humidity being ratified by the Sun That the primitive humidity being diffused as a pool was burned by the motion of the Sun about it and the unctuous part bring exhaled the remainder became salt That assoon as the world was made and living creatures produced out of the world the world enclined of it selfe towards the south according to divine providence that some parts thereof might be habitable others not habitable by reason of the extremities of heat and cold That the mistion of the Elements is by apposition That the inundation of Nilus is caused by the snow of Aethiopia which is dissolved in summer and congealed in winter Sect 5. Of living Creatures THat Creatures were first generated of humidity calidity and earthly matter afterwards mutually of one another males on the right side females on the left That the soule is that which moveth that it is aeriall and hath a body of the nature of aire That there is a death of the soule likewise which is separation from the body That all Animalls have active reason That sleep is an action of the body not of the soul. That in the hand of man consists all his skill That the voice is made by the wind hitting against firm resisting air returning the counter-blow to our ears which is the manner whereby also the repercussion of the air is formed called Eccho That the Gall is the cause of acute diseases which overflowing is dispersed into the lungs veines and costs CHAP. III. His predictions SUidas saith he foretold many things of those two instances onely have been hitherto preserved The first thus related by Pliny The Grecians celebrate Anaxagoras of the Clozomenian and for foretelling by his learning and Science in the second yeare of the 78. Olympiad on what day a stone would fall from the Sun which happen'd in the day time in a part of Thrace at the river Agos which stone is at this day shewne about the bignesse of a became of an adust colour a Comet also burning in those nights Plutarch adds that it was in his time not onely shewen but reverenced by the Peloponnesians Eusebius reckons the fall of this stone upon the fourth yeare of the 78. Olympiad which is two yeares after Pliny accompts of the prediction Silenus cited by Laertius saith it fell when Dimylus was Archon which if it be to be red Dyphilus for the other name is not to be found neere these times will be the first yeare of the 84 Olympiad But the marble at Arundell House graven about the 129. Olympiad to be preferred before any other chronologicall accompt expressly names the fall upon the 4th yeare upon the 77. Olympiad when Theagenides was Archon two yeares before Pliny saith it was foretold It was beleeved to have portended as Plutarch testifies the great defeat given to the Athenians by Lysander at the river Agos 62. yeares after viz. the fourth yeare of the 39. Olympiad Of the wonder Aristotle gives a very slight accompt affirming It was a stone snatched up by the wind and fell in the day time a Comet happening in those nights which is disproved by Plutarch who hath this large discourse upon it It is said that Anaxagoras did prognosticate that one of the bodies included the Heavens it should be loosed by shaking fall to the ground the Stars are not in place where they were first created they are heavie bodies of the nature of stone shining by reflection of the aether being drawn up by force kept there by the violence of that circular motion as at the beginning in the first separation of things cold heavie they were restrained There is another opinion more probable which saith those which we call falling starres are not fluxions of the aether extinguisht in the aire almost as soon as lighted nor inflammations or combustions of any part of the aire which by it spreadeth upwards but they are coelestiall bodies failing of their retention by the ordinary course of heaven throwne downe not upon the habitable earth but into the Sea which is the cause we doe not see them yet the assertion of Anaxagoras is confirmed by Damachus who writeth in his book of Religion that 75. daies together before this stone fell they saw a great body of fire in the Air like a cloud enflamed which tarried not in one place but went and came uncertainly removing from the driving whereof issued flashes of fire that fell in many places like falling starrs when this great body of fire fell in that part of the Earth the Inhabitants emboldned came to the place to see what it was and found no appearance of fire but a great stone on the ground nothing in comparison of that body of fire Herein Damachus had need of favourable hearers But if what he saith be true he confuseth those Arguments who maintain it was a piece of a Rock by the force of a boistrous wind torn from the top of a Mountain and carried in the air so long as this whirlwind continued but so soon as that was laid the stone fell immediately unlesse this lightning body which appeared so many daies was fire indeed which coming to dissolve and to be put out did beget this violent storm of force to tear off the stone and cast it down This it is likely Charimander meant who in his book of Comets saith Anaxagoras observed in the Heavens a great unaccustomed light of the greatnesse of a huge pillar and that it shined for many daies The other memorable prediction of Anaxagoras was of a storm which hee signified by going to the Olympick games when the weather was fair in a shaggy gown the rain powring down all the Graecians saith Aelian saw and gloried that hee knew more divinely then according to humane Nature CHAP. IV. His Scholers and Auditors THese are remembred as his Scholars and Auditors Pericles Son of Xantippas being instructed by Anaxagoras could easily reduce the exercise of his mind from secret obstrusive things to publick popular causes Pericles much esteemed him was by him instructed in natural Philosophy and besides other virtues fre'd from superstitious fears arising from ignorance of physicall causes whereof there is this instance the head of a Ram with but one horn being brought to Pericles was by the South sayers interpreted prodigious Anaxagoras opening it showed that the brain filled not its naturall place but contracted by degrees in an ovall form toward that part where the horn grew Afterwards Anaxagoras neglected and decrepit with age in a melancholy resentment thereof lay down and cover'd his face resolving to starve himself which Pericles hearing came immediately to him bewailing not Anaxagoras but himself who should lose so excellent a Counsellor Anaxagoras uncovering his face said They Pericles who would use a Lamp must apply it with oil Archelaâ—s Son of Apollodorus was Disciple to Anaxagoras and as Laertius affirms called the
which more gently austere The sense of touching was formed by the Gods to discern hot and cold soft and hard light and heavy smooth and rough and to iudge the differences of each of these Yielding bodies we call those which yield to the touch resisting those which yield not this proceedeth from the bases of bodies those which have large bases are firm and solid these which have narrow bases are yielding soft and easily changed Rough is that which is uneven and hard smooth that which is plain and thick As warm and cold qualities are most opposite so they proceed from the most different causes That which cutteth by the acutenesse and roughnesse of its parts begetteth a hot affection that which is more thick in penetration a cold whilst the more rare are expelled and the more dense compelled to penetrate into their room Thence ariseth a concussion and trepidation and an affection which is from hence begotten in bodies rigor CHAP. XX. Of Heavy and Light HEavy and light ought not to be defined by higher or lower place nothing is high or low for Heaven being absolutely round and its convexe extremity even we cannot term any thing higher or lower yet may we call that heavy which is hardly drawn to a place different from its Nature light which easily or heavy is that which consisteth of most parts light of fewest CHAP. XXI Of Respiration WE breath after this manner The externall Air compasseth us round about and passeth in at our mouth nostrills and invisible Pores of the body where being warmed it floweth back again to the externall Air by that part out of which it flowed it again thrusteth the externall Air to the interiour Thus there is an unintermitted succession of inspiration and expiration CHAP. XXII Of the Causes of Diseases OF Diseases Plato alledgeth many causes The first is defect or excesse of the Elements and a change into places which agree not with their Nature The second a preposterous generation of homogeneall parts as when of flesh is made blood or choler or flegme for all these are nothing but colliquation or putrefaction â—legm is a new collâ—quation of flesh sweat and tears are a kind of Serum of flegm Flegm intercepted in the outward parts begetteth Scurse and Leprosie in the inward being mingled with Melancholy it causeth the falling-sicknesse Sharp and salt flegme engender those affections which consist in rigour for all bodies that are inflamed with choler must suffer that A world of various diseases are engendred by choler and flegm As concerning feavours Plato conceiveth that a continuall feavour proceedeth from excesse of fire a quotidian from excesse of air a tertian from excesse of water a quartan from excesse of Earth It remaineth that we here begin to speak of the Soul though not without some danger of repeating the same things CHAP. XXIII Of the three principall powers of the Soul THE Gods the makers of mortall Creatures having received from the first God the Soul of Man immortall added unto it two mortall parts yet left the immortall divine part might be infected with mortall extravagances they seated as Prince of all in the tower as it were of the body the Head in figure resembling the Universe The rest of the body they appointed as a vehiculum to serve this To each mortall part they assigned its proper habitation placing the irascible in the heart the concupiscible in the midst betwixt the Navell and the Diaphragme binding it there as a furious savage Beast They framed the Lungs in respect of the heart soft bloodlesse hollow and spungy that the heart being somthing heated with anger might thereby be refrigerated and asswaged the Liver to excite and allay the concupiscible part having both sweetnesse and bitternesse as likewise for the clearing of divinations which are given by dreams for as much as in it by reason of its smoothnesse shining and brightnesse the power which proceedeth from the mind doth shine forth The Spleen was made for the benefit of the Liver to purge and cleanse it so that those corruptions which by some diseases are contracted about the Liver retire thither CHAP. XXIV Of the distinction of the parts of the Soul THat the Soul and parts thereof according to their proper faculties are threefold every part appointed by reason their severall places is manifest from hence Those things which are separated by Nature are divers passionate and reasonable are separate by nature this being conversant in Intelligibles that in things sad or joyful to omit the passive part which is common likewise to bruit Beasts Now these two being distinct by Nature must likewise be distinguished by place because for the most part they disagree and are repugnant to one another but nothing can be repugnant to it self neither can those things which are contrary to one another consist together in the same In Medea anger seemeth to contest thus with reason I know what I intend is ill But anger over-rules my will In Laius when he ravished Chrysippus concupiscence contested with Reason for so he saith Men to this crime the Gods confine To know the ill that they decline That the rationall power is different from the Passive is evident from this that they ordered by severall means one by discipline the other by habituall practice CHAP. XXV Of the Immortality of the Soul THat the Soul is immortall Plato proveth by these Arguments The Soul to every thing wherein it is conferreth life as being naturally innate in her self but that which conferreth life to others never admitteth death but what is such is immortall The Soul being immortall is likewise incorruptible for it is an incorporeall essence which cannot be changed substantially and is only perceptible by the Intellect not by the eyes and is uniform Hence it must be simple neither can be at any time dissolved or corrupted The body is contrary for it is subject to sight and other senses and as it is compounded so shall it again be dissolved and it is multiform When the Soul adhereth to those things which are preceptible by Intellect it acquieseeth Now to that by whose presence she is disturbed she cannot possibly be like wherefore she is more like to those things which are perceptible by Intellect but what is such is by nature incorruptible and perishable Again the Soul naturally doth preside over the body not the body over the Soul but that which by nature ruleth and commandeth is of kin to Divinity wherefore the Soul being next unto God must be immortall not subject to corruption Again Contraries which have no medium not by themselves but by some accident are so ordered by Nature that they may be mutually made of one another But that which men call life is contrary to that which they call death as therefore Death is a separation of the Soul from the body so islife a conjunction of the Soul with the body praeexistent to the Body But if she be praeexistent and shall
honour is the reward of vertue the wicked wanting this are justly dishonourable A wise man only is ingenuous and noble according to some of the Stoicks but others deny it referring these not to nature but institution only according to the proverb Custome is a second Nature So that ingenuity is an habit of nature or institution apt to vertue Nobility is a habit of descent or institution apt to vertue A wise man is pleasing pâ—rswasive opportune and sincere for he is expert in every thing affable in conversation and helpfull to the publick The wicked are the contrary A wise man is the best Physician for he hath considered his constitution and those things which are requisite for his health A wise man may lawfully part with his life the wicked cannot because in their life they never acquire vertue nor eschew vice But life and death are limited by offices and their contraries A wise man will accept of Empire and â—ohabit with Princes but not unlesse he porceive it may be done without danger and to much advantage A wise man never lyeth for he who speaketh a falshood is not properly said to lie unlesse it be with intent to deceive A lie may be used many waies without assent as in War against enemies or in the like necessity A wise man neither deceiveth nor is deceived for he never sinneth he useth not his sight hearing or any other sense ill He is not suspicious nor repenteth for both these are proper to fallacious assent He can no way be chang'd or erre or opinionate A wise man only though not all wise men is happy in Children in old age in death A wise man doth nothing contrary to his appetite for all such things are done with a privation and nothing adverse unforeseen happeneth to him But in the primitive time there was some wise man that did not desire or will any thing because that those things which were then present were not sufficient to be required by him A wise man is meek for meeknesse is a habit whereby things are done meekly not breaking forth into Anger A wise man is peacefull and modest Modesty is the Science of decent motion tranquillity the order of natural motions The contrary to these are seen in the wicked A wise man is free from all Calumny he calumniates none and is not calumniated by any for Calumny is a lying imputation of fained friends to which the wise are not liable for they are true friends the wicked are for they are feigned A wise man delayeth 〈◊〉 bing for delay is an omission of Office through slothfulnesse of which Hesiod Nothing deferre a year a month a day He fights aginst himself that doth delay A wise man can only incite and be incited to Vertue a fool cannot for he neglecteth praecepts and goeth no further then the words not proceeding to Action A wicked man is not desirous to hear or learn as not being capable by reason of his imprudence of what is rightly said whence it followeth that he can neither be incited nor incite to Vertue He that is capable to be incited or to incite must be prepared by Philosophy which is not competible to a wicked man for he who diligently heareth Philosopher is not prepared to Philosophy but â—e who expresseth their doctrine in their life and actions This no wicked man can do for he is prepossess'd by Vice If he should be incited Vice would pull him baâ—k but none that is vicious incited to Vertue as none sick to health Every wicked man is an exile wanting Law and Country for both these are good That a City or Country is good Cleantâ—es proveth thus If there be a habitation where those who fly for succour find justice it is good but a City is such a habitation therefore a City is good A City is taken three waies for a habitation for a convention of men and for both In the two latter significations it is called good Every wicked man is râ—stick for rusticity is ignorance of Laws and civill manners A wicked man refuseth to live according to Law and is hurtfull as a savage Beast A wicked man is tyrannical cruell violent and inâ—urious whensoever he gets an occasion A wicked man is ungratefull not obliging nor requiting for he doth nothing by Friendship A wicked man is not perseverant for perseverance is the Science of obtaining our purpose not being deterred by labour A wicked man is not capable of the right of donation Donation is the good bestowing of estimation but nothing that is good is competible to the wicked Eâ—ery wicked man is delighted with his wickednesse which wee may perceive not so much by his discourse as actions which showes that he is carried on to wickednesse THE THIRD PART CHAP. I. PHYSICK and the parts thereof PHYSICK is divided into these places Of Bodies Of Principles Of Elements Of Gods of Place Of Vacuum thus especially but generally into three places Of the world Of Elements Aitiologick of Causes That concerning the VVorld is divided into two parts whereof one Contemplation is common also to the Mathematicks concerning fixed stars and Planets as whether the Sun be of the same magnitude as he appears to be and whether the Moon be so likewise of their periods and the like The other contemplation proper only to Physick to enquire into the essence of these whether the Sun and Stars consist of matter and form whether generate or ingenerate whether animate or inanimate whether corruptible or incorruptible whether govern'd by Providence or the like The place concerning Causes is likewise twofold whereof one Contemplation is common also to medicinall disquisitions whereby they enquire concerning the principall part of the soul and those things which are produced in the Soul seed and the like The other is likewise usurped by the Mathematicks as in what manner we see what is the cause of the visuall phaâ—tasie How are made Clouds Thunder Rainbows Halo's Comets and the like CHAP. II. Of Bodies NAturall Philosophy brancheth into two parts of Corporealls and Incorporealls A body is that which doeth or sufficeth It is the sense with essence or substance and finite whatsoever is is a body for whatsoever is either doeth or suffereth Principles are Bodies void of form Elements are bodies endued with form Causes are corporâ—all because they are spirits Qualities are Corporâ—all for they are spirits and aeriall intentions which affect the parts of all things generated with form and figure Vertues Vices Arts Mâ—mory â—haâ—tasies Affections Appetitions Assents are bodies existing in the Supream part of the Soul The Soul is a Body because it maketh us to be living Creatures Night and day are bodies Voice is a body for it maketâ—â— that which is heard in a word whatsoever is is a body and a subject
he is To things that are that which is not is not opposed as contrary for it neither existeth nor is participant of any essence nor can be understood So that if any man endeavour to expresse it in words or comprehend it by thought he is deceived because he putteth together things contrary and repugnant Yet that which is not as far as it is spoken is not a pure negation of that which is but implyeth a relation to another which in some manner is joined to Ens. So that unlesse we assume somthing from that which is to that which is not it cannot be distinguished from other things but thus as many kinds as they are of Ens so many are there of Non-Ens because that which is not an Ens is a Non-Ens Thus much may serve for an introduction into Plato's Philosophy Some things perhaps are said orderly others dispersedly or confusedly yet is all so laid down that by those which we have delivered the rest of his Assertions may be found out and contemplated After so serious a Discourse it will not be amisse to give the Reader a Poeticall entertainment upon the same Subject being A PLATONICK DISCOURSE Written in Italian by IOHN PICUS Earl of MIRANDULA In explication of a Sonnet by HIERONIMO BENIVIENI The first PART Sect. I. IT is a principle of the Platonists That every created thing hath a threefold being Causal Formal Participated In the Sun there is no heat that being but an elementary quality not of Celestiall nature yet is the Sun the cause and Fountain of all hear Fire is hot by nature and its proper form Wood is not hot of its self yet is capable of receiving that quality by Fire Thus hath heat its Causall being in the Sun its Formall in the Fire it s Participated in the Fuel The most noble and perfect of these is the Causal and therefore Platonists assert That all excellencies are in God after this manner of being That in God is nothing but from him all things That Intellect is not in him but that he is the original spring of every Intellect Such is Plotinus's meaning when he affirms God neither understands nor knows that is to say after a formall way As Dionysius Areopagita God is neither an Intellectuall nor Intelligent nature but unspeakably exalted above all Intellect and Knowledge Sect. II. PLatonists distinguish Creatures into three degrees The first comprehends the corporeall and visible as Heaven Elements and all compounded of them The last the invisible incorporeal absolutely free from bodies which properly are called Intellectual by Divines Angelicall Natures Betwixt these is a middle nature which though incorporeall invisible immortall yet moveth bodies as being obliged to that Office called the rationall Soul inferiour to Angells superiour to Bodies subject to those regent of these Above which is God himselfe author and principle of every Creature in whom Divinity hath a casuall being from whom proceeding to Angells it hath a formall being and thence is derived into the rationall Soul by participation of their lustre below which no nature can assume the Title of Divine Sect. III. THat the first of these three Natures cannot be multiplyed who is but one the principle and cause of all other Divinity is evidently proved by Platonists Peripateticks and our Divines About the second viz. The Angelick and Intellectuall Platonists disagree Some as Proclus Hermias Syrianus and many others betwixt God and the rationall Soul place a great number of creatures part of these they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intelligible part intellectuall which termes Plato sometimes confoundeth as in his Phaedo Plotinus Porphyrius and generally the most refined Platonists betwixt God and the Soul of the World assigne only one Creature which they call the Son of God because immediately produced by him The first opinion complies most with Dionysius Areopagita and Christian Divines who assert the number of Angells to be in a manner infinite The second is the more Philosophick best suiting with Aristotle and Plato whose sense we only purpose to expresse and therefore will decline the first path though that only be the right to pursue the latter Sect. IV. VVE therefore according to the opinion of Plotinus confirmed not only by the best Platonists but even by Aristotle and all the Arabians especially Avicenna affirm That God from eternity produced a creature of incorporeall and intellectuall nature as perfect as is possible for a created being beyond which he produced nothing for of the most perfect cause the effect must be most perfect and the most perfect can be but one for of two or more it is not possible but one should be more or lesse perfect than the rest otherwise they would not be two but the same This reason for our opinion I rather choose then that which Avicen alledges founded upon this principle That from one cause as one can proceed but one effect We conclude therefore that no creature but this first minde proceeds immediately from God for of all other effects issuing from this minde and all other second causes God is only the mediate efficient This by Plato Hermes and Zoroaster is called the Daughter of God the Minde Wisdome Divine Reason by some interpreted the Word not meaning with our Divines the Son of God he not being a creature but one essence coequall with the Creator Sect. V. ALL understanding agents have in themselves the form of that which they design to effect as an Architect hath in his minde a figure of the building he undertakes which as his pattern he exactly strives to imitate This Platonists call the Idea or Exemplar believing it more perfect then that which is made after it and this manner of Being Ideal or Intelligible the other Materiall and Sensible So that when a Man builds a house they affirm there are two one Intellectuall in the Workmans mind the other sensible which he makes in Stone Wood or the like expressing in that matter the form he hath conceiv'd to this Dante alludes â—None any work can frame Unless himself become the same Hereupon they say though God produced only one creature yet he produced all because in it he produced the Ideas and forms of all and that in their most perfect being that is the Ideal for which reason they call this Mind the Intelligible World Sect. VI. AFter the pattern of that Mind they affirm this sensible World was made and the exemplar being the most perfect of all created things it must follow that this Image thereof be as perfect as its nature will bear And since animate things are more perfect then the inanimate and of those the rational then the irrationall we must grant this World hath a Soul perfect above all others This is the first rationall Soul which though incorporeall and immateriall is destin'd to the function of governing and moving corporeall Nature not free from the body as that mind whence from Eternity it was deriv'd as was the mind from
the common rule of naturall Philosophers of nothing proceeds nothing it is not possible any thing can be made of that which is not or that which hath a being can be resolved into that which hath none Secondly because contraries are made mutually of each other therefore they were in each other before for if it be necessary that whatsoever is made be made of that which is or is not but that it should be made of that which is not impossible wherein all agree that ever discoursed upon nature it followes necessarily that they be made of things that are and are within these very things though by reason of their smallnesse not discernable by us Hence is it that they say every thing is mixt with every thing because they see any thing made of any thing but things seem different and are called diverse in respect to one another by reason that the multitude of infinites which are within aboundeth in the mistion for the whole is neither quite white nor black flesh nor bone but every thing seemeth to be of the nature of that whereof it hath most of simple nourishment as bread water and the like are bred the hair veines arteries nerves bones and other parts of the body all things are therefore in this food as nerves bones and the like discernable by reason though not by sense Of these Atomes the whole world consisteth as gold of grains these homogeneall parts are the matter of all things his opinion is thus exprest by Lucretius Next Anaxagoras we must pursue And his Homoiomeria review A term that 's no where mention'd but among The Greeks too copious for our naâ—row tongue Yet may the sense be in more words arraid The principle of all things entrailes made Of smallest entrails bone of smallest bone Blood of small sanguine drops reduc'd to one Gold of small graines earth of small sands compacted Small drops to water sparks to fire contracted The like in every thing suppos'd yet he Nature asserted from all vacuum free And held that each corporeall being might Be subdivided into infinite That God is an infinite selfe-moving mind that this divine infinite mind not inclosed in any body is the efficient cause of all things out of the infinite matter consisting of similar parts every thing being made according to its species by the divine minde who when all things were at first confusedly mingled together came and reduced them to order Sect 2. Of the Heavens That the higher parts of the world are full office the power that is there he called aether and that properly saith Aristotle for the body which is continually in quick motion is conceived to be divine by nature for that reason called aether none of those that are here below being of that kind That the ambient aether being of a fiery nature by the swiftnesse of its motion snatcheth up stones from the earth which being set on fire become starres all carried from East to West That the Startes are impelled by the condensation of the aire about the Poles which the Sun makes more strong by compressing That the starres are earthly and that after the first secretion of the Elements the fire separating it selfe drew some parts of the earth to its own nature and made them like fire Whereupon he farther affirmed The Sun is a burning plate or stone many times bigger then Peloponnesus whose conversionn is made by the repulse of the Northern aire which he by compressing makes more strong the Moon is a dark body enlightned by the Sun habitable having plaines hills and waters that the inequality in her face proceeds from a mixture cold and earthly for there is darknesse mixt with her fiery nature whence she is called a star of false light Plato saith that the Moon was occasion of dishonour to him because he assumed the originall of this opinion of her borrowing light to himselfe whereas it was much moreantient That the milky way is the shadow of the earth upon that part of heaven when the Sun being underneath enlightens not all Or as Aristotle that the Milkie way is the light of some starres for the Sun being under the earth looks not upon some starres the light of those on whom he looks is not seen being swallowed up in his the proper light of those which are hindred by the earth from the Suns illumination is the Galaxy Laertius saith he held the Galaxy to be the reflection of the light of the Sun Sect. 3. Of Meteors THat Comets are the coâ—apparition of wandring starres which approach so near each other as that they seem to touch one another Or as Laertius the concourse of Planets emitting flames That falling starres are shot down from the aether as sparkles and therefore soon extinguished That Thunder is the collision of Clouds lightning their mutuall attrition Or as Plutarch the cold falling upon the hot or the aetheriall upon the aeriall the noise which it makes is Thunder of the blacknesse of the cloud is caused lightning of the greatnesse of the light Thunderbolts of the more corporeall fire whirle-winds of the more cloudy Presters That lightning distills from the aether and that from that great heat of Heaven many things fall down which the clouds preserve a long time enclosed That the Rain-bow is a refraction of the Suns light upon a thick dark cloud opposite to him as a looking glasse by the same reason faith he appeared chiefly in Pontus two or more Suns That Earth quakes are caused by the aire or aether which being of its own nature apt to ascend when it gets into the veines and cavernes of the earth finding difficulty in the getting out causeth that shaking for the upper parts of the earth contract themselves by the benefit of rain Nature having made the whole body thereof alike laxe and spungy the parts as in a Ball superiour and inferiour the superiour that which is inhabited by us the inferiour the other This wind getting into the inferiour parts breaks the condensed aire with the same force as we see clouds broken when upon the collision of them and motion of the agitated aire sire breaks forth this aire falls upon that which is next seeking to get out and tears in pieces whatsoever it meets untill through those narrow passages it either finds a way to Heaven or forceth one which Laerâ—ius obscurely expresseth the repulsion of the air upon the earth THat Snow is not white but black nor did it seem white to him because he knew the water whereof it is congealed to be black Sect 4. Of the Earth THat the begining of motion proceeding from the mind the heavie bodies obtained the lowest place as the earth the light the highest as the fire those betwixt both the middle as the aire and water thus the sea subsists upon the superficies of the earth which is flat the
every name is conveniently and properly applyed to the thing For any name applyed to any thing will not signifie rightly as if wee should impose the name of horse upon man To speak is a kind of Action Not he that speaketh any way speaketh rightly but he who speaketh so as the nature of the thing requireth And for as much as expression of names is a part of speaking as Noun is a part of Speech to name rightly or not rightly cannot be done by any imposition of names but by a naturall affinity of the name with the thing it self So that he is a right imposer of names who can expresse the Nature of the things in their names for a name is an Instrument of the thing not every inconsiderate name but that which agreeth with its nature By this benefit we communicate things to one another whence it followeth that it is nothing else but an instrument accommodated to the teaching and discerning of a thing as a weavers shuttle to his Webbe It belongeth therefore to a Dialectick to use names aright for as a Weaver useth a shuttle rightly knowing the proper use thereof after it hath been made by the Carpenter so the Dialectick rightly useth that name which another hath made And as to make a Helm is the effice of a Shipwright but to use it rightly of a Pilot so he who frameth names shall impose them rightly if he do it as if a Dialectick were present who understandeth the nature of those things which are signified by the names Thus much for Dialectick CAAP. VII Of THEORETICK Philosophy WE come next to Theoretick Philosophy whereof one part is Theologick another Physick a third Metaphysick The end of Theologie is the knowledge of primary Causes Of Physick to understand the nature of the Universe what kinde of creature man is what place he holdeth in the world whether there be a divine Providence over all things to which there are other Gods subordinate how men are in respect of them The end of Mathematick is to know the nature of a superficies and a solid and to consider the motion and revolution of celestiall bodies the contemplation whereof must first be proposed in briefe Thus Plato useth to confirm the acutenesse of the minde for it sharpeneth the understanding and rendreth it more ready towards the contemplation of divine things That which considereth Numbers being likewise a part of Mathematicks conferreth not a little to the understanding of things that are It frees us from the errour and ignorance which attend sensible things and conduceth to the right knowledge of the essence of things It likewise renders a man expert in military affairs especially towards the ordering of an Army by the science of Tacticks Geometry also conferteth much towards the understanding of good it selfe if a man pursue it not only for mechanicall dimension but that he may by the helps thereof ascend to things which are not busying himselfe about those which are in continuall generation and motion Stereometry likewise is exceeding usefull for after the second accretion followeth this contemplation which holdeth the third room Astronomy also is usefull as a fourth discipline whereby we consider the motions of Heaven and the Starres and the author of night and day months and years Thus by a familiar kinde of way finding out him who made all these and by these disciplines as from certain rudiments or elements proceeding to things more sublime Likewise Musick is to be learnt which relateth to hearing for as the eyes are created for Astronomy so are the ears for Harmony and as when we apply our selves to Astronomy we are led from visible things to the divine invisible â—ffence so when we receive the Harmony of voice in at our ears from audible things we ascend by degrees to those which are perceived by Intellect unlesse we pursue Mathematicall disciplines to this end the contemplation thereof will be imperfect unprofitable and of no value We must therefore presently proceed from those things which are perceived by the eyes and ears to those which reason only discerneth for Mathematick is only a preface to divine things They who addict themselves to Arithmetick and Geometry desire to arrive at the knowledge of that which is which knowledge they obtain no otherwise then as by a dream but really they cannot attain it because they know not the principles themselves nor those things which are compounded of the principles neverthelesse they conduce to those things which we mentioned wherefore Plato will not have such disciplines to be called Sciences Dialectick method proceeds in such manner that by Geometricall Hypotheses it ascendeth to first principles which are not taken upon Hypotheses For this reason he calleth Dialectick a Science but Mathematick neither opinion because it is more perspicuous then sensible things nor a Science because it is more obscure then first Intelligibles But the opinion of Bodies the science of Primaries the contemplation of Mathematicks He likewise asserteth Faith and Imagination Faith of things subject to sense Imagination of Images and Species Because Dialectick is more efficacious then Mathematick as being conversant about divine eternall things therefore it is put before all Mathematicks as a wall and fortification of the rest CHAP. VIII Of first matter VVE must next give a brief account of Principles and those things which belong to Theologie beginning at the first and from thence descending to the creation of the world and contemplation thereof whereby at last we come to the creation and nature of man To begin with matter this he calleth the receptacle nurse mother place and subject of all Images affirming that it is touched without sense and comprehended by an adulterate kinde of reason The property thereof is to undergo the generation of all things and to cherish them like a Nurse and to admit all formes being of her own nature expert of all form quality and specieâ— These things are imprinted and formed in her as in a Table and she admitteth their figures not having of her selfe any figure or qualitie For she could not be fit to receive the impressions of severall forms unlesse she were wholly void of all quality and of those formes which she is about to receive They who make sweet Unguents of Oyle make choice of that oyle which hath the least sent they who would imprint any figures in wax first smooth and polish the matter defacing all former figures It is requisite that matter capable of all things if it must receive all formes must not have the nature of any one of them but must be subjected to all formes without any qualitie or figure and being such it is neither a body nor incorporeall but a body potentially as Brasse is potentially a Statue because then it becomes a Statue when it puts on the form thereof CHAP. IX Of Ideas WHereas matter is a Principle Plato likewise introduceth other principles besides matter One as an exemplar Idaeas another Paternall God the
so interpreted by Origen and some Platonists expound the Ocean stil'd by Homer Father of Gods and Men this Angelick Minde Principle and Fountain of all other Creatures Gemistius Neptune as Commander of all Waters of all Mindes Angelicall and Humane This is that living Fountain whereof he that drinketh shall never thirst These are the Waters whereon David saith God hath founded the World Sect. XIV POrus the Affluence of Ideas proceeding from God is stiled by Plato the Son of Metis Counsell in Imitation of the Scripture whence our Saviour by Dionysius Areop is termed the Angel of Counsell that is the Messenger of God the Father so Avicen calls the first Cause conciliative the Minde not having Ideas from it selfe but from God by whose Counsell she receiveth Knowledge and Art to frame this visible World Sect. XV. LOve according to Plato is Youngest and Oldest of the Gods They as all other things have a two-fold Being Ideal and Naturall The first God in his Naturall Being was Love who dispenc'd theirs to all the rest the last in his Ideal Love was born in the Descent of the Ideas into the Angelick Minde which could not be perfect till they its Essence were made so by loves conversion to God The Angelick Minde owing its naturall being to Love the other Gods who succeeded this Minde necessarily are younger then He in their naturall Being though they precede him in their Ideal as not born till these Ideas though imperfectly were joyn'd to the inform'd Nature Sect. XVI THe Kingdome of Necessity is said to be before that of Love Every Creature consists of two Natures Materiall the imperfect which we here understand by Necessity and Formall the occasion of perfection That whereof it most partakes is said to be predominant and the Creature to be subject to it Hence is Necessity matter suppos'd to raigne when the Ideas were imperfect and all imperfections to happen during that time all perfections after Love began his reign for when the Minde was by him converted to God that which before was imperfect in her was perfected Sect. XVII VEnus is said to commend Fate The order and concatenation of causes and effects in this sensible World called Fate depends on the order of the Intelligible World Providence Hence Platonists place Providence the ordering of Ideas in the first Minde depending upon God its ultimate end to which it leads all other things Thus Venus being the order of those Ideas whereon Fate the Worlds order depends commands it Fate is divided into three parts Clotho Lachesis and Atropos That which is one in Providence indivisible in Eternity when it comes into Time and Fate is divisible into Past Present and Future Others apply Atropos to the fixed Sphear Clotho to the seven Planets Lachesis to sublunary things Temporall corporeall things only are subjected to Fate the Rationall Soul being incorporeall predominates over it but is subjected to Providence to serve which is true liberty By whom the Will obeying its Lawes is led to the Acquisition of her desired end And as often as she endeavours to loose her selfe from this Servitude of Free she becomes a Servant and Slave to Fate of whom before she was the Mistresse To deviate from the Laws of Providence is to forsake Reason to follow Sense and Irrationall Appetite which being corporeall are under Fate he that serves these is much more a servant then those he serves Sect. XVIII AS from God Ideas descend into the Angelick Mind by which the Love of Intellectuall Beauty is begot in her called Divine Love so the same Ideas descend from the Angelick Minde into the Rationall Soul so much the more imperfect in her as she wants of Angelicall Perfection From these springs Human Love Plato discourseth of the first Plotinus of the latter who by the same Argument whereby he proves Ideas not accidentall but substantiall in the Angelick Minde evinceth likewise the specificall Reasons the Ideas in the Soul to be substantiall terming the Soul Venus as having a specious splendid Love in respect of these specificall Reasons Sect. XIX VUlgar Love is the Appetite of sensible Beauty through corporeall sight The cause of this Beauty is the visible Heaven by its moving power As our motive faculty consists in Muscles and Nerves the Instruments of its Operation so the motive faculty of Heaven is fitted with a Body proper for circular sempiternall motion Through which Body the Soul as a Painter with his Pencill changeth this inferiour matter into various Forms Thus vulgar Venus the beauty of materiall forms hath her casuall being from the moving power of the Heavens her formall from colour enlightned by the visible Sun as Ideas by the invisible her participate in the Figure and just order of parts communicated to sight by mediation of light and colour by whose Interest only it procures love Sect. XX. AS when the Ideas descend into the Minde there ariseth a desire of enjoying that from whence this Ideall Beauty comes so when the species of sensible Beauty flow into the Eye there springs a two-fold Appetite of Union with that whence this Beauty is derived one Sensuall the other Rationall the principles of Bestiall and Human Love If We follow Sense We Judge the Body wherein We behold this Beauty to be its Fountain whence proceedes a desire of Coition the most intimate union with it This is the Love of irrationall Creatures But Reason knowes that the Body is so far from being its Originall that it is destructive to it and the more it is sever'd from the Body the more it enjoyes its own Nature and Dignity We must not fix with the species of Sense in the Body but refine that species from all reliques of corporeall infection And because Man may be understood by the Rationall Soul either considered apart or in its union to the Body in the first sence human Love is the Image of the Celestiall in the second Desire of sensible Beauty this being by the Soul abstracted from matter and as much as its nature will allow made Intellectuall The greater part of men reach no higher than this others more perfect remembring that more perfect Beauty which the Soul before immers'd in the Body beheld are inflam'd with an incredible desire of reviewing it in pursuit whereof they separate themselves as much as possible from the Body of which the Soul returning to its first dignity becomes absolute Mistresse This is the Image of Celestiall Love by which man ariseth from one perfection to another till his Soul wholly united to the Intellect is made an Angell Purged from materiall drosse and transformed into spirituall flame by this Divine Power he mounts up to the Intelligible Heaven and happily rests in his Fathers bosome Sect. XXI VUlgar Love is only in Souls immerst in Matter and overcome by it or at least hindred by perturbations and passions Angelick Love is in the Intellect eternall as it Yet but inferr'd the greater part turning
perceived others cannot because there are many false that are probable but no false can be perceived and known Those therefore extreamly erre who affirme the Academicks to take away sense for they say not there is no colour sapor or sound but dispute that there is not any proper inherent note in these of true and certain which having expounded he adds A wise man suspends assent two waies one when as we know he absolutely refuseth to assent to any thing another when he withholds from answering either in approbation or improbation of somthing so that he neither denyeth nor asserteth it In the first way he assents to nothing in the second he will follow probability and according as he finds it or not answers yes or no. He who withholdeth his assent from all things is yet moved and acteth somthing He reserves therefore these phantasies by which we are excited to action and those of which being question'd we may answer on either part only as of a thing that seemeth to us so but without assent neither are all such phantasies approved but only those which are not obstructed by any thing In asserting good he joyned pleasure with honesty as Callipho also did He was a great enemy to Rhetorick as Critolaus the Peripatetick and Charmidas were also Arts they did not expell out of Cities knowing them to be very profitable to life no more then they would drive Oeconomick out of Houses or Shepheards from their Flocks but they all persecuted and every where ejected the art of speaking as a most dangerous enemy He compared Dialectick to the Moon which is in continuall increase or decrease Falling sick he was taken with a fit of a Lethargie out of which he no sooner came but he said Love of life shall flatter me no longer and thereupon with his own hands ended his life PHILO PHILO was of Larissa he heard Clitomachus many years and is named by Sextus Empericus as Constitutor of a fourth Academy but Cicero affirmes he dissallowed the distinction of Academies and wrote expressely to prove the first and the new Academy to be both one Whilst he lived the Academy wanted not a Patron The Romans admired him as Plutarch affirms above all Clitomachus's Schollers for his excellent discourse and loved him for the sweetnesse of his disposition Cicero no sooner went out of the first schooles and rudiments of learning but he became an auditor of Philo as he acknowledgeth himselfe Amongst other excellent things saith Stobaeus he gave this Division of Philosophy He compared Philosophy to a Physician As the office of a Physician is first to perswade the sick person to permit himselfe to be cured next to confute the reasons of his adversary So is it of a Philosopher both which consist in exhortation Exhortation is a discourse inciting to vertue whereof one part explaineth its great use the other refelleth adversaries or such as any way calumniate Philosophy The comparison holds in a second manner thus As the part of a Physitian after he hath perswaded the Patient to admit of cure is to apply the means thereof as well to remove the causes of the disease as to induce and settle health so is it in this Science After exhortation he endeavoureth to apply the cure by removing false opinions wherewith the soul is infected and by substituting true In the second place therefore it treats of good and evill for the sake of which the exhortation was made Thirdly the comparison holds thus As all Medicines refer to one end health so all Philosophy to Beatitude That part which treats of ends is joyned with another which treats of life For as in Medicine it is not sufficient to restore health unlesse it likewise deliver rules by which it may be preserved so in life some precepts are required for conservation of the end And this part also is twofold private or common One considers the affairs of particular persons as whether a wise man should mannage a Common-wealth whether he may live with Princes whether he may marry The other considers the businesse of all in generall as what Commonwealth is best how Magistrates are to be chosen This common part is called Politick and is treated of distinctly by it selfe as being of greatest latitude Now is fall were wise men there would be no need of more places for the more subtle divisions would emerge from the precedent But because there must likewise be a care of the middle sort of men who cannot apply themselves to long disputations either through want of time or diversion of businesse there must not be omitted a treating of precepts which delivereth short rules concerning the use of each As to the Stoicall judicatory comprehensive phantasy he held all things to be incomprehensible as to the nature of the things themselves comprehensible Thus he took away the comprehensive phantasy asserted by Zeno. He held that to be a good connex which beginneth from true and endeth in false as if it be day and I dispute this If it is day I dispute According to which tenet there may be true axioms three waies a false only one way For when it beginneth from true and endeth in true it is true as If it is day it is light And when it beginneth from false and endeth in false it is true as If the earth flies the earth hath wings Likewise if it beginneth from false and endeth in true it is true as If the earth flies it is earth That which is false is that which beginneth from true and endeth in false as If it is day it is night for the antecedent it is day is true but the consequent it is night is false He appointed that the precepts of Oratours should be delivered at one time those of Philosophers at another ANTIOCHVS ANTIOCHUS was an Ascalonite brother of Aristus Disciple of Philo. He lived with L. Lucullus the Quaestor and Generall he was also a great friend to Atticus whom he invited to the Academy He is named by Sextus Empericus as Constitutor of a fifth Academy For as Plutarch saith he fell off from the Sect of Carneades either moved by the evidence of sense or as some thought by ambition and dissention with the Disciples of Clitomachus and Philo. So that with some little alteration he made use of the Doctrines of the Stoicks and though he were called an Academick he had been but for some alterations an absolute Stoick whence it was said of him He taught the Stoicall Philosophy in the Academy for he manifested that the Doctrines of the Stoicks were in â—lato In his old age saith Cicero he betook himselfe to the old Academicks forsaking the new and diligently enquiring into the opinion of the Antients endeavoured to follow Aristotle and Xenocrates professing that the Stoicks and Peripateticks agreed in the thing and differed only in words To which effect Cicero mentions
adversary are Falsitie Paradox Soloecism and Tautologie Sophismes are solved either by distinction or negation Thus much may serve for a slight view of his Logick whereof we have but few Books left in respect of the many which he wrote upon that part of Philosophy THE SECOND PART CHAP. I. Of PHYSICK NOt to question the Method of Aristotle's Books of Physick much lesse their titles as some to make them better agree with Laertius's Catalogue have done and least of all their Authority with Patricius we shall take them in that order which is generally received according to which next Logick is placed Physick Physick is a science concerning that substance which hath the principle of motion and rest within it self The Physicall Books of Aristotle that are extant treat of these nine generall heads Of the principles of naturall things of the Common affections of naturall things of Heaven of Elements of the action and passion of Elements of Exhalation of Plants of Animals of the Soul CHAP. II. Of the Principles of Naturall Bodies THe Principles of naturall Bodies are not one as Parmenides and Melissus held nor Homoiomeria's as Anaxagoras nor Atomes as Leucippus and Democritus nor sensible Elements as Thales Anaximander Anaximenes Empedocles nor numbers or figures as the Pythagoreans nor Idaea's as Plato That the Principles of things are Contrary privately opposite was the joint opinion of the Ancients and is manifest in Reason For Principles are those which neither are mutually of one another nor of others but of them are all things Such are first contraries as being first they are not of any other as contrary not of another Hence it follows that being contrary they must be more then one but not infinite for then naturall things would not be comprensible by Reason yet more then two for of contraries only nothing would be produced but that they would rather destroy one another There are therefore three Principles of naturall bodies two contrary privation and form and one common subject of both Matter The constitutive Principles are matter and form of privation bodies consist not but accidentally as it is competent to Matter Things are made of that which is Ens potentially Materia prima not of that which is Ens actually nor of that which is non-ens potentially which is pure nothing Matter is neither generated nor corrupted It is the first insite subject of every thing whereof it is framed primarily in it self and not by accident and into which it at last resolveth To treat of forme in generall is proper to Metaphysicks CHAP. III. Of Nature and the Causes of Naturall bodies OF Beings some are by Nature as Plants others from other causes those have in themselves the principle of their motion these have not Nature is a Principle and Cause of the motion and rest of that thing wherein it is primarily by it self and not by accident Materiall substances have nature Natural properties are according to Nature Nature is twofold Matter and Form but Form is most Nature because it is in act Of Causes are four kinds the Material of which a thing is made the Formall by which a thing is made or reason of its essence The efficient whence is the first principle of its mutation or rest as a Father the Finall for which end it is made as health is to walking Causes are immediate or remote principall or accidentall actuall or potentiall particular or universall Fortune and Chance are Causes of many effects Fortune is an accidentall Cause in those things which are done by election for some end Chance is larger an accidentall cause in things which are done for some end at least that of Nature They are both efficient Nature acts for some end not temerariously or casually for those things which are done by nature are alwaies or for the most part done in the same manner yet somtimes she is frustrated of her end as in Monsters which she intends not Necessity is twofold absolute which is from Matter conditional which is from the end or form both kinds are in naturall things CHAP. IV. Of the affections of naturall Bodies Motion Place Time MOtion is of a thing which is not such but may be such the way or act by which it becommeth such as curing of a body which is not in health but may be in health is the way and act by which it is brought to health Neither is it absurd that the same thing should be both in act and power as to different respects for the thing moved as water in warming is in act as to the heat which it hath in power as to the greater heat which it is capable of Infinite is that which is pertransible without end such an infinite in act there is not not amongst simple bodies for the elements are confined to certain number and place neither amongst mixt bodies for they consist of the elements which are finite But there are things infinite potentially as in addition Number which may be augmented infinitely in division Magnitude which may be divided infinitely in time and continued succession of generation The properties of place are that it containes the thing placed that it is equall to and separable from the thing placed that the place and thing placed are together that it hath upwards or downwards and the like differences that every Physicall body tends naturally to its proper place and there resteth Place is the immediate immovable superficies of a continent body Those things which are contained by another body are in place but those which have not any other body above or beyond them are not properly in place Bodies rest in their naturall places because they tend thither as a part torn off from the whole Vacuum is place void of body such a vacuum there is not in nature for that would destroy all motion seeing that in vacuum there is neither upwards nor downwards backwards nor forwards Nor would there be any reason why motion should be to one part more then to another Moreover it would follow that it were impossible for one body to make another to recede if the triple dimension which bodies divide were vacuous Neither is the motion of rare bodies upwards caused by vacuity for that motion is as naturall to light bodies as to move downwards is to heavy Time is the number of motion by before and after Those two parts of time are conjoyned by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the present as the parts of a line are by a point Time is the measure of rest as well as of motion for the same measure which serves for the privation serves for the habit All motion and mutation is in time for in every motion there is a swiftnesse or slownesse which is defined by time The Heavens Earth Sea and other sensibles are in time for they are movable Time being a numerate number exists not without a numerant which
he erreth also for then there would be somthing that should be alwaies and yet could not be alwaies Heaven is void of labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it hath no contrary to retard its motion Heaven hath the threefold difference of position upwards and downwards backwards right and left for these are proper to all animate things which have the principle of motion within themselves The right side of Heaven is the East for from thence begins its motion the left side the West and consequently the Artick pole is lowermost the Antartick uppermost forwards our Hemisphear backwards the other Heaven naturally moveth circularly but this circular motion is not uniform throughout all Heaven for there are other Orbs which move contrary to the primum mobile that there may be a vicissitude in sublunary things and generation and corruption Heaven is Sphaericall for to the first body the first figure is most proper If it were quadrangular triangular or the like the angles would somtimes leave a space without a body and occupate another space without a body The motion of Heaven is circular as being the measure of all others therefore most compendious and swiftest The motion of the primum mobile is aequable and uniform for it hath neither beginning middle nor end the primum mobile and first mover being eternall both and subject to no variation Starres are of the same body with that wherein they are carried but more thick and compact they produce warmth and light in inferiour things through frication of the Air by their motion for swift motion fires wood and melts lead yet the spheares themselves are not heated but the Air only and that chiefly by the sphear of the Sun which by his accession towards us increaseth the heat his beams falling more directly and with double force upon us The Starres being infixed in the Heavens are moved not by themselves with a proper motion as fishes in the water and Birds in the Air but according to the motion of their Orbes Otherwise those in the eight Sphear would not be alwaies aequidistant from one another neither would the stars have alwaies the same side turned towards us as we see the Moon hath The primum mobile is carried about with the swiftest motion the seven Orbes of Planets under it as they are nearer to it are carried so much the more swiftly about by the motion thereof and as they are further distant more slowly Whence by how much the nigher they are to the primum mobile so much the slower is their proper motion because it is contrary to that of the primum mobile as being from East to West The Starres are round for that figure is most unapt for self-motion wee see the Moon is round by her orbicular sections therefore the other Starres are so likewise for the reason is the same in all The Centre of Heaven is the Earth round seated immoveable in the midst which together with the Sea makes up one Globe CHAP. VII Of Elements THe Element of Bodies is a simple Body into which other Bodies are divided in which it is either actually or potentially as in flesh wood and the like there is fire and earth potentially for into these they are segregated but actually they are not for then should the flesh and wood bee segregated Whereas every naturall Body hath a proper motion motions are partly simple partly mixt the mixt proper to mixt bodies the simple to simple it is manifest that there are simple bodies for there are simple motions the circular proper to Heaven the right to the Elements The Elements are not eternall for they are dissolved with reciprocall mutations and perish and are mutually generated of one another The motive qualities of the Elements are gravity and levity Heavy is that which is apt to be carried downwards to the Centre or midst of Heaven light is that which is apt to be carried upwards towards the extremities of Heaven These are either simple or comparative Simply heavy is that which is below all as the Earth Simply light is that which is above as all the fire Comparatively heavy and light are those in which are both these above some below others as Air and Water From these have mixt things gravity and levity the heavy are carried downwards to a definite medium the light upwards to a definite extream for nothing tends to infinite Whence it followeth that two Elements are extreamly contrary simply heavy and simply light Fire and Earth which tend to contrary places Betwixt these are two means participating of the nature of each extream Air and Water Those Elements which are highest and lightest are most perfect and have the nature of forms in respect of the inferiour because these are contained by those to be contained is the property of matter to contain of form Hence it followeth that there are four kinds of particular second matter differing by the accidentall differeâ—ces of heat cold humidity siccity levity and gravity simple and comparative though there be but one common matter of them all for they are made mutually of one another The mean Elements are heavy in their proper places for Earth being taken away Water tending downwards succeeds in its room Air descends into the place of Water but not contrariwise for Water ascends not into its place of Air unlesse by force In the extream it is otherwise for the Air being taken away the fire will not descend into its place nor the Earth ascend into the place of Water or Air for Fire is not heavy nor Earth light in their naturall place because they are extream Elements Figure conduceth to the swiftnesse or slownesse of motion either upwards or downwards but is not simply and in it self the cause of motion so an acute figure cuts the medium swiftly a broad obtuse figure slowly Hence a thin plate of Lead or Iron will swim on water because it comprehends much of the subjected body which it cannot easily divide or penetrate CHAP. VIII Of generation Corruption Alteration Augmentation and Diminution THere is a perpetuall succession of generation as well simple as accidentall which proceeds from two causes Efficient the first mover and the Heavens alwaies moving and allwaies moved and Materiall the first matter of which being non-ens actually ens potentially all things generable and corruptible consist This is incorruptible in its self susceptible of all forms whereby the corruption of one natural substance becometh the generation of another whatsoever matter remaineth upon the corruption being assumed towards the generation of another Generation and Corruption are twofold simple of a substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an accident generation of the lesse noble substance is called generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the more noble as that of Earth in respect of fire Corruption alwaies succeedeth generation because the terme to which of corruption viz. non-ens is the
come mixt bodies differing according to the various proportion of the temperament and as they are compounded of the Elements so they resolve into the same All these mixt bodies consist of all the Elements of Earth for every things participates of the nature of that thing wherein it is produced of water because every mixt thing must be concrete and terminated which properties Water best affordeth to Earth of Air and Fire because every perfect mixt body is made by temperament of contraries such is Air to Earth Fire to Water Again the nature of all mixt bodies as well animate as inanimate as to mixture is the same but that the animate consist of all the Element is manifest in that they are nourished by them The causes and common principles of mixt bodies are three materiall fomall efficient The Materiall is the power to be and not to be by which elementary things are generated and corrupted The formall is the reason of the essence of every thing the universall efficient is the circular motion of Heaven not onely as being eternall continuall and before generation but chiefly because it bringeth nigh to us and carrieth far from us that which hath the generative power of all things that is the Sun and the other Stars which by their accession and recession are the causes of generation and corruption All these are so disposed according to the order of Nature that because no naturall being can be permanent in the same individuall state they may be at lest preserved by a continuall succession of many individuum's of the same species Whence the naturall cause of generation is onely conservation of the species CHAP. XI Of imperfect mixt bodies MIxt bodies are twofold imperfect and perfect Meteors are imperfect mixt bodies produced according to Nature but after a lesse orderly and constant manner The generall matter thereof are the Elements the efficient the celestiall bodies which act upon inferiours by a kind of coherence Heaven is highest next Heaven the Element of fire next fire air under air water and earth Clouds are not generated in the sphear of fire nor in the region of the air partly by reason of the heat which is there partly because of the motion of the Heavens which carrieth along with it the element of fire and the upper region of the air by which motion heat is produced in inferiour bodies for the air being carried along by the Heaven is heated by that motion and by the proximity of the Sunne and of the Element of fire Flames that appear in the upper part of the air are made thus The Sun by his warmth extracteth a kind of breath out of the Earth which if hot and dry is called exhalation and if hot and moist vapour Exhalation ascends higher as being higher and being got into the upper region of the air is there enkindled by the motion of the air and proximity of the fire Hence come those they call fire-brands goates falling-starres and the like Hence are also Phasmes such as are called gulses chasmes bloody colours and the like the exhalation being variously colour'd by reflection of the light but chiefly seeming purple which colour ariseth from the mixture of fire and white The efficient cause of Comets are the Sun and stars the materiall an exhalation hot dry condensed and combustible so as it burnes not much nor is soon extinguished It is called a Comet or airy starre when it is a like on every side a pogoneia or bearded starre when it hath a long train That it consists of fire is manifest because at the same time there is commonly great winde and drought It appears seldome and then single and beyond the Tropicks because starres especially the Sun dissipate the matter whereof it consists The Galaxie is not the light of many starrs together as Anaxagoras held but an exhalation hot and dry kindled by the motion of many great starrs which are in that part where the Galaxie appeareth We come next to those meteors which are in the middle and lower region of the air When the Sun and other Starres draw up vapours out of waterish places into the middle region of the air they are there kept so long untill they are condensed by the cold of that place into drops of water which if they come down very small are called misling if greater rain This thick vapour which is seen suspended in the aire and changeth from air to water is a Cloud Mist is the superfluity of a cloud condensed into water Vapour attracted by a small heat not much above the earth and descending more condensed by the nocturnall cold becometh either dew or frost Frost when it congealeth before it resolves into water Dew when it turnes into water so as the warmth cannot dry it up nor the cold freez it Snow is a congealed cloud rain dew frost and snow differ almost only in bignesse and smalnesse Haile though it be of the same nature as ice yet is seldome produced in winter as being caused by Antiperistasis As the air above the earth condensed becommeth vapour and vapour by cold becommeth water so doth it also in the caverns and receptacles of the earth by a continuall mutation first it turnes into little drops then those little into greater Hence comes all springs and heads of rivers abundantly flowing out at one part of the earth Hence great Rivers and Fountains commonly flow from great hills which have greatest caverns The parts of the earth are in continuall mutation sometimes humid sometimes dry sometimes fertile sometimes desert by new eruptions or defections of rivers or accesse or recesse of the sea according to certain periods of time Thus have the parts of the earth their youth and age as well as plants and living creatures by the heat and conversion of the Sun Time and the World are eternall but Nilus and Tanais were not alwaies for those places whence they first issued were once dry grounds The proper place of water is the concave superficies of the aire This place the Sea compassing the earth possesseth for the swift and more rare water is drawn upwards by the heat of the Sun the salt more thick and terrene setleth downwards For this reason all waters tend to the sea as to their proper place yet hereby the Sea is not enlarged for the sun draweth out of it by reason of its expansion as great a quantity of water as it receiveth from rivers The sea is as the world eternall the saltnesse thereof proceedeth from admixtion of some terrene adust exhalation From the top of the Sea is drawn up a fresh vapour from the bottom heated by the Sun an exhalation which passeth through the Sea and commeth up with the vapour but falling back into the Sea bringeth that saltnesse with it as water passed often through ashes Winds are produced by the Sun and Starrs of a hot dry
Sense is true phantasy often false Sense is only of things present phantasy of the absent likewise Phantasy is not Science or Intellect for that is alwaies of things true and reall phantasy often is of things false Phantasy is not opinion for opinion is follow'd by faith phantasy is not Phantasy is a motion in animals from sense in act by which motion they are variously affected and conceive things sometimes true and sometimes false The errour of phantasy ariseth from the errour of the senses Phantasy therefore is of neer affinity with sense for though it be not sense yet it exists not without sense or in things that have no sense It is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from light for sight the most excellent of senses cannot act without light Many things are done by Animals according to phantasie either because they have not Intellect as Beasts or that intellect is obscured in them CHAP. XIX Of Memory and Reminiscence FRom Phantasy proceeds Memory which is of things past as sense is of the present opinion of the future Sense and Intellection are necessarily previous to memory Hence those Animals only which have sense of time remember as horses and dogs yet memory is not without phantasm even not that memory which is of Intelligible things for he that remembreth is sensible that he first saw heard or learn'd what he remembreth Memory therefore is reducible per se to phantasie as being of Phantasmes to intellect only by accident Hence in the same part of the Soul wherein Phantasie exists resideth likewise memory for if it were placed only in the intellectual faculty it would not be competent to Beasts which we see it is Memory is made by impression of some image by the sense upon the Soul Hence they who retain not the image and figure of sense either by continuall motion or excessive humidity as children or drought as old men remember not To memory therefore is required a moderate temperature of the brain yet more inclined to dry Reminiscence is not a resumption or assumption of memory but differs specifically from both these for Beasts have not Reminiscence though they have memory Reminiscence being made by discourse and diligent disquisition collecting one thing from another by a continued series and order untill at last we cal that to mind which we had forgotten CHAP. XX. Of Sleep and Waking TO Sense belongeth Sleep and Waking for those animate things which want sense neither sleep nor wake as Plants Sleep is an immobility and band as it were of sense waking is a solution and remission of sense The chief seat of sleep is the common sense which being bound up by sleep all the exteriour senses whereof this is the common Centre are bound up likewise and restrained for the rest and health of the Animal which is the end of waking also Every impotence of sense is not sleep but only that which is caused by evaporation of the Aliment Hence we are most subject to sleep after meat for then much humid vapour ascends which first maketh the head heavy by consistence there then descends and repells the heat whereby is induced sleep That sleep is made in this manner is evident from all soporiferous things as poppy which causeth heaviness in the head by sending up vapours Labour produceth sleep by dispersing the humours whence produceth vapour Drunken men Children are subject to sleep much melancholy persons little for they are so cold within that the vapour exhaleth not especially they being of a dry constitution Sleep therefore is a recession of the heat inward with a naturall kind of circumobsistence CHAP. XXI Of Dreams DReaming is an affection of the sensory part in as much as it is phantastick A Dream is an apparition or phantasme seen in sleep After the functions of the externall senses there remain their motions and similitudes induced by their objects into their Organs These occurring in sleep cause dreams but not at all times nor at every age for their species show not themselves but upon cessation of the humours Hence Dreams are not immediatly after sleep nor in infants soon after their birth for then there is too great commotion by reason of the alimentary heat As therefore in troubled water no image appeareth or if any much distorted but when it is calm the image is rendred clearly so when there is a tumult and agitation of the humours there are no images presented or those dreadfull such as are the Dreams of melancholly and sick persons but when the blood passeth smoothly and the humours are setled we have pure and pleasing Dreams A Dream therefore is a phantasm caused by motion of sensibles already perceived by sense occurring to Animals in sleep CHAP. XXII Of the Intellective Faculty THe third faculty of the Soul is the Intellective proper to man Intellect is that part of the Soul whereby it knoweth and understandeth It is twofold Patient and Agent Patient Intellect is that by which Intellect becometh all things for Intelâ—ection is like sense Sense is by passion from a sensible object intellect from an intellectuall The properties of patient Intellect are these it is void of corruptive passion it is apt for reception of species it is that species potentially it is not mixt with the body it hath no corporeall Organs it is the place of species That there is also an agent Intellect is manifest for in whatsoever kind there is somthing that is potentially all of that kind there is somthing likewise which is the efficient cause of all in that kind this is the agent Intellect a cognoscitive power which enlightneth phantasms and the patient Intellect The properties thereof are that it is separable from the body immortall and eternall that it is not mixt with the body that it is void of passion that it is ever in act but the patient Intellect is mortall which is the cause of Forgetfulness The action of the Intellect is twofold one Intellection of indivisibles in which is neither truth nor falshood as all simple apprehensions the other complex when we compound and unite notions by affirmation or negation This is alwaies either true or false the other neither The simple is precedent to the complex Intellect in act is either Practick or Theoretick As a sensible object reduceth the sensible faculty from power to act so doth an intellectuall object the intellectuall faculty and as the operation of sense is threefold simple apprehension judgment if it be good or ill and lastly appetition or aversion according to that perception So likewise is the operation of the practick intellect threefold First it is moved by phantaâ—mes as sense is by externall sensibles Secondly it judgeth the object to be good or ill by affirmation or negation Thirdly it moveth the will to pursue or shun it whence it is called practick This practick intellect is moved as well when the sensible object is absent as
when it is present only excited by the phantasy The object of the Theoretick Intellect is true or false of the practick good or ill The rationall soul in some manner is every thing for that which actually knoweth is in some maner the same with the thing known CHAP. XXIII Of the Motive faculty BEsides the nutritive sensitive and intellective faculties there is also a motive faculty in animate creatures That it is not the same with the nutritive is manifest in as much as it proceeds from imagination and apprehension which plants have not neither have they organs fit for motion which nature would have given them if they had this power That it is not the same with the sensitive appears in that some animals which have sense have not the power as Zoophytes which have not the organs fit for this motion Neither is it the same with the Theoretick Intellect for that judgeth not as to action but progressive motion is the action of an animal flying ill or pursuing good The principles of locall motion in animals are the practick Intellect under which is comprehended phantasy and appetite These two direct and impell the motive faculty to action intellect and phantasy by directing what is to be shunned what to be embraced appetite by shunning or embracing it Appetite is the chief principle thereof for that may move without intellect as in beasts and many times in men who desert their reason to follow their pleasure But intellect never moveth without appetite that is will for appetite is the principle of all motion honest and dishonest intellect only of honest motion In man appetite is two-fold Will which followeth the judgment of reason and sensuall appetite irascible or concupiscible which followeth sense and phantasy In the motion of animals three things are considered First that which moveth and that is two-fold the appetible object which moveth the appetite as a finall cause not as an efficient and the appetite it selfe which being moved by the appetible object moveth the animall Secondly by what it moves which is the heart of the animal by which instrument the appetible object moveth it Thirdly that which is moved the animall it selfe perfect Insects are moved locally as perfect animals are and consequently by the same principles appetite and phantasy but this phantasy is imperfect diffused through the whole body as appeareth by their uncertain motion only towards present occurrent objects That they have appetite is manifest in as much as they are sensible of pain and pleasure Beasts have sensitive phantasie only rationall creatures deliberative which compareth many things conducing to some foreknown end and chooseth the most expedient Yet somtimes the sensitive appetite in man overswayeth the rationall but by the order of nature the will which is the rationall ought as being the superiour to it to oversway the sensitive Thus there are three motions one of the will commanding another of the sensitive appetite resisting and a third of the body obeying But when the sensitive overruleth there are only two motions for the will resists not but is deceived CHAP. XIV Of Life and Death GEneration and dissolution are common to all living Creatures though all are not produced and dissolved in the same manner The generation of a living Creature is the first conjunction of the nutritive Soul with the naturall heat Life is the permanence of that Soul with the said heat Youth is the encrease of the first refrigerative part age the decrease thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the constant and perfect life which is betwixt both As long as an animate Creature liveth it hath naturall heat within it self and as soon as that faileth dieth The principle of this heat is in the heart If it be extinguish'd in any other part the Animal may live but if in the heart it cannot This heat is extinguish'd two waies first by consumption when it faileth of it self secondly by extinction from some contrary as in violent death the cause is the same in both defect of aliment which in the living Creature is its vital moisture as fire wanting refrigeration groweth more violent and soone consumeth the humidity which being gone it self must of necessity go out Refrigeration therefore is necessary to the conservation of the naturall heat Plants are refrigerated by the ambient air and by aliment their naturall heat is extinguish'd by excessive cold and dry'd up by excessive heat Animals which live in the air or in the water are refrigerated by the air or water some by breathing others without Death according to the extinction of naturall heat is two-fold violent or naturall violent when the cause is extrinsecall naturall when the principle thereof is in the animate Creature For that part wheron life dependeth the Lungs is so ordered by nature that its cannot perform its office for ever Death therefore cometh from defect of heat when through want of refrigeration the radicall humidity is consumed and dry'd up Refrigeration faileth naturally when by progresse of time the lungs in Creatâ—res that have breath the gils in fishes grow so hard that they are unapt for motion Old men die easily as having but little naturall heat and without pain because his dissolution comes not from any violent affection The lives of living Creatures as well of the same as of divers species differ in length the longest life most commonly is that of some Plants as the Palm and Cypresse that of Creatures which have blood rather then the bloodlesse that of terrestriall creatures rather then the aquatile that of those which have great bodies as of Elephants rather then those of little The causes of long life are first the quantity and quality of the vitall moisture if it be much and fat not easily dry'd up nor congealed Secondly natural hear which suffereth not that humour to be congealed Thirdly a due proportion betwixt this heat and that moisture Fourthly fewnesse of excrements for excrements are contrary to Nature and somtimes corrupt nature it self somtimes a part Salacious creatures or laborious grow soon old by reason of exiccation For the same reason men are shorter liv'd then women but more active In hot Countries animate creatures are larger and live longer then in cold Those animals which have little or no blood either are not at all produced in the Northern parts or soon dye Both Plants and Animals â—f they take not aliment die for the naturall heat when the aliment faileth consumeth the matter it self wherein it is the vitall moisture Aquatile creatures are shorter liv'd then the terrestriall and the bloodlesse then those that have blood because their humidity is more waterish and consequently more apt to be congealed and corrupted Plants live long as having lesse of waterish moisture which therefore is not so apt to be congealed The largenesse of the upper parts as well in Plants as Animals is a signe of long life because it argues much naturall
1. Of Enthymemes 1. Of inventions 2. Morall disputes 1. Morall descriptions 1. Of Tumult 1. Of History 1. Of the iudgment of Syllo gismes 1. Of flattery 1. Of the Sea 1. To Cassander of a Kingdome 1. Of Comedy 1. Of Meteors 1. Of Speech 1. Collection of words 1. Solutions 1. Of Musick 3. Of Meteors 1. Megacles 1. Of Laws 1. Of things contrary to Law 1. A Collection of the Doctrines of Xenocrates 1. Confabulations 1. Of an Oath 1. Rhetorical Precepts 1. Of riches 1. Of Poësy 1. Problems Politick Ethick Physick Erotick 1. Proverbs 1. Collection of Problems 1. Of Physicall Prâ—blems 1. Of Example 1. Of Proposition and Narration 1. Of Poësy another 1. Of the wise men 1. Of Advice 1. Of Soloecismes 1. Of the Art of Rhetorick 1. Of Rhetoricall Arts 71 kinds Of Hypocrisy 1. Aristotelick or Theophrastick Commentaries 6. Naturall Sentences 16. Epitome of Physicks 1. Of Gratitude 1. Ethick-Characters Of Falshood and Truth 1. Of the History of Divinity 6. Of the Gods 3. Geometricall Histories 4. Epitome of Aristotle concerning Animals 6. Epichirems 2. Thesâ—s 3. Of a Kingdom 2. Of Causes 1. Of Democritus 1. Of Calumny 1. Of Generation 1. Of the Prudence and Manners of Animals 1. Of Motion 2. Of Sight 4. To definitions 2. Of being Given 1. Of Greater and Lesser 1. Of Musick 1. Of the divine Beatitude 1. To those of the Academy 1. Protreptick 1. How a City may be best inhabited 1. Commentaries 1. Of the fiery ebullition in Sicily 1. Of Things granted 1. Of the waies of Knowing 1. Of the Lying Argument 3. Ante-Topick 1. To Aeschylus 1. Astrological History 6. Arithmeticall Histories of Encrease 1. Acicharus 1. Of Iudicial Orations 1. Epistles concerning Astycreon to Phanias and Nicanor Of Piety 1. Euias 1. Of opportunities 2. Of seasonable discourses 1. Of the Institution of Children 1. Another different 1. Of Institution or of Vertues or of Temperance 1. Protreptick 1. Of numbers 1. Definitions of syllogistick speech 1. Of Heaven 1. Politick 2. Of Nature 1. Of Fruits and Animals All which saith Laertius amount to 1182. Divisions These Books as Theophrastus had ordered in his Will were delivered to Neleus What afterwards became of them hath been related in the life of Aristotle STRATO CHAP. I. His Life STrato was successour to Theophrastus He was of Lampsacum his Father Arcesilaus or as some Arcesius mentioned in his Will He was a person of great worth eminent saith Laertius in all kinds of Philosophy but especially in that which is called Physick the most antient and solid part wherein he introduced many things new dissenting not only from Plato but from his Master Aristotle From his excellency herein he was called the Naturall Philosopher He prescribed all divine power to Nature Ethick hee touched but little He took upon him the government of the School according to Apollodorus in the third year of the 123 Olympiad and continued therein 18. years He instructed Ptolomy the son of Philadelphus who bestowed 80 Talents upon him CHAP. II. His Will and Death His Will saith Laerthus was to this effect THus I order against the time that I shall die All those things which are in my house I bequeath to Lampyrion and Arcesilaus Out of the money which I have at Athens let my Executors first defray the charges of my Funeral and the solemn rites after my enterrement doing nothing superfluously nor niggardly The Executors of these things I appoint in my Will be these Olympicus Aristides Mnesigenes Hippocrates Epicrates Gorgylus Diocles Lyco Athanes I leave the School to Lyco for the rest are either too old or otherwise employed All the rest shall do well if they confirm this choice that I have made I bequeath likewise all my Books unto him except those which are written by our own hand besides all Vtensills Carpets and Cups for Feasting Let the Executors give 500. Drachmes to Epicrates and one of the servants which Arcesilaus shall think good Let Lampyrion and Arcesilaus discharge all the debts which Daippus undertook for Hiraeus Let nothing be owing either to Lampyrion or to the heirs of Lampyrion but let him be discharged of all and the Executors bestow on him 500. Drachmes and one of the servants as Arcesilaus shall think good that having taken much paines with us he may have sufficient for food and rayment I maâ—â—mit Diophantus and Diocles and Abus I give Simmias to Arcesilaus I manumit Dromo When Arcesilaus shall come let Hiraeus with Olympicus and Epicrates and the rest of the Executors cast up the Accounts of the charges of my Funerall and other things whatsoever is over and above let Arcesilaus take it of Olympicus not pressing him upon the day of payment Let Arcesilaus discharge the Covenants which Strato made with Olympicus and Aminias which are in the hands of Philocrates Son of Tisamenus As for my Tombe let it be ordered as Arcesilaus and Olympicus and Lyco shall think good This was his Will preserved by Aristo the Chiaâ— He was of so thin and low a constitution that he felt not any pain at his death Of this name Laertius reckons eight The â—irst a Disciple of Isocrates The second this Philosopher The third a Physician Disciple of Erasistratus The Fourth an Historian who wrote the Wars of Philip and Persaeus with the Romanes The fift is wanting The sixt an Epigrammatick Poet. The seventh an antient Physician The eighth a Peripatetick who lived at Alexandâ—â—a CHAP. III. His Writings SUidas saith he wrote many Books Laertius gives this Catalogue of them Of a Kingdom 3. Of Iustice 3. Of Good 3. Of God 3. Of Principles 3. Of Lives Of Felicity Of Philosophy Of Fortitude Of Vacuum Of Heaven Of Breath Of humane Nature Of the generation of Animals Of mixtion Of Sleep Of Dreams Of Sight Of Sense Of Pleasure Of Colours Of Diseases Of Iudgements Of Faculties Of Metallick Machines Of Hunger and Offuscation Of Light and Heavy Of divine inspiration Of Time Of Aliment and augmentation Of uncertain Animals Of fabulous Animals Of Causes Solutions of Questions Proems of Places Of Accident Of More and lesse Of Unjust Of Priority and Posteriority Of Priority of Genus Of Proprium Of Future Confutations of Inventions Commentaries which are suspected Epistles beginning thus Strato to Arsinoe Health LYCO CHAP. I. His Life STrato saith Laertius was succeeded by Lyco Son of Astyanax of Troas an eloquent person and excellent for the education of Children He heard also Panthaedus the Dialectick He said that as Horses need both bridle spur so in Children there must joined both modesty and ambition Of his florid expression is alledged this instance Of a poor Maid hee said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A maid is a heavy burden to her Parent when she outruns the flowry season of her youth for want of â— dower Whence Antigonus said of him that as the fragrancy and pleasantnesse of an excellent
for the Stoiâ—ks take away intellectuall substances affirming all things that are to be comprehended by sense onely differences are not subsistent A solid body according to Apollodorus is divisible three waies into length breadth and depth A superficies is the terme of a body or that which hath onely length and breadth but no depth thus Possidonius A line is the terme of a Superficies or a length without breadth that which hath length only A point is the terme of a line or thâ— least mark A body is divisible into infinite yet it consisteth not of infinite bodies CHAP. III. Of Principles THe place concerning bodies is divided into two degrees into those which produce and those which are produced the first Principles the second Elements â—Principles and Elements differ Principles are ingenerate incorruptible Elements shall perish by conflagration Moreover Principles are bodies and void of form Elements have forme There are two principles of all things the Agent and the Patient The Patient is a substance void of quality called Matter the Agent is the reason which is 〈◊〉 the Matter God Matter is sluggish a thing ready for all things but will cease if none move it The Causâ— that is the Reason â—formeth mâ—tter and moldeth it which way he pleaseth out of which he produceth various woâ—ks There must therefore be something out of which a thing is made and also by which it â—s made This is the Cause that Matter The Cause or active Reason is God In the Agent there is power in the Patient a certain matter or capacity and in both both for matter it selfe could not 〈◊〉 if it were not kept together by a power nor that power without some matter for there is nothing which is not compelled to be somewhere Both 〈◊〉 God and the World the Artist and his work they compâ—ehend within this terme Nature as if nature were God mixed through the World Sometimes they call that naturâ— which containeth the World sometimes that which generateth and produceth things upon the earth The Agent is as we said called the Cause A Cause according to Zeno is that by which there is an effect which is not a Cause 30 or as 〈◊〉 the reason of the effect or as Pâ—ssâ—donius the first Author of a thing A Cause is a body a not Cause a Categorem It is impossible that the cause being assigned the effect should not be present which is to be understood thus The Soule is the â—ause through which we live Prudence the Cause by which we are wise It is impossible that he who hath a Soule should not live or he who hath Prudence should not be wise CHAP. IV. Of Matter THe substance of all qualitative beings is first Matter according to Zeno and â—hrysippuâ— in his first of Physicks Matter is that of which every thing is made it hath two names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Substance and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matter Substance is of all things in generall Matter of particulars Universall matter is according to Zeno wholly eternall not admitting as Chrysippus saith encâ—â—ase or deâ—rease Particular matter admitteth augmentation and diminution for it remaineth not alwaies the same but is separated and mixed so that according to Chrysippus its parts perish by separation and exist by mutuall mistion But those who call fire aire water and earth Matter assert not a thing void of forme but of a body Matter is a body and finite Possidonius saith that the substance and matter of the Universe is void of quality and form in as much as it hath not a certain figure and quality in it selfe but it is alwaies seen in some figure and quality But the substantiall nature of the Universe differs from matter intentionally only Matter is passible for if it were immutable things could not be generated of it Hence it followeth that it is divisible into infinite yet it selfe as Chrysippus saith it not infinite for nothing that is divisible is infinite but matter is continuous Through this matter Zeno affirmeth that the reason of the World which some call Fate is diffused as feed CHAP. V. Of the World OF this matter was made the World The World hath severall appellations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the â—ll 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 World is taken three waies First for God himselfe who is properly qualified with all Essence incorruptible and ingenerate who framed the Universe after a certain period of time who resolved all nature into himselfe and again generated it out of himselfe Secondly for the starry Ornament and thirdly that which consists of both The All 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one way taken as Apollodorus saith for the World and another way for the System of the World and the vacuity beyond it The World is finito the vâ—â—uity infinite Thus likewise they distinguish betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includeth also an infinite vacuity in which the world is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the world without that vacuity which neither is increased nor diminished but its parts are sometimes extended sometimes contracted It began from the earth as its center for the center is the beginning of a Circle The world is that which is properly qualited with the essence of all things or as Chrysippus and ` Possidonius define it a System of Heaven and Earth and of the natures therein contained or a System of God and Men and of all things that were made for them The world was made by God for if saith Chrysippus there be any thing which produceth such things as Man though indued with reason cannot produce that doubtlesse is greater and stronger and wiser then man But a Man cannot make the Celestiall things therefore that which made them transcendeth man in Art Counsell Prudence and Power and what can that be but God The World was made for those animate â—ssences which have the use of Reason these are the Gods and men then whom nothing is better All things of which it consisteth and which it produceth within it selfe are accommodated to the use of Man The World was made in this manner God in the beginning being alone by himself converted all substance which according to Zeno was fire first into air then into Water And as in the Plant the seed is contained so God who is the prolisick reason of the World left such a â—eed in the humidity as might afford easie and apt matter for the generation of those things that were to be produced Zeno addeth that one part tending downward was condensed into Earth another part remained partly water and partly being exhal'd air of a particle of which air flashed out fire Cleanthes describeth it in this