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
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
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
and hath as much recourse to the heart as to the head and so to the other parts of the body for any thing I can perceive But that matter I call the rational and sensitive spirits which others call the animal and vital spirits perchance fools may think me extravagant for giving the matter other names but I was forced to take these names because they were more significant to the sense of my discourse besides perchance they may think when I speak of rational and sensitive spirits that they are hobgoblins ghosts or visions such as nurses fright their children with or superstitions or as the wiser sort doth to make credulous fools beleeve to keep them in awe knowing they are apt to disorders Chap. 182. Musick may cure mad folks THere is great reason why Musick should cure madnesse for this sort of madnesse is no other but the spirits that are in the brain and heart put out of their natural motion and the spirits having a natural sympathy with Musick may be composed into their right order but it must be such Musick as the number of the notes must goe in such order as the natural motion of the brain though every brain hath not one and the same motion but are set like notes to several tunes wherefore if it were possible to set notes to the natural motion of the heart or that brain that is distempered it might be perfectly cured but as some notes do compose the brain by a sympathy to the natural motion so others do make a discord or antipathy and discompose it putting the natural motions out of tune Thus much for the sensitive Maladies Chap. 183. Of the fundamental diseases first of fevours THere are many several sorts or manners of fevors but I will onely treat of the fundamental fevours which are three from which three all other fevors are partly derived the first is a malignant fevor the second the hective fevor and the third the ordinary burning fevours the first is catching and often deadly the second is never catching but alwayes deadly the third is neither catching and seldom deadly the first proceeds from violent disordered motions and distempered matter and humour The second from swift motions which distemper and make waste of the matter which matter I mean the substance of the body The third is too violent motions on well tempered matter And these three sorts of fevours are often mixt as it were a part of all mixt into one but a high malignant fevor is a sudden usurpation for the disordered motions joyned with a mistempered matter which is corrupt humours surprise the body and destroy the life therein as we shall see in great plagues the body is well sick and dead in a moment these or the like diseases are caused after three manner of wayes as being taken from outward infection or bred by an evil habit in the body or by taking some disagreeing matter therein which causeth a war of sicknesse for upon the disorder which the disagreeing matter makes the natural motions belonging to the body grow factious and like a common rout arise in an uproar which strives onely to do mischief stopping some passages that should be kept open and opening some passages that should be kept shut hindring all regular motions from working after that natural manner forcing those they can over power to turn rebels to the life of the body For it is against the nature of the innated matter to be idle wherefore it works rather irregularly then not work at all but as long as a body lies sick the power is divided one part of the innated matter working irregularly the other according to the natural constitution which by the regularity they strive to maintain the chief forts of life which are the vital parts especially the heart and disordered motions striving to take or pull them down making their strongest assaults thereon for the disordered innated matter makes out-works of corrupted matter stopping as many passages as their power will give leave so striving either to starve the vital parts or to oppresse them with corruption or to burn them by their unnatural heat they make in the body or to drown them with watrish humor which is caused by the distemper of ill disgestions and obstructions the regular innated matter strives to break down those works and to cast and expel that filth out of the body and according as each party gets the better the body is better or worse and according as the siege continues the body is sick and according as the victory is lost or won is life or death Chap. 185. Of the infections of animals Vegetables and elements Such motions as corrupt animal bodies corrupt vegetable bodies and as corrupt and malignant air is infectious to animals so likwise to vegetables and as malignant diseases are catching and infectious to those that comes neer them so oftentimes vegetables are infectious to animals as herbs and fruits which cause some yeers such dangerous sicknesse and killing diseases to those that eat thereof likewise those bodies that are infected do infect sound and nourishing food when once it is eaten causeth that which is good also malignant when once in the body Chap. 186. Of burning fevros ALL burning fevours for the most part are produced from the vital spirits as when they move irregularly they corrupt the natural humours which cause a distemper of heat in the body moving towards expulsions which are dilation and when they move with supernatural quicknesse after an extenuating maner they inflame the body in either causes emptying the body and quenching the fire is to be put in execution for the emptier the body is the lesse humours there will be Ltkewise lesse motion as having lesse matter for in matter motion lives likewise the lesse cumbustible matter there is the sooner the unnatural fire will be quenched unlesse that the fire be in the arteries then it is like a colepit set on fire wherein there is no quenching it unlesse you drown the coles so when the unnatural heat is in the arteries you must drown the life of the body like the colein the pit before you can quench the fire but a 〈◊〉 may be eased somwhat prolonged with cooling brothes and quenching julips for though they cannot enter the arteries yet they may keep the outward parts cold and moist which may cast cold damps quite through the body but in this case all evacuations are dangerous for the more empty the body is of humour the sooner the body is consumed for the humours serve as oyl and though they flame yet they keep in the light of life in all other fevours evacuations of all sorts are good for if it be some melancholy pitch humours that are set on fire in the body or some oylie cholerick humours it is but quenching it with cooling julips without any hurt to the body and if it be a brandy blood set on fire it is
bought Or like to Carpets which the Persian made Or Sattin smooth which is the Florence Trade Some matter they ingrave like Ring and Seal Which is the stamp of Natures Common-weal 'T is Natures Armes where she doth print On all her Works as Coin that 's in the Mint Some several sorts they joyn together glu'd As matter solid with some that 's fluid Like to the Earthly ball where some are mixt Of several sorts although not fixt For though the Figure of the Earth may last Longer then others yet at last may waste And so the Sun and Moon and Planets all Like other Figures at the last may fall The Matter 's still the same but motion may Alter it into Figures every way Yet keep the property to make such kinde Of Figures fit which Motion out can finde Thus may the Fgures change if Motion hurls That Matter of her wayes for other Worlds Of the Minde THere is a degree of stronger Spirits then the sensitive Spirits as it were the Essence of Spirits as the Spirit of Spirits This is the Minde or Soul of Animals For as the sensitive Spirits are a weak knowledg so this is a stronger knowledge As to similize them I may say there is as much difference betwixt them as Aqua Fortis to ordinary Vitriol These Rational Spirits as I may call them work not upon dull matter as the Sensitive Spirits do but onely move in measure and number which make Figures which Figures are Thoughts as Memory Understanding Imaginations or Fancy and Remembrance and Will Thus these Spirits moving in measure casting and placing themselves into Figures make a Consort and Harmony by Numbers Where the greater Quantity or Number are together of those rational spirits the more variety of Figure is made by their several motions they dance several dances according to their Company Chap. 34. Of their several Dances or Figures WHat Object soever is presented unto them by the senses they strait dance themselves into that figure this is Memory And when they dance the same figure without the help of the outward object this is Remembrance when they dance the figures of their own invention as I may say then that is imagination or Fancie Understanding is when they dance perfectly as I may say not to misse the least part of those figures that are brought through the senses Will is to choose a dance that is to move as they please and not as they are perswaded by the sensitive spirits But when their motion and measures be not regular or their quantity or numbers sufficient to make the figures perfect then is the minde weak and infirme as I may say they dance out of time and measure But where the greatest number of these or quantity of these Essences are met and joyn'd in the most regular motion there is the clearest understanding the deepest Iudgement the perfectest knowledge the finest Fancies the more Imagination the stronger memory the obstinatest will But somtimes their motions may be regular but society is so small so as they cannot change into so many several figures then we say he hath a weak minde or a poor soul. But be their quantity or numbers few or great yet if they move confusedly and out of order we say the minde is distracted And the reason the minde or soul is improveable or decayable is that the quantity or numbers are increaseable or decreaseable and their motions regular and irregular A Feaver in the Body is the same motion among the sensitive spirits as madnesse is in the minde amongst the rational Spirits So likewise pain in the Body is like those motions that make grief in the minde So pleasure in the body is the like motions as make delight and joy in the minde all Convulsive motions in the Body are like the motions that cause Fear in the minde All Expulsive motions amongst the rational spirits are a dispersing their society As Expulsity in the Body is the dispersing of dull matter by the sensitive spirits All Drugs have an Opposite motion to the matter they work on working by an expulsive motion and if they move strongly having great quantity of spirits together in a little dull matter they do not onely cast out superfluous matter but pull down the very materials of a figure But all Cordials have a Sympathetical motion to the matter they meet giving strength by their help to those spirits they finde tired as one may say that it is to be over-power'd by opposite motions in dull Matter Chap. 35. The Sympathy and Antipathy of Spirits PLeasure and delight discontent and sorrow which is Love and hate is like light and darknesse the one is a quick equal and free motion the other is a slow irregular and obstructed motion When there is the like motion of Rational Spirits in opposite figures then there is a like understanding and disposition Just as when there is the like Motion in the sensitive spirits then there is the like constitution of body So when there is the like quantity laid in the same Symmetry then the figures agree in the same proportions and Lineaments of Figures The reason that the rational spirits in one Figure are delighted with the outward form of another Figure is that the motions of those sensitive Spirits which move in that figure agree with the motion of the rational spirits in the other This is love of beauty And when the sensitive motions alter in the figure of the body and the beauty decayes then the motion of rational spirits alter and the love of godlinesse ceases If the motion of the rational spirits are crosse to the motion of the sensitive spirits in opposite figures then it is dislike So if the motion be just crosse and contrary of the rational spirits in opposite figures it is hate but if they agree it is love But these Sympathies which are made only by a likenesse of motions without an intermixture last not long because those spirits are at a distance changing their motion without the knowledge or consent of either side But the way that the rational spirits intermix is through the Organs of the body especially the eyes and Eares which are the common doors which let the spirits out and in For the vocal and verbal motion from the mouth carry the spirits through the eares down to Heart where love and hate is lodged And the spirits from the eyes issue out in Beams and Raies as from the Sun which heat or scorch the heart which either raise a fruitful crop of love making the ground fertile or dries it so much as makes it insipid that nothing of good will grow there unlesse stinking weeds of Hate But if the ground be fertile although every Crop is not so rich as some yet it never grows barren unlesse they take out the strength with too much kindnesse As the old proverb they kill with too much kindnesse which murther is seldom committed But the rational
the letters are out yet the Table-book and in Pen remain So although this Motion is gone the spirit and matter remain But if those spirits make other kindes of motions like other kinds of Letters or Language those Motions understand not the first nor the first understands not them being as several Languages Even so it may be in a sound for that kinde of knowledge the Figure had in the sound which is an alteration of the motion of the rational spirits caus'd by an alteration of the motion of the sensitive spirits in dull matter And by these disorderly motions other motions are rub'd out of the Table-book which is the matter that was moved But if the same kinde of letters be writ in the same place again that is when the spirits move in the same motion then the same knowledg is in that figure as it was before the other kinde of knowledge which was made by other kinde of motion is rub'd out which several knowledge is no more known to each other then several Languages by unlearned men And as Language is still Language though not understood so knowledge is still knowledge although not general but if they be that we call dead then those letters that were rubbed out were never writ again which is the same knowledge never returns into the same figures Thus the spirits of knowledge or the knowledge of spirits which is their several motions may be ignorant and unacquainted with each other that is that some motion may not know how other motions move not onely in several spirits but in one and the same spirit no more then in every Effect can know their cause and motion is but the effect of the Spirits which spirits are a thin subtle matter for there would be no motion if there were no matter for no thing can move but there may be matter without Self-motion but not self-motion without matter Matter prime knowes not what effects shall be Or how their several motions will agree Because t is infinite and so doth move Eternally in which no thing can prove For infinite doth not in compasse lye Nor hath Eternal lines to measure by Knowledge is there none to comprehend That which hath no beginning nor no end Perfect knowledge comprises all can be But nothing can comprise Eternity Destiny and Fates or what the like we call In infinites they no power have at all Nature hath Generosity enough to give All figures ease whilst in that Form they live But motion which innated matter is By running crosse each several pains it gives Chap. 42. Of the Creation of the Animal Figure THe reason that the sensitive spirits when they begin to create an animal figure the figure that is created feels it not untill the model befinished that is it cannot have an animal motion until it hath an animal figure for it is the shape which gives it local motion and after the Fabrick is built they begin to furnish it with strength and enlarge it with growth and the rational spirit which inhabits it chooseth his room which is the Head And although some rational spirits were from the first creating it yet had not such motions as when created besides at first they have not so much company as to make so much change as to take parts like instruments of Musick which cannot make such division upon few strings as upon more The next the figure being weak their motions cannot be strong besides before the figure is inlarged by growth they want room to move in This is the reason that new-born Animals seem to have no knowledge especially Man because the spirits do neither move so strong nor have such variety of change for want of company to make a consort Yet some animals have more knowledge then others by reason of their strength as all beasts know their dams and run to their Dugs and know how to suck as soon as they are born and birds and children and the like weak Creatures such do not But the spirits of sense give them strength and the spirits of reason do direct them to their food and the spirits of sense gave them Taste and 〈◊〉 and the spirits of reason choose their meat for all Animal Creatures are not of one dyet for that which will nourish one will destroy another Chap. 43. The gathering of Spirits IF the rational spirits should enter into a figure newly created altogether and not by degrees a Childe for example would have as much understanding and knowledge in the womb or when it is new-born as when it is inlarged and fully grown But we finde by experience there are several sorts and degrees of knowledge and understanding by the recourse of spirits which is the reason some figures have greater proportion of understanding and knowledge and sooner then others yet it is increased by degrees according as rational spirits increase Like as children they must get strength before they can go So Learning and experience increase rational spirits as Food the sensitive But experience and Learning is not alwayes tyed to the eare for every Organ and Pore of the body is as several doors to let them in and out For the rational spirits living with the sensitive spirits come in and go out with them but not in equal proportion but sometimes more sometimes fewer this makes understanding more perfect in Health then in sicknesse and in our middle age more then in the latter age For in age and sicknesse there is more carried out then brought in This is the reason Children have not such understanding but their reason increaseth with their years But the resional spirits may be similized to a company of Good-fellows which have pointed a meeting and the company coming from several places makes their time the longer ere their numbers are compleated though many a brain is disappointed but in some figures the rooms are not commodious to move in made in their Creation for want of help those are Changelings Innocents or Natural Fools The rational spirits seem most to delight in spungie soft and liquid matter as in the Blood Brain Nerves and in Vegetables as not onely being neerest to their own nature but having more room to move in This makes the rational spirits to choose the Head in Animals for their chief room to dance their Figures in for the Head is the biggest place that hath the spungy Materials thus as soon as a figure is created those rational Spirits choose a Room Chap. 44. The moving of Innate matter THough Motion makes knowledge yet the spirits give motion for those Spirits or Essences are the Guiders Governours Directers the Motions are but their Instruments the Spirits are the Cause motion but an Effect therefrom For that thin matter which is spirits can alter the motion but motion cannot alter the matter or nature of those Essences or spirits so as the same spirits may be in a body but not one and the same
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
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
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