terme from which of generation and the terme to which of generation viz. ens in act is the terme from which of corruption The matter of that which is generated and that which is corrupted is the same for as much as they are or may be made reciprocally of one another as Air of Water water of Air but differenly disposed Alteration and generation are different mutations in alteration the subject remaineth entire the affections only are changed as of sick sound in generation the whole is changed not any sensible subject remaining Alteration is a mutation according to quality augmentation and diminution according to quantity locall motion according to place Augmentation and diminution differ from other mutations first in the object generation and corruption concernes substances alteration quality lation place augmentation and diminution quantity Again in the manner that which is generated or corrupted or altered not necessarily changeth place but that which augments or diminisheth in some manner changeth place for it is bigger or lesser Augmentation is an addition to praeexistent quantity diminution a detraction Whatsoever is augmented or decreased is augmented or decreased according to every part thereof by reception of something throughout all parts decretion on the contrary The animate body encreaseth but not the aliment for the living creature remaineth the aliment is converted into the substance of the living creature Hereupon that which is augmented is like unto that which is altered for both of these remain All parts of a living creature are augmented the similar first as bones and flesh then the dissimilar as consisting of the others Augmentation is made by accession of something according to form not according to matter for by it the whole is augmented and made more such Accession of parts according to matter is not augmentation for by materialls only destitute of that form which the parts to be augmented have the whole living creatures cannot encrease Aliment therefore whereby the living creature is augmented must be the same potentially which the things augmented is in act At first it is contrary and dissimilar being in power the part of a living creature in act something else at last it becommeth assimilate to the living creature taking the form of a part by aggeneration through the digestive power of the animate body which changeth the aliment into its own substance For this reason augmentation presupposeth nutrition Nutrition is when the aliment as substance is converted into the substance of the living creature Augmentation when the same aliment as quantitative is added to the quantity of the living creature Hence a living creature as long as it is sound is alwaies nourished but not alwaies augmented As that which is added is potentially quantitative flesh so it can augment flesh as it is potentially flesh only so it nourisheth which when it can only do as when so much wine is poured into water that it turnes all into water then there is a diminution of the quantity but the form remaineth CHAP. IX Of Action and Passion COntact is of severall kinds Mathematicall by contiguity Physicall when the extreams of severall bodies meet and mutually act and suffer virtuall by power and metaphoricall The mutuall action and passion of Physicall contact is betwixt things partly unlike as to their form partly like as to their genus for they are contraries matter each endeavouring to reduce the patient to his own likenesse as fire wood Every Physicall agent in acting suffers from the patient for both the agent and patient are active endued with formes elementary susceptible of contraries But as the first mover is immovable so is the first agent impassible Every things acts as it is such actually suffers as it is such potentially The conditions of action and passion are five 1. What the agent is in act the patient is in power 2. The patient is such according to each part 3. That which is more disposed suffers more and so on the contrary 4. Every patient is continuous and not actually divided 5. The agent must necessarily touch the patient either immediatly or mediately CHAP. X. Of Mixtion and Temperament MIxtion is not generation for the matter is not mixt with the forme nor alteration for the quality is not mixed with the subject nor augmentation for aliment the matter of augmentation is not mixed with but converted into the animate body Conjunction of small bodies is not true mixtion but coacervation for those bodies remain actually the same according to their forms not composing one third according to every part Things which have not the same matter are not mixt because they cannot be active and passive recâ—procally Those things which are properly said to be mixed must have one common matter they must mutually act upon and suffer one from another they must be easily divisible yet so as that one be not excessive in respect of the other for then it is not mixtion but mutation into the more predominant as a drop of wine into a great quantity of water The principles and differences of Elements sensible tactile bodies are tactile qualities in as much as by such qualities sensible bodies as such are constituted and differ Of tactile qualities there are seven orders hot cold moist dry heavy light hard soft viscous arid rugged smooth thick thin From the two first orders are derived the differences of Elements for by heat and cold humidity and siccity they act and suffer and are mutually changed by alterative passions Of these first qualities two are active heat and cold two passive humidity and siccity Heat is that which congregates homogeneous things cold that which congregates heterogeneous things humid that which is not easily contained in its own bounds dry the contrary As there are four Elements there must be four conjunctions of the primary qualities from each of which the Elements are severally collected The first conjunction is of hot and dry whence proceedeth fire the second of hot and moist whence Air the third of moist and cold whence Water the fourth of cold and dry whence Earth In each of these one quality is praedominant Earth is more dry then cold water more cold then moist Air more moist then hot Fire more hot then dry All these Elements may be mutually transmutated into one another the Symbolicall which agree in one primary quality are more easily transmutated into one another then the asymbolical because it is lesse difficult to change one then many This transmutation is not a generation but a kind of alteration whence it is manifest one Element cannot be the principle of another Mixtion whereby the Elements concur to the composition of a mixt body is made by coacervation as Empedâ—cles held but after such a manner that their contrary qualities remain in the mixt not potentially only nor simply actually in their height but in a mean kind of way their extremities being reduced to some temper From this contemperation
manner The Univâ—rse being set on fire the midle part thereof first setled downwards then the next parts by little and little were quenched Thus the Universe being wet the extream fire the midle part opposing it sprang upward and began the costitution of the World and the revolution of this constitution shall never end For as the parts of every thing are at certain times produced of Seed so the parts of the Universe amongst which are living Creatures and Plants are produced in their seasons and as some reasons of the parts are mixed together in the seed which being composed are again dissolved so of one are all things made and again of one is all compounded by an equall and perpâ—tuall revolution The World is One of the same corporeall substance and of a Sphaericall figure for this is of all figures most apt for motion Thus Zeno Chrysippus Pâ—ssidonius and others The World is feared in an infinite incorporeall vacuity which is beyond it circumfused about it into which the world shall be dissolved by conflagration The World is finite the vacuity infinite yet Pâ—ssidonius saith it is no more then will suffice for the resolution of the World when it shall pâ—rish By this argument they consute the motion of Atomes downward introduced by Epicure for in that which is infinite there are no locall differences of high or low The world is not heavy because the whole fabrick thereof consisteth of heavy and light Elements and being placed in the midst whither such bodies tend it keepeth its place In the World there is no vacuity but it is compleatly one for that necessitates a conspiration and harmony betwixt Celestialls and Terrestrialls The World only is self-sufficient because it alone hath all in it self whereof it standeth in no need Of it self it is nourished and augmented whereas the parts are transmuted and converted into one another The World is a perfect body the parts of the World are not perfect because they are respective to the whole and not of themselves The Universe is by Nature apt to move it self in all parts to contain preserve and not break dissolve and burn it self the Universe sending and moving the same point and the parts thereof having the same motion from the Nature of the body Like it is that this first motion is naturally proper to all Bodies namely to encline towards the midst of the World considering the World moveth so in regard of it self and the parts likewise in that they are parts of the whole The World is a living Creature rationall animate and intellectuall so Chrysippus Apollodorus and Pâ—ssidonius and hath an animate sensible essence For a living Creature is more excellent then that which is not a living Creature but nothing is more excellent then the World therefore the World is a living Creature That it is animate is manifest from our Soul which is a piece therof taken out of it but Boethius denies that the world is a living Creature The mind or Providence passeth through every part thereof as the Soul doth in us but in some parts more in others lesse through some permeating as a habit as in the bones and Nerves through some as a mind as through the principall Hegemonick part In like manner the whole World is an animate rationall Creature the Hegemonicall part thereof is the Aether as Antipater the Tyrian in his eighth Book of the World But Chrysippus in his first of Providence and Pâ—ssidonius of the Gods affirm that Heaven is the Hegemonick of the World Cleanthes the Sunne But Chrysippus in the same Book differing from what he said before affirmeth it to be the purest part of the Aether which they call the first God sensibly because it passeth through all in the air and through all living Creatures and Plants but through the Earth as a habit The World according to the greater part of Stâ—iâ—ks is corrupâ—ible for it is generated in the same manner as things comprehensible by sense Again if the parts thereof be corruptible the whole is also corruptible but the parts of the World are corruptible for they are dayly changed into one another therefore the whole it selfe is corruptible And again if any thing admit any change into the worse it is corruptible but the World doth for it admitteth exâ—iccation and inundation therefore c. The World shall perish by fire caused by the power of fire which is in all things which after a long time consuming all the moisture shall resolve all things into it self The Moon Stars and Sun saith Cleanthes shall perish but God shall assimilate all things to himself and resolve all into himself This opinion of the generall conflagration of the World was held by the first and most antient of this Sect Zeno Cleanthes and Chrysippus This fire is the Seed of the World after the conflagration it diffuseth it self even into the Vacuity that was beyond the World Afterwards by order of the same reason which made the World it shall withdraw and contract itself towards the generation of a new World yet not be quite extinguished but so as that some portion thereof remain for as much as it is the cause of motion But Boethius Pâ—ssidonius and Panaetius deny this conflagration of the World conceiving rather that the VVorld is eternall to whom likewise Diogenes the Babylonian assents CHAP. VI. Of Elements GOd having converted as we said all matter into moisture and prepared it for the generation of future things in the next place produced the foure Elements Fire VVater Air and Earth Of these discourseth Zeno in his Book of the Universe and Chrysippus in his first of Physicks and Archedemus of Elements Element is that of which generated things are first made and into which they are resolved The foure Elements are matter or substance endued with quality Fire is hot water moist Aire cold Earth dry yet not so but that in Aire tâ—ere is part of the same quality for in the highest it is fire which is called Aether in which is generated the first sphear of Planets next Air then Water the basis of all Earth being placed in the midst of all c Of the four Elements two are light Fire and Air the other two Earth and water heavy which properly tend to the centre but the centre it self is no way heavy CHAP. VII Of Fire THE first Element is that of Fire which as all bodies tend to the middle enclineth as much as the lightnesse of its Nature permits to the centre of the world by a circular motion round about it There are according to Zeno two kinds of fire one artificiall requisite to the use of life which converteth nutriment into it self the other inartificiall so Cicero renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which all things grow and are preserved for whatsoever is nourished and groweth compriseth within it self the
exhalation which ascending is driven down again by the coldnesse of the middle region of the air and by reason of the lightnesse of its nature cannot go directly to the bottom but is carried by the air up and down We call it a hot and dry exhalation as being more dry then humid Winde is weakest in the beginning but gaineth strength by taking along with it other light exhalations which it meets with by the way Winds are laid by heat and cold excessive heat consumeth the exhalations as soon as it commeth out of the earth excessive cold binds up the pores of the earth so as it cannot passe Earthquake is a trembling of the earth caused by an exhalation hot and dry inclosed in the bowells of the earth which striving to get forth as its nature requireth and not able by reason of the solidity of the earth to passe maketh the earth shake forcing a way through it and bearing down whatsoever opposeth it The more hot this included spirit is the more vehement Of the same nature is lightning thunder and the like Thunder is when an exhalation enclosed in a thick cold cloud rolleth it up and down and at last breaketh through it with more or lesse noise according to the thicknesse of the cloud By this eruption it acquireth a rare kinde of heat and light which is lightning subsequent to the noise of the eruption yet seen before the other is heard by reason of the quicknesse of the sight beyond the hearing As of dry exhalations the rare and dispersed produce thunder and lightning so of the great and condensed is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thunder-bolts Of lucid Meteors appearing in the clouds are Haloes Rainbowes Parelies and Streaks All these are caused by refraction but differ according to the objects from which they are reflected A Halo appeareth about some starre when there happeneth a cloud to be the middle part whereof by reason of its rarity being dissipated the rest of the parts about by reflection represent the colour of the star Rainbow is a refraction of the Suns beam upon a humid cloud ready to dissolve into rain In like manner are caused Parelies and Streaks There are likewise imperfect mixt bodies under or within the earth and these also of two kinds some caused by exhalation called Mineralls others by vapour called Metalls fusile or ductile CHAP. XII Of perfect mixt bodies THe common affections of perfect mixt bodies are those which proceed from the primary qualities of the Elements whereof two are active heat and cold two passive humidity and siccity The naturall effect of these is Generation when heat and cold overcome the matter otherwise it is inquination and inconcoction The opposite to simple generation is Putreâ—action every thing unlesse violently dissolved putrifieth Hence those things that putrifie become first humid then dry for the externall heat expelleth the internall and at last consumeth it All things therefore putrifie except fire for putrefaction is the corruption of the naturall heat in every humid body by the externall For this reason things are lesse subject to putrifie in cold or in motion and the hotter or greater they are as a part of the sea may putrifie the whole cannot Out of putrid things are bred living creatures for the naturall heat whilst it is separating endeavoureth as much as possible that what is taken asunder and segregated by corruption may gather together in some small parts which afterwards by help of the Sun receive life Thus are wormes beetles gnats and other insects bred Concoction is the effect of heat inconcoction of cold Concoction is a perfection caused by naturall heat of the opposite passive qualities which are mixed with the matter as being passive The end of concoction in some things is mutation of the essence as when food is converted into flesh or blood in others only a mutation according to quantity or quality as in fruites that ripen Inconcoction is an imperfection in the opposite passive qualities proceeding from defect of heat Concoction is three-fold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inconcoction is also three-fold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the concoction of that Element which is in fruits it is perfect when the seeds that are within the fruit are capable of producing their like hereto is opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inconcoction of fruits not able through want of heat to overcome the humidity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a concoction of an humid interminate by externall humidity and heat Hereto is opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inconcoction of a humid interminate caused by defect of externall humidity and heat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a concoction by dry and externall heat yet not excessive for then it were adustion to this is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an incoction caused through defect of heat and fire or excess of humidity in the subject As concerning the two passive qualities things are humid and dry either actually or potentially Those things which are mixt of humid and dry are terminate for these qualities mutually terminate one another whence bodies consist not without earth and water this humid that dry And for this reason Animals can onely live in Earth and Water which are their matter The first affections of terminate bodies are hardnesse and softnesse hard is that which yields not to the touch soft the contrary Both these are such either absolutely or relatively They are made such by concretion which is a kind of exiccation Exiccation is of things that are water or of the Nature of water or have water in them either naturally insite or adventitious It is done principally by heat accidentally by cold Humectation its contrary is the concretion of a vapour into water or liquefaction of a solid body as Metall Concretion is when the humidity being removed the dry is reduced together and condensed either by cold as in generation of stones or by heat as in segregation of salt from water To concretion is opposite resolution which is effected by its contraries Those things which are condensed by heat only are resolved by cold only and so on the contrary Besides these principall affections there are others secondary chiefly competent to homogeneous bodies some passive some active Of passive qualities in mixt bodies there are 18. differences Concretile Eliquabile Mollisicable Humectable Flexible Frangible Impressible Formable Compressible Tractile Ductile Fissile Sectile Unctious Friable Condensable Combustible exhalable and their contraries From these are thus denominated homiomerious mixt bodies as Metalls Gold Brass Silver Stone and the like and whatsoever is made out of these as likewise similar parts in Animals and in Plants as flesh and bone whereof some are more cold which consist most of water others more hot which most of earth and air CHAP. XIII Of Plants and Animals AT the end of his meteors he proposeth to speak of Similar parts as
he erreth also for then there would be somthing that should be alwaies and yet could not be alwaies Heaven is void of labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it hath no contrary to retard its motion Heaven hath the threefold difference of position upwards and downwards backwards right and left for these are proper to all animate things which have the principle of motion within themselves The right side of Heaven is the East for from thence begins its motion the left side the West and consequently the Artick pole is lowermost the Antartick uppermost forwards our Hemisphear backwards the other Heaven naturally moveth circularly but this circular motion is not uniform throughout all Heaven for there are other Orbs which move contrary to the primum mobile that there may be a vicissitude in sublunary things and generation and corruption Heaven is Sphaericall for to the first body the first figure is most proper If it were quadrangular triangular or the like the angles would somtimes leave a space without a body and occupate another space without a body The motion of Heaven is circular as being the measure of all others therefore most compendious and swiftest The motion of the primum mobile is aequable and uniform for it hath neither beginning middle nor end the primum mobile and first mover being eternall both and subject to no variation Starres are of the same body with that wherein they are carried but more thick and compact they produce warmth and light in inferiour things through frication of the Air by their motion for swift motion fires wood and melts lead yet the spheares themselves are not heated but the Air only and that chiefly by the sphear of the Sun which by his accession towards us increaseth the heat his beams falling more directly and with double force upon us The Starres being infixed in the Heavens are moved not by themselves with a proper motion as fishes in the water and Birds in the Air but according to the motion of their Orbes Otherwise those in the eight Sphear would not be alwaies aequidistant from one another neither would the stars have alwaies the same side turned towards us as we see the Moon hath The primum mobile is carried about with the swiftest motion the seven Orbes of Planets under it as they are nearer to it are carried so much the more swiftly about by the motion thereof and as they are further distant more slowly Whence by how much the nigher they are to the primum mobile so much the slower is their proper motion because it is contrary to that of the primum mobile as being from East to West The Starres are round for that figure is most unapt for self-motion wee see the Moon is round by her orbicular sections therefore the other Starres are so likewise for the reason is the same in all The Centre of Heaven is the Earth round seated immoveable in the midst which together with the Sea makes up one Globe CHAP. VII Of Elements THe Element of Bodies is a simple Body into which other Bodies are divided in which it is either actually or potentially as in flesh wood and the like there is fire and earth potentially for into these they are segregated but actually they are not for then should the flesh and wood bee segregated Whereas every naturall Body hath a proper motion motions are partly simple partly mixt the mixt proper to mixt bodies the simple to simple it is manifest that there are simple bodies for there are simple motions the circular proper to Heaven the right to the Elements The Elements are not eternall for they are dissolved with reciprocall mutations and perish and are mutually generated of one another The motive qualities of the Elements are gravity and levity Heavy is that which is apt to be carried downwards to the Centre or midst of Heaven light is that which is apt to be carried upwards towards the extremities of Heaven These are either simple or comparative Simply heavy is that which is below all as the Earth Simply light is that which is above as all the fire Comparatively heavy and light are those in which are both these above some below others as Air and Water From these have mixt things gravity and levity the heavy are carried downwards to a definite medium the light upwards to a definite extream for nothing tends to infinite Whence it followeth that two Elements are extreamly contrary simply heavy and simply light Fire and Earth which tend to contrary places Betwixt these are two means participating of the nature of each extream Air and Water Those Elements which are highest and lightest are most perfect and have the nature of forms in respect of the inferiour because these are contained by those to be contained is the property of matter to contain of form Hence it followeth that there are four kinds of particular second matter differing by the accidentall differeâ—ces of heat cold humidity siccity levity and gravity simple and comparative though there be but one common matter of them all for they are made mutually of one another The mean Elements are heavy in their proper places for Earth being taken away Water tending downwards succeeds in its room Air descends into the place of Water but not contrariwise for Water ascends not into its place of Air unlesse by force In the extream it is otherwise for the Air being taken away the fire will not descend into its place nor the Earth ascend into the place of Water or Air for Fire is not heavy nor Earth light in their naturall place because they are extream Elements Figure conduceth to the swiftnesse or slownesse of motion either upwards or downwards but is not simply and in it self the cause of motion so an acute figure cuts the medium swiftly a broad obtuse figure slowly Hence a thin plate of Lead or Iron will swim on water because it comprehends much of the subjected body which it cannot easily divide or penetrate CHAP. VIII Of generation Corruption Alteration Augmentation and Diminution THere is a perpetuall succession of generation as well simple as accidentall which proceeds from two causes Efficient the first mover and the Heavens alwaies moving and allwaies moved and Materiall the first matter of which being non-ens actually ens potentially all things generable and corruptible consist This is incorruptible in its self susceptible of all forms whereby the corruption of one natural substance becometh the generation of another whatsoever matter remaineth upon the corruption being assumed towards the generation of another Generation and Corruption are twofold simple of a substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an accident generation of the lesse noble substance is called generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the more noble as that of Earth in respect of fire Corruption alwaies succeedeth generation because the terme to which of corruption viz. non-ens is the
come mixt bodies differing according to the various proportion of the temperament and as they are compounded of the Elements so they resolve into the same All these mixt bodies consist of all the Elements of Earth for every things participates of the nature of that thing wherein it is produced of water because every mixt thing must be concrete and terminated which properties Water best affordeth to Earth of Air and Fire because every perfect mixt body is made by temperament of contraries such is Air to Earth Fire to Water Again the nature of all mixt bodies as well animate as inanimate as to mixture is the same but that the animate consist of all the Element is manifest in that they are nourished by them The causes and common principles of mixt bodies are three materiall fomall efficient The Materiall is the power to be and not to be by which elementary things are generated and corrupted The formall is the reason of the essence of every thing the universall efficient is the circular motion of Heaven not onely as being eternall continuall and before generation but chiefly because it bringeth nigh to us and carrieth far from us that which hath the generative power of all things that is the Sun and the other Stars which by their accession and recession are the causes of generation and corruption All these are so disposed according to the order of Nature that because no naturall being can be permanent in the same individuall state they may be at lest preserved by a continuall succession of many individuum's of the same species Whence the naturall cause of generation is onely conservation of the species CHAP. XI Of imperfect mixt bodies MIxt bodies are twofold imperfect and perfect Meteors are imperfect mixt bodies produced according to Nature but after a lesse orderly and constant manner The generall matter thereof are the Elements the efficient the celestiall bodies which act upon inferiours by a kind of coherence Heaven is highest next Heaven the Element of fire next fire air under air water and earth Clouds are not generated in the sphear of fire nor in the region of the air partly by reason of the heat which is there partly because of the motion of the Heavens which carrieth along with it the element of fire and the upper region of the air by which motion heat is produced in inferiour bodies for the air being carried along by the Heaven is heated by that motion and by the proximity of the Sunne and of the Element of fire Flames that appear in the upper part of the air are made thus The Sun by his warmth extracteth a kind of breath out of the Earth which if hot and dry is called exhalation and if hot and moist vapour Exhalation ascends higher as being higher and being got into the upper region of the air is there enkindled by the motion of the air and proximity of the fire Hence come those they call fire-brands goates falling-starres and the like Hence are also Phasmes such as are called gulses chasmes bloody colours and the like the exhalation being variously colour'd by reflection of the light but chiefly seeming purple which colour ariseth from the mixture of fire and white The efficient cause of Comets are the Sun and stars the materiall an exhalation hot dry condensed and combustible so as it burnes not much nor is soon extinguished It is called a Comet or airy starre when it is a like on every side a pogoneia or bearded starre when it hath a long train That it consists of fire is manifest because at the same time there is commonly great winde and drought It appears seldome and then single and beyond the Tropicks because starres especially the Sun dissipate the matter whereof it consists The Galaxie is not the light of many starrs together as Anaxagoras held but an exhalation hot and dry kindled by the motion of many great starrs which are in that part where the Galaxie appeareth We come next to those meteors which are in the middle and lower region of the air When the Sun and other Starres draw up vapours out of waterish places into the middle region of the air they are there kept so long untill they are condensed by the cold of that place into drops of water which if they come down very small are called misling if greater rain This thick vapour which is seen suspended in the aire and changeth from air to water is a Cloud Mist is the superfluity of a cloud condensed into water Vapour attracted by a small heat not much above the earth and descending more condensed by the nocturnall cold becometh either dew or frost Frost when it congealeth before it resolves into water Dew when it turnes into water so as the warmth cannot dry it up nor the cold freez it Snow is a congealed cloud rain dew frost and snow differ almost only in bignesse and smalnesse Haile though it be of the same nature as ice yet is seldome produced in winter as being caused by Antiperistasis As the air above the earth condensed becommeth vapour and vapour by cold becommeth water so doth it also in the caverns and receptacles of the earth by a continuall mutation first it turnes into little drops then those little into greater Hence comes all springs and heads of rivers abundantly flowing out at one part of the earth Hence great Rivers and Fountains commonly flow from great hills which have greatest caverns The parts of the earth are in continuall mutation sometimes humid sometimes dry sometimes fertile sometimes desert by new eruptions or defections of rivers or accesse or recesse of the sea according to certain periods of time Thus have the parts of the earth their youth and age as well as plants and living creatures by the heat and conversion of the Sun Time and the World are eternall but Nilus and Tanais were not alwaies for those places whence they first issued were once dry grounds The proper place of water is the concave superficies of the aire This place the Sea compassing the earth possesseth for the swift and more rare water is drawn upwards by the heat of the Sun the salt more thick and terrene setleth downwards For this reason all waters tend to the sea as to their proper place yet hereby the Sea is not enlarged for the sun draweth out of it by reason of its expansion as great a quantity of water as it receiveth from rivers The sea is as the world eternall the saltnesse thereof proceedeth from admixtion of some terrene adust exhalation From the top of the Sea is drawn up a fresh vapour from the bottom heated by the Sun an exhalation which passeth through the Sea and commeth up with the vapour but falling back into the Sea bringeth that saltnesse with it as water passed often through ashes Winds are produced by the Sun and Starrs of a hot dry
saith Laertius a meer form and institution of life but a true Sect of Philosophy they were these They took away with Aristo the Chian Dialectick and Physick and only admitted Ethick whence what some said of Socrates Diocles applyed to Diogenes affirming he used the same expressions that we ought to enquire What good and ill Our â—ouses fill They likewise reject the liberall Sciences whence Antisthenes said those who have acquired Temperance ought not to study any learning left by other things they be diverted Geometry likewise Musick and the like they wholly took away Whence Diogenes to one that shew'd him a Watch It is an excellent invention saith he against supping too late And to one that entertain'd him with Musick Wisdome the greatest Citties doth protect But Musick cannot one poor house direct They likewise as the Stoicks affirmed to be happy to live according to Vertue as Antisthenes in his Hercules for there is a kinde of affinity betwixt these two Sects whence the Stoicks asserted Cynisme to be the neerest way to Vertue and so lived Zeno the Cittiean Their diet was slender their food only such as might satisfie Nature their Cloakes sordid they despised riches glory and nobility Some of them fed only on hearbs and cold water living under such shelters as they could finde or in Tubbs as Diogenes did who affirmed it was proper to the Gods to want nothing and that those who stand in need of fewest things come neerest to the Gods They held also according to Antisthenes in his Hercules that Vertue may be acquired by Learning and that it cannot be lost that a wise man deserves to be loved and never sinneth and is a friend to such as are like him and trusteth nothing to Fortune They took away with Aristo the Chian all things between Vertue and Vice CHAP. III. His Apophthegmes OF his Apophthegmes are remembered these He proved Labour to be good by the examples of Hercules and Cyrus one a Grecian the other a Barbarian He first defined Speech thus Speech is that which declareth that which is or was To a young man of Pontus that came to be his Disciple and asked him what he must bring with him he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new Book a new pen and a new tablet where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is equivocall and signifieth divided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wit To one demanding what kinde of Wife he should take If a fair one saith he she will be common if foul a torment Hearing that Plato spoke ill of him it is King-like saith he to do well and be ill spoken of Being initiated into the Orphick solemnities the Priest telling him that they who were initiated into those rites were made partakers of many excellent things in the next world Why then saith he do you not die To one that reproached him that both his Parents were not free Neither saith he were they both wrastlers and yet I am a wrastler Being demanded why he had few Disciples I beat them away saith he with a silver staffe Being demanded why he rebuked his Disciples so sharply So saith he do Physicians the sick Seeing an Adulterer running away Unhappy man saith he how much danger might you have escaped for one halfe penny He said according to Hecaton It is better to fall among Crowes then flatterers for those only devour the dead these the living Being demanded what was most happy for man he answered To die in prosperity To a friend complaining he had lost his notes You should have writ them in your minde saith he and not in your book As rust consumeth iron so envy saith he consumeth the envious man Those who would never die saith he must live piously and justly He said Citties were then perishing when they could not distinguish the good from the bad Being commended by some wicked men I am troubled saith he to think what ill I have done He said the cohabitation of concording Brethren is firmer then any wall He said we ought to carry such provision along with us as if we should happen to be shipwraâ—k'd we might swimme away with To those who reproached him for conversing with wicked persons So do Physicians with the sick saith he yet are not sick themselves He said It is absurd to separate corn from the weeds and in way to reject the unserviceable person 〈◊〉 in a Common-wealth not to extirpaâ—e the wicked Being demanded what he had gain'd by Philosophy he answer'd that I can converse with myselfe At a Feast to one that said to him 〈◊〉 he reply'd Do you then pipe Diogenes demanding a Coat he bad him double his Cloak Being demanded what learning is most necessary That saith he which unlearneth ill He advised those who were provoked by revilings to bear it with greater Fortitude then if stones were cast at them He derided Plato as being proud and seeing at a show a horse going loftily turning to Plato Me thinks saith he you would have acted the part of this horse very well This he said because Plato at the same time had commended the horse Another time visiting Plato as he lay sick and looking into the basin whereinto he had vomited I see here saith he the choler but not the pride He advised the Athenians to love Asses as well as Horses which they conceiving absurd and yet saith he you choose those for Generalls who know nothing but how to stretch out the hand To one that said to him many praise thee Why saith he what ill have I done To one that demanded as Phanias saith what he should do to be a good and an honest man if you learn saith he of knowing persons that the vices which you have are to be avoided To one that praised a life full of delicacies Let the sons of my enemies saith he live delicatly To a young man who desired his statue might be made handsomer then himselfe Tell me saith he if the brasse it selfe could speak what you think it would boast of the other answer'd of its handsome figure Are you not ashamed then replies he to be proud of the same that an inanimate creature would be A young man of Pontus promised to supply him as soon as his ship came home laden with saltfish hereupon he took him to a meal-woman and filling his satchell departed she calling to him for mony This young man saith he will pay you as soon as his ship comes home When at any time he saw a woman richly dress'd he went to her house and bad her husband bring out his horse and armes that if he were so provided he might allow her those freedomes being better able to justifie the injuries it occasion'd otherwise that he should take off her rich habit He said Neither a feast is pleasant without company nor riches without Vertue He said Those pleasures which come not in at the dore must not go out by the dore but by incision or purging
power of heat This fire is diffused through all the parts of the World and they are all sustained by it That it is in the Earth appeareth by Seeds and Roots which spring up and grow by the temperament of this heat That it is in Water appeareth forasmuch as Water is susceptible of greater cold as by freezing It is consequently in air also that being a vapour extracted from Water and supply'd by motion of the heat which is in the Water But primarily and originally it is in the Element of fire a Nature absolutely hot which dispenseth salutary vitall heat to all other things This is Nature saith Zeno and the Soul Of fire consist the Sun Moon and Starrs CHAP. VIII Of the Starres IN the aether are generated the Starrs of the noblest and purest part thereof without admixtion of any other Nature wholly hot and pellucid animate creatures indued with sense and Intellect Possidonius defineth a Star a divine body consisting of sethericall fire splendid and fiery never resting but alwaies moving circularly That the Starrs are wholly fiery Cleanthes proveth by the testimony of two senses touch and sight For the Lustre of the Sun is brighter then of any fire seeing that it shines so far and wide to so vast a world and such is its touch that it not onely warmeth but oftentimes burneth neither of which it would do if it were not fiery Now saith he the Sun being fiery is either like that fire which is requisite to the use of life or unto that which is contained in the bodies of living creatures but this our fire which the use of life requireth is a consumer of all things disturbeth and dispatcheth all things On the contrary the other is corporeall vitall and salutary it conserveth all things it nourisheth enâ—reaseth sustaineth and affecteth with sense therefore saith he there 's no question to which of these fires the Sun is like for he causeth all things to flourish and sprout up according to their severall kinds Wherefore the fire of the Sun being like those fires which are in the bodies of living creatures the Sun must be a living creature also and so must be likewise the rest of the Starres in the celestiall fire which is called Aether or Heaven For seeing that of living creatures one kinde is generated in the earth other kinds in the water others in the aire it were absurd to think that in that part which is most apt for generation of living creatures no living creature is generated The Starrs possesse the Aether which being most rare and in perpetuall agitation and vigour it is necessary the living creature that is generated in it be endued with most acute sense quickest mobility The starrs therefore have sense and intelligence whence it followeth that they are to be reputed Gods For we say that they who live in the purest aire are much more acute and understanding then those who live in a thick climate The diet likewise is thought to conduce not a little to the sharpening of the understanding Whence it is probable the starrs are endued with most excellent understanding forasmuch as they dwell in the aetheriall part of the world and are nourished with exhalations from the Sea and Earth extenuated by a long distance The sense and intellect of the Starrs is chiefly manifest from their order and constancy for nothing can be moved by proportion and number without providence in which nothing is temerarious nothing various nothing casuall But the order of Starrs and constancy throughout all eternity cometh neither from Nature for that is void of Reason nor from Fortune which affecteth variety and disalloweth constancy Again all things are moved either naturally or violently or voluntarily Those which move naturally are carried either by their weight downward or by their lightnesse upwards neither of which is proper to the Starres for their motion is circular Neither can it be said that they are moved violently against their own nature for what power can be greater it remaineth therefore that their motion be voluntary No fire can subsist without some aliment the starres therefore are nourished by the vapours of the earth Of Starrs according to Câ—rysippus there are two sorts both which are by nature divine animate and providentiall the fixed and the Erratick The multitude of the fixed is incomprehensible the Erratick are lower then the fixed The fixed are all ranked in one superficies as is manifest to the sight the erratick in severall The sphear of fixed starrs includeth that of the erratick The highest of the erratick and next to the fixed starres is the sphear of Saâ—urn next that of Iupiter after which that of Mars then that of Mercury then that of Venus then that of the Sun and lastly that of the Moon which being neerest the air seemeth therefore aeriall and hath greatest influence upon terrestriall bodies Saturn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 finisheth his course in almost thirty years Iupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in twelve Mars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in twenty foure Months wanting six daies Mercury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a year Venus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lowest of the five Planets in a year The Sun and the Moon are properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Starrs but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ for every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not the contrary The rising of a star Chrysippus defineth its advancement above the earth and the setting thereof its occultation under the earth The same starrs at the same time rise to some and set to others The apparition of a star 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is its rising together with the Sun and the setting thereof is its setting with the Sun for setting is taken two waies in opposition to rising and in opposition to apparition As the apparition of the Dogâ— star is its rising together with the Sun and its setting is its occultation under the earth together with the Sun The same is said of the Pleiades CHAP. IX Of the Sun NExt Venus the lowest Planet is the Sun the chiefe of all that consist of this aetheriall fire The Sun is defined by Cleanthes and Chrysippus an intellectuall Taper gather'd and kindled from the vapours of the Sea Possidonius defineth the Sun a most pure fire greater then the earth of a sphaericall figure as Cleanthes also affirmes answerable to that of the world That the Sun is fiery is manifest in that it hath all the operations of fire and forasmuch as he is fire it followeth that hee must be nourished The Sun is nourished by exhalations from the great Ocean According to the expansion of this subjected aliment saith Cleanthes in his motion from Tropick to Tropick He moveth in a spirall line from the Aequinoctiall towards the North and towards the South Zeno saith he hath two
and modest concession the occasion related thus by Laertius and Valerius Maximus Some young men of Ionia having bought a draught of the Milesian fishermen when the net was drawn up there was found in it a Tripod a golden Delphick Table of great weight Hereupon arose a dispute those affirming they had bargain'd onely for the fish the others that they bought the draught at a venturs by reason of the strangenesse of the case and value of the Tripod it was delivered to the City Miletus The Milesians sent to the Oracle at Delphi about it and received this answer Com'st thou Milesian to consult my shrine The Tripod to the wisest I assigne Hereupon the Milesians by agreement presented it to Thales he sent it to Bias Bias to Pittacus he to another till it past through all the seven coming at last to Solon who affirming God to be the wisest sent it back to Delphi giving him at once the title and reward of greatest wisdom But Callimachus in his Iambicks continueth Laertius relates it otherwise that Bathycles an Arcadian left a cup with order that it should be given to the wisest whereupon it was presented to Thales and past about in course till it came to him again who then dedicated it to Apollo Didymaeus with these verses according to Callimachus Thales to him that rules th' Ionian State This twice obtained prize doth consecrate In prose thus Thales the Milesian Son of Examius to Delphian Apollo of the Grecians offers this twice received prize of eminence He that carried the Cup from one to another was Thyrion Son to Bathycles whither allude these Verses of Phoenix Colophonius Thales whose birth his Country blest Esteem'd of all men the best Was of the golden Cup possest Eudoxius of Gnidus and Euanthes of Miletus report that a friend of Croesus having receiv'd from him a golden Cup to be given to the wisest of the Grecians deliver'd it to Thales and that at last it came to Solon who sending to the Phythian Oracle to know who was the wisest was answer'd Myson whom Eudoxius substitutes for Cleobulus Plato for Periander the Oracle concerning Myson was this Octoean Myson I declare Wiser then those that wisest are He that was sent upon the enquiry was Anacharsis Daedacus the Platonist and Clearchus affirm that the Cup was sent by Croesus to Pittacus and so carried about Andron in Tripode which seems to have been a discourse wholy upon this subject and is likewise cited by Clemens Alexandrinus to prove that Thales and the other six flourish'd about the fiftieth Olympiad writes that the Argiâ—es proposed this Trypod as a prize to the wisest of the Greeks and that it was adjudged to Aristodemus a Spartan who resigned it to Chilon Aristodemus is mentioned by Alchaeus This speech we to Aristodemus owe Money 's the man none 's poor and honest too There are who report that a ship richly laden sent by Periandeâ— to Thrasibulus Tyrant of Miletus was cast away in the Coan Sea and theâ— ripod taken up by some Fishermen Phanodius affirms it was lost in the Athenian Sea and afterwards brought to the City and upon consultdtion voted to be sent to Bias. Others say this Tripod was made by Vulcan who gave it to Pelops as his wives Portion from him it came to Menelaus and afterwards being taken away with Hellen by Paris was by the Lacedaemonian Hellen thrown into the Sea calling to mind an old Oracle that it would prove in time to come the ground of many contentions After this some Lebeaians fishing thereabouts drew it up and quarrelling with the fishermen about it it was brought to Coos but the controversie not decided the businesse was told to those of Miletus which is the chief City of that Country they sent sent a messenger to demand it and finding themselves slighted made war upon the Coans in which many being slain on both sides the Oracle declared that the Tripod should be given to the wisest whereupon both parties with joint consent presented it to Thales The Coans being willing to grant that to a private person for which they before contested with all the Milesians who dedicated it to Apollo Didymaâ—us the effect of the Oracle to the Coans was this This Contestation shall continue till The golden Tripod into th' Ocean cast By Vulcan you present to one whose skill Extends to things to come present and past To the Milesians Comest thou Milesian to consult my shrine as before Thusâ—aertius â—aertius Plutarch addes that Thales said Bias was wiser then himself whereupon it past to him from him to another as wiser so passing in a circle from one to another it came at last to Thales the second time Finally it was sent from Miletus to Thebes and dedicated to Ismenian Apollo Theophrastus saith it was first sent to Bias at Priene then by Bias to Thales at Miletus so passing through all it came again to Bias and finally was sent to Delphi This is most generally reported saving instead of a Tripod some say it was a Cup sent from Croesus others that it was left there by Bathycles Thus was the Priority of Thales confirmed by the Oracle for which reason he is by Cicero and Strabo stiled Prince of the wise men to whom the rest yielded the preheminence CHAP. VI. Of his Philosophy THales saith Laertius is by many affirm'd to be the first that made disquisitions upon Nature Cicero who taught the Greek Philosophy first to speak Latine acknowledges Thales to be the first Author thereof Strabo saith that he first of the Grecians made enquiry into naturall Causes and the Maâ—hematicks Plutarch calls him Inventor of Philosophy Iustine Martyr The most antient of Philosophers Tertullian first of Naturall Philosophers Lactantius the first that made enquiry after Naturall Causes Sect. 1. That Water is the Principle of all things IN his disquisition of the naturall Causes of things he conceived Water to be the first Principle of all naturall Bodies whereof they consist and into which they resolve His reasons as deliver'd by Plutarch and repeated by Stobaeus these First because naturall Seed the Principle of all living creatures is humid whence it is probable that humidity is also the principle of all other things Secondly because all kinds of Plants are nourish'd by moisture wanting which they wither and decay Thirdly because Fire even the Sun it self and the stars are nourish'd and maintain'd by vapours proceeding from Water and consequently the whole world consists of the same Whence Homer supposing all things to be engendred of water saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ocean whence all things receive their birth In pursuit as Aristotle saith of this opinion he assign'd water the lowest place holding according to Seneca that the whole Earth â—â—oats and is carried above the water whether that we call the Ocean or great Sea or any simple
moisture of another nature or a moist element By this water saith he the earth is sustained as a great ship which presseth upon the water that bears it up because the most weighty part of the world cannot be upheld by the Air which is subtle and light Thus is Aristotle to be explain'd who saith Thales held that the Earth being capable of swimming resteth as wood or the like now of such things none suim upon Air but upon Water Upon this ground it was that he held Water as Laertius saith to be the cause of Earthquakes Thus Seneca He holds that the Globe of the Earth is upheld by water and carried as a bark and floateth by the mobility thereof at such time as it is said to quake One of his reasons alledged by Seneca is this because in all extraordinary motions thereof some new Fountains commonly issued which if they incline to one side and shew their keel asidelong gather water which if it chance the burden they bear be overweighty raiseth it selfe higher towards the right or left side From the testimony of Homer by which Thales according to Plutaâ—ch and Iustine Martyr defended this Tenet that water is the principle of all things it is manifest it was deliver'd though imperfectly by other Grecians before Thales Plutarch else where producing this Authority of Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of all things Chaos was the first addeth the greater part of antient Philosophers called water Chaos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from dissusion The Scholiast of Apollonius upon these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Earth of slime was made affirms citing Zeno that the Chaos whereof all things were made according to Hesiod was water which setling became slime the slime condens'd into solid Earth to which adde this testimony of Orpheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Water slime was made This opinion they borrow'd from the Phoenicians with whom the Grecians had a very antient correspondence Linus came from thence Orpheus had his learning from thence as Thales is conceived to have done likewise which appears clearly in Numenius an antient Philosopher who cites the very words of Moses for this opinion The spirit of God moved on the face of the waters There is an eminent place in Eusebius to prove this the divinity of the Phoenicians asserts the principle of this world to be a dark spirituall air or the spirit of dark air and Chaos troubled and involv'd in darknesse that this was infinite and a long time had no bound but say they the spirit being moved with the love of his own principles there was made a mixtion which nexure was called love this was the beginning of the production of all things but the spirit it self had no generation and from this connexion of the spirit was begotten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some call slime others corruption of watery mistion and of this was made the seed of all creatures and the generation of all things Nor were the Indians ignorant of this as Megasthenes delivers their opinion They are of the same mind in many things with the Grecians as that the world had beginning and shall have end that God its Maker and Governour goes quite through it that all things had different beginnings but that of which the world was made was water The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principle because with Philosophers it includes the efficient cause and consequently understood singly excludes the rest that being the most noble hath given occasion to some to mistake Thales as is by acknowledging no other principle he consequently accounted Water to be God but that Thales understands by Principle only the material Cause we may easily gather from Plutarch who condemneth Thales for confounding a Principle with an Element and for holding them to be both one Wheras saith he there is great difference Elements are coÌ„pounded Principles are neither compounded nor are any compleat substance truly water air earth fire we term elements but principles we call other natures in this respect that there is nothing precedent â—to them wherof they are engendred For otherwise if they were not the first they would not be Principles but that rather should be so termed whereof they were made Now certaine things there are precedent whereof Earth and water are compounded viz. The first informe matter and the forme it selfe and privation Thales therefore erres affirming Water to be both Element and principle of all things Thus we see by Plutarch that the objection can onely be as to the name not to reason of the name for the distinction of principle and element being not used in that time Thales by principle meant nothing of the efficient cause which is most certaine from Aristotle Thales saith he affirmes water to be the principle wherefore he held the earth to be above the water perhaps hee conceived so because he saw that the nutriment of all things is humid that heat it selfe consists thereof and that every creature lives thereby He held that of which things are made to be the principls of all things for these reasons he was of this opinion as also because the seeds of all things are of a humid nature and water is the principle of things humid Sect. 2. Of God TErtullian saith that Thales to Croesus enquiring concerning the Deity gave no certaine accompt but desired severall times of deliberating to no effect He seemes to reflect upon the same or a like story to that which is reported of Simonides and Hieron But what the opinion of Thales was concerning God may bee gather'd from two Apothegmes cited by Laertius repeated with this glosse by Clemens Alexandrinus And what are not those the sayings of Thales that are derived from hence That God is glorifi'd for ever and ever and he openly confesseth that he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee who knoweth Hearts For Thales being demanded what God was that saith he which hath neither beginning nor end Another asking of a man might doe ill and conceale it from God How saith he when a man that thinkes it cannot Men ought to think sayes Cicero in his name that the Gods see all things He acknowledged God the first of beings and Author of the world asserting according to Laertius that the most antient of all things is God â—or he is not begotten that the fairest is the world for it is his work This is confirmed by Cicero Thales the Mileâ—ian saith he who first enquired into these things said that water was the principle of things but that God was that mind which formed all things of water If Gods may be without sence and mind why did he joyn the mind to waterâ— why water to the mind if the mind can subsist without a body Thus Cicero who understands Thales to intend the materiall principle to be co-eternall with the efficient which Thales himselfe seems not to mean when