both of philosophical opinions may give a great light to this study Physicians must first take care in their prescriptions to prevent errours of mistake before he apply remedies to cure Cap. 142. The frame of mans body I Will first discourse of the orderly course of nature which is to have a perfect shape according to the kinde or sort of figure it was created to that is like a house to be well built next to have it strong and firm thirdly to have it commodious fourthly to have it well furnished fifthly to have it clean from dirt or rubbish sixthly to keep it in repair seventhly to prop it from falling down with old age the pulling it down by some evil accident or burning it by feavers or the like or drowning it by dropsies Andthough I may similize it to any figure yet I onely imploy it to man-kinde that is to havea perfectand upright shape a clear strength sound parts plump and fat clean from gross humors and obstructions to keep it healthful with wholsome food to help nature with cordials or physick death being the destruction Chap. 143. Of natural self-tyrannie MOtion doth not onely divide matter infinite but disturb matter infinite for self-motion striving and strugling with self-motion puts it self to pain and of all kinde of motions the animal motions disturbs most being most busie as making wars and divisions not onely animal figures against animal figures but each figure in itself by discontents and dislike which discontent makes more pain then ease orpleasure or tranquillity by reason of irregularity but motion is an infinite and eternal tyrant on infinite figures for as motion makes figures so motion dissolves figures which makes infinite and eternal matter eternal restless for the extract of infinite matter which is an innated matter which innate matter is motion and makes the dull part of matter so too by working thereon thus the onely and infinite matter is a tyrant to its self or rather I may say infinite is a tyrant to motion and motion to figure and eternity to all For though infinite eternal matter motion and figure are individable yet they are all as separated in aspiring for motion although it is but an effect of matter yet strives for absolute power over matter and figures and infiniteness strives for the absoluteness and power 〈◊〉 motion and figure and eternity strives for absolute power over all thus the effects strive to have power over the prime causes which is the onely matter for if there were no matter there could be no figure nor motion nor infinite nor everlasting the like do the minor effects over the minor causes for effects are causes of effects Chap. 144. The two ground motions amongst the rational innate matter THe rational innate matter moves as it were two-fold for they have different motions in the figures from the figurings like as the sensitive matter which moves the dull part of matter internally and externally according to the nature of each figure as for example the creating of a figure is one way and the severall actions of the created is another way the like doth the rational innate matter it first runs into figures and then moves figuratively Again some figures they are stronger then others will force the weaker figure to move after their manner Chap. 145. The two chief parts belonging to man is the head and the heart wherein resides the rational spirits THe head and the heart are the two residing parts for the rational innate matter to move in making passions in the heart and reasons in the head and whensoever those parts be disaffected the understanding and passions are disordred and many times so as never to be rectified but some times this disorder comes by the mis-working of the sensitive 〈◊〉 matter and sometimes by the wrong steps and false measures of the rational innated matter But though the annimal knowledg or reason be disordered yet not extinguished unless the annimal sense be absolutely altered which is to dye for though they move not regular yet they move after an animal manner As for example a man although he goeth not upright according to his natural shape but creeps upon his hands and knees or that he is forced to role from place to place having neither armes nor legs yet he moves in an animal manner and partly to what his natural shape is for these force motion or want of some of the outward parts alters him not from being an animal nor it from being a man unless all the sensitive motions which naturally belong to their figure be altered and then he turns from that kinde of creature Chap. 146. Whether the passions are made in the head or heart SOme are 〈◊〉 〈◊〉 the passions are made in the head others that they are made in the heart for my part I am of the latter opinion that is that all passions are made in the heart as Love Hate Fear Anger Grief Jealousie Envy Malice and the like and also the Will and opinions which are a kinde of passions and that imaginations conceptions fancies understanding judgment memory and remembrance is made in the brain and that which we call thought or animal knowledg is made both in the brain and heart for if either of these two parts be wounded that knowledg dies as both the sensitive knowledg and rational both being that which we call thought the one belongs to the body the other to the minde for touch is a weak thought and thought a strong touch and my reason is why I think that the passions are created in the heart and not in the head is first passion and judgment seldom agree Secondly when we have the passion of fear or anger or the like all the motions that work to those passions are felt in the heart for if we do observe we shall finde all passions arise from the heart and all the parts near thereto will be disturbed when in the brain we finde no violent motions at all perchance the sensitive part may be disturbed as to make the head-ache as with a general distemper Thirdly there are oft times passions felt as it were in the heart without any knowledg or thought of it in the head as when we shall be sad and angry and fearful and know no reason why Besides objects many times passe by or as it were steal through the senses and likewise creep through the brains and raise a passion in the heart without any notice taking thereof or knowledg how it came therein Lastly that although there is a great sympathy betwixt the passions and imaginations yet they are not after one and the same manner of motions which sheweth they are created in several figures the one in the triangular heart the other in the spherical brain and the different shapes of the head and heart may be one cause that makes the difference betwixt passions and imaginations as well as the different motions But to prove passions are
on birds or the like indeed a sensitive madness is like dreams in sleep onely the sensitive motions work in sleep as I have described before on the inside of the sensitive doors and when awake on the outside and in sleep be wrought without a pattern and awake by a pattern srom the reall figure which they present and the differences in madness are that they work be wrought without the real subjects on the outside of the sensitive door as if awake although there are no objects to take pattern from as we may perceive by them that are distempered that they see such objects that are not present or such as never was or can be and so the like for sounds tasts touch and smelling that is the sensitive motions paints prints carves graves or the like as on the outside of the optick nerve without a reall pattern and when the sense works regular they never draw on the outside without a pattern but on the inside as in sleep and the like for all the other senses But the motions of the rational madness are when they move violently and irregularly if the motions be onely violent then they fall into violent passions as anger fear malice or loving hating grieving dispraises and resolute intentions if their motions be irregular then they have strange conceptions wild fancies mixt memories inconstant and various opinions if their motions be violent and irregular they have strong and strange imaginations high despaires obstinate and dangerous resolutions if the sensitive and rational innate matter sympathie in violent irregularity then they will violently talke laugh sing weep and sigh without reason why or wherefore but mistake me not for when I say too violent strong swift weak slow it is irregular as to the temper or nature of the figure but not as to its own nature as for example a clock may go too swift as to the distance of the hour and yet strike even every nick and the pulse may be too swift for the natural temper and yet keep even time a musician may play too fast for a solemn tune and too slow for a light air and yet play right to the notes as for the irregularity some motions may be too swift others too slow for other assistant motions as for example an army is to march in a body and some should go or ride half a day or a dayes journey before the rest and some should lag and come slowly behinde or that some should go one way and some another or as two should carry a burthen and the hindemost should go too fast for the former and so tumble or throw down or as horses in a Coach the one runs away and forceth the other to follow as for disorder it is somewhat otherwise as tumults and uproars as some doing that which they ought not to do or belong not to them or instead of garding a house pull it down or like those that will make a fire in the midst of the house on a woodden floor and not in the Chimnie then there is a disorder in placing and matching of parts and alterations of motions quite different from the nature of the figure for some sort of madnes is made by such different motions as death from that which we vulgarly call life that is the motions are as different as several kindes of figures for in this kinde of madnesse they no more know in their fits or remember out of their fits what they did or said or was done to them in their fits then if they had been dead just as in a sound they know not what was done to restore them yet there is not a cessation of motions neither in the sensitive nor in the rational but an alteration of motion 't is true there is for a time a cessation of such sorts of motion as belong to the natural health of the figure but not to the life Chap. 180. Of madnesse in the body and minde THere are two sorts different in madnesse the one is irregular motion amongst the rational innated matter the other amongst the sensitive innated matter as misplacing ill mixing or mismixing or mistempering or distempering false carving wrong printing off and on the dull part of matter as in fevers or the like diseases where the distempered matter is misplaced by which improper motions alters the natural motions which makes the natural temper and causes and unnatural temper by improper motions working upon every particular sense irregularly or rather improperly and mixtly which makes extravagancies both in each particular senses and in the generality this madnesse proceeds from the sensitive and not from the rational innated matter for the rational part will be in order and describe distinctly what extravagant the sense presents to them but this madnesse of the body is oft times mistaken and thought to be the distemper of the minde because the sick persons describe those extravagancies by relation yet oftimes the one causeth the other but not alwayes for many times the minde will be disordered when the body is sound and healthful and many times the body will be distempered when the minde is regular and free but the madnesse of the body onely continues to the height of the disease and as the disease abates the extravagancies vades and by health vanishes away or rather is rubbed or worn out by the Regular and proper natural motions belonging to that figure or body but the madnesse in the minde proceeds from irregular motions amongst the rational innated matter as when they neither keep time nor measure not onely in making figures but in moving those figures they make this distemper or rather that disorder is altogether in the moving matter when the other distemper is in disordering the moved matter for the sensitive innate matter may work regularly according to the nature and strength but not according to the temper or degree of the dull matter nor according to the nature and property of the kinde or sort of figure but when the sensitive and the rational joyns in conjugal disorder the minde is ravening as we say and the body weak Chap. 181. Madnes is not alwayes about the head MAdnesse belongs not onely to the head as that onely the eye ear nose and mouth sees hears smels and tasts extravagantly but every other part of the body that is sensible of touch for extravagant touch is as much as extravavant sight and the like for touch of the brest or any other part of the body is a sense as much as the eye in the head thus the body or senses will be mad as well as the minde as I have described in former chapters Likewise for the madnesse in the minde it is not alwayes bound in the head for where there are extravagant passions in the heart the minde is as mad as when there are extravagant imaginations in the head for the rational matter that which we call the soul or minde is as much
it is so ridiculous then to think that this Lady cannot understand these tearms as it is rather to be laught at then to trouble ones self to answer And that invincible Problem the quadrature of the circle as they call it which makes me doubt that they think themselves wiser for naming the quadrature then squaring the circle who lives that hath not heard of it and who lives that can do it and who is dead that hath done it and put the case it were done what then why then 't is squared and that 's all and that all is nothing much ado about nothing But we will leave these impertinent malicious and most false exceptions to the Lady and her Books and will now begin with her book of Poems examining first her Philosophy there That 's an old opinion of Atomes say some witnesse Democrates and many others T is very true they have talkt of atomes but did they ever dispose of them as they are there or tell you what several sorts there are of them and what figure they bear and being joyned what forms they produce of all kindes in all things if you have read any such things before I 'le be bold to burn the Book Why then all these are new opinions and grounded upon Reason I say some but they are Paradoxes what then I hope a Paradox may be as true as an old opinion and an old opinion as false as a Paradox for neither the one nor the other makes a truth either the new or the old for what is most reason reasonable for in natural Philosophy one opinion may be as true as another since no body knows the first cause in nature of any thing Then this Ladies Philosophy is excellent and will be thought so hereafter and the truth is that it was wholy and onely wrought out of her own brain as there are many witnesses by the several sheets that she sent daily to be writ fair for the presse As for her Poems where are the exceptions to these marry they misse sometimes in the numbers and in the rimes It is well known by the copies that those faults lie most upon the Corrector and the Printer but put the case there might be some slips in that kinde is all the book damned for it no mercy Gentlemen when for the numbers every Schoole-boy can make them on his fingers and for Rimes Fenner would have put down Ben. Johnson and yet neither the boy or Fenner so good Poets No it is neither of those either makes or condemns a Poet it is new born and creating Phansies that Glorifies a Poet and in her Book of Poems I am sure there is excellent and new Phancies as have not been writ by any and that it was onely writ by her is the greatest truth in the world Now for her Book called the Worlds Olio say some how is it possible that she showld have such experience to write of such things so I answer that I living long in the great world and having the various fortunes of what they call good and bad 〈◊〉 the reading of men might bring me to as much experience as the reading of Books and this I have now and then discourst unto this Lady who hath wisely and elegantly drest it in her own way and sumptuously cloathed it at the charge of her own Phancies and expressions I say some of them she hath heard from me but not the fortieth part of her book all the rest are absolutely her own in all kindes this is an ingenious truth therefore beleeve it As for the Book of her Philosophical opinions there is not any one thing in the whole Book that is not absolutely spun out by her own studious phancy and if you will lay by a little passion against writers you will like it and the best of any thing she has writ therefore read it once or twice not with malice to finde a little fault but with judgement to like what is good Truly I cannot beleeve so unworthily of any Scholer honouring them so much as we both do that they should envie this Lady or should have so much malice or emulation to cast such false aspersions on her that she did not write those Books that go forth in her name they will hardly finde out who else writ them and I protest none ever writ them but her self You should rather incourage her then by false suppositions to let her see the world is so ill natured as to beleeve falshoods before truths But here 's the crime a Lady writes them and to intrench so much upon the male prerogative is not to be forgiven but I know Gown-men will be more civil to her because she is of the Gown too and therefore I am confident you will defend her and truth and thus be undeceived I had not troubled you with this but that a learned Doctor our very noble friend writ is word of the infidelity of some people in this kinde whatsoever I have write is absolutly truth which I here as a man of Honour set my hand to W. NEWCASTLE TO THE READER IN my Book called the Worlds Olio there are such grosse mistakes in misplacing of Chapters and so many literall faults as my book is much disadvantaged thereby As for Chapters there are many misplaced for some Chapters that belong to that part of diseases are misplaced among those of natural Philosophy as one that belongs to sleep and three Chapters that are of the temper of Aire likewise another Chapter of the strength of the soul and body is placed between the first and last part of the Common-Wealth which nothing belongs to it for though there is a soul and body belonging to every Common-Wealth yet not such a soul and body as I have discourst of there For the soul of a Common-Wealth is Actuall Justice and industry The soul of a man is Contemplation Reason and imagination And the body of a Common-Wealth is the Citizens therein and Magistrates thereof And the body of a man is the senses therein and the members thereof Likewise the strength of a Common-Wealth is the Laws And the strength of a mans body is the nerves Likewise a short copie of verses which is at the latter end of the book is what I intended for this book as being my beloved of all my works prefering it as my master-piece although I do beleeve it will not please my Readers because as I have said in some of my Epistles few take delight in the study of Natural Philosophy yet those that delight not or slight the study or dispraise the work make it not the lesse rational for reason will be reason in the despite of the most malicious detractors or sophsterian censurers but for the faults and mistakes in my other works and perchance the like mischance may come to these and although I know a passion cannot recal an injury past yet I cannnot but grieve at the misfortune as for a friend that
or if they should see it again say it is not the same Gold So likewise particular motions are but shewed not lost or Annihilated or say one should handle a vessel often that every time you handle the vessel it is not the same touch vessel or hand and if you never touch the vessel again that the hand vessel or touch is annihilated But particular motion as the vessels or hand is but used not annihilated for particular motions can be no more annihilated then particular figures that are dissolved and how in reason can we say in reason particular figures are Annihilated when every part and parcel grain and atome remains in infinite matter but some will say when a house for example is pull'd down by taking asunder the materials that very figure of that house is annihilated but my opinion is that it is not for that very figure of that house remains in those materials and shal do eternally although those materials were dissolved into Atoms and every Ato me in a several place part or figure though infinite figures should be made by those materials by several dissolutions and Creations yet those infinites would remain in those particular materials eternally and was there from all eternity And if any of those figures be rebuilt or Created again it is the same figure it was So likewise the motion of the hand which I said for example if the same hand moves after the same manner it is the same motion that moved the hand before so it may make infinite repetitions thus one and the same motion may move eternally and rest from moving and yet have a being Chap. 64. Of Motions THere are millions of several motions which agree to the making of each figure and millions of several motions are knit together for the general motion of that are figure as if every figure had a Common-Weale of several Motions working to the subsistence of the figure and several sorts of motions like several sorts of Trades hold up each other some as Magistrates and rulers others as Train-bands as souldiers some make forts and dig trenches some as Merchants that traffick some as Sea-men and Ship-masters some that labour and and work as some cut and carve Others paint and ingrave some mix and temper joyn and inlay and glue together some form and build some cast in moulds and some makes moulds to cast some work rough-casts some pollish and refine some bear burthens some take off burthens some digg some sowe some plough some set some graft some plant some gather some reap some sift some thrash some grind some knead some bake some beat some spin some weave some sewe together some wind and twist some create and others dissolve and millions of millions of motions but as we see external so we may imagine are internal motions Chap. 65. Many motions go to the producing of one thing or to one end FOr there are millions of several motions go to the making of one figure or in mixing as I may say of several degrees of the dull part of matter as I will give one for example in grosse external motions where I will describe it by digestive motions which is to fit parts and to distribute parts to several places proper to the work For digestive motions there are many several sorts or kinds of motions mixt together as for example a piece of meat is to be boyled or the like some motions cut fuel and others take it up others carrie other lay down in a Chimnie or the like place others put fire others kindle it and make it burn others take mettle and melt it others cast such a figure as a pot others bring the pot others set it over the fire others take up water others carry that water to the pot others put that water into the pot others kill a sheep others divide it into parts others put it a part into the pot Thus a piece of meat cannot be boyled without all these motions and many more which would be too tedious to relate for I could have inlarged in three times as many more only to boyl a piece of meat and if there be so many several motions in our grosse sense in such things as these then what is there in infinite Nature yet for all these infinite varieties of motions as I said before I cannot perceive but six ground-motions or fundamental motions from whence all changes come which are these attractive motions contracting motions retentive motions dilative motions digestive motions and expulsive motions likewise although there be infinite kindes and different figures yet the ground-work from whence ariseth all the veriety is but from four figures as Circular Triangular Cupe and Paralels And as there are infinite changes of motions amongst the sensitive innated matter working on the dull parts of matter so there are infinite changes of motions in the rational innated matter making infinite kinds of knowledge and degrees of knowledge and understanding and as there are infinite changes of motion so there are infinite effects and every produced effect is a producing effect and effects which effect produce effects and the onely matter is the cause of all effects for the several degrees of onely matter is the effect of onely matter and motion is the effect of some sorts of the degrees of onely matter and varieties are the the effects of matter and motion and life is the effect of innate matter and knowledge the effect of life Chap. 66. Of the six principal motions AS I have said there are infinite Contractions Atractions Retentions Dilations digestions and expulsions and to explain my self to my readers as well as I can unlesse they should mistake me I will here describe although after a grosse way yet according to my capacity A few of the infinite variety of motions first there are five or six principal motions from whence infinite changes are made or produced as from Contractions Attractions Retentions these three principal motions do in some kinde simpathize to each other and dilations and expulsions do also sympathize to each other but digestions is a mixt motion taking part of all but I divide them into six parts for distinction Now to treat of them severally we must make an imaginary Circumference and Center Then first for Attracting motions which is to draw towards the Center that is to draw to a lesse compasse as to draw towards a point yet Atractions draw not alwayes after one and the same manner for some motions draw after them as horses do Coaches Carts sleds and the like but after several fashions forms and biasses and several motions in those motions some slow some quick some crosse some even Again some times Attractive motions draw as if one should pull in a line or draw in a net some slope-wayes some straight wayes some square wayes some round wayes and millions of the like varieties in this sort of motion yet all Attracting motion Secondly Contracting motions
there can be no more truth but this in colour take a triangular glasse it is all of one colour and was never sent to the diers and look in it and you shall see the most various colours in the world the colours are not in the glasse therefore with rational man it suffers no dispute at all that colour is nothing else but the lines of light broken by several forms and figures that produceth all the various colours that are in the world And for excellent disputants that make Aristotle their church of reason that cannot erre and will maintain his nonsense against reason I leave them to their ignorance and wish they would rather follow his Logick and his Rhetorick then his natural Philosophy for their own sakes Chap. 121. Of Colours SOme say colours are made by perturbed or obstructed light but in my opinion colours are broken lines of light for when light is obstructed as being stopped it reflects with double light those lines returning back like double strings and if it were perturbed light like over-agitated air or troubled and rough waters the light would be onely thicker and mudier having not liberty to move in so level even and straight paralel lines it is true those perturbed motions may be the cause many times of breaking the light which broken parts contracting into several figures or works causeth several colours every particular work being a several colour and when these several figurative works are mixt being part of one work and part of another the colors are also mixt For the several works made of the pieces of light are that which makes several colours and not the pieces of light without those works for if those pieces of light lay scattered and not contracted into several figurative workes they could or would not make colours but if colours are not made by pieces of light they are made by contracting the straight unbroken lines of light which contraction turns light into colours as contractions do water into snow ice hail frost Now it is to be observed that it is not onely the contracted motions on the water that make the difference but being contracted into such or such a figure for whensoever water is contracted into such a manner of figure it is snow if into such a figure it is hail if in such a figure it is ice into such a figure frost and may do so constantly and eternally and so when light is contracted into such a figure it is red when into such a figure blue into such a figure yellow into such a figure green and when it is contracted partly into the figure of red and partly into the figure of blue it makes a figure of purple and if it be contracted partly into the figure of red and partly into the figure of blue and partly into the figure of purple it makes a fourth figure which is a fourth colour and so a fift and so infinites likewise one and the same figure which is one perfect colour may vary with each patticular figure which is each particular colour and upon what body soever these figures are printed they take colours and according as the figures differ the colours are changed or alter for it is not the body that they are printed on or the reflections of light cast upon such bodies that make colours but such figures made by contracted lines of light which figurative works give such colours to any thing they can print or place on but the reason why I think they are rather broken pieces of light contracted then contracted streight lines is because they are so lasting for though some colours will fade sooner yet some will last a long time for whatsoever work is wrought with parts as I may say several pieces of thread is not so apt to undo or ravel out as that which is but of one piece unlesse the thread were circular without ends but lines of light are paralels and not circles as for shadows of colours in my opinion they are produced after this manner as I said the figure of blue or the like which is one perfect colour and the figure of red which is another perfect colour makes a third figure which is a mixt colour likewise blue and yellow makes a different figure which is a different colour from blue and red and blue and yellow makes a different figure which is a different colour from blue and green so we may match figures until we be weary but whatsoever hath constantly part of one and the same figure in the several or single compartments of other figures which are other colours as blue and green blue and red blue and yellow and the like appears in shadows by reason one particular figure or figurative part is the ground-work which is the ground colour which makes all the colours it mixes with partly of its own complection and according as there are more or lesse of that figure the shadow is fainter or stronger and according as the contractions are more or lesse the colours are deeper or paler for those figures that are closer contracted and rougher wrought are the darkest colours as neerest to black and those figures that are loosest contracted and finer wrought ars the the lightest or palest colours as being most light when the parts are loosest and most at liberty and the brightest as the most glorious colours that are made of the purest and clearest light which is of the smallest lines of light as I may say the finest threaded light for some lights are thicker then others by reason their lines are grosser Also colours which are broken contracted lines of light may appear darker or brighter according to the reflection of other lights or rather according to the straight and unbroken lines of light are that cast upon them likewise some light doth alter the colours that are made by other lights as some colours appear not by candle-light as by day-light and the reason is that several lines of several lights being grosser or finer causeth the colour to appear duller or brighter and some particular lights make some colours appear more then others and some particular lights obscure some particular colours more then others according as they are further or neerer off the nature of each other for though the several figurative works make the several colours yet it is the lines and pieces of light that make those figures and works Chap. 122. Of airy figures AS I said before the solid bodies moving in the soft more porous bodies make many figures therein some as printed some as painted others as sculpture as cut or carved in wood or stone or cast in metal or moulded in earth some are as if a man or the like creature should print themselves in snow others as if they should make themselves in snow as for example as if a man should stand and let the snow fall thick upon him until he were all covered over there would be his figure in snow
perceive or other sensitive spirits that come in through these doors strait print or draw the same figure upon the optick nerve which optick nerve is made of dull matter by the sensitive spirits from whence the rational spirits viewing from thence that picture strait run themselves by number and measure into the likeness of that picture which are those we call knowledg or understanding and as long as those figures last among the rational spirits though the objects are absent that we call memory for when these prints are rubbed off by the sensitive spirits and others placed thereon or vaded by distance of place or obscured by shutting the lids yet the figure thereof may remain amongst the rational spirits which is as I said before memory and the repetitions of figures 〈◊〉 is when one and the same figure was dissolved and created again amongst the rational it is remembrance but memory is not so strong as the present sense nor the remembrance so perfect as the memory and the reason is that what the sensitive spirits wrought on the optick nerve is like a printed or painted figure and that which the rational spirits make is like a carved statue like painting or sculpture so that in memory the sculpture remains and in remembrance is created although the printing or painting is worn out or rubbed out so that the present senses have two figures one upon the optick nerve the other amongst the rational spirits wherein memory remains but one and the reason why remembrance is not so perfect as memory is because it is but the copy of a copy from the original for remembrance is but a pattern taken from the memory and the memory but a pattern from the object Chap. 159. Of the figure of the head THe figure of the brain gives strength to the sensitive motions and to the rational knowledg in animals for the scull being made with an arched rough and the sides being hollow and the whole head round which hollow sides arched rough and round compass cause rebounds and reflections of the motions therein which multiplie increase and strengthen them as for the motions and figures of sound the notes that are made are struck from the drum of the ear as balls from a hand to the concave part and from thence rebound from side to side and fall down as a new note is raised or like many balls struck one after another so rebounds follow one another and according as they are struck so are the rebounds stronger or weaker and according as they are repeated so do they last the same for sight for * lines piercing from the optick nerve darting on the concave parts reflect and these reflections cause double lines which make the sensitive figures on the optick nerve appear plain to the rational figure but if they rebound and reflections be disorderly returned by disordered motions they make a confusion both in the sense and rational knowledg as for tast it strikes from the nerves of the tongue upon the brain besides the hollow cave of the mouth and according as the rebounds are made and the strokes are struck the taste is stronger or weaker but if the brain be stuff'd with cold then the concaves being stuft and so stopp'd where the rebounds should return cause the taste to be weak insomuch as not to be sensibly felt and for touch the pores of the skin and flesh are hollow wherein rebounds are made striking from side to side of each pores and we finde by experience that those parts which are not hollow have not so strong a sense as those that are hollow Again if the nerves from whence the strongest strokes are struck be 〈◊〉 slack the sense is weak As for scent which is brought through the nostrils of the nose like water through spouts which dilates its self through the brain circling the pia mater swelling flowing and ebbing like to the sea about the earth which when it flows it is strong but when it ebbs it is weak But by reason scent is made by streaming motions and not striking and retorting motions As the other four senses are it retaines not so long in the memory as the others do although it may last longer in the brain or head being more lasting most commonly for the present then the rest are for a stinke will remain in the brain a great while and so will strong perfumes Chap. 160. Of Sight THe general opinion is that all objects come through the optick nerve and print the figures received on the brain and that there are nor can be no figures in the brain but what the opticks bring in and have passed through the eye it is true by experience we finde that without an eye we cannot see an outward object as they are without us yet we see those objects as they are without us in our sleep when our eyes be shut thus the sense of seeing is not lost although the eyes were out and the optick nerves stopped up But some will say those objects in dreams have past through in part or in whole therefore the question will be where an animal can have an insight if it were born blinde but if it be so as the opinion is that no figure or insight can be but what comes or hath passed through the eye and optick nerve must want that sensible knowledge for according to that opinion the ear can do the understanding no service as toward that sense by reason sound can make no figure to sight neither will taste nor sent but some may say touch may discover somewhat of that sense to the understanding but I think not for in my opinion touch is as senssesse to insight as sound for we cannot comprehend more of touch then of sound for depth and breadth are no more to insight then high notes and low notes nor soft nor hard no more to insight then swift and slow sharp or flat nor pleasure nor pain no more then harmony and discord but my opinion is that figures are as inherent to the minde as thoughts And who can have an unfigurative thought for the minde cannot have thoughts but upon some matter and there is no matter but must have some figure for who can think of nothing but the minde is like infinite nature having no dimension or extention no center nor circumference no breadth no depth and as the innat matter creates figures so the minde which is the matter creates thoughts which thoughts are the figures of the minde for when we hear of a deity we say in words it is an incorporeal thing but we cannot conceive it so in thought we say we do but we cannot prove we do T is true the minde may be in a maze and so have no fixt thought of any particular thing yet that amaze hath a figurative ground although not subscribed as for example my eyes may see the sea or air yet not the compasse and so the earth or heavens so