GROUNDS
OF
NATURAL PHILOSOPHY
DIVIDED INTO
THIRTEEN PARTS
WITH AN
APPENDIX
CONTAINING
FIVE PARTS
The Second Edition, much altered from the First,
which went under the Name of
PHILOSOPHICAL
AND
PHYSICAL OPINIONS
Written by the
Thrice Noble, Illustrious, and Excellent Princess,
THE
DUCHESS of NEWCASTLE
LONDON,
Printed by A. Maxwell, in the Year 1668.
[To all the UNIVERSITIES IN EUROPE.]
Most Learned Societies,
All Books, without exception, being undoubtedly under your Iurisdiction, it is very strange that some Authors of good note, are not asham'd to repine at it; and the more forward they are in judging others, the less liberty they will allow to be judg'd themselves. But, if there was not a necessity, yet I would make it my choice, To submit, willingly, to your Censures, these Grounds of Natural Philosophy, in hopes that you will not condemn them, because they want Art, if they be found fraught with Sense and Reason. You are the Starrs of the First Magnitude, whose Influence governs the World of Learning; and it is my confidence, That you will be propitious to the Birth of this beloved Child of my Brain, whom I take the boldness to recommend to your Patronage; and as, if you vouchsafe to look on it favourably, I shall be extreamly obliged to your Goodness, for its everlasting Life: So, if you resolve to Frown upon it, I beg the favour, That it be not buried in the hard and Rocky Grave of your Displeasure; but be suffer'd, by your gentle silence, to lye still in the soft and easie Bed of Oblivion, which is incomparably the less Punishment of the Two. It is so commonly the error of indulgent Parents, to spoil their Children out of Fondness, that I may be forgiven for spoiling This, in never putting it to suck at the Breast of some Learned Nurse, whom I might have got from among your Students, to have assisted me; but would, obstinately, suckle it my self, and bring it up alone, without the help of any Scholar: Which having caused in the First Edition, (which was published under the name of Philosophical and Physical Opinions) many Imperfections; I have endeavoured in this Second, by many Alterations and Additions, (which have forc'd me to give it another Name) to correct them; whereby, I fear, my Faults are rather changed and encreased, than amended. If you expect fair Proportions in the Parts, and a Beautiful Symmetry in the Whole, having never been taught at all, and having read but little; I acknowledg my self too illiterate to afford it, and too impatient to labour much for Method.
But, if you will be contented with pure Wit, and the Effects of meer Contemplation; I hope, that somewhat of that kind may be found in this Book, and in my other Philosophical, Poetical, and Oratorical Works: All which I leave, and this especially, to your kind Protection, and am,
Your most humble Servant, and Admirer,
MARGARET NEWCASTLE.
[A TABLE of the CONTENTS.]
[I.] Of Matter
[II.] Of Motion
[III.] Of the Degrees of Matter
[IV.] Of Vacuum
[V.] The difference of the two Self-moving Parts of Matter
[VI.] Of dividing and uniting of Parts
[VII.] Of Life and Knowledg
[VIII.] Of Nature's Knowledg, and Perception
[IX.] Of Perception in general
[X.] Of double Perception
[XI.] Whether the Triumphant Parts can be perceived distinctly from each other
[XII.] Whether Nature can know her self, or have an absolute Power of her self, or have an exact Figure
[XIII.] Nature cannot judg herself
[XIV.] Nature poyses or balances her Actions
[XV.] Whether there be degrees of Corporal Strength
[XVI.] Of Effects and Cause
[XVII.] Of Influence
[XVIII.] Of Fortune and Chance
[XIX.] Of Time and Eternity
[I.] Of Creatures
[II.] Of Knowledg and Perception of different kinds and sorts of Creatures
[III.] Of Perception of Parts, and united Perception
[IV.] Whether the Rational and Sensitive Parts, have a Perception of each other
[V.] Of Thoughts, and the whole Mind of a Creature
[VI.] Whether the Mind of one Creature, can perceive the Mind of another Creature
[VII.] Of Perception, and Conception
[VIII.] Of Human Supposition
[IX.] Of Information between several Creatures
[X.] The reason of several kinds and sorts of Creatures
[XI.] Of the several Properties of several kinds and sorts of Creatures
Chap. [1. to 7.] Of Productions in general
[VIII.] Productions must partake of some parts of their Producers
[IX.] Of Resemblances of several Off-springs, or Producers
[X.] Of the several appearances of the Exterior parts of one Creature
[I.] Of Animal Productions, and of the difference between Productions and Transformations
[II.] Of different Figurative Motions in Man's production
[III.] Of the Quickning of a Child, or any other sort of Animal Creatures
[IV.] Of the Birth of a Child
[V.] Of Mischances, or Miscarriages of Breeding-Creatures
[VI.] Of the encrease of Growth and Strength of Mankind, or such like Creatures
[VII.] Of the several properties of the several exterior shapes of several sorts of Animals
[VIII.] Of the Dividing and Uniting parts of a particular Creature
[I.] Of Man
[II.] Of the variety of Man's Natural Motions
[III.] Of Man's Shape and Speech
[IV.] Of the several Figurative Parts of human Creatures
[V.] Of the several perceptions amongst the several parts of Man
[VI.] Of divided and composed Perceptions
[VII.] Of the ignorances of the several perceptive Organs
[VIII.] Of the particular and general perceptions of the exterior parts of human Creatures
[IX.] Of the exterior Sensitive Organs of human Creatures
[X.] Of the Rational parts of the human Organs
[XI.] Of the difference between the human Conception, and Perception
[XII.] Of the several varieties of Actions of human Creatures
[XIII.] Of the manner of information between the Rational and Sensitive parts
[XIV.] Of irregularities and regularities of the Restoring-parts of human Creatures
[XV.] Of the agreeing and disagreeing of the Sensitive and Rational parts of human Creatures
[XVI]. Of the power of the Rational; or rather, of the indulgency of the Sensitive
[XVII.] Of human Appetites and Passions
[XVIII.] Of the Rational actions of the Head and Heart of human Creatures
[XIX.] Of Passions and Imaginations
[XX.] That Associations, Divisions, and Alterations, cause several Effects
[XXI.] Of the differences between Self-love, and Passionate love
[I.] Of the Motions of some parts of the Mind, and of Forrein Objects
[II.] Of the Motions of some parts of the Mind
[III.] Of the Motions of human Passions and Appetites; as also, of the Motions of the Rational and Sensitive parts, towards Forrein Objects
[IV.] Of the Repetitions of the Sensitive and Rational actions
[V.] Of the passionate Love, and sympathetical Endeavours, amongst the Associate parts of a human Creature
[VI.] Of Acquaintance
[VII.] Of the Effects of Forrein Objects of the Sensitive Body; and of the Rational Mind of a human Creature
[VIII.] Of the advantage and disadvantage of the Encounters of several Creatures
[IX.] That all human Creatures have the like kind and sorts of properties
[X.] Of the Irregularity of the Sensitive, and of the Rational Corporeal Motions
[XI.] Of the Knowledg between the Sensitive Organs of a human Creature
[XII.] Of human perception, or defects of a human Creature
[XIII.] Of Natural Fools
[I.] Of the Sensitive actions of Sleeping and Waking
[II.] Of Sleeping
[III.] Of human Dreams
[IV.] Of the actions of Dreams
[V.] Whether the interior parts of a human Creature, do sleep
[VI.] Whether all the Creatures in Nature, have sleeping and waking-actions
[VII.] Of human Death
[VIII.] Of the Heat of human Life, and the Cold of human Death
[IX.] Of the last act of human Life, ibid.
[X.] Whether a human Creature hath knowledg in death, or not
[XI.] Whether a Creature may be new formed after a general dissolution
[XII.] Of Foreknowledg
[I.] Of the irregularity of Nature's parts
[II.] Of the human parts of a human Creature
[III.] Of human Humors
[IV.] Of Blood, ibid.
[V.] Of the Radical humors, or parts
[VI.] Of expelling malignant disorders in a human Creature
[VII.] Of human Digestions and Evacuations
[VIII.] Of Diseases in general
[IX.] Of the Fundamental Diseases
[I.] Of Sickness
[II.] Of Pain
[III.] Of Dizziness
[IV.] Of the Brain seeming to turn round in the head
[V.] Of Weakness
[VI.] Of Swooning, ibid.
[VII.] Of Numb and Dead Palsies, or Gangren's
[VIII.] Of Madness
[IX.] The Sensitive and Rational parts may be distinctly mad
[X.] The parts of the head are not only subject to madness; but also, the other parts of the body
[XI.] The Rational and Sensitive parts of a human Creature, are apt to disturb each other
[XII.] Of Diseases produced by conceit
[I.] Of Fevers
[II.] Of the Plague
[III.] Of the Small-Pox and Measles
[IV.] Of the intermission of Fevers, or Agues
[V.] Of Consumptions
[VI.] Of Dropsies, ibid.
[VII.] Of Sweating
[VIII]. Of Coughs
[IX.] Of Gangren's
[X.] Of Cancers and Fistula's
[XI.] Of the Gout, ib.
[XII.] Of the Stone
[XII.] Of Apoplexies and Lethargies
[XIII.] Of Epilepsies
[XIV.] Of Convulsions and Cramps
[XV.] Of Cholicks, ibid.
[XVI.] Of Shaking-Palsies
[XVII.] Of the Muther, Spleen, and Scurvy
[XVIII.] Of Food or Digestions, ibid.
[XIX.] Of Surfeits
[XX.] Of natural Evacuations and Purgings
[XXI.] Of Purging-Drugs
[XXII.] Of the various humors of Drugs
[XXIII.] Of Cordials
[XXIV.] Of the different actions of the several Sensitive Parts of a human Creature.
[XXV.] Of the Antipathy of some human Creatures, to some Forrein Objects
[XXVI.] Of the Effects of Forrein Objects, on the human Mind, ib.
[XXVII.] Of Contemplation
[XXVIII.] Of injecting the Blood of one Animal, into the Veins of another Animal
[I.] Of the different Knowledges in different kinds and sorts of Creatures
[II.] Of the variety of self-actions in particular Creatures
[III.] Of the variety of Corporeal Motions of one and the same sort and kind of Motion
[IV.] Of the variety of particular Creatures, ibid.
[V.] Of dividing, and rejoyning, or altering exterior figurative Motions
[VI.] Of different figurative Motions in particular Creatures
[VII.] Of the alterations of exterior and innate figurative Motions of several sorts of Creatures
[VIII.] Of Local Motion
[IX.] Of several manners or ways of Advantages or Disadvantages
[X.] Of the actions of some sorts of Creatures, over others
[XI.] Of Glassie-Bodies
[XII.] Of Metamorphoses, or Transformations of Animals and Vegetables,
[XIII.] Of the Life and Death of several Creatures
[XIV.] Of Circles
[XV.] Human Creatures cannot so probably treat of other sorts of Creatures, as of their own
[I.] Of the equality of Elements
[II.] Of several Tempers
[III.] Of the change and rechange; and of dividing of the parts of the Elements
[IV.] Of the innate figurative Motions of Earth
[V.] Of the figurative Motions of Air, ibid.
[VI.] Of the innate figurative Motions of Fire
[VII.] Of the productions of Elemental Fire
[VIII.] Of Flame
[IX.] Of the two sorts of Fire most different, ibid.
[X.] Of Dead or Dull Fires
[XI.] Of the occasional Actions of Fire
[XII.] Fire hath not the property to change and rechange
[XIII.] Of the innate figurative Motions of Water
[XIV.] The nature or property of Water
[XV.] Of the alteration of the exterior figurative motion of Water
[XVI.] Of Oyl of Vitriol, ibid.
[XVII.] Of Mineral and Sulphurous Waters
[XVIII.] The cause of the Ebbing and Flowing of the Sea
[XIX.] Of Overflows
[XX.] Of the Figure of Ice and Snow
[XXI.] Of the change and rechange of Water
[XXII.] Of Water quenching Fire, and Fire evaporating Water
[XXIII.] Of inflamable Liquors
[XXIV.] Of Thunder
[XXV.] Of Vapour, Smoak, Wind and Clouds
[XXVI.] Of Wind
[XXVII.] Of Light
[XXVIII.] Of Darkness
[XXIX.] Of Colours
[XXX.] Of the Exterior Motions of the Planets
[XXXI.] Of the Sun, and Planets, and Seasons
[XXXII.] Of Air corrupting dead Bodies.
[I.] Of the innate figurative Motions of Metal
[II.] Of the melting of Metals
[III.] Of Burning, Melting, Boyling, and Evaporating
[IV.] Of Stone
[V.] Of the Loadstone
[VI.] Of Bodies apt to ascend, or descend
[VII.] Why heavy Bodies descend more forcibly than leight Bodies ascend, 227
[VIII.] Of several sorts of Densities and Rarities, Gravities, and Levities
[IX.] Of Vegetables
[X.] Of the production of Vegetables
[XI.] Of replanting Vegetables
[I.] Whether there can be a Substance that is not a Body
[II.] Of an Immaterial
[III.] Whether an Immaterial be perceivable
[IV.] Of the Difference between GOD and Nature
[V.] All the Parts of Nature, worship GOD, ibid.
[VI.] Whether GOD's Decrees are limited
[VII.] Of GOD's Decrees concerning the particular Parts of Nature
[VIII.] Of the Ten Commandments
[IX.] Of several Religions
[X.] Of Rules and Prescriptions
[XI.] Sins and Punishments are material
[XII.] Of human Conscience
[I.] Whether it is possible there could be Worlds consisting only of the Rational parts, and others only of the Sensitive parts
[II.] Of Irregular and Regular Worlds
[III.] Whether there be Egress and Regress between the Parts of several Worlds
[IV.] Whether the Parts of one and the same Society, could (after their dissolution, meet and unite
[V.] Whether, if a Creature being dissolved, if it could unite again, would be the same
[VI.] Of the Resurrection of Human-kind
[VII.] Of the dissolution of a World
[VIII.] Of a new Heaven, and a new Earth
[IX.] Whether there shall be a Material Heaven and Hell, ibid.
[X.] Concerning the Joys or Torments of the Blessed and Cursed, after they are in Heaven or Hell
[I.] Of the Happy and Miserable Worlds
[II.] Whether there be such kinds and sorts of Creatures in the Happy and Blessed World, as in this World
[III.] Of the Births and Deaths of the Heavenly World, ibid.
[IV.] Whether those Creatures could be named Blessed, that are subject to dye
[V.] Of the Productions of the Creatures of the Regular World
[VI.] Whether the Creatures in the Blessed World, do feed and evacuate
[VII.] Of the Animals, and of the food of the Humans of the Happy World
[VIII.] Whether it is not irregular for one Creature to feed on another
[IX.] Of the continuance of life in the Regular World
X. Of the Excellency and Happiness of the Creatures of the Regular World
[XI.] Of Human Creatures in the Regular World
[XII.] Of the happiness of human Creatures in the Material World, ibid.
[I.] Of the Irregular World
[II.] Of the Productions and Dissolutions of the Creatures of the irregular World
[III.] Of Animals, and of Humans in the irregular World
[IV.] Of Objects and Perceptions
[V.] The Description of the Globe of the irregular World, ibid.
[VI.] Of the Elemental Air, and Light of the irregular World
[VII.] Of Storms and Tempests in the irregular World
[VIII.] Of the several Seasons; or rather, of the several Tempers in the irregular World, ibid.
[IX.] The Conclusion of the irregular and unhappy, or cursed World
Fifteen Sections concerning Restoring-Beds, or Wombs
GROUNDS OF Natural Philosophy.
[The First Part.]
[CHAP. I. Of MATTER.]
Matter is that we name Body; which Matter cannot be less, or more, than Body: Yet some Learned Persons are of opinion, That there are Substances that are not Material Bodies. But how they can prove any sort of Substance to be no Body, I cannot tell: neither can any of Nature's Parts express it, because a Corporeal Part cannot have an Incorporeal Perception. But as for Matter, there may be degrees, as, more pure, or less pure; but there cannot be any Substances in Nature, that are between Body, and no Body: Also, Matter cannot be figureless, neither can Matter be without Parts. Likewise, there cannot be Matter without Place, nor Place without Matter; so that Matter, Figure, or Place, is but one thing: for, it is as impossible for One Body to have Two Places, as for One Place to have Two Bodies; neither can there be Place, without Body.
[CHAP. II. Of MOTION.]
Though Matter might be without Motion, yet Motion cannot be without Matter; for it is impossible (in my opinion) that there should be an Immaterial Motion in Nature: and if Motion is corporeal, then Matter, Figure, Place, and Motion, is but one thing, viz. a corporeal figurative Motion. As for a First Motion, I cannot conceive how it can be, or what that First Motion should be: for, an Immaterial cannot have a Material Motion; or, so strong a Motion, as to set all the Material Parts in Nature, or this World, a-moving; but (in my opinion) every particular part moves by its own Motion: If so, then all the Actions in Nature are self-corporeal, figurative Motions. But this is to be noted, That as there is but one Matter, so there is but one Motion; and as there are several Parts of Matter, so there are several Changes of Motion: for, as Matter, of what degree soever it is, or can be, is but Matter; so Motion, although it make Infinite Changes, can be but Motion.
[CHAP. III. Of the degrees of MATTER.]
Though Matter can be neither more nor less than Matter; yet there may be degrees of Matter, as more pure, or less pure; and yet the purest Parts are as much material, in relation to the nature of Matter, as the grossest: Neither can there be more than two sorts of Matter, namely, that sort which is Self-moving, and that which is not Self-moving. Also, there can be but two sorts of the Self-moving Parts; as, that sort that moves intirely without Burdens, and that sort that moves with the Burdens of those Parts that are not Self-moving: So that there can be but these three sorts; Those parts that are not moving, those that move free, and those that move with those parts that are not moving of themselves: Which degrees are (in my opinion) the Rational Parts, the Sensitive Parts, and the Inanimate Parts; which three sorts of Parts are so join'd, that they are but as one Body; for, it is impossible that those three sorts of Parts should subsist single, by reason Nature is but one united material Body.
[CHAP. IV. Of VACUUM.]
In my opinion, there cannot possibly be any Vacuum: for, though Nature, as being material, is divisible and compoundable; and, having Self-motion, is in perpetual action: yet Nature cannot divide or compose from her self, although she may move, divide, and compose in her self: But, were it possible Nature's Parts could wander and stray in, and out of Vacuum, there would be a Confusion; for, where Unity is not, Order cannot be: Wherefore, by the Order and Method of Nature's corporeal Actions, we may perceive, there is no Vacuum: For, what needs a Vacuum, when as Body and Place is but one thing; and as the Body alters, so doth the Place?
[CHAP. V. The difference of the Two Self-moving Parts of Matter.]
The Self-moving Parts of Nature seem to be of two sorts, or degrees; one being purer, and so more agil and free than the other; which (in my opinion) are the Rational Parts of Nature. The other sort is not so pure; and are the Architectonical Parts, which are the Labouring Parts, bearing the grosser Materials about them, which are the Inanimate Parts; and this sort (in my opinion) are the Sensitive Parts of Nature; which form, build, or compose themselves with the Inanimate Parts, into all kinds and sorts of Creatures, as Animals, Vegetables, Minerals, Elements, or what Creatures soever there are in Nature: Whereas the Rational are so pure, that they cannot be so strong Labourers, as to move with Burdens of Inanimate Parts, but move freely without Burdens: for, though the Rational and Sensitive, with the Inanimate, move together as one Body; yet the Rational and Sensitive, do not move as one Part, as the sensitive doth with the Inanimate. But, pray mistake me not, when I say, the Inanimate Parts are grosser; as if I meant, they were like some densed Creature; for, those are but Effects, and not Causes: but, I mean gross, dull, heavy Parts, as, that they are not Self-moving; nor do I mean by Purity, Rarity; but Agility: for, Rare or Dense Parts, are Effects, and not Causes: And therefore, if any should ask, Whether the Rational and Sensitive Parts were Rare, or Dense; I answer, They may be Rare or Dense, according as they contract, or dilate their Parts; for there is no such thing as a Single Part in Nature: for Matter, or Body, cannot be so divided, but that it will remain Matter, which is divisible.
[CHAP. VI. Of Dividing and Uniting of Parts.]
Though every Self-moving Part, or Corporeal Motion, have free-will to move after what manner they please; yet, by reason there can be no Single Parts, several Parts unite in one Action, and so there must be united Actions: for, though every particular Part may divide from particular Parts; yet those that divide from some, are necessitated to join with other Parts, at the same point of time of division; and at that very same time, is their uniting or joining: so that Division, and Composition or Joining, is as one and the same act. Also, every altered Action, is an altered figurative Place, by reason Matter, Figure, Motion, and Place, is but one thing; and, by reason Nature is a perpetual motion, she must of necessity cause infinite Varieties.
[CHAP. VII. Of Life and Knowledg.]
All the Parts of Nature have Life and Knowledg; but, all the Parts have not Active Life, and a perceptive Knowledg, but onely the Rational and Sensitive: And this is to be noted, That the variousness, or variety of Actions, causes varieties of 7] Lives and Knowledges: For, as the Self-moving parts alter, or vary their Actions; so they alter and vary their Lives and Knowledges; but there cannot be an Infinite particular Knowledg, nor an Infinite particular Life; because Matter is divisible and compoundable.
[CHAP. VIII. Of Nature's Knowledg and Perception.]
If Nature were not Self-knowing, Self-living, and also Perceptive, she would run into Confusion: for, there could be neither Order, nor Method, in Ignorant motion; neither would there be distinct kinds or sorts of Creatures, nor such exact and methodical Varieties as there are: for, it is impossible to make orderly and methodical Distinctions, or distinct Orders, by Chances: Wherefore, Nature being so exact (as she is) must needs be Self-knowing and Perceptive: And though all her Parts, even the Inanimate Parts, are Self-knowing, and Self-living; yet, onely her Self-moving Parts have an active Life, and a perceptive Knowledg.
[CHAP. IX. Of PERCEPTION in general.]
Perception is a sort of Knowledg, that hath reference to Objects; that is, Some Parts to know other Parts: But yet Objects are not the cause of Perception; for the cause of Perception is Self-motion. But some would say, If there were no Object, there could be no Perception. I answer: It is true; for, that cannot be perceived, that is not: but yet, corporeal motions cannot be without Parts, and so not without Perception. But, put an impossible case, as, That there could be a single Corporeal Motion, and no more in Nature; that Corporeal Motion may make several Changes, somewhat like Conceptions, although not Perceptions: but, Nature being Corporeal, is composed of Parts, and therefore there cannot be a want of Objects. But there are Infinite several manners and ways of Perception; which proves, That the Objects are not the Cause: for, every several kind and sort of Creatures, have several kinds and sorts of Perception, according to the nature and property of such a kind or sort of Composition, as makes such a kind or sort of Creature; as I shall treat of, more fully, in the following Parts of this Book.
CHAP. X. Of Double PERCEPTION.
There is a Double Perception in Nature, the Rational Perception, and the Sensitive: The Rational Perception is more subtil and penetrating than the Sensitive; also, it is more generally perceptive than the Sensitive; also, it is a more agil Perception than the Sensitive: All which is occasioned not onely through the purity of the Rational parts, but through the liberty of the Rational parts; whereas the Sensitive being incumbred with the Inanimate parts, is obstructed and retarded. Yet all Perceptions, both Sensitive and Rational, are in parts; but, by reason the Rational is freer, (being not a painful Labourer) can more easily make an united Perception, than the Sensitive; which is the reason the Rational parts can make a Whole Perception of a Whole Object: Whereas the Sensitive makes but Perceptions in part, of one and the same Object.
[CHAP. XI. Whether the Triumphant Parts can be perceived distinctly from each other.]
Some may make this Question, Whether the Three sorts of Parts, the Rational, Sensitive, and Inanimate, may be singly perceived? I answer, Not unless there were single Parts in Nature; but, though they cannot be singly perceived, yet they singly perceive; because, every Part hath its own motion, and so its own perception. And though those Parts, that have not self-motion, have not perception; yet, being joined, as one Body, to the Sensitive, they may by the Sensitive Motion, have some different sorts of Self-knowledg, caused by the different actions of the Sensitive parts; but that is not Perception. But, as I said, the Triumphant Parts cannot be perceived distinctly asunder, though their Actions may be different: for, the joining, or intermixing of Parts, hinders not the several Actions; as for example, A Man is composed of several Parts, or, (as the Learned term them) Corporeal Motions; yet, not any of those different Parts, or Corporeal Motions, are a hindrance to each other: The same between the Sensitive and Rational Parts.
[CHAP. XII. Whether Nature can know her self, or have an Absolute Power of her self, or have an exact Figure.]
I was of an opinion, That Nature, because Infinite, could not know her Self; because Infinite hath no limit. Also, That Nature could not have an Absolute Power over her own Parts, because she had Infinite Parts; and, that the Infiniteness did hinder the Absoluteness: But since I have consider'd, That the Infinite Parts must of necessity be Self-knowing; and that those Infinite Self-knowing Parts are united in one Infinite Body, by which Nature must have both an United Knowledg, and an United Power. Also, I questioned, Whether Nature could have an Exact Figure, (but, mistake me not; for I do not mean the Figure of Matter, but a composed Figure of Parts) because Nature was composed of Infinite Variety of Figurative Parts: But considering, that those Infinite Varieties of Infinite Figurative Parts, were united into one Body; I did conclude, That she must needs have an Exact Figure, though she be Infinite: As for example, This World is composed of numerous and several Figurative parts, and yet the World hath an exact Form and Frame, the same which it would have if it were Infinite. But, as for Self-knowledg, and Power, certainly God hath given them to Nature, though her Power be limited: for, she cannot move beyond her Nature; nor hath she power to make her self any otherwise than what she is, since she cannot create, or annihilate any part, or particle: nor can she make any of her Parts, Immaterial; or any Immaterial, Corporeal: Nor can she give to one part, the Nature (viz. the Knowledg, Life, Motion, or Perception) of another part; which is the reason one Creature cannot have the properties, or faculties of another; they may have the like, but not the same.
[CHAP. XIII. Nature cannot judg her self.]
Although Nature knows her self, and hath a free power of her self; (I mean, a natural Knowledg and Power) yet, Nature cannot be an upright, and just Judg of her self, and so not of any of her Parts; because every particular part is a part of her self. Besides, as she is Self-moving, she is Self-changeing, and so she is alterable: Wherefore, nothing can be a perfect, and a just Judg, but something that is Individable, and Unalterable, which is the Infinite GOD, who is Unmoving, Immutable, and so Unalterable; who is the Judg of the Infinite Corporeal Actions of his Servant Nature. And this is the reason that all Nature's Parts appeal to God, as being the only Judg.
[CHAP. XIV. Nature Poyses, or Balances her Actions.]
Although Nature be Infinite, yet all her Actions seem to be poysed, or balanced, by Opposition; as for example, As Nature hath dividing, so composing actions: Also, as Nature hath regular, so irregular actions; as Nature hath dilating, so contracting actions: In short, we may perceive amongst the Creatures, or Parts of this World, slow, swift, thick, thin, heavy, leight, rare, dense, little, big, low, high, broad, narrow, light, dark, hot, cold, productions, dissolutions, peace, warr, mirth, sadness, and that we name Life, and Death; and infinite the like; as also, infinite varieties in every several kind and sort of actions: but, the infinite varieties are made by the Self-moving parts of Nature, which are the Corporeal Figurative Motions of Nature.
[CHAP. XV. Whether there be Degrees of Corporeal Strength.]
As I have declared, there are (in my Opinion) Two sorts of Self-moving Parts; the one Sensitive, the other Rational. The Rational parts of my Mind, moving in the manner of Conception, or Inspection, did occasion some Disputes, or Arguments, amongst those parts of my Mind. The Arguments were these: Whether there were degrees of Strength, as there was of Purity, between their own sort, as, the Rational and the Sensitive? The Major part of the Argument was, That Self-motion could be but Self-motion: for, not any part of Nature could move beyond its power of Self-motion. But the Minor part argued, That the Self-motion of the Rational, might be stronger than the Self-motion of the Sensitive. But the Major part was of the opinion, That there could be no degrees of the Power of Nature, or the Nature of Nature: for Matter, which was Nature, could be but Self-moving, or not Self-moving; or partly Self-moving, or not Self-moving. But the Minor argued, That it was not against the nature of Matter to have degrees of Corporeal Strength, as well as degrees of Purity: for, though there could not be degrees of Purity amongst the Parts of the same sort, as amongst the Parts of the Rational, or amongst the Parts of the Sensitive; yet, if there were degrees of the Rational and Sensitive Parts, there might be degrees of Strength. The Major part said, That if there were degrees of Strength, it would make a Confusion, by reason there would be no Agreement; for, the Strongest would be Tyrants to the Weakest, in so much as they would never suffer those Parts to act methodically or regularly. But the Minor part said, that they had observed, That there was degrees of Strength amongst the Sensitive Parts. The Major part argued, That they had not degrees of Strength by Nature; but, that the greater Number of Parts were stronger than a less Number of Parts. Also, there were some sorts of Actions, that had advantage of other sorts. Also, some sorts of Compositions are stronger than other; not through the degrees of innate Strength, nor through the number of Parts; but, through the manner and form of their Compositions, or Productions. Thus my Thoughts argued; but, after many Debates and Disputes, at last my Rational Parts agreed, That, If there were degrees of Strength, it could not be between the Parts of the same degree, or sort; but, between the Rational and Sensitive; and if so, the Sensitive was Stronger, being less pure; and the Rational was more Agil, being more pure.
[CHAP. XVI. Of Effects, and Cause.]
To treat of Infinite Effects, produced from an an Infinite Cause, is an endless Work, and impossible to be performed, or effected; only this may be said, That the Effects, though Infinite, are so united to the material Cause, as that not any single effect can be, nor no Effect can be annihilated; by reason all Effects are in the power of the Cause. But this is to be noted, That some Effects producing other Effects, are, in some sort or manner, a Cause.
[CHAP. XVII. Of INFLUENCE.]
An Influence is this; When as the Corporeal Figurative Motions, in different kinds, and sorts of Creatures, or in one and the same sorts, or kinds, move sympathetically: And though there be antipathetical Motions, as well as sympathetical; yet, all the Infinite parts of Matter, are agreeable in their nature, as being all Material, and Self-moving; and by reason there is no Vacuum, there must of necessity be an Influence amongst all the Parts of Nature.
[CHAP. XVIII. Of FORTUNE and CHANCE.]
Fortune, is only various Corporeal Motions of several Creatures, design'd to one Creature, or more Creatures; either to that Creature, or those Creatures Advantage, or Disadvantage: If Advantage, Man names it Good Fortune; if Disadvantage, Man names it Ill Fortune. As for Chance, it is the visible Effects of some hidden Cause; and Fortune, a sufficient Cause to produce such Effects: for, the conjunction of sufficient Causes, doth produce such or such Effects; which Effects could not be produced, if any of those Causes were wanting: So that, Chances are but the Effects of Fortune.
[CHAP. XIX. Of TIME and ETERNITY.]
Time is not a Thing by it self; nor is Time Immaterial: for, Time is only the variations of Corporeal Motions; but Eternity depends not on Motion, but of a Being without Beginning, or Ending.
[The Second Part.]
[CHAP. I. Of CREATURES.]
All Creatures are Composed-Figures, by the consent of Associating Parts; by which Association, they joyn into such, or such a figured Creature: And though every Corporeal Motion, or Self-moving Part, hath its own motion; yet, by their Association, they all agree in proper actions, as actions proper to their Compositions: and, if every particular Part, hath not a perception of all the Parts of their Association; yet, every Part knows its own Work.
[CHAP. II. Of Knowledg and Perception of different kinds and sorts of Creatures.]
There is not any Creature in Nature, that is not composed of Self-moving Parts, (viz. both of Rational and Sensitive) as also of the Inanimate Parts, which are Self-knowing: so that all Creatures, being composed of these sorts of Parts, must have a Sensitive, and Rational Knowledg and Perception, as Animals, Vegetables, Minerals, Elements, or what else there is in Nature: But several kinds, and several sorts in these kinds of Creatures, being composed after different manners, and ways, must needs have different Lives, Knowledges, and Perceptions: and not only every several kind, and sort, have such differences; but, every particular Creature, through the variations of their Self-moving Parts, have varieties of Lives, Knowledges, Perceptions, Conceptions, and the like; and not only so, but every particular part of one and the same Creature, have varieties of Knowledges, and Perceptions, because they have varieties of Actions. But, (as I have declared) there is not any different kind of Creature, that can have the like Life, Knowledg, and Perception; not only because they have different Productions, and different Forms; but, different Natures, as being of different kinds.
[CHAP. III. Of Perception of Parts, and United Perception.]
All the Self-moving Parts are perceptive; and, all Perception is in Parts, and is dividable, and compoundable, as being Material; also, Alterable, as being Self-moving: Wherefore, no Creature that is composed, or consists of many several sorts of Corporeal Figurative Motions, but must have many sorts of Perception; which is the reason that one Creature, as Man, cannot perceive another Man any otherwise but in Parts: for, the Rational, and Sensitive; nay, all the Parts of one and the same Creature, perceive their Adjoining Parts, as they perceive Foreign Parts; only, by their close conjunction and near relation, they unite in one and the same actions. I do not say, they always agree: for, when they move irregularly, they disagree: And some of those United Parts, will move after one manner, and some after another; but, when they move regularly, then they move to one and the same Design, or one and the same United Action. So, although a Creature is composed of several sorts of Corporeal Motions; yet, these several sorts, being properly united in one Creature, move all agreeably to the Property and Nature of the whole Creature; that is, the particular Parts move according to the property of the whole Creature; because the particular Parts, by conjunction, make the Whole: So that, the several Parts make one Whole; by which, a Whole Creature hath both a general Knowledg, and a Knowledg of Parts; whereas, the Perceptions of Foreign Objects, are but in the Parts: and this is the reason why one Creature perceives not the Whole of another Creature, but only some Parts. Yet this is to be noted, That not any Part hath another Part's Nature, or Motion, nor therefore, their Knowledg, or Perception; but, by agreement, and unity of Parts, there is composed Perceptions.
[CHAP. IV. Whether the Rational and Sensitive Parts have a Perception of each other.]
Some may ask the Question, Whether the Rational and Sensitive, have Perception of each other? I answer: In my Opinion, they have. For, though the Rational and Sensitive Parts, be of two sorts; yet, both sorts have Self-motion; so that they are but as one, as, that they are both Corporeal Motions; and, had not the Sensitive Parts incumbrances, they would be, in a degree, as agil, and as free as the Rational. But, though each sort hath perception of each other, and some may have the like; yet they have not the same: for, not any Part can have another's Perception, or Knowledg; but, by reason the Rational and Sensitive, are both Corporeal Motions, there is a strong sympathy between those sorts, in one Conjunction, or Creature. Indeed, the Rational Parts are the Designing Parts; and the Sensitive, the Labouring Parts; and the Inanimate are as the Material Parts: not but all the three sorts are Material Parts; but the Inanimate, being not Self-moving, are the Burdensome Parts.
[CHAP. V. Of Thoughts, and the whole Mind of a Creature.]
AS for Thoughts, though they are several Corporeal Motions, or Self-moving Parts; yet, being united, by Conjunction in one Creature, into one whole Mind, cannot be perceived by some Parts of another Creature, nor by the same sort of Creature, as by another Man. But some may ask, Whether the whole Mind of one Creature, as the whole Mind of one Man, may not perceive the whole Mind of another Man? I answer, That if the Mind was not joyn'd and mix'd with the Sensitive and Inanimate Parts, and had not interior, as well as exterior Parts, the whole Mind of one Man, might perceive the whole Mind of another Man; but, that being not possible, one whole Mind cannot perceive another whole Mind: By which Observation we may perceive, there are no Platonick Lovers in Nature. But some may ask, Whether the Sensitive Parts can perceive the Rational, in one and the same Creature? I answer, They do; for if they did not, it were impossible for the Sensitive Parts to execute the Rational Designs; so that, what the Mind designs, the Sensitive Body doth put in execution, as far as they have Power: But if, through Irregularities, the Body be sick, and weak, or hath some Infirmities, they cannot execute the Designs of the Mind.
[CHAP. VI. Whether the Mind of one Creature, can perceive the Mind of another Creature.]
Some may ask the reason, Why one Creature, as Man, cannot perceive the Thoughts of another Man, as well as he perceives his exterior Sensitive Parts? I answer, That the Rational Parts of one Man, perceive as much of the Rational Parts of another Man, as the Sensitive Parts of that Man doth of the Sensitive Parts of the other Man; that is, as much as is presented to his Perception: for, all Creatures, and every part and particle, have those three sorts of Matter; and therefore, every part of a Creature is perceiving, and perceived. But, by reason all Creatures are composed of Parts, (viz. both of the Rational and Sensitive) all Perceptions are in parts, as well the Rational, as the Sensitive Perception: yet, neither the Rational, nor the Sensitive, can perceive all the Interior Parts or Corporeal Motions, unless they were presented to their perception: Neither can one Part know the Knowledg and Perception of another Part: but, what Parts of one Creature are subject to the perception of another Creature, those are perceived.
[CHAP. VII. Of Perception, and Conception.]
Although the Exterior Parts of one Creature, can but perceive the Exterior Parts of another Creature; yet, the Rational can make Conceptions of the Interior Parts, but not Perception: for, neither the Sense, nor Reason, can perceive what is not present, but by rote, as after the manner of Conceptions, or Remembrances, as I shall in my following Chapters declare: So that, the Exterior Rational Parts, that are with the Exterior Sensitive Parts of an Object, are as much perceived, the one, as the other: but, those Exterior Parts of an Object, not moving in particular Parties, as in the whole Creature, is the cause that some Parts of one Creature, cannot perceive the whole Composition or Frame of another Creature: that is, some of the Rational Parts of one Creature, cannot perceive the whole Mind of another Creature. The like of the Sensitive Parts.
[CHAP. VIII. Of Human Suppositions.]
Although Nature hath an Infinite Knowledg and Perception; yet, being a Body, and therefore divisible and compoundable; and having, also, Self-motion, to divide and compound her Infinite Parts, after infinite several manners; is the reason that her finite Parts, or particular Creatures, cannot have a general or infinite Knowledg, being limited, by being finite, to finite Perceptions, or perceptive Knowledg; which is the cause of Suppositions, or Imaginations, concerning Forrein Objects: As for example, A Man can but perceive the Exterior Parts of another Man, or any other Creature, that is subject to Human Perception; yet, his Rational Parts may suppose, or presuppose, what another Man thinks, or what he will act: and for other Creatures, a Man may suppose or imagine what the innate nature of such a Vegetable, or Mineral, or Element is; and may imagine or suppose the Moon to be another World, and that all the fixed Starrs are Sunns; which Suppositions, Man names Conjectures.
[CHAP. IX. Of Information between several Creatures.]
No question but there is Information between all Creatures: but, several sorts of Creatures, having several sorts of Informations, it is impossible for any particular sort to know, or have perceptions of the Infinite, or Numberless Informations, between the Infinite and Numberless Parts, or Creatures of Nature: Nay, there are so many several Informations amongst one sort (as of Mankind) that it is impossible for one Man to perceive them all; no, nor can one Man generally perceive the particular Informations that are between the particular Parts of his Sensitive Body; or between the particular Informations of his Rational Body; or between the particular Rational and Sensitive Parts: much less can Man perceive, or know the several Informations of other Creatures.
[CHAP. X. The Reason of several kinds and sorts of Creatures.]
Some may ask, Why there are such sorts of Creatures, as we perceive there are, and not other sorts? I answer, That, 'tis probable, we do not perceive all the several kinds and sorts of Creatures in Nature: In truth, it is impossible (if Nature be Infinite) for a Finite to perceive the Infinite varieties of Nature. Also they may ask, Why the Planets are of a Spherical Shape, and Human Creatures are of an Upright shape, and Beasts of a Bending and stooping shape? Also, Why Birds are made to flye, and not Beasts? And for what Cause, or Design, have Animals such and such sorts of shapes and properties? And Vegetables such and such sorts of shapes and properties? And so of Minerals and Elements? I answer; That several sorts, kinds, and differences of Particulars, causes Order, by reason it causes Distinctions: for, if all Creatures were alike, it would cause a Confusion.
[CHAP. XI. Of the several Properties of several Kinds and sorts of Creatures.]
As I have said, There are several kinds, and several sorts, and several particular Creatures of several kinds and sorts; whereof there are some Creatures of a mixt kind, and some of a mixt sort, and some of a mixture of some particulars. Also, there are some kind of Creatures, and sorts of Creatures; as also Particulars of a Dense Nature, others of a Rate Nature; some of a Leight Nature, some of a Heavy Nature; some of a Bright Nature, some of a Dark Nature; some of an Ascending Nature, some of a Descending Nature; some of a Hard Nature, some of a Soft Nature; some of a Loose Nature, and some of a Fixt Nature; some of an Agil Nature, and some of a Slow Nature; some of a Consistent Nature, and some of a Dissolving Nature: All which is according to the Frame and Form of their Society, or Composition.
[The Third Part.]
[CHAP. I. Of Productions in general.]
The Self-moving Parts, or Corporeal Motions, are the Producers of all Composed Figures, such as we name Creatures: for, though all Matter hath Figure, by being Matter; for it were non-sense to say, Figureless Matter; since the most pure Parts of Matter, have Figure, as well as the grossest; the rarest, as well as the densed: But, such Composed Figures which we name Creatures, are produced by particular Associations of Self-moving Parts, into particular kinds, and sorts; and particular Creatures in every kind, or sort. The particular kinds, that are subject to Human Perceptions, are those we name Animals, Vegetables, Minerals, and Elements; of which kinds, there are numerous sorts; and of every sort, infinite particulars: And though there be Infinite Varieties in Nature, made by the Corporeal Motions, or Self-moving Parts, which might cause a Confusion: Yet, considering Nature is intire in her self, as being only Material, and as being but one United Body; also, poysing all her Actions by Opposites; 'tis impossible to be any ways in Extreams, or to have a Confusion.
[CHAP. II. Of Productions in general.]
The Sensitive Self-moving Parts, or Corporeal Motions, are the Labouring Parts of all Productions, or Fabricks of all Creatures; but yet, those Corporeal Motions, are parts of the Creature they produce: for, Production is only a Society of particular Parts, that joyn into particular Figures, or Creatures: but, as Parts produce Figures, by Association; so they dissolve those Figures by Division: for, Matter is a perpetual Motion, that is always dividing and composing; so that not any Creature can be eternally one and the same: for, if there were no Dissolvings, and Alterings, there would be no varieties of Particulars; for, though the kinds and sorts may last, yet not the Particulars. But, mistake me not, I do not say those Figures are lost,
or annihilated in Nature; but only, their Society is dissolved, or divided in Nature. But this is to be noted, That some Creatures are sooner produced and perfected, than others; and again, some Creatures are sooner decayed, or dissolved.
[CHAP. III. Of Productions in general.]
There are so many different composed Parts, and so much of variety of Action in every several Part of one Creature, as 'tis impossible for Human Perception to perceive them; nay, not every Corporeal Motion of one Creature, doth perceive all the varieties of the same Society; and, by the several actions, not only of several Parts, but of one and the same Parts, cause such obscurity, as not any Creature can tell, not only how they were produced, but, not how they consist: But, by reason every Part knows his own Work, there is Order and Method: For example, In a Human Creature, those Parts that produce, or nourish the Bones, those of the Sinews, those of the Veins, those of the Flesh, those of the Brains, and the like, know all their several Works, and consider not each several composed Part, but what belongs to themselves; the like, I believe, in Vegetables, Minerals, or Elements. But mistake me not; for, I do not say, those Corporeal Motions in those particulars, are bound to those particular Works, as, that they cannot change, or alter their actions if they will, and many times do: as some Creatures dissolve before they are perfect, or quite finished; and some as soon as finished; and some after some short time after they are finished; and some continue long, as we may perceive by many Creatures that dye, which I name Dissolving in several Ages; but, untimely Dissolutions, proceed rather from some particular Irregularities of some particular Parts, than by a general Agreement.
[CHAP. IV. Of Productions in general.]
The Reason that all Creatures are produced by the ways of Production, as one Creature to be composed out of other Creatures, is, That Nature is but one Matter, and that all her Parts are united as one Material Body, having no Additions, or Diminutions; no new Creations, or Annihilations: But, were not Nature one and the same, but that her Parts were of different natures; yet, Creatures must be produced by Creatures, that is, Composed Figures, as a Beast, a Tree, a Stone, Water, &c. must be composed of Parts, not a single Part: for, a single Part cannot produce composed Figures; nor can a single Part produce another single Part; for, Matter cannot create Matter; nor can one Part produce another Part out of it self: Wherefore, all Natural Creatures are produced by the consent and agreement of many Self-moving Parts, or Corporeal Motions, which work to a particular Design, as to associate into particular kinds and sorts of Creatures.
[CHAP. V. Of Productions in general.]
As I said in my former Chapter, That all Creatures are produced, or composed by the agreement and consent of particular Parts; yet some Creatures are composed of more, and some of fewer Parts: neither are all Creatures produced, or composed after one and the same manner; but some after one manner, and some after another manner: Indeed, there are divers manners of Productions, both of those we name Natural, and those we name Artificial; but I only treat of Natural Productions, which are so various, that it is a wonder if any two Creatures are just alike; by which we may perceive, that not only in several kinds and sorts, but in Particulars of every kind, or sort, there is some difference, so as to be distinguished from each other, and yet the species of some Creatures are like to their kind, and sort, but not all; and the reason that most Creatures are in Species, according to their sort, and kind, is not only, that Nature's Wisdom orders and regulates her Corporeal Figurative Motions, into kinds and sorts of Societies and Conjunctions; but, those Societies cause a perceptive Acquaintance, and an united Love, and good liking of the Compositions, or Productions: and not only a love to their Figurative Compositions, but to all that are of the same sort, or kind; and especially, their being accustom'd to actions proper to their Figurative Compositions, is the cause that those Parts, that divide from the Producers, begin a new Society, and, by degrees, produce the like Creature; which is the cause that Animals and Vegetables produce according to their likeness. The same may be amongst Minerals and Elements, for all we can know. But yet, some Creatures of one and the same sort, are not produced after one and the same manner: As for example, One and the same sort of Vegetables, may be produced after several manners, and yet, in the effect, be the same, as when Vegetables are sowed, planted, engrafted; as also, Seeds, Roots, and the like, they are several manners, or ways of Productions, and yet will produce the same sort of Vegetable: but, there will be much alterations in replanting, which is occasioned by the change of associating Parts, and Parties; but as for the several Productions
of several kinds and sorts, they are very different; as for example, Animals are not produced as Vegetables, or Vegetables as Minerals, nor Minerals as any of the rest: Nor are all Animals produced alike, nor Minerals, or Vegetables; but after many different manners, or ways. Neither are all Productions like their Producers; for, some are so far from resembling their Figurative Society, that they produce another kind, or sort of Composed Figures; as for example, Maggots out of Cheese, other Worms out of Roots, Fruits, and the like: but these sorts of Creatures, Man names Insects; but yet they are Animal Creatures, as well as others.
[CHAP. VI. Of Productions in general.]
All Creatures are Produced, and Producers; and all these Productions partake more or less of the Producers; and are necessitated so to do, because there cannot be any thing New in Nature: for, whatsoever is produced, is of the same Matter; nay, every particular Creature hath its particular Parts: for, not any one Creature can be produced of any other Parts than what produced it; neither can the same Producer produce one and the same double, (as I may say to express my self:) for, though the same Producers may produce the like, yet not the same:
for, every thing produced, hath its own Corporeal Figurative Motions; but this might be, if Nature was not so full of variety: for, if all those Corporeal Motions, or Self-moving Parts, did associate in the like manner, and were the very same Parts, and move in the very same manner; the same Production, or Creature, might be produced after it was dissolved; but, by reason the Self-moving Parts of Nature are always dividing and composing from, and to Parts, it would be very difficult, if not impossible.
[CHAP. VII. Of Productions in general.]
As there are Productions, or Compositions, made by the Sensitive Corporeal Motions, so there are of the Rational Corporeal Motions, which are Composed Figures of the Mind: And the reason the Rational Productions are more various, as also more numerous, is, That the Rational is more loose, free, and so more agil than the Sensitive; which is also the reason that the Rational Productions require not such degrees of Time, as the Sensitive. But I shall treat more upon this Subject, when I treat of that Animal we name MAN.
[CHAP. VII. Lastly, Of Productions in general.]
Though all Creatures are made by the several Associations of Self-moving Parts, or (as the Learned name them) Corporeal Motions; yet, there are infinite varieties of Corporeal Figurative Motions, and so infinite several manners and ways of Productions; as also, infinite varieties of Figurative Motions in every produced Creature: Also, there is variety in the difference of Time, of several Productions, and of their Consistency and Dissolution: for, some Creatures are produced in few Hours, others not in many Years. Again, some continue not a Day; others, numbers of Years. But this is to be noted, That according to the Regularity, or Irregularity of the Associating Motions, their Productions are more or less perfect. Also, this is to be noted, That there are Rational Productions, as well as Sensitive: for, though all Creatures are composed both of Sensitive and Rational Parts, yet the Rational Parts move after another manner.
[CHAP. VIII. Productions must partake of some Parts of their Producers.]
No Animal, or Vegetable, could be produced, but by such, or such particular Producers; neither could an Animal, or Vegetable, be produced without some Corporeal Motions of their Producers; that is, some of the Producers Self-moving Parts; otherwise the like Actions might produce, not only the like Creatures, but the same Creatures, which is impossible: Wherefore, the things produced, are part of the Producers; for, no particular Creature could be produced, but by such particular Producers. But this is to be noted, That all sorts of Creatures are produced by more, or fewer, Producers. Also, the first Producers are but the first Founders of the things produced, but not the only Builders: for, there are many several sorts of Corporeal Motions, that are the Builders; for, no Creature can subsist, or consist, by it self, but must assist, and be assisted: Yet, there are some differences in all Productions, although of the same Producers; otherwise all the Off-springs of one and the same Producer, would be alike: And though, sometimes, their several Off-springs may be so alike, as hardly to be distinguished; yet, that is so seldom, as it appears as a wonder; but there is a property in all Productions, as, for the Produced to belong as a Right and Property to the Producer.
[CHAP. IX. Of Resemblances of several Off-springs, or Producers.]
There are numerous kinds and sorts of Productions, and infinite manners and ways, in the actions of Productions; which is the cause that the Off-springs of the same Producers, are not so just alike, but that they are distinguishable; but yet there may not only be resemblances between particular Off-springs of the same Producers, as also of the same sort; but, of different sorts of Creatures: but the Actions of all Productions that are according to their own Species, are Imitating Actions, but not Bare Imitations, as by an Incorporeal Motion; for if so, then a covetous Woman, that loves Gold, might produce a Wedg of Gold instead of a Child; also, Virgins might be as Fruitful as Married Wives.
[CHAP. X. Of the Several Appearances of the Exterior Parts of One Creature.]
Every altered Action of the Exterior Parts, causes an altered Appearance: As for example, A Man, or the like Creature, doth not appear when he is old, as when he was young; nor when he is sick, as when he is well in health; no, nor when he is cold, as when he is hot. Nor do they appear in several Passions alike: for, though Man can best perceive the Alteration of his own Kind, or Sort; yet, other Creatures have several Appearances, as well as Man; some of which, Man may perceive, though not all, being of a different sort. And not only Animals, but Vegetables, and Elements, have altered Appearances, and many that are subject to Man's perception.
[The Fourth Part.]
[CHAP. I. Of Animal Productions; and of the Differences between Productions, and Transformations.]
I understand Productions to be between Particulars; as, some particular Creatures to produce other particular Creatures; but not to transform from one sort of Creature, into another sort of Creature, as Cheese into Maggots, and Fruit into Worms, &c. which, in some manner, is like Metamorphosing. So by Transformation, the Intellectual Nature, as well as the Exterior Form, is transform'd: Whereas Production transforms only the Exterior Form, but not the Intellectual Nature; which is the cause that such Transformations cannot return into their former state; as a Worm to be a Fruit, or a Maggot a Cheese again, as formerly. Hence I perceive, that all sorts of Fowls are partly Produced, and partly Transformed: for, though an Egg be produced, yet a Chicken is but a Transformed Egg.
[CHAP. II. Of different Figurative Motions in MAN's Production.]
All Creatures are produced by Degrees; which proves, That not any Creature is produced, in perfection, by one Act, or Figurative Motion: for, though the Producers are the first Founders, yet not the Builders. But, as for Animal Creatures, there be some sorts that are composed of many different Figurative Motions; amongst which sorts, is Mankind, who has very different Figurative Parts, as Bones, Sinews, Nerves, Muscles, Veins, Flesh, Skin, and Marrow, Blood, Choler, Flegm, Melancholy, and the like; also, Head, Breast, Neck, Arms, Hands, Body, Belly, Thighs, Leggs, Feet, &c. also, Brains, Lungs, Stomack, Heart, Liver, Midriff, Kidnies, Bladder, Guts, and the like; and all these have several actions, yet all agree as one, according to the property of that sort of Creature named MAN.
CHAP. III. Of the Quickning of a Child, or any other sort of Animal Creatures.
The Reason that a Woman, or such like Animal, doth not feel her Child so soon as it is produced, is, That the Child cannot have an Animal Motion, until it hath an Animal Nature, that is, until it be perfectly an Animal Creature; and as soon as it is a perfect Child, she feels it to move, according to its nature: but it is only the Sensitive Parts of the Child that are felt by the Mother, not the Rational; because those Parts are as the Designers, not the Builders; and therefore, being not the Labouring Parts, are not the Sensible Parts. But it is to be noted, That, according to the Regularity, or Irregularity of the Figurative Motions, the Child is well shaped, or mishaped.
[CHAP. IV. Of the Birth of a Child.]
The reason why a Child, or such like Animal Creature, stays no longer in the Mother's Body, than to such a certain Time, is, That a Child is not Perfect before that time, and would be too big after that time; and so big, that it would not have room enough; and therefore it strives and labours for liberty.
[CHAP. V. Of Mischances, or Miscarriages of Breeding Creatures.]
When a Mare, Doe, Hind, or the like Animal, cast their Young, or a Woman miscarries of her Child, the Mischance proceeds either through the Irregularities of the Corporeal Motions, or Parts of the Child; or through some Irregularity of the Parts of the Mother; or else of both Mother and Child. If the Irregularities be of the Parts of the Child, those Parts divide from the Mother, through their Irregularity: but, if the Irregularity be in the Parts of the Mother, then the Mother divides in some manner from the Child; and if there be a distemper in both of them, the Child and Mother divide from each other: but, such Mischances are at different times, some sooner, and some later. As for false Conceptions, they are occasioned through the Irregularities of Conception.
[CHAP. VI. Of the Encrease of Growth, and Strength of Mankind, or such like Creatures.]
The reason most Animals, especially Human Creatures, are weak whilst they are Infants, and that their Strength and Growth encreases by degrees, is, That a Child hath not so many Parts, as when he is a Youth; nor so many Parts when he is a Youth, as when he is a Man: for, after the Child is parted from the Mother, it is nourished by other Creatures, as the Mother was, and the Child by the Mother; and according as the nourishing Parts be Regular, or Irregular, so is the Child, Youth, or Man, weaker, or stronger; healthful, or diseased; and when the Figurative Motions move (as I may say for expression sake) curiously, the Body is neatly shaped, and is, as we say, beautiful. But this is to be noted, That 'tis not Greatness, or Bulk of Body, makes a Body perfect; for, there are several sizes of every sort, or kind of Creatures; as also, in every particular kind, or sort; and every several size may be as perfect, one, as the other: But, I mean the Number of Parts, according to the proper size.
[CHAP. VII. Of the several Properties of the several Exterior Shapes of several sorts of Animals.]
The several Exterior Shapes of Creatures, cause several Properties, as Running, Jumping, Hopping, Leaping, Climbing, Galloping, Trotting, Ambling, Turning, Winding, and Rowling; also Creeping, Crawling, Flying, Soaring or Towring; Swimming, Diving, Digging, Stinging or Piercing; Pressing, Spinning, Weaving, Twisting, Printing, Carving, Breaking, Drawing, Driving, Bearing, Carrying, Holding, Griping or Grasping, Infolding, and Millions of the like. Also, the Exterior Shapes cause Defences, as Horns, Claws, Teeth, Bills, Talons, Finns, &c. Likewise, the Exterior Shapes cause Offences, and give Offences: As also, the different sorts of Exterior Shapes, cause different Exterior Perceptions.
[CHAP. VIII. Of the Dividing and Uniting Parts of a particular Creature.]
Those Parts (as I have said) that were the First Founders of an Animal, or other sort of Creature, may not be constant Inhabitants: for, though
the Society may remain, the particular Parts may remove: Also, all particular Societies of one kind, or sort, may not continue the like time; but some may dissolve sooner than others. Also, some alter by degrees, others of a sudden; but, of those Societies that continue, the particular Parts remove, and other particular Parts unite; so, as some Parts were of the Society, so some other Parts are of the Society, and will be of the Society: But, when the Form, Frame, and Order of the Society begins to alter, then that particular Creature begins to decay. But this is to be noted, That those particular Creatures that dye in their Childhood, or Youth, were never a full and regular Society; and the dissolving of a Society, whether it be a Full, or but a Forming Society, Man names DEATH. Also, this is to be noted, That the Nourishing Motion of Food, is the Uniting Motion; and the Cleansing, or Evacuating Motions, are the Dividing Corporeal Motions. Likewise it is to be noted, That a Society requires a longer time of uniting than of dividing; by reason uniting requires assistance of Foreign Parts, whereas dividings are only a dividing of home-Parts. Also, a particular Creature, or Society, is longer in dividing its Parts, than in altering its Actions; because a Dispersing Action is required in Division, but not in Alteration of Actions.
[The Fifth Part.]
[CHAP. I. Of MAN.]
Now I have discoursed, in the former Parts, after a general manner, of Animals: I will, in the following Chapters, speak more particularly of that sort we name Mankind; who believe (being ignorant of the Nature of other Creatures) that they are the most knowing of all Creatures; and yet a whole Man (as I may say for expression-sake) doth not know all the Figurative Motions belonging either to his Mind, or Body: for, he doth not generally know every particular Action of his Corporeal Motions, as, How he was framed, or formed, or perfected. Nor doth he know every particular Motion that occasions his present Consistence,
or Being: Nor every particular Digestive, or Nourishing Motion: Nor, when he is sick, the particular Irregular Motion that causes his Sickness. Nor do the Rational Motions in the Head, know always the Figurative Actions of those of the Heel. In short, (as I said) Man doth not generally know every particular Part, or Corporeal Motion, either of Mind, or Body: Which proves, Man's Natural Soul is not inalterable, or individable, and uncompoundable.
[CHAP. II. Of the variety of Man's Natural Motions.]
There is abundance of varieties of Figurative Motions in Man: As, first, There are several Figurative Motions of the Form and Frame of Man, as of his Innate, Interior, and Exterior Figurative Parts. Also, there are several Figures of his several Perceptions, Conceptions, Appetite, Digestions, Reparations, and the like. There are also several Figures of several Postures of his several Parts; and a difference of his Figurative Motions, or Parts, from other Creatures; all which are Numberless: And yet all these different Actions are proper to the Nature of MAN.
[CHAP. III. Of Man's Shape and Speech.]
The Shape of Man's Sensitive Body, is, in some manner, of a mixt Form: but, he is singular in this, That he is of an upright and straight Shape; of which, no other Animal but Man is: which Shape makes him not only fit, proper, easie and free, for all exterior actions; but also for Speech: for being streight, as in a straight and direct Line from the Head to the Feet, so as his Nose, Mouth, Throat, Neck, Chest, Stomack, Belly, Thighs, and Leggs, are from a straight Line: also, his Organ-Pipes, Nerves, Sinews, and Joynts, are in a straight and equal posture to each other; which is the cause, Man's Tongue, and Organs, are more apt for Speech than those of any other Creature; which makes him more apt to imitate any other Creature's Voyces, or Sounds: Whereas other Animal Creatures, by reason of their bending Shapes, and crooked Organs, are not apt for Speech; neither (in my Opinion) have other Animals so melodious a Sound, or Voice, as Man: for, though some sorts of Birds Voices are sweet, yet they are weak, and faint; and Beasts Voices are harsh, and rude: but of all other Animals, besides Man, Birds are the most apt for Speech; by reason they are more of an upright shape, than Beasts, or any other sorts of Animal Creatures, as Fish, and the like; for, Birds are of a straight and upright shape, as from their Breasts, to their Heads; but, being not so straight as Man; causes Birds to speak uneasily, and constrainedly: Man's shape is so ingeniously contrived, that he is fit and proper for more several sorts of exterior actions, than any other Animal Creature; which is the cause he seems as Lord and Sovereign of other Animal Creatures.
[CHAP. IV. Of the several Figurative Parts of Human Creatures.]
The manner of Man's Composition, or Form, is of different Figurative Parts; whereof some of those Parts seem the Supreme, or (as I may say) Fundamental Parts; as the Head, Chest, Lungs, Stomack, Heart, Liver, Spleen, Bowels, Reins, Kidnies, Gaul, and many more: also, those Parts have other Figurative Parts belonging or adjoining to them, as the Head, Scull, Brains, Pia-mater, Dura-mater, Forehead, Nose, Eyes, Cheeks, Ears, Mouth, Tongue, and several Figurative Parts belonging to those; so of the rest of the Parts, as the Arms, Hands, Fingers, Leggs, Feet, Toes, and the like: all which different Parts, have different sorts of Perceptions; and yet (as I formerly said) their Perceptions are united: for, though all the Parts of the Human Body have different Perceptions; yet those different perceptions unite in a general Perception, both for the Subsistence, Consistence, and use of the Whole Man: but, concerning Particulars, not only the several composed Figurative Parts, have several sorts of Perceptions; but every Part hath variety of Perceptions, occasioned by variety of Objects.
[CHAP. V. Of the several Perceptions amongst the several Parts of MAN.]
There being infinite several Corporeal Figurative Motions, or Actions of Nature, there must of necessity be infinite several Self-knowledges and Perceptions: but I shall only, in this Part of my Book, treat of the Perception proper to Mankind: And first, of the several and different Perceptions, proper for the several and different Parts: for, though every Part and Particle of a Man's Body, is perceptive; yet, every particular Part of a Man, is not generally perceived; for, the Interior Parts do not generally perceive the Exterior; nor the Exterior, generally or perfectly, the Interior; and yet, both Interior and Exterior Corporeal Motions, agree as one Society; for, every Part, or Corporeal Motion, knows its own Office; like as Officers in a Common-wealth, although they may not be acquainted with each other, yet they know their Employments: So every particular Man in a Common-wealth, knows his own Employment, although he knows not every Man in the Common-wealth. The same do the Parts of a Man's Body, and Mind. But, if there be any Irregularity, or Disorder in a Common-wealth, every Particular is disturbed, perceiving a Disorder in the Common-wealth. The same amongst the Parts of a Man's Body; and yet many of those Parts do not know the particular Cause of that general Disturbance. As for the Disorders, they may proceed from some Irregularities; but for Peace, there must be a general Agreement, that is, every Part must be Regular.
[CHAP. VI. Of Divided and Composed Perceptions.]
As I have formerly said, There is in Nature both Divided and Composed Perceptions; and for proof, I will mention Man's Exterior Perceptions; As for example, Man hath a Composed Perception of Seeing, Hearing, Smelling, Tasting, and Touching; whereof every several sort is composed, though after different manners, or ways; and yet are divided, being several sorts of Perceptions, and not all one Perception. Yet again, they are all Composed, being united as proper Perceptions of one Man; and not only so, but united to perceive the different Parts of one Object: for, as Perceptions are composed of Parts, so are Objects; and as there are different Objects, so there are different Perceptions; but it is not possible for a Man to know all the several sorts of Perceptions proper to every Composed Part of his Body or Mind, much less of others.
[CHAP. VII. Of the Ignorances of the several Perceptive Organs.]
As I said, That every several composed Perception, was united to the proper use of their whole Society, as one Man; yet, every several Perceptive Organ of Man is ignorant of each other; as the Perception of Sight is ignorant of that of Hearing; the Perception of Hearing, is ignorant of the Perception of Seeing; and the Perception of Smelling is ignorant of the Perceptions of the other two, and those of Scent, and the same of Tasting, and Touching: Also, every Perception of every particular Organ, is different; but some sorts of Human Perceptions require some distance between them and the Object: As for example, The Perception of Sight requires certain Distances, as also Magnitudes; whereas the Perception of Touch requires a Joyning-Object, or Part. But this is to be noted, That although these several Organs are not perfectly, or throughly acquainted; yet in the Perception of the several parts of one Object, they do all agree to make their several Perceptions, as it were by one Act, at one point of time.
[CHAP. VIII. Of the particular and general Perceptions of the Exterior Parts of Human Creatures.]
There is amongst the Exterior Perceptions of Human Creatures, both particular sorts of Perceptions, and general Perceptions: For, though none of the Exterior Parts, or Organs, have the sense of Seeing, but the Eyes; of Hearing, but the Ears; of Smelling, but the Nose; of Tasting, but the Mouth: yet all the Exterior Parts have the Perception of Touching; and the reason is, That all the Exterior Parts are full of pores, or at least, of such composed Parts, that are the sensible Organs of Touching: yet, those several Parts have several Touches; not only because they have several Parts, but because those Organs of Touching, are differently composed. But this is to be noted, That every several part hath perception of the other parts of their Society, as they have of Foreign parts; and, as the Sensitive, so the Rational parts have such particular and general perceptions. But it is to be noted, That the Rational parts, are parts of the same Organs.
[CHAP. IX. Of the Exterior Sensitive Organs of Human Creatures.]
As for the manner, or ways, of all the several sorts, and particular perceptions, made by the different composed parts of Human Creatures; it is impossible, for a Human Creature, to know any otherwise, but in part: for, being composed of parts, into Parties, he can have but a parted knowledg, and a parted perception of himself: for, every different composed part of his Body, have different sorts of Self-knowledg, as also, different sorts of Perceptions; but yet, the manner and way of some Human Perceptions, may probably be imagined, especially those of the exterior parts, Man names the Sensitive Organs; which Parts (in my opinion) have their perceptive actions, after the manner of patterning, or picturing the exterior Form, or Frame, of Foreign Objects: As for example, The present Object is a Candle; the Human Organ of Sight pictures the Flame, Light, Week, or Snuff, the Tallow, the Colour, and the dimension of the Candle; the Ear patterns out the sparkling noise; the Nose patterns out the scent of the Candle; and the Tongue may pattern out the tast of the Candle: but, so soon as the Object is removed, the figure of the Candle is altered into the present Object, or as much of one present Object, as is subject to Human Perception. Thus the several parts or properties, may be patterned out by the several Organs. Also, every altered action, of one and the same Organ, are altered Perceptions; so as there may be numbers of several pictures or Patterns made by the Sensitive Actions of one Organ; I will not say, by one act; yet there may be much variety in one action. But this is to be noted, That the Object is not the cause of Perception, but is only the occasion: for, the Sensitive Organs can make such like figurative actions, were there no Object present; which proves, that the Object is not the Cause of the Perception. Also, when as the Sensitive parts of the Sensitive Organs, are Irregular, they will make false perceptions of present Objects; wherefore the Object is not the Cause. But one thing I desire, not to be mistaken in; for I do not say, that all the parts belonging to any of the particular Organs, move only in one sort or kind of perception; but I say, Some of the parts of the Organ, move to such, or such perception: for, all the actions of the Ears, are not only hearing; and all the actions of the Eye, seeing; and all the actions of the Nose, smelling; and all the actions of the Mouth, tasting; but, they have other sorts of actions: yet, all the sorts of every Organ, are according to the property of their figurative Composition.
[CHAP. X. Of the Rational Parts of the Human Organs.]
As for the Rational parts of the Human Organs, they move according to the Sensitive parts, which is, to move according to the Figures of Foreign Objects; and their actions are (if Regular) at the same point of time, with the Sensitive: but, though their Actions are alike, yet there is a difference in their Degree; for, the figure of an Object in the Mind, is far more pure than the figure in the Sense. But, to prove that the Rational (if Regular) moves with the Sense, is, That all the several Sensitive perceptions of the Sensitive Organs, (as all the several Sights, Sounds, Scents, Tasts, and Touches) are thoughts of the same.
[CHAP. XI. Of the difference between the Human Conception, and Perception.]
There are some differences between Perception, and Conception: for, Perception doth properly belong to present Objects; whereas Conceptions have no such strict dependency: But, Conceptions are not proper to the Sensitive Organs, or parts of a Human Creature; wherefore, the Sensitive never move in the manner of Conception, but after an irregular manner; as when a Human Creature is in some violent Passion, Mad, Weak, or the like Distempers. But this is to be noted, That all sorts of Fancies, Imaginations, &c. whether Sensitive, or Rational, are after the manner of Conceptions, that is, do move by Rote, and not by Example. Also, it is to be noted, That the Rational parts can move in more various Figurative Actions than the Sensitive; which is the cause that a Human Creature hath more Conceptions than Perceptions; so that the Mind can please it self with more variety of Thoughts than the Sensitive with variety of Objects: for variety of Objects consists of Foreign Parts; whereas variety of Conceptions consists only of their own Parts: Also, the Sensitive Parts are sooner satisfied with the perception of particular Objects, than the Mind with particular Remembrances.
[CHAP. XII. Of the Several Varieties of Actions of Human Creatures.]
To speak of all the Several Actions of the Sensitive and Rational parts of one Creature, is not possible, being numberless: but, some of those that are most notable, I will mention, as, Respirations, Digestions, Nourishments, Appetites, Satiety, Aversions, Conceptions, Opinions, Fancies, Passions, Memory, Remembrance, Reasoning, Examining, Considering, Observing, Distinguishing, Contriving, Arguing, Approving, Disapproving, Discoveries, Arts, Sciences. The Exterior Actions are, Walking, Running, Dancing, Turning, Tumbling, Bearing, Carrying, Holding, Striking, Trembling, Sighing, Groaning, Weeping, Frowning, Laughing, Speaking, Singing and Whistling: As for Postures, they cannot be well described; only, Standing, Sitting, and Lying.
[CHAP. XIII. Of the manner of Information between the Rational and Sensitive Parts.]
The manner of Information amongst the Self-moving Parts of a Human Creature, is after divers and several manners, or ways, amongst the several parts: but, the manner of Information between the Sensitive and Rational parts, is, for the most part, by Imitation; as, imitating each other's actions: As for example, The Rational parts invent some Sciences; the Sensitive endeavour to put those Sciences into an Art. If the Rational perceive the Sensitive actions are not just, according to that Science, they inform the Sensitive; then the Sensitive Parts endeavour to work, according to the directions of the Rational: but, if there be some obstruction or hindrance, then the Rational and Sensitive agree to declare their Design, and to require assistance of other Associates, which are other Men; as also, other Creatures. As for the several Manners and Informations between Man and Man, they are so ordinary, I shall not need to mention them.
[CHAP. XIV. Of Irregularities and Regularities of the Self-moving Parts of Human Creatures.]
Nature being poised, there must of necessity be Irregularities, as well as Regularities, both of the Rational and Sensitive parts; but when the Rational are Irregular, and the Sensitive Regular, the Sensitive endeavour to rectifie the Errors of the Rational. And if the Sensitive be Irregular, and the Rational Regular, the Rational do endeavour to rectifie the Errors of the Sensitive: for, the particular parts of a Society, are very much assistant to each other; as we may observe by the Exterior parts of Human Bodies; the Hands endeavour to assist any part in distress; the Leggs will run, the Eyes will watch, the Ears will listen, for any advantage to the Society; but when there is a general Irregularity, then the Society falls to ruine.
[CHAP. XV. Of the Agreeing, or Disagreeing, of the Sensitive and Rational Parts of Human Creatures.]
There is, for the most part, a general agreement between the Rational and Sensitive Parts of Human Creatures; not only in their particular, but general actions; only the Rational are the Designing-parts; and the Sensitive, the Labouring parts: As for proof, The Mind designs to go to such, or such Foreign Parts, or Places; upon which design the Sensitive Parts will labour to execute the Mind's intention, so as the whole Sensitive Body labours to go to the designed place, without the Mind's further Concern: for, the Mind takes no notice of every action of the Sensitive parts; neither of those of the Eyes, Ears; or of the Leggs, or feet; nor of their perceptions: for, many times, the Mind is busied in some Conception, Imagination, Fancy, or the like; and yet the Sensitive Parts execute the Mind's Design exactly. But, for better proof, When as the Sensitive parts are sick, weak, or defective, through some irregularities, the Sensitive parts cannot execute the Mind's Design: also, when the Sensitive parts are careless, they oft mistake their way; or when they are irregularly opposed, or busied about some Appetite, they will not obey the Mind's desire; all which
are different degrees of Parts. But, as it is amongst the particular parts of a Society; so, many times, between several Societies; for, sometimes, the Sensitive parts of two Men will take no notice of each other: As for example, When two men speak together, one man regards not what the other says; so many times, the Sensitive parts regard not the Propositions of the Rational; but then the Sensitive is not perfectly Regular.
[CHAP. XVI. Of the Power of the Rational; or rather, of the Indulgency of the Sensitive.]
The Rational Corporeal Motions, being the purest, most free, and so most active, have great power over the Sensitive; as to perswade, or command them to obedience: As for example, When a man is studying about some Inventions of Poetical Fancies, or the like; though the Sensitive Corporeal Motions, in the Sensitive Organs, desire to desist from patterning of Objects, and would move towards sleep; yet the Rational will not suffer them, but causes them to work, viz. to write, or to read, or do some other Labour: Also, when the Rational Mind is merry, it will cause the Leggs to dance, the Organs of the Voice to sing, the Mouth to speak, to eat, to drink, and the like: If the Mind moves to sadness, it causes the Eyes to weep, the Lungs to sigh, the Mouth to speak words of Complaint. Thus the Rational Corporeal Motions of the Mind, will occasion the Senses to watch, to work, or to sport and play. But mistake me not; for I do not mean, the Senses are bound to obey the Rational Designs; for, the Sensitive Corporeal Motions, have as much freedom of Self-moving, as the Rational: for, the Command of the Rational, and the Obedience of the Sensitive, is rather an Agreement, than a Constraint: for, in many cases, the Sensitive will not agree, and so not obey: also, in many cases, the Rational submits to the Sensitive: also, the Rational sometimes will be irregular; and, on the other side, sometimes the Sensitive will be irregular, and the Rational regular; and sometimes both irregular.
[CHAP. XVII. Of Human Appetites and Passions.]
The Sensitive Appetites, and the Rational Passions do so resemble each other, as they would puzzle the most wise Philosopher to distinguish them; and there is not only a Resemblance, but, for the most part, a sympathetical Agreement between the Appetites, and the Passions; which strong conjunction, doth often occasion disturbances to the whole life of Man; with endless Desires, unsatiable Appetites, violent
Passions, unquiet Humors, Grief, Pain, Sadness, Sickness, and the like; through which, Man seems to be more restless, than any other Creature: but, whether the cause be in the Manner, or Form of Man's Composition, or occasioned by some Irregularities; I will leave to those who are wiser than I, to judg. But this is to be noted, That the more Changes and Alterations the Rational and Sensitive Motions make, the more variety of Passions and Appetites the Man hath: also, the quicker the Motions are, the sharper Appetite, and the quicker Wit, Man hath. But, as all the Human Senses are not bound to one Organ; so all Knowledges are not bound to one Sense, no more than all the Parts of Matter to the composition of one particular Creature: but, by some of the Rational and Sensitive actions, we may perceive the difference of some of the Sensitive and Rational actions; as, Sensitive Pain, Rational Grief; Sensitive Pleasure, Rational delight; Sensitive Appetite, Rational Desire; which are sympathetical actions of the Rational and Sensitive Parts: Also, through sympathy, Rational Passions will occasion Sensitive Appetites; and Appetites, the like Passions.
[CHAP. XVIII. Of the Rational Actions of the Head and Heart of Human Creatures.]
As I formerly said, In every Figurative Part of a Human Creature, the Actions are different, according to the Property of their different Composers; so that the Motions of the Heart are different to the Motions of the Head, and of the other several Parts: but, as for the Motions of the Head, they are (in my Opinion) more after the manner of Emboss'd Figures; and those of the Heart, more after the manner of Flat Figures; like Painting, Printing, Engraving, &c. For, if we observe, the Thoughts in our Heads are different from the Thoughts in our Hearts. I only name these two Parts, by reason they seem to sympathize, or to agree, more particularly to each other's actions, than some of the other Parts of Human Creatures.
[CHAP. XIX. Of Passions and Imaginations.]
Some sorts of Passions seem to be in the Heart; as, Love, Hate, Grief, Joy, Fear, and the like; and all Imaginations, Fancies, Opinions, Inventions, &c. in the Head. But, mistake me not, I do not say, that none of the other Parts of a Man have not Passions and Conceptions: but, I say, they are not after the same manner, or way, as in the Heart, or Head: as for example, Every Part of a Man's Body is sensible, yet not after one and the same manner: for, every Part of a Man's Body hath different perceptions, as I have formerly declared, and yet may agree in general actions: but, unless the several composed Parts of a Human Creature, had not several perceptive actions, it were impossible to make a general perception, either amongst the several Parts of their own Society, or of Foreign Objects. But, it is impossible for me to describe the different manners and ways of the particular Parts, or the different actions of any one Part: for, what Man can describe the different perceptive actions of that composed Part, the Eye, and so of the rest of the Parts.
[CHAP. XX. That Associations, Divisions, and Alterations, cause several Effects.]
The Rational and Sensitive Corporeal Motions, are the perceptive Parts of Nature; and that which causes acquaintance amongst some parts, is their Uniting and Association: That which loses acquaintance of other Parts, is their Divisions and Alterations: for, as Self-compositions cause particular Knowledges, or Acquaintances: So Self-divisions cause particular Ignorances, or Forgetfulnesses: for, as all kinds and sorts of Creatures are produced, nourished, and encreased by the Association of Parts; so are all kinds and sorts of Perceptions; and according as their Associations, or their Compositions do last, so doth their Acquaintance; which is the cause, that the Observations and Experiences of several and particular Creatures, such as Men, in several and particular Ages, joyned as into one Man or Age, causes strong and long-liv'd Opinions, subtile and ingenious Inventions, happy and profitable Advantages; as also, probable Conjectures, and many Truths, of many Causes and Effects: Whereas, the Divisions of particular Societies, causes what we name Death, Ignorance, Forgetfulness, Obscurity of particular Creatures, and of perceptive Knowledges; so that as particular perceptive Knowledges do alter and change, so do particular Creatures: for, though the Kinds and Sorts last, yet the Particulars do not.
[CHAP. XXI. Of the Differences between Self-Love, and Passionate Love.]
Self-love, is like Self-knowledg, which is an innate Nature; and therefore is not that Love Man names Passionate Love: for, Passionate Love belongs to several Parts; so that the several parts of one Society, as one Creature, have both Passionate Love, and Self-love, as being sympathetically united in one Society: Also, not only the Parts of one and the same Society, may have Passionate Love to each other; but, between several Societies; and not only several Societies of one Sort, but of different Sorts.
[The Sixth Part.]
[CHAP. I. Of the Motions of some parts of the Mind; and of Forrein Objects.]
Notions, Imaginations, Conceptions, and the like, are such Actions of the Mind, as concern not Forrein Objects: and some Notions, Imaginations, or Conceptions of one man, may be like to another man, or many men. Also, the Mind of one man may move in the like Figurative Actions, as the Sensitive Actions of other sorts of Creatures; and that, Man names Understanding: and if those Conceptions be afterwards produced, Man names them Prudence, or Fore-sight; but if those Parts move in such Inventions as are capable to be put into Arts, Man names that, Ingenuity: but, if not capable to be put into the practice of Arts, Man names it, Sciences: if those Motions be so subtile, that the Sensitive cannot imitate them, Man names them, Fancies: but, when those Rational Parts move promiscuously, as partly after their own inventions, and partly after the manner of Forrein or outward Objects; Man names them, Conjectures, or Probabilities: and when there are very many several Figurative, Rational Motions, then Man says, The Mind is full of Thoughts: when those Rational Figurative Motions, are of many and different Objects, Man names them, Experiences, or Learning: but, when there are but few different sorts of such Figurative Motions, Man names them Ignorances.
[CHAP. II. Of the Motions of some Parts of the Mind.]
When the Rational Figurative Corporeal Motions of an Human Creature, take no notice of Forrein Objects, Man nameth that, Musing, or Contemplating. And, when the Rational Parts repeat some former Actions, Man names that, Remembrances. But, when those Parts alter those Repetitions, Man names that, Forgetfulness. And, when those Rational Parts move, according to a present Object, Man names it, Memory. And when those Parts divide in divers sorts of Actions, Man names it, Arguing, or Disputing in the Mind. And when those divers sorts of Actions are at some strife, Man names it, A contradicting of himself. And if there be a weak strife, Man names it, Consideration. But, when those different Figurative Motions move of one accord, and sympathetically, this Man names, Discretion. But, when those different sorts of Actions move sympathetically, and continue in that manner of action, without any alteration, Man names it, Belief, Faith, or Obstinacy. And when those Parts make often changes, as altering their Motions, Man names it Inconstancy. When their Rational Parts move slowly, orderly, equally, and sympathetically, Man names it Sobriety. When all the Parts of the Mind move regularly, and sympathetically, Man names it, Wisdom. When some Parts move partly regularly, and partly irregularly, Man names that, Foolishness, and Simplicity. When they move generally irregularly, Man names it Madness.
[CHAP. III. Of the Motions of Human Passions, and Appetites; as also, of the Motions of the Rational and Sensitive Parts, towards Forrein Objects.]
When some of the Rational Parts move sympathetically, to some of the Sensitive Perceptions; and those Sensitive Parts sympathize to the Object, it is Love. If they move antipathetically to the Object, it is Hate. When those Rational and Sensitive Motions, make many and quick repetitions of those sympathetical actions, it is Desire and Appetite. When those Parts move variously, (as concerning the Object) but yet sympathetically (concerning their own Parts) it is Inconstancy. When those Motions move cross towards the Object, and are perturbed, it is Anger. But when those perturbed Motions are in confusion, it is Fear. When the Rational Motions are partly sympathetical, and partly antipathetical, it is Hope, and Doubt. And if there be more sympathetical Motions than antipathetical, there is more Hope than Doubt. If more antipathetical than sympathetical, then more Doubt than Hope. If those Rational Motions move after a dilating manner, it is Joy. If after a contracting manner, it is Grief. When those Parts move partly after a contracting, and partly after an attracting manner, as attracting from the Object, it is Covetousness. But, if those Motions are sympathetical to the Object, and move after a dilating manner towards the Object, it is Generosity. If those Motions are sympathetical to the Object, and move after the manner of a Contraction, it is Pity or Compassion. If those Motions move antipathetically towards the Object, yet after a dilating manner, it is Pride. When those Motions move sympathetically towards the Object, after a dilating manner, it is Admiration. If the dilating Action is not extream, it is only Approving. If those Motions are antipathetical towards the Object, and are after the manner of an extream contraction, it is Horror. But, if those Actions are not so extraordinary as to be extream, it is only Disapproving, Despising, Rejecting, or Scorning. If the Rational Parts move carelesly towards Forrein Objects, as also partly antipathetically, Man nameth it, Ill-nature. But, if sympathetically and industriously, Man nameth it, Good-nature. But this is to be noted, That there are many sorts of Motions of one and the same kind; and many several particular Motions, of one sort of Motion; which causes some difference in the Effects: but, they are so nearly related, that it requires a more subtile Observation than I have, to distinguish them.
[CHAP. IV. Of the Repetitions of the Sensitive and Rational Actions.]
Both the Rational and Sensitive Corporeal Motions, make often Repetitions of one and the same Actions: The Sensitive Repetitions, Man nameth, Custom. The Rational Repetitions, Man nameth, Remembrances: for, Repetitions cause a facility amongst the Sensitive Parts; but yet, in some Repeating Actions, the Senses seem to be tired, being
naturally delighted in variety. Also, by the Rational Repetitions, the Mind is either delighted, or displeased; and sometimes, partly pleased, and partly displeased: for, the Mind is as much pleased, or displeased in the absence of an Object, as in the presence; only the Pleasure, and Displeasure of the Senses, is not joyned with the Rational: for, the Sense, if Regular, makes the most perfect Copies when the Object is present: but, the Rational can make as perfect Copies in the absence, as in the presence of the Object; which is the cause that the Mind is as much delighted, or grieved, in the absence of an Object, as with the presence: As for example, A Man is as much grieved when he knows his Friend is wounded, or dead, as if he had seen his Wounds, or had seen him dead: for, the Picture of the dead Friend, is in the mind of the living Friend; and if the dead Friend was before his Eyes, he could but have his Picture in his mind; which is the same for an absent Friend alive; only, as I said, there is wanting the Sensitive Perception of the absent Object: And certainly, the Parts of the Mind have greater advantage than the Sensitive Parts; for, the Mind can enjoy that which is not subject to the Sense; as those things Man names, Castles in the Air, or Poetical Fancies; which is the reason Man can enjoy Worlds of its own making, without the assistance of the Sensitive Parts; and can govern and command those Worlds; as also, dissolve and compose several Worlds, as he pleases: but certainly, as the pleasures of the Rational Parts are beyond those of the Sensitive, so are their Troubles.
[CHAP. V. Of the Passionate Love, and Sympathetical Endeavours, amongst the Associate Parts of a Human Creature.]
In every Regular Human Society, there is a Passionate Love amongst the Associated Parts, like fellow-Students of one Colledg, or fellow-Servants in one House, or Brethren in one Family, or Subjects in one Nation, or Communicants in one Church: So the Self-moving Parts of a Human Creature, being associated, love one another, and therefore do endeavour to keep their Society from dissolving. But perceiving, by the example of the lives of the same sort of Creatures, that the property of their Nature is such, that they must dissolve in a short time, this causes these Human sorts of Creatures, (being very ingenuous) to endeavour an after-life: but, perceiving again, that their after-life cannot be the same as the present life is, they endeavour (since they cannot keep their own Society from dissolving) that their Society may remain in remembrance amongst the particular and general Societies of the same sort of Creatures, which we name Mankind: And this Design causes all the Sensitive and Rational Parts, in one Society, to be industrious, to leave some Mark for a lasting Remembrance, amongst their fellow-Creatures: which general remembrance, Man calls Fame; for which Fame, the Rational Parts are industrious to design the manner and way, and the Sensitive Parts are industrious to put those Designs in execution; as, their Inventions, into Arts or Sciences; or to cause their Heroick or Prudent, Generous or Pious Actions; their Learning, or witty Fancies, or subtile Conceptions, or their industrious Observations, or their ingenious Inventions, to be set in Print; or their Exterior Effigies to be cast, cut, or engraven in Brass, or Stone, or to be painted; or they endeavour to build Houses, or cut Rivers, to bear their Names; and millions of other Marks, for remembrance, they are industrious to leave to the perception of after-Ages: And many men are so desirous of this after-life, that they would willingly quit their present life, by reason of its shortness, to gain this after-life, because of the probability of a long continuance; and not only to live so in many several Ages, but in many several Nations. And amongst the number of those that prefer a long after-life, before a short present life, I am one. But, some men dispute against these Desires, saying, That it doth a man no good to be remembred when he is dead. I answer: It is very pleasing, whilst as man lives, to have in his Mind, or in his Sense, the Effigies of the Person, and of the good Actions of his Friend, although he cannot have his present company. Also, it is very pleasant to any body to believe, that the Effigies either of his own Person, or Actions, or both, are in the Mind of his Friend, when he is absent from him; and, in this case, Absence and Death are much alike. But, in short, God lives no other ways amongst his Creatures, but in their Rational Thoughts, and Sensitive Worship.
[CHAP. VI. Of ACQUAINTANCE.]
As there are Perceptive Acquaintances amongst the Parts of a Human Creature; so there is a Perceptive Acquaintance between, or amongst the Human sorts of Creatures. But, mistake me not; for I do not say, Men only are acquainted with each other; for, there is not only an Acquaintance amongst every particular sort, as between one and the same sort of Creatures, but there are some Acquaintances between some sorts of different kinds: as for example, Between some sorts of Beasts, and Men; as also, some sorts of Birds, and Men, which understand each other, I will not say, so well as Man and Man; but so well, as to understand each other's Passions: but certainly, every particular sort of Creatures, of one and the same kind, understand each other, as well as Men understand one another; and yet, for all that, they may be unacquainted: for, Acquaintance proceeds from Association; so that, some Men, and some Beasts, by Association, may be acquainted with each other; when as some Men, not associating, are meer strangers. The truth is, Acquaintance belongs rather to Particularities, than Generalities.
[CHAP. VII. Of the Effects of Forrein Objects of the Sensitive Body; and of the Rational Mind of a Human Creature.]
According as the Rational Parts are affected, or disaffected with Forrein Objects, the Sensitive is apt to express the like affections, or disaffections: for, most Forrein Objects occasion either pleasure and delight, or displeasure and dislike: but, the effects of Forrein Objects are very many, and, many times very different; as, some Objects of Devotion, occasion a Fear, or Superstition, and Repentance in the Mind; and the Mind occasions the Sensitive Parts to several actions, as, Praying, Acknowledging Faults, Begging pardon, making Vows, imploring Mercy, and the like, in words: also, the Body bows, the Knees bend, the Eyes weep, the hands hold up, and many the like devout actions. Other sorts of Objects occasion pity and compassion in the Mind, which occasions the Sensitive Parts to attend the sick, relieve the poor, help the distressed, and many more actions of Compassion. Other sorts of Forrein Objects, occasion the Rational Mind to be dull and melancholy; and then the Sensitive Parts are dull, making no variety of Appetites, or regard Forrein Objects. Other sorts of Objects occasion the Mind to be vain and ambitious, and often to be proud; and those occasion the Sensitive Actions to be adventurous and bold; the Countenance of the face, scornful; the Garb of the Body, stately; the Words, vaunting, boasting, or bragging. Other Objects occasion the Mind to be furious; and then the Sensitive Actions are, Cursing Words, Frowning Countenances, the Leggs stamping, the Hands and Arms fighting, and the whole Body in a furious posture. Other sorts of Objects occasion the Mind to a passionate Love; and then the Sensitive Actions are, Flattering, Professing, Protesting in words, the Countenance smiling, the Eyes glancing; also, the Body bows, the Leggs scrape, the Mouth kisses: also, the Hands mend their Garments, and do many of the like amorous actions. Other Objects occasion the Mind to Valour; and then the Sensitive Actions are, Daring, Encouraging, or Animating. Other Objects occasion the Mind to Mirth, or Cheerfulness; and they occasion the Sensitive Actions of the Voice, to Sing, or Laugh; the Words to be jesting, the Hands to be toying, the Leggs to be dancing. Other sorts of Objects occasion the Mind to be Prudent; and then the Sensitive Actions, are Sparing or Frugal. Other sorts of Objects occasion the Mind to be Envious, or Malicious; and then the Sensitive Actions are Mischievous. There are great numbers of Occasional Actions, but these are sufficient to prove, That Sense and Reason understand each other's Actions or Designs.
[CHAP. VIII. Of the Advantage and Disadvantage of the Encounters of several Creatures.]
There is a strong Sympathy between the Rational and Sensitive Parts, in one and the same Society, or Creature: not only for their Consistency, Subsistency, Use, Ease, Pleasure, and Delight; but, for their Safety, Guard, and Defence: as for example, When one Creature assaults another, then all the Powers, Faculties, Properties, Ingenuities, Agilities, Proportions, and Shape, of the Parts of the Assaulted, unite against the Assaulter, in the defence of every particular Part of their whole Society; in which Encounter, the Rational advises, and the Sensitive labours. But this is to be noted concerning advantage and disadvantage in such Encounters, That some sorts of Creatures have their advantage in the Exterior Shape, others meerly in the Number of Parts; others in the agility of their Parts, and some by the ingenuity of their parts: but, for the most part, the greater Number have advantage over the less, if the greater number of Parts be as regular, and as ingenious as the less number: but, if the less number be more regular, and more ingenious than the greater, then 'tis a hundred to one but the less number of Parts have the advantage.
[CHAP. IX. That All Human Creatures have the like Kinds and Sorts of Properties.]
All Human Creatures have the like Kinds and Sorts of Properties, Faculties, Respirations, and Perceptions; unless some Irregularities in the Production, occasion some Imperfections, or some Misfortunes, in some time of his Age: yet, no Man knows what another Man perceives, but by guess, or information of the Party: but, as I said, if they have have no Imperfections, all Human Creatures have like Properties, Faculties, and Perceptions: As for example, All Human Eyes may see one and the same Object alike; or hear the same Tune, or Sound; and so of the rest of the Senses. They have also the like Respirations, Digestions, Appetites; and the like may be said of all the Properties belonging to a Human Creature. But, as one Human Creature doth not know what another Human Creature knows, but by Confederacy; so, no Part of the Body, or Mind of a Man, knows each Part's perceptive knowledg, but by Confederacy: so that, there is as much Ignorance amongst the Parts of Nature, as Knowledg. But this is to be noted, That there are several manners and ways of Intelligences, not only between several sorts of Creatures, or amongst particulars of one sort of Creatures; but, amongst the several Parts of one and the same Creature.
[CHAP. X. Of the Irregularity of the Sensitive, and of the Rational Corporeal Motions.]
As I have often mentioned, and do here again repeat, That the Rational and Sensitive Parts of one Society, or Creature, do understand, as perceiving each other's Self-moving Parts; and the proof is, That, sometimes, the Human Sense is regular, and the Human Reason irregular; and sometimes the Reason regular, and the Sense irregular: but, in these differences, the Regular Parts endeavour to reform the Irregular; which causes, many times, repetitions of one and the same Actions, and Examinations; as, sometimes the Reason examines the Sense; and sometimes the Sense, the Reason: and sometimes the Sense and Reason do examine the Object; for, sometimes an Object will delude both the Sense and Reason; and sometimes the Sense and Reason are but partly mistaken: As for example, A fired end of a Stick, by a swift exterior Circular Motion, appears a Circle of fire, in which they are not deceived: for, by the Exterior Motion, the fired end is a Circle; but they are mistaken, to conceive the Exterior Figurative Action to be the proper natural Figure: but when one man mistakes another, that is some small Error, both of the Sense and Reason. Also, when one man cannot readily remember another man, with whom he had formerly been acquainted, it is an Error; and such small Errors, the Sense and Reason do soon rectifie: but in causes of high Irregularities, as in Madness, Sickness, and the like, there is a great Bustle amongst the Parts of a Human Creature; so as those Disturbances cause unnecessary Fears, Grief, Anger, and strange Imaginations.
[CHAP. XI. Of the Knowledg between the Sensitive Organs of a Human Creature.]
The Sensitive Organs are only ignorant of each other, as they are of Forrein Objects: for, as all the Parts of Forrein Objects, are not subject to one Sensitive Organ; so all the Sensitive Organs are not subject to each Sensitive Organ of a Human Creature: yet, in the perceptive Actions of Forrein Objects, they do so agree, that they make an united Knowledg: Thus we may be particularly ignorant one way, and yet have a general Knowledg another way.
[CHAP. XII. Of Human Perception, or Defects of a Human Creature.]
It is not the great quantity of Brain, that makes a Man wise; nor a little quantity, that makes a Man foolish: but, the irregular, or regular Rational Corporeal Motions of the Head, Heart, and the rest of the Parts, that causes dull Understandings, short Memories, weak Judgments, violent Passions, extravagant Imaginations, wild Fancies, and the like. The same must be said of the Sensitive Irregular Corporeal Motions, which make Weakness, Pain, Sickness, disordered Appetites, and perturbed Perceptions, and the like: for, Nature poysing her Actions by Opposites, there must needs be Irregularities, as well as Regularities; which is the cause that seldom any Creature is so exact, but there is some Exception. But, when the Sensitive and Rational Corporeal Motions are regular, and move sympathetically, then the Body is healthful and strong, the Mind in peace and quiet, understands well, and is judicious: and, in short, there are perfect Perceptions, proper Digestions, easie Respirations, regular Passions, temperate Appetites. But when the Rational Corporeal Motions are curious in their change of Actions, there are subtile Conceptions, and elevated Fancies: and when the Sensitive Corporeal Motions move with curiosity, (as I may say) then there are perfect Senses, exact Proportions, equal Temperaments; and that, Man calls Beauty.
[CHAP. XIII. Of Natural FOOLS.]
There is great difference between a Natural Fool, and a Mad Man: for, Madness is a Disease, but a Natural Fool is a Defect; which Defect was some Error in his Production, that is, in the form and frame either of the Mind, or Sense, or both; for, the Sense may be a Natural Fool as well as the Reason; as we may observe in those sorts of Fools whom we name Changelings, whose Body is not only deformed, but all the Postures of the Body are defective, and appear as so many fools: but sometimes, only some Parts are fools; as for example; If a Man be born Blind, then only his Eyes are Fools; if Deaf, then only his Ears are Fools, which occasions his dumbness; Ears being the informing Parts, to speak; and wanting those informations, he cannot speak a Language. Also, if a Man is born lame, his Leggs are Fools; that is, those Parts have no knowledg of such Properties that belong to such Parts; but the Sensitive Parts may be wise, as being knowing; and the Rational Parts may be defective; which Defects, Man names Irrational. But this is to be noted, That there may be Natural and Accidental Fools, by some extraordinary Frights, or by extraordinary Sickness, or through the defects of Old Age. As for the Errors of Production, they are incurable; as also, those of Old Age; the First being an Error in the very Foundation, and the other a Decay of the whole Frame of the Building: for, after a Human Creature is brought to that perfection, as to be, as we may say, at full growth and strength, at the prime of his age; the Human Motions, and the very Nature of Man, after that time, begins to decay; for then the Human Motions begin to move rather to the dissolution, than to the continuance; although some Men last to very old Age, by reason the unity of their Society is regular and orderly, and moves so Sympathetically, as to commit few or no Disorders, or Irregularities; and such old Men are, for the most part, Healthful, and very wise, through long Experience; and their Society having got a habit of Regularity, is not apt to be disturbed by Forrein Parts. But this is to be noted, That sometimes the Sensitive Body decays, before the Rational Mind; and sometimes the Rational Mind, before the Sensitive Body. Also, this is to be noted, That when the Body is defective, but not the Mind;
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