springeth and groweth to be such semblably the matter void of forme and indeterminate having once bene shapen by the soule which was within received such a forme and disposition 4 What is the reason that whereas there be bodies and figures some consisting of right lines and others of circular he hath taken for the foundation and beginning of those which stand of right lines the triangle Isosceles with two equall sides and scalenum with three sides all unequall Of which the triangle with two even legs composed the cube or square bodie which is the element and principle of the earth and the triangle with three unequall legs made the pyramidall body as also octaedron with eight faces and cosaedron with twenty faces whereof the first is the element and seed of fire the second of aire and the third of water and yet he hath over passed quite all bodies and figures circular notwithstanding that he made mention of the sphaericall figure or round body when he said that every one of those figures above named is apt to divide a globe or sphaericall body into equall parts IS it as some doe imagine and suppose because he attributed the Dodecaedron that is to say the body with twelve faces unto the globe or round sphaere in saying that God made use of this forme and figure in the framing of the world for in regard of the multitude of elements and bluntnesse of angles it is farthest off from direct and right lines whereby it is flexible and by stretching foorth round in maner of a ball made of twelve pieces of leather it approcheth neerest unto roundnesse and in that regard is of greatest capacitie for it conteined twenty angles solid and every one of them is comprized and environed within three flatte obtuse or blunt angles considering that every of them is composed of one right and fift part moreover compact it is and composed of twelve pentagones that is to say bodies with five angles having their angles and sides equall of which every one of thirty principall triangles with three unequall legges by reason whereof it seemeth that he followed the degrees of the Zodiacke and the daies of the yeere together in that division of their parts so equal and just in number Or may not this be the reason that by nature the right goeth before the round or rather to speake more truely that a circular line seemeth to be some vicious passion or faulty qualitie of the right for we use ordinarily to say that the right line doth bow or bend and a circle is drawen and described by the center and the distance from it to the circumference which is the verie place of the right line by which it is measured out for the circumference is on every side equally distant from the center Moreover the Conus which is a round pyramys and the Cylindre which is as it were a round columne or pillar of equall compasse are both made of figures with direct lines the one to wit the Conus by a triangle whereof one side remaineth firme and the other with the base goeth round about it the Cylindre when the same befalleth to a parallell Moreover that which is lesse commeth neerest unto the beginning and resembleth it most but the least and simplest of all lines is the right for of the round line that part which is within doth crooke and curbe hollow the other without doth bumpe and bunch Over and besides numbers are before figures for unity is before a pricke seeing that a pricke is in position and situation an unity but an unity is triangular for that every number triangular eight times repeated or multiplied by addition of an unity becommeth quadrangular and the same also befalleth to unity and therefore a triangle is before a circle which being so the right line goeth before the circular Moreover an element is never divided into that which is composed of it but contrariwise every thing else is divided and resolved into the owne elements whereof it doth consist If then the triangle is not resolved into any thing circular but contrariwise two diametres crossing one another part a circle just into fower parts then we must needs inferre the figure consisting of right lines went before those which are circular now that the right line goeth first and the circular doth succeed and follow after Plato himselfe hath shewed by demonstration namely when hee saith that the earth is composed of many cubes or square solid bodies whereof every one is enclosed and conteined with right lined superfices in such maner disposed as yet the whole body and masse of the earth seemeth round like a globe so that we need not to make any proper element thereof round if it be so that bodies with right lines conjoined and set in some sort one to another bringeth forth this forme Over and besides the direct line be it little or be it great keepeth alwaies the same rectitude whereas contrariwise we see the circumferences of circles if they be small are more coping bending and contracted in their outward curvature conrrariwise if they be great they are more extent lax and spred insomuch as they that stand by the outward circumference of circles lying upon a flat superfices touch the same underneath partly by a pricke if they be smal and in part by a line if they be large so as a man may very well conjecture that many right lines joined one to another taile to taile by piece-meale produce the circumference of a circle But consider whether there be none of these our circular or sphaericall figures exquisitely and exactly perfect but in regard of the extentions and circumtentions of right lines or by reason of the exilitie and smalnesse of the parts there can be perceived no difference and thereupon there sheweth a circular and round figure And therefore it is that there is not a bodie heere that by by nature doth moove circularly but all according to the right line so that the round and sphericall figure is not the element of a sensible body but of the soule and understanding unto which he attributeth likewise the circular motion as belonging unto them naturally 5 In what sense and meaning delivered he this speech in his booke entituled Phaedrus that the nature of a wing where by that which is heavy and ponderous is caried up aloft of all other things that belong unto a body hath a certeine communion and participation with God IS it because he discourseth there of love and love is occupied about the beauty of the body and this beauty for the resemblance that it hath to divinity doth moove the minde and excite the reminiscence thereof Or rather are we to take it simply without curious searching farther into any mystery thereof namely that the soule being within the body hath many faculties powers whereof that which is the discourse of reason and understanding doth participate with the deitie which hee not unproperly and impertinently tearmeth a
Philosophie But I pray you my very good friend quoth I unto him forbeare this vehement and accusatorie humour of yours and be not angry if haply you see that some because they be borne of leud and wicked parents are punished or else doe not rejoice so much nor be ready to praise in case you see nobilitie also of birth to be so highly honored for if we stand upon this point and dare avow that recompence of vertue ought by right and reason to continue in the line and posteritie we are by good consequence to make this account that punishment likewise should not stay and cease together with misdeeds committed but reciprocally fall upon those that are descended of misdoers and malefactors for he who willingly seeth the progenie of Cimon honoured at Athens and contrariwise is offended and displeased in his heart to see the race of Lachares or Ariston banished driven out of the citie he I say seemeth to be too soft tender and passing effeminate or rather to speake more properly over-contentious and quarrelsome even against the gods complaining and murmuring of the one side if the children childrens children of an impious wicked person do prosper in the world and contrariwise is no lesse given to blame and find fault if he doe see the posterity of wicked and ungracious men to be held under plagued or altogether destroied from the face of the earth accusing the gods if the children of a naughtie man be afflicted even as much as if they had honest persons to their parents But as for these reasons alledged make you this reckoning that they be bulwarks and rampars for you opposed against such bitter sharpe accusers as these be But now taking in hand again the end as it were of a clew of thread or a bottom of yearne to direct us as in a darke place and where there be many cranks turnings and windings to and fro I meane the matter of gods secret judgements let us conduct and guide our selves gently and warily according to that which is most likely probable considering that even of those things which we daily manage and doe our selves we are not able to set downe an undoubted certaintie as for example who can yeeld a sound reason wherefore we cause and bid the children of those parents who died either of the phthisick and consumption of the lungs or of the dropsie to sit with their feet drenched in water until the dead corps be fully burned in the funeral fire For an opiniō there is that by this meanes the said maladies shall not passe unto them as hereditarie nor take hold of their bodies as also what the cause should be that if a goat hold in her mouth the herbe called Eryngites that is to say Sea-holly the whole flocke will stand still untill such time as the goat-herd come and take the said herbe out of her mouth Other hidden properties there be which by secret influences and passages from one to another worke strange effects and incredible as well speedily as in longer tract of time and in very truth we woonder more at the intermission and stay of time betweene than we doe of the distance of place and yet there is greater occasion to marvell thereat as namely that a pestilent maladie which began in Aethiopia should raigne in the citie of Athens and fill every street and corner thereof in such sort as Pericles died and Thucydides was sicke thereof than that when the Phocaeans and Sybarits had committed some hainous sins the punishment therefore should fall upon their children go through their posteritie For surely these powers and hidden properties have certaine relations and correspondences from the last to the first the cause whereof although it be unknowen to us yet it ceaseth not secretly to bring foorth her proper effects But there seemeth to be verie apparent reason of justice that publicke vengeance from above should fall upon cities many a yeere after for that a citie is one entire thing and a continued body as it were like unto a living creature which goeth not beside or out of it selfe for any mutations of ages nor in tract and continuance of time changing first into one and then into another by succession but is alwaies uniforme and like it selfe receiving evermore and taking upon it all the thanke for well doing or the blame for misdeeds of whatsoever it doth or hath done in common so long as the societie that linketh holdeth it together maintaineth her unitie for to make many yea innumerable cities of one by dividing it according to space of time were as much as to go about to make of one man many because he is now become old who before was a yong youth in times past also a very stripling or springall or else to speake more properly this resembleth the devises of Epicharmus wherupon was invented that maner of Sophisters arguing which they cal the Croissant argument for thus they reason He that long since borrowed or tooke up mony now oweth it not because he is no more himselfe but become another he that yesterday was invited to a feast cōmeth this day as an unbidden guest cōsidering that he is now another man And verily divers ages make greater difference in ech one of us than they do commonly in cities and States for he that had seene the citie of Athens thirtie yeeres agoe and came to visit it at this day would know it to be altogether the very same that then it was insomuch as the maners customes motions games pastimes serious affaires favours of the people their pleasures displeasures and anger at this present resemble wholly those in ancient time whereas if a man be any long time out of sight hardly his very familiar friend shall be able to know him his countenance will be so much changed and as touching his maners and behaviour which alter and change so soone upon every occasion by reason of all sorts of labour travell accidents and lawes there is such varietie and so great alteration that even he who is ordinarily acquainted and conversant with him would marvell to see the strangenesse and noveltie thereof and yet the man is held and reputed still the same from his nativitie unto his dying day and in like case a citie remaineth alwaies one and the selfe same in which respect we deeme it great reason that it should participate aswell the blame and reproch of ancestours as enjoy their glorie and puissance unlesse we make no care to cast all things in the river of Heraclitus into which by report no one thing entreth twise for that it hath a propertie to alter all things and change their nature Now if it be so that a citie is an united and continued thing in it selfe we are to thinke no lesse of a race and progenie which dependeth upon one and the same stocke producing and bringing foorth a certeine power and communication of qualities and the same doth
those pores conduits abovesaid by which they bring in their pleasures lie aswell open to admit grievous paines or to say more truely there be very few waies in the bodie of man by which pleasure entreth whereas there is no part or member thereof but receiveth dolor and paine For be it granted that all pleasures have their seat in the naturall parts about joints sinewes feet and hands why even in these very places are bedded and seated also the most cruell and grievous passions that be to wit of goutie fluxes and rhewmaticke ulcers of gangrenes tettars wolves cancerous sores which corrode eat mortifie and putrifie the parts that they possesse If you present unto the bodie the sweetest odours and the most pleasant savours that be you shall finde but few places therein and seeke thorowout affected therewith mildly and gently to their contentment whereas all the rest often times are grieved and offended thereby nay there is no part at all of the body but subject it is to feele and suffer the smart dolors inflicted by fire by sword by sting biting scourging and whipping the ardour of heat the rigor of colde entereth and pierceth into all parts like also as doth the fever but pleasures verily are much like unto pretie puffes and gentle gales of winde blowing after a smiling maner some upon one extremitie that beareth out of the bodie and some upon other as if it were upon the rocks lying forth in the sea they passe away blow over and vanish incontinently their time and continuance is so short much like unto those meteors or fire-lights in the night which represent the shooting of starrs as if they fell from heaven or traversed the skie from one side to the other soone are the pleasures on a light fire and as soone againe gone out and quenched at one instant in our flesh but contrariwise how long paines and dolors do endure we cannot alledge a better testimony than that of Philoctetes in Aeschylus who speaking of the paine of his ulcer saith thus That dragon fell doth never leave his holde By day or night since first my foot he caught The stinging smart goes to my heartfull colde By poisoned tooth which from his mouth it raught Neither doth the anguish of paine lightly runne over and gilde after a tickling maner upon other superficiall parts and externities of the bodie but contrariwise like as the graine or seed of the Sea-claver or Trefoile Medica is writhen and full of points and angles whereby it taketh hold of the earth and sticketh fast and there by reason of those points so rough and rugged continueth a long time even so dolor and paine having many crotchets and hooked spurnes of roots which it putteth foorth and spreadeth here and there inserteth and interlaceth it selfe within the flesh and there abideth not onely for a night and a day but also for certeine seasons of whose yeeres yea and some revolutions of Olympiades so that hardly and with much adoe at the last departeth being thrust out by other paines like as one naile is driven forth by another stronger than it For what man was ever knowen to have drunke or eaten so long a time as they endure thirst who are sicke of an ague or abide hunger who are besieged and where is that solace and pleasure in the companie and conversation of friends that lasteth so long as tyrants cause them to abide torture and punishment who fall into their hands and all this proceedeth from nought els but the inability and untowardnesse of the body to leade a voluptuous life for that in trueth made it is more apt to abide paine and travell than to joy in delights and pleasures to endure laborious dolors it hath strength and power sufficient whereas to enjoy pleasures and delights it sheweth presently how feeble and impotent it is in that so soone it hath enough and is wearie thereof by occasion whereof when they see that wee are minded to discourse much as touching a voluptuous life they interrupt and breake incontinently our purpose confessing themselves that bodily and fleshly pleasure is very small and feeble or to say a trueth transitorie and such as passeth away in a moment unlesse haply they are disposed to lie and speake otherwise than they thinke like as Metrodorus did when he said That often times we spit against the pleasures of the bodie and Epicurus when he writeth That a wise man being sicke and diseased laugheth and rejoiceth in the middes of the greatest and most excessive paines of his corporall malady How is it possible then that they who so lightly and easily beare the anguish of bodily paines should make any account of pleasures for admit that they give no place to paines either in greatnesse or continuance of time yet they have at leastwise some reference and correspondence unto them in that Epicurus hath given this generall limitation and common definition to them all to wit Indolence or a subtraction of all that which might cause and move paine as if nature extended joy to the easement onely of dolor and suffered it not to proceed further in augmentation of pleasure but when it came once to this point namely to feele no more paine it admitted onely certeine needlesse varieties But the way to come with an appetite and desire to this estate being indeed the full measure of joy and pleasure is exceeding briefe and short whereupon these Epicureans perceiving well that this place is verie leane and hard do translate and remove their sovereigne good which is the pleasure of the bodie as it were out of a barren soile into a more fruitfull and fertill ground and namely to the soule as if therein we should have alwaies orchards gardens and meddowes covered over with pleasures and delights whereas according to the saying of Telemachus in Homer In Ithaca there is no spacious place Affourding plaines at large to runne a race And even so in this poore fleshly body of ours there is no fruition of pleasure united plaine and smooth but altogether rugged and rough intermingled and delaied for the most part with many agitations that be feverous and contrary to nature Hereat Zeuxippus taking occasion to speake Thinke you not then quoth he that these men doe very wel in this that they begin with the body wherein it seemeth that pleasure engendreth first afterwards end in the soule as in that which is more constant firme reposing therein all absolute perfection Yes I wis quoth I and my thinks I assure you that they doe passing well and according to the direction of nature in case they still search after and find that which is more perfect and accomplished like as those persons do who give themselves to contemplation and politicke life but if afterwards you heare them protest and crie with open mouth that the soule joieth in no worldly thing nor findeth content and repose but onely in corporall pleasure either present and actuall or els
of the gods and that on the day wherein we solemnize the nativitie of Plato that we make him partaker also of our conference and take occasion thereby to consider upon what intention and in what sense hehath said that God continually practiseth Geometrie at leastwise if we may presuppose and set down that he it was who was the author of this sentence Then said I Written it is not in any place of al his books howbeit held to be a saying of his and it savoreth much of his stile and maner of phrase Whereupon Tyndares immediately taking the words out of his mouth Thinke you quoth he ô Diogenianus that this sentence covertly and in mysticall tearmes signifieth any darke subtiltie and not the very same which Plato himselfe hath both said and written in praising and magnifying Geometrie as being the thing which plucketh those away who are fastened unto sensible objects and averteth them to the consideration of such natures as be intelligible and eternall the contemplation whereof is the very end of philosophie even as the view and beholding of secret sacred things is the end of religious mysteries for the naile of pleasure and paine which fasteneth the soule unto the bodie among other mischiefes that it doth unto man worketh him this displeasure as it should seeme above all that it causeth sensible things to be more evident unto him than intellectuall and forceth his understanding to judge by passion more than by reason for being accustomed by the sense and feeling of extreame paine or exceeding pleasure of the body to be intentive unto that wandring uncerteine and mutable nature of the bodie as seeming a thing subsistent blinded hee is and loseth altogether the knowledge of that which is essentiall indeed and hath a true being forgoing that light and instrument of the soule which is better than ten thousand bodily eies and by which organe alone he might see the deitie and divine nature for so it is that all other sciences which we name mathematicall as in so many mirrors not twining and warping but plaine smooth and even there appeere the very tracts prints and images of the truth of things intelligible but Geometrie especially which Philo calleth the mother citie and mistresse commaunding all the rest doth divert and gently withdraw by little and little the minde purified clensed from the cogitation of sensuall things and this is the reason that Plato himselfe reprooved Eudoxus Architas and Menaechmus who went about to reduce the duplication of the cube or solide square into mechanicall instruments and artificall engines as if it had not beene possible if a man would set unto it by demonstration of reason to finde out and comprehend two middle lines proportionall for he objected unto them That this was as much as to destroy and overthrow the best thing in Geometrie when by this meanes they would have her turne backe againe unto sensible things and keepe her from mounting up aloft and embracing those eternall and incorporall images upon which God being continually intentive is therefore alwaies God After Tyndares Florus a familiar friend of his and one who made semblant alwaies by way of sport and gave it out in word that he was timorous of him Well done of you quoth hee in that you would not have this speech to be your owne but a common saying of every man and you would seeme to argue and proove that Plato sheweth how Geometrie is not necessary for the gods but for men for God hath no need of any mathematicall science as an engine or instrument to turne him from things ingendred and to bring about and direct his intelligence and understanding unto those that be of an eternall essence For why In him with him and about him they be al but take heed rather see whether Plato hath not covertly under these dark words lisped and signified somewhat that is pertinent and proper unto you which you have not marked and observed in that hee joineth Lycurgus with Socrates no lesse than Pythagoras as Dicaearchus was of opinion for Lycurgus as you know very well chased out of Lacedaemon arithmeticall proportion as a popular thing turbulent and apt to make commotions but hee brought in the Geometricall as befitting the civill and modest government of some few wise sages and a lawfull roialtie and regall dominion for the former giveth equally unto all according to number but the other unto every one by reason and with regard of desert and woorthinesse this proportion I say maketh no confusion of all together but in it there is an apparent discretion and distinction betweene the good and the bad dealing alwaies unto every one their owne not by the balance or lot but according to the difference of vice and vertue God therefore useth this proportion and applieth it unto things and the same it is my good friend Tyndares which is called Dice and Nemesis teaching us there by that we ought to make of justice equalitie and not of equallity justice for the equalitie which the common sort seeketh after and is indeed the greatest injustice that may be God taketh out of the world and as much as possibly may be observeth that which is fit and meet for every one according to desert and worthinesse going heerein Geometrically to worke by reason and law defining and distributing accordingly When we had praised this exposition and interpretation of his Tyndares said That he envied such commendation exhorting Autobulus to set against Florus to confute him and correct that which he had delivered That he refused to do howbeit he opposed and brought forth a certeine opinion and conceit of his owne Thus it is quoth he Geometrie is not a speculative skill of mens manners and behaviour nor yet occupied about any subject matter whatsoever but the symptomes accidents and passions of those extremities or termes which accomplish bodies neither hath God by any other meanes framed and made the world but onely by determining or making finit that matter which was infinit in it selfe not in regard of quantititie greatnesse and multitude but for that being as it was inconstant wandering disorderly and unperfect our auncients were wont to call it infinit that is to say undetermined and unfinished for the forme and figure is the terme or end of every thing that is formed and shapen the want whereof made it of it selfe to be shapelesse and disfigured but after that numbers and proportions come to be imprinted upon the rude and formelesse matter then being tied and bound as it were first with lines and after lines with superficies and profundities it brought foorth the first kinds and differences of bodies as the foundation and ground-worke for the generation of aire earth water and fire for impossible it had beene and absurd that of matter so wandring so errant and disorderly there should arise equalities of sides and similitudes of angles in those solide square bodies which were called Octaedra and Eicosaedra that is
it is conceived inclosed within a thicke cloud then by reason of the subtiltie and lightnesse thereof it breaketh forth with violence and the rupture of the cloud maketh a cracke and the divulsion or cleaving by reason of the blacknesse of the cloud causeth a shining light METRODORUS saith when a wind chanceth to be enclosed within a cloud gathered thick and close together the said wind by bursting of the cloud maketh a noise and by the stroke and breach it shineth but by the quicke motion catching heat of the Sunne it shooteth forth lightning but if the said lightning be weake it turneth into a Prester or burning blase ANAXAGORAS is of opinion that when ardent heat falleth upon cold that is to say when a portion of celestial fire lighteth upon the airie substance by the cracking noise therof is caused thunder by the colour against the blacknesse of the cloud a flashing beame by the plentie and greatnesse of the light that which we call lightning and in case the fire be more grosse and corpulent there ariseth of it a whirlwind but if the same be of a cloudie nature it engendreth a burning blast called Prester The STOICKS hold thunder to be a combat and smiting together of clouds that a flashing beame is a fire or inflammation proceeding from their attrition that lighning is a more violent flashing and Prester lesse forcible ARISTOTLE supposeth that all these meteores come likewise of a dry exhalation which being gotten enclosed within a moist cloud seeketh meanes and striveth forcibly to get foorth now by attrition and breaking together it causeth the clap of thunder by inflammation of the drie substance a flashing beame but Presters Typhons that is to say burning blasts and whirlwindes according as the store of matter is more or lesse which the one and the other draweth to it but if the same be hotter you shall see Prester if thicker looke for Typhon CHAP. IIII. Of Clouds Raine Snowe and Haile ANAXIMENES saith that clouds are engendred when the aire is most thicke which if they coagulate still more and more there is expressed from them a shewer of raine but in case this matter as it falleth doe congeale it turneth to be 〈◊〉 but say it meet with a colde moist wind and be surprized therewith it prooveth haile METRODORUS supposeth that clouds be composed of a waterish evaporation Epicurus of meere vapours also that as well the drops of raine as haile-stones become round by the long way of their descent CHAP. V. Of the Rainbow AMong those meteors or impressions engendred in the aire some there be which have a true substance indeed as raine and haile others againe have no more but a bare apparence without any reall subsistence much like as when we are within a ship we imagine that the continent and firme land doth moove and among those which are in apparence onely we must range the Rainbow PLATO saith that men derive the genealogie of it from Thaumas as one would say from wonder because they marvelled much to see it according as Homer sheweth in this verse Like as when mightie Jupiter the purple rainbow bends Thereby to mort all men from heaven a wondrous token sends Which either tempests terrible or wofull warre pretends And hereupon it is that some have made thereof a fabulous device and given out that she having a bulles head drinketh up the rivers But how is this Rainbow ingendred and how commeth it so to appeare Certes we see by lines either direct and streight or crooked or els rebated and broken which though they be obscure and appeare not evidently yet are perceived by cogitation and discourse of reason as being bodilesse Now by rightlines we beholde things some in the aire and others thorow transparent stones and hornes for that all these consist of very subtile parts by crooked and curbed lines wee looke within the water for our eie-sight doth bend and turne againe perforce by reason that the matter of the water is more thicke which is the cause that we see the mariners oare in the sea a farre off as it were crooked The third maner of seeing is by refraction and so we beholde objects in mirrours and of this sort is the Rainbow for we must consider and understand that a moist vapour being lifted up aloft is converted into a cloud and then within a while by little and little into small dew-drops whenas therfore the Sun descendeth Westward it can not chuse but every Rainbow must needs appere opposit unto it in the contrary part of the sky and whē our sight falleth upon those drops it is rebated and beaten backe and by that meanes there is presented unto it a Rainbow now those drops are not of the forme and figure of a bow but represent a colour onely and verily the first and principall hew that this bow hath is a light and bright red the second a deepe vermillion or purple the third blue and greene let us consider then whether the said red colour appeare not because the brightnesse of the Sunne beating upon the cloud and the sincere light thereof reflected driven back maketh a ruddy or light red hew but the second part more obscure and rebating the said splendor through those 〈◊〉 drops causeth a purple tincture which is as it were an abatement of red and then as it becommeth more muddie still darkning that which distinguisheth the sight it turneth into a greene and this is a thing which may be proved by experience for if a man take water directly against the Sunne beames in his mouth and spit the same forward in such sort as the drops receive a repercussion against the said raies of the Sunne he shall finde that it will make as it were a Rainbow The like befalleth unto them that are bleere-eied when they looke upon a lampe or burning light ANAXIMENES supposeth that the Rainbow is occasioned by the Sunshining full against a grosse thicke and blacke cloud in such sort as his beames be not able to pierce and strike thorow by reason that they turne againe upon it and become condensate ANAXAGORAS holdeth the Rainbow to be the refraction or repercussion of the Sunnes round light against a thicke cloud which ought alwaies to be opposit full against him in maner of a mirrour by which reason in nature it is said that there appeare two Sunnes in the countrey of 〈◊〉 METRODORUS saith when the Sunne shineth thorow clouds the cloud seemeth blue but the light looketh red CHAP. VI. Of Water-galles or streaks like rods somewhat resembling Rainbowes THese rods and opposit apparitions of Sunnes which are seene otherwhiles in the skie happen through the temperature of a subject matter and illumination namely when clouds are seene not in their naturall and proper colour but by another caused by a divers irradiation and in all these the like passions fall out both naturally and also are purchased by accident CHAP. VII Of Winds ANAXIMANDER is of
be so that the trueth may be knowen and that there be but one truth he who learned it of him that found it not out hath no lesse than the inventer himselfe yea better receiveth it he who is not perswaded that he hath it nay he receiveth that which is simply best of all much like as hee who having no naturall children of his owne body begotten taketh the best that he can chuse for to make his adopted childe But consider heere with me whether other kinds of learning deserve not haply to have much study imploied in them as namely Poetry Mathematicks the art of Eloquence and the opinions of Sophisters and great clerks Therefore God of that divine power whatsoever forbad Socrates to engender them but as touching that which Socrates esteemed to be the onely wisedome to wit the knowledge of God and spirituall things which hee himselfe calleth the amorous science there be no men that beget or invent it but call the same onely to remembrance whereupon Socrates himsele never taught any thing but proposing onely unto yoong men certeine beginning of difficulties and doubts as it were the fore throwes of child-birth stirred up awakened and drew foorth their owne naturall wits and inbred intelligences and this was it that he called the midwives art which brought nothing into them from without as others would make them beleeve who conferred with them that they infused reason and understanding but shewed onely and taught them that they had already within themselves a minde and understanding of their owne and the same sufficient to nourish though it were confused and unperfect 2 What is the reason that in some places he called the soveraigne God father and maker of all things WAs it for that he is in trueth the father of gods such as were ingendred and also of men as Homer calleth him like as the maker of those creatures which have neither reason nor soule for according as Chryisppus saith we use not to cal him the father of the secondine wherein the infant is inwrapped within the wombe who conserred genetall seed although the said secondine be made of the seed Or useth he not a metaphor as his maner is when figuratively he tearmeth him Father of the world who is the efficient cause according to his usuall maner of speaking as namely in the Dialogue entituled Symposium where he maketh Phaedrus the father of amatorious discourses for that he it was who proposed and set abroad the same like as he named Callipedas in a dialogue bearing his name The father of philosophicall discourses for that there passed many beautifull speeches in philosophy whereof he ministred the occasion and beginning Or rather was it not because there is a difference betweene father and maker as also betweene generation and creation for whatsoever is ingendred is made but not è conversò whatsoever is made is likewise ingendred semblably who hath begotten hath also made for generation is the making of a living creature but if we consider a workeman to wit either a mason or carpenter a weaver a lute maker or imager certes the worke is distinct and separate from the maker whereas the mooving principle and the puissance of him who begetteth is infused into that which is begotten it conteineth his nature being as it were a parcell distracted from the very substance of him who ingendred it Forasmuch then as the world doth not resemble a conjunction of many pieces set joined fastened and glued together but hath in it a great portion of the animall life yea and of divinity which God hath infused and mingled in the matter as derived from his owne nature and substance good reason it is therefore that he should be surnamed both the father and maker of the world being a living creature as it is These points being very conformable and proportionate to the opinion of Plato consider withall a little if this also which I shall deliver be not likewise accordant thereunto namely that the world being composed of two parts to wit of body and of soule the one which is the body God hath not ingendred but having the matter thereof exhibited unto him he hath formed shaped and fitted it binding and limiting it according to the infinitie thereof with termes bounds and figures proper thereto but the soule having a portion of understanding discourse of reason order and harmonie is not onely the worke but also a part of God not by him but even of him and issuing from his owne proper substance In his booke therefore of Politiques or Common wealth having divided the whole world as it were a line into two segments or sections unequall he subdivideth either section into other twaine after the same proportion for two generall kinds he maketh of all things the one sensible and visible the other intelligible unto the intelligible kinde he attributeth in the first degree the primitive formes and Ideae in the second degree the Mathematicks and as for the sensible kinde he attributeth thereto in the first ranke all solide bodies and in the second place the images and figures of them Also to every one of these foure members of his said division he giveth his owne proper judge to the first of Idaees understanding to the Mathematicks imagination to the solide bodies faith and beleefe to the images and figures conjecture To what end then and upon what intention hath he divided the whole world into two sections and the same unequall and of those two sections whether is the greater that of sensible objects or that of intelligible As for himselfe he hath not shewed and declared it but presently it wil appeare that the portion of sensible things is the greater for the indivisible substance is of things intellectuall being evermore of one sort and resting upon the same subject in one state and reduced to very short and narrow roome and the same pure and neat whereas the other being spread and wandering upon bodies is that section of sensible things Moreover the propertie of that which is incorporall is to be definite and determinate And a bodie as touching the matter thereof is indefinite and undeterminate becomming sensible when by participation of the intelligible it is made finite and limitable Over and besides like as every sensible thing hath many images many shadowes and many figures and generally out of one onely patterne there may be drawen many copies and examples imitated as well by art as by nature so it can not chuse but the things that here be sensible should be more in nūber than they above which are intelligible according to the opinion of Plato supposing this that things sensible be as it were the images and examples of the originall patterns to wit the intelligible Ideae Furthermore the intelligence of these Idaees and formes by substraction deduction and division of bodies is ranged answerable to the order of the Mathematicks arising frō Arithmeticke which is the science of Numbers into Geometry to
as if they thought to hide themselves within the bodies of the blacke storkes called Ibides of dogges and haukes passeth all the monstrous woonders and fixions of tales that can be devised Likewise to hold that the soules of those who are departed so many as remaine still in being are regenerate againe onely in the bodies of these beasts is as absurd and incredible as the other And as for those who will seeme to render a civill and politicke reason heereof some give out that Osiris in a great expedition or voiage of his having divided his armie into many parts such as in Greeke are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say bands and companies he gave unto every of them for their severall ensignes the portractures and images of beasts and each band afterwards honored their owne had in reverence as some holy and sacred thing Others affirme that the kings who succeeded after Osiris for to terrify their enimies went forth to battell carying before them the heads of such beasts made in gold and silver vpon their armes Some there be againe who alledge that there was one of these their subtile and fine headed kings who knowing that the Aegyptians of their owne nature were lightly disposed ready to revolt and given to change and innovations also that by reason of their great multitude their power was hardly to be restrained and in maner invincible in case they joined together in counsell and drew jointly in one common line therefore he sowed among them a perpetuall superstition which gave occasion of dissention and enmity among them that never could be appeased For when he had given commandement unto them for to have in reverence those beasts which naturally disagreed and warred together even such as were ready to eat and devour one another whiles every one endevored alwaies to succor and maintaine their owne and were moved to anger if any wrong or displeasure were done to those which they affected they sell together themselves by the eares ere they were aware and killed one another for the enmity and quarell which was betweene those beasts whom they adored and so fostered mutuall and mortall hatred For even at this day of all the Aegyptians the Lycopolitans onely eat 〈◊〉 because the wolfe whom they adore as a god is enimy unto sheepe And verily in this our age the Oxyrinchites because the Cynopolites that is to say the inhabitants of the city Cynopolis eat the fish named Oxyrinchos that is to say with the sharpe becke whensoever they can entrap or catch a dogge make no more adoe but kill him for a sacrifice and eat him when they have done Vpon which occasion having levied warre one against the other and done much mischiefe reciprocally after they had beene well chastised and plagued by the Romans they grew to attonement and composition And for as much as many of them doe say that the soule of Typhon departed into these beasts it seemeth that this fiction importeth thus much that every brutish and beastly nature commeth and proceedeth from some evill daemon and therefore to pacific him that he doe no mischiefe they worship and adore these beasts And if paradventure there happen any great drowght or contagious heat which causeth pestilent maladies or other unusuall and extraordinary calamities the priests bring forth some of those beasts which they serve and honor in the darke night without any noise in great silence menasing them at the first and putting them in fright Now if the plague or calamity continue still they kill and sacrifice them thinking this to be a punishment and chastisement of the said evill daemon or else some great expiation for notable sinnes and transgressions For in the city verily of Idithya as Manethos maketh report the maner is to burne men alive whom they called Typhony whose ashes when they had boulted through a tamise they scattered abroad untill they were reduced to nothing But this was done openly at a certaine time in those daies which are called Cynades or Canicular Mary the immolation of these beasts which they accounted sacred was performed secretly and not at a certaine time or upon perfixed daies but according to the occurrences of those accidents which happned And therefore the common people neither knew nor saw ought but when they solemnize their obsequies and funerals for them in the presence of all the people they shew some of the other beasts and throw them together into the sepulcher supposing thereby to vex and gall Typhon and to represse the joy that he hath in doing mischiefe For it seemeth that Apis with some other few beasts was consecrated to Osiris howsoever they attribute many more unto him And if this be true I suppose it importeth that which we seeke and search all this while as touching those which are confessed by all and have common honors as the foresaid stroke Ibis the hauke and the Babian or Cynecephalus yea and Apis himselfe for so they call the goat in the city Mendes Now their remaineth the utility and symbolization heereof considering that some participate of the one but the most part of both For as touching the goat the sheepe and the Ichneumon certaine it is they honor them for the use and profit they receive by them like as the inhabitants of Lemnos honor the birds called Corydali because they finde out the locusts nests and quash their egges The Thessalians also have the storkes in great account because whereas their country is given to breed a number of serpents the said storks when they come kill them up all By reason whereof they made an edict with an intimation that whosoever killed a storke should be banished his country The serpent Aspis also the wezill and the flie called the bettill they reverence because they observe in them I wot not what little slender images like as in drops of water we perceive the resemblance of the Sunne of the divine power For many there be even yet who both thinke and say that the male wezill engendreth with the female by her care and that she bringeth forth her yoong at the mouth which symbolizeth as they say and representeth the making and generation of speech As for the beetils they hold that throughout all their kinde there is no female but all the males doe blow or cast their seed into a certaine globus or round matter in forme of bals which they drive from them and roll to and fro contrary waies like as the Sunne when he moveth himselfe from the west to the east seemeth to turne about the heaven cleane contrary The Aspis also they compare to the planet of the Sunne because he doth never age and wax old but mooveth in all facility readinesse and celerity without the meanes of any instruments of motion Neither is the crocodile set so much by among them without some probable cause For they say that in some respect he is the very
〈◊〉 that his debt did grow unto him by the interest for use Furthermore because ever and anon the same Homer attributeth unto the night the epither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Quicke and sharpe you Grammarians are much affected to this word saying He understandeth thereby that the shadow of the earth being round groweth point-wise or sharp at the end in maner of a cone or pyramis And what is he who standing upon this point that small things may not be the proofes and signes of greater matters will approove this argument in Physicke namely that when there is a multitude of spiders seene it doeth prognosticate a pestilent Summer or in the Spring season when the leaves of the olive tree resemble the crowes-feet Who I say will ever abide to take the measure of the Sunnes body by clepsydres or water-dials with a gallon or pinte of water or that a tyle-formed tablet making a sharpe angle by the plumbe enclining upon a plaine superficies should shew the just measure of the elevation of pole from the Horizon which alwaies is to be seene in our Hemisphaere Loe what the priests and prophets in those parts may alledge and say And therefore we ought to produce some other reasons against them in case we would mainteine the course of the Sunne to be constant and unvariable as we hold heere in these countries And not of the Sunne onely cried out with a loud voice Ammonius the Philosopher who was then in place but also of the whole heaven which by this reckoning commeth in question For if it be granted that the yeeres decrease the race of the Sunne which he runneth betweene the one Tropique and the other must of necessity be cut shorter and that it taketh not up so great a part of the Horizon as the Mathematicians set downe but that it becommeth shorter and lesse according as the Southern or Meridionall parts be contracted and gather alwaies toward the Septentrionall and Northerne Whereupon it will ensue that our Summer will be shorter and the temperature of the aire by consequence colder by reason that the Sunne turneth more inwardly and describeth greater paralelles or equidistant circles than those be about the Tropicks at the longest and shortest daies of the yeere Moreover this would follow heereupon that the Gnomons in the dials at Syene in Aegypt will be no more shadowlesse at the Summer Tropicke or Solstice and many of the fixed starres will runne under one another some also of them wil be forced for want of roome to runne one upon another and be hudled pell-mell together And if they shall say that when other starres hold their owne and keepe their ordinary courses the Sunne onely observeth no order in his motions they cannot alledge any cause that should so much as hasten his motion alone among so many others as there be but they shall trouble and disquiet most of those things which are seene evidently above and namely those generally which happen unto the Moone in regard of the Sunne So that we shal have no need of those who observe the measures of oile for to proove the diversitie of the yeeres because the ecclipses both of the Moone and Sun will sufficiently shew if there be any at all for that the Sun shall many times meet with the Moone and the Moone reciprocally fall as often within the shadow of the earth so as we shall need no more to display and discover the vanity and falsitie of this reason Yea but I my selfe quoth Cleombrotus have seene the said measure of oile for they shewed many of them unto me and that of this present yeere when I was with them appeered to be much lesse than those in yeeres past So that Ammonius made answer in this wise And how is it that other men who adore the inextinguible fires who keepe and preserve the same religiously for the space of an infinit number of yeeres one after another could not as well perceive and observe so much And say that a man should admit this report of yours to be true as touching the measures of the oile were it not much better to ascribe the cause thereof unto some coldnesse or moisture of the aire or rather contrariwise to some drinesse and heat by reason whereof the fire in the lampe being enfeebled is not able to spend so much nutriment and therefore hath no need thereof For I have heard it many times affirmed by some That in Winter the fire burneth much better as being more stronger more fortified by reason that the heat thereof is drawen in more united and driven closer by the exterior colde whereas great heats and droughts doe weaken the strength thereof so as it becommeth faint loose and rawe without any great vehemencie and vigour nay if a man kindle it against the Sunne-shine the operation of it is lesse hardly catcheth it hold of the wood or fewell and more slowly consumeth it the same But most of all a man may lay the cause upon the oile it selfe for it goeth not against reason to say that in old time the oile was of lesse nutriment and stood more upon the waterish substance than now it doth as pressed out of olives which grew upon yoong trees but afterwards being better concocted and riper in the fruit comming of plants more perfect and fully growen in the same quantity was more effectuall and able longer to nourish and mainteine the fire Thus you see how a man may salve and save that supposition of the Ammonian priests although it seeme very strange and woonderfully extravagant After that Ammonius had finished his speech Nay rather quoth I Cleombrotus I beseech you tell us somewhat of the oracle for there hath gone a great name time out of minde of the deity resident there but now it seemeth that the reputation thereof is cleane gone And when Cleombrotus made no answer heereto but held downe his head and cast his eies upon the ground There is no neede quoth Demetrius to demaund or make any question of the oracles there when as we see the oracles in these parts to faile or rather indeed all save one or two brought to nothing This rather would be enquired into what the cause should be that generally they all doe cease For to what purpose should we speake of others considering that Boeotia it selfe which heeretofore in old time resounded and rung againe with oracles now is quite voide of them as if the springs and fountaines were dried up and a great siccitie and drought of oracles had come over the whole land For there is not at this day goe throughout all Boeotia unlesse it be onely in Lebadia one place where a man may would he never so faine draw any divination what need soever he hath of any oracle for all other parts are either mute or altogether desolate and forlorne And yet in the time of the Medes warre the oracle of Ptous Apollo was in great request and that of Amphiaraus
by an even number and dubled bringeth forth Ten a perfect number but if by the odde it representeth it selfe againe Heere I omit to say that it is composed of the two first quadrate numbers to wit of Unity and Foure and that it is the first number which is equivalent to the two before it in such sort as it compoundeth the fairest triangle of those that have right angle and is the first number that containeth the sesquialter all proportion For haply these reasons be not well sutable nor proper unto the discourse of this present matter but this rather is more convenient to alledge that in this number there is a naturall vertue and facultie of dividing and that nature divideth many things by this number For even in our owne selves she hath placed five exterior senses as also five parts of the soule to wit naturall sensitive concupiscible irascible and reasonable likewise so many fingers in either hand Also the generall seed is at the most distributed into five portions for in no history is it found written that a woman was delivered of more than five children at one birth The Aegyptians also in their fables doe report that the goddesse Rhea brought forth five gods and goddesses signifying heereby under covert words that of one and the same matter five worldes were procreated Come to the universall fabricke and frame of nature the earth is divided into five zones the heaven also in five circles two Arctiques two Tropickes and one Aequinoctiall in the midst Moreover five revolutions there be of the Planets or wandring starres for that the Sunne Venus and Mercurie run together in one race Furthermore the very world it selfe is composed 〈◊〉 respective to five Like as even among us our musicall accord and concent consisteth of the positure of five tetrachords ranged orderly one after another to wit of Hypates Meses Synnemenae Diezeugmenae and Hyperboliaeae likewise The intervals likewise in song which we use be five in number Dresis Semitonion Tonus 〈◊〉 and 〈◊〉 So as it seemeth that nature taketh more pleasure in making all things according to the number of five than after a Sphaericall or round forme as Aristotle writeth But what is the cause will some one say that Plato hath reduced the number of five worldes to the five primitive figures of regular bodies saying that God in ordaining and describing the whole world used the Quinarie construction and yet afterwards having proposed the doubtfull question of the number of worldes to wit whether we should hold there was but one or rather that there were five in truth he sheweth plainely that his conjecture is grounded upon this very argument If therefore we ought to apply the probability to his minde and opinion then of necessity with the diversity of these figures and bodies there must ensue presently a difference also of motions according as he himselfe teacheth affirming Whatsoever is subtilized or thickned with the alteration of substance changeth withall the place For so if of the aire is ingendred fire namely when the Octaedron is dissolved and parted into Pyramides and contrariwise aire of fire being driven close and thrust together into the force of octaedron it is not possible that it should be in the place where it was afore but flie and runne into another as being forced and driven out of the former and so fight against whatsoever standeth in the way and maketh resistance And yet more fully and evidently declareth he the same by a similitude and example of such things as by fannes or such like instruments whereby corne is clensed shaken out or winowed and tried from the rest saying that even so the elements shaking the matter and likewise shaken by it went alwaies to bring like to like and some tooke up this place others that before the universall world was of them composed as now it is The generall matter therefore being in such estate then as by good likelihood All must needs be where god is away presently the first five qualities or rather the first five bodies having every one of them their proper inclinations and peculiar motions went apart not wholly and altogether nor severed sincerely asunder one from another for that when all was hudled pell-mell confusedly such as were surmounted and vanquished went evermore even against their nature with the mightier and those which conquered And therefore when some were haled one way and others caried another way it hapned that they made as many portions and distinctions in number just as there were divers kindes of those first bodies the one of fire and yet the same not pure but carying the forme of 〈◊〉 another of a celestial nature not sincere heaven indeed but standing much of the skie a third of earth and yet not simply and wholy earth but rather earthly But principally there was a communication of aire and water as we have said heeretofore for that these went their waies filled with many divers kindes For it was not God who separated and disposed the substance but having found it so rashly and confusedly dissipated of it selfe and ech part caried diversly in so great disorder he digested and arranged it by Symmetrie and competent proportion Then after he had set over every one Reason as a guardian and governesse he made as many worldes as there were kindes of those first bodies subsistent And thus let this discourse for Ammontus sake be dedicated as it were to the grace and favour of Plato For mine owne part I wil never stand so precisely upon this number of worlds mary of this minde I am rather that their opinion who hold that there be more worldes than one howbeit not infinit but determinate is not more absurd than either of the other but founded upon as much reason as they seeing as I doe that Matter of the owne nature is spred and diffused into many parts nor resting in one and yet not permitted by reason to runne in in finitum And therefore especially heere if else where putting our selves in minde of the Academie and the precepts thereof let us not be over credulous but as in a slippery place restraine our assent and beleefe onely in this point of infinity of worldes let us stand firme and see we fall not but keepe our selves upright When I had delivered these reasons abovesaid Beleeve me quoth Demetrius Lamprias giveth us a good and wise admonition For The gods for to deceive us men devise Right many meanes not of false Sophistries as Euripides faith but of their deeds works when we presume and dare pronounce of so high and great matters as if we knew them certainely But as the man himselfe said even now we must recall our speech unto the argument which was first proposed For that which heeretofore hath beene said namely that the Oracles are become mute and lie still without any validity because the Daemons which were wont to governe them be retired and gone like as instruments of
Diatessaron is Epitritos or Sesquitertiall that is to say the whole and a third part over of Diapente Hemolios or Sesquialterall that is to say the whole and halfe as much more of Diapason duple of Diapason with Diapente together triple of Dis-diapason quadruple And as for that which the Musicians bring in over and above these to wit Diapason and Diatessaron for so they name it they are not worthy to be admitted and received as transcending all meane and measure to gratifie forsooth the unreasonable pleasure of the eare against all proportion and breaking as it were the ordinance of the law To let passe therefore the five positures of the Tetrachords as also the first five tones tropes changes notes or harmonies call them what you will for that they change and alter by setting up or letting downe the strings more or lesse or by streining or easing the voice all the rest are 〈◊〉 as bases and trebles For see you not that there being many or rather infinit intervals yet five there be onely used in song namely Diesis Hemitonium Tonos Trisemitonion and Ditonos Neither is there any space or intervall greater or lesse in voices distinguished by base and treble high and low that can be expressed in song But to passe by many other such things quoth I onely Plato I will alledge who affirmeth that there is indeed but one world mary if there were more in number and not the same one alone it must needs be that there are five in all and not one more But grant that there be no more in trueth than one as Aristotle holdeth yet so it is that the same seemeth to be composed and coagmented in some sort of five other worlds whereof one is that of earth another of water the third of fire the fourth of aire as for the fifth some call it heaven others light and some againe the skie and there be who name it a quint-essence unto which onely it is proper and naturall of all other bodies to turne round not by violent force nor otherwise by chance and aventure Plato therefore observing and knowing well enough that the most beautifull and perfect figures of regular bodies which be in the world within compasse of nature are five in number namely the Pyramis the Cube the Octaedron Icofaedron Dodecaedron hath very fitly appropriated and attributed ech of these noble figures unto one or other of those first bodies Others there be also who apply the faculties of the naturall senses which likewise be in number five unto the said primitive bodies to wit Touching which is firme solid and hard to Earth Tasting which judgeth of the qualities of savors by the meanes of moisture to Water Hearing to the Aire for that the aire being beaten upon is the voice and sound in the eares of the other twaine Smelling hath for the object Sent or odour which being in maner of a perfume is ingendred and elevated by heat and therfore holdeth of the Fire as for the Sight which is cleere and bright by a certeine affinitie and consanguinity which it hath with the heaven and with light hath a temperature and complexion mingled of the one and the other neither is there in any living creature other sense nor in the whole world any other nature and substance simple and uncompound but a marvellous distribution there is and congruity of five to five as it evidently appeareth When I had thus said and made a stop withall after a little pause betweene O what a fault quoth I ô Eustrophus had I like to have committed for I went within a little of passing over Homer altogether as if he had not beene the first that divided the world into five parts allotting three of them which are in the middes unto three gods and the other two which be the extremes namely heaven and earth whereof the one is the limit of things beneath the other the bound of things above in common and not distributed like the others But our speech must remember to returne againe as Euripides saith from whence it hath digressed For they who magnifie the quaternarie or number of foure teach not amisse nor beside the purpose that everie solide body hath taken the beginning and generation by reason of it For it being so that every solide consisteth in length and bredth having withall a depth before length there is to be supposed a positure and situation of a point or pricke answerable to unitie in numbers and longitude without bredth is called a line and the mooving of a line into bredth and the procreation of a superficies thereby consisteth of three afterwards when there is adjoined thereto profundity or depth the augmentation groweth by foure untill it become a perfect solidity So that every man seeth that the quaternary having brought nature to this point as to performe and accomplish a body in giving it a double magnitude or masse with firme soliditie apt to make resistance leaveth it afterwards destitute of the thing which is greatest and principall For that which is without a soule to speake plaine is in maner of an Orphan unperfect and good for nothing so long as it is without a soule to use and guide it but the motion or disposition which putteth in the soule ingenerated by meanes of the number of five is it that bringeth perfection and consummation unto nature Whereby it appeereth that there is an essence more excellent than the foure inasmuch as a living body endued with a soule is of a more noble nature than that which hath none but more than so the beauty and excellent power of this number five proceeding yet farther would not suffer a body animate to be extended into infinite kinds but hath given unto us five divers sorts of animate and living natures in al. For there be Gods Daemons or Angels Demi-gods or Heroës then after these a fourth kind of Men and last of all in the fift place is that of brute Beasts and unreasonable Furthermore if you come and divide the soule according to nature the first and obscurest part or puissance thereof is the vegetative or nutritive faculty the second is the sensitive then the appetitive after it the irascible wherein is engendred anger Now when it is once come unto that power which discourseth by reason and brought nature as it were to perfection there it resteth in the fift as in the very pitch top of all Since then this number hath so many and those so great puissances faculties the very generation thereof is beautiful to be considered I meane not that whereof we have already heeretofore discoursed when we said that composed it was of two and three but that which is made by the conjunction of the first principle with the first square and quadrate number And what is that principle or beginning of all numbers even one or Unitie and that first quadrat is Foure and of these twaine as a man would say of
a vertue as to bridle it 40.30 to be repressed at the first 120.30 upon what subject it worketh 121.30 how it altereth countenance voice and gesture 122.1.10 compounded of many passions 131.10 it banisheth reason 542.20 Angle lines why made of stone-horse tailes 971.10.1008.40 Anio the river whereof it tooke the name 917.40 Animall creatures subject to generation and corruption 846.30 of sundry sorts ib. 50 Annibal his apophthegme of Fab. Maximus 429.10.20 he scoffeth at soothsaying by beasts entrals 279.20 vanquished in Italie 637.1 Anointing in open aire forbidden at Rome 864.30 Anointing against the fire and sun 620.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1166.10 Answers to demaunds how to be made 204.30.40 of three sorts 205.40 Antagoras a poet 415.10 Antagoras a stout shepheard 905.20 Antahidas his apophthegmes 425.30.454.10 how he retorted a scoffe upon an Athenian 363.50 his apophthegme to K. Agesilaus 423.1 Antarctike pole 820.40 Anthes and Anthedonia 894.20 Anthes an auncient Musician 1249.30 Anthedon what it is 894.10 Anthias the fish why called sacred 976.1 Anthisterion what moneth 785.1 Anticlia the mother of Vlysses 901.40 Antigenes enamored upon Telesippe was kindly used by King Alexander 1280.1 Antigonus the elder how he tooke his sonnes death 530.1 being an aged king yet governed well 395.50 his answere unto a Sophister 1268.50 Antigonus the yoonger his brave speech of himselfe 909.1 his apophthegmes 415.40 his piety and kindnesse to his father ib. Antigonus the third his apophthegmes 416.10 his continencie ib. 20 Antigonus the elder his justice 414.30 his patience ib. 40. his magnificence ib. he reprooveth a Rhetorician 414.50 reproved by the Poet Antagoras 415.10 his apophthegmes 414.10 his martiall justice ib. warie to prevent the ocasion of sinne ib. 20. what use he made of his sicknes 414.30 his counsell to a captaine of his garison 1137.20 he acknowledgeth his mortality ib. how he repressed his anger 124.30 his patience 126.1 his secrecy 197.30 his answer to an impudent begger 167.20 Antiochus one of the Ephori his apophthegme 425.30.454.20 K. Antiochus Hierax loving to his brother Seleucus 416.20 he loved to be called Hierax 968.50 Antiochus the great his apophthegmes 417.10 he besiegeth Hierusalem and honoureth a feast of the Jewes ib. 20 Antipater Calamoboas a Philosopher 207.30 Antipater his bash fulnesse cause of his death 165.30.40 his answer to Phocion 103.30 Antipatrides rebuked by K. Alexander the great 1145.1 Antiperistasis what effects it worketh 1021.50 Antiphera an Acolian borne maid servant of Ino. 855.40 Antipho the oratour his pregnant wit 918.50 his parentage and life 418.40 he penned orations for others 919.1 he wrote the institutions of oratorie 919.10 for his eloquence surnamed Nestor 919.10 his stile and maner of writing and speaking ib. the time wherein he lived ib. 20. his martiall acts ib. his Embassie ib. condemned and executed for a traitour ib. 30. his apophthegme to Denys the Tyrant ib. 40. how many orations he made ib. he wrote tragoedies ib. he professed himselfe a Physician of the soule ib. 50 other works and treatises of his 920.1 the judiciall processe and decree of his condemnation ib. 10. inconsiderate in his speech before Denys 108.1 Antipathies of divers sorts in nature 676.20 Antisthenes what he would have us to wish unto our enemies 1276.1 Antipodes 825.30.1164.10 Antisthenes his answer 364.20 his apophthegme 240.50 a great peace maker 666.1 Antitheta 988.10 Anton. 1145.40 Antonius his overthrow by Cleopatra 632.1 enamoured of Queene Cleopatra 99. 20. abused by flatterers ib. 93.50 Antron Coratius his history 851.20 Anubis borne 1293.20 Anytus loved Alcibiades 1147.10 Anytus a sycophant 300.10 Aorne a strong castle 413.30 Apathies what they be 74.20 Apaturia a feast 1232.1 Apeliotes what wind 829.30 Apelles his apophthegme to a painter 8.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what feat of activity 716.40 Aphabroma what it is 893.20 Aphester who he is 889. Apioi 903.40 Apis how ingendred 766.40 killed by Ochus 1300.1 Apis how he is interred 1301.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what daunces 1251.30 Apollo why called Delius and Pythius 608.30 he wan the prize personally 773.1 a favorer of games of prize ib. 10. surnamed Pyctes ib. 20 Apollo the Runner ib. surnamed Paean Musegetes 797.20 Apollo when borne 766.10 why named Hebdomagines 766.20 his two nourses Alethia and Corythalia 696.1 why surnamed Loxias 103.30 Apollo painted with a cocke on his hand 1194.20 Apollo the authour of Musicke 1252.50 his image in Delos how portraied 1253.1 Apollo what attributes he hath and the reason therof 1353.50 Apollo affectionate to Logicke as well as to Musicke 1356.30 Apollo and Bacchus compared together 1348.1.10.20 Apollo why he is so called 1362.30 why he is called Iuios ib. why Phoebus ib. Apollo and the Sunne supposed to be both one 1362.40 Apollo compared with Pluto 1363.10 Apollodorus troubled in conscience 547.1 Apollodorus an excellent painter 982.20 Queene Apollonis rejoiced in the love of her brethren 176.40 Apollonius the physician his counsell for leane folke 1004.30 Apollonius his son cōmēded 530 Apollonius kinde to his brother Sotion 185.40 Aposphendoneti who they be 890.50 Apotropaei what gods they be 756.1 Appius Claudius the blinde 397.20 his speech in the Senate ib. Application of verses and sentences in Poets 45.30 April consecrated to Venus 879.30 Apopis the brother of the Sunne 1302.10 Apples why named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 726.30 Apple trees why called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 726 Araeni Acta what it is 897.20 Arcadians repute themselves most ancient 881.1 Arcesilaus sunne of Battus unlike to his father 504.20 surnamed Chalepos ib. poisoned by Laarchus ib. Arcesilaus the Philosopher defended against Colotes 1123.40 he shutteth Battus out of his schoole 92. 20. his patience 129.20 a true friend to Apelles 102.30 Archelaus king of Macedonie his answere to Timotheus the Musician 1273.50 Archestratus a fine Poet not regarded 1273.10 Archias 〈◊〉 Spartan honoured by the Samians 1233.20 Archias the Corinthian his notorius outrage 945.40 Archias murdered by Telephus his minion 946.1 he built Syracusa in Sicily ib. Archias Phygadotheres a notable catchpol 936.20 Archias an high priest 1225.1 Archias the ruler of the Thebans negligent of the state 650.30 Archias tyrannized in Thebes 1204. 10. killed by Melon 1225.20 Archelaus his opinion of the first principles 806.30 K. Archelaus how he served an impudent craver 167.10 his apophthegme 408.1 Archidamus his apothegme 425.1.423.20 Archidamus the son of Zeuxidamus his apophthegmes 454.50 Archidamus the sunne of Agesilaus his apophthegmes 455.20 K. Archidamus fined for marying a little woman 2.40 Archilochus an ancient poet and musician 1250.20 Archilochus what he added to musicke 1257.10 Archimedes how studious in geometrie 387.10.590.10 Archiptolemus condemned and executed with Antiphon 920.10.20.30 Architas represseth his anger 542.30 his patience 12.40 Arctique pole 820.40 Arctos the beare a starre representeth Typhon 1295.50 Ardalus 330.30 Ardetas a lover 1145.50 Aretaphila her vertuous deede 498.10 her defence for suspicion of preparing poison to kill her husband 499.1 Argei at Rome what images 861.30 Argileonis the mother