and according as the quantity of the rational matter is there is the more knowledge and clearer understanding the quicker wit and the livelier memory the fresher remembrance and the more multiplicity of thoughts for it is not onely the largeness and extent of the place wherein the rational matter moves in that makes the more knowledg and understanding and the like but the quantity of the rational matter for a great head may have but a little wit or dim understanding and a little head a quick wit and clear understanding if the little head be full of this rational innate matter and the great head be empty thereof but if the room or place be large and filled with this sort of innate matter according to the bigness that creature will be very knowing understanding and ingenious for imagin that all the heads of mankinde were put into the compass of one head and a sufficient quantity of that rational matter therein that creature whatsoever it were would have not onely the knowledg of every particular brain joyned together but that knowledg and understanding would increase as use-money for that bulk or bank would multiply being put together Chap. 151. Of thoughts MAny wonder what Thoughts are and how such millions can be within so little a compasse as the brain I answer that a little quantity of the rational innate matter may make millions of figures which figures are thoughts As for example from eight notes milions of tunes are made and from twenty four letters millions of several Languages may be made Likewise one lump of clay may be molded and formed into millions of several figures and like Pictures many figures may be drawn in one piece and every figure in a several posture Likewise a little picture will represent so great an Army as would take up many acres of land were it in a pitched field Again a Globe no bigger then a Head will present the whole world Again say some how is it possible there should be so many several thoughts in the head at one time and how from one thought should there arise so many of a sudden and at some times so extravagant as to have no coherence therein at other times very methodicall and sympathetical To the first I answer how many several postures may a man put his body into at one time nay I may say one part of the body for how many several postures may the face draw it self into at one time Secondly I answer that many several wheels will move with one motion nay with one kinde of motion several wayes and many wheels with several motions several wayes and all within one and the same compasse and from one prime spring Again some may wonder how it is possible figurative thoughts can inlarge and contract the demension and extension I answer how is it with Prospective glasses convex and concave glasses likewise a screen or a fan or the like which can fold in many folds into one fold then can draw them out into a plain straight piece again and so shut up into a fold or open in a plain piece as often and as quick as a thought and millions of the like examples may be given but these are enough for this time on this subject Chap. 152. Of thinking or thoughts THoughts are more pleasant to the minde then the appetite to the senses and the minde feeds as greatly on thoughts as a hungry stomacke doth upon meat and as some meat breeds good nourishment and some bad nourishment causing either health and strength or diseases and pain so doth thoughts for displeasing thoughts of grief and all sad remembrances cause the minde to be dull and melancholly or froward and discontented and pleasing thoughts cause the minde to be chearful pleasant and delightful Besides the minde is like chewing of the cud for what the senses bring in and are fed with outward objects those swallowed objects the thoughts of the minde chews over again thus the minde is alwayes feeding besides the senses have no longer pleasure or pain then the objects remain but the minde is as much grieved or delighted when the object is removed as when they are present As for example a man is as much grieved when he hears his friend is dead or kill'd as if he saw him die or slaine for the dead fried lives in the minde not the minde in the dead friend and if a man have a fine house or great riches or an excellent rare race of horses or the like whereupon the minde takes as great delight in thinking of his fine house as if it dwelt in the house and as great delight in thinking of his riches or what he could do with the use of his riches for the minde doth not so much dwell in the house as the house in the minde nor the minde doth not take so much delight in the use of the riches as the use to be in the minde and the remembrance of the curious horses is as much in the minde as when those horses were in the eye for when the sense is filled the minde can but think and the minde may as well think when the objects are gone as when they are present and the minde may take as much delight in thinking what the senses have enjoyed as what they are to injoy or desire to enjoy for thoughts are the fruition of the minde as objects the fruition of the senses for the minde takes as much delight if not more in thinking of an absolute power as when the commands of an absolute power is obeyed for obedience dwells no more in the minde when it is acted then it did before it was acted or by the imagination that it is acted thus the minde receives no more by action then it doth by contemplation onely when the pleasure of the senses are joyned with delightful thoughts may be said to be more happy though I beleeve the pleasure of senses draws the delight from the thoughts for the more at rest the body is the more busie the minde is imployed and as torments of the minde are beyond the torments of the body or at least the displeasure of the senses so the delight of the minde is beyond the ease or rest of the body or the pleasure of the senses Chap. 153. Of sleep and dreams SLeep is caused by a tirednesse of the spirits for when the sensitive motions are tired with the working on the dull parts of matter which tirednesse is slacking the motions or changing their motions as when they work lasily then the figure grows drousy and the senses dull being weary of pencelling copying out objects upon the optick nerve Likewise with printing letters and setting notes on the drum of the 〈◊〉 or in drawing 〈◊〉 of several tasts touches and sents on the tongue and pores of the flesh or striking or playing on the nerves and on the dia mater and pia mater of the brain but many times the figure grows
drowsie and the senses dull when the sensitive motions are idle for want of work that is having no variety of objects presented to them that is of such kinde of works for the innate matter never ceaseth to move although the motions are not alwayes agil and quick nor after one and the same manner but when they alter the motions as I may say more proper then to slacken them they do as it were cast anchor pulling down their sail going as it were under hatches and the figure that is like a ship where the motions of the breath are like waves of water that heave it up and then sink down but saile not nor steer not to any Coast and the sensitive innate matter which is in this action like Mariners when they work under the hatches drawing and winding up the slimy humours in the body like ropes by attractive motions staying and setling the loose parts by retentive motions placing and putting disordered parts into their proper places by disgestive motions and all the motions busiely imployed some mending the figure stopping the leaks dearning and sewing together the torne sailes oyling and greasing the keel pitching and tarring the cresses tying and twisting the roaps drawing the superfluous moisture to the gutter ready to be pumpt out sweeping all the rubbish and dirt on a heap ready to be flung out some running up and returning from the deck which are the pores of the skin but the rational innate matter is the master of the Animal ship and the sensitive innate matter as the Saylors those works on the dull part of matter the other directs when occasion serves that is when the body is in action for though the rational innate matter never labours on the dull part of matter yet they counsel and direct the animal ship when it is built and set afloat that is when the body is come to the full growth and orders it in blustrous storms and great dangers but these the rational innated matter when this animal ship is cast to anchor which is to sleep moves onely in a rocking or rowling motion as it were from side to side of the cabbin which is the brain making no perfect figure nor gives direction this is sleeping without dreaming but dreaming is when they move in figures making such figures as these objects which have presented to them by the sensitive motions which are onely pictures or copies of the Original objects which we call remembrance for remembrance is nothing but a waking dream and a dream is nothing but a sleeping remembrance but if the sensitive innated matter moves in the same manner on the same place as printing and drawiug such figures or objects in the optick nerve or setting such notes or letters on the drum of the ear or drawing such platforms on the dura mater or pia mater of their brain or the tongue flesh or skin of their own accord without the presence of the outward objects then we see here taste smell touch as strong as if we were awake if their motions be as strong and industrious but many times we have in sleep those objects but in part and not in whole the reason is that either the sensitive innated matter is slow or else they are not so perfect Artists to work without a sampler working by misplacing and mistaking or else works by halves according to their skil or as appetite moves them make a hogpog or gallimophry of many several pieces or draughts into one figure or picture which make extravagant dreams by reason they work not in a methodical manner and the rational innated matter moving in the same manner makes a mixt resemblance but the sensitive innate having not the outward objects in sleep to work by seldom works perfect or plain and working imperfectly they move disorderly and for the most part that which makes us so often perturbed in our sleeps is by moving crosse and irregular which crosse Irregularity insnarles several motions so as there is no distinction which is the reason that our dreams are so often obscure and dark as we can make nothing of them and when the rational innate matter moves crosse and tumultuously our dreams are most commonly fearful and when the sensitive innated matter works so disorderly our dreams are painfull and when the sensitive innated matter works perfectly and the rational innate matter moves justly we have as much knowledge and understanding of what we dream of and as much satisfaction from our senses as if we were awake and the real abjects presented to us Chap. 154. Dreamings of living and dead figures THose friends in acquaintance that that have been dead a long time and appear in our sleep we never question the truth of their life though we may question them how they lived again the reason is that these figures are as perfect and lively to our present senses in our sleep as when we are awake for oftimes the sleeping motion prints figures on the inside of the optick nerve as on the inside of the pia mater as the waking motion doth on the outside and when we hear them as it were discourse words right on the inside of the drum of the ear or pia mater by the sensitive motion as on the outside when we are awake for all the sensitive works inwards asleep as outward awake for if we smell sents pleasing or displeasing the sensitive spirits draw lines and set notes on the inside of the dura mater and pia mater of the brain and so for taste and touch they draw plateforms in the inside of the skin either of the skin of the tongue or any other outward parts of the body as they do on the outside of the skin awake Thus the senses present as perfect prints to the rational oft times in sleep as awake onely they print on the inside a sleep and on the outside awake and what rational creature would not beleeve their senses for should a man see another man die and see him buried and afterwards should see that man alive again and hear him speak and touch him shall feel the substance of flesh would not he think he lived Thomas the Apostle questions the relations of our Saviours resurrection from the grave but never questioned his senses when he saw and touched him so in our dreames when the sensitive innate matter prints such figures on the optick nerve as of such a person which is dead the rational matter straight paterns out the sensitive print and when the sensitive print and the rational figure is just alike the other motion of the rational matter cannot question the truth of that figure or figures being there though they may question how they come alive again treating with it as if awake the same is if the sensitive innated prints any thing as dead which is living and the rational pattern it the rest of the rational motions make no question of the
bullet the pistol or that which makes the sound is the center which spreads sound as fire doth light and when such a compass of air is filled with sound either vocal or verbal every ear that stands in the compass must needs receive the sound if they 〈◊〉 not deaf likewise every eye may see day-light that is not blinde and the rebounds of sound are as the reflections of light and verbals are received into the ear as figures into the eyes and as cross lines of light make various colours so different notes make various tunes But some may say that if the air were full of one and the same words or notes that more would enter the ears then was sent I say that is impossible unless the ear could draw the spreading or streaming lines from the circumference to a point which the ear cannot But I believe art may do the same for sound as it can with light for art can draw with glasses made for that purpose many beams to appoint but if the eyes did so it would burn them out Also they can draw several species through a small hole I believe artificial echoes are or may be made after such a manner Chap. 165. Of taste touch and smell THese senses are made by such motions as sound is and as they are set on the drum of the ear so these are set on the nerves of the tongue or on the skin for when the skin is off our tongue we cannot taste likewise for touch they are set on the nerves and sinnews and when these notes are set harmoniously it pleaseth the senses otherwise it displeaseth them which displeasure is pain amongst the sensitive innated matter and hate amongst the rational innate matter As for scent they are motions that draw like lines like a plat-form upon the pia mater of the brain indeed the second draught of the sensitive innated matter is to draw all their figures upon the pia mater of the brain Chap. 166. Of Touch. TOuch is the general sense of the whole body which the other senses are not for though every part of the body is of a several touch yet it is all touch When sight onely belongs to the eyes sound onely to the ears scent onely to the nostrils and taste onely to the tongue besides the loss of any of these senses nay all of them may be wanting as if they were not belonging to life as indeed they are not but onely as conveniencies to the life but not of necessity whereas touch is as it were the life of the figure for when this sense is generally wanting in the animal figure it is as we say dead that is the natural motion belonging thereto is generally altered or quite changed as we say This sense is received through the pores of the flesh and the nerves are the instrumental strings whereon motion playes either a harmony of pleasure or a discord of pain for as their strings are struck so is pain or pleasure felt but I have treated sufficiently of this sense in my chapter of numb'd palsies Chap. 167. Of the pores of the body THe pores are passages which let out the smoke or vapor unnatural heat and the superfluous humors in the body also they are passages to let in comfortable warmth refreshing colds nourishing air these passages have their inconveniencies for they are a means to conveigh out the good with the bad and many times takes in infections as malignant diseases that passe through the pores for infection comes in as much through the pores as any other part of the body Besides many times the radical moisture is carried out by unnatural heats and sometimes the vital spirits by too many transparations but these pores passages are drawn or shut closer together by contracting motions or set wider open by extenuating motions but if these common and necessary passages to the interiour parts be 〈◊〉 close shut either by cold contractions or hot contractions it smoothers and choakes the vital parts by keeping the vapor or smoke that should go forth for the pores in this case are as the funnels of chimneys wherein the smoke ascends up and goeth out and if they are set too wide open by the extenuating motions they cause the body to starve by giving passage to such matter as should be kept in to feed the body or by giving too free passage to the natural moisture that should quench or temper the heat in the body or by giving too free a passage to the gadding spirits that should stay in the body to be imployed to the substance and strength thereof besides when they are too open they are as apt to take in by giving passage to that which is a prejudice to the 〈◊〉 of the body as infections malignity or unnatural colds or the like But the pores of the body are always imployed where the other passages of the body are imployed but some times THE NATVRAL VVARS IN ANIMAL FIGVRES PART V. CHAP. 167. ALL animals after they are created and have an animal life the figure is inlarged by nourishing motions and sympathetical matter these nourishing motions are disgesting motions carrying those parts which are received by the senses unto those parts that are created therein building thereon and fitting therewith strengthning by adding thicknesse as well as inlarging by extention yet all that is received into the stomack is not nourishing the reason is that the temperament of the matter is not sympathetical that is agreeing not with the motions therein For though it is not so antipathetical to make an open war which war is sicknesse yet they do hinder and obstruct like several factions those natural motions which make health but when the natural motions and tempers of humours are quite opposite to the food that is received or the unnatural humours bred in the body by evil digestion they become mutanous by the quantity that is received or that ariseth from obstructions whereupon there becomes a fierce and cruel fight of contrary motions and temperaments of matter and whilest they are in the battle we say the body is sick and if the natural motions be not strong enough to beat that evil and dangerous matter out or at least able to resist them so far as to guard themselves until the evil parts do spend themselves with their own fury or till the natural motions and temperaments can have some assistance as cordials or physick it destroyes the figure it fights with but if the natural motions be more powerfull either by their own strength or by their assistance then the mutinous and rebellious humours or the foreign enemy as surfets and the like but when they are beaten out killed or taken prisoners which is to be purged corrected or purified which makes the humours obedient and peaceable Chap. 168. Of the four natural Humours of the Body and those that are inbred AS there is natural Fire Aire Water and Earth that is made by an intire creation derived
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
spirits are apt to take Surfet as well as sensitive spirits which makes love and Good-will so often to be ill rewarded neglected and disdain'd Chap. 36. The Sympathy of Sensitive and Rational spirits in one Figure THere is a strong Sympathy and agreement or Affection as I may say betwixt the rational spirits and the sensitive spirits joyned in one figure like Fellow-labourers that assist one another to help to finish their work For when they disagree as the rational spirits will move one way sometimes and the sensitive spirits another that is when reason strives to abate the appetite of the Senses yet it is by a loving direction rather to admonish them by a gentle contrary motion for them to imitate and follow in the like motions yet it is as they alwayes agree at last Like the Father and the Son For though the father rules by command and the Son obeies through obedience yet the father out of love to his son as willing to please him submits to his delight although it is against his liking So the rational spirits oftimes agree with the motions of the sensitive spirits although they would move another way Chap. 37. The Sympathy of the Rational and Sensitive Spirits to the Fgure they make and inhabit ALL the External motion in a Figure is by the sensitive spirits and all the internal by the rational spirits and and when the rational and sensitive spirits disagree in opposite figures by contrary motion they oft war upon one another which to defend the sensitive Spirits and rational spirits use all their force and power in either Figure to defend or to assault to succour or to destroy through an aversion made by contrary motions in each other Now the rational spirits do not onely choose the materials for their defence or assault but do direct the sensitive spirits in the management thereof and according to the strength of the spirits of either side the victory is gain'd or lost If the Body be weak there is like sensitive spirit if the direction be not advantagious there is lesse rational spirit But many times the Alacrity of the rational and sensitive spirits made by moving in a regular motion overcoms the greater numbers being in a disordered motion Thus what is lost by Scarcity is regain'd by Conformity and Vnity Chap. 38. Pleasure and Pain ALL Evacuations have an expulsive motion If the Expulsive motion is regular 't is Pleasure if irregular 't is pain Indeed all Irregular and crosse motion is Pain all regular motion is pleasure and delight being Harmony of Motion or a discord of Motion Chap. 39. Of the Minde IMagine the rational Essence or spirits like little spherical Bobdies of Quick-silver several ways placing themselves in several figures sometimes moving in measure and in order and sometimes out of order this Quick-silver to be the minde and their several postures made by motion the passions and affections or all that is moving in a minde to expresse those several motions is onely to be done by guesse not by knowledge as some few will I guesse at Love is when they move in equal number and even measure Hate is an opposite motion Fear is when those small bodies tumble on a heap together without order Anger is when they move without measure and in no uniform Figure Inconstancy is when they move swiftly several wayes Constancy is a circular motion doubt and suspicion and jealousie are when those small bodies move with the odd numbers Hope is when those small bodies move like wilde-Geese one after another Admiration is when those Spherical bodies gather close together knitting so as to make such a circular figure and one is to stand for a Center or point in the midst Humility is a creeping motion Joy is a hopping skipping motion Ambition is a lofty motion as to move upwards or higher then other motions Coveting or Ambition is like a flying motion moving in several Figures like that which they covet for if they covet for Fame they put themselves into such Figures as Letters do that expresse words which words are such praises as they would have or such Figure as they would have Statues cut or Pictures drawn But all their motion which they make is according to those Figures with which they sympathize and agree besides their motion and figures are like the sound of Musick though the notes differ the cords agree to make a harmony so several Symmetries make a perfect Figure several figures make a just number and several quantities or proportions make a just weight and several Lines make an even measure thus equal may be made out of Divisions eternally and infinitely And because the figures and motions of the infinite Spirits which they move and make are infinite I cannot give a final description besides their motion is so subtle curious and intricate as they are past finding out Some Natural motions worke so curious fine None can perceive unlesse an Eie divine Chap. 40. Of Thinking or the Minde and Thoughts ONE may think and yet not of any particular thing that is one may have sense and not thoughts For thoughts are when the minde takes a particular notice of some outward Object or inward Idea But Thinking is onely a sense without any particular notice As for example Those that are in a great fear and are amazed the minde is in confus'd sense without any particular thoughts but when the minde is out of that amaze it fixes it self on Particulars and then have thoughts of past danger but the minde can have no particular thought of the Amaze for the minde cannot call to minde that which was not Likewise when we are asleep the Minde is not out of the Body nor the motion that makes the sense of the minde ceast which is Thinking but the motion that makes the thoughts therein work upon particulars Thus the minde may be without thoughts but thoughts cannot be without the minde yet thoughts go out of the minde very oft that is such a motion to such a thing is ceast and when that motion is made again it returns Thus thinking is the minde and thoughts the effect thereof Thinking is an equal motion without a figure or as when we feel Heat and see no fire Chap. 41. Of the Motions of the Spirits IF it be as probably it is that all sensitive spirits live in dul matter so rational spirits live in sensitive spirits according to the shape of those Figures that the sencitive spirits form them The rational spirits by moving several ways may make several kindes of knowledge and according to the motions of the sensitive spirits in their several figures they make though the spirits may be the same yet their several motions may be unknown to each other Like as a point that writes upon a Table-book which when the Letter that was 〈◊〉 thereon is rub'd out the Table is as plain as if there were never any letter thereon but though
knowledge because not the same motion that made that knowledge As for example how many several Touches belong to the body for every part of the body hath a several touch which is a several knowledge belonging to every several part for every several part doth not know and feel every several touch For when the head akes the heel feels it not but onely the Rational spirits which are free from the incumbrance of dull matter they are agile and quick to take notice of every particular touch in or on every part of the figure The like motions of a pain in the Body The like motions of the Rational spirits we call grief in the minde and to prove it is the like motion of the Rational Spirits to the sensitive which makes the knowledge of it is when the rational Spirits are busily moved with some Fantasmes if any thing touches the body it is not known to the rational spirits because the rational spirits move not in such motion as to make a thought in the head of the touch in the heel which makes the thoughts to be as senselesse of that touch as any other part of the body that hath not such paines made by such motions And shall we say there is no sense in the heel because no knowledge of it in the head we may as well say that when an Object stands just before an eye that is blinde either by a contrary motion of the thoughts inward by some deep Contemplation or otherwise we may as well say there is no outward object because the rational spirits take no notice of that Object t is not that the stronger motion stops the lesse or the swifter the slower for then the motions of the Planets wold stop one anothers course Some will say what sense hath man or any other Animal when they are dead it may be answered that the Fignre which is a body may have sense but not the Animal for that we call Animal is such a temper'd matter joyn'd in such a figure moving with such kinde of motions but when those motions do generally alter that are proper to an Animal although the matter and Figure remain yet it is no longer an Animal because those motions that help it to make an Animal are ceas'd So as the Animal can have no more knowledge of what kind of sense the Figure hath because it is no more an Animal then an Animal what sense dust hath And that there is the reason that when any part is dead in an Animal if that those motions that belonged to the Animal are ceas'd in that part which alter it from being a part of the Animal and knowes no more what sense it hath then if a living man should carry a dead man upon his shoulders what sense the dead man feels whether any or no. Chap. 45. Of Matter Motion and Knowledge or Understanding VVHatsoever hath an innate motion hath knowledge and what matter soever hath this innate motion is knowing but according to the several motions are several knowledges made for knowledge lives in motion as motion lives in matter for though the kind of matter never alters yet the manner of motions alters in that matter and as motions alter so knowledge differs which makes the several motions in several figures to give several knowledge And where there is a likenesse of motion there is a likenesse of knowledge As the Appetite of Sensitive spirits and the desire of rational spirits are alike motions in several degrees of matter And the touch in the heel or any part of the body else is the like motion as the thought thereof in the head the one is the motion of the sensitive spirits the other in the rational spirits as touch from the sensitive spirits for thought is onely a strong touch and touch a weak thought So sense is a weak knowledge and knowledge a strong sense made by the degrees of the spirits for Animal spirits are stronger as I said before being of an higher extract as I may say in the Chymistry of Nature which makes the different degrees in knowledge by the difference in strengths and finenesse or subtlety of matter Chap. 46. Of the Animal Figure WHatsoever hath motion hath sensitive spirits and what is there on earth that is not wrought or made into figures and then undone again by these spirits so that all matter is moving or moved by the movers if so all things have sense because all things have of these spirits in them and if Sensitive spirits why not rational spirits For there is as much infinite of every several degree of matter as if there were but one matter for there is no quantity in infinite for infinite is a continued thing If so who knows but Vegetables and Minerals may have some of those rational spirits which is a minde or soul in in them as well as man Onely they want that Figure with such kinde of motion proper thereunto to expresse knowledge that way For had Vegetables and Minerals the same shape made by such motions as the sensitive spirits create then there might be wooden men and iron beasts for though marks do not come in the same way yet the same marks may come in and be made by the same motion for the spirits are so subtle as they can pass and repass through the solidest matter Thus there may be as many several and various motions in Vegetables and Minerals as in Animals and as many internal figures made by the rational spirits onely they want the Animal to expresse it the Animal way And if their knowledge be not the same knowledge but different from the knowledge of Animals by reason of their different figures made by other kinde of motion on other tempered matter yet it is knowledge For shall we say A man doth not know because he doth not know what another man knows or some higher power Chap. 47. What an Animal is AN Animal is that which we call sensitive spirit that is a figure that hath local motion that is such a kinde of figure with such kinde of motions proper thereunto But when there is a general alteration of those motions in it then it is no more that we call Animal because the local motion is altered yet we cannot knowingly say it is not a sensitive Creature so long as the figure lasts besides when the figure is dissolved yet every scattered part may have sense as long as any kinde of motion is in it and whatsoever hath an innate motion hath sense either increasing or decreasing motion but the sense is as different as the motions therein because those properties belonging to such a figure are altered by other motions Chap. 48. Of the dispersing of the Rational Spirits SOme think that the Rational spirits flye out of Animals or that Animal we call Man like a swarm of Bees when they like not their hives finding some inconvenience seek about for another habitation or leave the body like Rats
when they find the house rotten and ready to fall Or scar'd away like Birds from their Nest. But where should this Swarm or Troop or Flight or Essences go unlesse they think this thin matter is an Essence evaporates to nothing As I have said before the difference of rational spirits and sensitive spirits is that the sensitive spirits make figures out of dull matter The rational spirits put themselves into figure placing themselves with number and measure this is the reason when Animals die the External Form of that Animal may be perfect and the Internal motion of the spirits quite alter'd yet not absent not dispers'd untill the Annihilating of the External Figure thus it is not the matter that alters but the Motion and Form Some Figures are stronger built then others which makes them last longer for some their building is so weak as they fall as soon as finished like houses that are built with stone or Timber although it might be a stone-house or timber-house yet it may be built not of such a sort of Stone or such a sort of Timber Chap. 49. Of the Senses THe Pores of the skin receive touch as the eye light the eare sound the nose scent the tongue tast Thus the spirits passe and repasse by the holes they peirce through the dull matter carrying their several burthens out and in yet it is neither the Burthen nor the Passage that makes the different sense but the different motion for if the motion that coms through the Pores of the Skin were as the motions which come from the Eye Ear Nose Mouth then the body might receive sound light scent Tast all other as it doth touch Chap. 50. Of Motion that makes Light IF the same motion that is made in the Head did move the Heel there would appear a Light to the Sense of that part of the figure unlesse they will make such matter as the Brain to be infinite and onely in the head of an Animal Chap. 51. Opticks THere may be such motion in the Brain as to make Light although the Sun never came there to give the first motion for two opposite motions may give a light by Reflection unlesse the Sun and the Eye have a particular Motion from all Eternity As we say an Eternal Monopolor of such a kinde of Motion as makes Light Chap. 52. Of Motion and Matter VVHY may not Vegetables have Light Sound Taste Touch as well as Animals if the same kinde of motion moves the same kinde of matter in them For who knows but the Sap in Vegetables may be of the same substance and degree of the Brain And why may not all the senses be inherent in a figure if the same Motion moves the same matter within the figure as such motion without the figure Chap. 53. Of the Brain THe Brain in Animals is like Clouds which are sometimes swell'd full with Vapour and sometimes rarified with Heat and mov'd by the sensitive spirits to several Objects as the clouds are mov'd by the Wind to several places The Winds seem to be all Spirits because they are so agile and quick Chap. 54. Of Darknesse TO prove that Darknesse hath particular motions which make it as well as motion makes light is that when some have used to have a light by them while they sleep will as soon as the light goeth out awake for if Darknesse had no motion it would not strike upon the Opick Nerve But as an equal motion makes light and a perturb'd motion makes colour which is between Light and darknesse So darknesse is an Opposite Motion to those motions that make light for though light is an equal motion yet it is such a kinde or sort of Motion Chap. 55. Of the Sun VVHY may not the Sun be of an higher Extract then the rational spirits and be like Glasse which is a high Extract in Chymistry and so become a shining body If so sure it hath a great knowledge for the Sun seems to be composed of pure spirits without the mixture of dull matter for the Motion is quick and subtle as we may finde by the effect of the light and heat Chap. 56. Os the Clouds THe Clouds seem to be of such spungy and porous Matter as the Rain and Aire like the sensitive spirits that form and move it and the Sun the Rational Spirit to give them knowledge And as moist Vapours from the Stomack rise and gathering in the Brain flow through the eyes so do the Clouds send forth as from the Brain the Vapours which do rise in showres Chap. 57. Of the Motion of the Planets THE Earth Sun Moon the rest of Planets all Are mov'd by that we Vital Spirits cal And like to Animals some move more slow And other some by quicker motion go And as some Creatures by their shapes do flye Some swim some run some creep some riseth high So Planets by their shapes about do winde All being made like Circles round we finde Chap. 58. The Motion of the Sea THe Sea 's more quick then fresher waters are The reason is more Vital spirits are there And as the Planets move still round about So Seas do ebb and flow both in and out As Arrows flye up far as strength them lend And then for want of strength do back descend So do the Seas in ebbes run back again For want of strength their length for to maintain But when they ebb and flow at certain times Is like the Lungs that draw and breath out wind Just so do Seas draw back and then do flow As constant as the Lungs do to and fro Alwayes in motion never lying still The empty place they leave turn back to fill We may as well inquire of Nature why Animals breath in such a space of Time as the Seas ebb and flow in such a space of Time AN EPISTLE TO CONDEMNING READERS MAny perchance will laugh in scorn at my opinion and ask what reason I have to think those things I have described should be made with such a kinde of Motion my answer is that I guess by the forms I mean the figures or shapes what the motion may be to produce them for I see the figure of a four leg'd Creature hath other motions then two legged Creatures or then those Creatures that have no legs and I see some shape Creatures that can flee by reason of their figures which is made proper to produce that kinde of motion for those that are not made so cannot do so By this I think it probable that Internal motions are after the manner of External motions for we may guess at the cause by the effects so by the figures of Snow Frost Hail Rain Vapor and the like we may guesse at other Internal or external motions that produced their External figures or alterations and by the effects of light darknesse heat cold moisture what manner of motions produced them wherefore I know no reason why any should condemn my opinions But
made in the heart and not in the head is that when the brain is distempered and mad as we say yet the passions may be free and regular and Love and Hate which are the two chief passions may be constant to the objects they were placed on thus the minde or soul which is the rational innate matter lies as much in the heart as the head Chap. 147. Of different passions in one and the same part AS for passion we shall love and hate at one and the same time but not one and the same thing at one and 〈◊〉 same time for that is impossible But different passions are made according to the subjects or objects they move by or to yet the rational innated matter which creates passions may move partly sympathetically and partly antipathetically at one and the same time As for example a man may be in love with a woman for her beauty or wit or behaviour and yet have an aversion to her bad qualities but a man cannot love the person of a woman and hate it at one and the same time but to the creating of those passions that sympathies as love and hope and joy and the like The rational innate matter doth as it were spread and delate its self but for those passions that antipathies it contracts it self more together as in hate fears jealousies doubts envy spight and the like and when two or three passions arise at one time as a passion of grief for my friend that is killed and a passionate hate to his murtherer or the like then the rational innated matter divides its self partly moving after one manner and partly moving after a quite contrary manner and so may divide into as many parts and after as many several manners as their place or quantity will give way to but when we love what was hated or hate what was loved then the innate matter changes their motions towards such a subject or object without a division but when they move disorderly the passions are like a tempest at Sea passions beat against passions in a confused manner distempering the whole body causing the senses to mistake with the violence thereof likewise in the brain there may be opposite motions amongst one and the same degree of innated matter either rational or sensitive either by an alteration of motion in one and the same part of matter or by divisions moving in parts but when the rationall innate matter moves in a regular division and the measures of time and the notes of motions skilfully set and rightly kept that is curiously or neatly and carefully ordered then there is a harmony which harmony is a quiet minde gentle imaginations a clear understanding a solid judgment elevated fancies and ready memory but when this rational innated matter moves disorderly there arises extravagant fancies false reasons misunderstandings and the like Chap. 148. The affinity betwixt imaginations and passions IT is the rational innate matter that makes passions and not the sensitive innated matter for the senses onely present the 〈◊〉 the rational the passions which shews the rational innated 〈◊〉 is as much in the heart as in the head and may be of the same degree of strength although they work different wayes as being different figures yet there is such sympathie with each other whether by recourse or otherwise as passions will raise imaginations corrupt judgment disorder reason and blindfold understanding And imaginations will raise passions as fear love hate doubts hopes and the like which shews that the rational innate matter in the head and heart hath such affinity as the sensitive innated matter hath in the stomach and head as the pain in the head will make the stomach sick and a sickness in the stomach will make the head-ache I will not say at all times but most commonly neither will imaginations at all times raise a passion nor a passion an imagination but very often Chap. 149. Of the Brain THe brain is not the cause of knowledg and understanding for a bird that hath but a little brain seems as understanding if not more then a great beast as an ox or the like which hath far greater quantity of brain but perchance the bird hath more of the rational innated matter in his little brain then the beast that hath more braine for the rational innated matter moves in the brain not on the brain for that is wrought and moved by the sensitive innate matter being made of the dull part of matter for when the brain is defective it is caused by the sensitive innated matter not the rational innated matter yet oft times the sensitive innate matter disorders the motions of the rational innated matter as we shall see in distempered and sick bodies like-wise the disordred motions in the rational innate matter will disorder the sensitive motions as we shall see by troubled mindes Chap. 150. Of the multitude of figures amongst the rational matter in the brain and heart THe reason why we may have millions of several figures in our memory at one time so likewise raised up to our remembrance when we can receive but one perfect figure through our senses at one time is that the passages for outward objects to enter is so straight in all animal figures as that but one object can take place therein I mean as being perfectly distinct for the passages being straight many objects entring at once make a confusion at least a disorder for if more then one object be presented at one time to any particular sense they are received but by piece-meals as in the small parts and many times the divided parts are so mixt together as no piece is perfectly seen or heard or smelt or tasted or touched besides the passages being straight the sensitive innate matter cannot work so regular having not liberty for it is not with the sensitive innate matter as with the rational innate matter by reason the sensitive innate matter works upon gross materials as upon the dull part of matter which makes that it cannot move so nimbly nor divide into parts so suddenly especially in a straight passage as the rational innate matter can which moves onely in number and measure without any dull mixture for the rational innate matter can figure out the whole world and millions of several figures therein sooner and swifter then the sensitive innate matter can print one figure upon any of the senses and not onely those figures that the sensitive innate matter presents or hath presented but makes those figures that were never presented as those we call phantasms and as I said the rational innate matter hath more room to move in as in the head and heart then the sensitive innate matter hath in the ear eye nostrils mouth or pores of the flesh so there may be a greater quantity or proportion of that rational moving matter together in a body or bulk as I may say then of the sensitive innate matter in the foresaid passages
from their own proper principles As likewise a metamorphosed Fire Aire Water and Earth So there are humours in Animal bodies and in other bodies for all I can perceive and though the bodies cannot be metamorphosed yet the humours may But in every Animal body there is natural Melancholy Choler Flegme and blood the natural blood is the vital vapor the natural Flegme is the radical moisture the natural Choler is the radical heat the natural Melancholly is the animal spirits being the highest extract And if we do but observe those that be naturally melancholly have the soundest judgements the clearest understanding the subtilest observation and curiousest inventions the most conceptions the 〈◊〉 fancies and the readiest wits likewise the strongest passions and most constant resolution but humours which are inbred as flegme choler and Melancholy are made as Metamorphosed fire aire water slime mud and earth as for example the chylus is the matter that is metamorphosed The dilating motions transform it from chylus to slime from slime to water from water to blood from blood to vapor from vapor to comfortable and lively heat from comfortable and lively heat to burning fevers and hectick fevers and the like Likewise the chylus by contracting motions turns from chylus to slime If they be cold contractions it turns from slime to flegme from flegme to heavy melancholly If hot contractions it turns from chylus to temperat choler from temperat choler to choler adust from choler adust to melancholly which from a slimy humour to a muddy humor from a muddy humour to an earthy dry humour Some sort of hot contractions make it sharp some salt some bitter Likewise several sorts of salts sharpnesse and bitternesse are wrought with mixt motions cold contractions make the humour glassy and stony Hot contractions make the humours tough clammy glutenous and stony Hot dilatings make the humour oylie cold dilations watry Likewise mixt motions makes mixt humours and mixt tempers inclining to each side as the motions predominate Chap. 169 The five natural Maladies of the body EVery diseased figure is either pained sick dissy numb weak or mad sometimes they meet all in one figure these are distinct senses one from another as for pain although every several part of the body hath different sense yet they agree in the general as to be all pain But sicknesse is quite different from pain for it is another sense for to have a pain in the stomach is not to be sicke in the stomach neither is any part of the body but the stomach is liable to this sense the head may ake and the heart may ake heel or any part of the body but none but the stomach can be sick Indeed it is a different sense from pain Thirdly a swimming or diseases in the head are different from both the other it is a third sort of sense neither is any other part of the body subject to this disease but the head not properly yet faintnesse or weaknesse is a disease as it were tempered with the three former diseases as to have pain sick and dissy or swimming to be mixt or compounded into one disease but it is so mixt and compounded into all three as neither is perfectly or distinctly felt so as it is no distinct sense this disease is generall to the whole body The fift is madnesse this sense is neither painful nor sick nor dissy but light in the head which is different from dissy or swimming but this disease infecteth with a distemper the five outward senses The last is a numbnesse and deadnesse of particular parts and sometimes of the whole body but this disease is not onely a different sense but an other nature which is naturally unknown to the figure for the figure is not any wayes sensible thereof indeed it is of the nature of sowning for those that sown the motions of the animal sense and minde are quite altered for a time but then the animal motions return that is rechanged to the proper motions again so that those dead parts that cannot be restored to the sense of touch are as it were in a continual sown for though in a sown the exterior motion are proper to the sense of touch is changed yet the interior motions proper to the consistence of that figure are not changed for if the interior consistent motions were changed it would turn to 〈◊〉 so in dead palsies if the interior consistent motions were changed those parts would corrupt as do dead carcases Numb palsies ie different from dead palsies as fainting from sowning for fainting is in the next degree to a sown so a numb palsie is the next degree to dead palsies Chap. 170. I will treat first of the motions that make sicknesse THe motions that cause sicknes are different according as the sicknes is or rather the sicknesse is according to the different motions for some motions are like the ebbing and flowing tides of the sea For the humor furdles or folds upwards as the flowing tide which most commonly provokes to cast as overflowing the mouth of the stomack but when the humour folds backward as the ebbing waters do that provokes to the stool for as falling tides run from one place they flows to another so when the humour fals back from the mouth of the stomack it overflows the belly but if the humour neither overflows the belly nor the mouth of the stomack it runs into the nerves like as the water runs through the earth and as the water breaks forth by springs so doth the Humor by several 〈◊〉 eumes Again some sorts of sicknesse in the stomack are made by such kinde of motions as water boyling in a pot over the fire for as ebbing and flowing motions are running backward and so forward so boyling motions are rising upward and falling downward there is as much difference in these motions as betwixt vaughting and running but these rising motions cause vapours to the head for the thin parts which rise highest when their rising strength failes fall not hastily down again but gather to a more solid body as vapor from the earth doht into clouds these clouds cause the dimnesse and darknesse of the sight obstructing the light that is brought by the optick nerves Again there are other sorts of sicknesse in the stomack caused by such motions as are like the rolling of a barrel the humour turning about in the figure of a barrel which figure or the like is somewhat bigger in the middle then the two ends this humour in the stomack is most commonly tough and thick being more united and somtimes one end of this humour is as set upward and the other downward and so turned as a barrel with the head upward and sometimes moved as a barrel the longest way on the ground these motions cause neither purging by vomits nor stool but thrust out into cold sweats for though these are not so strong dilating or expulsing motions as ouer
others are in the bowels as the guts some in the sides and sometimes in the veins but those Collicks are Cramps but the cause of all Collicks are by extenuating motions though the effects are oft times contracting but if the cause be contracting it is a Cramp not a Collick for a Collick is properly winde produced from the aforesaid humors that is when those humors extenuate farther then a watry extenuation which turns into vapor or winde which vaporous winde or windy vapor striving to get vent being stopped by grosser vapor or thicker humor runs about in cross motions which cause pain for the extenuating motions thrusting outward and the resisting motions thrusting backward run cross or beat on each other which causeth pain and as long as the strife lasts the body hath no ease until some assistance in medicines be given or that it can over-master the resistent motions but when once it hath liberty it flies out in expulsive motions at all vents but if the extenuating humors are broke or dissolved in the body by the well tempered motion therein or expulsing of its self it evaporates through the pores of the body in insensible transpirations but if the extenuating can finde no way to be expulsed it gathers inward in small and smaller rings like a scrue drawing in the guts or stomach therein stopping the passages thereof whereby the body can neither receive nourishment nor send out excrement with which the body is brought to an utter destruction but these kinds of windes causing this distember this distemper is oft times produced from sharp hot cholerick humors which sharpness hath a natural contracting quality which is rather of the nature of a cramp or a convulsion then the nature of a collick howsoever expulsive medicines are good in these cases of diseases Convulsions are collicks in the nerves and cramps collicks in the veins and as the collick in the stomach or guts proceeds sometimes from winde and sometimes from crude bilious sharp humors so doth this Chap. 198. Of the diseases in the head and vapors to the head DIseases and swimming which are diseases belonging onely to the head differ as the motions and mixture and forms of matter differ for no disease although of one and the same sort is just alike but although these diseases belongs onely to the head yet the motions and humors of the stomach have greater affinity to the head and many times cause the diseases therein by the course and recourse thereto and therefrom for some humors falling from the head into the stomach do so disaffect that part as it returns more malignity up again and sometimes the stomach begins the war sending up such an army of ill vapors as many times they do not onely disorder the head but totally ruinate it but most commonly the vapors which ascend to the head are gathered by contracting motions into clouds as vapor is which ariseth from the earth and as long as the vapor is in a cloudy body it makes that part feel heavy and the senses dull by obstructions for it stops the nose dims the sight fills the ears blunts the taste and numbs the touch especially if the obstruction be caused from a cold contraction which congeals the vapor to an icy substance but when it is expulsed by a hot dilation it falls down like hail or flakes of snow by which I mean cold glassie flegme which cold flegme doth most commonly as snow doth which covers the face of the earth so this flegme covers as it were stops the mouth of the stomack and deads the appetite thereof but the danger is in these cold contractions that 〈◊〉 they should last too long they may cause numb palsies or the like and if contracted so as one may say christalined it may cause an incurable dead palsie but if it be disperst by a hot expulsion it is dissolved in thundring coughs or falls like pouring shoures of rain running through the spouts of the noise eyes and mouth and through the pores of the skin and sometimes falls into the cabberns or bowels of the body as the stomack and the intrals but if some of the floud-gats chance to be stopped by obstructions these shoures may chance to overflow the body and make an utter destruction otherwise it onely washes and clenses these parts but if vapor be gathered by a hot contraction they become sharp and salt as being of a burning quality and if they be disperst by a hot expulsion they fall down like a misling rain which hath a soaking and penetrating faculty cutting and piercing those parts they fall on by insensible degrees which rots the vital parts not onely by the sharpnesse which ulcerates but by a continuated unnatural weaknesse which if once the parts begin to decay which is the foundation the building must needs fall Chap. 199. Of catching cold ONe is apter to catch cold standing against a crevis or door or window then in a wide plain For narrow passages receive air as pipes do water though there comes in lesse quantity it passes with a greater force The like cause makes us catch cold after great heats by reason the pores of the body are extended there-with and are like so many windows set open which receive air with too great a force Chap. 200. Of the several motions in an animal body VVHen a body is in perfect health the motions therin do not onely work regularly and proportionably placing every part of matter rightly and properly mixing and tempering the matter as it should be or as I may say fittly that is when the quantity of matter or humour is proportionably and the motion moves equally for though every kinde or sort of motion may move evenly and keep just time yet not equally or harmoniously as for example say there were a company of musicians and every one played skilfuly justly tunable timely on the same notes yet may there be too many trebles for the tenor and bases or too many tenors for the trebles and bases and too many bases for the tenors and trebles to make a harmony So in the body there may be too much of one or more kinde of motions for other kindes to make a harmony of health as for proof too many contracting motions make the body too dry and contract diseases as for example instead of binding any thing we should break it by pulling or drawing too hard together or instead of joyning of parts we should knock them so close as to rivet or split them or instead of gathering such a quantity of matter or joyning such a number of parts we should gather twice or thrice the quantity or numbers of the like examples might be given for all other kinde of motions as dilating or expulsive instead of throwing out the 〈◊〉 or rubbish in a house we should pull down the house and disperse the materials therein digging up the foundation thereof Likewise too many dilating or expulsive motions may disperse or
ravish the minde delight the sense and cause love in the minde others which the sense dislike causeth hate in the minde pain in the sense grieving in the minde pleasure in the sense delight in the minde but if the sense and minde disagree then the sense likes that the minde hates As for example the sense is taking pleasure upon an object which for the crosse disposition the minde 〈◊〉 or for some injury done or by some neglect or out of envie and as they sympathize and antipathize in their working and making so in the expulsions time works out a passion accidents work out passion evacuations work out passion the like in the senses so many times humors are expulsed by passions and as the superfluities are purged out of the body after the same manner are violent passions from the minde for as the body purges by siege by vomit by urin by spitting by sweating by bleeding by incisions and the like so strong passions are purged by weeping by sighing groaning speaking and acting but if the increasing motions of the humors in the body and the passions in the minde be as many and as strong as the expulsive motions then there is a continuance of the same humour or passion for whatsoever is cast forth or wasted is bred again Chap. 205. Of outward objects disagreeing with the natural motions and humours in the body INward commotions of the body are often times caused by outward objects or subjects as when the senses take adelight at some kinde of sound scent sight taste and touch as for example some will sownd at a fearful noise that is at a sudden or unacustomed or tumultuous noise others will sownd at the sight of bloud or at any cruel object or at the sight of a cat or many other creatures some will sownd at sweet-smels others if they should taste cheese or any meat they dissike naturally and some will not onely sownd but die laughing with tickling the reason is that the exterior motion anticipates with the natural motions belonging to the body sometimes onely to the sensitive parts other-some to the rational part others to both The reason is that the disordered motions of the outward senses disorder the interior motions which makes the body sick and the body passionate and sometimes the brain frantick and if they make not the body sick nor the brain mad yet those antipathetical and these disordered motions never fail to put the sense to pain or move passion but when these antipathetical motions be toostrong for the natural motions belonging to the body or minde it brings death or unrecoverable madnes for then the natural motions belonging to that body is as it were extinguished thus we may see that the outward senses may be perfect and the inward parts within that body may be corrupt and decayed so likewise the outward senses may be defected and the inward parts sound and so some parts of the body firme and others infirme and some of the outward parts or sense wanting or defective others free clear and distinguishing The reason is that some of the sensitive innated matter works orderly others disorderly and clear from the nature of the body for as I have said before some of the exterior parts of the body may be nummed or dead the reason is that the natural motions belonging to such a part of the body are altered for every part or parcel hath proper motions belonging thereunto But if in any part of the body the natural motions onely work irregularly then it onely causeth a pain in that part but if the motions work crosse to the nature of the body it causeth that part to die but if they alter but in part it causeth onely a numnesse which is in a degree of being dead but if the natural motions be onely stopt by some outward accident or actions as by a sudden fright which causeth the body to swoon by reason the spirits are contracted by the fright into so straight a compasse and thronged so close together that they cannot move in order or by the action of lying or pressing too hard or too heavy upon any part that hinders the spirits therein from moving after their natural manner which causeth a sleepinesse or numnesse in those parts that are prest by weight or strength those disorders are soon to be rectified Again as by giving liberty or helping the spirits with cordials which gives strength to them and sets them at liberty but if the sensitive parts be quite altered from their natural course they seldom are rectified But sometimes the assistance of the regular motions in the body joyning as it were with one consent do expel that innated matter out of that part wherein they work contrary to the nature of the body and supplies that part with fresh and new matter that moves as it should do Likewise as the sensitive innated matter works in some parts of the body irregularly and in other parts regularly and in one and the same part sometimes regularly and sometimes irregularly the same is it many times with the rational innate matter for sometimes that will moves regularly and sometimes iregularly that makes frantick men sometimes to be in their wits and sometimes out of their wits but if their madnesse be at certain times as at full of the moon or high tides or springs or falls or in the midst of summer or when they keep an evil or too full a diet then it proceeds from those outward accidents which give assistance to the disordered motions which inhabit in the body the original defect being amongst the sensitive innate matter for this shewes that the madness proceeds from some distemper of the body which most commonly is in the spleen or that which they call in women the mother from which parts arise grosse and noisom vapors which ascends up into the head and disaffects the brain and many times the brain is disaffected with its own distempers and whensoever the brain is distempered the rational innate matter which moves therein moves irregularly but when those times or seasons are past or that overfulnesse of humour is purged out the natural motions of humour get strength and the man is well untill the return thereof But if the irregularity be in the rational innate matter it is most dangerous for it seldom or never is cured nor seldom have intermitting fits but as a continual fever in the body so is a continual madnesse in the minde But I shall speak more of this in my following chapters Chap. 206. Of the inward sense and outward sense as the interior and exterior parts SOme of the exterior senses may be extinguished as sight hearing scent or taste or some parts of the body numb or dead or some disjoynted from the rest as leggs or arms toes brest eyes nose or the like and yet the material parts sound and whole which materal parts are the vital parts as the brain the heart the liver the lungs the
instead of uniting mankind with love to live in peace it makes discords with controversies raises up faction to uphold each-side whose endlesse quarrels are followed with such hatred and fought with such malice and envie and the zeal spits so much blood as if not onely several parties would be rased out but the bulk of mankinde And to study Law is to study dissention to study Logick is to study deceit to make falshood appear like truth to study Rhetorick is to study words more then sense and many the like studies are more painful then useful more time lost then profit got more tedious then pleasant more sophistry then truth Indeed the Mathematicks brings both profit and pleasure to the life of man it gives just measure and equal weight it makes all odd reckonings even it sets all musical notes it brings concord out of discord it gives diminution and extention But as I said before few or none but Monastical men which live contemplary lives despising the vanities of the world next to the service of God seek to be acquainted with nature and to observe the course of her works yet in an humble and respectful manner as to admire her curiosity and to glorifie and adore the God of nature for the wonders they finde by her works and workings for this reason if I had been so learned I would have put my book into Latine which is a general language through all Europe and not have writ it in my native Language which goeth no further then the kingdom of England wherein I fear my book will finde but little applause because few therein study natural Philosophy and what they understand not they cannot judge of yet I beleeve all that read will take upon them to give a censure and what their weak braines is not capable to reach at their active tongues are capable to pull down so that I fear me my book will be lost in oblivion or condemned by ignorance unlesse some generous disposition which hath a genius in natural Philosophy and learned and eloquent in the Latine tongue will translate my work yet I had rather my book should die in Oblivion then to be divulged to disadvantage and instead of cloathing it in a new garment they will dismember the body of sense as to put out the natural eyes and put in glasse eyes in the place or to cut off the legs and then set the body upon wooden stumps but unlesse the Translator hath a genius sutable to the Author of the Original the Original will be disfigured with mistakes yet it is easier to translate prose then verse for rimes number and sense are hard to match in several Languages it is double labour and requires double capacitie for although Ovid and Dubartus were so happy as to meet a Sylvester and a Sands yet very few or no other had the like good fortune in our Language for this reason I would have turned my Atomes out of verse into prose and joyned it to this book but I finding my brain would be like a river that is turned from its natural course which will neither run so smooth swift easie nor free when it is forced from its natural motion and course both which made me desist c. AN EPISTLE TO MY READERS I Must advertise my Readers that though I have writ difserent wayes of one and the same subject yet not to obstruct crosse or contradict but I have used the freedom or taken the liberty to draw several works upon one ground or like as to build several rooms upon one foundation likewise my desire was to expresse the several works that several motions make in printed figures that the sense of my opinions might be explained to the eye as well as to the ear or conceivements of my Readers but by reason the Painters and Cutters in this Country cannot speak nor understand English nor I any other Language which reason perswaded me to let my Book be Printed without them for though I might have had such an Interpreter that could expresse grosse material subjects yet none that were so learned in both Languages as to expresse and instruct them to expresse by their art the figures of the fine curious subtil and obscure motions in nature and to have them all done would have rather puzled my Readers and confounded the sense of my opinions then any wayes have advantaged the one or informed the other Wherefore I must intreat my Readers to take a little more paines and care in the reading and considering part AN EPISTLE TO MY READERS I Desire my Readers to give me the same priviledge to discourse in natural Philosophy as Scholers have in schooles which I have heard speak freely and boldly without being condemned for Atheisme for they speak as natural Philosophers not as Divines and since it is natural Philosophy and not Theologie I treat on pray account me not an Atheist but beleeve as I do in God Almighty A CONDEMNING TREATISE OF ATOMES I Cannot think that the substance of infinite matter is onely a body of dust such as small atoms and that there is no solidity but what they make nor no degrees but what they compose nor no change and variety but as they move as onely by fleeing about as dust and ashes that are blown about with winde which me thinks should make such uncertainties such disproportioned figures and confused creations as there would be an infinite and eternal disorder But surely such wandring and confused figures could never produce such infinite effects such rare compositions such various figures such several kindes such constant continuance of each kinde such exact rules such undissolvable Laws such fixt decrees such order such method such life such sense such faculties such reason such knowledge such power which makes me condemn the general opinions of atoms though not my particular opinions of the figures that the long atoms make air the round water the flat square earth also that all the other figures are partly severed from those also the measure and the weight of atoms of slime flame of burning of quenching of fire and of the several motions compositions and composers in their creating and dissolving of figures also their wars and peace their sympathies and antipathies and many the like but this opinion of mine is if the infinite and eternal matter are atoms but I have considered that if the onely matter were atoms and that every atome is of the same degree and the same quantity as well as of the same matter then every atom must be of a living substance that is innate matter for else they could not move but would be an infinite dull and immoving body for figures cannot make motion unlesse motion be in the matter and it cannot be a motion that sets them at work without substance for motion cannot be without substance or produced therefrom and if motion proceeds from substance that substance is moving innately but if motion is nothing then every several
which move after another manner for though both these sorts of motions are to bring towards a point yet Contraction me thinks strives more against Vacuum then Attraction gathering all into a firm body stopping up all porous passages shutting out space and gathering in matter as close as it can indeed Attractions are but in the way to Contractions as Dilations to expulsions but this sort of motions is surfling pleating folding binding knitting twisting griping pressing tying and many the like and after several manners or fashions Thirdly Retention is to hold or to stay from wandring to fix as I may 〈◊〉 the matter to one place as if one should stick or glue parts together Fourthly Dilations are to inlarge as to spend or extend striving for space or compasse it is an incroaching motion which will extend its bounds as far as it can this sort of motion is melting flowing streaming spreading smoothing stretching and millions of the like Fiftly Expulsive is a motion that shuns all unity it strives against solidity and uniformity it disperses every thing it hath power on this sort of motion is breaking dissolving throwing about Sixthly Digestive motions are the creating motions carrying about parts to parts and fitting and matching and joyning parts together mixing and tempering the matter for proper uses Chap. 67. Of Exterior Motions produced from the six principle Motions I Will here repeat some of the varieties of grosse exterior motions such as are visible to our grosser senses to cleer my readers imaginary motion Some motions draw as horses draw Coaches Carts Sleds Harrows or the like others as horses and dogs are led in a bridle or string Some as beasts draw their prey to the Den moving backwards Some draw up lines shorter and thicker and some draw in circular lines sloping lines and square lines Other sorts of drawing some straight lines some square lines round lines slope lines some motions draw up some draw down some draw side-wayes some crosse some regular Other motions do as if one should drive or shove a solid substance before them the varieties of these motions Some are as if a man should drive a wheel-barrow or rowling of barrels or driving a plough or a rowler and millions the like Others are as if beasts and men were to carry burthens some bearing burthens on their back some on their head some in in their mouth some in their arms some in their hands some under their armes some on their thighs some on their stings as Bees do and millions the like and every one of those burthens have several motions thereto and yet all but bearing motions Other sorts of motions as throwing the bar pitching the bar throwing a ball striking a ball throwing a bowl flinging a dart darting a dart throwing upward downward straight-out side-wayes and all these several manners is but a throwing motion Leaping running hopping trotting gallopping climing clamering flying and infinite others yet all is but a lofty motion Diving dipping mowing reaping or shearing rowling creeping crawling tumbling traveling running and infinite the like examples may be given of the varieties of one and the same kinde of motion Chap. 68. Of double motions at one and the same time on the same matter AS for example spinning flax or the like is drawn long and small twisted hard and round and at one time Again a bowl runs round-way and yet straight-out at one time A shuttle-cock spins about in a straight line The winde spreads and yet blows straight-out at one and the same time Flame ascends Circular and many the like examples may be given Chap. 69. Of the several strengths ALthough there be infinite strengths of Motion yet not to all sorts of figures nor to all degrees of matter for some figures move slow others move swift according to the Nature of the shape or the interior strengths or the degree or quantity of innated matter that created them for though every degree of innated matter is of one and the same strength yet there are different degrees but onely two degrees are subject to our weak sense as the innate minde and the innated body which we call sense and reason which sense and reason may be in every thing though after different manners but we have confined sense onely to animal kinde and reason onely to mankinde but if the innated matter is in the dull parts of matter as the life of the body then there is no part that hath not sense and reason whether creating or created dissolving or dissolved though I will not say that every creature enjoys life alike so every figure is not innated alike for some is weaker innated and some stronger either by quantity or degree yet every figure is innated for it is innated matter that creates and dissolves figures yet the innated matter works according to the several degrees and tempers of the dull part of matter and to such properties and figures and figures properties and proper figures that is motion doth form the onely matter into figures yet motion cannot alter the Entity of only matter but motion can and doth alter the interior and exterior figures and though the several degrees of matter may be placed and replaced in figures yet the nature of the matter cannot be altered Chap. 70. The creations of Figures and difference of Motions THose motions that are proper to create figures are different from those motions that dissolve them so that sympathetical internal motions do not onely assist one another but Sympathetical external Motions and Sympathetical figures this is the reason that from two figures a third or more is created by the way of procreation yet all figures are created after one and the same kinde of way yet not after one and the same manner of way as Vegetables Minerals and some sorts of Animals as such as are bred from that we call corruption as some sorts of worms and some sorts of flies and the like Yet are they created by the procreation of the heat and moisture the same way are plants that grow wilde produced but those that are sown or set although they are after one and the same kinde of way yet not after the same manner for the young vegetables were produced from the seeds and the earth which were sowed or set together and in grafts is when two different plants produce seed of mixt nature as a Mule is produced or the like creature from two different Animals which make them of mixt nature for As there is a Sympathetical conjunction in one and the same kinde of figure so there is a Sympathetical conjunction in some sorts of figures but not in all nor to all for that would make such a confusion in nature as there would be no distinction of kindes besides it were impossible for some kinde of figures to make a conjunction with other kindes being such a difference betwixt them some from the nature of the figures others from the shape
and edged having a cutting and a subdividing nature and by reason the exteriour nature is of a circle figure it is apt to be fluid and to flow as water doth when the exterior is melted by forcible motions then it is one as that of fire which draws out the contracted circles of metals causing it to be fluid by extention yet the extention is not natural as it is in water but forced by an over-powerful motion for the nature of metal is not to be fluid which is the reason that assoon as it can get libertie that is when the moer strong motions let go their hold it contracts into a firm and hard body again it breaks not the interior circle for then the nature alters for as much as metals loseth in the weight so much is changed of that quantity from the natural quality and though some metals do not wast in quantity which is to change in quality so soon as others yet they are all dissolvable although some say gold is not dissolvable but sure that opinion proceeds from impatience in man-kinde not to stay the time or rather for want of longer time of life having not so lasting a life as to observe the alteration as the dissolution of gold or perhaps they have not the right wayes to dissolve it for certainly it is as all other figures are dissolvable and not fixt everlastingly in one body Chymists make gold as a god unalterable Chap. 96. Of the Load-stone ME thinks 't is strange that men should wonder more at the nature of the Load-stone in attracting iron and in the norths attracting o f the needle touched with the Loadstone then at the suns attracting of vapor But some will say that it is the nature of fluiditie of which nature vapor is one to move with facility and not the nature of solidity of which nature iron is one which is heavy and slow but I say if the attracting motion in one body be stronger then the contracting and retentive motions in the other body and those figures motions work with be advantagious I see no reason but a fluid body may attract a solid body For it is not the substance of the body that works or produceth effects but the agility subtility or strength of motion and advantage of the shape so that the working power is more in motion and figure then meerly the matter as for example doth not experience prove that fluid vitral will work through solid metal the reason is because the expulsive motions in the vitral and sharp points are stronger then the contracting motions in the metal and blunt edges but some will ask me why the Load-stone attracts onely iron such a question I ask why beauty should forcibly attract the eye they will answer by sympathy and I have heard that it was the opinion of learned men that sympathy had the same effect betwixt the Load-stone and iron but I think it not so much in sympathy as supremacy Besides it is the nature of contracting motions of which the Load-stone is strongly inhabited withal to work on that which is without it as from it not within it or as it were upon it which no other visible kinde of motion doth And certainly the Load-stone is composed of sharp figures yet not of such sorts as heats or burns and those figures do issue out as beams do from the sun and as they draw the iron they back return and as the bright beams issue from the sun do neither weaken nor lessen it so the visible beams that issue out of the Load-stone neither make it lesser or weaker yet the beams of the Load-stone do as the sun beams the farther they spread out the lesse strength they have to draw Besides if other motions which oppose and are stronger then the natural motions may weaken the strength as accidental maladies mayweaken Animals or shrewd and froward weather vegetables or the natural consisting motions proper to that figure may turn to expulsive motions and over-power the natural attracting motions that issued there-from But as I have said it seems the attractive power of the Loadstone is stronger then the irons retentive power and sharp figures that issue there-from are more advantagious then the blunt edges in the iron and as the sharp figures in fire unknit and loosen the contractive body of metals making them fluid so the sharp points that issue in lines from the Load-stone fasten to iron drawing it to it and as fire works upon several bodies after a different manner of way according to the nature of the body it works on producing divers effects so for all I can perceive may the Load-stone for certainly we do not know nor never can come to that knowledge as to perceive the several effects that are produced from the least or as we account the most inconsiderable creature made in nature so that the Load-stone may work as variously upon several bodies as fire and produce as various effects although nor to our sense nor after the same manner of wayes that fire doth and as fire works variously upon various bodies so there are fires as several sorts and those several ral sorts have several effects yet one and the same kinde but as the causes in nature are hid from us so are most of the effects but to conclude my discourse we have onely found that effect of the Load-stone as to draw iron to it but the attracting motion is in obscurity being invisible to the sense of man so that his reason can onely discourse bring probabilities to strengthen his arguments having no perfect knowledge in that nor in any thing else besides that knowledge we have of several things comes as it were by chance or by experience for certainly all the reason man hath would never have found out that one effect of the Load-stone as to draw iron had not experience or chance presented it to us nor the effect of the needle and all the ages before I mean those we have Records of were ignorant of that one effect and perchance other ages may finde out some other effects produced therefrom which these ages are ignorant of And as our knowledge comes slow and in parts and pieces so we know but parts and pieces of every particular thing neither is the generality of our senses capable of one and the same knowledge for what one sense knowes another sense is ignorant of and questionlesse there are some things in nature that it is impossible for our senses to be made acquainted therewith as being too curious for our senses but not to some other senses for 〈◊〉 nature hath as many different senses as other works indeed all things are wrought by sensitive motions which 〈◊〉 needs create a sensitive knowledge in every thing and where knowledge is reason is for knowledge is reason and sense is knowledge but sense and reason work in several figures different wayes and not onely in different figures but in one and
the same figure Chap. 96. Of the needle I Perceive the norths attraction of the Load-stone is not after the same manner of attraction as the Load-stone attracts iron for the attractions of the Load-stone draws iron to it but the attraction of the north draws the Load-stone towards it by the turning it that way as the Sun will do the the heads of some sorts of flowers For if the north attracted the Load-stone as the Load-stone iron the Load-stone would be in a perpetual motion travelling to the north pole unlesse it were fixt but I do not hear that a Load-stone doth remove out of the place wherein it is but it turns as I may say the face towards it now the question will be whether the Loadstone turns it self towards the north or the north turns by compulsion or by sympathy the experiment will be by iron that if a great quantity of iron should be said at one side of the needle whether the needle would not vary from the north towards the iron if it do it shews the Load-stone turns itself towards the north or else it could not turn from the north for certainly the north hath a greater operative power to turn the Load-stone to it then the Load-stone could have to turn it self from it so if a quantity of iron can cause the needle to vary it shews that the Load-stone turns to the north by a self motion and not the motions of the north that make it turn to it but if it varies not towards the iron then the north forces it unlesse the Load-stone takes more delight to view the norths frowning face then to imbrace hard iron or that the feeding appetite is stronger then the viewing delight for it onely turns it self to the face of the north but if it turns not it self the north forces it to turn which as I have said before is to be found by the experiments of iron but if it turns it self I beleeve it may receive some refreshments from those raies which stream from the north for all things turn with self-ends for certainly every thing hath self-love even hard stones although they seem insensible so the Load-stone may work as various effects upon several subjects as fire but by reason we have not so much experience of one as the other the strangenesse creates a wonder for the old saying is that ignorance is the mother of admiration but fire which produceth greater effects by invisible motions yet we stand not at such amaze as at the Load-stone because these effects are familiar unto us But per chance the Load-stone is nourished by iron as many creatures are by heat for though the creatures are nourished there with yet the heat alters not its vertue nor the body in whichthe heat inheres loses not the property of heating the sun is not weakned by warming the earth though the earth is stronger by the warm ' th of the sun but warm ' th feeds after a spiritual manner not a corporal and as somethings are nourished by warm'th so others by cold as ice snow and many other things that are above number So the Load-stone may be refreshed although not fed by the cold north and as fire is fed by fuel so is the vertual part of the Load-stone by iron or as exercise gets health and strength to Animal bodies so doth the Load-stone on iron and as idlenesse breeds faintnesse or weaknesse 〈◊〉 doth the Load-stone from iron Chap. 98. Of stone FIre hath more power over Metals in some sense then on stone and in some sense hath more power over stone then metals For fire will sooner melt metal then dissolve stone but when the exterior form of stone is dissolved it is changed from the nature of being stone and be comes dust and ashes And though metal would likewise change the interior nature if the exterior form were dissolved yet metal although it be melted keeps the interior nature and exterior form but not the exterior motions for metal is metal still although it be melted onely it becoms fluid this sheweth that fire doth not onely alter the exterior motion of stone but dissolves the exterior form and so the interior nature which in metal it doth not unlesse a more forcible fire be applied thereto then will serve to melt which shewes that although the interior motions of stone be contractions as all solid bodies are yet the interior nor exterior natural figure is not circular as metals are for stone cannot be made fluid and as it were liquid as metal will be but crumbles into dust and wasts as wood or the like and not evaporates away as water which metal doth This sheweth that the exterior and interior natural form of stone is composed of parts and not in one piece as a circle I do not mean in one piece as the exterior bulk but in one piece in the exterior and interior nature For though you may pound or file metal to dust that dust as small as Atoms the like may be done to stone wood and flesh or any thing that is dividable yet it will keep the nature of being metal stone wood flesh or the like although the parts be no bigger then an Atom but if you do dissolve the exterior nature the interior nature doth dissove also thus the exterior form may be altered but not dissolved without a total dissolution Chap. 99. Of burning ALL that is hot is not of a burning faculty nor all that is burning is not actually hot and though Burning Motions work several wayes according to the temperament of the matter and composure of the figures it meets with yet the nature of all kinds of burnings is to expulse by a piercing and subdividing faculty provided that the burning Motions and burning figures are strong enough to incounter what opposeth them but when the opposed bodies and motions have an advantage either by strength or otherwayes it alters the nature and faculty of burning and many times there is great dispute and long combats amongst the several motions and different figures for the preheminency Chap. 100. Of different burning THough all that is of a burning nature or faculty may be called fire yet all that hath a burning nature or faculty is not of that sort of fire which is a bright shining hot glowing fire as for example vitrals brimstone oyl or spirits or that we call cordials or hot-waters or any of the like nature Besides all burning figures or motions work not after one and the same manner though after one and the same nature being all of a burning quality or faculty for some burn interiorly others exteriorly but as I havesaid all burning is of a subdividing faculty Chap. 101. Fires transformation THe interior and exterior figures of hot glowing burning bright shining fire are all one and the motions working apart according to the nature of the figure it works on can change every thing it hath power over into its own likenesse yet the
perceive or other sensitive spirits that come in through these doors strait print or draw the same figure upon the optick nerve which optick nerve is made of dull matter by the sensitive spirits from whence the rational spirits viewing from thence that picture strait run themselves by number and measure into the likeness of that picture which are those we call knowledg or understanding and as long as those figures last among the rational spirits though the objects are absent that we call memory for when these prints are rubbed off by the sensitive spirits and others placed thereon or vaded by distance of place or obscured by shutting the lids yet the figure thereof may remain amongst the rational spirits which is as I said before memory and the repetitions of figures 〈◊〉 is when one and the same figure was dissolved and created again amongst the rational it is remembrance but memory is not so strong as the present sense nor the remembrance so perfect as the memory and the reason is that what the sensitive spirits wrought on the optick nerve is like a printed or painted figure and that which the rational spirits make is like a carved statue like painting or sculpture so that in memory the sculpture remains and in remembrance is created although the printing or painting is worn out or rubbed out so that the present senses have two figures one upon the optick nerve the other amongst the rational spirits wherein memory remains but one and the reason why remembrance is not so perfect as memory is because it is but the copy of a copy from the original for remembrance is but a pattern taken from the memory and the memory but a pattern from the object Chap. 159. Of the figure of the head THe figure of the brain gives strength to the sensitive motions and to the rational knowledg in animals for the scull being made with an arched rough and the sides being hollow and the whole head round which hollow sides arched rough and round compass cause rebounds and reflections of the motions therein which multiplie increase and strengthen them as for the motions and figures of sound the notes that are made are struck from the drum of the ear as balls from a hand to the concave part and from thence rebound from side to side and fall down as a new note is raised or like many balls struck one after another so rebounds follow one another and according as they are struck so are the rebounds stronger or weaker and according as they are repeated so do they last the same for sight for * lines piercing from the optick nerve darting on the concave parts reflect and these reflections cause double lines which make the sensitive figures on the optick nerve appear plain to the rational figure but if they rebound and reflections be disorderly returned by disordered motions they make a confusion both in the sense and rational knowledg as for tast it strikes from the nerves of the tongue upon the brain besides the hollow cave of the mouth and according as the rebounds are made and the strokes are struck the taste is stronger or weaker but if the brain be stuff'd with cold then the concaves being stuft and so stopp'd where the rebounds should return cause the taste to be weak insomuch as not to be sensibly felt and for touch the pores of the skin and flesh are hollow wherein rebounds are made striking from side to side of each pores and we finde by experience that those parts which are not hollow have not so strong a sense as those that are hollow Again if the nerves from whence the strongest strokes are struck be 〈◊〉 slack the sense is weak As for scent which is brought through the nostrils of the nose like water through spouts which dilates its self through the brain circling the pia mater swelling flowing and ebbing like to the sea about the earth which when it flows it is strong but when it ebbs it is weak But by reason scent is made by streaming motions and not striking and retorting motions As the other four senses are it retaines not so long in the memory as the others do although it may last longer in the brain or head being more lasting most commonly for the present then the rest are for a stinke will remain in the brain a great while and so will strong perfumes Chap. 160. Of Sight THe general opinion is that all objects come through the optick nerve and print the figures received on the brain and that there are nor can be no figures in the brain but what the opticks bring in and have passed through the eye it is true by experience we finde that without an eye we cannot see an outward object as they are without us yet we see those objects as they are without us in our sleep when our eyes be shut thus the sense of seeing is not lost although the eyes were out and the optick nerves stopped up But some will say those objects in dreams have past through in part or in whole therefore the question will be where an animal can have an insight if it were born blinde but if it be so as the opinion is that no figure or insight can be but what comes or hath passed through the eye and optick nerve must want that sensible knowledge for according to that opinion the ear can do the understanding no service as toward that sense by reason sound can make no figure to sight neither will taste nor sent but some may say touch may discover somewhat of that sense to the understanding but I think not for in my opinion touch is as senssesse to insight as sound for we cannot comprehend more of touch then of sound for depth and breadth are no more to insight then high notes and low notes nor soft nor hard no more to insight then swift and slow sharp or flat nor pleasure nor pain no more then harmony and discord but my opinion is that figures are as inherent to the minde as thoughts And who can have an unfigurative thought for the minde cannot have thoughts but upon some matter and there is no matter but must have some figure for who can think of nothing but the minde is like infinite nature having no dimension or extention no center nor circumference no breadth no depth and as the innat matter creates figures so the minde which is the matter creates thoughts which thoughts are the figures of the minde for when we hear of a deity we say in words it is an incorporeal thing but we cannot conceive it so in thought we say we do but we cannot prove we do T is true the minde may be in a maze and so have no fixt thought of any particular thing yet that amaze hath a figurative ground although not subscribed as for example my eyes may see the sea or air yet not the compasse and so the earth or heavens so
likewise my eye may see a long pole yet not the two ends these are but the parts of these figures but I see not the circumference to the uttermost extention so the mind in amaze or the amaze of thinking cuts not out a whole and distinct figurative thought but doth as it were spread upon a flat without a circumference and though there are not such figures in the brain as it brought through the opticks yet such figures as the minde creates for the minde is innate matter and innat matter is self-motion and self-motion is alwayes moving and working which working is figuring thus the sensitives innated matter prints figures iu the brain and the rational innated matter creates figures in the brain after its own invention which are imagination and conception wherein are made imaginary worlds without the materials of outward objects and perchance these motions may create such a figure as this world and such several figures as the several creatures therein although not so solid and lasting because those motions want those grosse materials of which they should create it withal but the sensitive innated matter in this cause prints these figures upon the brain by patterning the rational figures created in the brain like as when it doth the outward objects and when the sensitive innate matter works on the inside as in sleep then it gives an insight which are dreams according to their copied prints and these motions may make lines of light triangular lines for colours set notes of tunes draw plat-forms of taste and sent make prints of touch not onely the rational innated matter by imagination but the sensitive innated matter gives a sensible touch on the brain of all the outward senses by which touch I mean sensible knowledge thus the interior motions may move the brain with the variety of every sense without the exterior passages or objects and although it may not make those very objects and subjects yet such as are proper for each sense and of the same nature as I said before draw lines of light gathering motions make clouds triangular motions make colours insnarled motions make darknesse without the outward object and all other motions that make several figures or printed figures Likewise reflections without the help of the eye and so rebounds and retorts for sound and set notes print words and plain tunes without the ear so likewise for taste sent and touch but when the brain is filled withoutward objects the natural motion seldom works after their own invention having not room as it were or else it is as it were overpowred with work having more objects brought in then they can either conveniently place or sort or distinguish but weak minds which are slow moving matter think life an insensible thing and the head or brain empty of figures when it is not filled with outward objects like as a barrel is not filled with liquor thinks it empty because the thin air with which it is filled is not subject to their grosse senses so not to their weak capacities Thus it is not the outward objects that make the sense but the innate matter which is self motion which is the sense and knowledge and the different motions therein and therefrom make the differences thereof and though different sense and knowledge may be in different and several figures and such kind of sense knowledge proper for such kind of sorts of figures yet the figure adds nothing to the sense and knowledge although the innated matter may give a figure such a kind of sense and knowledge and when that figure dies that kinde of sense and knowledge may alter which was proper to that kinde of figure yet if it were the figure that gave the sense and knowledg and not the innated motions there would be no alteration when the figure is made or any extraordinary passion whereby experience we finde the sense and knowledge do alter all though the figure be perfect and in health Chap. 161 Of Light and Colours LIght and colour is made upon the optick nerve as sound on the drum of the ear for light the sensitive innated matter draws long straight smal even lines upon the optick nerve and when colours are made notes are set upon those lines drawn upon the optick nerve as thus Of colours are when those lines are set with quavor semy quavor But light is onely when those lines are drawn without those quavors semy-quavors but as we shall see plain song books after this manner And the knowledg the rational innated matter takes thereof is when they move in plain lines when they move in figures and lines they move for colours Chap. 162. Of Blindnesse Blindnesse proceeds from many causes as when the cristalline part of the eye is not clear for if it be dimming or failing or spotted and foul the objects seem muddy and misty and as the water of the cristaline is coloured so the objects appear for as Diamonds some are of a black water others of a yellow water some of a green water or blue others of a white water so is the cristalline part of several eyes and according as it is clear or coloured so all objects appear A second defect may be in the ball of the eye for according to the compasse of the concave or convex thereof the objects are presented neerer or at a further distance or longer or shorter or broader or narrower A third defect may be in the eye hole for according to the largenesse or littlenesse thereof objects are presented either in whole or in part bigger or lesser more or fewer objects enter at once for if the eye-lid hole should be too large the species would disperse too much disuniting parts and figures and if too small the species cannot passe in 〈◊〉 and file as I may say for though the smaller the circle is the closer it contracts the species and draws the objects into a straighter line yet if they should passe in a crowd they will stop the mouth of the passage like water in a glasse when turned suddenly downward every drop striving to get out first hinders each others so in the strife as none can passe A fourth defect may be in the optick nerve if it be full of slime and the like it darknens the sight stopping the passage of the light or if it be shrunk or dried up likewise if the head be full of grosse vapours it obscures the sight as a thick mist doth the sun for this foul foggy and grosse vapors hinder the species from entring and the sensitive innated matter that should print these objects on the optick nerve and if they are not quite stopt yet it hinders the regularity making that innated matter to work by piece-meales or else staies not so long as to take a perfect survay The fift and sixth defect may be if the eyes move too quick or too slow which makes the sight imperfect or dull for too quick motions
of the eye dazles the sight and clips and cuts the exterior objects into so many parts as no one part can be perfectly known or seen and too slow motion blunts the sight like a sharp point that is struck upon a stone or the like besides when it is fixt too long upon one object other objects passe by before it removes or wearies it so much as one cannot take notice of it But when the eyes are too quick it is by reason the nerve strings that tie and fasten the ball of the eye to the head are too slack which makes the eye ball so loose as the least motion moves it or else these nervous strings are too small which makes them so weak as every little motion moves so as they are alwayes in motion as it were for if the nerves and sinew-strings be too small for the weight of the eye ball it may alwayes have a trembling motion like a sthe aspen or like weights that cannot poise steddy as long as there is a disproportion and when the eyes are too slow the reason is when the sinews or nerve-strings are so short tied or shrunk up so that it holds the eye ball too hard or too straight giving it not liberty to stir and turn from side to side or to role about A seventh defect may be when the eyes look asquint as it may do two several wayes the one is when the ball of the eye is tied too short by the nervous string towards the nose by which the balls of either eye are drawn so much inward to each other as to look at each other but that they are some wayes hindered by the nose this makes the lines or points that shoot from either eye to meet acrosse which makes all exterior objects to look double but if the eye string ties the balls of the eyes too short towards the temples it draws the points from the center and the eyes out of the natural bias which causeth a side look as seeing two several wayes at once but neither way perfectly by reason that the lines that issue from the eyes lie not level neither can those lines meet upon an object in a triangular which joyns 〈◊〉 sight of each eye into a point which makes sight so much the stronger Thus if the strings be too loose or too hard or too small or that the optick is shrunk up or the eye-lid-hole covered with some scale or filme or the eye-lid-hole too little or too big or the christalline full or the brain full or too many vapours continually ascending from the bowels or stomach or if the eye be too quick or too slow it is a great defect in sight But if the passage be quite stopped up of the strings or christalline part be broke those are irrecoverably blinde Chap. 163. Of Hearing AFter the same manner is the sense received at the ear onely the difference is that instead of drawing printing the outward objects received through the eye printed on the optick nerve so the sensitive innated matter sets or pricks down notes and draws lines on the drum of the ear as musicians do upon paper or the like and the sensitive innated matter in making them run and make stops according as the vocal sound is set and it is louder or lower according as they work weaker or stronger but for the verbal it is writ 〈◊〉 printed on the drum of the ear in letters for words and the knowledge the animal figure takes is when the rational innated matter moves according to those letters or notes or wayes of division but in a confused sound there is no order time nor stop kept nor no perfect note nor letter nor line prick'd or printed or drawn but as we vulgarly say it is all scrible-scrable or else ciphers set for notes and like as it is to the opticks so it is to the ear for the notes and letters as the pictures which fade for as the outward motions slacken so the vocal and verbal sound dissolves and the memory and remembrance of sounds vocal and verbal is as the sense of the objects on the opticks Chap. 164. Of Articular sounds or sounds without distinction IT is strange if we consider that one word should strike so many several ears and so to be heard perfectly by every particular ear but surely to my reason one word or note cannot fill so many ears as can stand to hear it again it is strange that a word should directly hit into every ear that stands to hear it I will not say alwayes for sometimes a word is spoke two or three times over although the ear be clear before it can hit the entrance but that is but seldome but in my opinion it is not a single word that runs about from ear to ear for then all would not hear at once for if there were a multitude the last ear might not hear a week after or at least a day after it had been spoken Wherefore in my opinion it must be after this manner the mouth tongue and breath formes not onely a single word but millions in one lump with the same labour of pains as for one word as for example take a sheet of paper or the like and fold it into many folds in a small compass and stamp a print thereon and every fold shall have the like print with one stamp and until they are parted they stick so close as if they were but one printed body when every fold is divided by the stamp with the print thereon so likewise the mouth folds up thin air and the tongue gives the printed stamp which being cast forth like a ball of wilde-fire disperseth in a crack or sound and then suddenly spreads about in several streams thus millions of words run about in lines of air passing in all pores and hollow bodies as the ear or the like concaves as hollow wood and vaults where finding resistance rebounds back in repetitions and according to their strength or the strength of their bearing motions they pierce farther and fall shorter and according to the freeness of the passage they sound louder clearer lower or duller and according to their stamp they are perfect or imperfect After the same manner is all distinct sounds notes being printed as words but sounds without distinction are like stamps without prints that is plain pieces of air but if the ear be stopped the sound is lost to the brain I will not say to natural sense for surely the brain is not the whole ingrosser of that and the like sensitive knowledg neither will say the animal head ingrosses all that sort of tempered matter or that no passage can conveigh a sound but the animal ear But most probably all sounds spread as lights as for example a small candle will enlighten a large compass by reason rayes of light streame equally from the center candle to the circumference so is sound for when a pistol or any the like shots of a
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
with as I have sormerly described Chap. 103. The motion of Medicines AS I have said in my former chapter that all medicinal drugs or simples especially those that purge are of the nature of fire for the motions therein most commonly work apart according to the humor it meets with as fire doth which in general is to move so and so yet the natural motions in drugs and likewise in fire are expulsive and all that is expulsive is by antipathetical nature striving to destroy by uniting parts and all contractive motions are by a sympathetical nature striving to unite by imbracing or drawing parts together yet the nature of the body they work in the contracting motions may be antipathetical and expulsive motions may be sympathetical the one in expelling the superfluous and corrupted humors the other in contracting them into a disease but most diseases are cured by contrary motions for if they be diseases of expulsions they must be cured by contracting or retentive medicines if they be diseases of contractions they must be cured by expulsive medicines or else dilating or attracting for though the motions of attraction be agreeable or of the nature of contraction as to its self as I may say that is to draw or carry all to a center as it were but the onely difference is that attraction make it self the center drawing all things to it but contractions make the matter they work on part of the center with them but all attractions are insinuating motions inviting or drawing all towards it self or like a man that should draw a dish of meat or as if one should suck the brests or udder but contracting motions are rather to binde or knit up parts together but if the diseases proceed from disuniting motions then retentive medicines must be applied which is to firm hold or settle parts that are loose unsteddy but if the diseases proceed out of disorder and irregularity they must be cured by digestive medicines which is to put every part in order and in its proper place like wise States-men that are neither partial or malicious but Readers know that though I say all diseases must be cured by contrary motions yet the motions that are in such medicines must sympathize and agree with the constitution of the body Lastly it is to be observed that every degree in the disease must be followed with the same degree in the medicine whether swift or slow strong or weak or more or lesse that is you match your medicines to the disease but mistake me not I mean not after the literal sense but after the metaphorical sense but al purging medicines are dilative or expulsive all restringent medicines are contractive and retentive All drawing medicines are attractive All restorative or reviving medicines are disgestive And those contracting medicines that must cure the body muct sympathize with the natural health and constitution of the body not with the disease for these motions draw gather or at least knit and bind up the sound parts from the corrupted parts lest they should intermix and retentive remedies do not onely stay those parts that are apt to disunite but give strength and hold out the assaulting motions in mistempered matter and all attractive medicines that sympathize with the natural constitutions of the body sucks and draws forth from the corrupt matter the pure which is mixed or inuolved therein but those attractive and drawing medicines that are applied to outward sores or the like must have a sympathy with the malady or putrifaction for all aversions do cast outward or from them not draw to them As for the expulsive remedies they must be carefully applied lest they should cast forth the wrong humor by which the malignant grows more powerful or else should carry out more humor then the strength of the body will permit or should be so weak or of such a nature onely to disturb and unsettle but not carry forth from which disturbance great inconveniences or deadly quarels in the body may arise wherefore these medicines are more dangerous then any other sort although no medicine can be safely applied unlesse the strength and nature be answerable to the constitution of the body or the diseases in the body no not those we call restorative or reviving remedies which work disgestively such as cordials or the like for when there is more applied then will agree with the constitution of the body or with the temper or degree of the diseases they turn from being assisting friends to assaulting enemies for when they have more force then regular work they put in disorder those regularities for want of regular imployment for it is against the nature of innate matter to desist from moving or working but it is not against nature to change and alter the motions The several degrees and natures of drugs of every particular drug and simple I leave my readers to the Herbal where perchance some of it may be discoursed of right or effectually howsoever it is too laborious a study or practise for me Chap. 204. Agreeing and disagreeing of humours senses and passions Some times the humours of the body and the outward senses agree and disagree sometimes the humours of the body and the passions of the minde agree or disagree sometimes the passions of the minde and the outward senses agree or disagree and sometimes the senses and the passions disagree or agree with the humors of the body As for example sometimes the distempered humors in the body make extravagancy in the senses as we see in fevers and sometimes the distempered humors of the body make a disordered minde as we see those that have cholerick humors cholerick passions melancholy humours melancholy passions and the like or distempered humors extravagant imaginations and the like Sometimes extravagant senses make extravagant fancies sometimes a superabundant humor makes a strong particular appetite as for example those in the green sicknesse the overflowing or increase of some raw and indigested humor will cause a strong particular appetite as some in that disease love to smell strong smells as camfier tanned-leather musty bottles or the like or to delight onely in one taste as oatemeal coals or several particular tasts or extravagant tasts not natural to the constitution of the body as to delight to eat coals leather candles cork and milions of the like and the humour increaseth and is nourished by the sympathy of that extravagant diet for what the senses take pleasure in the minde longs for Again some humors Antipathize as to hate all loathsome tasts smells noices touches and objects So passions sympathize with some humors and disagree with others for some bitter humors make cholerick passions sharp humors make spiteful passions tough humors make a dull understanding melancholy humors make timerosity cholerick humors make courage and many the like then the senses of the minde agree and disagree often as some objects will astonish the senses and
l. 25. r. print p. 123. l. 6. r. foul p. 130. l. 6. r. dissolution and l. 27. add and swooning p. 143. l. 3. r. sensitive p. 144. l. 24. r. gold p. 148. l. 10. r. veines p. 149. l. 6. r. fursball p. 157. l. 18. blot out or quick and l. 42. r. as p. 158. l. 30. r. dry and l. 33. r. dry p. 160. l. 11. r. then p. 161. l. 19. r. are not all expulsive p. 162. l. 22. r. matter from the. FINIS I mean of Form dull Matter Some think there was a 〈◊〉 〈◊〉 confused Heap The Readers may take either Opinion Several Motitions and severall Figures * Not the Matter but the Degrees * Not the 〈◊〉 of Figures but the manner of shapes which makes some shapes to have the advantage over others much bigger as a Mouse will kill an Elephant * Which is in Likenesse * Unlikenesse One Shape hath power over another one Minde knowes more then another Either by Growth or Sense or Reason For when Matter comes to such a degree it quickens That it begins to move and Motion is Life * I mean when I say Obstruct that it either turns their motion another way or makes them move slower * I do not say that bones are the solid'st matter in Nature * As the figure of man * All Motion 〈◊〉 Life I mean the Figure of dull matter As a plentiful Crop or a great Brood These degrees are visible to us Dancing is a measur'd Motion * Scorching is when the Motioh is too quick * That is when there come so many spirits as they disagree pressing upon one another * Those degrees that are neerest have the greatest Sympathy * Like Chess-men Table-men Nine-pins or the like * I say higher for expressions sake * Nothing can be made or known absolute out of Infinite and Eternal * Though it may mave oMotions yet not the Animal Motion * The Figure might be without an Animal Motion but an Animal motion cannot be untill there is an Animal Figure * Which food is when such Materials are not proper for such a Figure * The greater the number is the more variety of Motion is made which makes Figures in the brain * in Animal Shapes * To prove that it is the several Motion is that we shall have the same sense in our sleep either to move pleasure or feel pain * Like glasse * Natural power I say extract because it is the essence of matter This for example Drawing motions Driving m tions Bearing motions Throwing striking darting motions Lofty motions Low 〈◊〉 Conjunction of those different motions First the earth bears Vegetables and the plants bear seed and the seed and earth bear Vegetables again Unlesse a greater power destroy it before the natural time Life is in every thing It is but one thing but three words That is to weaken the degree Fish is a kind of flesh The yolk and white is mixt into one substance which we call an adle egge before it be a 〈◊〉 it is bloody T is a lump of flesh before it be bone or sinew And then it is no metamorphosing I shal declare And then it is called a new creature rather then a metamorphosed creature c. Which circular lines I shal expresse hereafter I mean natural extenuations As the pores of the skin Oyl hot-waters wine vitrals aquafortis From earth to water * As thns Or rather like flame As if an Ani mal creature should be pulled and dragged out of ' its natural garb I mean here the exterior nature not the interior nature I mean the heaviest metal to the hardest stone as gold to diamonds or tin or lead to a soft stone * As Vessels wherein water is put and fire underneath This sort of contraction is drawing inward Those sorts are falling backward The contracting motions too strong for the expulsive motions Yet there are but few bodies that are not overcome at last I mean the matter that made it As several men will as peace among neighbours and friends I say aptest not as they do I speak this as a comparison for I know the sun is much bigger then the earth As we say dead I thimk them to be Animals I say natural because there are metamorphosed elements If one powers water on the ground it flows with a Convex In a pear figure See my chapter of Fame Sound enters into all hollow places as well as into the Animal ear I call 〈◊〉 natural that are propper to the figure Fethers wool hair and the like which are neither liquid 〈◊〉 nor wet onely soft and sympathy All animals are not of one shape And as a man may pick a hole through the wall so water will pick a passage through the earth I mean all exterior motions Which moves in figures like dancing The world is presented like a popitplay in the head a Sleep nonrisheth and gives health and strength b Nourishment c Healing decayes 〈◊〉 Strengthening Knitting the muscles nervs and the like Urin to the bladder Excrements into the guts Vapors The innate matter can move slower then their strength or natural agilnesse but not above nor beyond their natural strength and agilnesse I call that matter so 〈◊〉 distinction * As we finde in Churches and caves made hollow arched a noise sounds loudest Lines of light may be made by the sensisitive spirits on the side of the optick nerve as on the outside as in sleep All innate matter is as the minde or life of nature All without outward help The property of each sense Fools have lesse rational innated matter in their braines then those that are wise * As for touch the pores of the flesh are like harpsical keys and the nerves like the wyer strings 〈◊〉 move when those keyes are touch'd which cause pleasure or pain like discord or harmony according as they are struck or plaid upon The head ake is different from the tooth ake or stomack ake and so every 〈◊〉 be it never so small differs As sauces may be equally mixt with several sorts of things as none can tast any one thing in it Like the over flowing of banks Ebbing from the mouth of the stomack as from the river Like low marshy grounds * I think it is rar fied vapor because it is so easily dispersed The stronger motions forceth the weaker to their wayes As on the opticks or as on the drum of the ear the pia mater or the skin for touch and taste As to see hear taste touch smell that which is not present or perhaps not in nature * Figures of innated matter In mad fits * If I mistake not Which is corrupt humors As a sound body Surfets or unholsom meats The stronger motions over power the the weaker Some dayes the body 〈◊〉 better then others so in an hour or half an hour As hot and dry Cordials As to draw every day an ounce or two as long as the violence of the discase lasts I meane there interior strength * As by letting bloud or the like Yet it is first caused by other distempered motions before they come to be distempered expulsions There are hot expulsions and cold expulsions and hot contractions and cold contractions As witnesse the frost and ice The like of other kinde of motions See in the chap of extenuations of water Sometimes longer and some times shorter For as long as the humor remains the 〈◊〉 are repeated Winde Collick A bilious Collick Cramps oft times taken for Collicks * Rheums * Sweats I have treated of the several sorts of fire That is when it works and converts a thinner substance to its own nature But bound about with straight smooth lines without as to the circumference As a flint hard suger brimstone or the like * That which is most apt to I mean purning motions Restraining motions Attractive motion Restoring motion * The humor that staies behiude We may hear a tune so often repeated that it may grow hateful although delightful at first
truth of those sleeping motions untill waking motions otherwayes inform them for rational motion in every particular figure knows little of the sensitive but what the senses shews them in the several motions yet the rational generally knows what they present unto them which every particular sense doth not each motion is unknown and are strangers to each other in one and the same figure for the ear knows not what the eye seeth nor the eyes know not what the nose smelleth nor the nose knows not what the tongue tasts nor the tongue knows not what the body feels but the rational innat matter in a figure knows all the sensitive motions in the same figure as long as the figure is perfect and moves in an Animal way and that the rational motion moves regular for when the motions are irregular they can take no perfect copies nor notice how the sensitive move that is the reason that in perturbed passions which are onely irregular motions the senses become as it were uselesse to them but most commonly the disorder of one brings the disorder of the other I will not say at all times and so when the sensitive spirits are regular the rational is regular but not at all times for some times the one is regular the other is not but the rational which takes copies of the sensitives is oftener disordered by the sensitives then the sensitives by the rational for when there is grief in the minde many times the body is in good health but it is seldom known when the body is sick but the minde is troubled Chap. 155. Of Local Dreames THe reason that many times we dream of walking woods or houses and the like is through this following reason The rational innate matter as I often said before turns most commonly into such figures as the sensitive innate matter prints or hath printed upon the senses now if a tree or house or the like be printed on the inside of the pia mater or the like sensitive part when we are asleep the rational innate matter straight figures them these figures move after a local manner although they have not an animal or local shape the reason is that the rational innated matter being purer in it self without the mixture of dull matter moves onely in their own matter and the figure moves in the matter whereas the sensitive innated matter working upon the dull part of matter moves in that dull matter and not the dull matter in the sensitive innated matter that is the sensitive innate matter moves in the dull part of matter and the dull part of matter is moved by the sensitive innate matter thus the sensitive figure is moved but not moving but the rational innated matters figures give their own motions likewise if we have seen a battle or heard of a battle and afterwards we dream of the same or of the like battle then the rational innated matter puts its self into animal figures and moves after a local manner each figure placing it self after that manner or way as was related or printed by the senses or after away of its own invention and when the figures encounter each other as they must do to fight a battle in the brain and then some seeme to be falling and others dead and some mangled those figures are as falling and broken and cease to move after the local manner and when one party seems to move as in a confusion then the motions are irregular and just as the senses present so doth the rational innated matter act in the brain when we sleep and sometimes when we are awake as in imagination Chap. 156. Of the senses and the objects that pass through the senses THat innate matter which I call the sensitive spirits makes holes which holes serve as doors in animal figures to receive outward objects as the holes that are made in the eyes ears nostrils mouth and the pores of the skin wherein the animal receives light sound scent tast and touch the senses are brought and presented by the sensitive innated matter to the rational innated matter who takes knowledg thereof as for example there is a hous or a tree or any the like gross material figure these being placed beforethe passage of the eyes those sensitive spirits in the eye taking notice thereof with the help of that brings the objects therein strait prints or paints those objects upon the optick nerve or upon the outside of the brain as the dia mater or pia mater upon which the rational spirits view as on pictures then copie them out not by working on the dull part of matter as the sensitives innated matter doth but turn themselves by number and measure into figures like those printed or painted figures the difference is that the rational matter is like sculptures the others as pictures upon flats these rational figures we call knowledg or understanding and as long as these rational figures last though the object is absent and the prints rub out by other objects or by distance of place or the like we call memory but when those rational figures are dissolved and afterwards repeated be wrought without a presentment of the senses we call it remembrance and the reason the memory is not so strong as the present sense nor the remembrance so perfect as the memory is that with the present object there are two figures as the rational sculpture and the sensitive point when the memory is but one as the sculpture which remains as with the rational but the sensitive print is rubbed or worn out and the reason why remembrance is not so perfect as the memory is because remembrance is but a copy of a copy from the original print for remembrance is but a pattern taken from the Memory and the memory 〈◊〉 a pattern taken from the objects Chap. 157. Of figure presented to the senses and figures together THe reason why figurative senses are quicker then the figurative growth is It is less labour in printing on the dull part of matter then in cutting out sculpt figures not for the strength of actions as for the several laborious actions therein fetching their material a far way and for many several places which requires time and place when printing is but a press laid upon a flat Chap. 158. Of objects and the senses something differing from the other Chapter THat innate matter which I call the sensitive spirits for distinction sake makes holes or doors in animal figures to receive outward objects as the ears eyes nostrils mouth pores of the skin and the like and these outward objects are presented to that part of innate matter which I call rational spirits but that part of innate matter I call sensitive spirits as for example thus there is a house or a tree or any the like gross material figure which is subject to the sense of animal figures these standing at the doors of the eyes which as soon as the sensitive spirits