and modest concession the occasion related thus by Laertius and Valerius Maximus Some young men of Ionia having bought a draught of the Milesian fishermen when the net was drawn up there was found in it a Tripod a golden Delphick Table of great weight Hereupon arose a dispute those affirming they had bargain'd onely for the fish the others that they bought the draught at a venturs by reason of the strangenesse of the case and value of the Tripod it was delivered to the City Miletus The Milesians sent to the Oracle at Delphi about it and received this answer Com'st thou Milesian to consult my shrine The Tripod to the wisest I assigne Hereupon the Milesians by agreement presented it to Thales he sent it to Bias Bias to Pittacus he to another till it past through all the seven coming at last to Solon who affirming God to be the wisest sent it back to Delphi giving him at once the title and reward of greatest wisdom But Callimachus in his Iambicks continueth Laertius relates it otherwise that Bathycles an Arcadian left a cup with order that it should be given to the wisest whereupon it was presented to Thales and past about in course till it came to him again who then dedicated it to Apollo Didymaeus with these verses according to Callimachus Thales to him that rules th' Ionian State This twice obtained prize doth consecrate In prose thus Thales the Milesian Son of Examius to Delphian Apollo of the Grecians offers this twice received prize of eminence He that carried the Cup from one to another was Thyrion Son to Bathycles whither allude these Verses of Phoenix Colophonius Thales whose birth his Country blest Esteem'd of all men the best Was of the golden Cup possest Eudoxius of Gnidus and Euanthes of Miletus report that a friend of Croesus having receiv'd from him a golden Cup to be given to the wisest of the Grecians deliver'd it to Thales and that at last it came to Solon who sending to the Phythian Oracle to know who was the wisest was answer'd Myson whom Eudoxius substitutes for Cleobulus Plato for Periander the Oracle concerning Myson was this Octoean Myson I declare Wiser then those that wisest are He that was sent upon the enquiry was Anacharsis Daedacus the Platonist and Clearchus affirm that the Cup was sent by Croesus to Pittacus and so carried about Andron in Tripode which seems to have been a discourse wholy upon this subject and is likewise cited by Clemens Alexandrinus to prove that Thales and the other six flourish'd about the fiftieth Olympiad writes that the Argiâ—es proposed this Trypod as a prize to the wisest of the Greeks and that it was adjudged to Aristodemus a Spartan who resigned it to Chilon Aristodemus is mentioned by Alchaeus This speech we to Aristodemus owe Money 's the man none 's poor and honest too There are who report that a ship richly laden sent by Periandeâ— to Thrasibulus Tyrant of Miletus was cast away in the Coan Sea and theâ— ripod taken up by some Fishermen Phanodius affirms it was lost in the Athenian Sea and afterwards brought to the City and upon consultdtion voted to be sent to Bias. Others say this Tripod was made by Vulcan who gave it to Pelops as his wives Portion from him it came to Menelaus and afterwards being taken away with Hellen by Paris was by the Lacedaemonian Hellen thrown into the Sea calling to mind an old Oracle that it would prove in time to come the ground of many contentions After this some Lebeaians fishing thereabouts drew it up and quarrelling with the fishermen about it it was brought to Coos but the controversie not decided the businesse was told to those of Miletus which is the chief City of that Country they sent sent a messenger to demand it and finding themselves slighted made war upon the Coans in which many being slain on both sides the Oracle declared that the Tripod should be given to the wisest whereupon both parties with joint consent presented it to Thales The Coans being willing to grant that to a private person for which they before contested with all the Milesians who dedicated it to Apollo Didymaâ—us the effect of the Oracle to the Coans was this This Contestation shall continue till The golden Tripod into th' Ocean cast By Vulcan you present to one whose skill Extends to things to come present and past To the Milesians Comest thou Milesian to consult my shrine as before Thusâ—aertius â—aertius Plutarch addes that Thales said Bias was wiser then himself whereupon it past to him from him to another as wiser so passing in a circle from one to another it came at last to Thales the second time Finally it was sent from Miletus to Thebes and dedicated to Ismenian Apollo Theophrastus saith it was first sent to Bias at Priene then by Bias to Thales at Miletus so passing through all it came again to Bias and finally was sent to Delphi This is most generally reported saving instead of a Tripod some say it was a Cup sent from Croesus others that it was left there by Bathycles Thus was the Priority of Thales confirmed by the Oracle for which reason he is by Cicero and Strabo stiled Prince of the wise men to whom the rest yielded the preheminence CHAP. VI. Of his Philosophy THales saith Laertius is by many affirm'd to be the first that made disquisitions upon Nature Cicero who taught the Greek Philosophy first to speak Latine acknowledges Thales to be the first Author thereof Strabo saith that he first of the Grecians made enquiry into naturall Causes and the Maâ—hematicks Plutarch calls him Inventor of Philosophy Iustine Martyr The most antient of Philosophers Tertullian first of Naturall Philosophers Lactantius the first that made enquiry after Naturall Causes Sect. 1. That Water is the Principle of all things IN his disquisition of the naturall Causes of things he conceived Water to be the first Principle of all naturall Bodies whereof they consist and into which they resolve His reasons as deliver'd by Plutarch and repeated by Stobaeus these First because naturall Seed the Principle of all living creatures is humid whence it is probable that humidity is also the principle of all other things Secondly because all kinds of Plants are nourish'd by moisture wanting which they wither and decay Thirdly because Fire even the Sun it self and the stars are nourish'd and maintain'd by vapours proceeding from Water and consequently the whole world consists of the same Whence Homer supposing all things to be engendred of water saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ocean whence all things receive their birth In pursuit as Aristotle saith of this opinion he assign'd water the lowest place holding according to Seneca that the whole Earth â—â—oats and is carried above the water whether that we call the Ocean or great Sea or any simple
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
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
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
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
moisture of another nature or a moist element By this water saith he the earth is sustained as a great ship which presseth upon the water that bears it up because the most weighty part of the world cannot be upheld by the Air which is subtle and light Thus is Aristotle to be explain'd who saith Thales held that the Earth being capable of swimming resteth as wood or the like now of such things none suim upon Air but upon Water Upon this ground it was that he held Water as Laertius saith to be the cause of Earthquakes Thus Seneca He holds that the Globe of the Earth is upheld by water and carried as a bark and floateth by the mobility thereof at such time as it is said to quake One of his reasons alledged by Seneca is this because in all extraordinary motions thereof some new Fountains commonly issued which if they incline to one side and shew their keel asidelong gather water which if it chance the burden they bear be overweighty raiseth it selfe higher towards the right or left side From the testimony of Homer by which Thales according to Plutaâ—ch and Iustine Martyr defended this Tenet that water is the principle of all things it is manifest it was deliver'd though imperfectly by other Grecians before Thales Plutarch else where producing this Authority of Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of all things Chaos was the first addeth the greater part of antient Philosophers called water Chaos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from dissusion The Scholiast of Apollonius upon these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Earth of slime was made affirms citing Zeno that the Chaos whereof all things were made according to Hesiod was water which setling became slime the slime condens'd into solid Earth to which adde this testimony of Orpheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Water slime was made This opinion they borrow'd from the Phoenicians with whom the Grecians had a very antient correspondence Linus came from thence Orpheus had his learning from thence as Thales is conceived to have done likewise which appears clearly in Numenius an antient Philosopher who cites the very words of Moses for this opinion The spirit of God moved on the face of the waters There is an eminent place in Eusebius to prove this the divinity of the Phoenicians asserts the principle of this world to be a dark spirituall air or the spirit of dark air and Chaos troubled and involv'd in darknesse that this was infinite and a long time had no bound but say they the spirit being moved with the love of his own principles there was made a mixtion which nexure was called love this was the beginning of the production of all things but the spirit it self had no generation and from this connexion of the spirit was begotten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some call slime others corruption of watery mistion and of this was made the seed of all creatures and the generation of all things Nor were the Indians ignorant of this as Megasthenes delivers their opinion They are of the same mind in many things with the Grecians as that the world had beginning and shall have end that God its Maker and Governour goes quite through it that all things had different beginnings but that of which the world was made was water The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principle because with Philosophers it includes the efficient cause and consequently understood singly excludes the rest that being the most noble hath given occasion to some to mistake Thales as is by acknowledging no other principle he consequently accounted Water to be God but that Thales understands by Principle only the material Cause we may easily gather from Plutarch who condemneth Thales for confounding a Principle with an Element and for holding them to be both one Wheras saith he there is great difference Elements are coÌ„pounded Principles are neither compounded nor are any compleat substance truly water air earth fire we term elements but principles we call other natures in this respect that there is nothing precedent â—to them wherof they are engendred For otherwise if they were not the first they would not be Principles but that rather should be so termed whereof they were made Now certaine things there are precedent whereof Earth and water are compounded viz. The first informe matter and the forme it selfe and privation Thales therefore erres affirming Water to be both Element and principle of all things Thus we see by Plutarch that the objection can onely be as to the name not to reason of the name for the distinction of principle and element being not used in that time Thales by principle meant nothing of the efficient cause which is most certaine from Aristotle Thales saith he affirmes water to be the principle wherefore he held the earth to be above the water perhaps hee conceived so because he saw that the nutriment of all things is humid that heat it selfe consists thereof and that every creature lives thereby He held that of which things are made to be the principls of all things for these reasons he was of this opinion as also because the seeds of all things are of a humid nature and water is the principle of things humid Sect. 2. Of God TErtullian saith that Thales to Croesus enquiring concerning the Deity gave no certaine accompt but desired severall times of deliberating to no effect He seemes to reflect upon the same or a like story to that which is reported of Simonides and Hieron But what the opinion of Thales was concerning God may bee gather'd from two Apothegmes cited by Laertius repeated with this glosse by Clemens Alexandrinus And what are not those the sayings of Thales that are derived from hence That God is glorifi'd for ever and ever and he openly confesseth that he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee who knoweth Hearts For Thales being demanded what God was that saith he which hath neither beginning nor end Another asking of a man might doe ill and conceale it from God How saith he when a man that thinkes it cannot Men ought to think sayes Cicero in his name that the Gods see all things He acknowledged God the first of beings and Author of the world asserting according to Laertius that the most antient of all things is God â—or he is not begotten that the fairest is the world for it is his work This is confirmed by Cicero Thales the Mileâ—ian saith he who first enquired into these things said that water was the principle of things but that God was that mind which formed all things of water If Gods may be without sence and mind why did he joyn the mind to waterâ— why water to the mind if the mind can subsist without a body Thus Cicero who understands Thales to intend the materiall principle to be co-eternall with the efficient which Thales himselfe seems not to mean when
assertion equally false that the world is everlasting which could not be saith he if it had beginning That the world being Gods work is the fairest of things whatsoever disposed in lively order being a part thereof for which reason Pythagoras according to Plutarch called it first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That night is elder then day This circumstance of the creation was held likewise by Orpheus and Hesiod who had it from the Phoenicians for this reason the Numidians Germans and * Gaules reckoned by nights That the world is animated and that God is the soul thereof diffus'd through every part whose divine moving vertue penetrats through the element of water Thus explain'd by the Hermetick Philosophers â—he divine spirit who produc'd this world out of the first water being infus'd as it were by a continuall inspiration into the works of nature and diffus'd largely through by a certain secret and continuall act moving the whole and every particular according to its kind is the soul of the world That the World is contained in place This agrees with the definition of place by space but they who with Aristotle define place a superficies though they hold the parts of the world to be in place are forced to deny the whole to be so That in the world there is no vacuum in which as Plutâ—rch observes all Philosophers agree who affirm the world to be animated and govern'd by providence the contrary defended by those who maintain that it consisteth of Atomes is inanimate not governed by providence That matter is fluid and variable That Bodies are passible and divisible in infinitum and continuous as are also a line supersâ—cies place and time That mistion is made by composition of the elements That * the starrs are earthly yet fiery the Sun earthly They who affirm the starres to be fiery saith * Aristotle hold so as conceiving the whole superiour body to be fire That the Moon is of the same nature with the Sun that she is illuminatâ—d by him Plutarch and Stobaeus affirm this to be first held by Thales though Eudemus cited by Theon ascribe it to Anaximander That the monthly occulations of the Moon are caused by the neerness of the Sun shining round her That there is but one earth round in fashion of a Globe seated in the midst of the world to which relates that speech ascribed to him by Cleodemus that if the earth were taken out of the world there must of necessity follow a confusion of all things That the overflowing of Nilus is caused by the Etesian yearly winds which rise with the Dog star after the summer solstice and beginning to bâ—ow from the North spread as Aristotle describes them into remote quarters These saith Plutaâ—ch blowing directly against Aegypt cause the water so to swell that the sea driven by these winds entereth within the mouth of that River and hindereth it that it cannot discharge it selfe freely into the Sea but is repulsed Whereupon addes Diodorus Siculus it overflowes Aegypt which lyeth low and levell But this reason though it seem plausible is easily disproved for if this were true all the Rivers which are discharged into the Sea opposite to the Etesian winds should have the same overflowing Thus Diodorus in his excellent discourse upon this subject which concludes with the opinion of Agatharchides that it is occasion'd by rain coming from the mountaines of Ethiopia CHAP. VII Of his Geometry APuleius who calls Thales the inventer of Geometry amongst the Grecians is more just to his memory then Anticlides and others who ascribe the honour thereof to Moeris or to Pythagoras who by the acknowledgment of Iamblichus a Pythagorean learnt Mathematicks of Thales The originall and progresse of this science to the perfection it received from Pythagoras which gave occasion to that mistake is thus delivered by â—roclus Geometry was invented by the Egyptians taking â—is beginning from measuring fields it being necessary for them by reason of the inundation of Nilus which washed away the bounds of their severalls Nor is it to be wondered at that as well this as other sciences should have their beginning from commodiousnesse and opportunity since as is said in generation it proceeds from imperfect to perfect therefore not without reason is the transition from sense to consideration and from consideration to the mind As therefore among the Phaenicians by reason of merchandise and traffick the certain knowledge of numbers had its beginning so likewise among the Aegyptians Geometry was found out upon the foresaid occasion and Thales going to Egypt first brought over this science inâ—o Greece and many things he found out himselfe and taught his followers the principles of many things declaring some more generally other things more plainly Next him Ameristus brother to Stesichorus the Poet is remembred as having touched Geometry of whon Hippias the Elean makes mention as eminent in that knowledge After these Pythagoras considering the principles thereof more highly advanced it into a liberall science Sect. 1. Propositions invented by him THat he improved as Proclus implies the Geometry which he learnt of the Aegyptians with many propositions of his own is confirmed by Laertius who saith that he much advanced those things the invention whereof Callimachus in his Iambicks asscribes to Euphorbus the Phrygian as scalenous triangles and others Nor is it to be doubted but that many of them are of those which Euclid hath reduced into his Elements whose design it was to collect and digest those that were invented by others accurately demonstrating such as were more negligently proved but of them only these are known to be his 1. Every Diameter divides its circle into two equall parts This proposition which Euclid makes part of the definition of a Diameter Proclus affirmes to have been first demonstrated by Thales 2. In all Isosceles triangles the angles at the base are equall the one to the other and those right lines being produced the angles under the base are equall Proclus saith that for the invention of this likewise as of many other propositions we are beholding to Thales for he first observed and said that of every Isosceles the angels at the base are equall and according to the antients called equall like These are three passages in the demonstration which infer nothing toward the conclusion of which kind there are many in Euclid and seem to confirm the antiquity thereof and that it was lesse curiously reformed by him 3. If two lines cut one the other the verticle angles shall equall the one the other Eudemus attests this theorem to have been invented by Thales but first demonstrated by Euclid 4. If two triangles have two angles equall to two angles the one to the other and one side equall to one side either that which is adjacent to the equall
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
Oracle's direction apply'd him to his own trade of carving Statues contrary to his inclination whereupon some have argu'd him of disobedience reporting that often times when his Father bad him work he refused and went away following his own will His Father dying left him according to Libanius four score minae which being entrusted with a friend for improvement they miscarried This losse though it were of all his stock and he thereby reduc'd to incredible poverty Socrates past over with silence but was thereupon necessitated to continue his trade for ordinary subsistence This Suidas intimates when he saith he was first a Statuary Duris Pausanias and the * Scholiast of Arâ—stophanes affirm three statues of the Graces cloathed for so they were most antiently made not naked set up before the entrance into the Tower at Athens were his work Pausanias implieth as much of a statue of Mercury in the same place which Pliny seems not to have understood who saith they were made by a certain person named Socrates but not the painter Hence Timon From these the fluent statuary came Honour'd through Greece who did against the name Of Oratour abusivâ—y declaim But being naturally averse from this profession â—ee onely follow'd it when necessity enforc'd him Aristoxenus saith he wrought for money and laid up what he got till it came to a little stock which being spent hee betook himself again to the same course These intermissions of his Trade were bestowed upon Philosophy whereunto he was naturally addicted which being observed by Crito a rich Philosopher of Athens hee took him from his shop being much in love with his candor and ingenuity and instructed or rather gave him the means to be instructed by others taking so much care of him that he never suffer'd him to want necessaries And though his poverty were at first so great as to be brought by some into a Proverb yet he became at last as Demetrius affirms Master of a house and fourscore minae which Crito put out to interest But his mind saith Libanius was raised far above his fortune and more to the advantage of his Country not aiming at wealth or the acquisition thereof by sordid arts he considered that of all things which man can call his the soul is the chief That he onely is truly happy who purifies that from vice That the onely means conducing thereto is wisdom in pursuit whereof he neglecteth all other waies of profit and pleasure CHAP. I. His Master THE first Master of Socrates was Anaxagoras whereby amongst other circumstances it is demonstrable that the accompt of Laertius is corrupt Anaxagoras not dying in the 78. but 88. Olympiad Aristoneus saith that as soon as Anaxagoras left the City he applyed himself to Archelaus which according to Porphyrius was in the 17. year of his age Of him he was much belov'd and travell'd with him to Samos to Pytho and to the Istmus He was Scholar likewise to Damon whom Plato calls a most pleasing teacher of Musick and all other things that he would teach himself to young men Damon was Scholar to Agathocles Master to Pericles Clinias and others intimate with Prodicus He was banish'd by the unjust Ostracism of the Athenians for his excellence in Musick He heard also as he acknowledgeth Prodicus the Sophist a Cian whom Eusebius rankes in the 86. Olympiad contemporary with Gorgias Hippias and Hippocrates the Physician To these adde Diotyma and Aspasia women excellently learned the first suppos'd to have been inspir'd with a propheticall spirit By her hee affirmeth that he was instructed concerning love by corporeall Beauty to find out that of the soul of the Angelicall mind of God See Plato's Phaedrus and that long discourse in his Symposium upon this subject which Socrates confesseth to be owing to her Aspasia was a famous Milesian woman not onely excellent her self in Rhetorick but brought many Scholers to great perfection in it of whom were Pericles the Athenian and as himself acknowledgeth Socrates Of Euenus he learn'd Poetry of Ichomachas Husbandry of Theodorus Geometry Aristagoras a Melian is named likewise as his Master Last in his Catalogue is Connus nobilissimus fidicen as Cicero termes him which art Socrates learn'd of him in his old age for which the boyes derided Connus and called him the old mans Master CHAP. IV. Of his School and manner of Teaching THat Socrates had a proper School may be argu'd from Aristophanes who derides some particulars in it and calls it his Phronâ—istâ—rium Plato and Phaedrus mention as places frequented by him and his Auditors the Academy Lycaeum and a pleasant meadow without the Ciâ—y on the side of the River Ilissus where grew a very fair plane-tâ—eâ— Thence according to the fable Boreas sâ—atch'd away Orithia to whom three farlongs from thence there was a Temple and another to Diana Xenophon affirms he was continually abroad that in the morning be visiâ—ed the places of publick walking and exercise when it was full the Forum and the rest of the day he sought out the most populous meetings where he dâ—sputed â—penly for every one to hear that would He did not onely teach saith Plutarch when the benches were prepar'd and himself in the Chair or in set hours of reading and disâ—ourse or appointments of walking with his friends but even when he played when â—e eat or drank when he was in the camp or market finally when he was in prison thus he made every place a school of vertue His manner of teaching was answerable to his opinion that the soul praeexistent to the body in her first separate condition endewed with perfect knowledge by immersion into matter became stupified and in a manner lost untill awakned by discourse from sensible objects whereby by degrees she recovers her first knowledge for this reason he taught onely by Irony and Induction the first Quintilian defines an absolute dissimulation of the will more apparent then confest so as in that the words are different from the words in this the sense from the speech whilest the whole confirmation of the cause even the whole life seems to carry an Irony such was the life of Socrates who was for that reason called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is one that personates an unlearned man and is an admirer of others as wise In this Irony saith Cicero and dissimulation he far exceeded all men in pleasantnesse urbanity it is a very elegant sweet and facete kind of speech acute with gravity accommodated with Rhetorick words and pleasant speeches He detracted from himself in dispute and attributed more to those hee meant to confute so that when he said or thought another thing he freely used that dissimulation which the Greeks call Irony which Annius also saith was in Africanus Induction by Cicero desin'd a manner of discoâ—rse which gaines the
exhortations to reclaim him frequent but fruitless and to the same end published that discourse which we find in Xenophon Here he became acquainted with Lais the famous Corinthian Curtezan who came thither yearly at the Feast of Neptune and was as constantly frequented by Aristippus for whose sake Hermesianax saith hee took a voyage to Corinth mention'd among his Apothegmes To Corinth Love the Cyrenean lead where he enjoy'd Thessalian Lais bed No Art the subtle Aristippus knew By which the power of Love he might eschew Whilst he was upon his voyage to Corinth a great Tempest arose whereat he was much troubled one of the Passengers saying unto him we ordinary people are not afraid but you Philosopherâ— fear or as Aelian are you asraid like other people our Souls answered he are not of equall value you hazard a wicked and unhappy life I Felicity and Beatitude To those who blamed him for frequenting Lais I pâ—ssesse â—er saith he not she me Lais in emulation of Phryne gave admittance to all sorts of people rich and poor whereupon Aristippus reprehended by his servant for bestowing so much on her who entertained Diogones the Cynick gratis I give her money saith he that I may enjoy her not that others may not Diogenes reproached him for frequenting the company of Lais saying Aristippus you and I converse with the same woman either give over or be like me a Cynic Do you think it absurd saith he to awell in a house wherein others lived before or to sail in a Ship that hath carried other Passengers It is no more absurd to affect a woman whom others have enjoyd At Aegina he continued till the death of Socrates as besides the testimony of Plato appeareth by this Epistle of his written upon that occasion Of the death of Socrates I and Cleombrotâ—s have received information and that when he might have escaped from the eleaven Officers he said he would not unless he was acquitted by Law for that were as much as in him lay to betray his Country My opinion is that being unjustly committed he might have got his Liberty any way conceiving that all which he could do ill or inconsiderately must be just From whence again I blame him not as if he had done ill even in this You write me word that all the friends and Disciples of Socrates have left Athens out of fear the like should befall any of you it is well done and we being at present at Aegina wil continue here a while then come to you and wherein we are ablâ— serve you CHAP. IV. His Institution of a Sect. ARistippus returning at length to his own Country Cyrene professed Pâ—ilosophy there and instituted a Sect called Cyrenaick from the Place by some Hedonick or voluptuous from the Doctrine They who followed the institution of Aristippus and were called Cyrenaick held thus They rejected Physick and natural disquisitions from the seeming incomprehensibility thereof Logick they handled because of its great usefulnesse But Meleager and Clitomachus affirm they despised both Physick and Dialectick alike as unusefull for that without these a man who hath learned what things are good what cvil and able to discourse wel and to shake off superstition and the fear of death Sect. 1. Of Iudgement und Iudicatories THey held that the Senses inform not alwaies truly that nothing extrinsecall can be perceived those things only can be perceived which are felt by inward touch as grief and pleasure neither know wee what colour any thing is nor what sound it makes but only that we feele our selves affected after such a manner that Passions are comprehensive that objects not comprehensiâ—e That nothing judgeth but by interiour permotion and the judgement of true and false consisteth in inward touch Sextus Empericus more fully They assert that passions or affections are the Judges and the only things that may comprehend not fallacious but of those things which cause passions there is nothing which is comprehensible or that may not deceive us For that we are made white or affected with sweet may be said expressly and firmly but that the thing which causeth this affection is white or sweet cannot in like manner be asserted For it is possible that we be affected with whitenâ—sse from a thing that is not white and with sweetnesse from a thing that is not sweet as to him who is dimsighted or hath the yellow jaundies all things seem yellow to one duskish to the other and he who pincheth his eye thinketh he sees things double he who is mad fancies two Thebes's two Suns in all these they that are so affected to wit with yellownesse or duskishnesse or duplicity is true but that the thing which moveth them is yellow or duskish or double is conceived to be false So it is most consonant to reason that wee comprehend nothing more then our own passions For we must hold that the things seen are either the passions themselves or the causes of those passions if we say our passions are the things seen we must likewise affirm all things seen to be true and comprehensive if we say the things seen are the causes of those passions we must confesse all things seen to be false and incomprehensible For that passion which happeneth to us showeth us its self and nothing more so that to speak truly the passion or affection it self is the only thing that is apparent to us and for that reason in their proper affections none erre but in the externall object all The first are comprehensive the second incomprehensive the soul being weak in the discernment thereof by reason of places intervalls motions mutations and many other causes Hence they assert that there is not in man any one common thing which judgeth but they impose common names on the judgments all commonly name white and sweet but somthing common that is white and sweet they have not for evey man apprehends his own affection Now whether the same affection happeneth to any one and to him that is next him from white neither is he able to say as not receiving the affection of the other neither can the other that is next him say as not receiving his affection There being therefore no common affection in us it were a rash thing to assert that whatsoever seemeth such to me seemeth also such to him that is next me for perhaps my constitution is such as to be whitened from that which externally incurreth another hath his sense so ordered as that he is affected otherwise That therefore which is seen and appeareth is not common That by reason of the differing constitutions of the sense we are not moved alike nor in the same manner is manifest from those who have the Iaundies and those that are purblinde and those that are affected according to Nature For as from the same object some are so affected as to be black
OF GEOMETRY ENTER HERE meant not only of the measure and proportion of lines but also of the inward Affections CHAP. VI. How he instituted a Sect. HAving thus setled himself in the Academy he began out of the Collection he had made from others and his own invention to institute a Sect called from the place where he taught Academick He mixed the Heraclitian discourses with the Socratick and Pythagorick following in sensibles Heraclitus in Intelligibles Pythagoras in Politicks Socrates Whereas Philosophy saith St. Augustine concerns either action or contemplation thence assuming two names Contemplative and Active the Active consisting in practise of morall Actions the contemplative in penetration of abstruse Physicall causes and the nature of the Divinity Socrates excelled in the Active Pythagoras in the Contemplative But Plato join'd them into one perfecâ— kind which he subdivided into three severall parts Morall consisting chiefly in Action Naturall in Contemplation Rationall in Distinction of true and false which though usefull in both the other yet belongeth more particularly to Contemplation So that this Trichotomy contradicts not the other Dichotomy which includeth all within Action and Contemplation And as of old in a Tragedy the Chorus acted alone then Thespis making some intermissions of the Chorus introduc'd one Actour Aeschylus a second Sophocles a Third in like manner Philosophy was at first but of one kind Physick then Socrates added Ethick thirdly Plato inventing Dialectick made it perfect Of these three parts as they were held by Plato and the rest of the old Academy we cannot have a generall better accompt then this of Cicero Sect. 1. Ethick The first concerning well living they sought in Nature affirming that she ought to be obeyed and that in nothing else but Nature was to be had that chief good whereto all things should be referr'd that the ultimate being of desirable things and end of all good in the mind body and life were acquir'd by Nature Those of the body they placed in the whole and in the parts Health Strength Beauty in the whole in the parts sound Sence and a certain Excellâ—nce of particular parts as in the feet swiftnesse strength in the hands clearnesse in the voice in the Tongue plainnesse of expression Of the mind were those which are proper to comprehend the power of wit which they divided into Nature and Manners To Nature they ascribed quickness of apprehension and memory both proper to the mind and wit To manners belonged study and a kind of wisdom formed partly by continuall exercise partly by reason in which consisted Philosophy it self wherein that is begun and not perfected is called progression to vertue what is perfected Virtue perfection of Nature of all things in the mind the most excellent Thus of Minâ—s The Adjuncts of life that was the third they asserted such things as conduced to the practise of Vertue Sect. 2. Physick Of Nature for that was next they so treated as to divide it into two things One the efficient the other giving it self to this that thereof might be made somthing In that they conceived to be a power in this a certain matter to be effected in both matter could not cohere unlesse contained by some power nor the power without some matter for there is nothing which is not enforced to be some where that which consists of both they called Body and Qualitie Of Qualities some are primary others arising from these the primary are uniform and simple hose which arise from these are various and as it were multiform Air Fire Water and Earth are Primary of these arise formes of living Creatures and of those things which are made of the Earth These principles are called Elements of which Air and Fire have a faculty to move and effect the other parts Water and Earth to suffer To all these there is subjected a certain matter without form destitute of quality out of which all things are expressed and formed It is capable of admitting all and of changing all manner of waies in the whole and in every part This resolves nothing to nothing but into its own parts which are divisible into infinite there being in naâ—ure no least which cannot be divided Those which are moved are all moved by intervalls which intervalls likewise may be divided infinitely and that power which we call quality being moved and agitated every way they conceive the whole matter to be throughly changed and by that means those things which they call qualitative to be produced of which in all coherent nature continued with all its parts was effected the World beyond which there is not any part of matter or body The parts of the World are all things therein kept together by a Sensitive nature wherein is likewise perfect reason It is also sempiternall for there is nothing more strong whereby it may be dissolved This power they call the Soul of the World God a certain providence over all things subâ—ected to him regarding in the first place heavenly things next on the Earth those thing which appertain to man The same they somtimes call Necessity because nothing can be otherwise then is by him ordained a fatall immutable continuation of eternall order somtimes Fortune as producing many things not foreseen or expected by us by reason of the obscurity and our ignorance of the Causes Sect. 3. Dialectick Of the third part of Philosophy consisting in reason and dissertation they treated thus Though Iudgment arise from the Sense yet the Iudgment of truth is not in the Senses The mind they affirmed to be Iudge of things conceiving her only sit to be credited because she alone seeth that which is simple and uniform and certain This they called Idea All sense they conceived to be obtuse and slow and no way able to perceive those things which seem subject to sense which are so little as that they cannot fall under sense so moveable and various that nothing is one constant nor the same because all things are in continuall alteration and fluxion All this part of things they called Opimative Science they affirmed to be no where but in the Reasons and Notions of mind whence they approved definitions of things and applyed them to all whereon they discoursed They approved likewise explications of words by Etymologies They used Arguments and marks for things to prove and conclude what they meant to explain In this consisted all the discipline of Dialectick that is of Speech concluded by Reason This accompt in generall Cicero gives of the old Academy Plutarch Laertius Apuleius and others have made collections more particular we shall make choice of that of Alcinous as most full and perfect which by reason of the length is referred as an Appendix to Plato's life CHAP. VII His Inventions HE added much to learning and language by many inventions as well of things as of words To omit Dialectick of which we treated last Phavorinus attributes to his invention discoursing by
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
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
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
to be shaved diverted He held that the end is science which is to live so as to refer all things to Science joyned with life That Science is a habit susceptive of phantasies falling under reason Yet sometimes he said there is no end but that the end it selfe is changed by the things and those which are joyned to the things as Brasse of which the Statues of Alexander or Socrates is made That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ one is objected to unwise persons as well as wise the other to wise only Those things which are betwixt vertue and vice are indifferents His Bookes are written in a short stile consisting of few words but very efficacious wherein is contain'd what he held contrary to Zeno. His writings these of Exercitation of Passion of Suspition the Law-giver Majeutick Antipheron the Master the Preparative the Directive Hermes Medea Dialogues morall Theses His Disciples were called Herilians named by Cicero as a particular Sect amongst the Socraticks DIONYSIUS son of Theophantus an Heracleot from the change of his opinion sirnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the retractor He was from the beginning studiously addicted to learning and writ Poems of all kinds then betook himselfe to Aratus being much pleased with him Of Philosophers he first heard as Diocles affirmes Heraclides his country-man then Alexinus and Menedemus after these Zeno. Revolting from Zeno he addicted himselfe to the Cyrenaeans he went to common houses and addicted himselfe to other pleasures He asserted the end to be pleasure and that by reason of his own purblindnesse for being much grieved thereat he durst not affirm griefe to be one of the indifferents He died eighty years old starved His writings are thus intitled Of apathy 2. of riches and favour and punishment of the use of men of good fortune of the Kings of the antients of things that are praised of the customes of the Barbarians SPHAERUS was of Bosphorus he first heard Zeno then Cleanthes and having made a sufficient progresse in learning went to Alexandria to Ptolomy Philopater where there arising a dispute whether a wise man doth opinionate and Sphaerus maintaining that he doth not the King commanded some Quinces Athenaeus saith Birds of wax to be set before him wherewith Sphaerus being cosen'd the King cried out that he assented to a false phantasy Sphaerus presently answered that he assented not that they were quinces but that it was probable they were quinces but comprehensive phantasie differs from probable for that is never false but in probable matters sometimes a thing falleth out otherwise than we imagined Mnesistratus accusing him that he denyed Ptolomy to be King he answered that he thought Ptolomy or such a one was King His writings are these Of the world of the seed of Elements of fortune of leasts against atomes and apparitions of the organs of sense upon Heraclitus five dissertations of morall description of office of appetite of passions 2. dissertations of a Kingdome of the Lacedemonian Common-wealth of Lycurgus and Socrates 3. of Law of Divination Erotick Dialogues of the Eretriack Philosophers of things like of definitions of habit of contraries 3. of reason of riches of glory of death of the art of Dialectick 2. of categorems of ambiguities Epistles CLEANTHES whom Zeno compared to writing tables that are so hard they will not easily admit an impression but having once received it keep it long He succeeded Zeno of him therefore apart Philon a Theban Callippus a Corinthian Possidonius an Alexandrian Athenodorus of Soli there were two more of the same name Stoicks Zeno a Sâ—donian Last in the Catalogue of his Disciples must be remembred an Eretrian youth mention'd by Stobaeus who heard Zeno till he came to be a man then returning to Eretria his Father asked him what he had learn'd all that time he answered he would shortly let him see and did so for not long after his Father in anger did beat him which he took quietly saying This I have learn'd to bear with the anger of a Father and not to oppose it In the life of Zeno for as much as he is author of that Sect it will be requisite to give account of the Doctrine of the Stoicks in generall wherein if the terms seem harshly rendred it will easily be forgiven by those who consider the Stoicks were no lesse particular in their words then in their doctrines THE DOCTRINE OF THE STOICKS The First PART CHAP. I. Of PHILOSOPHY in generall and particularly of DIALECTICK WISDOME is the Science of things divine and humane Philosophy is the exercitation of convenient Art Convenient is only and supream vertue Of Vertues in the most generall sence there are three kinds Naturall Morall Rationall for which cause Philosophy likewise hath three parts Physick Ethick Logick Physick when we enquire concerning the World and the things in the world Ethick is employ'd about humane life Logick is that part which concerns reason which is also called Dialectick Thus Zeno the Cittiean first divided it in his book of Speech and Chrysippus in his first book of Speech and in his first of Physicks and Apollodorus Ephillus in his first book of Introductions into Doctrines and Eudromus in his morall Institutions and Diogenes the Babylonian and Possidonius These parts Apollodorus calleth Places Câ—rysippus and Eudromus species others genus's That Logick is a part of Philosophy distinct from the rest wherein all the Stoicks agree is proved by two argumentsâ— the first this Every thing which useth another if that which the thing using useth be neither part nor particle nor part of part of any other it must be part or particle of the thing using as medicine useth the art of prescribing diet which art being neither part nor particle of any other is consequently a part or particle of Medicine of part as to the cure of particle as to the practise Philosophy is conversant about Logick Logick therefore is either a part or particle of Philosophy but a particle it is not for it is not a part either of the Contemplative or the Active That which is a particle of any thing ought to have the same matter and scope with that whereof it is a part Logick hath neither of these common with Active Philosophy the matter whereof is humane things and moderation of Appetite the common scope what in them is to be embraced or shunned but the matter of Logick is propositions the scope to demonstrate by a composure of propositions that which necessarily falls out upon the collection Neither is Logick a part of the Contemplative the matter whereof is things divine the end contemplation of them now if it be not a part either of the Contemplative or the Active it is not a particle of Philosophy but equally separate from both these and consequently it must be a part of it The second Argument is thus No Art frameth its own
yeeld to things that are perspicuous Although assent cannot bee made unlesse it bee moved by Phantasie yet when that phantasy hath an immediate cause it hath not according to Chrysippus this principall reason not that it can be made without any extrinsecall excitation for it is necessary that assent be moved by phantasie but it returnes to its Cylinder and Cone which move not by impulsion then of their owne nature the Cylinder seemes to rowle and the Cone to turne round As therefore he who thrust the Cylinder gave it the beginning of motion but did not give it volubility so the objected phantasy imprinteth and as it were sealeth in the soule its species yet the assent is in our power and that as we said in a Cylinder extrinsecally impelled the motion is continued by its own power and nature Phantasies wherewith the mind of man is presently affected are not voluntary or in our own power but inferre themselves by a kind of violence approbations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which these phantasies are knowne and judged are voluntary and made according to our arbitrement So as upon any dreadfull noyse from heaven or by the fall of any thing or sudden newes of some danger or the like it is necessary that the minde of a wise man bee a little moved and contracted and appalled not through opnion perceived of any ill but certaine rapid and inconsiderate motions which praevert the office of the mind and reason But presently the same wise man approveth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those dreadfull phantasies that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but rejects and refuses them nor is there any thing in these which seemeth to him dreadfull Thus differs the soules of wise and unwise men The unwise when phantasies appeare cruell and difficult at the first impulsion of the mind thinke them to be truly such as they appeare and receiving them as if they were justly to be feared approve them by their assent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word the Stoicks use vpon this occasion But a wise man suddenly changing colour and countenance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assents not but retaineth the state and vigour of his judgment which he alwaies had of these phantasies as nothing dreadfull but terrifying only with a false shew and vain fear CHAP. VIII Of Notions FRom Sense the rule of Science Notions are imprinted in the Soul by which not only principles but larger waies to reason are found out A man when he is born hath the supream part of his Soul like unto clean paper upon which every notion is inscribed The first manner of inscription is by the Senses as for example They who perceive a thing that is white after it is taken away retain the memory thereof but when they have conceived many remembrances of one species then they say they have experience for experience is a multitude of similitudes Of Notions some are naturall which are in such manner as we we have said and without Art Others gained by learning and industry These are properly called Notions the other Anticipations The reason for which we are called rationall is said to be perfected by anticipations in the first seven years Intelligence is the phantasme of the intellect of a rationall creature for phantasm when it lighteth upon a rationall Soul is then called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intelligence a word taken from the Intellect For to other Creatures there happen not phantasmes to the Gods only and to us these are incident Those which belong to us are Phantasmes as to their genus Notions as to their species as denaries and staters when paid for transportation are called Naula Common notions are planted in all men in which they all agree together one is not repugnant to another for who holds not that good is profitable and ought to be chosen with utmost endeavours Who holds not that what is just is fair and well-beseeming Whence then proceed contentions and differences to wit from the application of first notions to singular things These Notions and whatsoever is of this kinde which right reason conformeth in us being long examined are true and suitable to the natures of things CHAP. IX Of Science and Opinion THat which is comprehended by Sense Zeno call'd Sense and if so comprehended as not to be plucked away by reason Science otherwise Ignorance from which proceedeth Opinion which is weak and common to the false and unknown These three are joyned together Science Opinion and Comprehension which borders upon the other two Science is a firme stable immutable comprehension with reason Opinion an infirm weak assent Comprehension which commeth between both is an assent to comprehensive phantasy Comprehensive phantasy is true in such manner that it cannot be false Therefore Science is in wise men only Opinion in fooles Comprehension is common to both as being that by which truth is judged and is for this reason reckon'd by Zeno neither amongst the right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor amongst the bad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but betwixt science and ignorance affirming that this only is to be credited CHAP. X. Of Voice Speech and Words These three are joyned to one another that which is signified that which signifieth and the contingent That which signifieth is the voice as Dion That which is signified is the thing it selfe declared by the voice it is that which we apprehend and is present in our cogitation The contingent is the outward subject as Dion himselfe Dialectick being conversant about that which signifieth and that which is signified is divided into two places one of Significats the other of Voice The place of significats is divided into phantasies and subsistents on phantasie dicibles axioms c. In the other place concerning Voice is declared literall Voice the parts of speech the nature of Solaecisms and Barbarisms Poems Ambiguities Song Musick and according to some definitions and divisions The phantasies of the minde precede speech Of these therefore we have already treated then the minde endued with the faculty of speaking declareth by speech what it receiveth from the phantasie For this reason the consideration of Dialectick by the joynt consent of all seemes as if it ought to be first taken from the place of voice Voice is aire percussed the proper sensible object of hearing as Diogenes the Babylonian in his Art of Voyce The voice of a living sensitive creature is aire percussed with appetite the voice of man is articulate proceeding from the minde at his four teenth year it is perfected Speech as Diogenes saith is a literate voice as It is day Word is a significative voice proceeding from the minde Language is a speech according to the variety of Nations whereof each useth its peculiar dialect as the Attick saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ionick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Voice and Speech differ in that voice is a sound but speech
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
fish its claws Sense is an apprehension by the Sensitive Organ or a comprehension Sense is taken many waies For the faculty habit act phantasie whereby the sensible object is comprehended and the Hegemonick parts of the Soul are called Sense Again the Sensories are intelligent spirits diffused from the Hegemonick to the Organs The senses are Sight Hearing Smell â—ast Touch. Sight is a spirit extended from the Hegemonick part to the Eies Sight is made by contraction of that light which is between the eye and the object into a Cone according to Chrysippus Apollodorus saith that part of the Air which is Conicall is next the sight the Base next the Object so as that which is seen is pointed out to by the Air as by a stick Colour is the first figuration or habit of matter Darknesse is visible for from the sight there issueth a splendor which passeth round about that darknesse Neither is the sight deceived for it truly sees that it is dark Chrysippus saith that we see according to the intention of the mediate air which is struck by the visuall spirit which passeth from the Hegemonick to the apple of the eye and after that blow falleth upon the ear next extending it self in a Conicall figure Again from the eye are emitted fiery raies not black or dusky and therefore darknesse is visible Hearing is a spirit extended from the Hegemonick part to the Ears Hearing is made when the Air betwixt the speaker and hearer is verberated in a circulation and at last by agitation passeth in at the Ears as the circles that are made in a pond by casting in a stone Smelling is a spirit extended from the Hegemonick to the nostrils Tasting is a spirit extended from the Hegemonick to the Tongue Touching is a spirit extended from the Hegemonick part to the superficies so that it perceiveth that which is obliged to it The sixt part of the Soul is the Generative which is a spirit from the Hegemonick to the Parastatae of this part see Laertius from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Pluâ—arch de Philosoph Plac. lib. 5. cap. 4 5 9 11 12 13 15 16 17 23. The seventh and last part of the Soul is that which Zeno calls vocall commonly called the Voice It is a spirit proceeding from the Hegemonick part to the throat tongue and other proper Instruments of speech Voice is Air not composed of little pieces but whole and continuous having no vacuity in it This Air being struck by the wind spreadeth into circles infinitely untill the Air round about it be filled like the Water in a pond by throwing in of a stone only the Water moves spherically the Air circularly Voice is a body for it acteth it striketh upon and leaveth an impression in our Ear as a seal in Wax Again whatsoever moveth and disturbeth some affection is a body Harmony moveth with delight discord disturbeth Again whatsoever is moved is a body but Voice is moved and reverberated from smooth places as a ball against a Wall So in the Aegyptian Pyramids one Voice is redoubled four or five times CHAP. XVII Of God HItherto of the Material principle and that which is produced of it we come now to the other principle the Agent God This question they divide into four parts first that there are Gods secondly what they are thirdly that they order the world fourthly that they take care of humane affairs Cleanthes saith that the notions of God are imprinted in the minds of men from four causes First from Divination for the Gods afford us signes of future things wherein if there be any mistake it is not from their part but from the errour of humane conjecture The second is from the multitude of good things wee receive by the temperature of Heaven the fertility of the Earth and abundance of other benefits The third from the Terrour of Thunder Tempest Rain Snow Hail Devastation Pestilence Earthquakes and somtimes groanings showers of stones and blood Portents Prodigies Comets and the like with which men are affrighted into a belief that there is a heavenly divine power The fourth and greatest cause is the aequability of the motion and revolution of Heaven the Sun Moon and starres their distinctions variety beauty order the very sight whereof declares that they were not made by chance That there are Gods Chrysippus proveth thus If there is something in Nature which the mind reason power and faculties of man could not make that which did make it is better then Man but Celestiall things and all those whose order is sempiternal could not be made by Man there is therefore somthing which made them which is better then Man and what is that but God For if there are no Gods what can there be in Nature better then Man for in him only is reason then which nothing is more excellent But for a man to think that there is nothing in the World better then himself is a foolish arrogance Therefore there is somthing better and consequently there is a God Zeno more concisely thus That which is rationall is better then that which is irrationall but nothing is better then the World therefore the World is rationall In like manner may be proved that the World is wise that it is happy that it is eternall for all these are better then the want of these But there is nothing better then the World whence it followeth that the World is God Again he argues thus No part of an insensible thing hath sense but the parts of the World have sense therefore the World hath sense He proceedeth to urge this more strictly Nothing saith he that is void of minde and reason can of it selfe generate that which is animate and rationall but the world generates animate and rationall creatures therefore the world is animate and rationall Likewise according to his custome he concludeth his argument with a similitude IF out of an Olive-tree should come harmonious Pipes that made Musick you would not doubt but that the science of Musick were in the Olive-tree What if a Plain-tree should bear Musicall instruments you would think there were musick in those Plain-trees Why then should we not judge the world to be animate and wise that produceth out of it selfe animate and wise creatures There is nothing besides the world which wanteth nothing and which is perfect and compleat in all its numbers and parts for as the cover saith Chrysippus was made for the shield's sake and the scabberd for the swords so besides the world all other things were made for the sake of something else Fruites of the earth were made for living creatures living irrationall creatures for the use of man horses for carriage oxen for tillage dogs for hunting and defence but man himselfe was made to contemplate and imitate the world Not that he is at all perfect but only a part of that
sicknesse For this agreeth not with the Author of Nature and Parent of all good things but he having generated many great things most apt and usefull other things also incommodious to those which he made were aggenerated together with them coherent to them made not by Nature but certain necessary consequence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As saith he when Nature framed the bodies of Men more subtle reason the benefit of the World would have required that the head should have been made of the smallest and thin bones but this utility would have been followed by another extrinsecall inconvenience of greater consequence that the head would be too weakly defended and broken with the least blow Sicknesses therefore and diseases are engendred whilst health is engendred In like manner saith he whilst Vertue is begotten in Man by the counsell of Nature vices like wise are begotten by contrary affinity CHAP. XVIII Of Nature NExt Iupiter Possidonius placeth Nature By Nature they somtimes understand that which containeth the World somtimes that which produceth things upon Earth both which as we said is to be understood of God For that Nature which containeth and preserveth the World hath perfect sence and reason which power is the Soul of the World the mind and divine Wisdom Thus under the terme of Nature they comprehend both God and the World affirming that the one cannot be without the other as if Nature were God permeating through the World God the mind of the World the World the body of God This Chrysippus calleth Common-Nature in distinction from particular Nature Nature is defined by Zeno an artificial fire proceeding in the way of generation which is the fiery spirit the Artist of formes by others a habit receiving motion from it self according to prolifick reason and effecting and containing those things which subsist by it in certain definite times producing all things from which it self is distinct by Nature proposing to it self these two ends Utility and Pleasure as is manifest from the porduction of man CHAP. XIX Of Fate THe third from Iupiter according to Possidonius is Fate for Iupiter is first next Nature then Fate They call Fate a concatenation of Causes that is an order and connexion which cannot be transgressed Fate is a cause depending on Laws and ordering by Laws or a reason by which the World is ordered Fate is according to Zeno the motive power of matter disposing so and so not much diftering from Nature and Providence Panaetius assirmeth Fate to be God Chrysippus desineth Fate a spirituall power governing the World orderly or a sempiternall and indeclinable series and chain of things it self rolling and implicating it self by eternall orders of consequence of which it is adapted and connected or as Chrysippus again in his Book of Definitions hath it The reason of the World or Law of all things in the World governed by Providence or the reason why things past have been the present are the future shall be For Reason he useth Truth Cause Nature Necessity and other termes as attributed to the same thing in different respects Fate from the severall distributions thereof is called Clotho Lachesis and Atropos Lachesis as it dispenseth to every one as it were by lot Atropos as it is an immutable dispensation from all eternity Clotho in allusion to the resemblance it hath with spinning and twisting of Threads Necessity is a cause invincible most violent and inforcing all things Fortune is a Cause unknown and hidden to humane reason For some things come by Necessity others by Fate some by deliberate Counsel others by Fortune some by Casualty But Fate being a connexion of Causes interlaced and linked orderly compriseth also that cause proceedeth from us That all things are done by Fate is asserted by Zeno in his Book of Fate and Possidonius in his second Book of Fate and Boethus in his 11th of Fate Which Chrysippus proves thus If there is any motion without a cause then every axiom is not either true or false for that which hath not efficient causes will be neither true nor false but every axiom is either true or false therefore there is no motion without a cause And if so then all things that are done are done by precedent causes and if so all things are done by Fate That all axioms are either true or false Cicero saith he labour'd much to prove whereby he takes away Possibles indeterminates and other distinctions of the Academicks of which see Alcinous Chap. 26. In answer to the sluggish reason if it be your fate to die of this sicknesse you shall die whether you have a Physician or no and if it be your fate to recover you shall recover whether you have a Physitian or not Chrysippus saith that in things some are simple some conjunct Simple is thus Socrates shall die on such a day for whether he do any thing or not it is appointed he should die on such a day But if it be destin'd thus Laius shall have a son Oedipus it cannot be said whether he accompany with a woman or not for it is a conjunct thing and confatall as he termes it because it is destin'd that Laius shall lie with his wife and that he shall get Oedipus of her As if we should say Milo shall wrastle at the Olympick Games and another should infer then he shall wrastle whether he have an adversary or no he were mistaken for that he shall wrastle is a conjunct thing because there is no wrastling without an adversary Thus are refelled all sophismes of this kinde you shall recover whether you have a Physician or not for it is no lesse determined by fate that you shall have a Physician than that you shall recover They are confatall Thus there being two opinions of the old Philosophers one that all things are so done by Fate that Fate inferreth a power of Necessitie as Democritus Heraclitus Empedocles and Aristotle held the other that the motions of our souls were voluntary without any Fate Chrysippus as an honourable Arbitratour took the middle way betwixt these but inclining most to those who conceived the motions of our souls free from necessitie The Antients who held all things to be done by Fate said it was by a violence and necessitie those who were of the contrary opinion denyed that Fate had any thing to do with our assent and that there was no necessitie imposed upon assents They argued thus If all things are done by Fate all things are done by an antecedent cause and if appetite then likewise those things which follow appetite therefore assents also But if the cause of appetite is not in us neither is the appetite it selfe in our power and if so neither those things which are effected by appetite are in our power and consequently neither assents nor actions are in our power whence it followeth that neither praise can be
just nor dispraise nor honour nor punishment but this is false therefore all things are not done by Fate But Chrysippus not allowing this necessity yet maintaining that nothing happened without precedent causes distinguisheth thus Of Causes saith he some are perfect and principall others assistant and immediate When we say all things are done by Fate from antecedent causes we understand not the perfect and principall causes but the assistent and immediate He therefore answers the former objection thus If all things are done by Fate it followeth that all things be done by antecedent causes but not by the principall and perfect but by the assistent and immediate which though they be not in our power it followeth not that the appetite likewise is in our power This Argument therefore concludes well against those who joyne necessity with Fate but nothing against those who assert antecedent causes not perfect nor principall What assent is and how it commeth to be in our power we have already shewn in the Logick Hence it followeth that notwithstanding that all things are necessarily coacted and connected by Fate with a certain principall reason yet saith Chrysippus our mindes are so obnoxious to Fate as their property and quality is For if at the first by nature they were formed soundly and profitably all that power which commeth upon them extrinsecally from Fate they transmit easily and inoffensively but if they are harsh ignorant and rude not supported by any helps of good art although they are pressed by little or no conflict of fatall incommodity yet by their own unluckinesse and voluntary impulsion they rush into continuall sins and errours which thing maketh that this naturall and necessary consequence of things which is called Fate be by this reason For it is as it were fatall and consequent in its kinde that wicked minds should not be without sins and errours an instance whereof he bringeth not unapposite As saith he a rolling stone if you turn it down a steep place you first give it the cause and beginning of its precipitation but afterwards it rolleth headlong of it selfe not that you make it do so any longer but because its figure and the volubility of its form is such In like manner order and reason and necessitie moveth the beginnings of causes but the impetuousnesse of our thoughts and mindes and our own actions are guided by every mans private will and minde Thence continueth he the Pythagoreans say Men of their own accord their ills procure As conceiving that all ills proceed from themselves and according to their own appetites when they sin and offend and according to their own minde and signe For this reason he denyeth that we ought to suffer and hear such wicked or idle or noxious or impudent persons who being taken in some fault and wickednesse have recourse to the necessity of Fate as to a Sanctuary affirming that they have done wickedly is not to be attributed to their temerity but to Fate CHAP. XX. Of Not-Bodies or Incorporealls and first of Dicibles HItherto of Bodies we come next to the second place of Physick concerning Not-Bodies or Incorporealls Incorporeall is that which may be but is not contained in bodies Of those there are four kinds Dicibles Vacuum place and Time Dicible is that which consisteth according to rationall phantasy a mean betwixt notion and thing Of this already in the Logick CHAP. XXI of Vacuum and Place THe second incorporeall is Vacuum which is the solitude or vacuity of a body In the world there is no vacuum neither in the whole nor in any part Beyond it there is an infinite vacuity into which the world shall be resolved Of this already in the Chapter concerning the world Next is Place Place is that which is fully occupated by the body or as Chrysippus defines it that which is or may be occupated by one or more things Thus it differs from vacuity which hath no body and from space which is occupated but in part as a vessell halfe full of wine CHAP. XXII Of Time LAst of the Incorporealls is Time Time is according to many of the Stoicks the motion of it selfe not of heaven and had no beginning of generation Chrysippus saith that Time is the measure of slownesse or swiftnesse Zeno defined it the intervall of motion and measure of slownesse and swiftnesse according to which all things were and are Possidonius saith that some are wholly infinite as all Time some only in part as the past and future for they are joyned together by the present He defined Time the intervall of motion or the measure of swiftnesse and slownesse one part of it being present the other future the present connected to the future by something like a point It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed to the least part of Time that falleth under sense subsisting according to the difference of past and future Chrysippus saith that Time is the intervall of motion the measure of swiftnesse and slownesse a consequent intervall to the worlds motion according to which all things are and are moved unlosse rather there be a two-fold Time as the Earth and Sea and Vacuity and Universe have the same names with their parts And as vacuity is every way infinite so Time is both waies infinite for the present and future have no end He likewise asserts that no entire present is Time for continuous things being divided into infinite Time likewise admitteth of the same division so that no Time is properly present but so called after a lesse accurate manner The present only is subsistent unlesse it be understood as of Categorems as walking is attributed to him that walketh but not to him that sitteth or lyeth Thus much for the STOICALL PHILOSOPHY CLEANTHES CAP. I. His Life CLeanthes was of Assus an Aeolian City fortified as Stralo describes it both by Nature and Art sonne of Phanias He was first according to Antisthenes a wrastler and comeing to Athens having no more then four Drachms he apply'd himself first to Crates then to Zene whom he heard constantly and persevered in his Philosophy and Opinions He was much commended for his laboriousnesse in as much as being poor he went by night to the Gardens to draw water and in the day time studied Philosophy Hence he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The drawer of Water Being cited to the Court to give an account how he lived being so healthfull and lusty hee produced the Gardener under whom he drew water and a woman for whom he ground meal to witnesse how he subsisted The Areopagites wondring hereat allotted him 10. minae which Zeno would not suffer him to accept Antigonus gave him 3000. minae On a time leading some young men to a spectacle the wind blew back his Cloak and discovered that he had no Coat whereupon the Athenians much applauded him and as Demetrius the Magnesianâ—aith â—aith bestowed a Coat upon him Antigonus who was his Auditor asked