fish its claws Sense is an apprehension by the Sensitive Organ or a comprehension Sense is taken many waies For the faculty habit act phantasie whereby the sensible object is comprehended and the Hegemonick parts of the Soul are called Sense Again the Sensories are intelligent spirits diffused from the Hegemonick to the Organs The senses are Sight Hearing Smell â—ast Touch. Sight is a spirit extended from the Hegemonick part to the Eies Sight is made by contraction of that light which is between the eye and the object into a Cone according to Chrysippus Apollodorus saith that part of the Air which is Conicall is next the sight the Base next the Object so as that which is seen is pointed out to by the Air as by a stick Colour is the first figuration or habit of matter Darknesse is visible for from the sight there issueth a splendor which passeth round about that darknesse Neither is the sight deceived for it truly sees that it is dark Chrysippus saith that we see according to the intention of the mediate air which is struck by the visuall spirit which passeth from the Hegemonick to the apple of the eye and after that blow falleth upon the ear next extending it self in a Conicall figure Again from the eye are emitted fiery raies not black or dusky and therefore darknesse is visible Hearing is a spirit extended from the Hegemonick part to the Ears Hearing is made when the Air betwixt the speaker and hearer is verberated in a circulation and at last by agitation passeth in at the Ears as the circles that are made in a pond by casting in a stone Smelling is a spirit extended from the Hegemonick to the nostrils Tasting is a spirit extended from the Hegemonick to the Tongue Touching is a spirit extended from the Hegemonick part to the superficies so that it perceiveth that which is obliged to it The sixt part of the Soul is the Generative which is a spirit from the Hegemonick to the Parastatae of this part see Laertius from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Pluâ—arch de Philosoph Plac. lib. 5. cap. 4 5 9 11 12 13 15 16 17 23. The seventh and last part of the Soul is that which Zeno calls vocall commonly called the Voice It is a spirit proceeding from the Hegemonick part to the throat tongue and other proper Instruments of speech Voice is Air not composed of little pieces but whole and continuous having no vacuity in it This Air being struck by the wind spreadeth into circles infinitely untill the Air round about it be filled like the Water in a pond by throwing in of a stone only the Water moves spherically the Air circularly Voice is a body for it acteth it striketh upon and leaveth an impression in our Ear as a seal in Wax Again whatsoever moveth and disturbeth some affection is a body Harmony moveth with delight discord disturbeth Again whatsoever is moved is a body but Voice is moved and reverberated from smooth places as a ball against a Wall So in the Aegyptian Pyramids one Voice is redoubled four or five times CHAP. XVII Of God HItherto of the Material principle and that which is produced of it we come now to the other principle the Agent God This question they divide into four parts first that there are Gods secondly what they are thirdly that they order the world fourthly that they take care of humane affairs Cleanthes saith that the notions of God are imprinted in the minds of men from four causes First from Divination for the Gods afford us signes of future things wherein if there be any mistake it is not from their part but from the errour of humane conjecture The second is from the multitude of good things wee receive by the temperature of Heaven the fertility of the Earth and abundance of other benefits The third from the Terrour of Thunder Tempest Rain Snow Hail Devastation Pestilence Earthquakes and somtimes groanings showers of stones and blood Portents Prodigies Comets and the like with which men are affrighted into a belief that there is a heavenly divine power The fourth and greatest cause is the aequability of the motion and revolution of Heaven the Sun Moon and starres their distinctions variety beauty order the very sight whereof declares that they were not made by chance That there are Gods Chrysippus proveth thus If there is something in Nature which the mind reason power and faculties of man could not make that which did make it is better then Man but Celestiall things and all those whose order is sempiternal could not be made by Man there is therefore somthing which made them which is better then Man and what is that but God For if there are no Gods what can there be in Nature better then Man for in him only is reason then which nothing is more excellent But for a man to think that there is nothing in the World better then himself is a foolish arrogance Therefore there is somthing better and consequently there is a God Zeno more concisely thus That which is rationall is better then that which is irrationall but nothing is better then the World therefore the World is rationall In like manner may be proved that the World is wise that it is happy that it is eternall for all these are better then the want of these But there is nothing better then the World whence it followeth that the World is God Again he argues thus No part of an insensible thing hath sense but the parts of the World have sense therefore the World hath sense He proceedeth to urge this more strictly Nothing saith he that is void of minde and reason can of it selfe generate that which is animate and rationall but the world generates animate and rationall creatures therefore the world is animate and rationall Likewise according to his custome he concludeth his argument with a similitude IF out of an Olive-tree should come harmonious Pipes that made Musick you would not doubt but that the science of Musick were in the Olive-tree What if a Plain-tree should bear Musicall instruments you would think there were musick in those Plain-trees Why then should we not judge the world to be animate and wise that produceth out of it selfe animate and wise creatures There is nothing besides the world which wanteth nothing and which is perfect and compleat in all its numbers and parts for as the cover saith Chrysippus was made for the shield's sake and the scabberd for the swords so besides the world all other things were made for the sake of something else Fruites of the earth were made for living creatures living irrationall creatures for the use of man horses for carriage oxen for tillage dogs for hunting and defence but man himselfe was made to contemplate and imitate the world Not that he is at all perfect but only a part of that
deserve the titles of wise-men if we who said to Creet to informe our selves of matters there and into Aegypt to conser with Priests and Astronomers should not likewise make a journey to you Solon also if you think fit will come You who affect home seldome passe into Ionia nor care to enioy the society of strangers we who write nothing spend our time in travelling through Greece and Asia Thales to Solon IF you leave Athens you may in my opinion settle your selfe with those you take along with you at Miletus for here is nothing to trouble you If you dislike that we Milesians are governed by a â—yrant for you are averse to all Monarchs even elective yet may you please your selfe in the society and conversation of me your friend Bias likewise hath sent to invite you to Priene if to abide at Priene please you better we will also come and dwell there with you CHAP. XII His Auditors and Schollers THe first eminent person of those who heard Thales and profess'd his Philosophy was Anaximander sonne of â—raxides a Milesian who flourish'd in the time of Polycrates Tyrant of Samos Next is Anaximenes a Milesian also sonne of Euristratus who according to Eusebius flourished in the second yeare of the 56 th Olympiad He was Scholler to Anaximander and Parmenides But that he heard Thales also he acknowledgeth in an Epistle to Pythagoras We may as in that Epistle Anaximenes doth amongst the disciples of Thales reckon Pythagoras the Samian institutor of the Italick Sect who being from his youth particularly addicted to investigation of Religious mysteries addrest his first journey to Thales at Miletus as to one that best could further his designe being according to Iamblichus not fully 18. yeares old which if we follow the accompt of Euseb. us for his birth the fourth yeare of the seventieth Olympiad and that of Sosicrates for his age eighty yeares for the rest the farther they exceed that time are so much the more incapable of reconcilement will fall about the second yeare of the fifty fourth Olympiad which is the 82. of Thales From Thales he received the Rudiments of that Excellence which he afterwards attained This is acknowledged by Iamblichus Thales saith he entertaind him very kindly admiring the difference between him and other youths which exceeded the fame hee had receiv'd of him After that he had instructed him as well as he was able in the Mathematicks alledging for excuse his old age and infirmity be advis'd him to goe to Aegypt and to converse with the Memphian Priests especially those of Iupiter of whom he himselfe had in his Travells learned those things for which by many he was esteem'd wises and again among other things Thales chiefely advis'd him to husband his time well in respect whereof he aâ—tain'd from wine and flesh onely eating such things as are light of digestion by which meanes he procured shortnesse of sleepe wakefulnesse purity of minde and constant health of body CHAP. XIII of his Death THales having now liv'd to a great age being full of honour and wisedome died in the first yeare of the fifty eight Olympiad when according to Pausanias Erxyclides was Archon as he was beholding the Olympick games opprest with heate thirst and the burden of his yeares which amounted to ninty two Laertius under-reckons him to have lived but eighty seven yeares having before acknowledged his birth to have beene in the first of the 35. Olympiad Petavius over-reckons who makes him live to the end of the 58. which could not be because he died spectator of the Olympick Games Lucian and Sincellus more who say he lived 100 yeares Sosicrates comes nearest to the truth who allowes him to have lived 90. yeares and to have died in the 58. Olympiad for from the first of the 58. is 23. entyre Olympiads The manner of his death gave Laertius occasion to favour him with this Epigram Vewing th' Olympick games Elean Jove Thou didst wise Thales from that his race remove Nigher thy selfe and 't was well done now old He could not well from Earth the Starrs behold He was buried according to his owne appointment in a poore obscure part of the Milesian field where he presag'd that in future times their Forum should be upon his Tomb this distich Narrow the Tomb the fame then heaven more wide Of wisest Thales whom this earth doth hide There was also a statue erected in honour of him bearing this subscription Milesian Thales this doth represent Who all in wise Astrology outwent There were five more of this name mentioned by Demetrius the Magnesiâ—a an orator of Calatis an affected imitator A Painter of Sicyonia of a great spirit The third very antient contemporary with Hesiod Homer and Lycurgus The fourth mentioned by Duris the fift of later times by Dionysius in Criticis Laertius names Pherecydes as a detractour from Thales the Philosopher SOLON CHAP. I. Solon his Parents Country and Condition PHilocles cited by Didymus affirmes that Solon's father was named Euphorion but by the unanimous consent of all other writers he was called Execestides a person though of small fortune and account among the Citizens yet of the most noble family in Athens descended from Codrus Solon deriving himselfe from Neleus son of Codrus and from Neptune His Mother neer of kin to the Mother of Pisistratus his Parents had another Son named Dropides Archon the year after Solon from him was Plato descended Solon was born according to Laâ—rtius at Salamis for which reason he desired at his death that his body might be carried thither but from his Parents and the place of his residence he was sirnamed Athenian His father by munificence and liberality brought his estate so low as to want even necessaries Solon ashamed to receive from any being of a house which used to maintain others betook himselfe to Merchandise others say he travelled rather to improve his knowledge and experience for he was a professed lover of wisdome and even to his last used to say I grow old learning riches he esteemed not much but to grow rich like him who abounds In heaps of gold as in rank corn his grounds In Mules and Horses whilst his numerous wealth Made pleasing by uninterrupted health If to compleat these joyes he be possest Of wife and children he is truly blest And elsewhere Riches I wish not riches that are plac'd In unjust means for vengeance comes at last SOLON Many unjust grow rich and pious poor We would not change our virtue for their store For constant virtue is a solid base Riches from man to man uncertain pass Aristotle ranks Solon amongst the inferior sort of Citizens whiâ—h saith he is manifest from his Elegies meaning perhaps some of these which Plutarch cites Lucian saith he was extreamly poor Palaeologus that he neither had nor valued wealth CHAP. II. How by his means the Athenians took Salamis
Say not ought is juster then thy Parents Procure not friends in hast nor procur'd part with in hast By learning to obey you shall know how to command What forfeiture you impose on others undergoe your selfe Advise not Citizens what is most pleasant but what is best Be not arrogant Converse not with wicked persons Consult the Gods Cherish thy friend Reverence thy Parents Make reason thy guid What thou seest speak not What thou knowest conceal Be mild to those that belong to thee Conjecture hidden things from apparent His particular sentence according to Didymus and Laertius was Nothing too much according to Ausonius Know thy selfe who ascribes these also to him Him I dare happy call whose end I see Match with thy like unequalls not agree By fortune guided none to honour raise A friend in private chide in publick praise Honours atchiev'd created far exceed If fates be sure what helps it to take heed And if unsure there is of fear lesse need Of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laertius mentions these Of every man be carefull lest he hear A sword conceald within his breast a cleer Aspect a double tongue a mind severe CHAP. X. How be opposed Pisistratus and reprehended Thespis DUring the absence of Solon the former dissention broke forth again in the City Lycurgus was head of the country men Megacleâ— of the Maritimes Pisistratus of the Townsmen who were most violent against the rich Solon's lawes were still observed in the City but the people aimed at novelty and change not as thinking it most just but in hopes to be Masters of other mens goods and to suppresse the adverse party Solon whilst things stood thus returned to Athens where he was much reverenced and honoured by all but could not speak or act in publick through the weaknesse of his body and spirits yet privately taking every one of the Commanders apart he endeavoured to reconcile their differences wherein Pisistratus seemed the most ready to be perswaded with whom he had a very antient friendship grounded aswell upon their kindred as upon the good qualities of Pisistratus then whom as Solon used to say there could not be a person of more worth if he were cured of his ambition About this time according to Plutarch which was in the fiftieth Olympiad Thespis began to present Tragedies which Suidas erroneously accounts ten Olympiads latter as is observed by Meursius the people were much taken with the novelty of the thing for as yet there were no contentions therein Solon naturally desirous to hear and learn and by reason of his age indulging more to ease and pleasure feasting and musick went to see Thespis himself act as was then the manner the Play ended he went to Thespis and asked him if he were not ashamed to speak so many lies before so great an auditory Thespis answered it was no shame to act or say such things in jest Solon striking the ground hard with his staffe replyed but in a short time we who approve this kind of jest shall use it in earnest in our contracts and transactions In fine he absolutely forbad him to teach or act tragedies conceiving their falsity unprofitable whereto he dissimulated the deceit of Pisistratus who soon after having wounded himselfe came into the Forum in a Chariot pretending to have been so used by his enemies in the behalfe of the common-wealth and inflamed the people with much rage Solon comming near to him son of Hippocraâ—es saith he you act Homers Vlysses ill in using the same means to deceive the Citizens wherewith he whipping himself deluded the enemie Immediately the people flocked in to defend Pisistratus Aristo mov'd he might be allowed a standing guard of fiftie men Solon rose up to oppose it using speeches the effect whereof he afterwards thus exprest in verse If evill your impieties befall Gods not the Author of those mischiefs call Your selves the causes have given power to those Who in requitall servitude impose Lion whom the footsteps of the fox pursue Whose souls deceit and Vanity endue The mans smooth tongue and speech you only heed But never penetrate into the deed He also foretold them the aimes of Piâ—istratus in an elegy to this effect Vapours condens ' dingender hail and snow And thunder doth from radiant lightning flow The sea is troubled by the raging wind When not disturb'd by that nothing more kind A Citty by great persons is orethrown And taught beneath a Monarchy to groan But seeing the poorer sort much addicted to Pisistratus and tumultuous the richer afraid consulting their safetie by flight he retired saying Athenians I am wiser then some valianter then others wiser then those who understand not the deceit of Pisistratus valianter then those who understand it yet hold their peace through fear The Senate being of the same faction with Pisâ—stratus said he was mad whereto he answered A little time will to the people cleer My madnesse when ' th ' midst truth shall appear The people having granted Pisistratus his request concerning a guard question'd not the number of them but conniv'd so long at his pressing and maintaining as many souldiers as he pleased that at last he possest himselfe of the Tower whereupon the Citty being in a tumult Megacles with the rest of the Alcmaeonidae fled Solon now very old and destitute of those that might back him went into the Forum armed with a spear and shield and made an oration to the people partly accusing them of folly and cowardise partly inciting them not to forsake their libertie using this celebrious speech It had been far easier to have supprest this tyranny in the grouth but much more noble to cut it off now it is at the height No man daring to hear him he went home and taking his armes set them in the street before his door Laertius saith before the Magazâ—n saying I have helped my Country and the Law as much as lay in me or as Laertius O Country I have assisted thee both in word and deed Plutarch addes that from that time he lived retired addicted to his study and told by many the Tyrant would put him to death and demanded wherein the confided so much he answered in his age but Laertius affirmes which seemes truer that assoon as he had laid down his armes he forsook the Country and Agellius that in the raign of Scovius Tullius Pisistâ—atus was Tyrant of Athens Solon going first away into voluntary exile CHAP. XI How he travelled to Lydia and Cilicia SOlon at his departure from Athens received invitations from many by Thales desired to come to Miletus by Bias to Priene by Epimenides to Creet by Cleobulus to Lindus as is evident from their severall letters to that effect even Pisistratus pressed him to return home by this Epistle Pisistratus to Solon Neither am I the only person of the Greeks nor am I without right to the Kingdome I possesse as being descended from Codrus that
hear any thing Converse at distance and softly with those that are in Authority Of Iustice. THat the Gods prescribe just things by law and that just and lawfull is to them the same thing is the summe of his discourse with Hippias They who convert goods ill gotten to good uses in a common-wealth do like those who make religious use of sacriledge Of Friendship THat a discreet vertuous friend is of all possessions the most fertile and ought chiefly to be regarded is the scope of his discourse de amiciâ—ia That every man should examine himselfe of what value he is to his friend and endeavour to be of the most worth he can to him is the effect of his discourse with Antisâ—henes That wicked men cannot be friends either amongst themselves or with the good That the way to procure friends is first to endeavour to be good wherein he would seem good that all vertues may be augmented by study and learning is the scope of his discourse with Critobulus That we ought to our utmost abilities to relieve the necessities of our friends is the effect of his discourse with Aristarchus He said he had rather have Darius to his friend then his Daricks a coyne so named from him He wondered that every man kept an inventory of his goods none of his friends They who violate friendship though they escape the punishment of their friends shall not escape the vengeance of God They who forsake their own brethren to seek out other friends are like those who let their own grounds lie fallow to till anothers Fear not a friend in adversity We esteem not that corn best which growes on the fairest ground but that which nourisheth best nor him a good persoâ— or friend who is of highest birth but most noble in qualities Physicians must relieve the sick friends the afflicted It s pleasant to grow old with a good friend and sound sense Sect. 3. Oeconomicks IN the second respect are his Oeconomicks which he learned of Ischomachus by Xenophon expresly delivered in a treatise upon that subject to which adde these few sentences So contrive the building of your house as that those parts which are towards the South may be highest that the winter Sun be not excluded those towards the North lowest that they may be lesse subject to wind In fine so order it that a man may live in every quarter thereof with most delight and safety Pictures and colours take away more pleasantness then they afford To one who beat his servant for gluttonous covetous and idle he said did you at any time consider whether you deserve not more to be beaten your self To one that asked his advice about taking a wife whether you do or do no saith he you will â—â—pent it To others that asked his opinion concerning marriage hee said As fishes in a net would fain get out and those without woâ—ld get in take heed young men it be not so with you Men must oâ—â—y the lawes of their Country wives their husbands Sect. 4. Politicks IN the 3d. respect are his politicks which Hesychius Illusâ—ius makes to be the same which Plato hath delivered under this name where you may have them though disguised with the language and additions of Plato to which may be annexed those sentences of his in that kind out of Xenophon Stobaeus and others They who cannot upon occasion be usefull either to an Army a City or a Common-wealth yet have confidence of themselves ought though never so rich to be under restraint Antipho demanding how hee might make others skilfull in Politicks whilest himself medled not therein although hee knew that he could manage them which way saith he Antipho I do most act the businesse of the Common-wealth if I practise it onely or if I endeavour to make many able to act therein That place is fittest for Temples and Altars which is most open and yet retired for it is fitting that they who pray see and no lesse fitting that they come thither pure They are not Kings who are in possession of a Throne or come unjustly by it but they who know how to govern A King is a ruler of willing Subjects according to the Lawes a Tyrant is a ruler of subjects against their will not according to the Lawes but arbitrary an Aristocracy is that government wherein the Magistrates are The offices of a good Citizen are in peace to enrich the Common-wealth in War to subdue the Enemies thereof in Embassy to make friends of foes insedition to appease the people by eloquence Of common people he said they were as if a man should except against one piece of bad money and except a great sum of the same He said the Law was not made for the good Deserving persons ought to bee sharers in the good fortunes of the Common-wealth Being demanded what City is strongest he said that which hath good men Being demanded what City is best ordered he said that wherein the Magistrates friendly agree Being demanded what City is best he said that wherein are proposed most rewards for virtue Being demanded what City lives best he said that which liveth according to law and punisheth the unjust CHAP. VI. Of his Daemon THat Socrates had an attendant spirit meant as Plutarch conceives by the Oracles answer to his Father which diverted him from dangers is impugned by Athenaeus not without much prejudice which the bitternesse of the discourse betraies soules that are not candid and think ill of the best saith Origen never refrain from Calumny seeing that they mock even the Genius of Socrates as a feigned thing On the contrary we have the testimony of Plato Xenophon and Antisthenes contemporary with him confirmed by Laertius Plu â—arch Maximus Tyrius Dion Chrysostomus Cicero Apuleius by Fathers Teâ—tullian Origen Clemens Alexandrinus and others whereof a great many instances as Cicero saith were collected by Antipater these onely preserv'd by other Authors Theocritus going to consult Euthyphron a Sooth-sayer found him with much company walking in the streets amongst whom were Simias and Socrates who was very busie asking him many questions In the midst of his discourse he maue a suddain stop and after some pause turned back and went down another street calling out to the rest of the company to return and follow him as being warned by the Daemon The greater part did so the rest went forward on purpose to confute the Daemon and drew along with them one Charillus that played on the flute but in the way which was so narrow as not to give them room to passe by they were met and overturn'd in the dirt by a great herd of swine by repetition of which accident Charillus often afterwards defended the Daemon Nor did the advice of this spirituall attendant onely respect the good
the great Ocean The earth is in the midst being in the nature of a Center one and finite sphericall in figure The water is likewise sphericall having the same center with the earth The earth hath five Zones one northern beyond the Artick Circle uninhabitable through extremity of cold another temperate a third not habitable by reason of extream heat whence it is called Torrid a fourth temperate a fift southern not habitable by reason of cold But Possidonius conceiveth the Climate under the Equinoctiall to be temperate for saith he under the Tropicks where the Sun dwells longest the places are habitable and why not then under the Aequator Again the night being equall to the day affordeth leisure enough for refrigeration which is assisted likewise by showers and winds The generation of the world began from the earth as from the Center for the Center is the beginning of a sphear Plants have not any soul at all but spring up of themselves as it were by chance CHAP. XIII Of Mistion and Temperament CHrysippus asserteth a Spirit moving it selfe to it selfe and from it selfe or a spirit moving it selfe backwards and forwards He calleth it spirit as being moved aire answering in some proportion to the Aether so that it both meets in one and this motion is only according to those who think that all nature receiveth mutation solution composition and the like Composition mixtion temperament and confusion are different Composition is a contract of bodies whose superficies are contiguous to one another as in heaps of grain or sand Mixtion is of two or more bodies whose qualities are diffused through the whole as we see in fire and red hot iron and in our own â—oules for every where there is a diffusion through entire bodies so as one body doth passe through another Temperament is of two or more humid bodies whose qualities are diffused through the whole Mixtion is also common to drie bodies as to fire and iron to the soul and the body temperament only to the humid For qualities appear from the temperament of severall humid things as of wine honey water vinegar and the like that in such temperament the qualities of the things tempered remain is evident from this that oftentimes they are by some art separated from one another For if we put a spunge dipped in oyle into wine mixt with water the water separating it selfe from the wine will gather to the spunge Lastly confusion is the transmutation of two or more qualities into another of a different nature as in composition of Unguents and Medicines CHAP. XIV Of Generation and Corruption POssidonius asserteth foure species of generation and corruption of things that are into things that are for that of things that are not and of things that are not he rejected conceiving there is none such Of transmutations into things that are one is by division another by alteration a third by confusion a fourth of the whole by resolution Of these alteration concerneth the substance the other three are of the qualities which inhere in the substance According to these are generations made But the substance it selfe is neither augmented nor diminished by apposition or detraction but is only altered as happeneth to numbers and measures But in things properly qualited as Dion and Theon there is augmentation and diminution wherefore the quality of each remaineth from the generation untill the corruption thereof in plants and living creatures which are capable of corruption In things properly qualited he asserted two susceptible parts one according to the substance another according to the quality This as we have often said admitteth augmentation and diminution Neither is the thing properly qualited and the substance out of which it is all one nor divers but only not all one because the substance is a part and occupateth the same place but things that are divers have distinct places and are not consider'd in part That as to the thing properly qualited and as to the substance it is not the same Mnesarchus affirmeth to be evident because it is necessary that to the same happen the same things For if for example a man having formed a horse should break it and make a dog we would presently beholding it say this was not before but it is now So are the qualited and the substance divers Neither is it likely that we should all be the same as to substance for it often happens that the substance is preexistent to the generation as the substance of Socrates was before Socrates was and after the corruption and death of Socrates the substance remaineth though Socrates himselfe be not CHAP. XV. Of Motion MOtion according to Chrysippus is a mutation of parts either in whole or in parts or an excession out of place either in whole or in part or a change according to place or figure Iaculation is a vehement motion from on high Rest is partly a privation of motion in a body partly the same habit of a body before and after There are two first motions right and oblique from the mixtion of these ariseth great variety of motions Zeno affirmes the parts of all things consisting by themselves are moved towards the midle of the whole and likewise of the World it self wherefore it is rightly said that all parts of the World tend to the midle thereof and principally the heavy and that there is the same cause of the rest of the World in the infinite vacuity and of the rest of the Earth in the World in the midst of which it is constituted as a point All bodies have not gravity as air and fire yet these in some manner tend to the midst of the World CHAP. XVI Of Living Creatures OF animate Creatures there are two kinds for Plants as wee said have no souls some are appetitive and concupiscible others rationall The Soul according to Zeno Antipater and Pâ—ssidonius is a hot spirit for hereby we breath and move Cleanthes saith we live so long as that heat holdeth Every soul hath sense and is a spirit innate in us wherefore it is a body and shall not continue after death yet is it by Nature corruptible notwithstanding that it is a part of the Soul of the Universe which is incorruptible Yet some hold that the lesse firm Souls such as are those of the unlearned perish at the dissolution of the body the stronger as those of the wise and virtuous shall last even untill the generall conflagration The Soul hath eight parts whereof five are the Sences the sixth generative the seventh Vocall the eighth Hegemonick The Supream or Hegemonick part of the Soul is that which maketh Phantasies assent sense appetite This Supreme part is called Ratiocination it is seated in the Heart some say in the Head as in its sphear From the Hegemonick issue and are extended to the body the seven other parts which it guideth by their proper Organs as a
which is perfect But the world it selfe forasmuch as it comprehendeth all things neither is there any thing which is not in it is every way perfect What therefore can be wanting to that which is best But there is nothing better then the minde and reason therefore these cannot be wanting to the world Chrysippus addeth this comparison As all things are best in the most perfect and mature creatures as in a Horse better then in a Colt in a Dog better then in a Whelp in a Man better then in a Child So that which is best in all the world must be in that which is perfect and absolute but then the world nothing is more perfect nothing better then vertue therefore the world hath proper vertue The nature of man is not perfect yet in man there is vertue how much more then in the world The world therefore hath vertue therefore it is wise and consequently God Thus the notion and apprehension men have of God is first by conceiving the beauty of those things which are objected to their eyes for no beautifull thing hath been made by chance and adventure but composed and framed by some ingenious and operative art Now that the heaven is beautifull appeareth by the form colour and bignesse thereof by the variety also of starres disposed therein Moreover the world is round in manner of a ball which figure of all others is principall and most perfect for it alone resembleth all the parts for being round it selfe it hath the parts also round As to the second part of the question God is an immortall being rationall perfect or intellectuall in Beatitude voide of all evill provident over the world and things in the world not of human form maker of all and as it were father of all They define God a spirit full of intelligence of a â—ieâ—y nature having no proper form but transforming himselfe into whatsoever he pleaseth and resembling all things We understand by God saith Antipater a living nature or substance happy incorruptible doing good to mankinde Allâ— men acknowledge the Gods immortall They who deprive the Gods of beneficence have an imperfect notion of them as thâ—y likewise who think they are subject to generation and corruption Yet are there some Gods saith Chrysippus generative and mortall as well as there are others ingenerate â—The world starres and earth are Gods but the supream God is the aetheâ—iall minde Iupiter The sun moon and other such like Gods were begotten but Iupiter is eternall Other Gods use a certain nourishment whereby they are maintained equally but Iupiter and the world after another sort then the generated which shall be consumed by fire Iupiter groweth continually untill such time as all things be consumed in him death being the separation of the soul and body for seeing that the soul of the world never departeth at all but augmenteth continnally untill it have consumed all the matter within it selfe we cannot say that the world dieth The substance of God Zeno affirmes to be the whole World and Heaven so also Chrysippus in his 11th of the Gods and Possidonius in his first of the Gods But Antipater in his 7th of the world affirmes his substance to be aâ—riall Boethius in his book of nature saith the substance of God is the sphear of fixed stars Sometimes they call him a nature containing the world sometimes a nature producing all upon earth As concerning the third part of the question they affirm that God is an operative artificiall fire methodically ordering and effecting the generation of the world comprehending in himselfe all prolifick reason by which every thing is produced according to Fate God is a Spirit diffused through the whole world having severall denominations according to the severall parts of the matter through which he spreadeth and the severall effects of his power shewn therein They call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom all things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of life Minerva as diffused through the aether Iuno as through the aire Vulcan as through the artificiall fire Neptune as through the water Ceres as through the earth In like manner the resâ— of his names were imposed with respect to some property This place was first discoursed upon by â— Zenoâ— after whom Cleanthes and Chrysippus dilated more largely upon it By this Providence the World and all parts of the World were in the beginning constituted and are in all time ordered This disputation they divided into three parts The first from the same reason that teacheth us there are Gods inferreth that the World is ordered by them seeing that there is nothing higher or more excellent then this administration The second from that reason which teacheth us that all things are subjected to an understanding nature and exquisitely ordered by it inferreth that it is generated of animate principles The third place is derived from admiration of celestiall and terrestriall things Upon these Cicero discourseth at large according to the opinion of the Stoicks As to the fourth part of the question in generall concerning the Gods that they have a particular providentiall care of man-kinde it is manifest in that whatsoever is in this world was made for the use of man and is conducible thereunto and if for the whole fpecies they must consequently have the same care of particulars which they expresse by many portents and all those fignes whereupon the art of Divination depends There was never any great person without some divine inspiration But we must not argue from hence that if the corn or vineyard of any man be hurt by a Tempest or Fortune deprive him of any of the conveniencies of life that he to whom this hath happened may be judged to be hated or neglected of God The Gods take care of great things the little they neglect but to great persons all things have alwaies a happy issue Chrysippus in his fourth Book of Providence saith there is nothing more ignorant nothing more sordid then those persons who think good might have been without ill For Good and Ill being contraries it is necessary that both consist together mutually sustaining one another as it were by opposition For how could we understand Iustice unlesse there were Injuries What is Justice but a privation of Injustice How can Fortitude be understood but by opposition to Fear How Continence but from Intemperance How Prudence if there were not Imprudence Why do not these fooles desire that Truth might be without Falshood Such are good and ill happinesse and misery griefe and pleasure one is ty'd to the other as Plato sayes by their contrary ends Here followeth the question whether that Providence which framed the world and mankinde did make likewise those corporeall infirmities and sicknesses which men suffer Chrysippus affirmeth it was not the intent of Nature to make men obnoxious to