proportion is not a substance but the soule is a substance moreouer the soule is before the body and farre more excellent being the Queene of the same moderating and mouing it But the Harmony comes after his instrument whether it be Harpe or Violl neither hath it any commaund in the same it neither moueth nor moderateth it and so soone as by any occasion the consent of the well tuned strings is dissolued and ended the Harmony is also dissolued and vpon euery change by note it is either higher or lower but in the mixture and temperament of the parts it is otherwise For the soule appeareth not nor is any other then it was vpon the alteration of the temperature thereof And whereas the body is sometime changed vpon offence yet for all that the soule abideth albeit we see that the Harmony is distempered and out of course and euery temperament may at will be changed but no man can change his soule before life changeth Who then will say that Fortune is a harmony no not of the body thereto belonging which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Disimilar because it hath not all his parts of one kinde and likenesse in each point Forme is a certaine composition of formes of the same kinde and that haue similitude among themselues which seeme to be so apt and knit together in themselues that they conspire together in one and doe agree without discord for it is ridiculous to thinke that the Soule or Forme doth consist of the bond and composition of the different parts as doth the subiect body But it must needes be that there is one simple Forme of the whole compound which differing from the Formes of the simple parts keepeth them sound whole and incorrupted in the totall This is proued by the large testimony of Aristotle in his sixt of Metaphisickes in these words or to this effect That which consisteth of any thing is so compounded that the whole vniuersall is one not like a heape but as a sillable a sillable is not the element it selfe neither is it the same that a and b is no more is flesh fire and earth The Elements dissolued these are not flesh nor sillable but the Elements are earth and fire therefore a sillable is not an Element or principle a vocall letter and mute but a certaine other thing so in like manner flesh is not onely fire and earth or hot and colde but also another thing Many other places Aristotle hath wherein he expoundeth himselfe more plainely But when he disputeth against Empedocles concerning the soule he sheweth why there is some new beginning and cause brought to the formes of simples affirming that simples especially such as are contrarie cannot be contained and conioyne in one except it be as it were by a very straight bond least they being dispersed should be soone distracted and so returne thither from whence euery of them proceeded Moreouer he writing concerning the soule against Plato sheweth by the same reason that if those things which are many and different doe conioyne into one and the same it must needes be that they are constrained so to conioyne by the force of another and to be contained least they passe away Whereby it is plainely vnderstood that as the body albeit compounded of many yet we call it one so we must say that the forme thereof is one and a simple forme Thus you see it followeth necessarily that the formes of compound bodies must be simple Philadelph Alexander saith that the body worketh by the soule euen as the earth by her waight is caried downward as if the soule were the Instrument of the acting body Theophrast But Aristotle is of a contrary opinion affirming that the bodies of all things as well of liuing things as of plants are the Instruments of the soule and were made for the same Philadelph Alexander subiecteth the soule and the whole forme of a thing to the body and maketh it inferiour to the same Theophrast But Aristotle and all the best Philosophers appoint the soule to be more excellent and farre superiour Philadelph Alexander teacheth that the body is the cause and beginning of all action and motion Theophrast But Aristotle collecting reasons against Empedocles sheweth why forme which he simply calleth nature is the cause and the beginning of the motion of all things To which of these will you encline to Alexander or to Aristotle which of these sway most with you If you regard not that famous name yet respect his reasons which if you finde more strong and euident then those of Alexander then embrace them Philadelph I rather subscribe to Aristotle then to Alexander but be it as you say that the forme of euery thing is a certaine simple substance and that it is the chiefe efficient cause of functions and faculties and more excellent then the body which it vseth as an instrument to execute those functions and offices yet neuerthelesse that same forme seemeth to come from the temperament of the body as a certaine simple force proceeding from temper and an accorded harmony of the subiect bodies Theophrast Is not that which Alexander calleth the forme of a naturall thing a substance I make no question but that Alexander and your selfe will and doe confesse it Which granted you will not denie that the temperature of the mixed Elements and the whole state and power of the subiect arising here-hence to be in the kinde of qualities Philadelph It must needes be so Theophrast But a substance cannot arise from one or moe qualities Philadelph It cannot in any wise Theophrast How then can it be that the forme of a thing should proceede from the mixture and temperament of qualities and that qualities alone should ingender a substance without the concourse and helpe of a substance Philadelph A mixture and temper of qualities is not made of quality alone but out of that confusion and mixture of such formes as are the Elements Theophrast But Alexander hath referred the formes of Elements vnto a kinde of qualities by reason whereof he maketh the forme of the compound to arise and spring from the qualities Philadelph For my part I assent not to Alexander herein but rather to Auerrhois who placed the formes of Elements in an ambiguous and doubtfull kinde What letteth then but that the forme of the whole compound may spring from the formes of simple subiects Theophrast Because so the forme shall not be simple but as the body is compound so also the forme shall be compound Philadelph I perceiue that as yet you vnderstand not any meaning Theophrast Why so Philadelph Because I am of opinion that a simple forme may arise out of the temperature of the subiect formes which albeit it be simple yet it may comprehend as it were in her bosome the formes of all things Theophrast Then all things whatsoeuer haue flowed together to the procreation of a naturall thing whether simple or compound bodies the same before such time as
magnitude of the similars out of whose conueniencie and mutuall consent a perfect body at the last is made Therefore all these aptly ioyning together in one the subiect fitly prepared draweth vnto it the common forme of all these preserueth it and attendeth the functions thereof Philadelph It seemeth then that there are diners sorts of preparations of the matter to make it apt and fit for forme Theophrast There are sundry preparations but especially three One is a good and conuenient temper which must be in euery simple and similar part proceeding from the mixture of the first principles and a good disposition of the whole body another preparation is a fit and conuenient composition a consent and conformation which we see to be seuerally in euery organicall part and in all the members of the body the third is a certaine spirit diffused throughout the whole body which must haue in it a vitall and preseruing heate Philadelph I see no reason why you should bring in this last for a preparation Theophrast If you know that euery liuing creature doth containe heate in it selfe nourishing it whereby life is preserued and which being extinct the soule thereof departeth then haue you no cause to doubt but that the same spirituall heate is of all other most necessarie to maintaine life for that it commeth most neere to the nature of the soule and is vnto it a perpetuall and inseparable companion Philadelph What letteth then that this preparation may not proceede from the composition of the Elements Theophrast Albeit the first preparation before spoken of proceedeth from the Elements yet the conformation and spirit doe not take their originall from thence but from a more diuine beginning Philadelph Why so Theophrast Because by no meanes it can come to passe that the Elements howsoeuer tempered in the best manner can by themselues without the helpe of another giue to the body apt conformation sense and motion For what order or measure can you prescribe in the effecting of these things Philadelph In my opinion the manner of tempering them is inexplicable Theophrast But if this seeme inexplicable you will say that the manner of temperament in the conformation is farre more inexplicable For it is well enough knowne that some things are of a hot temperament because the hot and firie Element doth exceede the other Elements in the mixture Moreouer if by touching you shall feele that which is colde so to be then you will coniecture that the colde Element is predominant But by what reason it commeth so to passe that this or that is the figure of this or that thing you can neither expresse by words nor yet conceiue in minde For we behold many things with our eyes which albeit they be of one temperament yet haue they receiued vnlike shapes figures and contrariwise that some things are like in figure whose temperament is most vnlike in themselues Furthermore that in-set spirit or heate which is both the worker and band of life cannot be ascribed to the temperament of the parts of the body Philadelph I pray you open this matter vnto me somewhat more plainely Theophrast A liuing creature being on the sodaine newly slaine euery of the similar parts doe for a while retaine temperature and cannot in such a moment be changed and put out of his nature and yet notwithstanding then neyther that in-set heate nor spirit is in those parts Philadelph No meruaile For the liuing creature and his parts doe therefore die because that hot and in-set spirit which is the conseruing cause of soule and life being sodainly dissolued either vanisheth or else being extinguished perisheth For it is true which Aristotie saith that when death approacheth to man or beast the body waxeth colde Theophrast Hereupon it is concluded that the in-set spirit or heate doth nothing at all appertaine to the reason of temperament and because the spirit which is in the greater Arteries especially is not reckoned among the parts of the body no more then is the bloud which is shut vp in the veines it must therefore necessarily follow that neither that spirit nor heate doth any thing at all appertaine neither to the substance of the body nor to the temperament which ariseth from the Elements of nature Wherefore this temperament shall not be the efficient neither of the spirit nor of the conformation but this conformation must follow and proceede from a more Diuine nature And of this opinion is Auerrhois Philadelph I remember in deede that Auerrhois saith that both the naturall heate and spirit that is in vs commeth no manner of way from the temperament of the bodily parts whose words are these The parts by nature doe both worke and are also wholy affected through the heate which is diffused in them differing from that which is gotten from temperament for it is found by experience in Anatomies that in the heart is contained a certaine little vaporous body exquisitely hot the which is transmitted from thence by the pipes of the Arteries and is deriued into the whole body of the liuing creature These things make plaine to me that the heate and spirit which is naturally in vs doth not onely not retaine the nature and condition of fire but also that they proceede not from the composition and mixture of the Elements they hauing rather a certaine originall more Diuine which originall what manner of thing it should be neither can I call to minde where he expressed it nor yet can fully attaine vnto it doe what I can For this cause I pray you supply my want herein which I know you are well able to doe Theophrast You demaund of mee a very hard and doubtfull matter yea such a thing as for my willingnesse herein may cause me to be hammered on the Anuile of calamity and to be accounted too rash yet tosatisfie your request I will reueale vnto you my whole knowledge concerning this matter first therefore I will begin to shew the opinion of such as are learned and are louers of truth concerning heate and spirit then I will shew you the root and originall of formes wherein I will so deale that what I lay downe for this point shall be especially builded and founded vpon the ground of Hippocrates Plato Galen and Aristotle Know therefore first of all that whatsoeuer liueth and not created of corrupt and filthy matter proceeded from a subiect which is the proper seede of euery thing Here-hence all the parts of the body are made at the first by the force of nature as it were by the hands of the worke-maister the lesser and more small parts being at the first confused are afterward digested and brought into order So that the seede being as it were endued with a certaine excellent artificiall wisedome giuing vnto Plants and other vegetables which come out of the earth which notwithstanding is mixed with other Elements and to liuing creatures which come out of their materiall bloud their familiar and conuenient nourishment such
hot and colde thinking that all things were made of these and by these makeeh it plaine by demonstration that those qualities are onely instruments of a certaine more superiour and principall cause which hee hath expressed by the name of nature For whosoeuer shall affirme that these secundarie qualities haue the prerogatiue in themselues to worke and shall attribute the cause power as it were of acting to the Axe or such like instrument and so the forme and perfection of the thing reiected shall passe by the true cause imputing that to the actions of the Instrument which neuerthelesse should remaine idle if they were not moued stirred vp by the force of forme the same I say shall much forget himselfe Philadelph If there be so great force power in forme that to the same chiefly all motion and action must be imputed then shall wee be enduced to thinke that the functions and qualities which euen now you referred to temperament and matter take not their originall by themselues but first from forme What cause haue you then to determine that they proceede from temperament and matter Theophrast They which soare no higher then the wing of common sense doe carie them will affirme that such functions and qualities spring from matter and temperament albeit forme hath the first place and preheminence we following these mens low pitch of conceit affirme that those qualities proceede from Matter and Temperament because they are effected by these as by instruments But what qualities and faculties I simply pronounce to be of forme those I affirme to haue no neede of the helpe of Instrument Philadelph Goe to then Are not matter and temperament which you propund as Instruments certaine furtherances forces of the efficient forme Theophrast No verely But as in any artificiall worke the Caruer or Smith is he which is the first and principall agent and who hath the power and faculty of acting which is his Art and strength of body but the Artificers instrument as Axe or Hammer is but an helper and in the instrument there is as it were a certaine borrowed helpe or force not which worketh but by which the worke is the better effected and to this end the well fashioned and sharpe Toole is a great furtherance euen so in like manner almost in the naturall working of things whereby they are brought to passe Forme is the first and chiefe efficient hauing in it the effecting power But Matter and Temperament are as helping instruments of the efficient cause and either of these to wit Matter and Temperament haue their power and faculty and an apt constitution by which the effect may more easely be brought to passe Therefore in euerie naturall body there are three efficient causes namely Forme Matter and Temperament euery of which haue their peculiar force whereby it worketh strongly or after a weake manner Forme of it selfe is the beginning of working neither doth it borrow any thing of the Instrument to haue being or the nature of beginning which commeth afterward as by accessarie meanes Forme therefore had the power and faculty of acting before such time as it acted by the Instrument euen as the Caruer before he worke any thing with his Toole hath ability and Art to effect the which faculty he taketh not from his Toole or Instrument Whereby it appeareth that the faculty which is naturally in euerie forme and which is called the property thereof is farre different from Matter and Temperament in force and vertue for a Caruer or Painter by his Science onely which is his faculty without the helpe of any Instrument can make an Image in his minde so in like manner the forme of a thing effecteth the thing without the helpe of Matter and Temperament And forasmuch as these three are mixed and conioyned in euery naturall body Formes can scarsly shew forth their forces apart and by themselues in effect but that therewith Matter and Temperament will expresse their supplie But on the contrary part Matter and Temperament cannot shew forth themselues without forme so that these in their seuerall kindes must be distinguished and not confounded CHAP. V. Philadelph YOur ternarie of Forme Matter and Temperament putteth me in minde of three principles which that great and ancient Philosopher Hermes Trismegistus hath deliuered that is to say Salt Sulphur and Mercurie which three hee appointeth as the onely naturall beginnings of all things created which agreeth not with Aristotles foure Elementarie principles How can these two opinions so different in number stand together Theophrast Aristotle had reason to appoint a quaternarie of Elements according to the number of the foure qualities hot colde drie and moyst as the first principles of all things as is to be seene in his second booke of Generation of liuing creatures Yet forasmuch as one can beget nothing of himselfe but three therfore three doe make one body by a compound made by a three-fold efficacie of the diuine word For God in the beginning as Moses testifieth made of nothing a Chaos deepe or waters which we please to call it animated with his spirit who being the great workmaister in the creation separated first light from darknesse and this Ethereall Heauen which we beholde as a quarta essentia or fourth eflence or most pure spirit or most spiritual simple created body Then be deuided waters from waters that is to lay the more subtill aterie and Mercuriall liquor from the more thicke clammy oyle-like or Sulfurous liquor After that Moses telleth vs that God separated from the more grosse waters the Earth which standeth apart by it selfe like Salt And thus in the bosome of the world God encluded these three simple bodies Salt Sulphur and Mercurie as the first formes of things Philadelph Doe the Philosophers the followers of Hermes exclude the Element of Fire in the composition of bodies elemented Theophrast In Genesis it is euidently to be seene that there is made mention of Heauen Earth and Water onely but of Fire and Aire no mention at all because these two are encluded vnder the other as vnder Heauen Fire and vnder the superiour waters Aire so that hereby it is plaine that there is no other fierie element but Heauen a fourth essence separated out of the more subtill matter and forme of the three elements which being so separated and extracted is no other thing but a pure Aetheriall and most simple fire most perfect and farre different from the three Elements as imperfect which Fire is the Author of all formes powers and actions in all the inferiour things of nature as the first in degree among the second causes and carieth it selfe like a Father toward his off-spring Philadelph What are the essences of these three Fire Aire and Earth Theophrast The first which is fire is a substance containing in it life and motion or the soule of the Elements The second which is Aire is a substance which hath in it the nourishing foment of life and the
of Iupiter who moueth about in 12. yeeres The seauenth Heauen is the Sphaere of Mars who signifieth his circular motion once in 12. yeeres The eight Heauen is the circle of the Sunne who goeth about the earth once in a yeere The ninth Heauen is that of Venus who maketh a reuolution once in 246. daies The tenth Heauen is the Orbe of Mercurie who moueth round about his circuit once in 330. daies The eleauenth being the lowest Heauen is that of the Moone who goeth about the earth once in 28. daies making in this manner 12. reuolutions in one yeere Thus you may perceiue the seuerall motions of the Heauens in their seuerall degrees Philadelph Shew me I pray you whether all these Heauens in generall or one more especiall is the cause of the procreation of the inferiour earthie and naturall bodies Theophrast Nunquā nimis dicitur quod nunquāsatis dicitur There is neuer too much spoken where the disciple is not weary in hearing Know therefore that as the Heauen which is called Primum mobile is the first of all motions which tendeth to place from which all other latter and succeeding motion as procreation alteration growing or augmentation and perishing or death doe come euen so that body which is carried about with a continuall motion and circuit must needes be the cause of all bodies procreated And it is a very ancient opinion of the Philosophers that the Sunne mouing Astrall influences is of greatest vertue and power which being placed by God in the middest of Heauen illumineth all things both aboue and also beneath it and with his beames maketh the whole world fruitfull euen to the very center of the same For as the fountaine of life in mans body is the center of his heart where that secret vitall spirit is contained from whence naturall heate doth spring heating illumining and quickning the rest of the members euen so the Sunne by his heate and light doth naturally quicken all the parts of the world both superiour and inferiour For in regard of his heate it is called the Heart of the world and in regard of his light it is called the eye of the world The Sunne is the most noble body of all things that are in the naturall Heauens and in the earth therefore in respect of the worthinesse thereof and vertuous power wherewith it is endued next vnto God it is called the parent of all things because the seminarie and formall vertue of all things is secretly comprehended therein Philadelph Then it seemeth that the Sunne by his continuall and yeerely course comming toward vs doth promote and set forward the procreation of things and going from vs doth cause their decay and perishing Theophrast It is very true which you say for it agreeth with Aristotle who determineth that the celestiall and mundane conuersion is the cause of those things which are begotten and which perish It is necessarie saith he that this whole world which compasseth the earth about be so continued with his superiour conuersions and motions that the whole vertue thereof may be gouerned thereby For that ought to be accounted the first cause from whence all things haue the beginning of motion And further saith he this cause is sempiternall neither hath it as touching place any determined end but is alwaies in the end Also in his booke de mundo hee calleth Heauen an Element farre differing from those foure knowne and common Elements which he affirmeth to be diuine and immortall and free from destruction But for as much as there is in the Heauens a double or two-folde reuolution and conuersion the one which is the most swift mundane motion which is finished in the space of 24. houres and the other whereby the seauen inferiour Orbes are turned backward by a contrary motion to that of the higher Heauen the first of these two going alwaies forward after one manner in a constant course without change cannot be the cause of life and death things so contrary But the latter carying about the wandring starres by the Zodiacke when it bringeth them to the North maketh the pleasant Spring and life of things but when it carieth these into the South it bringeth the fall of the leafe and the decay of things terrestriall By this perpetuall calculation of the Sunne and Starres the Heauen is maried to the Earth and the inferiour Elements doe ioyne with the superiour Philadelph Whatsoeuer is moued is moued of another What then is the cause of the generall motion of the Heauens in their seuerall Orbes Some haue thought that the celestiall bodies are moued of their proper formes Some according to Platoes opinion consent of the Philosophers haue denied them to be liuing creatures affirming that it is one of the greatest shew-tokens of life that those celestiall bodies haue the principall cause of their motion in themselues and that they stand not in neede of an externall mouer And for this cause not onely the most auncient Chaldean Astrologers but also the Chieftaines of the old Phisiologie as well Greekes as Egyptians as witnesseth Plato in his Cratilo and Epinomides and else-where haue thought that the Caelestiall Orbes haue life and Soule from whence motion proceedeth and that the whole world is quickned by an vniuersall Soule therein which they imagined to be sempiternall Yea this opinion was so setled in the mindes of the Atheniens that they condemned Anaxagoras of an irreligious conceit because hee durst affirme the contrary What say you to this Doe you agree to this Philosophie Theophrast I allow it not for it must be granted that God alone is the first mouer and chiefe cause of all motion and therefore men illumined with a more cleare light of the knowledge of God than the Philosophers had in stead of that imagined Soule of the world vnderstand a certaine created spirit which moued vpon the waters in the first creation which Spirit receiued power from God to quicken cherish and conserue all things in their kinde and order vntill the determined end of the same Therefore we may safely say that neither Heauen nor the Starres are animated as bodies organicall and for that cause cannot be meete habitacles for a Soule but are rather bodies regular and vniforme moued by a certaine naturall necessitie according to the wisedome of the Almighty For we know that God passeth the whole frame of the Earth Sea and Heauens who fulfilleth all in all And to preuent the great ruine thereof he hath of his great goodnesse and infinite wisedome appointed that generall Nature to defend and preserue this great worke by the vertue and moderation thereof And that by the continuall and yeerely reuolution of the eight Heauen and by the influences and vertues of the Starres Planets and Celestiall powers all things might be well gouerned and abide constant in their estate vntill the predestinated time of their dissolution And yet in such manner that God himselfe still ordereth all things in these secondarie offices according to
preferred and preserued her first light wherein God had created her But now that she is in the body as it were some excellent picture of Apelles fallen into a sinke of mire couered and compassed about with thicke mistes and obscure darknesse it is very needefull that we should haue another new light brought to vs from Heauen not naturall as the first but supernaturall For this cause God hath giuen vs his sacred Booke by meanes whereof as also by his holy spirit hee communicateth to vs as much heauenly light as is needfull for the knowledge of our selues and of his high Maiestie Now Christian Reader because all things liue moue and haue their being in God a fire most pure simple and a light inacceslible from whom that subtill fire which penetrateth into euery thing and is the cause of all motion proceedeth and hath originall I haue compiled this Dialogue discoursing naturall Philosophie that thereby thou mayest not onely pry into Nature but also throughly vnderstand the cause and beginning thereof to be in God And for that rare things moue much I haue thought it pertinent to this Treatise to set before thee a most strange and wittie inuention of another Archimedes which concerneth Artificiall perpetuall motion immitating Nature by a liuely patterne of the Instrument it selfe as it was presented to the Kings most royall hands by Cornelius Drebble of Alchmar in Holland and entertained according to the worthinesse of of such a gift my paines herein bestowed and intended for thy profit and pleasure if it seeme but as Iron yet let it serue for the Forge and Anuile of good conceit if the discourse seeme rough shaddow it I pray thee with the curtaine of smooth excuse but if it be found of thee as Bullion fit for the Mint and currant for the stampe then grace it with the golden approbation of Touch and Teste So shall I rest thine during life Thomas Tymme The Contents of the first part of this Treatise Chap. 1. Sheweth the beginning of all naturall things and their first Matter Chap. 2. Sheweth the forme of things naturall and the preparations thereunto Chap. 3. Concerneth Power which is a preparation of Matter to receiue forme Chap. 4. Concerneth Matter Forme and Temperament Chap. 5. Concerneth the three principles of Nature viz. Salt Sulphur and Mercurie Chap. 6. Concerneth the existence of Man in the number of three The Contents of the second part Chap. 1. Concerneth the naturall Heauens and their motions Chap. 2. Concerneth the naturall cause of the motion of the Sea Chap. 3. Concerneth the nature and qualitie of the earth and the handling of a question whether the Earth hath naturall motion or no. Also herein is described an Instrument of perpetuall Motion Chap. 4. Concerneth the cause of all naturall causes and the motion of mans soule to Celestiall promotion NATVRES CLOSET OPENED BY THE DISCOVRSE OF TWO SPEAKERS PHILADELPH AND THEOPHRAST â‚ CHAP. I. Philadelph IN very good time I discry my old friend Theophrast if my sight faile me not with whom I haue of long time desired to conferre about some points in naturall Philosophie wherein I much desire to be informed I will therefore goe meete with him presently least he turne some other way and so I misse of my purpose Well met my good friend Theophrast Your absence from this Country in Paris hath depriued me of your company a long time but now you being happily returned in very kinde manner I giue you the welcome Theophrast I requite your kindnesse reioycing in your welfare my deere Philadelph wishing to thee as much good as to my selfe Philadelph From your well-wishing minde let me craue of you the spending sometime to acquaint mee with that admirable Queene of the world Dame Nature whom I suppose you know considering your great trauailes Tell mee therefore in good fellowship haue you beene in that Ladies Court and seene her most rich Treasurie and Closet replenished as men write with inestimable iewels Theophrast I haue not desired to please my externall senses herein but to behold her in contemplation which hath contented me without too curious a scrutenie not daring to diue deeper than I had meanes to swim Philadelph What is the beginning of naturall things and what thing is Nature Theophrast All things which come forth by their owne accord and by an inward force and vertue are said to be by nature as the foure elements of the world mettals all kinde of plants all liuing creatures and the parts of these So that this secret and inward beginning of procreation and off-spring and of all action is not onely called but is in very deede the nature of euery thing To this Nature a certaine matter is added as to the forming of an Image wood or mettall must be put vpon which also the name of Nature must necessarily be bestowed And thus euery thing is made of two natures which cannot be by any meanes disioyned or consist in any place being seperated and both these natures doe so affect and like the other that being knit together they liue otherwise they die That matter which is brought to forme as the first foundation abideth alwaies one and the same vntill the compound matter it selfe doth perish and passe into another for euery substance which is begotten is begotten and hath being of another subiect as ayre is begotten of water plants and liuing creatures of seede neither is there any thiâ—â— now made of nothing But yet the subiect whereof any thing is made was made of matter and forme the Forme perisheth and passeth away and another succeedeth and taketh away priuation but the selfe and same matter abideth which matter is ready and apt to embrace the subdued and decayed forme It is therefore necessarie that something be brought and added after such a manner that there may be a vicessitude and conuersion of things in the remainder and suruiuour Whereby it is to be vnderstoode that matter is not begotten from any beginning and is indissoluble and immortall throughout all ages and that also as it was without beginning so also it is without destruction And when any thing is begotten onely the forme thereof is procreated and sheweth it selfe and when it dieth and is extinguished the same forme faileth but the common matter of all things doe euer remaine one and the same For if vpon the vanishing of any thing the matter thereof should die and perish then the common Masse of all things had long since come to nothing neither could mankinde nor the whole nature of things nor yet the world it selfe stand and continue Philadelph These things I well vnderstand Now I pray you shew me if euery thing that is begotten proceeded from another from whence it tooke matter as from a fountaine which if it be so why then at the last doe we desire the Elements which doe flow in the procreation of this compacted body Theophrast They flow to this end that they may adde and supply
that as well the parts of our body as also other bodies which are most different are separated onely in accidents But let him esteeme as he please the decree of the most auncient Philosophers long agoe exploded who reiecting formes affirmed that all things were made and are to be discerned onely by accidents Wherefore to come more neere to the sentence which thou hast propounded I auow that not onely the bodies of liuing creatures and of plants but also of stones and of certaine mettals haue a manifold subiect whose parts doe differ in forme and in essence and not in accidence onely Philadelph There are some which affirme that the forme of the foure beginnings of Nature is most simple that the bodies compounded of them are more perfect for if you marke well you shall see that there is a better forme in a stone then in the Element thereof which is earth and a better in a plant then in a stone and a much better forme in a liuing creature then in a plant as if nature had giuen to euery of these a forme according to the worthinesse of the subiect Will you say then that these things which haue a compounded subiect haue not also a compounded forme Or if you grant that will you not also yeeld that the forme of euery thing is naturall and begotten out of those formes which are in the composition of his owne subiect which if you grant to be so you must needs also confesse that the same is not to be taken from any other neither that it hath any other faculties than such as they giue to the nature of simples How thinke you of these reasons let me heare what you can say against them Theophrast I know the Authors from whence these things are drawne by you which cannot be determined without much contention That which I haue to say herein shall be according to Aristotles minde and opinion namely that the forme of an Element is a simple in a simple subiect And that the forme of a naturall compound body though the subiect be cohering and coaugmented out of diuers parts yet the forme of the whole is simple and such as vsing a manifold and compounded subiect hath manifold and compounded faculties by which the perfection thereof is to be discerned Philadelph This is to me somewhat obscure therefore I pray you expresse your meaning more plainely Theophrast There are many orders of formes digested out of the sorts and kindes of offices for seeing forme is a certaine nature the same the beginning of motion it must be deemed a most simple and imperfect forme and of basest degree which shall be the cause but of one simple motion The order of Formes Forme the beginning of motion But the forme which shal be the worker of many different motions shal be more perfect than that and also of a more high degree So the forme of an Element which because by the change of the place is onely caried vpward or downward is thought most imperfect abiect the forme of a plant which stirreth vp motion of nourishment of encrease of procreation is therefore accounted more perfect and more noble than that of the Element And the forme of a liuing creature is more noble than that of a plant which beside the other giueth sense and a voluntary progresse But of all other the forme of a man is of the highest most perfect degree which aboue all things is endued from God with the gift of a Deuine mind And it is conuenient that the forme which is the more perfect and endued with most faculties should haue a more compleat better furnished body as a shop or workhouse that it might the better apply the great store and variety of Instruments to diuers and sundry sorts of offices for neither the perfect forme which is able to effect in it selfe many formes shal passe into a matter that is rude simple vnprepared nor yet if it shal passe can it either stand therein safe sound or fully execute all his offices in the same The matter of the Elements is altogether simple rude as is the subiect which is in mettall or stone compounded of the onely temper of the Elements To plants is giuen both a subiect dissimilar and also a body organicall but for so much as the oddes or dissimilitude is more in liuing creatures then in plants the same dissimilitude is a better more comely feature finally Nature hath so excellently formed man as if she intended out of him as out of an examplar or patterne of a most absolute and perfect worke to cause him to be admired and esteemed more excellent than all other naturall things After this manner therefore the forme of all things is simple but the more highly it is sublimed and aduanced and by how much it containeth in it the effecting faculties by so much the more it hath obtained a more absolute subiect furnished and more fit to effect any thing for the body is made for the formes sake and not the forme for the bodies sake Philadelph Be it as you say yet they proceede further and affirme that if the formes of simples out of which things are compounded are preserued whole in the compound and perish not it is then conuenient that they should be mingled and compounded among themselues as are the matters wherein they are seated and that out of such mixture the forme of the whole should spring and that the same is a certaine harmony compounded as it were of well tuned and fitted formes for the action of a plant or of a whole liuing creature proceedeth from the functions and faculties of all the parts conspiring or agreeing together in one neither is the action of the whole any other then the action of all the agreeing parts Thus say they Nature maketh it plaine that nothing is to be beleeued to be the forme of the whole but that which is a iust consent of the singular formes and an agreement arising no where else but out of them Therefore Alexander saith simple bodies whose subiect is simple haue gotten a simple forme and nature But in those bodies wherein there is not a simple subiect but a body already or a compound in the same the forme is more perfect by the gallantnesse and braue feature thereof And not without cause for that forme which is in the matter in the subiect bringeth somewhat to the forme of those which are compound And soone after he saith the multitude of formes and their mixture which is diuers in subiect bodies may bring an equall cause of change This opinion is so contrarie to that which you before haue affirmed that I for my part know not what to hold Theophrast Against your Alexander I oppose that worthy Philosopher Aristotle who disputing about this position determined that neither the soule nor forme was a harmony For harmony is a proportion of well tuned and consenting voyces But this
are more farre distant then are the things which are most contrarie should mutually passe one into another I denie not but that one qualitie may be changed into another and one substance into another because they haue one common matter but that in like sort qualitie may be changed into substance no thought of mans minde can comprehend and containe Philadelph Giue mee leaue to propound against you that which is holden by some concerning this point who say that the power which is in the seede is encreased by little and little vntill it come to full perfection Theophrast But I pray you tell mee by what acting force and prouoking power doe they say that encrease is giuen Philadelph Alexander answereth you that first there is infused into the seed a certaine beginning of motion which by a force taken from the begetting acteth vntill it come to some end and vntill by a continuing encrease it hath perfected it selfe and as it were entring the race ceaseth not vntill it come to the marke and end thereof vnlesse it be forcibly stayed in the course Theophrast You obiect and say that there is giuen to the begetting seede a certaine force and beginning of motion Doe they vnderstand that this beginning of motion is power Philadelph Yes verily they doe Theophrast And doe they say that the same beginning which is power doth acte continually and that it doth proceede from the first entred natures to the last consumated whereunto nothing can be added which we denie to be the highest and most perfect Philadelph They doe so Theophrast And doe they constantly affirme that this power is a quality Philadelph They affirme that Aristotle saith so Theophrast But no quality can at the first and by it selfe act but euery action belongeth to the forme that hath gotten substance which is a certaine efficient beginning Philadelph They denie not this Theophrast Seeing therefore they say that power is encreased by little and little vntill a perfect forme be made to what forme shall it first of all be ascribed Philadelph You must herein answere your selfe for I can goe no further Theophrast Wee say that in seede there are onely three things namely Matter Forme and Power Doth then that action of power leade at the first to the forme of seede Philadelph Whereto else should it leade Theophrast But that cannot be Philadelph What is the cause Theophrast Because whatsoeuer acteth acteth to this end that he may make the Patient obiect like himselfe neither doth the forme which is in the seede intend any other thing but that it may generate another seed out of it selfe Philadelph I knew this well enough before but the consequence of the matter hath enforced me not to denie it Now therefore I giue place and yet I affirme that the power which is in seede doth encrease it selfe by his owne force neither doth it desire any externall helpe For albeit the same power is thought to be a quality yet is it of a more high degree then are others for the which cause Aristotle hath called the same a Naturall power because as it is partaker of quality so also after a sort it is also partaker of Nature Wherefore in my opinion who so saith that the same can doe any thing of it selfe shall vtter no absurdity Theophrast These are wonderfull shifts be of what opinion you will onely know this If power doe act at the first and by it selfe when it encreaseth and finisheth it selfe it bringeth no other thing to passe but such another power as it is it selfe neither can it though it be encreased bring forme out of it selfe Out of the seed as out of the subiect is ingendered a liuing creature or a plant but there was neuer any in the ranke of the best Philosophers which held that powers should make forme or that a liuing creature is generated by the force of seede Philadelph And why so Theophrast That which is not yet but shall be hereafter is not now simply in being but how can that which is not be said to beget any other thing How then thinke you can it come to passe that the power which is in seede should procreate forme if as yet the same forme be not in it Or that the seede which is not yet that liuing creature should effect a liuing creature For if any thing be to be begotten out of these there must be some other thing put of necessitie which in act may obtaine forme and which may be the first efficient and chiefe cause of this procreation The which when Aristotle deepely considered hee decreed that there was a two-fold nature in the procreation of liuing creatures and of their off-spring One more imperfect which is made in seede and is not yet Another more perfect which being in act is simply such an effectrix as it is in that from whence the seede did spring The place is in the second booke concerning the procreation of liuing creatures where he putteth a difference betweene Nature and Art in these words Art is the beginning and the forme of that which is effected but yet in another The motion of Nature is in that which is effected proceeding from another nature which in act obtaineth the forme Therefore he holdeth that a nature is in the seede by which it is made and moued and the efficient nature in that which is in act This sentence Simplicius hath expounded more largely in these words or to this effect the nature and cause of euery motion maketh a subiect like it selfe and not another for as the nature of man maketh a man so the nature of seede can make nothing but seede For how shall that properly make a man which is in the seede which as yet is not the nature of man before such time as the man be made If the nature of the seede desireth to be changed and to haue a liuing creature perfected then properly the efficient and next cause is the paternall and maternall nature for the forme goeth before the act in the father and mother according to the which forme that which is in power is brought to act And by this meanes the nature of that which is generated if it be said to be efficient it is so efficient that the same is therewithall made And that nature hath properly the force of effecting which is such in act because nature is the procreatrix of that which is like it selfe Thus Philadelph you see that the force of the seed which we say is called power cannot be turned into the forme of a liuing creature how well so euer it fitteth it selfe or adorneth it selfe but there must be present a certaine thing as is such in act Philadelph These things which you haue now vttered seeme in my Iudgement most true But before you finish this matter it is conuenient that you explaine one thing which all Philosophers haue approued namely that the forme of euery thing is brought forth out of the power of the subiect
spirit of the Elements The third is an Earthie and watrie substance both together carying the body of the Elements vnder the name of Earth Philadelph I pray you declare vnto me the complexions and qualities of these three principles Salt Sulphur and Mercurie that I may vnderstand how they agree with those of the Elements Theophrast Mercurie is a sharpe liquor fluible and penetrable and a most pure Aethereall and substantiall body a substance Aierie most subtill quickning and full of spirit the seede of life and an essentiall forme comprehended in Aire Sulphur is a moist sweet oile-like clammy originall which giueth substance to it selfe the nourishment of Fire or of a naturall heate endued with the force of molifying and conioyning together comprehended in water Salt is that dry body saltish meerely earthie representing the nature of Salt endued with wonderfull vertues of dissoluing congealing cleansing emptying and with other infinite qualities comprehended in earth These three principles were called by the fore-said Hermes Spirit Soule and Body Mercurie Spirit Sulphur the Soule and Salt the body The body is ioyned with the spirit by the bond of the Soule Sulphur for that it hath affinitie with both the extreames as a meane coupling them together For Mercurie as is said is liquide thinne and fluible Sulphur is a soft oyle passable Salt is dry thicke and stable the which three are so proportionate together and tempered one with the other that there is a great Analogie conueniencie in this contrariety of beginnings For Sulphur with his humiditie oyle-like ioyneth as a meane the two extreames fixed Salt and flying Mercurie that is to say the drinesse of Salt and the moistnesse of Mercurie are contempered with the viscous humidity of Sulphur the thicknesse of Salt and the subtilty of Mercurie which are contrary are tempered with the fluidity of Sulphur Moreouer Sulphur by his exceeding sweetnesse doth contemper the sharpnesse or sowernesse of Mercurie and the bitternesse of Salt and by his clamminesse doth conioyne the subtill flying of Mercurie with the firmenesse and stability of Salt Thus of these three all naturall bodies are compounded Philadelph You said before that Fire is the Author of all formes and actions in vniuersall nature I pray you shew vnto me after what manner it is so to be reputed Theophrast Fire by his winde and spirit carieth and conuayeth his seeds into the belly of the earth whereby the generation fruit is nourished fostered and groweth and is at the last thrust forth out of the lap and bosome of the Elements This Heauen or Fire albeit it is no complexion in it selfe that is to say neither hot nor colde moist nor dry yet by his naturall disposition it yeeldeth to all things heate and colde moisture and drinesse For so much as there are starres which haue their most colde and moist spirits as the Saturnals and Lunaries others most hot and dry as the Solarie and Martials others hot and moist as the Iouials who by their vertues and complexion wherewith euery starre is endued doe forme fashion and impregnate all these inferiour things in such wise that some indiuiduals are of that condition and complexion which they haue borrowed and taken from their framing or fashioning starre or planet other some of another complexion which they haue obtained according to the condition of other starres For God hath giuen to Heauen most perfect and simple seedes such as are the Planets and Starres which hauing in them vitall faculties and complexions doe powre them forth into the lap of the inferiour Elements animating and forming them Neither doth this Heauen at any time cease frō his working nor the Astrall seeds thereof because their vertues are so abundant that they are neuer exhausted nor yet doe they suffer alteration or diminution of their faculties wherby they may cease from procreating or forming albeit at sometime they doe make more or lesse fruitfull than at other times Hereupon commeth that perpetuall circulation by the benefit whereof the seeds of the Elements or their matter are coupled with the seeds of the starres thrusting their contained seed into the maternall lap that it may forme bring forth a kindly off-spring For as Heauen is said to worke vpon the Earth so also the inferiour Elements doe yeeld and bestow their actions and motions albeit after another manner because Heauen is altogether actiue and nothing passiue being of a Homogeniall and most perfect nature and is therefore incorruptible and immutable vntill the predestinate end of things created Philadelph Are then those three Salt Sulphur and Mercurie the Essentiall and first principles of the Heauen Theophrast God in creating Heauen separated out of the Chaos or confused Masse the most pure from the impure that is to say he reduced the more pure and Aethereall Mercurie the more pure inextinguible starres and lights into a Crystaline Diamontine substance or most simple body which is called Heauen the highest fourth formall Element that from the same the formes as it were seeds might be powred forth as is before shewed into the more grosse Elements to the generation of all things Therefore it cannot be denied but that Heauen doth consist of those three principles albeit most simple but yet of the most pure spirituous and altogether formall If wee will beholde the purity of the Heauen aboue other elements and the constancie thereof looke then vpon those bright and shining fires continually glittering with light to whom the Heauen hath giuen the most pure in extinguible Sulphureus substance whereof they consist For such as the Heauen is in essence such fruits hath it brought forth therein as touching substance out of whose vitall impressions and influences they procreate and bring forth some likenesse of themselues in the more grosse Elements but yet according as the matter is more grosse more thinne more durable more constant or more transitorie And the influences of such fires are Mercuriall spirits but the light and shining brightnesse is Sulphur their fixed Heauens or vitriall Christalline circles is a salt body which circles are so pure shining and fixed that a Diamond which partaketh of the nature of fixed Salt is not of more purity continuance and perpetuity then they are Philadelph What say you to the Element of Aire doth that also consist of Salt Sulphur and Mercurie If it doe shew mee I pray you the manner how Theophrast The beginnings of Aire are all one with the other but yet more grosse lesse pure and lesse spirituous and simple then the beginnings celestiall notwithstanding that they are much more perfect thinne and penetrating than are the waterie and terrestriall Mercuries and Sulphurs and are such that next to Heauen Aire hath the preheminence of actiuitie and power whose powers and effects are to be seene in diuers and sundry winds which are Mercuriall fruits the spirits of the Aierie Element whose Sulphurs also are discerned to be pure and brght in burning Comets which are no