falls having a sufficient Vent like Showers of Rain where some run through the Pipes of the Nostrils othersome through the Gutter of the Throat and some fall streight down on the Stomack as the Earth for as it is the Nature of Vapour to spread and to ascend as being Light and Thin so it is the Nature of Water to descend or to run streight forth by reason it is more Solid and Weightier likewise Likewise Coughs are Followers and Attendants of Rheums which by tickling those Parts where it falls or trickles along causeth a straining and so a coughing though many times Wind produceth the same Effect by a tickling touch Also Sneezing is an Attendant to Rheum and Wind and causing a tickling on the Brain or in the Nose for indeed Sneezing is nothing but a Cough through the Nose as through the Throat Likewise Tooth-aches are caused by Rheums for the Rheum falling thereon rots the Bones or makes Holes therein like as Water continually dropping on a hard Stone works a Passage thorow Also Soar Throats are caused by Rheums but that is when the Rheum is sharp or salt Then Winter is subject to cause Apoplexies Lethargies numb Palsies and Gangrenes that are caused by the stoppage of the Pores which as I said are not only drawn closer by Cold which makes the Skin thicker and harder but by the gross and thin Air which is contracted into a more Solid Body by Cold. Thus the breathing Passages of the Body being stopp'd there flyes up so much grosser Vapours to the Head as choaks the Brain and smothers the Vital Spirits there and the Body having less Vent in Winter than in Summer grows so full of Humours as obstructs the Nerves and Muscles with cold clammy or hard baked Flegm as they cannot stir with a sensible Motion for in the Nerves and Muscles doth the Sense of Touching live and where they cease from moving those Parts are dead and numm'd Gangrenes are produc'd by the benumming of the Spirits as when the Spirits are congeal'd to Ice which causeth in very cold Countryes as Russia or the like to have their Noses and Fingers fall off from their Faces and Hands Likewise if the Spirits are quenched out with too much Moysture or their Motions hindered by some Obstruction or as it were corrupted by some Blow Bruise or Wound those Parts for want of Lifes Motion gangrene and so rot off Likewise Fistaloes are subject to this Season because this Season being subject to breed Rheums of all Sorts and Natures according as the Humours are in the Body so it breeds that sharp Rheum which makes Fistaloes for that Humour is as sharp as Vitriol or Aqua fortis and it doth in the Body as Vitriol and Aqua fortis doth on Metal running about and eating holes quite thorow Also this Season is subject to hard white Swellings bred by cold clammy or tough Humours The Stone and the Gout reign in every Season but not in every Age for though Children have the Stone many times yet seldome or never the Got But the Gout although it s not the Stone in the Toe yet it is an Humour which is of the Nature of Lime which is somewhat of a Brimstony Hard Dry Bitumenous Humour Of Cold and Hot Diseases A Cold Disease is apter for Cure than a Hot for Cold Diseases are like Raw Flesh that the Frost hath gotten hold of and makes it unlike it self by reason of the Ice hardning of it but Warmness dissolves it and then it comes to it self again but by Excessive Heat it is as if one should boyl or rost a piece of Flesh for when a piece of Flesh is boyled rosted baked or the like one shall never make it as it was which is to be raw again Of Apoplexies and the like AN Apoplexy is a dead Palsie in the Brain and a Lethargy a numb Palsie in the Brain And the reason many times why dead and numb Palsies when it takes them on one Side ruin the Legs or Arms and yet live is because it hath not touched the Vital Parts which is caused by some Obstruction in the Veins or some of the Nerves which either is by gross and thick Blood or hard and crusted Flegm or cold and clammy Flegm But if it be in the Head which we call Apoplexies it is either caused by a Cold Humour in the Brain which doth as it were congeal and freez up the Spirits or by a Malignant Vapour proceeding from the Stomack or Bowels which Vapour choaks or smothers up the Spirits And indeed the greatest Enemy to the Brain is the Vapour that proceeds from the Ill-affected Bowels or Stomack for Vapour being Smoke ascends upward to the Head which is the Chimney of the Body where the Smoke vents out for the Bowels may be compared to the Hearth the Stomack to the Pot or Furnace the Meat to the Fuel the Heart to the Fire or Flame which is fed by the Liver or Oily Substance the Lungs the Bollows to keep it alive the Head as I said the Chimney to gather up the Smoke the Nose Mouth and Ears the Tunnels from whence it issues out for if the Nose and Mouth be stopped the Fire of Life goeth out and not having Reviving Air it is choked with its own Smoke for though the Pores of the Body do evaporate some of the Smoke yet that is onely the thin and subtiller Part but if the Pores of the Body be stopped by a Cold the Body shall grow Feaverish with it so that many times it sets the House on Fire and when the Head is Idle and Frantick it is because the Head which is the Chimney-top is set on Fire by the Feaver but the Vapour that ascends to the Head is either a great Friend or Enemy to the Wit for a Gross Vapour chokes the Wit a Thin Sharp Vapour quickens it a Cold Vapour congeals it a Hot Vapour inflames it and several sorts of Vapour make variety of Wit and the several Figures and Works and Forms that that Vapour which is a Smoke raiseth up cause several Imaginations and Fancies by giveng several Motions to the Brain Of a Feaver A Feaver is like a Stack of Hay that is laid up half wet and half dry This Moysture and Drought being met together strive for Preheminency the Drought would drink up the Moysture and the Moysture would dissolve the Drought and if their Strength be equal and the Strife be without intermission the Stack is set on Fire caused by an equal swift continuated Motion which consumes all if it be not quenched out by a fresh Recruit of Moysture for Drought takes the part of Fire being the Child of Heat which Heat is the Child of Fire and so is the Grandmother of Drought Thus a Feaver is caused by the Humours of the Body which being not well tempered sets the Barn which is the Body on Fire by the Corruption therein for Heat and Moysture are the Parents to
chiefly in the head so their like and dislike to most things proceeds from thence for the brain will be so weary with one and the same motion as the leggs with running and the violenter the senses are the sooner tired they be but there are two chief sortes of pleasure the one wholy dwelling in the senses which is fading the other lasts as long as life and hath a desire to last longer these are those things or thoughts as lie not wholy in the senses but onely found out by them and kept and nourished by the minde in this the senses follow the minde and where the minde leades the senses it walkes them with so moderate a pace and rules them with so equal motions as they are never weary But when the senses lead and rule the minde it is alwayes out of order and is tired in following the uneven strange and violent wayes not knowing where to rest but the reason why displeasure lasts longer then pleasure is because displeasure is of the nature of death For though motion doth not cease as in death yet it is slow and dull and pleasure which is of the nature of life is full of motion bot and violent the one is like a long and tedious sicknes the other like a hot and burning fever that destroyes soon The nature of Man IT is the nature of mankinde to run into extreams for their mindes are as their bodies are for most commonly there is a predominate passion in the one as a predominat humor in the other so that dispositions of men are governed more by passion then by reason as the body is governed more by appetite then by conveniencies The Power of the Senses THe body hath power over the will for the appetite of the five senses draws the will forcibly although reason helps to defend it The appetite is more delighted by degrees then with a full gust But one would think that every several sense did strike but upon one string or nerve for the minde is often moved to one and the same passion by the several senses and again one would think that every several object or subject did strike upon a several nerve although to the pleasure or pain but of one sense and the minde receives several pleasures or griefes from those varieties The happy Farmer THe Farmer and his wife sons daughters and servants are happier then the Kings Nobles or Gentry for a king hath more cares to govern his kingdom then he receives pleasure in the enjoyment The Farmers care is onely to pay his rent which he must have a very hard bargain or be a very ill husband if he cannot do it he takes more pleasure in his labour then the Nobility in their ease his labour gets a good stomack digests his meat provokes sleep quickens his spirits maintains health prolongs life and grows rich into the bargain The Nobility or Gentry their disease of idlenesse deads their stomacks decayes their health shortens their lives besides makes them of inconstant natures and empty purses and their queasy bodies make them desirevariety of wines meats and women and idlenesse wearieth their spirits which makes them wander to several places company games or sports yet ease and riots make finer wits for riots make many vapours and idlenesse breeds thoughts which heates the braine and heat is active and so refines the wit and fires the spirits and hot spirits make ambition ambition wel disposeth mindes produceth worthy actions and honourable reports and not onely fills them with courage but gives them curiosity civility justice and the like but ambition to depraved mindes makes them slaves to base actions as flattering cheating or betraying or any unworthinesse to compasse their ends The vastness of desires THere are few but desires to be absolute in the world as to be the singular work of nature and to have the power over all her other workes although they may be more happy with lesse but nature hath given men those vast desires as they can keep in no limits yet they begin low and humble as for example a man that is very poor and in great wants desires onely to have so much as will serve meer necessity and when he hath that then he desireth conveniences then for decency after for curiosity and so for glory state reputation and fame and though desire runs several wayes yet they aym all at one end If any end there were which is to imbrace all but some say the minde is the measure of happinesse which is impossible unlesse the minde were reasonable for the minde is not satisfied though it had all but requires more so the minde is like eternity alwayes running but never comes to an end Of the Vain Uselesse and unprofitable Wishes I Perceive if men could have their wish of nature or fortune they would wish that which was admired and esteemed by others and not what he received for man seems to build his happinesse in the opinion of others as the chiefest injoyment of pleasure in himself Of desires and fears SOme say that it is a miserable state of minde to have few things to desire and many things to fear but surely the misery lieth onely in the many feares not in the few desires and if desires are pleasing in the birth yet it puts the minde in great pain when they are strangled with the string of impossibilities or at least made sick and faint with improbabilities for if hopes give them life despair gives them death and where one desires enjoyes a possession many thousands are beaten back for desire seldom keeps rank but flies beyond compasse yet many times desires are helped by their grateful servants patience and industry For industry is a kinde of witch-craft for wise industry will bring that to passe as one would think it were impossible but without all doubt that minde that hath the ferest wishes is in the happiest condition for it is as if it had a fruition of all things What desires a man may have to make him happy THe desires for happines are not in the favour of Princes nor in being Princes to have favourites or to be popular nor in the conquering of many nations and men nor in having vast possessions or to be Emperours of the whole world or in the revenge of enemies or to enjoy their beloved or to have many Lovers nor in beauty art wit nor strength but to have health so as to enjoy life and peace to guard it to be praised and not flattered admired but not lusted after to be envyed but not hated to be beloved without ends to love without jealousie to learn without labour to have wise experience without losse to live quietly without fear to be an enemy to none to have pleasure without pain honour and riches without trouble and time to wait on them which every prudent man makes it to do but these are not easily to be had so that the best way to be happy is
set the Body on Fire or melts it as Metal in a Furnace producing an Unnatural Heat in the Arteries and inflames the Vital Spirits therein which produceth incurable Hectick Feavers The Effects of Sickness SIckness will destroy that in one Week that Time will not do in twenty Years for Sickness will make Youth look Old and Decrepid when Health makes Age look Young and Spritly Sickness burns up the Body Time wears out the Body and Riot tears out the Body Of the Senses AS all Objects and Sounds that go through the Eye and Ear must first strike and make such a Motion in the Brain before the Mind is sensible thereof so any thing that toucheth the Body goeth first thorow the Pores of the Skin and Flesh and strikes upon the Nerves which Nerves are little Strings or Pipes full of Brain those spread all over the Body and when those are moved as the Brain is in the Skull then the Body is sensible And that is the reason that when the Flesh is bound or press'd up hard close it is numb and hath no feeling because those Pores where it was bound or press'd are stopped and are no more sensible of touch than the Eye or Ear or Nose when they are stopped are sensible of Outward Objects or Sound or Sent. Thus stoppinig the Pores of the Body is as it were Blind or Deaf Sensless and Tastless and this is the reason that when any one is sick or distempered they cannot eat their Meat because the Pores of the Spungie Tongue are stopped either by Weakness Cold or Drought The Senses of the Body equalized with the Senses of the Soul AS the Body hath five Senses Seeing Hearing Smelling Tasting and Touching so hath the Soul for Knowledge is as the Sense of Touch Memory as the Sense of Sight Reason as the Sense of Hearing Understanding as the Sense of Tast and Imagination as the Sense of Smelling as being the most Acry Sense Of Objects THere are three Imperfections in Sight as the Dimness of Age or Weakness Purblind and Squint Age makes all things look misty as if there were a Veil before their Eyes and Purblind makes all things look level or plain without the distinction of Parts a Squint makes all things look double But to look perfect and clear is that the two Eyes make a Triangular Point upon the Object or else the Eyes are like Burning-Glasses which draw all the Lines of Objects to a Point making themselves the Center Of Touch. ALL Pleasure and Pain is Touch and every several part of the Body hath a several Touch for not onely the various Outward Causes give several Touches but every several part receives a several Touch and as the General Sense throughout the whole Body is Touch so every Particular Sense as all Objects touch the Eyes all Sounds touch the Ears all Sent toucheth the Nose all Meat toucheth the Tongue and all those strike and move and so touch the Brain And though all Touches are Motions yet all are several Motions according to the several Parts for all Pain comes by cross and perturbant Motions all Pleasure by even and regular Motions and every particular Sense may receive Pleasure or Pain without affecting or disaffecting or indeed a notice to the rest of the Senses for the particular Senses take no notice of each other And as I said every several part of an Animal hath a several Touch and a several Tast the Loyn doth not tast like the Breast nor the Breast like the Loyn nor the Shoulder like the Breast nor the Neck like the Shoulder nor the Head like the Neck So in Vegetables the Fruit not like the Leaves nor the Leaves like the Rind Thus the Objects as well as the Senses are different Of Pleasure and Pain THere are onely two General Pleasures and two General Pains all the rest are according to Delectation or Reluctation the two General Pleasures are Quiet in the Mind and Ease in the Body the two General Maladies are Trouble in Mind and Pain in the Body But Slavery can be no Bondage if the Mind can be content withall yet the Mind cannot be pleased if the Body be in Pain it may be Patient but not Content for Content is when the Mind desires not change of the Condition of the Life The Cause of Tears and Laughter ANY Extraordinary Motion in the Spirits causeth Tears for all Motions heat according to their Degrees and Heat doth rarifie and separate the thinnest Substance from the thickest as Chymists know right well and all very thin Bodies are fluent and as I may say agil and all that are fluent and agil seek passage and vent So as a Man in this may be similiz'd to a Still as the Atteries for the Furnace of the Still where the Fire which is Motion is put in the Heart the Pan of the Still where the several Passions as several Herbs are put in the Head the Cover of the Still where the Vapour of herby Passions ascends the Eyes the Spout where it runs or drops forth Laughter is produced as Tears are by Extraordinary Motions by which Extreme Laughter will cause Tears Of Tears SOme say Tears are the Juice of the Mind pressed with Grief But Tears proceed from Joy as well as from Sorrow and they are increased by the Moysture of the Brain in some the Spring is dryed But all Passions are apt to pump out Tears as Extreme Sorrow which contracts and congeals by drawing all inward and the reason why Tears be salt is because the Head is a Limbeck which extracts the thinner part from the thicker which thicker is purged by the Nose and Mouth But Tears which are the Essence of Spirits become a kind of a Vitriol Of Musicians being sometimes Mad. THE reason why Musicians are so often Mad is not alwaies Pride bred by the conceit of their rare Art and Skill but by the Motion of the Musick which is swifter than the ordinary Motion of the Brain and by that reason distempers the Brain by increasing the Motion of the Brain to the Motion of the Fiddle which puts the Brain so out of tune as it is very seldom tuneable again and as a Ship is swallowed by a Whirlpit in the Sea so is Reason drown'd in the Whirlpit of the Brain Comparing the Spleen to a Loadstone THE Spleen is like a Loadstone which draws Steel unto it and as the Loadstone is as it were nourished by Steel so the Spleen is opened and clensed Of Physick THE reason why most Men are addicted to the taking of much Physick is out of love to Life thinking that Physick prolongs it I Am about to publish an Additional Part to joyn with my Book of Philosophical Fancies which by reason some part treats of Diseases I recommend to Physicians I mean not Empiricks or Mountebanks such as take the Name and never studied the Science whose Practice is rather to kill than to cure which disgraceth that Noble Profession But
THE WORLDS OLIO WRITTEN By the Right HONORABLE the Lady MARGARET NEWCASTLE LONDON Printed for J. Martin and J. Allestrye at the Bell in St. Pauls Church-Yard 1655. A DEDICATION TO FORTUNE I Dedicate this Book to Fortune for I believe she is a powerfull Princess for whatsoever she favours the World admires whether it be worthy of admiration or no and whatsoever she frowns on the World runns from as from a Plaguy Infection and not only shunns but exclaims against it although it be Virtue herself and that which is most to be lamented is that the strictest Votresses to Virtue turn Reprobates become Infidels and with false and superstious Devotion worship the Golden Fortune and Flatterers which are the Priests offer false Praises thereunto Wherefore if Fortune please with her helping hand she may place my Book in Fames high Tow'r where every Word like a Cymball shall make a Tinkling Noise and the whole Volume like a Cannon Bullet shall Eccho from Side to Side of Fames large Brasen Walls and make so loud a Report that all the World shall hear it But if not favour'd then my Book must dye And in the Grave of Dark Oblivion lye My Lord THE Reason why I have not dedicated any of my particular Books to your Lordship is that when I have writ all I mean to print I intend if I live to Dedicate the whole summe of my Works unto you and not by Parcells for indeed you are my Wits Patron not that I lay the Defects that may be found to your charge for upon my Conscience all the Faults are mine own but if there be any Wit or any thing worthy of Commendations they are the Crumms I gathered from your Discourse which hath fed my Fancy and though I do not write the same way you write yet it is like Nature which works upon Eternal matter mixing cutting and carving it out into several Forms and Figures for had not Nature Matter to work upon She would become Useless so that Eternal Matter makes Nature work but Nature makes not Eternal Matter Thus she is but as a labouring servant and as in Eternal Matter there lives Spirit and Motion which is Life and Knowledge so in your Discourse lives Sense and Reason in your Wit Delight and Pleasure in your Mind Honor and Honesty in your Actions Valour and Prudence in your Prosperity Generosity and Humility in your Misfortunes Patience and Magnanimity in your Friendship Truth and Constancy to your King and Country Fidelity and Loialty to your Neighbours Affability and Kindness to your Enemies Pardon and Pitty But My Lord I must do as the Painter did which was to draw Agamemnon in that posture as he stood to view his Daughter offerr'd as a Sacrifice who when he came to Pencil out his Countenance wherein Sorrow sate so lively he was forced to draw a Veil over his Face his Grief being too great for his Art to imitate So I when I come to describe your worth by my Pen I find your Merit so far beyond all expression that I am forced to leave off Writing only subscribing my self as I am Your Lordships honest Wife and humble Servant Margaret Newcastle An Epistle that was writ before the death of the noble Sir Charls Cavendish my most noble Brother-in-law Noble Sir ALthough I 'me absented from your person yet not from your Favours they are too great and certainly not to be worn out either by distance of Time or Place and you are so excellent and Divine an Architecture that your Generosity never missed the true Measure of Misery and may our payment of Praiers be justly returned you in Blessings from Heaven and as your Bounty runns a Race with Necessity so may your Merit win the Bell of Fame which Bell I wish may sound in every Ear and as long as there be Ears to hear So that your Name may live still in Report When that your Soul is gone to Heavens Court Sir Your humble and dutifull Servant Margaret Newcastle An Epistle to the Reader THIS Book most of it was written five years since and was lockt up in a Trunk as if it had been buried in a Grave but when I came out of England I gave it a Resurruction and after a view I judged it not so well done but that a little more care might have placed the words so as the Language might have run smoother which would have given the Sense a greater Lustre but I being of a lazy disposition did choose to let it go into the World with its Defects rather than take the pains to refine it besides to me it seemed as if I had built a House and not liking the Form after it was built must be forced to take it in pieces and rebuild it again to make it of that fashion I would have it or be contented as it was which considering with my self I found it would be as great a charge of Time and Pains as if I should build a New one on an other Ground besides there is more Pleasure and Delight in making than in mending and I verily believe my Neighbours which are my Readers would have found fault with it if I had done it as I could and they could but dispraise it as it is but I am so well armed with carclesness that their several Censures can never enter to vex me with Wounds of Discontent Howsoever I have my delight in Writing and having it printed and if any take a Delight to read it I will not thank them for it for if any thing please therein they are to thank me for so much pleasure and if it be naught I had rather they had left it unread But those that do not like my Book which is my House I pray them to pass by for I have not any entertainment fit for their Palats The Preface to the Reader IT cannot be expected I should write so wisely or wittily as Men being of the Effeminate Sex whose Brains Nature hath mix'd with the coldest and softest Elements and to give my Reason why we cannot be so wise as Men I take leave and ask Pardon of my own Sex and present my Reasons to the Judgement of Truth but I believe all of my own Sex will be against me out of partiality to themselves and all Men will seem to be against me out of a Complement to Women or at least for quiet and ease sake who know Womens Tongues are like Stings of Bees and what man would endure our effeminate Monarchy to swarm about their ears for certainly he would be stung to death so I shall be condemned of all sides but Truth who helps to defend me True it is our Sex make great complaints that men from their first Creation usurped a Supremacy to themselves although we were made equal by Nature which Tyrannical Goverment they have kept ever since so that we could never come to be free but rather more and more enslaved using us either like Children Fools
several straines of wit like light Cellebrands or Currantoes or merry Jyggs or grave Pavins or melancolly Lacrimacs for Poets translate mens mindes into as many several shapes as they write fancies What Romancy is ROmancy is an adulterate Issue begot betwixt History and Poetry for Romancy is as it were poetical fancies put into a Historical stile but they are rather tales then fancies for tales are number of impossibilities put into a methodical discourse and though they are taken from grounds of truth yet they are heightned to that degree as they become meer falshoods where poetry is an Imitatour of nature to create new not a falsefying of the old and History gives a just account not inlarging the reckning History if it be simuliseing and distinguishing it is pure poetry if it be a lie made from truth it is Romancy Of Comedies A Comedy should present vertue and point at vice for a Comedy should be to delight and not to displease a good Comedian wit will onely reprove not reproach but a satirrical wit will present the vices of two or three in the person of one but a gentle spirit which is a true Commical wit will rather take the vice of one and represent them in two or three persons Satyr is more proper for a Comedy Tragedy then for pure Comedy not that a true comedy will flatter vice but palliat it Of Scenes Some that are worthy of Commendations are naturally pleasing and wittie and so profitable with such variety that every Scene is like a new master that teaches several arts not only for the youngest but oldest men to learn Of the Labyrinth of Fancy THe reason why men run in such obscure conceits is because they think their wit will be esteemed and seem more when it lies an odde and unusual way which makes their verse not like a smooth running stream but as if they were shelves of sand or rocks in the way and though the water in those places goeth with more force and makes a greater sound yet it goeth hard and uneasy As if to expresse a thing hard were to make it better but the best poetry is plain to the understanding of easy expressions and ful of fresh new conceits like a beauty that every time it is looked upon discovers new graces besides they do not onely move passions but make passions for a right poetical wit turns hard and rough nature to a soft gentile and kinde disposition for verses are fine fancies which are spun in the imagination to a small and even thread but some are worse spinsters then others The degrees of wit THose have not clear judgements that applaud or cry up one mans wit that was begot from another mans brain but some though their wit is their own yet it is like comets that seldom appear it shewes it self no once in an age and some again are like the moon that changes it self into four quarters as the new the increase the full and the wane others are like the sun that runs swiftly and keeps its constant course some like the spring sweet and pleasant others like the Summer hot but troublesome some like Autumn warm and sober and others like the Winter cold and dry yet all kinde of seasonable wit is commendable but most commonly wit is like the winde collick the one rumbles as much in the head as the other in the stomack Of sense and Fancy THose books or discourses that are fullest of sense delight the fewest because every brain is not so ready to dispose conceits in to fill places for the understanding to view suddenly as it is thrown in but lies in a confused heap without ordering and a slow understanding is like a lasie work-man although he be skilful in his art and doth it well when he is imployed thereupon but rather then he will take the paines he he will lose the profit but conceits must be delivered as things by retail for the reason must set the number and the deliverer give the account Wit is natural SOme think to get or learn wit but wit is neither to be learnt nor gotten for it is a free gift of nature and disclaimes art and as there are but two qualities or substances go to the generation of all other things which is heat and moisture yet there are seven that go to the generation of wit as the temper and form of the brain and the five senses which beget imagination which imaginations we call fancies which fancies is wit which is like eternity in being fixed and yet proveth a perpetual motion with continual changes and varieties I mean a true born wit that is begot with an equal tempered and perfect formed brain and quick fresh and clearing distinguishing senses there are adulterate wits that are begotten with distempers as feavers madnesse or chance but they are short and not lasting the other hath neither bottom nor circumference but is as a continued line and they that think to ripen their own wit by the heat of anothers imagination tastes like fruit that is ripened by the chimnie and not by the natural heat of the Sun which gives it a rheumatical taste for there are not onely changelings in wit but defective births that is when the parents which are the brain are imperfect and lame but if the parents be clear the issue is alwayes beautiful and neatly shaped so as it becomes the delight and darling in the society of mankinde Peace shews the best wits Warr the most writers IN Augustus his time there was such a number of wits as if nature had sown a crop which being reapt and gathered ferved to the use of after times this shows that in peace there is the best wits and that wit is purest and finest when the minde is most quiet and peaceable but in war there are the most writers for war being full of factions produceth subjects to write of for in peace there is little or nothing but what they create from their own brain so in peace brains set the print on work in war hands Of Study THe reason why study seems difficult at first and easier and clearer afterward is that the imagination hath not beaten out a path-way of understanding in the head which when it hath thethoughts run even and right without the pains of deep study for when the way is made they need no search to finde one out for the brakes or rubbish of ignorance that obstructed the thoughts is trodden into the firm and hard ground of knowledge Of writers MOst moderate writers do but new dresse old Authors though they give them another fashion garment the person is the same but some do disguise them so much that a vulgar eye cannot perceive them but mistake the Author through the alteration of the habir An History and Romancy is more delightful in general then fancy for women and fooles are taken with tales but none but one wit is taken with another Of Translatours IT is not
unity nor conformity there must needs be discord and confusion reasoning is the cause of raising of doubts reason is to allay them so that reasoning makes a man mad but reason makes a man sober But some will say we should never come to reason but by reasoning but I say reason comes by observation of consequences and accidents and reasoning is vain inbred-imaginations without the experience of the concurrence of outward things so reason is bred with strickt observing and produced by fear of losing and hopes of keeping or getting but reasoning is bred in vanity and produced by vain glory Of the Senses and Brain SOme say that there is such a nature in man that he would conceive and understand without the senses though not so clearly if he had but life which is motion Others say there is nothing in the understanding that is not sirst in the senses which is more probable for the senses bring all the materials into the brain and then the brain cuts and divides them and gives them quite other forms then the senses many times presented them for of one object the brain makes thousands of several figures and these figures are those things which are called imagination conception opinion under standing and knowledge which are the Children of the brain these put into action are called arts and sciences and every one of these have a particular and proper motion function or trade as the imagination and conception builds squares inlayes grinds moulds and fashions all opinion caries shows and presents the materials to the conception and imagination understanding distinguishes the several parcels and puts them in right places knowledge is to make the proper use of them and when the brain works upon her own materials and at home it is called poetry and invention but when the brain receives and words journey-work which is not of its own materials then it is called learning and imitation but opinion makes great faction and disorder among them disagreeing much with the understanding in presenting and bringing the wrong for the right and many times with clamour and obstinacy carries it especially when a strange opinion out of another brain comes and joyns with the other the brain many times is so taken with his neighbour brains figures that he fills up his house so full of them that he leaves no roome for his own to work or abide in but some brains are so weak as they have few or no figures of their own but onely plain pieces and some again so slow of motion and so lazy as they will not take paines to cut and to carve or to try but lets that which the senses bring in lie like bags or stone and makes no use of them and will furnish his head neither with his own nor others but the brain is like unto Common-wealths for some brains that are well tempered are like those Common-wealths that are justly and peaceably governed and live in their own bounds other braines that are hotly tempered are like those common-wealths that make wars upon their neighbours others again that are unevenly tempered are like those that are incombred with civil wars amongst themselves a cold brain is like those Nations that are so lazy as they will use no industry to the improving of their Country so a brain may be compared to several soyls as some are rich in mines and quarries others pleasant and fruitful some brains are barren and insipid some will be improved with change of tillage or working others the more it is used the better it is and some the worse and though accidents give the grounds to some arts yet they are but rude and uneasy until the brain hath polished and fitted them for as the senses give the brain the first matter so the brain sends that matter formed sigured to the senses again to be dispersed abroad which sometimes is sent by the understanding sometimes by opinions so he that hath his senses most imployed and perfectest knows more then they that have not their senses exercised in varicties yet the senses give not the height of knowledge unlesse the brain be of such a temper to dispose them for the brains are like eyes where some are so quick as they cannot fasten upon an object to view the perfection of it others so dull they cannot see clearly or so slow they cannot untie themselves soon enough but dwels too long upon it so it is the discussing of the object well that increases or begets knowledge Of sense reason and faith A Man hath sense reason and faith reason is above sense and under faith for one half of reason joyns to sense which is the part that is demonstrative but that part that is not demonstrative is beyond the sensitive knowledge so as it fallsinto conjectures and probabilities and from probabilities to belief and an excessive belief is faith for we cannot call that a perfect knowledge which our reason singly tell us but what our perfect and healthful senses joyned with our reason distinguish to us there are two sorts of faith the one is divine which is given to man by an inspiring grace and the other natural which is by rational conjectures probabilities and comparatives Of wisdom and foolishnesse THat we call wisdom doth not onely consist in perfect knowledge or clear understanding but observations carefully put in practise in times of occasion which is that we cal prudence and where accidents are not observed but follows the appetites the senses perswade to take are called fools so wisdom is the clerk to mans life to write down all and the trustee to receive all the steward to lay out all but not the surveigher to know all for that belongs to a clear and general understanding one may be wise and yet not know all the difference betwixt a fool and a wise man is that the wise man seekes the food of his appetite with care observing all accidents watching all times taking all opportunities to the best for himself the fool runs wildly about without a sking or learning the best neerest or right wayes yet greedily hunts after his desires which desires are according to every mans delectation Of mad men and fools MAd men and fools meet in one and the same point of wanting of judgement which is to distinguish what is most likely to be the best or worst for themselves I say most likely because none knows absolutely but by the event for chance hath such power over every thing that many times it becomes rather her work then the choosers but yet she doth not take away the likelyhood or probability of it where all concurrences meet and though chance lie so obscure as the providen'st man cannot espie her so as to avoid her yet a wise man prepares for her assaults but a mad man or a fool leaves all to chances disposing not to judgments ordering or directing A man that is mad is not out of his wits WE cannot say a
prodigalitie and generositie is that generositie distributes in a reasonable time and to worthy persons or else out of humanity when prodigalitie considers neither time nor person nor humanity but humor will and vain-glory Of Gifts There are four sorts of gifts as to those of merit is generosity to those in necessity is charity or compassion to those of eminency and power it is flattery and fear to knaves or fools it is prodigality and vain-glory The difference between convetousnesse and ambition is one is placed upon things worthy the other upon Mercenary profit Of Vanity IT is said that there is nothing but vanity upon the earth and what is it that men call vanity it is that which is to no purpose and if so God made the world in vain which God never doth make any thing but to some purpose but say some that alters not Gods purpose for all things that are vain are as to themselves and that nothing was created as for it self but all things for God as to have his will obeyed but nature hath made man for to desire to please himself although laws have forbad him to please himself in al things or wayes but hath given him particular rules and hath paled him within such bounds as indeed if a man free-born should be put into prison and then bid to take his liberty but if nature made nothing in vain then mens vanities is to some purpose in one regard or another now that which is called vanity may be divided into two parts as particulars and generals the general vanity is to eat to drink to sleep to act any thing or to think but the particular vanities are those that men condemn in one another most as for a man to think of those things he knoweth to be impssible or to do that he knoweth the end will bring him no profit but if the ends of vanity be not profitable yet the wayes are pleasant or else men would not take such delight in them and what is the worldly designe of men but pleasing themselves and shall we think that nature made the world to be a torment to us and onely beasts to take pleasure in themselves and that nothing but hard labour and restraints are lawful to man for beasts eat and drink and take their ease and for al we know please themselves in their thoughts and may be they have as various and vain thoughts as mans unlesse men torment them and put them to labour and though labour and industery may be pleasant to some yet not when it is put upon them as a law of necessity for laws and necessities are bonds though we make them our selves and men may think all things are lawful that are or tend not to the destruction of nature for nature is bountiful and easy and ties not up her creatures but gives them liberty and use of themselves unlesse it be to destroy themselves unprositably which is against nature but for preservation and to prolong the life of somthing else as Fame Friends Countrey which he rather lives in then dies to and nature is the giver of life to all and therefore those that maintain life in most things is the greatest friend to nature as in losing one life to save many and to die for fame is to live longer in the memory of other men then he knows he shall in the life of his own body but one would think there were no vanity in man for there was nothing done or thought but was to some purpose which is to please themselves though all thoughts and all actions are not pleasing but those I suppose are inforced and upon necessity and not voluntary then it is no greater vanity then what cannot be avoided for some take more pleasure in getting or striving to get the opinion of others then they can grieve at the paines they take and some take as much pleasure in building an house of cardes as another doth of stone and some take as much if not more pleasure in a phantasme as another in the gravest and assured'st thoughts for what pleasure Poets take in their imaginations of impossibilities as if men should imploy their time thoughts in nothing but what is merely necessary they would grow a troublesome burthen to themselves being made by nature inquisitive busie and contemplative For there are few things serve meerly to the use of necessity unlesse we will fill our time with superfluities and curiosities which are called vanitie and this vanity is that which sets all Common-wealths awork and makes them to live by one another that which is called vanitie is of a middle nature as by that which is called vice and that which is called vertue for there is no malignity in vanity for where malignity is it leaves to be vanity and turnes to be vice vanity is the worldly delight of man if man had any delight in the world But the wise Preacher saith All is vanitie under the Sun and vexation of spirit and to eat and drink in peace is the onely happinesse if so we are onely happy when we are eating and sleeping they say in all desires obtained man is more unsatisfied and that the onely pleasure is in desiring and in endevouring and not in the injoying and that man is contented and pleased with nothing that he hath in possession but it is not that man that is displeased with all that he hath but that pleasure is not permanent and though pleasure is according to every mans delectation yet there is no man but hath pleasure somtimes one way somtimes another but as the sense seemes to be ravished at the first touch yet by the often repetition it growes troublesome and painful and so ceaseth for it is with the senses as it is with the strength for great Labour wearies and weakens the strength nor can the strength be in every member at once no more then the senses can receive their full gust at once for the leggs wil grow feeble with labour and actions of the armes though the bulk of the strength lies not in the armes for a man cannot run fast and give a violent motion to his armes but the one will hinder the other so much as both will be of little use the same will be with the senses for a generality takes part away from every particular and one and the same motion to every particular wearies and troubles ti in so much as that which was a pleasure becomes a grief or pain so as it is not that man that takes not pleasure in what he enjoyeth for if any one delights in particular tast if the appetite were not wearied the delight would be the same as it was at the first touch to eternitie but the senses being tirrable grow wearied feeble and sick with violent motion and continual labour that they cannot relish that they did before besides al desires that proceed from the senses increaseth their motion and as all the senses are
or the like or if the Eyes should be placed in the Breast in the Neck or Mouth or the Ears in the Breast or Belly or behind in the Head or if the Arms should be where the Legs are or the Legs where the Arms are set or that an Arm or Hand Leg or Foot should grow out of the Head or if a Man should be in some kind like a Beast and many the like Examples might be given this being against the nature of the kind and not according to the natural shape may be called a Monster Thus there are both ugly Creatures and Monsters the one being a Defect of Nature the other a Fault of Nature or as I may say a Vice in Nature But a right shap'd Toad may be of an ill favour'd kind as not being so handsom a kind as Mankind or many other kinds of Animals for I never heard any Poetical high Expressions of the Commendation of a Toad as to say that is a most beautifull amiable sweet lovely Toad Of Upright Shape THat which makes Man seem so Excellent a Creature above other Animal Creatures is nothing but the Straitness and Uprightness of his Shape for being strait breasted and his Throat so equal to his Breast and his Mouth so equal to his Throat makes him apt for Speech which other Creatures have not for either their Legs Belly or Neck Mouth and Head are uneven or unequally set And this Shape doth not onely make Man fit for Speech but for all sorts of Motion or Action which gives him more Knowledge by the Experience thereof from the Accidents thereby than all other Animals were they joyned together Thus Speech and Shape make Men Gods or Rulers over other Creatures Memory is Atoms in the Brain set on fire SOme say Memory is the folding of the Brain like Leaves of a Book or like Scales of Fishes which by motion of Wind or Vapours are caused by outward Objects which heave up their Folds wherein the Letters or Print of such things as have been represented to it and those things that have been lost in the Memory is either by the reason those Folds have never been opened after they were printed or that the Prints have been worn out as not being engraven deep enough But I think it is as likely that the Brains should be full of little Substances no bigger than Atomes set on fire by Motion and so the Fire should go out and in according as the Motion is slackned or increased either by outward Objects or inward Vapours and when things are lost in the Memory it is when the Fire of those Atomes is gone out and never kindled again and that sometimes the Memory is not so quick as at other times is because some Vapours damp and smother the Fire or quench it out But Memory is the light and life of Man and those that have the most of those kindled Feabers or Atomes are the greatest Wits and the best Poets having the clearest Sparks Now the Substances are plain and not figured in new born Children nor clearly kindled but take Figures as they receive Objects and when they see their Nurse which is the first thing they take notice of then one of those small Substances turns into the Figure of the Nurse yet that Figure being not kindled presently because the moysture of the Brain hinders that Motion that kindles the Fire and the Figure doth no good unless it be thorowly kindled and the brighter it is the perfecter is the Memory And the reason why Children have not so much Knowledge is because they have not so much Heat nor so many Figures in their Brains nor those Substances so clear for Wood that is newly set on fire is not so bright a Fire as when it is half burnt out for Men we see in their middle age have the perfectest Understanding and the reason why Old Men become as Children is because Children are as a Fire that is first kindled and Old Men as Fire that is burnt out Now there are not onely those Figures that the Senses have brought in but new Figures that former Figures have made which are those Fictions which Poets call Fancy and the reason why all Men are not so good Wits as some is because their Fuel is too wet or too dry which are those Atomes and the reason why some Men are not so wise as they might be is because Objects come not in time enough for though they take the Prints yet they take not the Fire Now those Prints or Forms are like Glasses or several Forms of Pots of Earth for though they are formed and figured yet they are not hardned or perfected untill they have been in the Fire so that the Form may be there although not kindled but when they are kindled they are Thoughts which are Memory Remembrance Imagination Conception Fancy and the like Of Reason SOme say Reason is born with a Man as well as Passion but surely we may more certainly say that it is bred with a Man than born with a Man for we see many times that Men are born which have never the use of Reason as those we call Changelings or Naturals but we never saw any Man born without Passion for Passion seizeth the Body as soon as Life and they are inseparable and no more to be separated than Motion and Life for as soon as the Body receives Life it receives Like and Dislike as Pain grieves it and Ease pleaseth it so that Passion is the Sense of Life and Reason the Child of Time But Reason is like the stone or kernel of Fruit-trees which if it be well set with the help of the Sun and Earth may come to be a Tree but yet it is not a Tree whilst it is a Kernel so we may say Man is born with Reason because in time he is capable of Reason but yet he is not a reasonable Creature untill he can distinguish between Good and Evil for himself but as Life begets Sense so Sense begets Reason Thus Reason is a second or third Cause of Nature for Nature works producingly as one thing produceth another and that other a third But Natures first Work and principal Material is Life and Life is Motion and Motion is Nature and Nature is the Servant of God for Art is the Invention of Man and Man the Invention of Nature Of Imagination of Man and Beast ONE Man may know what Imagination another Man hath by the relation of Discourse but Man cannot know what Imaginations Beasts have because they can give no relation to Mans Understanding for want of Discourse wherefore Beasts may have for all any Man knows as strange and as fantastical Humours Imaginations and Opinions as Men and as clear Speculations and Beasts are as busy and as full of Action as Men although not in useless Actions yet it is in the prudent part for the subsistence of Life for themselves and their Young being provident and iudustrious thereunto
are cold and moyst as the Effects of the Sun are hot and dry for we must guess of the Quality or Cause by the Effects besides the Light shews it Water for when the Sun shines upon the Seas the Reflexion casts a Pale Light so the Moon gives a Silver Light Of the Prospect of Water WE cannot see with a Perspective glass the several Drops of the Sea as we see the several Parts in a Heap of Sand for if we look into the Sea it only shews a shining Body but look on the Sand and every little Grain will seem a little Stone and so a small Heap seems like a Rock and the Perspective shews perfectly what it is because it lyes in distinct Parts which may be magnified But we cannot magnifie the Drops of Water because it is a Liquid Body where every part mingles into one another or cleaves so close as it becomes one entire Body so as there are no distinct Parts visible Of Perspectives JUST as a Perspective glass carries the sight afar off so a Trunk or Pipe conveys the sound and voyce to the Ear at a great distance Thus we may perceive that the Figure of a round Circle hath the nature to gather up and to draw to a Point all Species whatsoever for they do not onely gather these from the Brain but those that come from outward Objects and the more round Circles there are the straiter and further the several Species go and the sharper is the Point as being bound not having Liberty to stray forth That is the reason that the longer the Perspective is or the Pipe or Trunk the clearer and perfecter we see and hear for a Pipe or a hollow Trunk gathers up the several Letters and Words as a Perspective gathers up the several Objects Besides the Eye and the Ear are much of the nature of a Burning-glass which gathers all the loose and scattered Beams of the Sun to a Point becoming there so strong being united as the Reflexion strike upon all Bodies it meets and peirceth into whatsoever is Porous Just so the Reflexions of what the Senses have gathered together strike upon the Optick Nerve and peirce into the Brain and if the Species of Sense were so material as those Species which are drawn from grosser Bodies the Nose would see a Sent and the Ear see a Sound as well as the Eyes see a grosser Object which is presented to it But the Matter being Thin and Aery the Objects cannot be so soild and substantial as to make a Figurative Body to last so long as for our gross Senses to see Of going about the World IT is said that Drake and Cavendish went round the World and others because they set out of one place and went till they came to the same place again without turning But yet in my conceit it doth not prove they went round the whole World for suppose there should be round Circle of a large Extent and within this Circle many other Circles and likewise without so that if one of these inward or outward Circles be compass'd shall we say it was the Circumference Circle when it may be it was the Center Circle But it may easily deceive the Understanding since we can truly judge but according to what we sind and not to what we know not But surely the World is bigger than Mens Compass of Embracing and Man may make a Globe of what he knows but he cannot make a Globe of what he knows not so that the World may be bigger than Man can make Globes for any thing he knoweth perfectly This Globe Man makes for the whole World is but an inward Circle and that there may be many of them which we do not know because not found out as yet although Ships are good Scouts to bring Intelligence Of Nature WE find that Nature is stinted her self as well as Man is stinted by her for she cannot go beyond such Rules and Principles which shews there is something more powerfull than Nature as to govern her as she governs the World for if she were not limited there might be new Worlds perpetually and not a Repetition in this course of one and the same Motion Matter and Form which makes it very probable that Nature hath wrought to the height of her Invention and that she hath plowed and sowed to the length of her Limits and hath reaped the plentifullest Crops or at least as plentifull as she can which makes it very Unlikely or indeed Impossible that there should be better and quicker Wits or sounder Judgements or deeper Understandings or exacter Beauties or purer Virtues or clearer Truths than have been in former Ages and we find by her Acts past that all was begot from the first-grounded Principles Variation indeed there may be but not any thing entirely new And that there have been as good if not better in the same kind before Neither can we rationally think but the very same Patterns of all her Principles have been before in the Generality of her Works although not made known in the Particulars of every of her Works But every Age are apt to flatter themselves out of a Natural Self-love that Nature hath out-wrough her former Works which if so there must be no Perfection because no End of Increasing for nothing can be Perfect that hath a Superiour or which is not finished and done or that Nature being Imperfect cannot finish what she hath begun or that her Principles are Imperfect which she works upon But we find that Nature hath a constant and setled course in all she doth and whatsoever she works are but Patterns from her old Samplers But the several Stiches which are the several Motions are the same and the Stuff which she worketh upon which is the Matter is the same and the Figures she makes are after the same kind and we find through many ages since that it is the same as Salomon saith Nothing is new c. Of Augury BY the Sympathy and Antipathy of Matter or at least in the several Forms of all so in the Motion of Nature if Man the chief Work of Nature would observe we might foreknow Effects to come by past Effects and present Effects if we would but study the Art which in former times those that were called Augures were learned in and certainly did foretell many things truly well and without the help of a Devil but by Natural Observations of Natural Effects though unknown Causes And why may not this Learning be as well as Astronomy which by Observations of Effects hath found out the Reason of Eclipses and can foretell their times and many other things concerning all the Planets and fixed Stars And why not as well as Physicians that have found out the Effects of Vegetables and Minerals and the Diseases by which kind and waies of applying hath produced a Cure which is not onely a Restauration but a kind of Creation and can foretell whether such kind of Diseases are
curable or no. Of Natural Faith THere may be such Sympathy in Nature that if we could believe undoubtedly our own Belief might bring any thing to pass For why may not Faith beget naturally what it requires as well as one Creature beget another But Nature is Wise for she hath mixed Mans Mind with so many Passions and Affections as his Belief cannot be so clear but that there lye alwaies Dregs and Doubts in the bottom of his Mind which if Nature had not ordered so Man might have transformed her Works to his Humour But certainly there is a Natural Sympathy in Curses to produce an Evil Effect The Predestination of Nature THere is a Predestination in Nature that whatsoever she gives Life to she gives Death to she hath also predestinated such Effects from such Causes Of Chymistry THE greatest Chymists are of a strong Opinion that they can enforce Nature as to make her go out of her Natural Pace and to do that by Art in a Furnace as the Elixar in half a Year that Nature cannot in a hundred or a thousand Years and that their Art can do as much as Nature in making her Originals another way than she hath made them as Paracelsus little Man which may be some Dregs gathered together in a Form and then perswaded himself it was like the Shape of a Man as Fancies will form and liken the Vapours that are gathered into Clouds to the Figures of several things Nay they will pretend to do more than ever we saw Nature to do as if they were the God of Nature and not the Work of Nature to return Life into that which is dead as to renew a Flower out of its own Ashes and make that Flower live fresh again which seems strange since we find nothing that Nature hath made that can be more powerfull or more cunning or curious than her self for though the Arts of Men and other Creatures are very fine and profitable yet they are nothing in comparison to Natures works when they are compared Besides it seems impossible to imitate Nature as to do as Nature doth because her Waies and her Originals are utterly unknown for Man can only guess at them or indeed but at some of them But the reason of raising such Imaginations in Man is because they find by practice that they can extract and divide one Quality from another though it may be in question whether they can do it purely or no but so as to deform that Nature hath formed But to compass and make as Nature doth as they imagin they can is such a Difficulty as I believe they have not the power to perform for to divide or substract is to undo and Nature hath given that Faculty to Man to do some things when he will but not in all as he may ruin and destroy that he cannot build or renew though he be an Instrument as all other things are to further Natures Works since she is pleased to work one thing out of another not making new Principles for every thing yet he cannot work as she worketh for though he can extract yet he cannot make for he may extract Fire out of a thing but he cannot make the principle Element of Fire so of Water and Earth no more can he make the Elizar than he can make the Sun Sea or Earth and so it seems as impossible to make a Man as to make a piece of Meat put into a Pot and setting it upon the Fire of what temper or which way he can he shall never turn it into Blood as it doth in the Stomack or make such Excrements as the Bowels cast forth And to make the Essence of a Flower return into the same Flower again seems more strange for first that Motion is ceased and gone that gave it that Form and where they will find that Motion or know what kind moves it or what moved it to that Form I doubt is beyond their skill Besides those Qualities or Substances are evapoured out that gave it that tast or smell or that made it such a thing and though they be never so Industrious to keep those Vapours in yet they are too subtil to be restrained and Insensible to be found again when once they are separated so as it is as hard to gather the dispersed Parts as to make the first Principles which none but the God of Nature can do for it is a hard thing out of the Ashes of a Billet to make a Billet again But Nature hath given such a Presumptuous Self-love to Mankind and filled him with that Credulity of Powerfull Art that he thinks not onely to learn Natures Waies but to know her Means and Abilities and become Lord of Nature as to rule her and bring her under his Subjection But in this Man seems rather to play than work to seek rather than to find for Nature hath infinite Varieties of Motions to form Matters with that Man knows not nor can guess at and such Materials and Ingredients as Mans gross Sense cannot find out insomuch that we scarce see the Shadow of Natures Works but live in Twilight and have not alwaies that but sometimes we are in Utter Darkness where the more we wander the apter we are to break our Heads THE EPISTLE THis Book I doubt will never gain an Applause especially amongst those Students who have spent their time with Antient Authorities who are become so restringent with their Doctrines as the strongest reason of Contradiction cannot move them nor reasonable Truths purge out the Erroneous Dregs And they do not onely make a Laughing Scorn or cast a Deriding Jest on Modern Opinions but they will fly from them as from the Plague without any Examination crying they are Defective out of an Obstinate Belief that none but the Antients were Masters of Knowledge and their Works the onely Guides of Truth which is as Ridiculous as to think that Nature cannot or will not make any thing equal to her former Works or to think Nature confined all Knowledge to some Particular Heads in Antient Times and none but those to trace her Waies or to think that the Curiosity of Nature is so easily found out that the Antients could not be mistaken But the Antients are divided amongst the Scholars or rather the Scholars are divided amongst the Antients where every several Author hath a several Party to fight in his Defence or to usurp an Absolute Power where there is so much Envy and Malicious Factions and Side-takings to maintain or to fling down several Opinions or so much Ignorance blindly to throw at all having no Understanding Eye to make Distinguishment or to see what they are against But I hope none of my Readers will be so blind as to break their Heads against the Candlestick when the Light is set therein and I wish it may burn so clearly and bright as to cast no dark Shadows against the Wall of Ignorance yet I must confess it is but a
Corruption But there is a Natural Heat and Moysture which produceth Legitimate Issues and there is also an Adulterate Heat and Moysture from whence proceed Bastardly Diseases which are as Numerous as Natural Children Of Feavers in the Blood BUT in Feavers where onely the Heat causeth the Blood to boyl and so to become scalding hot when the Feaver is taken away that is when the bitter and sharp Humours are cast out of the Body by some Evacuation or that the Fire is quenched out with some cooling Julips the Blood will be the same again without any alteration as Water is onely in the boyling the Blood may wast and evaporate forth of the Body through the Pores as Water doth forth of the Vessel it is boyling in But if the Blood be corrupted or mix'd with Humours as Water is often with Mud there is no way but letting it forth drawing it out of the Veins that the Heart and the Liver as the Springs may send in more which may be Fresh and Clear into the Veins again unless those Springs be corrupted and then there is no Remedy for then Death will alter the Course of Life in that Body Sleeping and Waking SLeeping and Waking are the flowing and ebbing of Vapour for when Vapour flows to the Extreme Parts it causeth Sleep as it were for a time Or filling up all the Outward Senses as Water doth a Pipe or a Vessel or as Wind doth a Bladder where nothing can be received therein untill they be empty so no Outward Objects can enter in at the Five Senses untill the Vapour wherewith they are filled be dispers'd or falling back by contracting into a Lesser Compass which when they are contracted or dispers'd they wake so that Vapour in the Body is as necessary for Life as Food And indeed Food is the chief Cause of Vapour for Heat and Moysture make Vapour and like as Food received into the Body doth either distemper or nourish it so doth Vapour that slows in the Body make Sleep sound and easy or trouble some and unquiet for Malignant and Corrupted Vapours are like Malignant and Corrupted Humours for as Malignant Humours cause the Body to be sick or painfull so Malignant Vapours cause Sleeps to be full of Dreams Startlings and often Wakings though many times Dreams are caused by Rarified Vapours like a Wind which blows upon the Brain causing many Motions therein or rather furrows the Grosser Vapours causing them to role in Billows and Waves hindring them from flowing easy and smooth which Tempestuous Winds beat the Vapours backward as it were or drive them from the utmost Extent which hinders the Senses from being thorowly fill'd which causeth not so sound Sleeps for when the Senses are not fill'd the Vapours are like Water in a Vessel not half full which when it is quite full there is little or no Motion though the Vessel be moved the Water stirs not much but when it is but half full or three parts when the Vessel is stirred it flashes and sprinkles about Of not Sleeping in Feavers THE reason those that are in great Feavers or the like hot Disease cannot sleep is that the Heat being too strong for the Moysture it rarifies it so thin as it is like the forementioned Wind which instead of stopping causeth Waking Dreams that is Frantick Fancies for there is as Natural a Degree of this Vapour as there is a Natural Temper proper to every Animal Body Or else it burns the Body and dryes up the Natural Moysture so much as there can arise no Vapour therefrom for it is to be observed that the dryest Constitution sleeps the least and those sleeps they have are short One and the same Cause differs in the same Effect of Sleep SOme and the same things or Acts will cause Sleep or put by Sleep as for the Passions sometimes Grief Joy Anger and the like will cause Sleep othertimes hinder it the reason is according as the Passions work inwards or extend outwards for when the Passions settle or move most inwards they draw all the Vapours backwards and when they flow outwards they carry Vapours with them and as Passions many times carry out Vapours so Vapours many times carry out Passions as we may observe by the Effects as Sighing Groaning and Weeping as Railing Threatning Cursing Fighting Laughing Hooping Hollowing Praising Singing and Dancing which are all Exteriour Motions But where they work inward the Heart beats or works and the Brain thinks stronglyer than the Natural Constitution requires which Motion causeth Unnatural Heat which drinks up the Vapours or else the Brain or the Heart are so strongly bound to an Object and holding as it were so fast thereon as it draws all the Powers of Life to assist therein This causeth Deep Musing Heart-griping fix'd Eyes and slow Pulses which draws the Vapours so much inward as almost extinguisheth the Fire of Life and smothers the Understanding starves the Body and makes the Senses unusefull and many times the Slow Motions congeal the Vapours like Ice making them unapt to slow As for Exteriour Action much Labour or Exercise causeth them to flow or produceth Sleep to those that have Gross Bodies and too Thick Vapours for the Vapours may be too Thick as well as too Thin for the use of Rest in these Bodies and Constitutions much exerciseth and rarifieth the Vapours to such a Degree as makes a General Aptness to flow to the Extreme Parts wherewith the Senses are stopp'd as being full which otherwise would not be so apt to slow but to Lean Bodies and Dry Constitutions much Labour and Exercise either contracts the Vapour into so Gross a Body as it cannot slow or rarifies that little Vapour they have so thin as it evaporates out by Insensible Inspirations or the Unnatural Drought and Heat drinks it up so as there is no Vapour to fill the Senses to a Repose Of Agues AGues are half Sisters to Feavers which are like Fuel half dry set on Fire by Accidental Motions and not kindled by a Natural Course This Fuel half dry is Humour half concocted the other part raw and undigested which is like Hay or the like not dryed enough by the Sun so Digestion wants Natural Heat to dry which is to concoct the Superfluous Moysture for when the Moysture is too much for the Heat although it be not sufficient to quench it out yet it doth damp and smother in the Heat staying the Quickness of the Motion blunting the Edge and Sharpness allaying the Penetrating Faculty and the Heat being not strong enough to drink up the Superfluous Moysture at once but onely hath so much strength as to rarify it into Vapour which Vapour is Smoke which Smoke is thinner and thicker according to the quantity and quality of the Moysture or as the Heat and Moysture doth predominate for when the Heat is Master the Vapour is so thin as it flashes into a Flame as Lightning from a Cloud which is an Intermixing Feaver