proper place which by reason of its even weight is the Centre the aether extâ—riour is divided into the sphear of fixed Starrs and that of Planets Next to these is the Air in the midst the Earth with its humidity CHAP. XVI Of the younger Gods makers of men AFter that all these were framed there remained three kinds of living Creatures which were to be mortall Volatile Aquatile and Terrestriall the generation whereof he committed to his Son left if he himself had begotten them they should have been immortall as well as the rest They borrowing some little parts from first matter for a certain time formed mortall living Creatures and because of Mankind as being next to the Gods both the Father of all things and his Sons likewise have a particular care the Maker of all things sent down himself their Soules into the earth equall in number to the Starrs having imposed each one his proper Star as a vehiculum like a Law-giver he pronounced decrees unto them that he himself might be inculpable which was that there should arise mortall affections from the body first senses next pleasure then grief and fear and anger which those soules that should overcome and not suffer themselves to be transported by them should justly be accounted Victors and at the last return to their proper Star though they which should be transported by injustice should in the second generation undergoe the lives of women wherein if they ceased not from their wickednesse they should at last transmigrate into the Nature of brute Beasts the end of these Labours shall then be when they have overcome the innate affections of the body and then return to their proper habit CHAP. XVII Of the Body and parts of man and Powers of the Soul THe Gods first formed man of Earth Fire Air and Water borrowing some parts from matter to be restored in their due time which they so connected to one another by secret ties as that of all these they framed one body The most excellent part of the soul that was sent down from Heaven they placed in the Head for which as a manured Field they prepared the Brain About the face they disposed Organs proper for sense Marrow they made of smooth straight triangles of which the Elements were formed that it should be the Origine of prolifick seed Benes they formed of Marrow and Earth the Earth moistned and often dipt in Water and Fire Flesh is compounded of salt and sharpe as of a kind of ferment Marrow they enclosed with bones bones with sinewes instead of chaines that by these inflexions the knitting of the joints might be plyant Over these as a cover is extended the Skin partly white partly black for beauty and use Of these likewise consist the internall bowells and the belly and the intestines every where rolled about it And from the mouth above the aspera arteria and the oesophagus of which one commeth down to the stomack the other to the Lungs Meat is digested in the belly by spirit and heat and thence distributed to the whole body according to their severall constitutions The two veines passing along the spine of the Back meet and crosse at the head where they spread into many parts Thus when the Gods had made man and given him a soul as the Mistresse of his body they placed the principall part of that soul to which Reason appertaineth in the head Whence is derived marrow and sinewes and by the different affection of this the minde likewise is altered Moreover they gave him senses as the attendants of Reason and the power of judging and contemplating with Reason Those parts of the soul which are moved by meaner affections they seated in lower places the irascible part in the heart the concupiscible about the belly and the parts next to the Navell of which hereafter CHAP. XVIII Of sight AFter that the Gods had placed the eyes conduits of light in the face they included in them a fiery light which being smooth and in some manner thick they conceived of kin to diurnall light This breaketh forth every where at the Eyes but chiefly through the Eye-balls as being there most pure and clear This agreeing with the externall light as like with like affordeth the sense of sight whence in the night when the light vanisheth and is obscured this ray of ours no longer mingleth with the immediate air but on the contrary withdrawing it self inwards smooths and diffuses the motions that are in us and so bringeth on sleep whereby the eyelids are shut If it bring much rest the sleep is little disturb'd with dreams but if there remain any motions behind we are troubled with many illusions In this manner phantasies whether true or false arise Of the same Nature are images which we see in glasses or other smooth pellucid bodies which exist only by reflection For as the glasse is concave or convex or oblong the object is differently represented to the beholder The light being reflected to other parts those which are dispersed in convex meet in the concave for in some the right and left sides seem quite inverted in others alike in others those which are upwards seem downwards and on the contrary those which are downwards upwards CHAP. XIX Of the rest of the Senses HEaring is given for the perception of voice it ariseth from a motion made about the head and setteth in the liver Voice is that which passeth through the ears brain and bloud to the Soul A sharp voice is that which is moved swiftly deep which slowly great which much small which little Next followeth the sense proper to the Nostrills perceptible of odour Odour is an affection which passeth from the veines of the Nostrills to the parts of the Navell The Species thereof have no name except the two that are most common pleasant and unpleasant commonly called sweet and stinking All Odour is more thick then Air more thin then Water for Odour is properly said to be of those things which have not yet received perfect mutation but consist of a communion of Air and Water as smoke and mists For by the resolution of these into one another the sense of smelling is made Tast was made by the Gods to be the judge of different savours Hence are veines extended to the Heart by whcih several â—avours are examined These Veins by dilating or contracting themselves severally according to the Sapors presented to them discern their differences The differences of Sapours are seven sweet sharp sowre picqueant salt acid bitter the Nature of sweet Sapour is contrary to all the rest for by its power it sootheth and pleaseth the moisture of the tongue whereas of the rest some disturb and â—dispell it as acute Sapors some heat and fly upwards as the hot others being abstersive dissolve it as the bitter others are by degrees purgative and abstersive as the salt Of these some contract the passages they which do it more roughly are called acid they
wherefore they are as Zeno saith inseparable connexed to one another as Chrysippus Apollodorus and Hecaton affirm He who hath one hath all saith Chrysippus and he who doth according to one doth according to all He who hath vertue is not only contemplative but also practick of those things which are to be done Things which are to be done are either expetible tolerable distributible or retainable so that whosoever doth one thing wisely doth another justly another constantly another temperately and so is both wise magnanimous just and temperate Notwithstanding these vertues differ from one another by their heads For the heads of prudence are to contemplate and do well that which is to be done in the first place and in the second to contemplate what things are to be avoided as obstructive to that which is to be done The proper head of temperance is to compose our own appetites in the first place and to consider them in the second those under the subordinate vertues as being obstructive and divertive of appetites The heads of Fortitude 〈◊〉 the first place to consider all that we are to undergo in the second other subordinate vertues The heads of justice are in the first place to consider what every one deserves in the second the rest For all vertues consider the things that belong to all and the subordinate to one another Whence Panaetius saith it is in vertue as in many Archers who shoot at one mark distinguished by divers colours every one aims at the mark but one proposes to himselfe the white line another the black and so of the rest For as these place their ultimat end in hitting the mark but every one proposes to himselfe a severall manner of hitting so all vertues have Beatitude which is placed conformably to nature for their end but severall persons pursue it severall waies As vertues are inseparable so are they the same substantially with the supream part of the soul in which respect all vertue is said to be a body for the Intellect and Soul are a body for the soul is a warm spirit innate in us Therefore our soul is a living creature for it hath life and sence especially the supream part thereof called the Intellect Wherefore all vertue is a living creature because it is essentially the Intellect And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that expression is consequent to this assertion Between vertue and vice there is no medium contrary to the Peripateticks who assert a mean progression betwixt vertue and vice for all men have a naturall appetite to good and as a stick is either straight or crooked so man must be either just or unjust but cannot be either more or lesse just or unjust That vertue may be learned is asserted by Chrysippus in his first book of the End and by Cleanthes and Possidonius in his Exhortations and Hecaton because men of bad are made good That it may be lost is likewise affirmed by Câ—rysippus deny'd by Cleanthes The first â—aith it may be lost by drunkennesse or madnesse the other that it cannot be lost by reason of the firm comprehensions of the soul. Vertue is in it selfe vertue and not for hope or fear of any externall thing It is expetible in it selfe for which reason when we do any thing amisse we are ashamed as knowing that only to be good which is honest In vertue consisteth Felicity for the end of vertue is to live convenient to nature Every vertue is able to make a man live convenient to nature for man hath naturall inclinations for the finding out of Offices for the composure of Appetites for tolerance and distribution Vertue therefore is selfe-sufficient to Beatitude as Zeno Chrysippus and Hecaton assert For if â—aith he magnanimity as conceiving all things to be below it selfe is selfe-sufficient and that be a part of vertue vertue it selfe which despiseth all things that obstruct her must also be selfe-sufficient to Beatitude But Panaetius and Possidonius deny that vertue is selfe-sufficient affirming that it requireth the assistance of health strength and necessaries yet they hold that vertue is alwaies used as Cleanthes affirms for it cannot be lost and is alwaies practised by a perfect minde which is good Justice is not by nature but by prescription as law and right reason Thus Chrysippus in his book of honest Vertue hath many attributes it is called 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good because it leadeth us to right life 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is approved without any controversy as being most excellent 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is worthy of much study 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it may justly be praised 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it inviteth those who desire it 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it conduceth to goodnesse of life 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is usefull 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is rightly expetible 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because being present it profiteth being absent it it doth not 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it hath an use that exceeds the labour 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is alone sufficient to him that hath it 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it takes away all want 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is common in use and extendeth to all the uses of life CHAP. X. Of the End THe end is that for whose sake all offices are done but it self is not done for the sake of any or that to which all things done conveniently in life are referred it selfe is referred to nothing The end is taken three waies First for the finall good which consisteth in rationall conversation Secondly for the scope which is convenient life in relation thereto Lastly for the ultimate of expetibles unto which all the rest are referred Scope and end differ for scope is the proposed body which they who pursue Beatitude aim at Felicity is proposed as the scope but the end is the attainment of that felicity If a man throw a spear or an arrow at any thing he must do all things that he may take his aim aright and yet so as to do all things whereby he may hit So when we say it is the ultimate end of man to obtain the principles of nature we imply in like manner he must do all things necessary to taking aim and all things likewise to the hitting of the mark but this is the last the chiefe good in life that as to be selected notdesired Reason being given to rationall creatures for the most perfect direction to live according to reason is in them to live according to nature that being the Artificer of Appetite Hence Zeno first in his discourse of human nature affirmes that the end is to live conformably that is to live according to one reason concordantly as on the contrary savage Beasts
honour is the reward of vertue the wicked wanting this are justly dishonourable A wise man only is ingenuous and noble according to some of the Stoicks but others deny it referring these not to nature but institution only according to the proverb Custome is a second Nature So that ingenuity is an habit of nature or institution apt to vertue Nobility is a habit of descent or institution apt to vertue A wise man is pleasing pâ—rswasive opportune and sincere for he is expert in every thing affable in conversation and helpfull to the publick The wicked are the contrary A wise man is the best Physician for he hath considered his constitution and those things which are requisite for his health A wise man may lawfully part with his life the wicked cannot because in their life they never acquire vertue nor eschew vice But life and death are limited by offices and their contraries A wise man will accept of Empire and â—ohabit with Princes but not unlesse he porceive it may be done without danger and to much advantage A wise man never lyeth for he who speaketh a falshood is not properly said to lie unlesse it be with intent to deceive A lie may be used many waies without assent as in War against enemies or in the like necessity A wise man neither deceiveth nor is deceived for he never sinneth he useth not his sight hearing or any other sense ill He is not suspicious nor repenteth for both these are proper to fallacious assent He can no way be chang'd or erre or opinionate A wise man only though not all wise men is happy in Children in old age in death A wise man doth nothing contrary to his appetite for all such things are done with a privation and nothing adverse unforeseen happeneth to him But in the primitive time there was some wise man that did not desire or will any thing because that those things which were then present were not sufficient to be required by him A wise man is meek for meeknesse is a habit whereby things are done meekly not breaking forth into Anger A wise man is peacefull and modest Modesty is the Science of decent motion tranquillity the order of natural motions The contrary to these are seen in the wicked A wise man is free from all Calumny he calumniates none and is not calumniated by any for Calumny is a lying imputation of fained friends to which the wise are not liable for they are true friends the wicked are for they are feigned A wise man delayeth 〈◊〉 bing for delay is an omission of Office through slothfulnesse of which Hesiod Nothing deferre a year a month a day He fights aginst himself that doth delay A wise man can only incite and be incited to Vertue a fool cannot for he neglecteth praecepts and goeth no further then the words not proceeding to Action A wicked man is not desirous to hear or learn as not being capable by reason of his imprudence of what is rightly said whence it followeth that he can neither be incited nor incite to Vertue He that is capable to be incited or to incite must be prepared by Philosophy which is not competible to a wicked man for he who diligently heareth Philosopher is not prepared to Philosophy but â—e who expresseth their doctrine in their life and actions This no wicked man can do for he is prepossess'd by Vice If he should be incited Vice would pull him baâ—k but none that is vicious incited to Vertue as none sick to health Every wicked man is an exile wanting Law and Country for both these are good That a City or Country is good Cleantâ—es proveth thus If there be a habitation where those who fly for succour find justice it is good but a City is such a habitation therefore a City is good A City is taken three waies for a habitation for a convention of men and for both In the two latter significations it is called good Every wicked man is râ—stick for rusticity is ignorance of Laws and civill manners A wicked man refuseth to live according to Law and is hurtfull as a savage Beast A wicked man is tyrannical cruell violent and inâ—urious whensoever he gets an occasion A wicked man is ungratefull not obliging nor requiting for he doth nothing by Friendship A wicked man is not perseverant for perseverance is the Science of obtaining our purpose not being deterred by labour A wicked man is not capable of the right of donation Donation is the good bestowing of estimation but nothing that is good is competible to the wicked Eâ—ery wicked man is delighted with his wickednesse which wee may perceive not so much by his discourse as actions which showes that he is carried on to wickednesse THE THIRD PART CHAP. I. PHYSICK and the parts thereof PHYSICK is divided into these places Of Bodies Of Principles Of Elements Of Gods of Place Of Vacuum thus especially but generally into three places Of the world Of Elements Aitiologick of Causes That concerning the VVorld is divided into two parts whereof one Contemplation is common also to the Mathematicks concerning fixed stars and Planets as whether the Sun be of the same magnitude as he appears to be and whether the Moon be so likewise of their periods and the like The other contemplation proper only to Physick to enquire into the essence of these whether the Sun and Stars consist of matter and form whether generate or ingenerate whether animate or inanimate whether corruptible or incorruptible whether govern'd by Providence or the like The place concerning Causes is likewise twofold whereof one Contemplation is common also to medicinall disquisitions whereby they enquire concerning the principall part of the soul and those things which are produced in the Soul seed and the like The other is likewise usurped by the Mathematicks as in what manner we see what is the cause of the visuall phaâ—tasie How are made Clouds Thunder Rainbows Halo's Comets and the like CHAP. II. Of Bodies NAturall Philosophy brancheth into two parts of Corporealls and Incorporealls A body is that which doeth or sufficeth It is the sense with essence or substance and finite whatsoever is is a body for whatsoever is either doeth or suffereth Principles are Bodies void of form Elements are bodies endued with form Causes are corporâ—all because they are spirits Qualities are Corporâ—all for they are spirits and aeriall intentions which affect the parts of all things generated with form and figure Vertues Vices Arts Mâ—mory â—haâ—tasies Affections Appetitions Assents are bodies existing in the Supream part of the Soul The Soul is a Body because it maketh us to be living Creatures Night and day are bodies Voice is a body for it maketâ—â— that which is heard in a word whatsoever is is a body and a subject
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
is twofold the two Venusâ—â— celebrated by Plato Sympos and our Poet Sensible called Vulgar Venus Intellectuall in Ideas which are the object of the Intellect as colour of sight nam'd Celestiall Venus Love also is twofold Vulgar and Celestial for as Plato saith Venus's Sect. VIII VEnus then is Beauty whereof Love is generated properly his Mother because Beauty is the cause of Love not as productive principle of this act to Love but as its object the Soul being the efficient cause of it as of all his acts Beauty the materiall For in Philosophy the efficient is assimilated to the Father the material to the Mother Sect. IX CElestiall Love is an Intellectuall desire of Ideall Beauty Ideas as we said before are the Patterns of things in God as in their Fountain in the Angelick Mind Essentiall in the Soul by Participation which with the Substance partakes of the Ideas and Beauty of the first Mind Hence it follows that Love of Celestial Beauty in the Soul is not Celestiall Love perfectly but the nearest Image of it It s truest being is with the desire of Ideal Beauty in the first Mind which God immediately adorns with Ideas Sect. X. LOve saith Plato was begot on Penia by Porus the Son of Metis in Iupiters Orchard being drunk with Nectar when the Gods met to celebrate Venus Birth Nature in it self inform when it receives form from God is the Angelick Mind this form is Ideas the first Beauty which in this descent from their divine Fountain mixing with a different nature become imperfect The first mind by its opacousness eclipsing their lustre desires that Beauty which they have lost this desire is love begot when Porus the affluence of Ideas mixeth with Penia the indigence of that informe nature we termed Iupiter 1. 8. in whose Garden the Ideas are planted with those the first Mind adorned was by the Antients named Paradise to which contemplative life and eternall felicity Zoroastres inviting us saith seek Seek Paradisâ— our Divines transfer it to the Coelum Empyraeum the seat of the happy Souls whose blessednesse consists in contemplation and perfection of the Intellect according to Plato This Love begot on Venus birth-day that is when the Ideal Beauty though imperfectly is infused into the Angelick Mind Venus yet as a Child not grown to perfection All the Gods assembled at this Feast that is their Ideas as by Saturn we understand both the Planet and his Idea an expression borrowed from Parmenides These Gods then are those Ideas that precede Venus She is the beauty and Grace resulting from their variety Invited to a Banquet of Nectar and Ambrosia those whom God feasts with Nectar and Ambrosia are eternall beings the rest not These Idea's of the Angelick Mind are the first eternals Porus was drunk with Nectar this Ideal affluence fill'd with Eternity other Idea's were not admitted to the Feast nor indued with Immortality Orpheus upon the same grounds saith Love was born before all other Gods in the bosom of Chaos Because Nature full of indistinct imperfect forms the Mind replenished with confused Ideas desires their perfection Sect. XI THe Angelick Mind desires to make these Idea's perfect which can onely be done by means opposite to the causes of their imperfection these are Recession from their Principle and mixtion with a contrary Nature Their Remedy separation from the unlike Nature and return and conjunction as far as possible with God Love the desire of this Beauty excites the Mind to conversion and re-union with him Every thing is more perfect as nearer its Principle This is the first Circle The Angelick Mind proceeding from the Union of God by revolution of intrinsecall knowledge returneth to him Which with the Antients is Venus adulta grown to perfection Every Nature that may have this conversion is a Circle such alone are the Intellectuall and Rationall and therefore only capable of felicity the obtaining their first Principle their ultimate end and highest good This is peculiar to Immortall Substances for the Materiall as both Platonists and Peripateticks grant have not this reflection upon themselves or their Principle These the Angelick Mind and Rationall Soul are the two intelligible Circles answerable to which in the corporeall World are two more the tenth Heaven immoveable image of the first Circle the Celestiall Bodies that are moveable image of the second The first Plato mentions noâ— as wholly different and irrepresentable by corporeall Nature of the second in Timaeo he saith That all the Cirâ—les of this visible Heaven by him distinguished into the fixed sphere and seven Planets represent as many Circles in the Rationall Soul Some attribute the name of Circle to God by the antient Theologists called Coelus being a Sphear which comprehends all as the outmost Heaven includes the World In one respect this agrees with God in another not the property of beginning from a point and returning to it is repugnant to him who hath no beginning but is himself that indivisible point from which all Circles begin and to which they return And in this sence it is likewise inconsistent with materiall things they have a beginning but cannot return to it In many other Properties it agrees with God He is the most perfect of beings this of figures neither admit addition The last Sphear is the place of all bodies God of all Spirits the Soul say Platonists is not in the Body but the body is in the Soul the Soul in the Mind the Mind in God the outmost Place who is therefore named by the Cabalists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. XII THe three Graces are Handmaids to Venus Thalid Euphrosyne Aglaia Viridity Gladnesse Splendour properties attending Ideal Beauty Thalia is the permanence of every thing in its entire being thus is Youth called green Man being then in his perfect state which decaies as his years encrease into his last dissolution Venus is proportion uniting all things Viridity the duration of it In the Ideall World where is the first Venus is also the first Viridity for no Intelligible Nature recedes from its being by growing old It communicates this property to sensible things as far as they are capable of this Venus that is as long as their due proportion continues The two other properties of Ideal Beauty are Illustration of the Intellect Aglaia Repletion of the wil with desire and joy Euphrosyne Of the Graces one is painted looking toward us The continuation of our being is no reflex act The other two with their faces from us seeming to return the operations of the Intellect and Will are reflexive What comes from God to us returnes from us to God Sect. XIII VEnus is said to be born of the Sea Matter the Inform Nature whereof every Creature is compounded is represented by Water continually flowing easily receptable of any form This being first â—n the Angelick Minde Angells are many times exprest by Water as in the Psalms The Waters above the Heavens praise God continually
for from thence the soul conceiveth notions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those things which are explained by definition and from thence is propagated and connexed the whole reason of Learning and Teaching Sense is a spirit proceeding from the supream part of the Soul and permeating to the Organs Whatsoever things are comprehended are manifestly comprehended by sense all conceptions of the minde depend upon sense Comprehension made by the senses is true and faithfull according to Zeno for as much as nature hath given it as a rule for science and principle of her selfe Nothing is more clear then this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evidence there cannot be any speech more perspicuous Of Sensibles and Intelligibles some are true but not directly sensible but by relation to those things which are next as falling under Intelligence CHAP. IV. Of Phantasy In the first place saith Diocles the Magnesian they put the reason concerning Phantasie and Sense as a judgment whereby the truth of things is discerned It is phantasie as to its genus and likewise in as much as the reason of assent comprehension and intelligence which is more excellent then the rest consists not without Phantasy for phantasy goeth first then the minde endued with elocution declareth by words what it suffers from the phantasy Phantasy is so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light for as light sheweth it selfe and with it selfe all those things which are contained within it so phantasy sheweth it selfe and that which maketh it Phantasy is an impression in the Soul Cleanthes addes an impression by depression and eminence as that impression which is made in Wax by a Seal Chrysippus conceives this to be absurd for 1. saith he When the soule first apprehends a triangle and a square it will follow that the same body at the same time must have in it selfe severall figures which is absurd Again whereas many phantasies are together consistent in us the Soul must have divers figures which is worse then the former He therefore conceived that Zeno used the word Impression for Alteration meaning thus Fantasy is an alteration of the Soul whereby it is no longer absurd that the same body many severall phantasies being at the same time consistent in us should receive severall alterations For as the aire receiving at once innumerable different percussions hath presently many alterations so the supream part of the soule receiving various phantasies doth something which hath proportion and conformity thereto Some object that this exposition is not right because though every phantasy is an impression and alteration in the Soul yet every impression or alteration of the Soul is not phantasy as when the finger smarts or itches and the hand is rubbed there is then an impression and alteration in the soul but it is not phantasy because it is not in the supream part of the soul. They answer That in saying an impression in the Soul is implyed as in the Soul as fully as if we should say phantasy is an impression in the Soul as in the Soul as when we say the white in the eye we imply as in the eye that is the white is in a certain part of the eye which all men have so by nature So when we say Phantasy is an impression in the Soul we imply the impression to be made in the supream part thereof Others more elegantly answer that the word Soul is taken two waies either for the whole or for the principall part when we say man consists of soul and body or that death is a separation of the soul from the body we mean properly the supream part wherein properly consists the motion and goods of the Soul When Zeâ—o therefore calleth Phantasy an impression in the Soul he is not to be understood of the whole Soul but of part thereof as if he should say Phantasy is an alteration of the supream part of the Soul To this interpretation some object thus Appetition Assention and Comprehension are alterations in the supream part of the soul but these differ from phantasy that being a certain kinde of perswasion and affection whereas this is more operation then appetition therefore the definition is not good being competible to many other things They answer by recourse to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impliances that a definition is understood to be in all As he who saith Love is an application of the Soul towards procurement of Friendship implyeth amongst young people so when we say that phantasy is an alteration in the supream part of the soul we imply by perswasion for alteration is not made by operation Of Phantasies there are many kinds some are sensible others not-sensible Sensible are those which are received through one or more of the sences Not-sensible are those which are received through the minde as of incorporealls and other things comprehended by reason The sensible formed from things that are are made with concession and assent There are also apparitions of phantasies proceeding from things which are Again some are rationall others irrationall rationall those of reasonable creatures irrationall those of unreasonable The rationall are intelligence the irrationall have no name Again some are artificiall others in-artificiall for an Image is considered by an Artist one way by him that is not an artist another way Again some are probable some improbable The probable are those which make an easie motion in the soul as It is now day I discourse and the like The Improbable are of a contrary nature averting us from assent as it is day the Sun is not above the earth if it is dark it is day Both probable and improbable are those which by relation to other things are sometimes such as in doubtfull speeches neither probable nor improbable are such as these The staires are even the staires are odd Of probable and improbable Phantasies some are true some are false some are neither true nor false True are those whose predication is true as It is day 't is light False whose predication is false Both true and false as happened to Orestes in his madnesse meeting Electra that he met something it was true for it was Electra but that it was a fury was false Neither true nor false are those which are taken from the Genus for the Genus is not such as the Species in all respects as of men some are Grecians some are Barbarous but man in generall is not Grecian for then all men must be Grecians neither barbarous for the same reason Of true Phantasies some are comprehensive others are not-comprehensive Not-comprehensive are those which happen through sicknesse or perturbation of minde many being troubled with frenzie or melancholly attract a true phantasy which is not comprehensive even from that which extrinsecally occurrs casually for which reason they neither assert it often nor assent unto it Comprehensive phantasie is that which is impressed and signed by that which is and conformable to
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
he declared God to be the first of Beings But that the Mens of â—naxagoras for the annexing of which to matter he was so much famed was no more then what he borrowed from Thales the words of Cicero make good He affirmed that God by the immutable decree of his providence governs the world Thales saith Stobaeus being demanded what was most strong answered Necessity for it rules all the world Necessity is the firm judgment and immutable power of providence Hither we must likewise referre what is cited under his name by the same Stobaeus that the first mover is immovable which Aristotle hath borrow'd from him not owning the Author Something imperfectly was before delivered by Orpheus concerning God alledged by Clemens Alexandrinus and others but as Cicero saith Thales was the first among the Grecians who made any search into these things and that he brought it out of Aegypt the Grecians themselves deny not for they acknowledge that they received the names of their Gods from thence and beleeved the Aegyptians to be the first who looking up to the world above them and admiring the nature of the universe reflected upon the Deity Sect. 3. Of Daemons THales saith Plutarch with Pythagoras Plato and the Stoicks hold that Daemons are spirituall substances and the Hero's souls separated from the bodies of which sort there are two good and bad the good Hero's are the good souls the bad the bad The same order Athenagoras attests to be observed by Thales ranking the three degrees thus First that of the immortall Gods next Daemons thirdly Heroes This was followed by Pythagoras that the Gods were to be prefered in reverence before Daemons Hero's before men He affirm'd as Stobaeus saith the world to be full of these Daemons This is thought the meaning of that of Aristotle repeated by Cicero Thales thought that all things were full of Gods The same assertion Laertius ascribes to Pythagoras that all the aire is full of souls which are Hero's and Daemons This opinion was asserted by the Greeks before the time of Thales particularly by Hesiod but whether that be argument enough to deny that Thales had it from the Aegyptians I question that they held it in the same manner we may learn by Iamblichus Besides Pythagoras and Plato whom Plutarch joynes in this Tenet with Thales drew their learning from the same fountain Sect. 4. Of the Soul PLutarch and Stobaeus say that Thales first affirm'd the soul to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a selfe moving nature Aristotle that he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect to the motion it gives to other things in which are included both parts of the definition of the Platonists a substance having within it selfe a power to move it selfe and other things which Plato argues to this effect The first of motions is that whereby a thing moves it selfâ— the second that whereby it moves another every thing that moves it selfe lives every living thing lives because it moves it selfe the resore the power of selfe motion is the essence of that substance which we call the soul which soul is the cause of the first generation and motion of things which are nere and shall be and of all their contraries as of all transmutation the principall of motion and therefore more antient than the body which it moves by a second motion And afterwards declares these to be the names of the souls motion to will to consider to take care to consult to judge rightly and not rightly to joy to grieve to dare to fear to hate to love and the like These which are the first motions and suscipient of the second corporall bring all things into augmention and dâ—creâ—se conversion or condâ—mnation and descretion or rarefaction This opinion first raised by Thales was entertained in the schooles with the assent of Pythagoras Anaxagoras Socrates and Plato till exploded by Aristotle whose chief arguments against it were these 1. That nothing is moved but what is in place nothing in place but what hath quantity which because the soul wants none of the foure kinds of motion viz. Lation Alteration diminution accretion are competible perse to her Secondly that selfe motion is not essentiall to the Soul because she is moved accidentally by externall objects The first if understood of Circumscription not only denies the motion of all things that are definitively in place as spirits but of the highest sphear if compared with Aristotles definition of place yet that some of these species of motion though in a different extraordinary manner are competent to the soul and not accidentally may be argued 1. From the further diffusion of the soul according to the augmentation of the body 2. From intellection which is acknowledg'd a perfection and consequently a kind of alteration which that Thales understood to be one of the soul's motions is clear from that Apothegme ascribed to him by Lâ—ertius the swiftest of things is the mind for it over-runs all things Whence Cicero confessing almost in the very words of Thales that nothing is swifter then the mind that no swiftnesse may compare with the swiftnesse of the mind would interpret the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Aristotle a continued and perpetuall motion The second reason may be questioned by comparing the acts of the memory and reminiscence the first occasion'd by exterior things yet objective only so that the motion is within her selfe but by the other she moves her selfe from a privation to a habit without the help of any exterior It is worth notice that among these and other reasons alledg'd by Aristotle to destroy this assertion one is the possibility of the resurrection of the body but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the second part of the difference in the definition viz. from moving other things Thales argued that the Load-stone and Amber had soules the first because it drawes Iron the second Straw He further saith Laertius asserted those things we count inonimate to have souls arguing it from the loadstone and Amber the reason of which latter example Aldobrandinuâ— falsely interprets its change of colour and jarring as it were at poison But Aristotle more plainly for of those whom we mentioned Thales seems to have taken the soul to be something 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to move since he affirmed a stone to have a soul because it moved Iron He asserted likewise the soul of man to be immortall and according to Cherilus was the first that held so Cicero ascribes the originall of this opinion to Pherecydes but it rather seems to have been brought by Thales from the Egyptians that they held so Herodotus attests Sect. 5. Of the World THales held that there was but one world and that made by God which truth was follow'd by all Philosophers as Aristotle confesseth untill he rejected it to defend by the contâ—arie an
assertion equally false that the world is everlasting which could not be saith he if it had beginning That the world being Gods work is the fairest of things whatsoever disposed in lively order being a part thereof for which reason Pythagoras according to Plutarch called it first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That night is elder then day This circumstance of the creation was held likewise by Orpheus and Hesiod who had it from the Phoenicians for this reason the Numidians Germans and * Gaules reckoned by nights That the world is animated and that God is the soul thereof diffus'd through every part whose divine moving vertue penetrats through the element of water Thus explain'd by the Hermetick Philosophers â—he divine spirit who produc'd this world out of the first water being infus'd as it were by a continuall inspiration into the works of nature and diffus'd largely through by a certain secret and continuall act moving the whole and every particular according to its kind is the soul of the world That the World is contained in place This agrees with the definition of place by space but they who with Aristotle define place a superficies though they hold the parts of the world to be in place are forced to deny the whole to be so That in the world there is no vacuum in which as Plutâ—rch observes all Philosophers agree who affirm the world to be animated and govern'd by providence the contrary defended by those who maintain that it consisteth of Atomes is inanimate not governed by providence That matter is fluid and variable That Bodies are passible and divisible in infinitum and continuous as are also a line supersâ—cies place and time That mistion is made by composition of the elements That * the starrs are earthly yet fiery the Sun earthly They who affirm the starres to be fiery saith * Aristotle hold so as conceiving the whole superiour body to be fire That the Moon is of the same nature with the Sun that she is illuminatâ—d by him Plutarch and Stobaeus affirm this to be first held by Thales though Eudemus cited by Theon ascribe it to Anaximander That the monthly occulations of the Moon are caused by the neerness of the Sun shining round her That there is but one earth round in fashion of a Globe seated in the midst of the world to which relates that speech ascribed to him by Cleodemus that if the earth were taken out of the world there must of necessity follow a confusion of all things That the overflowing of Nilus is caused by the Etesian yearly winds which rise with the Dog star after the summer solstice and beginning to bâ—ow from the North spread as Aristotle describes them into remote quarters These saith Plutaâ—ch blowing directly against Aegypt cause the water so to swell that the sea driven by these winds entereth within the mouth of that River and hindereth it that it cannot discharge it selfe freely into the Sea but is repulsed Whereupon addes Diodorus Siculus it overflowes Aegypt which lyeth low and levell But this reason though it seem plausible is easily disproved for if this were true all the Rivers which are discharged into the Sea opposite to the Etesian winds should have the same overflowing Thus Diodorus in his excellent discourse upon this subject which concludes with the opinion of Agatharchides that it is occasion'd by rain coming from the mountaines of Ethiopia CHAP. VII Of his Geometry APuleius who calls Thales the inventer of Geometry amongst the Grecians is more just to his memory then Anticlides and others who ascribe the honour thereof to Moeris or to Pythagoras who by the acknowledgment of Iamblichus a Pythagorean learnt Mathematicks of Thales The originall and progresse of this science to the perfection it received from Pythagoras which gave occasion to that mistake is thus delivered by â—roclus Geometry was invented by the Egyptians taking â—is beginning from measuring fields it being necessary for them by reason of the inundation of Nilus which washed away the bounds of their severalls Nor is it to be wondered at that as well this as other sciences should have their beginning from commodiousnesse and opportunity since as is said in generation it proceeds from imperfect to perfect therefore not without reason is the transition from sense to consideration and from consideration to the mind As therefore among the Phaenicians by reason of merchandise and traffick the certain knowledge of numbers had its beginning so likewise among the Aegyptians Geometry was found out upon the foresaid occasion and Thales going to Egypt first brought over this science inâ—o Greece and many things he found out himselfe and taught his followers the principles of many things declaring some more generally other things more plainly Next him Ameristus brother to Stesichorus the Poet is remembred as having touched Geometry of whon Hippias the Elean makes mention as eminent in that knowledge After these Pythagoras considering the principles thereof more highly advanced it into a liberall science Sect. 1. Propositions invented by him THat he improved as Proclus implies the Geometry which he learnt of the Aegyptians with many propositions of his own is confirmed by Laertius who saith that he much advanced those things the invention whereof Callimachus in his Iambicks asscribes to Euphorbus the Phrygian as scalenous triangles and others Nor is it to be doubted but that many of them are of those which Euclid hath reduced into his Elements whose design it was to collect and digest those that were invented by others accurately demonstrating such as were more negligently proved but of them only these are known to be his 1. Every Diameter divides its circle into two equall parts This proposition which Euclid makes part of the definition of a Diameter Proclus affirmes to have been first demonstrated by Thales 2. In all Isosceles triangles the angles at the base are equall the one to the other and those right lines being produced the angles under the base are equall Proclus saith that for the invention of this likewise as of many other propositions we are beholding to Thales for he first observed and said that of every Isosceles the angels at the base are equall and according to the antients called equall like These are three passages in the demonstration which infer nothing toward the conclusion of which kind there are many in Euclid and seem to confirm the antiquity thereof and that it was lesse curiously reformed by him 3. If two lines cut one the other the verticle angles shall equall the one the other Eudemus attests this theorem to have been invented by Thales but first demonstrated by Euclid 4. If two triangles have two angles equall to two angles the one to the other and one side equall to one side either that which is adjacent to the equall
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
in serious matters but ludicrous used as it seemes for his exercise and pastime afterwards he included many Philosophicall sentences in verse and many affaires of state not in relation to history but to vindicate his own actions sometimes also to correct and reprove the Athenians Plato saith that at the Apaturian feast the boyes used to repeat his poems and that if he had applyed himselfe to nothing but Poetry as others did and had finished the history he brought out of Egypt and had not been constrained by seditions and other distractions to lay aside that study neither Hesiod Homer nor any of the Poets would have been more famous Of his writings in Prose we must with Laertius name in the first place his Lawes of which already Orations to the people His Poems are cited under that generall title by Phrynicus their particular subjects and titles these Exhortations to himselfe mentioned by Laertius Aristides and Suidas Elegies Salamis of which Chap. 2. of the Athenian common-wealth which Laertius affirmes to have extended to two thousand verses according to Pausanias and Philo Elegiack Iambicks mentioned by Laâ—rtius cited by Athenaeus and Aristides Epodes mentioned by Laertius Elegies to King Cypranor cited by the author of Aratus his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cited by Laertius Some saith Plutarchâ—inâ—irme â—inâ—irme he began to reduce his own Lawes into verse fiftie si The last work he urken plok was concerning the Atlantick speech or fable which beginning late he was deterred by the greatnesse of the work as Plutarch saith and prevented by death Besides those Epistles already alledged these are preserved also by Laertius Solon to Periander YOu send me word there are many who plot against you if you should put them all to death it would advantage you nothing some one there may be of those whom you suspect not who plotts against you either fearing himselfe or disdaining you or desirous to ingratiate himselfe with the City though you have done him no injury it is best if you would be free from jealousie to acquit your selfe of the cause but if you will continue in Tyranny take care to provide a greater strength of strangers then is in your own City so shall you need to fear no man nor to put any to death Solon to Epimenides NEither are my lawes likely to benefit the Athenians long nor have you advantaged the City by lustration for divine right and lawâ—givers cannot alone benefit Cities it importeth much of what mind they are who lead the common people divine rights and lawes if they direct them well are profitable if they direct them ill profit nothing neither are those lawes I gave in any better condition they who had charge of the common-wealth not preventing Pisistratus his usurpation of the tyranny lost the City of which when I foretold them I could not be believed the Athenians would rather credit his flatteries then my truth wherefore laying down my armes before the Magazin I said that I was wiser then those who did not see Pisistratus aimed at the Tyranny and stouter then those who durst not resist him they reputed Solon a mad man Lastly I made this profession O country behold Solon ready to vindicate thee in word and deed they again esteem'd me mad Thus I beeing the only person that oppos'd Pisistratus I came away from them let them guard him with their armes if they please for know dear friend the man came very cunningly by the Kingdome he complyed at first with the Democratie afterwards wounding himselfe came into Elioea crying out he had received those hurts from his enemies and required a guard of foure hundred young men which they not harkening to me granted these carried halberds after this he dissolved the popular government truly I laboured in vain to free the poorer sort from mercenary slavery when they all now serve one Pisistratus Such fragments of his Poems as have been hitherto preserved are thus collected Out of his Elegies Sprung from Mnemosyne and Joves great line Pierian Muses to my prayer encline Grant that my life and actions may call down Blessings from heaven and raise on earth renown Sweet to my friends and bitter to my foes To these my sight bring terror joy to those Riches I wish not riches that are plac't In unjust means for vengeance comes at last Riches dispenc'd by heavens more bounteous hand A base on which we may unshaken stand But that which men by injuries obtain That which by arts and deeds unjust they gain Comes slowly swiftly by reveng'd pursued And miserie like a close spark include Which soon to a devouring flame dilates Wrong is a weak foundation for estates Jove doth the end of every thing survey As sodain vernall blasts chase clouds away Ransack the bottom of the roaring main Then swiftly overrun the fertile plain Ruffling the wealthy ears at last they rise To Joves high seat aâ—calm then smooths the skies The Sun 's rich lustre mildly gilds the green Enamell of the meads no clouds are seen Such is Joves heavie anger diff'ring far From men whose every trifle leads to war They are not hid for ever who offend In secret judgment finds them in the end Some in the act are punisht others late Even he who thinks he hath deluded fate At last resents it in just miseries Which Nephewes for their Ancestors chastise We think it fares alike with good and bad Glory and selfe-conceit our fancies glad Till suffering comes then their griev'd spirits bleed Who did before their soules with vain hope feed He whom incurable diseases seize Sooths his deluded thoughts with hopes of ease The coward 's valiant in his own esteem And to themselves faire the deformed seem They who want means by poverty opprest Beleeve themselves of full estates possest All is attempted some new seas explore To bring home riches from a forraign shore Seas on whose boisterous back secur'd they ride And in the mercy of the winds confide Others to crooked ploughes their Oxen yoke And Autumn with their plants and setts provoke Some Vulcan's and Minerva's arts admire And by their hands their livelyhoods acquire Others the fair Olympian muses trace And lovely learning studiously embrace One by Apollo is prophetick made And tells what mischiefs others shall invade With him the Gods converse but all the skill In birds or victimes cannot hinder ill Some to Peonian knowledge are inclin'd Nor is the power of simples unconfin'd The smallest hurts sometimes increase and rage More then all art of physick can asswage Sometimes the fury of the worst disease The hand by gentle stroking will appease Thus good or bad arives as fates design Man cannot what the Gods dispenc'd decline All actions are uncertain no man knowes When he begins a work how it shall close Some who their businesse weigh with prudent care Oft of the issue intercepted are Whilst others who have rashly ought design'd An end successfull of their labours find There
Oracle's direction apply'd him to his own trade of carving Statues contrary to his inclination whereupon some have argu'd him of disobedience reporting that often times when his Father bad him work he refused and went away following his own will His Father dying left him according to Libanius four score minae which being entrusted with a friend for improvement they miscarried This losse though it were of all his stock and he thereby reduc'd to incredible poverty Socrates past over with silence but was thereupon necessitated to continue his trade for ordinary subsistence This Suidas intimates when he saith he was first a Statuary Duris Pausanias and the * Scholiast of Arâ—stophanes affirm three statues of the Graces cloathed for so they were most antiently made not naked set up before the entrance into the Tower at Athens were his work Pausanias implieth as much of a statue of Mercury in the same place which Pliny seems not to have understood who saith they were made by a certain person named Socrates but not the painter Hence Timon From these the fluent statuary came Honour'd through Greece who did against the name Of Oratour abusivâ—y declaim But being naturally averse from this profession â—ee onely follow'd it when necessity enforc'd him Aristoxenus saith he wrought for money and laid up what he got till it came to a little stock which being spent hee betook himself again to the same course These intermissions of his Trade were bestowed upon Philosophy whereunto he was naturally addicted which being observed by Crito a rich Philosopher of Athens hee took him from his shop being much in love with his candor and ingenuity and instructed or rather gave him the means to be instructed by others taking so much care of him that he never suffer'd him to want necessaries And though his poverty were at first so great as to be brought by some into a Proverb yet he became at last as Demetrius affirms Master of a house and fourscore minae which Crito put out to interest But his mind saith Libanius was raised far above his fortune and more to the advantage of his Country not aiming at wealth or the acquisition thereof by sordid arts he considered that of all things which man can call his the soul is the chief That he onely is truly happy who purifies that from vice That the onely means conducing thereto is wisdom in pursuit whereof he neglecteth all other waies of profit and pleasure CHAP. I. His Master THE first Master of Socrates was Anaxagoras whereby amongst other circumstances it is demonstrable that the accompt of Laertius is corrupt Anaxagoras not dying in the 78. but 88. Olympiad Aristoneus saith that as soon as Anaxagoras left the City he applyed himself to Archelaus which according to Porphyrius was in the 17. year of his age Of him he was much belov'd and travell'd with him to Samos to Pytho and to the Istmus He was Scholar likewise to Damon whom Plato calls a most pleasing teacher of Musick and all other things that he would teach himself to young men Damon was Scholar to Agathocles Master to Pericles Clinias and others intimate with Prodicus He was banish'd by the unjust Ostracism of the Athenians for his excellence in Musick He heard also as he acknowledgeth Prodicus the Sophist a Cian whom Eusebius rankes in the 86. Olympiad contemporary with Gorgias Hippias and Hippocrates the Physician To these adde Diotyma and Aspasia women excellently learned the first suppos'd to have been inspir'd with a propheticall spirit By her hee affirmeth that he was instructed concerning love by corporeall Beauty to find out that of the soul of the Angelicall mind of God See Plato's Phaedrus and that long discourse in his Symposium upon this subject which Socrates confesseth to be owing to her Aspasia was a famous Milesian woman not onely excellent her self in Rhetorick but brought many Scholers to great perfection in it of whom were Pericles the Athenian and as himself acknowledgeth Socrates Of Euenus he learn'd Poetry of Ichomachas Husbandry of Theodorus Geometry Aristagoras a Melian is named likewise as his Master Last in his Catalogue is Connus nobilissimus fidicen as Cicero termes him which art Socrates learn'd of him in his old age for which the boyes derided Connus and called him the old mans Master CHAP. IV. Of his School and manner of Teaching THat Socrates had a proper School may be argu'd from Aristophanes who derides some particulars in it and calls it his Phronâ—istâ—rium Plato and Phaedrus mention as places frequented by him and his Auditors the Academy Lycaeum and a pleasant meadow without the Ciâ—y on the side of the River Ilissus where grew a very fair plane-tâ—eâ— Thence according to the fable Boreas sâ—atch'd away Orithia to whom three farlongs from thence there was a Temple and another to Diana Xenophon affirms he was continually abroad that in the morning be visiâ—ed the places of publick walking and exercise when it was full the Forum and the rest of the day he sought out the most populous meetings where he dâ—sputed â—penly for every one to hear that would He did not onely teach saith Plutarch when the benches were prepar'd and himself in the Chair or in set hours of reading and disâ—ourse or appointments of walking with his friends but even when he played when â—e eat or drank when he was in the camp or market finally when he was in prison thus he made every place a school of vertue His manner of teaching was answerable to his opinion that the soul praeexistent to the body in her first separate condition endewed with perfect knowledge by immersion into matter became stupified and in a manner lost untill awakned by discourse from sensible objects whereby by degrees she recovers her first knowledge for this reason he taught onely by Irony and Induction the first Quintilian defines an absolute dissimulation of the will more apparent then confest so as in that the words are different from the words in this the sense from the speech whilest the whole confirmation of the cause even the whole life seems to carry an Irony such was the life of Socrates who was for that reason called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is one that personates an unlearned man and is an admirer of others as wise In this Irony saith Cicero and dissimulation he far exceeded all men in pleasantnesse urbanity it is a very elegant sweet and facete kind of speech acute with gravity accommodated with Rhetorick words and pleasant speeches He detracted from himself in dispute and attributed more to those hee meant to confute so that when he said or thought another thing he freely used that dissimulation which the Greeks call Irony which Annius also saith was in Africanus Induction by Cicero desin'd a manner of discoâ—rse which gaines the
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
from the Intellect to sensible things and corporeall cares But so perfect are these Celestiall Souls that they can discharge both Functions rule the Body yet not be taken off from Contemplation of Superiours These the Poets signifie by Ianus with two faces one looking forward upon Sensible things the other on intelligible lesse perfect Souls have but one face and when they turn that to the Body cannot see the Intellect being depriv'd of their contemplation when to the Intellect cannot see the Body neglecting the Care thereof Hence those Souls that must forsake the Intellect to apply themselves to Corporeall Government are by Divine Providence confin'd to caduque corruptible Bodies loosed from which they may in a short time if they fail not themselves return to their Intellectuall felicity Other Soules not hindred from Speculation are tyed to eternall incorruptible Bodies Celestial Souls then design'd by Ianus as the Principles of Time motion intervening behold the Ideal Beauty in the Intellect to love it perpetually and inferiour sensible things not to desire their Beauty but to communicate this other to them Our Souls before united to the Body are in like manner double-fac'd but are then as it were cleft asunder retaining but one which as they turn to either object Sensuall or Intellectuall is deprived of the other Thus is vulgar love inconsistent with the Celestiall and many ravish'd at the sight of Intellectuall Beauty become blinde to sensible imply'd by Callimachus Hymn 5. in the Fable of Tyresias who viewing Pallas naked lost his sight yet by her was made a Prophet closing the eyes of his Body she open'd those of his Minde by which he beheld both the Present and Future The Ghost of Achilles which inspir'd Homer with all Intellectuall Contemplations in Poetry deprived him of corporeal sight Though Celestiall Love liveth eternally in the Intellect of every Soul yet only those few make use of it who declining the Care of the Body can with Saint Paul say Whether in the Body or out of the Body they know not To which state a Man sometimes arrives but continues there but a while as we see in Extasies Sect. XXII THus in our Soul naturally indifferent to sensible or intelligible Beauty there may be three Loves one in the Intellect Angelicall the second Human the third Sensuall the two latter are conversant about the same object Corporeall Beauty the sensuall fixeth its Intention wholly in it the human separates it from matter The greater part of mankind go no further then these two but they whose understandings are purified by Philosophy knowing sensible Beauty to be but the Image of another more perfect leave it and desire to see the Celestial of which they have already a Tast in their Remembrance if they persevere in this Mental Elevation they finally obtain it and recover that which though in them from the beginning yet they were not sensible of being diverted by other Objects The Sonnet I. LOve whose hand guides my Hearts strict Reins Nor though he govern it disdains To feed the fire with pious care Which first himself enkindled there Commands my backward Soul to tell What Flames within her Bosom dwell Fear would perswade her to decline The charge of such a high design But all her weak reluctance fails 'Gainst greater Force no Force avails Love to advance her flight will lend Those wings by which he did descend Into my Heart where he to rest For ever long since built his Nest I what from thence he dictates write And draw him thus by his own Light II. LOve flowing from the sacred spring Of uncreated Good I sing When born how Heaven he moves the soul Informs and doth the World controwl How closely lurking in the heart With his sharp weapons subtle art From heavy earth he Man unites Enforcing him to reach the skies How kindled how he flames how burns By what laws guided now he turns To Heaven now to the Earth descends Now rests 'twixt both to neither bends Apollo Thee I invocate Bowing beneath so great a weight Love guide me through this dark design And imp my shorter wings with thine III. WHen from true Heav'n the sacred Sun Into th' Angelick Mind did run And with enliv'ned Leaves adorn Bestowing form on his first-born Enflamed by innate Desires She to her chiefest good aspires By which reversion her rich Brest With various Figures is imprest And by this love exalted turns Into the Sun for whom she burns This flame rais'd by the Light that shin'd From Heav'n into th' Angelick Mind Is eldest Loves religious Ray By Wealth and Want begot that Day When Heav'n brought forth the Queen whose Hand The Cyprian Scepter doth Command IV. THis born in amorous Cypris arms The Sun of her bright Beauty warms From this our first desire accrues Which in new fetters caught pursues The honourable path that guides Where our eternall good resides By this the fire through whose fair beams Life from above to Mankind streams Is kindled in our hearts which glow Dying yet dying greater grow By this th' immortal Fountain flows Which all Heaven forms below bestows By this descends that shower of light Which upwards doth our minds invite By this th' Eternall Sun inspires And souls with sacred lustre fires V. AS God doth to the Mind dispence Its Being Life Intelligence So doth the Mind the soul acquaint How't understand to move to paint She thus prepar'd the Sun that shines In the Eternal Breast designs And here what she includes diffuses Exciting every thing that uses Motion and sense beneath her state To live to know to operate Inferiour Venus hence took Birth Who shines in heav'n but lives on earth And o're the world her shadow spreads The elder in the Suns Glass reads Her Face through the confused skreen Of a dark shade obscurely seen She Lustre from the Sun receives And to the Other Lustre gives Celestiall Love on this depends The younger vulgar Love attends VI. FOrm'd by th' eternal Look of God From the Suns most sublime abode The Soul descends into Mans Heart Imprinting there with wondrous Art What worth she borowed of her star And brought in her Celestiall Carre As well as humane Matter yields She thus her curious Mansion builds Yet all those fames from the divine Impression differently decline The Sun who 's figu'rd here his Beams Into anothers Bosom streams In whose agreeing soul he staies And guilds it with its virtuous Raies The heart in which Affection 's bred Is thus by pleasing Errour fed VII THe heart where pleasing Errour raigns This object as her Child maintains By the fair light that in her shines A rare Celestiall Gift refines And by degrees at last doth bring To her first splendours sacred spring From this divine Look one Sun passes Through three refulgent Burning-glasses Kindling all Beauty which the Spirit The Body and the Mind inherit These rich spoiles by th' eye first caught Are to the Souls next Handmaid brought Who
that which is so as it cannot be of that which is not To comprehensive phantasie three conditions are requisite 1. That it arise from that which is for many phantasies arise from that which is not as in mad men 2. That it be conformable to that which is for some phantasies are from that which is but represents the similitude of that which is not as Orestes derived a phantasie from that which was viz. from Electra but not according to that which was for he thought her to be one of the furies Comprehensive phantasie must be conformable to that which is and so impressed and signed as that it may imprint artificially all the properties of the thing phancied as Gravers touch all the parts of those things which they imitate and the impression made by a Seal on Wax exactly and perfectly beareth all its characters Lastly that it be without impediment for sometimes comprehensive phantasie is not creditable by reason of outward circumstances as when Hercules brought Alcestis taken out of the Earth to Admetus Admetus drew from Alcestis a comprehensive phantasie but did not credit it for he consider'd that she was dead and therefore could not rise again but that sometimes Spirits appear in the shape of the deceased Phantasy Phantaston Phantasticon and Phantasme according to Chrysippus differ thus Phantasy is a passion made in the Soul which sheweth it selfe and that which made it as when with our eyes we see white it is a passion engendred by sight in the Soul and we may call this a passion because the object thereof is a white thing which moveth us the like of smelling and touching Phantaston is that which maketh phantasie as the white and the cold and whatsoever is able to move the Soul that is phantaston Phantasticon is a frustaneous attraction a passion in the Soul proceeding from nothing as in those who sight with shadowes or extend their hands in vain for to phantasy is objected phantaston but phantasticon hath no object Phantasme is that to which we are attracted by that frustraneous attraction which happens in melancholy or mad persons as Orestes in the Tragedy when he saith Bring hither Mother I implore These snakie bloodie Maids no more Whose very lookes wound me all o're This he saith in his madnesse for he saw nothing wherefore Electra answers him Ah quiet in thy bed unhappy lie Thou seest not what thou thinkst before thy eye CHAP. V. Of True and Truth TRUE according to Zeno is that which is impressed in the minde from that whence it is in such manner as it cannot be from that which is not or as others True is that which is and is opposed to something False is that which is not yet is opposed to something also Truth and true differ three waies by Essence by Constitution by Power By Essence for truth is a body but true is incorporeall for it is a dicible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore incorporeall On the contrary Truth is a body as being the enunciative Science of all true things All Science is in some measure the supream part of the Soul which supream part is a body therefore truth in generall is corporeall By Constitution True is conceived to be something uniforme and simple by nature as It is day I discourse Truth as being a Science consisteth of many things by a kinde of conservation Wherefore as a People is one thing a Citizen another a People is a multitude consisting of many Citizens but a Citizen is no more then one In the same manner differeth truth from true Truth resembleth a People true a Cittizen for truth consisteth of many things collected true is simple By Power for true doth not absolutely adhere to truth A fool a child a mad-man may speak something true but cannot have the Science of that which is true Truth considers things with Science insomuch that he who hath it is wise for he hath the Science of true things and is never deceived nor lyeth although he speak false because it proceedeth not from an ill but good affection CHAP. VI. Of Comprehension COmprehension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was first used in this sence by Zeno by a metaphor taken from things apprehended by the hand which allusion he exprest by action For shewing his hand with the fingers stretched forth he said such was Phantasy then bending them a little said such was Assent then compressing them and clutching his fist such was Comprehension Comprehension is a firm and true knowledge non-comprehension the contrary for some things we only think that we see hear or feel as in dreams and frenzies other things we not only think but truly do see or hear or feel These latter all but the Academicks and Scepticks conceive to fall under firm knowledge the other which we imagine in dreams or frenzy are false Whatsoever is understood is comprehended by the minde one of these two waies either by evident incursion which Laertius calls by sense or by transition from evidence Laertius collection by demonstration of which latter there are three kinds by Assimilation by Composition by Analogy By incurrent evidence is understood white and black sweet and soure By Transition from evidents by Assimilation is understood Socrates by his Picture by Composition as of a horse and a man is made a Centaure for putting together the limbes proper to both species we comprehend by phantasy that which was neither horse nor man but a Centaur compounded of both By Analogy things are understood two waies either by augmentation or when from common ordinary men we by augmentation phansy a Cyclops who not like Men that with Cares gifts are fed But some tall hill erects his head Or by Diminution as a Pigmey Likewise the Center of the earth is understood by analogy from lesser Globes To these kinds add Comprehension by transference as eyes in the breast by contrariety as death by transference as dicibles and place by privation as a man without hands just and good are understood naturally CHAP. VII Of Assent THese things being enough known which we have already explained let us now speake a little of Assent and approbation termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that is not a large place but the grounds thereof have been already laid For when we explained the power that was in the senses we likewise declared that many things were comprehended and perceived by the senses which cannot be done without Assent Moreover seeing that betwixt an inanimate and an animate being the greatest difference is that the inanimate doth nothing the animate doth something we must either take away sense from it or allow it assent which is within our power When we will not have a thing either to perceive or assent we in a manner take away the soule from it for as it is necessary that the scale of ballance which is laden should tend downwards so is it that the soule should
sicknesse For this agreeth not with the Author of Nature and Parent of all good things but he having generated many great things most apt and usefull other things also incommodious to those which he made were aggenerated together with them coherent to them made not by Nature but certain necessary consequence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As saith he when Nature framed the bodies of Men more subtle reason the benefit of the World would have required that the head should have been made of the smallest and thin bones but this utility would have been followed by another extrinsecall inconvenience of greater consequence that the head would be too weakly defended and broken with the least blow Sicknesses therefore and diseases are engendred whilst health is engendred In like manner saith he whilst Vertue is begotten in Man by the counsell of Nature vices like wise are begotten by contrary affinity CHAP. XVIII Of Nature NExt Iupiter Possidonius placeth Nature By Nature they somtimes understand that which containeth the World somtimes that which produceth things upon Earth both which as we said is to be understood of God For that Nature which containeth and preserveth the World hath perfect sence and reason which power is the Soul of the World the mind and divine Wisdom Thus under the terme of Nature they comprehend both God and the World affirming that the one cannot be without the other as if Nature were God permeating through the World God the mind of the World the World the body of God This Chrysippus calleth Common-Nature in distinction from particular Nature Nature is defined by Zeno an artificial fire proceeding in the way of generation which is the fiery spirit the Artist of formes by others a habit receiving motion from it self according to prolifick reason and effecting and containing those things which subsist by it in certain definite times producing all things from which it self is distinct by Nature proposing to it self these two ends Utility and Pleasure as is manifest from the porduction of man CHAP. XIX Of Fate THe third from Iupiter according to Possidonius is Fate for Iupiter is first next Nature then Fate They call Fate a concatenation of Causes that is an order and connexion which cannot be transgressed Fate is a cause depending on Laws and ordering by Laws or a reason by which the World is ordered Fate is according to Zeno the motive power of matter disposing so and so not much diftering from Nature and Providence Panaetius assirmeth Fate to be God Chrysippus desineth Fate a spirituall power governing the World orderly or a sempiternall and indeclinable series and chain of things it self rolling and implicating it self by eternall orders of consequence of which it is adapted and connected or as Chrysippus again in his Book of Definitions hath it The reason of the World or Law of all things in the World governed by Providence or the reason why things past have been the present are the future shall be For Reason he useth Truth Cause Nature Necessity and other termes as attributed to the same thing in different respects Fate from the severall distributions thereof is called Clotho Lachesis and Atropos Lachesis as it dispenseth to every one as it were by lot Atropos as it is an immutable dispensation from all eternity Clotho in allusion to the resemblance it hath with spinning and twisting of Threads Necessity is a cause invincible most violent and inforcing all things Fortune is a Cause unknown and hidden to humane reason For some things come by Necessity others by Fate some by deliberate Counsel others by Fortune some by Casualty But Fate being a connexion of Causes interlaced and linked orderly compriseth also that cause proceedeth from us That all things are done by Fate is asserted by Zeno in his Book of Fate and Possidonius in his second Book of Fate and Boethus in his 11th of Fate Which Chrysippus proves thus If there is any motion without a cause then every axiom is not either true or false for that which hath not efficient causes will be neither true nor false but every axiom is either true or false therefore there is no motion without a cause And if so then all things that are done are done by precedent causes and if so all things are done by Fate That all axioms are either true or false Cicero saith he labour'd much to prove whereby he takes away Possibles indeterminates and other distinctions of the Academicks of which see Alcinous Chap. 26. In answer to the sluggish reason if it be your fate to die of this sicknesse you shall die whether you have a Physician or no and if it be your fate to recover you shall recover whether you have a Physitian or not Chrysippus saith that in things some are simple some conjunct Simple is thus Socrates shall die on such a day for whether he do any thing or not it is appointed he should die on such a day But if it be destin'd thus Laius shall have a son Oedipus it cannot be said whether he accompany with a woman or not for it is a conjunct thing and confatall as he termes it because it is destin'd that Laius shall lie with his wife and that he shall get Oedipus of her As if we should say Milo shall wrastle at the Olympick Games and another should infer then he shall wrastle whether he have an adversary or no he were mistaken for that he shall wrastle is a conjunct thing because there is no wrastling without an adversary Thus are refelled all sophismes of this kinde you shall recover whether you have a Physician or not for it is no lesse determined by fate that you shall have a Physician than that you shall recover They are confatall Thus there being two opinions of the old Philosophers one that all things are so done by Fate that Fate inferreth a power of Necessitie as Democritus Heraclitus Empedocles and Aristotle held the other that the motions of our souls were voluntary without any Fate Chrysippus as an honourable Arbitratour took the middle way betwixt these but inclining most to those who conceived the motions of our souls free from necessitie The Antients who held all things to be done by Fate said it was by a violence and necessitie those who were of the contrary opinion denyed that Fate had any thing to do with our assent and that there was no necessitie imposed upon assents They argued thus If all things are done by Fate all things are done by an antecedent cause and if appetite then likewise those things which follow appetite therefore assents also But if the cause of appetite is not in us neither is the appetite it selfe in our power and if so neither those things which are effected by appetite are in our power and consequently neither assents nor actions are in our power whence it followeth that neither praise can be