he declared God to be the first of Beings But that the Mens of â—naxagoras for the annexing of which to matter he was so much famed was no more then what he borrowed from Thales the words of Cicero make good He affirmed that God by the immutable decree of his providence governs the world Thales saith Stobaeus being demanded what was most strong answered Necessity for it rules all the world Necessity is the firm judgment and immutable power of providence Hither we must likewise referre what is cited under his name by the same Stobaeus that the first mover is immovable which Aristotle hath borrow'd from him not owning the Author Something imperfectly was before delivered by Orpheus concerning God alledged by Clemens Alexandrinus and others but as Cicero saith Thales was the first among the Grecians who made any search into these things and that he brought it out of Aegypt the Grecians themselves deny not for they acknowledge that they received the names of their Gods from thence and beleeved the Aegyptians to be the first who looking up to the world above them and admiring the nature of the universe reflected upon the Deity Sect. 3. Of Daemons THales saith Plutarch with Pythagoras Plato and the Stoicks hold that Daemons are spirituall substances and the Hero's souls separated from the bodies of which sort there are two good and bad the good Hero's are the good souls the bad the bad The same order Athenagoras attests to be observed by Thales ranking the three degrees thus First that of the immortall Gods next Daemons thirdly Heroes This was followed by Pythagoras that the Gods were to be prefered in reverence before Daemons Hero's before men He affirm'd as Stobaeus saith the world to be full of these Daemons This is thought the meaning of that of Aristotle repeated by Cicero Thales thought that all things were full of Gods The same assertion Laertius ascribes to Pythagoras that all the aire is full of souls which are Hero's and Daemons This opinion was asserted by the Greeks before the time of Thales particularly by Hesiod but whether that be argument enough to deny that Thales had it from the Aegyptians I question that they held it in the same manner we may learn by Iamblichus Besides Pythagoras and Plato whom Plutarch joynes in this Tenet with Thales drew their learning from the same fountain Sect. 4. Of the Soul PLutarch and Stobaeus say that Thales first affirm'd the soul to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a selfe moving nature Aristotle that he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect to the motion it gives to other things in which are included both parts of the definition of the Platonists a substance having within it selfe a power to move it selfe and other things which Plato argues to this effect The first of motions is that whereby a thing moves it selfâ— the second that whereby it moves another every thing that moves it selfe lives every living thing lives because it moves it selfe the resore the power of selfe motion is the essence of that substance which we call the soul which soul is the cause of the first generation and motion of things which are nere and shall be and of all their contraries as of all transmutation the principall of motion and therefore more antient than the body which it moves by a second motion And afterwards declares these to be the names of the souls motion to will to consider to take care to consult to judge rightly and not rightly to joy to grieve to dare to fear to hate to love and the like These which are the first motions and suscipient of the second corporall bring all things into augmention and dâ—creâ—se conversion or condâ—mnation and descretion or rarefaction This opinion first raised by Thales was entertained in the schooles with the assent of Pythagoras Anaxagoras Socrates and Plato till exploded by Aristotle whose chief arguments against it were these 1. That nothing is moved but what is in place nothing in place but what hath quantity which because the soul wants none of the foure kinds of motion viz. Lation Alteration diminution accretion are competible perse to her Secondly that selfe motion is not essentiall to the Soul because she is moved accidentally by externall objects The first if understood of Circumscription not only denies the motion of all things that are definitively in place as spirits but of the highest sphear if compared with Aristotles definition of place yet that some of these species of motion though in a different extraordinary manner are competent to the soul and not accidentally may be argued 1. From the further diffusion of the soul according to the augmentation of the body 2. From intellection which is acknowledg'd a perfection and consequently a kind of alteration which that Thales understood to be one of the soul's motions is clear from that Apothegme ascribed to him by Lâ—ertius the swiftest of things is the mind for it over-runs all things Whence Cicero confessing almost in the very words of Thales that nothing is swifter then the mind that no swiftnesse may compare with the swiftnesse of the mind would interpret the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Aristotle a continued and perpetuall motion The second reason may be questioned by comparing the acts of the memory and reminiscence the first occasion'd by exterior things yet objective only so that the motion is within her selfe but by the other she moves her selfe from a privation to a habit without the help of any exterior It is worth notice that among these and other reasons alledg'd by Aristotle to destroy this assertion one is the possibility of the resurrection of the body but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the second part of the difference in the definition viz. from moving other things Thales argued that the Load-stone and Amber had soules the first because it drawes Iron the second Straw He further saith Laertius asserted those things we count inonimate to have souls arguing it from the loadstone and Amber the reason of which latter example Aldobrandinuâ— falsely interprets its change of colour and jarring as it were at poison But Aristotle more plainly for of those whom we mentioned Thales seems to have taken the soul to be something 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to move since he affirmed a stone to have a soul because it moved Iron He asserted likewise the soul of man to be immortall and according to Cherilus was the first that held so Cicero ascribes the originall of this opinion to Pherecydes but it rather seems to have been brought by Thales from the Egyptians that they held so Herodotus attests Sect. 5. Of the World THales held that there was but one world and that made by God which truth was follow'd by all Philosophers as Aristotle confesseth untill he rejected it to defend by the contâ—arie an
so interpreted by Origen and some Platonists expound the Ocean stil'd by Homer Father of Gods and Men this Angelick Minde Principle and Fountain of all other Creatures Gemistius Neptune as Commander of all Waters of all Mindes Angelicall and Humane This is that living Fountain whereof he that drinketh shall never thirst These are the Waters whereon David saith God hath founded the World Sect. XIV POrus the Affluence of Ideas proceeding from God is stiled by Plato the Son of Metis Counsell in Imitation of the Scripture whence our Saviour by Dionysius Areop is termed the Angel of Counsell that is the Messenger of God the Father so Avicen calls the first Cause conciliative the Minde not having Ideas from it selfe but from God by whose Counsell she receiveth Knowledge and Art to frame this visible World Sect. XV. LOve according to Plato is Youngest and Oldest of the Gods They as all other things have a two-fold Being Ideal and Naturall The first God in his Naturall Being was Love who dispenc'd theirs to all the rest the last in his Ideal Love was born in the Descent of the Ideas into the Angelick Minde which could not be perfect till they its Essence were made so by loves conversion to God The Angelick Minde owing its naturall being to Love the other Gods who succeeded this Minde necessarily are younger then He in their naturall Being though they precede him in their Ideal as not born till these Ideas though imperfectly were joyn'd to the inform'd Nature Sect. XVI THe Kingdome of Necessity is said to be before that of Love Every Creature consists of two Natures Materiall the imperfect which we here understand by Necessity and Formall the occasion of perfection That whereof it most partakes is said to be predominant and the Creature to be subject to it Hence is Necessity matter suppos'd to raigne when the Ideas were imperfect and all imperfections to happen during that time all perfections after Love began his reign for when the Minde was by him converted to God that which before was imperfect in her was perfected Sect. XVII VEnus is said to commend Fate The order and concatenation of causes and effects in this sensible World called Fate depends on the order of the Intelligible World Providence Hence Platonists place Providence the ordering of Ideas in the first Minde depending upon God its ultimate end to which it leads all other things Thus Venus being the order of those Ideas whereon Fate the Worlds order depends commands it Fate is divided into three parts Clotho Lachesis and Atropos That which is one in Providence indivisible in Eternity when it comes into Time and Fate is divisible into Past Present and Future Others apply Atropos to the fixed Sphear Clotho to the seven Planets Lachesis to sublunary things Temporall corporeall things only are subjected to Fate the Rationall Soul being incorporeall predominates over it but is subjected to Providence to serve which is true liberty By whom the Will obeying its Lawes is led to the Acquisition of her desired end And as often as she endeavours to loose her selfe from this Servitude of Free she becomes a Servant and Slave to Fate of whom before she was the Mistresse To deviate from the Laws of Providence is to forsake Reason to follow Sense and Irrationall Appetite which being corporeall are under Fate he that serves these is much more a servant then those he serves Sect. XVIII AS from God Ideas descend into the Angelick Mind by which the Love of Intellectuall Beauty is begot in her called Divine Love so the same Ideas descend from the Angelick Minde into the Rationall Soul so much the more imperfect in her as she wants of Angelicall Perfection From these springs Human Love Plato discourseth of the first Plotinus of the latter who by the same Argument whereby he proves Ideas not accidentall but substantiall in the Angelick Minde evinceth likewise the specificall Reasons the Ideas in the Soul to be substantiall terming the Soul Venus as having a specious splendid Love in respect of these specificall Reasons Sect. XIX VUlgar Love is the Appetite of sensible Beauty through corporeall sight The cause of this Beauty is the visible Heaven by its moving power As our motive faculty consists in Muscles and Nerves the Instruments of its Operation so the motive faculty of Heaven is fitted with a Body proper for circular sempiternall motion Through which Body the Soul as a Painter with his Pencill changeth this inferiour matter into various Forms Thus vulgar Venus the beauty of materiall forms hath her casuall being from the moving power of the Heavens her formall from colour enlightned by the visible Sun as Ideas by the invisible her participate in the Figure and just order of parts communicated to sight by mediation of light and colour by whose Interest only it procures love Sect. XX. AS when the Ideas descend into the Minde there ariseth a desire of enjoying that from whence this Ideall Beauty comes so when the species of sensible Beauty flow into the Eye there springs a two-fold Appetite of Union with that whence this Beauty is derived one Sensuall the other Rationall the principles of Bestiall and Human Love If We follow Sense We Judge the Body wherein We behold this Beauty to be its Fountain whence proceedes a desire of Coition the most intimate union with it This is the Love of irrationall Creatures But Reason knowes that the Body is so far from being its Originall that it is destructive to it and the more it is sever'd from the Body the more it enjoyes its own Nature and Dignity We must not fix with the species of Sense in the Body but refine that species from all reliques of corporeall infection And because Man may be understood by the Rationall Soul either considered apart or in its union to the Body in the first sence human Love is the Image of the Celestiall in the second Desire of sensible Beauty this being by the Soul abstracted from matter and as much as its nature will allow made Intellectuall The greater part of men reach no higher than this others more perfect remembring that more perfect Beauty which the Soul before immers'd in the Body beheld are inflam'd with an incredible desire of reviewing it in pursuit whereof they separate themselves as much as possible from the Body of which the Soul returning to its first dignity becomes absolute Mistresse This is the Image of Celestiall Love by which man ariseth from one perfection to another till his Soul wholly united to the Intellect is made an Angell Purged from materiall drosse and transformed into spirituall flame by this Divine Power he mounts up to the Intelligible Heaven and happily rests in his Fathers bosome Sect. XXI VUlgar Love is only in Souls immerst in Matter and overcome by it or at least hindred by perturbations and passions Angelick Love is in the Intellect eternall as it Yet but inferr'd the greater part turning
there resides She to the brest Sends them reform'd but not exprest The heart from Matter Beauty takes Of many one Conception makes And what were meant by Natures Laws Distinct She in one Picture draws VIII THe heart by Love allur'd to see Within her self her Progeny This like the Suns reflecting Rayes Upon the Waters face survaies Yet some divine though clouded light Seems here to twinckle and invite The pious Soul a Beauty more Sublime and perfect to adore Who sees no longer his dim shade Upon the earths vast Globe display'd But certain Lustre of the true Suns truest Image now in view The Soul thus entring in the Mind There such uncertainty doth find That she to clearer Light applies Her aimes and near the first Sun flies She by his splendour beautious grows By loving whom all Beauty flows Upon the Mind Soul World and All Included in this spacious Ball. IX BUt hold Love stops the forward Course That me beyond my scope would force Great Power if any Soul appears Who not alone the blossoms wears But of the rich Fruit is possest Lend him thy Light deny the rest The Third PART TO treat of both Loves belongs to different Scienences Vulgar Love to Naturall or Morall Philosophy Divine to Theology or Metaphysicks Solomon discourseth excellently of the first in Ecclesiastes as a Naturall Philosopher in his Proverbs as a Morall Of the second in his Canticles esteemed the most Divine of all the Songs in Scripture Sâ—anza I. The chief order established by Divine Wisdom in created things is that every inferiour Nature be immediately governed by the superiour whom whilst it obeys it is guarded from all ill and lead without any obstruction to its determinate felicity but if through too much affection to its own liberty and desire to prefer the licentious life before the profitable it rebell from the superiour Nature it falls into a double inconvenience First like a Ship given over by the Pilot it lights sometimes on one Rock sometimes on another without hope of reaching the Port. Secondly it loseth the command it had over the Natures subjected to it as it hath deprived its superiour of his Irrationall Nature is ruled by another unâ—it for its Imperfection to rule any God by his ineffable Excellence provides for every thing himselfe needs not the providence of any other Betwixt the two extreams God and Bruits are Angells and Rationall Souls governing others and governed by others The first Hierarchy of Angells immediately illuminated by God enlighten the next under them the last by Platonists termed Daemons by the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Guardians of Men are set over us as We over Irrationalls So Psalm 8. Whilest the Angells continued subject to the Divine Power they retained their Authority over other Creatures but when Luciser and his Companions through inordinate love of their own Excellence aspir'd to be equall with God and to be conserved as He by their own strength they fell from Glory to extream Misery and when they lost the Priviledge they had over others seeing us freed from their Empire enviovsly every hour insidiate our good The same order is in the lâ—sser World our Soul the inferiour faculties are directed by the superiour whom following they erre not The imaginative corrects the mistakes of outward sense Reason is illuminated by the Intellect nor do we at any time miscarry but when the Imaginative will not give credit to Reason or Reason confident of it selfe resists the Intellect In the desiderative the Appetite is govern'd by the Rationall the Rationall by the Intellectuall which our Poet implies saying Love whose hand guides my hearts strict reins The cognoscitive powers are seated in the Head the desiderative in the Heart In every well order'd Soul the Appetite is govern'd by Intellectuall Love implyed by the Metaphor of Reins borrowed from Plato in his Phaedrus Love to advance my flight will lend The wings by which he did ascend Into my heart When any superiour vertue is said to descend we imply not that it leaves its own height to come down to us but drawes us up to it selfe its descending to us is our ascending to it otherwise such conjuction would be the imperfection of the vertue not the perfection of him who receives it II. Love â—lowing from the sacred Spring Of uncreated good From the Fountain of divine goodnesse into our Souls in which that influx is terminated When born c. The order participation conversion of Ideas see Part 2. Sect. how Heaven he moves the Soul Informs and doth the World controul Of these three properties Love is not the efficient God produceth the Ideas in the Angelick Minde the Minde illustrates the Soul with Ideal Beauty Heaven is moved by its proper Soul But without Love these principles do not operate He is cause of the Mindes conversion to God and of the Souls to the Minde without which the Ideas would not descend into the one nor the Specifick reasons into the other the Soul not illuminated by these could not elicite this sensible form out of matter by the motion of Heaven III. WHen the â—irst emanation from God the plenty of Ideas descended into the Angelick Minde she desiring their perfection reverts to God obtaining of him what she covets which the more fully she possesseth the more fervently she loves This desire Celestiall Love born of the obscure Minde and Ideas is explain'd in this Stanza true Heaven God who includes all created beings as Heaven all sensible lib. 2. Sect. Only Spirituall things according to Platonists are true and reall the rest but shadowes and images of these the sacred Sun The light of Ideas streaming from God enlivened leaves The Metaphore of Leaves relates to the Orchard of Iupiter where these Ideas were planted 2. 10. Enlivened as having in themselves the principle of their operation Intellection the noblest life as the Psalmist Give me understanding and I shall live So the Cabalist to the second Sephirah which is Wisdome attributes the name of Life adorn bestowing form To adorn denotes no more then accidentall perfection but Ideas are the Substance of the Minde and therefore he adds bestowing form which though they come to her from without she receives not as accidents but as her first intrinsecall act which our Author implies terming her desires innate And by this love exalted turns Into the Sun for whom she burns Love transformes the Lover into the thing loved Wealth and Want Porus and Penia 2. 10. IV. The properties of Celestiall Love are in this Stanza discovered in new fetters caught The Soul being opprest by the Body her desire of Intellectuall Beauty sleeps but awakened by Love is by the sensible Beauty of the body led at last to their Fountain God which glow Dying yet glowing greater grow Motion and Operation are the signes of life their privation of death in him who applies himselfe to the Intellectuall part the rationall and the sensitive fail by the Rationall
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
in a Wildernesse abstain from any thing that is evill but that the very deformity and dishonesty thereof deterrs them Nothing therefore is more clear then that honest things are expetible in themselves and dishonest things avoidable in themselves Hence it followeth that what is honest is more estimable then those mean things which accrue by it And when we say that folly temerity injustice and intemperance are avoidable in respect of those things which are consequent to them it contradicts not the former assertion that what is dishonest only is ill because they relate not to the hurt of the body but to dishonest actions which proceed from vice All good is equall and every good is highly expetible and admits neither increase nor decrease Here commeth in a great controversy betwixt the Stoicks and the Peripateticks which though Carneades affirm to be only verball Cicero holdeth to be more in things then words The Peripateticks hold that all goods are requisite to happy life the Stoicks that whatsoever is worthy estimation compreâ—iendeth happy life Those holding pain to be an ill it followes that a wise man cannot be happy upon the rack These who account not pains among the ills hold that a wise man continueth happy in the midst of torments For if some bear those pains with greater courage for their Country or some lighter cause opinion not nature increaseth or diminisheth the power of the pain Again the Peripateticks asserting three kinds of good affirm a man to be so much the more happy the fuller he is of externall corporeall goods or in the Stoicks expression he who hath most corporeall estimables is most happy for as much as by them Beatitude is compleated On the contrary the Stoicks hold that those goods which they call of nature make not by their frequency a life more happy or are more expetible or more estimable For then wisdome being expetible and health expetible both together would be more expetible then wisdome alone whereas either being worthy estimation both are not more worthy of estimation then wisdome alone For the Stoicks who hold health to be estimable but place it not amongst the goods hold likewise that no estimation is to be preferred before vertue From this the Peripateticks dissent asserting that an honest action without pain is more expetible then the same action with pain the Stoicks otherwise For as a Taper is darkened by the light of the Sun and as a drop of water is lost in the vastnesse of the Aegean Sea and as in the riches of Croesus the accession of one farthing and one step in the way between this and India so in that end of all good which the Stoicks assert all the estimation of corporeall things must necessarily be obscured overwhelmed and perish by the splendour and magnitude of vertue And as opportunity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not made any thing greater by production of time for whatsoever is opportune hath its measure so right affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the good it selfe placed in it that it be conformable to nature admitteth no accession of encrease For as that opportunity to those of which we speak are not made greater by production of time for which reason the Stoicks conceive that a happy life is not more to be desired if it be long then if it be short and they use this simile As it is the praise of a shoe to fit the foot neither are many shoes preferred before two nor the greater before the lesse So in those things whose good is confined to opportunity and convenience neither are the more to be preferred before the fewer nor the longer before the shorter Nor do they argue acutely who say if long health be more to be esteemed then short then likewise a long use of wisdome more then a short they understand not that the estimation of health is judged by space that of vertue by opportunity as if they should say likewise a good death or a good labour to a woman in travell is better long then short So that they see not that some things are more esteemed for their shortnesse others for their length CHAP. VI. Of Eupathies AS soon as any object is presented to us which seemeth good Nature as we said drives us on to the acquisition thereof which being done constantly and prudently is called Will imprudently and excessively Desire Moreover while we are so moved that we are in some good that happeneth also two waies when the Soul is moved quietly and constantly according to reason this is called Joy when vainly and excessively Pleasure In like manner as we desire good things by nature so by nature we decline the ill This declination if done according to reason is called Caution if without reason Fear Caution is only in a wise man of fear he is not capable Hence it appeareth that there are three kinds of good affections of the minde called Eupathies or Constancies Ioy Caution Will. 1. Ioy is contrary to pleasure as being a rationall elevation of the minde 2. Caution is contrary to fear as being a rationall declination of ill 3. Will is contrary to desire as being a rationall appetite These are the primarie Eupathies and as under the primary passions are comprehended many subordinate passions so are there secondary Eupathies subordinate to those Under Ioy are 1. Delectation 2. Cheerfulnesse 3. Aequanimity Under Caution 1. Respect 2. Cleernesse Under Will are 1. Benevolence 2. Salutation 3. Charity Notwithstanding that Eupathies and passions are contrary yet are there but three Eupathies though there are foure passions for there is no Eupathie contrary to Grief CHAP. VII Of Passions FRom falsities proceedeth a perversitie of Intellect hence spring up severall passions and causes of disorder Zeno defineth passion a praeternaturall motion of the Soul or as Cicero renders it a commotion of the Soul aâ—erse from right reason against Nature Others more briefly a more vehement appetite More vehement they call that which recedeth from the constancy of Nature and is contrary to nature wherefore all passion is an excessive stupide desire The kinds of passion arise from two opinionated goods and two opinionated evils so they are four From the good desire and pleasure pleasure from present good desire from future from the ill fear and grief fear from the future grief from the present for these things whose coming we fear when they do come grieve us Pleasure and desire arise from an opinion of good things desire is fervently transported to that which seemeth good pleasure rejoyceth when wee have obtained what we desire Thus desire and fear go formost that to apparent good this to apparent ill pleasure and grief follows pleasure when we attain what wee desire griefe when wee incurre what wee fear All passions arise from Iudgement and Opinion whence they are more strictly defined that it may appear not
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
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
Say not ought is juster then thy Parents Procure not friends in hast nor procur'd part with in hast By learning to obey you shall know how to command What forfeiture you impose on others undergoe your selfe Advise not Citizens what is most pleasant but what is best Be not arrogant Converse not with wicked persons Consult the Gods Cherish thy friend Reverence thy Parents Make reason thy guid What thou seest speak not What thou knowest conceal Be mild to those that belong to thee Conjecture hidden things from apparent His particular sentence according to Didymus and Laertius was Nothing too much according to Ausonius Know thy selfe who ascribes these also to him Him I dare happy call whose end I see Match with thy like unequalls not agree By fortune guided none to honour raise A friend in private chide in publick praise Honours atchiev'd created far exceed If fates be sure what helps it to take heed And if unsure there is of fear lesse need Of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laertius mentions these Of every man be carefull lest he hear A sword conceald within his breast a cleer Aspect a double tongue a mind severe CHAP. X. How be opposed Pisistratus and reprehended Thespis DUring the absence of Solon the former dissention broke forth again in the City Lycurgus was head of the country men Megacleâ— of the Maritimes Pisistratus of the Townsmen who were most violent against the rich Solon's lawes were still observed in the City but the people aimed at novelty and change not as thinking it most just but in hopes to be Masters of other mens goods and to suppresse the adverse party Solon whilst things stood thus returned to Athens where he was much reverenced and honoured by all but could not speak or act in publick through the weaknesse of his body and spirits yet privately taking every one of the Commanders apart he endeavoured to reconcile their differences wherein Pisistratus seemed the most ready to be perswaded with whom he had a very antient friendship grounded aswell upon their kindred as upon the good qualities of Pisistratus then whom as Solon used to say there could not be a person of more worth if he were cured of his ambition About this time according to Plutarch which was in the fiftieth Olympiad Thespis began to present Tragedies which Suidas erroneously accounts ten Olympiads latter as is observed by Meursius the people were much taken with the novelty of the thing for as yet there were no contentions therein Solon naturally desirous to hear and learn and by reason of his age indulging more to ease and pleasure feasting and musick went to see Thespis himself act as was then the manner the Play ended he went to Thespis and asked him if he were not ashamed to speak so many lies before so great an auditory Thespis answered it was no shame to act or say such things in jest Solon striking the ground hard with his staffe replyed but in a short time we who approve this kind of jest shall use it in earnest in our contracts and transactions In fine he absolutely forbad him to teach or act tragedies conceiving their falsity unprofitable whereto he dissimulated the deceit of Pisistratus who soon after having wounded himselfe came into the Forum in a Chariot pretending to have been so used by his enemies in the behalfe of the common-wealth and inflamed the people with much rage Solon comming near to him son of Hippocraâ—es saith he you act Homers Vlysses ill in using the same means to deceive the Citizens wherewith he whipping himself deluded the enemie Immediately the people flocked in to defend Pisistratus Aristo mov'd he might be allowed a standing guard of fiftie men Solon rose up to oppose it using speeches the effect whereof he afterwards thus exprest in verse If evill your impieties befall Gods not the Author of those mischiefs call Your selves the causes have given power to those Who in requitall servitude impose Lion whom the footsteps of the fox pursue Whose souls deceit and Vanity endue The mans smooth tongue and speech you only heed But never penetrate into the deed He also foretold them the aimes of Piâ—istratus in an elegy to this effect Vapours condens ' dingender hail and snow And thunder doth from radiant lightning flow The sea is troubled by the raging wind When not disturb'd by that nothing more kind A Citty by great persons is orethrown And taught beneath a Monarchy to groan But seeing the poorer sort much addicted to Pisistratus and tumultuous the richer afraid consulting their safetie by flight he retired saying Athenians I am wiser then some valianter then others wiser then those who understand not the deceit of Pisistratus valianter then those who understand it yet hold their peace through fear The Senate being of the same faction with Pisâ—stratus said he was mad whereto he answered A little time will to the people cleer My madnesse when ' th ' midst truth shall appear The people having granted Pisistratus his request concerning a guard question'd not the number of them but conniv'd so long at his pressing and maintaining as many souldiers as he pleased that at last he possest himselfe of the Tower whereupon the Citty being in a tumult Megacles with the rest of the Alcmaeonidae fled Solon now very old and destitute of those that might back him went into the Forum armed with a spear and shield and made an oration to the people partly accusing them of folly and cowardise partly inciting them not to forsake their libertie using this celebrious speech It had been far easier to have supprest this tyranny in the grouth but much more noble to cut it off now it is at the height No man daring to hear him he went home and taking his armes set them in the street before his door Laertius saith before the Magazâ—n saying I have helped my Country and the Law as much as lay in me or as Laertius O Country I have assisted thee both in word and deed Plutarch addes that from that time he lived retired addicted to his study and told by many the Tyrant would put him to death and demanded wherein the confided so much he answered in his age but Laertius affirmes which seemes truer that assoon as he had laid down his armes he forsook the Country and Agellius that in the raign of Scovius Tullius Pisistâ—atus was Tyrant of Athens Solon going first away into voluntary exile CHAP. XI How he travelled to Lydia and Cilicia SOlon at his departure from Athens received invitations from many by Thales desired to come to Miletus by Bias to Priene by Epimenides to Creet by Cleobulus to Lindus as is evident from their severall letters to that effect even Pisistratus pressed him to return home by this Epistle Pisistratus to Solon Neither am I the only person of the Greeks nor am I without right to the Kingdome I possesse as being descended from Codrus that
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
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
of Socraâ—es but extended to such friends as conversed with him whereof him self gives these instances Charmides Son of Glauco going to exercise in the Nemean race as he was discoursing with Socrates was by him upon notice of the voice dissuaded from going to which he answered that perhaps the voice onely meant that he should not get the victory but said he however I shall advantage myself by exercising at this time which said he went to the Games where he met with some accident which though it be not related is acknowledg'd to have iustified the counsell given him by the Daemon Tymarchus and Philemon Son of Philemonides having plotted together to murther Nicias Son of Hircoscomander were at the same time drinking with Socrates Timarchus with intention to execute what they had determin'd offer'd to rise from the table saying to Socrates well Socrates drink you on I will but step a little way and return immediately Rise not said Socrates hearing the Daemon as soon as he spake for the Daemon hath given me the accustomed sign whereupon he sate stil presently after he offer'd again to be gone Socrates hearing the voice withheld him At last as Socrates was diverted by something and did not mind him he stole away and committed the murther for which being brought to execution his last words to his brother Glitomachus were that he was come to that untimely end for not obeying Socrates Another time seeing his friend Crito's eie ti'd up he asked him the reason who answering that as he walked in the field one pulling a bough it gave a jerk back and hit him in the eye Then you did not take my advise replies Socrates for I call'd you back making use as I have accustomed of divine presage That it had likewise a great influence upon the soules of those who conversed with him and liv'd with him he alledgeth as examples Aristides Son of Lysimachus and Thucydides Son of Melissus The first leaving Socrates to go to the wars lost with his company the habit of learning which he acknowledg'd to have gained not by any verball instructions of which he had none from him but by being neer him seeing him and sitting in the same room with him The second as easily by the same means attained the same habit And not only to particular persons but to generall affairs did these predictions extend He foretold some friends the defeat of the Athenian Army in Sicily as is attested by Plutarch and mentioned by himself in Plato where he gives another fair example or rather tryall of the truth of the Daemons predictions speaking of a businesse whereof the event was at that time doubtfull You will hear saith he from many in Sicily to whom it is known what I foretold concerning the destruction of the Army and we may now have an experiment if the Daemon speak true Samionus son of Calus is gone in an expedition the sign came to me he goes with Thrasylus to war against Ephesus and Jonia my opinion is that he will either be slain or at least in much danger I greatly fear the whole design These are his words in Plato delivered as before the event of that action which fell out according to his prediction for Thrasylus was repulsed and beaten by the Ephesians the Athenians put to flight with the losse of foure hundred men of which Victory the Ephesians erected two trophies this was in the twentie one year of the Peloponnesian war We have alledg'd the universall consent of Authors that Socrates had such a spirituall attendant yet is there some disagreement concerning the name more concerning the nature of it It is commonly named his Daemon by which title he himselfe owned it Plato sometimes calls it his Guardian Apuleius his God because saith Saint Augustine the name of Daemon at last grew odious But we must observe that he did not account it a God but sent from God and in that sence affirmed the signes to come from God to wit by mediation of this spirit This besides other places we may argue from his first Epistle where he speaks of the sign it selfe he useth the word Daemon when of the advise whereof that sign was the instrument he names God Thus are we to understand these and all other places of the same nature in Plato where Socrates speaking of the Daemon saith if it please God you shall learn much and the sign from God did not offer to stay me As for the signe or manner of the prediction some affirme it was by sneezing either of himselfe or others if any chanced to sneeze standing before him behind him or on his right hand he went immediately about that which he intended if on the left hand he refrained or desisted if he sneezed himselfe before the enterprise it was applausive if in the action disswasive There needs not much argument to prove this opinion If this sternutation proceeded either from chance or his naturall constitution it could not have that provident supernaturall effect if it proceeded from some more excellent outward cause we recurre to the Genius Others confine this prescience within the soule of Socrates himself that he said his Genius advised him they interpret it as we usually say his mind gave him or so inclined him In this sense indeed Daemon is not seldome taken but this is inconsistent with the description which Socrates gives of a voice and signes ab exteriore besides this knowledge is not above humane nature Plutarch having exploded the opinion of Terpsion concerning sneezing conjectured first that it might be some apparition but at last concludes that it was his observation of some inarâ—culate unaccustomed sound or voice conveighed to him by some extraordinary way as we see in dreams This avoids not the inconvenience of the former if Socrates did first of himselfe interpret this sound it is the same with the last opinion that his soule had a Prophetick inspiration if by any help it will come at last to the Genius Some conceive it to be one of those spirits which have the particular care of men which Maximus Tyrius and Apuleius describe in such manner that they want only the name of a good Angell But there want not those who give it that appellation Lactanius having proved that God sends Angells to guard mankind addes and Socrates affirmed that there was a Daemon constantly neer him which kept him company from a child by whose beck and instruction he guided his life Eusebius upon these words of the Psalmist He hath given his Angells charge over thee that they should keep thee in all thy waies We learn out of Scripture saith he that every man hath a Guardian appointed him from above and Plato doubteth not to write in this manner All soules having chosen a condition of living they proceed in order thereunto being moved by the Daemon which is proper to every one and is sent along with them
Father and Author of all things Idaea as to God is the notion of God as to us the primary Intelligible as to matter a manner as to this sensible world an Exemplar as to it selfe Essence For whatsoever is made with understanding must necessarily be referred to something as if something be made from another as my picture from me the exemplar thereof must be presupposed and if there be nothing eternall every Artist conceiveth it first within himselfe then transferreth the formes thereof into matter They define Idaea an eternall exemplar of things which are according to Nature for the greater part of Platonists will not allow an Idaea to be of things that are made by Art as of a Shield or Lute nor of things which are praeternaturall as of a Feavour or unnaturall Choler nor of singulars as of Socrates or Plato nor of vile abject things as of silth or strawes nor of relatives as of greater and longer For Idaeas are the eternall notions of God perfect in themselves That there are Idaeas they prove thus Whether God be Intellect or something Intelligent he must have his Intelligibles and those eternall and immovable if so there are Idaeas For if matter it selfe be in it selfe void of measure it is necessary that it receive measure from some superiour that is wholly remote from matter But the Antecedent is true therefore the consequent and if so there are Idaeas certain measures void of matter Again if the world were not made by chance it must only be made of something but by something and not only so but after the likenesse of something but that after whose likenesse it was made what is it but an Idaea whence it followeth that there are Ideas Again if intellect differ from true opinion that which is intelligible differeth from that which is opinionable and if so there are intelligibles distinct from opinionables wherefore there are first Intelligibles as well as first Sensibles whence we conclude there are Idaeas CHAP. X. Of God VVE come next to speak of the third principle which Plato though he think it almost ineffable conceiveth may bee express'd in this manner If there are intelligibles and those neither sensibles nor coherent with sensibles but adherent to first Intelligibles then are there first simple Intelligibles as there are first sensibles the Antecedent is true therefore the consequent But men subject to perturbation of sence when they would contemplate somthing intelligible presently fall upon the thought of somthing sensible whereby at the same time they imagine magnitude or figure or colour and therefore cannot understand this sincerely But the Gods being void of corporeall mixtion understand purely and sincerely Now because the Intellect is better then the Soul and that Intellect which is alwaies in act and at once understandeth all things is better then that Intellect which is in power and of these that is most excellent which is the cause ef the other and superiour to all This can be nothing else but God whom we call the first as being the Cause that the Intellect of the Word alwaies acteth He being himself immoveable acteth upon the Intellect of the World as the Sun upon the Eye when it turn eth towards him And as that which is desired moveth the Appetite it self remaining immoveable so doth this Intellect move the Intellect of all Heaven Now this first Intellect being most fair must have the most fair Intelligible but nothing is fairer then it self therefore it alwaies understandeth it self and its own notions which Act is called Operation Moreover God is first eternall ineffable perfect in himself that is needing none and ever perfect that is absolute in all times and every way perfect that is absolute in every part Divinity Essence Truth Harmony good Neither do we so name these to distinguish one from the other but rather by them all to understand one He is said to be Good because he bestoweth his benefits upon all according to their severall capacities and so is the cause of all goods Fair because he is in his essence both more and equall Truth because he is the principle of all truth as the Sun of all light And Father as being cause of all things and adorning the mind of Heaven and Soule of the World after his own exemplar and notions For according to his own will hee filled all things with himself exciting the Soul of the World and converting it to himself for hee is cause of that Intellect which being adorned by the Father adorneth also the Nature of all this World He is likewise ineffable and as we said can only be perceived by the mind for he is neither genus nor species nor difference neither can any accident be applyed to him He is not ill for that it were impiety to affirm nor good for so he should be termed if he were meanly or highly participant of goodnesse Nor difference for that cannot be made according to the notion of him nor qualited for he is not made that which he is by quality nor perfected thereby Nor void of quality for he is not deprived of any quality that appertaineth to him Nor part of any thing nor as a whole constituted of parts nor as the same or divers for nothing can happen to him whereby he may be distinguished from others Neither doth he move or is he moved Hence the first apprehension of him is by abstraction from these things as wee understand a point by abstraction from sensibles considering first a superficies then a line then a point The second is by Analogie in this manner As the Sun is to sight and visible things himself not being sight yet affording the one to see the other to be seen so is the first Intellect to that Intellect which is in our Soule and to those things which it understandeth For it self is not the Intellect yet it perfecteth in these the Act of Intellection to those it affordeth that they are understood enlightning that truth which is in them The third way to understand him is thus when a man beholdeth that Beauty which is in Bodies hee proceedeth to that which is in the Soul then to that which is in Offices and Lawes Lastly to the vast Ocean of Beauty after which he considereth that which is good it self amiable it self expetible it self which shineth like a light and meeteth the Soul that which ascends unto it by these degrees By this he comprehendeth God himself through reason of that excellence which consisteth in adoration of him He considereth God void of parts for nothing was before him a part and that of which something consisteth is precedent to that whereof it is a part for a superficies is before a body and a line before a superficies Moreover God not having many parts can neither be locally moved nor altered by qualities For if hee be altered it must be done by himself or some other if by some other that other must be of greater power
divided into six Scalenums The Icosaeders of twenty in the same manner but the element of a Cube is an Isosceles triangle for foure such triangles concurring make a square and six squares a Cube God made use of a Dodecaedron in the construction of the Universe whence there are twelve figures of living creatures in the Zodiack whereof each is divided into thirty parts Likewise in a Dodecaedron which consisteth of twelve Pentagones if each be divided into five triangles there are in every one six triangles so that in the whole Dodecaedron there will be 360 triangles as many as there are dâ—grees in the Zodiack When matter was put into those figures by God first it was moved rudely without order untill at last he reduced it to order each being conjoyned to one another and composed in due proportion Neither are these distinct in place but are in perpetuall motion which they give likewise into matter For being straitned by the compasse of the world and agitated by mutuall justlings they are driven the rare alwaies into the region of the solid whence nothing is left vacuous nothing void of body The inequality which remaineth amongst them causeth convulsion for matter is agitated amongst them and they reciprocally by matter CHAP. XIV Of the Soul of the World the Sphears and Stars FRom Bodies hee alloweth that we collect the powers of the Soul for seeing that we discern all things by the Soul hee justly placed the principles of all things therein that whatsoever should occur we might contemplate it by that which is of kin and neighbour unto it and attribute an essence thereunto consonant to the functions Then therefore he called one substance intelligible and indivisible he placed another divisible amongst bodies to signifie that the knowledge as well of the one as of the other may be had by Intellect And knowing that in things intelligible and sensible there is identity and diversity he fitly composed the Soul out of all these For either the like is known by the like as the Pythagoreans hold or as Heraclitus the Naturalist unlike alwaies by unlike That he would that the World should be generate we must not so understand as if there shall be any time wherein the world is not but in as much as it alwaies perisheth in generation and declareth that there is some more excellent and principall cause of its essence The soul of the world which was from all eternity was not made by God but only adorned by him in which respect he is sometimes said to have made it for that he exciteth it and converteth the mind thereof as out of a profound sleep unto himself that beholding his intelligibles and affecting his notions it should from thence receive Species and form whence it is manifest that the World was endued by God both with a Soul and mind For intending it to be the best he must have made it animate and intelligent since an animate thing is more excellent then an inanimate and an intelligent then an unintelligent perhaps the mind also could not subsist without a Soul This Soul being diffused from the Centre of the world to the extreams compreâ—endeth the whole body of the World so as it is extended throughout the Universe and in that manner joyneth and conserveth the whole The externall preside over the internall for they are not divided but these are divided into seven Circles from the first distributed according to duple and triple Intervalls That which is comprehended by the indivisible sphear is correspondent to it that which is divided to the other For the motion of Heaven which comprehendeth all things being not uncertain is one and ordinate but that of the things within it is changeable varied by rising and setting whence called Planetary The outermost sphear moveth to the right hand from East to West the innermost contrariwise to the left hand from West to East meeting the World God framed also the Stars and constellations some fixed for the Ornament of Heaven and might very many in number The Erratick are seaven serving for number and time and the illumination of all things for time is an intervall of the motion of the World as an image of eternity which is the measure of the state of the eternall World The Planets are not of equall power the Sun is the leader of all who illuminateth and sheweth all things to the eye Next the Moon which in respect of her power hath the second place The rest of the Planets each according to their severall proportions The Moon maketh the measure of a Month in that space compleating its circle and overtaking the Sun The Sun measureth the Year for running through the circle of the Zodiack he compleateth the seasons of the year Of the other starrs each hath its proper revolution with which all men are not acquainted but only the Learned By all those revolutions the absolute number of time is compleated when coming all to the same point they are in such order as if we should imagine a right line to be drawn from the sphear of fixed stars to the Earth the Centers of them all would be seen in that line There being seven Orbes in the Planetary sphear the maker of the World framed in them seven conspicuous bodies of matter for the most part fiery and inserted them into the sphears belonging to the other Erratick Circle The Moon he placed in that Circle which is next the Earth the Sun in the second the Morning-star and the sacred Star of Mercury in that Orbe which is equall in swiftnesse with the Sun The rest higher each in his proper sphear That of Saturn the slowest of all he placed in that Orbe which is next to the sixed stars Second to this is that which they call the sphear of Iupiter next that of Mars the eighth which is the Supream power includeth all These are all living intelligent Creatures and Gods endued with a sphericall figure CAAP. XV. Of Daemons and Elements THere are other Daemons also which we may call Intelligent Gods in each of the Elements partly visible partly invisible in the aether fire air and water that there be not any part of the World void of Soul or of an animate creature more excellent then humane nature Below these are all earthly sublunary things God is maker of the World of all Gods and Daemons This Universe by his Divine Wil shall not be dissolved Over the rest his Sons preside who by his command and example order whatsoever they do By these loâ—s nocturnall visions dreams Oracles and whatsoever men referre to divination is artificially wrought The Earth is fixed in the midst of all round about the Axletree which passeth through the midst of the World It is the observer of night and day the most antient of all Gods in Heaven Next the Soul of the World it affordeth us most nutriture about it the Heavens move and it self is a kind of Starre It remaineth in its
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
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
is twofold the two Venusâ—â— celebrated by Plato Sympos and our Poet Sensible called Vulgar Venus Intellectuall in Ideas which are the object of the Intellect as colour of sight nam'd Celestiall Venus Love also is twofold Vulgar and Celestial for as Plato saith Venus's Sect. VIII VEnus then is Beauty whereof Love is generated properly his Mother because Beauty is the cause of Love not as productive principle of this act to Love but as its object the Soul being the efficient cause of it as of all his acts Beauty the materiall For in Philosophy the efficient is assimilated to the Father the material to the Mother Sect. IX CElestiall Love is an Intellectuall desire of Ideall Beauty Ideas as we said before are the Patterns of things in God as in their Fountain in the Angelick Mind Essentiall in the Soul by Participation which with the Substance partakes of the Ideas and Beauty of the first Mind Hence it follows that Love of Celestial Beauty in the Soul is not Celestiall Love perfectly but the nearest Image of it It s truest being is with the desire of Ideal Beauty in the first Mind which God immediately adorns with Ideas Sect. X. LOve saith Plato was begot on Penia by Porus the Son of Metis in Iupiters Orchard being drunk with Nectar when the Gods met to celebrate Venus Birth Nature in it self inform when it receives form from God is the Angelick Mind this form is Ideas the first Beauty which in this descent from their divine Fountain mixing with a different nature become imperfect The first mind by its opacousness eclipsing their lustre desires that Beauty which they have lost this desire is love begot when Porus the affluence of Ideas mixeth with Penia the indigence of that informe nature we termed Iupiter 1. 8. in whose Garden the Ideas are planted with those the first Mind adorned was by the Antients named Paradise to which contemplative life and eternall felicity Zoroastres inviting us saith seek Seek Paradisâ— our Divines transfer it to the Coelum Empyraeum the seat of the happy Souls whose blessednesse consists in contemplation and perfection of the Intellect according to Plato This Love begot on Venus birth-day that is when the Ideal Beauty though imperfectly is infused into the Angelick Mind Venus yet as a Child not grown to perfection All the Gods assembled at this Feast that is their Ideas as by Saturn we understand both the Planet and his Idea an expression borrowed from Parmenides These Gods then are those Ideas that precede Venus She is the beauty and Grace resulting from their variety Invited to a Banquet of Nectar and Ambrosia those whom God feasts with Nectar and Ambrosia are eternall beings the rest not These Idea's of the Angelick Mind are the first eternals Porus was drunk with Nectar this Ideal affluence fill'd with Eternity other Idea's were not admitted to the Feast nor indued with Immortality Orpheus upon the same grounds saith Love was born before all other Gods in the bosom of Chaos Because Nature full of indistinct imperfect forms the Mind replenished with confused Ideas desires their perfection Sect. XI THe Angelick Mind desires to make these Idea's perfect which can onely be done by means opposite to the causes of their imperfection these are Recession from their Principle and mixtion with a contrary Nature Their Remedy separation from the unlike Nature and return and conjunction as far as possible with God Love the desire of this Beauty excites the Mind to conversion and re-union with him Every thing is more perfect as nearer its Principle This is the first Circle The Angelick Mind proceeding from the Union of God by revolution of intrinsecall knowledge returneth to him Which with the Antients is Venus adulta grown to perfection Every Nature that may have this conversion is a Circle such alone are the Intellectuall and Rationall and therefore only capable of felicity the obtaining their first Principle their ultimate end and highest good This is peculiar to Immortall Substances for the Materiall as both Platonists and Peripateticks grant have not this reflection upon themselves or their Principle These the Angelick Mind and Rationall Soul are the two intelligible Circles answerable to which in the corporeall World are two more the tenth Heaven immoveable image of the first Circle the Celestiall Bodies that are moveable image of the second The first Plato mentions noâ— as wholly different and irrepresentable by corporeall Nature of the second in Timaeo he saith That all the Cirâ—les of this visible Heaven by him distinguished into the fixed sphere and seven Planets represent as many Circles in the Rationall Soul Some attribute the name of Circle to God by the antient Theologists called Coelus being a Sphear which comprehends all as the outmost Heaven includes the World In one respect this agrees with God in another not the property of beginning from a point and returning to it is repugnant to him who hath no beginning but is himself that indivisible point from which all Circles begin and to which they return And in this sence it is likewise inconsistent with materiall things they have a beginning but cannot return to it In many other Properties it agrees with God He is the most perfect of beings this of figures neither admit addition The last Sphear is the place of all bodies God of all Spirits the Soul say Platonists is not in the Body but the body is in the Soul the Soul in the Mind the Mind in God the outmost Place who is therefore named by the Cabalists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. XII THe three Graces are Handmaids to Venus Thalid Euphrosyne Aglaia Viridity Gladnesse Splendour properties attending Ideal Beauty Thalia is the permanence of every thing in its entire being thus is Youth called green Man being then in his perfect state which decaies as his years encrease into his last dissolution Venus is proportion uniting all things Viridity the duration of it In the Ideall World where is the first Venus is also the first Viridity for no Intelligible Nature recedes from its being by growing old It communicates this property to sensible things as far as they are capable of this Venus that is as long as their due proportion continues The two other properties of Ideal Beauty are Illustration of the Intellect Aglaia Repletion of the wil with desire and joy Euphrosyne Of the Graces one is painted looking toward us The continuation of our being is no reflex act The other two with their faces from us seeming to return the operations of the Intellect and Will are reflexive What comes from God to us returnes from us to God Sect. XIII VEnus is said to be born of the Sea Matter the Inform Nature whereof every Creature is compounded is represented by Water continually flowing easily receptable of any form This being first â—n the Angelick Minde Angells are many times exprest by Water as in the Psalms The Waters above the Heavens praise God continually
he is Man by the Intellectuall communicates with Angels As Man he dies reviv'd an Angell Thus the Heart dies in the flames of Intellectuall Love yet consumes not but by this death growes greater receives a new and more sublime life See in Plato the Fables of Alcestes and Orpheus V. This Stanza is a description of sensible Beauty The elder in the Suns glasse reads Her face through the confused skreen Of a dark shade obscurely seen Sensible light is the act and efficacy of Corporeall spirituall light of Intelligible Beauty Ideas in their descent into the inform Angelick Minde were as colours and figures in the Night As he who by Moon-light seeth some fair object desires to view and enjoy it more fully in the day so the Minde weakly beholding in her selfe the Ideal Beauty dim and opacous whch our Author calls the skreen of a dark shade by reason of the Night of her imperfection turns like the Moon to the eternall Sun to perfect her Beauty by him to whom addressing her selfe she becomes Intelligible light clearing the Beauty of Celestiall Venus and rendring it visible to the eye of the first Minde In sensible Beauty we consider first the object in it selfe the same at Midnight as at Moon Secondly the light in a manner the Soul thereof the Author supposeth that as the first part of sensible Beauty corporeall forms proceeds from the first part of Intellectual Beauty Ideal forms so sensible light flowes from the intelligible descending upon Ideas VI. VII VIII Corporeall Beauty implies first the materiall disposition of the Body consisting of quantity in the proportion and distance of parts of quality in figure and colour Secondly a certain quality which cannot be exprest by any term better then Gracefulnesse shining in all that is fair This is properly Venus Beauty which kindles the fire of Love in Mankinde They who affirm it results from the disposition of the Body the sight figure and colour of features are easily confuted by experience We sâ—e many persons exact and unaccustomable in every part destitute of this grace and comlinesse others lesse perfect in those particular conditions excellently gracefull and comely Thus Catullus Many think Quintia beauâ—ious fair and tall And sâ—reight she is apart I grant her all But altogether beautious I deny For not one grace doth that large shape supply He grants her perfection of quality figure and quantity yet not allowes her handsome as wanting this Grace This then must by consequence be ascribed to the Soul which when perfect and lucid transfuseth even into the Body some Beams of its Splendour When Moses came from the divine Vision in the Mount his face did shine so exceedingly that the people could not behold it unlesse vail'd Porphyrius relates that when Plotinus his soul was elevated by divine Contemplation an extraordinary brightnesse appeared in his looks plotinus himselfe averres that there was never any beautifull Person wicked that this Gracefulnesse in the Body is a certain sign of perfection in the Soul Proverbs 17. 24. Wisdome shineth in the countenance of the Wise. From materiall beauty wee ascend to the first Fountain by six Degrees the Soule through the sight represents to her self the Beauty of some particular person inclines to it is pleased with it and while she rests here is in the first the most imperfect material degree 2. She reforms by her imagination the Image she hath received making it more perfect as more spirituall and separating it from Matter brings it a little nearer Ideal Beauty 3. By the light of the agent Intellect abstracting this Form from all singularity she considers the universall Nature of Corporeal Beauty by it self This is the highest degree the Soul can reach whilst she goes no further then Sense 4. Reflecting upon her own Operation the knowledge of universall Beauty and considering that every thing founded in matter is particular shee concludes this universality proceeds not from the outward Object but her Intrinsecal Power and reasons thus If in the dimme Glasse of Materiall Phantasmes this Beauty is represented by vertue of my Light it follows that beholding it in the clear Mirrour of my substance divested of those Clouds it will appear more perspicuous thus turning into her self shee findes the Image of Ideal Beauty communicated to her by the Intellect the Object of Celestiall Love 5. Shee ascends from this Idea in her self to the place where Celestiall Venus is in her proper form Who in fulness of her beauty not being comprehensible by any particular Intellect she as much as in her lies endeavours to be united to the first Mind the chiefest of Creatures and general Habitation of Ideal Beauty obtaining this she terminates and sixeth her journey this is the sixt and last degree They are all imply'd in the 6 7 and 8 Stanza's Form'd by th' Eternal look c. Platonists affirm some Souls are of the nature of Saturn others of Iupiter or some other Planet meaning one Soul hath more Conformity in its Nature with the Soul of the Heaven of Saturn then with that of Iupiter and so on the contrary of which there can be no internal Cause assigned the External is God who as Plato in his Timâ—eus Soweth and scattereth Souls some in the Moon others in other Planets and Stars the Instruments of Time Many imagine the Rational Soul descending from her Star in her Vehiculum Coeleste of her self forms the Body to which by that Medium she is united Our Author upon these grounds supposeth that into the Vehiculum of the Soul by her endued with Power to form the Body is infused from her Star a particular formative vertue distinct according to that Star thus the aspect of one is Saturnine of another Joviall c. in their looks wee read the nature of their Souls But because inferiour matter is not ever obedient to the Stamp the vertue of the Soul is not alwaies equally exprest in the visible Effigies hence it happens that two of the same Nature are unlike like the matter whereof the one consists being lesse disposed to receive that Figure then the other what in that is compleat is in this imperfect our Author infers that the figures of two Bodies being formed by vertue of the same Star this Conformity begets Love From the Suns most sulime aboad The Tropick of Cancer by which Soules according to Platonists descend ascending by Capricorn Cancer is the House of the Moon who predominates over the vitall parts Capricorn of Saturn presiding over Contemplation The Heart in which affection 's bred Is thus by pleasing Errour fed Frequently if not alwaies the Lover believes that which hee loves more beautious then it is he beholds it in the Image his Soul hath formed of it so much fairer as more separate from Matter the Principle of Deformity besides the Soul is more Indulgent in her Affection to this Species considering it is her own Child produc'd in her Imagination one Sun passes Through three
perceived others cannot because there are many false that are probable but no false can be perceived and known Those therefore extreamly erre who affirme the Academicks to take away sense for they say not there is no colour sapor or sound but dispute that there is not any proper inherent note in these of true and certain which having expounded he adds A wise man suspends assent two waies one when as we know he absolutely refuseth to assent to any thing another when he withholds from answering either in approbation or improbation of somthing so that he neither denyeth nor asserteth it In the first way he assents to nothing in the second he will follow probability and according as he finds it or not answers yes or no. He who withholdeth his assent from all things is yet moved and acteth somthing He reserves therefore these phantasies by which we are excited to action and those of which being question'd we may answer on either part only as of a thing that seemeth to us so but without assent neither are all such phantasies approved but only those which are not obstructed by any thing In asserting good he joyned pleasure with honesty as Callipho also did He was a great enemy to Rhetorick as Critolaus the Peripatetick and Charmidas were also Arts they did not expell out of Cities knowing them to be very profitable to life no more then they would drive Oeconomick out of Houses or Shepheards from their Flocks but they all persecuted and every where ejected the art of speaking as a most dangerous enemy He compared Dialectick to the Moon which is in continuall increase or decrease Falling sick he was taken with a fit of a Lethargie out of which he no sooner came but he said Love of life shall flatter me no longer and thereupon with his own hands ended his life PHILO PHILO was of Larissa he heard Clitomachus many years and is named by Sextus Empericus as Constitutor of a fourth Academy but Cicero affirmes he dissallowed the distinction of Academies and wrote expressely to prove the first and the new Academy to be both one Whilst he lived the Academy wanted not a Patron The Romans admired him as Plutarch affirms above all Clitomachus's Schollers for his excellent discourse and loved him for the sweetnesse of his disposition Cicero no sooner went out of the first schooles and rudiments of learning but he became an auditor of Philo as he acknowledgeth himselfe Amongst other excellent things saith Stobaeus he gave this Division of Philosophy He compared Philosophy to a Physician As the office of a Physician is first to perswade the sick person to permit himselfe to be cured next to confute the reasons of his adversary So is it of a Philosopher both which consist in exhortation Exhortation is a discourse inciting to vertue whereof one part explaineth its great use the other refelleth adversaries or such as any way calumniate Philosophy The comparison holds in a second manner thus As the part of a Physitian after he hath perswaded the Patient to admit of cure is to apply the means thereof as well to remove the causes of the disease as to induce and settle health so is it in this Science After exhortation he endeavoureth to apply the cure by removing false opinions wherewith the soul is infected and by substituting true In the second place therefore it treats of good and evill for the sake of which the exhortation was made Thirdly the comparison holds thus As all Medicines refer to one end health so all Philosophy to Beatitude That part which treats of ends is joyned with another which treats of life For as in Medicine it is not sufficient to restore health unlesse it likewise deliver rules by which it may be preserved so in life some precepts are required for conservation of the end And this part also is twofold private or common One considers the affairs of particular persons as whether a wise man should mannage a Common-wealth whether he may live with Princes whether he may marry The other considers the businesse of all in generall as what Commonwealth is best how Magistrates are to be chosen This common part is called Politick and is treated of distinctly by it selfe as being of greatest latitude Now is fall were wise men there would be no need of more places for the more subtle divisions would emerge from the precedent But because there must likewise be a care of the middle sort of men who cannot apply themselves to long disputations either through want of time or diversion of businesse there must not be omitted a treating of precepts which delivereth short rules concerning the use of each As to the Stoicall judicatory comprehensive phantasy he held all things to be incomprehensible as to the nature of the things themselves comprehensible Thus he took away the comprehensive phantasy asserted by Zeno. He held that to be a good connex which beginneth from true and endeth in false as if it be day and I dispute this If it is day I dispute According to which tenet there may be true axioms three waies a false only one way For when it beginneth from true and endeth in true it is true as If it is day it is light And when it beginneth from false and endeth in false it is true as If the earth flies the earth hath wings Likewise if it beginneth from false and endeth in true it is true as If the earth flies it is earth That which is false is that which beginneth from true and endeth in false as If it is day it is night for the antecedent it is day is true but the consequent it is night is false He appointed that the precepts of Oratours should be delivered at one time those of Philosophers at another ANTIOCHVS ANTIOCHUS was an Ascalonite brother of Aristus Disciple of Philo. He lived with L. Lucullus the Quaestor and Generall he was also a great friend to Atticus whom he invited to the Academy He is named by Sextus Empericus as Constitutor of a fifth Academy For as Plutarch saith he fell off from the Sect of Carneades either moved by the evidence of sense or as some thought by ambition and dissention with the Disciples of Clitomachus and Philo. So that with some little alteration he made use of the Doctrines of the Stoicks and though he were called an Academick he had been but for some alterations an absolute Stoick whence it was said of him He taught the Stoicall Philosophy in the Academy for he manifested that the Doctrines of the Stoicks were in â—lato In his old age saith Cicero he betook himselfe to the old Academicks forsaking the new and diligently enquiring into the opinion of the Antients endeavoured to follow Aristotle and Xenocrates professing that the Stoicks and Peripateticks agreed in the thing and differed only in words To which effect Cicero mentions
Nicanor and his Mother and Proxenus which I gave order for to Gryllius as soon as they are perfected be set up Let likewise the Statue of Arimnestus be set up that this monument may remain of him since he died without Children I will likewise that the Statue of my Mother be consecrated to Ceres in the Nemaean Temple or where else shall be thought fitting Wheresoever my Body is buried by the Executors thither let the bones of â—ythais according as she desired be brought and laid with mine Let likewise Nicanor if he continue well in health dedicate at Stagira to Jupiter Soter and Minerva Sotira Statues of Beasts of stone of four cubits in performance of the vow which wee vowed for him He died at Chalcis in the third year of the 114th Olympiad Philocles being Archon in the 63. the great Climactericall year of his age not as Eumelus 70. years old as appeareth by the computation of Apollodorus and Dionysius Halicarnâ—ssaeus thus  y. He came to Athens at 18. Heard Plato 20. Lived with Hermias 3. With Philip and Alexander 8. Taught in the Lyceum 12. Lived at Chalcis 2. in all 63. The manner of his life is variously related Strabo Hâ—sychius Illustris and from him Suidas relate that he drunk Hemlock either being condemn'd thereunto by the Athenians as Socrates was or to prevent their Judgement Iustine Martyr Gregory Nazianzene Coelius Rhodoginus the Greek Etymologist Nonnus and othâ—rs follow the common report that a question was propos'd to him of the wonderfull nature of Euripus an arm of the Sea coming into Chalcis as Lucian averrâ— which ebbeth and floweth seven times in 24. hours Not being able to resolve it he died of shame and anxiety Some affirm that as he sate on the bank having considered long upon it he at last threw himself headlong into the River saying siâ—ce Aristotle could not take Euripus Euripus take thou Aristotle But the Authors of greatest credit Apollodorus Dionysius Halicarnassaeus Ceâ—soriâ—us Laer ius and others affirm that he died of a pain in his stomach caused by over-watching and excesse of study For Laertius affirms he was a most indefatigable student and when he went to bed he held a brazen ball in his hand that when he fell asleep the noise of it falling into a Basin set under it for that purpose might awake him which Alexanâ—er his Disciple imitated To this pain of the stomach he was very subject and somtimes asswaged it by applying a bottle of hot oile to his Breast Notwithstâ—nding this naturall infirmity of his stomach saith Censorinus and the frequent indisposition of a sickly constitution hee preserved himself a Long time through his Vertue and Temperance for it is much more strange that he attained the aâ—e of 63. years then that he lived no longer The Author of the book de Pomo affirmeth that when he was dying he said to his Disciples standing about him it was not without reason that Homer said the Gods came down to earth to relieve mankinde Coelius Rhodâ—ginus adds from the same Author that when he felt the pangs of death to come upon him weeping between griefe and hope he often repeated these words Thou Cause of Causes have mercy on me And his Disciples when they saw he was departing said He who receiveth the souls of Philosophers may â—e take thine likewise and lay it up in his own Treasury as the soul oâ— a right and perfect man as we have known thee to be Of this there is no testimony more antient then that of the Author of the book de Pomo who as Patricius clearly observes from his writings was a Christian. The Stagirites fetch'd his body from Chalcis to Stagira where they buried it with much solemnity building a magnificent Tombe for him and erecting an Altar to his memory CHAP. XII His Person and Vertues AS concerning his person he was slender having little eyes and a small voice When he was young Laertius and Plutarch affirm he had a great hesitation in his speech He went in a rich habit and wore rings his beard was shaven his hair cut short he had a high nose if we credit the head put up by Fulvius Ursinus found at Rome at the bottome of the Quirinall hill He was of a sickly constitution troubled with a naturall weaknesse of stomack and frequent indispositions which he over-mastered by his Temperance Saint Hierome affirmeth he was the Prince of Philosophers an absolute Prodigie and great miracle in nature into whom seemeth to have been infused whatsoever mankinde is capable of He was extreamly pious towards God and Man upon which subject Fortunius Licetus hath lately written two books Eusebius Cassiodorus and others affirm that many persons eminent for sanctity especially followers of School-learning have through the means of Aristotles Philosophy been carried on to Inspection into the highest doctrines of true Faith as that there is one God c. As concerning his gratitude to men besides those instances already mentioned to Proâ—enus and his sonne to Hermias and his sister to his Master Plato to his own Mother Brother and Country and infinite others many Philosophers whose opinion he takes occasion to alledge he mentions with their due praise of which were his Master Plato of whom we have already spoken whom as we have said he sometimes mentioned honourably and sometimes concealeth his name where he preferreth his own opinion Amongst others of whom he maketh honourable mention are observed Democritus in his first book de Generatione Diogenes Apolloniates in the same book Anaxagâ—ras in the first of his Metaphysicks For that he was very moderate the Interpreter of his life confirmes instancing in his book of Caâ—egorems where he saith We ought not to deâ—ermine any thing hastily but to consider often and to doubt oâ— eâ—ery thing is not unusefull And again in his book of Good We muâ—â— remember being men not only that we are happy but that we ought to be able to prove it by firm reason And again in his Ethicks to Nicomachus Man is our friend Truth our friend but above all we ought to honour Truth And in his Meteorologicks As concerning thâ—se we doubâ— of some of them others we touch superficially And in the same not once or twice but infinite times Men do happen upon the same opinions therefore we ought not to be proud of our owne wisdome in any thing whereof we conceive our selves to be â—he Inventors The common report therefore grounded upon no authority that he collected the books of the antient Philosophers and having taken out of them what he intended to confute burnt them is manifestly false for any one that reads Cicero will finde they were most of them extant in his time CHAP. XIII His Wives and Children HE had two wives the first Pythais sister to Hermias the Eunuch Tyrant of Atarna and his adopted heir Of the scandals that were cast upon him by this marriage
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
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
or any thing that is sumptuous over our Graves Thus let all things be ordered according as is said the Temple Monument Garden and walk repaired let Pompylus who dwelleth in them take charge of them and of other things as he did heretofore for whose pains therein let the Possessors thereof consider him As for Pompylus and Threpta who have been long since manumitted and done us good service if there be any thing which we have bestowed upon them or they themselves have required as also the 2000 Drachmes which I appointed to be given to them and Hipparchus let them firmly possess it all as I have often expressed to Melantes Pancreon who assented thereunto Moreover I bestow on them Somatales and the Girle Of my servants I manumit Molon and Cimon and Parmenon as for Manes and Callias when they shall have lived four years in the Gardens discharging their Office unblamably I will they be set at liberty Of the Domestick Vtensills let the Overseeâ— bestow on Pompylus as many as they think fit and sell the rest To Demotimus I give Cario to Neleus Donax let Eubius be sold. Let Hipparchus give to Callinus 3000 drachms And for Mâ—lantes Fancreon if we did not look upon Hipparchus as having heretofore been very beneficial to us and now quite shipwrack'd in his Fortunes wee should have appointed him a joint-estate with Melantes and Pancreon But because I conceive it were not easie for them to be joined in the ordering of one Family with him and that it would be more to their advantage to receive somthing certain from Hipparchus for these reasons let Hipparchus give to each of them Melantes and â—ancreon a Talent Let him likewise duly furnish the Overseers with all charges necessary for the performance of the forementioned works which done let Hipparchus be free and discharged from all debts and Covenants to me If any benefit come to Hipparchus from Chalcis on my behalf let him wholly enjoy it as his own Be these the Overseers of those things contained in my Will Hipparchus Neleus Strabo Callinus Demotimus Callisthenes Ctesarchus Copies of the Will of Theophrastus signed with his Ring are kept the first by Hegâ—sias son of Hipparchus witnesses Callippus a Pelanean Philomelus an Euonymean Lysander an Hybaean Philion an Alopecian The second Olympiodorus hath attested by the same persons The third is in the hands of Adimantus delivered to his son Androsthenes Witnesses Aimnestus son of Cleobulus Lysistratus son of Phidion a Thasian Strato son of Arcesilaus a Lampsacene Thesippus son of Thesippus of the Potters street Dioscorides son of Dionysius an Epicephisian Thus saith Laertius was his Will He died old having lived eighty five years his spirits being wasted as Suidas affirmes with continuall writing and upon the marriage of one of his Disciples giving himselfe some intermission and rest it occasion'd his end As he lay upon his death-bed Cicero saith He blamed Nature for giving Harts and Crowes so long life that could do no good thereby and to Man who could do most good so short whereas if man had been allowed longer time his life might have been adorned with the perfection of arts and learning Thus he complained that assoon as he came within the view of these he was taken away His Disciples came to him and asked him if he had any thing to say to them Nothing saith he but that the life of man loseth many pleasures only for glory When we begin to live then we die nothing is more unprofitable then the desire of glory But be happy and either give over study for it is very laborious or go perseverantly through it for it is of great glory The vanity of life is much greater then the benefit thereof But I have not time to advise you what to do do you consider at leisure what is best for you In saying which words he expired The whole people of Athens followed his body on foot to the grave CHAP. V. His writings HE left many Writings whereof saith Laerâ—ius because they are full of all kinde of learning I thought good to give this Catalogue First Analyticks 3. Latter Analyticks 7. Of the Analysis of Syllogisms 1. Epitome of Analyticks 1. Places of Deduction 2. Agonisticks concerning the Theory of Eristick arguments Of the Senses 1. To Anaxagoras 1. Of Anaxagoras 1. Of Anaximenes 1. Of Archelaus 1. Of salt nitre allom 1. Of Combustibles or as the other Edition of things that may be petrified 2. Of indivisible lines 1. Of Auscultation 2. Of Winds 1. The differences of Vertue 1. Of a Kingdome 1. Of the Discipline of a King 1. Of Lives 3. Of old age 1. Of the Astrology of Democritus 1. Of sublime things 1. Of Apparitions 1. Of humor colour flesh 1. Of the Description of the world 1. Of Man 1. A collection of the Doctrines of Diogenes 1. Of Definitions 3. Erotick 1. Another of Love 1. Of Felicity 1. Of Species 2. Of the Epilepsie 1. Of Divine inspiration 1. Of Empedocles 1. Epichirems 18. Instances 3. Of Voluntary 1. Epitome of Plato's Commonwealth 2. Of the diversity of voice in Creatures of the same kinde 1. Of Subitaneous apparitions 1. Of biting and blowes 1. Of Animals that are said to have wisdome 7. Of those which dwell in dry places 1. Of those which change colour 1. Of those which dwell in caves 1. Of Animals 7. Of Pleasure according to Aristotle 1. Of Pleasure another 1. Theses 24. Of hot and cold 1. Of dizzinesse and dimnesse 1. Of Sweat 1. Of Affirmation and Negation 1. Callisthenes or of Griefe 1. Of Labours 1. Of Motion 3. Of Stones 1. Of Pestilence 1. Of Fainting 1. Megarick 1. Of Melancholy 1. Of Metals 1. Of Honey 1. Of the collections of Metrodorus 1. Sublime discourses 2. Of Drunkennesse 1. Of Lawes alphabetically 24. Epitome of Lawes 10. To Definitions 1. Of Odors 1. Of Wine and Oyle First propositions 18. Legislative 3. Politicks 6. Politick according to severall occasions 4. Politick Customes 4. Of the best Commonwealth 1. Collection of Problems 5. Of Proverbs 1. Of Congelation and Liquefaction 1. Of Fire 2. Of Winds 1. Of the Palsey 1. Of Suffocation 1. Of Madnesse 1. Of Passions 1. Of Signes 1. Sophâ—smes 2. Of the solution of Syllogismâ— 1. Topicks 2. Of punishment 2. Of Haire 1. Of Tyranny 1. Of Water 3. Of sleep and dreams 1. Of friendship 3. Of Ambition 2. Of Nature 3. Of Physick 17. Of the Epitome of Physicks 2. Physicks 8. To Naturall Philosophers 1. Of Naturall Histories 10. Of Naturall Causes 8. Of Chyles 5. Of false Pleasure 1. Of the Soul 1. Thesis Of undoubted Faith 1. Of simple dubitations 1. Harmonicks 1. Of Vertue 1. Occasions or Contradictions 1. Of Sentence 1. Of Ridiculous 1. Meridians 2. Divisions 2. Of Differences 1. Of Injuries 1. Of Calumny 1. Of praise 1. Of Experience 1. Epistles 3. Of casuall Animals 1. Of Selection 1. Encomiums of the Gods 1. Of Festivals 1. Of Prosperity
Creet p. 28. l. 18. fer his birth p. 29. l. 9. my wave washt grove p. 39. l. 3. â—udicature l. 23. a silent unexpressed consent p. 41. l. 6. with Minors p. 63. l. 4. the checkerd cloister â— 21. Dion Chrysosâ—ome Aristides Lycurgus p. 69. l. 5. in Stobeus Pages p. 74. l. 42. as the ground â— 114. l. 9. other Doâ—â—â—es others Agiasarchus Apollonius Bolus Laertius and Suidas name his â—nother Blaâ—â—a Plutarch Balta supposed a Nymph p. 119. l. 34. that suits not In the second part p. 14. l 24. the ninty third Olympiad p. 19. l. 43. These five Thales c. In the third part p. 1. l. 26. lived 70. yeares p. 29. l. 42. your heard p. 59. l. 6. What I writ before l. 7. greater overtures l. 9. â—ver â— to you p. 68. l. 30. well my good p. 73. l. 26. ferâ—ent vowes p. 75. l. 25. I thought that â—ove p. 78. l. 17. the thing that I demand p. 79. l. 17. and Lysinna l. 34. within your selfe p. 8â— l. 30. dele why p. 82 l. 16. come and I. p. 83. l. 2. of folly or p. 85. l. 41. Illoye sooles p. 92. l. 34. rules all heaven p. 105. l. 19. to Diana In the margent p. 17. the words perhaps are inverted and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 27. both the Interpreters p. 110 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spargapithes Lycus Gnurus Anacharsis Saulius or Caduida Indathyrsus Part. 2. pag. 9. Laert perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Part. 3. p. 63. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE TABLE The fourth Part. Containing the Cyrenaick Megarick Eleack and Eretriack Sects ARISTIPPUS Chap. 1. His Country and Parents 1 II. How he went to Athens and heard Socrates 2 III. How he went to Aegina ibid IV. His instituion of a Sect 3 Sect. 1. Of Iudgment and Iudicatories 4 Sect. 2. Of the End or chief Good 4 Sect. 3. Of Vertue 5 V. How he went to Dionysius's Court ibid VI. His Aemulators 6 VII His Apophthegms 8 VIII His Writings 11 IX His Death 12 X. His Disciples successors 14 HEGESIAS Chap. I. His Lâ—fe 15 II. His Philosophy ibid ANNICERIS Chap. I. His Life 17 II. His Philosophy ibid THEODORUS Chap. I. His Life 19 II. His Philosophy 20 III. His Death Writings c. 21 BION Chap. I. His Life 22 II. His Apopthegms 23 III. His Death 24 EUCLID Chap. I. His Country and Masterâ— 27 II. His institution of a Sect ibid III. His Apophthegms Writings 28 EUBULIDES 29 ALEXINUS 31 EUPHANTUS 32 APOLLONIUS CRONUS ibid DIODORUS Chap. I. His Life ibid II. His Philosophy 33 ICHTHIAS 34 CLINOMACHUS ibid STILPO Chap. I. His Life 35 III. His Philosophy 36 III. His Disciples 37 IV. His death writings 38 PHAEDO 39 PISTHENES 40 Chap. Pag. MENEDEMUS Chap. I. His Country Parentâ— ibid II. His School and Philosophy 41 III. His manner of living ibid IV. His Civill Employment 43 V. His Vertues and Apophthgmes 44 VI. His Departure from Eretria and Death 46 The Fifth Part. Containing the Academick Philosophers PLATO Chap. I. His Country Parents and time 〈◊〉 II. His first Education Exercises and studies 6 III. His Masters in Philosophy and his Travels to that end 7 IV. What Authors he follow'd 10 V. His School 13 VI. How he instituted a Sect 14 Sect. 1. Ethick 15 Sect. 2. Physick ibid Sect. 3. Dialectick 16 VII His Inventions 17 VIII His Distinctions 19 IX His three voyages to Sicily 25 X. His Authority in Civill Affairs 34 XI His Vertues and Morall Sentences 37 XII His â—ill and Death 40 XIII His Disciples and Friends 42 XIV His Aemulators and Detractors 43 XV His Writings 45 The Doctrine of Plato delivered by ALCINOVS Chap. I. Of Philosophy and how a Philosopher must be qualify'd pag. 56 II. That contemplation is to be preferred before Action 57 III. The three parts of Philosophy ibid DIALECTICK IV. Of the Iudiciary part 58 V. The Elements and office of Dialectick 60 VI. Of Propositions and argumentations 6â— VII Of THEORETCK Philosophy 6â— VIII Of first matter 66 IX Of Idaeas 67 X. Of God 6â— XI Of Qualities 70 XII Of the Causes generation Elements and order of the World ibid XIII Of the convenience of Figures with the Elements and World 72 XIV of the Soul of the World the sphears and Starres 73 * Laert. viâ— Thalet * Not Leophantum Gorsiadem as the Interpreters render * Se Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which Laertius is explain'd contrary to the interpreters * Astronom Natione fuit Phoenix ut Herodotus Milesius dicit VVhich doubtlesse is corrupt for what Herodotus is that and to be restored to this effect Natione fuit Phoenix ut Herodotus Milesius ut alij dicunt * In Voce Thales * De Herod â—nalign * Laert. vit Thal. * Laert. * Laert. * Lib. 3. * De Atheniens tempor * De sctent mathemat 32. 8. * In Euseb. * Archont 1. 11. * Rationar temp 2. 12. * Vita Lycurg * In Euseb. * Phlegon fragm * In voce Thales * See St. Augustin de civit dei lib â—â— cap. 24. 27. * Stromat 1. * Praepar Evangel 10. 4. * Laert. * Dâ— Scient Mathemat cap. 32. * Plut. de plac phil 1. * Vit. Pythag. 1. 2. * Plutarch Symp. sept sâ—p conviv * Cyril * Laert. * Laert. Suid in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Vitâ Solon * Laert. Plut. Sympsiac 3. 6. Stob. Serm. 66. * In Laertium * Stob. serm 66. * Vita Solon * Sept. sap conviv * Laert. * Arist. pol. 5. Iultim * Herodot 1. * Vit. Solon de civit dâ—i 8. 2 * Laert. * Exercitat Pliâ—ian pag. 843. * Laert. * Valer. Maxim 4. 1. * Laert. * Val. Max. * Laert. * Val. Max. * Athen. deipn. * Plut. vit sol * Plut. vit sol * Plut. vit sol * Vit. sol * Apud Lactant. de Natura Deor. 1. * Lib. 14. * De plac phil 1. 3. * Paraenes ad Graec. * Apologet. * De fals rel 1. 5. * Placit philot 1. 3. * Eclog. phys 1. 13. * Metaph. 1. 3. * Natur. quast 6. 6. * Metaphys 1. 3 * Nac quaest 3. 13. * Nat. quaest 6. * Ignis an aquâ—â—tilior * Theogon * Argonant 4. * Cited by Athenogâ—ras * Porphyr de antro Nymph * Praeâ—ar Evangel 1. 10. * Strab. lib. 15. * De placit philot 1. 2. Metaphys 1. â— Apâ—loge◠〈◊〉 gent. 〈◊〉 * Stromat 5. * De legib 2. * De natur de or 〈◊〉 * Physic. â— 7. * Admonit ad gent. * Herodot lib. 2. * Placit Philos 1. 8. * Apolog. * De animâ— 1. 8. * 〈◊〉 legib 2. * Vit. Pythag. * De myster Egypt sub initiâ— * De plac Phil. 4. 2. * De anima 1. 2. * Plato in timae * Stob. Ecl. phys lib. 1. * Arist. de anima l. 2. * Tuscul. quast