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
others are in the bowels as the guts some in the sides and sometimes in the veins but those Collicks are Cramps but the cause of all Collicks are by extenuating motions though the effects are oft times contracting but if the cause be contracting it is a Cramp not a Collick for a Collick is properly winde produced from the aforesaid humors that is when those humors extenuate farther then a watry extenuation which turns into vapor or winde which vaporous winde or windy vapor striving to get vent being stopped by grosser vapor or thicker humor runs about in cross motions which cause pain for the extenuating motions thrusting outward and the resisting motions thrusting backward run cross or beat on each other which causeth pain and as long as the strife lasts the body hath no ease until some assistance in medicines be given or that it can over-master the resistent motions but when once it hath liberty it flies out in expulsive motions at all vents but if the extenuating humors are broke or dissolved in the body by the well tempered motion therein or expulsing of its self it evaporates through the pores of the body in insensible transpirations but if the extenuating can finde no way to be expulsed it gathers inward in small and smaller rings like a scrue drawing in the guts or stomach therein stopping the passages thereof whereby the body can neither receive nourishment nor send out excrement with which the body is brought to an utter destruction but these kinds of windes causing this distember this distemper is oft times produced from sharp hot cholerick humors which sharpness hath a natural contracting quality which is rather of the nature of a cramp or a convulsion then the nature of a collick howsoever expulsive medicines are good in these cases of diseases Convulsions are collicks in the nerves and cramps collicks in the veins and as the collick in the stomach or guts proceeds sometimes from winde and sometimes from crude bilious sharp humors so doth this Chap. 198. Of the diseases in the head and vapors to the head DIseases and swimming which are diseases belonging onely to the head differ as the motions and mixture and forms of matter differ for no disease although of one and the same sort is just alike but although these diseases belongs onely to the head yet the motions and humors of the stomach have greater affinity to the head and many times cause the diseases therein by the course and recourse thereto and therefrom for some humors falling from the head into the stomach do so disaffect that part as it returns more malignity up again and sometimes the stomach begins the war sending up such an army of ill vapors as many times they do not onely disorder the head but totally ruinate it but most commonly the vapors which ascend to the head are gathered by contracting motions into clouds as vapor is which ariseth from the earth and as long as the vapor is in a cloudy body it makes that part feel heavy and the senses dull by obstructions for it stops the nose dims the sight fills the ears blunts the taste and numbs the touch especially if the obstruction be caused from a cold contraction which congeals the vapor to an icy substance but when it is expulsed by a hot dilation it falls down like hail or flakes of snow by which I mean cold glassie flegme which cold flegme doth most commonly as snow doth which covers the face of the earth so this flegme covers as it were stops the mouth of the stomack and deads the appetite thereof but the danger is in these cold contractions that 〈◊〉 they should last too long they may cause numb palsies or the like and if contracted so as one may say christalined it may cause an incurable dead palsie but if it be disperst by a hot expulsion it is dissolved in thundring coughs or falls like pouring shoures of rain running through the spouts of the noise eyes and mouth and through the pores of the skin and sometimes falls into the cabberns or bowels of the body as the stomack and the intrals but if some of the floud-gats chance to be stopped by obstructions these shoures may chance to overflow the body and make an utter destruction otherwise it onely washes and clenses these parts but if vapor be gathered by a hot contraction they become sharp and salt as being of a burning quality and if they be disperst by a hot expulsion they fall down like a misling rain which hath a soaking and penetrating faculty cutting and piercing those parts they fall on by insensible degrees which rots the vital parts not onely by the sharpnesse which ulcerates but by a continuated unnatural weaknesse which if once the parts begin to decay which is the foundation the building must needs fall Chap. 199. Of catching cold ONe is apter to catch cold standing against a crevis or door or window then in a wide plain For narrow passages receive air as pipes do water though there comes in lesse quantity it passes with a greater force The like cause makes us catch cold after great heats by reason the pores of the body are extended there-with and are like so many windows set open which receive air with too great a force Chap. 200. Of the several motions in an animal body VVHen a body is in perfect health the motions therin do not onely work regularly and proportionably placing every part of matter rightly and properly mixing and tempering the matter as it should be or as I may say fittly that is when the quantity of matter or humour is proportionably and the motion moves equally for though every kinde or sort of motion may move evenly and keep just time yet not equally or harmoniously as for example say there were a company of musicians and every one played skilfuly justly tunable timely on the same notes yet may there be too many trebles for the tenor and bases or too many tenors for the trebles and bases and too many bases for the tenors and trebles to make a harmony So in the body there may be too much of one or more kinde of motions for other kindes to make a harmony of health as for proof too many contracting motions make the body too dry and contract diseases as for example instead of binding any thing we should break it by pulling or drawing too hard together or instead of joyning of parts we should knock them so close as to rivet or split them or instead of gathering such a quantity of matter or joyning such a number of parts we should gather twice or thrice the quantity or numbers of the like examples might be given for all other kinde of motions as dilating or expulsive instead of throwing out the 〈◊〉 or rubbish in a house we should pull down the house and disperse the materials therein digging up the foundation thereof Likewise too many dilating or expulsive motions may disperse or
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
for mark the tide from Scotland to Margel when the moon hath the same influence and the tide is so many hours in coming from Scotland to Margell as if one rid post if it were the moon why should it not be high water or full tide Margell that it is in Scotland at the time the power of the moon being all one so that comes very improbable to me for many things fall out at the same time and yet the one not cause of the other and in Philosophy there is nothing so ordinary as to mistake the cause of things since indeed the things for the most part are hid from us some again will have the Sun the cause of the ebbing and flowing of the sea others rationally say heat makes motion and the seas being salt make motion because it is hot but how comes it that the fresh waters ebbe and flow even springs well whatsoever the cause be of the seas motion where it moves for in some places they say it doth not but where it moves it is never high water in one place but it is low water in another place and the sea moves alwayes circularly for as it is the nature of water to be made in figures of circular lines so it is the nature to flow circularly which in my opinion is the reason of the ebbing and flowing tides that moves circularly that is part of a circular where the convex flows still forward the flowing motion extends more and more causing it to swell out and the concave ends to extend longer and closer in so much as at last the concave ends are joyned into a convex for it doth not extend in aperfect round circle as I shall describe in my following discourse but after an oval or rather a pear figure but when the flowing convex is extended beyond the strength it straight breaks being most weak by reason it is most extended out so that when the tides have no more strength to flow for want of water to extend and the convex over-powred by extenuation it breaks asunder and so falls back whereby the convex parts are now become the concave and where it was concave is now become convex which causeth it to flow the other way and ebb where it did flow for where it lies concave it ebbs and where it is conex is flows and thus it ebbs and flows perpetually where it hath free passage but the farther it flows the weaker it becoms by reason the strength is abated like a horse that hath run fast and far at last is so weak and breathlesse as he falls down so when the convex can extend no farther it breaks in two but as the convex extends the concave ends draw closer together whereby such time as they come to joyn the convex is so bowingly stretched as it becomes brittle as I may say or weak which causeth it to break but it is to be observed that the tides have a double motion for as the convex flows forward the concave ends draw backward at one and the same time for the extenuation of convex one way causeth the extenuation of the concave ends the other way but by reason the two ends draws close towards a point the ebbing waters seem narrow and little but the ebbing tides are but an effect of the flowing tides not a cause in it self for the interior nature of water is to flow where it can get liberty and freedom of passage and where it doth not flow it is obstructed by some obscure cause but I desire my reader not to mistake me as to conceive the motions of the tides and the interior nature of water all one being something alike but the motions of the tides and the motions of the interior nature of water are as different as the local motions of Animals and their interior nature and I beleeve if the fresh waters had the same liberty as the sea waters to flow which way they would without opposition or obstructions of hils dales banks and walls and had the like quantity to move withal I beleeve they would as naturally flow as the sea and ebbe when their strength fails and I beleeve if there were a sufficient quantity of water in the sea and no obstructions as Islands creeks and the like to hinder the passage and that the earth were like a billiard ball it would flow perpetually round as the Globe turns upon the Pole if the Pole turns not round with the Globe Chap. 128. Describing the tides THe flowing water gathers up together like superflous humors and swells out the convex as corrupted matter doth the skin and never leaves extending till it breaks but it begins by degrees in a demy-circle and as it flows it grows larger and longer extending its compasse And as the convex extends the concave ends must of necessity draw closer together Which makes the ebbing waters like a tail to the convex which as the body which makes the ebbing waters to be narrow and by the reason the bulk of the water flows in the convex it causeth the concave ends to be small which makes it shallow and the more the concave ends extend the smaller they are like thread drawn from a full distaff of flax for so the concave ends draws or rather extends from the convex body But as I said before the more the convex extends the closer the concave ends draw together and when the convex is extended to the uttermost they joyn And assoon as ever they are joyned and mixt together into one point as it were it swels into a body For the former convex being broke the waters fal back to that part which was the concave but now is become the convex and that part which was the convex is now become the concave Yet the convex must be full before the concave ends extend like as a glasse that must be filled above the brims before it can run over Chap. 229. Of double tides AN after or double tide is caused by winde like as a man should walk against a very great winde that although he presseth forward yet it drives him back but when he hath broken the gust as it were he passeth more forcible through and though winde have power over the exterior motions of the waters yet not on the interior motions but winde can discompose the face of the waters as anger doth the countenance of men Chap. 130. Ofspring Tides SPring tides I conceive to be caused by waters that issue forth from the veins of the earth which are apt to swell and then to vent themselves forth at certain times as natural issues which flowing causeth the tides to be greater because it hath more strength to extend farther and the tides to be higher because the convex is thicker and fuller for the greater body of water the farther it flowes for it is for want of strength which makes an ebb or want of passage which makes a stop and when the tides are lower there are
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
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
no otherw aies then if I should see a man but neither know his estate quality capacity or natural disposition thus upon my conscience is a truth not onely in these two Philosophers but all Philosophers and not onely Philosophers but all their learned men so that I am no otherwayes learned in writers works or other opinions then those that onely learned the tearms of arts and sciences but know no more The like they may say of Physitians as of Philosophers when they read my opinions of diseases it is true I have converst with Physitians more then any other learned profession yet not so much as to increase my understanding although more then was advantagious for my health indeed I have been the worst Physitian to my self besides wise learned men think it a discredit to discourse learnedly to ignorant women and many learned men speak most commonly to women as women do to children nonsense as thinking they understand not any thing or else like those that are of another Language speak such gibbrish to those they would have understood that they understand not themselves yet think those they speak to do conceive them as if ignorance was bound to understand nonsense that is not to be understood but I desire my Readers or censurers for some will censure that have not read or at least not understood me that I did never take nor steal any opinion or argument from any other as my own nor never will and if I hit or light upon the same it is meer chance T is true I have mentioned many opinions but not as my own opinions or arguments but rather 〈◊〉 civilly I have been opposite to those opinions I have heard of and I make no question but if my Readers will take the paines to compare my writings to others and throughly examine them they will I make no question finde great difference for though other Philosophy have treated of matter form and motion being the fundamental ground of all all natural Philosophical discourse yet I believe not my way nor I never read any book of diseases or medicines but Gerrards Herball which no question is a very rare book and cetainly discribes the tempers of herbs fruits and drugs very learnedly but I do verily 〈◊〉 the learning lies more in the tempers then in the applications for I beleeve where one is rightly applied forty are falsly applied and how shall it be otherwaies unlesse he had studied the motions and tempers of diseases for one and the same diseases may be of several tempers and motions wherefore one and the same simple will not cure one and the same kinde or rather sort of disease Wherefore I beseech my readers to be so charitable and just as not to bury my works in the monuments of other writers but if they will bury them let it be in their own dust or oblivion for I had rather be forgotten then scrape acquaintance or insinuate my self into others company or brag of received favours or take undeserved gifts or belie noble Benefactors or to steal although I were sure the theft would never be discovered and would make me live eternally But I have no acquaintance with old Authors nor no familiarity with the moderns I have received no instructions by learning and I never owned that which was not justly my own nor never stole that which was justly anothers neither have I retained but plain truth to defend and conscience towitnesse for me Besides I have heard that learning spoiles the natural wit and the fancies of others drive the fancies out of our own braines as enemies to the nature or at least troublesome guests that fill up all the rooms of the house This opinion or rather a known truth was a sufficient cause for me neither to read many Books or hear arguments or to dispute opinions had I ever been edicted to one or accustomed to the other by reason I found a naturall inclination or motion in my own brain to fancies and truly I am as all the world is partial although perchance or at least I hope not so much as many are yet enough to desire that my own fancies and opinions might live in the world rather then the fancies and opinions of other mens in my brain AN EPISTLE TO MY HONOURABLE READERS MOst Noble Reader let not partialitie or obstinacie weigh judgments scales but truth wherefore if you weigh my Philosophical and Physical opinions with the ancient Philosophers lay by the weaknesse and incapacity of our sex my unexperienced age my unpractised time my ignorant studies my faint knowledge and dim understanding to help to pair my discourse with theirs in which scale there are learned studies long experience practised time high arguments and School-disputations Besides they draw and make the large river of their discourse from many several springs mine onely flows in little Rivolets from the natural spring in my own brain AN EPISTLE TO THE Reader for my Book of Philosophy PErchance many that read this book will hardly understand it not but it may be as rational and as probable as any that have writ before but unlesse they be contemplary persons which are not many in our nation especially in the Protestant opinion which live not Monastical lives are not so curious nor so inquisitive after nature as to study that Science Besides they think it unprofitable bringing no advantage but they are much mistaken for that it is a great insight to the knowledge of all Vegetables Minerals and Animals their constitutions their sympathies and antipathies their extractions and applications which they apply for health and prolonging of life Besides the study in this Science brings them acquainted with the course of the stars and planets and the several tempers of the Climats and the nature of the several Soyls which is profitable in husbandry then it is advantagious for the art of Navigation and Plantations and many other things but above all this study is a great delight and pleases the curiosity of mens minds it carries their thoughts above vulgar and common Objects it elevates their spirits to an aspiring pitch It gives room for the untired appetites of man to walk or run in for so spatious it is that it is beyond the compasse of time besides it gives pleasure in varieties for infinite wayes are sirawed with infinite varieties neither doth it binde up man to those strickt rules as other Sciances do it gives them an honest liberty and proves temperance is the greatest pleasure in nature T is true moral Philosophy is an excellent study but the doctrine is too strict for the practise for it teaches more then can be followed and Theologie is a glorious study but the way is difficult and dangerous for though there are many pathes yet there is but one that leads to heaven and those that step awrie fall into the Gulph of damnation and the deep study in this many times blindes the eyes both of faith and reason and
nothings which are called several motions are gods to infinite matter and our stronger nothing which is every stronger motion is god to every weaker nothing which is every weaker motion for if motion depend upon nothing every particular motion is absolute but the old opinions of atoms seems not so clear to my reason as my own and absolutly new opinions which I hear call my Philosophical opinions which opinions seem to me to be most probable and these opinions are like Chymistrie that from a grosse substance extract the substance and essence and spirits of life or knowledge which I call the innated matter THE OPINION or RELIGION OF THE OLD PHILOSOPHERS NAtural Philosophers in their opinions make three gods the causer the worker and the matter as God nature and the Chaos all three being eternal as the causer God was is and shall be the worker nature was is and shall be the matter chaos was is and shal be was ever is present and shall be eternally and whatsoever was in its self from all eternity and shall be to all eternity is a God but if they make them all but one thing then they may say there is but one God but if they make them three distinct things then they make three Gods for though they make them all one in unity yet not in property but God is like a Center from whom all infinites flow as from him and through him and to him his infinite knowledg knowes all past present and what is to come and is a fixt instant THE TEXT TO MY Natural Sermon I As the preacher of nature do take my text out of natural observance and contemplation I begin from the first chapter which is the onely and infinite matter and conclude in the last which is eternity But I desire my noble Readers to hear me with so much patience or be so just to me as to observe that though my text is common for who hath not heard of the first matter and my application old for what is older then eternity Yet that my arguments and proofs are new for what ancient Philosophers have preached after my way wherefore most industrious and ingenious students cast me not out of your Schools nor condemn my opinions out of a dispisement of my sex for though nature hath made the active strength of the effeminat sex weaker then the masculine yet perchance she may elevate some fancies and create some opinions as sublime and probable in effeminate brains as in masculine Wherefore it were unjust to condemn the probable particulars for the errours of the generality and if you speak or think me too vainglorious in pleading in my own cause it may be thought you are irregular and if I should not plead for my self in a just cause it may be thought I were not a right begotten daughter of nature but a monster produced by her escapes or defects for every true childe of nature will require its just inheritance The first cause is matter The second is Motion The third is figure which produceth all natural effects Nature is matter form and motion all these being as it were but one thing matter is the body of nature form is the shape of nature and motion The spirits of nature which is the life of nature and the several motions are the several actions of nature The several figures are the several postures of nature and the several parts the several members of nature OF MATTER AND MOTION CHAP. I. THERE is no first matter nor first Motion for matter and motion are infinite and being infinite must consequently be Eternal and though but one matter yet there is no such thing as the whole matter that is as one should say All. And though there is but one kinde of matter yet there are infinite degrees of matter as thinner and thicker softer and harder weightier and lighter and as there is but one matter so there is but one motion yet there are infinite degrees of motion as swifter and slower and infinite changes of motion And although there is but one matter yet there are infinite of parts in that matter and so infinits of Figures if infinite figures infinite sizes if infinite sizes infinite degrees of bignesse and infinite degrees of smalnesse infinite thicknesse infinite thinnesle infinite lightnesse infinite weightinesse if infinite degrees of motion infinite degrees of strengths if infinite degrees of strengths infinite degrees of power and infinite degrees of knowledge and infinite degrees of sense Chap. 2. Of the Form and the Minde AS I said there is but one Matter thinner and thicker which is the Form and the Minde that is Matter moving or Matter moved likewise there is but one motion though flower or swifter moving several wayes but the slower or weaker motions are no lesse motion then the stronger or swifter So Matter that is is thinnest or thickest softest or hardest yet is but one matter for if it were divided by digrees untill it came to an Atome that Atome would still be the same matter as well as the greatest bulk But we cannot say smallest or biggest thinnest softest or hardest it Infinite Chap. 3. Eternal matter THat matter which was solid and weighty from all Eternity may be so eternally and what was spungie and light from all Eternity may be so eternally and what had innate motion from Eternity may be so eternally and what was dull without innate motion from Eternity may be so eternally for if the degrees could change then there might be all thin and no thick or all thick and no 〈◊〉 all hard no soft and fluid or all fluid and no solidity For 〈◊〉 contracting and dilating may bring and joyn parts together or separate parts asunder yet those parts shall not be any other wayes then by Nature they were Chap. 4. Of Infinite matter INfinite matter cannot have exact Form or Figure because it hath no Limits but being divided by motion into several parts those Parts may have perfect Figures so long as those Figures last yet these parts cannot be taken from the Infinite Body And though parts may be divided in the Body Infinite and joyned several wayes yet Infinite can neither be added nor diminished yet division is as infinite as the matter divided Chap. 5. No proportion in Nature IN Nature there is no such thing as Number or Quantity for Number and Quantity have onely reference to division neither is there any such thing as time in Eternity for Time hath no reference but to the Present if there be any such thing as Present Chap. 6. Of one Kinde of Matter ALthough there may be infinite degrees of matter yet the Nature and kinde of matter is finite for Infinite of severall kindes of matter would make a Confusion Chap. 7. Of Infinite knowledge THere can be no absolute Knowledge if infinite degrees of Knowledge nor no absolute power if there be infinite degrees of strength nor present if infinite degrees of motion Chap. 8. No
Judge in Nature NO Intreaty nor Petition can perswade Nature nor any Bribes can corrupt or alter the course of nature Justly there can be no complaints made against Nature nor to Nature Nature can give no redresse There are no Appeals can be made nor Causes determined because Nature is infinite and eternal for Infinite cannot be confined or prescribed setled rul'd or dispos'd because the Effects are sa infinite as the Causes and what is infinite hath no absolute power for what is absolute is finite Finite cannot tell how Infinite doth flow Nor how infinite matter moveth to and fro For infinite of Knowledge cannot guess Of infinite of matter more or lesse Nor infinite of Causes cannot finde The infinite Effects of every Kinde Chap. 9. Of Perfection IN infinite can no perfection be For why Perfection is in Unity In infinite no union can combine For that has neither Number point nor Line Though infinite can have no Figure Yet not lie all confus'd in heaps together Chap. 10. Of Inequalities IF infinites have infinite degrees And none alike to make Equalities As if a Haire be cut with curious Arts Innumerable but unequal parts And that not any part alike shall be How shall we joyn to make them well agree If every one is like it self alone Three cannot be unlesse three equal One. If one and one make two and two and two make four yet there must be two equal ones to make two and two equal two's to to make four And as two and one make three yet there must be two equal ones joyned to a single one to make three or three equal single ones to joyn in three The like is in weight and Measure Motion and Strength Chap. 11. Of Unities IN infinite if infinite degrees Then those Degrees may meet in Unities And if one man should have the 〈◊〉 of four Then four to equal him will be no more As if one Line should be in four parts cut Shall equal the same Line together put So two and one though odd is theer Yet three and three shall equal be Like those that equal spaces backwards go To those that 's forward equals them we know Like Buckets in a Well if empty be As one descends the other ascends we see So Motions though their crosse may well agree As oft in Musick make a Harmony Chap. 12. There is no Vacuity IN Nature if Degrees may equal be All may be full and no Vacuity As Boxes small and smaller may contain So bigger and bigger must there be again Infinite may run contracting and dilating Still still by degrees without a separating Chap. 13. Of Thin and Thick Matter THus may thin Matter into Solid run And by its motion make thick Matter turn In several wayes and fashions as it will Although dull Matter of it self lie still T is not that Solid Matter moves in Thin For that is dull but thin which moves therein Like Marrow in the Bones or Blood in Veins Or thinner matter which the blood contains Like Heat in Fire the effect is straight to burn So Matter thin makes solid matter run Chap. 14. Of Vacuum IF Infinite inequalitie doth run Then must there be in Infinite Vacuum For what 's unequal cannot joyned be So close but there will be Vacuity Chap. 15. The Unity of Nature NAture tends to Unity being but of a kinde of Matter but the degrees of this Matter being thinner and thicker softer and harder weightier and lighter makes it as it were of different kinde when t is but different degrees Like several extractions as it were out of one and the same thing and when it comes to such an Extract it turns to Spirits that is to have an Innate motion Chap. 16. Of Division THe several degrees of Matter cause Division by different motion making several Figures erecting and dissolving them according as their matter moves This makes motion and Figure alwayes to be in War but not the matter for it is the several effects that disagree but not the Causes for the Eternal matter is alwayes in peace as being not subject to change but motion and Figure being subject to Change strive for Superiority which can never be because subject to Change Chap. 17. The Order of Nature THe Reason that there is not a Confusion in Nature but an orderly Course therein is the Eternal matter is alwayes one and the same for though there are Infinite degrees yet the Nature of that Matter never alters But all variety is made according to the several Degrees and the several degrees do palliate and in some sense make an Equality in infinite so as it is not the several degrees of matter that strive against each other but several motions drive them against one another Chap. 18. Of War and no absolute Power THe Reason that all things make War upon one another is the several Degrees of matter the contradiction of motion and the Degrees and the advantage of the shapes of Figures alwayes striving Chap. 19. Of Power THere is no absolute Power because Power is infinite and the infinitenesse hinders the absolutenesse for if there were an absolute power there would be no dispute but because there is no absolute power there would be no dispute but because there is no absolute power therefore there be Disputes and will be eternally for the several degrees of matter motion and Figure strive for the Superiority making Faction by Sympathy and Fraction by Antipathy Chap. 20. Similizing the spirits or Innate Matter THe Spirits or Essences in Nature are like Quick-silver for say it be fluid it will part into little Sphaerical Bodies running about though it be nere so small a Quantity and though they are Sphaerical yet those Figures they make by several and subtle motion may differ variously and Infinitely This innate matter is a kinde of god or gods to the dull part of matter having power to form it as it please and why may not every degree of Innate matter be as several gods and so a strong motion be a god to the weaker and so have an infinite and Eternal Government As we will compare motions to Officers or Magistrates The Constable rules the Parish the Mayor the Constable the King the Mayor and some Higher power the King thus infinite powers rule Eternity Or again thus the Constable rules the Hundred the Major rules the City the King the kingdom and Caesar the world Thus may dull matter over others rule According as ' tis* shap'd by motions Tool So Innate matter Governs by degree According as the stronger motions be Chap. 21. Of Operation ALL things in the world have an Operative power which Operation is made by Sympathetical motions Antipathetical motions in several Figures for the assisting Operation is caused by one the destructive Operation by another like Poyson and cordials the one kills the other cures but Operations are infinite as motions Chap. 22. Natural or
Sensivtie War ALL Natural War is caused either by a Sympathetical motion or an Antepathetical motion For Natural War and Peace proceed from Self-preservation which belongs only to the Figure for nothing is annihilated in Nature but the particular prints or several shapes that motion makes of matter which motion in every Figure strives to maintain what they have created for when some Figures destroyothers it is for the maintenance or security ofthemselves and when the destruction is for Food it is Sympathetical motion which makes a particular Appetite or nourishment from some Creatures to others but an Antipathetical motion that makes the Destruction Chap. 23. Of Annihilation THere can be no Annihilation in Nature nor particular motions and Figures because the matter remains that was the Cause of those Motions and Figures As for particular figures although every part is separated that made such a figure yet it is not Annihilated because those parts remain that made it So as it is not impossible but the same particular Figures may be erected by the same motions that joyned those parts and in the matter may repeat the same motion eternally so by succession and the same matter in a figure may be erected and dispersed eternally Thus the dispersing of the matter into particular figures by an Alteration of motion we call Death and the joyning of parts to create a Figure we call life Death is a Separation life is a Contraction Chap. 24. LIFE LIfe is the Extract or spirit of common matter * this extract is Agile being alwayes in motion for the Thinnesse of this matter causes the subtilty of the Quality or property which quality or preporty is to work upon all dull Matter This Essence or life which are Spirits of sense move of themselves for the dull part of Matter moves not but as it is moved thereby Their common motions are four Atractive Retentive Digestive Expulsive Attractive is that which we call Growth or youth Retentive is that we call strength Digestive is that we call Health that is an equal distribution of parts to parts and agreeing of those spirits Expulsive is that which we call Death or decay The Attractive spirits gather and draw the materials together The Digestive spirits do cut and carve out every thing The Retentive do fit and lay them in their proper places The Expulsive do pul down and scatter them about Those spirits most commonly move according to the matter they work on For in spung and porous light matter their motion is quick in solid and weighty their motion is slower For the solid parts are not onely dull and immoveable of themselves but they hinder and obstruct those Spirits of sence and though they cut and pierce through all yet it is with more labour and slower motion for their motions change according to the quantity and quality of that matter they meet with for that which is porous and spungy the Figures that they form that matter in are sooner made and sudenlier destroyed then that which is more combustible This is the reason Minerals last longer then Vegetables and Animals because that matter is both tougher and harder to work on then Vegetables and Animals are These Sensitive spirits we may similize to several workmen being alwayes busily imployed removing lifting carrying driving drawing digging and the like And although these spirits are of substance thinner then dull matter yet they are stronger by reason of their subtility and motion which motion gives them power for they are of an acute quality being the Vitriol as it were of Nature cut and divide all that opposeth their way Now these spirts though they be infinite yet we cannot think them so grosse an infinite as combustible matter yet those thinner infinites may cut and carve the thicker infinites all into several figures like as Aqua-fortis will eat into the hardest iron and divide it into small parts As I have said before the spirits of life works according as the matter is for every thing is shap'd according to the solidity of the matter like as a man which builds a house of such wood which is tough and strong because he knows otherwise it will break by reason of the great weight they are to bear but to make laths he takes his wood and cuts it thin that the nails may the easier passe through so joyning and fitting several sorts to proper uses to build his house Or like a Cook when he 's to raise a pie must take stiff Dough for otherwise it will not onely fall before it be finished but it cannot be raised and to make the lids to cover his pye he must use a softer Paste otherwise it will not rowl thin thus a stiff paste is not fit for a lid nor a thinner paste for to raise a Pye it may make a Cake or so So the spirits of life must make figures as the matter is fit and proper therto for the figure of man or the like the spirits of life take the solid and hard matter for the Bones the Glutinous matter for the Sinews Nerves Muscles and the like and the Oyly matter for Flesh Fat Marrow So the fluid for Blood and such like matter and the spirits themselves do give this dull matter motion not onely in the building of the figure but to make the figure move when it is built Now the spirits of life or lively spirits do not onely move dull and immoving matter but makes that matter to move and work upon others for some kinde of figures shall make another to resemble it self though not just be as it self is made but as the shadow like the substance for it works as a hand that is guided by another and not of its own strength that is the reason Arts have not so much perfection as nature The Copy is not so lively as the Original for the spirits of life move and work of their own strength and the dul matter by the strength of the spirits Chap. 25. Of CHANGE THe Change of motion in several Figures makes all change and difference in the World and their several properties and effects thereto And that which we call Death or corruption is not an absence of life but an expulsive motion which doth annihilate those figures that erecting motion hath made So death is an annihilation of the Print not of the Mould of figures for the Moulds of those figures of Mankinde Beast or Plant of all kindes whatsoever shall never be annihilated so long as motion and matter last which may alwayes be for the mould of all figures is in the power of motion and the substance of matter Chap. 26. Of Youth or Growth THus Spirits of sense work according to the substance of the matter for if the matter be porous and light they form those figures quicker and dissolve them suddenly But if their matter be solid and hard they work slower which makes some figures longer ere they
the letters are out yet the Table-book and in Pen remain So although this Motion is gone the spirit and matter remain But if those spirits make other kindes of motions like other kinds of Letters or Language those Motions understand not the first nor the first understands not them being as several Languages Even so it may be in a sound for that kinde of knowledge the Figure had in the sound which is an alteration of the motion of the rational spirits caus'd by an alteration of the motion of the sensitive spirits in dull matter And by these disorderly motions other motions are rub'd out of the Table-book which is the matter that was moved But if the same kinde of letters be writ in the same place again that is when the spirits move in the same motion then the same knowledg is in that figure as it was before the other kinde of knowledge which was made by other kinde of motion is rub'd out which several knowledge is no more known to each other then several Languages by unlearned men And as Language is still Language though not understood so knowledge is still knowledge although not general but if they be that we call dead then those letters that were rubbed out were never writ again which is the same knowledge never returns into the same figures Thus the spirits of knowledge or the knowledge of spirits which is their several motions may be ignorant and unacquainted with each other that is that some motion may not know how other motions move not onely in several spirits but in one and the same spirit no more then in every Effect can know their cause and motion is but the effect of the Spirits which spirits are a thin subtle matter for there would be no motion if there were no matter for no thing can move but there may be matter without Self-motion but not self-motion without matter Matter prime knowes not what effects shall be Or how their several motions will agree Because t is infinite and so doth move Eternally in which no thing can prove For infinite doth not in compasse lye Nor hath Eternal lines to measure by Knowledge is there none to comprehend That which hath no beginning nor no end Perfect knowledge comprises all can be But nothing can comprise Eternity Destiny and Fates or what the like we call In infinites they no power have at all Nature hath Generosity enough to give All figures ease whilst in that Form they live But motion which innated matter is By running crosse each several pains it gives Chap. 42. Of the Creation of the Animal Figure THe reason that the sensitive spirits when they begin to create an animal figure the figure that is created feels it not untill the model befinished that is it cannot have an animal motion until it hath an animal figure for it is the shape which gives it local motion and after the Fabrick is built they begin to furnish it with strength and enlarge it with growth and the rational spirit which inhabits it chooseth his room which is the Head And although some rational spirits were from the first creating it yet had not such motions as when created besides at first they have not so much company as to make so much change as to take parts like instruments of Musick which cannot make such division upon few strings as upon more The next the figure being weak their motions cannot be strong besides before the figure is inlarged by growth they want room to move in This is the reason that new-born Animals seem to have no knowledge especially Man because the spirits do neither move so strong nor have such variety of change for want of company to make a consort Yet some animals have more knowledge then others by reason of their strength as all beasts know their dams and run to their Dugs and know how to suck as soon as they are born and birds and children and the like weak Creatures such do not But the spirits of sense give them strength and the spirits of reason do direct them to their food and the spirits of sense gave them Taste and 〈◊〉 and the spirits of reason choose their meat for all Animal Creatures are not of one dyet for that which will nourish one will destroy another Chap. 43. The gathering of Spirits IF the rational spirits should enter into a figure newly created altogether and not by degrees a Childe for example would have as much understanding and knowledge in the womb or when it is new-born as when it is inlarged and fully grown But we finde by experience there are several sorts and degrees of knowledge and understanding by the recourse of spirits which is the reason some figures have greater proportion of understanding and knowledge and sooner then others yet it is increased by degrees according as rational spirits increase Like as children they must get strength before they can go So Learning and experience increase rational spirits as Food the sensitive But experience and Learning is not alwayes tyed to the eare for every Organ and Pore of the body is as several doors to let them in and out For the rational spirits living with the sensitive spirits come in and go out with them but not in equal proportion but sometimes more sometimes fewer this makes understanding more perfect in Health then in sicknesse and in our middle age more then in the latter age For in age and sicknesse there is more carried out then brought in This is the reason Children have not such understanding but their reason increaseth with their years But the resional spirits may be similized to a company of Good-fellows which have pointed a meeting and the company coming from several places makes their time the longer ere their numbers are compleated though many a brain is disappointed but in some figures the rooms are not commodious to move in made in their Creation for want of help those are Changelings Innocents or Natural Fools The rational spirits seem most to delight in spungie soft and liquid matter as in the Blood Brain Nerves and in Vegetables as not onely being neerest to their own nature but having more room to move in This makes the rational spirits to choose the Head in Animals for their chief room to dance their Figures in for the Head is the biggest place that hath the spungy Materials thus as soon as a figure is created those rational Spirits choose a Room Chap. 44. The moving of Innate matter THough Motion makes knowledge yet the spirits give motion for those Spirits or Essences are the Guiders Governours Directers the Motions are but their Instruments the Spirits are the Cause motion but an Effect therefrom For that thin matter which is spirits can alter the motion but motion cannot alter the matter or nature of those Essences or spirits so as the same spirits may be in a body but not one and the same
or if they should see it again say it is not the same Gold So likewise particular motions are but shewed not lost or Annihilated or say one should handle a vessel often that every time you handle the vessel it is not the same touch vessel or hand and if you never touch the vessel again that the hand vessel or touch is annihilated But particular motion as the vessels or hand is but used not annihilated for particular motions can be no more annihilated then particular figures that are dissolved and how in reason can we say in reason particular figures are Annihilated when every part and parcel grain and atome remains in infinite matter but some will say when a house for example is pull'd down by taking asunder the materials that very figure of that house is annihilated but my opinion is that it is not for that very figure of that house remains in those materials and shal do eternally although those materials were dissolved into Atoms and every Ato me in a several place part or figure though infinite figures should be made by those materials by several dissolutions and Creations yet those infinites would remain in those particular materials eternally and was there from all eternity And if any of those figures be rebuilt or Created again it is the same figure it was So likewise the motion of the hand which I said for example if the same hand moves after the same manner it is the same motion that moved the hand before so it may make infinite repetitions thus one and the same motion may move eternally and rest from moving and yet have a being Chap. 64. Of Motions THere are millions of several motions which agree to the making of each figure and millions of several motions are knit together for the general motion of that are figure as if every figure had a Common-Weale of several Motions working to the subsistence of the figure and several sorts of motions like several sorts of Trades hold up each other some as Magistrates and rulers others as Train-bands as souldiers some make forts and dig trenches some as Merchants that traffick some as Sea-men and Ship-masters some that labour and and work as some cut and carve Others paint and ingrave some mix and temper joyn and inlay and glue together some form and build some cast in moulds and some makes moulds to cast some work rough-casts some pollish and refine some bear burthens some take off burthens some digg some sowe some plough some set some graft some plant some gather some reap some sift some thrash some grind some knead some bake some beat some spin some weave some sewe together some wind and twist some create and others dissolve and millions of millions of motions but as we see external so we may imagine are internal motions Chap. 65. Many motions go to the producing of one thing or to one end FOr there are millions of several motions go to the making of one figure or in mixing as I may say of several degrees of the dull part of matter as I will give one for example in grosse external motions where I will describe it by digestive motions which is to fit parts and to distribute parts to several places proper to the work For digestive motions there are many several sorts or kinds of motions mixt together as for example a piece of meat is to be boyled or the like some motions cut fuel and others take it up others carrie other lay down in a Chimnie or the like place others put fire others kindle it and make it burn others take mettle and melt it others cast such a figure as a pot others bring the pot others set it over the fire others take up water others carry that water to the pot others put that water into the pot others kill a sheep others divide it into parts others put it a part into the pot Thus a piece of meat cannot be boyled without all these motions and many more which would be too tedious to relate for I could have inlarged in three times as many more only to boyl a piece of meat and if there be so many several motions in our grosse sense in such things as these then what is there in infinite Nature yet for all these infinite varieties of motions as I said before I cannot perceive but six ground-motions or fundamental motions from whence all changes come which are these attractive motions contracting motions retentive motions dilative motions digestive motions and expulsive motions likewise although there be infinite kindes and different figures yet the ground-work from whence ariseth all the veriety is but from four figures as Circular Triangular Cupe and Paralels And as there are infinite changes of motions amongst the sensitive innated matter working on the dull parts of matter so there are infinite changes of motions in the rational innated matter making infinite kinds of knowledge and degrees of knowledge and understanding and as there are infinite changes of motion so there are infinite effects and every produced effect is a producing effect and effects which effect produce effects and the onely matter is the cause of all effects for the several degrees of onely matter is the effect of onely matter and motion is the effect of some sorts of the degrees of onely matter and varieties are the the effects of matter and motion and life is the effect of innate matter and knowledge the effect of life Chap. 66. Of the six principal motions AS I have said there are infinite Contractions Atractions Retentions Dilations digestions and expulsions and to explain my self to my readers as well as I can unlesse they should mistake me I will here describe although after a grosse way yet according to my capacity A few of the infinite variety of motions first there are five or six principal motions from whence infinite changes are made or produced as from Contractions Attractions Retentions these three principal motions do in some kinde simpathize to each other and dilations and expulsions do also sympathize to each other but digestions is a mixt motion taking part of all but I divide them into six parts for distinction Now to treat of them severally we must make an imaginary Circumference and Center Then first for Attracting motions which is to draw towards the Center that is to draw to a lesse compasse as to draw towards a point yet Atractions draw not alwayes after one and the same manner for some motions draw after them as horses do Coaches Carts sleds and the like but after several fashions forms and biasses and several motions in those motions some slow some quick some crosse some even Again some times Attractive motions draw as if one should pull in a line or draw in a net some slope-wayes some straight wayes some square wayes some round wayes and millions of the like varieties in this sort of motion yet all Attracting motion Secondly Contracting motions
extenuated or contracted is the water thicker or thinner colder or hotter heavier or lighter and according as the lines are round or flat-edge pointed or smooth is the water fresh sharp salt or bitter but these circles may not onely dilate and contract several wayes but after several fashions as to make vapor air fire snow hail ice and frost as I shall declare in my following chapters Chap. 87. Of wetnesse WE may perceive that whatsoever is hot and dry and cold and dry shrinks inward as towards the center and whatsoever is hot and moist and cold and moist dilates as towards the circumference so that all moisture is wrought by extenuating motions and drought by contracting motions and not onely extenuating motions but such sorts of extenuating motions and drought by contracting motions and notonely extenuating motions but such sorts of extenuating motions as in circular figures which circular figures make water so soft smooth and flowing smooth because circular for Circles make it smooth the figures having no end extenuating makes it softby spreading and loosing the parts as flowing by reason dilations drive all outward as toward the circumference yet the degree of extenuating may out-run the degree of wet for wet is in such a degree of extenuating circles as I may say the middle degree yet there are many sorts of wet as oylie wet and watry but I have described that in my chapter of oyl but I take oyl rather to be liquid and moist then wet For there is difference betwixt moist liquid and wet for though moist and liquid is in a degree of wet yet it is not an absolute wet for dissolved gums are liquid not wet melted Sugers are liquid not wet oyl is more liquid then wet and smoak may be said to be liquid as being of an oyly nature and air rather to be moist then wet and dust Ashes flame light winde may be said to be fluid but not liquid nor wet Chap. 88. Of Circles A Circle is a round figure without ends having a circumference and a center and the figure of a circle may be many wayes contracted but can be but in one way extenuated which is by inlarging the compasse of the line and the reason is because it is a round piece without ends for a straight line may be drawn out at either end but if a circle be drawn out of the compasse it may stretch out of the one side but it will pull in the other side after it unlesse the line be broke and then it is no longer a circle thus we can extend no part out but another part must contract to give way to that part that goeth out Chap. 89. Of Softnesse ALL that is wett is soft I mean that which is naturally wet but all that is soft is not wet as hair wool feathers and the like Likewise all that is soft or wet is made by extenuating motions now some may ask me why extenuating motions should cause figures to be soft more then any other I answer first that all extentions causeth porousnesse or spunginesse by spreading or loosing parts and all that are porous tend to hollownesse and all that is hollow tends to slacknesse and all that are porous hollow and slack tend to softnesse for we may perceive whatsoever figure is porous is not so firm strong nor hard as those which are close compact for that which hath no Vacuum or Convenient distance hath not so much Liberty as that which hath Vacuum for Vacuum is space and distance betwixt parts which gives those parts liberty to move and remove and that which hath most liberty is most loose and that which is most loose is least contracted and that which is least contracted is most pliant and that which is most pliant is soft But I desire my Readers would not mistake me for as there is hard soft light heavy thick thin quick slow belonging to the nature of the onely infinite matter so there are belonging to such shapes or figures made by the working of the infinite motions making infinite figures out of infinite matter but the difference is that what is in the nature cannot be altered but what is done by the working of motions may be undone again for the effects may alter but not the cause thus motion and figure or figure by motion may alter but not the nature of the matter For motion and figure are but the effects of the onely and infinite matter c. Chap. 90. Of Liquors ALL liquors are wrought by extenuating motions and all that is liquid and wet are circles extenuated to such a degree and after such a manner and all that are liquid and wet is either water or of the nature of water as also of oyls vitrals strong-waters all juices from fruits herbs or the like or any thing that is liquid and wet but though all that is liquid and wet naturally agree in extenuating circles yet their circle lines are different which causeth the different effects for some have different effects interiorly others exteriorly and some both interiorly and exteriorly for some have circular lines of points others have circular lines pointed others have circular lines of points pointed others have circular lines of points edged some have smooth circle lines onely edged as the sharp edge of a knife or the like others have circle lines edged of one side of the line and pointed on the other side some their circle lines are flat others their circle lines are round some their circle lines are twisted others plain some checkred others smooth some more sharpe-edged or pointed then other some smoother and some rougher then other And infinite more that I know not how to describe But these lines nor circle points nor edges are not subject to our senses although their effects may make them subject to our reason for nature works beyond our sense but reason is part of the sense of nature but of all wet liquors oyl is most different from the effects of water for all other wet liquors do strive to quench fire but oyl doth assist it yet all vitrals have an exterior burning faculty which oyl hath not and although all strong wet liquors will flame when it is set on fire yet they will quench out fire if enough be cast thereon Chap. 91. The extention and contraction of circles THe nature of extention strives to get ground that is space or compasse and to disperse or level parts as it were and the nature of contraction strives to thrust out space and compasse and to thrust up parts close together and this is the reason that a circle may contract so many several wayes because contraction flings out the compasse and makes use of the line laying the line into millions of several works And yet the exterior form which is the circular line be one and the same that is the circular line is not divided but when those works are undone and the line extended to the full
some invisible obstructions or the eatrh hath drawn or suckt from that part of the sea Chap. 131. The tide and stream flowing against each other THe reason the tide flows against the stream a of River is that the quantity of sea water forceth through the stream and the descent of the river forceth the stream to passe through the motion or rather by the motion of the tide for the natural motions of all waters being to flow and the force of the descent added therto gives it a double if not a treble strength so that when the force of the tide and the force of the stream meets and incounters they make passes as Duellers that fight hand to hand but if one water runs quite through another it is most probable that the tide runs through the stream by reason it is armed strongly with salt which may cause it to be streamproof when the river water is porous and weak by reason it is fresh and thin as I may say Chap. 132. The difference of salt water and fresh water THe difference of salt water and fresh is that salt waters circle lines are flat and edged as a knife or the like and in fresh water round which edge makes it not lesse smooth although more sharp nor hinders the extenuating compasse but the lines being flat make it more solid and so give it more strength then the fresh water circle that is round which makes it more porous then salt water is by the experience of an egge and the like which in fresh water the egge will sink to the bottom but very salt water will bear it up from sinking and according to the strength it will bear more or lesse but those lines may exteriorly alter from flat to round and round to flat and never alter the interiour nature as to break the compasse which is to dissolve the circle or ring as I may say which circle ring is the interior figure Chap. 133. Of winde WInde is wrought by expulsive motions and the strength doth not proceed from the thicknesse or solidity of the body as many think it doth conceiving it to be contracted or prest up air which if it were it could not enter into such small porous and narrow passages as it doth wherefore me thinks the strength should not proceed so much from the solidity as the agilnesse therein for the quick repetition doth so sorcibly presse on each other as upon necessity it must drive all loose and porous bodies before it but the farther it bloweth the fainter is the breadth for as the repetitions grow short so weaker Chap. 134. Of the noise of Tempest and storms AS I have said that sort of air which is made by watry circles is apt to sound with every motion that strikes thereon by reason of the hollow figure being sphericall Likewise this is the reason running brooks make a murmuring noise also this is the reason that the tides do make such a noise in the ebbs and flowes circles pressing or rather strikeing each other Again this is the reason the windes when they blow upon airy or watry circles by striking those spherical circles cause it to sound and make a roaring noise by the confusion it makes therein for winde which is an expulsive vapor doth not onely strike those watry circles but those that are extended into air and when those motions drive circle against circle or circle upon circle makes such quick rebound which rebounds in contracting and crossing each other make a confused sound which we call tempestuous and stormy and it is to be observed that a tempest in the air and a storm in the water and thunder is much after one and the same kinde of noise But as thunder is caused by the expulsion of the most extended circular lines so winde is the expulsion of the more grosser circles as when lines break which are extended no farther then to vapor also these expulsions if they be not very violent cause rain for the expulsed motion being no stronger then to presse upon the unbroken and extended circles either of vapor or air drives it into the watry compasse but when the weather is cloudy it is not altogether so hard prest upon as to drive it into perfect water circles but to the next degree as a thick vapor And when the weather is unconstant as we say that is sometimes grosse and thick and then it will be strait clear and bright is as the presser doth abate or increase but unforced raines as I may call them which is without a violent constraint is when those circles are drawn into a wetry compasse in a natural order and by the natural waight being thicker then natural air that is original air and not transmigrated water it falls down on the earth Likewise the pouring showers make a sound by the force of the falling drops striking as they fall sound but by reason the water is divided by the falling motions into lesse bodies as it were which makes not so strong a sound having lesse compasse as the tides or air having fewer circles in a body as in drops which makes it of a lesse bulk and the lesse the body is the weaker and the smaller is the sound But when the watry lines are drawn into a triangular figure of snow it falls silently without sound by reason the watry line is drawn out of the extended circle Besides that figure is the lightest figure by reason of the inequality for a square hath four equal parts which makes a just number so an equal ballance which gives it a steddy weight and a circle is equally round without parts which gives a steddy weight But a triangular figure is in three parts which is no just number nor equal ballance nor steddy weight which make it of lesse force for being a wavering figure it cannot presse hard nor strike strongly nor fall heavy but flies lightly about Chap. 135. Of thunder and lightning THunder and lightning are caused from watry circles for when they are extended from water to vapor from vapor to air from temperate air to hot air from hot air to fire for if those circles extended beyond the compasse and strength of the line they break which is the cause of thunder and lightning for assoon as the farthest extention of the circle is broken those extended parts do with an extraordinary swift motion run or rather shut forth into bright flaming flashes as spinning lines of light but when those lines extend with a strong strength they break into smal parts which causeth thunder to follow lightnings for those bteaking parts sometimes expulse disorderly beating and striking upon those circle lines that are unbroke which circles being of a hollow figure cause a sound in the higher region whereto they are ascended for their extention causeth them to be light their lightnesse to ascend But all hollow figures being concave within and convex without do present to the ear if they be strong as
though it is the shape that makes al creatures to move different ly yet it is not altogether the shape that makes them move locally but there must be such an interior nature proper to such shapes as Vegetables and Minerals their property is not to move locally that is to have a 〈◊〉 〈◊〉 〈◊〉 It seems their interior nature and exterior 〈◊〉 is not proper thereto or perchance it is only their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their interior nature that makes them unfit 〈◊〉 〈◊〉 〈◊〉 for we finde their interior nature to be more active 〈◊〉 〈◊〉 of the exterior shapes of Animals But to return to those elements I treat of as first water the interior nature causes it to be liquid and wet the exterior shape to be fluid both agreeing by a sympathetical conjunction give a local motion to descend and bear all before it or with it that is loose and unfixt so fire the interior nature causeth 〈◊〉 to be hot and dry the exterior figure to be sharp to 〈◊〉 both agreeing by a sympathetical conjuncting giving it a local motion to pierce and divide it all it can enter into if not over-powered so 〈◊〉 the interior nature causeth it to be soft and pliant and the exterior figure to be thin and searching both agreeing by a sympathetical conjunction gives it a local motion to enter through all porous bodies in a level line and to fill up all 〈◊〉 places in other figures unlesse it be thrust out and kept out by something more powerful It is the natural property for fire to be hot and dry to be sharp and burning to move ascending And for water to be liquid fluid and wet and to descend in a descending line And air to be soft and yeelding to be thin and searching to move in a level line unlesse they be forc'd otherwaies for fire may be supprest downward and water forc'd upwards and air disperst and fire is not onely subject to be supprest but quenched out for water if there be a sufficient quantity to the fire on which it is cast will over power it for the innated motions which cause water to be wet destroy the motions that cause fire to be sharp and burning and the figure 〈◊〉 destroyed that is disuniting those parts and those motions that keep and maintain those parts in that figure the property is extinguished too as we see many Animal figures do to one another and birds and fish and men destroy beast birds and fish according as they have 〈◊〉 〈◊〉 and advantage for indeed the dissolution of one 〈◊〉 〈◊〉 〈◊〉 cause of the creation of another sometime the 〈◊〉 〈◊〉 one figure make many figures and sometimes 〈◊〉 〈◊〉 of many figures make but one figure and 〈◊〉 〈◊〉 〈◊〉 hath many several manners of moving locally and the elements as other Animals do move somtimes slower and sometimes faster Chap. 139. Explanations of onely Matter IT is to be observed by those figures that are wrought by the way of lines are soft smooth and shining whether they be paralel lines cupe lines triangular lines or circular lines but the smaller and straighter the lines are the smoother and brighter is their work but there are several sorts of softnesse and several sorts of smoothnesse which are made by several kindes of motions Then it is to be observed that all works of contractions and retentions are stronger and more lasting then those figures that are more light and porous or extenuating Thirdly it is to be observed that the innated matter which works upon the light and thin part of dull matter is more agil and nimbler then that which works upon the thick and solid matter unlesse the strength of the motions be not above or at least equal to the solidity of the matter Also it is to be observed they can make solid figures of light thine matter by their close and curious joynings injectures and mixtures and porous and light figures of solid matter by their dividings and spreadings but though the innated matter can contract and dilate the thick or thin light or heavie fluid or soft yet it cannot alter the nature or degrees of the dull part of matter neither can the innated matter make it self weaker or stronger then by nature it is for the entity of onely matter cannot be changed but though the nature cannot be altered of dull part of matter yet it may be cut and carved and joyned and dispersed into several figures so the innated matter although the nature cannot be altered as to make each degree weaker or stronger yet they may move swifter or flower according as the dull part of matter is they work on or according as the curiosity of the figure requires and as I have said before there be infinite degrees of the dull part of matter as solid and fluid thinner and thicker lighter and heavier harder and softer and infinite degrees of innated matter as stronger and weaker swifter and slower and though I have said that the innated matter is the thinnest part of onely matter yet I do not mean the thin incipit matter as I may call it for distinction sake for there is no incipit in infinite and eternal matter though there be dull in moving matter but the innated matter is the infinite extract of the entity of infinite matter it is the quintessence of nature Chap. 140. The differences and alterations of figures IN the progresse of figures figures are created in figures The reason is that infinite motions which are the gods to create dissolve and dispose of figures as they please to move share as it were the infinite matter in their working and dividing and several motions which is proper to the creation of such kinde of figures assisting each other in their works of creation but not in the figures dissolution for those motions which are proper to create one kinde of figure are not proper to create another for every figure hath different motions in the creation either more or lesse which is the reason few or none are just alike but either in shape or minde will differ but when two figures are made with the same motions among the sensitive innated matter then their figures are just alike as we shall see twins and if the rational matters motion be just alike in several figures their dispositions and understandings are just alike and if they differ in their motions but a little they resemble much either the minde or the body sometimes both but the more they differ the lesse they resemble but almost all 〈◊〉 are distinguishable which shewes such variety of motions as there needs no more repetition to move after one and the same manner for there are not onely different motions in different and several figures but in one and the same figure for the same figure doth not look when it is old as when it was young nor when it is sick as when it is in health nor when it is cold as when it is hot nay
both of philosophical opinions may give a great light to this study Physicians must first take care in their prescriptions to prevent errours of mistake before he apply remedies to cure Cap. 142. The frame of mans body I Will first discourse of the orderly course of nature which is to have a perfect shape according to the kinde or sort of figure it was created to that is like a house to be well built next to have it strong and firm thirdly to have it commodious fourthly to have it well furnished fifthly to have it clean from dirt or rubbish sixthly to keep it in repair seventhly to prop it from falling down with old age the pulling it down by some evil accident or burning it by feavers or the like or drowning it by dropsies Andthough I may similize it to any figure yet I onely imploy it to man-kinde that is to havea perfectand upright shape a clear strength sound parts plump and fat clean from gross humors and obstructions to keep it healthful with wholsome food to help nature with cordials or physick death being the destruction Chap. 143. Of natural self-tyrannie MOtion doth not onely divide matter infinite but disturb matter infinite for self-motion striving and strugling with self-motion puts it self to pain and of all kinde of motions the animal motions disturbs most being most busie as making wars and divisions not onely animal figures against animal figures but each figure in itself by discontents and dislike which discontent makes more pain then ease orpleasure or tranquillity by reason of irregularity but motion is an infinite and eternal tyrant on infinite figures for as motion makes figures so motion dissolves figures which makes infinite and eternal matter eternal restless for the extract of infinite matter which is an innated matter which innate matter is motion and makes the dull part of matter so too by working thereon thus the onely and infinite matter is a tyrant to its self or rather I may say infinite is a tyrant to motion and motion to figure and eternity to all For though infinite eternal matter motion and figure are individable yet they are all as separated in aspiring for motion although it is but an effect of matter yet strives for absolute power over matter and figures and infiniteness strives for the absoluteness and power 〈◊〉 motion and figure and eternity strives for absolute power over all thus the effects strive to have power over the prime causes which is the onely matter for if there were no matter there could be no figure nor motion nor infinite nor everlasting the like do the minor effects over the minor causes for effects are causes of effects Chap. 144. The two ground motions amongst the rational innate matter THe rational innate matter moves as it were two-fold for they have different motions in the figures from the figurings like as the sensitive matter which moves the dull part of matter internally and externally according to the nature of each figure as for example the creating of a figure is one way and the severall actions of the created is another way the like doth the rational innate matter it first runs into figures and then moves figuratively Again some figures they are stronger then others will force the weaker figure to move after their manner Chap. 145. The two chief parts belonging to man is the head and the heart wherein resides the rational spirits THe head and the heart are the two residing parts for the rational innate matter to move in making passions in the heart and reasons in the head and whensoever those parts be disaffected the understanding and passions are disordred and many times so as never to be rectified but some times this disorder comes by the mis-working of the sensitive 〈◊〉 matter and sometimes by the wrong steps and false measures of the rational innated matter But though the annimal knowledg or reason be disordered yet not extinguished unless the annimal sense be absolutely altered which is to dye for though they move not regular yet they move after an animal manner As for example a man although he goeth not upright according to his natural shape but creeps upon his hands and knees or that he is forced to role from place to place having neither armes nor legs yet he moves in an animal manner and partly to what his natural shape is for these force motion or want of some of the outward parts alters him not from being an animal nor it from being a man unless all the sensitive motions which naturally belong to their figure be altered and then he turns from that kinde of creature Chap. 146. Whether the passions are made in the head or heart SOme are 〈◊〉 〈◊〉 the passions are made in the head others that they are made in the heart for my part I am of the latter opinion that is that all passions are made in the heart as Love Hate Fear Anger Grief Jealousie Envy Malice and the like and also the Will and opinions which are a kinde of passions and that imaginations conceptions fancies understanding judgment memory and remembrance is made in the brain and that which we call thought or animal knowledg is made both in the brain and heart for if either of these two parts be wounded that knowledg dies as both the sensitive knowledg and rational both being that which we call thought the one belongs to the body the other to the minde for touch is a weak thought and thought a strong touch and my reason is why I think that the passions are created in the heart and not in the head is first passion and judgment seldom agree Secondly when we have the passion of fear or anger or the like all the motions that work to those passions are felt in the heart for if we do observe we shall finde all passions arise from the heart and all the parts near thereto will be disturbed when in the brain we finde no violent motions at all perchance the sensitive part may be disturbed as to make the head-ache as with a general distemper Thirdly there are oft times passions felt as it were in the heart without any knowledg or thought of it in the head as when we shall be sad and angry and fearful and know no reason why Besides objects many times passe by or as it were steal through the senses and likewise creep through the brains and raise a passion in the heart without any notice taking thereof or knowledg how it came therein Lastly that although there is a great sympathy betwixt the passions and imaginations yet they are not after one and the same manner of motions which sheweth they are created in several figures the one in the triangular heart the other in the spherical brain and the different shapes of the head and heart may be one cause that makes the difference betwixt passions and imaginations as well as the different motions But to prove passions are
perceive or other sensitive spirits that come in through these doors strait print or draw the same figure upon the optick nerve which optick nerve is made of dull matter by the sensitive spirits from whence the rational spirits viewing from thence that picture strait run themselves by number and measure into the likeness of that picture which are those we call knowledg or understanding and as long as those figures last among the rational spirits though the objects are absent that we call memory for when these prints are rubbed off by the sensitive spirits and others placed thereon or vaded by distance of place or obscured by shutting the lids yet the figure thereof may remain amongst the rational spirits which is as I said before memory and the repetitions of figures 〈◊〉 is when one and the same figure was dissolved and created again amongst the rational it is remembrance but memory is not so strong as the present sense nor the remembrance so perfect as the memory and the reason is that what the sensitive spirits wrought on the optick nerve is like a printed or painted figure and that which the rational spirits make is like a carved statue like painting or sculpture so that in memory the sculpture remains and in remembrance is created although the printing or painting is worn out or rubbed out so that the present senses have two figures one upon the optick nerve the other amongst the rational spirits wherein memory remains but one and the reason why remembrance is not so perfect as memory is because it is but the copy of a copy from the original for remembrance is but a pattern taken from the memory and the memory but a pattern from the object Chap. 159. Of the figure of the head THe figure of the brain gives strength to the sensitive motions and to the rational knowledg in animals for the scull being made with an arched rough and the sides being hollow and the whole head round which hollow sides arched rough and round compass cause rebounds and reflections of the motions therein which multiplie increase and strengthen them as for the motions and figures of sound the notes that are made are struck from the drum of the ear as balls from a hand to the concave part and from thence rebound from side to side and fall down as a new note is raised or like many balls struck one after another so rebounds follow one another and according as they are struck so are the rebounds stronger or weaker and according as they are repeated so do they last the same for sight for * lines piercing from the optick nerve darting on the concave parts reflect and these reflections cause double lines which make the sensitive figures on the optick nerve appear plain to the rational figure but if they rebound and reflections be disorderly returned by disordered motions they make a confusion both in the sense and rational knowledg as for tast it strikes from the nerves of the tongue upon the brain besides the hollow cave of the mouth and according as the rebounds are made and the strokes are struck the taste is stronger or weaker but if the brain be stuff'd with cold then the concaves being stuft and so stopp'd where the rebounds should return cause the taste to be weak insomuch as not to be sensibly felt and for touch the pores of the skin and flesh are hollow wherein rebounds are made striking from side to side of each pores and we finde by experience that those parts which are not hollow have not so strong a sense as those that are hollow Again if the nerves from whence the strongest strokes are struck be 〈◊〉 slack the sense is weak As for scent which is brought through the nostrils of the nose like water through spouts which dilates its self through the brain circling the pia mater swelling flowing and ebbing like to the sea about the earth which when it flows it is strong but when it ebbs it is weak But by reason scent is made by streaming motions and not striking and retorting motions As the other four senses are it retaines not so long in the memory as the others do although it may last longer in the brain or head being more lasting most commonly for the present then the rest are for a stinke will remain in the brain a great while and so will strong perfumes Chap. 160. Of Sight THe general opinion is that all objects come through the optick nerve and print the figures received on the brain and that there are nor can be no figures in the brain but what the opticks bring in and have passed through the eye it is true by experience we finde that without an eye we cannot see an outward object as they are without us yet we see those objects as they are without us in our sleep when our eyes be shut thus the sense of seeing is not lost although the eyes were out and the optick nerves stopped up But some will say those objects in dreams have past through in part or in whole therefore the question will be where an animal can have an insight if it were born blinde but if it be so as the opinion is that no figure or insight can be but what comes or hath passed through the eye and optick nerve must want that sensible knowledge for according to that opinion the ear can do the understanding no service as toward that sense by reason sound can make no figure to sight neither will taste nor sent but some may say touch may discover somewhat of that sense to the understanding but I think not for in my opinion touch is as senssesse to insight as sound for we cannot comprehend more of touch then of sound for depth and breadth are no more to insight then high notes and low notes nor soft nor hard no more to insight then swift and slow sharp or flat nor pleasure nor pain no more then harmony and discord but my opinion is that figures are as inherent to the minde as thoughts And who can have an unfigurative thought for the minde cannot have thoughts but upon some matter and there is no matter but must have some figure for who can think of nothing but the minde is like infinite nature having no dimension or extention no center nor circumference no breadth no depth and as the innat matter creates figures so the minde which is the matter creates thoughts which thoughts are the figures of the minde for when we hear of a deity we say in words it is an incorporeal thing but we cannot conceive it so in thought we say we do but we cannot prove we do T is true the minde may be in a maze and so have no fixt thought of any particular thing yet that amaze hath a figurative ground although not subscribed as for example my eyes may see the sea or air yet not the compasse and so the earth or heavens so
likewise my eye may see a long pole yet not the two ends these are but the parts of these figures but I see not the circumference to the uttermost extention so the mind in amaze or the amaze of thinking cuts not out a whole and distinct figurative thought but doth as it were spread upon a flat without a circumference and though there are not such figures in the brain as it brought through the opticks yet such figures as the minde creates for the minde is innate matter and innat matter is self-motion and self-motion is alwayes moving and working which working is figuring thus the sensitives innated matter prints figures iu the brain and the rational innated matter creates figures in the brain after its own invention which are imagination and conception wherein are made imaginary worlds without the materials of outward objects and perchance these motions may create such a figure as this world and such several figures as the several creatures therein although not so solid and lasting because those motions want those grosse materials of which they should create it withal but the sensitive innated matter in this cause prints these figures upon the brain by patterning the rational figures created in the brain like as when it doth the outward objects and when the sensitive innate matter works on the inside as in sleep then it gives an insight which are dreams according to their copied prints and these motions may make lines of light triangular lines for colours set notes of tunes draw plat-forms of taste and sent make prints of touch not onely the rational innated matter by imagination but the sensitive innated matter gives a sensible touch on the brain of all the outward senses by which touch I mean sensible knowledge thus the interior motions may move the brain with the variety of every sense without the exterior passages or objects and although it may not make those very objects and subjects yet such as are proper for each sense and of the same nature as I said before draw lines of light gathering motions make clouds triangular motions make colours insnarled motions make darknesse without the outward object and all other motions that make several figures or printed figures Likewise reflections without the help of the eye and so rebounds and retorts for sound and set notes print words and plain tunes without the ear so likewise for taste sent and touch but when the brain is filled withoutward objects the natural motion seldom works after their own invention having not room as it were or else it is as it were overpowred with work having more objects brought in then they can either conveniently place or sort or distinguish but weak minds which are slow moving matter think life an insensible thing and the head or brain empty of figures when it is not filled with outward objects like as a barrel is not filled with liquor thinks it empty because the thin air with which it is filled is not subject to their grosse senses so not to their weak capacities Thus it is not the outward objects that make the sense but the innate matter which is self motion which is the sense and knowledge and the different motions therein and therefrom make the differences thereof and though different sense and knowledge may be in different and several figures and such kind of sense knowledge proper for such kind of sorts of figures yet the figure adds nothing to the sense and knowledge although the innated matter may give a figure such a kind of sense and knowledge and when that figure dies that kinde of sense and knowledge may alter which was proper to that kinde of figure yet if it were the figure that gave the sense and knowledg and not the innated motions there would be no alteration when the figure is made or any extraordinary passion whereby experience we finde the sense and knowledge do alter all though the figure be perfect and in health Chap. 161 Of Light and Colours LIght and colour is made upon the optick nerve as sound on the drum of the ear for light the sensitive innated matter draws long straight smal even lines upon the optick nerve and when colours are made notes are set upon those lines drawn upon the optick nerve as thus Of colours are when those lines are set with quavor semy quavor But light is onely when those lines are drawn without those quavors semy-quavors but as we shall see plain song books after this manner And the knowledg the rational innated matter takes thereof is when they move in plain lines when they move in figures and lines they move for colours Chap. 162. Of Blindnesse Blindnesse proceeds from many causes as when the cristalline part of the eye is not clear for if it be dimming or failing or spotted and foul the objects seem muddy and misty and as the water of the cristaline is coloured so the objects appear for as Diamonds some are of a black water others of a yellow water some of a green water or blue others of a white water so is the cristalline part of several eyes and according as it is clear or coloured so all objects appear A second defect may be in the ball of the eye for according to the compasse of the concave or convex thereof the objects are presented neerer or at a further distance or longer or shorter or broader or narrower A third defect may be in the eye hole for according to the largenesse or littlenesse thereof objects are presented either in whole or in part bigger or lesser more or fewer objects enter at once for if the eye-lid hole should be too large the species would disperse too much disuniting parts and figures and if too small the species cannot passe in 〈◊〉 and file as I may say for though the smaller the circle is the closer it contracts the species and draws the objects into a straighter line yet if they should passe in a crowd they will stop the mouth of the passage like water in a glasse when turned suddenly downward every drop striving to get out first hinders each others so in the strife as none can passe A fourth defect may be in the optick nerve if it be full of slime and the like it darknens the sight stopping the passage of the light or if it be shrunk or dried up likewise if the head be full of grosse vapours it obscures the sight as a thick mist doth the sun for this foul foggy and grosse vapors hinder the species from entring and the sensitive innated matter that should print these objects on the optick nerve and if they are not quite stopt yet it hinders the regularity making that innated matter to work by piece-meales or else staies not so long as to take a perfect survay The fift and sixth defect may be if the eyes move too quick or too slow which makes the sight imperfect or dull for too quick motions
from their own proper principles As likewise a metamorphosed Fire Aire Water and Earth So there are humours in Animal bodies and in other bodies for all I can perceive and though the bodies cannot be metamorphosed yet the humours may But in every Animal body there is natural Melancholy Choler Flegme and blood the natural blood is the vital vapor the natural Flegme is the radical moisture the natural Choler is the radical heat the natural Melancholly is the animal spirits being the highest extract And if we do but observe those that be naturally melancholly have the soundest judgements the clearest understanding the subtilest observation and curiousest inventions the most conceptions the 〈◊〉 fancies and the readiest wits likewise the strongest passions and most constant resolution but humours which are inbred as flegme choler and Melancholy are made as Metamorphosed fire aire water slime mud and earth as for example the chylus is the matter that is metamorphosed The dilating motions transform it from chylus to slime from slime to water from water to blood from blood to vapor from vapor to comfortable and lively heat from comfortable and lively heat to burning fevers and hectick fevers and the like Likewise the chylus by contracting motions turns from chylus to slime If they be cold contractions it turns from slime to flegme from flegme to heavy melancholly If hot contractions it turns from chylus to temperat choler from temperat choler to choler adust from choler adust to melancholly which from a slimy humour to a muddy humor from a muddy humour to an earthy dry humour Some sort of hot contractions make it sharp some salt some bitter Likewise several sorts of salts sharpnesse and bitternesse are wrought with mixt motions cold contractions make the humour glassy and stony Hot contractions make the humours tough clammy glutenous and stony Hot dilatings make the humour oylie cold dilations watry Likewise mixt motions makes mixt humours and mixt tempers inclining to each side as the motions predominate Chap. 169 The five natural Maladies of the body EVery diseased figure is either pained sick dissy numb weak or mad sometimes they meet all in one figure these are distinct senses one from another as for pain although every several part of the body hath different sense yet they agree in the general as to be all pain But sicknesse is quite different from pain for it is another sense for to have a pain in the stomach is not to be sicke in the stomach neither is any part of the body but the stomach is liable to this sense the head may ake and the heart may ake heel or any part of the body but none but the stomach can be sick Indeed it is a different sense from pain Thirdly a swimming or diseases in the head are different from both the other it is a third sort of sense neither is any other part of the body subject to this disease but the head not properly yet faintnesse or weaknesse is a disease as it were tempered with the three former diseases as to have pain sick and dissy or swimming to be mixt or compounded into one disease but it is so mixt and compounded into all three as neither is perfectly or distinctly felt so as it is no distinct sense this disease is generall to the whole body The fift is madnesse this sense is neither painful nor sick nor dissy but light in the head which is different from dissy or swimming but this disease infecteth with a distemper the five outward senses The last is a numbnesse and deadnesse of particular parts and sometimes of the whole body but this disease is not onely a different sense but an other nature which is naturally unknown to the figure for the figure is not any wayes sensible thereof indeed it is of the nature of sowning for those that sown the motions of the animal sense and minde are quite altered for a time but then the animal motions return that is rechanged to the proper motions again so that those dead parts that cannot be restored to the sense of touch are as it were in a continual sown for though in a sown the exterior motion are proper to the sense of touch is changed yet the interior motions proper to the consistence of that figure are not changed for if the interior consistent motions were changed it would turn to 〈◊〉 so in dead palsies if the interior consistent motions were changed those parts would corrupt as do dead carcases Numb palsies ie different from dead palsies as fainting from sowning for fainting is in the next degree to a sown so a numb palsie is the next degree to dead palsies Chap. 170. I will treat first of the motions that make sicknesse THe motions that cause sicknes are different according as the sicknes is or rather the sicknesse is according to the different motions for some motions are like the ebbing and flowing tides of the sea For the humor furdles or folds upwards as the flowing tide which most commonly provokes to cast as overflowing the mouth of the stomack but when the humour folds backward as the ebbing waters do that provokes to the stool for as falling tides run from one place they flows to another so when the humour fals back from the mouth of the stomack it overflows the belly but if the humour neither overflows the belly nor the mouth of the stomack it runs into the nerves like as the water runs through the earth and as the water breaks forth by springs so doth the Humor by several 〈◊〉 eumes Again some sorts of sicknesse in the stomack are made by such kinde of motions as water boyling in a pot over the fire for as ebbing and flowing motions are running backward and so forward so boyling motions are rising upward and falling downward there is as much difference in these motions as betwixt vaughting and running but these rising motions cause vapours to the head for the thin parts which rise highest when their rising strength failes fall not hastily down again but gather to a more solid body as vapor from the earth doht into clouds these clouds cause the dimnesse and darknesse of the sight obstructing the light that is brought by the optick nerves Again there are other sorts of sicknesse in the stomack caused by such motions as are like the rolling of a barrel the humour turning about in the figure of a barrel which figure or the like is somewhat bigger in the middle then the two ends this humour in the stomack is most commonly tough and thick being more united and somtimes one end of this humour is as set upward and the other downward and so turned as a barrel with the head upward and sometimes moved as a barrel the longest way on the ground these motions cause neither purging by vomits nor stool but thrust out into cold sweats for though these are not so strong dilating or expulsing motions as ouer
〈◊〉 which forceth to vomit or to purge yet it extenuates by thrusting weakly out into a faint sweat then there are other sorts of sickness which are caused by such motions as if meat were turning about on a spit for the center of the humor removes not out of the place although the circumference turns about this is a constant sickness and the stomach hath no ease untill the humor is taken out of the stomach by some stronger motions as you would take a spit from the fire or by 〈◊〉 motions to hold the humor from turning so there are millions of several motions which makes several sicknesses in the stomach for though the stomach can be but sick yet the sickness is not always after one and the same manner Chap. 171. Of the motions which cause pains PAin is caused not onely by irregular motions but cross motions or rather as I may say jumbling motions that is motion beats upon motion or as I may say runs upon each other thronging and justling each other and several sorts of pain in several parts of the body are caused by different cross or beating motions but if they be dilating motions they beat upon one another by shufling outward like as foolish women do for place tumbling upon each other to get foremost those painful motions turn to sores and putrifie because dilating motions make moisture and being perturbed make corruption but if they be such contracting motions which cause pains they turn those parts that are pained to be harder then naturally those parts are as the stone dry liver or brain or the like but if those pains be made of mixt motions as some beat inward and some outward and so run cross they are hard swelling that extends to the exterior parts but will not break as the King 's Evil or Gouts that lie in the flesh or Sciatica and many the like for though the extenuating motions would burst out yet the contracting motions keep in and being both equally strong neither get the better for the time the pain is and if the pain be amongst the sinews it is caused either by contracting motions or 〈◊〉 motions but not mixt but as it were divided for if it be extenuating motions 〈◊〉 sinews are irregularly stretch'd too far if contracting or atracting motions they irregularly draw or pull or gather the sinews strings too short if the paines be in the bones they are onely cross motions as if one should run one against the other yet neither shuff backward nor push forwards being equally strong if in the flesh they are intangled motions which make it incline towards black as to seem purple or read or black And if the pain be in the skin they are pricking motions as if a needle should draw a thread in and out upon a cloath or the like but in every pained part there is some difference in the manner of motions although not in the nature of the motions Chap. 172. Of swiming or dissiness in the head DIssiness and swimming in the head is made by several sorts of motions of such vapor as is condensed into winde if winde be condensed if not it is rarified vapor turned into winde and the agilness of the motions therein causeth the force thereof by an often repetition giving no time for a repulse but howsoever winde is made either by rarification or condensation it is winde most commonly which causeth that we call a swimming and dissiness in the head for this condensed or rarified vapor which you will when it is expulsed flies violently about carrying or driving whatsoever is bearable loose or moveable along or about with it according to the strength thereof and if this winde be in those veins which incompass and run through the brain it carries the bloud therein with such an extraordinary and swift motion about the head or brain as it carries the senses as it were along with it which makes the diseased think the brain turned round in the head when it is onely the vapor that wheels round therein or about but the lasting strength wasting by the violent swiftness brings but a short trouble to the diseased and seldom or never causeth a ruine unless there be some vein broken by the violence thereof but if it be a windy vapor in the 〈◊〉 and larger parts of the head it sometimes will gather like a ball or like that we 〈◊〉 a spinning top which spins about in the brain whilest it hath strength and when the strength fails the spinning motion is done and the vapor disperseth so the dissiness ceaseth at other times those vapors will move like a whirlwinde moving ascendingly in lesser and lesser circles until it brings a circle to a point in the shape of a pyramid and when the strength abates or that it breaks it self against more solid matter the vapor disperses and so expulses but this sort of motions is so violent as it causes the diseas'd to fall but soon to recover for what is supernaturally violent cannot last long Chap. 173. Where the brain turns round or not in the head ALthough thin vapor may get betwixt the skull and the brain and likewise slimy 〈◊〉 yet I imagine not that the brain is loose from the skull so as to flap flash or to strike against the sides of the skull when the head is moved or to turn round although it is a common phrase to say my brain turns round in my head when they are dissie but imagine it is not in the brain that turnes round but the vapor or the humor therein it is true the brain turns round when the whole body turns round but so as it turns round with the head as one part not in the head as a part by it self and the reason that the dissiness is cured by turning the contrary way is that the sensitive motions therein are turned toward their moderate naturall and accustomed manner of moving for the violence of turning round forces the sensitive motions as the winde doth the air or water driving all one way as before it or rather like a scrue or a wheel that windes up those motions as thread upon a spindle and so unwinds the contrary way Chap. 174. Of the sound or noise in the head WHen there is a thin vapor got into the head as betwixt the skull and the brain and runs about in Circular lines as a string about a wheele it makes a humming noise as a turning wheel doth and the more by reason the head as well as the vaporous lines is spherical and though the brain may stick close to the scull yet not so close but a thin vapor may get betwixt but if the vapor be gathered into little hollow balls like cymbals and runs about the head it causeth a noise like those cymbals as a tickling or gingling noise But if the vapour in the head hath intermitting motions the sound is like musical instruments for the stops like notes make the divisions
on birds or the like indeed a sensitive madness is like dreams in sleep onely the sensitive motions work in sleep as I have described before on the inside of the sensitive doors and when awake on the outside and in sleep be wrought without a pattern and awake by a pattern srom the reall figure which they present and the differences in madness are that they work be wrought without the real subjects on the outside of the sensitive door as if awake although there are no objects to take pattern from as we may perceive by them that are distempered that they see such objects that are not present or such as never was or can be and so the like for sounds tasts touch and smelling that is the sensitive motions paints prints carves graves or the like as on the outside of the optick nerve without a reall pattern and when the sense works regular they never draw on the outside without a pattern but on the inside as in sleep and the like for all the other senses But the motions of the rational madness are when they move violently and irregularly if the motions be onely violent then they fall into violent passions as anger fear malice or loving hating grieving dispraises and resolute intentions if their motions be irregular then they have strange conceptions wild fancies mixt memories inconstant and various opinions if their motions be violent and irregular they have strong and strange imaginations high despaires obstinate and dangerous resolutions if the sensitive and rational innate matter sympathie in violent irregularity then they will violently talke laugh sing weep and sigh without reason why or wherefore but mistake me not for when I say too violent strong swift weak slow it is irregular as to the temper or nature of the figure but not as to its own nature as for example a clock may go too swift as to the distance of the hour and yet strike even every nick and the pulse may be too swift for the natural temper and yet keep even time a musician may play too fast for a solemn tune and too slow for a light air and yet play right to the notes as for the irregularity some motions may be too swift others too slow for other assistant motions as for example an army is to march in a body and some should go or ride half a day or a dayes journey before the rest and some should lag and come slowly behinde or that some should go one way and some another or as two should carry a burthen and the hindemost should go too fast for the former and so tumble or throw down or as horses in a Coach the one runs away and forceth the other to follow as for disorder it is somewhat otherwise as tumults and uproars as some doing that which they ought not to do or belong not to them or instead of garding a house pull it down or like those that will make a fire in the midst of the house on a woodden floor and not in the Chimnie then there is a disorder in placing and matching of parts and alterations of motions quite different from the nature of the figure for some sort of madnes is made by such different motions as death from that which we vulgarly call life that is the motions are as different as several kindes of figures for in this kinde of madnesse they no more know in their fits or remember out of their fits what they did or said or was done to them in their fits then if they had been dead just as in a sound they know not what was done to restore them yet there is not a cessation of motions neither in the sensitive nor in the rational but an alteration of motion 't is true there is for a time a cessation of such sorts of motion as belong to the natural health of the figure but not to the life Chap. 180. Of madnesse in the body and minde THere are two sorts different in madnesse the one is irregular motion amongst the rational innated matter the other amongst the sensitive innated matter as misplacing ill mixing or mismixing or mistempering or distempering false carving wrong printing off and on the dull part of matter as in fevers or the like diseases where the distempered matter is misplaced by which improper motions alters the natural motions which makes the natural temper and causes and unnatural temper by improper motions working upon every particular sense irregularly or rather improperly and mixtly which makes extravagancies both in each particular senses and in the generality this madnesse proceeds from the sensitive and not from the rational innated matter for the rational part will be in order and describe distinctly what extravagant the sense presents to them but this madnesse of the body is oft times mistaken and thought to be the distemper of the minde because the sick persons describe those extravagancies by relation yet oftimes the one causeth the other but not alwayes for many times the minde will be disordered when the body is sound and healthful and many times the body will be distempered when the minde is regular and free but the madnesse of the body onely continues to the height of the disease and as the disease abates the extravagancies vades and by health vanishes away or rather is rubbed or worn out by the Regular and proper natural motions belonging to that figure or body but the madnesse in the minde proceeds from irregular motions amongst the rational innated matter as when they neither keep time nor measure not onely in making figures but in moving those figures they make this distemper or rather that disorder is altogether in the moving matter when the other distemper is in disordering the moved matter for the sensitive innate matter may work regularly according to the nature and strength but not according to the temper or degree of the dull matter nor according to the nature and property of the kinde or sort of figure but when the sensitive and the rational joyns in conjugal disorder the minde is ravening as we say and the body weak Chap. 181. Madnes is not alwayes about the head MAdnesse belongs not onely to the head as that onely the eye ear nose and mouth sees hears smels and tasts extravagantly but every other part of the body that is sensible of touch for extravagant touch is as much as extravavant sight and the like for touch of the brest or any other part of the body is a sense as much as the eye in the head thus the body or senses will be mad as well as the minde as I have described in former chapters Likewise for the madnesse in the minde it is not alwayes bound in the head for where there are extravagant passions in the heart the minde is as mad as when there are extravagant imaginations in the head for the rational matter that which we call the soul or minde is as much
a glibby and moist body rather then a soaking wet body but when this watry extenuation extenuates beyond the degree of water they turn to vapour which causeth the diseased to be puft or blown like a bladder rather then swell'd out as we shall perceive that a little time before the patients fall into a consumption they will be so puft out as their flesh wil be like a fire-bal the next degree they fall into a fiery extenuation For when the humour extenuates beyond vapor which is a kinde of an aire then it becomes hot like fire which is a hective fevour and when the humour hath extenuated to the farthest degree it expulses and so pulls down and throws out the life of the diseased but in the hidropical diseases there must first be applied attractive medicines to draw out the watry overflows by issues cupping-glasses or the like then there must be applyed expulsive medicines as purgings and bleeding and sweatings yet they must be gently applyed for fear of weakning the body by drawing out the humour too suddenly then there must be applied contracting medicines to draw into an united substance as to gather or draw up those parts that have been made loose porous and spungie with the disease then there must be applied retentive medicines to confirm and settle them after their natural manner or form then last there must be applied disgestive medicines to restore what is wasted but if any of the principal parts be impaired wasted or expulsed they neither can be restored nor mended but by a new creation which uncreating braines perhaps conceive not but I must intreat my readers to observe that some sorts of motions begin a disease that is they lay the foundations thereof and other sorts of motions work upon those foundations Chap. 193. Of apoplexies SOme sorts of apoplexies are caused by an inbred superfluous water in the brain which being congealed by a cold contraction falling to the knitting part of the head which is the hinder part it stupifies the senses stopping the natural motions as a flowing river that is turned into ice but those sorts of apoplexies are curable if assistance be taken in time which is by hot dilating medicines not onely to stretch out the icy contraction but to expell that cold watry humour by a rarification but if the apoplexie be caused by an inbred slime as flegme which is of a thicker nature then water and is become crusted or peterated by hot contractions it is seldom or never cured no more then brick which is once baked by the sun or in a fire can be made to such clay as it was before it was burnt But mistake me not for I do not mean the humour is as hard as stone or brick in the head but so hard as to the nature of the brain that is the flegme is grown so dry and tough as not to be dissolved so soon as the nature of the brain requires it for though flegme will be contracted into stone as in the bladder and kidnies yet not in the brain by reason the nature of the brain is so tender and so sensible as it cannot indure so solid a substance therein nor suffer so long a time as the humour will be penetrating to stop the passages to the brain not but those kinde of motions that produce stone may be so strong and so swift as to turn matter into stone immediately but I do beleeve not in the animal bodies for they are too weak figures for so strong motions to work in but as I said these hot or cold contractions for both sorts of contractions produce stone so both sorts of contractions make tough clammy crusted hard flegme which is some degree towards stone flegme if it stop the passages to the brain it causeth an apoplexie but the 〈◊〉 why the watry contractions are more apt for cure is because the nature of water is fluid and is easily dissolved by dilations having interior nature to extenuations but slime and flegme are more solid and so not so flexible to be wrought upon as suddenly to change shape or nature in being dissolved or transformed The third cause is a fulnesse of blood or a thicknesse of blood for when the veins are too full there is not vacuity enough for the blood to run so stops the motion thereof or if the blood is too thick or clammy it becoms lesse fluid and the more solid it is the slower the motion is and though the blood may have too quick a motion by reason of heat so it may have too slow a motion by reason of thicknesse and if the veines are filled too full of hot blood wherein are many spirits it endangers the breaking some of the veines like as when strong liquor is put into a barrel if it be filled too ful the strength of the spirits striving for liberty break the barrel the like will the blood in the veins and if a vein chance to break in the head it overflows the brain and drowns the life therein The last is grosse vapor which may ascend from the bowels or stomack which causeth so great a smoak as it suffocates or choaks the brain smothering out the life of the body All apoplexies are somewhat of the nature of dead palsies Chap. 194. Of Epilepses which is called falling-sicknesse THis disease is caused by a water in the brain which water is most commonly green like sea water and hath an ebbing and flowing motion like the tides thereof and when the water is at full tide on the forepart of the head it takes the diseased after the manner of panting and short breathing beating themselves and foaming at the mouth neither can they hear see smell nor speak the reason is that the flowing motion driving the watry humour so far out as it extends the pia mater and dia mater of the brain farther then the natural extention which extention swelling out towards the outward part of the head hinders all recourse stopping those passages which should receive the objects through the exterior senses and the froth or slimy humor which is betwixt the skin where the brain lies and the skull being pressed out fals through the throat into the mouth and there works forth like yeast which is called foaming but though the motions of the head are thus altered for a time so as there is neither sense nor rational knowledg yet the body may be after the natural course and not any wayes altered but the body feeling life opprest in the head the several parts or members in the body strive and struggle with what power and strength they have to release it Like as a loyal people that would defend or release their natural and true born King from being prisoner to a foraign enemy but when this water flows to the hinder part of the head the pia mater and dia mater extending out that way stops all the nerves in the nodel of the head by which