the common rule of naturall Philosophers of nothing proceeds nothing it is not possible any thing can be made of that which is not or that which hath a being can be resolved into that which hath none Secondly because contraries are made mutually of each other therefore they were in each other before for if it be necessary that whatsoever is made be made of that which is or is not but that it should be made of that which is not impossible wherein all agree that ever discoursed upon nature it followes necessarily that they be made of things that are and are within these very things though by reason of their smallnesse not discernable by us Hence is it that they say every thing is mixt with every thing because they see any thing made of any thing but things seem different and are called diverse in respect to one another by reason that the multitude of infinites which are within aboundeth in the mistion for the whole is neither quite white nor black flesh nor bone but every thing seemeth to be of the nature of that whereof it hath most of simple nourishment as bread water and the like are bred the hair veines arteries nerves bones and other parts of the body all things are therefore in this food as nerves bones and the like discernable by reason though not by sense Of these Atomes the whole world consisteth as gold of grains these homogeneall parts are the matter of all things his opinion is thus exprest by Lucretius Next Anaxagoras we must pursue And his Homoiomeria review A term that 's no where mention'd but among The Greeks too copious for our naâ—row tongue Yet may the sense be in more words arraid The principle of all things entrailes made Of smallest entrails bone of smallest bone Blood of small sanguine drops reduc'd to one Gold of small graines earth of small sands compacted Small drops to water sparks to fire contracted The like in every thing suppos'd yet he Nature asserted from all vacuum free And held that each corporeall being might Be subdivided into infinite That God is an infinite selfe-moving mind that this divine infinite mind not inclosed in any body is the efficient cause of all things out of the infinite matter consisting of similar parts every thing being made according to its species by the divine minde who when all things were at first confusedly mingled together came and reduced them to order Sect 2. Of the Heavens That the higher parts of the world are full office the power that is there he called aether and that properly saith Aristotle for the body which is continually in quick motion is conceived to be divine by nature for that reason called aether none of those that are here below being of that kind That the ambient aether being of a fiery nature by the swiftnesse of its motion snatcheth up stones from the earth which being set on fire become starres all carried from East to West That the Startes are impelled by the condensation of the aire about the Poles which the Sun makes more strong by compressing That the starres are earthly and that after the first secretion of the Elements the fire separating it selfe drew some parts of the earth to its own nature and made them like fire Whereupon he farther affirmed The Sun is a burning plate or stone many times bigger then Peloponnesus whose conversionn is made by the repulse of the Northern aire which he by compressing makes more strong the Moon is a dark body enlightned by the Sun habitable having plaines hills and waters that the inequality in her face proceeds from a mixture cold and earthly for there is darknesse mixt with her fiery nature whence she is called a star of false light Plato saith that the Moon was occasion of dishonour to him because he assumed the originall of this opinion of her borrowing light to himselfe whereas it was much moreantient That the milky way is the shadow of the earth upon that part of heaven when the Sun being underneath enlightens not all Or as Aristotle that the Milkie way is the light of some starres for the Sun being under the earth looks not upon some starres the light of those on whom he looks is not seen being swallowed up in his the proper light of those which are hindred by the earth from the Suns illumination is the Galaxy Laertius saith he held the Galaxy to be the reflection of the light of the Sun Sect. 3. Of Meteors THat Comets are the coâ—apparition of wandring starres which approach so near each other as that they seem to touch one another Or as Laertius the concourse of Planets emitting flames That falling starres are shot down from the aether as sparkles and therefore soon extinguished That Thunder is the collision of Clouds lightning their mutuall attrition Or as Plutarch the cold falling upon the hot or the aetheriall upon the aeriall the noise which it makes is Thunder of the blacknesse of the cloud is caused lightning of the greatnesse of the light Thunderbolts of the more corporeall fire whirle-winds of the more cloudy Presters That lightning distills from the aether and that from that great heat of Heaven many things fall down which the clouds preserve a long time enclosed That the Rain-bow is a refraction of the Suns light upon a thick dark cloud opposite to him as a looking glasse by the same reason faith he appeared chiefly in Pontus two or more Suns That Earth quakes are caused by the aire or aether which being of its own nature apt to ascend when it gets into the veines and cavernes of the earth finding difficulty in the getting out causeth that shaking for the upper parts of the earth contract themselves by the benefit of rain Nature having made the whole body thereof alike laxe and spungy the parts as in a Ball superiour and inferiour the superiour that which is inhabited by us the inferiour the other This wind getting into the inferiour parts breaks the condensed aire with the same force as we see clouds broken when upon the collision of them and motion of the agitated aire sire breaks forth this aire falls upon that which is next seeking to get out and tears in pieces whatsoever it meets untill through those narrow passages it either finds a way to Heaven or forceth one which Laerâ—ius obscurely expresseth the repulsion of the air upon the earth THat Snow is not white but black nor did it seem white to him because he knew the water whereof it is congealed to be black Sect 4. Of the Earth THat the begining of motion proceeding from the mind the heavie bodies obtained the lowest place as the earth the light the highest as the fire those betwixt both the middle as the aire and water thus the sea subsists upon the superficies of the earth which is flat the
adversary are Falsitie Paradox Soloecism and Tautologie Sophismes are solved either by distinction or negation Thus much may serve for a slight view of his Logick whereof we have but few Books left in respect of the many which he wrote upon that part of Philosophy THE SECOND PART CHAP. I. Of PHYSICK NOt to question the Method of Aristotle's Books of Physick much lesse their titles as some to make them better agree with Laertius's Catalogue have done and least of all their Authority with Patricius we shall take them in that order which is generally received according to which next Logick is placed Physick Physick is a science concerning that substance which hath the principle of motion and rest within it self The Physicall Books of Aristotle that are extant treat of these nine generall heads Of the principles of naturall things of the Common affections of naturall things of Heaven of Elements of the action and passion of Elements of Exhalation of Plants of Animals of the Soul CHAP. II. Of the Principles of Naturall Bodies THe Principles of naturall Bodies are not one as Parmenides and Melissus held nor Homoiomeria's as Anaxagoras nor Atomes as Leucippus and Democritus nor sensible Elements as Thales Anaximander Anaximenes Empedocles nor numbers or figures as the Pythagoreans nor Idaea's as Plato That the Principles of things are Contrary privately opposite was the joint opinion of the Ancients and is manifest in Reason For Principles are those which neither are mutually of one another nor of others but of them are all things Such are first contraries as being first they are not of any other as contrary not of another Hence it follows that being contrary they must be more then one but not infinite for then naturall things would not be comprensible by Reason yet more then two for of contraries only nothing would be produced but that they would rather destroy one another There are therefore three Principles of naturall bodies two contrary privation and form and one common subject of both Matter The constitutive Principles are matter and form of privation bodies consist not but accidentally as it is competent to Matter Things are made of that which is Ens potentially Materia prima not of that which is Ens actually nor of that which is non-ens potentially which is pure nothing Matter is neither generated nor corrupted It is the first insite subject of every thing whereof it is framed primarily in it self and not by accident and into which it at last resolveth To treat of forme in generall is proper to Metaphysicks CHAP. III. Of Nature and the Causes of Naturall bodies OF Beings some are by Nature as Plants others from other causes those have in themselves the principle of their motion these have not Nature is a Principle and Cause of the motion and rest of that thing wherein it is primarily by it self and not by accident Materiall substances have nature Natural properties are according to Nature Nature is twofold Matter and Form but Form is most Nature because it is in act Of Causes are four kinds the Material of which a thing is made the Formall by which a thing is made or reason of its essence The efficient whence is the first principle of its mutation or rest as a Father the Finall for which end it is made as health is to walking Causes are immediate or remote principall or accidentall actuall or potentiall particular or universall Fortune and Chance are Causes of many effects Fortune is an accidentall Cause in those things which are done by election for some end Chance is larger an accidentall cause in things which are done for some end at least that of Nature They are both efficient Nature acts for some end not temerariously or casually for those things which are done by nature are alwaies or for the most part done in the same manner yet somtimes she is frustrated of her end as in Monsters which she intends not Necessity is twofold absolute which is from Matter conditional which is from the end or form both kinds are in naturall things CHAP. IV. Of the affections of naturall Bodies Motion Place Time MOtion is of a thing which is not such but may be such the way or act by which it becommeth such as curing of a body which is not in health but may be in health is the way and act by which it is brought to health Neither is it absurd that the same thing should be both in act and power as to different respects for the thing moved as water in warming is in act as to the heat which it hath in power as to the greater heat which it is capable of Infinite is that which is pertransible without end such an infinite in act there is not not amongst simple bodies for the elements are confined to certain number and place neither amongst mixt bodies for they consist of the elements which are finite But there are things infinite potentially as in addition Number which may be augmented infinitely in division Magnitude which may be divided infinitely in time and continued succession of generation The properties of place are that it containes the thing placed that it is equall to and separable from the thing placed that the place and thing placed are together that it hath upwards or downwards and the like differences that every Physicall body tends naturally to its proper place and there resteth Place is the immediate immovable superficies of a continent body Those things which are contained by another body are in place but those which have not any other body above or beyond them are not properly in place Bodies rest in their naturall places because they tend thither as a part torn off from the whole Vacuum is place void of body such a vacuum there is not in nature for that would destroy all motion seeing that in vacuum there is neither upwards nor downwards backwards nor forwards Nor would there be any reason why motion should be to one part more then to another Moreover it would follow that it were impossible for one body to make another to recede if the triple dimension which bodies divide were vacuous Neither is the motion of rare bodies upwards caused by vacuity for that motion is as naturall to light bodies as to move downwards is to heavy Time is the number of motion by before and after Those two parts of time are conjoyned by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the present as the parts of a line are by a point Time is the measure of rest as well as of motion for the same measure which serves for the privation serves for the habit All motion and mutation is in time for in every motion there is a swiftnesse or slownesse which is defined by time The Heavens Earth Sea and other sensibles are in time for they are movable Time being a numerate number exists not without a numerant which
humidity being ratified by the Sun That the primitive humidity being diffused as a pool was burned by the motion of the Sun about it and the unctuous part bring exhaled the remainder became salt That assoon as the world was made and living creatures produced out of the world the world enclined of it selfe towards the south according to divine providence that some parts thereof might be habitable others not habitable by reason of the extremities of heat and cold That the mistion of the Elements is by apposition That the inundation of Nilus is caused by the snow of Aethiopia which is dissolved in summer and congealed in winter Sect 5. Of living Creatures THat Creatures were first generated of humidity calidity and earthly matter afterwards mutually of one another males on the right side females on the left That the soule is that which moveth that it is aeriall and hath a body of the nature of aire That there is a death of the soule likewise which is separation from the body That all Animalls have active reason That sleep is an action of the body not of the soul. That in the hand of man consists all his skill That the voice is made by the wind hitting against firm resisting air returning the counter-blow to our ears which is the manner whereby also the repercussion of the air is formed called Eccho That the Gall is the cause of acute diseases which overflowing is dispersed into the lungs veines and costs CHAP. III. His predictions SUidas saith he foretold many things of those two instances onely have been hitherto preserved The first thus related by Pliny The Grecians celebrate Anaxagoras of the Clozomenian and for foretelling by his learning and Science in the second yeare of the 78. Olympiad on what day a stone would fall from the Sun which happen'd in the day time in a part of Thrace at the river Agos which stone is at this day shewne about the bignesse of a became of an adust colour a Comet also burning in those nights Plutarch adds that it was in his time not onely shewen but reverenced by the Peloponnesians Eusebius reckons the fall of this stone upon the fourth yeare of the 78. Olympiad which is two yeares after Pliny accompts of the prediction Silenus cited by Laertius saith it fell when Dimylus was Archon which if it be to be red Dyphilus for the other name is not to be found neere these times will be the first yeare of the 84 Olympiad But the marble at Arundell House graven about the 129. Olympiad to be preferred before any other chronologicall accompt expressly names the fall upon the 4th yeare upon the 77. Olympiad when Theagenides was Archon two yeares before Pliny saith it was foretold It was beleeved to have portended as Plutarch testifies the great defeat given to the Athenians by Lysander at the river Agos 62. yeares after viz. the fourth yeare of the 39. Olympiad Of the wonder Aristotle gives a very slight accompt affirming It was a stone snatched up by the wind and fell in the day time a Comet happening in those nights which is disproved by Plutarch who hath this large discourse upon it It is said that Anaxagoras did prognosticate that one of the bodies included the Heavens it should be loosed by shaking fall to the ground the Stars are not in place where they were first created they are heavie bodies of the nature of stone shining by reflection of the aether being drawn up by force kept there by the violence of that circular motion as at the beginning in the first separation of things cold heavie they were restrained There is another opinion more probable which saith those which we call falling starres are not fluxions of the aether extinguisht in the aire almost as soon as lighted nor inflammations or combustions of any part of the aire which by it spreadeth upwards but they are coelestiall bodies failing of their retention by the ordinary course of heaven throwne downe not upon the habitable earth but into the Sea which is the cause we doe not see them yet the assertion of Anaxagoras is confirmed by Damachus who writeth in his book of Religion that 75. daies together before this stone fell they saw a great body of fire in the Air like a cloud enflamed which tarried not in one place but went and came uncertainly removing from the driving whereof issued flashes of fire that fell in many places like falling starrs when this great body of fire fell in that part of the Earth the Inhabitants emboldned came to the place to see what it was and found no appearance of fire but a great stone on the ground nothing in comparison of that body of fire Herein Damachus had need of favourable hearers But if what he saith be true he confuseth those Arguments who maintain it was a piece of a Rock by the force of a boistrous wind torn from the top of a Mountain and carried in the air so long as this whirlwind continued but so soon as that was laid the stone fell immediately unlesse this lightning body which appeared so many daies was fire indeed which coming to dissolve and to be put out did beget this violent storm of force to tear off the stone and cast it down This it is likely Charimander meant who in his book of Comets saith Anaxagoras observed in the Heavens a great unaccustomed light of the greatnesse of a huge pillar and that it shined for many daies The other memorable prediction of Anaxagoras was of a storm which hee signified by going to the Olympick games when the weather was fair in a shaggy gown the rain powring down all the Graecians saith Aelian saw and gloried that hee knew more divinely then according to humane Nature CHAP. IV. His Scholers and Auditors THese are remembred as his Scholars and Auditors Pericles Son of Xantippas being instructed by Anaxagoras could easily reduce the exercise of his mind from secret obstrusive things to publick popular causes Pericles much esteemed him was by him instructed in natural Philosophy and besides other virtues fre'd from superstitious fears arising from ignorance of physicall causes whereof there is this instance the head of a Ram with but one horn being brought to Pericles was by the South sayers interpreted prodigious Anaxagoras opening it showed that the brain filled not its naturall place but contracted by degrees in an ovall form toward that part where the horn grew Afterwards Anaxagoras neglected and decrepit with age in a melancholy resentment thereof lay down and cover'd his face resolving to starve himself which Pericles hearing came immediately to him bewailing not Anaxagoras but himself who should lose so excellent a Counsellor Anaxagoras uncovering his face said They Pericles who would use a Lamp must apply it with oil Archelaâ—s Son of Apollodorus was Disciple to Anaxagoras and as Laertius affirms called the
which more gently austere The sense of touching was formed by the Gods to discern hot and cold soft and hard light and heavy smooth and rough and to iudge the differences of each of these Yielding bodies we call those which yield to the touch resisting those which yield not this proceedeth from the bases of bodies those which have large bases are firm and solid these which have narrow bases are yielding soft and easily changed Rough is that which is uneven and hard smooth that which is plain and thick As warm and cold qualities are most opposite so they proceed from the most different causes That which cutteth by the acutenesse and roughnesse of its parts begetteth a hot affection that which is more thick in penetration a cold whilst the more rare are expelled and the more dense compelled to penetrate into their room Thence ariseth a concussion and trepidation and an affection which is from hence begotten in bodies rigor CHAP. XX. Of Heavy and Light HEavy and light ought not to be defined by higher or lower place nothing is high or low for Heaven being absolutely round and its convexe extremity even we cannot term any thing higher or lower yet may we call that heavy which is hardly drawn to a place different from its Nature light which easily or heavy is that which consisteth of most parts light of fewest CHAP. XXI Of Respiration WE breath after this manner The externall Air compasseth us round about and passeth in at our mouth nostrills and invisible Pores of the body where being warmed it floweth back again to the externall Air by that part out of which it flowed it again thrusteth the externall Air to the interiour Thus there is an unintermitted succession of inspiration and expiration CHAP. XXII Of the Causes of Diseases OF Diseases Plato alledgeth many causes The first is defect or excesse of the Elements and a change into places which agree not with their Nature The second a preposterous generation of homogeneall parts as when of flesh is made blood or choler or flegme for all these are nothing but colliquation or putrefaction â—legm is a new collâ—quation of flesh sweat and tears are a kind of Serum of flegm Flegm intercepted in the outward parts begetteth Scurse and Leprosie in the inward being mingled with Melancholy it causeth the falling-sicknesse Sharp and salt flegme engender those affections which consist in rigour for all bodies that are inflamed with choler must suffer that A world of various diseases are engendred by choler and flegm As concerning feavours Plato conceiveth that a continuall feavour proceedeth from excesse of fire a quotidian from excesse of air a tertian from excesse of water a quartan from excesse of Earth It remaineth that we here begin to speak of the Soul though not without some danger of repeating the same things CHAP. XXIII Of the three principall powers of the Soul THE Gods the makers of mortall Creatures having received from the first God the Soul of Man immortall added unto it two mortall parts yet left the immortall divine part might be infected with mortall extravagances they seated as Prince of all in the tower as it were of the body the Head in figure resembling the Universe The rest of the body they appointed as a vehiculum to serve this To each mortall part they assigned its proper habitation placing the irascible in the heart the concupiscible in the midst betwixt the Navell and the Diaphragme binding it there as a furious savage Beast They framed the Lungs in respect of the heart soft bloodlesse hollow and spungy that the heart being somthing heated with anger might thereby be refrigerated and asswaged the Liver to excite and allay the concupiscible part having both sweetnesse and bitternesse as likewise for the clearing of divinations which are given by dreams for as much as in it by reason of its smoothnesse shining and brightnesse the power which proceedeth from the mind doth shine forth The Spleen was made for the benefit of the Liver to purge and cleanse it so that those corruptions which by some diseases are contracted about the Liver retire thither CHAP. XXIV Of the distinction of the parts of the Soul THat the Soul and parts thereof according to their proper faculties are threefold every part appointed by reason their severall places is manifest from hence Those things which are separated by Nature are divers passionate and reasonable are separate by nature this being conversant in Intelligibles that in things sad or joyful to omit the passive part which is common likewise to bruit Beasts Now these two being distinct by Nature must likewise be distinguished by place because for the most part they disagree and are repugnant to one another but nothing can be repugnant to it self neither can those things which are contrary to one another consist together in the same In Medea anger seemeth to contest thus with reason I know what I intend is ill But anger over-rules my will In Laius when he ravished Chrysippus concupiscence contested with Reason for so he saith Men to this crime the Gods confine To know the ill that they decline That the rationall power is different from the Passive is evident from this that they ordered by severall means one by discipline the other by habituall practice CHAP. XXV Of the Immortality of the Soul THat the Soul is immortall Plato proveth by these Arguments The Soul to every thing wherein it is conferreth life as being naturally innate in her self but that which conferreth life to others never admitteth death but what is such is immortall The Soul being immortall is likewise incorruptible for it is an incorporeall essence which cannot be changed substantially and is only perceptible by the Intellect not by the eyes and is uniform Hence it must be simple neither can be at any time dissolved or corrupted The body is contrary for it is subject to sight and other senses and as it is compounded so shall it again be dissolved and it is multiform When the Soul adhereth to those things which are preceptible by Intellect it acquieseeth Now to that by whose presence she is disturbed she cannot possibly be like wherefore she is more like to those things which are perceptible by Intellect but what is such is by nature incorruptible and perishable Again the Soul naturally doth preside over the body not the body over the Soul but that which by nature ruleth and commandeth is of kin to Divinity wherefore the Soul being next unto God must be immortall not subject to corruption Again Contraries which have no medium not by themselves but by some accident are so ordered by Nature that they may be mutually made of one another But that which men call life is contrary to that which they call death as therefore Death is a separation of the Soul from the body so islife a conjunction of the Soul with the body praeexistent to the Body But if she be praeexistent and shall
when it is present only excited by the phantasy The object of the Theoretick Intellect is true or false of the practick good or ill The rationall soul in some manner is every thing for that which actually knoweth is in some maner the same with the thing known CHAP. XXIII Of the Motive faculty BEsides the nutritive sensitive and intellective faculties there is also a motive faculty in animate creatures That it is not the same with the nutritive is manifest in as much as it proceeds from imagination and apprehension which plants have not neither have they organs fit for motion which nature would have given them if they had this power That it is not the same with the sensitive appears in that some animals which have sense have not the power as Zoophytes which have not the organs fit for this motion Neither is it the same with the Theoretick Intellect for that judgeth not as to action but progressive motion is the action of an animal flying ill or pursuing good The principles of locall motion in animals are the practick Intellect under which is comprehended phantasy and appetite These two direct and impell the motive faculty to action intellect and phantasy by directing what is to be shunned what to be embraced appetite by shunning or embracing it Appetite is the chief principle thereof for that may move without intellect as in beasts and many times in men who desert their reason to follow their pleasure But intellect never moveth without appetite that is will for appetite is the principle of all motion honest and dishonest intellect only of honest motion In man appetite is two-fold Will which followeth the judgment of reason and sensuall appetite irascible or concupiscible which followeth sense and phantasy In the motion of animals three things are considered First that which moveth and that is two-fold the appetible object which moveth the appetite as a finall cause not as an efficient and the appetite it selfe which being moved by the appetible object moveth the animall Secondly by what it moves which is the heart of the animal by which instrument the appetible object moveth it Thirdly that which is moved the animall it selfe perfect Insects are moved locally as perfect animals are and consequently by the same principles appetite and phantasy but this phantasy is imperfect diffused through the whole body as appeareth by their uncertain motion only towards present occurrent objects That they have appetite is manifest in as much as they are sensible of pain and pleasure Beasts have sensitive phantasie only rationall creatures deliberative which compareth many things conducing to some foreknown end and chooseth the most expedient Yet somtimes the sensitive appetite in man overswayeth the rationall but by the order of nature the will which is the rationall ought as being the superiour to it to oversway the sensitive Thus there are three motions one of the will commanding another of the sensitive appetite resisting and a third of the body obeying But when the sensitive overruleth there are only two motions for the will resists not but is deceived CHAP. XIV Of Life and Death GEneration and dissolution are common to all living Creatures though all are not produced and dissolved in the same manner The generation of a living Creature is the first conjunction of the nutritive Soul with the naturall heat Life is the permanence of that Soul with the said heat Youth is the encrease of the first refrigerative part age the decrease thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the constant and perfect life which is betwixt both As long as an animate Creature liveth it hath naturall heat within it self and as soon as that faileth dieth The principle of this heat is in the heart If it be extinguish'd in any other part the Animal may live but if in the heart it cannot This heat is extinguish'd two waies first by consumption when it faileth of it self secondly by extinction from some contrary as in violent death the cause is the same in both defect of aliment which in the living Creature is its vital moisture as fire wanting refrigeration groweth more violent and soone consumeth the humidity which being gone it self must of necessity go out Refrigeration therefore is necessary to the conservation of the naturall heat Plants are refrigerated by the ambient air and by aliment their naturall heat is extinguish'd by excessive cold and dry'd up by excessive heat Animals which live in the air or in the water are refrigerated by the air or water some by breathing others without Death according to the extinction of naturall heat is two-fold violent or naturall violent when the cause is extrinsecall naturall when the principle thereof is in the animate Creature For that part wheron life dependeth the Lungs is so ordered by nature that its cannot perform its office for ever Death therefore cometh from defect of heat when through want of refrigeration the radicall humidity is consumed and dry'd up Refrigeration faileth naturally when by progresse of time the lungs in Creatâ—res that have breath the gils in fishes grow so hard that they are unapt for motion Old men die easily as having but little naturall heat and without pain because his dissolution comes not from any violent affection The lives of living Creatures as well of the same as of divers species differ in length the longest life most commonly is that of some Plants as the Palm and Cypresse that of Creatures which have blood rather then the bloodlesse that of terrestriall creatures rather then the aquatile that of those which have great bodies as of Elephants rather then those of little The causes of long life are first the quantity and quality of the vitall moisture if it be much and fat not easily dry'd up nor congealed Secondly natural hear which suffereth not that humour to be congealed Thirdly a due proportion betwixt this heat and that moisture Fourthly fewnesse of excrements for excrements are contrary to Nature and somtimes corrupt nature it self somtimes a part Salacious creatures or laborious grow soon old by reason of exiccation For the same reason men are shorter liv'd then women but more active In hot Countries animate creatures are larger and live longer then in cold Those animals which have little or no blood either are not at all produced in the Northern parts or soon dye Both Plants and Animals â—f they take not aliment die for the naturall heat when the aliment faileth consumeth the matter it self wherein it is the vitall moisture Aquatile creatures are shorter liv'd then the terrestriall and the bloodlesse then those that have blood because their humidity is more waterish and consequently more apt to be congealed and corrupted Plants live long as having lesse of waterish moisture which therefore is not so apt to be congealed The largenesse of the upper parts as well in Plants as Animals is a signe of long life because it argues much naturall
honour is the reward of vertue the wicked wanting this are justly dishonourable A wise man only is ingenuous and noble according to some of the Stoicks but others deny it referring these not to nature but institution only according to the proverb Custome is a second Nature So that ingenuity is an habit of nature or institution apt to vertue Nobility is a habit of descent or institution apt to vertue A wise man is pleasing pâ—rswasive opportune and sincere for he is expert in every thing affable in conversation and helpfull to the publick The wicked are the contrary A wise man is the best Physician for he hath considered his constitution and those things which are requisite for his health A wise man may lawfully part with his life the wicked cannot because in their life they never acquire vertue nor eschew vice But life and death are limited by offices and their contraries A wise man will accept of Empire and â—ohabit with Princes but not unlesse he porceive it may be done without danger and to much advantage A wise man never lyeth for he who speaketh a falshood is not properly said to lie unlesse it be with intent to deceive A lie may be used many waies without assent as in War against enemies or in the like necessity A wise man neither deceiveth nor is deceived for he never sinneth he useth not his sight hearing or any other sense ill He is not suspicious nor repenteth for both these are proper to fallacious assent He can no way be chang'd or erre or opinionate A wise man only though not all wise men is happy in Children in old age in death A wise man doth nothing contrary to his appetite for all such things are done with a privation and nothing adverse unforeseen happeneth to him But in the primitive time there was some wise man that did not desire or will any thing because that those things which were then present were not sufficient to be required by him A wise man is meek for meeknesse is a habit whereby things are done meekly not breaking forth into Anger A wise man is peacefull and modest Modesty is the Science of decent motion tranquillity the order of natural motions The contrary to these are seen in the wicked A wise man is free from all Calumny he calumniates none and is not calumniated by any for Calumny is a lying imputation of fained friends to which the wise are not liable for they are true friends the wicked are for they are feigned A wise man delayeth 〈◊〉 bing for delay is an omission of Office through slothfulnesse of which Hesiod Nothing deferre a year a month a day He fights aginst himself that doth delay A wise man can only incite and be incited to Vertue a fool cannot for he neglecteth praecepts and goeth no further then the words not proceeding to Action A wicked man is not desirous to hear or learn as not being capable by reason of his imprudence of what is rightly said whence it followeth that he can neither be incited nor incite to Vertue He that is capable to be incited or to incite must be prepared by Philosophy which is not competible to a wicked man for he who diligently heareth Philosopher is not prepared to Philosophy but â—e who expresseth their doctrine in their life and actions This no wicked man can do for he is prepossess'd by Vice If he should be incited Vice would pull him baâ—k but none that is vicious incited to Vertue as none sick to health Every wicked man is an exile wanting Law and Country for both these are good That a City or Country is good Cleantâ—es proveth thus If there be a habitation where those who fly for succour find justice it is good but a City is such a habitation therefore a City is good A City is taken three waies for a habitation for a convention of men and for both In the two latter significations it is called good Every wicked man is râ—stick for rusticity is ignorance of Laws and civill manners A wicked man refuseth to live according to Law and is hurtfull as a savage Beast A wicked man is tyrannical cruell violent and inâ—urious whensoever he gets an occasion A wicked man is ungratefull not obliging nor requiting for he doth nothing by Friendship A wicked man is not perseverant for perseverance is the Science of obtaining our purpose not being deterred by labour A wicked man is not capable of the right of donation Donation is the good bestowing of estimation but nothing that is good is competible to the wicked Eâ—ery wicked man is delighted with his wickednesse which wee may perceive not so much by his discourse as actions which showes that he is carried on to wickednesse THE THIRD PART CHAP. I. PHYSICK and the parts thereof PHYSICK is divided into these places Of Bodies Of Principles Of Elements Of Gods of Place Of Vacuum thus especially but generally into three places Of the world Of Elements Aitiologick of Causes That concerning the VVorld is divided into two parts whereof one Contemplation is common also to the Mathematicks concerning fixed stars and Planets as whether the Sun be of the same magnitude as he appears to be and whether the Moon be so likewise of their periods and the like The other contemplation proper only to Physick to enquire into the essence of these whether the Sun and Stars consist of matter and form whether generate or ingenerate whether animate or inanimate whether corruptible or incorruptible whether govern'd by Providence or the like The place concerning Causes is likewise twofold whereof one Contemplation is common also to medicinall disquisitions whereby they enquire concerning the principall part of the soul and those things which are produced in the Soul seed and the like The other is likewise usurped by the Mathematicks as in what manner we see what is the cause of the visuall phaâ—tasie How are made Clouds Thunder Rainbows Halo's Comets and the like CHAP. II. Of Bodies NAturall Philosophy brancheth into two parts of Corporealls and Incorporealls A body is that which doeth or sufficeth It is the sense with essence or substance and finite whatsoever is is a body for whatsoever is either doeth or suffereth Principles are Bodies void of form Elements are bodies endued with form Causes are corporâ—all because they are spirits Qualities are Corporâ—all for they are spirits and aeriall intentions which affect the parts of all things generated with form and figure Vertues Vices Arts Mâ—mory â—haâ—tasies Affections Appetitions Assents are bodies existing in the Supream part of the Soul The Soul is a Body because it maketh us to be living Creatures Night and day are bodies Voice is a body for it maketâ—â— that which is heard in a word whatsoever is is a body and a subject
to have invented it wheras as Gassendus observes morall Philosophy was far more antient that being the principle ground of the attribute of wise conferred upon the Seven whose learning lay chiefly that way but Socrates is called the Author thereof because he first reduced it to a science Archelaus asserted That the principles of all things are twofold one incorpore all the mind not maker of the world the other corporeall infinite in number and dissimilar which is the air and its rarefaction and condensation whereof one is fire the other water That the universe is insinite That the causes of generation are two heat and cold That the starrs are burning iron plates That the Sun is the greatest of stars That the Sea is made by percolation of the hollow parts of the Earth That living Creatures are generated of slime câ—warm Earth emitting a milky kind of slime like the chile that this humid matter being dissolved by the fire that of it which settles into a fiery substance is earth that which evaporates is air That the winds getting into the hollow places of the Earth filling all the spaces the air condensed as much as possible the wind that comes next presseth the first forcing and disturbing it by frequent impulsions This wind seeking a room through the narrow places endeavoureth to break prison whereby it happens the wind strugling for passage that the earth is moved Of the definition of the Voice by Plutarch attributed to Anaxagoras Laertius makes Archelaus the Author describing it a percusion of the air That what is just or dishonest is defined by Law not by Nature These five Anaximander Anaximenes Thales Anaxagoras Archelaus by continuall desent succeding one another compleat the Ionick sect FINIS THE HISTORY OF PHILOSOPHY The Third Part. Containing the Socratick Philosophers LONDON Printed for Humphrey Moseley and Thomas Dring and are to be sold at their shops at the Princes Armes in St. Pauls Church-yard and at the George in Fleetstreet neere Cliffords Inne 1655. SOCRATES SOCRATES CHAP. I. Socrates his Country Parents and time of birth SOcrates was by Country an Athenian borne at Alopece a towne according to Suidas and Phavorinus belonging to the Antiochian tribe This was one of those small villages scattered through Attica before Theseâ—s reduc'd the people into the walls of a City which notwithstanding his decree were not deserted but continued and preserved by their Inhabitants His Parents were very meane Sophroniscus an Athenian his Father a statuary or carver of Images in stone Phaenareta his mother a Midwife a woman of a bold generous quick spirit as is implyd by the character Plato gives her though wrested by Athenaeus of which professions of his Parents he is observed to have been so farre from being asham'd that hee often tooke occasion to mention them Apollodorus Laertius and Suidas affirme he was borne in the fourth yeare of the 77. Olympiad which may likewise be collected from the marble at â—rundel Hoâ—se which saith he dyed when Laches was Arcâ—on and reckons 70. yeares of his life which was compleat because Plato sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from Dometrius Phalereus who was himselfe archon the fourth yeare of the 117. Olympiad who saith he dyed the first yeare of the 95. Olympiad when he had lived 76 yeares the 70. yeare inclusively upwards is the fourth of the 77 Olympiad when Apsephion or as some call him Aphepsion was Archon of whose name in Diodorus Siculus no more is left then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but hath been incuriously alter'd into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if * Meursius had observed he had not corrected Laertius without cause nor he and * Allatius follow'd the mistake of Scaliger whom they terme Anonymus in placing Aphepsion in the fourth yeare of the 74. Olympiad The day of Socraâ—es birth was according to Apollodorus the sixt of the month Thargelion memorable saith Laertius for the birth of Diana according to the traditions of the Delians upon which day the Athenians did yearely lustrate the â— City Many other good fortunes happening to the Aâ—henians upon this day are recorded by Aelian The day following viz. the seventh of this month was the birthday of Plaâ—o both which were kept with much solemnity by the Greek Philosophers even to the time of Plotinus as is affirmed by Plutarch who thereupon observes it as the effect rather of Providence then of chance that their birth-daies should be so near and that of the Master precede the Scholer's To accommodate this time with our accompt is neither easie nor certain yet in respect it may give some satisfaction by way of conjecture we shall found it upon these hypotheses taking that order of months which Petavius gives 1. That after the Olympiads the beginning of the Grecian year was alwaies on the first of Hecatombaeon and Olympick games on the 15th 2. That the Neomenia of Hecatombaeon did at least in the times wherein we enquire never precede the solstice being then about the Calends or pridie Calendarum Iulij they supposing them in octavis signorum it did not precede the ninth of Iuly This postulatum though it be doubly question'd by Petavius yet none of his Argumen t s pretend beyond Meton's time 3. That upon that supposition if Scaliger hath rightly order'd the Neomenia in his Olympick period against which Petavius brings no one sufficient Argument and consequently the rest the Olympick period doth certainly exhibiâ—t the Neomenia of Hecatombaeon It is true that Petavius disputes the period of 76 years as having never been used till Calippus his time but we take it here onely proleptically as the Julian year to which we would accomodate it 4. That this being after Solon's time the Civill year was Lunary and consisted of months which were alternately of 29. and 30. daies at Athens though diverse places of Greece especially the more remote from thence did not for a long time after part with their tricenary months These things supposed the sixt of Thargelion will according to the Julian accompt taken proleptically fall upon Tuesday the twentieth of May according to the Gregorian upon Tuesday the thirtieth of May in the year of the Julian period 4247. before the Incarnation 467. years the fourth year of the 77. Olympiad at what time Socrates was born CHAP. II. His first Education PLutarch saith that as soon as he was born Sophroniscus his Father consulting the Oracle was by it advis'd to suffer his Son to do what hee pleas'd never compelling him to doe what he disliked nor diverting him from that whereto he was enclined to give thanks for him by Sacrifice to Iupiter Agoraeus and the Muses to be no further sollicitous for him he had one guide of his life within him better then five hundred masters But his Father not observant of the
but serviceable in war In the same kind erre they who purchase Lands for their Children but neglect their persons Their possessions will be of great value themsleves of none whereas the owner ought to be more honourable then his estate Whosoevever therefore breeds his Son well though he leave him little gives him much It is the mind which makes him great or small whatsoever they have to the good seems sufficient to the rude too little You leave your Children no more then necessitie requires which they being well educated will esteem plentifull The ignorant though free from present trouble have nothing the lesse fear for the future To Sotira Epist. 3. DEath in my opinion is neither good nor ill but the end of the life not alike to all for as stronger or weaker from their birth their years are unequall sometimes death is hastned by good or evill causes and again Neither is it fitting to grieve so much for death knowing that birth is the beginning of mans Pilgrimage death the end Hee died as all men though never so unwilling must do but to die well is the part of a willing and well educated ' person Happy was Gryllus and whosoever else chooseth not the longest life but the most virtuous though his it pleased God was short To Lamprocles Epist. 4. You must first approve the excellent assertion of Socrates that Riches are to he measured by their use He called not large possessions riches but so much onely as is necessary in the judgement whereof he advised us not to be deceived these he called truly rich the rest poor labouring under an incurable poverty of mind not estate Epist. 5. THey who write in praise of my Son Gryllus did as they ought and you likewise do well in writing to us the actions of Socrates wee ought not onely to endeavour to be good our selves but to praise him who lived chastly piously and justly and to blame fortune and those who plotted against him who ere long will receive the punishment thereof The Lacedaemonians are much incensed at it for the ill newes is come hither already and reproach our people saying they are mad again in that they could be wrought upon to put him to death whom Pythia declared the wisest of men If any of Socrates friends want those things which I sent give me notice and I will help them for it is just and honest you do well in in keeping Aeschines with you as you send me word I have a design to collect the sayings and actions of Sâ—crates which will be his best apology both now and for the future not in the Court where the Athenians are Judges but to all who consider the virtue of the man If we should not write this freely it were a sin against friendship and the truth Even now there fell into my hands a piece of Plato's to that effect wherein is the name of Socrates and some discourse of his not unpleasant * But we must professe that we heard not nor can commit to writing any thing in that kind for we are not Poets as hee is though he renounce Poetry for amidst his entertainments with beautiful persons he affirmed that there was not any Poem of his extant but one of Socrates young and handsome Farewell both dearest to me Epist. 6. INtending to celebrate the feast of Diana to whom we have erected a Temple we sent to invite you hither If all of you would come it were much the best otherwise if you send such as you can conveniently spare to assist at our sacrifice you will do us a favour Aâ—istippus was here and before him Phaedo who were much pleased with the scituation and structure but above all with the plantation which I have made with my own hands The place is stored with beasts convenient for hunting which the Goddesse affects Let us rejoice and give thanks to her who preserved me from the King of the Barbarians and afterwards in Pontus and Thrace from greater evills even when we thought wee were out of the Enemies reach Though you come not yet am I obliged to write to you I have composed some memorialls of Socrates when they are perfect you shall have them Aristippus and Phaedo did not disapprove of them Salute in my name Simon the leather-dresser and commend him that hee continueth Socratick discourses not diverted by want or his trade from Philosophy as some others who decline to know and admire such discourses and their effects Epist. 7. COme to us dear friend for we have now finished the Temple of Diana a magnificent structure the place set with trees and consecrated what remains will be sufficient to maintain us for as Socrates said if they are not fit for us we will fit our selves to them I writ to Gryllus my son and your friend to supply your occasions I writ to Gryllus because of a little one you have profest a kindnesse for him To Xantippe Epist. 8. TO Euphron of Megara I delivered six measures of meale eight drachmes and a new rayment for your use this winter accept them and know that Euclid and Terpsion are exceeding good honest persons very affectionate to you and Socraâ—es If your sons have a desire to come to me hinder them not for the journey to Megaâ—a is neither long nor incommodious Pray forbear to weep any more it may do hurt but cannot help Remember what Socrates said follow his practise and precepts In grieving you will but wrong your self and children They are the young ones of Socraâ—es whom we are obliged not onely to maintain but to preserve our selves for their sakes lest if you or I or any other who after the death of Socracrates ought to look to his Children should fail they might want a Guardian to maintain and protect them I study to live for them which you will not do unlesse you cherish your self Grief is one of those things which are opposite to life for by it the living are prejudiced Apollodorus sirnamed the soft and Dion praise you that you will accept nothing from any professing you are rich it is well done for as long as I and other friends are able to maintain you you shall need none else Be of good courage Xantippe lose nothing of Socrates knowing how great that man was think upon his life not upon his death yet that to those who consider it will appear noble and excellent Farewell To Cebes and Simmias Epist. 9. IT is commonly said nothing is richer then a poor man this I find true in my self who have not so much but whilest you my friends take care of me seem to possesse much and it is well done of you to supply me as often as I write As concerning my Commentaries there is none of them but I fear should be seen by any in my absence as I profest in your hearing at the house where Euclid lay I know dear friends a
OF GEOMETRY ENTER HERE meant not only of the measure and proportion of lines but also of the inward Affections CHAP. VI. How he instituted a Sect. HAving thus setled himself in the Academy he began out of the Collection he had made from others and his own invention to institute a Sect called from the place where he taught Academick He mixed the Heraclitian discourses with the Socratick and Pythagorick following in sensibles Heraclitus in Intelligibles Pythagoras in Politicks Socrates Whereas Philosophy saith St. Augustine concerns either action or contemplation thence assuming two names Contemplative and Active the Active consisting in practise of morall Actions the contemplative in penetration of abstruse Physicall causes and the nature of the Divinity Socrates excelled in the Active Pythagoras in the Contemplative But Plato join'd them into one perfecâ— kind which he subdivided into three severall parts Morall consisting chiefly in Action Naturall in Contemplation Rationall in Distinction of true and false which though usefull in both the other yet belongeth more particularly to Contemplation So that this Trichotomy contradicts not the other Dichotomy which includeth all within Action and Contemplation And as of old in a Tragedy the Chorus acted alone then Thespis making some intermissions of the Chorus introduc'd one Actour Aeschylus a second Sophocles a Third in like manner Philosophy was at first but of one kind Physick then Socrates added Ethick thirdly Plato inventing Dialectick made it perfect Of these three parts as they were held by Plato and the rest of the old Academy we cannot have a generall better accompt then this of Cicero Sect. 1. Ethick The first concerning well living they sought in Nature affirming that she ought to be obeyed and that in nothing else but Nature was to be had that chief good whereto all things should be referr'd that the ultimate being of desirable things and end of all good in the mind body and life were acquir'd by Nature Those of the body they placed in the whole and in the parts Health Strength Beauty in the whole in the parts sound Sence and a certain Excellâ—nce of particular parts as in the feet swiftnesse strength in the hands clearnesse in the voice in the Tongue plainnesse of expression Of the mind were those which are proper to comprehend the power of wit which they divided into Nature and Manners To Nature they ascribed quickness of apprehension and memory both proper to the mind and wit To manners belonged study and a kind of wisdom formed partly by continuall exercise partly by reason in which consisted Philosophy it self wherein that is begun and not perfected is called progression to vertue what is perfected Virtue perfection of Nature of all things in the mind the most excellent Thus of Minâ—s The Adjuncts of life that was the third they asserted such things as conduced to the practise of Vertue Sect. 2. Physick Of Nature for that was next they so treated as to divide it into two things One the efficient the other giving it self to this that thereof might be made somthing In that they conceived to be a power in this a certain matter to be effected in both matter could not cohere unlesse contained by some power nor the power without some matter for there is nothing which is not enforced to be some where that which consists of both they called Body and Qualitie Of Qualities some are primary others arising from these the primary are uniform and simple hose which arise from these are various and as it were multiform Air Fire Water and Earth are Primary of these arise formes of living Creatures and of those things which are made of the Earth These principles are called Elements of which Air and Fire have a faculty to move and effect the other parts Water and Earth to suffer To all these there is subjected a certain matter without form destitute of quality out of which all things are expressed and formed It is capable of admitting all and of changing all manner of waies in the whole and in every part This resolves nothing to nothing but into its own parts which are divisible into infinite there being in naâ—ure no least which cannot be divided Those which are moved are all moved by intervalls which intervalls likewise may be divided infinitely and that power which we call quality being moved and agitated every way they conceive the whole matter to be throughly changed and by that means those things which they call qualitative to be produced of which in all coherent nature continued with all its parts was effected the World beyond which there is not any part of matter or body The parts of the World are all things therein kept together by a Sensitive nature wherein is likewise perfect reason It is also sempiternall for there is nothing more strong whereby it may be dissolved This power they call the Soul of the World God a certain providence over all things subâ—ected to him regarding in the first place heavenly things next on the Earth those thing which appertain to man The same they somtimes call Necessity because nothing can be otherwise then is by him ordained a fatall immutable continuation of eternall order somtimes Fortune as producing many things not foreseen or expected by us by reason of the obscurity and our ignorance of the Causes Sect. 3. Dialectick Of the third part of Philosophy consisting in reason and dissertation they treated thus Though Iudgment arise from the Sense yet the Iudgment of truth is not in the Senses The mind they affirmed to be Iudge of things conceiving her only sit to be credited because she alone seeth that which is simple and uniform and certain This they called Idea All sense they conceived to be obtuse and slow and no way able to perceive those things which seem subject to sense which are so little as that they cannot fall under sense so moveable and various that nothing is one constant nor the same because all things are in continuall alteration and fluxion All this part of things they called Opimative Science they affirmed to be no where but in the Reasons and Notions of mind whence they approved definitions of things and applyed them to all whereon they discoursed They approved likewise explications of words by Etymologies They used Arguments and marks for things to prove and conclude what they meant to explain In this consisted all the discipline of Dialectick that is of Speech concluded by Reason This accompt in generall Cicero gives of the old Academy Plutarch Laertius Apuleius and others have made collections more particular we shall make choice of that of Alcinous as most full and perfect which by reason of the length is referred as an Appendix to Plato's life CHAP. VII His Inventions HE added much to learning and language by many inventions as well of things as of words To omit Dialectick of which we treated last Phavorinus attributes to his invention discoursing by
he is To things that are that which is not is not opposed as contrary for it neither existeth nor is participant of any essence nor can be understood So that if any man endeavour to expresse it in words or comprehend it by thought he is deceived because he putteth together things contrary and repugnant Yet that which is not as far as it is spoken is not a pure negation of that which is but implyeth a relation to another which in some manner is joined to Ens. So that unlesse we assume somthing from that which is to that which is not it cannot be distinguished from other things but thus as many kinds as they are of Ens so many are there of Non-Ens because that which is not an Ens is a Non-Ens Thus much may serve for an introduction into Plato's Philosophy Some things perhaps are said orderly others dispersedly or confusedly yet is all so laid down that by those which we have delivered the rest of his Assertions may be found out and contemplated After so serious a Discourse it will not be amisse to give the Reader a Poeticall entertainment upon the same Subject being A PLATONICK DISCOURSE Written in Italian by IOHN PICUS Earl of MIRANDULA In explication of a Sonnet by HIERONIMO BENIVIENI The first PART Sect. I. IT is a principle of the Platonists That every created thing hath a threefold being Causal Formal Participated In the Sun there is no heat that being but an elementary quality not of Celestiall nature yet is the Sun the cause and Fountain of all hear Fire is hot by nature and its proper form Wood is not hot of its self yet is capable of receiving that quality by Fire Thus hath heat its Causall being in the Sun its Formall in the Fire it s Participated in the Fuel The most noble and perfect of these is the Causal and therefore Platonists assert That all excellencies are in God after this manner of being That in God is nothing but from him all things That Intellect is not in him but that he is the original spring of every Intellect Such is Plotinus's meaning when he affirms God neither understands nor knows that is to say after a formall way As Dionysius Areopagita God is neither an Intellectuall nor Intelligent nature but unspeakably exalted above all Intellect and Knowledge Sect. II. PLatonists distinguish Creatures into three degrees The first comprehends the corporeall and visible as Heaven Elements and all compounded of them The last the invisible incorporeal absolutely free from bodies which properly are called Intellectual by Divines Angelicall Natures Betwixt these is a middle nature which though incorporeall invisible immortall yet moveth bodies as being obliged to that Office called the rationall Soul inferiour to Angells superiour to Bodies subject to those regent of these Above which is God himselfe author and principle of every Creature in whom Divinity hath a casuall being from whom proceeding to Angells it hath a formall being and thence is derived into the rationall Soul by participation of their lustre below which no nature can assume the Title of Divine Sect. III. THat the first of these three Natures cannot be multiplyed who is but one the principle and cause of all other Divinity is evidently proved by Platonists Peripateticks and our Divines About the second viz. The Angelick and Intellectuall Platonists disagree Some as Proclus Hermias Syrianus and many others betwixt God and the rationall Soul place a great number of creatures part of these they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intelligible part intellectuall which termes Plato sometimes confoundeth as in his Phaedo Plotinus Porphyrius and generally the most refined Platonists betwixt God and the Soul of the World assigne only one Creature which they call the Son of God because immediately produced by him The first opinion complies most with Dionysius Areopagita and Christian Divines who assert the number of Angells to be in a manner infinite The second is the more Philosophick best suiting with Aristotle and Plato whose sense we only purpose to expresse and therefore will decline the first path though that only be the right to pursue the latter Sect. IV. VVE therefore according to the opinion of Plotinus confirmed not only by the best Platonists but even by Aristotle and all the Arabians especially Avicenna affirm That God from eternity produced a creature of incorporeall and intellectuall nature as perfect as is possible for a created being beyond which he produced nothing for of the most perfect cause the effect must be most perfect and the most perfect can be but one for of two or more it is not possible but one should be more or lesse perfect than the rest otherwise they would not be two but the same This reason for our opinion I rather choose then that which Avicen alledges founded upon this principle That from one cause as one can proceed but one effect We conclude therefore that no creature but this first minde proceeds immediately from God for of all other effects issuing from this minde and all other second causes God is only the mediate efficient This by Plato Hermes and Zoroaster is called the Daughter of God the Minde Wisdome Divine Reason by some interpreted the Word not meaning with our Divines the Son of God he not being a creature but one essence coequall with the Creator Sect. V. ALL understanding agents have in themselves the form of that which they design to effect as an Architect hath in his minde a figure of the building he undertakes which as his pattern he exactly strives to imitate This Platonists call the Idea or Exemplar believing it more perfect then that which is made after it and this manner of Being Ideal or Intelligible the other Materiall and Sensible So that when a Man builds a house they affirm there are two one Intellectuall in the Workmans mind the other sensible which he makes in Stone Wood or the like expressing in that matter the form he hath conceiv'd to this Dante alludes â—None any work can frame Unless himself become the same Hereupon they say though God produced only one creature yet he produced all because in it he produced the Ideas and forms of all and that in their most perfect being that is the Ideal for which reason they call this Mind the Intelligible World Sect. VI. AFter the pattern of that Mind they affirm this sensible World was made and the exemplar being the most perfect of all created things it must follow that this Image thereof be as perfect as its nature will bear And since animate things are more perfect then the inanimate and of those the rational then the irrationall we must grant this World hath a Soul perfect above all others This is the first rationall Soul which though incorporeall and immateriall is destin'd to the function of governing and moving corporeall Nature not free from the body as that mind whence from Eternity it was deriv'd as was the mind from
he erreth also for then there would be somthing that should be alwaies and yet could not be alwaies Heaven is void of labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it hath no contrary to retard its motion Heaven hath the threefold difference of position upwards and downwards backwards right and left for these are proper to all animate things which have the principle of motion within themselves The right side of Heaven is the East for from thence begins its motion the left side the West and consequently the Artick pole is lowermost the Antartick uppermost forwards our Hemisphear backwards the other Heaven naturally moveth circularly but this circular motion is not uniform throughout all Heaven for there are other Orbs which move contrary to the primum mobile that there may be a vicissitude in sublunary things and generation and corruption Heaven is Sphaericall for to the first body the first figure is most proper If it were quadrangular triangular or the like the angles would somtimes leave a space without a body and occupate another space without a body The motion of Heaven is circular as being the measure of all others therefore most compendious and swiftest The motion of the primum mobile is aequable and uniform for it hath neither beginning middle nor end the primum mobile and first mover being eternall both and subject to no variation Starres are of the same body with that wherein they are carried but more thick and compact they produce warmth and light in inferiour things through frication of the Air by their motion for swift motion fires wood and melts lead yet the spheares themselves are not heated but the Air only and that chiefly by the sphear of the Sun which by his accession towards us increaseth the heat his beams falling more directly and with double force upon us The Starres being infixed in the Heavens are moved not by themselves with a proper motion as fishes in the water and Birds in the Air but according to the motion of their Orbes Otherwise those in the eight Sphear would not be alwaies aequidistant from one another neither would the stars have alwaies the same side turned towards us as we see the Moon hath The primum mobile is carried about with the swiftest motion the seven Orbes of Planets under it as they are nearer to it are carried so much the more swiftly about by the motion thereof and as they are further distant more slowly Whence by how much the nigher they are to the primum mobile so much the slower is their proper motion because it is contrary to that of the primum mobile as being from East to West The Starres are round for that figure is most unapt for self-motion wee see the Moon is round by her orbicular sections therefore the other Starres are so likewise for the reason is the same in all The Centre of Heaven is the Earth round seated immoveable in the midst which together with the Sea makes up one Globe CHAP. VII Of Elements THe Element of Bodies is a simple Body into which other Bodies are divided in which it is either actually or potentially as in flesh wood and the like there is fire and earth potentially for into these they are segregated but actually they are not for then should the flesh and wood bee segregated Whereas every naturall Body hath a proper motion motions are partly simple partly mixt the mixt proper to mixt bodies the simple to simple it is manifest that there are simple bodies for there are simple motions the circular proper to Heaven the right to the Elements The Elements are not eternall for they are dissolved with reciprocall mutations and perish and are mutually generated of one another The motive qualities of the Elements are gravity and levity Heavy is that which is apt to be carried downwards to the Centre or midst of Heaven light is that which is apt to be carried upwards towards the extremities of Heaven These are either simple or comparative Simply heavy is that which is below all as the Earth Simply light is that which is above as all the fire Comparatively heavy and light are those in which are both these above some below others as Air and Water From these have mixt things gravity and levity the heavy are carried downwards to a definite medium the light upwards to a definite extream for nothing tends to infinite Whence it followeth that two Elements are extreamly contrary simply heavy and simply light Fire and Earth which tend to contrary places Betwixt these are two means participating of the nature of each extream Air and Water Those Elements which are highest and lightest are most perfect and have the nature of forms in respect of the inferiour because these are contained by those to be contained is the property of matter to contain of form Hence it followeth that there are four kinds of particular second matter differing by the accidentall differeâ—ces of heat cold humidity siccity levity and gravity simple and comparative though there be but one common matter of them all for they are made mutually of one another The mean Elements are heavy in their proper places for Earth being taken away Water tending downwards succeeds in its room Air descends into the place of Water but not contrariwise for Water ascends not into its place of Air unlesse by force In the extream it is otherwise for the Air being taken away the fire will not descend into its place nor the Earth ascend into the place of Water or Air for Fire is not heavy nor Earth light in their naturall place because they are extream Elements Figure conduceth to the swiftnesse or slownesse of motion either upwards or downwards but is not simply and in it self the cause of motion so an acute figure cuts the medium swiftly a broad obtuse figure slowly Hence a thin plate of Lead or Iron will swim on water because it comprehends much of the subjected body which it cannot easily divide or penetrate CHAP. VIII Of generation Corruption Alteration Augmentation and Diminution THere is a perpetuall succession of generation as well simple as accidentall which proceeds from two causes Efficient the first mover and the Heavens alwaies moving and allwaies moved and Materiall the first matter of which being non-ens actually ens potentially all things generable and corruptible consist This is incorruptible in its self susceptible of all forms whereby the corruption of one natural substance becometh the generation of another whatsoever matter remaineth upon the corruption being assumed towards the generation of another Generation and Corruption are twofold simple of a substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an accident generation of the lesse noble substance is called generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the more noble as that of Earth in respect of fire Corruption alwaies succeedeth generation because the terme to which of corruption viz. non-ens is the
come mixt bodies differing according to the various proportion of the temperament and as they are compounded of the Elements so they resolve into the same All these mixt bodies consist of all the Elements of Earth for every things participates of the nature of that thing wherein it is produced of water because every mixt thing must be concrete and terminated which properties Water best affordeth to Earth of Air and Fire because every perfect mixt body is made by temperament of contraries such is Air to Earth Fire to Water Again the nature of all mixt bodies as well animate as inanimate as to mixture is the same but that the animate consist of all the Element is manifest in that they are nourished by them The causes and common principles of mixt bodies are three materiall fomall efficient The Materiall is the power to be and not to be by which elementary things are generated and corrupted The formall is the reason of the essence of every thing the universall efficient is the circular motion of Heaven not onely as being eternall continuall and before generation but chiefly because it bringeth nigh to us and carrieth far from us that which hath the generative power of all things that is the Sun and the other Stars which by their accession and recession are the causes of generation and corruption All these are so disposed according to the order of Nature that because no naturall being can be permanent in the same individuall state they may be at lest preserved by a continuall succession of many individuum's of the same species Whence the naturall cause of generation is onely conservation of the species CHAP. XI Of imperfect mixt bodies MIxt bodies are twofold imperfect and perfect Meteors are imperfect mixt bodies produced according to Nature but after a lesse orderly and constant manner The generall matter thereof are the Elements the efficient the celestiall bodies which act upon inferiours by a kind of coherence Heaven is highest next Heaven the Element of fire next fire air under air water and earth Clouds are not generated in the sphear of fire nor in the region of the air partly by reason of the heat which is there partly because of the motion of the Heavens which carrieth along with it the element of fire and the upper region of the air by which motion heat is produced in inferiour bodies for the air being carried along by the Heaven is heated by that motion and by the proximity of the Sunne and of the Element of fire Flames that appear in the upper part of the air are made thus The Sun by his warmth extracteth a kind of breath out of the Earth which if hot and dry is called exhalation and if hot and moist vapour Exhalation ascends higher as being higher and being got into the upper region of the air is there enkindled by the motion of the air and proximity of the fire Hence come those they call fire-brands goates falling-starres and the like Hence are also Phasmes such as are called gulses chasmes bloody colours and the like the exhalation being variously colour'd by reflection of the light but chiefly seeming purple which colour ariseth from the mixture of fire and white The efficient cause of Comets are the Sun and stars the materiall an exhalation hot dry condensed and combustible so as it burnes not much nor is soon extinguished It is called a Comet or airy starre when it is a like on every side a pogoneia or bearded starre when it hath a long train That it consists of fire is manifest because at the same time there is commonly great winde and drought It appears seldome and then single and beyond the Tropicks because starres especially the Sun dissipate the matter whereof it consists The Galaxie is not the light of many starrs together as Anaxagoras held but an exhalation hot and dry kindled by the motion of many great starrs which are in that part where the Galaxie appeareth We come next to those meteors which are in the middle and lower region of the air When the Sun and other Starres draw up vapours out of waterish places into the middle region of the air they are there kept so long untill they are condensed by the cold of that place into drops of water which if they come down very small are called misling if greater rain This thick vapour which is seen suspended in the aire and changeth from air to water is a Cloud Mist is the superfluity of a cloud condensed into water Vapour attracted by a small heat not much above the earth and descending more condensed by the nocturnall cold becometh either dew or frost Frost when it congealeth before it resolves into water Dew when it turnes into water so as the warmth cannot dry it up nor the cold freez it Snow is a congealed cloud rain dew frost and snow differ almost only in bignesse and smalnesse Haile though it be of the same nature as ice yet is seldome produced in winter as being caused by Antiperistasis As the air above the earth condensed becommeth vapour and vapour by cold becommeth water so doth it also in the caverns and receptacles of the earth by a continuall mutation first it turnes into little drops then those little into greater Hence comes all springs and heads of rivers abundantly flowing out at one part of the earth Hence great Rivers and Fountains commonly flow from great hills which have greatest caverns The parts of the earth are in continuall mutation sometimes humid sometimes dry sometimes fertile sometimes desert by new eruptions or defections of rivers or accesse or recesse of the sea according to certain periods of time Thus have the parts of the earth their youth and age as well as plants and living creatures by the heat and conversion of the Sun Time and the World are eternall but Nilus and Tanais were not alwaies for those places whence they first issued were once dry grounds The proper place of water is the concave superficies of the aire This place the Sea compassing the earth possesseth for the swift and more rare water is drawn upwards by the heat of the Sun the salt more thick and terrene setleth downwards For this reason all waters tend to the sea as to their proper place yet hereby the Sea is not enlarged for the sun draweth out of it by reason of its expansion as great a quantity of water as it receiveth from rivers The sea is as the world eternall the saltnesse thereof proceedeth from admixtion of some terrene adust exhalation From the top of the Sea is drawn up a fresh vapour from the bottom heated by the Sun an exhalation which passeth through the Sea and commeth up with the vapour but falling back into the Sea bringeth that saltnesse with it as water passed often through ashes Winds are produced by the Sun and Starrs of a hot dry
Sense is true phantasy often false Sense is only of things present phantasy of the absent likewise Phantasy is not Science or Intellect for that is alwaies of things true and reall phantasy often is of things false Phantasy is not opinion for opinion is follow'd by faith phantasy is not Phantasy is a motion in animals from sense in act by which motion they are variously affected and conceive things sometimes true and sometimes false The errour of phantasy ariseth from the errour of the senses Phantasy therefore is of neer affinity with sense for though it be not sense yet it exists not without sense or in things that have no sense It is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from light for sight the most excellent of senses cannot act without light Many things are done by Animals according to phantasie either because they have not Intellect as Beasts or that intellect is obscured in them CHAP. XIX Of Memory and Reminiscence FRom Phantasy proceeds Memory which is of things past as sense is of the present opinion of the future Sense and Intellection are necessarily previous to memory Hence those Animals only which have sense of time remember as horses and dogs yet memory is not without phantasm even not that memory which is of Intelligible things for he that remembreth is sensible that he first saw heard or learn'd what he remembreth Memory therefore is reducible per se to phantasie as being of Phantasmes to intellect only by accident Hence in the same part of the Soul wherein Phantasie exists resideth likewise memory for if it were placed only in the intellectual faculty it would not be competent to Beasts which we see it is Memory is made by impression of some image by the sense upon the Soul Hence they who retain not the image and figure of sense either by continuall motion or excessive humidity as children or drought as old men remember not To memory therefore is required a moderate temperature of the brain yet more inclined to dry Reminiscence is not a resumption or assumption of memory but differs specifically from both these for Beasts have not Reminiscence though they have memory Reminiscence being made by discourse and diligent disquisition collecting one thing from another by a continued series and order untill at last we cal that to mind which we had forgotten CHAP. XX. Of Sleep and Waking TO Sense belongeth Sleep and Waking for those animate things which want sense neither sleep nor wake as Plants Sleep is an immobility and band as it were of sense waking is a solution and remission of sense The chief seat of sleep is the common sense which being bound up by sleep all the exteriour senses whereof this is the common Centre are bound up likewise and restrained for the rest and health of the Animal which is the end of waking also Every impotence of sense is not sleep but only that which is caused by evaporation of the Aliment Hence we are most subject to sleep after meat for then much humid vapour ascends which first maketh the head heavy by consistence there then descends and repells the heat whereby is induced sleep That sleep is made in this manner is evident from all soporiferous things as poppy which causeth heaviness in the head by sending up vapours Labour produceth sleep by dispersing the humours whence produceth vapour Drunken men Children are subject to sleep much melancholy persons little for they are so cold within that the vapour exhaleth not especially they being of a dry constitution Sleep therefore is a recession of the heat inward with a naturall kind of circumobsistence CHAP. XXI Of Dreams DReaming is an affection of the sensory part in as much as it is phantastick A Dream is an apparition or phantasme seen in sleep After the functions of the externall senses there remain their motions and similitudes induced by their objects into their Organs These occurring in sleep cause dreams but not at all times nor at every age for their species show not themselves but upon cessation of the humours Hence Dreams are not immediatly after sleep nor in infants soon after their birth for then there is too great commotion by reason of the alimentary heat As therefore in troubled water no image appeareth or if any much distorted but when it is calm the image is rendred clearly so when there is a tumult and agitation of the humours there are no images presented or those dreadfull such as are the Dreams of melancholly and sick persons but when the blood passeth smoothly and the humours are setled we have pure and pleasing Dreams A Dream therefore is a phantasm caused by motion of sensibles already perceived by sense occurring to Animals in sleep CHAP. XXII Of the Intellective Faculty THe third faculty of the Soul is the Intellective proper to man Intellect is that part of the Soul whereby it knoweth and understandeth It is twofold Patient and Agent Patient Intellect is that by which Intellect becometh all things for Intelâ—ection is like sense Sense is by passion from a sensible object intellect from an intellectuall The properties of patient Intellect are these it is void of corruptive passion it is apt for reception of species it is that species potentially it is not mixt with the body it hath no corporeall Organs it is the place of species That there is also an agent Intellect is manifest for in whatsoever kind there is somthing that is potentially all of that kind there is somthing likewise which is the efficient cause of all in that kind this is the agent Intellect a cognoscitive power which enlightneth phantasms and the patient Intellect The properties thereof are that it is separable from the body immortall and eternall that it is not mixt with the body that it is void of passion that it is ever in act but the patient Intellect is mortall which is the cause of Forgetfulness The action of the Intellect is twofold one Intellection of indivisibles in which is neither truth nor falshood as all simple apprehensions the other complex when we compound and unite notions by affirmation or negation This is alwaies either true or false the other neither The simple is precedent to the complex Intellect in act is either Practick or Theoretick As a sensible object reduceth the sensible faculty from power to act so doth an intellectuall object the intellectuall faculty and as the operation of sense is threefold simple apprehension judgment if it be good or ill and lastly appetition or aversion according to that perception So likewise is the operation of the practick intellect threefold First it is moved by phantaâ—mes as sense is by externall sensibles Secondly it judgeth the object to be good or ill by affirmation or negation Thirdly it moveth the will to pursue or shun it whence it is called practick This practick intellect is moved as well when the sensible object is absent as
proposition either affirms or denies therefore every proposition is either true or false between these there is no medium CHAP. III. Of Substance and Accident OF Ens in generall there are three divisions first by accident and per se secondly Potentiall and active thirdly intentionall and reall Of Ens by accident there is no Science for it is in a manner non-ens it hath no cause per se it is not generated or corrupted per se it is not alwaies nor for the most part not necessary whereas Science is of things contrary to these Ens per se is divided into ten Categories The first is substance and the first Ens and consequently the first Category for it is predicated in quids of the first subject whereas Accidents are predicated in quale or quantum Again substance only is Ens per se accidents are Ens as they are affections of substance Substance is the first Ens by Reason or definition because accidents are defined by Substance By knowledge because the knowledge of accidents depends on the knowledge of substance By time for there is some substance without accident as God and Intelligences but there is no accident without a substance Likewise material substances are precedent in Time at least to some accidents which arrive unto them after they have some time generated And lastly by Nature for the subject is by Nature before that which inhereth in it Hence this part of Physick treateth onely of substance Subject or substance is threefold matter form compositum The two latter are more Ens then matter though matter be truly substance as being the first and last subject which remaineth though all the affections of a body be taken away This is first matter which in it self is neither compleat substance nor quantitative nor in any other Category Neither is it first substance for that is separable and may exist by its own power without others That is likewise a determinate perfect singular substance but matter cannot be separated from form neither is it singular or determinable Form is that which the thing it selfe is said to be per se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the being of a thing what it was the whole common nature and essence of a thing answerable to the definition Compound sensible substances have a proper definition but ens by accident consisting of subject and accident hath not though it may be by accident described and explained Even Categoricall accidents being one per se and of one nature have a quiddity and definition not simply as substances but after their owne manner Matter and form are not properly generated but the whole Compositum whereto Ideas separate substances confer nothing neither as efficient nor exemplary Causes The common substantiall or formall parts of the thing defined are to be put into the definition of the whole but the materiall parts of the Individuum it selfe must not CHAP. IV. Of Power and Act. NExt Substance we come to Power and Act. Power is either active or passive Active power is the principle of changing other things or acting on another in as much as it is another Passive power is in a manner the same with active for the motion of passion and action is really the same neither can one be without the other though simply they are diverse being in different subjects passive in the Patient active in the Agent Of powers some are void of Reason as the power of warming some rationall as Arts The rationall are of contraries as Medicine is of health and sick the irrationall of one only as heat produceth heat The power contrary to the Megarick Philosophers followers of Zeno remains althogh not reduced to act for we call a man Architect though he be not actually employed in building Again Animals have sense even when they are not in act Thirdly it were impossible any thing could be which were not actually Possible is that whose power if it were reduced to act would not imply any impossibility They are mistaken who think there is any thing possible which shall never actually be or that there are powers whose acts are impossible for hence it would follow that all things should be possible nothing impossible Possible is that which doth or may follow from some power if it never followeth or commeth out of that power it is impossible That which is possible therefore must at some time or other be in act Of powers there are three kinds some naturall as Senses some acquired by custome as playing on a Pipes some by discipline as Arts. The two last require previous operations the naturall do not Naturall and irrationall powers are necessarily reduced to act when the Agent and Patient are at a due distance and there is nothing betwixt to hinder them The rationall powers are not so for they are free to act or not to act as they please Act is when the thing that was in power is otherwise then when it was in power All act is before power and before all nature which is contained under power by reason â—ssence and time By reason because power is defined by act By time because though power be temporall before act in the same numericall object for a man may first be learned before he actually be such yet in different things of the same species act is ever before power in time for nothing can be made or reduced from power unlesse by an agent actually existent Lastly act is before power in essence first because it is later in generation for generation beginneth from the imperfect state of a thing and proceedeth to the perfect Now all generation proceedeth from power to act Secondly act is the end of power but the end as it is later in generation so is it more perfect by nature and first in intention CHAP. V. Of True and False THe first division of Ens is into intentionall and reall The intentionall is either true or false The intellect asserteth truly if its judgment be conformable to the thing falsely if not conformable for there is composition and division in the things themselves as well as in the intellect Whence if the intellect compound things by affirmation as they are really compounded or divide them by negation as they are really divided it asserteth truly otherwise falsely True and false are in the simple apprehension of things but simply not enunciatively so as that truth is nothing but a simple perception of the object falshood a non-perception or ignorance thereof though ignorance be not properly falsity Whence simple apprehension may be true in it selfe false it cannot be for falsity requireth composition Complex truth and falshood may be of the same separate substances He cannot be deceived in the knowledge of things immovable whosoever hath once conceived them immutable for either he will judge alwaies truth or alwaies erre because things immovable are alwaies in the same manner The vicissitude
to be shaved diverted He held that the end is science which is to live so as to refer all things to Science joyned with life That Science is a habit susceptive of phantasies falling under reason Yet sometimes he said there is no end but that the end it selfe is changed by the things and those which are joyned to the things as Brasse of which the Statues of Alexander or Socrates is made That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ one is objected to unwise persons as well as wise the other to wise only Those things which are betwixt vertue and vice are indifferents His Bookes are written in a short stile consisting of few words but very efficacious wherein is contain'd what he held contrary to Zeno. His writings these of Exercitation of Passion of Suspition the Law-giver Majeutick Antipheron the Master the Preparative the Directive Hermes Medea Dialogues morall Theses His Disciples were called Herilians named by Cicero as a particular Sect amongst the Socraticks DIONYSIUS son of Theophantus an Heracleot from the change of his opinion sirnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the retractor He was from the beginning studiously addicted to learning and writ Poems of all kinds then betook himselfe to Aratus being much pleased with him Of Philosophers he first heard as Diocles affirmes Heraclides his country-man then Alexinus and Menedemus after these Zeno. Revolting from Zeno he addicted himselfe to the Cyrenaeans he went to common houses and addicted himselfe to other pleasures He asserted the end to be pleasure and that by reason of his own purblindnesse for being much grieved thereat he durst not affirm griefe to be one of the indifferents He died eighty years old starved His writings are thus intitled Of apathy 2. of riches and favour and punishment of the use of men of good fortune of the Kings of the antients of things that are praised of the customes of the Barbarians SPHAERUS was of Bosphorus he first heard Zeno then Cleanthes and having made a sufficient progresse in learning went to Alexandria to Ptolomy Philopater where there arising a dispute whether a wise man doth opinionate and Sphaerus maintaining that he doth not the King commanded some Quinces Athenaeus saith Birds of wax to be set before him wherewith Sphaerus being cosen'd the King cried out that he assented to a false phantasy Sphaerus presently answered that he assented not that they were quinces but that it was probable they were quinces but comprehensive phantasie differs from probable for that is never false but in probable matters sometimes a thing falleth out otherwise than we imagined Mnesistratus accusing him that he denyed Ptolomy to be King he answered that he thought Ptolomy or such a one was King His writings are these Of the world of the seed of Elements of fortune of leasts against atomes and apparitions of the organs of sense upon Heraclitus five dissertations of morall description of office of appetite of passions 2. dissertations of a Kingdome of the Lacedemonian Common-wealth of Lycurgus and Socrates 3. of Law of Divination Erotick Dialogues of the Eretriack Philosophers of things like of definitions of habit of contraries 3. of reason of riches of glory of death of the art of Dialectick 2. of categorems of ambiguities Epistles CLEANTHES whom Zeno compared to writing tables that are so hard they will not easily admit an impression but having once received it keep it long He succeeded Zeno of him therefore apart Philon a Theban Callippus a Corinthian Possidonius an Alexandrian Athenodorus of Soli there were two more of the same name Stoicks Zeno a Sâ—donian Last in the Catalogue of his Disciples must be remembred an Eretrian youth mention'd by Stobaeus who heard Zeno till he came to be a man then returning to Eretria his Father asked him what he had learn'd all that time he answered he would shortly let him see and did so for not long after his Father in anger did beat him which he took quietly saying This I have learn'd to bear with the anger of a Father and not to oppose it In the life of Zeno for as much as he is author of that Sect it will be requisite to give account of the Doctrine of the Stoicks in generall wherein if the terms seem harshly rendred it will easily be forgiven by those who consider the Stoicks were no lesse particular in their words then in their doctrines THE DOCTRINE OF THE STOICKS The First PART CHAP. I. Of PHILOSOPHY in generall and particularly of DIALECTICK WISDOME is the Science of things divine and humane Philosophy is the exercitation of convenient Art Convenient is only and supream vertue Of Vertues in the most generall sence there are three kinds Naturall Morall Rationall for which cause Philosophy likewise hath three parts Physick Ethick Logick Physick when we enquire concerning the World and the things in the world Ethick is employ'd about humane life Logick is that part which concerns reason which is also called Dialectick Thus Zeno the Cittiean first divided it in his book of Speech and Chrysippus in his first book of Speech and in his first of Physicks and Apollodorus Ephillus in his first book of Introductions into Doctrines and Eudromus in his morall Institutions and Diogenes the Babylonian and Possidonius These parts Apollodorus calleth Places Câ—rysippus and Eudromus species others genus's That Logick is a part of Philosophy distinct from the rest wherein all the Stoicks agree is proved by two argumentsâ— the first this Every thing which useth another if that which the thing using useth be neither part nor particle nor part of part of any other it must be part or particle of the thing using as medicine useth the art of prescribing diet which art being neither part nor particle of any other is consequently a part or particle of Medicine of part as to the cure of particle as to the practise Philosophy is conversant about Logick Logick therefore is either a part or particle of Philosophy but a particle it is not for it is not a part either of the Contemplative or the Active That which is a particle of any thing ought to have the same matter and scope with that whereof it is a part Logick hath neither of these common with Active Philosophy the matter whereof is humane things and moderation of Appetite the common scope what in them is to be embraced or shunned but the matter of Logick is propositions the scope to demonstrate by a composure of propositions that which necessarily falls out upon the collection Neither is Logick a part of the Contemplative the matter whereof is things divine the end contemplation of them now if it be not a part either of the Contemplative or the Active it is not a particle of Philosophy but equally separate from both these and consequently it must be a part of it The second Argument is thus No Art frameth its own
may even be observed in those Praeter-office is an action which reason requireth that we do not as to neglect our Parents to contemn our Brethren to disagree with our Friends to despise our Country and the like Neuter are those actions which reason neither requireth nor forbiddeth as the taking up of a straw Of Offices some are perfect called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rectitudes actions done according to vertue as to do wisely to do justly Others not-rectitudes actions which have not a perfect office but a mediate as to marry to go an Embassy to discourse and the like Of rectitudes some are in things requisite others not Of the first kinde are to be wise temperate and the like of the second those which are not requisite to the being such In like manner are praeter-offices divided Again of Offices some are ordinary as to have a care of our selves of our limbs and the like Some extraordinary as to maim our selves throw away our goods Accordingly is it of praeter-offices Again of Oâ—fices some are continuall as to live vertuously some intermassiâ—e as to question answer walk and the like Accordingly it is of praeter-oâ—fices Office is a mean thing placed neither amongst the good nor their contraries for there is something in this approvable so as a right reason may be given for it as done approvably That which is so done is office And forasmuch as in those things which are neither vertues nor vices there is somthing which may be of use it is not to be taken away Again it is manifest that a wise man doth something in these mean things he therefore when he doth it judgeth that it is his office so to do but a wiseman is never deceived in judgment therefore there is an office in mean things Again we see there is something which we call a thing rightly done or a Rectitude but that is a perfect office therefore there is an inchoat office as if it be a Rectitude justly to restore a depositum to restore a depositum must be a simple restitution without the additionall terme is an office And since it is not to be doubted but that in mean things some are to be performed others rejected whatsoever is done in that manner is comprehended in common office whence it is manifest that all men by nature lovâ—ng themselves as well the foolish as the wise will take those things which are according to nature and reject the contrary This is therefore one common office of the wise and unwise conversant in mean things All offices proceeding from these it is justly said that to these are referred all our thoughts even the forsaking of life or continuing in it In whom most things are according to nature the office of that person is to remain in life in whom there are or are foreseen to be more things contrary to nature his office is to forsake life although he be happy and of a fool to conâ—tinue in life although he be miserable for that good and that â—ll as we have often said are things that follow afterwards The first principles of naturall appetite fall under the judgement and election of a wise man and is as it were the matter subjected to wisdome Thus the reason of continuing in life or forsaking it is to be measured by all those things we mentioned For neither are they who enjoy vertue obliged to continue in life nor they who live without vertue to die and it is often the office of a wise man to part with his life even when he is most happy if it may be done opportunely which is to live conveniently to nature This they hold that to live happily depends on opportunity for wisdome commandeth that a wise man if it be required should part with his life Wherefore vice not having power to bring a cause of voluntary death it is manifest that the office even of fooles who are likewise wretched is to continue in life if they are in the greater part of those things which we hold to be according to nature And forasmuch as going out of life and continuing in it be alike miserable neither doth continuance make his life more to be avoided We say not therefore without cause that they who enjoy most naturalls should continue in life Hitherto it appertaines to know that the love of Parents towards their Children is the effect of nature from which beginning we may track all mankinde as proceeding from thence First by the figure and parts of the body which declare that nature carefully provided for procreation Neither can these two agree that nature orders procreation and takes no care that those which are procreated should be loved For even in beasts the power of nature may be seen whose care when we behold in bringing up of their young me thinks we hear the very voice of nature her selfe Wherefore as it is manifest that we abhor pain by nature so it is likewise apparent that we aâ—e drâ—ven by nature to love those we have begotten Hence ariseth a common naturall commendation of men amongst men that it behooveth a man not to seem alienate from man for this very reason because he is man For as among the parts of the body some are made only for themselves as the eyes and ears others assist towards the use of the other parts as the thighes and hands so though some huge beasts are born only for themselves yet that â—hell fish which is called patula prima and the pinnoteres so named from keeping its shell which shutteth it selfe up so close as if it taught others to look to themselves as also Ants Bees Storks do something for the sake of others Much neerer is the conjunction of mankinde so that we are inclined by nature to Conventions Counsells Cities Whatsoever is produced upon the earth is created for the use of man but men are generated for men that they may profit one another In this we ought to follow nature our leader and to bring forth common benefit to the publick by mutuall offices by giving by receiving by arts by endeavours and by faculties to unite the society of man with man The world is governed by the power of God it is as it were a common City of men and Gods and each of us is a part of the world whence it followeth by nature that we should prefer the common benefit before our own For as Lawes prefer the safety of the generall before that of any particular so a good and wise man conformable to Law not ignorant of civill office taketh more care for the benefit of the generall then of any particular or of his own Nor is he who betraies his Country more to be condemned then he who deserts the common benefit or safety Whence it followeth that he is to be commended who undergoeth death for the Common-wealth and teacheth us that our Country is dearer to us then our selves And because that speech is esteemed
for the Stoiâ—ks take away intellectuall substances affirming all things that are to be comprehended by sense onely differences are not subsistent A solid body according to Apollodorus is divisible three waies into length breadth and depth A superficies is the terme of a body or that which hath onely length and breadth but no depth thus Possidonius A line is the terme of a Superficies or a length without breadth that which hath length only A point is the terme of a line or thâ— least mark A body is divisible into infinite yet it consisteth not of infinite bodies CHAP. III. Of Principles THe place concerning bodies is divided into two degrees into those which produce and those which are produced the first Principles the second Elements â—Principles and Elements differ Principles are ingenerate incorruptible Elements shall perish by conflagration Moreover Principles are bodies and void of form Elements have forme There are two principles of all things the Agent and the Patient The Patient is a substance void of quality called Matter the Agent is the reason which is 〈◊〉 the Matter God Matter is sluggish a thing ready for all things but will cease if none move it The Causâ— that is the Reason â—formeth mâ—tter and moldeth it which way he pleaseth out of which he produceth various woâ—ks There must therefore be something out of which a thing is made and also by which it â—s made This is the Cause that Matter The Cause or active Reason is God In the Agent there is power in the Patient a certain matter or capacity and in both both for matter it selfe could not 〈◊〉 if it were not kept together by a power nor that power without some matter for there is nothing which is not compelled to be somewhere Both 〈◊〉 God and the World the Artist and his work they compâ—ehend within this terme Nature as if nature were God mixed through the World Sometimes they call that naturâ— which containeth the World sometimes that which generateth and produceth things upon the earth The Agent is as we said called the Cause A Cause according to Zeno is that by which there is an effect which is not a Cause 30 or as 〈◊〉 the reason of the effect or as Pâ—ssâ—donius the first Author of a thing A Cause is a body a not Cause a Categorem It is impossible that the cause being assigned the effect should not be present which is to be understood thus The Soule is the â—ause through which we live Prudence the Cause by which we are wise It is impossible that he who hath a Soule should not live or he who hath Prudence should not be wise CHAP. IV. Of Matter THe substance of all qualitative beings is first Matter according to Zeno and â—hrysippuâ— in his first of Physicks Matter is that of which every thing is made it hath two names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Substance and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matter Substance is of all things in generall Matter of particulars Universall matter is according to Zeno wholly eternall not admitting as Chrysippus saith encâ—â—ase or deâ—rease Particular matter admitteth augmentation and diminution for it remaineth not alwaies the same but is separated and mixed so that according to Chrysippus its parts perish by separation and exist by mutuall mistion But those who call fire aire water and earth Matter assert not a thing void of forme but of a body Matter is a body and finite Possidonius saith that the substance and matter of the Universe is void of quality and form in as much as it hath not a certain figure and quality in it selfe but it is alwaies seen in some figure and quality But the substantiall nature of the Universe differs from matter intentionally only Matter is passible for if it were immutable things could not be generated of it Hence it followeth that it is divisible into infinite yet it selfe as Chrysippus saith it not infinite for nothing that is divisible is infinite but matter is continuous Through this matter Zeno affirmeth that the reason of the World which some call Fate is diffused as feed CHAP. V. Of the World OF this matter was made the World The World hath severall appellations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the â—ll 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 World is taken three waies First for God himselfe who is properly qualified with all Essence incorruptible and ingenerate who framed the Universe after a certain period of time who resolved all nature into himselfe and again generated it out of himselfe Secondly for the starry Ornament and thirdly that which consists of both The All 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one way taken as Apollodorus saith for the World and another way for the System of the World and the vacuity beyond it The World is finito the vâ—â—uity infinite Thus likewise they distinguish betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includeth also an infinite vacuity in which the world is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the world without that vacuity which neither is increased nor diminished but its parts are sometimes extended sometimes contracted It began from the earth as its center for the center is the beginning of a Circle The world is that which is properly qualited with the essence of all things or as Chrysippus and ` Possidonius define it a System of Heaven and Earth and of the natures therein contained or a System of God and Men and of all things that were made for them The world was made by God for if saith Chrysippus there be any thing which produceth such things as Man though indued with reason cannot produce that doubtlesse is greater and stronger and wiser then man But a Man cannot make the Celestiall things therefore that which made them transcendeth man in Art Counsell Prudence and Power and what can that be but God The World was made for those animate â—ssences which have the use of Reason these are the Gods and men then whom nothing is better All things of which it consisteth and which it produceth within it selfe are accommodated to the use of Man The World was made in this manner God in the beginning being alone by himself converted all substance which according to Zeno was fire first into air then into Water And as in the Plant the seed is contained so God who is the prolisick reason of the World left such a â—eed in the humidity as might afford easie and apt matter for the generation of those things that were to be produced Zeno addeth that one part tending downward was condensed into Earth another part remained partly water and partly being exhal'd air of a particle of which air flashed out fire Cleanthes describeth it in this
fish its claws Sense is an apprehension by the Sensitive Organ or a comprehension Sense is taken many waies For the faculty habit act phantasie whereby the sensible object is comprehended and the Hegemonick parts of the Soul are called Sense Again the Sensories are intelligent spirits diffused from the Hegemonick to the Organs The senses are Sight Hearing Smell â—ast Touch. Sight is a spirit extended from the Hegemonick part to the Eies Sight is made by contraction of that light which is between the eye and the object into a Cone according to Chrysippus Apollodorus saith that part of the Air which is Conicall is next the sight the Base next the Object so as that which is seen is pointed out to by the Air as by a stick Colour is the first figuration or habit of matter Darknesse is visible for from the sight there issueth a splendor which passeth round about that darknesse Neither is the sight deceived for it truly sees that it is dark Chrysippus saith that we see according to the intention of the mediate air which is struck by the visuall spirit which passeth from the Hegemonick to the apple of the eye and after that blow falleth upon the ear next extending it self in a Conicall figure Again from the eye are emitted fiery raies not black or dusky and therefore darknesse is visible Hearing is a spirit extended from the Hegemonick part to the Ears Hearing is made when the Air betwixt the speaker and hearer is verberated in a circulation and at last by agitation passeth in at the Ears as the circles that are made in a pond by casting in a stone Smelling is a spirit extended from the Hegemonick to the nostrils Tasting is a spirit extended from the Hegemonick to the Tongue Touching is a spirit extended from the Hegemonick part to the superficies so that it perceiveth that which is obliged to it The sixt part of the Soul is the Generative which is a spirit from the Hegemonick to the Parastatae of this part see Laertius from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Pluâ—arch de Philosoph Plac. lib. 5. cap. 4 5 9 11 12 13 15 16 17 23. The seventh and last part of the Soul is that which Zeno calls vocall commonly called the Voice It is a spirit proceeding from the Hegemonick part to the throat tongue and other proper Instruments of speech Voice is Air not composed of little pieces but whole and continuous having no vacuity in it This Air being struck by the wind spreadeth into circles infinitely untill the Air round about it be filled like the Water in a pond by throwing in of a stone only the Water moves spherically the Air circularly Voice is a body for it acteth it striketh upon and leaveth an impression in our Ear as a seal in Wax Again whatsoever moveth and disturbeth some affection is a body Harmony moveth with delight discord disturbeth Again whatsoever is moved is a body but Voice is moved and reverberated from smooth places as a ball against a Wall So in the Aegyptian Pyramids one Voice is redoubled four or five times CHAP. XVII Of God HItherto of the Material principle and that which is produced of it we come now to the other principle the Agent God This question they divide into four parts first that there are Gods secondly what they are thirdly that they order the world fourthly that they take care of humane affairs Cleanthes saith that the notions of God are imprinted in the minds of men from four causes First from Divination for the Gods afford us signes of future things wherein if there be any mistake it is not from their part but from the errour of humane conjecture The second is from the multitude of good things wee receive by the temperature of Heaven the fertility of the Earth and abundance of other benefits The third from the Terrour of Thunder Tempest Rain Snow Hail Devastation Pestilence Earthquakes and somtimes groanings showers of stones and blood Portents Prodigies Comets and the like with which men are affrighted into a belief that there is a heavenly divine power The fourth and greatest cause is the aequability of the motion and revolution of Heaven the Sun Moon and starres their distinctions variety beauty order the very sight whereof declares that they were not made by chance That there are Gods Chrysippus proveth thus If there is something in Nature which the mind reason power and faculties of man could not make that which did make it is better then Man but Celestiall things and all those whose order is sempiternal could not be made by Man there is therefore somthing which made them which is better then Man and what is that but God For if there are no Gods what can there be in Nature better then Man for in him only is reason then which nothing is more excellent But for a man to think that there is nothing in the World better then himself is a foolish arrogance Therefore there is somthing better and consequently there is a God Zeno more concisely thus That which is rationall is better then that which is irrationall but nothing is better then the World therefore the World is rationall In like manner may be proved that the World is wise that it is happy that it is eternall for all these are better then the want of these But there is nothing better then the World whence it followeth that the World is God Again he argues thus No part of an insensible thing hath sense but the parts of the World have sense therefore the World hath sense He proceedeth to urge this more strictly Nothing saith he that is void of minde and reason can of it selfe generate that which is animate and rationall but the world generates animate and rationall creatures therefore the world is animate and rationall Likewise according to his custome he concludeth his argument with a similitude IF out of an Olive-tree should come harmonious Pipes that made Musick you would not doubt but that the science of Musick were in the Olive-tree What if a Plain-tree should bear Musicall instruments you would think there were musick in those Plain-trees Why then should we not judge the world to be animate and wise that produceth out of it selfe animate and wise creatures There is nothing besides the world which wanteth nothing and which is perfect and compleat in all its numbers and parts for as the cover saith Chrysippus was made for the shield's sake and the scabberd for the swords so besides the world all other things were made for the sake of something else Fruites of the earth were made for living creatures living irrationall creatures for the use of man horses for carriage oxen for tillage dogs for hunting and defence but man himselfe was made to contemplate and imitate the world Not that he is at all perfect but only a part of that