Concerning your question of the ascending nature of fire, I am absolutely of Aristotle's Opinion, that it is as natural for Fire to ascend, as it is for Earth to descend; And why should we believe the nature of one, and doubt the nature of the other? For if it be granted, that there are as well ascending, as descending bodies in Nature, as also low and high places, (according to the situation of Particulars) and Circumferences, as well as Centers, (considering the shape of bodies) I cannot perceive by humane reason, but that the Nature of fire is ascending, and that it is very improbable, it should have a descending or contracting nature, as to tend or endeavour to a Center. But, Madam, give me leave to ask what sort of Fire you mean, whether a Celestial, or a Terrestrial Fire, viz. that which is named an Elemental fire, or any other sort of fire? for there may be as many several sorts of fire, as of other Creatures; or whether you mean onely that sort of fire that belongs to this terrestrial Globe, or all the fire in general that is in Infinite Nature? and if you mean onely that sort of fire which belongs to this Terrestrial World we live upon; I answer, There are many several sorts of that fire too; for all the fire belonging to this Earthly Globe, doth not lie in one place, body, or part, no more then all metal, or but one sort of metal, as Gold, lies in one mine, or all Mankind in one womb. Neither can I believe, that the Sun is the onely Celestial Fire in Nature, but that there may be as numerous Suns, as there are other sorts of Creatures in Nature. But as for the ascending propriety of this terrestrial Fire, you may say, That the Elements do commix and unite in this worldly Globe, and if Fire should have an ascending motion, it would pierce into other Globes, or Worlds, and never leave ascending. I answer: That, first of all, the strength of fire is to be considered, consisting not onely in its quantity, but also in its quality; as whether it can ascend to those bodies and places which are far above it: For example; A Man, or any other Creature, hath never so much strength, or ability, or length of life, as to travel to the utmost parts of the Universe, were the way never so plain and free, and the number of men never so great: the like for Elementary fire, which hath life and death, that is, generation and dissolution, and successive motion, as well as other Creatures. But you would fain know, whether fire, if it were left at liberty, would not turn to a Globous figure? I answer; That, to my sense and reason, it would not: but some men, seeing the flame of fire in an arched Oven, descend round the sides of the Oven in a Globous figure, do perhaps imagine the nature of fire to be descending, and its natural figure round as a Globe, which is ridiculous; for the fire in the Oven, although every where incompassed and bound, yet, according to its nature, ascends to the top of the Oven; and finding a stoppage and suppression, offers to descend perpendicularly; but by reason of a continual ascending of the following flame, the first, and so all the following parts of flame are forced to spread about, and descend round the sides of the Oven, so that the descension of the flame is forced, and not natural, and its Globous figure is caused, as it were, by a mould, which is the Oven. But some are of opinion, that all bodies have descending motions towards the Center of this worldly Globe, and therefore they do not believe, that any bodies do ascend naturally: But what reason have they to believe one, and not the other? Besides, how do they know that all bodies would rest in the Center of this terrestrial Globe, if they came thither? For if it was possible, that a hole could be digged from the superficies of this Earthly Globe thorow the middle or Center of it unto the opposite superficies, and a stone be sent thorow; the question is, whether the stone would rest in the Center, and not go quite thorow? Wherefore this is but an idle Fancy; and the proof that Fire tends not to a Center, is, because it cannot be poised or weighed, not onely by reason of its rarity, but of its dilative and aspiring Nature; and as fire is ascending, or aspiring, so likewise do I, Madam, aspire to the top of your favour, and shall never descend from the ambition to serve you, but by the suppression of death. Till then, I remain,
Madam,
Your constant Friend,
and faithful Servant.
[XVII.]
MADAM,
In your last, you were pleased to desire my answer to these following questions: First, What the reason is, that a Vessel, although it be of a solid and compact substance, yet will retain the smell or odour of a forreign substance poured into it, for a long time? I answer: The Vessel, or rather the perceptive corporeal motions of the Vessel, having patterned out the figure of the sent of the odorous substance, retain that same figure of sent, although the odorous substance is gone; and as long as that patterned figure is perfect, the sent will remain in the Vessel, either more or less, according as the figure doth last or alter. But you must consider, Madam, that although it be the natural motions that make those patterns of odours, yet those patterned figures are but as it were artificial, like as a man who draws a Copy from an Original; for Nature has divers and several ways of such motions as we call Art, for whatsoever is an imitation, is that which man calls Art. Your second question was, How it came, that the mind and understanding in many did die or dissolve before the body? I answer: The reason is, because the rational corporeal motions alter before the sensitive; for as in some, as for example, in Natural fools, the rational motions never move to a regular humane understanding, so in some dying Persons they do make a general alteration before the sensitive. Your third question was, Why a man, being bitten by a mad Dog, is onely distempered in his mind, and not in his body? The reason, according to my judgment, is, that the rational part of Matter is onely disturbed, and not the sensitive. The fourth question was, Why a Basilisk will kill with his eyes? I answer: It is the sensitive corporeal motions in the organ of sight in the man, which upon the printing of the figure of the eyes of the Basilisk, make a sudden alteration. Your fifth question was, Why an Asp will kill insensibly by biting? The reason, in my opinion, is, That the biting of the Asp hath the same efficacy as deadly Opium hath, yea, and much stronger. Your sixth question was, Why a Dog that rejoyces, swings his tail, and a Lyon when angry, or a Cat when in a fear, do lift up their tails? I answer: The several motions of the mind may produce either but one, or several sorts of motions in some part or parts of the body; and as the sensitive motions of anger will produce tears, so will the motions of joy; but grief made by the rational motions of the mind, may by excess disturb and make a general alteration of the sensitive motions in an animal: the same may excessive joy. But, Madam, you may perhaps find out better reasons for your own questions then these are; for my endeavour was onely to frame my answer to the ground of my own opinions, and so to satisfie your desire, which was, and is still the ambition of,
Madam,
Your faithful Friend