception they may as well be perceived as the object that is distant nay sometimes better but most commonly the intermediate parts are but slightly or superficially perceived For example in the forementioned sense of Seeing if the organ of sight be directed to some certain object that is distant and there be some parts between the organ and the object perceptible by the same sense but such as do not hinder or obstruct the perception of the said object not only the object but also those intermediate parts will be perceived by the optic sense Also if I cast my eye upon an object that is before me in a direct line the eye will not only perceive the object to which it is chiefly directed but also those parts that are joined to it either beneath or above or on each side of that object at the same point of time and by the same act the sole difference is that the said object is chiefly and of purpose patterned out by the sensitive and rational figurative motions of the eye when as the other intermediate or adjoining parts are but superficially and slghtly looked over And this proves first that Nature is composed of sensitive rational and inanimate matter without any separation or division from each other for could matter be divided into an atom that very atom would have a composition of these three degrees of matter and therefore although the parts of Nature do undergo infinite divisions and compositions so that parts may be composed and divided infinite ways yet these three degrees can never be separated or divided from one another because of their close union and commixture through infinite Nature Next it proves that there can be no single parts in Nature for what commonly are called parts of Nature are nothing else but changes of motion in the infinite body of Nature so that parts figures actions and changes of motion are one and the same no more differing from each other than body place magnitude figure colour etc. for self-motion is the cause of the variety of figures and parts of Nature without which although there would nevertheless be parts for wheresoever is matter or body there are parts also yet Nature would be but a confused heap or Chaos without the distinction of any perfect figures which figures make perfect perceptions of perfect objects I say of perfect objects for if the objects be not perfect the sensitive perceptions can neither be perfect but then the rational being joined with the sensitive and being more subtle active and piercing may find out the error either of the object or sense for both the rational and sensitive parts being united in one figure or action can more easily perceive the irregularities of each others actions then of exterior objects all which could not be were there single parts in Nature neither could such acts be performed by chance or senseless atoms nay could there be any single parts in Nature there would consequently be a Vacuum to discern and separate them from each other which Vacuum would breed such a confusion amongst them as there would be no conformity or symmetry in any of their figures Therefore I am absolutely against the opinion of senseless and irrational atoms moving by chance for if Nature did consist of such atoms there would be no certain kinds and species of Creatures nor no uniformity or order neither am I able to conceive how there could be a motion by chance or an irrational and senseless motion no more than I can conceive how motion can be without matter or body for self-motion as it is corporeal so it is also sensitive and rational Q. 11. Whether Perception be made by Patterning I answer My Sense and Reason does observe That the animal at least humane Perception performed by the sensitive and rational motions in the organs appropriated for it is made by patterning or framing of figures according to the patterns of exterior objects but whether all other kinds and sorts of perceptions in the infinite parts of Nature be made the same manner or way neither myself nor no particular Creature is able to determine by reason there are as many various sorts of perceptions as there are of other actions of Nature and according as the corporeal figurative motions do alter and change so do particular perceptions for Perception is a corporeal figurative action and is generally in all parts and actions of Nature and as no part can be without self-motion and self-knowledg so none can be without perception and therefore I dare truly say that all perceptions are made by figuring though I cannot certainly affirm that all are made by imitation or patterning But it is well to be observed that besides those exterior perceptions of objects there are some other interior actions both of sense and reason which are made without the presentation of exterior objects voluntarily or by rote and therefore are not actions of patterning but voluntary actions of figuring As for example Imaginations Fancies Conceptions Passions and the like are made by the rational corporeal figurative motions without taking any copies of foreign objects also many Generations Dissolutions Alterations Transformations etc. are made by the sensitive motions without any exterior patterns for the generation of Maggot in a Cheese of a Worm in the root of a Tree of a Stone in the Bladder etc. are not made by patterning or imitation because they are not like their producers but merely by a voluntary figuring and therefore it is well to be observed that figuring and patterning are not one and the same figuring is a general action of Nature for all corporeal actions are figurative when as patterning is but a particular sort of figuring and although I observe that some perceptions are made by patterning yet I cannot say the same of all neither are the interior voluntary actions made by patterning but both the sensitive and rational motions frame such or such figures of their own accord for though each part in the composition of a Creature knows its own work and all do agree in the framing and producing of it yet they are not necessitated always to imitate each other which is evident because the composition of one and the same Creature is various and different by reason of the variety of its parts And this is the difference between exterior perceptions and interior voluntary actions for though both are effects of self-knowledg and self-motion yet perceptions are properly concerning foreign parts figures and actions and are occasioned by them but the voluntary actions are not occasioned by any outward objects but make figures of their own accord without any imitation patterns or copies of foreign parts or actions and as the figures and parts alter by their compositions and divisions so do both interior and exterior particular knowledges for a Tree although it has sensitive and rational knowledge and perception yet it has not an animal knowledge and perception and if it should be divided into numerous parts and these again be composed with other parts each would have such knowledge and perception as the nature of their figure required for self-knowledg altars as their own parts alter perception altars as the objects alter figures alter as the actions alter and the actions alter as Nature pleases or is decreed by God to work But I desire it may be observed first That although there are both voluntaay actions of figuring and occasioned actions of perceiving exterior objects both in sense and reason whereof those I call interior these exterior yet both of them are innate and inherent actions of their own parts as proceeding from the ground and fountain of self-knowledg and the reason why I call the voluntary actions interior is because they have no such respect to outward objects at least are not occasioned by them as perceptions are but are the own figurative actions of sense and reason made by rote when as perceptions do tend to exterior objects and are made according to the presentation of their figures parts or actions Next It is to be observed That many times the rational motions take patterns from the sensitive voluntary figures As for example in Dreams when the sensitive motions make voluntary figures on the inside of the sensitive organs the rational take patterns of them and again the sensitive do many times take patterns of the rational when they make figures by rote as in the invention and delivery of Arts and Sciences so that there is oftentimes an imitation between the rational and sensitive motions for the rational voluntary figures are like exterior objects to be patterned out by the sensitive perceptive motions and the sensitive voluntary figures are like exterior objects to be patterned out by the rational perceptive motions and yet all their perceptive actions are their own and performed inwardly that is by their own motions Which proves that by naming Perception an exterior action I do not mean that it is an action exteriously perceptible or visible for if it were thus then one part would presently know another parts perception when and how it perceives which we find it does not for although a man perceives a Tree or Stone yet he does not know whether the Tree or Stone perceives him much less what perceptions they make but as I said before Perception I name an exterior action because it is occasioned by an object that is without the perceiving parts for although both sensitive and rational perception are so closely intermixed that none can be without the other in every part or particle of Nature were it no bigger than what is called an Atom yet considered in themselves they are without each other so far that the rational perceptive part is not the sensitive nor the sensitive the rational or else they would not be several parts or actions neither would there be any imitation betwixt them Lastly I desire that notice may be taken when I say that every action of Nature is perceptive for since there are no single parts in Nature but whatsoever is body consists of parts there can neither be any such thing as a single action that is an action of a single part but in all natural actions there is a commerce intercourse or agreement of parts which intercourse or agreement cannot be without perception of knowledge of each other Wherefore it must of necessity follow that every action is perceptive or that perception between parts is required in every action of Nature nay even in those which are called voluntary actions for though the rational and sensitive parts of a composed figure can make voluntary figures within themselves without taking any patterns of foreign objects yet those parts must needs know and perceive each other even in the composition or framing of their voluntary figures so that exterior knowledge or perception is as universal as self-motion for wheresoever is self-motion there is perception also But it is well to be observed first That Perception or Perceptive knowledge is only between Parts Next That although every action in Nature is perceptive yet not every action is the action of Perception properly so called which Perception in composed figures at least in Animals is an action of patterning out exterior parts or objects performed by the rational and sensitive corporeal figurative motions in their proper organs But there are Infinite other actions which although they require perceptive parts yet they are not such actions of Perceptions as are made by Patterning out or imitating outward objects As for example Respiration Digestion Contraction Dilation Expulsion Generation Retention Dissolution Growth Decay etc. Nevertheless all those actions are perceptive that is the parts which perform those actions have perception of each other or else they would never agree to produce such effects The truth is that even the action of Perception properly so called presupposes many particular perceptions between those parts that concur to the performance of that act for it is impossible that both the rational and sensitive parts in a composed figure should make the act of Perception without they know and agree what they are to do and how they are to perform it as I mentioned before And this is the reason that I have made * N. 5. Of Pores a difference between Perception and Respiration and called them different actions not as if Respiration was not a perceptive action or presupposes not knowledge and perception between those parts that make respiration but it is not the action of Perception properly so called as for example the perception of Seeing Hearing Smelling Tasting etc. in Animals but it is properly an action of drawing sucking breathing in or receiving any ways outward parts and of venting discharging or sending forth inward parts nevertheless all this cannot be done without perception or knowledge no more then without motion for wheresoever is motion there is perception also and therefore Respiration is a perceptive action In short I desire it may be observed 1. That there is Perception in every action but that not every Perception is made by patterning 2. That all self-moving parts are perceptive 3. That Perception Perceptive knowledge and Exterior knowledge are all one thing and that I take them indifferently 4. That all voluntary actions both of sense and reason are made by perceptive parts and therefore when I make a distinguishment between voluntary actions and perceptions I mean the perceptions of a composed figure and not the particular perceptive knowledges between those parts that join in the act of such Perceptions or in the making of voluntary figures But it may be objected That if all motions be perceptive they would be wholly employed in nothing else but in making copies of exterior parts or objects My answer is Although I say that all motions are perceptive yet I do not positively affirm that all perceptions in Nature are made by Patterning or Imitation for we are to consider that there are as many different sorts of perceptions as there are of motions because every particular motion has a particular perception and though in a composed figure or Creature some motions may work to the paterning out of exterior objects yet all the rest may not do so and be nevertheless perceptive for like as a Man or any other animal Creature is not altogether composed of Eyes Ears Noses or the like sensitive organs so not all perceptive motions are imitating or patterning but some are retentive some expulsive some attractive some contractive some dilative some creating or producing some dissolving some imitating or patterning and so forth and as there are degrees of parts and motions so some perceptions may be so much purer finer and subtler than others as much as pure Air is beyond gross Earth The truth is we cannot judge of Nature's actions any otherways than we observe them by our own sensitive and rational perceptions and since we find that the sensitive and rational motions in our sensitive organs do work by the way of patterning or imitation we may surely conclude that some perceptions are made that way but that all other perceptions in all natural parts or Creature should be after the same manner would be too presumptuous for any particular Creature to affirm since there are infinite several sorts of perceptions and although we may justly and with all reason believe that all parts of Nature are perceptive because they are self-moving and self-knowing yet no particular Creature is able to judge how and in what manner they perceive no more than it can know how they move And by this it is evident how in one and the same organ of the eye some motions or parts may work to the act of perception properly so called which is made by patterning out the figure of an exterior object and other motions or parts may work to the retention of the eye and preserving it in its being others again may work to its shutting and opening and others to its respiration that is venting of superfluous and receiving of nourishing parts which motions are properly subservient to the retentive motions and hundreds the like and yet all these motions are as knowing and perceptive after their way as those that work to the act of Perception properly so called that is to the act of seeing made by patterning or imitation But it is well to be observed That although the eye has the quickest action in the Perception of seeing yet is this action most visible not only by its motions but by the figures of the objects that are represented in the eye for if you look into another's eye you will plainly perceive therein the picture of your own figure and had other objects but such an optic perception as Animals they would without question observe the same Some will say Those figures in the Eye are made by reflection but reflections cannot make such constant and exact patterns or imitations Others believe it proceeds from pressure and reaction but pressure and reaction being but particular actions cannot make such variety of figures Others again say That the species of the objects pass from the objects to the optic organ and make figures in the air but then the multitude of those figures in the air would make such a confusion as would hinder the species' passing through besides the species being corporeal and proceeding from the object would lessen its quantity or bulk Wherefore my opinion is that the most rare and subtlest parts in the animal sensitive organs do pattern out the figures of exterior objects and that the perception of the exterior animal senses to wit sight hearing tasting touching smelling is certainly made by no other way then by figuring and imitation Q. 12. How the bare patterning out of the Exterior figure of an object can give us an information of its Interior nature My answer is That although our sensitive Perception can go no further than the exterior shape figure and actions of an object yet the rational being a more subtle active and piercing Perception by reason it is more free than the sensitive does not rest in the knowledge of the exterior figure of an object but by its exterior actions as by several effects penetrates into its interior nature and doth probably guests and conclude what its interior figurative motions may be for although the interior and exterior actions of a composed figure be different yet the exterior may partly give a hint or information of the interior I say partly because it is impossible that one finite particular Creature should have a perfect knowledge or perception of all the interior and exterior actions of another particular Creature for example our sensitive Perception patterns out an Animal a Mineral a Vegetable etc. we perceive they have the figure of flesh stone wood etc. but yet we do not know what is the cause of their being such figures for the interior figurative motions of these Creatures being not subject to the perception of our exterior senses cannot exactly be known nevertheless although our exterior senses have no perception thereof yet their own parts which are concerned in it as also their adjoining or neighbouring parts may For example a man knows he has a digestion in his body which being an interior action he cannot know by his exterior senses how it is made but those parts of the body where the digestion is performed may know it nay they must of necessity do so because they are concerned in it as being their proper employment The same may be said of all other particular parts and actions in an Animal body which are like several workmen employed in the building of a house for although they do all work and labour to one and the same end that is the exstruction of the house and every onemay have some inspection or perception of what his neighbour doth yet each having his peculiar task and employment has also its proper and peculiar knowledge how to perform his own work for a Joiner knows best how to finish and perfect what he has to do and so does a Mason Carpenter Tiler Glazier Stone-cutter Smith etc. And thus it is with all composed figures or Creatures which proves That Perception has only a respect to exterior parts or objects when as self-knowledg is an interior inherent inate and as it were a fixed being for it is the ground and fountain of all other particular knowledges and perceptions even as self-motion is the cause and principle of all other particular actions and although self-knowledg can be without perception yet perception cannot be without self-knowledg for it has its being from self-knowledg as an effect from its cause and as one and the same cause may produce numerous effects so from one self-knowledg proceed numerous perceptions which do vary infinitely according to the various changes of corporeal self-motion In short self-knowledg is the fundamental cause of perception but self-motion the occasional cause Just like Matter and self-motion are the causes of all natural figures for though Perception could not be without self-knowledg yet were there no self-motion there would be no variety of figures and consequently not exterior objects to be perceived Q. 13. How is it possible that several figures can be patterned out by one act of Perception for example how can a man when he sees a statue or a stone pattern out both the exterior shape of the statue the matter which the statue is made of and its colour and all this by one and the same act I answer First it is to be observed That Matter Colour Figure Magnitude etc. are all but one thing and therefore they may easily be patterned out by one act of Perception at one and the same time Next I say That no sense is made by one single part but every sense consists of several parts and therefore the perception of one sense may very well pattern out several objects at once for example I see an embroidered bed my eye patterns out both the Velvet Gold Silver Silk Colour and the Workmanship nay superficially the figure of the whole Bed and all this by one act and at one the same time But it is to be observed That one object may have several proprieties which are not all subject to the perception of one sense as for example the smell of an odoriferous body and its colour are not subject to the same sense neither is the hardness or softness roughness or smoothness of its parts subject to the sense of smelling or seeing but each is perceived by such a sense as is proper for such a sort of Perception Nevertheless these different perceptions do not make them to be different bodies for even one and the same attribute or propriety of a body may be patterned out by several senses for example Magnitude or shape of body may be patterned out both by fight and touch which proves that there is a near affinity or alliance betwixt the several senses and that Touch is as it were a general sense which may imitate some other sensitive perceptions The truth is it is as easy for several senses to pattern out the several proprieties of one body as it is for several Painters to draw the several parts of one figure as for example of a burning Candle one may draw the wax or tallow another the wick another the flame The like for the Perceptions of several senses Sight may pattern out the figure and light of a Candle Touch may pattern out its weight hardness or smoothness the Nose may pattern out its smell the Ears may pattern out its sparkling noise & c. All which does evidently prove That Perception cannot be made by pressure and reaction or else a fire coal by the perception of sight would burn out the eye because it would by pressure inflame its next adjoining parts and these again the next until it came to the eye Besides it proves that all objects are material for were Light Colour Figure Heat Cold & c. immaterial they would never be patterned out by corporeal motions for no Painter is able to copy out or draw an immaterial mode or motion Neither could immaterial motions make pressure nor be subject to reaction Lastly it proves That Perception is an effect of knowledge in the sentient and not in the external object or else there would be but one knowledge in all parts and not several knowledges in several parts whereof sense and reason inform us otherwise viz. that particular figures have variety of knowledges according to the difference and variety of their corporeal figurative motions But then some will say That the actions of Matter would be more infinite than the parts I answer There can be neither more nor less in infinite For infinite can be but infinite but since parts figures changes of motion and perceptions are one and the same and since division and composition are the chief actions of Nature it does necessarily follow That as the actions vary so do also their parts and particular perceptions Q. 14. How is it possible that any Perception of outward objects can be made by patterning since patterning doth follow perception for how can any one pattern out that which he has no perception of I answer Natural actions are not like Artificial for Art is but gross and dull in comparison to Nature and although I allege the comparison of a Painter yet is it but to make my meaning more intelligible to weaker capacities for though a Painter must see or know first what he intends to draw or copy out yet the natural perception of exterior objects is not altogether after the same manner but in those perceptions which are made by patterning the action of patterning and the perception are one and the same for as self-knowledg is the ground of Perception so self-motion is the action of Perception without which no perception could be and therefore perception and self-action are one and the same But I desire that it may well be observed what I have mentioned heretofore to wit That although there is but one self-knowledg and one selfmotion in Nature yet they being material are divideable and therefore as from one infinite cause there may flow infinite effects and one infinite whole may be divided into infinite parts so from one infinite self-knowledg and self-motion there may proceed infinite particular actions and perceptions But some may perhaps ask 1. Why those particular knowledges and perceptions are not all alike as being all but effects of one cause To which I answer That if the actions or motions of Nature were all alike all parts would have the like knowledges and perceptions but the actions being different how can it be otherwise but the perceptions must be different also for since every perception is a particular self-action then as the actions of Nature vary and as parts do divide and compose so are likewise their perceptions 2. It may be objected That if the Perception of the exterior senses in animals be made by the way of patterning then when a part of the body feels pain the rational motions by patterning out the same would be pained or sick I answer This does no more follow then that the Eye patterning out the exterior figure of Water Fire Earth & c. should become of the same nature for the original is one thing and the copy another the picture of a house of stone is not made of natural stone nor is the picture of a Tree a natural Tree for if it were so Painters would do more than Chemists by fire and furnace but by reason there is a very close conjunction between the rational and sensitive perceptive motions so that when the sensitive motions of the body pattern out some exterior object the rational most commonly do the same That which we call pain or sickness in the body when patterned out by the mind is called trouble or grief for as there are degrees in their purity subtlety and activity so their perceptions are also different But it is well to be observed That although some parts are ignorant of others when they work not to one and the same perception yet sometimes there is a more general knowledge of a disease pain or soreness for example a man may have an inflammation or soreness in one part of his arm or leg and all the rest of the parts of that limb may be ignorant thereof but if the inflammation soreness or pain extend throughout the whole arm or leg than all the parts of that limb are generally sensible of it 3. It may be objected That if the rational perceptive motions take patterns from the sensitive than reason can never judge of things as naturally they are but only of their copies as they are patterned out by the sensitive motions I answer first That reason is not so necessitated as to have no other perception then what sense presents for Reason is the instructor and informer of sense as an architect or surveigher is in the extruction of a house Next I say That in the act of Perception Reason doth not only perceive the copies of the senses but it perceives with the sense also the original for surely the rational part of Matter being intermixed with the sensitive must perceive as well the original as sense doth for it is not so involved within the sensitive that it cannot peep out as a Jack-in-a-Box but both being closely intermixed one makes perceptions as well as the other as being both perceptive and by reason the rational part makes the same perception as the sensitive doth it seemeth as if the rational did take copies from the sensitive which although it doth yet this doth not hinder it from making a perception also of the original But then some may say if the rational Part has liberty to move as it will than it may perceive without sense that is Reason may make perceptions of outward objects in the organs of the senses when the senses make none as for example the rational motions in the eye may perceive light when the sensitive do not and sound in the ear when the sensitive do not To which I answer 'T is probable that the rational do many times move to other perceptions than the sensitive as I have often declared but if their actions be orderly and regular then most commonly they move to one and the same perception but reason being the purer and freer part has a more subtle perception than sense for there is great difference between sense and reason concerning the subtlety of their actions sense does perceive as it were in part when as reason perceives generally and in whole for if there be an object which is to be patterned out with all its proprieties the colour of it is perceived only by sight the smell of it is perceived by the Nose its Sound is perceived by the Ear its taste is perceived by the Tongue and its hardness or softness coldness or heat dryness or moisture is perceived by Touch so that every sense in particular patterns out that object which is proper for it and each has but so much knowledge of the said object as it patterns out for the sight knows nothing of its taste nor the taste of its touch nor the touch of its smell and so forth But the mind patterns out all those figures together so that they are but as one object to it without division which proves that the rational perception being more general is also more perfect than the sensitive and the reason is because it is more free and not encumbered with the burdens of other parts Wherefore the rational can judge better of objects then the sensitive as being more knowing and knows more because it has a more general perception and hath a more general perception because it is more subtle and active and is more subtle and active because it is free and not necessitated to labour on or with any other parts But some may say How is it possible that the rational part being so closely intermixed with the sensitive and the inanimate can move by itself and not be a labourer as well as the sensitive I answer The reason is because the rational part is more pure and finer than the sensitive or any other part of Matter which purity and fineness makes that it is so subtle and active and consequently not necessitated to labour with or on other parts Again Some may ask Whether those intermixed parts continue always together in their particulars as for example whether the same rational parts keep constantly to the same sensitive and inanimate parts as they are commixed I answer Nature is in a perpetual motion and her parts are parts of her own self-moving body wherefore they must of necessity divide and compose but if they divide and compose they cannot keep constantly to the same parts Nevertheless although particular parts are divideable from each other yet the Triumvirate of Nature that is the three chief degrees or parts of Matter to wit rational sensitive and inanimate which belong to the constitution of Nature cannot be separated or divided from each other in general so that rational matter may be divided from sensitive and inanimate and these again from the rational but they must of necessity continue in this commixture as long as Nature lasts In short rational sensitive and inanimate Matter are divideable in their particulars that is such a particular part of inanimate Matter is not bound to such a particular part of sensitive or rational Matter etc. but they are individeable in general that is from each other for wheresoever is body there is also a commixture of these three degrees of Matter 4. Some may say How is it possible That Reason can be above Sense and that the rational perception is more subtle and knowing then the sensitive since in my Philosophical Opinions I have declared that the sensitive perception doth inform the rational or that Reason perceives by the information of the senses To which I answer My meaning is not that Reason has no other perception but by the information of the senses for surely the rational perception is more subtle piercing and penetrating or inspective than the sensitive and therefore more intelligent and knowing but when I say that sense informs reason I speak only of such perceptions where the rational figurative motions take patterns from the sensitive and do not work voluntarily or by rote Besides It is to be observed That in the mentioned Book I compare Thoughts which are the actions of the rational figurative motions to the sensitive Touch so that Touch is like a Thought in sense and Thought like a Touch in reason But there is great difference in their purity for though the actions of Touch and Thought are much after the same manner yet the different degrees of sense and reason or of animate sensitive and rational matter cause great difference between them and as all sensitive perception is a kind of touch so all rational perception is a kind of thoughtfulness But mistake me not when I say Thought is like Touch for I do not mean that the rational perception is caused by the conjunction or joining of one part to another or that it is an exterior touch but an interior knowledge for all self-knowledg is a kind of thoughtfulness and that Thought is a rational Touch as Touch is a sensitive Thought for the exterior perceptions of reason resemble the interior actions or knowledge of sense Neither do I mean that the perception of touch is made by pressure and reaction no more than the perception of sight hearing or the like but the patterns of outward objects being actions of the body sentient are as it were a self-touch or self-feeling both in the sensitive and rational perceptions Indeed that subtle and learned Philosopher who will persuade us that Perception is made by pressure and reaction makes Perception only a fantasme For says he Reaction makes a Fantasme and that is Perception 5. Some perhaps will say That if the Perception of the exterior animal senses be made by Patterning than that animal which hath two or more eyes by patterning out an exterior object will have a double or treble perception of it according to the number of its eyes I answer That when the corporeal motions in each eye move irregularly as for example when one eye moves this and the other another way or when the eyes look asquint then they do not pattern out the object directly as they ought but when the eyes move regularly than they pattern out one and the same object alike as being fixed but upon one point and the proof thereof is if there be two eyes we may observe that both have their perceptions apart as well as jointly because those parts that are in the middle of each eye do not make at the same time the same perceptions with those that are the side or extreme parts thereof but their perceptions are different from each other For example the eyes of a Man or some other Animal pattern out a Tree which stands in a direct line opposite to them but if there be Meadows or Hedges on each side of the Tree than the extreme or side parts of each eye pattern out those meadows or hedges for one eyes perception is not the other eyes perception which makes them perceive differently when otherwise they would perceive both alike But if a thousand eyes do perceive one object just alike than they are but as one eye and make but one perception for like as many parts do work or act to one and the same design so do several corporeal motions in one eye pattern out one object the only difference is that as I said every eye is ignorant of each others perception But you 'll say There are so many copies made as there are objects I answer 'T is true But though there are many composed parts which join in the making of one particular perception yet if they move all alike the perception is but one and the same for put the case there were a hundred thousand copies of one original if they be all alike each other so as not to have the least difference betwixt them then they are all but as one Picture of one Original but if they be not alike each other than they are different Pictures because they represent different faces And thus for a matched pair of eyes in one Creature if they move at the same point of time directly to one and the same parts in the same design of patterning out one and the same object it seems but as one act of one part and as one perception of one object Q. 15. How comes it that some parts for all they are Perceptive can yet be so ignorant of each other that in one composed figure as for example in the finger of a Man's hand they are ignorant of each other when as other parts do make perceptions of one another at a great distance and when other parts are between I answer This question is easily resolved if we do but consider that the differerence of Perception depends upon the difference of the corporeal figurative motions for if the parts be not the same the perceptions must needs be different nay there may infinite several perceptions be made by one and the same parts if Matter be eternal and perpetually moving And hence it follows that some parts may make perceptions of distant parts and not of neighbouring parts and others again may make perceptions of neighbouring or adjoining parts and not of those that are distant As for example in the animal Perception taste and touch are only perceptions of adjoining objects when as sight and hearing do perceive at a distance for if an object be immediately joined to the optic sense it quite blinds it Wherefore it is well to be observed that there are several kinds and sorts of Perceptions as well as of other composed figures As for example there are Animals Vegetables Minerals and Elements and these comprehend each several particular kinds of Animals Vegetables Minerals etc. Again these particular kinds are divided into several sorts and each of them contains so many particulars nay each particular has so many different parts of which it consists and each part has its different particular motions The same may be said of Perceptions For as the several compositions of several parts are so are they not that the bare composition of the parts and figures is the cause of Perception but the self-knowing and self-moving parts compose themselves into such or such figures and as there are proprieties belonging to such compositions so to such composed perceptions so that the composed parts at the end of a finger may not have the same perceptions with the middle parts of the same finger But some may say If there be such ignorance between the parts of a composed figure How comes it that many times the pain of one particular part will cause a general distemper throughout all the body I answer There may be a general perception of the irregularities of such particular composed parts in the other parts of the body although they are not irregular themselves for if they had the same compositions and the same irregularities as the distempered parts they would have the same effects that is pain sickness or numbness etc. within themselves but to have a perception of the irregularities of other parts and to be irregular themselves are different things Nevertheless some parts moving irregularly may occasion other parts to do the same But it is well to be observed That adjoining parts do not always imitate each other neither do some parts make perceptions of foreign objects so readily as others do as for example a man plays upon a Fiddle or some other instrument and there are hundreds or more to hear him it happens oft that those at a further distance do make a perfecter perception of that sound than those which are near and oftentimes those that are in the middle as between those that are nearest and those that are furthest off may make a perfecter perception than all they for though all parts are in a perpetual motion yet all parts are not bound to move after one and the same way but some move slower some quicker some livelier some duller and some parts do move so irregularly as they will not make perceptions of some objects when as they make perceptions of others and some will make perfect perceptions of one and the same objects at some times and not at other times As for example some men will hear see smell taste etc. more perfectly at some then at other times And thus to repeat what I said before The several kinds sorts and particulars of Perceptions must well be considered as also that the variety of Nature proceeds but from one cause which is self-knowing and self-moving Matter Q. 16. Why a Man's hand or any other part of his body has not the like Perception as the eye the ear or the nose etc. because there are sensitive and rational motions in all the parts of his body I answer The reason why the same perception that is within the eye cannot be in the hand or in any other part of a man's body is that the parts of the hand are composed into another sort of figure then the eyes ears nose etc. are and the sensitive motions make perceptions according to the compositions of their parts and if the parts of the hand should be divided and composed with other parts into another figure as for example into the figure of an eye or ear or nose then they would have the perception of seeing hearing and smelling for perceptions are according to the composition of parts and the changes of Nature's self-motions But then some will say perhaps That an Artificial eye or ear will have the same perceptions etc. being of the same figure I answer That if its interior nature and the composition of its parts were just the same as its exterior figure as for example if an artificial eye or ear were of animal flesh and the like it would have the like perception otherways not Q. 17. How do we perceive Light Fire Air & c I answer By their exterior figures as we do other objects As for example my Eye patterns out the exterior figure of Light and my Touch patterns out the exterior figure of Heat etc. But than you will say If the Eye did pattern out the figure of Light it would become Light itself and if Touch did pattern out the figure of Heat it would become Fire I answer No more then when a Painter draws Fire or Light the copy should be a natural Fire or Light For there is difference betwixt the copy and the original and it is to be observed that in the Perception of sense especially of sight there must be a certain distance betwixt the object and the sentient parts for the further those are from each other the weaker is the perception by reason no corporeal figurative motion is infinite but finite and therefore it can have but fueh a degree of power strength or activity as belongs to such a figurative action or such a part or degree of Matter But as for Fire and Light it is a certain and evident proof that some perceptions at least those of the exterior animal senses are made by patterning for though the nature of Fire and of Light for any thing we know be ascending yet if Fire be made in such a manner that several may stand about underneath and above it yet they all have the perception of the heat of fire in what place soever provided they stand within a limited or determinate compass of it I say of the heat which is the effect of fire for that is only patterned out and not the substance of the flame or fire itself But on the contrary if the heat of the fire did actually and really spread itself out to all the places nominated as well downwards upwards and sideways then certainly it would be wasted in a little time and leave its cause which is the fire heatless Besides that there are Copies and Originals and that some perceptions are made by patterning is evident by the appearance of one Candle in several distances which several appearances can be nothing else but several copies of that Candle made by those parts that take patterns from the Original which makes me also believe that after the same manner many Stars which we take for Originals may be but so many copies or patterns of one Star made by the figurative motions of those parts where they appear Q. 18. Whether the Optic Perception is made in the Eye or Brain or in both I answer The perception of Sight when awake is made on the outside of the Eye but in sleep on the inside and as for some sorts of Thoughts or Conceptions which are the actions of reason they are to my apprehension made in the inner part of the head although I am not able to determine properly what part it is for all the body is perceptive and has sense and reason and not only the head the only difference is that the several actions of several parts cause several sorts of perceptions and the rational parts being the most active and purest and moving within themselves can make more figures in the same compass or magnitude and in a much shorter time than the sensitive which being burdened with the inanimate parts cannot act so agily and freely Neverthess some of the sensitive actions are much agiler and nimbler than others as we may perceive in several sorts of productions But the rational parts being joined with the sensitive in the exterior parts of a figure do for the most part work together with the same otherwise when they move by themselves in Thoughts Conceptions Remembrance and the like they are more inward as within the head for there are Perceptions of interior parts as well as of exterior I mean within a composed figure by reason all parts are perceptive Neither does this prove that if there be so many perceptions in one composed figure there must be numerous several perceptions of one object in that same figure for every part knows its own work or else there would be a confusion in Nature's actions Neither are all perceptions alike but as I said according as the several actions are so are the perceptions Q. 19 What is the reason that the nearer a stick or finger is held against a Concave-glass the more does the pattern of it made by the glass appear to issue out of the glass and meet with the object that is without it I answer 'T is not that something really issues out of the Glass but as in a plain Looking-glass the further the object goes from it the more does its copy or image seem to be within the glass So in the same manner does the length of the stick which is the measure of the object or distance that moves For as to a man that rides in a Coach or sails upon Water the Shore Trees Hedges Meadows and Fields seem to move when as yet 't is the man that moves from them so it is with the figure in a Looking-glass Wherefore it is only a mistake in the animal sense to take the motion of one for the motion of the other Q. 20. Whether a Part or Figure repeated by the same Motions be the same part or figure as the former or only like the former as also whether an action repeated be the same with the former I answer That if the Parts Figures and Actions be the same they will always remain the same although they be dissolved and repeated millions of times as for example if you make a figure of wax and dissolve it and make that figure again just as it was before and of the same parts and by the same action it will be the very same figure but if you alter either the parts or the figure it may be like the former figure but not the very same The like for action if one and the same action be repeated without any alteration it is nothing else but a repetition of the corporeal figurative motions but if there be any alteration in it it is not made by the same figurative motions and consequently 't is not the same action for though the self-moving parts be the same yet the figurative motions are not the same not that those figurative motions are not in the same parts but not repeated in the same manner Wherefore it is well to be observed that a Repetition is of the same parts figures and actions that were before but an alteration is not a repetition for wheresoever is but the least alteration there can be no exact repetition Q. 21. Whether there may be a Remembrance in Sense as well as there is in Reason I answer Yes for Remembrance is nothing else but a Repetition of the same figure made by the same corporeal figurative motions and as there is a rational remembrance which is a repetition of the same figures made by the rational corporeal figurative motions so there is also a sensitive remembrance that is a repetition of the same figures made by the sensitive corporeal figurative motions For example I see an object the sensitive motions in the eye pattern out the figure of that object but as soon as the object is removed the perception is altered It may be I see the same object again in a dream or in a frenzy or the like distemper and then the same figure is repeated which was made first by the sensitive motions of the figure of the object when it was really present which is a sensitive remembrance whether the repetition be made after a Pattern or by rote although it is more proper to say that remembrance is only a repetition of such figures as are made by rote then of those that are made after a Pattern for a repetition of those figures that are made after a Pattern is rather a present perception of a present object when as remembrance is of objects that are absent Q. 22. Whether the rational Parts can quit some Parts and join to others I answer Our sense and reason perceives they do or else there would be no Motion no Separation Composition Dilation Contraction Digestion Production Transformation Infancy Youth Age nor no Action in the World whatsoever And by this it also evident that as I said before particular rational and sensitive parts are not bound to move always together or to keep constantly to the same parts no not in the action of perception for though they most commonly work together when they move regularly yet many times they do not as for Example the sensitive do not always make perceptions of exterior objects but many times make figures by rote as 't is manifest in mad men and such as are in high Fevers and the like distempers which see or hear taste or smell such or such objects when none are present and the Rational Parts being regular do perceive both the sensitive figures made by rote and that there are no such exterior objects really present also the Rational parts make figures by rote and without any outward pattern but such voluntary figures cannot properly be named Perceptions by reason Perceptions are occasioned by outward objects but they are rather voluntary Conceptions Q. 23. If it be so that Parts can divide themselves from some Parts and join to other Parts Why may not the soul do the same and change its Vehicles that is leave such and take other Vehicles I answer Concerning the Natural soul of man which is part of Nature and consists of the purest and subtlest degree of matter which is the Rational it is without question that it is divideable and composeable because it is material and therefore subject to changes and transmutations But as for the supernatural soul because she is spiritual and consequently individable as having no parts and therefore not the propriety of a body which is to have figurative actions it cannot be said of her that she is subject to compositions divisions transmutations etc. However put the case the supernatural soul should have those proprieties of a body although no body herself Yet there could be but one infinite soul in one infinite body and as the body did divide so the soul must of necessity do also otherwise one soul would have many bodies and some bodies would be soul-less which would cause a horrid confusion between souls and bodies Wherefore in my opinion Pythagoras' doctrine concerning the transmigration of souls or that one soul can take several bodies is as absurd as that one body can quit one place and acquire an other and so have more places than bodies which if it were thus we might with as much probability affirm that many bodies could be in one place and in the resurrection of bodies there would certainly arise a great dispute between several bodies for one soul and between several souls for one body especially if one body was particularly beloved of more than one soul all which would breed such a war between souls and bodies souls and souls and bodies and bodies that it would put all the world into a confusion and therefore my opinion is that Nature is but one only infinite body which being self-moving is divideable and composeable and consists of infinite parts of several degrees which are so intermixed that in general they cannot be separated from each other or from the body of Nature and subsist single and by themselves Neither can it be otherwise unless Nature had several bodies but though she has infinite parts yet has she but one infinite body for parts and body are but one Corporeal self-moving self-living and self-knowing Nature And as for the degrees of animate and inanimate matter they are also but parts of that one body of Nature and the various and infinite knowledges perceptions lives etc. considered in general are nothing else but the life knowledge and perception of the infinite body of Nature And from hence it follows that one man may have numerous souls as well as he has numerous parts and particles which as long as the whole figure of man lasts their functions and actions are according to the nature of that figure but when the figure of man dissolves which dissolution is nothing else but a change of those motions that were proper to the nature of its figure than all the parts of that figure if they be joined and composed with other parts and figures become not soul-less or life-less but because they consist all of a commixture of animate and inanimate matter they retain life and soul only the actions of that life and soul are according to the nature of those figures which the parts of the animal body did change into Thus as I have mentioned in my Philosophical Letters * Preface no Creature can challenge a particular life and soul to itself but every Creature may have by the dividing and composing-nature of this self-moving Matter more or fewer natural souls and lives And thus much of knowledge and perception which since it is not only the ground of Natural Philosophy but a subject of a difficult Nature I have insisted somewhat longer upon it then I have done upon any other and endeavoured to clear it as well as I could so that now I hope all that I have declared hitherto will be sufficient to give the ingenious Reader a true information of my opinion thereof and a satisfactory answer to any other scruples that should happen to puzzle his brain I 'll add no more at this present but conclude with a brief repetition of those few Notes concerning the principles which by that small portion of Reason and Judgement that Nature has allowed me I have endeavoured to declare and prove in my works of Natural Philosophy 1. There is but one Matter and infinite Parts one self-motion and infinite Actions one Self-knowledg and infinite particular Knowledges and Perceptions 2. All parts of Nature are living knowing and perceptive because all are self-moving for self-motion is the cause of all particular effects figures actions varieties changes lives knowledges perceptions etc. in Nature and makes the only difference between animate and inanimate Matter 3. The chief and general actions of Nature are division and composition of parts both which are done but by one act for at the same time when parts separate themselves from such parts they join to other parts and this is the cause there can be no Vacuum nor no single parts in Nature 4. Every particular part of figure is infinitely divided and composed from and with other parts 5. The infinite divisions and compositions hinder that Nature cannot run into extremes in her particulars but keep the parts and actions of Nature in an equal balance 6. The Inanimate part of Matter has life sense and self-knowledg as well as the animate but being not moving in itself or its own Nature it has not such a perceptive sense and self-knowledg nor such an active life as the animate hath 7. The parts of Inanimate Matter alter according to their commixture with the Animate and so do their particular self-knowledges 8. As parts alter by the changes of motions so do particular perceptions 9 Though all perceptions are figurative actions yet no particular Creature can undoubtedly affirm that all are made by patterning or imitation by reason as the parts and actions of Nature are infinite so are also particular perceptions and being infinite they cannot be known by any particular Creature 10. There are besides exterior perceptions voluntary actions both of sense and reason not made by imitation but freely and by rote and these may be called conceptions rather than perceptions 11. Those are much in the wrong who believe that man can know no more than what his five senses do inform him for the rational part which is the purest subtlest most active and inspective part of Nature does inform itself of things which the sensitive cannot as for example how was the new world and the Antipodes found out for they were neither seen nor heard of nor tasted nor smelled nor touched Truly our reason does many times perceive that which our senses cannot and some things our senses cannot perceive until reason informs them for there are many inventions which owe their rise and beginning only to reason It is not sense but reason that knows or perceives there is something beyond itself and beyond Nature which is the Only Eternal and Omnipotent God and there can be no higher conception than this for what is beyond it is supernatural and belongs to supernatural Creatures as for example those divine souls which God has given to men above their rational material souls but as for the wicked souls they come not from God but are irregularities of Nature which God certainly will punish as a Master does the evil actions of his Servant 12. Art is but a Natural Creature or effect and not a Creator of any thing 13. Colour Magnitude Figure Place Time Gravity Levity Density Rarity Compositions Divisions Alterations etc. are all one and the same with self-moving Matter and nothing else but the various actions of Nature which actions can no more be separated from body than body can from Matter or parts from their whole for all that is natural is corporeal and therefore the distinction into substances and accidents is to no purpose since there cannot really be no not imagined such a thing as an incorporeal or substanceless motion or action in Nature But some perhaps will say If every part and of Nature has Magnitude Colour Figure Place etc. How is it possible that they can be one and the same with body since they are subject to several perceptions To which I answer The several perceptions do not make them to be several bodies but they are patterned out or perceived as several proprieties or attributes of one body or as several effects of one cause for though there is but one cause in Nature which is self-moving matter yet that only cause must of necessity have several effects or proprieties as Figure Colour Place Magnitude etc. and if I may without offence make a comparison between the Creator and a Creature God is but one in his Essence as one Infinite and Eternal God and yet has several Divine Attributes and though the parts of Nature cannot comprehend conceive or perceive God yet they may conceive somewhat of his several Attributes after several manners or ways In the like manner although there is but one matter yet that matter may be perceived after several manners or ways it being impossible that matter or any part of particle of matter although it were single should be without those several mentioned proprieties for can any one conceive or imagine a body without Figure Magnitude Place or Colour were it as little as an Atom and since there are no Natural Figures or Creatures but consist of parts those composed Figures may have a different Magnitude Place Colour etc. from their parts and particles were they single but being self-moving those figures may alter by self-motion for 't is as impossible for a body to be without parts as for parts to be without body but if matter were not self-moving there would neither be alterations perceptions nor any natural actions although there might be a fixed self-knowledg in Nature's parts And thus it is no wonder how there can be several perceptions of one figure by reason there 's no figure but is composed of parts and as we can conceive a whole and its parts which yet are one and the same thing several ways for a whole we conceive as a composition of parts and parts we conceive as a division of the whole so we may Figure Place Magnitude etc. And as we cannot conceive nor perceive motion without body so neither can we conceive those mentioned proprieties without body or body without them they being nothing else but the corporeal figurative actions of Nature FURTHER OBSERVATIONS UPON EXPERIMENTAL PHILOSOPHY Reflecting withal upon some Principal Subjects in CONTEMPLATIVE PHILOSOPHY 1. Ancient Learning ought not to be exploded nor the Experimental part of Philosophy preferred before the Speculative IN this present age those are thought the greatest Wits that rail most against the ancient Philosophers especially Aristotle who is beaten by all but whether he deserve such punishment others may judge In my opinion he was a very subtle Philosopher and an ingenious Man 't is true he was subject to errors as well as other men are for there is no creature so perfect but may err nay not Nature herself but God only who is Omnipotent but if all that err should be accounted fools and destitute of regular reason than those deserve it most who think themselves wiser than they are and upon that account few in this age would escape this censure But concerning the Opinions of ancient Philosophers condemned by many of our modern Writers I for my particular do very much admire them for although there is no absolute perfection in them yet if we do but rightly consider them we shall find that in many things they come nearer to truth then many of our Moderns for surely the ancients had as good and regular rational and sensitive perceptions and as profitable Arts and Sciences as we have and the world was governed as well and they lived as happily in ancient times as we do now nay more As for example how well was the World governed and how did it flourish in Augustus' time how many proud and stately Buildings and Palaces could ancient Rome show to the world when she was in her flower The Cedars Gold and many other curiosities which Solomon used in the structure of that Magnificent Temple the like whereof our age cannot show were as safely fetched and brought to him out of foreign places as those commodities which we have out of other Countries either by Sea or Land Besides I doubt not but they had as profitable and useful Arts and knowledges and as skilful and ingenious Artists as our age can boast of if not the very same yet the like and perhaps better which by the injury of time have been lost to our great disadvantage it may be they had no Microscopes or Telescopes but I think they were the happier for the want of them employing their time in more profitable studies What learned and witty people the Egyptians were is sufficiently known out of ancient Histories which may inform us of many more But I perceive the knowledge of several ages and times is like the increase and decrease of the Moon for in some age's Art and Learning flourishes better than in others and therefore it is not only an injury but a sign of ill-nature to exclaim against ancient Learning and call it Pedantry for if the ancients had not been I question whether we should have arrived to that knowledge we boast of at this present for they did break the Ice and showed us the way in many things for which we ought to be thankful rather than reward them with scorn Neither ought Artists in my opinion to condemn Contemplative Philosophy nay not to prefer the Experimental part before her for all that Artists have they are beholden for it to the conceptions of the ingenious Student except some few Arts which ascribe their original to change and therefore speculation must needs go be fore practice for how shall a man practise if he does not know what or which way to practise Reason must direct first how sense ought to work and so much as the Rational knowledge is more noble than the Sensitive so much is the Speculative part of Philosophy more noble than the Mechanical But our age being more for deluding Experiments then rational arguments which some call a tedious babble doth prefer Sense before Reason and trusts more to the deceiving sight of their eyes and deluding glasses then to the perception of clear and regular Reason nay many will not admit of rational arguments but the bare authority of an Experimental Philosopher is sufficient to them to decide all Controversies & to pronounce the Truth without any appeal to Reason as if they only had the Infallible Truth of Nature and engrossed all knowledge to themselves Thus Reason must stoop to Sense and the Conceptor to the Artist which will be the way to bring in Ignorance instead of advancing knowledge for when the light of Reason begins to be Eclipsed darkness of Understanding must needs follow 2. Whether Artificial Effects may be called Natural and in what sense IN my former discourses I have declared that Art produces Hermaphroditical Effects that is such as are partly Natural and partly Artificial but the question is whether those Hermaphroditical Effects may not be called Natural Effects as well as others or whether they be Effects quite different and distinct from Natural My answer is When I call Artificial effects Hermaphroditical or such as are not Natural I do not speak of Nature in general as if they were something else besides Nature for Art itself is natural and an effect of Nature and cannot produce any thing that is beyond or not within Nature wherefore artificial effects can no more be excluded from Nature than any ordinary effect or Creature of Nature But when I say they are not natural I understand the particular nature of every Creature according to its own kind of species for as there is Infinite Nature which may be called General Nature or Nature in General which includes and comprehends all the effects and Creatures that lie within her and belong to her as being parts of her own self-moving body so there are also particular natures in every Creature which are the innate proper and inherent interior and substantial forms and figures of every Creature according to their own kind or species by which each Creature or part of Nature is discerned or distinguished from the other as for example although an Animal and a Vegetable be fellow Creatures and both Natural because Material yet their interior particular Natures are not the same because they are not of the same kind but each has its own particular Nature quite different from the other and these particular Natures are nothing else but a change of corporeal figurative motions which make this diversity of figures for were the same interior and natural motions found in an Animal as are in a Vegetable an Animal would be a Vegetable and a Vegetable an Animal without any difference and after this rate there would be no variety at all in Nature but self-motion acting diversely and variously not only in every kind and species but in every particular Creature and part of Nature causeth that wonderful variety which appears every where even to our admiration in all parts of Nature But to return to artificial effects it is known that Nature has her own ways in her actions and that there are constant productions in every kind and sort of natural Creatures which Nature observes in the propagation and increase of them whose general manner and way is always the same I say general because there are many variations in the particular motions belonging to the production of every particular Creature For example all Mankind is produced after one and the same manner or way to wit by the copulation of two persons of each Sex and so are other sorts of Creatures produced other ways also a perfect Creature is produced in the same shape and has the same interior and exterior figure as is proper to it according to the nature of its kind and species to which it belongs and this is properly called a natural production But when the figurative motions in particular productions do not move after this ordinary way as in the productions of Monsters it is called a preternatural or irregular production proceeding from the irregularity of motions not preternatural in respect to general Nature but in respect to the proper and particular nature of the figure And in this regard I call Artifical effects Hermaphroditical that is partly Natural and partly Artificial Natural because Art cannot produce any thing without natural matter nor without the assistance of natural motions but artificial because it works not after the way of natural productions for Art is like an emulating Ape and will produce such figures as Nature produces but it doth not nor cannot go the same way to work as Nature doth for Nature's ways are more subtle and mysterious than that Art or any one particular Creature should know much less trace them and this is the true construction of my sense concerning natural and artificial production whereby it is manifest that I am not of the opinion of that Experimental Writer who thinks it no improbability to say that all natural effects may be called artificial nay that Nature herself may be called the Art of God for Art is as much inferior to Nature as a part is inferior to the whole and all Artificial Effects are Irregular in comparison to Natural wherefore to say God or Nature works Artificially would be as much as to say they work irregularly 3. Of Natural Matter and Motion IAm of that Learned Author's mind who counts those but narrow souls and not worthy the name of Philosophers that think any body can be too great or too vast as also too little in its natural dimensions and that Nature is stinted at an atom and brought to a nonplus of her sub-divisions for truly if there cannot be Extremes in Infinite there can also be none in Nature and consequently there can neither be smallest nor biggest strongest nor weakest hardest nor softest swiftest nor slowest etc. in Nature by reason Nature is Infinite in her actions as well as in her parts and hath no set bounds or limits and therefore the Corpuscularian or Atomical Writers which do reduce the parts of Nature to one certain and proportioned Atom beyond which they imagine Nature cannot go because their brain or particular finite reason cannot reach further are much deceived in their arguments and commit a fallacy in concluding the finiteness and limitation of Nature from the narrowness of their rational Conceptions Nevertheless although Nature's actions and parts are Infinite considered in general yet my opinion is that Nature never doth actually run into Infinite in her particular actions and parts for as there are infinite divisions so there are also infinite compositions in Nature and as there are infinite degrees of hardness slowness and thickness so there are also infinite degrees of softness swiftness thinness etc. so that every particular motion or action of Nature is balanced and poised by its opposite which hinders a running into infinite in nature's particulars and causes a variety of natural figures for although Infinite Matter in itself and its own essence is simple and homogeneous as the learned call it or of the same kind and nature and consequently is at peace with itself yet there is a perpetual opposition and war between the parts of nature where one sometimes gets the better of the other and overpowers it either by force or slight and is the occasion of its dissolution into some other figure but there 's no part so powerful as to reduce any thing into nothing or to destroy it totally from being Matter nay not Nature herself has such a power but God alone who as he has made Nature so he may destroy her for although Nature has an Infinite power yet she is not omnipotent but her power is a natural infinite power when as Omnipotency is an attribute only belonging to God neither hath she a divine but a natural infinite knowledge by which it is evident that I do not ascribe divine attributes to Nature which were to make her a God nor detract from Nature that which properly belongs to her for Nature being infinite in body and parts it would be absurd to confine her to a finite power and knowledge By parts I understand not only the infinite figures and fizes but also the infinite actions of Nature and I am of Des Cartes opinion that the parts of Matter may be made bigger or less by addition or subtraction of other parts but I cannot yield to him when he says that Motion may be swifter and slower by addition given to the movent by other contiguous bodies more swiftly moving or by subduction of it by bodies slower moved and that Motion may be transferred out of one body into another for Motion cannot be conceived much less subsist without Matter and if Motion should be transferred or added to some other body Matter must be added or transferred also Neither doth the addition of some parts of Matter add always exterior local motion to the body it is joined to but they retain the motion proper to their own figure and nature as for example if a stone be added to an animal it will rather hinder then help its exterior motions But I must refer the Reader to my other Philosophical Works in which I have discoursed more of this subject 4. Nature cannot be known by any of her Parts IAm not of Plinius' Opinion That Nature in her whole power is never more wholly seen then in her smallest Works For how can Nature be seen in a part when as Infinite cannot be known neither in nor by any Part much less a small Part Nay were Nature a great finite body it could not be perceived entirely in and by a small or minute part no more than a humane eye can see all this world Celestial and Terestial at once 'T is true Reason being joined to Sense may make a better discovery then if they were separated but as the humane optic sense is not capable to perceive the greatest so neither the smallest creatures exterior much less their interior parts although assisted by Art for Art as I mentioned before many times deludes rather than informs making hermaphroditical figures and Nature has more variety and curiosity in the several forms and figurative corporeal motions of one of the smallest creatures than the most observing and clearest optic sense can perceive But mistake me not I do not say that Arts are not profitable but that they are not truly and thoroughly intelligent or knowing of all Nature's works for several Arts are like several other Creatures which have their particular natures faculties and proprieties beyond which they cannot go and one Creature is not able to comprehend or know all other Creatures no not any one single Creature perfectly which ifso than none can inform what it doth not know Nay not only one particular Creature is not able to know it but not one particular kind or sort of Creatures as for example all Mankind that ever have lived or are at present living in this world could never find out the truth of Nature even in the least of her parts nay not in themselves For what man is he that knows the figurative corporeal motions which make him to be such a Creature as Man or that make any part of him and what Man or Art can inform us truly of the figurative motions that make the nature of blood flesh bones etc. or can give a reason why the heart is triangular and the head spherical and so for every differently-shaped part of his body I will not say but that Man may guests at it but not infallibly know it by any Art wherefore Reason will more truly discover so much of Nature as is discoverable to one kind or fort of Creatures than Art can do for Art must attend Reason as the chief Mistress of Information which in time may make her a more prudent and profitable servant than she is for in this age she is become rather vain then profitable striving to act beyond her power as I do undertake to write beyond my experience for which 't is probable Artists will condemn me but if I err I ask their pardon and pray them to consider the Nature of our sex which makes us for the most part obstinate and wilful in our opinions and most commonly impertinently foolish And if the Art of Micrography can but find out the figurative corporeal motions that make or cause us to be thus it will be an Art of great same for by that Artists may come to discover more hidden causes and effects but yet I doubt they will hardly find out the interior nature of our fex by the exterior form of their faces or countenances although very curious and full of variety of several beauties nay I dare on the contrary say had a young beautiful Lady such a face as the Microscope expresses she would not only have no lovers but be rather a Monster of Art than a picture of Nature and have an aversion at least a dislike to her own exterior figure and shape and perchance if a Louse or Flea or such like insect should look through a Microscope it would be as much affrighted with its own exterior figure as a young beautiful Lady when she appears ill-favoured by Art I do not say this as if Optic Glasses could not present the true figure of an Original for if they do not exceed the compass of natural dimensions they may but when they endeavour to go beyond them and do more than Nature has done they rather present monstrous then truly natural figures Wherefore those in my opinion are the best Artists that keep nearest to Nature's Rules and endeavour not to know more than what is possible for a finite part or creature to know for surely there is no better way to be rightly and truly informed of Nature's works then by studying Natures corporeal figurative motions by the means of which study they will practise Arts as far as Art is able to be practised more easily and successfully than they will do without it But to conclude this discourse some parts of Nature are more endued with regular reason than others which is the cause that some creatures of one and the same fort or kind as for example Mankind are more wife and ingenious than others and therefore it is not art but regular sense and reason that makes some more knowing and some more wife and ingenious than others and the irregular motions of sense and reason that make some more ignorant or more extravagant in their opinions than others 5. Art cannot introduce new forms in Nature SOme account it a great honour That the Indulgent Creator although he gives not to Natural Creatures the power to produce one atom of matter yet allows them the power to introduce so many forms which Philosophers teach to be nobler than matter and to work such changes amongst Creatures that if Adam was now alive and should survelgh the great variety of man's production that are to be found in the shops of Artificers the Laboratories of Chemists and other well furnished Magazines of Art he would admire to see what a new world it were Where first I do not understand how man or any other creature should have the power of making or introducing new forms if those forms were not already in Nature for no Creature by any Art whatsoever is able to produce a new form no more than he can make an atom of new matter by reason the power lies in Nature and the God of Nature not in any of her Creatures and if Art may or can work changes amongst some fellow-creatures they are but natural by reason Nature is in a perpetual Motion and in some parts in a perpetual transformation Next as for the Question Whether forms be more noble than the matter my opinion is that this can with no more ground of truth be affirmed then that the effect is nobler than its cause and if any creature should have power to make forms which are more noble than matter itself then certainly that creature would be above Nature and a creator rather than a creature Besides form cannot be created without matter nor matter without form for form is no thing subsisting by itself without matter but matter and form make but one body and therefore he that introduces a new form must also introduce a new matter and though Art changes forms yet it cannot be said to introduce a new form for forms are and have been eternally in Nature as well as Matter so that nothing is created anew which never was in Nature before 'T is true if Adam were alive now he might see more variety but not more Truth for there are no more kinds and sorts of natural Creatures than there were at his time though never more metamorphosed or rather I may say disfigured unnatural and hermaphroditical issues then there are now which if they should make a new world by the Architecture of Art it would be a very monstrus one But I am sure art will never do it for the world is still as it was and new discoveries by Arts or the deaths and births of Creatures will not make a new world nor destroy the old no more than the dissolving and composing of several parts will make new Matter for although Nature delights in variety yet she is constant in her groundworks and it is a great error in man to study more the exterior faces and countenances of things than their interior natural figurative motions which error must undoubtedly cause great mistakes in so much as man's rules will be false compared to the true Principles of Nature for it is a false Maxim to believe that if some Creatures have power over others they have also power over Nature it might as well be believed that a wicked Man or the Devil hath power over God for although one Part may have power over another yet not over Nature no more than one man can have power over all Mankind One Man or Creature may overpower another so much as to make him quit his natural form or figure that is to die and be dissolved and so to turn into another figure or creature but he cannot overpower all Creatures nay if he could and did yet he would not be an absolute destroyer and Creator but only some weak and simple Transformer or rather some artificial disfigurer and misformer which cannot alter the world though he may disorder it But surely as there was always such a perpetual Motion in Nature which did and doth still produce and dissolve other Creatures which Production and Dissolution is named birth and death so there is also a Motion which produces and dissolves Arts and this is the ordinary action and work of Nature which continues still and only varies in the several ways or modes of dissolving and composing 6. Whether there be any Prime or Principal Figures in Nature and of the true Principles of Nature SOme are of opinion that the Prime or Principal figures of Nature are Globes or Globular figures as being the most perfect but I cannot conceive why a globular or spherical figure should be thought more perfect than any other for another figure may be as perfect in its kind as a round figure is in its kind for example we cannot say a Bird is a more perfect figure then a Beast or a Beast a more perfect figure then a Fish or Worm neither can we say Man is a more perfect figure then any of the rest of the Animals the like of Vegetables Minerals and Elements for every several sort has as perfect a figure as another according to the nature and propriety of its own kind or sort But put the case man's figure were more perfect than any other yet we could not say that it is the Principle out of which all other figures are made as some do conceive that all other figures are produced from the Globular or Spherical for there is no such thing as most or least perfect because there is no most nor least in Nature Others are of opinion that the Principle of all natural Creatures is salt and that when the World dissolves it must dissolve into salt as into its first Principle but I never heard it determined yet whether it be fixed or volatile salt Others again are of opinion that the first principle of all Creatures is Water which if so then seeing that all things must return into their first principle it will be a great hindrance to the conflagration of the world for there will be so much water produced as may chance to quench out the fire But if Infinite Nature has Infinite parts and those Infinite parts are of Infinite figures then surely they cannot be confined to one figure Sense and Reason proves that Nature is full of variety to wit of corporeal figurative motions which as they do not ascribe their original to one particular so neither do they end in one particular figure or creature But some will wonder that I deny any Part or Creature of Nature should have a supremacy above the rest or be called Prime or Principal when as yet I do say that Reason is the Prime Part of Nature To which I answer That when I say no Creature in Nature can be called Prime or Principal I understand Natural effects that is Natural composed Parts or Creatures as for example all those finite and particular Creatures that are composed of Life Soul and Body that is of the Animate both Rational and Sensitive and the Inanimate parts of Matter and none of those composed Creatures I mean has any superiority or supremacy above the rest so as to be the Principle of all other composed Creatures as some do conceive Water other Fire others all the four Elements to be simple bodies and the principles of all other Natural Creatures and some do make Globous bodies the perfectest figures of all others for all these being but effects and finite particulars can be no principles of their fellow-creatures or of Infinite Nature But when I say that Reason or the Rational part of Matter is the Prime Part of Nature I speak of the Principles of Nature out of which all other Creatures are made or produced which Principle is but one viz. Matter which makes all effects or Creatures of Nature to be material for all the effects must be according to their principle but this matter being of two degrees viz. animate and inanimate the animate is nothing but self-motion I call it animate matter by reason I cannot believe as some do that Motion is Immaterial there being nothing belonging to Nature which is not material and therefore corporeal self-motion or animate matter is to me one and the same and this animate matter is again subdivided into two degrees to wit the rational and sensitive the rational is the soul the sensitive the life and the inanimate the body of Infinite Nature all which being so intermixed and composed as no separation can be made of one from the other but do all constitute one Infinite and self-moving body of Nature and are found even in the smallest particles thereof if smallest might be said they are justly named the Principles of Nature whereof the rational animate matter or corporeal self-motion is the chief designer and surveigher as being the most active subtle and penetrating part and the sensitive the workman but the inanimate part of Matter being thoroughly intermixed with this animate self-moving Matter or rather with this corporeal self-motion although it have no motion in itself that is in its own nature yet by virtue of the commixture with the animate is moving as well as moved for it is well to be observed that although I make a distinction betwixt animate and inanimate rational and sensitive Matter yet I do not say that they are three distinct and several matters for as they do make but one body of Nature so they are also but one Matter but as I mentioned before when I speak of self-motion I name it animate matter to avoid the mistake lest self-motion might be taken for immaterial for my opinion is that they are all but one matter and one material body of Nature And this is the difference between the cause or principle and the effects of Nature from the neglect of which comes the mistake of so many Authors to wit that they ascribe to the effects what properly belongs to the cause making those figures which are composed of the foresaid animate and inanimate parts of matter and are no more but effects the principles of all other Creatures which mistake causes many confusions in several men's brains and their writings But it may be they will account it paradoxical or absurd that I say Infinite Matter consists of two parts viz. animate and inanimate and that the animate again is of two degrees rational and sensitive by reason the number of two is finite and a finite number cannot make one infinite whole which whole being infinite in bulk must of necessity also consist of infinite parts To which I answer My meaning is not that Infinite Nature is made up of two finite parts but that she consists out of a comixture of animate and inanimate Matter which although they be of two degrees or parts call them what you will yet they are not separated parts but make one infinite body like as life soul and body make but one man for animate matter is as I said before nothing else but self-motion which self-motion joined with inanimate matter makes but one self-moving body which body by the same self-motion is divided into infinite figures or parts not separated from each other or from the body of Nature but all cohering in one piece as several members of one body and only distinguished by their several figures every part whereof has animate and inanimate matter as well as the whole body Nay that every part has not only sensitive but also rational matter is evident not only by the bare motion in every part of Nature which cannot be without sense for wheresoever is motion there 's sense but also by the regular harmonious and well-ordered actions of Nature which clearly demonstrate that there must needs be reason as well as sense in every part and particle of Nature for there can be no order method or harmony especially such as appears in the actions of Nature without there be reason to cause that order and harmony And thus motion argues sense and the well-ordered motion argues Reason in Nature and in every part and particle thereof without which Nature could not subsist but would be as a dull indigested and unformed heap and Chaos Besides it argues that there is also knowledge in Nature and all her parts for wheresoever is sense and reason there is also sensitive and rational knowledge it being most improbable that such an exactly-ordered and harmonious consort of all the infinitely-various actions of Nature should be without any knowledge moving and acting producing transforming composing dissolving etc. and not knowing how whether or why to move and Nature being infinite in her own substance as well as in her parts there in bulk here in number her knowledge in general must of necessity be infinite too but in her particulars it cannot but be finite and particular and this knowledge differs according to the nature of each figure or creature for I do not mean that this sense and knowledge I speak of is only an animal sense and knowledge as some have misinterpreted for animal sense and knowledge is but particular and belongs only to that sort of Creatures which are Animals but I mean such sense and knowledge as is proper to the nature of each figure so that Animal Creatures have animal sense and knowledge Vegetables a vegetative sense and knowledge Minerals a mineral sense and knowledge and so of the rest of all kinds and sorts of Creatures And this is my opinion of the Principles of Nature which I submit to the examination of the ingenious and impartial Reader to consider whether it contains not as much probability as the opinion of those whose Principles are either Whirlpools insensible Minima's Gas Blas and Archaeus dusty Atoms thrusting backwards and forwards which they call reaction and the like or of those that make the ground and foundation of the knowledge of Nature artificial Experiments and prefer Art before Reason for my Principles and Grounds are sense and reason and if they cannot hold I know not what will for where sense and reason has no admittance there nothing can be in order but confusion must needs take place 7. Whether Nature be self-moving THere are some who cannot believe That any Man has yet made out how Matter can move itself but are of opinion that few bodies move but by something else no not Animals whose spirits move the nerves the nerves again the muscles and so forth the whole body But if this were so then certainly there must either be something else that moves the spirits or they must move of themselves and if the spirits move of themselves and be material than a material substance or body may move of itself but if immaterial I cannot conceive why a material substance should not be self-moving as well as an immaterial But if their meaning be that the Spirits do not move of themselves but that the Soul moves them and God moves the Soul than it must either be done by an All-powerful Command or by an Immediate action of God The later of which is not probable to wit that God should be the Immediate Motion of all things himself for God is an  and Immutable Essence wherefore it follows that it is only done by an Omnipotent Command Will and Decree of God and if so Why might not Infinite Matter be decreed to move of itself as well as a Spirit or the Immaterial Soul But I perceive Man has a great spleen against self-moving corporeal Nature although himself is part of her and the reason is his Ambition for he would fain be supreme and above all other Creatures as more towards a divine Nature he would be a God if arguments could make him such at least Godlike as is evident by his fall which came merely from an ambitious mind of being like God The truth is some opinions in Philosophy are like the Opinions in several Religions which endeavouring to avoid each other most commonly do meet each other like Men in a Wood parting from one another in opposite ways oftentimes do meet again or like Ships which travel towards East and West must of necessity meet each other for as the learned Dr. Donn says the furthest East is West and the furthest West is East in the same manner do the Epicurean and some of our modern Philosophers meet for those endeavour to prove matter to be somewhat like a God and these endeavour to prove man to be something like God at least that part of man which they say is immaterial so that their several opinions make as great a noise to little purpose as the dogs barking or howling at the Moon for God the Author of Nature and Nature the servant of God do order all things and actions of Nature the one by his Immutable Will and All-powerful Command the other by executing this Will and Command the one by an Incomprehensible Divine and Supernatural Power the other in a natural manner and way for God's Will is obeyed by Nature's self-motion which self-motion God can as easily give and impart to corporeal Nature as to an Immaterial Spirit but Nature being as much dividable as she is composeable is the cause of several opinions as well as of several other creatures for Nature is fuller of variety than men of arguments which variety is the cause there are so many extravagant and irregular opinions in the world and I observe that most of the great and famous especially our modern Authors endeavour to deduce the knowledge of causes from their effects and not effects from their causes and think to find out Nature by Art not Art by Nature whereas in my opinion Reason must first consider the cause and then Sense may better perceive the effects Reason must judge Sense execute for Reason is the prime part of Nature as being the corporeal soul or mind of Nature But some are so much in love with Art as they endeavour to prove not only Nature but also Divinity which is the knowledge of God by Art thus preferring Art before Nature when as Art is but Nature's foolish changeling Child and the reason is that some parts of Nature as some Men not knowing all other parts believe there is no reason and but little sense in any part of Nature but themselves nay that it is irreligious to say that there is not considering that God is able to give Sense and Reason to Infinite Nature as well as to a finite part But those are rather irreligious that believe God's power is confined or that it is not Infinite 8. Of Animal Spirits I am not of the opinion of those that place the cause of all Sense and Motion in the animal Spirits which they call the Purest and most aethereal particles of all bodies in the World whatsoever and the very top and perfection of all Nature's operations For Animal Spirits in my opinion are no more than other effects of Nature only they are not so gross as some but are parts of a most pure refined and rare sort of Inanimate Matter which being intermixed with the parts of Animate Matter and enlivened by them become very subtle and active I will not say that they are of the highest and last degree of Inanimate Matter nearest to the Animate as they do say they have the nearest alliance to spiritualities which in my opinion is as much as to say they are almost nothing or of the first degree of sensitive matter there being no such thing as first and last in Nature but that they are only such pure and rare parts of Inanimate Matter as are not subject to the exterior perception of humane sense for example as the matter of respiration or the like for as there are Infinite parts of Inanimate Matter so there are also infinite degrees of strength weakness purity impurity hardness softness density rarity swiftness slowness knowledge ignorance etc. as also several sorts and degrees of complexions statures constitutions humours wits understanding judgement life death and the like all which degrees although they be in and of the infinite body of Nature yet properly they belong to particular Creatures and have only a regard to the several parts of Nature which being Infinite in number are also of Infinite degrees according to the Infinite changes of self-motion and the propriety and nature of each figure wherefore that opinion which makes Animal Spirits the prime or principal motion of all things and the chief Agent in Natures three Kingdoms Mineral Animal and Vegetable reduces Infinite Nature to a finite Principle whereas any one that enjoys but so much of humane sense and reason as to have the least perception or insight into Natural things may easily conceive that the Infinite effects of Nature cannot proceed from a finite particular cause nay I am firmly persuaded that they who believe any finite part to be the cause and Principle of Infinite self-moving Nature do in my opinion not only sin against Nature but against God the Author of Nature who out of his Infinite bounty gave Nature the Power of self-motion But if any one desire to know what then the true cause and Principle of all Nature's Creatures and Figures be I answer In my opinion it is not a Spirit or Immaterial substance but Matter but yet not the Inanimate part of Matter but the Animate which being of two degrees rational and sensitive both of them are the Infinite Life and Soul of the Infinite body of Nature and this Animate Matter is also the cause of all infinite works changes figures and parts of Nature as I have declared above more at large Now as great a difference as there is between Animate and Inanimate Body and Soul Part and Whole Finite and Infinite so great a difference there is also between the Animal Spirits and the Prime Agent or Movent of Nature which is Animate Matter or which is all one thing corporeal self-motion and as it would be paradoxical to make Inanimate Matter to be the cause of Animate or a part to be the cause of the whole whose part it is or a finite to be the cause of Infinite so paradoxical would it also be to make Animal Spirits the top and perfection of all Nature's operations nay so far are they from being the Prime Movent of other bodies as they are but moved themselves for to repeat what I mentioned in the beginning Animal Spirits are only some sorts of rare and pure Inanimate Matter which being thoroughly intermixed with the animate parts of Matter are more active than some sorts of more dense and grosser parts of Inanimate Matter I say some for I do believe that some of the most solid bodies are as active as the most rare and fluid parts of Matter if not exteriously yet interiously and therefore we cannot say that rare and fluid parts are more active then fixed and solid or that fixed and solid are less active than fluid bodies because all parts are self-moving But if I was to argue with those that are so much for Animal Spirits I would ask them first whether Animal Spirits be self-moving If they say they are I am of their opinion and do infer thence that if animal spirits which are but a small part of Nature have self-motion much more has Nature herself But if not I would ask what gives them that motion they have If they say Nature than Nature must be self-moving Perchance they 'll say God moves Nature 'T is true God is the first Author of Motion as well as he is of Nature but I cannot believe that God should be the Prime actual Movent of all natural Creatures and put all things into local motion like as one wheel in a Clock turns all the rest for God's Power is sufficient enough to rule and govern all things by an absolute Will and Command or by a Let it be done and to impart self-motion to Nature to move according to his order and decree although in a natural way Next I would ask whether any dead Creature have such Animal Spirits If they affirm it I am of their mind if not than I would ask what causes in dead bodies that dissolution which we see Thirdly I would ask whether those animal spirits be annihilated and generated anew If they answer not I am of their opinion but if they say they are annihilated and generated anew then I would fain know who is their Generator and Annihilator for nothing can generate and annihilate itself And if they say God I answer It is not probable that God should have made any thing imperfect especially in the production of Nature for if there be things created anew which never were before in Nature it argues that Nature was not perfect at first because of a new addition of so many Creatures or if any thing could be annihilated in Nature it would likewise argue an imperfection in Nature viz. that Nature was perfecter before those things were annihilated And thus it would infer as if God had not power either to have made Nature perfect at first or that God wanted work and was forced to create and annihilate every moment for certainly the work of creation and annihilation is a divine action and belongs only to God Lastly concerning the functions and offices which the animal spirits perform in animal or at least humane bodies by their several motions and migrations from the brain through the spinal marrow nerves tendons fibres into all the parts of the body and their return to the brain I have declared my opinion thereof twelve years since in my work of Poetical Fancies which then came out the first time and I thought it not unfit to insert here out of the same book these following lines both that my meaning may be the better understood and that they may witness I have been of that opinion so many years ago The reason why Thoughts are made in the Head Each Sinew is a small and slender string Poem Impres 2. p. 52. Which all the Senses to the body bring And they like pipes or gutters hollow be Where animal spirits run continually Though small yet they such matter do contain As in the skull doth lie which we call brain Which makes if any one do strike the heel That sense we quickly in the brain do feel It is not sympathy but all one thing Which causes us to think and pain doth bring For had the heel such quantity of brain As doth the head and scull therein contain Then would such thoughts as in the brain dwell high Descend into our heels and there they 'd lie Insinews small brain scattered lies about It wants both room and quantity no doubt For did a sinew so much brain but hold Or had so large a skin it to enfold As has the scull then might the toe or knee Had they an optic nerve both hear and see Had sinews room Fancy therein to breed Copies of Verse might from the heel proceed And again of the motion of the Blood Some by their industry and Learning found P. 53. That all the blood like to the Sea turns round From two great arteries it doth begin Runs through all veins and so comes back again The muscles like the tides do ebb and flow According as the several spirits go The sinews as small pipes come from the head And they are all about the body spread Through which the animal spirits are conveyed To every member as the pipes are laid And from those sinew-pipes each sense doth take Of those pure spirits as they us do make 9 Of the Doctrine of the Sceptics concerning the Knowledge of Nature WHen Sceptics endeavour to prove that not any thing in Nature can be truly and thoroughly known they are in my opinion in the right way as far as their meaning is that not any particular Creature can know the Infinite parts of Nature for Nature having both a divideable and composeable sense and reason causes ignorance as well as knowledge amongst Particulars But if their opinion be that there is no true knowledge at all found amongst the parts of Nature then surely their doctrine is not only unprofitable but dangerous as endeavouring to overthrow all useful and profitable knowledge The truth is that Nature being not only divideable but also composeable in her parts it cannot be absolutely affirmed that there is either a total ignorance or a universal knowledge in Nature so as one finite part should know perfectly all other parts of Nature but as there is an ignorance amongst Particulars caused by the division of Nature's parts so there is also a knowledge amongst them caused by the composition and union of her parts Neither can any ignorance be attributed to Infinite Nature by reason she being a body comprehending so many parts of her own in a firm bond and indissoluble union so as no part can separate itself from her must of necessity have also an Infinite wisdom and knowledge to govern her Infinite parts And therefore it is best in my judgement for Sceptics and Dogmatists to agree in their different opinions and whereas now they express their wit by division to show their wisdom by composition for thus they will make an harmonious consort and union in the truth of Nature where otherwise their disagreement will cause perpetual quarrels and disputes both in Divinity and Philosophy to the prejudice and ruin of Church and Schools which disagreement proceeds merely from self-love For every Man being a part of Nature which is self-loving as well as self-moving would fain be at least appear wiser than his fellow-creatures But the Omnipotent Creator has ordered Nature so wisely as to divide not only her power but also her wisdom into parts which is the reason that she is not Omnipotent being divideable and composeable When as God can neither be divided nor composed but is one simple and individual incomprehensible being without any composition of parts for God is not material 10. Of Natural Sense and Reason THose Authors which confess That vulgar Reason is no better than a more refined Imagination and that both Reason Fancy and the Senses are influenced by the body's temperament and like the Index of a Clock are moved by the inward springs and wheels of the corporeal Machine seem in my opinion to confirm that natural sense and reason is corporeal although they do it in an obscure way and with intricate arguments But truly do what they can yet they must prove reason by reason for irrational discourse cannot make proofs and arguments to evince the truth of Nature But first it must be proved what Sense and Reason is whether Divine or Natural Corporeal or Immaterial Those that believe natural sense and reason to be immaterial are in my opinion in a great error because Nature is purely corporeal as I have declared before And those which affirm that our understanding will and reason are in some manner like to God's shall never gain my assent for if there be so great a difference between God's Understanding Will and Decree and between Natures as no comparison at all can be made betwixt them much more is there between a part of Nature viz. Man and the Omnipotent and Incomprehensible God for there is an Infinite difference between Divine Attributes and Natural Properties wherefore to similar our Reason Will Understanding Faculties Pasions and Figures etc. to God is too high a presumption and in some manner a blasphemy Nevertheless although our natural reason and faculties are not like to divine attributes yet our natural rational perceptions are not always delusions and therefore it is certain that Nature's knowing parts both sensitive and rational do believe a God that is some Being above Nature But many Writers endeavour rather to make divisions in Religion than promote the honour and worship of God by a mutual and united agreement which I confess is an irregularity and imperfection in some parts of Nature and argues that Nature is not so perfect but she has some faults and infirmities otherwise she would be a God which she is not 11. Of a General Knowledge and Worship of God given him by all Natural Creatures IT is not the sight of the beauteous frame of this world as some do conceive that makes men believe and admire God but the knowledge of the existence of God is natural and there 's no part of Nature but believes a God for certainly were there not any optic sense in Nature yet God would be the God of Nature and be worshipped and adored by her Creatures which are her parts for it is irreligious to say God should want admiration and adoration for want of an eye or any other of the animal or humane organs surely Nature has more ways than five to express and declare God's Omnipotency It is Infinite sense and reason that doth worship and adore God and the several perceptions of this sense and reason know there is a God that ought to be worshipped and adored and not only Ears or Eyes or the like exterior organs of man Neither is it man alone but all Creatures that do acknowledge God for although God cannot be perfectly known what he is in his Essence yet he may be known in as much as Nature can know of him But since Nature is dividable in her parts each part has but a particular knowledge of God which is the cause of several Religions and several opinions in those Religions and Nature being also composeable it causes a conformity and union of those Opinions and Religions in the fundamental knowledge which is the existence of God Wherefore that which makes a general and united knowledge of the Existence of God is that Nature is entire in herself as having but one body and therefore all her parts which are of that body have also one knowledge of God for though the parts be different in the Worship of God yet they have not a different belief of the Existence of God not that God can be perfectly known either by Nature or any of her parts for God is Incomprehensible and above Nature but in as much as can be known to wit his Being and that he is All-powerful and that not any thing can be compared or likened to him for he is beyond all draught and likeness as being an Eternal Infinite Omnipotent Incorporeal Individual Immovable Being And thus it is not one part or creature viewing another that causes either the knowledge or admiration of God but the soul and life of Nature which are her sensitive and rational parts and Nature being the Eternal servant and Worshipper of God God hath been also eternally worshipped and adored for surely God's Adoration and Worship has no beginning in time neither could God be worshipped and adored by himself so as that one part of him should adore and worship another for God is an individual and simple Being not composed of parts and therefore as it is impossible for me to believe that there is no general Worship and Adoration of God so it is impossible also to believe that God has not been adored and worshipped from all Eternity and that Nature is not Eternal for although God is the Cause of Nature and Nature the Effect of God yet she may be Eternal however there being nothing impossible to be effected by God but he as an Eternal Cause is able to produce an Eternal Effect for although it is against the rules of Logic yet it is not above the power of God 12. Of a Particular Worship of God given him by those that are his chosen and elect People NAtural Philosophy is the chief of all sorts of knowledges for she is a Guide not only to other Sciences and all sorts of Arts but even to divine knowledge itself for she teaches that there is a Being above Nature which is God the Author and Master of Nature whom all Creatures know and adore But to adore God after a particular manner according to his special Will and Command requires his Particular Grace and Divine Instructions in a supernatural manner or way which none but the chosen Creatures of God do know at least believe nor none but the sacred Church ought to explain and interpret And the proof that all men are not of the number of those elect and chosen people of God is that there can be but one True Religion and that yet there are so many several and different opinions in that Religion wherefore the Truth can only be found in some which are those that serve God truly according to his special Will and Command both in believing and acting that which he has been pleased to reveal and command in his holy Word And I pray God of his infinite mercy to give me Grace that I may be one of them which I doubt not but I shall as long as I follow the Instruction of our blessed Church in which I have been educated 'T is true many persons are much troubled concerning  and Predestination complaining that the Christian Church is so divided about this Article as they will never agree in one united belief concerning that point which is the cause of the trouble of so many Consciences nay in some even to despair But I do verily believe that if man do but love God from his soul and with all his power and pray for his saving Graces and offend not any Creature when offences can or may be avoided and follow the only Instructions of the sacred Church not endeavouring to interpret the Word of God after his own fancy and vain imagination but praying zealously believing undoubtedly and living virtuously and piously he can hardly fall into despair unless he be disposed and inclined towards it through the irregularities of Nature so as he cannot avoid it But I most humbly thank the Omnipotent God that my Conscience is in peace and tranquillity beseeching him of his mercy to give to all men the like 13. Of the Knowledge of Man SOme Philosophical Writers discourse much concerning the knowledge of Man and the ignorance of all other Creatures but I have sufficiently expressed my opinion hereof not only in this but in my other Philosophical Works to wit that I believe other Creatures have as much knowledge as Man and Man as much in his kind as any other particular Creature in its kind But their knowledges being different by reason of their different natures and figures it causes an ignorance of each others knowledge nay the knowledge of other Creatures many times gives information to Man As for example the Egyptians are informed how high the River Nilus will rise by the Crocodil's building her nest higher or lower which shows that those Creatures foresee or foreknow more than Man can do also many Birds foreknow the rising of a Tempest and shelter themselves before it comes the like examples might be given of several other sorts of Animals whose knowledge proceeds either from some sensitive perceptions or from rational observations or from both and if there be such a difference in the rational and sensitive knowledge of one kind of Creatures to wit Animals much more in all other kinds as Vegetables Minerals Elements and so in all Nature's Works Wherefore he that will say there is no knowledge but in Man at least in Animal kind doth in my opinion say more than ever he will be able to prove nay the contrary is so evident as it is without all dispute But Man out of self-love and conceited pride because he thinks himself the chief of all Creatures and that all the World is made for his sake doth also imagine that all other Creatures are ignorant dull stupid senseless and irrational and he only wise knowing and understanding And upon this ground some believe that Man is bound and decreed to pray to God for all other Creatures as being not capable to pray for themselves like as a Minister is bound to pray for his Flock But really if the Pastor should only pray and his Sheep not but they did continue in their sins I doubt his Prayers would be of little effect and therefore it is well if their Prayers and Petitions be joined together The like may be said of all other Creatures for the single knowledge and devotion of Mankind cannot benefit other Creatures if they be ignorant and not capable to know admire adore and worship God themselves And thus no man with all the force of Logic will ever be able to prove that he is either the chief above all other Creatures or that he only knows and worships God and no natural Creature else for it is without dispute that other Creatures in their kinds are as knowing and wise as Man is in his kind 14. A Natural Philosopher cannot be an Atheist IWonder how some of our learned Writers can imagine that those who study Reason and Philosophy should make them their Vouchees of Licentious practices and their secret scorn of Religion and should account it a piece of wit and gallantry to be an Atheist and of atheism to be a Philosopher considering that Reason and Philosophy is the only way that brings and leads us to the natural knowledge of God for it would be as much absurdity to say Reason and Philosophy induce Atheism as to say Reason is not Reason for Reason is the most knowing and wisest part of Nature and the chief knowledge of Nature is to know there is a God wherefore those that do argue in such a manner argue without reason and by calling others weak heads and fools prove themselves Irrational But I perceive their supposition is built upon a false ground for they are of opinion That the Exploding of Immaterial substances and the unbounded prerogative of Matter must needs infer Atheism which whether it do not show a weaker head than those have that believe no Immaterial substances in Nature Rational men may judge For by this it is evident that they make Immaterial substances to be Gods by reason they conclude that he who believes no Immaterial substance in Nature is an Atheist And thus by proving others Atheists they commit Blasphemy themselves for he that makes a God of a Creature sins as much if not more than he who believes no God at all And as for the unbounded prerogative of Matter I see no reason why men should exclaim against it for why should Immaterial substances have more prerogative then Material Truly I may upon the same ground conclude the prerogative of Matter as well as they do the prerogative of Spirits for both are but Creatures and in that case one has no more prerogative than the other for God could make a Material Being to move itself as well as a Material Nothing Nevertheless although Matter is self-moving yet it has not a Godlike omnipotent power nor any divine attributes but an Infinite Natural power that is a power to produce infinite effects in her own self by infinite changes of Motions Neither doth it argue that Nature is above God or at least Godlike for I do not say that Nature has her self-moving power of herself or by chance but that it comes from God the Author of Nature which proves that God must needs be above Nature although Nature is Infinite and Eternal for these proprieties do not derogate any thing from the Attributes of God by reason Nature is naturally Infinite which is Infinite in quantity and parts but God is a Spiritual Supernatural and Incomprehensible Infinite and as for the Eternity of Nature it is more probable to Regular Reason than that Nature should have any beginning for all beginning supposes time but in God is no time and therefore neither beginning nor ending neither in himself nor in his actions for if God be from all Eternity his actions are so too the chief of which is the production or creation of Nature Thus natural reason may conceive that Nature is the Eternal servant of God but how it was produced from all Eternity no particular or finite creature is able to imagine by reason that not only God but also Nature is Infinite and a finite Creature can have no Idea or conception of Infinite 15. Of the Rational Soul of Man OF all the opinions concerning the Natural Soul of Man I like that best which affirms the Soul to be a self-moving substance but yet I will add a Material self-moving substance for the Soul of Man is part of the Soul of Nature and the Soul of Nature is Material I mean only the Natural not the Divine Soul of Man which I leave to the Church And this natural Soul otherwise called Reason is nothing else but corporeal natural self-motion or a particle of the purest most subtle and active part of Matter which I call animate which animate Matter is the Life and Soul of Nature and consequently of Man and all other Creatures For we cannot in Reason conceive that Man should be the only Creature that partakes of this soul of Nature and that all the rest of Nature's parts or most of them should be soul-less or which is all one irrational although they are commonly called nay believed to be such Truly if all other Creatures cannot be denied to be Material they can neither be accounted Irrational Insensible or Inanimate by reason there is no part nay not the smallest particle in Nature our reason is able to conceive which is not composed of Animate Matter as well as of Inanimate of Life and Soul as well as of Body and therefore no particular Creature can claim a prerogative in this case before an other for there is a thorough mixture of Animate and Inanimate Matter in Nature and all her Parts But some may object That if there be sense and reason in every part of Nature it must be in all parts alike and then a stone or any other the like Creature may have reason or a rational soul as well as Man To which I answer I do not deny that a Stone has Reason or doth partake of the Rational Soul of Nature as well as Man doth because it is part of the same Matter Man consists of but yet it has not animal or humane sense and reason because it is not of animal kind but being a Mineral it has Mineral sense and reason for it is to be observed that as Animate self-moving Matter moves not one and the same way in all Creatures so there can neither be the same way of knowledge and understanding which is sense and reason in all Creatures alike but Nature being various not only in her parts but in her actions it causes a variety also amongst her Creatures and hence come so many kinds sorts and particulars of Natural Creatures quite different from each other though not in the General and Universal principle of Nature which is self-moving Matter for in this they agree all yet in their particular interior natures figures and proprieties Thus although there be Sense and Reason which is not only Motion but a regular and well-ordered self-motion apparent in the wonderful and various Productions Generations Transformations Dissolutions Compositions and other actions of Nature in all Nature's parts and particles yet by reason of the variety of this self-motion whose ways and modes do differ according to the nature of each particular figure no figure or creature can have the same sense and reason that is the same natural motions which another has and therefore no Stone can be said to feel pain as an Animal doth or be called blind because it has no Eyes for this kind of sense as Seeing Hearing Tasting Touching and Smelling is proper only to an Animal figure and not to a Stone which is a Mineral so that those which frame an argument from the want of animal sense and sensitive organs to the defect of all sense and motion as for example that a Stone would withdraw itself from the Carts going over it or a piece of Iron from the hammering of a Smith conclude in my opinion very much against the artificial rules of Logic and although I understand none of them yet I question not but I shall make a better argument by the Rules of Natural Logic But that this difference of sense and reason is not altogether impossible or at least improbable to our understanding I will explain by another instance We see so many several Creatures in their several kinds to wit Elements Vegetables Minerals and Animals which are the chief distinctions of those kinds of Creatures as are subject to our sensitive perceptions and in all those what variety and difference do we find both in their exterior figures and in their interior natures truly such as most of both ancient and modern Philosophers have imagined some of them viz. the Elements to be simple bodies and the principles of all other Creatures nay those several Creatures do not only differ so much from each other in their general kinds but there is no less difference perceived in their particular kinds for example concerning Elements what difference is there not between heavy and contracting Earth and between light and dilating Air between flowing Water and ascending Fire so as it would be an endless labour to consider all the different natures of those Creatures only that are subject to our exterior senses And yet who dares deny that they all consist of Matter or are material Thus we see that Infinite Matter is not like a piece of Clay out of which no figure can be made but it must be clayie for natural Matter has no such narrow bounds and is not forced to make all Creatures alike for though Gold and Stone are both material nay of the same kind to wit Minerals yet one is not the other nor like the other And if this be true of Matter why may not the same be said of self-motion which is Sense and Reason Wherefore in all probability of truth there is sense and reason in a Mineral as well as in an Animal and in a Vegetable as well as in an Element although there is as great a difference between the manner and way of their sensitive and rational perceptions as there is between both their exterior and interior figures and Natures Nay there is a difference of sense and reason even in the parts of one and the same Creature and consequently of sensitive and rational perception or knowledge for as I have declared heretofore more at large every sensitive organ in man hath its peculiar way of knowledge and perception for the Eye doth not know what the Ear knows nor the Ear what the Nose knows etc. All which is the cause of a general ignorance between Nature's parts And the chief cause of all this difference is the variety of self-motion for if natural motion were in all Creatures alike all sense and reason would be alike too and if there were no degrees of matter all the figures of Creatures would be alike either all hard or all soft all dense or all rare and fluid etc. and yet neither this variety of motion causes an absence of motion or of sense and reason nor the variety of figures an absence of Matter but only a difference between the parts of Nature all being nevertheless self-moving sensible and rational as well as Material for wheresoever is natural Matter there is also self-motion and consequently sense and reason By this we may see how easy it is to conceive the actions of Nature and to resolve all the Phaenomena or appearances upon this ground and I cannot admire enough how so many eminent and learned Philosophers have been and are still puzzled about the Natural rational soul of man Some will have her to be a Light some an Entilechy or they know not what some the Quintessence of the four Elements some composed of Earth and Water some of Fire some of Blood some an hot Complexion some an heated and dispersed Air some an Immaterial Spirit and some Nothing All which opinions seem the more strange the wiser their Authors are accounted for if they did proceed from some ignorant persons it would not be so much taken notice of but coming from great Philosophers who pretend to have searched the depth of Nature and disclosed her secrets it causes great admiration in any body and may well serve for an argument to confirm the variety and difference of sensitive and rational knowledge and the ignorance amongst natural parts for if Creatures of the same particular kind as men have so many different Perceptions what may there be in all Nature But Infinite Nature is wise and will not have that one part of hers should know more than its particular nature requires and she taking delight in variety order her works accordingly 16. Whether Animal Parts separated from their Bodies have Life SOme do question Whether those Parts that are separated from animal Bodies do retain life But my opinion is That all parts of Nature have life each according to the propriety of its figure and that all parts of an animal have animal life and motion as long as they continue parts of the animal body but if they be separated from the body to which they did belong although they retain life yet they do not retain animal life because their natural motions are changed to some other figure when they are separated so that the parts which before had animal life and motion have then such a kind of life and motion as is proper and natural to the figure into which they are changed or transformed But some separated parts of some Creatures retain longer the life of that composed figure whose parts they were than others according as the dissolving and transforming motions are slower or quicker as for example in some Vegetables some Trees if their boughs arms or branches be lopped or cut from a lively stock those boughs or branches will many times remain lively according to the nature of the figure whose parts they were for a good while nay if they be set or planted they will grow into the same figure as the stock was or if joined into another stock they will be partly of the nature of the stock which they did proceed from and partly of the nature of the stock into which they were engrafted But yet I do not perceive that animal kind can do the like for I make a question whether a man's arm if cut off from his body and set to another man's body would grow and keep its natural form and figure so as to continue an arm and to receive nourishment from that body it is joined to nevertheless I will not eagerly contradict it considering that Nature is very different and various both in her productions and nourishments nay so various as will puzzle if not confound the wisest part or Creature of Nature to find them out 17. Of the Spleen COncerning the spleen of an animal Creature whether it may artificially be cut out and the body closed up again without destruction of the animal figure as some do probably conceive I am not so good an artist as to give a solid judgement thereof only this I can say that not all the parts of an animal body are equally necessary for life but some are convenient more than necessary Neither do I perfectly know whether the Spleen be one of the prime or principal vital parts for although all parts have life yet some in some particular Creatures are so necessary for the preservation of life as they cannot be spared whereas others have no such relation to the life of an Animal but it may subsist without them And thus although some parts may be separated for some time yet they cannot continue so without a total dissolution of the animal figure but both the severed and the remaining parts change from their nature if not at all times suddenly yet at last And as for the spleen although the separation should not be so great a loss as the pain in losing it yet some persons will rather lose their lives with ease then endure great pain to save them but the question is if a man was willing to endure the pain whether he would not die of the wound for no creature can assure another of its life in such a case neither can any one be assured of his own for there is no assurance in the case of life and death I mean such a life as is proper to such a Creature for properly there is no such thing in Nature as death but what is named death is only a change from the dissolution of some certain figure to the composition of another 18. Of Anatomy I Am not of the opinion of those who believe that Anatomifts could gain much more by dissecting of living then of dead bodies by reason the corporeal figurative motions that maintain life and nourish every part of the body are not at all perceptible by the exterior Optic sense unless it be more perceiving and subtler than the humane optic sense is for although the exterior grosser parts be visible yet the interior corporeal motions in those parts are not visible wherefore the dissecting of a living Creature can no more inform one of the natural motions of that figure than one can by the observing of an egg be it never so exact perceive the corporeal figurative motions that produce or make the figure of a Chicken Neither can artificial optic glasses give any advantage to it for Nature is so subtle obscure and various as not any sort or kind of Creatures can trace or know her ways I will not say but her parts may in their several Perceptions know as much as can be known for some parts may know and be known of others and so the infinite body may have an infinite information and knowledge but no particular Creature no not one kind or sort of Creatures can have a perfect knowledge of another particular Creature but it must content itself with an imperfect knowledge which is a knowledge in Parts Wherefore it is as improbable for humane sight to perceive the interior corporeal figurative motions of the parts of an animal body by Anatomy as it is for a Micrographer to know the interior parts of a figure by viewing the exterior for there are numerous corporeal figures or figurative motions of one particular Creature which lie one within another and most commonly the interior are quite different from the exterior as for example the outward parts of a man's body are not like his inward parts for his brain stomach liver lungs spleen midriff heart guts etc. are of different figures and one part is not another part no not of the like nature or constitution neither hath a man a face on the inside of his head and so of the rest of his parts for every part has besides its exterior interior figure and motions which are not perceptible by our exterior senses Nevertheless there is some remedy to supply this sensitive ignorance by the perception of Reason for where sense fails reason many times informs it being a more clear and subtle perception than sense is I say many times because reason can neither be always assured of knowing the Truth for particular Reason may sometimes be deceived as well as sense but when the Perceptions both of sense and reason agree than the information is more true I mean regular sense and reason not irregular which causes mistakes and gives false informations also the Presentation of the objects ought to be true and without delusion 19 Of preserving the Figures of Animal Creatures I Am absolutely of the opinion of those who believe Natural Philosophy may promote not only Anatomy but all other Arts for else they would not be worth the taking of pains to learn them by reason the rational perceptions are beyond the sensitive I am also of opinion that there may be an Art to preserve the exterior shapes of some animal bodies but not their interior forms for although their exterior shapes even after the dissolution of the animal figure may be some what like the shapes and figures of their bodies when they had the life of an animal yet they being transformed into some other Creatures by the alteration of their interior figurative motions can no ways keep the same interior figure which they had when they were living animals Concerning the preserving of blood by the means of spirit of Wine as some do probably believe my opinion is That spirit of Wine otherwise called Hot-water if taken in great quantity will rather dry up or putrify the blood then preserve it nay not only the blood but also the more solid parts of an animal body insomuch as it will cause a total dissolution of the animal figure and some animal Creatures that have blood will be dissolved in Wine which yet is not so strong as extracts or spirit of Wine But blood mingled with spirit of Wine may perhaps retain somewhat of the colour of blood although the nature and propriety of blood be quite altered As for the instance of preserving dead fish or flesh from putrifying and stinking alleged by some we see that ordinary salt will do the same with less cost and as spirits of Wine or hot Waters may like salt preserve some dead bodies from corruption so may they by making too much or frequent use of them also cause living bodies to corrupt and dissolve sooner than otherwise they would do But Chemists are so much for extracts that by their frequent use and application they often extract humane life out of humane bodies instead of preserving it 20. Of Chemistry and Chemical Principles IT is sufficiently known and I have partly made mention above what a stir Natural Philosophers do keep concerning the principles of Nature and natural Being's and how different their opinions are The Schools following Aristotle are for the Four Elements which they believe to be simple bodies as having no mixture in themselves and therefore fittest to be principles of all other mixed or compounded bodies But my Reason cannot apprehend what they mean by simple bodies I confess that some bodies are more mixed than others that is they consist of more differing parts such as the learned call Heterogeneous as for example Animals consist of flesh blood skin bones muscles nerves tendons gristles and the like all which are parts of different figures Other bodies again are composed of such parts as are of the same nature which the learned call Homogeneous as for example Water Air etc. whose parts have no different figures but are all alike each other at least to our perception besides there are bodies which are more rare and subtle than others according to the degrees of their natural figurative motions and the composion of their parts Nevertheless I see no reason why those Homogeneous bodies should be called simple and all others mixed or composed of them much less why they should be principles of all other natural bodies for they derive their origine from matter as well as the rest so that it is only the different composure of their parts that makes a difference between them proceeding from the variety of self-motion which is the cause of all different figures in nature for as several workmen join in the building of one house and several men in the framing of one Government so do several parts in the making or forming of one composed figure But they 'll say it is not the likeness of parts that makes the Four Elements to be principles of natural things but because there are no natural bodies besides the mentioned Elements that are not composed of them as is evident in the dissolution of their parts for example A piece of Green wood that is burning in a Chimney we may readily discern the Four Elements in its dissolution out of which it is composed for the fire discovers itself in the flame the smoke turns into air the water hisses and boils at the ends of the wood and the ashes are nothing but the Element of earth But if they have no better arguments to prove their principles they shall not readily gain my consent for I see no reason why wood should be composed of the Four Elements because it burns smokes hisses and turns into ashes Fire is none of its natural ingredients but a different figure which being mixed with the parts of the wood is an occasion that the Wood turns into ashes neither is Water a principle of Wood for Water is as much a figure by itself as Wood or Fire is which being got into the parts of the wood and mixed with the same is expelled by the fire as by its opposite but if it be a piece of dry and not of green wood where is then the water that boils out Surely dry wood hath no less principles then green wood and as for smoke it proves no more that it is the Element of Air in Wood than that Wood is the Element of Fire for Wood as experience witnesses may last in water where it is kept from the air and smoke is rather an effect of moisture occasioned into such a figure by the commixture of fire Others as Helmont who derives his opinion from Thales and others of the ancient Philosophers are only for the Element of Water affirming that that is the sole principle out of which all natural things consist for say they the Chaos where of all things were made was nothing else but water which first settled into slime and then condensed into solid earth nay some endeavour to prove by Chemical Experiments that they have disposed water according to their Chemical way so that it visibly turned into earth which earth produced animals vegetables and minerals But put the case it were so yet this doth not prove water to be the only principle of all natural beings for first we cannot think that animals vegetables and minerals are the only kinds of creatures in Nature and that there are no more but them for nature being infinitely various may have infinite Worlds and so infinite sorts of Creatures Next I say that the change of water into earth and of this again into vegetables minerals and animals proves no more but what our senses perceive every day to wit that there is a perpetual change and alteration in all natural parts caused by corporeal self-motion by which rare bodies change into dense and dense into rare water into slime slime into earth earth into animals vegetables and minerals and those again into earth earth into slime slime into water and so forth But I wonder why rational men should only rest upon water and go no further since daily experience informs them that water is changed into vapour and vapour into air for if water be resolveable into other bodies it cannot be a prime cause and consequently no principle of Nature wherefore they had better in my opinion to make Air the principle of all things 'T is true Water may produce many creatures as I said before by a composition with other or change of its own parts but yet I dare say it doth kill or destroy as many nay more than it produces witness vegetables and others which Husbandmen and Planters have best experience of and though some animals live in water as their proper Element yet to most it is destructive I mean as for their particular natures nay if men do but dwell in a moist place or near marish grounds or have too much watery humours in their bodies they 'll sooner die then otherwise But put the case water were a principle of Natural things yet it must have motion or else it would never be able to change into so many figures and this motion must either be naturally inherent in the substance of water or it must proceed from some exterior agent if from an exterior agent than this agent must either be material or immaterial also if all motion in Nature did proceed from pressure of parts upon parts then those parts which press others must either have motion inherent in themselves or if they be moved by others we must at last proceed to something which has motion in itself and is not moved by another but moves all things and if we allow this Why may not we allow self-motion in all things for if one part of Matter has self-motion it cannot be denied of all the rest but if immaterial it must either be God himself or created supernatural spirits As for God he being  and beyond all natural motion cannot actually move Matter neither is it Religious to say God is the Soul of Nature for God is no part of Nature as the soul is of the body And immaterial spirits being supernatural cannot have natural attributes or actions such as is corporeal natural motion Wherefore it remains that Matter must be naturally self-moving and consequently all parts of Nature all being material so that not only Water Earth Fire and Air but all other natural bodies whatsoever have natural self-motion inherent in themselves by which it is evident that there can be no other principle in Nature but this self-moving Matter and that all the rest are but effects of this only cause Some are of opinion That the three Catholic or Universal principles of Nature are Matter Motion and Rest and others with Epicure that they are Magnitude Figure and Weight but although Matter and Motion or rather self-moving Matter be the only principle of Nature yet they are mistaken in dividing them from each other and adding rest to the number of them for Matter and Motion are but one thing and cannot make different principles and so is figure weight and magnitude 'T is true Matter might subsist without Motion but not Motion without Matter for there is no such thing as an immaterial Motion but Motion must necessarily be of something also if there be a figure it must of necessity be a figure of something the same may be said of magnitude and weight there being no such thing as a mean between something and nothing that is between body and no body in Nature If Motion were immaterial it is beyond all humane capacity to conceive how it could be abstracted from something much more how it could be a principle to produce a natural being it might easier be believed that Matter was perishable or reduceable into nothing than that motion figure and magnitude should be separable from Matter or be immaterial as the opinion is of those who introduce a Vacuum in Nature and as for Rest I wonder how that can be a principle of any production change or alteration which itself acts nothing Others are for Atoms and insensible particles consisting of different figures and particular natures not otherwise united but by a bare apposition as they call it by which although perhaps the composed body obtains new qualities yet still the ingredients retain each their own Nature and in the destruction of the composed body those that are of one sort associate and return into Fire Water Earth etc. as they were before But whatever their opinion of Atoms be first I have heretofore declared that there can be no such things as single bodies or Atoms in Nature Next if there were any such particles in composed bodies yet they are but parts or effects of Matter and not principles of Nature or Natural beings Lastly Chemists do constitute the principles of all natural bodies Salt Sulphur and Mercury But although I am not averse from believing that those ingredients may be mixed with other parts of Nature in the composition of natural figures and that especially Salt may be extracted out of many Creatures yet that it should be the constitutive principle of all other natural parts or figures seems no ways conformable to truth for salt is no more than other effects of Nature and although some extractions may convert some substances into salt figures and some into others for Art by the leave of her Mistress Nature doth oftentimes occasion an alteration of natural Creatures into artificial yet these extractions cannot inform us how those natural creatures are made and of what ingredients they consist for they do not prove that the same Creatures are composed of Salt or mixed with Salt but cause only those substances which they extract to change into saline figures like as others do convert them into Chemical spirits all which are but Hermaphroditical effects that is between natural and artificial Just as a Mule partakes both of the nature or figure of a Horse and an Ass Nevertheless as Mules are very beneficial for use so many Chemical effects provided they be discreetly and seasonably used for Minerals are no less beneficial to the life and health of Man than Vegetables and Vegetables may be as hurtful and destructive as Minerals by an unseasonable and unskilful application besides there may be Chemical extracts made of Vegetables as well as of Minerals but these are bestused in the height or extremity of some diseases like as cordial waters in fainting fits and some Chemical spirits are as far beyond cordial waters as fire is beyond smoke which cannot be but dangerous and unfit to be used except it be to encounter opposite extremes By extremes I mean not the extremes of Nature but the height of a distemper when it is grown so far that it is upon point of destroying or dissolving a particular animal figure for Nature being infinite has no extremes neither in her substance nor actions for she has nothing that is opposite to Matter neither is there any such thing as most or least in Nature she being infinite and all her actions are balanced by their opposites as for example there is no dilation but hath opposite to it contraction no condensation but has its opposite viz. rarefaction no composition but hath its opposite division no gravity without levity no grossness without purity no animate without inanimate no regularity without irregularity All which produces a peaceable orderly and wise Government in Nature's Kingdom which wise Artists ought to imitate But you may say How is it possible That there can be a peaceable and orderly Government where there are so many contrary or opposite actions for contraries make war not peace I answer Although the actions of Nature are opposite yet Nature in her own substance is at peace because she is one and the same that is one material body and has nothing without herself to oppose and cross her neither is she subject to a general change so as to alter her own substance from being Matter for she is Infinite and Eternal but because she is self-moving and full of variety of figures this variety cannot be produced without variety of actions no not without opposition which opposition is the cause that there can be no extremes in particulars for it balances each action so that it cannot run into infinite which otherwise would breed a horrid confusion in Nature And thus much of Principles Concerning the particulars of Chemical preparations I being not versed in that Art am not able to give my judgement thereof neither do I understand their terms and expressions as first what Chemists mean by Fixation for there 's nothing in Nature that can properly be called fixed because Nature and all her parts are perpetually self-moving only Nature cannot be altered from being material nor from being dependant upon God Neither do I apprehend what some mean by the unlocking of bodies unless they understand by it a separation of natural parts proper for artificial uses neither can natural effects be separated by others any otherwise but occasionally so that some parts may be an occasion of such or such alterations in other parts But I must say this that according to humane sense and reason there is no part or particle in Nature which is not alterable by reason Nature is in a perpetual motion and full of variety 'T is true some bodies as Gold and Mercury seem to be unalterable from their particular natures but this only appears thus to our senses because their parts are more fixed and retentive than others and no Art has been found out as yet which could alter there proper and particular figures that is untie and dissolve or rather cause an alteration of their corporeal retentive motions that bind them into so fixed and consistent a body but all that is mixed with them has hitherto been found too weak for the alteration of their inherent motions Nevertheless this doth not prove that they are not altogether unalterable for though Art cannot do it yet Nature may but it is an argument that they are not composed of straying Atoms or most minute particles for not to mention what I have often repeated before that there cannot be such most minute bodies in Nature by reason Nature knows of no extremes it is altogether improbable nay impossible that wandering corpuscles should be the cause of such fixed effects and by their association constitute such indissoluble masses or clusters as some do conceive which they call primary concretions for there is no such thing as a primary concretion or composition in Nature only there are several sorts and degrees of motions and several sorts of compositions and as no particular creature can know the strength of motion so neither can it know the degrees of strength in particular natural bodies Wherefore although composition and division of parts are general motions and some figures may be more composed than others that is consist of more or fewer parts than others yet there is none that hath not a composition of parts The truth is there is nothing prime or principal amongst the effects of Nature but only the cause from which they are produced which is self-moving Matter which is above particular effects yet Nature may have more ways than our particular reason can apprehend and therefore it is not to be admired that Camphor and the like bodies do yield differing effects according to the different occasions that make them move thus or thus for though changes and alterations of particulars may be occasioned by others yet they move by their own corporeal figurative motions as it is evident by the power of fire which makes other bodies move or change their parts and figures not by its own transforming motion but only by giving an occasion to the inherent figurative motions of those bodies which by imitating the motions of fire change into such or such figures by their own proper innate and inherent motions otherwise if the alteration of combustible bodies proceeded from fire they would all have the like motions which is contradicted by experience I will not deny but there is as much variety in occasioning as there is in acting for the imitation is according to the object but the object is not the immediate agent but only an occasional efficient so that according to my opinion there is no such difference as the learned make between Patient and Agent when they call the exterior occasional cause as for example Fire the Agent and the combustible body the Patient for they conceive that a body thrown into fire acts nothing at all but only in a passive way suffers the fire to act upon it according to the degree of its own to wit the fires strength which sense and reason perceives otherwise for to pass by what I mentioned before that those bodies on which they suppose fire doth work change according not to the fires but their own inherent figurative motions it is most certain that if Nature and all her parts be self-moving which regular reason cannot deny and if Self-motion be corporeal than every part of Nature must of necessity move by its own motion for no body can impart motion to another body without imparting substance also and though particular motions in particular bodies may change infinite ways yet they cannot quit those bodies so as to leave them void and destitute of all motion because Matter and Motion are but one thing and therefore though fire be commixed with the parts of the fuel yet the fuel altars by its own motion and the fire doth but act occasionally and so do Chemical spirits or extracts which may cause a separation and alter some bodies as readily as fire doth for they are a certain kind of fire to wit such as is called a dead or liquid fire for a flaming fire although it be fluid yet it is not liquid The same may be said of the Antimonial-Cup For it is not probable to sense and reason there should be certain invisible little bodies that pass out of the Cup into the liquor and cause such effects no more than there are magnetical effluviums issuing out of the Loadstone towards Iron there being many causes which neither impart nor lose any thing in the production of their effects but the liquor that is within the Antimonial Cup does imitate the corporeal figurative motions of the Cup and so produces the same effects as are proper to Antimony upon other bodies or parts of Nature In the same manner does the Bloodstone stop bleeding not by imparting invisible Atoms or Rays to the affected parts or else if it were long worn about one's body it would be wasted at least alter its proper figure and virtue but by being imitated by the corporeal figurative motions of the distempered parts Thus many other examples could be alleged to prove that natural motions work such or such effects within their own parts without receiving any from without that is by imitation and not by reception of Motion By which it is evident that properly there is no passive or suffering body in Nature except it be the inanimate part of Matter which in its own nature is moveless or destitute of motion and is carried along with and by the animate parts of Matter However although inanimate Matter has no motion inherent in itself as it is inanimate yet it is so closely mixed with the animate parts that it cannot be considered without motion much less be separable from it and therefore although it acts not of itself yet it acts by virtue of the animate parts of Matter Next I cannot conceive what some Chemists mean when they call those Principles or Elements which they say composed bodies consist of distinct substances for though they may be of different figures yet they are not of different substances because there is but one only substance in Nature which is Matter whose several actions cause all the variety in Nature But if all the parts of Natural bodies should be called Principles or Elements than there would be infinite Principles in Nature which is impossible because there can be no more but one principle which is self-moving Matter and although several Creatures by the help of fire may be reduced or dissolved into several different particles yet those particles are not principles much less simple bodies or else we might say as well that ashes are a principle of Wood Neither are they created anew because they are of another form or figure then when composed into one concrete body for there 's nothing that is material which is not pre-existent in Nature no nor figure motion or the like all being material although not always subject to our humane sensitive perception for the variation of the corporeal figurative motions blindeth our particular senses that we cannot perceive them they being too subtle to be discerned either by Art or humane perception The truth is if we could see the corporeal figurative motions of natural creatures and the association and division of all their parts we should soon find out the causes which make them to be such or such particular natural effects but Nature is too wise to be so easily known by her particulars Wherefore Chemists need not think they can create any thing anew for they cannot challenge to themselves a divine power neither can there be any such thing as a new Creation in Nature no not of an Atom Nor can they annihilate any thing they sooner waste their Estates then reduce the least particle of Matter into nothing and though they make waste of some parts of natural bodies yet those are but changes into other figures there being a perpetual inspiration and expiration that is composition and division of parts but composition is not a new Creation nor division an annihilation and though they produce new forms as they imagine yet those forms though they be new to them are not new in Nature for all that is material has been existent in Nature from all Eternity so that the combination of parts cannot produce anything that is not already in Nature Indeed the generation of new figures seems to me much like the generation of new motions which would put God to a perpetual Creation and argue that he was not able to make Nature or Matter perfect at first or that he wanted employment But say they it is not Matter that is created anew but only figures or forms I answer If any one can show me a figure without Matter I shall be willing to believe it but I am confident Nature cannot do that much less Art which is but a particular effect for as Matter cannot be without Figure so neither can Figure be without Matter no more than body without parts or parts without body and if so no figure or form can be created without Matter there being no such thing as a substanceless form Chemist's should but consider their own particular persons as whether they were generated anew or had been in Nature before they were got of their Parents if they had not been pre-existent in Nature they would not be natural but supernatural Creatures because they would not subsist of the same matter as other Creatures do Truly Matter being Infinite how some new material creatures could be created without some parts of this Infinite Matter is not conceivable by humane sense and reason for infinite admits of no addition but if there could be an addition it would presuppose an annihilation so that at the same time when one part is annihilating or perishing another must succeed by a new creation which is a mere Paradox But that which puzzles me most is how those substances which they call Tria Prima and principles of natural things can be generated anew for if the principles be generated anew the effects must be so too and since they according to their supposition are Catholic or Universal principles all natural effects must have their origine from them and be like their principles created continually anew which how it be possible without the destruction of Nature is beyond my reason to conceive Some endeavour to prove by their Artificial Experiments that they have and can produce such things out of natural bodies which never were pre-existent in them as for example Glass out of Vegetables without any addition of foreign parts only by the help of fire To which I answer That in my opinion the same Glass was as much pre-existent in the matter of those Vegetables and the Fire and in the power of their corporeal figurative motions as any other figure whatsoever otherwise it would never have been produced nay not only Glass but millions of other figures might be obtained from those parts they being subject to infinite changes for the actions of self-moving Matter are so infinitely various that according to the mixture or composition and division of parts they can produce what figures they please not by a new Creation but only a change or alteration of their own parts and though some parts act not to the production of such or such figures yet we cannot say that those figures are not in Nature or in the power of corporeal figurative self-motion we might say as well that a man cannot go when he sits or has no motion when he sleeps as believe that it is not in the power of Nature to produce such or such effects or actions when they are not actually produced for as I said before although Nature be but one material substance yet there are infinite mixtures of infinite parts produced by infinite self-motion infinite ways in so much that seldom any two Creatures even those of one sort do exactly resemble each other But some may say How is it possible That figure being all one with Matter can change and matter remain still the same without any change or alteration I answer As well as an animal body can put itself into various and different postures without any change of its interior animal figure for though figure cannot subsist without matter nor matter without figure generally considered yet particular parts of matter are not bound to certain particular figures Matter in its general nature remains always the same and cannot be changed from being Matter but by the power of self-motion it may change from being such or such a particular figure for example Wood is as much matter as Stone but it is not of the same figure nor has it the same interior innate motions which Stone hath because it has not the like composition of parts as other creatures of other figures have and though some figures be more constant or lasting than others yet this does not prove that they are not subject to changes as well as those that alter daily nay every moment much less that they are without motion for not all motions are dividing or dissolving but some are retentive some composing some attractive some expulsive some contractive some dilative and infinite other sorts of motions as 't is evident by the infinite variety which appears in the differing effects of Nature Nevertheless it is no consequence that because the effects are different they must also have different principles For first all effects of Nature are material which proves they have but one principle which is the only infinite Matter Next they are all self-moving which proves that this material principle has self-motion for without self-motion there would be no variety or change of figures it being the nature of self-motion to be perpetually acting Thus Matter and Self-motion being inseparably united in one infinite body which is self-moving material Nature is the only cause of all the infinite effects that are produced in Nature and not the Aristoteleon Elements or Chemists Tria prima which sense and reason perceives to be no more but effects or else if we should call all those Creatures principles which by the power of their own inherent motions change into other figures we shall be forced to make infinite principles and so confound principles with effects and after this manner that which is now an effect will become a principle and what is now a principle will become an effect which will lead our sense and reason into a herrid confusion and labyrinth of ignorance Wherefore I will neither follow the Opinions of the Ancient nor of our Moderns in this point but search the truth of Nature by the light of regular reason for I perceive that most of our modern Writings are not filled with new Inventions of their own but like a lumber stuffed with old Commodities botched and dressed up anew contain nothing but what has been said in former ages Nor am I of the opinion of our Divine Philosophers who mince Philosophy and Divinity Faith and Reason together and count it Irreligious if not Blasphemy to assert any other principles of Nature than what they I will not say by head and shoulders draw out of the Scripture especially out of Genesis to evince the finiteness and beginning of Nature when as Moses doth only describe the Creation of this World and not of Infinite Nature But as Pure natural Philosophers do not meddle with Divinity or things Supernatural so Divines ought not to entrench upon Natural Philosophy Neither are Chemists the only natural Philosophers because they are so much tied to the Art of Fire and regulate or measure all the effects of Nature according to their Artificial Experiments which do delude rather than inform their sense and reason and although they pretend to a vast and greater knowledge than all the rest yet they have not dived so deep into Nature yet as to perceive that she is full of sense and reason which is life and knowledge and in parts orders parts proper to parts which causes all the various motions figures and changes in the infinite parts of Nature Indeed no Creature that has its reason regular can almost believe that such wise and orderly actions should be done either by chance or by straying Atoms which cannot so constantly change and exchange parts and mix and join so properly and to such constant effects as are apparent in Nature And as for Galenists if they believe that some parts of Nature cannot leave or pass by other parts to join meet or encounter others they are as much in an error as Chemists concerning the power of fire and furnace for it is most frequently observed thus amongst all sorts of Animals and if amongst Animals I know no reason but all other kinds and sorts of Creatures may do the like nay both sense and reason inform us they do as appears by the several and proper actions of all sorts of drugs as also Minerals and Elements and the like so that none ought to wonder how it is possible that medicines that must pass through digestions in the body should neglecting all other parts show themselves friendly only to the brain or kidneys or the like parts for if there be sense and reason in Nature all things must act wisely and orderly and not confusedly and though Art like an Emulating Ape strives to imitate Nature yet it is so far from producing natural figures that at best it rather produces Monsters instead of natural effects for it is like the Painter who drew a Rose instead of a Lion nevertheless Art is as active as any other natural Creature and doth never want employment for it is like all other parts in a perpetual self-motion and although the interior actions of all other parts do not appear to our senses yet they may be perceived by regular reason for what sense wants reason supplies which oftener rectifies the straying and erring senses than these do reason as being more pure subtle and free from labouring on the inanimate parts of Matter than sense is as I have often declared which proves that reason is far beyond sense and this appears also in Chemistry which yet is so much for sensitive experiments for when the effects do not readily follow according to our intentions reason is fain to consider and inquire into the causes that hinder or obstruct the success of our designs And if reason be above sense then Speculative Philosophy ought to be preferred before the Experimental because there can no reason be given for any thing without it I will not say that all Arts have their first origine from Reason for what we name chance does often present to the sensitive perception such things which the rational does afterwards take into consideration but my meaning is that for the most part Reason leads and directs the ways of Art and I am of opinion that Contemplative Philosophy is the best Tutoress and gives the surest instructions to Art and amongst the rest to the Art of Chemistry which no doubt is very profitable to man many several ways and very sovereign in many desperate diseases if discreetly and moderately used but if Chemical medicines should be so commonly applied as others they would sooner kill than cure and if Paracelsus was as frequently practised as Galen it would be as bad as the Plague Wherefore Chemical Medicines are to be used as the extreme Unction in desperate cases and that with great moderation and discretion 21. Of the Universal Medicine and of Diseases IAm not of the opinion that there can be a Universal Medicine for all diseases except it be proved that all kinds of Diseases whatsoever proceed from one cause which I am sure can never be done by reason there is as much variety in the causes of diseases as in the diseases themselves You may say All diseases proceed but from irregular motions I answer These irregular motions are so numerous different and various that all the Artists in Nature are not able to rectify them Nay they might sooner make or create a new Matter then rectify the irregularities of Nature more than Nature herself is pleased to do for though Art may be an occasion of the changes of some parts or motions of their compositions and divisions imitations and the like like as a Painter takes a copy from an original yet it cannot alter infinite Nature for a man may build or pull down a house but yet he cannot make the materials although he may fit or prepare them for his use so Artists may dissolve and compose several parts several ways but yet they cannot make the matter of those parts and therefore although they may observe the effects yet they cannot always give a true or probable reason why they are so nor know the several particular causes which make them to be so To see the effects belongs to the perception of sense but to judge of the cause belongs only to reason and since there is an ignorance as well as a perceptive knowledge in Nature no creature can absolutely know or have a thorough perception of all things but according as the corporeal figurative motions are so are the perceptions not only in one composed figure but also in every part and particle of the same figure for one and the same parts may make several perceptions in several Creatures according to their several figurative motions But reason being above sense is more inspective than sense and although sense doth many times inform reason yet reason being more subtle piercing and active doth oftener inform and rectify the senses when they are irregular nay some rational parts inform others like as one man will inform another of his own voluntary conceptions or of his exterior perceptions and some sensitive parts will inform others as one Artist another and although Experimental Philosophy is not to be rejected yet the Speculative is much better by reason it guides directs and governs the Experimental but as knowledge and understanding is more clear where both the rational and sensitive perception do join so Experimental and Speculative Philosophy do give the surest informations when they are joined or united together But to return to the Universal Medicine although I do not believe there is any nor that all Diseases are curable yet my advice is that no applications of remedies should be neglected in any disease whatsoever because diseases cannot be so perfectly known but that they may be mistaken and so even the most experienced Physician may many times be deceived and mistake a curable disease for an incurable wherefore Trials should be made as long as life lasts Of Dropsies Cancers Kings-evils and the like diseases I believe some may be curable especially if taken at the first beginning and that without great difficuly and in a short time but such diseases which consist in the decay of the vital parts I do verily believe them incurable as for example those Dropsies Consumptions dead Palsies etc. which are caused either through the decay of the vital parts or through want of radical substance Neither do I think a natural Blindness Dumbness Deafness or Lameness curable nor natural Fools or Idiots Nay I fear the best Chemist will be puzzled to cure a settled or fixed Gout or the Stone in such bodies as are apt to breed it for Stones are produced several ways and as their productions are different so are they wherefore although many do pretend to great things yet were their cures so certain they would be more frequent I will not say but many times they perform great cures but whether it be by chance or out of a fundamental knowledge I know not but since they are so seldom performed I think them rather to be casual cures In my opinion the surest way both in Diseases and Applications of Remedies is to observe the corporeal figurative motions of both which are best and surest perceived by the rational perception because the sensitive is more apt to be deluded 22. Of Outward Remedies REmedies which are applied outwardly may be very beneficial by reason the bodies of Animal Cratures are full of Pores which serve to attract nourishment or foreign matter into the body and to vent superfluities Besides the interior parts of those bodies to which outward Remedies are applied may imitate the qualities or motions of the remedies by the help of their own sensitive motions and therefore the application of outward remedies is not altogether to be rejected But yet I do not believe that they do always or in all persons work the like effects or that they are so sure and sovereign as those that are taken inwardly The truth is as Remedies properly and seasonably applied can work good effects so they may also produce ill effects if they be used improperly and unseasonably and therefore wise Physicians and Surgeons know by experience as well as by learning and reason what is best for their Patients in all kind of distempers Only this I will add concerning diseases that in the productions of diseases there must of necessity be a conjunction of the Agent and Patient as is evident even in those diseases that are caused by conceit for if a man should hear of an infectious disease and be apprehensive of it both the discourse of him that tells it and the mind of him that apprehends it are Agents or causes of that disease in the body of the Patient and concur in the production of the disease the difference is only that the discourse may be called a remoter cause and the rational motions or the mind of the Patient a nearer or immediate cause for as soon as the mind doth figure such a disease the sensitive corporeal motions immediately take the figure from the mind and figure the disease in the substance or parts of the body of the Patient the Rational proving the Father the Sensitive the Mother both working by consent Whereby we may also conclude that diseases as well as other sorts of Creatures are made by Nature's corporeal figurative motions and those parts that occasion others to alter their natural motions are most predominant for although Nature is free and all her parts self-moving yet not every part is free to move as it pleases by reason some parts overpower others either through number strength slight shape opportunity or the like advantages and natural Philosophy is the only study that teaches men to know the particular natures figures and motions of the several composed parts of Nature and the rational perception is more intelligent than the sensitive 23. Of several sorts of Drink and Meat SOme Physicians when they discourse of several sorts of Drinks and Meats do relate several wonderful Cures which some Drinks have effected And truly I am of opinion that they may be both beneficial and hurtful according as they are used properly and temperately or improperly and excessively but I find there are more several sorts for curiosity and luxury then for health and necessity Small Ale or Beer is a sovereign remedy to quench drought and one Glass of Wine proves a Cordial but many Glasses may prove a kind of poison putting men oftentimes into Fevers and the like diseases And for Diet-drinks I believe they are very good in some sorts of diseases and so may Tea and Coffee and the water of Birches for any thing I know for I never had any experience of them but I observe that these latter drinks Tea and Coffee are now become mode-drinks and their chief effects are to make good fellowship rather than to perform great cures for I can hardly believe that such weak liquors can have such strong effects Concerning several sorts of Meats I leave them to experienced Physicians for they know best what is fit for the bodies of their Patients Only as for the preservation or keeping of several sorts of meats from putrefaction I will say this That I have observed that what will keep dead Flesh and Fish as also Vegetables from putrefaction will destroy living Animals for if living Animals should like dead flesh be pickled up and kept from air they would soon be smothered to death and so would Fire which yet is no Animal Neither can Ladies and Gentlewomen preserve their lives as they do several sorts of fruit Nevertheless both this and several other Arts are very necessary and profitable for the use of man if they be but fitly and properly employed but we may observe that when as other Creatures have no more than what is necessary for their preservation Man troubles himself with things that are needless nay many times hurtful Which is the cause there are so many unprofitable Arts which breed confusion instead of proving beneficial and instructive 24. Of Fermentation FErmentation of which Helmont and his followers make such a stir as 't is enough to set all the world a fermenting or working is nothing else but what is vulgarly called digestion so that it is but a new term for an old action And these digestions or Fermentations are as various and numerous as all other actions of Nature to wit Respiration Evacuation Dilation Contraction etc. for action and working are all one But there are good and ill Fermentations those are done by a sympathetical agreement of parts but these by an antipathetical disagreement Those tend to the preservation of the subject these to its destruction Those are regular these irregular So that there are numerous sorts of fermentations not only in several sorts of Creatures but in several parts of one and the same Creature for Fermentation or Digestion is according to the composition of the fermenting or digestive parts and their motions 25. Of the Plague IHave heard that a Gentleman in Italy fancied he had so good a Microscope that he could see Atoms through it and could also perceive the Plague which he affirmed to be a swarm of living animals as little as Atoms which entered into men's bodies through their mouths nostrils ears etc. To give my opinion hereof I must confess That there are no parts of Nature how little soever which are not living and self-moving bodies nay every Respiration is of living parts and therefore the Infection of the Plague made by the way of respiration cannot but be of living parts but that these parts should be animal Creatures is very improbable to sense and reason for if this were so not only the Plague but all other infectious diseases would be produced the same way and then fruit or any other surfeiting meat would prove living Animals But I am so far from believing that the Plague should be living animals as I do not believe it to be a swarm of living Atoms flying up and down in the Air for if it were thus than those Atoms would not remain in one place but infect all the places they passed through when as yet we observe that the Plague will often be but in one Town or City of a Kingdom without spreading any further Neither do I believe as some others say that it is always the heat of the Sun or Air that causes or at least increases the Plague for there are Winterplagues as well as Summer-plagues and many times the Plague decreases in Summer when it is hot and increases in Winter when it is cold Besides the air being generally hot over all the Country or Kingdom would not only cause the infection in one Town or City but in all other parts Therefore my opinion is that as all other diseases are produced several manners or ways so likewise the Plague and as they generally do all proceed from the irregularities of corporeal natural motions so does also the Plague But since it is often observed that all bodies are not infected even in a great Plague it proves that the Infection is made by imitation and as one and the same agent cannot occasion the like effects in every Patient as for example Fire in several sorts of Fuels nay in one and the same sort as for example in Wood for some wood takes sooner fire and burns more clearly and dissolves more suddenly than some other so it is also with the Plague and with all other diseases that proceed from an outward Infection for the exterior agent is not an immediate cause but only an occasion that the Patient has such or such motions and as the imitating motions are stronger or weaker quicker or flower so is the breeding of the disease I will not deny but there may be such figurative corporeal motions in the Air or Earth which may cause infections amongst those animals that live within the compass thereof and many times the Air or Earth may be infected by Animals But some particulars not being infected at all though they be frequently with those that have the Plague it proves that the figurative motions of their bodies do not imitate those motions that make the Plague when as if the Air were filled with infectious Atoms none would escape nay they would not only enter into Men but Beasts and Birds etc. Concerning the Spotted-Plague it proceeds from a general irregularity of dissolving motions which cause a general Gangrene of all the body and to find a cure for this disease is as difficult as to find the Philosophers-stone for though many pretend to cure it yet none has as yet performed it what may be done hereafter I know not but I doubt they will be more able to raise a man from the dead or renew old age and change it into youth then do it As for other Diseases I refer the Reader to my other Works especially my Philosophical Opinions for my design is not now to make a Physical Treatise and there they will find of the disease called Ague that its cause is the irregularity of the digestive or concoctive motions and so of the rest for in this present work I intended nothing else but to make reflections upon Experimental Philosophy and to explain some other Points in Natural Philosophy for the better understanding of my own Opinions which if I have done to the satisfaction of the Reader I have my aim and desire no more 26. Of Respiration HAving made mention both in the foregoing discourse and several other places of this Book of Respiration I 'll add to the end of this part a full declaration of my opinion thereof First I believe that there are Respirations in all Creatures and Parts of Nature performed by the several passages of their bodies to receive foreign and discharge some of their own parts Next I believe That those Respirations are of different sorts according to the different sorts of Creatures Thirdly As the Respirations of natural Parts and Creatures are various and different so are also the pores or passages through which they respire as for example in Man and some other animals the Nostrils Ears Mouth Pores of the skin are all of different figures And such a difference may also be between the smaller pores of the skin of the several parts of man as between the pores of his breast arms legs head etc. also the grain or lines of a man's skin may be different like as several figures of wrought Silks or Stuffs sold in Mercer's shops which if they did make several colours by the various refractions inflections reflections and positions of light then certainly a naked man would appear of many several colours according to the difference of his pores or grains of the skin and the different position of light But sense and reason does plainly observe that the positions of light do not cause such effects for though every several man for the most part hath a peculiar complexion feature shape humour disoposition etc. different from each other so that it is a miracle to see two men just alike one another in all things yet light altars not the natural colour of their bodies no more than it can alter the natural figures and shapes of all other parts of their bodies but what alteration soever is made proceeds from the natural corporeal motions of the same body and not from the various positions refractions and reflections of light whose variety in Nature as it is infinite so it produces also infinite figures according to the infinite Wisdom of Nature which order all things orderly and wisely OBSERVATIONS UPON THE OPINIONS OF SOME Ancient Philosophers ALthough the indisposition of my body did in a manner dissuade me from studying and writing any more yet the great desire I had to know the Opinions of the Ancient Philosophers and whether any came near my own overcame me so much that even to the prejudice of my own health I gave myself to the perusing of the works of that learned Author Mr. Stanley wherein he describes the lives and opinions of the ancient Philosophers in which I found so much difference betwixt their conceptions and my own in Natural Philosophy that were it allowable or usual for our sex I might set up a sector School for myself without any prejudice to them But I being a woman do fear they would soon cast me out of their Schools for though the Muses Graces and Sciences are all of the female gender yet they were more esteemed in former ages than they are now nay could it be done handsomely they would now turn them all from Females into Males so great is grown the self-conceit of the Masculine and the disregard of the Female sex But to let that pass The Opinions of the Ancient though they are not exempt from errors no more than our Moderns yet are they to be commended that their conceptions are their own and the issue of their own wit and reason when as most of the opinions of our Modern Philosophers are patched up with theirs Some whereof do altogether follow either Aristotle Plato Epicurus Pythagoras etc. others make a mixture of several of their Opinions and others again take some of their opinions and dress them up new with some additions of their own and what is worst after all this instead of thanks they reward them with scorn and rail at them when as perhaps without their pains and industry our age would hardly have arrived to that knowledge it has done To which ungrateful and unconscionable act I can no ways give my consent but admire and honour both the ancient and all those that are real Inventors of noble and profitable Arts and Sciences before all those that are but butchers and brokers and that I do in this following part examine and mark some of their opinions as erroneous is not out of a humour to revile or prejudice their wit industry ingenuity and learning in the least but only to show by the difference of their opinions and mine that mine are not borrowed from theirs as also to make mine the more intelligible and clear and if possible to find out the truth in Natural Philosophy for which were they alive I question not but I should easily obtain their pardon 1. Upon the Principles of Thales THales according to Historical Relation was the first that made disquisitions upon Nature and so the first Natural Philosopher His chief points in Philosophy are these 1. He says That Water is the Principle of all natural bodies 2. That Nature is full of Daemons and spiritual substances 3. That the Soul is a self-moving Nature and that it both moves itself and the body 4. That there is but one World and that finite 5. That the World is animate and God is the soul thereof diffused through every Part 6. That the World is contained in a place 7. That Bodies are divisible into infinite Concerning the First viz. That Water is the Principle of all natural things Helmont doth embrace this opinion as I have declared in my Philosophical Letters and in the foregoing part of this Book and have given withal my reasons why water cannot be a principle of natural things because it is no more but a natural effect for though humidity may be found in many parts or Creatures of Nature yet this doth not prove that water is a principle of all natural bodies no more than fire earth air or any other Creature of Nature and though most Philosophers are of opinion that Elements are simple bodies and all the rest are composed of them yet this is no ways probable to reason because they consist of the same matter as other bodies do and are all but effects of one cause or principle which is infinite Matter Next That Nature is full of Daemons or Spiritual substances is against sense and reason for what is incorporeal is no part of Nature and upon this account the soul cannot be immaterial although he makes her to be a self-moving Nature for what has a natural motion has also a natural body because Matter and Motion are but one thing neither can a Spiritual substance move a corporeal they being both of different natures As for the World That there is but one I do willingly grant it if by the World he did mean Nature but than it cannot be finite But Thales seems to contradict himself in this Theorem when as he grants that Bodies are divisible in infinite for if there be infinite actions as infinite divisions in Nature then surely the body of Nature itself must be infinite Next he says That God is the Soul of the World which if so God being Infinite he cannot have a Finite body to animate it for a Finite Body and an Infinite Soul do never agree together but that God should be the Soul of the World no regular Reason can allow because the Soul of Nature must be corporeal as well as the Body for an incorporeal substance cannot be mixed with a corporeal Next the World as the body of Nature being dividable it would follow that God which is the Soul would be dividable also Thirdly Every part of the world would be a part of God as partaking of the same nature for every part if the Soul be diffused through all the Body would be animate Lastly Concerning Place as that the World is contained in a place my opinion is that place is nothing else but an affection of body and in no ways different or separable from it for wheresoever is body or matter there is place also so that place cannot be said to contain the world or else it would be bigger than the world itself for that which contains must needs in compass or extent exceed that which it contains 2. Some few Observations on Plato's Doctrine 1. PLato says That Life is two fold Contemplative and Active and that Contemplation is an office of the Intellect but Action an operation of the Rational soul To which I answer first That I know no other difference between Intellect and Reason but that Intellect is an effect or rather an Essential Propriety of Reason if Reason be the Principle of Nature for the Rational part is the most Intelligent part of animate Matter Next I say That Contemplation is as much an action as any other action of Nature although it be not so gross as the action of the body for it is only an action of the mind which is more pure and subtle then either the sensitive or inanimate parts of matter are and acts within itself that is in its own substance or degree of Matter 2. He says That Sense is a passion of the Soul I answer There is as much difference between Sense and the Soul as there is between Sense and Reason or a sensitive life and a rational soul for the Rational parts of Matter are not the Sensitive nor the Sensitive the Rational a Fool may have his sense regular and his reason irregular and therefore sense and reason are not one and the same although they have an inseparable Communion in the body or substance of Nature 3. He argues thus That which moves in itself as being the principle of Motion in those things which are moved is always moved and consequently Immortal Ungenerable and Incorruptible but the Soul is so Ergo etc. I answer Natural Matter being thus self-moving is the same 4. From says he is joined to Matter I answer Form and Matter are but one thing for it is impossible to separate Matter from Form or Form from Matter but what is not dividable is not composable and what cannot be separated cannot be joined 5. Qualities says he are incorporeal because they are accidents I answer If Qualities be Incorporeal they do not belong to Nature for since the Principle of Nature is Matter all that is natural must also be material or corporeal and therefore all natural qualities or accidents must of necessity be corporeal by reason quality can no more be divided from Matter than figure magnitude colour place and the like all which are but one and the same with body without any separation or abstraction 6. What Plato affirms of that which never is and never had a Beginning and of that which has a Beginning and not a Being is more than he or any body can rationally prove for what never was nor is no man can know or imagine because all what is known or imagined has its real being if not without yet within the Mind and all thoughts have not only a being but a material being in Nature nay even the Thought of the existence of a Deity although Deity itself is Immaterial 7. I wonder so witty a Philosopher as Plato can believe that Matter in itself as it is the Principle of Nature is void of all form for he affirms himself That whatsoever hath parts hath also figure but Matter has parts by reason there can be no single part in Nature but wheresoever is body or matter there are parts also and therefore matter cannot be void of figure But if by Form he mean the innate and inherent self-motion of Matter he contradicts himself for how can all things be made of matter as their principle if matter be destitute of self-motion Wherefore Infinite Matter has not only self-motion but also figure though not a circumscribed or limited figure Neither can it be proved that Nature being infinite is not qualitative no more than she can be proved to have no parts or to be finite In short it is impossible for my reason to believe that Matter should be capable of and subject to all forms and yet be void of all quality form and species for whatsoever has neither form figure nor quality is no body and therefore Plato's Matter is immaterial or incorporeal If it were possible that there could be some converse or meeting between his and my soul I would ask his soul how he would prove that one and the same thing could exist and not exist at one and the same time that is how matter could be no matter or something and nothing at the same time and whence it came to be thus For though our reason does believe that the Omnipotent Creator can make something of nothing and reduce something into nothing yet no reason is able to comprehend how God could make a being which is neither something nor nothing neither corporeal nor incorporeal But Plato concludes that Matter is destitute of all form because it is subject to change of forms and figures in its particulars which is a very great mistake for the changes of forms or figures do not alter the nature of Matter but prove rather that wheresoever there is form or figure there is matter also so that none can be without the other at no time A piece of Wax may be transformed into millions of figures but it can never be deprived of all figure no more can Matter 8. Concerning Ideas Plato's Opinion is That they are Principles of Nature and the Eternal Notions of God perfect in themselves or an External exemplar of things which are according to Nature But I would ask him what Notions are and whence they come and if they be pictures or patterns of all things in Nature What makes or causes them He will say They are the Thoughts of God But what Creature in the Universe is able to describe the Thoughts or Notions of God For though I do humbly acknowledge God to be the Author of Nature and with the greatest reverence and fear adore that Infinite Deity yet I dare not attribute any Notions or Ideas to God nor in any manner or way express him like our humane condition for I fear I should speak irreverently of that Incomprehensible Essence which is above all finite Capacity Reason or Idea Next he says That those Ideas are not of things made by Art nor of singulars nor of preternatural accidents as diseases nor of vile and abject things nor of Relatives Which if so I would inquire whence those effects do proceed for if the Eternal Ideas according to his opinion are Principles of all natural things they must also be principles of the aforementioned effects they being also natural If they do not proceed from any principle they must proceed from themselves which cannot be by reason they are effects of Nature but if they have another principle besides the Eternal Notions or Ideas then there must be another power besides these which power would oppose the divine power or the power God has endued Nature withal In short If the Ideas of God be the Principle of Nature they must be a principle of all natural things for that which is not Universal can never be a principle which if so than the Ideas or Notions of God would not only be the Cause and Principle of all Goodness but of all evil effects and if there be more wicked or evil souls in the World then good ones there would proceed more evil from God then good which is not only impossible but impious to affirm But Perchance he will say That the Ideas of the aforementioned effects are generated and annihilated I answer As for Nature she being Eternal and Infinite is not subject to new generations and annihilations in her particulars neither can Principles be generated and annihilated and as for supernatural or immaterial Ideas they being incorporeal cannot be subject to a new generation or annihilation for what is supernatural is not capable of natural affections nor subject to a natural capacity any ways In truth Plato with his Ideas in God in the Angelic Mind in the Soul etc. makes a greater stir than needs and breeds more confusion in Nature than she really knows of for Nature is as easy to be understood in her general principles that regular sense and reason may conceive them without framing any such Ideas or Minds He distinguishes also the Idea or exemplar of an house which the architect has in his mind and as his pattern exactly strives to imitate from the building or structure of the house itself by this that he calls that intelligible but this material and sensible when as yet the form or pattern in the Architects mind is as much material as the built house itself the only difference is that the Exemplar or figure in the Mind is form of the rational matter only which is the purest finest and subtlest degree and the other is made of grosser materials 9 The Soul of the World he makes immaterial but the body material and hence he concludes the World to be Eternal because the soul is such which is not capable to be without body and although it be incorporeal yet its office is to rule and govern corporeal Nature But concerning the Soul of Nature I have sufficiently declared my opinion thereof in other places to wit that it is impossible she should be immaterial for if the body of Nature be dividable and composable the soul must be so too but that which is not material cannot admit of division nor composition wherefore the soul cannot be immaterial or else some parts of the world would be destitute of a soul which might deserve it as well as the rest which would argue a partiality in the Creator I wonder wise men will attribute bodily affections to immaterial beings when as yet they are not able to conceive or comprehend them by which they confound and disturb Nature which knows of no Immaterials but her Essence is Matter 10. As for his Ethics where he speaks of Beauty Strength Proportion etc. I 'll only say this That of all these there are different sorts for there 's the strength of the Mind and the strength of the Body and these are so various in their kinds and particulars that they cannot be exactly defined also Beauty considering only that which is of the body there are so many several sorts consisting in features shapes and proportions of bodies as it is impossible to describe properly what Beauty is and wherein it really consists for what appears beautiful to some may seem ill-favoured to others and what seems extraordinary fair or handsome to one may have but an indifferent character of another so that in my opinion there 's no such thing as a Universal Beauty which may gain a general applause of all and be judged alike by every one that views it nay not by all immortal souls neither in body nor mind for what one likes another may dislike what one loves another may hate what one counts good another may proclaim bad what one names just another may call unjust And as for Temperance which he joins to Justice what may be temperance to one may be intemperance to another for no particular knows the just measures of Nature nay even one and the same thing which one man loves to day he may chance to hate or at least dislike to morrow for Nature is too various to be constant in her particulars by reason of the perpetual alterations and changes they are subject to which do all proceed from self-moving Matter and not from incorporeal Ideas Thus Rational souls are changeable which may be proved by the changes of their Fancies Imaginations Thoughts Judgements Understandings Conceptions Passions Affections and the like all which are effects or actions of the rational soul nay not only natural rational souls but even divine souls if they were all good none would be bad nor vary as we find they do and therefore I cannot believe that all souls can have the same likeness being so different amongst themselves 3. Upon the Doctrine of Pythagoras 1. THe most Learned of the Pythagoreans do assert That things apparent to sense cannot be said Principles of the Universe for whatsoever consists of things apparent to sense is compounded of things not apparent and a Principle must not consist of any thing but be that of which the thing consists To which I answer First I cannot conceive what they mean by things apparent to sense if they mean the sensitive organs of humane Creatures they are mistaken for there may be and are really many things in Nature which are not apparent to humane sense and yet are not Principles but natural effects wherefore not all things that are not apparent to humane sense are principles of Nature Besides there may be many other Creatures which do far exceed Men or Animals in their sensitive perceptions and if things be not subject to humane sense they may be subject to the sense of other Creatures But if by sense they mean the sensitive life of Nature they commit a far greater error for there 's nothing which is not subject or has a participation of this Universal sense in Nature as well as of Reason 'T is true particular senses cannot perceive the infinite figurative motions of Nature neither can the subtlest sense have a perception of the interior innate figurative motions of any other Creature but I do not speak of particular senses but of that infinite sense and reason which is self-moving Matter and produces all the effects of Nature But you 'll say How can Infinite be a principle of particular Finites I answer As well as the Infinite God can be the Author of Nature and all natural Being's which though they be finite in their particular figures yet their number is Infinite 2. Concerning the Numbers of Pythagoras which he makes so great a value of I confess wheresoever are Parts and compositions and divisions of parts there must also be number but yet as parts cannot be principles so neither can numbers for self-moving Matter which is the only principle of Nature is infinite and there are no more principles but this one 'T is true regular compositions and divisions are made by consent of parts and presuppose number and harmony but number and harmony cannot be the cause of any orderly productions without sense and reason for how should parts agree in their actions if they did not know each other or if they had no sense nor reason truly there can be no motion without sense nor no orderly motion without reason and though Epicurus' Atoms might move by chance without reason yet they could not move in a concord or harmony not knowing what they are to do or why or whither they move nay if they had no sense it is impossible they should have motion and therefore in my opinion it is the rational and sensitive parts which by consent make number and harmony and those that will deny this sensitive and rational self-moving Matter must deny the principles of motion and of all constant successions of all sorts and kinds of Creatures nay of all the variety that is in Nature Indeed I am puzzled to understand Learned men what they mean by Principles by reason I see that they so frequently call Principles those which are but effects of Nature some count the Elements Principles some Numbers some Ideas some Atoms and the like And by their different opinions they confirm that there is as well discord and division as there is concord and composition of the parts of Nature for if this were not there would be no contrary actions and consequently no variety of figures and motions 3. Whatsoever is comprehended by man says Pythagoras is either body or incorporeal amongst which Incorporeals he reckons also time But this opinion is contradicted by regular sense and reason for no humane nor any other natural Creature is able to comprehend an incorporeal itself being corporeal and as for time place and the like they are one and the same with body which is so how can they be incorporeal Neither is it possible that incorporeal Being's should be principles of Nature because there is as much difference between corporeal and incorporeal as there is between Matter and no Matter but how no Matter can be a principle of matterial effects is not conceivable For God though he be an Immaterial Essence and yet the Author of material Nature and all natural Being's yet he is not a natural material Principle out of which all natural things consist and are framed but a supernatural decreeing ordering and commanding Principle which cannot be said of created Incorporeals for though Nature moves by the powerful Decree of God yet she cannot be governed by finite Incorporeals by reason they being finite have no power over a material Infinite neither can there be any other Infinite Spirit but God himself 4. Pythagoras' Doctrine is That the World in its nature is Corruptible but the Soul of the World is Incorruptible and that without the Heavens there is an Infinite Vacuum into which and out of which the World repairs As for the corruptibility of the World I cannot understand how the Soul can be incorruptible and the World itself corruptible for if the World should be destroyed what will become of the Soul I will not say That the All-powerfull God may not destroy it when he pleases but the infiniteness and perpetual self-motion of Nature will not permit that Nature should be corruptible in itself for God's Power goes beyond the power of Nature But it seems Pythagoras understands by the World no more than his senses can reach so that beyond the Celestial Orbs he supposes to be an infinite Vacuum which is as much as to say an infinite Nothing and my reason cannot apprehend how the World can breathe and respire into nothing and out of nothing 5. Neither am I able to conceive the Truth of his assertion That all lines are derived from points and all numbers from unity and all figures from a circle for there can be no such thing as a single point a single unity a single circle in Nature by reason Nature is infinitely dividable and composable neither can they be principles because they are all but effects 6. Concerning the Soul the Pythagoreans call her a self-moving number and divide her into two parts rational and irrational and derive the beginning of the soul from the heat of the brain The Sold of Animate Creatures as they call them they allow to be rational even those which others call irrational to wit those in all other animals besides man but they act not according to reason for want of speech The Rational Soul say they is immortal and a self-moving number where by number they understand the Mind which they call a Monad These and the like opinions which Pythagoreans have of the Soul are able to puzzle Solomon's wit or understanding to make any conformity of Truth of them and I will not strictly examine them but set down these few Paradoxes 1. I cannot apprehend how the same soul can be divided into substances of such differing nay contrary proprieties and natures as to be rational and irrational mortal and immortal 2. How the heat of the brain can be the Principle of the soul since the soul is said to actuate move and inform the body and to be a Principle of all bodily actions Besides all brains have not the like Temperament but some are hot and some cold and some hotter than others whence it will follow that all animals are not endued with the like souls but some souls must of necessity be weaker and some stronger than others 3. How Irrational Creatures can have a Rational Soul and yet not act according to Reason for want of speech for Irrational Creatures are called so because they are thought to have no reason and as for speech it is an effect and not a Principle of Reason for shall we think a dumb man irrational because he cannot speak 4. I cannot conceive how it is possible that the soul is a self-moving number and yet but a Monad or Unite for a Unite they say is no number but a principle of number Not how the Soul being incorporeal can walk in the air like a body for incorporeal beings cannot have corporeal actions no more then corporeal beings can have the actions of incorporeals Wherefore I will leave those points to the examination of more Learned Persons than myself and as for the Pythagorean Transmigration of Souls I have declared my opinion thereof heretofore in the first part 4. Of Epicurus his Principles of Philosophy 1. COncerning the World Epicurus is of opinion That it is not Eternal and Incorruptible but that it was generated and had a beginning and shall also have an end and perish For says he It is necessary that all compounded things be also dissipated and resolved into those things of which they were compounded By the World he understands a portion of the universe that is the circumference of Heaven containing the Stars the Earth and all things visible For Heaven he supposes to be the extreme or outmost part of the World and by the Universe he understands Infinite Nature which consists of Body and Vacuum for he thinks bodies could not move were there no Vacuum to move in Whereof I do briefly declare my opinion thus If the Universe or Nature itself be Infinite Eternal and Incorruptible all parts of Nature or the Universe must be so too I mean in themselves as they are Matter or Body for were it possible that some of them could perish or be annihilated the Universe would be imperfect and consequently not infinite as wanting some parts of its own body 'T is true particular natural figures may be infinitely changed dissolved transformed but they can never be dissolved from being Matter or parts of Nature and if not they cannot perish no not the figures of finite parts for as Matter cannot perish so neither can figure because matter and figure are but onething and though one part be transformed into millions of figures yet all those figures do not perish in their changes and alterations but continue still in Nature as being parts of Nature and therefore material Thus change alteration dissolution division composition and all other species of motions are no annihilation or perishing neither can it be proved that parts dissolve more than they unite because dissolution or division and composition of parts are but one act for whensoever parts separate themselves from some they must of necessity join to others which doth also prove that there can be no Vacuum in Nature for if there were there would be division without composition besides there would be no parts but all parts would be several wholes by reason they would subsist by themselves Thus Nature would not be one infinite body composed of Infinite parts but every part being a whole by itself would make some kind of a finite world and those parts which separate themselves from each other by the intervals of Vacuum would subsist precised from each other as having no relation to one another and so become wholes of parts nay if several of those entire and single bodies should join closely together they would make such a gap of Vacuum as would cause a confusion and disturbance both amongst themselves and in the Universe Wherefore sense and reason contradicts the opinion of Vacuum neither is there any necessity of introducing it by reason of the motion of natural bodies for they may move without Vacuum better than within Vacuum since all bodies are not of the like Nature that is dense close or compact but there are fluid bodies as well as hard bodies rare as well as dense subtle as well as gross because there is animate and inanimate matter in Nature But concerning the World it seems Epicurus doth not mean by the dissolution of the world an absolute annihilation but only a reduction into its former principles which are Atoms however if this be his meaning he contradicts himself when he affirms that the universe whose portion the World is was ever such as it is now and shall ever be thus for if it shall continue so for ever as it is now how is it possible that it should be reduced into Atoms He says also That the Vniniverse is immovable and immutable If he mean it to be so in its Essence or Nature so that it cannot be changed from being material and that it is immovable so that it cannot be moved beyond or without itself I am of his opinion For Nature being purely and wholly material cannot be made immaterial without its total destruction and being infinite has nothing without itself to move into Otherwise Nature is not only a self-moving body but also full of changes and varieties I mean within herself and her particulars As for his infinite Worlds I am not different from his opinion if by Worlds he mean the parts of infinite Nature but my Reason will not allow that those infinite Worlds do subsist by themselves distinguished from each other by Vacuum for it is mere nonsense to say the Universe consists of body and Vacuum that is of something and nothing for nothing cannot be a constitutive principle of any thing neither can it be measured or have corporeal dimensions for what is no body can have no bodily affections or properties God by his Omnipotency may reduce the World into nothing but this cannot be comprehended by natural reason 2. The Matter or Principle of all natural Being's Epicurus makes Atoms For say he There are Simple and Compounded bodies in the Universe the Simple bodies are the first matter out of which the Compounded bodies consist and those are Atoms that is body's indivisible immutable and in themselves void of all mutation consisting of several infinite figures some bigger and some less Which opinion appears very Paradoxical to my reason for if Atoms be bodies I do not see how they can be indivisible by reason wheresoever is body there are also parts so that divisibility is an essential propriety or attribute of Matter or Body He counts it impossible that one finite part should be capable of infinite divisions but his Vacuum makes him believe there are single finite parts distinguished from each other by little spaces or intervals of vacuity which in truth cannot be but as soon as parts are divided from such or such parts they immediately join to other parts for division and composition as I mentioned before are done by one act and one countervails the other 'T is true there are distinctions of parts in Nature or else there would be no variety but these are not made by little intervals of vacuity but by their own figures interior as well as exterior caused by self-motion which make a difference between the infinite parts of Nature But put the case there were such Atoms out of which all things are made yet no man that has his sense and reason regular can believe they did move by chance or at least without sense and reason in the framing of the world and all natural bodies if he do but consider the wonderful order and harmony that is in Nature and all her parts Indeed I admire so witty and great a Philosopher as Epicurus should be of such an extravagant opinion as to divide composed bodies into animate and inanimate and derive them all from one Principle which are senseless and irrational Atoms for if his Atoms out of which all things consist be self-moving or have as he says some natural impulse within themselves then certainly all bodies that are composed of them must be the same He places the diversity of them only in figure weight and magnitude but not in motion which he equally allows to all nay moreover he says that although they be of different fifiures weight and magnitude yet they do all move equally swift but if they have motion they must of necessity have also sense that is life and knowledge there being no such thing as a motion by chance in Nature because Nature is full of reason as well as of sense and wheresoevever is reason there can be no chance Chance is only in respect to particulars caused by their ignorance for particulars being finite in themselves can have no Infinite or Universal knowledge and where there is no Universal knowledge there must of necessity be some ignorance Thus ignorance which proceeds from the division of parts causes that which we call chance but Nature being an infinite self-moving body has also infinite knowledge and therefore she knows of no chance nor is this visible World or any part of her made by chance or a casual concourse of senseless and irrational Atoms but by the All-powerful Decree and Command of God out of that pre-existent Matter that was from all Eternity which is infinite Nature for though the Scripture expresses the framing of this World yet it doth not say that Nature herself was then created but only that this world was put into such a frame and state as it is now and who knows but there may have been many other Worlds before and of another figure then this is nay if Nature be infinite there must also be infinite Worlds for I take with Epicurus this World but for a part of the Universe and as there is self-motion in Nature so there are also perpetual changes of particulars although God himself be immovable for God acts by his All-powerful Decree or Command and not after a natural way 3. The Soul of Animals says Epicurus is corporeal and a most tenuious and subtle body made up of most subtle particles in figure smooth and round not perceptible by any sense and this subtle contexture of the soul is mixed and compounded of four several natures as of something fiery something aerial something flatuous and something that has no name by means whereof it is endued with a sensitive faculty And as for reason that is likewise compounded or little bodies but the smoothest and roundest of all and of the quickest motion Thus he discourses of the Soul which I confess surpasses my understanding for I shall never be able to conceive how senseless and irrational Atoms can produce sense and reason or a sensible and rational body such as the soul is although he affirms it to be possible 'T is true different effects may proceed from one cause or principle but there is no principle which is senseless can produce sensitive effects nor no rational effects can flow from an irrational cause neither can order method and harmony proceed from chance or confusion and I cannot conceive how Atoms moving by chance should only make souls in animals and not in other bodies for if they move by chance and not by knowledge and consent they might by their conjunction as well chance to make souls in Vegetables and Minerals as in Animals 4. Concerning Perception and in particular the Perception of sight Epicurus affirms that it is performed by the gliding of some images of external objects into our eyes to wit that there are certain effluxions of Atoms sent out from the surfaces of bodies preserving the same position and order as is found in the superficies of them resembling them in all their lineaments and those he calls Images which are perpetually flowing in an interrupted course and when one Image goes away another immediately succeeds from the superficies of the object in a continued stream and this entering into our eyes and striking our sight with a very swift motion causes the Perception of seeing This strange opinion of his is no less to be admired then the rest and shows that Epicurus was more blind in his reason than perhaps in his Eyesight For first How can there be such a perpetual effluxion of Atoms from an external body without lessening or weakening its bulk or substance especially they being corporeal Indeed if a million of eyes or more should look for a long time upon one object it is impossible but that object would be sensibly lessened or diminished at least weakened by the perpetual effluxions of so many millions of Atoms Next how is it possible that the Eye can receive such an impress of so many Atoms without hurting or offending it in the least Thirdly Since Epicurus makes Vacuities in Nature How can the images pass so orderly through all those Vacuities especially if the object be of a considerable magnitude for then all intermediate bodies that are between the sentient and the sensible object must remove and make room for so many images to pass thorough Fourthly How is it possible that especially at a great distance in an instant of time and as soon as I cast my eye upon the object so many Atoms can effluviate with such a swiftness as to enter so suddenly through the Air into the Eye for all motion is progressive and done in time Fifthly I would fain know when those Atoms are issued from the object and entered into the eye what doth at last become of them Surely they cannot remain in the Eye or else the Eye would never lose the sight of the object and if they do not remain in the Eye they must either return to the object from whence they came or join with other bodies or be annihilated Sixtly I cannot imagine but that when we see several objects at one and the same time those images proceeding from so many several objects be they never so orderly in their motions will make a horrid confusion so that the eye will rather be confounded then perceive any thing exactly after this manner Lastly A man having two eyes I desire to know Whether every eye has its own image to perceive or whether but one image enters into both if every eye receives its own image than a man having two eyes may see double and a great Drone-flie which Experimental Philosophers report to have 14000 eyes may receive so many images of one object but if but one image enters into all those eyes than the image must be divided into so many parts 5. What Epicurus means by his divine Nature cannot be understood by a natural capacity for he says it is the same with corporeal Nature but yet not so much a body as a certain thing like a body as having nothing common to it with other bodies that is with transitory generated and perishable things But in my opinion God must either be Corporeal or Incorporeal if Corporeal he must be Nature itself for there 's nothing corporeal but what is natural if incorporeal he must be supernatural for there is nothing between body and no body corporeal and incorporeal natural and supernatural and therefore to say God is of a corporeal nature and yet not a body but like a body is contrary to all sense and reason 'T is true God hath actions but they are not corporeal but supernatural and not comprehensible by a humane or finite capacity Neither is God naturally moving for he has no local or natural motion nor doth he trouble himself with making any thing but by his All-powerfull Decree and Command he produces all things and Nature which is his Eternal servant obeys his Commands Wherefore the actions of Nature cannot be a disturbance to his Incomprehensible felicity no not to Nature which being self-moving can do no otherwise but take delight in acting for her actions are free and easy and not forced or constrained 6. Although he affirms That God or Nature considers Man no more than other Creatures yet he endeavours to prove That Man is the best product of his Atoms which to me seems strange considering that all compositions of Atoms come by chance and that the Principles of all Creatures are alike But truly take away the supernatural or divine soul from man and he is no better than other Creatures are because they are all composed of the same matter and have all sense and reason which produces all sorts of figures in such order method and harmony as the wisdom of Nature requires or as God has ordered it for Nature although she be Infinite and Eternal yet she depends upon the Incomprehensible God the Author of Nature and his All-powerfull Commands Worshipping and Adoring him in her infinite particulars for God being Infinite must also have an infinite Worship and if Nature had no dependence on God she would not be a servant but God herself Wherefore Epicurus his Atoms having no dependence upon a divine power must of necessity be Gods nay every Atom must be a peculiar God each being a single body subsisting by itself but they being senseless and irrational would prove but weak Gods Besides his Chance is but an uncertain God and his Vacuum an empty God and if all natural effects were grounded upon such principles Nature would rather be a confused Chaos than an orderly and harmonical Universe 5. On Aristotle's Philosophical Principles HAving viewed four of the most Eminent of the Ancient Philosophers I will proceed now to Aristotle who may justly be called the Idol of the Schools for his doctrine is generally embraced with such reverence as if Truth itself had declared it but I find he is no less exempt from errors than all the rest though more happy in fame For Fame doth all and whose name she is pleased to record that man shall live when others though of no less worth and merit will be obscured and buried in oblivion I shall not give myself the trouble of examining all his Principles but as I have done by the former make my observations on some few points in his Philosophy 1. The sum of his Doctrine concerning Motion and the first Mover is comprehended in these few Theorems 1. There are three sorts of motion Accretion and Diminution Alteration and Local motion 2. Rest is a privation of Motion 3. All Motion is finite for it is done in Time which is finite 4. There is no infinite Quantity or Magnitude in act but only in power and so no body can be actually infinite 5. Whatsoever is moved must necessarily be moved by another 6. There is a first mover in Nature which is the cause and origine of all motions 7. This first mover is Infinite Eternal Indivisible and Incorporeal 8. Motion itself is Eternal because Time the measure of Motion is Eternal Concerning the first I answer That Nature and all her parts are perpetually self-moving and therefore it is needless to make three sorts of motions we might say rather there are infinite sorts of Motions but yet all is self-motion and so is accretion diminution and alteration for though our senses cannot perceive the motions of all bodies how and which way they move yet it doth not follow from thence that they are not moving for solid composed bodies such as Minerals may though not to our humane sense be more active than some rarer and thinner bodies as is evident in the Loadstone and Iron and the Needle nay in several other bodies applied by Art Physically for if Nature be self-moving as surely she is than her parts must necessarily be in a continual action there being no such thing as rest or quiescence in Nature Next Aristotle seems to contradict himself when he says that all Motion is finite because it is done in Time and yet affirms that both Motion and Time are Eternal for Eternal is that which hath neither beginning nor end and if Motion and Time be thus how can they be finite 3. I deny that whatsoever is body or quantitative cannot be infinite in act but is only infinite in power for if it be probable that there can be an Eternal motion and Eternal time which is infinite in act why should it not also be probable that there is an infinite quantity For motion is the action of body and it is absurd in my opinion to make body finite and the action infinite Truly if Aristotle means the World to be finite and yet eternal I do not conceive how they can consist together for if the World be finite in quantity he must allow an infinite Vacuum beyond it which if he doth why may not he allow as well an infinite quantity But he has no more ground to deny there is a quantity actually infinite than he has ground to affirm that it is only infinite in power for if that which is in power may be deduced into act I see no reason but the World which is Nature may be said infinite in act as well as in power 4. I deny also his Theorem That whatsoever is moved must necessarily be moved by another for wheresoever is self-motion there needs no exterior movent but Nature and all her parts have self-motion therefore they stand in no need of an exterior Movent 'T is true one part may occasion another by its outward impulse or force to move thus or thus but no part can move by any others motion but it 's own which is an internal and innate motion so that every part and particle of Nature has the principle of motion within itself as consisting all of a composition of animate or self-moving Matter and if this be so what need we to trouble ourselves about a first Mover In Infinite and Eternity there is neither first nor last and therefore Aristotle cannot understand a first mover of Time and as for motion itself if all parts move of themselves as I said before there is no necessity of an exterior or first Mover But I would fain know what he means by the action of the first Mover whether he be actually moving the world or not if he be actually moving he must of necessity have natural motion in himself but natural self-motion is corporeal and a corporeal propriety cannot be attributed to an incorporeal substance But if he be not actually moving he must move Nature by his powerful Decree and Command and thus the first mover is none else but God who may be called so because he has endued Nature with self-motion and given it a principle of motion within itself to move according as he has decreed and ordered it from all Eternity for God being immovable and incorporeal cannot actually move the Universe like the chief wheel in a Watch. And as for his incorporeal Intelligences which are Eternal and immovable precedent over the motions of the inferior orbs Forty seven in number this is rather a Poetical Fancy than a probability of truth and deserves to be banished out of the sphere of Natural Philosophy which inquires into nothing but what is conformable to the truth of nature and though we are all but guessers yet he that brings the most probable and rational arguments does come nearer to truth than those whose Ground is only Fancy without Reason 2. Heaven says Aristotle is void of Generation and Corruption and consequently of accretion diminution and alteration for there are no contraries in it nor has it Levity or Gravity neither are there more Worlds but one and that is finite for if there were more the Earth of one would move to the Earth of the other as being of one kind To which I answer first As for Generation Difsolution Accretion Diminution and Alteration of Celestial bodies it is more than a humane Creature is able to know for although we do not see the alterations of them yet we cannot deny they have natural motion but wheresoever is motion there 's also change and alteration For put the case the Moon were such another body as this terrestrial Globe we inhabit we can only perceive its outward progressive motion nevertheless it may contain as many different particulars as this Globe of the Earth which may have their particular motions and be generated dissolved composed divided and transformed many nay infinite ways The same may be said of the rest of the Planets and the fixed Stars And as for Gravity and Levity we do only perceive they are qualities of those parts that belong to this terrestrial Globe but we cannot judge of all bodies alike we see air has neither gravity nor levity for it neither ascends nor descends nay this terrestrial Globe itself has neither gravity nor levity for it is surrounded by the fluid air and neither ascends nor descends The truth is there 's no such thing as high and low in Nature but only in reference to some parts and therefore gravity and levity are not Universal and necessary attributes of all natural bodies Next concerning the multiplicity of Worlds that there can be no such thing but that the Earth of one would move towards the Earth of the other I answer first There 's no necessity that all Worlds must have a Terrestrial Globe for Nature hath more varieties of Creatures than Elements Vegetables Minerals and Animals Next if it were so yet I see no reason that one Creature must necessarily move to another of the same kind For put the case as I said before the Moon was such another terrestrial Globe as this yet we see they do not move one to another but each remains in its own Sphere or Circle 3. I admire Aristotle makes the Principles of Nature Matter Form and Privation and leaves out the chief which is Motion for were there no motion there would be no variety of figures besides Matter and Form are but one thing for wheresoever is Matter there is also form or figure but privation is a nonbeing and therefore cannot be a principle of natural bodies 4. There is no such thing as simple bodies in Nature for if Nature herself consists of a commixture of animate and inanimate Matter no part can be called simple as having a composition of the same parts besides no part can subsist single or by itself wherefore the distinction into simple and mixed bodies is needless for Elements are as much composed bodies as other parts of Nature neither do I understand the difference between perfect and imperfect mixed bodies for Nature may compose mix and divide parts as she pleaseth 5. The primary Qualities of the Elements as Heat and Cold Humidity and Siccity says Aristotle are the cause of Generation when heat and cold overcome the Matter I wonder he makes qualities to be no substances or bodies but accidents which is something between body and no body and yet places them above Matter and makes Generation their effect But whatsoever he calls them they are no more but effects of Nature and cannot be above their cause which is Matter neither is it probable there are but eighteen passive qualities he might have said as well there are but eighteen sorts of motions for natural effects go beyond all number as being infinite 6. Concerning the Soul Aristotle doth not believe That it moves by itself but is only moved accidentally according to the Motion of the body but he doth not express from whence the motion of the Soul proceeds although he defines it to be that by which we live feel and understand Neither says he is there a Soul diffused through the World for there are inanimate bodies as well as animate but sense and reason perceives the contrary to wit that there is no part of Nature but is animate that is has a soul. Sense says he is not sensible of itself nor of its organ nor of any interior thing for sense cannot move itself but is a mutation in the organ caused by some sensible object But the absurdity of this opinion I have declared heretofore for it is contrary to humane Reason to believe first that sense should be sensible of an outward object and not of itself or which is all one have perception of exterior parts and not self-knowledg Next that an external object should be the cause of sense when as sense and reason are the chief principles of Nature and the cause of all natural effects Again Sense says he is in all Animals but Fancy is not for Fancy is not Sense Fancy acts in him that sleeps Sense not To which I answer first Fancy or Imagination is a voluntary action of Reason or of the rational parts of Matter and if reason be in all Animals nay in all Creatures Fancy is there also Next it is evident that Sense acts as much asleep as awake the difference I have expressed elsewhere viz. That the sensitive motions Work inwardly in sleep and outwardly awake The Intellect to Aristotle is that part of the Soul by which it knows and understands and is only proper to man when as sense is proper to animals It is twofold Patient and Agent whereof this is Immortal Eternal not mixed with the body but separable from it and ever in action The Patient Intellect is mortal and yet void of corruptive passion not mixed with the body nor having any corporeal organs But these and many other differences of Intellects which he rehearses are more troublesome to the understanding then beneficial for the knowledge of Nature And why should we puzzle ourselves with multiplicity of terms and distinctions when there 's no need of them Truly Nature's actions are easy and we may easily apprehend them without much ado If Nature be material as it cannot be proved otherwise sense and reason are material also and therefore we need not to introduce an incorporeal mind or intellect Besides if sense and reason be a constitutive principle of Nature all parts of Nature do partake of the same nor hath man a prerogative before other Creatures in that case only the difference and variety of motions makes different figures and consequently different knowledges and perceptions and all Fancies Imaginations Judgement Memory Remembrance and the like are nothing else but the actions of reason or of the rational parts of Animate Matter so that there is no necessity to make a Patient and Agent Intellect much less to introduce incorporeal substances to confound and disturb corporeal Nature 6. Of Scepticism and some other Sects of the Ancient THere are several sorts of Sceptics different from each other for though almost every one of the ancient Philosophers has his own opinions in Natural Philosophy and goes on his own grounds or principles yet some come nearer each other than others do and though Heraclitus Democritus Protagoras and others seem to differ from the Sceptics yet their opinions are not so far asunder but they may all be referred to the same sect Heraclitus is of opinion That contraries are in the same thing and Sceptics affirm That contraries appear in the same thing but I believe they may be partly both in the right and partly both in the wrong If their opinion be that there are or appear contraries in Nature or in the essence of Matter they are both in the wrong but if they believe that Matter has different and contrary actions they are both in the right for there are not only real but also apparent or seeming contraries in Nature which are her irregularities to wit when the sensitive and rational parts of Matter do not move exactly to the nature of their particulars As for example Honey is sweet to those that are sound and in health but bitter to those that have the overflowing of the Gall where it is to be observed that Honey is not changed from its natural propriety but the motions of the Gall being irregular make a false copy like as mad men who think their flesh is stone or those that apprehend a Bird for a Stone a Man for a Tree etc. neither the Flesh nor Stone nor Tree are changed from their own particular natures but the motions of humane sense in the sentient are irregular and make false copies of true objects which is the reason that an object seems often to be that which really it is not However those irregularities are true corporeal motions and thus there are both real and seeming contraries in Nature but as I mentioned before they are not contrary matters but only contrary actions Democritus says That Honey is neither bitter nor sweet by reason of its different appearance to differently affected persons but if so than he is like those that make neutral beings which are between body and no body which is a Paradox to regular reason The Cyrenaic Sect affirms That all bodies are of an incomprehensible nature but I am not of their opinion for although the interior corporeal figurative motions are not subject to every Creatures perception yet in Nature they are not incomprehensible As for example the five senses in man are both knowing and ignorant not only of each others perception but of the several parts of exterior objects for the Eye only perceives the exterior figure magnitude and colour and not the Nose the Nose perceives its scent but not its colour and magnitude the Ear perceives neither its magnitude colour nor scent but only its sound and so forth The like may be said of the infinite perceptive parts of Nature whereby they are both obscured and discovered to particulars and so may be truly known in general but not in particular by any finite Creature or part of Nature The Academics say That some Fancies are credible others incredible and of those that are credible some are credible only and some credible and circumcurrent As for example A Rope lying loosely in a dark room a man receives a credible fancy from it and runs away another considering it more exactly and weighing the circumstances as that it moves not that it is of such a colour and the like to him it appears a rope according to the credible and circumcurrent fancy To which I answer A mistake is an irregularity of sense and sometimes of reason too if sense be only mistaken and not reason reason rectifies sense and if reason be only mistaken and not sense than sense rectifies reason but when both sense and reason are mistaken the irregularity doth either last longer or changes into regularity by the information of some other circumstances and things which may rectify sometimes the irregular motions both of sense and reason that is the sensitive and rational motions of other parts may rectify those irregularities I could make many more Observations not only upon the aforementioned but several others of the ancient Philosophers but my design is not to refute their opinions but as I mentioned in the beginning to show the difference between theirs and my own and by this we may see that irregularities do not only appear in our present age but have been also in times past nay ever since Nature has been or else there would never have been such extravagant opinions concerning the Truth of Nature But the chief which I observe is That most of the Ancient make a commixture of natural and supernatural corporeal and incorporeal beings and of animate and inanimate bodies some derive reason from fancy and some introduce neutral beings which are neither corporeal nor incorporeal but between both especially they do make general principles of particular effects and abstract Quality Motion Accidents Figure Place Magnitude etc. from Matter which causes so many confusions and differences in their opinions nor can it be otherwise because of the irregularities and divisions of Nature's corporeal actions and most of our Moderns do either follow altogether the opinions of the ancient Philosophers putting them only into a new dress or patch them up with some of their own and so make a Gallimafry in Natural Philosophy AN EXPLANATION OF Some obscure and doubtful passages occurring in the Philosophical Works hitherto published BY THE AUTHORESS AS I have made a beginning in my Philosophical Letters * Sect. 4. Let. 33. p. 529. to clear some doubtful passages which I marked in my Philosophical Opinions so I thought it necessary to second them with these following Notes and to add not only what was forgot in the same Book but to explain also some other passages which hitherto I observed in the mentioned Book of Letters For though I know that it is but in vain to hinder all objections yet I 'll endeavour as much as lies in me to prevent such as might be occasioned by the obscurity of my Writings No Creature can be so perfect as not to commit Errors sometimes and so may I in my Philosophical Works where the causes of natural effects are not obvious to every one's sense Wherefore if in some things which yet are but few I have altered my Conceptions from those I maintained heretofore none I hope will condemn me for it but rather account me so great a friend to Truth that instead of being wedded to my own opinions as some or most Philosophers are who think it a great disgrace to go but a hairs breadth from the least tittle of what they have once asserted though the Error be as plain as Noonday I am most willing to desert what hitherto I have maintained upon more rational and probable arguments than mine and shall joyfully embrace whatever I am in reason convinced to come nearer to Truth But finding as yet my opinions grounded upon sense and reason I am resolved to maintain them so long till the contrary be proved and therefore left their obscurity occasion a wrong interpretation in the mind of the Reader I have as mentioned added an explanation of these following Passages Whensoever in my Philosophical Opinions I say Animate Matter and Motion or the motions of Animate Matter I do not take them to be two different things but one and the same and therefore both in my Philosophical Letters and these present Observations instead of that expression I say Corporeal figurative Motion for Self-motion and Animate Matter are one and the same thing Also when I call * Phil. Opin part 1. c. 24. the Animate part of Matter the Cause of Motion I do not mean that considered in general they are two distinct things as a Cause and Effect uses to be for as I said before Self-moving Matter and Corporeal Self-motion are equivalent and signify the same but I speak of particular motions which are particular actions of Infinite self-moving Matter which I call effects and are nothing else but infinite parts of an Infinite whole Again when I name Animate and Inanimate Matter my meaning is not that they are two distinct matters or substances as two wholes but two degrees or parts of one only Matter whose Nature is one and the same that is to be material When I say * Part. 1. c. 3. that every part or degree of only Matter is Infinite I do not mean the particular effects parts or figures of self-moving Matter for it is impossible that a part or particular figure can be infinite as I have often declared But I speak of the three prime degrees of Matter which are the constitutive principles of Nature and the cause of all natural effects viz. the animate sensitive and rational and the inanimate which as they are intermixed together are infinite in the body or substance of Nature that is they make but one infinite corporeal self-moving Nature and therefore I desire that my expression of the mentioned parts may be understood as of united and not as of separated parts for it is impossible almost to conceive them divided much less to separate them actually from each other and since Nature is one infinite body that is of an infinite bulk or extension and consists of animate and inanimate parts of Matter it must of necessity follow that these mentioned parts are infinite also for there is no particle of Nature whatever nay could it be an Atom that consists not of those mentioned parts or degrees Thus wheresoever I name Infinite degrees of Infinite Matter * Part. 1. c. 4 9 11. I call them Infinite not as divided or several but as united in one body producing infinite effects for as I said they make but one Infinite body of Nature Also when in my Philosophical Letters * Sect. 4 Let. 33. p. 530. I say that the Animate part of Matter considered in itself could not produce Infinite effects without the Inanimate having nothing to work upon and withal some perhaps will think I contradict myself because in other places I have declared that the rational part of animate Matter works or makes figures in its own degree without the help either of the sensitive or inanimate besides it being matter or material why should it not be able to produce effects in itself as well as with other parts To which I answer my opinion is that the animate part of Matter by which I include the sensitive as well as the rational could not without the inanimate part of Matter produce such infinite variety of effects as Nature has and as are partly subject to our perception for without it there would be no grosser substance for the sensitive to work on nor nothing for the rational to direct besides there would be no such degrees of Matter as thicker and thinner rarer and denser etc. nor no variety of figures nay were there no inanimate part of Matter as well as animate all productions dissolutions and what actions soever would be done in an instant of time and a man or any other natural Creature would be produced as soon as a thought of the mind wherefore to poise or balance the actions of Nature there must of necessity be an inanimate dull or passive degree of Matter as well as there is an animate active and self-moving and this triumvirate of the constitutive degrees of material nature is so necessary that Nature could not be what she is nor work such variety of figures as she doth without it When I say * Part 1. c. 13. that Matter cannot know itself because it is infinite I do no not mean as if it had not selfknowledg selfknowledg for as Matter is self-moving so it is also self-knowing nay that the Inanimate part of Matter has also self-knowledg I have sufficiently declared heretofore but my meaning is that its knowledge cannot be limited or circumscribed and that it is an infinite natural self-knowledg Also when in the same place I say That Nature hath no freewill and that no change or alteration can be made in infinite and eternal Matter I mean concerning its own nature for Matter cannot go beyond its nature that is change from being Matter to something immaterial or from a natural being to a nonbeing nevertheless Nature in her particular actions works and changes her effects as she pleases and according to the wisdom and liberty God hath given her When I say that the sensitive animate part of Matter is the life of the rational soul I do not mean as if the rational part was not living as well as the sensitive but I speak comparatively in comparison to man who as he has humane life soul and body all three constituting or composing but one entire man so in the composition of Nature I name the Inanimate part the Body the Sensitive the Life and the Rational the Soul of Nature nevertheless all parts have life and knowledge for the inanimate although it is not selfmoving selfmoving and has not an active life and a perceptive knowledge yet has it life and knowledge according to the nature of its degree that is an innate and fixed self-life and self-knowledg and the sensitive although it is not so subtle piercing and active a degree of self-moving Matter as the rational yet has it an active life and knowledge according to the Nature of its degree and it is well to be observed that each degree in their various commixtures do never change their natures for the sensitive doth not acquire a rational life and knowledge nor the rational a sensitive neither does the inanimate part get an active life and a perceptive knowledge for all they are so closely commixed but each retains the nature of its degree for as one part cannot be another part so one parts life and knowledge cannot become another parts life and knowledge or else it would produce a confusion in Nature and all her actions In what place soever both in my Philosophical Opinions and Letters I say that the inanimate part of Matter has neither life nor self-knowledg I mean it has not an active life and a perceptive self-knowledg such as the animate part of Matter has for though the inanimate part of Matter is moved yet it is not selfmoving selfmoving but it moves by the help of the animate parts of Matter which by reason of their close and inseparable union and commixture bear it along in all their actions and operations and thus its motions or actions are only passive not active Nevertheless although it has not self-motion yet may it have life and self-knowledg according to its own Nature for self-knowledg does not depend upon motion but is a fixed and innate being In short all parts or degrees of Matter are living and knowing but not all are self-moving but only the animate When I say that all Matter lives in figures and * Phil. Opin part 2. c. 2. Creatures and all figures and Creatures lie or live in Matter I mean that Infinite Matter moves figuratively and that all Creatures are composed by corporeal figurative motion for in what places soever of my Philosophical Works I say Figure and Motion I do not mean they are two several things distinct from body but I understand by it corporeal figurative motion or self-moving figurative Matter which is one and the same When I say * Part. 2. c. 9 That the Rational part of Matter lives in the Sensitive and the Sensitive in the Inanimate I do not mean that one lies within the other like as several Boxes are put together the lesser in the bigger but I use this expression only to denote the close conjunction of these three degrees and that they are inseparably mixed together Concerning the Chapter of Vacuum in my Philosophical Opinions * Part. 1. c. 6. though I was doubtful then which opinion to adhere to yet I have sufficiently declared my meaning thereof in the foregoing observations to wit that there can be no vacuity in Nature's body When I name six Principal Motions viz. Attraction Phil. Opin part 1. c. 9 Contraction Dilation Digestion Retention Expulsion I do not mean that they are the principles of all motions no more than a circular motion can be said the principle of all natural motions as I have declared before for particular motions are but effects of self-moving Matter But I call them principal because to our humane sense they seem to be some chief sorts of motions in those natural bodies that are subject to our perception but there may be infinite other sorts of motions which we know not of the same may be said when I speak of the ground of Infinite compositions which is symmetry and infinite divisions which is number for to speak properly there 's no other ground but self-moving Matter in Nature When I make a distinction * Phil. Let. Sect. 1. Let. 5. p. 23. between forced or Artificial and Natural Motions as that for example the motion of a Watch or a Clock is artificial and not natural my meaning is not as if artificial motions were something supper or preternatural and had no relation to Nature but by the word Natural I understand the particular nature of some certain figure or Creature and when such a figure has some other exterior motions besides those which are proper to its particular nature caused by Art I call them artificial and do distinguish them from such motions as are proper and natural to it as for example man's exterior natural local motions are going leaping dancing running etc. but not flying which is a motion to Birds and winged Creatures Now if a man should by some Artacquire this motion of flying and imitate such winged Creatures to whom it is natural than it would be an artificial or forced action to him and not a natural also the nature of Iron or Steel is not to have an exterior progressive local motion such as animals and other Creatures have and therefore the motion of the wheels of a Watch is forced or artificial Nevertheless I say that all these motions although they be forced or artificial do not proceed from some exterior agent any otherwise but occasionally and that all motions whatsoever are intrinsically inherent in the body or which is in motion for motion cannot be transferred out of one body into another but every body moves by its own motion Thus the  principle and cause of all particular both interior and exterior motions or actions is in the body which is in motion even of those we call forced or artificial and proceeds not from some exterior agent but occasionally for every part and particle of Nature is self-moving as consisting of a commixture of animate Matter and no motion can be imparted without body by reason there 's no such thing as an incorporeal motion When I say There is no rest in Nature I mean that all parts are either moving or moved for although the inanimate part of Matter has no self-motion yet it is moved and consequently never at rest Nor can we say that things do rest or have no motion at all when they have not exterior progressive motion such as is perceptible by our sight for this is but a gross exterior motion and a world of Gold may be as active interiously as a world of Air is exteriously that is the actions of Gold are as alterable as those of air When contradicting the opinion of Mr. Hobbes * Phil. Let. Sect. 1. 1. 12. concerning voluntary motions who says That voluntary motions as going speaking moving our lips depend upon a precedent thought of whither which way and what etc. I answer that it implies a contradiction to call them Voluntary Motions and yet say they depend on our imagination for if the imagination draws them this or that way how can they be voluntary My meaning is not as if those actions were not self-actions nor as if there were no voluntary actions at all for to make a balance between Nature's actions there are voluntary as well as occasioned actions both in sense and reason but because Mr Hobbs says that those actions are depending upon Imagination and Fancy and that Imagination is the first internal beginning of them which sets them a going as the prime wheel of a Watch does the rest My opinion is that after this rate they cannot properly be called voluntary but are rather necessitated at least occasioned by the Mind or Fancy for I oppose voluntary actions to those that are occasioned or forced which voluntary actions are made by the self-moving parts by rote and of their own accord but occasioned actions are made by imitation although they are all self-actions that is move by their own inherent self-motion When I say That Animals by their shapes are not Phil. Opin p. 2. c. 6. tied or bound to any other kind of Creature either for support or nourishment as Vegetables are but are loose and free of themselves from all others My opinion is not as if the animal figure were a single figure precised from all the rest of natural parts or figures or from the body of Nature and stood in no need either of nourishment or support but could subsist of itself without any respect or relation to other Creatures But I speak comparatively that in comparison to Vegetables or such like Creatures it is more free in its exterior progressive local motions than they which as we see being taken out of the ground where they grow whither and change their interior natural figures for animals may by a visible progressive motion remove from such parts to other parts which Vegetables cannot do nevertheless Animals depend as much upon other parts and Creatures as others depend on them both for nourishment and respiration etc. although they may subsist without being fixed to some certain parts of ground The truth is some animals can live no more without air than fishes can live without water or Vegetables without ground so that all parts must necessarily live with each other and none can boast that it needs not the assistance of any other part for they are all parts of one body When discoursing of the growth of an Animal I Phil. Opin part 2. c. 3. say that attractive motions do gather and draw substance proper to and for that figure I mean that such sorts of corporeal motions attract and invite by sympathy other parts to help to form that Creature so that every where by several substances I mean several parts which are particular substances that is corporeal particular figures and by several places in the same Chapter I understand several distances of parts When in my Philosophical Letters I do mention that all Perception is made by Patterning I mean chiefly the perception of the exterior sensitive organs in animals as smelling hearing seeing tasting touching whose perception I mean is made by that sort of motion which is called patterning for in my Book of Philosophical Letters I do only prove that all perceptions cannot be made by one sort of motion as also that perception is not immediately made by the exterior object but by the perceiving or sentient parts Nor do I treat in it of all kinds or sorts of perceptions belonging to all kinds or sorts of Creatures in Infinite Nature for they are too numerous to be known by one particular How can an Animal tell what perception a Vegetable or Mineral has We may perceive that the Air which is an Element doth pattern out sound for it is not done by reverberation as pressure and reaction by reason there will be in some places not only two several Echoes of one sound but in some three or four but surely one sound cannot be in several distant places at one time Also a Looking-glass we see does pattern out the figure of an object but yet we cannot be certainly affirmed that either the Glass or the Air have the same perceptions which Animals have for although their patterns are alike yet their perceptions may be different As for example the picture of a Man may be like its original but yet who knows what perception it has for though it represents the exterior figure of an Animal yet it is not of the nature of an Animal and therefore although a man may perceive his picture yet he knows not what perception the picture has of him for we can but judge by ourselves of the perceptions of our own kind that is of Animal kind and not of the perceptions of other Creatures for example I observe that the perception of my exterior senses is made by an easy way of patterning out exterior objects and so conclude of the rest of my own kind to wit that the perception of their exterior sensitive organs is made after the same manner or way nay I perceive that also some perceptions of several other sorts of Creatures are made by way of patterning as in the forementioned examples of the Air and Glass and in Infectious Diseases where several Creatures will be infected by one object which certainly is not by an immediate propagation on so many numerous parts proceeding from the object but by imitation of the perceiving parts but yet I cannot infer from thence that all perceptions in Nature are made by imitation or patterning for some may and some may not and although our rational perception being more subtle than the sensitive may perceive somewhat more and judge better of outward objects than the sensitive yet it cannot be infallibly assured that it is only so and not otherwise for we see that some animals are produced out of Vegetables whose offspring is not any ways like their producer which proves that not all actions of Nature are made by imitation or patterning In short our reason does observe that all perception in general whatsoever is made by corporeal figurative self-motion but it cannot perceive the particular figurative motions that make every perception and though some Learned are of opinion that all perceptions are made by pressure and reaction yet it is not probable to sense and reason for this being but one sort of action would not make such variety of perceptions in the infinite parts of Nature as we may perceive there are Whensoever I say that outward objects work or cause such or such effects in the body sentient I do not mean that the object is the only immediate cause of the changes of those parts in the sentient body but that it is only an external or occasional cause and that the effects in the sentient proceed from its own inherent natural motions which upon the perception of the exterior object cause such effects in the sentient as are either agreeable to the motions of the object and that by way of imitation which is called Sympathy or disagreeable which is called Antipathy When I say * Phil. Opin part 3. c. 19 That the several senses of Animals pattern out the several proprieties of one object as for example the Tongue patterns out the taste the Nostrils the smell the Ears the noise the Eyes the exterior figure shape colour etc. and do prove by this that they are different things dividable from each other and yet in other places do affirm that colour place figure quantity or magnitude etc. are one and the same with body and inseparable from each other 't is no contradiction for to be dividable from such or such parts and to be dividable from Matter are several things Smell and Taste although they be material or corporeal and cannot be divided from Matter yet there is no necessity that all parts of Nature must be subject to smell or taste or that such parts must have such smells and such tastes for though Colour Place Taste Smell etc. are material and cannot be without body yet may they be conceived by our sense and reason to be different and several figures parts or actions for as there is no such thing as single parts or single divisions in Nature but all compositions divisions changes and alterations are within the body of Nature and yet there is such a variety and difference of natural figures and actions that one figure is not another nor one action another so it is likewise with the mentioned proprieties or what you 'll call them which although they cannot be separated from body or matter yet they may be altered changed composed and divided with their parts several ways and be perceived as various and different actions of Nature as they are for as one body may have several different motions at one and the same time so it may also have several proprieties though not dividable from Matter for all that is in Nature is material nor can there be any such thing as Immaterial accidents qualities properties and the like yet discernible by their different actions and changeable by the self-moving power of Nature But mistake me not when I say they are several different figures parts or actions for my meaning is not as if body and they were different things separable from each other or as if Colour Place Figure Magnitude etc. were several parts of matter for than it would follow that some parts could be without place some without figure some without colour etc. which is impossible for could there be a single Atom yet that Atom would have Colour Place Figure Magnitude etc. only there would be no motion for want of Parts and consequently no Perception But my meaning is That the several properties of a Body as for example Taste Touch Smell Sound being perceived by the several senses of Animals to wit the Taste by the Tongue the Smell by the Nose and Colour and Figure by the Eye etc. it proves that they are several corporeal actions for the Taste is not the Smell nor Smell the Sound nor Sound the Colour Nevertheless they are all proprieties of the same body and no more dividable from body than motion is from body or body from matter only they are made according to the several compositions and divisions of parts And as for Colour Place Magnitude Figure etc. as I said before could there be an Atom it would have Colour Place Figure and though parts be changed millions of ways yet they cannot lose Colour Place and Figure The truth is as there are no single finite parts in Nature so there can neither be single actions or single perceptions but as the parts or actions of Nature move in one body and not singly several infinite ways so the self-active parts in one composed figure make perceptions of those several compositions in exterior objects But since my Opinion is that the Perception of the exterior animal senses is made by that sort of motion which is called Imitation or Patterning as for example that the perception of Seeing is made by the sensitive corporeal figurative motions in the Organ of sight which is the Eye by their patterning out the figure of an exterior object some perhaps will question how it be possible that an eye as also a glass which is a more solid and dense body than an eye should pattern out so many different figures of exterior objects and yet keep their own figures perfect To which I answer first That not all the corporeal motions of an Object are perceptible by animal sense which is too gross a sort of perception to perceive them all for can we say that Air Light Earth etc. have no other motions but what we perceive We observe in a Sundial that the light removes but we cannot see how it removes and therefore our eye cannot perceive all the motions or actions of an object Next I say as for the patterns of the sensitive motions the framing of them is no hindrance to those motions that preserve the organ in its being for there are many numerous and different sorts of motions in one composed figure and yet none is obstructive to the other but each knows its own work and they act all unanimously to the conservation of the whole figure also when some actions change it is not necessary that they must all change at the same time for if it were so there would be no difference between the actions of Nature nor no difference of figures Again it may be objected That if we can perceive the figure of an object than we must of necessity perceive the substance also figure and body being but one thing for example if we can perceive the figure of a thought we must also perceive that degree of matter which is named Rational the same may be said of the other degrees of matter the Sensitive and Inanimate I answer That although the Figures are perceived yet the degree of matter cannot be perceived at least not in all objects nor by all our sensitive organs for though the eye perceives light yet it does not perceive what light is made of neither does the Ear perceive it but only the Eye also the Ear perceives sound yet the Eye does not nor does the Ear know or perceive the proper and immediate motions and parts that make the sound Again although the Eye or rather the sensitive motions that make the perception of sight perceive the light of fire yet they do not perceive the heat thereof which is only subject to Touch the same may be said of Smell and Taste so that not all the parts are subject to one sense and if this be only in one sort of Creatures what difference of perception may there be in the infinite parts of Nature The truth is our humane perception is stinted so that we cannot perceive all objects but those that are within the compass of being perceived by our senses nay it is without question but that there are more perceptions in man than these Five because there are Numerous different perceptive parts which have all their peculiar perceptions which we do not know of what they are nor how they are made But as I said before although the figure may be perceived yet the substance may not and yet this does not prove that figure and body are not one thing for though such a figure is not bound to such parts yet parts cannot be figureless no more than figure can be bodiless and the change of figures is not an annihilation or a total separation of figure from body a man's face may change from being red to pale and from pale to red and yet the substance of his face may remain the same the like may be said of the figures in our Eyes or of the figures made by a Looking-glass of exterior objects they may change and yet the Eye remain perfect and although the subtlest corporeal motions cannot be perceived by us so perfectly as the grosser actions of Nature yet we cannot but know by our rational perception that there are such subtle actions which are no ways subject to our exterior sensitive perception For though all actions of Nature are perceptive yet none can be more agile and active than the rational and next to them none more but the sensitive action of imitation and patterning for as we may perceive the actions of production dissolution growth decay etc. are far more slower than the actions of patterning or copying out of exterior objects by reason those sorts of actions are gross but these are subtle purer and finer and therefore quicker and agiler But some may ask Whether in the sensitive action of imitating or patterning out the figures of foreign objects there be inanimate matter mixed with it I answer Yes for 't is impossible that one should either be or work without the other by reason it is the propriety of the sensitive corporeal motions to work upon and with the inanimate parts and the chief difference that is between the rational and sensitive parts for the rational can act within their own degree of matter but the sensitive are always encumbered with labouring on the inanimate and cannot work so as the rational do But then they 'll say If the sensitive parts be so encumbered with the inanimate how is it possible that they can make such quick perceptions as we observe they do I answer There are many kinds and sorts of Perceptions whereof some are slower and some quicker than others according to the several degrees of grossness and purity of the inanimate parts so that we have no reason to wonder at the variety of perceptions and how some come to be quicker and some slower for some parts of inanimate matter may be so pure and fine that were they subject to our perception we should take them to be parts of the Animate degree Last Some might say That although the sensitive degree of matter be not the same with the inanimate yet they being so closely intermixed as I have described may by a voluntary agreement alter the parts of Nature as they please as from a Vegetable into a Mineral from a Mineral into an Animal etc. and that either of their own accord or by imitation I answer It may be possible in Nature but yet it is not probable that they do so by reason all the self-moving parts do not in all composed figures work agreeably or alike but their actions are for the most part poised by Opposites not only in infinite Nature but also in all composed figures especially those that consist of different parts Besides the rational parts of matter being the surveighing ordering and designing parts do not suffer them in such actions to work as they please but order them all according to the Wisdom of Nature and though sometimes it may happen that they work or move irregularly yet that is not perpetual in all actions but sometimes for wheresoever is crossing and opposition there must of necessity be sometimes irregularities and disorders When in my Philosophical Letters I say That Sect. 1. Let. 10. 12. there is difference between Life and Knowledge by Life I understand Sense or the sensitive parts of matter and by Knowledge Reason or the Rational parts of Matter not as if the sensitive parts had not Knowledge as well as the rational or the rational Life as well as the sensitive but I speak comparatively in the same sense as I name the sensitive part the Life the rational the Soul and the inanimate the Body of Nature And thus much for the present There may be many more the like places in my Philosophical Works especially my Philosophical and Physical Opinions which may seem dubious and obscure but I will not trouble you now with a long Commentary or Explanation of them but if God grant me life I intent to rectify that mentioned Book of Philosophical Opinions in the best manner I can because it contains the Ground of my Philosophy in which I hope there will be no labour lost but it will facilitate the Understanding of the Reader and render my Conceptions easy and intelligible which is the only thing I am at and labour for THE DESCRIPTION OF A NEW WORLD CALLED The Blazing World WRITTEN By the Thrice Noble Illustrious and Excellent PRINCESS THE Duchess of Newcastle LONDON Printed by A. Maxwell in the Year 1666. TO THE DUCHESS OF NEWCASTLE ON HER New Blazing World OUr Elder World with all their Skill and Arts Could but divide the World into three Parts Columbus then for Navigation famed Found a new World America 't is named Now this new World was found it was not made Only discovered lying in Time's shade Then what are You having no Chaos found To make a World or any such least ground But your creating Fancy thought it fit To make your World of Nothing but pure Wit. Your Blazing-world beyond the Stars mounts higher Enlightens all with a Celestial Fire William Newcastle TO THE READER If you wonder that I join a work of Fancy to my serious Philosophical Contemplations think not that it is out of a disparagement to Philosophy or out of an opinion as if this noble study were but a Fiction of the Mind for though Philosophers may err in searching and enquiring after the Causes of Natural effects and many times embrace falsehoods for Truths yet this doth not prove that the Ground of Philosophy is merely Fiction but the error proceeds from the different motions of Reason which cause different Opinions in different parts and in some are more irregular then in others for Reason being dividable because material cannot move in all parts alike and since there is but one Truth in Nature all those that hit not this Truth do err some more some less for though some may come nearer the mark than others which makes their Opinions seem more probable and rational than others yet as long as they swerve from this only Truth they are in the wrong Nevertheless all do ground their Opinions upon Reason that is upon rational probabilities at least they think they do But Fictions are an issue of man's Fancy framed in his own Mind according as he pleases without regard whether the thing he fancies be really existent without his mind or not so that Reason searches the depth of Nature and inquires after the true Causes of Natural Effects but Fancy creates of its own accord whatsoever it pleases and delights in its own work The end of Reason is Truth the end of Fancy is Fiction But mistake me not when I distinguish Fancy from Reason I mean not as if Fancy were not made by the Rational parts of Matter but by Reason I understand a rational search and enquiry into the causes of natural effects and by Fancy a voluntary creation or production of the Mind both being effects or rather actions of the rational part of Matter of which as that is a more profitable and useful study then this so it is also more laborious and difficult and requires sometimes the help of Fancy to recreate the Mind and withdraw it from its more serious Contemplations And this is the reason why I added this Piece of Fancy to my Philosophical Observations and joined them as two Worlds at the ends of their Poles both for my own sake to divert my studious thoughts which I employed in the Contemplation thereof and to delight the Reader with variety which is always pleasing But left my Fancy should stray too much I chose such a Fiction as would be agreeable to the subject I treated of in the former parts it is a'Description of a New World not such as Lucian's or the French man's World in the Moon but a World of my own Creating which I call the Blazing-World The first part whereof is Romancical the second Philosophical and the third is merely Fancy or as I may call it Fantastical which if it add any satisfaction to you I shall account myself a Happy Creatoress if not I must be content to live a melancholy Life in my own World I cannot call it a poor World if poverty be only want of Gold Silver and Jewels for there is more Gold in it then all the Chemists ever did and as I verily believe will ever be able to make As for the Rocks of Diamonds I wish with all my soul they might be shared amongst my noble female friends and upon that condition I would willingly quit my part and of the Gold I should only desire so much as might suffice to repair my Noble Lord and Husband's Losses For I am not Covetous but as Ambitious as ever any of my Sex was is or can be which makes that though I cannot be Henry the Fifth or Charles the Second yet I endeavour to be Margaret the First and although I have neither power time nor occasion to conquer the world as Alexander and Caesar did yet rather than not to be Mistress of one since Fortune and the Fates would give me none I have made a World of my own for which no body I hope will blame me since it is in every one's power to do the like THE DESCRIPTION OF A NEW WORLD CALLED The Blazing World A Merchant travelling into a foreign Country fell extremely in Love with a young Lady but being a stranger in that Nation and beneath her both in Birth and Wealth he could have but little hopes of obtaining his desire however his love growing more and more vehement upon him even to the slighting of all difficulties he resolved at last to steal her away which he had the better opportunity to do because her Father's house was not far from the Sea and she often using to gather shells upon the shore accompanied not with above two or three of her servants it encouraged him the more to execute his design Thus coming one time with a little light Vessel not unlike a Packet-boat manned with some few Seamen and well victualled for fear of some accidents which might perhaps retard their journey to the place where she used to repair he forced her away But when he fancied himself the happiest man of the World he proved to be the most unfortunate for Heaven frowning at his theft raised such a Tempest as they knew not what to do or whither to steer their course so that the Vessel both by its own lightness and the violent motion of the Wind was carried as swift as an Arrow out of a Bow towards the North-pole and in a short time reached the Icy Sea where the wind forced it amongst huge pieces of Ice but being little and light it did by assistance and favour of the Gods to this virtuous Lady so turn and wind through those precipices as if it had been guided by some Experienced Pilot and skilful Mariner But alas those few men which were in it not knowing whither they went nor what was to be done in so strange an adventure and not being provided for so cold a Voyage were all frozen to death the young Lady only by the light of her Beauty the heat of her Youth and Protection of the Gods remaining alive Neither was it a wonder that the men did freeze to death for they were not only driven to the very end or point of the Pole of that World but even to another Pole of another World which joined close to it so that the cold having a double strength at the conjunction of those two Poles was insupportable At last the Boat still passing on was forced into another World for it is impossible to round this World's Globe from Pole to Pole so as we do from East to West because the Poles of the other World joining to the Poles of this do not allow any further passage to surround the World that way but if any one arrives to either of these Poles he is either forced to return or to enter into another World and lest you should scruple at it and think if it were thus those that live at the Poles would either see two Suns at one time or else they would never want the Sun's light for six months together as it is commonly believed You must know that each of these Worlds having its own Sun to enlighten it they move each one in their peculiar circles which motion is so just and exact that neither can hinder or obstruct the other for they do not exceed their Tropics and although they should meet yet we in this world cannot so well perceive them by reason of the brightness of our Sun which being nearer to us obstructs the splendour of the Suns of the other Worlds they being too far off to be discerned by our optic perception except we use very good Telescopes by which skilful Astronomers have often observed two or three Suns at once But to return to the wandering Boat and the distresed Lady she seeing all the Men dead found small comfort in life their bodies which were preserved all that while from putrefaction and stench by the extremity of cold began now to thaw and corrupt whereupon she having not strength enough to fling them overboard was forced to remove out of her small Cabin upon the deck to avoid that nauseous smell and finding the Boat swim between two plains of Ice as a stream that runs betwixt two shores at last perceived land but covered all with snow from which came walking upon the Ice strange Creatures in shape like Bears only they went upright as men those Creatures coming near the Boat catched hold of it with their Paws that served them instead of hands some two or three of them entered first and when they came out the rest went in one after another at last having viewed and observed all that was in the Boat they spoke to each other in a language which the Lady did not understand and having carried her out of the Boat sunk it together with the dead men The Lady now finding herself in so strange a place and amongst such a wonderful kind of Creatures was extremely strucken with fear and could entertain no other Thoughts but that every moment her life was to be a sacrifice to their cruelty but those Bear-like Creatures how terrible soever they appeared to her sight yet were they so far from exercising any cruelty upon her that rather they showed her all civility and kindness imaginable for she being not able to go upon the ice by reason of its slipperiness they took her up in their rough arms and carried her into their City where instead of houses they had Caves under ground and as soon as they entered the City both Males and Females young and old flocked together to see this Lady holding up their paws in admiration at last having brought her into a certain large and spacious Cave which they intended for her reception they left her to the custody of the Females who entertained her with all kindness and respect and gave her such victuals as they were used to eat but seeing her constitution neither agreed with the temper of that Climate nor their Diet they were resolved to carry her into another Island of a warmer temper in which were men like Foxes only walking in an upright shape who received their neighbours the Bear-men with great civility and courtship very much admiring this beauteous Lady and having discoursed some while together agreed at last to make her a present to the Emperor of their world to which end after she had made some short stay in the same place they brought her cross that Island to a large River whose stream run smooth and clear like Crystal in which were numerous Boats much like our Fox-traps in one whereof she was carried some of the Bearand Fox-men waiting on her and as soon as they had crossed the River they came into an Island where there were Men which had heads beaks and feathers like Wild-geese only they went in an upright shape like the Bear-men and Fox-men their rumps they carried between their legs their wings were of the same length with their bodies and their tails of an indifferent size trailing after them like a Lady's Garment and after the Bear and Fox-men had declared their intention and design to their neighbours the Geese or Bird-men some of them joined to the rest and attended the Lady through that Island till they came to another great and large River where there was a preparation made of many Boats much like Birds nests only of a bigger size and having crossed that River they arrived into another Island which was of a pleasant and mild temper full of Woods and the inhabitants thereof were Satyrs who received both the Bear Fox and Bird-men with all respect and civility and after some conferences for they all understood each others language some chief of the Satyrs joining to them accompanied the Lady out of that Island to another River wherein were very handsome and commodious Barges and having crossed that River they entered into a large and spacious Kingdom the men whereof were of a Grass-green complexion who entertained them very kindly and provided all conveniences for their further voyage hitherto they had only crossed Rivers but now they could not avoid the open Seas any longer wherefore they made their Ships and tackle ready to sail over into the Island where the Emperor of their Blazing-world for so it was called kept his residence very good Navigators they were and though they had no knowledge of the Loadstone or Needle or pendulous Watches yet which was as serviceable to them they had subtle observations and great practice in so much that they could not only tell the depth of the Sea in every place but where there were shelves of Sand Rocks and other obstructions to be avoided by skilful and experienced Seamen Besides they were excellent Augurers which skill they counted more necessary and beneficial than the use of Compasses Cards Watches and the like but above the rest they had an extraordinary Art much to be taken notice of by experimental Philosophers and that was a certain Engine which would draw in a great quanty of air and shoot forth wind with a great force this Engine in a calm they placed behind their ships and in a storm before for it served against the raging waves like Canons against an hostile Army or besieged Town it would batter and beat the waves in pieces were they as high as steeples and as soon as a breach was made they forced their passage through in spite even of the most furious wind using two of those Engines at every Ship one before to beat off the waves and another behind to drive it on so that the artificial wind had the better of the natural for it had a greater advantage of the waves then the natural of the ships the natural being above the face of the water could not without a downright motion enter or press into the ships whereas the artificial with a sideward motion did pierce into the bowels of the waves Moreover it is to be observed that in a great tempest they would join their ships in battle array and when they feared wind and waves would be too strong for them if they divided their ships they joined as many together as the compass or advantage of the places of the liquid Element would give them leave for their ships were so ingeniously contrived that they could fasten them together as close as a honeycomb without waste of place and being thus united no wind nor waves were able to separate them The Emperor's ships were all of Gold but the Merchants and Skippers of Leather the Golden ships were not much heavier than ours of Wood by reason they were neatly made and required not such thickness neither were they troubled with Pitch Tar Pumps Guns and the like which make our Wooden-ships very heavy for though they were not all of a piece yet they were so well soddered that there was no fear of leaks chinks or clefts and as for Guns there was no use of them because they had no other enemies but the winds but the Leather ships were not altogether so sure although much lighter besides they were pitched to keep out water Having thus prepared and ordered their Navy they went on in despite of Calm or Storm and though the Lady at first fancied herself in a very sad condition and her mind was much tormented with doubts and fears not knowing whether this strange adventure would tend to her safety or destruction yet she being withal of a generous spirit and ready wit considering what dangers she had past and finding those sorts of men civil and diligent attendants to her took courage and endeavoured to learn their language which after she had obtained so far that partly by some words and signs she was able to apprehend their meaning she was so far from being afraid of them that she thought herself not only safe but very happy in their company By which we may see that Novelty discomposes the mind but acquaintance settles it in peace and tranquillity At last having passed by several rich Islands and Kingdoms they went towards Paradise which was the seat of the Emperor and coming in sight of it rejoiced very much the Lady at first could perceive nothing but high Rocks which seemed to touch the Skies and although they appeared not of an equal height yet they seemed to be all one piece without partitions but at last drawing nearer she perceived a cleft which was a part of those Rocks out of which she spied coming forth a great number of Boats which afar off showed like a company of Ants marching one after another the Boats appeared like the holes or partitions in a Honeycomb and when joined together stood as close the men were of several complexions but none like any of our World and when both the Boats and Ships met they saluted and spoke to each other very courteously for there was but one language in all that world nor no more but one Emperor to whom they all submitted with the greatest duty and obedience which made them live in a continued peace and happiness not acquainted with other foreign wars or homebred insurrections The Lady now being arrived at this place was carried out of her Ship into one of those Boats and conveyed through the same passage for there was no other into that part of the world where the Emperor did reside which part was very pleasant and of a mild temper within itself it was divided by a great number of vast and large Rivers all ebbing and flowing into several Islands of unequal distance from each other which in most parts were as pleasant healthful rich and fruitful as Nature could make them and as I mentioned before secure from all foreign invasions by reason there was but one way to enter and that like a Labyrinth so winding and turning among the rocks that no other Vessels but small Boats could pass carrying not above three passengers at a time On each side all along this narrow and winding River there were several Cities some of Marble some of Alabaster some of Agate some of Amber some of Coral and some of other precious materials not known in our world all which after the Lady had passed she came to the Imperial City named Paradise which appeared in form like several Islands for Rivers did run betwixt every street which together with the Bridges whereof there was a great number were all paved the City itself was built of Gold and their Architectures were noble stately and magnificent not like our Modern but like those in the Romans time for our Modern Buildings are like those houses which Children use to make of Cards one story above another fitter for Birds than Men but theirs were more large and broad then high the highest of them did not exceed two stories besides those rooms that were underground as Cellars and other offices The Emperor's Palace stood upon an indifferent ascent from the Imperial City at the top of which ascent was a broad Arch supported by several Pillars which went round the Palace and contained four of our English miles in compass upon the top of the Arch stood the Emperor's Guard which consisted of several sorts of men at every half mile was a Gate to enter and every Gate was of a different fashion the first which allowed a passage from the Imperial City into the Palace had on either hand a Cloister the outward part whereof stood upon Arches sustained by Pillars but the inner part was close Being entered through the Gate the Palace itself appeared in its middle like the Isle of a Church a mile and a half long and half a mile broad the roof of it was all arched and rested upon Pillars so artificially placed that a stranger would lose himself therein without a Guide at the extreme sides that is between the outward and inward part of the Cloister were Lodgings for Attendants and in the midst of the Palace the Emperors own rooms whose lights were placed at the top of every one because of the heat of the Sun the Emperors appartement for State was no more enclosed than the rest only an Imperial Throne was in every appartement of which the several adornments could not be perceived until one entered because the Pillars were so just opposite to one another that all the adornments could not be seen at once The first part of the Palace was as the Imperial City all of Gold and when it came to the Emperors appartement it was so rich with Diamonds Pearls Rubies and the like precious stones that it surpasses my skill to enumerate them all Amongst the rest the Imperial Room of State appeared most magnificent it was paved with green Diamonds for in that World are Diamonds of all colours so artificially as it seemed but of one piece the Pillars were set with Diamonds so close and in such a manner that they appeared most Glorious to the sight between every Pillar was a bow or arch of a certain sort of Diamonds the like whereof our World does not afford which being placed in every one of the arches in several rows seemed just like so many Rainbows of several different colours The roof of the Arches was of blue Diamonds and in the midst thereof was a Carbuncle which represented the Sun the rising and setting Sun at the East and West side of the room were made of Rubies Out of this room there was a passage into the Emperor's Bedchamber the walls whereof were of Jet and the floor of black Marble the roof was of mother of Pearl where the Moon and Blazing-stars were represented by white Diamonds and his Bed was made of Diamonds and Carbuncles No sooner was the Lady brought before the Emperor but he conceived her to be some Goddess and offered to worship her which she refused telling him for by that time she had pretty well learned their language that although she came out of another world yet was she but a mortal at which the Emperor rejoicing made her his Wife and gave her an absolute power to rule and govern all that World as she pleased But her subjects who could hardly be persuaded to believe her mortal tendered her all the veneration and worship due to a Deity Her accoustrement after she was made Empress was as followeth On her head she wore a Cap of Pearl and a Halfmoon of Diamonds just before it on the top of her Crown came spreading over a broad Carbuncle cut in the form of the Sun her Coat was of Pearl mixed with blue Diamonds and fringed with red ones her Buskins and Sandals were of green Diamonds In her left hand she held a Buckler to signify the Defence of her Dominions which Buckler was made of that sort of Diamond as has several different Colours and being cut and made in the form of an arch showed like a Rainbow In her right hand she carried a Spear made of a white Diamond cut like the tail of a Blazing-star which signified that she was ready to assault those that proved her Enemies None was allowed to use or wear Gold but those of the Imperial race which were the only Nobles of the State nor durst any one wear Jewels but the Emperor the Empress and their Eldest Son notwithstanding that they had an infinite quantity both of Gold and precious Stones in that World for they had larger extents of Gold than our Arabian Sands their precious Stones were Rocks and their Diamonds of several Colours they used no coin but all their Traffic was by exchange of several Commodities Their Priests and Governors were Princes of the Imperial Blood and made eunuchs for that purpose and as for the ordinary sort of men in that part of the World where the Emperor resided they were of several Complexions not white black tawny oliveor ash-coloured but some appeared of an Azure some of a deep Purple some of a Grass-green some of a Scarlet some of an Orange-colour etc. Which Colours and Complexions whether they were made by the bare reflection of light without the assistance of small particles or by the help of well-ranged and ordered Atoms or by a continual agitation of little Globules or by some pressing and reacting motion I am not able to determine The rest of the Inhabitants of that World were men of several different sorts shapes figures dispositions and humours as I have already made mention heretofore some were Bear-men some Worm-men some Fish or Mear-men otherwise called Syrenes some Bird-men some Fly-men some Ant-men some Geese-men some Spider-men some Lice-men some Fox-men some Ape-men some Jack-daw-men some Magpie-men some Parrot-men some Satyrs some Giants and many more which I cannot all remember and of these several sorts of men each followed such a profession as was most proper for the nature of their species which the Empress encouraged them in especially those that had applied themselves to the study of several Arts and Sciences for they were as ingenious and witty in the invention of profitable and useful Arts as we are in our world nay more and to that end she erected Schools and founded several Societies The Bear-men were to be her Experimental Philosophers the Bird-men her Astronomers the FlyWorm-and Fishmen her Natural Philosophers the Ape-men her Chemists the Satyrs her Galenick Physicians the Fox-men her Politicians the Spider and Lice-men her Mathematicians the Jackdaw-Magpieand Parrot-men her Orators and Logicians the Giants her Architects etc. But before all things she having got a sovereign power from the Emperor over all the World desired to be informed both of the manner of their Religion and Government and to that end she called the Priests and Statesmen to give her an account of either Of the Statesmen she enquired first Why they had so few Laws To which they answered That many Laws made many Divisions which most commonly did breed factions and at last broke out into open wars Next she asked Why they preferred the Monarchical form of Government before any other They answered That as it was natural for one body to have but one head so it was also natural for a Politic body to have but one Governor and that a Commonwealth which had many Governors was like a Monster of many heads besides said they a Monarchy is a divine form of Government and agrees most with our Religion for as there is but one God whom we all unanimously worship and adore with one Faith so we are resolved to have but one Emperor to whom we all submit with one obedience Then the Empress seeing that the several sorts of her Subjects had each their Churches apart asked the Priests whether they were of several Religions They answered her Majesty That there was no more but one Religion in all that World nor no diversity of opinions in that same Religion for though there were several sorts of men yet had they all but one opinion concerning the Worship and Adoration of God The Empress asked them Whether they were Jews Turks or Christians We do not know said they what Religions those are but we do all unanimously acknowledge worship and adore the Only Omnipotent and Eternal God with all reverence submission and duty Again the Empress enquired Whether they had several Forms of Worship They answered No For our Devotion and Worship consists only in Prayers which we frame according to our several necessities in Petitions Humiliations Thanksgiving & c Truly replied the Empress I thought you had been either Jews or Turks because I never perceived any Women in your Congregations But what is the reason you bar them from your religious Assemblies It is not fit said they that Men and Women should be promiscuously together in time of Religious Worship for their company hinders Devotion and makes many instead of praying to God direct their devotion to their Mistresses But asked the Empress Have they no Congregation of their own to perform the duties of Divine Worship as well as Men No answered they but they stay at home and say their Prayers by themselves in their Closets Then the Empress desired to know the reason why the Priests and Governors of their World were made Eunuches They answered To keep them from Marriage For Women and Children most commonly make disturbance both in Church and State But said she Women and Children have no employment in Church or State 'T is true answered they but although they are not admitted to public employments yet are they so prevalent with their Husbands and Parents that many times by their importunate persuasions they cause as much nay more mischief secretly then if they had the management of public affairs The Empress having received an information of what concerned both Church and State passed some time in viewing the Imperial Palace where she admired much the skill and ingenuity of the Architects and enquired of them first why they built their Houses no higher than two stories from the Ground They answered her Majesty That the lower their buildings were the less were they subject either to the heat of the Sun to Wind Tempest Decay etc. Then she desired to know the reason why they made them so thick They answered That the thicker the Walls were the warmer were they in Winter and cooler in Summer for their thickness kept out both cold and heat Lastly she asked why they arched their roofs and made so many Pillars They replied That Arches and Pillars did not only grace a building very much and caused it to appear Magnificent but made it also firm and lasting The Empress was very well satisfied with their answers and after some time when she thought that her new founded societies of the Vertuoso's had made a good progress in their several employments which she had put them upon she caused a Convocation first of the Bird-men and commanded them to give her a true relation of the two Celestial bodies viz. the Sun and Moon which they did with all the obedience and faithfulness befitting their duty The Sun as much as they could observe they related to be a firm or solid Stone of a vast bigness of colour yellowish and of an extraordinary splendour but the Moon they said was of a whitish colour and although she looked dim in the presence of the Sun yet had she her own light and was a shining body of her  as might be perceived by her vigorous appearance in Moon-shiny nights the difference only betwixt her own and the Sun's light was that the Sun did strike his beams in a direct line but the Moon never respected the Centre of their World in a right line but her Centre was always excentrical The spots both in the Sun and Moon as far as they were able to perceive they affirmed to be nothing else but flaws and stains of their stony bodies Concerning the heat of the Sun they were not of one opinion some would have the Sun hot in itself alleging an old Tradition that it should at some time break asunder and burn the Heavens and consume this world into hot embers which said they could not be done if the Sun were not fiery of itself Others again said This opinion could not stand with reason for Fire being a destroyer of all things the Sun-stone after this manner would burn up all the near adjoining bodies besides said they Fire cannot subsist withoutfuel and the Sun-stone having nothing to feed on would in a short time consume itself wherefore they thought it more probable that the Sun was not actually hot but only by the reflection of its light so that its heat was an effect of its light both being immaterial But this opinion again was laughed at by others and rejected as ridiculous who thought it impossible that one immaterial should produce another and believed that both the light and heat of the Sun proceeded from a swift Circular motion of the aethereal Globules which by their striking upon the optic nerve caused light and their motion produced heat But neither would this opinion hold for said some than it would follow that the sight of Animals is the cause of light and that were there no eyes there would be no light which was against all sense and reason Thus they argued concerning the heat and light of the Sun but which is remarkable none did say that the Sun was a globous fluid body and had a swift circular motion but all agreed it was fixed and firm like a centre and therefore they generally called it the Sun-stone Then the Empress asked them the reason Why the Sun and Moon did often appear in different postures or shapes as sometimes magnified sometimes diminished sometimes elevated otherwhiles depressed now thrown to the right and then to the left To which some of the Bird-men answered That it proceeded from the various degrees of heat and cold which are found in the air from whence did follow a differing density and rarity and likewise from the vapours that are interposed whereof those that ascend are higher and less dense than the ambient air but those which descend are heavier and more dense But others did with more probability affirm that it was nothing else but the various patterns of the Air for like as Painters do not copy out one and the same original just alike at all times so said they do several parts of the Air make different patterns of the luminous bodies of the Sun and Moon which patterns as several copies the sensitive motions do figure out in the substance of our eyes This answer the Empress liked much better than the former and enquired further what opinion they had of those Creatures that are called the motes of the Sun To which they answered That they were nothing else but streams of very small rare and transparent particles through which the Sun was represented as through a glass for if they were not transparent said they they would eclipse the light of the Sun and if not rare and of an airy substance they would hinder Flies from flying in the air at least retard their flying motion Nevertheless although they were thinner than the thinnest vapour yet were they not so thin as the body of air or else they would not be perceptible by animal sight Then the Empress asked Whether they were living Creatures They answered Yes Because they did increase and decrease and were nourished by the presence and starved by the absence of the Sun Having thus finished their discourse of the Sun and Moon the Empress desired to know what Stars there were besides But they answered that they could perceive in that World none other but Blazing-stars and from thence it had the name that it was called the Blazing-world and these Blazing-stars said they were such solid firm and shining bodies as the Sun and Moon not of a Globular but of several sorts of figures some had tails and some other kinds of shapes After this The Empress asked them What kind of substance or creature the Air was The Bird-men answered That they could have no other perception of the air but by their own respiration For said they some bodies are only subject to touch others only to sight and others only to smell but some are subject to none of our exterior senses For Nature is so full of variety that our weak senses cannot perceive all the various sorts of her Creatures neither is there any one object perceptible by all our senses no more then several objects are by one sense I believe you replied the Empress but if you can give no account of the Air said she you will hardly be able to inform me how Wind is made for they say that Wind is nothing but motion of the Air. The Bird-men answered That they observed Wind to be more dense than Air and therefore subject to the sense of Touch but what properly Wind was and the manner how it was made they could not exactly tell some said it was caused by the Clouds falling on each other and others that it was produced of a hot and dry exhalation which ascending was driven down again by the coldness of the air that is in the middle Region and by reason of its lightness could not go directly to the bottom but was carried by the Air up and down Some would have it a flowing water of the Air and others again a flowing Air moved by the blas of the Stars But the Empress seeing they could not agree concerning the cause of Wind asked whether they could tell how Snow was made To which they answered That according to their observation Snow was made by a commixture of Water and some certain extract of the element of Fire that is under the Moon a small portion of which extract being mixed with Water and beaten by Air or Wind made a white froth called Snow which being after some while dissolved by the heat of the same spirit turned to Water again This observation amazed the Empress very much for she had hitherto believed That Snow was made by cold motions and not by such an agitation or beating of a fiery extract upon water Nor could she be persuaded to believe it until the Fishor Mear-men had delivered their observation upon the making of Ice which they said was not produced as some had hitherto conceived by the motion of the Air raking the Superficies of the Earth but by some strong saline vapour arising out of the Seas which condensed Water into Ice and the more quantity there was of that vapour the greater were the Mountains or Precipices of Ice but the reason that it did not so much freeze in the Torrid Zone or under the Ecliptic as near or under the Poles was that this vapour in those places being drawn up by the Sunbeams into the middle Region of the Air was only condensed into water and fell down in showers of rain when as under the Poles the heat of the Sun being not so vehement the same vapour had no force or power to rise so high and therefore caused so much Ice by ascending and acting only upon the surface of water This Relation confirmed partly the observation of the Bird-men concerning the cause of Snow but since they had made mention that that same extract which by its commixture with Water made Snow proceeded from the Element of Fire that is under the Moon The Empress asked them of what nature that Elementary Fire was whether it was like ordinary fire here upon Earth or such a fire as is within the bowels of the Earth and as the famous mountains Vesuvius and AEtna do burn withal or whether it was such a sort of fire as is found in flints etc. They answered That the Elementary Fire which is underneath the Sun was not so solid as any of those mentioned fires because it had no solid fuel to feed on but yet it was much like the flame of ordinary fire only somewhat more thin and fluid for flame said they is nothing else but the airy part of a fired body Lastly the Empress asked the Bird-men of the nature of Thunder and Lightning and whether it was not caused by roves of Ice falling upon each other To which they answered That it was not made that way but by an encounter of cold and heat so that an exhalation being kindled in the Clouds did dash forth Lightning and that there were so many renting of Clouds as there were found'st and Cracking noises But this opinion was contradicted by others who affirmed that Thunder was a sudden and monstrous blas stirred up in the Air and did not always require a Cloud but the Empress not knowing what they meant by blas for even they themselves were not able to explain the sense of this word liked the former better and to avoid hereafter tedious disputes and have the truth of the Phaenomena's of Celestial bodies more exactly known commanded the Bear-men and will never lead you to the knowledge of Truth Wherefore I command you again to break them for you may observe the progressive motions of Celestial bodies with your natural eyes better than through Artificial Glasses The Bear-men being exceedingly troubled at her Majesty's displeasure concerning their Telescopes kneeled down and in the humblest manner petitioned that they might not be broken for said they we take more delight in Artificial delusions then in natural truths Besides we shall want employments for our senses and subjects for arguments for were there nothing but truth and no falsehood there would be no occasion for to dispute and by this means we should want the aim and pleasure of our endeavours in confuting and contradicting each other neither would one man be thought wiser than another but all would either be alike knowing and wise or all would be fools wherefore we most humbly beseech your Imperial Majesty to spare our Glasses which are our only delight and as dear to us as our lives The Empress at last consented to their request but upon condition that their disputes and quarrels should remain within their Schools and cause no factions or disturbances in State or Government The Bear-men full of joy returned their most humble thanks to the Empress and to make her amends for the displeasure which their Telescopes had occasioned told her Majesty that they had several other artificial Optick-glasses which they were sure would give her Majesty a great deal more satisfaction Amongst the rest they brought forth several Microscopes by the means of which they could enlarge the shapes of little bodies and make a Louse appear as big as an Elephant and a Mite as big as a Whale First of all they showed the Empress a grey Drone-flye wherein they observed that the greatest part of her face nay of her head consisted of two large bunches all covered over with a multitude of small Pearls or Hemispheres in a Trigonal order which Pearls were of two degrees smaller and bigger the smaller degree was lowermost and looked towards the ground the other was upward and looked sideward forward and and backward They were all so smooth and polished that they were able to represent the image of any object the number of them was in all 14000. After the view of this strange and miraculous Creature and their several observations upon it the Empress asked them what they judged those little Hemispheres might be They answered That each of them was a perfect eye by reason they perceived that each was covered with a Transparent Cornea containing a liquor within them which resembled the watery or glassy humour of the Eye To which the Empress replied That they might be glassy Pearls and yet not eyes and that perhaps their Microscopes did not truly inform them But they smilingly answered her Majesty That she did not know the virtue of those Microscopes for they did never delude but rectify and inform their senses nay the World said they would be but blind without them as it has been in former ages before those Microscopes were invented After this they took a Charcoal and viewing it with one of their best Microscopes discovered in it an infinite multitude of pores some bigger some less so close and thick that they left but very little space betwixt them to be filled with a solid body and to give her Imperial Majesty a better assurance thereof they counted in a line of them an inch long no less than 2700 pores from which observation they drew this following conclusion to wit that this multitude of pores was the cause of the blackness of the Coal for said they a body that has so many pores from each of which no light is reflected must necessarily look black since black is nothing else but a privation of light or a want of reflection But the Empress replied That if all colours were made by reflection of light and that black was as much a colour as any other colour then certainly they contradicted themselves in saying that black was made by want of reflection However not to interrupt your Microscopical inspections said she let us see how Vegetables appear through your Glasses whereupon they took a Nettle and by the virtue of the Microscope discovered that underneath the points of the Nettle there were certain little bags or bladders containing a poisonous liquor and when the points had made way into the interior parts of the skin they like Syringe-pipes served to convey that same liquor into them To which observation the Empress replied That if there were such poison in Nettles then certainly in eating of them they would hurt us inwardly as much as they do outwardly But they answered That it belonged to Physicians more than to Experimental Philosophers to give reasons hereof for they only made Microscopial inspections and related the figures of the natural parts of Creatures according to the presentation of their glasses Lastly They showed the Empress a Flea and a Louse which Creatures through the Microscope appeared so terrible to her sight that they had almost put her into a swoon the description of all their parts would be very tedious to relate and therefore I 'll forbear it at this present The Empress after the view of those strangely-shaped Creatures pitied much those that are molested with them especially poor Beggars which although they have nothing to live on themselves are yet necessitated to maintain and feed of their own flesh and blood a company of such terrible Creatures called Lice who instead of thanks do reward them with pains and torment them for giving them nourishment and food But after the Empress had seen the shapes of these monstrous Creatures she desired to know whether their Microscopes could hinder their biting or at least show some means how to avoid them To which they answered That such Arts were mechanical and below that noble study of Microscopical observations Then the Empress asked them whether they had not such sorts of Glasses that could enlarge and magnify the shapes of great bodies as well as they had done of little ones Whereupon they took one of their best and largest Microscopes and endeavoured to view a Whale thorough it but alas the shape of the Whale was so big that its circumference went beyond the magnifying quality of the Glass whether the error proceeded from the Glass or from a wrong position of the Whale against the reflection of light I cannot certainly tell The Empress seeing the insufficiency of those Magnifying-glasses that they were not able to enlarge all sorts of objects asked the Bear-men whether they could not make glasses of a contrary nature to those they had showed her to wit such as instead of enlarging or magnifying the shape or figure of an object could contract it beneath its natural proportion Which in obedience to her Majesty's Commands they did and viewing through one of the best of them a huge and mighty Whale appeared no bigger than a Sprat nay through some no bigger than a Vinegar-Eele and through their ordinary ones an Elephant seemed no bigger than a Flea a Camel no bigger than a Louse and an Ostrich no bigger than a Mite To relate all their optic observations through the several sorts of their Glasses would be a tedious work and tyre even the most patient Reader wherefore I 'll pass them by only this was very remarkable and worthy to be taken notice of that notwithstanding their great skill industry and ingenuity in Experimental Philosophy they could yet by no means contrive such Glasses by the help of which they could spy out a Vacuum with all its dimensions nor Immaterial substances Non-beings and Mixt-beings or such as are between something and nothing which they were very much troubled at hoping that yet in time by long study and practice they might perhaps attain to it The Bird-and Bear-men being dismissed the Empress called both the sirens or Fishmen and the Worm-men to deliver their observations which they had made both within the Seas and the Earth First she enquired of the Fishmen whence the saltness of the Sea did proceed To which they answered That there was a volatile salt in those parts of the Earth which as a bosom contain the Waters of the Sea which salt being imbibed by the Sea became fixed and this imbibing motion was that they called the Ebbing and Flowing of the Sea for said they the rising and swelling of the water is caused by those parts of the volatile salt as are not so easily imbibed which striving to ascend above the water bear it up with such a motion as Man or some other animal Creature in a violent certainly those may be said to be of such a mixed nature that is partly flesh and partly fish But how is it possible replied the Empress that they should live both in Water and on the Earth since those Animals that live by the respiration of air cannot live within Water and those that live in Water cannot live by the respiration of Air as experience doth sufficiently witness They answered her Majesty That as there were different sorts of Creatures so they had also different ways of respirations for respiration said they was nothing else but a composition and division of parts and the motions of nature being infinitely various it was impossible that all Creatures should have the like motions wherefore it was not necessary that all animal Creatures should be bound to live either by the air or by water only but according as Nature had ordered it convenient to their species The Empress seemed very well satisfied with their answer and desired to be further informed Whether all animal Creatures did continue their species by a successive propagation of particulars and whether in every species the offspring did always resemble their Generator or Producer both in their interior and exterior figures They answered her Majesty That some species or sorts of Creatures were kept up by a successive propagation of an offspring that was like the producer but some were not of the first rank said they are all those animals that are of different sexes besides several others but of the second rank are for the most part those we call infects whose production proceds from such causes as have no conformity or likeness with their produced effects as for example Maggots bred out of Cheese and several others generated out of Earth Water and the like But said the Empress there is some likeness between Maggots and Cheese for Cheese has no blood and so neither have Maggots besides they have almost the same taste which Cheese has This proves nothing answered they for Maggots have a visible local progressive motion which Cheese hath not The Empress replied That when all the Cheese was turned into Maggots it might be said to have local progressive motion They answered That when the Cheese by its own figurative motions was changed into Maggots it was no more Cheese The Empress confessed that she observed Nature was infinitely various in her works and that though the species of Creatures did continue yet their particulars were subject to infinite changes But since you have informed me said she of the various sorts and productions of animal Creatures I desire you to tell me what you have observed of their sensitive perceptions Truly answered they Your Majesty puts a very hard question to us and we shall hardly be able to give a satisfactory answer to it for there are many different sorts of Creatures which as they have all different perceptions so they have also different organs which our senses are not able to discover only in an Oystershell we have with admiration observed that the common sensorium of the Oyster lies just at the closing of the shells where the pressure and reaction may be perceived by the opening and shutting of the shells every tide After all this the Empress desired the Worm-men to give her a true Relation how frost was made upon the Earth To which they answered That it was made much after the manner and description of the Fish and Bird-men concerning the Congelation of Water into Ice and Snow by a commixture of saline and acid particles which relation added a great light to the Ape-men who were the Chemists concerning their Chemical principles Salt Sulphur and Mercury But said the Empress if it be so it will require an infinite multitude of saline particles to produce such a great quantity of Ice Frost and Snow besides said she when Snow Ice and Frost turn again into their former principle I would fain know what becomes of those saline particles But neither the Wor-men nor the Fish-and Bird-men could give her an answer to it Then the Empress enquired of them the reason Why Springs were not as salt as the Sea is also why Springs did ebb and flow To which some answered That the ebbing and flowing of some Springs was caused by hollow Caverns within the Earth where the Sea-water crowding thorough did thrust forward and draw backward the Spring-water according to its own way of ebbing and flowing but others said That it proceeded from a small proportion of saline and acid particles which the Spring-water imbibed from the Earth and although it was not so much as to be perceived by the sense of Taste yet was it enough to cause an ebbing and flowing motion And as for the Spring-water being fresh they gave according to their observation this following reason There is said they a certain heat within the bowels of the Earth proceeding from its swift circular motion upon its own axe which heat distils the rarest parts of the Earth into a fresh and insipid water which water being through the pores of the Earth conveyed into a place where it may break forth without resistance or obstruction causes Springs and Fountains and these distilled waters within the Earth do nourish and refresh the grosser and drier parts thereof This Relation confirmed the Empress in the opinion concerning the motion of the Earth and the fixedness of the Sun as the Bird-men had informed her and then she asked the Worm-men whether Minerals and Vegetables were generated by the same heat that is within the bowels of the Earth To which they could give her no positive answer only this they affirmed That heat and cold were not the primary producing causes of either Vegetables or Minerals or other sorts of Creatures but only effects and to prove this our assertion said they we have observed that by change of some sorts of corporeal motions that which is now hot will become cold and what is now cold will grow hot but the hottest place of all we find to be the Centre of the Earth Neither do we observe that the torrid Zone does contain so much Gold and Silver as the Temperate nor is there great store of Iron and Led wheresoever there is Gold for these metals are most found in colder climates towards either of the Poles This observation the Empress commanded them to confer with her Chemists the Ape-men to let them know that Gold was not produced by a violent but a temperate degree of heat She asked further Whether Gold could not be made by Art They answered That they could not certainly tell her Majesty but if it was possible to be done they thought Tin Led Brass Iron and Silver to be the fittest metals for such an Artificial transmutation Then she asked them Whether Art could produce Iron Tin Led or Silver They answered not in their opinion Then I perceive replied the Empress that your judgements are very irregular since you believe that Gold which is so fixed a metal that nothing has been found as yet which could occasion a dissolution of its interior figure may be made by Art and not Tin Led Iron Copper or Silver which yet are so far weaker and meaner metals than Gold is But the Worm-men excused themselves that they were ignorant in that Art and that such questions belonged more properly to the Ape-men which were Her Majesty's Chemists Then the Empress asked them Whether by their sensitive perceptions they could observe the interior corporeal figurative motions both of Vegetables and Minerals They answered That their senses could perceive them after they were produced but not before Nevertheless said they although the interior figurative motions of natural Creatures are not subject to the exterior animal sensitive perceptions yet by their rational perception they may judge of them and of their productions if they be regular Whereupon the Empress commanded the Bear-men to lend them some of their best Microscopes at which the Bear-men smilingly answered her Majesty that their Glasses would do them but little service in the bowels of the Earth because there was no light for said they our Glasses do only represent exterior objects according to the various reflections and positions of light and wheresoever light is wanting the glasses will do no good To which the Worm-men replied that although they could not say much of refractions reflections inflections and the like yet were they not blind even in the bowels of the Earth for they could see the several sorts of Minerals as also minute Animals that lived there which minute animal Creatures were not blind neither but had some kind of sensitive perception that was as serviceable to them as sight taste smell touch hearing & c. was to other animal Creatures By which it is evident That Nature has been as bountiful to those Creatures that live under ground or in the bowels of the Earth as to those that live upon the surface of the Earth or in the Air or in Water But howsoever proceeded the Worm-men although there is light in the bowels of the Earth yet your Microscopes will do but little good there by reason those Creatures that live under ground have not such an optic sense as those that live on the surface of the Earth wherefore unless you had such glasses as are proper for their perception your Microscopes will not be any ways advantageous to them The Empress seemed well pleased with this answer of the Worm-men and asked them further whether Minerals and all other Creatures within the Earth were colourless At which question they could not forbear laughing and when the Empress asked the reason why they laughed We most humbly beg your Majesty's pardon replied they for we could not choose but laugh when we heard of a colourless body Why said the Empress colour is only an accident which is an immaterial thing and has no being of itself but in an other body Those replied they that informed your Majesty thus surely their rational motions were very irregular For how is it possible that a natural nothing can have a being in Nature If it be no substance it cannot have a being and if no being it is nothing Wherefore the distinction between subsisting of itself and subsisting in another body is a mere nicety and nonsense for there is nothing in Nature that can subsist of or by itself I mean singly by reason all parts of Nature are composed in one body and though they may be infinitely divided commixed and changed in their particulars yet in general parts cannot be separated from parts as long as Nature lasts nay we might as probably affirm that Infinite Nature would be as soon destroyed as that one Atom could perish and therefore your Majesty may firmly believe that there is no body without colour nor no colour without body for colour figure place magnitude and body are all but one thing without any separation or abstraction from each other The Empress was so wonderfully taken with this discourse of the Worm-men that she not only pardoned the rudeness they committed in laughing at first at her question but yielded a full assent to their opinion which she thought the most rational that ever she had heard yet and then proceeding in her questions enquired further whether they had observed any seminal principles within the Earth free from all dimensions and qualities which produced Vegetables Minerals and the like To which they answered That concerning the seeds of Minerals their sensitive perceptions had never observed any but Vegetables had certain seeds out of which they were produced Then she asked whether those seeds of Vegetables lost their species that is were annihilated in the production of their offspring To which they answered That by an annihilation nothing could be produced and that the seeds of Vegetables were so far from being annihilated in their productions that they did rather numerously increase and multiply for the division of one seed said they does produce numbers of seeds out of itself But replied the Empress A particular part cannot increase of itself 'T is true answered they but they increase not barely of themselves but by joining and commixing with other parts which do assist them in their productions and by way of imitation form or figure their own parts into such or such particulars Then I pray inform me said the Empress what disguise those seeds put on and how they do conceal themselves in their transmutations They answered That seeds did no ways disguise or conceal but rather divulge themselves in the multiplication of their offspring only they did hide and conceal themselves from their sensitive perceptions so that their figurative and productive motions were not perceptible by animal Creatures Again the Empress asked them whether there were any Non-beings within the Earth To which they answered That they never heard of any such thing and that if her Majesty would know the truth thereof she must ask those Creatures that are called Immaterial Spirits which had a great affinity with Non-beings and perhaps could give her a satisfactory answer to this question Then she desired to be informed what opinion they had of the beginning of forms They told her Majesty That they did not understand what she meant by this expression For said they there is no beginning in Nature no not of Particulars by reason Nature is Eternal and Infinite and her particulars are subject to infinite changes and transmutations by virtue of their own corporeal figurative self-motions so that there 's nothing new in Nature nor properly a beginning of any thing The Empress seemed well satisfied with all those answers and inquired further whether there was no Art used by those Creatures that live within the Earth Yes answered they for the several parts of the Earth do join and assist each other in composition or framing of such or such particulars and many times there are factions and divisions which cause productions of mixed species' as for example weeds instead of sweet flowers and useful fruits but Gardeners and Husbandmen use often to decide their quarrels and cause them to agree which though it shows a kindness to the differing parties yet 't is a great prejudice to the Worms and other animal Creatures that live under ground for it most commonly causes their dissolution and ruin at best they are driven out of their habitations What said the Empress are not Worms produced out of the Earth Their production in general answered they is like the production of all other natural Creatures proceeding from the corporeal figurative motions of Nature but as for their particular productions they are according to the nature of their species some are produced out of flowers some out of roots some out of fruits some out of ordinary Earth Then they are very ungrateful Children replied the Empress that they feed on their own Parents which gave them life Their life answered they is their own and not their Parents for no part or creature of Nature can either give or take away life but parts do only assist and join with parts either in the dissolution or production of other parts and Creatures After this and several other Conferences which the Empress held with the Worm-men she dismissed them and having taken much satisfaction in several of their answers encouraged them in their studies and observations Then she made a convocation of her Chemists the Ape-men and commanded them to give her an account of the several Transmutations which their Art was able to produce They begun first with a long and tedious discourse concerning the Primitive Ingredients of Natural bodies and how by their Art they had found out the principles out of which they consist But they did not all agree in their opinions for some said That the Principles of all natural bodies were the four Elements Fire Air Water Earth out of which they were composed Others rejected this Elementary commixture and said There were many bodies out of which none of the four Elements could be extracted by any degree of Fire whatsoever and that on the other side there were divers bodies whose resolution by fire reduced them into more than four different ingredients and these affirmed that the only principles of natural bodies were Salt Sulphur and Mercury Others again declared That none of the forementioned could be called the True principles of natural bodies but that by their industry and pains which they had taken in the Art of Chemistry they had discovered that all natural bodies were produced but from one Principle which was Water for all Vegetables Minerals and Animals said they are nothing else but simple water distinguished into various figures by the virtue of their seeds But after a great many debates and contentions about this subject the Empress being so much tired that she was not able to hear them any longer imposed a general silence upon them and then declared herself in this following discourse I am too sensible of the pains you have taken in the Art of Chemistry to discover the principles of natural bodies and wish they had been more profitably bestowed upon some other than such experiments for both by my own contemplation and the observations which I have made by my rational and sensitive perception upon Nature and her works I find that Nature is but one Infinite self-moving body which by the virtue of its self-motion is divided into infinite parts which parts being restless undergo perpetual changes and transmutations by their infinite compositions and divisions Now if this be so as surely according to regular sense and reason it appears no otherwise it is in vain to look for primary ingredients or constitutive principles of natural bodies since there is no more but one Universal principle of Nature to wit self-moving Matter which is the only cause of all natural effects Next I desire you to consider that Fire is but a particular Creature or effect of Nature and occasions not only different effects in several bodies but on some bodies has no power at all witness Gold which never could be brought yet to change its interior figure by the art of Fire and if this be so Why should you be so simple as to believe that fire can show you the principles of Nature and that either the four Elements or Water only or Salt Sulphur and Mercury all which are no more but particular effects and Creatures of Nature should be the Primitive ingredients or Principles of all natural bodies Wherefore I will not have you to take more pains and waste your time in such fruitless attempts but be wiser hereafter and busy yourselves with such Experiments as may be beneficial to the public The Empress having thus declared her mind to the Ape-men and given them better Instructions than perhaps they expected not knowing that her Majesty had such great and able judgement in Natural Philosophv had several conferences with them concerning Chemical Preparations which for brevity's sake I 'll forbear to rehearse Amongst the rest she asked how it came that the Imperial Race appeared so young and yet was reported to have lived so long some of them two some three and some four hundred years and whether it was by Nature or a special Divine blessing To which they answered That there was a certain Rock in the parts of that World which contained the Golden Sands which Rock was hollow within and did produce a Gum that was a hundred years before it came to its full strength and perfection this Gum said they if it be held in a warm hand will dissolve into an Oil the effects whereof are following It being given every day for some certain time to an old decayed man in the bigness of a little Pea will first make him spit for a week or more after this it will cause Vomits of Phlegm and after that it will bring forth by vomits humours of several colours first of a pale yellow then of a deep yellow then of a green and lastly of a black colour and each of these humours have a several taste some are fresh some salt some sour some bitter and so forth neither do all these Vomits make them sick but they come out on a sudden and unawares without any pain or trouble to the patient And after it hath done all these mentioned effects and cleared both the stomach and several other parts of the body then it works upon the brain and brings forth of the nose such kind of humours as it did out of the mouth and much after the same manner than it will purge by stool then by urine then by sweat and lastly by bleeding at the nose and the Emeralds all which effects it will perform within the space of six weeks or a little more for it does not work very strongly but gently and by degrees Lastly when it has done all this it will make the body break out into a thick scab and cause both Hair Teeth and Nails to come off which scab being arrived to its full maturity opens first along the back and comes off all in a piece like an armour and all this is done within the space of four months After this the Patient is wrapped into a cerecloth prepared of certain Gums and Juices wherein he continues until the time of nine Months be expired from the first beginning of the cure which is the time of a Child's formation in the womb In the mean while his diet is nothing else but Eagles-eggs and Hinds-milk and after the Cerecloth is taken away he will appear of the age of Twenty both in shape and strength The weaker sort of this Gum is sovereign in healing of wounds and curing of slight distempers But this is also to be observed that none of the Imperial race does use any other drink but Limewater or water in which Limestone is immerged their meat is nothing else but Fowl of several sorts their recreations are many but chiefly Hunting This Relation amazed the Empress very much for though in the world she came from she had heard great reports of the Philosophers-stone yet had she not heard of any that had ever found it out which made her believe that it was but a Chimaera she called also to mind that there had been in the same world a man who had a little Stone which cured all kinds of Diseases outward and inward according as it was applied and that a famous Chemist had found out a certain liquor called Alkahest which by the virtue of its own fire consumed all diseases but she had never heard of a Medicine that could renew old Age and render it beautiful vigorous and strong Nor would she have so easily believed it had it been a medicine prepared by Art for she knew that Art being Nature's Changeling was not able to produce such a powerful effect but being that the Gum did grow naturally she did not so much scruple at it for she knew that Nature's Works are so various and wonderful that no particular Creature is able to trace her ways The Conferences of the Chemists being finished the Empress made an Assembly of her Galenical Physicians her Herbalists and Anatomists and first she enquired of her Herbalists the particular effects of several Herbs and Drugs and whence they proceeded To which they answered that they could for the most part tell her Majesty the virtues and operations of them but the particular causes of their effects were unknown only thus much they could say that their operations and virtues were generally caused by their proper inherent corporeal figurative motions which being infinitely various in Infinite Nature did produce infinite several effects And it is observed said they that Herbs and Drugs are as wise in their operations as Men in their words and actions nay wiser and their effects are more certain than Men in their opinions for though they cannot discourse like Men yet have they sense and reason as well as Men for the discursive faculty is but a particular effect of sense and reason in some particular Creatures to wit Men and not a principle of Nature and argues often more folly than wisdom The Empress asked Whether they could not by a composition and commixture of other Drugs make them work other effects than they did used by themselves They answered That they could make them produce artificial effects but not alter their inherent proper and particular natures Then the Empress commanded her Anatomists to dissect such kinds of Creatures as are called Monsters But they answered her Majesty That it would be but an unprofitable and useless work and hinder their better employments for when we dissect dead Animals said they it is for no other end but to observe what defects or distempers they had that we may cure the like in living ones so that all our care and industry concerns only the preservation of Mankind but we hope your Majesty will not preserve Monsters which are most commonly destroyed except it be for novelty neither will the dissection of Monsters prevent the errors of Nature's irregular actions for by dissecting some we cannot prevent the production of others so that our pains and labour will be to no purpose unless to satisfy the vain curiosities of inquisitive men The Empress replied That such dissections would be very beneficial to Experimental Philosophers If Experimental Philosophers answered they do spend their time in such useless inspections they waste it in vain and have nothing but their labour for their pains Lastly her Majesty had some Conferences with the Galenick Physicians about several Diseases and amongst the rest desired to know the cause and nature of Apoplexy and the spotted Plague They answered That a deadly Apoplexy was a dead palsy of the brain and the spotted Plague was a Gangrene of the Vital parts and as the Gangrene of outward parts did strike inwardly so the Gangrene of inward parts did break forth outwardly which is the cause said they that as soon as the spots appear death follows for than it is an infallible sign that the body is throughout infected with a Gangrene which is a spreading evil but some Gangrenes do spread more suddenly than others and of all sorts of Gangrenes the Plaguygangrene is the most infectious for other Gangrenes infect but the next adjoining parts of one particular body and having killed that same Creature go no further but cease when as the Gangrene of the Plague infects not only the adjoining parts of one particular Creature but also those that are distant that is one particular body infects another and so breeds a Universal Contagion But the Empress being very desirous to know in what manner the Plague was propagated and became so contagious asked Whether it went actually out of one body into another To which they answered That it was a great dispute amongst the Learned of their profession whether it came by a division and composition of parts that is by expiration and inspiration or whether it was caused by imitation Some Experimental Philosophers said they will make us believe that by the help of their Microscopes they have observed the Plague to be a body of little Flies like Atoms which go out of one body into another through the sensitive passages but the most experienced and wisest of our society have rejected this opinion as a ridiculous fancy and do for the most part believe that it is caused by an imitation of Parts so that the motions of some parts which are sound do imitate the motions of those that are infected and that by this means the Plague becomes contagious and spreading The Empress having hitherto spent her time in the Examination of the Bird Fish Worm and Ape-men etc. and received several Intelligences from their several employments at last had a mind to divert herself after her serious discourses and therefore she sent for the Spider-men which were her Mathematicians the Lice-men which were her Geometricians and the Magpie Parrot and Jackdaw-men which were her Orators and Logicians The Spider-men came first and presented her Majesty with a table full of Mathetical points lines and figures of all sorts of squares circles triangles and the like which the Empress notwithstanding that she had a very ready wit and quick apprehension could not understand but the more she endeavoured to learn the more was she confounded Whether they did ever square the circle I cannot exactly tell nor whether they could make imaginary points and lines but this I dare say That their points and lines were so slender small and thin that they seemed next to Imaginary The Mathematicians were in great esteem with the Empress as being not only the chief Tutors and Instructors in many Arts but some of them excellent Magicians and Informers of Spirits which was the reason their Characters were so abstruse and intricate that the Empress knew not what to make of them There is so much to learn in your Art said she that I can neither spare time from other affairs to busy myself in your profession nor if I could do I think I should ever be able to understand your Imaginary points lines and figures because they are Non-beings Then came the Lice-men and endeavoured to measure all things to a hairs breadth and weigh them to an Atom but their weights would seldom agree especially in the weighing of Air which they found a task impossible to be done at which the Empress began to be displeased and told them that there was neither Truth nor Justice in their Profession and so dissolved their society After this the Empress was resolved to hear the Magpie Parrot and Jackdaw-men which were her professed Orators and Logicians whereupon one of the Parrot-men rose with great formality and endeavoured to make an Eloquent Speech before her Majesty but before he had half ended his arguments and divisions being so many that they caused a great confusion in his brain he could not go forward but was forced to retire backward with the greatest disgrace both to himself and the whole society and although one of his brethrens endeavoured to second him by another speech yet was he as far to seek as the former At which the Empress appeared not a little troubled and told them That they followed too much the Rules of Art and confunded themselves with too nice formalities and distinctions but since I know said she that you are a people who have naturally voluble tongues and good memories I desire you to consider more the subject you speak of than your artificial periods connexion's and parts of speech and leave the rest to your natural Eloquence which they did and so became very eminent Orators Lastly her Imperial Majesty being desirous to know what progress her Logicians had made in the Art of disputing Commanded them to argue upon several Themes or sujects which they did and having made a very nice discourse of Logistical terms and propositions entered into a dispute by way of Syllogistical Arguments through all the Figures and Modes One began with an argment of the first mode of the first figure thus Every Politician is wise Every Knave is a Politician Therefore every Knave is wise Another contradicted him with a Syllogism of the second mode of the same figure thus No Politician is wise Every Knave is a Politician Therefore no Knave is wise The third made an Argument in the third Mode of the same figure after this manner Every Politician is wise Some Knaves are Politicians Therefore some Knaves are wise The Fourth concluded with a Syllogism in the fourth Mode of the same figure thus No Politician is wise Some Knaves are Polticians Therefore some Knaves are not wise After this they took another subject and one propounded this Syllogism Every Philosopher is wise Every Beast is wise Therefore every Beast is a Philosopher But another said that this Argument was false therefore he contradicted him with a Syllogism of the second figure of the fourth Mode thus Every Philosopher is wise Some Beasts are not wise Therefore some Beasts are not Philosophers Thus they argued and intended to go on but the Empress interrupted them I have enough said she of your chopped Logic and will hear no more of your Syllogisms for it disorders my reason and puts my brain on the rack your formal argumentations are able to spoil all natural wit and I 'll have you to consider that Art does not make Reason but Reason makes Art and therefore as much as Reason is above Art so much is a natural rational discourse to be preferred before an artificial For Art is for the most part irregular and disorders men's understandings more than it rectifies them and leads them into a Labyrinth whence they 'll never get out and makes them dull and unfit for useful employments especially your Art of Logic which confists only contradicting each other in making sophisms and obscuring Truth instead of clearing it But they replied her Majesty That the knowledge of Nature that is Natural Philosophy would be imperfect without the Art of Logic and that there was an improbable Truth which could no otherwise be found out then by the Art of disputing Truly said the Empress I do believe that it is with Natural Philosophy as it is with all other effects of Nature for no particular knowledge can be perfect by reason knowledge is dividable as well as composable nay to speak properly Nature herself cannot boast of any perfection but God himself because there are so many irregular motions in Nature and 't is but a folly to think that Art should be able to regulate them since Art itself is for the most part irregular But as for Improbable Truth I know not what your meaning is for Truth is more than Improbability nay there there is so much difference between Truth and Improbability that I cannot conceive it possible how they can be joined together In short said she I do no ways approve of your profession and though I will not dissolve your society yet I shall never take delight in hearing you any more wherefore confine your disputations to your Schools lest besides the Commonwealth of Learning they disturb also Divinity and Policy Religion and Laws and by that means draw an utter ruin and destruction both upon Church and State After the Empress had thus finished the Discourses and Conferences with the mentioned Societies of her Vertuoso's she considered by herself the manner of their Religion and finding it very defective was troubled that so wise and knowing a people should have no more knowledge of the Divine Truth Wherefore she consulted with her own thoughts whether it was possible to convert them all to her own Religion and to that end she resolved to build Churches and make also up a Congregation of Women whereof she intended to be the head herself and to instruct them in the several points of her Religion This she had no sooner begun but the Women which generally had quick wits subtle conceptions clear understandings and solid judgements became in a short time very devout and zealous Sisters for the Empress had an excellent gift of Preaching and instructing them in the Articles of Faith and by that means she converted them not only soon but gained an extraordinary love of all her subjects throughout that World But at last pondering with herself the inconstant nature of Mankind and fearing that in time they would grow weary and desert the divine Truth following their own fancies and living according to their own desires she began to be troubled that her labours and pains should prove of so little effect and therefore studied all manner of ways to prevent it Amongst the rest she called to mind a Relation which the Bird-men made her once of a Mountain that did burn in flames of fire and thereupon did immediately send for the wisest and subtlest of her Worm-men commanding them to discover the cause of the Eruption of that same fire which they did and having dived to the very bottom of the Mountain informed her Majesty That there was a certain sort of Stone whose nature was such that being wetted it would grow excessively hot and break forth into a flaming-fire until it became dry and then it ceased from burning The Empress was glad to hear this news and forthwith desired the Worm-men to bring her some of that stone but be sure to keep it secret She sent also for the Bird-men and asked them whether they could not get her a piece of the Sun-stone They answered That it was impossible unless they did spoil or lessen the light of the World but said they if it please your Majesty we can demolish one of the numerous Stars of the Sky which the World will never miss The Empress was very well satisfied with this proposal and having thus employed these two sorts of men in the mean while builded two Chapels one above another the one she lined throughout with Diamonds both Roof Walls and Pillars but the other be done by any other means then by the help of Immaterial Spirits wherefore she made a Convocation of the most learned witty and ingenious of all the forementioned sorts of men and desired to know of them whether there were any Immaterial Spirits in their World First she enquired of the Worm-men whether they had perceived some within the Earth They answered her Majesty That they never knew of any such Creatures for whatsoever did dwell within the Earth said they was embodied and material Then she asked the Flye-men whether they had observed any in the Air for you having numerous eyes said she will be more able to perceive them than any other Creatures To which they answered her Majesty That although Spirits being immaterial could not be perceived by the Worm-men in the Earth yet they perceived that such Creatures did lodge in the vehicles of the Air. Then the Empress asked Whether they could speak to them and whether they did understand each other The Fly-men answered That those Spirits were always clothed in some sort or other of Mateterial Garments which Garments were their Bodies made for the most part of Air and when occasion served they could put on any other sort of substances but yet they could not put these substances into any form or shape as they pleased The Empress asked the Fly-men whether it was possible that she could be acquainted and have some conferences with them They answered They did verily believe she might Hereupon the Empress commanded the Fly-men to ask some of the Spirits whether they would be pleased to give her a visit This they did and after the Spirits had presented themselves to the Empress in what shapes or forms I cannot exactly tell after some few compliments that passed between them the Empress told the Spirits that she questioned not but they did know how she was a stranger in that World and by what miraculous means she was arrived there and since she had a great desire to know the condition of the World she came from her request to the Spirits was to give her some information thereof especially of those parts of the world where she was born bred and educated as also of her particular friends and acquaintance all which the Spirits did according to her desire at last after a great many conferences and particular intelligences which the Spirits gave the Empress to her great satisfaction and content she enquired after the most famous Students Writers and Experimental Philosophers in that World which they gave her a full relation of amongst the rest she enquired whether there were none that had found out yet the Jews Cabbala Several have endeavoured it answered the Spirits but those that came nearest although themselves denied it were one Dr. Dee and one Edward Kelly the one representing Moses and the other Aaron for Kelly was to Dr. d ye as Aaron to Moses Is there not Divine Reason as well as there is Natural No answered they for there is but a Divine Faith and as for Reason it is only natural but you Mortals are so puzzled about this divine Faith and natural Reason that you do not know well how to distinguish them but confound them both which is the cause you have so many divine Philosophers who make a Gallimafry both of Reason and Faith Then she asked Whether pure natural Philosophers were Cabalists They answered No but only your Mystical or Divine Philosophers such as study beyond sense and reason She enquired further Whether there was any Cabbala in god or whether God was full of Ideas They answered There could be nothing in God nor could God be full of any thing either forms or figures but of himself for God is the Perfection of all things and an Unexpressible Being beyond the conception of any Creature either Natural or Supernatural Then I pray inform me said the Empress Whether the Jews or any other Cabbala consist in numbers The Spirits answered No for numbers are odd and different and would make a disagreement in the Cabbala But said she again Is it a sin then not to know or understand the Cabbala God is so merciful answered they and so just that he will never damn the ignorant and save only those that pretend to know him and his secret Counsels by their Cabbala's but he loves those that adore and worship him with fear and reverence and with a pure heart She asked further which of these two Cabbala's was most approved the Natural or Theological The Theological answered they is mystical and belongs only to Faith but the Natural belongs to Reason Then she asked them Whether Divine Faith was made out of Reason No answered they for Faith proceeds only from a Divine saving Grace which is a peculiar Gift of God How comes it then replied she that Men even those that are of several opinions have Faith more or less A natural belief answered they is not a Divine Faith But proceeded the Empress How are you sure that God cannot be known The several opinions you Mortals have of God answered they are sufficient witnesses thereof Well then replied the Empress leaving this inquisitive knowledge of God I pray inform me whether you Spirits give motion to natural bodies No answered they but on the contrary natural material bodies give Spirits motion for we Spirits being incorporeal have no motion but from our corporeal vehicles so that we move by the help of our bodies and not the bodies by the help of us for pure Spirits are immovable If this be so replied the Empress How comes it then that you can move so suddenly at a vast distance They answered That some sorts of matter were more pure rare and consequently more light and agile than others and this was the reason many in this age do think their Forefathers have been Fools by which they prove themselves to be such The Empress asked further whether there was any Plastic power in Nature Truly said the Spirits Plastic power in a hard word signifies no more than the power of the corporeal figurative motions of Nature After this the Empress desired the Spirits to inform her where the Paradise was whether it was in the midst of the World as a Centre of pleasure or whether it was the whole world or a peculiar world by itself as a world of life and not of matter or whether it was mixed as a world of living animal Creatures They answered That Paradise was not in the world she came from but in that world she lived in at present and that it was the very same place where she kept her Court and where her Palace stood in the midst of the Imperial City The Empress asked further whether in the beginning and Creation of the World all Beasts could speak They answered That no Beasts could speak but only those sorts of Creatures which were Fishmen Bear-men Worm-men and the like which could speak in the first Age as well as they do now She asked again whether they were none of those Spirits that frighted Adam out of the Paradise at least caused him not to return thither again They answered they were not Then she desired to be informed whither Adam fled when he was driven out of the Paradise Out of this World said they you are now Empress of into the world you came from If this be so replied the Empress then surely those Cabalists are much out of their story who believe the Paradise to be a world of Life only without Matter for this world though it be most pleasant and fruitful yet it is not a world of mere immaterial life but a world of living material Creatures Without question they are answered the Spirits for not all Cabbalas are true Then the Empress asked That since it is mentioned in the story of the Creation of the World that Eve was tempted by the Serpent whether the Devil was within the Serpent or whether the Serpent tempted her without the Devil They answered That the Devil was within the Serpent But how came it then replied she that the Serpent was cursed They answered because the Devil was in him for are not those men in danger of damnation which have the Devil within them who persuades them to believe and act wickedly The Empress asked further whether Light and the Heavens were all one They answered That that Region which contains the Lucid natural Orbs was by mortals named Heaven but the beatifical Heaven which is the Habitation of the blessed Angels and Souls was so far beyond it that it could not be compared to any natural Creature Then the Empress asked them whether all Matter was fluid at first They answered That Matter was always as it is and that some parts of Matter were rare some dense some fluid some solid etc. Neither was God bound to make all matter fluid at first She asked further whether Matter was immovable init self We have answered you before said they That there is no motion but in Matter and were it not for the motion of Matter we Spirits could not move nor give you any answer to your several questions After this the Empress asked the Spirits whether the Universe was made within the space of six days or whether by those six days were meant so many Decrees or Commands of God They answered her that the World was made by the All-powerful Decree and Command of God but whether there were six Decrees or Commands or fewer or more no creature was able to tell Then she inquired whether there was no mystery in numbers No other mystery answered the Spirits but reckoning or counting for numbers are only marks of remembrance But what do you think of the number of Four said she which Cabalists make such ado withal and of the number of Ten when they say that Ten is all and that all numbers are virtually comprehended in four We think answered they that Cabalists have nothing else to do but to trouble their heads with such useless fancies for naturally there is no such thing as prime or all in numbers nor is there any other mystery in numbers but what man's fancy makes but what men call Prime or All we do not know because they do not agree in the number of their opinion Then the Empress asked whether the number of six was a symbol of Matrimony as being made up of Male and Female for two into three is six If any number can be a symbol of Matrimony answered the Spirits it is not Six but Two if two may be allowed to be a number for the act of Matrimony is made up of two joined in one She asked again what they said to the number of Seven whether it was not an Emblem of God because Cabalists say that it is neither begotten nor begets any other number There can be no Emblem of God answered the Spirits for if we do not know what God is how can we make an Emblem of him Nor is there any number in God for God is the perfection himself but numbers are imperfect and as for the begetting of numbers it is done by Multiplication and Addition but Substraction is as a kind of death to numbers If there be no mystery in numbers replied the Empress than it is in vain to refer the Creation of the World to certain numbers as Cabalists do The only mystery of numbers answered they concerning the Creation of the World is that as numbers do multiply so does the world The Empress asked how far numbers did multiply The Spirits answered to Infinite Why said she Infinite cannot be reckoned nor numbered No more answered they can the parts of the Universe for God's Creation being an Infinite action as proceeding from an Infinite Power could not rest upon a finite number of Creatures were it never so great But leaving the mystery of numbers proceeded the Empress Let me now desire you to inform me whether the Suns and Planets were generated by the Heavens or AEthereal Matter The Spirits answered That the Stars and Planets were of the same matter which the Heavens the AEther and all other natural Creatures did consist of but whether they were generated by the Heavens or AEther they could not tell if they be said they they are not like their Parents for the Sun Stars and Planets are more splendorous than the AEther as also more solid and constant in their motions But put the case the Stars and Planets were generated by the Heavens and the AEthereal Matter the question than would be out of what these are generated or produced if these be created out of nothing and not generated out of something than it is probable the Sun Stars and Planets are so too nay it is more probable of the Stars and Planets then of the Heavens or the fluid AEther by reason the Stars and Planets seem to be further off from mortality than the particular parts of the AEther for no doubt but the parts of the AEthereal Matter alter into several forms which we do not perceive of the Stars and Planets The Empress asked further whether they could give her information of the three principles of Man according to the doctrine of the Platonists as first of the Intellect Spirit or Divine Light 2. Of the Soul of Man herself and 3. Of the Image of the Soul that is her vital operation on the body The Spirits answered that they did not understand these three distinctions but that they seemed to corporeal sense and reason as if they were three several bodies or three several corporeal actions however said they they are intricate conceptions of irregular fancies If you do not understand them replied the Empress how shall humane Creatures do then Many both of your modern and ancient Philosophers answered the Spirits endeavour to go beyond sense and reason which makes them commit absurdities for no corporeal Creature can go beyond sense and reason no not we Spirits as long as we are in our corporeal Vehicles Then the Empress asked them whether there were any Atheists in the World The Spirits answered that there were no more Atheists than what Cabalists make She asked them further Whether Spirits were of a globous or round Figure They answered That Figure belonged to body but they being immaterial had no figure She asked again Whether Spirits were not like Water or Fire They answered that Water and Fire was material were it the purest and most refined that ever could be nay were it above the Heavens But we are no more like Water or Fire said they than we are like Earth but our Vehicles are of several forms figures and degrees of substances Then she desired to know whether their Vehicles were made of Air Yes answered the Spirits some of our Vehicles are of thin Air. Then I suppose replied the Empress That those airy Vehicles are your corporeal summersuits She asked further whether the Spirits had not ascending and descending motions as well as other Creatures They answered That properly there was no ascension or descension in Infinite Nature but only in relation to particular parts and as for us Spirits said they we can neither ascend nor descend without corporeal Vehicles nor can our Vehicles ascend or descend but according to their several shapes and figures for there can be no motion without body The Empress asked them further whether there was not a World of Spirits as well as there is of material Creatures No answered they for the word World implies a quantity or multitude of corporeal Creatures but we being Immaterial can make no world of Spirits Then she desired to be informed when Spirits were made We do not know answered they how and when we were made nor are we much inquisitive after it nay if we did it would be no benefit neither for us nor for you mortals to know it The Empress replied That Cabalists and Divine Philosophers said men's rational Souls were Immaterial and stood as much in need of corporeal Vehicles as Spirits did If this be so answered the Spirits than you are Hermaphrodites of Nature but your Cabalists are mistaken for they take the purest and subtlest parts of Matter for Immaterial Spirits Then the Empress asked when the souls of Mortals went out of their bodies whether they went to Heaven or Hell or whether they remained in airy Vehicles God's Justice and Mercy answered they is perfect and not imperfect but if you mortals will have Vehicles for your Souls and a place that is between Heaven and Hell it must be Purgatory which is a place of Purification for which action Fire is more proper than Air and so the Vehicles of those souls that are in Purgatory cannot be airy but fiery and after this rate there can be but four places for humane souls to be in viz. Heaven Hell Purgatory and this World but as for Vehicles they are but fancies not real truths Then the Empress asked them where Heaven and Hell was Your Saviour Christ answered the Spirits has informed you that there is Heaven and Hell but he did not tell you what nor where they are wherefore it is too great a presumption for you Mortals to inquire after it if you do but strive to get into Heaven it is enough though you do not know where or what it is for it is beyond your knowledge and understanding I am satisfied replied the Empress and asked further whether there were any figures or characters in the Soul They answered where there was no body there could be no figure Then she asked them whether Spirits could be naked and whether they were of a dark or a light colour As for our nakedness it is a very odd question answered the Spirits and we do not know what you mean by a naked Spirit for you judge of us as of corporeal Creatures and as for Colour said they it is according to our Vehicles for Colour belongs to Body and as there is no Body that is colourless so there is no Colour that is bodiless Then the Empress desired to be informed whether all souls were made at the first Creation of the World We know no more answered the Spirits of the origine of humane souls than we know of ourselves She asked further whether humane bodies were not burdensome to humane souls They answered That bodies made Souls active as giving them motion and if action was troublesome to souls than bodies were so too She asked again whether souls did choose bodies They answered That Platonics believed the souls of Lovers lived in the bodies of their Beloved but surely said they if there be a multitude of souls in a world of Matter they cannot miss bodies for as soon as a soul is parted from one body it enters into another and souls having no motion of themselves must of necessity be clothed or embodied with the next parts of Matter If this be so replied the Empress than I pray inform me whether all matter be soulified The Spirits answered They could not exactly tell that but if it was true that Matter had no other motion but what came from a spiritual power and that all matter was moving than no soul could quit a body but she must of necessity enter into another soulified body and then there would be two immaterial substances in one body The Empress asked whether it was not possible that there could be two souls in one body As for immaterial souls answered the Spirits it is impossible for there cannot be two immaterials in one inanimate body by reason they want parts and place being bodiless but there may be numerous material souls in one composed body by reason every material part has a material natural soul for Nature is but one Infinite self-moving living and self-knowing body consisting of the three degrees of inanimate sensitive and rational Matter so intermixed together that no part of Nature were it an Atom can be without any of these three degrees the sensitive is the life the rational the soul and the inanimate part the body of Infinite Nature The Empress was very well satisfied with this answer and asked further whether souls did not give life to bodies No answered they but Spirits and Divine Souls have a life of their own which is not partable being purer than a natural life for Spirits are incorporeal and consequently individable But when the Soul is in its Vehicle said the Empress then me thinks she is like the Sun and the Vehicle like the Moon No answered they but the Vehicle is like the Sun and the Soul like the Moon for the Soul hath motion from the Body as the Moon has light from the Sun Then the Empress asked the Spirits whether it was an evil Spirit that tempted Eve and brought all the mischiefs upon Mankind or whether it was the Serpent They answered That Spirits could not commit actual evils The Empress said they might do it by persuasions They answered That Persuasions were actions but the Empress not being contented with this answer asked whether there was not a supernatural Evil The Spirits answered That there was a supernatural Good which was God but they knew of no supernatural Evil that was equal to God Then she desired to know whether Evil Spirits were reckoned amongst the Beasts of the Field They answered That many Beasts of the field were harmless Creatures and very serviceable for Man's use and though some were accounted fierce and cruel yet did they exercise their cruelty upon other Creatures for the most part to no other end but to get themselves food and to satisfy their natural appetite but certainly said they you men are more cruel to one another then evil Spirits are to you and as for their habitations in desolate places we having no communion with them can give you no certain account thereof But what do you think said the Empress of Good Spirits may not they be compared to the Fowls of the Air They answered There were many cruel and revenous Fowls as well in the Air as there were fierce and cruel Beasts on Earth so that the good are always mixed with the bad She asked further whether the fiery Vehicles were a Heaven or a Hell or at least a Purgatory to the Souls They answered That if the Souls were immaterial they could not burn and then fire would do them no harm and though Hell was believed to be an undecaying and unquenchable fire yet Heaven was no fire The Empress replied That Heaven was a Light Yes saidthey but not a fiery Light Then she asked whether the different shapes and sorts of Vehicles made the Souls and other Immaterial Spirits miserable or blessed The Vehicles answered they make them neither better nor worse for though some Vehicles sometimes may have power over others yet these by turns may get some power gain over them according to the several advantages and disadvantages of particular natural parts The Empress asked further whether animal life came out of the spiritual World and did return thither again The Spirits answered they could not exactly tell but if it were so then certainly animal lives must leave their bodies behind them otherwise the bodies would make the spiritual World a mixed World that is partly material and partly immaterial but the Truth is said they Spirits being immaterial cannot properly make a World for a World belongs to material not to immaterial Creatures If this be so replied the Empress then certainly there can be no world of lives and forms without matter No answered the Spirits nor a world of Matter without lives and forms for natural lives and forms cannot be immaterial no more than Matter can be immovable And therefore natural lives forms and matter are inseparable Then the Empress asked whether the first Man did feed on the best sorts of the fruits of the Earth and the beasts on the worst The Spirits answered That unless the beasts of the field were barred out of manured fields and gardens they would pick and choose the best fruits as well as men and you may plainly observe it said they in Squirrels and Monkeys how they are the best choosers of Nuts and Apples and how Birds do pick and feed on the most delicious fruits and Worms on the best roots and most savoury herbs by which you may see that those Creatures live and feed better than men do except you will say that artificial Cookery is better and more wholesome than the natural Again the Empress asked whether the first Man gave names to all the several sorts of Fishes in the Sea and fresh waters No answered the Spirits for he was an Earthly and not a watery Creature and therefore could not know the several sorts of Fishes Why replied the Empress he was no more an airy Creature than he was a watery one and yet he gave names to the several sorts of Fowls and Birds of the Air. Fowls answered they are partly Airy and partly Earthly Creatures not only because they resemble Beasts and Men in their flesh but because their rest and dwelling places are on Earth for they build their nests lay their eggs and hatch their young not in the Air but on the Earth Then she asked Whether the first Man did give names to all the various sorts of Creatures that live on the Earth Yes answered they to all those that were presented to him or he had knowledge of that is to all the prime sorts but not to every particular for of Mankind said they there were but two at first and as they did increase so did their names But said the Empress who gave the names to the several sorts of Fish The posterity of Mankind answered they Then she enquired Whether there were no more kinds of Creatures now then at the first Creation They answered That there were no more nor fewer kinds of Creatures then there are now but there were without question more particular sorts of Creatures now then there were then She asked again Whether all those Creatures that were in Paradise were also in Noah's Ark They answered That the principal kinds had been there but not all the particulars Then she would fain know how it came that both Spirits and Men did fall from a blessed into so miserable a state and condition they are now in The Spirits answered By disobedience The Empress asked Whence this disobedient sin did proceed But the Spirits desired the Empress not to ask them any such questions because they went beyond their knowledge Then she begged the Spirits to pardon her presumption for said she It is the nature of Mankind to be inquisitive Natural desire of knowledge answered the Spirits is not  so you do not go beyond what your natural reason can comprehend Then I 'll ask no more said the Empress for fear I should commit some error but one thing I cannot but acquaint you withal What is that said the Spirits I have a great desire answered the Empress to make a Cabbala What kind of Cabbala asked the Spirits The Empress answered The Jews Cabbala No sooner had the Empress declared her Mind but the Spirits immediately disappeared out of her sight which startled the Empress so much that she fell into a Trance wherein she lay for some while at last being come to herself again she grew very studious and considering with herself what might be the cause of this strange disaster conceived at first that perhaps the Spirits were tired with hearing and giving answers to her questions but thinking by herself that Spirits could not be tired she imagined that this was not the true cause of their disappearing till after divers debates with her own thoughts she did verily believe that the Spirits had committed some fault in their answers and that for their punishment they were condemned to the lowest and darkest Vehicles This belief was so fixed in her mind that it put her into a very Melancholic humour and then she sent both for her Fly and Worm-men and declared to them the cause of her sadness 'T is not so much said she the vanishing of those Spirits that makes me Melancholic but that I should be the cause of their miserable condition and that those harmless Spirits should for my sake sink down into the black and dark abyss of the Earth The Worm-men comforted the Empress telling her that the Earth was not so horrid a dwelling as she did imagine for said they not only all Minerals and Vegetables but several sorts of Animals can witness that the Earth is a warm fruitful quiet safe and happy habitation and though they want the light of the Sun yet are they not in dark but there is light even within the Earth by which those Creatures do see that dwell therein This relation settled her Majesty's mind a little but yet she being desirous to know the Truth where and in what condition those Spirits were commanded both the Fly and Worm-men to use all labour and industry to find them out whereupon the Worm-men strait descended into the Earth and the Fly-men ascended into the Air. After some short time the Worm-men returned and told the Empress that when they went into the Earth they inquired of all the Creatures they met withal whether none of them had perceived such or such Spirits until at last coming to the very Centre of the Earth they were truly informed that those Spirits had stayed some she will without question be ready to do you all the service she can The Lady then said the Empress will I choose for my scribe neither will the Emperor have reason to be jealous she being one of my own sex In truth said the Spirit Husbands have reason to be jealous of Platonic Lovers for they are very dangerous as being not only very intimate and close but subtle and insinuating You say well replied the Empress wherefore I pray send me the Duchess of Newcastles Soul which the Spirit did and after she came to wait on the Empress at her first arrival the Empress embraced and saluted her with a spiritual kiss then she asked her whether she could write Yes answered the Duchess' Soul but not so intelligibly that any Reader whatsoever may understand it unless he be taught to know my Characters for my Letters are rather like Characters then well-formed Letters Said the Empress you were recommended to me by an honest and ingenious Spirit Surely answered the Duchess the Spirit is ignorant of my hand-writing The truth is said the Empress he did not mention your hand-writing but he informed me that you writ sense and reason and if you can but write so that any of my Secretaries may learn your hand they shall write it out fair and intelligible The Duchess answered That she questioned not but it might easily be learned in a short time But said she to the Empress What is it that your Majesty would have written She answered The Jews Cabbala Then your only way for that is said the Duchess to have the Soul of some famous Jew nay if your Majesty please I scruple not but you may as easily have the soul of Moses as of any other That cannot be replied the Empress for no mortal knows where Moses is But said the Duchess humane Souls are immortal however if this be too difficult to be obtained you may have the Soul of one of the chief Rabbis or Sages of the Tribe of Levi who will truly instruct you in that mystery when as otherwise your Majesty will be apt to mistake and a thousand to one but commit gross errors No said the Empress for I shall be instructed by Spirits Alas said the Duchess Spirits are as ignorant as Mortals in many cases for no created Spirits have a general or absolute knowledge nor can they know the Thoughts of Men much less the Mysteries of the great Creator unless he be pleased to inspire into them the gift of Divine Knowledge Then I pray said the Empress let me have your counsel in this case The Duchess answered If your Majesty will be pleased to hearken to my advice I would desire you to let that work alone for it will be of no advantage either to you or your people unless you were of the Jews Religion nay if your were the vulgar interpretation of the holy Scripture would be more instructive and more easily believed than your mystical way of interpreting it for had it been better and more advantageous for the salvation of the Jews surely Moses would have saved after ages that labour by his own explanation he being not only a wise but a very honest zealous and religious Man Wherefore the best way said she is to believe with the generality the literal sense of the Scripture and not to make interpretations every one according to his own fancy but to leave that work for the Learned or those that have nothing else to do Neither do I think said she that God will damn those that are ignorant therein or suffer them to be lost for want of a mystical interpretation of the Scripture Then said the Empress I 'll leave the Scripture and make a Philosophical Cabbala The Duchess told her That sense and reason would instruct her of Nature as much as could be known and as for numbers they were infinite but to add nonsense to infinite would breed a confusion especially in humane understanding Then replied the Empress I 'll make a moral Cabbala The only thing answered the Duchess in morality is but to fear God and to love his Neighbour and this needs no further interpretation But then I 'll make a Political Cabbala said the Empress The Duchess answered That the chief and only ground in Government was but Reward and Punishment and required no further Cabbala But said she If your Majesty were resolved to make a Cabbala I would advise you rather to make a Poetical or Romancical Cabbala wherein you can use Metaphors Allegories Similitudes etc. and interpret them as you please With that the Empress thanked the Duchess and embracing her soul told her she would take her Counsel she made her also her favourite and kept her sometime in that world and by this means the Duchess came to know and give this Relation of all that passed in that rich populous and happy world and after some time the Empress gave her leave to return to her Husband and Kindred into her native world but upon condition that her soul should visit her now and then which she did and truly their meeting did produce such an intimate friendship between them that they became Platonic Lovers although they were both Females One time when the Duchess her Soul was with the Empress she seemed to be very sad and melancholy at which the Empress was very much troubled and asked her the reason of her melancholic humour Truly said the Duchess to the Empress for between dear friends there 's no concealment they being like several parts of one united body my Melancholy proceeds from an extreme ambition The Empress asked what the height of her ambition was The Duchess answered That neither she herself nor no Creature in the World was able to know either the height depth or breadth of her ambition but said she my present desire is that I would be a great Princess The Empress replied so you are for you are a Princess of the fourth or fifth degree for a Duke or Duchess is the highest title or honour that a subject can arrive to as being the next to a King's Title and as for the name of a Prince or Princess it belongs to all that are adopted to the Crown so that those that can add a Crown to their arms are Princes and therefore a Duke is a Title above a Prince for example the Duke of Savoy the Duke of Florence the Duke of Lorraine as also Kings Brothers are not called by the name of Princes but Dukes this being the higher Title 'T is true answered the Duchess unless it be King's eldest Sons and they are created Princes Yes replied the Empress but no Sovereign does make a subject equal to himself such as King's eldest sons partly are And although some Dukes be sovereign yet I never heard that a Prince by his Title is sovereign by reason the Title of a Prince is more a Title of Honour then of Sovereignty for as I said before it belongs to all that are adopted to the Crown Well said the Deuchess setting aside this dispute my ambition is that I would fain be as you are that is an Empress of a World and I shall never be at quiet until I be one I love you so well replied the Empress that I wish with all my soul you had the fruition of your ambitious desire and I shall not fail to give you my best advice how to accomplish it the best informers are the Immaterial Spirits and they 'll soon tell you whether it be possible to obtain your wish But said the Duchess I have little acquaintance with them for I never knew any before the time you sent for me They know you replied the Empress for they told me of you and were the means and instrument of our coming hither Wherefore I 'll conser with them and inquire whether there be not another World whereof you may be Empress as well as I am of this No sooner had the Empress said this but some Immaterial Spirits came to visit her of whom she inquired whether there were but three Worlds in all to wit the Blazing-world where she was in the World which she came from and the World where the Duchess lived The Spirits answered That there were more numerous Worlds than the Stars which appeared in these three mentioned Worlds Then the Empress asked whether it was not possible that her dearest friend the Duchess of Newcastle might be Empress of one of them Although there be numerous nay infinite Worlds answered the Spirits yet none is without Government But is none of these Worlds so weak said she that it may be surprised or conquered The Spirits answered That Lucian's World of Lights had been for some time in a snuff but of late years one Helmont had got it who since he was Emperor of it had so strengthened the Immortal parts thereof with mortal outworks as it was for the present impregnable Said the Empress If there be such an Infinite number of Worlds I am sure not only my friend the Duchess but any other might obtain one Yes answered the Spirits if those Worlds were uninhabited but they are as populous as this your Majesty governs Why said the Empress it is not impossible to conquer a World No answered the Spirits but for the most part Conquerors seldom enjoy their conquest for they being more feared then loved most commonly come to an untimely end If you will but direct me said the Duchess to the Spirits which World is easiest to be conquered her Majesty will assist me with means and I will trust to Fate and Fortune for I had rather die in the adventure of noble achievements then live in obscure and sluggish security since by the one I may live in a glorious Fame and by the other I am buried in oblivion The Spirits answered That the lives of Fame were like other lives for some lasted long and some died soon 't is true said the Duchess but yet the shortest-lived Fame lasts longer than the longest life of Man But replied the Spirits if occasion does not serve you you must content yourself to live without such achievements that may gain you a Fame But we wonder proceeded the Spirits that you desire to be Empress of a Terrestrial World when as you can create yourself a Celestial World if you please What said the Empress can any Mortal be a Creator Yes answered the Spirits for every humane Creature can create an Immaterial World fully inhabited by immaterial Creatures and populous of immaterial subjects such as we are and all this within the compass of the head or scull nay not only so but he may create a World of what fashion and Government he will and give the Creatures thereof such motions figures forms colours perceptions etc. as he pleases and make Whirlpools Lights Pressures and Reactions etc. as he thinks best nay he may make a World full of Veins Muscles and Nerves and all these to move by one jolt or stroke also he may alter that world as often as he pleases or change it from a natural world to an artificial he may make a world of Ideas a world of Atoms a world of Lights or whatsoever his fancy leads him to And since it is in your power to create such a world What need you to venture life reputation and tranquillity to conquer a gross material world For you can enjoy no more of a material world than a particular Creature is able to enjoy which is but a small part considering the compass of such a world and you may plainly observe it by your friend the Empress here which although she possesses a whole world yet enjoys she but a part thereof neither is she so much acquainted with it that she knows all the places Countries and Dominions she Governs The truth is a Sovereign Monarch has the general trouble but the Subjects enjoy all the delights and pleasures in parts for it is impossible that a Kingdom nay a County should be enjoyed by one person at once except he take the pains dusty and misty particles she endeavoured to create a World according to Aristotle's Opinion but remembering that her mind as most of the Learned hold it was Immaterial and that according to Aristotle's Principle out of Nothing Nothing could be made she was forced also to desist from that work and then she fully resolved not to take any more patterns from the Ancient Philosophers but to follow the Opinions of the Moderns and to that end she endeavoured to make a World according to Des Cartes Opinion but when she had made the AEthereal Globules and set them a moving by a strong and lively imagination her mind became so dizzy with their extraordinary swift turning round that it almost put her into a swoon for her thoughts by their constant tottering did so stagger as if they had all been drunk wherefore she dissolved that World and began to make another according to Hobbs' Opinion but when all the parts of this Imaginary World came to press and drive each other they seemed like a company of Wolves that worry Sheep or like so many Dogs that hunt after Hares and when she found a reaction equal to those pressures her mind was so squeezed together that her thoughts could neither move forward nor backward which caused such an horrible pain in her head that although she had dissolved that World yet she could not without much difficulty settle her mind and free it from that pain which those pressures and reactions had caused in it At last when the Duchess saw that no patterns would do her any good in the framing of her World she was resolved to make a World of her own invention and this World was composed of sensitive and rational self-moving Matter indeed it was composed only of the rational which is the subtlest and purest degree of Matter for as the sensitive did move and act both to the perceptions and consistency of the body so this degree of Matter at the same point of time for though the degrees are mixed yet the several parts may move several ways at one time did move to the Creation of the Imaginary World which World after it was made appeared so curious and full of variety so well ordered and wisely governed that it cannot possibly be expressed by words nor the delight and pleasure which the Duchess took in making this world of her own In the mean time the Empress was also making and dissolving several worlds in her own mind and was so puzzled that she could not settle in any of them wherefore she sent for the Duchess who being ready to wait on the Empress carried her beloved world along with her and invited the Emperess' Soul to observe the frame order and Government of it Her Majesty was so ravished with the perception of it that her soul desired to live in the Duchess' World but the Duchess advised her to make such another World in her own mind for said she your Majesty's mind is full of rational corporeal motions and the rational motions of my mind shall assist you by the help of sensitive expressions with the best instructions they are able to give you The Empress being thus persuaded by the Duchess to make an imaginary World of her own followed her advice and after she had quite finished it and framed all kinds of Creatures proper and useful for it strengthened it with good Laws and beautified it with Arts and Sciences having nothing else to do unless she did dissolve her imaginary world or made some alterations in the Blazing-world she lived in which yet she could hardly do by reason it was so well ordered that it could not be mended for it was governed without secret and deceiving Policy neither was there any ambition factions malicious detractions civil dissensions or homebred quarrels divisions in Religion foreign Wars etc. but all the people lived in a peaceful society united Tranquillity and Religious Conformity she was desirous to see the world the Duchess came from and observe therein the several sovereign Governments Laws and Customs of several Nations The Duchess used all the means she could to divert her from that Journey telling her that the world she came from was very much disturbed with factions divisions and wars but the Empress would not be persuaded from her design and lest the Emperor or any of his subjects should know of her travel and obstruct her design she sent for some of the Spirits she had formerly conversed withal and inquired whether none of them could supply the place of her soul in her body at such a time when she was gone to travel into another World They answered Yes they could for not only one said they but many Spirits may enter into your body if you please The Empress replied she desired but one Spirit to be Viceroy of her body in the absence of her Soul but it must be an honest and ingenious Spirit and if it was possible a female Spirit The Spirits told her that there was no difference of Sexes amongst them but said they we will choose an honest and ingenious Spirit and such a one as shall so resemble your soul that neither the Emperor nor any of his subjects although the most Divine shall know whether it be your own soul or not which the Empress was very glad at and after the Spirits were gone asked the Duchess how her body was supplied in the absence of her soul who answered Her Majesty That her body in the absence of her soul was governed by her sensitive and rational corporeal motions Thus those two female souls traveled together as lightly as two thoughts into the Duchess her native World and which is remarkable in a moment viewed all the parts of it and all the actions of all the Creatures therein especially did the Emperess' soul take much notice of the several actions of humane Creatures in all the several Nations and parts of that World and wondered that for all there were so many several Nations Governments Laws Religions Opinions etc. they should all yet so generally agree in being Ambitious Proud Selfconceited Vain Prodigal Deceitful Envious Malicious Unjust Revengeful Irreligious Factious etc. She did also admire that not any particular State Kingdom or Commonwealth was contented with their own shares but endeavoured to encroach upon their neighbours and that their greatest glory was in Plunder and Slaughter and yet their victorie's less than their expenses and their losses more than their gains but their being overcome in a manner their utter ruin But that she wondered most at was that they should prise or value dirt more than men's lives and vanity more than tranquillity for the Emperor of a world said she enjoys but a part not the whole so that his pleasure consists in the opinions of others It is strange to me answered the Duchess that you should say thus being yourself an Empress of a World and not only of a world but of a peaceable quiet and obedient world 'T is true replied the Empress but although it is a peaceable and obedient world yet the Government thereof is rather a trouble than a pleasure for order cannot be without industry contrivance and direction besides the Magnificent state that great Princes keep or aught to keep is troublesome Then by your Majesty's discourse said the Duchess I perceive that the greatest happiness in all Worlds consist in Moderation No doubt of it replied the Empress and after these two souls had visited all the several places Congregations and Assemblies both in Religion and State the several Courts of Judicature and the like in several Nations the Empress said That of all the Monarches of the several parts of that World she had observed the Grand-Signior was the greatest for his word was a Law and his power absolute But the Duchess prayed the Empress to pardon her that she was of another mind for said she he cannot alter Mahomet's Laws and Religion so that the Law and Church do govern the Emperor and not the Emperor them But replied the Empress he has power in some particulars as for example to place and displace subjects in their particular Governments of Church and State and having that he has the Command both over Church and State and none dares oppose him 'T is true said the Duchess but if it pleases your Majesty we will go into that part of the world whence I came to wait on your Majesty and there you shall see as powerful a Monarch as the Grand-Signior for though his Dominions are not of so large extent yet they are much stronger his Laws are easy and safe and he governs so justly and wisely that his subjects are the happiest people of all the Nations or parts of that world This Monarch said the Empress I have a great mind to see Then they both went and in a short time arrived into his Dominions but coming into the Metropolitan City the Emperess' soul observed many Gallants go into an house and enquiring of the Duchess' soul what house that was She told her It was one of the Theatres where Comedies and Tragedies were acted The Empress asked Whether they were real No said the Duchess They are feigned Then the Empress desired to enter into the Theatre and when she had seen the Play that was acted the Duchess asked her how she liked that Recreation I like it very well said the Empress but I observe that the Actors make a better show than the Spectators and the Scenes a better than the Actors and the Music and Dancing is more pleasant and acceptable than the Play itself for I see the Scenes stand for wit the Dancing for humour and the Music is the Chorus I am sorry replied the Duchess to hear your Majesty say so for if the Wits of this part of the world should hear you they would condemn you What said the Empress would they condemn me for preferring a natural face before a signpost or a natural humour before an artificial dance or Music before a true and profitable Relation As for relation replied the Duchess our Poets defy and condemn it into a Chimney-corner fitter for old women's Tales than Theatres Why said the Empress do not your Poet's actions comply with their judgements for their Plays are composed of old stories either of Greek or Roman or some newfound World The Duchess answered her Majesty that it was true that all or most of their Plays were taken out of old Stories but yet they had new actions which being joined to old stories together with the addition of new Prologues Scenes Music and Dancing made new Plays After this both the Souls went to the Court where all the Royal Family was together attended by the chief of the Nobles of their Dominions which made a very magnificent show and when the soul of the Empress viewed the King and Queen she seemed to be in amaze which the Duchess' soul perceiving asked the Empress how she liked the King the Queen and all the Royal Race She answered that in all the Monarches she had seen in that World she had not found so much Majesty and affability mixed so exactly together that none did overshadow or eclipse the other and as for the Queen she said that Virtue sat Triumphant in her face and Piety was dwelling in her heart and that all the Royal Family seemed to be endued with a Divine splendour but when she had heard the King discourse she believed that Mercury and Apollo had been his Celestial instructors and my dear Lord and Husband added the Duchess has been his Earthly Governor But after some short stay in the Court the Duchess' soul grew very Melancholy the Empress ask the cause of her sadness She told her that she had an extreme desire to converse with the soul of her noble Lord and dear Husband and that she was impatient of a longer stay The Empress desired the Duchess to have but patience so long until the King the Queen and the Royal Family were retired and then she would bear her company to her Lord and Husband's Soul who at that time lived in the Country some 112 miles off which she did and thus these two souls went towards those parts of the Kingdom where the Duke of Newcastle was But one thing I forgot all this while which is That although thoughts are the natural language of souls yet by reason souls cannot travel without Vehicles they use such language as the nature and propriety of their Vehicles require and the Vehicles of those two souls being made of the purest and finest sort of air and of a humane shape this purity and fineness was the cause that they could neither be seen nor heard by any humane Creature when as had they been of some grosser sort of Air the sound of that Airs language would have been as perceptible as the blowing of Zephyrus And now to return to my former Story when the Emperesses and Duchess' Soul were travelling into Nottinghamshire for that was the place where the Duke did reside passing through the forest of Sherewood the Emperess' soul was very much delighted with it as being a dry plain and woody place very pleasant to travel in both in Winter and Summer for it is neither much dirty nor dusty at no time at last they arrived at Welbeck a House where the Duke dwelled surrounded all with Wood so close and full that the Empress took great pleasure and delight therein and told the Duchess she never had observed more wood in so little a compass in any part of the Kingdom she had passed through The truth is said she there seems to be more wood on the Seas she meaning the Ships then on the Land The Duchess told her the reason was that there had been a long Civil War in that Kingdom in which most of the best Timber-trees and Principal Palaces were ruined and destroyed and my dear Lord and Husband said she has lost by it half his Woods besides many Houses Land and movable Goods so that all the loss out of his particular Estate did amount to above half a Million of Pounds I wish said the Empress he had some of the Gold that is in the Blazing-world to repair his losses The Duchess most humbly thanked her Imperial Majesty for her kind wishes but said she wishes will not repair his ruins however God has given my Noble Lord and Husband great Patience by which he bears all his losses and misfortunes At last they entered into the Duke's House an habitation not so magnificent as useful and when the Empress saw it Has the Duke said she no other house but this Yes answered the Duchess some five miles from this place he has a very fine Castle called Bolesover That place then said the Empress I desire to see Alas replied the Duchess it is but a naked house and unclothed of all Furniture However said the Empress I may see the manner of its structure and building That you may replied the Duchess and as they were thus discoursing the Duke came out of the House into the Court to see his Horses of manage whom when the Duchess' soul perceived she was so overjoyed that her aereal Vehicle became so splendorous as if it had been enlightened by the Sun by which we may perceive that the passions of Souls or Spirits can alter their bodily Vehicles Then these two Lady's Spirits went close to him but he could not perceive them and after the Empress had observed the Art of Manage she was much pleased with it and commended it as a noble pastime and an exercise fit and proper for noble and heroic Persons But when the Duke was gone into the house again those two Souls followed him where the Empress observing that he went to the exercise of the Sword and was such an excellent and unparallelled Master thereof she was as much pleased with that exercise as she was with the former But the Duchess' soul being troubled that her dear Lord and Husband used such a violent exercise before meat for fear of overheating himself without any consideration of the Emperess' soul left her aereal Vehicle and entered into her Lord The Emperess' soul perceiving this did the like And then the Duke had three Souls in one Body and had there been but some such Souls more the Duke would have been like the Grand-Signior in his Seraglio only it would have been a Platonic Seraglio But the Duke's soul being wise honest witty complaisant and noble afforded such delight and pleasure to the Emperess' soul by her conversation that these two souls became enamoured of each other which the Duchess' soul perceiving grew jealous at first but then considering that no Adultery could be committed amongst Platonic Lovers and that Platonism was Divine as being derived from Divine Plato cast forth of her mind that Idea of Jealousy Then the Conversation of these three souls was so pleasant that it cannot be expressed for the Duke's soul entertained the Empresses soul with Scenes Songs Music witty Discourses pleasant Recreations and all kinds of harmless sports so that the time passed away faster than they expected At last a Spirit came and told the Empress that although neither the Emperor nor any of his subjects knew that her soul was absent yet the Emperor's soul was so sad and melancholy for want of his own beloved soul that all the Imperial Court took notice of it Wherefore he advised the Emperess' Soul to return into the Blazing-world into her own body she left there which both the Dukes and Duchess' soul was very sorry for and wished that if it had been possible the Emperess' soul might have stayed a longer time with them but seeing it could not be otherwise they pacified themselves But before the Empress returned into the Blazing-world the Duchess desired a favour of her to wit that she would be pleased to make an agreement between her Noble Lord and Fortune Why said the Empress are they enemies Yes answered the Duchess and they have been so ever since I have been his Wife nay I have heard my Lord say that she hath crossed him in all things ever since he could remember I am sorry for that replied the Empress but I cannot discourse with Fortune without the help of an Immaterial Spirit and that cannot be done in this World for I have no Fly-nor Bird-men here to send into the region of the Air where for the most part their habitations are The Duchess said she would entreat her Lord to send an Attorney or Lawyer to plead her cause Fortune will bribe them replied the Empress and so the Duke may chance to be cast Wherefore the best way will be for the Duke to choose a friend on his side and let Fortune choose another and try whether by this means it be possible to compose the difference The Duchess said They will never come to an agreement unless there be a Judge or Umpire to decide the Case A Judge replied the Empersss is easy to be had but to get an Impartial Judge is a thing so difficult that I doubt we shall hardly find one for there is none to be had neither in Nature nor in Hell but only from Heaven and how to get such a Divine and Celestial Judge I cannot tell Nevertheless if you will go along with me into the Blazing-world I 'll try what may be done 'T is my duty said the Duchess to wait on your Majesty and I shall most willingly do it for I have no other interest to consider Then the Duchess spoke to the Duke concerning the difference between him and Fortune and how it was her desire that they might be friends The Duke answered That for his part he had always with great industry sought her friendship but as yet he could never obtain it for she had always been his enemy However said he I 'll try and send my two friends Prudence and Honesty to plead my cause Then these two friends went with the Duchess and the Empress into the Blazing-world for it is to be observed that they are somewhat like Spirits because they are immaterial although their actions are corporeal and after their arrival there when the Empress had refreshed herself and rejoiced with the Emperor she sent her Fly-men for some of the Spirits and desired their assistance to compose the difference between Fortune and the Duke of Newcastle But they told her Majesty That Fortune was so inconstant that although she would perhaps promise to hear their cause pleaded yet it was a thousand to one but she would never have the patience to do it Nevertheless upon Her Majesty's request they tried their utmost and at last prevailed with Fortune so far that she chose Folly and Rashness for her Friends but they could not agree in choosing a Judge until at last with much ado they concluded that Truth should hear and decide the cause Thus all being prepared and the time appointed both the Emperesses and Duchess' soul went to hear them plead and when all the Immaterial company was met Fortune standing upon a Golden-Globe made this following Speech Noble Friends We are met here to hear a Cause pleaded concerning the difference between the Duke of Newcastle and myself and though I am willing upon the persuasions of the Ambassadors of the Empress the Immaterial Spirits to yield to it yet it had been fit the Duke's Soul should be present also to speak for herself but since she is not here I shall declare myself to his Wife and his Friends as also to my Friends especially the Empress to whom I shall chiefly direct my Speech First I desire your Imperial Majesty may know that this Duke who complains or exclaims so much against me hath been always my enemy for he has preferred Honesty and Prudence before me and slighted all my favours nay not only thus but he did fight against me and preferred his Innocence before my Power His friend's Honesty and Prudence said he most scornfully are more to be regarded then Inconstant Fortune who is only a friend to Fools and Knaves for which neglect and scorn whether I have not just reason to be his enemy your Majesty may judge yourself After Fortune had thus ended her Speech the Duchess' Soul rose from her seat and spoke to the Immaterial Assembly in this manner Noble Friends I think it fit by your leave to answer Lady Fortwe in the behalf of my Noble Lord and Husband since he is not here himself and since you have heard her complaint concerning the choice my Lord made of his friends and the neglect and difrespect he seemed to cast upon her give me leave to answer that first concerning the Choice of his Friends He has proved himself a wise man in it and as for the disrespect and rudeness her Ladyship accuses him of I dare say he is so much a Gentleman that I am confident he would never slight scorn or disrespect any of the Female Sex in all his life time but was such a servant and Champion for them that he ventured Life and Estate in their service but being of an honest as well as an honourable Nature he could not trust Fortune with that which he preferred above his life which was his Reputation by reason Fortune did not side with those that were honest and honourable but renounced them and since he could not be of both sides he chose to be of that which was agreeable both to his Conscience Nature and Education for which choice Fortune did not only declare herself his open Enemy but fought with him in several Battles nay many times hand to hand at last she being a Powerful Princess and as some believe a Deity overcame him and cast him into a Banishment where she kept him in great misery ruined his Estate and took away from him most of his Friends nay even when she favoured many that were against her she still frowned on him all which he endured with the greatest patience and with that respect to Lady Fortune that he did never in the least endeavour to disoblige any of her Favourites but was only sorry that he an honest man could find no favour in her Court and since he did never injure any of those she favoured he neither was an enemy to her Ladyship but gave her always that respect and worship which belonged to her power and dignity and is still ready at any time honestly and prudently to serve her he only begs her Ladyship would be his friend for the future as she hath been his enemy in times past As soon as the Duchess' Speech was ended Folly and Rashness started up and both spoke so thick and fast at once that not only the Assembly but themselves were not able to understand each other At which Fortune was somewhat out of countenance and commanded them either to speak singly or be silent But Prudence told her Ladyship she should command them to speak wisely as well as singly otherwise said she it were best for them not to speak at all Which Fortune resented very ill and told Prudence she was too bold and then commanded Folly to declare what she would have made known but her Speech was so foolish mixed with such nonsense that none knew what to make of it besides it was so tedious that Fortune bid her to be silent and commanded Rashness to speak for her who began after this manner Great Fortune The Duchess of Newcastle has proved herself according to report a very Proud and Ambitious Lady in presuming to answer you her own self in this noble Assembly without your Command in a Speech wherein she did not only contradict you but preferred Honesty and Prudence before you saying that her Lord was ready to serve you honestly and prudently which presumption is beyond all pardon and if you allow Honestly and Prudence to be above you none will admire worship or serve you but you 'll be forced to serve yourself and will be despised neglected and scorned by all and from a Deity become a miserable dirty begging mortal in a Church-yard-Porch or Nobleman's Gate Wherefore to prevent such disasters fling as many misfortunes and neglects on the Duke and Duchess of Newcastle and their two friends as your power is able to do otherwise Prudence and Honesty will be the chief and only Moral Deities of Mortals Rashness having thus ended her Speech Prudence rose and declared herself in this manner Beautiful Truth Great Fortune and you the rest of my noble Friends I am come a great and long journey in the behalf of my dear Friend the Duke of Newcastle not to make more wounds but if it be possible to heal those that are made already Neither do I presume to be a Deity but my only request is that you would be pleased to accept of my offering I being an humble and devout supplicant and since no offering is more acceptable to the Gods than the offering of Peace in order to that I desire to make an agreement between Fortune and the Duke of Newcastle Thus she spoke and as she was going on up started Honesty for she has not always so much discretion as she ought to have and interrupted Prudence I came not here said she to hear Fortune flattered but to hear the Cause decided between Fortune and the Duke neither came I hither to speak Rhetorically and Eloquently but to propound the case plainly and truly and I 'll have you know that the Duke whose Cause we argue was and is my Foster-son For I Honesty bred him from his Childhood and made a perpetual friendship betwixt him and Gratitude Charity and Generosity and put him to School to Prudence who taught him Wisdom and informed him in the Rules of Temperance Patience Justice and the like then I put him into the University of Honour where he learned all honourable Qualities Arts and Sciences afterward I sent him to travel through the World of Actions and made Observation his Governor and in those his travels he contracted a friendship with Experience all which made him fit for Heavens Blessings and Fortune's Favours But she hating all those that have merit and desert became his inveterate Enemy doing him all the mischief she could until the God of Justice opposed Fortune's Malice and pulled him out of those ruins she had cast upon him For this Gods Favours were the Duke's Champions wherefore to be an Enemy to him were to be an Enemy to the God of Justice In short the true cause of Fortune's Malice to this Duke is that he would never flatter her for I Honesty did command him not to do it or else he would be forced to follow all her inconstam ways and obey all her unjust commands which would cause a great reproach to him but on the other side Prudence advised him not to despise Fortune's favours for that would be an obstruction and hindrance to his worth and merit and He to obey both our advice and counsels did neither flatter nor despise Her but was always humble and respectful to her so far as Honour Honesty and Conscience would permit all which I refer to Truth's Judgement and expect her final sentence Fortune hearing thus Honesty's plain Speech thought it very rude and would not hearken to Truth's Judgement but went away in a Passion At which both the Empress and Duchess were extremely troubled that their endeavours should have no better effect but Honesty chid the Duchess and said she was to be punished for desiring so much Fortune's favours for it appears said she that you mistrust the God's blessings At which the Duchess wept answering Honesty that she did neither mistrust the God's blessings nor rely upon Fortune's favours but desired only that her Lord might have no potent Enemies The Empress being much troubled to see her weep told Honesty in anger she wanted the discretion of Prudence for though you are commendable said she yet you are apt to commit many indiscreet actions unless Prudence be your guide At which reproof Prudence smiled and Honesty was somewhat out of countenance but they soon became very good friends and after the Duchess' soul had stayed some time with the Empress in the Blazing-world she begged leave of her to return to her Lord and Husband which the Empress granted her upon condition she should come and visit her as often as convenintly she could promising that she would do the same to the Duchess Thus the Duchess' soul after she had taken her leave of the Empress as also of the Spirits who with great civility promised her that they would endeavour in time to make a peace and agreement between Fortune and the Duke returned with Prudence and Honesty into her own World But when she was just upon her departure the Empress sent to Her and desired that she might yet have some little conference with her before she went which the Duchess most willingly granted her Majesty and when she came to wait on Her the Empress told the Duchess that she being Her dear Platonic friend of whose just and impartial judgement she had always a very great esteem could not forbear before she went from her to ask her advice concerning the Government of the Blazing-world For said she although this World was very well and wisely ordered and governed at first when I came to be Empress thereof yet the nature of Women being much delighted with change and variety after I had received an absolute Power from the Emperor did somewhat alter the Form of Government from what I found it but now perceiving that the world is not so quiet as it was at first I am much troubled at it especially there are such continual contentions and divisions between the WormBear and Fly-men the Ape-men the Satyrs the Spider-men and all others of such sorts that I fear they 'll break out into an open Rebellion and cause a great disorder and ruin of the Government and therefore I desire your advice and assistance how I may order it to the best advantage that this World may be rendered peaceable quiet and happy as it was before Whereupon the Duchess answered That since she heard by her Imperial Majesty how well and happily the World had been governed when she first came to be Empress thereof she would advise her Majesty to introduce the same form of Government again which had been before that is to have but one Sovereign one Religion one Law and one Language so that all the World might be but as one united Family without divisions nay like God and his Blessed Saints and Angels Otherwise said she it may in time prove as unhappy nay as miserable a World as that is from which I came wherein are more Sovereigns then Worlds and more pretended Governors than Governments more Religions than Gods and more Opinions in those Religions than Truths more Laws than Rights and more Bribes than Justices more Policies than Necessities and more Fears than Dangers more Covetousness than Riches more Ambitions than Merits more Services than Rewards more Languages than Wit more Controversy than Knowledge more Reports then noble Actions and more Gifts by partiality then according to merit all which said she is a great misery nay a curse which your blessed Blazing-world never knew nor 't is probable will never know of unless your Imperial Majesty alter the Government thereof from what it was when you began to govern it And since your Majesty complain much of the factions of the Bear Fish Fly Ape and Worm-men the Satyrs Spider-men and the like and of their perpetual disputes and quarrels I would advise your Majesty to dissolve all their societies for 't is better to be without their intelligences then to have an unquiet and disorderly Government The truth is said she wheresoever is Learning there is most commonly also Controversy and Quarrelling for there be always some that will know more and be wiser than others some think their arguments come nearer to truth and are more rational than others some are so wedded to their own opinions that they 'll never yield to Reason and others though they find their Opinions not firmly grounded upon Reason yet for fear of receiving some disgrace by altering them will nevertheless maintain them against all sense and reason which must needs breed factions in their Schools which at last break out into open Wars and draw sometimes an utter ruin upon a State or Government The Empress told the Duchess that she would willingly follow her advice but she thought it would be an eternal disgrace to her to alter her own Decrees Acts and Laws To which the Duchess answered That it was so far from a disgrace as it would rather be for her Majesty's eternal honour to return from a worse to a better and would express and declare Her to be more than ordinary wise and good so wise as to perceive her own errors and so good as not to persist in them which few did for which said she you will get a glorious same in this World and an Eternal glory hereafter and I shall pray for it so long as I live Upon which advice the Emperess' Soul embraced and kissed the Duchess' soul with an immaterial kiss and shed immaterial tears that she was forced to part from her finding her not a flattering Parasite but a true friend and in truth such was their Platonic Friendship as these two loving Souls did often meet and rejoice in each others Conversation where all her Friends and Relations did live at which the Empress was extremely troubled insomuch that the Emperor perceived her grief by her tears and examining the cause thereof she told him that she had received Intelligence from the Spirits that that part of the World she came from which was her native Country was like to be destroyed by numerous Enemies that made war against it The Emperor being very sensible of this ill news especially of the Trouble it caused to the Empress endeavorred to comfort her as much as possibly he could and told her that she might have all the assistance which the Blazing-world was able to afford She answered That if there were any possibility of transporting Forces out of the Blazing-world into the World she came from she would not fear so much the ruin thereof but said she there being no probability of effecting any such thing I know not how to show my readiness to serve my Native Country The Emperor asked Whether those Spirits that gave her Intelligence of this War could not with all their Power and Forces assist her against those Enemies She answered That Spirits could not arm themselves nor make any use of Artificial Arms or Weapons for their Vehicles were Natural Bodies not Artificial Besides said she the violent and strong actions of War will never agree with Immaterial Spirits for Immaterial Spirits cannot fight nor make Trenches Fortifications and the like But said the Emperor their Vehicles can especially if those Vehicles be men's Bodies they may be serviceable in all the actions of War Alas replied the Empress that will never do for first said she it will be difficult to get so many dead Bodies for their Vehicles as to make up a whole Army much more to make many Armies to fight with so many several Nations nay if this could be yet it is not possible to get so many dead and undissolved bodies in one Nation and for transporting them out of other Nations would be a thing of great difficulty and improbability But put the case said she all these difficulties could be overcome yet there is one obstruction or hindrance which can no ways be avoided for although those dead and undissolved Bodies did all die in one minute of time yet before they could Rendezvous and be put into a posture of War to make a great and formidable Army they would stink and dissolve and when they came to a fight they would moulder into dust and ashes and so leave the purer Immaterial Spirits naked nay were it also possible that those dead bodies could be preserved from stinking and dissolving yet the souls of such bodies would not suffer Immaterial Spirits to rule and order them but they would enter and govern them themselves as being the right owners thereof which would produce a War between those Immaterial Souls and the Immaterial Spirits in Material Bodies all which would hinder them from doing any service in the actions of War against the Enemies of my Native Country You speak Reason said the Emperor and I wish with all my Soul I could advise any manner or way that you might be able to assist it but you having told me of your dear Platonic Friend the Duchess of Neweastle and of her good and profitable Counsels I would desire you to send for her Soul and conser with her about this business The Empress was very glad of this motion of the Emperor and immediately sent for the Soul of the said Duchess which in a minute waited on her Majesty Then the Empress declared to her the grievance and sadness of her mind and how much she was troubled and afflicted at the News brought her by the Immaterial Spirits desiring the Duchess if possible to assist her with the best counsels she could that she might show the greatness of her love and affection which she bore to her Native Country Whereupon the Duchess promised her Majesty to do what lay in her power and since it was a business of great Importance she desired some time to consider of it for said she Great Affairs require deep considerations which the Empress willingly allowed her And after the Duchess had considered some little time she desired the Empress to send some of her sirens or Mear-Men to see what passages they could find out of the Blazing-World into the World she came from for said she if there be a passage for a Ship to come out of that World into this then certainly there may also a Ship pass thorough the same passage out of this World into that Hereupon the Mear-or Fishmen were sent out who being many in number employed all their industry and did swim several ways at last having found out the passage they returned to the Empress and told her That as their Blazing-World had but one Emperor one Government one Religion and one Language so there was but one Passage into that World which was so little that no Vessel bigger than a Packet-Boat could go thorough neither was that Passage always open but sometimes quite frozen up At which Relation both the Empress and Duchess seemed somewhat troubled fearing that this would perhaps be an hindrance or obstruction to their Design At last the Duchess desired the Empress to send for her Shipwrights and all her Architects which were Giants who being called the Duchess told them how some in her own World had been so ingenious and contrived Ships that could swim under Water and asked whether they could do the like The Giants answered They had never heard of that Invention nevertheless they would try what might be done by Art and spare no labour or industry to find it out In the mean time while both the Empress and Duchess were in a serious Counsel after many debates the Duchess desired but a few Ships to transport some of the Bird-Worm-and Bear-men Alas said the Empress What can such sorts of Men do in the other World especially so few They will be soon destroyed for a Musket will destroy numbers of Birds at one shot The Duchess said I desire your Majesty will have but a little patience and rely upon my advice and you shall not fail to save your own Native Country and in a manner become Mistress of all that World you came from The Empress who loved the Duchess as her own Soul did so the Giants returned soon after and told her Majesty that they had found out the Art which the Duchess had mentioned to make such Ships as could swim under Water which the Empress and Duchess were both very glad at and when the Ships were made ready the Duchess told the Empress that it was requisite that her Majesty should go herself in body as well as in Soul but ay said she can only wait on your Majesty after a Spiritual manner that is with my Soul Your Soul said the Empress shall live with my Soul in my Body for I shall only desire your Counseland Advice Then said the Duchess Your Majesty must command a great number of your Fishmen to wait on your Ships for you know that your Ships are not made for Cannons and therefore are no ways serviceable in War for though by the help of your Engines they can drive on and your Fishmen may by the help of Chains or Ropes draw them which way they will to make them go on or fly back yet not so as to fight And though your Ships be of Gold and cannot be shot thorough but only bruised and battered yet the Enemy will assault and enter them and take them as Prizes wherefore your Fishmen must do you Service instead of Cannons But how said the Empress can the Fishmen do me service against an Enemy without Canons and all sorts of Arms That is the reason answered the Duchess that I would have numbers of Fishmen for they shall destroy all your Enemy's Ships before they can come near you The Empress asked in what manner that could be Thus answered the Duchess Your Majesty must send a number of Worm-men to the Burning-Mountains for you have good store of them in the Blazing-World which must get a great quantity of the Firestone whose property you know is that it burns so long as it is wet and the Ships in the other World being all made of Wood they may by that means set them all on fire and if you can but destroy their Ships and hinder their Navigation you will be Mistress of all that World by reason most parts thereof cannot live without Navigation Besides said she the Firestone will serve you instead of light or torches for you know that the World you are going into is dark at nights especially if there be no Moonshine or if the Moon be overshadowed by Clouds and not so full of Blazing-Stars as this World is which make as great a light in the absence of the Sun as the Sun doth when it is present for that World hath but little blinking Stars which make more shadows then light and are only able to draw up Vapours from the Earth but not to rarify or clarify them or to convert them into serene air This Advice of the Duchess was very much approved and joyfully embraced by the Empress who forthwith sent her Worm-men to get a good quantity of the mentioned Firestone She also commanded numbers of Fishmen to wait on her under water and Bird-men to wait on her in the air and Bearand Worm-men to wait on her in Ships according to the Duchess' advice and indeed the Bear-men were as serviceable to her as the North-Star but the Bird-men would often rest themselves upon the Decks of the Ships neither would the Empress being of a sweet and noble Nature suffer that they should tyre or weary themselves by long flights for though by Lard they did often fly out of one Country into another yet they did rest in some Woods or on some Grounds especially at night when it was their sleeping time And therefore the Empress was forced to take a great many Ships along with her both for transporting those several sorts of her loyal and serviceable Subjects and to carry provisions for them Besides she was so wearied with the Petitions of several others of her Subjects who desired to wait on her Majesty that she could not possibly deny them all for some would rather choose to be drowned than not tender their duty to her Thus after all things were made fit and ready the Empress began her Journey I cannot properly say she set Sail by reason in some Part as in the passage between the two Worlds which yet was but short the Ships were drawn under water by the Fishmen with Golden Chains so that they had no need of Sails there nor of any other Arts but only to keep out water from entering into the Ships and to give or make so much Air as would serve for breath or respiration those Land Animals that were in the Ships which the Giants had so Artificially contrived that they which were therein found no inconveniency at all And after they had passed the Icy Sea the Golden Ships appeared above water and so went on until they came near the Kingdom that was the Emperess' Native Country where the Bear-men through their Telescopes discovered a great number of Ships which had beset all that Kingdom well rigged and manned The Empress before she came in sight of the Enemy sent some of her Fish-and Bird-men to bring her Intelligence of their Fleet and hearing of their number their station and posture she gave order that when it was Night her Bird-men should carry on their backs some of the mentioned Fire-stones with the tops thereof wetted and the Fishmen should carry them likewise and hold them out of the Water for they were cut in the form of Torches or Candles and being many thousands made a terrible show for it appeared as if all the Air and Sea had been of a flaming Fire and all that were upon the Sea or near it did verily believe the time of Judgement or the Last Day was come which made them all fall down and Pray At the break of Day the Empress commanded those Lights to be put out and then the Naval Forces of the Enemy perceived nothing but a Number of Ships without Sails Guns Arms and other Instruments of War which Ships seemed to swim of themselves without any help or assistance which sight put them into a great amaze neither could they perceive that those Ships were of Gold by reason the Empress had caused them all to be coloured black or with a dark colour so that the natural colour of the Gold could not be perceived through the artificial colour of the paint no not by the best Telescopes All which put the Enemy's Fleet into such a fright at night and to such wonder in the morning or at day time that they knew not what to judge or make of them for they knew neither what Ships they were nor what Party they belonged to insomuch that they had no power to stir In the mean while the Empress knowing the Colours of her own Country sent a Letter to their General and the rest of the chief Commanders to let them know that she was a great and powerful Princess and came to assist them against their Enemies wherefore she desired they should declare themselves when they would have her help and assistance Hereupon a Council was called and the business debated but there were so many cross and different Opinions that they could not suddenly resolve what answer to send the Empress at which she grew angry insomuch that she resolved to return into her Blazing-world without giving any assistance to her Countrymen But the Duchess of Newcastle in treated her Majesty to abate her passion for said she Great Counsels are most commonly slow because many men have many several Opinions besides every Councillor striving to be the wisest makes long speeches and raises many doubts which cause retardments If I had long speeched Counsellors replied the Empress I would hang them by reason they give more Words than Advice The Duchess answered that her Majesty should not be angry but consider the differences of that and her Blazing-world for said she they are not both alike but there are grosser and duller understandings in this then in the Blazing-world At last a Messenger came out who returned the Empress thanks for her kind proffer but desired withal to know from whence she came and how and in what manner her assistance could be serviceable to them The Empress answered That she was not bound to tell them whence she came but as for the manner of her assistance I will appear said she to your Navy in a splendorous Light surrounded with Fire The Messenger asked at what time they should expect her coming I 'll be with you answered the Empress about one of the Clock at night With this report the Messenger returned which made both the poor Counsellors and Seamen much afraid but yet they longed for the time to behold this strange sight The appointed hour being come the Empress appeared with Garments made of the Star-stone and was born or supported above the Water upon the Fish-mens' heads and backs so that she seemed to walk upon the face of the Water and the Bird and Fishmen carried the Firestone lighted both in the Air and above the Waters Which sight when her Countrymen perceived at a distance their hearts began to tremble but coming something nearer she left her Torches and appeared only in her Garments of Light like an Angel or some Deity and all kneeled down before her and worshipped her with all submission and reverence But the Empress would not come nearer than at such a distance where her voice might be generally heard by reason she would not have that of her Accoutrements any thing else should be perceived but the splendour thereof and when she was come so near that her voice could be heard and understood by all she made this following Speech Dear Countrymen for so you are although you know me not I being a Native of this Kingdom and hearing that most part of this World had resolved to make War against it and sought to destroy it at least to weaken its Naval Force and Power have made a Voyage out of another World to lend you my assistance against your Enemies I come not to make bargains with you or to regard my own Interest more than your safety but I intent to make you the most powerful Nation of this World and therefore I have chosen rather to quit my own Tranquillity Riches and Pleasure then suffer you to be ruined and destroyed All the Return I desire is but your Grateful acknowledgement and to declare my Power Love and Loyalty to my Native Country for although I am now a great and absolute Princess and Empress of a whole World yet I acknowledge that once I was a Subject of this Kingdom which is but a small part of this World and therefore I will have you undoubtedly believe that I shall destroy all your Enemies before this following Night I mean those which trouble you by Sea and if you have any by Land assure yourself I shall also give you my Assistance against them and make you Triumph over all that seek your Ruin and Destruction Upon this Declaration of the Empress when both the General and all the Commanders in their several Ships had returned their humble and hearty Thanks to Her Majesty for so great a favour to them she took her leave and departed to her own Ships But Good Lord what several Opinions and Judgements did this produce in the minds of her Countrymen some said she was an Angel others she was a Sorceress some believed her a Goddess others said the Devil deluded them in the shape of a fine Lady The morning after when the Navies were to fight the Empress appeared upon the face of the Waters dressed in her Imperial Robes which were all of Diamonds and Carbuncles in one hand she held a Buckler made of one entire Carbuncle and in the other hand a Spear of one entire Diamond on her head she had a Cap of Diamonds and just upon the top of the Crown was a Star made of the Star-stone mentioned heretofore and a Halfmoon made of the same stone was placed on her forehead all her other Garments were of several sorts of precious Jewels and having given her Fishmen directions how to destroy the Enemies of her Native Country she proceeded to effect her design The Fishmen were to carry the Fire-stones in cases of Diamonds for the Diamonds in the Blazing-world are in splendour so far beyond the Diamonds of this World as Pebble-stones are to the best sort of this World's Diamonds and to uncase or uncover those Fire-stones no sooner but when they were just under the Enemy's Ships or close at their sides and then to wet them and set their Ships on fire which was no sooner done but all the Enemy's Fleet was of a Flaming-fire and coming to the place where the Powder was it straight blew them up so that all the several Navies of the Enemies were destroyed in a short time which when her Countrymen did see they all cried out with one voice that she was an Angel sent from God to deliver them out of the hands of their Enemies Neither would she return into the Blazing-world until she had forced all the rest of that World to submit to that same Nation In the mean time the General of all their Naval Forces sent to their Sovereign to acquaint him with their miraculous Delivery and Conquest and with the Emperess' design of making him the most powerful Monarch of all that World After a short time the Empress sent herself to the Sovereign of that Nation to know in what she could be serviceable to him who returning her many thanks both for her assistance against his Enemies and her kind proffer to do him further service for the good and benefit of his Nations for he was King over several Kingdoms sent her word that although she did partly destroy his Enemies by Sea yet they were so powerful that they did hinder the Trade and Traffic of his Dominions To which the Empress returned this answer That she would burn and sink all those Ships that would not pay him Tribute and forthwith sent to all the Neighbouring Nations who had any Traffic by Sea desiring them to pay Tribute to the King and Sovereign of that Nation where she was born But they denied it with great scorn Whereupon she immediately commanded her Fishmen to destroy all stranger's Ships that trafficked on the Seas which they did according to the Emperess' Command and when the neighbouring Nations and Kingdoms perceived her power they were so discomposed in their affairs and designs that they knew not what to do At last they sent to the Empress and desired to treat with her but could get no other conditions then to submit and pay Tribute to the said King and Sovereign of her Native Country otherwise she was resolved to ruin all their Trade and Traffic by burning their Ships Long was this Treat but in fine they could obtain nothing so that at last they were forced to submit by which the King of the mentioned Nations became absolute Master of the Seas and consequently of that World by reason as I mentioned heretofore the several Nations of that World could not well live without Traffic and Commerce by Sea as well as by Land But after a short time those Neighbouring Nations finding themselves so much enslaved that they were hardly able to peep out of their own Dominions without a chargeable Tribute they all agreed to join again their Forces against the King and Sovereign of the said Dominions which when the Empress received notice of she sent out her Fishmen to destroy as they had done before the remainder of all their Naval Power by which they were soon forced again to submit except some Nations which could live without Foreign Traffic and some whose Trade and Traffic was merely by Land these would no ways be Tributary to the mentioned King The Empress sent them word That in case they did not submit to him she intended to fire all their Towns and Cities and reduce them by force to what they would not yield with a good will But they rejected and scorned her Majesty's Message which provoked her anger so much that she resolved to send her Bird and Worm-men thither with order to begin first with their smaller Towns and set them on fire for she was loath to make more spoil than she was forced to do and if they remained still obstinate in their resolutions to destroy also their greater Cities The only difficulty was how to convey the Worm-men conveniently to those places but they desired that her Majesty would but set them upon any part of the Earth of those Nations and they could travel within the Earth as easily and as nimbly as men upon the face of the Earth which the Empress did according to their desire But before both the Bird-and Worm-men began their Journey the Empress commanded the Bear-men to view through their Telescopes what Towns and Cities those were that would not submit and having a full information thereof she instructed the Bird-and Bear-men what Towns they should begin withal in the mean while she sent to all the Princes and Sovereigns of those Nations to let them know that she would give them a proof of her Power and check their Obstinacies by burning some of their smaller Towns and if they continued still in their Obstinate Resolutions that she would convert their smaller Loss into a Total Ruin She also commanded her Bird-men to make their flight at night lest they be perceived At last when both the Bird-and Worm-men came to the designed places the Worm-men laid some Fire-stones under the Foundation of every House and the Bird-men placed some at the tops of them so that both by rain and by some other moisture within the Earth the stones could not fail of burning The Bird-men in the mean time having learned some few words of their Language told them That the next time it did rain their Towns would be all on fire at which they were amazed to hear men speak in the air but withal they laughed when they heard them say that rain should fire their Towns knowing that the effect of Water was to quench not produce fire At last a rain came and upon a sudden all their Houses appeared of a flaming Fire and the more Water there was poured on them the more they did flame and burn which struck such a Fright and Terror into all the Neighbouring Cities Nations and Kingdoms that for fear the like should happen to them they and all the rest of the parts of that World granted the Emperess' desire and submitted to the Monarch and Sovereign of her Native Country the King of ESFI save one which having seldom or never any rain but only dews which would soon be spent in a great fire slighted her Power The Empress being desirous to make it stoop as well as the rest knew that every year it was watered by a flowing Tide which lasted some weeks and although their Houses stood high from the ground yet they were built upon Supporters which were fixed into the ground Wherefore she commanded both her Bird-and Worm-men to lay some of the Fire-stones at the bottom of those Supporters and when the Tide came in all their Houses were of a Fire which did so rarify the Water that the Tide was soon turned into Vapour and this Vapour again into Air which caused not only a destruction of their Houses but also a general barrenness over all their Country that year and forced them to submit as well as the rest of the World had done Thus the Empress did not only save her Native Country but made it the absolute Monarchy of all that World and both the effects of her Power and her Beauty did kindle a great desire in all the greatest Princes to see her who hearing that she was resolved to return into her own Blazing-World they all entreated the favour that they might wait on her Majesty before she went The Empress sent word That she should be glad to grant their Requests but having no other place of reception for them she desired that they would be pleased to come into the open Seas with their Ships and make a Circle of a pretty large compass and then her own Ships should meet them and close up the Circle and she would present herself to the view of all these that came to see her Which Answer was joyfully received by all the mentioned Princes who came some sooner and some later each according to the distance of his Country and the length of the voyage And being all met in the form and manner aforesaid the Empress appeared upon the face of the Water in her Imperial Robes in some part of her hair she had placed some of the Star-Stone near her face which added such a lustre and glory to it that it caused a great admiration in all that were present who believed her to be some Celestial Creature or rather an uncreated Goddess and they all had a desire to worship her for surely said they no mortal creature can have such a splendid and transcendent beauty nor can any have so great a power as she has to walk upon the Waters and to destroy whatever she pleases not only whole Nations but a whole World The Empress expressed to her own Countrymen who were also her Interpreters to the rest of the Princes that were present that she would give them an entertainment at the darkest time of night which being come the Fire-Stones were lighted which made both Air and Seas appear of a bright shining flame insomuch that they put all Spectators into an extreme fright who verily believed they should all be destroyed which the Empress perceiving caused all the Lights of the Fire-Stones to be put out and only showed herself in her Garments of Light The Bird-men carried her upon their backs into the Air and there she appeared as glorious as the Sun Then she was set down upon the Seas again and presently there was heard the most melodious and sweetest Consort of Voices as ever was heard out of the Seas which was made by the Fishmen this Consort was answered by another made by the Bird-men in the Air so that it seemed as if Sea and Air had spoke and answered each other by way of Singing Dialogues or after the manner of those Plays that are acted by singing Voices But when it was upon break of day the Empress ended her entertainment and at full day light all the Princes perceived that she went into the Ship wherein the Prince and Monarch of her Native Country was the King of ESFI with whom she had several Conferences and having assured him of the readiness of her assistance whensoever he required it telling him withal that she wanted no Intelligence she went forth again upon the Waters and being in the midst of the Circle made by those Ships that were present she desired them to draw somewhat nearer that they might hear her speak which being done she declared herself in this following manner Great Heroick and Famous Monarches I came hither to assist the King of ESFI against his Enemies he being unjustly assaulted by many several Nations which would fain take away his Hereditary Rights and Prerogatives of the Narrow Seas at which unjustice Heaven was much displeased and for the Injuries he received from his Enemies rewarded him with an absolute Power so that now he is become the Head-Monarch of all this World which Power though you may envy yet you can no ways hinder him for all those that endeavour to resist his Power shall only get loss for their labour and no Victory for their profit Wherefore my advice to you all is to pay him Tribute justly and truly that you may live Peaceably and Happily and be rewarded with the Blessings of Heaven which I wish you from my Soul After the Empress had thus finished her Speech to the Princes of the several Nations of that World she desired that their Ships might fall back which being done her own Fleet came into the Circle without any visible assistance of Sails or Tide and herself being entered into her own Ship the whole Fleet sunk immediately into the bottom of the Seas and left all the Spectators in a deep amazement neither would she suffer any of her Ships to come above the Waters until she arrived into the Blazing-world In time of the Voyage both the Emperesses and Duchess' Soul were very gay and merry and sometimes they would converse very seriously with each other amongst the rest of their discourses the Duchess said she wondered much at one thing which was that since her Majesty had found out a passage out of the Blazing-world into the World she came from she did not enrich that part of the World where she was born at least her own Family when as yet she had enough to enrich the whole World The Emperess' Soul answered that she loved her Native Country and her own Family as well as any Creature could do and that this was the reason why she would not enrich them for said she not only particular Families or Nations imitated if I can possibly avoid it yet rather than imitate others I should choose to be imitated by others for my nature is such that I had rather appear worse in singularity then better in the Mode If you were not a great Lady replied the Empress you would never pass in the World for a wise Lady for the World would say your singularities are Vanities The Duchess' Soul answered she did not at all regard the censure of this or any other age concerning vanities but said she neither this present nor any of the future ages can or will truly say that I am not Virtuous and chaste for I am confident all that were or are acquainted with me and all the Servants which ever I had will or can upon their Oaths declare my actions no otherwise then Virtuous and certainly there 's none even of the meanest Degree which have not their Spies and Witnesses much more those of the Nobler sort which seldom or never are without attendants so that their faults if they have any will easily be known and as easily divulged Wherefore happy are those Natures that are Honest Virtuous and Noble not only happy to themselves but happy to their Families But said the Empress if you glory so much in your Honesty and Virtue how comes it that you plead for Dishonest and Wicked persons in your Writings The Duchess answered it was only to show her Wit not her Nature At last the Empress arrived into the Blazing World and coming to her Imperial Palace you may sooner imagine than expect that I should express the joy which the Emperor had at her safe return for he loved her beyond his Soul and there was no love lost for the Empress equalled his Affection with no less love to him After the time of rejoicing with each other the Duchess' Soul begged leave to return to her Noble Lord but the Emperor desired That before she departed she would see how he had employed his time in the Emperess' absence for he had built Stables and Riding-Houses and desired to have Horses of Manage such as according to the Emperess' Relation the Duke of Newcastle had The Emperor enquired of the Duchess the Form and Structure of her Lord and Husbands Stables and Riding-House The Duchess answered his Majesty That they were but plain and ordinary but said she had my Lord Wealth I am sure he would not spare it in rendering his Buildings as Noble as could be made Hereupon the Emperor showed the Duchess the Stables he had built which were most stately and magnificent among the rest there was one double Stable that held a hundred Horses on a side the main Building was of Gold lined with several sorts of precious Materials the roof was Arched with agates the sides of the Walls were lined with Cornelian the Floor was paved with Amber the Mangers were Mother of Pearl the Pillars as also the middle Isle or Walk of the Stables were of Crystal the Front and Gate was of Turquois most neatly cut and carved The riding-house was lined with Saphires Topases and the like the Floor was all of Golden-sand so finely sifted that it was extremely soft and not in the least hurtful to the Horses feet and the Door and Frontispiece was of Emeralds curiously carved After the view of these Glorious and Magnisicent Buildings which the Duchess' Soul was much delighted withal she resolved to take her leave but the Emperor desired her to stay yet some short time more for they both loved her company so well that they were unwilling to have her depart so soon Several Conferences and Discourses passed between them amongst the rest the Emperor desired her advice how to set up a Theatre for Plays The Duchess confessed her Ignorance in this Art telling his Majesty that she knew nothing of erecting Theatres or Scenes but what she had by an Immaterial Observation when she was with the Emperess' Soul in the chief City of E. Entering into one of their Theatres whereof the Empress could give as much account to His Majesty as herself But both the Emperor and Empress told the Duchess she could give directions how to make Plays The Duchess answered that she had as little skill to form a Play after the Mode as she had to paint or make a Scene for show But you have made Plays replied the Empress Yes answered the Duchess I intended them for Plays but the Wits of these present times condemned them as uncapable of being represented or acted because they were not made up according to the Rules of Art though I dare say that the Descriptions are as good as any they have writ The Emperor asked Whether the Property of Plays were not to describe the several humours actions and fortunes of Mankind 'T is so answered the Duchess Why then replied the Emperor the natural Humours Actions and Fortunes of Mankind are not done by the Rules of Art But said the Duchess it is the Art and Method of our Wits to despise all Descriptions of Wit Humour Actions and Fortunes that are without such Artificial Rules The Emperor asked Are those good Plays that are made so Methodically and Artificially The Duchess answered They were Good according to the Judgement of the Age or Mode of the Nation but not according to her Judgement for truly said she in my Opinion their Plays will prove a Nursery of Whining Lovers and not an Academy or School for Wife Witty Noble and well-behaved men But I replied the Emperor desire such a Theatre as may make wise Men and will have such Descriptions as are Natural not Artificial If your Majesty be of that Opinion said the Duchess' Soul than my Plays may be acted in your Blazing-World when they cannot be acted in the Blinking-World of Wit and the next time I come to visit your Majesty I shall endeavour to order your Majesty's Theatre to present such Plays as my Wit is capable to make Then the Empress told the Duchess That she loved a foolish Verse added to a wise Play The Duchess answered That no World in Nature had fitter Creatures for it then the Blazing-world for said she the Lowsemen the Bird-men the Spider-and Fox-men the Ape-men and Satyrs appear in a Verse extraordinary pleasant Hereupon both the Emperor and Empress entreated the Duchess' Soul to stay so long with them till she had ordered her Theatre and made Plays and Verses fit for them for they only wanted that sort of Recreation but the Duchess' Soul begged their Majesties to give her leave to go into her Native World for she longed to be with her dear Lord and Husband promising that after a short time she would return again Which being granted though with much difficulty she took her leave with all Civility and respect and so departed from their Majesties After the Duchess' return into her own body she entertained her Lord when he was pleased to hear such kind of Discourses with Foreign Relations but he was never displeased to hear of the Emperess' kind Commendations and of the Characters she was pleased to give of him to the Emperor Amongst other Relations she told him all what had passed between the Empress and the several Monarches of that World whither she went with the Empress and how she had subdued them to pay Tribute and Homage to the Monarch of that Nation or Kingdom to which she owed both her Birth and Education She also related to her Lord what Magnificent Stables and Riding-Houses the Emperor had built and what fine Horses were in the Blazing-World of several shapes and sizes and how exact their shapes were in each sort and of many various Colours and fine Marks as if they had been painted by Art with such Coats or Skins that they had a far greater gloss and smoothness than Satin and were there but a passage out of the Blazing-World into this said she you should not only have some of those Horses but such Materials as the Emperor has to build your Stables and Riding-houses withal and so much Gold that I should never repine at your Noble and Generous Gifts The Duke smilingly answered her That he was sorry there was no Passage between those two Worlds but said he I have always found an Obstruction to my Good Fortunes One time the Duchess chanced to discourse with some of her acquaintance of the Empress of the Blazing-world who asked her what Pastimes and Recreations Her Majesty did most delight in The Duchess answered that she spent most of her time in the study of Natural Causes and Effects which washer chief delight and pastime and that she loved to discourse sometimes with the most Learned persons of that World and to please the Emperor and his Nobles who were all of the Royal Race she went often abroad to take the air but seldom in the day time always at Night if it might be called Night for said she the Nights there are as light as Days by reason of the numerous Blazing-stars which are very splendorcus only their Light is whiter than the Sun 's Light and as the Sun's Light is hot so their Light is cool not so cool as our twinkling Starlight nor is their Sun-light so hot as ours but more temperate And that part of the Blazing-world where the Empress resides is always clear and never subject to any Storms Tempests Fogs or Mists but has only refreshing Dews that nourish the Earth the Air of it is sweet and temperate and as I said before as much light in the Sun's absence as in its presence which makes that time we call Night more pleasant there then the Day and sometimes the Empress goes abroad by Water in Barges sometimes by Land in Chariots and sometimes on Horseback her Royal Chariots are very Glorious the body is one entire green Diamond the four small Pillars that bear up the Top-cover are four white Diamonds cut in the form thereof the top or roof of the Chariot is one entire blue Diamond and at the four corners are great springs of Rubies the seat is made of Cloth of Gold stuffed with Ambergris beaten small the Chariot is drawn by Twelve Unicorns whose Trappings are all Chains of Pearl And as for her Barges they are only of Gold Her Guard for State for she needs none for security there being no Rebels or Enemies consists of Giants but they seldom wait on their Majesties abroad because their extraordinary height and bigness does hinder their prospect Her Entertainment when she is upon the Water is the Music of the Fish-and Bird-men and by Land are Horseand Foot-matches for the Empress takes much delight in making Race-matches with the Emperor and the Nobility some Races are between the Fox and Ape-men which sometimes the Satyrs strive to outrun and some are between the Spider-men and Lice-men Also there are several Flight-matches between the several sorts of Bird-men and the several sorts of Hy-men and Swimming-matches between the several sorts of Fishmen The Emperor Empress and their Nobles take also great delight to have Collations for in the Blazing-world there are most delicious Fruits of all sorts and some such as in this World were never seen nor tasted for there are most tempting sorts of Fruit After their Collations are ended they Dance and if they be upon the Water they dance upon the Water there lying so many Fishmen close and thick together as they can dance very evenly and easily upon their backs and need not fear drowing Their Music both Vocal and Instrumental is according to their several places Upon the Water it is of Water Instruments as shells filled with Water and so moved by Art which is a very sweet and delightful harmony and those Dances which they dance upon the Water are for the most part such as we in this World call Swimming Dances where they do not lift up their feet high In Lawns or upon Plains they have Wind-instruments but much better than those in our World And when they dance in the Woods they have Horn-Instruments which although they are a sort of Wind-instruments yet they are of another Fashion then the former In their Houses they have such Instruments as are somewhat like our Viols Violins Theorboes Lutes Citherins' Gittars Harpsichords and the like but yet so far beyond them that the difference cannot well be expressed and as their places of Dancing and their Music is different so is their manner or way of Dancing In these and the like Recreations the Emperor Empress and their Nobility pass their time THE EPILOGUE TO THE READER BY this Poetical Description you may perceive that my ambition is not only to be Empress but Authoress of a whole World and that the Worlds I have made both the Blazing and the other Philosophical World mentioned in the latter part of this Description are framed and composed of the most pure that is the rationalparts of Matter which are the parts of my Mind which Creation was more easily and suddenly effected than the Conquests of the two famous Monarches of the World Alexander and Caesar Neither have I made such disturbances and caused so many dissolutions of particulars otherwise named deaths as they did for I have destroyed but some few men in a little Boat which died through the extremity of cold and that by the hand of Justice which was necessitated to punish their crime of stealing away a young and beauteous Lady And in the formation of those Worlds I take more delight and glory then ever Alexander or Caesar did in conquering this terrestrial world and though I have made my Blazing-world a Peaceable World allowing it but one Religion one Language and one Government yet could I make another World as full of Factions Divisions and Wars as this is of Peace and Tranquillity and the rational figures of my Mind might express as much courage to fight as Hector and Achilles had and be as wise as Nestor as Eloquent as Ulysses md as beautiful as Helen But I esteeming Peace before War Wit before Policy Honesty before Beauty instead of the figures of Alexander Caesar Hector Achilles Nestor Ulysses Helen etc. chose rather the figure of Honest Margaret Newcastle which now I would not change for all this terrestriul World and if any should like the World I have made and be willing to be my Subjects they may imagine themselves such and they are such I mean in their Minds Fancies or Imaginations but if they cannot endure to be subjects they may create Worlds of their own and Govern themselves as they please But yet let them have a care not to prove unjust Usurpers and to rob me of mine for concerning the Philosophical World I am Empress of it myself and as for the Blazing world it having an Empress already who rules it with great wisdom and conduct which Empress is my dear Platonic Friend I shall never prove so unjust treacherous and unworthy to her as to disturb her Government much less to depose her from her Imperial Throne for the sake of any other but rather choose to create another World for another Friend