〈◊〉 which forceth to vomit or to purge yet it extenuates by thrusting weakly out into a faint sweat then there are other sorts of sickness which are caused by such motions as if meat were turning about on a spit for the center of the humor removes not out of the place although the circumference turns about this is a constant sickness and the stomach hath no ease untill the humor is taken out of the stomach by some stronger motions as you would take a spit from the fire or by 〈◊〉 motions to hold the humor from turning so there are millions of several motions which makes several sicknesses in the stomach for though the stomach can be but sick yet the sickness is not always after one and the same manner Chap. 171. Of the motions which cause pains PAin is caused not onely by irregular motions but cross motions or rather as I may say jumbling motions that is motion beats upon motion or as I may say runs upon each other thronging and justling each other and several sorts of pain in several parts of the body are caused by different cross or beating motions but if they be dilating motions they beat upon one another by shufling outward like as foolish women do for place tumbling upon each other to get foremost those painful motions turn to sores and putrifie because dilating motions make moisture and being perturbed make corruption but if they be such contracting motions which cause pains they turn those parts that are pained to be harder then naturally those parts are as the stone dry liver or brain or the like but if those pains be made of mixt motions as some beat inward and some outward and so run cross they are hard swelling that extends to the exterior parts but will not break as the King 's Evil or Gouts that lie in the flesh or Sciatica and many the like for though the extenuating motions would burst out yet the contracting motions keep in and being both equally strong neither get the better for the time the pain is and if the pain be amongst the sinews it is caused either by contracting motions or 〈◊〉 motions but not mixt but as it were divided for if it be extenuating motions 〈◊〉 sinews are irregularly stretch'd too far if contracting or atracting motions they irregularly draw or pull or gather the sinews strings too short if the paines be in the bones they are onely cross motions as if one should run one against the other yet neither shuff backward nor push forwards being equally strong if in the flesh they are intangled motions which make it incline towards black as to seem purple or read or black And if the pain be in the skin they are pricking motions as if a needle should draw a thread in and out upon a cloath or the like but in every pained part there is some difference in the manner of motions although not in the nature of the motions Chap. 172. Of swiming or dissiness in the head DIssiness and swimming in the head is made by several sorts of motions of such vapor as is condensed into winde if winde be condensed if not it is rarified vapor turned into winde and the agilness of the motions therein causeth the force thereof by an often repetition giving no time for a repulse but howsoever winde is made either by rarification or condensation it is winde most commonly which causeth that we call a swimming and dissiness in the head for this condensed or rarified vapor which you will when it is expulsed flies violently about carrying or driving whatsoever is bearable loose or moveable along or about with it according to the strength thereof and if this winde be in those veins which incompass and run through the brain it carries the bloud therein with such an extraordinary and swift motion about the head or brain as it carries the senses as it were along with it which makes the diseased think the brain turned round in the head when it is onely the vapor that wheels round therein or about but the lasting strength wasting by the violent swiftness brings but a short trouble to the diseased and seldom or never causeth a ruine unless there be some vein broken by the violence thereof but if it be a windy vapor in the 〈◊〉 and larger parts of the head it sometimes will gather like a ball or like that we 〈◊〉 a spinning top which spins about in the brain whilest it hath strength and when the strength fails the spinning motion is done and the vapor disperseth so the dissiness ceaseth at other times those vapors will move like a whirlwinde moving ascendingly in lesser and lesser circles until it brings a circle to a point in the shape of a pyramid and when the strength abates or that it breaks it self against more solid matter the vapor disperses and so expulses but this sort of motions is so violent as it causes the diseas'd to fall but soon to recover for what is supernaturally violent cannot last long Chap. 173. Where the brain turns round or not in the head ALthough thin vapor may get betwixt the skull and the brain and likewise slimy 〈◊〉 yet I imagine not that the brain is loose from the skull so as to flap flash or to strike against the sides of the skull when the head is moved or to turn round although it is a common phrase to say my brain turns round in my head when they are dissie but imagine it is not in the brain that turnes round but the vapor or the humor therein it is true the brain turns round when the whole body turns round but so as it turns round with the head as one part not in the head as a part by it self and the reason that the dissiness is cured by turning the contrary way is that the sensitive motions therein are turned toward their moderate naturall and accustomed manner of moving for the violence of turning round forces the sensitive motions as the winde doth the air or water driving all one way as before it or rather like a scrue or a wheel that windes up those motions as thread upon a spindle and so unwinds the contrary way Chap. 174. Of the sound or noise in the head WHen there is a thin vapor got into the head as betwixt the skull and the brain and runs about in Circular lines as a string about a wheele it makes a humming noise as a turning wheel doth and the more by reason the head as well as the vaporous lines is spherical and though the brain may stick close to the scull yet not so close but a thin vapor may get betwixt but if the vapor be gathered into little hollow balls like cymbals and runs about the head it causeth a noise like those cymbals as a tickling or gingling noise But if the vapour in the head hath intermitting motions the sound is like musical instruments for the stops like notes make the divisions
bought Or like to Carpets which the Persian made Or Sattin smooth which is the Florence Trade Some matter they ingrave like Ring and Seal Which is the stamp of Natures Common-weal 'T is Natures Armes where she doth print On all her Works as Coin that 's in the Mint Some several sorts they joyn together glu'd As matter solid with some that 's fluid Like to the Earthly ball where some are mixt Of several sorts although not fixt For though the Figure of the Earth may last Longer then others yet at last may waste And so the Sun and Moon and Planets all Like other Figures at the last may fall The Matter 's still the same but motion may Alter it into Figures every way Yet keep the property to make such kinde Of Figures fit which Motion out can finde Thus may the Fgures change if Motion hurls That Matter of her wayes for other Worlds Of the Minde THere is a degree of stronger Spirits then the sensitive Spirits as it were the Essence of Spirits as the Spirit of Spirits This is the Minde or Soul of Animals For as the sensitive Spirits are a weak knowledg so this is a stronger knowledge As to similize them I may say there is as much difference betwixt them as Aqua Fortis to ordinary Vitriol These Rational Spirits as I may call them work not upon dull matter as the Sensitive Spirits do but onely move in measure and number which make Figures which Figures are Thoughts as Memory Understanding Imaginations or Fancy and Remembrance and Will Thus these Spirits moving in measure casting and placing themselves into Figures make a Consort and Harmony by Numbers Where the greater Quantity or Number are together of those rational spirits the more variety of Figure is made by their several motions they dance several dances according to their Company Chap. 34. Of their several Dances or Figures WHat Object soever is presented unto them by the senses they strait dance themselves into that figure this is Memory And when they dance the same figure without the help of the outward object this is Remembrance when they dance the figures of their own invention as I may say then that is imagination or Fancie Understanding is when they dance perfectly as I may say not to misse the least part of those figures that are brought through the senses Will is to choose a dance that is to move as they please and not as they are perswaded by the sensitive spirits But when their motion and measures be not regular or their quantity or numbers sufficient to make the figures perfect then is the minde weak and infirme as I may say they dance out of time and measure But where the greatest number of these or quantity of these Essences are met and joyn'd in the most regular motion there is the clearest understanding the deepest Iudgement the perfectest knowledge the finest Fancies the more Imagination the stronger memory the obstinatest will But somtimes their motions may be regular but society is so small so as they cannot change into so many several figures then we say he hath a weak minde or a poor soul. But be their quantity or numbers few or great yet if they move confusedly and out of order we say the minde is distracted And the reason the minde or soul is improveable or decayable is that the quantity or numbers are increaseable or decreaseable and their motions regular and irregular A Feaver in the Body is the same motion among the sensitive spirits as madnesse is in the minde amongst the rational Spirits So likewise pain in the Body is like those motions that make grief in the minde So pleasure in the body is the like motions as make delight and joy in the minde all Convulsive motions in the Body are like the motions that cause Fear in the minde All Expulsive motions amongst the rational spirits are a dispersing their society As Expulsity in the Body is the dispersing of dull matter by the sensitive spirits All Drugs have an Opposite motion to the matter they work on working by an expulsive motion and if they move strongly having great quantity of spirits together in a little dull matter they do not onely cast out superfluous matter but pull down the very materials of a figure But all Cordials have a Sympathetical motion to the matter they meet giving strength by their help to those spirits they finde tired as one may say that it is to be over-power'd by opposite motions in dull Matter Chap. 35. The Sympathy and Antipathy of Spirits PLeasure and delight discontent and sorrow which is Love and hate is like light and darknesse the one is a quick equal and free motion the other is a slow irregular and obstructed motion When there is the like motion of Rational Spirits in opposite figures then there is a like understanding and disposition Just as when there is the like Motion in the sensitive spirits then there is the like constitution of body So when there is the like quantity laid in the same Symmetry then the figures agree in the same proportions and Lineaments of Figures The reason that the rational spirits in one Figure are delighted with the outward form of another Figure is that the motions of those sensitive Spirits which move in that figure agree with the motion of the rational spirits in the other This is love of beauty And when the sensitive motions alter in the figure of the body and the beauty decayes then the motion of rational spirits alter and the love of godlinesse ceases If the motion of the rational spirits are crosse to the motion of the sensitive spirits in opposite figures then it is dislike So if the motion be just crosse and contrary of the rational spirits in opposite figures it is hate but if they agree it is love But these Sympathies which are made only by a likenesse of motions without an intermixture last not long because those spirits are at a distance changing their motion without the knowledge or consent of either side But the way that the rational spirits intermix is through the Organs of the body especially the eyes and Eares which are the common doors which let the spirits out and in For the vocal and verbal motion from the mouth carry the spirits through the eares down to Heart where love and hate is lodged And the spirits from the eyes issue out in Beams and Raies as from the Sun which heat or scorch the heart which either raise a fruitful crop of love making the ground fertile or dries it so much as makes it insipid that nothing of good will grow there unlesse stinking weeds of Hate But if the ground be fertile although every Crop is not so rich as some yet it never grows barren unlesse they take out the strength with too much kindnesse As the old proverb they kill with too much kindnesse which murther is seldom committed But the rational
the custom of their breeding in the Schools of Aristotle and Socrates and the rest of ancient Authors or else they consider not my opinions enough for if they did they might see as much probability for mine as any of their opinions For though in natural Philosophy there may be many touches found out by experiences and experiments yet the Study is onely conjecturally and built upon probabilities and until probabilities be condemned by absolute and known truth let them have a place amongst the rest of probabilities and be not so partial to contradict as to be unjust to me take not away the right of my place because young for though age ought to have respect yet not so as to do youth wrong but I hope my new born opinions will be nourished in Noble and learned Schools and bred up with industrious Students but howsoever I delight my self for next to the finding out of truthes the greatest pleasure in Study is to finde out probabilities I make no question but after Ages will esteem this work of mine but what soever is new is not received at the first with that good acceptation by reason it is utterly unknown unto them and a newnesse and an unacquaintednesse makes the ignorance but when time hath made acquaintance and a right understanding and a right understanding will make a friendship betwixt Fame and my Book OF FORTUNE PART II. CHAP. 59. MAtter Figure and Motions are the gods that Create fortune For fortune is nothing in it self but various motions gathered or drawn to a point which point man onely thinks it fixt upon him but he is deceived for it fixes upon all other things for if any thing comes and rubs off the bark of a tree or breaks the tree it is a miss-fortune to that tree and if a house be built in such a place as to shelter a tree from great storms or cold weather it were good fortune to that tree and if a beast be hurt it is a miss-fortune to that beast or bird and when a beast or bird is brought up for pleasure or delight and not to work or be imprisoned it is a good fortune to that beast or bird but as I said before fortune is onely various motions drawn to a point and that point that comes from crosse motions we call bad fortune and those that come from Sympathetical motions we call good fortune and there must needs be Antipathetical Motions as well as Sympathetical Motions since Motions are so various But man and for all that I know all other things are governed by outward Objects they rule and we obey for we do not rule and they Obey but every thing is led like dogs in a string by a stronger power but the outward power being invisible makes us think we set the rules and not the outward Causes so that we are governed by that which is without us not that which is within us for man hath no power over himself Chap. 60. Of time and Nature NO question but there is a time in Nature for time is the Variation of Nature and nature is a producing Motion a multiplying figure an endlesse measure a quantilesse substance an indefaisable matter Chap. 61. Of Matter Motion and Figure AS I said before in my first part of my Book that there is no first Matter nor no first Motion because Eternal and Infinite yet there could be no Motion without matter for Matter is the cause Motion but the effect of Matter for there could be no motion unlesse there were Matter to be moved But there might be Matter and Figure without Motion as an infinite and eternal dull lump For I see no reason but infinite might be without running forward or circle-wayes if there were not several degrees of the onely Matter wherein Motion is an Infinite Eternal effect of such a degree Neither is it nonsense to say Figure is the effect of Matter for though there is no Matter without Figure yet there could be no figure without Matter wherefore Matter is the prime cause of Figure yet there could be no figure without matter wherefore matter is the prime cause of figure but not figure of matter for figure doth not make matter but matter figure no more then the creature can make the Creator but a creature may make a figure Thus although there is no first matter yet matter is the first cause of motion and figure and all effects Although they are as infinite and Eternal as matter it self and when I say Matter prime I speak for distinction sake which is the onely Matter The innated Matter is the soul of Nature The dull part of Matter the Body And the infinite figures are the infinite form of Nature And the several motions are the several actions of nature Chap. 62. Of Causes and effects AS I have said before the effects are infinite and eternal as the Causes because all effects lie in matter and motion indeed in matter onely for motion is but the effect of matter Wherefore all particular figures although dssiolvable yet is inherent in the matter and motion as for example if a man can draw the picture of a man or any thing else although he never draws it yet the Art is inherent in the man and the picture in the Art as long as the man lives so as long as there is matter and motion which was from all Eternity and shall be eternally the effect will be so Chap. 63. Whether motion is a thing or nothing or can be Annihilated SOme have opinion that Motion is nothing but to my reason it is a thing for if matter is a substance a substance is a thing and the motion and matter being unseparablely united makes it but one thing For as there could be no motion without such a degree or extract of matter so there could be no such degree or extract of matter without motion thus motion is a thing But by reason particular motions leave moving in such matters and figures shall we say they are deceased dead or become nothing but say some motions are accidents and accidents are nothing but I say all accidents live in substance as all effects in the causes say some when a man for example shakes his hand and when he leaves shaking whether is that motion gone say others no where for that particular motion ceaseth to be say they I answer that my reason tells me it is neither fled away nor ceased to be for it remains in the hand and in that matter that created the hand that is in that and the like innated matter that is in the hand But some will say the hand never moves so again but I say the motion is never the lesse there they may as well say when they have seen a Chest full of Gold or the like and when their eyes are shut or that they never see it more that the Gold doth not lie in the Chest although the Gold may lie there eternally
of the figures And Minerals are produced by the Conjunction of such Elements which were begot by such motions as make heat and drought and cold and dry Thus all figures are created from different motions and different degrees of infinite onely matter for onely matter joyns and divides it self by self motions and hath done so and will do so or must do so eternally being its nature yet the divisions and substractions joynings and creations are not alike nor do they continue or dissolve with the like measure of time which time is onely as in a reference to several motions But as I have said there can be nothing lost in nature Although there be infinite changes and their changes never repeated For say a man dies and his figure dissolves into dust as smal as Atoms and is disperst so as never to meet and every Atome goeth to the making of several figures and so changes infinitely from figure to figure yet the figures of all these changes lie in those parts and those parts in onely matter so likewise several motions may cease as figures dissolve but still those motions lies in innated matter and each particular figure in the generality of matter and motion which is on the dull part and innated part of onely matter Chap. 71. The Agilenesse of innated Matter INnated matter seems much nimbler in some works then in other as making Elements and their several changes being more porous then Animals Vegetables and Minerals which are more contracted and not so easily metamorphosed and on the thin part of dull matter they seem much nimbler and agil then when they work on the grosse part of dull matter for though the innated matter can work but according to the strength yet not alwayes according to that strength for their burthens are not alwayes equal to their strength for we see in light thin dull matter their motions to be more swift having lesse incumbrances and lighter burthens unlesse it be oposed and stopped by the innated matter that works in the more solid or thicker part of dull matter or move solid and united figures yet many times the innated matter that works on the thin part of dull matter or in more porous figures will make way through solid and thick bodies and have the power on those that work on more grosse matter for the innate matter that works on grosse matter cannot resist so well having greater burthens nor act with that facility as the others can whose matter is lighter or figures more pourous for we see many times water to passe through great rocks and mountains piercing and dividing their strengths by the frequent assaults thereon or to yet many times the passe is kept or lost according to the quantity of the innated 〈◊〉 of either side Chap. 72. Of external and internal figures and Motions FOr the motions of heat and drought begets the Sun the motions of heat and moisture begets the Aire The motions of cold and dry begets the earth and the rest of the Planets and as other motions begot them so they begot others and as these Elemental Planets beget in gener all figures which we call creatures in the world so these figures as they are matched beget each particular figures of several sorts For external figures are made by internal motions for though Vegetables Minerals and Animals be internal figures as to the globe of the World which is the external figures to them yet they are external figures to those which are created in them untill such time as they are cast forth of that mould as I may say which they were made in which is the womb and the several wombs of several kinds are several moulds but indeed all moulds differ in their points Perchance this subject might be better explained but my modest thoughts will not give my inquisitive thoughts leave to trace Natures Creations by procreation Although I beleeve nature and her works are pure of themselves but 't is the Abuse of her works and not the knowledge that corrupts man-kinde Chap. 73. Of repeating one and the same work and of varieties NAture may repeat one and the same creature if she pleaseth that is the same motions on the same matter may create the same creature by reason the same motions and the same matter is eternally in the body infinite thus the Original cause of producing one and the same is eternal by reason nothing in nature can be annihilated and though the infinite matter is but one and the same yet the infinite part of innated matter moves infinite several wayes and by reason of the diversity of motion there is such varietie as seldom any two creatures are alike for motion delights in variety not so much in the different kindes as in the particular creatures which makes me think that motion is bound by the nature of the matter to make such kindes Although it be at liberty for particulars and yet the several kindes may be as infinite as the particulars as for example although motion is bound to Animal kinde Vegetable kinde Mineral kinde and also to make such kinde of worlds as this is yet motion may make infinite particular worlds as infinite particular Animals Vegetables Minerals and those infinite worlds may differ as those kindes of Creaturs for worlds may differ from other worlds not onely as man from man but as man from beast beasts from birds birds from fish and so as Vegetables do for an oak is not like a tulip or roses for trees are not like flowers nor flowers like roots nor roots like fruit nor all flowers alike nor all roots alike nor all fruits alike nor all trees and the rest and so for Minerals gold is not like lead nor a diamond like a pibble stone so there may be infinite worlds and infinite variety of worlds and be all of that kinde we call worlds yet be nothing alike but as different as if it were of another kinde and may be infinite several kinds of creatures as several sorts that we can never imagine nor guesse at for we can guesse nor imagine at no other wayes but what our senses brought in or our imaginations raised up and though imaginations in nature may be infinite and move in every particular brain after an infinite manner yet it is but finite in every particular figure because every particular figuse is finite that is every particular figure comes by degrees from creation to a full growth from a full growth to a decay from a decay to a dissolution but not a Annihilation for every particular figure lies in the body infinite as well as every particular kinde for unlesse eternalmatter and infinite matter and eternal and infinite motions could be Annihilated infinite figures wil eternally remain although not in their whole bulk yet in their parted pieces for though one and the same matter may be made into other figures yet the former figures have as much a being as the present figures by reason
divide parts or unsettle or unground parts which disunites weaknes and dissolves parts or bodies Wherefore all contracting attracting retentive disgestive dilating expulsive motions in a well tempered body must move like the several Planets every sort in their proper sphears keeping their times motions tempers and degrees but too many or too strong contracting motions cause the gout stone plurisie hective fevers numb and dead palsies dry-liver brain and many the like and too many dilating motions cause dropsies winde-colicks rhumes shaking palsies sweats or fainting sicknes milions the like and too many or too strong expulsive motions cause fluxes vomiting bleeding and the like and too many or too strong digestive motions cause too much blood fat and flesh which is apt to choak the vital parts or may nourish some particular parts so much as may make them grow and swell out so bigg as they may be disproportionable for the rest of the parts in the body But still I must remember my readers that all dilating motions are in the way of expulsion and all attractions in the way of contraction and digestion are mixt motions taking part from either side then I must remember my readers that there are infinite wayes or manners of contractions and infinite wayes or manners of wayes of attraction and so of retentions dilations expulsions and disgestions where every change makes a several effect Chap. 201. Of the several tempers of the body A Healthful temper of the body is an equal temper of the body and mixture of 〈◊〉 well set parts and justly tuned motions whereby life dances the true measure of health making several figures and changes with the feet of times and a sick distempered body is when the humours of body are superabundant or unequally tempered and the motion perturbed and irregular keeping neither time nor measure but all diseases proceed from too much cold or too much heat or too much drought or too much moisture or too much humor or too much motion or mistempered humor or unequal motion or too swift motion or too slow motion all contracting motions make the body dry al dilating motions make the bodie moist some sorts of contracting motions make the body hot and dry other sorts of contracting motions make the bodie cold and dry some sorts of dilating motions make the body hot and moist other sorts of dilating motions make the body cold and moist all slow or quick motions cause the humours of the body to be heavy thick and clammy all swift motions cause the humors of the body to be thin sharp and salt all crosse-justling or beating motions causeth pain and according to such and such irregularities are such or such sorts or kinde or sorts or degrees of diseases are produced there-from Chap. 202. The nature of purging medicines MOst purging drugs are of the nature of hot burning fire for the inherent motions therein work according to the humour or matter it meets with some humor they melt making it thin and fluid although it be hard tough or clammy and as fire doth oare which is unmelted metal makes it so fluid as it will run through a gutter of earth like water so do some drugs make some sorts of humour through the body either upward or downward Again some drugs will work upon some humours as fire upon wood dividing the humour into small parts as ashes from wood which naturally falls downward And some they will dissolve by mouldring and crumbling as fire doth stone which runs forth like sand which is stone indeed bred in the body Some drugs rarifie the humors into wind as fire will rarifie and evaporate water which is set boyling theron Other drugs will at fire that distils out the moist and watry substance from that which is more grosse but it is to be observed that all purging drugs that work by vomit are somewhat of the nature of that kinde of fire we call sulphur or oyl that is melted or fluid sulphur when these sorts of drugs are set on fire as I may say by the natural or distempered heat in the body it flies out ascendingly like AEtna for it is of the nature of sulphur to ascend as flame doth and certainly al bodies have such motions naturally inherent in them as make and produce such effects as fire doth on several sorts of humours by which motions the body hath a natural cleansing faculty which makes the natural purging quality but when the motions are so violent they oftentimes destroy the body with burning fevers or violent fluxes or the like for the fire in the body is like a fire in a chimnie for when the chimny is clean and the fire proportionable to lie therein it warms and comforts all about and is useful for many imployments for the necessaries of life but if the chimny be foul or the fire too big or too much for the chimny it sets all in a flame consuming whatsoever it incompasses if it be not quenched out with cooling julips as with water or by casting on rubbish or grosse materials to smother it out as in great fluxes they will not onely give restringent medicines as having a natural restringent faculty but thick meats as thicked milk or the like but when the body is restringent or hath taken restringent medicines it is produced by drying motions as contracting or retentive motion if they be hot retentive or contracting motions they they harden and confirm the humours as the heat of the sun or the heat of the fire doth clay which turns it to brick or tile or those things we call earthen pots and according as the humour is grosse or fine the more britle or hard or thick or heavie or thinne or light It is for some humor as Proselnye or Chyney others as the grosser earthen vessels Again some sorts of contracting or retentive motions draw the humour as when bacon neats tongues or the like are dryed in a chimney or oven or the like other sorts of hot contractions draw the humour as the sun doth the earth drying up the watry spring therein but if the restringencies either of the body or of the medicines be caused by cold retentive or contracting motions it dries the humors as cold frost dries the earth or bindes up the humors as frost binds up the waters in icy fetters or thickens the humors as cold thickens the water or vapor drawn from the earth into clouds of snow But I am to advertise my readers that all expulsive motions are not fiery expulsions for there are infinite several wayes of expulsive motions and dilations Secondly these fiery motions do not alwayes work expulsively but contractively attractively and retentively and disgestively Thirdly all expulsive dilative disgestive contractive attractive retentive motions are not fiery but there is such a kinde or sort of contractions attractions retentions disgestions dilations and expulsions as belong to fire or heat or as I may better say produces heat or fire and as I
it is so ridiculous then to think that this Lady cannot understand these tearms as it is rather to be laught at then to trouble ones self to answer And that invincible Problem the quadrature of the circle as they call it which makes me doubt that they think themselves wiser for naming the quadrature then squaring the circle who lives that hath not heard of it and who lives that can do it and who is dead that hath done it and put the case it were done what then why then 't is squared and that 's all and that all is nothing much ado about nothing But we will leave these impertinent malicious and most false exceptions to the Lady and her Books and will now begin with her book of Poems examining first her Philosophy there That 's an old opinion of Atomes say some witnesse Democrates and many others T is very true they have talkt of atomes but did they ever dispose of them as they are there or tell you what several sorts there are of them and what figure they bear and being joyned what forms they produce of all kindes in all things if you have read any such things before I 'le be bold to burn the Book Why then all these are new opinions and grounded upon Reason I say some but they are Paradoxes what then I hope a Paradox may be as true as an old opinion and an old opinion as false as a Paradox for neither the one nor the other makes a truth either the new or the old for what is most reason reasonable for in natural Philosophy one opinion may be as true as another since no body knows the first cause in nature of any thing Then this Ladies Philosophy is excellent and will be thought so hereafter and the truth is that it was wholy and onely wrought out of her own brain as there are many witnesses by the several sheets that she sent daily to be writ fair for the presse As for her Poems where are the exceptions to these marry they misse sometimes in the numbers and in the rimes It is well known by the copies that those faults lie most upon the Corrector and the Printer but put the case there might be some slips in that kinde is all the book damned for it no mercy Gentlemen when for the numbers every Schoole-boy can make them on his fingers and for Rimes Fenner would have put down Ben. Johnson and yet neither the boy or Fenner so good Poets No it is neither of those either makes or condemns a Poet it is new born and creating Phansies that Glorifies a Poet and in her Book of Poems I am sure there is excellent and new Phancies as have not been writ by any and that it was onely writ by her is the greatest truth in the world Now for her Book called the Worlds Olio say some how is it possible that she showld have such experience to write of such things so I answer that I living long in the great world and having the various fortunes of what they call good and bad 〈◊〉 the reading of men might bring me to as much experience as the reading of Books and this I have now and then discourst unto this Lady who hath wisely and elegantly drest it in her own way and sumptuously cloathed it at the charge of her own Phancies and expressions I say some of them she hath heard from me but not the fortieth part of her book all the rest are absolutely her own in all kindes this is an ingenious truth therefore beleeve it As for the Book of her Philosophical opinions there is not any one thing in the whole Book that is not absolutely spun out by her own studious phancy and if you will lay by a little passion against writers you will like it and the best of any thing she has writ therefore read it once or twice not with malice to finde a little fault but with judgement to like what is good Truly I cannot beleeve so unworthily of any Scholer honouring them so much as we both do that they should envie this Lady or should have so much malice or emulation to cast such false aspersions on her that she did not write those Books that go forth in her name they will hardly finde out who else writ them and I protest none ever writ them but her self You should rather incourage her then by false suppositions to let her see the world is so ill natured as to beleeve falshoods before truths But here 's the crime a Lady writes them and to intrench so much upon the male prerogative is not to be forgiven but I know Gown-men will be more civil to her because she is of the Gown too and therefore I am confident you will defend her and truth and thus be undeceived I had not troubled you with this but that a learned Doctor our very noble friend writ is word of the infidelity of some people in this kinde whatsoever I have write is absolutly truth which I here as a man of Honour set my hand to W. NEWCASTLE TO THE READER IN my Book called the Worlds Olio there are such grosse mistakes in misplacing of Chapters and so many literall faults as my book is much disadvantaged thereby As for Chapters there are many misplaced for some Chapters that belong to that part of diseases are misplaced among those of natural Philosophy as one that belongs to sleep and three Chapters that are of the temper of Aire likewise another Chapter of the strength of the soul and body is placed between the first and last part of the Common-Wealth which nothing belongs to it for though there is a soul and body belonging to every Common-Wealth yet not such a soul and body as I have discourst of there For the soul of a Common-Wealth is Actuall Justice and industry The soul of a man is Contemplation Reason and imagination And the body of a Common-Wealth is the Citizens therein and Magistrates thereof And the body of a man is the senses therein and the members thereof Likewise the strength of a Common-Wealth is the Laws And the strength of a mans body is the nerves Likewise a short copie of verses which is at the latter end of the book is what I intended for this book as being my beloved of all my works prefering it as my master-piece although I do beleeve it will not please my Readers because as I have said in some of my Epistles few take delight in the study of Natural Philosophy yet those that delight not or slight the study or dispraise the work make it not the lesse rational for reason will be reason in the despite of the most malicious detractors or sophsterian censurers but for the faults and mistakes in my other works and perchance the like mischance may come to these and although I know a passion cannot recal an injury past yet I cannnot but grieve at the misfortune as for a friend that
Sensivtie War ALL Natural War is caused either by a Sympathetical motion or an Antepathetical motion For Natural War and Peace proceed from Self-preservation which belongs only to the Figure for nothing is annihilated in Nature but the particular prints or several shapes that motion makes of matter which motion in every Figure strives to maintain what they have created for when some Figures destroyothers it is for the maintenance or security ofthemselves and when the destruction is for Food it is Sympathetical motion which makes a particular Appetite or nourishment from some Creatures to others but an Antipathetical motion that makes the Destruction Chap. 23. Of Annihilation THere can be no Annihilation in Nature nor particular motions and Figures because the matter remains that was the Cause of those Motions and Figures As for particular figures although every part is separated that made such a figure yet it is not Annihilated because those parts remain that made it So as it is not impossible but the same particular Figures may be erected by the same motions that joyned those parts and in the matter may repeat the same motion eternally so by succession and the same matter in a figure may be erected and dispersed eternally Thus the dispersing of the matter into particular figures by an Alteration of motion we call Death and the joyning of parts to create a Figure we call life Death is a Separation life is a Contraction Chap. 24. LIFE LIfe is the Extract or spirit of common matter * this extract is Agile being alwayes in motion for the Thinnesse of this matter causes the subtilty of the Quality or property which quality or preporty is to work upon all dull Matter This Essence or life which are Spirits of sense move of themselves for the dull part of Matter moves not but as it is moved thereby Their common motions are four Atractive Retentive Digestive Expulsive Attractive is that which we call Growth or youth Retentive is that we call strength Digestive is that we call Health that is an equal distribution of parts to parts and agreeing of those spirits Expulsive is that which we call Death or decay The Attractive spirits gather and draw the materials together The Digestive spirits do cut and carve out every thing The Retentive do fit and lay them in their proper places The Expulsive do pul down and scatter them about Those spirits most commonly move according to the matter they work on For in spung and porous light matter their motion is quick in solid and weighty their motion is slower For the solid parts are not onely dull and immoveable of themselves but they hinder and obstruct those Spirits of sence and though they cut and pierce through all yet it is with more labour and slower motion for their motions change according to the quantity and quality of that matter they meet with for that which is porous and spungy the Figures that they form that matter in are sooner made and sudenlier destroyed then that which is more combustible This is the reason Minerals last longer then Vegetables and Animals because that matter is both tougher and harder to work on then Vegetables and Animals are These Sensitive spirits we may similize to several workmen being alwayes busily imployed removing lifting carrying driving drawing digging and the like And although these spirits are of substance thinner then dull matter yet they are stronger by reason of their subtility and motion which motion gives them power for they are of an acute quality being the Vitriol as it were of Nature cut and divide all that opposeth their way Now these spirts though they be infinite yet we cannot think them so grosse an infinite as combustible matter yet those thinner infinites may cut and carve the thicker infinites all into several figures like as Aqua-fortis will eat into the hardest iron and divide it into small parts As I have said before the spirits of life works according as the matter is for every thing is shap'd according to the solidity of the matter like as a man which builds a house of such wood which is tough and strong because he knows otherwise it will break by reason of the great weight they are to bear but to make laths he takes his wood and cuts it thin that the nails may the easier passe through so joyning and fitting several sorts to proper uses to build his house Or like a Cook when he 's to raise a pie must take stiff Dough for otherwise it will not onely fall before it be finished but it cannot be raised and to make the lids to cover his pye he must use a softer Paste otherwise it will not rowl thin thus a stiff paste is not fit for a lid nor a thinner paste for to raise a Pye it may make a Cake or so So the spirits of life must make figures as the matter is fit and proper therto for the figure of man or the like the spirits of life take the solid and hard matter for the Bones the Glutinous matter for the Sinews Nerves Muscles and the like and the Oyly matter for Flesh Fat Marrow So the fluid for Blood and such like matter and the spirits themselves do give this dull matter motion not onely in the building of the figure but to make the figure move when it is built Now the spirits of life or lively spirits do not onely move dull and immoving matter but makes that matter to move and work upon others for some kinde of figures shall make another to resemble it self though not just be as it self is made but as the shadow like the substance for it works as a hand that is guided by another and not of its own strength that is the reason Arts have not so much perfection as nature The Copy is not so lively as the Original for the spirits of life move and work of their own strength and the dul matter by the strength of the spirits Chap. 25. Of CHANGE THe Change of motion in several Figures makes all change and difference in the World and their several properties and effects thereto And that which we call Death or corruption is not an absence of life but an expulsive motion which doth annihilate those figures that erecting motion hath made So death is an annihilation of the Print not of the Mould of figures for the Moulds of those figures of Mankinde Beast or Plant of all kindes whatsoever shall never be annihilated so long as motion and matter last which may alwayes be for the mould of all figures is in the power of motion and the substance of matter Chap. 26. Of Youth or Growth THus Spirits of sense work according to the substance of the matter for if the matter be porous and light they form those figures quicker and dissolve them suddenly But if their matter be solid and hard they work slower which makes some figures longer ere they
and edged having a cutting and a subdividing nature and by reason the exteriour nature is of a circle figure it is apt to be fluid and to flow as water doth when the exterior is melted by forcible motions then it is one as that of fire which draws out the contracted circles of metals causing it to be fluid by extention yet the extention is not natural as it is in water but forced by an over-powerful motion for the nature of metal is not to be fluid which is the reason that assoon as it can get libertie that is when the moer strong motions let go their hold it contracts into a firm and hard body again it breaks not the interior circle for then the nature alters for as much as metals loseth in the weight so much is changed of that quantity from the natural quality and though some metals do not wast in quantity which is to change in quality so soon as others yet they are all dissolvable although some say gold is not dissolvable but sure that opinion proceeds from impatience in man-kinde not to stay the time or rather for want of longer time of life having not so lasting a life as to observe the alteration as the dissolution of gold or perhaps they have not the right wayes to dissolve it for certainly it is as all other figures are dissolvable and not fixt everlastingly in one body Chymists make gold as a god unalterable Chap. 96. Of the Load-stone ME thinks 't is strange that men should wonder more at the nature of the Load-stone in attracting iron and in the norths attracting o f the needle touched with the Loadstone then at the suns attracting of vapor But some will say that it is the nature of fluiditie of which nature vapor is one to move with facility and not the nature of solidity of which nature iron is one which is heavy and slow but I say if the attracting motion in one body be stronger then the contracting and retentive motions in the other body and those figures motions work with be advantagious I see no reason but a fluid body may attract a solid body For it is not the substance of the body that works or produceth effects but the agility subtility or strength of motion and advantage of the shape so that the working power is more in motion and figure then meerly the matter as for example doth not experience prove that fluid vitral will work through solid metal the reason is because the expulsive motions in the vitral and sharp points are stronger then the contracting motions in the metal and blunt edges but some will ask me why the Load-stone attracts onely iron such a question I ask why beauty should forcibly attract the eye they will answer by sympathy and I have heard that it was the opinion of learned men that sympathy had the same effect betwixt the Load-stone and iron but I think it not so much in sympathy as supremacy Besides it is the nature of contracting motions of which the Load-stone is strongly inhabited withal to work on that which is without it as from it not within it or as it were upon it which no other visible kinde of motion doth And certainly the Load-stone is composed of sharp figures yet not of such sorts as heats or burns and those figures do issue out as beams do from the sun and as they draw the iron they back return and as the bright beams issue from the sun do neither weaken nor lessen it so the visible beams that issue out of the Load-stone neither make it lesser or weaker yet the beams of the Load-stone do as the sun beams the farther they spread out the lesse strength they have to draw Besides if other motions which oppose and are stronger then the natural motions may weaken the strength as accidental maladies mayweaken Animals or shrewd and froward weather vegetables or the natural consisting motions proper to that figure may turn to expulsive motions and over-power the natural attracting motions that issued there-from But as I have said it seems the attractive power of the Loadstone is stronger then the irons retentive power and sharp figures that issue there-from are more advantagious then the blunt edges in the iron and as the sharp figures in fire unknit and loosen the contractive body of metals making them fluid so the sharp points that issue in lines from the Load-stone fasten to iron drawing it to it and as fire works upon several bodies after a different manner of way according to the nature of the body it works on producing divers effects so for all I can perceive may the Load-stone for certainly we do not know nor never can come to that knowledge as to perceive the several effects that are produced from the least or as we account the most inconsiderable creature made in nature so that the Load-stone may work as variously upon several bodies as fire and produce as various effects although nor to our sense nor after the same manner of wayes that fire doth and as fire works variously upon various bodies so there are fires as several sorts and those several ral sorts have several effects yet one and the same kinde but as the causes in nature are hid from us so are most of the effects but to conclude my discourse we have onely found that effect of the Load-stone as to draw iron to it but the attracting motion is in obscurity being invisible to the sense of man so that his reason can onely discourse bring probabilities to strengthen his arguments having no perfect knowledge in that nor in any thing else besides that knowledge we have of several things comes as it were by chance or by experience for certainly all the reason man hath would never have found out that one effect of the Load-stone as to draw iron had not experience or chance presented it to us nor the effect of the needle and all the ages before I mean those we have Records of were ignorant of that one effect and perchance other ages may finde out some other effects produced therefrom which these ages are ignorant of And as our knowledge comes slow and in parts and pieces so we know but parts and pieces of every particular thing neither is the generality of our senses capable of one and the same knowledge for what one sense knowes another sense is ignorant of and questionlesse there are some things in nature that it is impossible for our senses to be made acquainted therewith as being too curious for our senses but not to some other senses for 〈◊〉 nature hath as many different senses as other works indeed all things are wrought by sensitive motions which 〈◊〉 needs create a sensitive knowledge in every thing and where knowledge is reason is for knowledge is reason and sense is knowledge but sense and reason work in several figures different wayes and not onely in different figures but in one and
there can be no more truth but this in colour take a triangular glasse it is all of one colour and was never sent to the diers and look in it and you shall see the most various colours in the world the colours are not in the glasse therefore with rational man it suffers no dispute at all that colour is nothing else but the lines of light broken by several forms and figures that produceth all the various colours that are in the world And for excellent disputants that make Aristotle their church of reason that cannot erre and will maintain his nonsense against reason I leave them to their ignorance and wish they would rather follow his Logick and his Rhetorick then his natural Philosophy for their own sakes Chap. 121. Of Colours SOme say colours are made by perturbed or obstructed light but in my opinion colours are broken lines of light for when light is obstructed as being stopped it reflects with double light those lines returning back like double strings and if it were perturbed light like over-agitated air or troubled and rough waters the light would be onely thicker and mudier having not liberty to move in so level even and straight paralel lines it is true those perturbed motions may be the cause many times of breaking the light which broken parts contracting into several figures or works causeth several colours every particular work being a several colour and when these several figurative works are mixt being part of one work and part of another the colors are also mixt For the several works made of the pieces of light are that which makes several colours and not the pieces of light without those works for if those pieces of light lay scattered and not contracted into several figurative workes they could or would not make colours but if colours are not made by pieces of light they are made by contracting the straight unbroken lines of light which contraction turns light into colours as contractions do water into snow ice hail frost Now it is to be observed that it is not onely the contracted motions on the water that make the difference but being contracted into such or such a figure for whensoever water is contracted into such a manner of figure it is snow if into such a figure it is hail if in such a figure it is ice into such a figure frost and may do so constantly and eternally and so when light is contracted into such a figure it is red when into such a figure blue into such a figure yellow into such a figure green and when it is contracted partly into the figure of red and partly into the figure of blue it makes a figure of purple and if it be contracted partly into the figure of red and partly into the figure of blue and partly into the figure of purple it makes a fourth figure which is a fourth colour and so a fift and so infinites likewise one and the same figure which is one perfect colour may vary with each patticular figure which is each particular colour and upon what body soever these figures are printed they take colours and according as the figures differ the colours are changed or alter for it is not the body that they are printed on or the reflections of light cast upon such bodies that make colours but such figures made by contracted lines of light which figurative works give such colours to any thing they can print or place on but the reason why I think they are rather broken pieces of light contracted then contracted streight lines is because they are so lasting for though some colours will fade sooner yet some will last a long time for whatsoever work is wrought with parts as I may say several pieces of thread is not so apt to undo or ravel out as that which is but of one piece unlesse the thread were circular without ends but lines of light are paralels and not circles as for shadows of colours in my opinion they are produced after this manner as I said the figure of blue or the like which is one perfect colour and the figure of red which is another perfect colour makes a third figure which is a mixt colour likewise blue and yellow makes a different figure which is a different colour from blue and red and blue and yellow makes a different figure which is a different colour from blue and green so we may match figures until we be weary but whatsoever hath constantly part of one and the same figure in the several or single compartments of other figures which are other colours as blue and green blue and red blue and yellow and the like appears in shadows by reason one particular figure or figurative part is the ground-work which is the ground colour which makes all the colours it mixes with partly of its own complection and according as there are more or lesse of that figure the shadow is fainter or stronger and according as the contractions are more or lesse the colours are deeper or paler for those figures that are closer contracted and rougher wrought are the darkest colours as neerest to black and those figures that are loosest contracted and finer wrought ars the the lightest or palest colours as being most light when the parts are loosest and most at liberty and the brightest as the most glorious colours that are made of the purest and clearest light which is of the smallest lines of light as I may say the finest threaded light for some lights are thicker then others by reason their lines are grosser Also colours which are broken contracted lines of light may appear darker or brighter according to the reflection of other lights or rather according to the straight and unbroken lines of light are that cast upon them likewise some light doth alter the colours that are made by other lights as some colours appear not by candle-light as by day-light and the reason is that several lines of several lights being grosser or finer causeth the colour to appear duller or brighter and some particular lights make some colours appear more then others and some particular lights obscure some particular colours more then others according as they are further or neerer off the nature of each other for though the several figurative works make the several colours yet it is the lines and pieces of light that make those figures and works Chap. 122. Of airy figures AS I said before the solid bodies moving in the soft more porous bodies make many figures therein some as printed some as painted others as sculpture as cut or carved in wood or stone or cast in metal or moulded in earth some are as if a man or the like creature should print themselves in snow others as if they should make themselves in snow as for example as if a man should stand and let the snow fall thick upon him until he were all covered over there would be his figure in snow
for mark the tide from Scotland to Margel when the moon hath the same influence and the tide is so many hours in coming from Scotland to Margell as if one rid post if it were the moon why should it not be high water or full tide Margell that it is in Scotland at the time the power of the moon being all one so that comes very improbable to me for many things fall out at the same time and yet the one not cause of the other and in Philosophy there is nothing so ordinary as to mistake the cause of things since indeed the things for the most part are hid from us some again will have the Sun the cause of the ebbing and flowing of the sea others rationally say heat makes motion and the seas being salt make motion because it is hot but how comes it that the fresh waters ebbe and flow even springs well whatsoever the cause be of the seas motion where it moves for in some places they say it doth not but where it moves it is never high water in one place but it is low water in another place and the sea moves alwayes circularly for as it is the nature of water to be made in figures of circular lines so it is the nature to flow circularly which in my opinion is the reason of the ebbing and flowing tides that moves circularly that is part of a circular where the convex flows still forward the flowing motion extends more and more causing it to swell out and the concave ends to extend longer and closer in so much as at last the concave ends are joyned into a convex for it doth not extend in aperfect round circle as I shall describe in my following discourse but after an oval or rather a pear figure but when the flowing convex is extended beyond the strength it straight breaks being most weak by reason it is most extended out so that when the tides have no more strength to flow for want of water to extend and the convex over-powred by extenuation it breaks asunder and so falls back whereby the convex parts are now become the concave and where it was concave is now become convex which causeth it to flow the other way and ebb where it did flow for where it lies concave it ebbs and where it is conex is flows and thus it ebbs and flows perpetually where it hath free passage but the farther it flows the weaker it becoms by reason the strength is abated like a horse that hath run fast and far at last is so weak and breathlesse as he falls down so when the convex can extend no farther it breaks in two but as the convex extends the concave ends draw closer together whereby such time as they come to joyn the convex is so bowingly stretched as it becomes brittle as I may say or weak which causeth it to break but it is to be observed that the tides have a double motion for as the convex flows forward the concave ends draw backward at one and the same time for the extenuation of convex one way causeth the extenuation of the concave ends the other way but by reason the two ends draws close towards a point the ebbing waters seem narrow and little but the ebbing tides are but an effect of the flowing tides not a cause in it self for the interior nature of water is to flow where it can get liberty and freedom of passage and where it doth not flow it is obstructed by some obscure cause but I desire my reader not to mistake me as to conceive the motions of the tides and the interior nature of water all one being something alike but the motions of the tides and the motions of the interior nature of water are as different as the local motions of Animals and their interior nature and I beleeve if the fresh waters had the same liberty as the sea waters to flow which way they would without opposition or obstructions of hils dales banks and walls and had the like quantity to move withal I beleeve they would as naturally flow as the sea and ebbe when their strength fails and I beleeve if there were a sufficient quantity of water in the sea and no obstructions as Islands creeks and the like to hinder the passage and that the earth were like a billiard ball it would flow perpetually round as the Globe turns upon the Pole if the Pole turns not round with the Globe Chap. 128. Describing the tides THe flowing water gathers up together like superflous humors and swells out the convex as corrupted matter doth the skin and never leaves extending till it breaks but it begins by degrees in a demy-circle and as it flows it grows larger and longer extending its compasse And as the convex extends the concave ends must of necessity draw closer together Which makes the ebbing waters like a tail to the convex which as the body which makes the ebbing waters to be narrow and by the reason the bulk of the water flows in the convex it causeth the concave ends to be small which makes it shallow and the more the concave ends extend the smaller they are like thread drawn from a full distaff of flax for so the concave ends draws or rather extends from the convex body But as I said before the more the convex extends the closer the concave ends draw together and when the convex is extended to the uttermost they joyn And assoon as ever they are joyned and mixt together into one point as it were it swels into a body For the former convex being broke the waters fal back to that part which was the concave but now is become the convex and that part which was the convex is now become the concave Yet the convex must be full before the concave ends extend like as a glasse that must be filled above the brims before it can run over Chap. 229. Of double tides AN after or double tide is caused by winde like as a man should walk against a very great winde that although he presseth forward yet it drives him back but when he hath broken the gust as it were he passeth more forcible through and though winde have power over the exterior motions of the waters yet not on the interior motions but winde can discompose the face of the waters as anger doth the countenance of men Chap. 130. Ofspring Tides SPring tides I conceive to be caused by waters that issue forth from the veins of the earth which are apt to swell and then to vent themselves forth at certain times as natural issues which flowing causeth the tides to be greater because it hath more strength to extend farther and the tides to be higher because the convex is thicker and fuller for the greater body of water the farther it flowes for it is for want of strength which makes an ebb or want of passage which makes a stop and when the tides are lower there are
some invisible obstructions or the eatrh hath drawn or suckt from that part of the sea Chap. 131. The tide and stream flowing against each other THe reason the tide flows against the stream a of River is that the quantity of sea water forceth through the stream and the descent of the river forceth the stream to passe through the motion or rather by the motion of the tide for the natural motions of all waters being to flow and the force of the descent added therto gives it a double if not a treble strength so that when the force of the tide and the force of the stream meets and incounters they make passes as Duellers that fight hand to hand but if one water runs quite through another it is most probable that the tide runs through the stream by reason it is armed strongly with salt which may cause it to be streamproof when the river water is porous and weak by reason it is fresh and thin as I may say Chap. 132. The difference of salt water and fresh water THe difference of salt water and fresh is that salt waters circle lines are flat and edged as a knife or the like and in fresh water round which edge makes it not lesse smooth although more sharp nor hinders the extenuating compasse but the lines being flat make it more solid and so give it more strength then the fresh water circle that is round which makes it more porous then salt water is by the experience of an egge and the like which in fresh water the egge will sink to the bottom but very salt water will bear it up from sinking and according to the strength it will bear more or lesse but those lines may exteriorly alter from flat to round and round to flat and never alter the interiour nature as to break the compasse which is to dissolve the circle or ring as I may say which circle ring is the interior figure Chap. 133. Of winde WInde is wrought by expulsive motions and the strength doth not proceed from the thicknesse or solidity of the body as many think it doth conceiving it to be contracted or prest up air which if it were it could not enter into such small porous and narrow passages as it doth wherefore me thinks the strength should not proceed so much from the solidity as the agilnesse therein for the quick repetition doth so sorcibly presse on each other as upon necessity it must drive all loose and porous bodies before it but the farther it bloweth the fainter is the breadth for as the repetitions grow short so weaker Chap. 134. Of the noise of Tempest and storms AS I have said that sort of air which is made by watry circles is apt to sound with every motion that strikes thereon by reason of the hollow figure being sphericall Likewise this is the reason running brooks make a murmuring noise also this is the reason that the tides do make such a noise in the ebbs and flowes circles pressing or rather strikeing each other Again this is the reason the windes when they blow upon airy or watry circles by striking those spherical circles cause it to sound and make a roaring noise by the confusion it makes therein for winde which is an expulsive vapor doth not onely strike those watry circles but those that are extended into air and when those motions drive circle against circle or circle upon circle makes such quick rebound which rebounds in contracting and crossing each other make a confused sound which we call tempestuous and stormy and it is to be observed that a tempest in the air and a storm in the water and thunder is much after one and the same kinde of noise But as thunder is caused by the expulsion of the most extended circular lines so winde is the expulsion of the more grosser circles as when lines break which are extended no farther then to vapor also these expulsions if they be not very violent cause rain for the expulsed motion being no stronger then to presse upon the unbroken and extended circles either of vapor or air drives it into the watry compasse but when the weather is cloudy it is not altogether so hard prest upon as to drive it into perfect water circles but to the next degree as a thick vapor And when the weather is unconstant as we say that is sometimes grosse and thick and then it will be strait clear and bright is as the presser doth abate or increase but unforced raines as I may call them which is without a violent constraint is when those circles are drawn into a wetry compasse in a natural order and by the natural waight being thicker then natural air that is original air and not transmigrated water it falls down on the earth Likewise the pouring showers make a sound by the force of the falling drops striking as they fall sound but by reason the water is divided by the falling motions into lesse bodies as it were which makes not so strong a sound having lesse compasse as the tides or air having fewer circles in a body as in drops which makes it of a lesse bulk and the lesse the body is the weaker and the smaller is the sound But when the watry lines are drawn into a triangular figure of snow it falls silently without sound by reason the watry line is drawn out of the extended circle Besides that figure is the lightest figure by reason of the inequality for a square hath four equal parts which makes a just number so an equal ballance which gives it a steddy weight and a circle is equally round without parts which gives a steddy weight But a triangular figure is in three parts which is no just number nor equal ballance nor steddy weight which make it of lesse force for being a wavering figure it cannot presse hard nor strike strongly nor fall heavy but flies lightly about Chap. 135. Of thunder and lightning THunder and lightning are caused from watry circles for when they are extended from water to vapor from vapor to air from temperate air to hot air from hot air to fire for if those circles extended beyond the compasse and strength of the line they break which is the cause of thunder and lightning for assoon as the farthest extention of the circle is broken those extended parts do with an extraordinary swift motion run or rather shut forth into bright flaming flashes as spinning lines of light but when those lines extend with a strong strength they break into smal parts which causeth thunder to follow lightnings for those bteaking parts sometimes expulse disorderly beating and striking upon those circle lines that are unbroke which circles being of a hollow figure cause a sound in the higher region whereto they are ascended for their extention causeth them to be light their lightnesse to ascend But all hollow figures being concave within and convex without do present to the ear if they be strong as
though it is the shape that makes al creatures to move different ly yet it is not altogether the shape that makes them move locally but there must be such an interior nature proper to such shapes as Vegetables and Minerals their property is not to move locally that is to have a 〈◊〉 〈◊〉 〈◊〉 It seems their interior nature and exterior 〈◊〉 is not proper thereto or perchance it is only their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their interior nature that makes them unfit 〈◊〉 〈◊〉 〈◊〉 for we finde their interior nature to be more active 〈◊〉 〈◊〉 of the exterior shapes of Animals But to return to those elements I treat of as first water the interior nature causes it to be liquid and wet the exterior shape to be fluid both agreeing by a sympathetical conjunction give a local motion to descend and bear all before it or with it that is loose and unfixt so fire the interior nature causeth 〈◊〉 to be hot and dry the exterior figure to be sharp to 〈◊〉 both agreeing by a sympathetical conjuncting giving it a local motion to pierce and divide it all it can enter into if not over-powered so 〈◊〉 the interior nature causeth it to be soft and pliant and the exterior figure to be thin and searching both agreeing by a sympathetical conjunction gives it a local motion to enter through all porous bodies in a level line and to fill up all 〈◊〉 places in other figures unlesse it be thrust out and kept out by something more powerful It is the natural property for fire to be hot and dry to be sharp and burning to move ascending And for water to be liquid fluid and wet and to descend in a descending line And air to be soft and yeelding to be thin and searching to move in a level line unlesse they be forc'd otherwaies for fire may be supprest downward and water forc'd upwards and air disperst and fire is not onely subject to be supprest but quenched out for water if there be a sufficient quantity to the fire on which it is cast will over power it for the innated motions which cause water to be wet destroy the motions that cause fire to be sharp and burning and the figure 〈◊〉 destroyed that is disuniting those parts and those motions that keep and maintain those parts in that figure the property is extinguished too as we see many Animal figures do to one another and birds and fish and men destroy beast birds and fish according as they have 〈◊〉 〈◊〉 and advantage for indeed the dissolution of one 〈◊〉 〈◊〉 〈◊〉 cause of the creation of another sometime the 〈◊〉 〈◊〉 one figure make many figures and sometimes 〈◊〉 〈◊〉 of many figures make but one figure and 〈◊〉 〈◊〉 〈◊〉 hath many several manners of moving locally and the elements as other Animals do move somtimes slower and sometimes faster Chap. 139. Explanations of onely Matter IT is to be observed by those figures that are wrought by the way of lines are soft smooth and shining whether they be paralel lines cupe lines triangular lines or circular lines but the smaller and straighter the lines are the smoother and brighter is their work but there are several sorts of softnesse and several sorts of smoothnesse which are made by several kindes of motions Then it is to be observed that all works of contractions and retentions are stronger and more lasting then those figures that are more light and porous or extenuating Thirdly it is to be observed that the innated matter which works upon the light and thin part of dull matter is more agil and nimbler then that which works upon the thick and solid matter unlesse the strength of the motions be not above or at least equal to the solidity of the matter Also it is to be observed they can make solid figures of light thine matter by their close and curious joynings injectures and mixtures and porous and light figures of solid matter by their dividings and spreadings but though the innated matter can contract and dilate the thick or thin light or heavie fluid or soft yet it cannot alter the nature or degrees of the dull part of matter neither can the innated matter make it self weaker or stronger then by nature it is for the entity of onely matter cannot be changed but though the nature cannot be altered of dull part of matter yet it may be cut and carved and joyned and dispersed into several figures so the innated matter although the nature cannot be altered as to make each degree weaker or stronger yet they may move swifter or flower according as the dull part of matter is they work on or according as the curiosity of the figure requires and as I have said before there be infinite degrees of the dull part of matter as solid and fluid thinner and thicker lighter and heavier harder and softer and infinite degrees of innated matter as stronger and weaker swifter and slower and though I have said that the innated matter is the thinnest part of onely matter yet I do not mean the thin incipit matter as I may call it for distinction sake for there is no incipit in infinite and eternal matter though there be dull in moving matter but the innated matter is the infinite extract of the entity of infinite matter it is the quintessence of nature Chap. 140. The differences and alterations of figures IN the progresse of figures figures are created in figures The reason is that infinite motions which are the gods to create dissolve and dispose of figures as they please to move share as it were the infinite matter in their working and dividing and several motions which is proper to the creation of such kinde of figures assisting each other in their works of creation but not in the figures dissolution for those motions which are proper to create one kinde of figure are not proper to create another for every figure hath different motions in the creation either more or lesse which is the reason few or none are just alike but either in shape or minde will differ but when two figures are made with the same motions among the sensitive innated matter then their figures are just alike as we shall see twins and if the rational matters motion be just alike in several figures their dispositions and understandings are just alike and if they differ in their motions but a little they resemble much either the minde or the body sometimes both but the more they differ the lesse they resemble but almost all 〈◊〉 are distinguishable which shewes such variety of motions as there needs no more repetition to move after one and the same manner for there are not onely different motions in different and several figures but in one and the same figure for the same figure doth not look when it is old as when it was young nor when it is sick as when it is in health nor when it is cold as when it is hot nay
both of philosophical opinions may give a great light to this study Physicians must first take care in their prescriptions to prevent errours of mistake before he apply remedies to cure Cap. 142. The frame of mans body I Will first discourse of the orderly course of nature which is to have a perfect shape according to the kinde or sort of figure it was created to that is like a house to be well built next to have it strong and firm thirdly to have it commodious fourthly to have it well furnished fifthly to have it clean from dirt or rubbish sixthly to keep it in repair seventhly to prop it from falling down with old age the pulling it down by some evil accident or burning it by feavers or the like or drowning it by dropsies Andthough I may similize it to any figure yet I onely imploy it to man-kinde that is to havea perfectand upright shape a clear strength sound parts plump and fat clean from gross humors and obstructions to keep it healthful with wholsome food to help nature with cordials or physick death being the destruction Chap. 143. Of natural self-tyrannie MOtion doth not onely divide matter infinite but disturb matter infinite for self-motion striving and strugling with self-motion puts it self to pain and of all kinde of motions the animal motions disturbs most being most busie as making wars and divisions not onely animal figures against animal figures but each figure in itself by discontents and dislike which discontent makes more pain then ease orpleasure or tranquillity by reason of irregularity but motion is an infinite and eternal tyrant on infinite figures for as motion makes figures so motion dissolves figures which makes infinite and eternal matter eternal restless for the extract of infinite matter which is an innated matter which innate matter is motion and makes the dull part of matter so too by working thereon thus the onely and infinite matter is a tyrant to its self or rather I may say infinite is a tyrant to motion and motion to figure and eternity to all For though infinite eternal matter motion and figure are individable yet they are all as separated in aspiring for motion although it is but an effect of matter yet strives for absolute power over matter and figures and infiniteness strives for the absoluteness and power 〈◊〉 motion and figure and eternity strives for absolute power over all thus the effects strive to have power over the prime causes which is the onely matter for if there were no matter there could be no figure nor motion nor infinite nor everlasting the like do the minor effects over the minor causes for effects are causes of effects Chap. 144. The two ground motions amongst the rational innate matter THe rational innate matter moves as it were two-fold for they have different motions in the figures from the figurings like as the sensitive matter which moves the dull part of matter internally and externally according to the nature of each figure as for example the creating of a figure is one way and the severall actions of the created is another way the like doth the rational innate matter it first runs into figures and then moves figuratively Again some figures they are stronger then others will force the weaker figure to move after their manner Chap. 145. The two chief parts belonging to man is the head and the heart wherein resides the rational spirits THe head and the heart are the two residing parts for the rational innate matter to move in making passions in the heart and reasons in the head and whensoever those parts be disaffected the understanding and passions are disordred and many times so as never to be rectified but some times this disorder comes by the mis-working of the sensitive 〈◊〉 matter and sometimes by the wrong steps and false measures of the rational innated matter But though the annimal knowledg or reason be disordered yet not extinguished unless the annimal sense be absolutely altered which is to dye for though they move not regular yet they move after an animal manner As for example a man although he goeth not upright according to his natural shape but creeps upon his hands and knees or that he is forced to role from place to place having neither armes nor legs yet he moves in an animal manner and partly to what his natural shape is for these force motion or want of some of the outward parts alters him not from being an animal nor it from being a man unless all the sensitive motions which naturally belong to their figure be altered and then he turns from that kinde of creature Chap. 146. Whether the passions are made in the head or heart SOme are 〈◊〉 〈◊〉 the passions are made in the head others that they are made in the heart for my part I am of the latter opinion that is that all passions are made in the heart as Love Hate Fear Anger Grief Jealousie Envy Malice and the like and also the Will and opinions which are a kinde of passions and that imaginations conceptions fancies understanding judgment memory and remembrance is made in the brain and that which we call thought or animal knowledg is made both in the brain and heart for if either of these two parts be wounded that knowledg dies as both the sensitive knowledg and rational both being that which we call thought the one belongs to the body the other to the minde for touch is a weak thought and thought a strong touch and my reason is why I think that the passions are created in the heart and not in the head is first passion and judgment seldom agree Secondly when we have the passion of fear or anger or the like all the motions that work to those passions are felt in the heart for if we do observe we shall finde all passions arise from the heart and all the parts near thereto will be disturbed when in the brain we finde no violent motions at all perchance the sensitive part may be disturbed as to make the head-ache as with a general distemper Thirdly there are oft times passions felt as it were in the heart without any knowledg or thought of it in the head as when we shall be sad and angry and fearful and know no reason why Besides objects many times passe by or as it were steal through the senses and likewise creep through the brains and raise a passion in the heart without any notice taking thereof or knowledg how it came therein Lastly that although there is a great sympathy betwixt the passions and imaginations yet they are not after one and the same manner of motions which sheweth they are created in several figures the one in the triangular heart the other in the spherical brain and the different shapes of the head and heart may be one cause that makes the difference betwixt passions and imaginations as well as the different motions But to prove passions are
perceive or other sensitive spirits that come in through these doors strait print or draw the same figure upon the optick nerve which optick nerve is made of dull matter by the sensitive spirits from whence the rational spirits viewing from thence that picture strait run themselves by number and measure into the likeness of that picture which are those we call knowledg or understanding and as long as those figures last among the rational spirits though the objects are absent that we call memory for when these prints are rubbed off by the sensitive spirits and others placed thereon or vaded by distance of place or obscured by shutting the lids yet the figure thereof may remain amongst the rational spirits which is as I said before memory and the repetitions of figures 〈◊〉 is when one and the same figure was dissolved and created again amongst the rational it is remembrance but memory is not so strong as the present sense nor the remembrance so perfect as the memory and the reason is that what the sensitive spirits wrought on the optick nerve is like a printed or painted figure and that which the rational spirits make is like a carved statue like painting or sculpture so that in memory the sculpture remains and in remembrance is created although the printing or painting is worn out or rubbed out so that the present senses have two figures one upon the optick nerve the other amongst the rational spirits wherein memory remains but one and the reason why remembrance is not so perfect as memory is because it is but the copy of a copy from the original for remembrance is but a pattern taken from the memory and the memory but a pattern from the object Chap. 159. Of the figure of the head THe figure of the brain gives strength to the sensitive motions and to the rational knowledg in animals for the scull being made with an arched rough and the sides being hollow and the whole head round which hollow sides arched rough and round compass cause rebounds and reflections of the motions therein which multiplie increase and strengthen them as for the motions and figures of sound the notes that are made are struck from the drum of the ear as balls from a hand to the concave part and from thence rebound from side to side and fall down as a new note is raised or like many balls struck one after another so rebounds follow one another and according as they are struck so are the rebounds stronger or weaker and according as they are repeated so do they last the same for sight for * lines piercing from the optick nerve darting on the concave parts reflect and these reflections cause double lines which make the sensitive figures on the optick nerve appear plain to the rational figure but if they rebound and reflections be disorderly returned by disordered motions they make a confusion both in the sense and rational knowledg as for tast it strikes from the nerves of the tongue upon the brain besides the hollow cave of the mouth and according as the rebounds are made and the strokes are struck the taste is stronger or weaker but if the brain be stuff'd with cold then the concaves being stuft and so stopp'd where the rebounds should return cause the taste to be weak insomuch as not to be sensibly felt and for touch the pores of the skin and flesh are hollow wherein rebounds are made striking from side to side of each pores and we finde by experience that those parts which are not hollow have not so strong a sense as those that are hollow Again if the nerves from whence the strongest strokes are struck be 〈◊〉 slack the sense is weak As for scent which is brought through the nostrils of the nose like water through spouts which dilates its self through the brain circling the pia mater swelling flowing and ebbing like to the sea about the earth which when it flows it is strong but when it ebbs it is weak But by reason scent is made by streaming motions and not striking and retorting motions As the other four senses are it retaines not so long in the memory as the others do although it may last longer in the brain or head being more lasting most commonly for the present then the rest are for a stinke will remain in the brain a great while and so will strong perfumes Chap. 160. Of Sight THe general opinion is that all objects come through the optick nerve and print the figures received on the brain and that there are nor can be no figures in the brain but what the opticks bring in and have passed through the eye it is true by experience we finde that without an eye we cannot see an outward object as they are without us yet we see those objects as they are without us in our sleep when our eyes be shut thus the sense of seeing is not lost although the eyes were out and the optick nerves stopped up But some will say those objects in dreams have past through in part or in whole therefore the question will be where an animal can have an insight if it were born blinde but if it be so as the opinion is that no figure or insight can be but what comes or hath passed through the eye and optick nerve must want that sensible knowledge for according to that opinion the ear can do the understanding no service as toward that sense by reason sound can make no figure to sight neither will taste nor sent but some may say touch may discover somewhat of that sense to the understanding but I think not for in my opinion touch is as senssesse to insight as sound for we cannot comprehend more of touch then of sound for depth and breadth are no more to insight then high notes and low notes nor soft nor hard no more to insight then swift and slow sharp or flat nor pleasure nor pain no more then harmony and discord but my opinion is that figures are as inherent to the minde as thoughts And who can have an unfigurative thought for the minde cannot have thoughts but upon some matter and there is no matter but must have some figure for who can think of nothing but the minde is like infinite nature having no dimension or extention no center nor circumference no breadth no depth and as the innat matter creates figures so the minde which is the matter creates thoughts which thoughts are the figures of the minde for when we hear of a deity we say in words it is an incorporeal thing but we cannot conceive it so in thought we say we do but we cannot prove we do T is true the minde may be in a maze and so have no fixt thought of any particular thing yet that amaze hath a figurative ground although not subscribed as for example my eyes may see the sea or air yet not the compasse and so the earth or heavens so
likewise my eye may see a long pole yet not the two ends these are but the parts of these figures but I see not the circumference to the uttermost extention so the mind in amaze or the amaze of thinking cuts not out a whole and distinct figurative thought but doth as it were spread upon a flat without a circumference and though there are not such figures in the brain as it brought through the opticks yet such figures as the minde creates for the minde is innate matter and innat matter is self-motion and self-motion is alwayes moving and working which working is figuring thus the sensitives innated matter prints figures iu the brain and the rational innated matter creates figures in the brain after its own invention which are imagination and conception wherein are made imaginary worlds without the materials of outward objects and perchance these motions may create such a figure as this world and such several figures as the several creatures therein although not so solid and lasting because those motions want those grosse materials of which they should create it withal but the sensitive innated matter in this cause prints these figures upon the brain by patterning the rational figures created in the brain like as when it doth the outward objects and when the sensitive innate matter works on the inside as in sleep then it gives an insight which are dreams according to their copied prints and these motions may make lines of light triangular lines for colours set notes of tunes draw plat-forms of taste and sent make prints of touch not onely the rational innated matter by imagination but the sensitive innated matter gives a sensible touch on the brain of all the outward senses by which touch I mean sensible knowledge thus the interior motions may move the brain with the variety of every sense without the exterior passages or objects and although it may not make those very objects and subjects yet such as are proper for each sense and of the same nature as I said before draw lines of light gathering motions make clouds triangular motions make colours insnarled motions make darknesse without the outward object and all other motions that make several figures or printed figures Likewise reflections without the help of the eye and so rebounds and retorts for sound and set notes print words and plain tunes without the ear so likewise for taste sent and touch but when the brain is filled withoutward objects the natural motion seldom works after their own invention having not room as it were or else it is as it were overpowred with work having more objects brought in then they can either conveniently place or sort or distinguish but weak minds which are slow moving matter think life an insensible thing and the head or brain empty of figures when it is not filled with outward objects like as a barrel is not filled with liquor thinks it empty because the thin air with which it is filled is not subject to their grosse senses so not to their weak capacities Thus it is not the outward objects that make the sense but the innate matter which is self motion which is the sense and knowledge and the different motions therein and therefrom make the differences thereof and though different sense and knowledge may be in different and several figures and such kind of sense knowledge proper for such kind of sorts of figures yet the figure adds nothing to the sense and knowledge although the innated matter may give a figure such a kind of sense and knowledge and when that figure dies that kinde of sense and knowledge may alter which was proper to that kinde of figure yet if it were the figure that gave the sense and knowledg and not the innated motions there would be no alteration when the figure is made or any extraordinary passion whereby experience we finde the sense and knowledge do alter all though the figure be perfect and in health Chap. 161 Of Light and Colours LIght and colour is made upon the optick nerve as sound on the drum of the ear for light the sensitive innated matter draws long straight smal even lines upon the optick nerve and when colours are made notes are set upon those lines drawn upon the optick nerve as thus Of colours are when those lines are set with quavor semy quavor But light is onely when those lines are drawn without those quavors semy-quavors but as we shall see plain song books after this manner And the knowledg the rational innated matter takes thereof is when they move in plain lines when they move in figures and lines they move for colours Chap. 162. Of Blindnesse Blindnesse proceeds from many causes as when the cristalline part of the eye is not clear for if it be dimming or failing or spotted and foul the objects seem muddy and misty and as the water of the cristaline is coloured so the objects appear for as Diamonds some are of a black water others of a yellow water some of a green water or blue others of a white water so is the cristalline part of several eyes and according as it is clear or coloured so all objects appear A second defect may be in the ball of the eye for according to the compasse of the concave or convex thereof the objects are presented neerer or at a further distance or longer or shorter or broader or narrower A third defect may be in the eye hole for according to the largenesse or littlenesse thereof objects are presented either in whole or in part bigger or lesser more or fewer objects enter at once for if the eye-lid hole should be too large the species would disperse too much disuniting parts and figures and if too small the species cannot passe in 〈◊〉 and file as I may say for though the smaller the circle is the closer it contracts the species and draws the objects into a straighter line yet if they should passe in a crowd they will stop the mouth of the passage like water in a glasse when turned suddenly downward every drop striving to get out first hinders each others so in the strife as none can passe A fourth defect may be in the optick nerve if it be full of slime and the like it darknens the sight stopping the passage of the light or if it be shrunk or dried up likewise if the head be full of grosse vapours it obscures the sight as a thick mist doth the sun for this foul foggy and grosse vapors hinder the species from entring and the sensitive innated matter that should print these objects on the optick nerve and if they are not quite stopt yet it hinders the regularity making that innated matter to work by piece-meales or else staies not so long as to take a perfect survay The fift and sixth defect may be if the eyes move too quick or too slow which makes the sight imperfect or dull for too quick motions
on birds or the like indeed a sensitive madness is like dreams in sleep onely the sensitive motions work in sleep as I have described before on the inside of the sensitive doors and when awake on the outside and in sleep be wrought without a pattern and awake by a pattern srom the reall figure which they present and the differences in madness are that they work be wrought without the real subjects on the outside of the sensitive door as if awake although there are no objects to take pattern from as we may perceive by them that are distempered that they see such objects that are not present or such as never was or can be and so the like for sounds tasts touch and smelling that is the sensitive motions paints prints carves graves or the like as on the outside of the optick nerve without a reall pattern and when the sense works regular they never draw on the outside without a pattern but on the inside as in sleep and the like for all the other senses But the motions of the rational madness are when they move violently and irregularly if the motions be onely violent then they fall into violent passions as anger fear malice or loving hating grieving dispraises and resolute intentions if their motions be irregular then they have strange conceptions wild fancies mixt memories inconstant and various opinions if their motions be violent and irregular they have strong and strange imaginations high despaires obstinate and dangerous resolutions if the sensitive and rational innate matter sympathie in violent irregularity then they will violently talke laugh sing weep and sigh without reason why or wherefore but mistake me not for when I say too violent strong swift weak slow it is irregular as to the temper or nature of the figure but not as to its own nature as for example a clock may go too swift as to the distance of the hour and yet strike even every nick and the pulse may be too swift for the natural temper and yet keep even time a musician may play too fast for a solemn tune and too slow for a light air and yet play right to the notes as for the irregularity some motions may be too swift others too slow for other assistant motions as for example an army is to march in a body and some should go or ride half a day or a dayes journey before the rest and some should lag and come slowly behinde or that some should go one way and some another or as two should carry a burthen and the hindemost should go too fast for the former and so tumble or throw down or as horses in a Coach the one runs away and forceth the other to follow as for disorder it is somewhat otherwise as tumults and uproars as some doing that which they ought not to do or belong not to them or instead of garding a house pull it down or like those that will make a fire in the midst of the house on a woodden floor and not in the Chimnie then there is a disorder in placing and matching of parts and alterations of motions quite different from the nature of the figure for some sort of madnes is made by such different motions as death from that which we vulgarly call life that is the motions are as different as several kindes of figures for in this kinde of madnesse they no more know in their fits or remember out of their fits what they did or said or was done to them in their fits then if they had been dead just as in a sound they know not what was done to restore them yet there is not a cessation of motions neither in the sensitive nor in the rational but an alteration of motion 't is true there is for a time a cessation of such sorts of motion as belong to the natural health of the figure but not to the life Chap. 180. Of madnesse in the body and minde THere are two sorts different in madnesse the one is irregular motion amongst the rational innated matter the other amongst the sensitive innated matter as misplacing ill mixing or mismixing or mistempering or distempering false carving wrong printing off and on the dull part of matter as in fevers or the like diseases where the distempered matter is misplaced by which improper motions alters the natural motions which makes the natural temper and causes and unnatural temper by improper motions working upon every particular sense irregularly or rather improperly and mixtly which makes extravagancies both in each particular senses and in the generality this madnesse proceeds from the sensitive and not from the rational innated matter for the rational part will be in order and describe distinctly what extravagant the sense presents to them but this madnesse of the body is oft times mistaken and thought to be the distemper of the minde because the sick persons describe those extravagancies by relation yet oftimes the one causeth the other but not alwayes for many times the minde will be disordered when the body is sound and healthful and many times the body will be distempered when the minde is regular and free but the madnesse of the body onely continues to the height of the disease and as the disease abates the extravagancies vades and by health vanishes away or rather is rubbed or worn out by the Regular and proper natural motions belonging to that figure or body but the madnesse in the minde proceeds from irregular motions amongst the rational innated matter as when they neither keep time nor measure not onely in making figures but in moving those figures they make this distemper or rather that disorder is altogether in the moving matter when the other distemper is in disordering the moved matter for the sensitive innate matter may work regularly according to the nature and strength but not according to the temper or degree of the dull matter nor according to the nature and property of the kinde or sort of figure but when the sensitive and the rational joyns in conjugal disorder the minde is ravening as we say and the body weak Chap. 181. Madnes is not alwayes about the head MAdnesse belongs not onely to the head as that onely the eye ear nose and mouth sees hears smels and tasts extravagantly but every other part of the body that is sensible of touch for extravagant touch is as much as extravavant sight and the like for touch of the brest or any other part of the body is a sense as much as the eye in the head thus the body or senses will be mad as well as the minde as I have described in former chapters Likewise for the madnesse in the minde it is not alwayes bound in the head for where there are extravagant passions in the heart the minde is as mad as when there are extravagant imaginations in the head for the rational matter that which we call the soul or minde is as much
and hath as much recourse to the heart as to the head and so to the other parts of the body for any thing I can perceive But that matter I call the rational and sensitive spirits which others call the animal and vital spirits perchance fools may think me extravagant for giving the matter other names but I was forced to take these names because they were more significant to the sense of my discourse besides perchance they may think when I speak of rational and sensitive spirits that they are hobgoblins ghosts or visions such as nurses fright their children with or superstitions or as the wiser sort doth to make credulous fools beleeve to keep them in awe knowing they are apt to disorders Chap. 182. Musick may cure mad folks THere is great reason why Musick should cure madnesse for this sort of madnesse is no other but the spirits that are in the brain and heart put out of their natural motion and the spirits having a natural sympathy with Musick may be composed into their right order but it must be such Musick as the number of the notes must goe in such order as the natural motion of the brain though every brain hath not one and the same motion but are set like notes to several tunes wherefore if it were possible to set notes to the natural motion of the heart or that brain that is distempered it might be perfectly cured but as some notes do compose the brain by a sympathy to the natural motion so others do make a discord or antipathy and discompose it putting the natural motions out of tune Thus much for the sensitive Maladies Chap. 183. Of the fundamental diseases first of fevours THere are many several sorts or manners of fevors but I will onely treat of the fundamental fevours which are three from which three all other fevors are partly derived the first is a malignant fevor the second the hective fevor and the third the ordinary burning fevours the first is catching and often deadly the second is never catching but alwayes deadly the third is neither catching and seldom deadly the first proceeds from violent disordered motions and distempered matter and humour The second from swift motions which distemper and make waste of the matter which matter I mean the substance of the body The third is too violent motions on well tempered matter And these three sorts of fevours are often mixt as it were a part of all mixt into one but a high malignant fevor is a sudden usurpation for the disordered motions joyned with a mistempered matter which is corrupt humours surprise the body and destroy the life therein as we shall see in great plagues the body is well sick and dead in a moment these or the like diseases are caused after three manner of wayes as being taken from outward infection or bred by an evil habit in the body or by taking some disagreeing matter therein which causeth a war of sicknesse for upon the disorder which the disagreeing matter makes the natural motions belonging to the body grow factious and like a common rout arise in an uproar which strives onely to do mischief stopping some passages that should be kept open and opening some passages that should be kept shut hindring all regular motions from working after that natural manner forcing those they can over power to turn rebels to the life of the body For it is against the nature of the innated matter to be idle wherefore it works rather irregularly then not work at all but as long as a body lies sick the power is divided one part of the innated matter working irregularly the other according to the natural constitution which by the regularity they strive to maintain the chief forts of life which are the vital parts especially the heart and disordered motions striving to take or pull them down making their strongest assaults thereon for the disordered innated matter makes out-works of corrupted matter stopping as many passages as their power will give leave so striving either to starve the vital parts or to oppresse them with corruption or to burn them by their unnatural heat they make in the body or to drown them with watrish humor which is caused by the distemper of ill disgestions and obstructions the regular innated matter strives to break down those works and to cast and expel that filth out of the body and according as each party gets the better the body is better or worse and according as the siege continues the body is sick and according as the victory is lost or won is life or death Chap. 185. Of the infections of animals Vegetables and elements Such motions as corrupt animal bodies corrupt vegetable bodies and as corrupt and malignant air is infectious to animals so likwise to vegetables and as malignant diseases are catching and infectious to those that comes neer them so oftentimes vegetables are infectious to animals as herbs and fruits which cause some yeers such dangerous sicknesse and killing diseases to those that eat thereof likewise those bodies that are infected do infect sound and nourishing food when once it is eaten causeth that which is good also malignant when once in the body Chap. 186. Of burning fevros ALL burning fevours for the most part are produced from the vital spirits as when they move irregularly they corrupt the natural humours which cause a distemper of heat in the body moving towards expulsions which are dilation and when they move with supernatural quicknesse after an extenuating maner they inflame the body in either causes emptying the body and quenching the fire is to be put in execution for the emptier the body is the lesse humours there will be Ltkewise lesse motion as having lesse matter for in matter motion lives likewise the lesse cumbustible matter there is the sooner the unnatural fire will be quenched unlesse that the fire be in the arteries then it is like a colepit set on fire wherein there is no quenching it unlesse you drown the coles so when the unnatural heat is in the arteries you must drown the life of the body like the colein the pit before you can quench the fire but a 〈◊〉 may be eased somwhat prolonged with cooling brothes and quenching julips for though they cannot enter the arteries yet they may keep the outward parts cold and moist which may cast cold damps quite through the body but in this case all evacuations are dangerous for the more empty the body is of humour the sooner the body is consumed for the humours serve as oyl and though they flame yet they keep in the light of life in all other fevours evacuations of all sorts are good for if it be some melancholy pitch humours that are set on fire in the body or some oylie cholerick humours it is but quenching it with cooling julips without any hurt to the body and if it be a brandy blood set on fire it is
but drawing it forth by broaching some veines and the body will be saved from the destruction Chap. 187. The remedies of Malignant Diseases IN malignant diseases expelling medicines are best which expelling medicines are not hot and dry medicines for all drugs that are naturally dry have a contracting quality which is an utter enemy in this disease for they must be dilating medicines and all dilating medicines have a fluid faculty working after the nature of a flowing tide which is thrusting or streaming outward as to the circumference and the operations of drying medicines are like the ebbing tide that draws backward or inward as to it self but as I said before that all hot and dry medicines have a contracting quality which contractions draw or gather up the malignity as in a bundle or heap together and if it be a fiery contraction it sets it on a fire which burns out the life of the body for fire makes no distinguishment of good or bad but destroyes all it can in compasse so as it will not onely burn up the superfluities or corruptions but suck or drink up the radical moisture or charcoales the vital parts and consumes the animal life Wherefore dilating medicines must be applied in these diseases but not strong expulsives medicine by reason the malignity is so intermixt or spread in the body that striving with a strong force to cast forth the malignity they should cast forth the nourishing and consistent matter for the malignity and corrupt humours being more strong having a greater party can resist with more strength the force of expulsion then the nourishing consistant part can being weak so that the expulsions give strength to the malignity or corrupt humours by taking away the pure and well tempered matter but leting blood in these diseases 〈◊〉 be excellent good for bleeding is rather of the nature of sweating then of purging besides it will draw the malignity more from the vital parts into the veins for the veins having a natural quality or faculty to draw and to suck into them will draw and suck in that which doth most abound so as it is but still letting blood as the malignity is drawn in for it is better to let out the blood then endanger the vital parts by keeping it in for if most of the blood should bee let out there will fresh blood increase in a short time but if the vital parts be never so little corrupted or putrified or wasted we cannot heale or make up those parts again Chap. 134. Diseases caused by conceit or cured AS for the Producing diseases by conceit is thus the vital spirits which are the motions of life have an absolute power over the body as working every part thereof and therein so the animal spirits which are the motions of the mind create imaginations and conceptions and the animal spirits and the vital spirits being as man and wife the animal as the husband the vital spirits as the wife whereupon the animal spirits many times beget that desease it figures which is an imagination and the vital spirits brings that childe forth being like the figure the animal spirits made that is the vital spirits oft times work such motions as makes such diseases wherefore the animal spirits work those motions into imaginations and to prove it those that conceit they shall have the small pox measels pleague or the like most commonly they fall sick of that disease although they come not neer the infection and to prove the animal spirits which is the minde works the same motions by an imagination as the disease is that those which conceit a disease do not fall sick of any other disease but the same they imagine and the reason why these malignant diseases are produced oftner by imaginations then other diseases is that those diseases are dangerous or that they are apt to deform which makes a fearful conception or imagination to work more strongly for did the imiginations work as strong to other diseases as to these they would produce the same effects As for those which are cured by conceit is when the motion of the animal spirits works stronger then the vital spirits which causeth the vital spirits to altar those motions that made such diseases but those effects are produced but seldom by reason that the animal spirits seldom work so strong imaginations for it requires a double or treble strength to resist or alter the force another way which must be to cure a disease after this manner then to joyn and assist as in the producing a disease for when the imagination produceth a disease the vital spirits joyn with the animal but when the disease is cured by imagination the animal spirits takes the animals from their work but a great fright or a sudden joy is a good remedy in some diseases by reason those passionate motions are strong and violent yet they can cure onely loose diseases not such diseases as are rooted or fixt for then the vital spirits are not to be altered by the animal Chap. 188. Of the expelling malignity to the outward parts of the body THe reason why malignant diseases as the plague or purples or small pox measels or the like there break forth spots swelling scabs or whelks is by the power of expelling motion But the reason why it sticks in the flesh and not quite out is because the irregular motions that maintain the health and strength of the body are opposed by disorderly motions which makes corrupted matter that makes disordered motions for though there can be no corrupted matter but what is caused from disordered motion yet when the humors of the body are once corrupted the motions are more violent again superabundant humors cause disordered motions for as there is too much humor obstructing the body therewith so there is too much motion to work regularly therein and being against the natural constitution to have so much humor and motion it produceth violent sickness working to the destruction and not to the maintenance of the body but the regular motions which are digestive motions which unites strengthens and defends the vital parts by atracting good 〈◊〉 by retaining the useful parts by concocting it into a sollid substance by expelling of superfluieties or malignancy out of the body after a methodical manner and according as the strength of expelling motions are so is the malignity cast forth for if the repelling motions be stronger then the expelling motion the malignant presses so hard upon the vital parts as it smothers the life therein or burns up the materials thereof Again the expelling motions may be so weak as they cannot thrust out the malignity so far as the circumference of the body which is the skin or if so far yet not to stay there so long as to evapor it out and then the malignity fals back with a greater violence for what is forced and resisteth when once it hath liberty or gets power it becomes