and hath as much recourse to the heart as to the head and so to the other parts of the body for any thing I can perceive But that matter I call the rational and sensitive spirits which others call the animal and vital spirits perchance fools may think me extravagant for giving the matter other names but I was forced to take these names because they were more significant to the sense of my discourse besides perchance they may think when I speak of rational and sensitive spirits that they are hobgoblins ghosts or visions such as nurses fright their children with or superstitions or as the wiser sort doth to make credulous fools beleeve to keep them in awe knowing they are apt to disorders Chap. 182. Musick may cure mad folks THere is great reason why Musick should cure madnesse for this sort of madnesse is no other but the spirits that are in the brain and heart put out of their natural motion and the spirits having a natural sympathy with Musick may be composed into their right order but it must be such Musick as the number of the notes must goe in such order as the natural motion of the brain though every brain hath not one and the same motion but are set like notes to several tunes wherefore if it were possible to set notes to the natural motion of the heart or that brain that is distempered it might be perfectly cured but as some notes do compose the brain by a sympathy to the natural motion so others do make a discord or antipathy and discompose it putting the natural motions out of tune Thus much for the sensitive Maladies Chap. 183. Of the fundamental diseases first of fevours THere are many several sorts or manners of fevors but I will onely treat of the fundamental fevours which are three from which three all other fevors are partly derived the first is a malignant fevor the second the hective fevor and the third the ordinary burning fevours the first is catching and often deadly the second is never catching but alwayes deadly the third is neither catching and seldom deadly the first proceeds from violent disordered motions and distempered matter and humour The second from swift motions which distemper and make waste of the matter which matter I mean the substance of the body The third is too violent motions on well tempered matter And these three sorts of fevours are often mixt as it were a part of all mixt into one but a high malignant fevor is a sudden usurpation for the disordered motions joyned with a mistempered matter which is corrupt humours surprise the body and destroy the life therein as we shall see in great plagues the body is well sick and dead in a moment these or the like diseases are caused after three manner of wayes as being taken from outward infection or bred by an evil habit in the body or by taking some disagreeing matter therein which causeth a war of sicknesse for upon the disorder which the disagreeing matter makes the natural motions belonging to the body grow factious and like a common rout arise in an uproar which strives onely to do mischief stopping some passages that should be kept open and opening some passages that should be kept shut hindring all regular motions from working after that natural manner forcing those they can over power to turn rebels to the life of the body For it is against the nature of the innated matter to be idle wherefore it works rather irregularly then not work at all but as long as a body lies sick the power is divided one part of the innated matter working irregularly the other according to the natural constitution which by the regularity they strive to maintain the chief forts of life which are the vital parts especially the heart and disordered motions striving to take or pull them down making their strongest assaults thereon for the disordered innated matter makes out-works of corrupted matter stopping as many passages as their power will give leave so striving either to starve the vital parts or to oppresse them with corruption or to burn them by their unnatural heat they make in the body or to drown them with watrish humor which is caused by the distemper of ill disgestions and obstructions the regular innated matter strives to break down those works and to cast and expel that filth out of the body and according as each party gets the better the body is better or worse and according as the siege continues the body is sick and according as the victory is lost or won is life or death Chap. 185. Of the infections of animals Vegetables and elements Such motions as corrupt animal bodies corrupt vegetable bodies and as corrupt and malignant air is infectious to animals so likwise to vegetables and as malignant diseases are catching and infectious to those that comes neer them so oftentimes vegetables are infectious to animals as herbs and fruits which cause some yeers such dangerous sicknesse and killing diseases to those that eat thereof likewise those bodies that are infected do infect sound and nourishing food when once it is eaten causeth that which is good also malignant when once in the body Chap. 186. Of burning fevros ALL burning fevours for the most part are produced from the vital spirits as when they move irregularly they corrupt the natural humours which cause a distemper of heat in the body moving towards expulsions which are dilation and when they move with supernatural quicknesse after an extenuating maner they inflame the body in either causes emptying the body and quenching the fire is to be put in execution for the emptier the body is the lesse humours there will be Ltkewise lesse motion as having lesse matter for in matter motion lives likewise the lesse cumbustible matter there is the sooner the unnatural fire will be quenched unlesse that the fire be in the arteries then it is like a colepit set on fire wherein there is no quenching it unlesse you drown the coles so when the unnatural heat is in the arteries you must drown the life of the body like the colein the pit before you can quench the fire but a 〈◊〉 may be eased somwhat prolonged with cooling brothes and quenching julips for though they cannot enter the arteries yet they may keep the outward parts cold and moist which may cast cold damps quite through the body but in this case all evacuations are dangerous for the more empty the body is of humour the sooner the body is consumed for the humours serve as oyl and though they flame yet they keep in the light of life in all other fevours evacuations of all sorts are good for if it be some melancholy pitch humours that are set on fire in the body or some oylie cholerick humours it is but quenching it with cooling julips without any hurt to the body and if it be a brandy blood set on fire it is
minde and musick makes a harmony if I have not matched my strains 〈◊〉 notes with words and thoughts properly let those that understand musick and Rhetorick mend it for I understand neither having neither fed at the full table nor drank at the full head of learning but lived alwayes upon scattered crums which I pick up here and there and like a poor lasie begger that had rather feed on scraps then work or be industrious to get wealth so I had rather write by guesse then take the pains to learn every nice distinction And if my book will not please the learned yet it may please the vulgar whose capacity can onely dig in the earth being not able to reach the celestial Orbs by speculation Chap. 208. The knowledge of diseases IT is not sufficient for Physitians to study the names of diseases and to know onely so much as to distinguish one kinde of disease from another as we should distinguish man from beast or so as a horse from a cow or as that horse is a barbe or a coarser or a genet or a Turk or an Arabian but that this barbe is not that barbe or this genet is not that genet and the like Likewise to know the nature so as to know how to use it and what fit to apply to it as for example a man buyes a horse and he having onely an old saddle that he was accustomed to ride with on a horse he formerly had put it on his new horses back yet although his horse is of the same Country or sort of horses as his former horse was yet the saddle may not be fit for the new horse but may be either too big or too little and by the unfitnesse may gall his horse so sore and corrupt the flesh so much as he may be a scald back jade as long as he lives if it festers not as to kill him so in diseases medicines may be too strong or too weak or they may evacuate too much or too little if they do not not know the just dimension and extention of the disease Again one the same sort of horses may be so dull as hardly to move out of his pace with the spur although it should prick so deep as to make his sides to bleed when another horse of the same sort shall run away over hedg and ditch against trees and stones untill he hurt himself and flings his rider or at least flings and leaps and snorts and stamps and grows into a furious heat so diseases some must be handled gently others more roughly for in diseases you must learn the disposition of the disease as well of what kinde sort or breed it is so likewise it is not enough for a physitian to know what drugs will purge choler what flegme and what melancholy or the like but they should study to know the several motions which work in them or else their operations will be as their imploiments are which is chance-medly for otherwise a Physitian neither applies his medicines knowingly nor skilfully but customarily because they are usually given in such diseases whereof some do mend others do die with them but certain if Physitians would take pains to study the several motions of the diseases and also of the drugs and medicines they give and would do as skilful musitians which make a consort where although every one plaies upon a several instrument yet they all make their notes agree there would follow a harmony of health in the body as well as a harmony of musick in these consorts But as I said before it is not sufficient to know how to purg choler flegme melancholy and the like for the purging of those humors doth not alwayes work cures for some diseases do not alwayes proceed so much from the loose humours in the body as the disordered motions in the body for choler flegme melancholy are not superfluous humors of the body unlesse the quantity of each be too much for the nature of the body for those humours are part of the body and the body could not subsist without them for they are several mixtures which serve to the consistance of the figure and as some humours make and mix such humours so other motions carry the humour like tempered matter or lime to the creations or reparations of the figure which is the body and if there were none of those humours the figure would no more stand if once a decaying no more then a house which runs to ruine for want of stone brick wood or morter or the like besides if there were not flegme choler would do like a coach wheel for want of moisture the motions would set the body on fire and if no choler the flegme would drown it and if neither flegme nor choler muddy melancholy would dam or stop it up But Physitians should study diseases so as they may be able to distinguish them as we do the different faces of mankinde or any other For there are as many several kindes of diseases as there are animals and as much difference in one and the same kinde as there are in the several shapes and countenances to the body and nature and disposition of the minde besides diseases are like parents and children as the childe may resemble the parent or the children of the same parents may resemble one another and yet they are not all one Again diseases may be like half brothers or sisters as some may have all one mother but not one father so some diseases may be produced partly from such a cause and partly from another Again diseases may be matcht and some to be like widows and widows that marry again so diseases may be loose or be quit of such a producing cause and joyn with another As for example a cold stomack is a disease and a hot liver is a disease and both may produce such diseases perchance the cold stomack may be cured but not the hot liver when the cold stomack is cured the hot liver is a widow which afterwards may chance to match with a cold melancholy spleen or two or thre or more diseases may be matched together as if a man should have two or three wives or a woman as many husbands likewise several accidents may be matched or at least commit adultery and get bastardly children As for example a great heat may be matched or joyned with a sudden cold which may produce a great fever or other diseases that usually follow and milions of the like examples may bee given But I desire my Readers that they may not condemn my comparisons as extravagant and too fantastical for so grave a subject but I could finde no fitter to expresse my meaning which is onely that I would have Physitians as skilful knowing and learned in diseases as they are in the customs manners humours and persons of men and that they may as knowingly distiugnish the difference alterations degrees and alliances of diseases as they do the several
it is so ridiculous then to think that this Lady cannot understand these tearms as it is rather to be laught at then to trouble ones self to answer And that invincible Problem the quadrature of the circle as they call it which makes me doubt that they think themselves wiser for naming the quadrature then squaring the circle who lives that hath not heard of it and who lives that can do it and who is dead that hath done it and put the case it were done what then why then 't is squared and that 's all and that all is nothing much ado about nothing But we will leave these impertinent malicious and most false exceptions to the Lady and her Books and will now begin with her book of Poems examining first her Philosophy there That 's an old opinion of Atomes say some witnesse Democrates and many others T is very true they have talkt of atomes but did they ever dispose of them as they are there or tell you what several sorts there are of them and what figure they bear and being joyned what forms they produce of all kindes in all things if you have read any such things before I 'le be bold to burn the Book Why then all these are new opinions and grounded upon Reason I say some but they are Paradoxes what then I hope a Paradox may be as true as an old opinion and an old opinion as false as a Paradox for neither the one nor the other makes a truth either the new or the old for what is most reason reasonable for in natural Philosophy one opinion may be as true as another since no body knows the first cause in nature of any thing Then this Ladies Philosophy is excellent and will be thought so hereafter and the truth is that it was wholy and onely wrought out of her own brain as there are many witnesses by the several sheets that she sent daily to be writ fair for the presse As for her Poems where are the exceptions to these marry they misse sometimes in the numbers and in the rimes It is well known by the copies that those faults lie most upon the Corrector and the Printer but put the case there might be some slips in that kinde is all the book damned for it no mercy Gentlemen when for the numbers every Schoole-boy can make them on his fingers and for Rimes Fenner would have put down Ben. Johnson and yet neither the boy or Fenner so good Poets No it is neither of those either makes or condemns a Poet it is new born and creating Phansies that Glorifies a Poet and in her Book of Poems I am sure there is excellent and new Phancies as have not been writ by any and that it was onely writ by her is the greatest truth in the world Now for her Book called the Worlds Olio say some how is it possible that she showld have such experience to write of such things so I answer that I living long in the great world and having the various fortunes of what they call good and bad 〈◊〉 the reading of men might bring me to as much experience as the reading of Books and this I have now and then discourst unto this Lady who hath wisely and elegantly drest it in her own way and sumptuously cloathed it at the charge of her own Phancies and expressions I say some of them she hath heard from me but not the fortieth part of her book all the rest are absolutely her own in all kindes this is an ingenious truth therefore beleeve it As for the Book of her Philosophical opinions there is not any one thing in the whole Book that is not absolutely spun out by her own studious phancy and if you will lay by a little passion against writers you will like it and the best of any thing she has writ therefore read it once or twice not with malice to finde a little fault but with judgement to like what is good Truly I cannot beleeve so unworthily of any Scholer honouring them so much as we both do that they should envie this Lady or should have so much malice or emulation to cast such false aspersions on her that she did not write those Books that go forth in her name they will hardly finde out who else writ them and I protest none ever writ them but her self You should rather incourage her then by false suppositions to let her see the world is so ill natured as to beleeve falshoods before truths But here 's the crime a Lady writes them and to intrench so much upon the male prerogative is not to be forgiven but I know Gown-men will be more civil to her because she is of the Gown too and therefore I am confident you will defend her and truth and thus be undeceived I had not troubled you with this but that a learned Doctor our very noble friend writ is word of the infidelity of some people in this kinde whatsoever I have write is absolutly truth which I here as a man of Honour set my hand to W. NEWCASTLE TO THE READER IN my Book called the Worlds Olio there are such grosse mistakes in misplacing of Chapters and so many literall faults as my book is much disadvantaged thereby As for Chapters there are many misplaced for some Chapters that belong to that part of diseases are misplaced among those of natural Philosophy as one that belongs to sleep and three Chapters that are of the temper of Aire likewise another Chapter of the strength of the soul and body is placed between the first and last part of the Common-Wealth which nothing belongs to it for though there is a soul and body belonging to every Common-Wealth yet not such a soul and body as I have discourst of there For the soul of a Common-Wealth is Actuall Justice and industry The soul of a man is Contemplation Reason and imagination And the body of a Common-Wealth is the Citizens therein and Magistrates thereof And the body of a man is the senses therein and the members thereof Likewise the strength of a Common-Wealth is the Laws And the strength of a mans body is the nerves Likewise a short copie of verses which is at the latter end of the book is what I intended for this book as being my beloved of all my works prefering it as my master-piece although I do beleeve it will not please my Readers because as I have said in some of my Epistles few take delight in the study of Natural Philosophy yet those that delight not or slight the study or dispraise the work make it not the lesse rational for reason will be reason in the despite of the most malicious detractors or sophsterian censurers but for the faults and mistakes in my other works and perchance the like mischance may come to these and although I know a passion cannot recal an injury past yet I cannnot but grieve at the misfortune as for a friend that
bought Or like to Carpets which the Persian made Or Sattin smooth which is the Florence Trade Some matter they ingrave like Ring and Seal Which is the stamp of Natures Common-weal 'T is Natures Armes where she doth print On all her Works as Coin that 's in the Mint Some several sorts they joyn together glu'd As matter solid with some that 's fluid Like to the Earthly ball where some are mixt Of several sorts although not fixt For though the Figure of the Earth may last Longer then others yet at last may waste And so the Sun and Moon and Planets all Like other Figures at the last may fall The Matter 's still the same but motion may Alter it into Figures every way Yet keep the property to make such kinde Of Figures fit which Motion out can finde Thus may the Fgures change if Motion hurls That Matter of her wayes for other Worlds Of the Minde THere is a degree of stronger Spirits then the sensitive Spirits as it were the Essence of Spirits as the Spirit of Spirits This is the Minde or Soul of Animals For as the sensitive Spirits are a weak knowledg so this is a stronger knowledge As to similize them I may say there is as much difference betwixt them as Aqua Fortis to ordinary Vitriol These Rational Spirits as I may call them work not upon dull matter as the Sensitive Spirits do but onely move in measure and number which make Figures which Figures are Thoughts as Memory Understanding Imaginations or Fancy and Remembrance and Will Thus these Spirits moving in measure casting and placing themselves into Figures make a Consort and Harmony by Numbers Where the greater Quantity or Number are together of those rational spirits the more variety of Figure is made by their several motions they dance several dances according to their Company Chap. 34. Of their several Dances or Figures WHat Object soever is presented unto them by the senses they strait dance themselves into that figure this is Memory And when they dance the same figure without the help of the outward object this is Remembrance when they dance the figures of their own invention as I may say then that is imagination or Fancie Understanding is when they dance perfectly as I may say not to misse the least part of those figures that are brought through the senses Will is to choose a dance that is to move as they please and not as they are perswaded by the sensitive spirits But when their motion and measures be not regular or their quantity or numbers sufficient to make the figures perfect then is the minde weak and infirme as I may say they dance out of time and measure But where the greatest number of these or quantity of these Essences are met and joyn'd in the most regular motion there is the clearest understanding the deepest Iudgement the perfectest knowledge the finest Fancies the more Imagination the stronger memory the obstinatest will But somtimes their motions may be regular but society is so small so as they cannot change into so many several figures then we say he hath a weak minde or a poor soul. But be their quantity or numbers few or great yet if they move confusedly and out of order we say the minde is distracted And the reason the minde or soul is improveable or decayable is that the quantity or numbers are increaseable or decreaseable and their motions regular and irregular A Feaver in the Body is the same motion among the sensitive spirits as madnesse is in the minde amongst the rational Spirits So likewise pain in the Body is like those motions that make grief in the minde So pleasure in the body is the like motions as make delight and joy in the minde all Convulsive motions in the Body are like the motions that cause Fear in the minde All Expulsive motions amongst the rational spirits are a dispersing their society As Expulsity in the Body is the dispersing of dull matter by the sensitive spirits All Drugs have an Opposite motion to the matter they work on working by an expulsive motion and if they move strongly having great quantity of spirits together in a little dull matter they do not onely cast out superfluous matter but pull down the very materials of a figure But all Cordials have a Sympathetical motion to the matter they meet giving strength by their help to those spirits they finde tired as one may say that it is to be over-power'd by opposite motions in dull Matter Chap. 35. The Sympathy and Antipathy of Spirits PLeasure and delight discontent and sorrow which is Love and hate is like light and darknesse the one is a quick equal and free motion the other is a slow irregular and obstructed motion When there is the like motion of Rational Spirits in opposite figures then there is a like understanding and disposition Just as when there is the like Motion in the sensitive spirits then there is the like constitution of body So when there is the like quantity laid in the same Symmetry then the figures agree in the same proportions and Lineaments of Figures The reason that the rational spirits in one Figure are delighted with the outward form of another Figure is that the motions of those sensitive Spirits which move in that figure agree with the motion of the rational spirits in the other This is love of beauty And when the sensitive motions alter in the figure of the body and the beauty decayes then the motion of rational spirits alter and the love of godlinesse ceases If the motion of the rational spirits are crosse to the motion of the sensitive spirits in opposite figures then it is dislike So if the motion be just crosse and contrary of the rational spirits in opposite figures it is hate but if they agree it is love But these Sympathies which are made only by a likenesse of motions without an intermixture last not long because those spirits are at a distance changing their motion without the knowledge or consent of either side But the way that the rational spirits intermix is through the Organs of the body especially the eyes and Eares which are the common doors which let the spirits out and in For the vocal and verbal motion from the mouth carry the spirits through the eares down to Heart where love and hate is lodged And the spirits from the eyes issue out in Beams and Raies as from the Sun which heat or scorch the heart which either raise a fruitful crop of love making the ground fertile or dries it so much as makes it insipid that nothing of good will grow there unlesse stinking weeds of Hate But if the ground be fertile although every Crop is not so rich as some yet it never grows barren unlesse they take out the strength with too much kindnesse As the old proverb they kill with too much kindnesse which murther is seldom committed But the rational
when they find the house rotten and ready to fall Or scar'd away like Birds from their Nest. But where should this Swarm or Troop or Flight or Essences go unlesse they think this thin matter is an Essence evaporates to nothing As I have said before the difference of rational spirits and sensitive spirits is that the sensitive spirits make figures out of dull matter The rational spirits put themselves into figure placing themselves with number and measure this is the reason when Animals die the External Form of that Animal may be perfect and the Internal motion of the spirits quite alter'd yet not absent not dispers'd untill the Annihilating of the External Figure thus it is not the matter that alters but the Motion and Form Some Figures are stronger built then others which makes them last longer for some their building is so weak as they fall as soon as finished like houses that are built with stone or Timber although it might be a stone-house or timber-house yet it may be built not of such a sort of Stone or such a sort of Timber Chap. 49. Of the Senses THe Pores of the skin receive touch as the eye light the eare sound the nose scent the tongue tast Thus the spirits passe and repasse by the holes they peirce through the dull matter carrying their several burthens out and in yet it is neither the Burthen nor the Passage that makes the different sense but the different motion for if the motion that coms through the Pores of the Skin were as the motions which come from the Eye Ear Nose Mouth then the body might receive sound light scent Tast all other as it doth touch Chap. 50. Of Motion that makes Light IF the same motion that is made in the Head did move the Heel there would appear a Light to the Sense of that part of the figure unlesse they will make such matter as the Brain to be infinite and onely in the head of an Animal Chap. 51. Opticks THere may be such motion in the Brain as to make Light although the Sun never came there to give the first motion for two opposite motions may give a light by Reflection unlesse the Sun and the Eye have a particular Motion from all Eternity As we say an Eternal Monopolor of such a kinde of Motion as makes Light Chap. 52. Of Motion and Matter VVHY may not Vegetables have Light Sound Taste Touch as well as Animals if the same kinde of motion moves the same kinde of matter in them For who knows but the Sap in Vegetables may be of the same substance and degree of the Brain And why may not all the senses be inherent in a figure if the same Motion moves the same matter within the figure as such motion without the figure Chap. 53. Of the Brain THe Brain in Animals is like Clouds which are sometimes swell'd full with Vapour and sometimes rarified with Heat and mov'd by the sensitive spirits to several Objects as the clouds are mov'd by the Wind to several places The Winds seem to be all Spirits because they are so agile and quick Chap. 54. Of Darknesse TO prove that Darknesse hath particular motions which make it as well as motion makes light is that when some have used to have a light by them while they sleep will as soon as the light goeth out awake for if Darknesse had no motion it would not strike upon the Opick Nerve But as an equal motion makes light and a perturb'd motion makes colour which is between Light and darknesse So darknesse is an Opposite Motion to those motions that make light for though light is an equal motion yet it is such a kinde or sort of Motion Chap. 55. Of the Sun VVHY may not the Sun be of an higher Extract then the rational spirits and be like Glasse which is a high Extract in Chymistry and so become a shining body If so sure it hath a great knowledge for the Sun seems to be composed of pure spirits without the mixture of dull matter for the Motion is quick and subtle as we may finde by the effect of the light and heat Chap. 56. Os the Clouds THe Clouds seem to be of such spungy and porous Matter as the Rain and Aire like the sensitive spirits that form and move it and the Sun the Rational Spirit to give them knowledge And as moist Vapours from the Stomack rise and gathering in the Brain flow through the eyes so do the Clouds send forth as from the Brain the Vapours which do rise in showres Chap. 57. Of the Motion of the Planets THE Earth Sun Moon the rest of Planets all Are mov'd by that we Vital Spirits cal And like to Animals some move more slow And other some by quicker motion go And as some Creatures by their shapes do flye Some swim some run some creep some riseth high So Planets by their shapes about do winde All being made like Circles round we finde Chap. 58. The Motion of the Sea THe Sea 's more quick then fresher waters are The reason is more Vital spirits are there And as the Planets move still round about So Seas do ebb and flow both in and out As Arrows flye up far as strength them lend And then for want of strength do back descend So do the Seas in ebbes run back again For want of strength their length for to maintain But when they ebb and flow at certain times Is like the Lungs that draw and breath out wind Just so do Seas draw back and then do flow As constant as the Lungs do to and fro Alwayes in motion never lying still The empty place they leave turn back to fill We may as well inquire of Nature why Animals breath in such a space of Time as the Seas ebb and flow in such a space of Time AN EPISTLE TO CONDEMNING READERS MAny perchance will laugh in scorn at my opinion and ask what reason I have to think those things I have described should be made with such a kinde of Motion my answer is that I guess by the forms I mean the figures or shapes what the motion may be to produce them for I see the figure of a four leg'd Creature hath other motions then two legged Creatures or then those Creatures that have no legs and I see some shape Creatures that can flee by reason of their figures which is made proper to produce that kinde of motion for those that are not made so cannot do so By this I think it probable that Internal motions are after the manner of External motions for we may guess at the cause by the effects so by the figures of Snow Frost Hail Rain Vapor and the like we may guesse at other Internal or external motions that produced their External figures or alterations and by the effects of light darknesse heat cold moisture what manner of motions produced them wherefore I know no reason why any should condemn my opinions But
the custom of their breeding in the Schools of Aristotle and Socrates and the rest of ancient Authors or else they consider not my opinions enough for if they did they might see as much probability for mine as any of their opinions For though in natural Philosophy there may be many touches found out by experiences and experiments yet the Study is onely conjecturally and built upon probabilities and until probabilities be condemned by absolute and known truth let them have a place amongst the rest of probabilities and be not so partial to contradict as to be unjust to me take not away the right of my place because young for though age ought to have respect yet not so as to do youth wrong but I hope my new born opinions will be nourished in Noble and learned Schools and bred up with industrious Students but howsoever I delight my self for next to the finding out of truthes the greatest pleasure in Study is to finde out probabilities I make no question but after Ages will esteem this work of mine but what soever is new is not received at the first with that good acceptation by reason it is utterly unknown unto them and a newnesse and an unacquaintednesse makes the ignorance but when time hath made acquaintance and a right understanding and a right understanding will make a friendship betwixt Fame and my Book OF FORTUNE PART II. CHAP. 59. MAtter Figure and Motions are the gods that Create fortune For fortune is nothing in it self but various motions gathered or drawn to a point which point man onely thinks it fixt upon him but he is deceived for it fixes upon all other things for if any thing comes and rubs off the bark of a tree or breaks the tree it is a miss-fortune to that tree and if a house be built in such a place as to shelter a tree from great storms or cold weather it were good fortune to that tree and if a beast be hurt it is a miss-fortune to that beast or bird and when a beast or bird is brought up for pleasure or delight and not to work or be imprisoned it is a good fortune to that beast or bird but as I said before fortune is onely various motions drawn to a point and that point that comes from crosse motions we call bad fortune and those that come from Sympathetical motions we call good fortune and there must needs be Antipathetical Motions as well as Sympathetical Motions since Motions are so various But man and for all that I know all other things are governed by outward Objects they rule and we obey for we do not rule and they Obey but every thing is led like dogs in a string by a stronger power but the outward power being invisible makes us think we set the rules and not the outward Causes so that we are governed by that which is without us not that which is within us for man hath no power over himself Chap. 60. Of time and Nature NO question but there is a time in Nature for time is the Variation of Nature and nature is a producing Motion a multiplying figure an endlesse measure a quantilesse substance an indefaisable matter Chap. 61. Of Matter Motion and Figure AS I said before in my first part of my Book that there is no first Matter nor no first Motion because Eternal and Infinite yet there could be no Motion without matter for Matter is the cause Motion but the effect of Matter for there could be no motion unlesse there were Matter to be moved But there might be Matter and Figure without Motion as an infinite and eternal dull lump For I see no reason but infinite might be without running forward or circle-wayes if there were not several degrees of the onely Matter wherein Motion is an Infinite Eternal effect of such a degree Neither is it nonsense to say Figure is the effect of Matter for though there is no Matter without Figure yet there could be no figure without Matter wherefore Matter is the prime cause of Figure yet there could be no figure without matter wherefore matter is the prime cause of figure but not figure of matter for figure doth not make matter but matter figure no more then the creature can make the Creator but a creature may make a figure Thus although there is no first matter yet matter is the first cause of motion and figure and all effects Although they are as infinite and Eternal as matter it self and when I say Matter prime I speak for distinction sake which is the onely Matter The innated Matter is the soul of Nature The dull part of Matter the Body And the infinite figures are the infinite form of Nature And the several motions are the several actions of nature Chap. 62. Of Causes and effects AS I have said before the effects are infinite and eternal as the Causes because all effects lie in matter and motion indeed in matter onely for motion is but the effect of matter Wherefore all particular figures although dssiolvable yet is inherent in the matter and motion as for example if a man can draw the picture of a man or any thing else although he never draws it yet the Art is inherent in the man and the picture in the Art as long as the man lives so as long as there is matter and motion which was from all Eternity and shall be eternally the effect will be so Chap. 63. Whether motion is a thing or nothing or can be Annihilated SOme have opinion that Motion is nothing but to my reason it is a thing for if matter is a substance a substance is a thing and the motion and matter being unseparablely united makes it but one thing For as there could be no motion without such a degree or extract of matter so there could be no such degree or extract of matter without motion thus motion is a thing But by reason particular motions leave moving in such matters and figures shall we say they are deceased dead or become nothing but say some motions are accidents and accidents are nothing but I say all accidents live in substance as all effects in the causes say some when a man for example shakes his hand and when he leaves shaking whether is that motion gone say others no where for that particular motion ceaseth to be say they I answer that my reason tells me it is neither fled away nor ceased to be for it remains in the hand and in that matter that created the hand that is in that and the like innated matter that is in the hand But some will say the hand never moves so again but I say the motion is never the lesse there they may as well say when they have seen a Chest full of Gold or the like and when their eyes are shut or that they never see it more that the Gold doth not lie in the Chest although the Gold may lie there eternally
of the figures And Minerals are produced by the Conjunction of such Elements which were begot by such motions as make heat and drought and cold and dry Thus all figures are created from different motions and different degrees of infinite onely matter for onely matter joyns and divides it self by self motions and hath done so and will do so or must do so eternally being its nature yet the divisions and substractions joynings and creations are not alike nor do they continue or dissolve with the like measure of time which time is onely as in a reference to several motions But as I have said there can be nothing lost in nature Although there be infinite changes and their changes never repeated For say a man dies and his figure dissolves into dust as smal as Atoms and is disperst so as never to meet and every Atome goeth to the making of several figures and so changes infinitely from figure to figure yet the figures of all these changes lie in those parts and those parts in onely matter so likewise several motions may cease as figures dissolve but still those motions lies in innated matter and each particular figure in the generality of matter and motion which is on the dull part and innated part of onely matter Chap. 71. The Agilenesse of innated Matter INnated matter seems much nimbler in some works then in other as making Elements and their several changes being more porous then Animals Vegetables and Minerals which are more contracted and not so easily metamorphosed and on the thin part of dull matter they seem much nimbler and agil then when they work on the grosse part of dull matter for though the innated matter can work but according to the strength yet not alwayes according to that strength for their burthens are not alwayes equal to their strength for we see in light thin dull matter their motions to be more swift having lesse incumbrances and lighter burthens unlesse it be oposed and stopped by the innated matter that works in the more solid or thicker part of dull matter or move solid and united figures yet many times the innated matter that works on the thin part of dull matter or in more porous figures will make way through solid and thick bodies and have the power on those that work on more grosse matter for the innate matter that works on grosse matter cannot resist so well having greater burthens nor act with that facility as the others can whose matter is lighter or figures more pourous for we see many times water to passe through great rocks and mountains piercing and dividing their strengths by the frequent assaults thereon or to yet many times the passe is kept or lost according to the quantity of the innated 〈◊〉 of either side Chap. 72. Of external and internal figures and Motions FOr the motions of heat and drought begets the Sun the motions of heat and moisture begets the Aire The motions of cold and dry begets the earth and the rest of the Planets and as other motions begot them so they begot others and as these Elemental Planets beget in gener all figures which we call creatures in the world so these figures as they are matched beget each particular figures of several sorts For external figures are made by internal motions for though Vegetables Minerals and Animals be internal figures as to the globe of the World which is the external figures to them yet they are external figures to those which are created in them untill such time as they are cast forth of that mould as I may say which they were made in which is the womb and the several wombs of several kinds are several moulds but indeed all moulds differ in their points Perchance this subject might be better explained but my modest thoughts will not give my inquisitive thoughts leave to trace Natures Creations by procreation Although I beleeve nature and her works are pure of themselves but 't is the Abuse of her works and not the knowledge that corrupts man-kinde Chap. 73. Of repeating one and the same work and of varieties NAture may repeat one and the same creature if she pleaseth that is the same motions on the same matter may create the same creature by reason the same motions and the same matter is eternally in the body infinite thus the Original cause of producing one and the same is eternal by reason nothing in nature can be annihilated and though the infinite matter is but one and the same yet the infinite part of innated matter moves infinite several wayes and by reason of the diversity of motion there is such varietie as seldom any two creatures are alike for motion delights in variety not so much in the different kindes as in the particular creatures which makes me think that motion is bound by the nature of the matter to make such kindes Although it be at liberty for particulars and yet the several kindes may be as infinite as the particulars as for example although motion is bound to Animal kinde Vegetable kinde Mineral kinde and also to make such kinde of worlds as this is yet motion may make infinite particular worlds as infinite particular Animals Vegetables Minerals and those infinite worlds may differ as those kindes of Creaturs for worlds may differ from other worlds not onely as man from man but as man from beast beasts from birds birds from fish and so as Vegetables do for an oak is not like a tulip or roses for trees are not like flowers nor flowers like roots nor roots like fruit nor all flowers alike nor all roots alike nor all fruits alike nor all trees and the rest and so for Minerals gold is not like lead nor a diamond like a pibble stone so there may be infinite worlds and infinite variety of worlds and be all of that kinde we call worlds yet be nothing alike but as different as if it were of another kinde and may be infinite several kinds of creatures as several sorts that we can never imagine nor guesse at for we can guesse nor imagine at no other wayes but what our senses brought in or our imaginations raised up and though imaginations in nature may be infinite and move in every particular brain after an infinite manner yet it is but finite in every particular figure because every particular figuse is finite that is every particular figure comes by degrees from creation to a full growth from a full growth to a decay from a decay to a dissolution but not a Annihilation for every particular figure lies in the body infinite as well as every particular kinde for unlesse eternalmatter and infinite matter and eternal and infinite motions could be Annihilated infinite figures wil eternally remain although not in their whole bulk yet in their parted pieces for though one and the same matter may be made into other figures yet the former figures have as much a being as the present figures by reason
and edged having a cutting and a subdividing nature and by reason the exteriour nature is of a circle figure it is apt to be fluid and to flow as water doth when the exterior is melted by forcible motions then it is one as that of fire which draws out the contracted circles of metals causing it to be fluid by extention yet the extention is not natural as it is in water but forced by an over-powerful motion for the nature of metal is not to be fluid which is the reason that assoon as it can get libertie that is when the moer strong motions let go their hold it contracts into a firm and hard body again it breaks not the interior circle for then the nature alters for as much as metals loseth in the weight so much is changed of that quantity from the natural quality and though some metals do not wast in quantity which is to change in quality so soon as others yet they are all dissolvable although some say gold is not dissolvable but sure that opinion proceeds from impatience in man-kinde not to stay the time or rather for want of longer time of life having not so lasting a life as to observe the alteration as the dissolution of gold or perhaps they have not the right wayes to dissolve it for certainly it is as all other figures are dissolvable and not fixt everlastingly in one body Chymists make gold as a god unalterable Chap. 96. Of the Load-stone ME thinks 't is strange that men should wonder more at the nature of the Load-stone in attracting iron and in the norths attracting o f the needle touched with the Loadstone then at the suns attracting of vapor But some will say that it is the nature of fluiditie of which nature vapor is one to move with facility and not the nature of solidity of which nature iron is one which is heavy and slow but I say if the attracting motion in one body be stronger then the contracting and retentive motions in the other body and those figures motions work with be advantagious I see no reason but a fluid body may attract a solid body For it is not the substance of the body that works or produceth effects but the agility subtility or strength of motion and advantage of the shape so that the working power is more in motion and figure then meerly the matter as for example doth not experience prove that fluid vitral will work through solid metal the reason is because the expulsive motions in the vitral and sharp points are stronger then the contracting motions in the metal and blunt edges but some will ask me why the Load-stone attracts onely iron such a question I ask why beauty should forcibly attract the eye they will answer by sympathy and I have heard that it was the opinion of learned men that sympathy had the same effect betwixt the Load-stone and iron but I think it not so much in sympathy as supremacy Besides it is the nature of contracting motions of which the Load-stone is strongly inhabited withal to work on that which is without it as from it not within it or as it were upon it which no other visible kinde of motion doth And certainly the Load-stone is composed of sharp figures yet not of such sorts as heats or burns and those figures do issue out as beams do from the sun and as they draw the iron they back return and as the bright beams issue from the sun do neither weaken nor lessen it so the visible beams that issue out of the Load-stone neither make it lesser or weaker yet the beams of the Load-stone do as the sun beams the farther they spread out the lesse strength they have to draw Besides if other motions which oppose and are stronger then the natural motions may weaken the strength as accidental maladies mayweaken Animals or shrewd and froward weather vegetables or the natural consisting motions proper to that figure may turn to expulsive motions and over-power the natural attracting motions that issued there-from But as I have said it seems the attractive power of the Loadstone is stronger then the irons retentive power and sharp figures that issue there-from are more advantagious then the blunt edges in the iron and as the sharp figures in fire unknit and loosen the contractive body of metals making them fluid so the sharp points that issue in lines from the Load-stone fasten to iron drawing it to it and as fire works upon several bodies after a different manner of way according to the nature of the body it works on producing divers effects so for all I can perceive may the Load-stone for certainly we do not know nor never can come to that knowledge as to perceive the several effects that are produced from the least or as we account the most inconsiderable creature made in nature so that the Load-stone may work as variously upon several bodies as fire and produce as various effects although nor to our sense nor after the same manner of wayes that fire doth and as fire works variously upon various bodies so there are fires as several sorts and those several ral sorts have several effects yet one and the same kinde but as the causes in nature are hid from us so are most of the effects but to conclude my discourse we have onely found that effect of the Load-stone as to draw iron to it but the attracting motion is in obscurity being invisible to the sense of man so that his reason can onely discourse bring probabilities to strengthen his arguments having no perfect knowledge in that nor in any thing else besides that knowledge we have of several things comes as it were by chance or by experience for certainly all the reason man hath would never have found out that one effect of the Load-stone as to draw iron had not experience or chance presented it to us nor the effect of the needle and all the ages before I mean those we have Records of were ignorant of that one effect and perchance other ages may finde out some other effects produced therefrom which these ages are ignorant of And as our knowledge comes slow and in parts and pieces so we know but parts and pieces of every particular thing neither is the generality of our senses capable of one and the same knowledge for what one sense knowes another sense is ignorant of and questionlesse there are some things in nature that it is impossible for our senses to be made acquainted therewith as being too curious for our senses but not to some other senses for 〈◊〉 nature hath as many different senses as other works indeed all things are wrought by sensitive motions which 〈◊〉 needs create a sensitive knowledge in every thing and where knowledge is reason is for knowledge is reason and sense is knowledge but sense and reason work in several figures different wayes and not onely in different figures but in one and
but drawing it forth by broaching some veines and the body will be saved from the destruction Chap. 187. The remedies of Malignant Diseases IN malignant diseases expelling medicines are best which expelling medicines are not hot and dry medicines for all drugs that are naturally dry have a contracting quality which is an utter enemy in this disease for they must be dilating medicines and all dilating medicines have a fluid faculty working after the nature of a flowing tide which is thrusting or streaming outward as to the circumference and the operations of drying medicines are like the ebbing tide that draws backward or inward as to it self but as I said before that all hot and dry medicines have a contracting quality which contractions draw or gather up the malignity as in a bundle or heap together and if it be a fiery contraction it sets it on a fire which burns out the life of the body for fire makes no distinguishment of good or bad but destroyes all it can in compasse so as it will not onely burn up the superfluities or corruptions but suck or drink up the radical moisture or charcoales the vital parts and consumes the animal life Wherefore dilating medicines must be applied in these diseases but not strong expulsives medicine by reason the malignity is so intermixt or spread in the body that striving with a strong force to cast forth the malignity they should cast forth the nourishing and consistent matter for the malignity and corrupt humours being more strong having a greater party can resist with more strength the force of expulsion then the nourishing consistant part can being weak so that the expulsions give strength to the malignity or corrupt humours by taking away the pure and well tempered matter but leting blood in these diseases 〈◊〉 be excellent good for bleeding is rather of the nature of sweating then of purging besides it will draw the malignity more from the vital parts into the veins for the veins having a natural quality or faculty to draw and to suck into them will draw and suck in that which doth most abound so as it is but still letting blood as the malignity is drawn in for it is better to let out the blood then endanger the vital parts by keeping it in for if most of the blood should bee let out there will fresh blood increase in a short time but if the vital parts be never so little corrupted or putrified or wasted we cannot heale or make up those parts again Chap. 134. Diseases caused by conceit or cured AS for the Producing diseases by conceit is thus the vital spirits which are the motions of life have an absolute power over the body as working every part thereof and therein so the animal spirits which are the motions of the mind create imaginations and conceptions and the animal spirits and the vital spirits being as man and wife the animal as the husband the vital spirits as the wife whereupon the animal spirits many times beget that desease it figures which is an imagination and the vital spirits brings that childe forth being like the figure the animal spirits made that is the vital spirits oft times work such motions as makes such diseases wherefore the animal spirits work those motions into imaginations and to prove it those that conceit they shall have the small pox measels pleague or the like most commonly they fall sick of that disease although they come not neer the infection and to prove the animal spirits which is the minde works the same motions by an imagination as the disease is that those which conceit a disease do not fall sick of any other disease but the same they imagine and the reason why these malignant diseases are produced oftner by imaginations then other diseases is that those diseases are dangerous or that they are apt to deform which makes a fearful conception or imagination to work more strongly for did the imiginations work as strong to other diseases as to these they would produce the same effects As for those which are cured by conceit is when the motion of the animal spirits works stronger then the vital spirits which causeth the vital spirits to altar those motions that made such diseases but those effects are produced but seldom by reason that the animal spirits seldom work so strong imaginations for it requires a double or treble strength to resist or alter the force another way which must be to cure a disease after this manner then to joyn and assist as in the producing a disease for when the imagination produceth a disease the vital spirits joyn with the animal but when the disease is cured by imagination the animal spirits takes the animals from their work but a great fright or a sudden joy is a good remedy in some diseases by reason those passionate motions are strong and violent yet they can cure onely loose diseases not such diseases as are rooted or fixt for then the vital spirits are not to be altered by the animal Chap. 188. Of the expelling malignity to the outward parts of the body THe reason why malignant diseases as the plague or purples or small pox measels or the like there break forth spots swelling scabs or whelks is by the power of expelling motion But the reason why it sticks in the flesh and not quite out is because the irregular motions that maintain the health and strength of the body are opposed by disorderly motions which makes corrupted matter that makes disordered motions for though there can be no corrupted matter but what is caused from disordered motion yet when the humors of the body are once corrupted the motions are more violent again superabundant humors cause disordered motions for as there is too much humor obstructing the body therewith so there is too much motion to work regularly therein and being against the natural constitution to have so much humor and motion it produceth violent sickness working to the destruction and not to the maintenance of the body but the regular motions which are digestive motions which unites strengthens and defends the vital parts by atracting good 〈◊〉 by retaining the useful parts by concocting it into a sollid substance by expelling of superfluieties or malignancy out of the body after a methodical manner and according as the strength of expelling motions are so is the malignity cast forth for if the repelling motions be stronger then the expelling motion the malignant presses so hard upon the vital parts as it smothers the life therein or burns up the materials thereof Again the expelling motions may be so weak as they cannot thrust out the malignity so far as the circumference of the body which is the skin or if so far yet not to stay there so long as to evapor it out and then the malignity fals back with a greater violence for what is forced and resisteth when once it hath liberty or gets power it becomes
divide parts or unsettle or unground parts which disunites weaknes and dissolves parts or bodies Wherefore all contracting attracting retentive disgestive dilating expulsive motions in a well tempered body must move like the several Planets every sort in their proper sphears keeping their times motions tempers and degrees but too many or too strong contracting motions cause the gout stone plurisie hective fevers numb and dead palsies dry-liver brain and many the like and too many dilating motions cause dropsies winde-colicks rhumes shaking palsies sweats or fainting sicknes milions the like and too many or too strong expulsive motions cause fluxes vomiting bleeding and the like and too many or too strong digestive motions cause too much blood fat and flesh which is apt to choak the vital parts or may nourish some particular parts so much as may make them grow and swell out so bigg as they may be disproportionable for the rest of the parts in the body But still I must remember my readers that all dilating motions are in the way of expulsion and all attractions in the way of contraction and digestion are mixt motions taking part from either side then I must remember my readers that there are infinite wayes or manners of contractions and infinite wayes or manners of wayes of attraction and so of retentions dilations expulsions and disgestions where every change makes a several effect Chap. 201. Of the several tempers of the body A Healthful temper of the body is an equal temper of the body and mixture of 〈◊〉 well set parts and justly tuned motions whereby life dances the true measure of health making several figures and changes with the feet of times and a sick distempered body is when the humours of body are superabundant or unequally tempered and the motion perturbed and irregular keeping neither time nor measure but all diseases proceed from too much cold or too much heat or too much drought or too much moisture or too much humor or too much motion or mistempered humor or unequal motion or too swift motion or too slow motion all contracting motions make the body dry al dilating motions make the bodie moist some sorts of contracting motions make the body hot and dry other sorts of contracting motions make the bodie cold and dry some sorts of dilating motions make the body hot and moist other sorts of dilating motions make the body cold and moist all slow or quick motions cause the humours of the body to be heavy thick and clammy all swift motions cause the humors of the body to be thin sharp and salt all crosse-justling or beating motions causeth pain and according to such and such irregularities are such or such sorts or kinde or sorts or degrees of diseases are produced there-from Chap. 202. The nature of purging medicines MOst purging drugs are of the nature of hot burning fire for the inherent motions therein work according to the humour or matter it meets with some humor they melt making it thin and fluid although it be hard tough or clammy and as fire doth oare which is unmelted metal makes it so fluid as it will run through a gutter of earth like water so do some drugs make some sorts of humour through the body either upward or downward Again some drugs will work upon some humours as fire upon wood dividing the humour into small parts as ashes from wood which naturally falls downward And some they will dissolve by mouldring and crumbling as fire doth stone which runs forth like sand which is stone indeed bred in the body Some drugs rarifie the humors into wind as fire will rarifie and evaporate water which is set boyling theron Other drugs will at fire that distils out the moist and watry substance from that which is more grosse but it is to be observed that all purging drugs that work by vomit are somewhat of the nature of that kinde of fire we call sulphur or oyl that is melted or fluid sulphur when these sorts of drugs are set on fire as I may say by the natural or distempered heat in the body it flies out ascendingly like AEtna for it is of the nature of sulphur to ascend as flame doth and certainly al bodies have such motions naturally inherent in them as make and produce such effects as fire doth on several sorts of humours by which motions the body hath a natural cleansing faculty which makes the natural purging quality but when the motions are so violent they oftentimes destroy the body with burning fevers or violent fluxes or the like for the fire in the body is like a fire in a chimnie for when the chimny is clean and the fire proportionable to lie therein it warms and comforts all about and is useful for many imployments for the necessaries of life but if the chimny be foul or the fire too big or too much for the chimny it sets all in a flame consuming whatsoever it incompasses if it be not quenched out with cooling julips as with water or by casting on rubbish or grosse materials to smother it out as in great fluxes they will not onely give restringent medicines as having a natural restringent faculty but thick meats as thicked milk or the like but when the body is restringent or hath taken restringent medicines it is produced by drying motions as contracting or retentive motion if they be hot retentive or contracting motions they they harden and confirm the humours as the heat of the sun or the heat of the fire doth clay which turns it to brick or tile or those things we call earthen pots and according as the humour is grosse or fine the more britle or hard or thick or heavie or thinne or light It is for some humor as Proselnye or Chyney others as the grosser earthen vessels Again some sorts of contracting or retentive motions draw the humour as when bacon neats tongues or the like are dryed in a chimney or oven or the like other sorts of hot contractions draw the humour as the sun doth the earth drying up the watry spring therein but if the restringencies either of the body or of the medicines be caused by cold retentive or contracting motions it dries the humors as cold frost dries the earth or bindes up the humors as frost binds up the waters in icy fetters or thickens the humors as cold thickens the water or vapor drawn from the earth into clouds of snow But I am to advertise my readers that all expulsive motions are not fiery expulsions for there are infinite several wayes of expulsive motions and dilations Secondly these fiery motions do not alwayes work expulsively but contractively attractively and retentively and disgestively Thirdly all expulsive dilative disgestive contractive attractive retentive motions are not fiery but there is such a kinde or sort of contractions attractions retentions disgestions dilations and expulsions as belong to fire or heat or as I may better say produces heat or fire and as I