The philosphical and physical opinions written by Her Excellency the Lady Marchionesse of Newcastle.
Newcastle, Margaret Cavendish, Duchess of, 1624?-1674.
1655
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The philosphical and physical opinions written by Her Excellency the Lady Marchionesse of Newcastle.
Newcastle, Margaret Cavendish, Duchess of, 1624?-1674.
[26], 174 p.
Printed for J. Martin and J. Allestrye ...,
London :
1655.
Errata on p. 174.
Reproduction of original in the British Library.
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THE
PHILOSOPHICAL
AND
Physical
Opinions
,
Written
by
her
Excellency
,
the
Lady
MARCHIONESSE
of
NEWCASTLE
.
LONDON
Printed
for
J.
Martin
and
J.
Allestrye
at
the
Bell
in
St.
Pauls
Church-Yard
1655.
Collegium
sive
Aula
S.S.
t
Trinitatis
in
Academiâ
Cantabrigiensi
,
1700
TO
THE
LADY
MARQVESSE
OF
NEVVCASTLE
,
On
her
Book
intitled
her
Philosophicall
,
and
Physicall
Opinions
.
WEre
the
old
Grave
Philophers
alive
,
How
they
would
envy
you
,
and
all
would
strive
Who
first
should
burn
their
Books
;
since
they
so
long
Thus
have
abus'd
the
world
,
and
taught
us
wrong
,
With
hard
words
that
mean
nothing
;
which
non-sense
.
When
we
have
Conn'd
by
heart
,
then
we
commence
Masters
and
Doctors
,
with
grave
looks
;
and
then
Proud
,
because
think
,
thus
we
are
learned
men
,
And
know
not
that
we
do
know
nothing
right
,
Like
blinde
men
now
,
led
onely
by
your
sight
.
And
for
diseases
,
let
the
Doctors
look
Those
worthy
learned
men
but
in
your
Book
,
They
'le
finde
such
news
in
their
art
,
and
so
true
As
old
Hippocrates
he
never
knew
,
Nor
yet
vast
Gallen
;
so
you
need
not
seek
Farther
then
English
,
to
know
lesse
in
Greek
;
If
you
read
this
and
study
it
,
you
may
Out
of
dark
ignorance
see
brighter
Day
.
W.
NEWCASTLE
.
AN
EPISTLE
To
justifie
the
LADY
NEW
CASTLE
,
AND
Truth
against
falshood
,
laying
those
false
,
and
malicious
aspersions
of
her
,
that
she
was
not
Authour
of
her
BOOKS
.
I
Would
willingly
begin
with
the
common
,
and
Dunstable
rode
of
Epistles
,
Gentle
Readers
,
but
finding
you
much
otherwise
,
I
will
fall
to
our
discourse
in
hand
.
First
't
is
but
your
envious
Supposition
that
this
Lady
must
have
converst
with
many
Scholers
of
all
kindes
in
learning
,
when
't
is
well
known
the
contrary
,
that
she
never
convert
with
any
profest
Shooler
in
learning
,
for
to
learn
,
neither
did
she
need
it
,
since
she
had
the
conversation
of
her
Honorable
,
and
most
learned
Brother
from
her
cradle
;
and
since
she
was
married
,
with
my
worthy
and
learned
Brother
;
and
for
my self
I
have
lived
in
the
great
world
a
great
while
,
and
have
thought
of
what
has
been
brought
to
me
by
the
senses
,
more
then
was
put
into
me
by
learned
discourse
;
for
I
do
not
love
to
be
led
by
the
nose
,
by
Authority
and
old
Authours
,
ipse
dixit
will
not
serve
my
turn
,
were
Aristotle
made
a
more
Philosophical
Bible
then
he
is
,
and
all
scholers
to
have
a
lively
faith
in
him
,
doth
not
move
me
to
be
of
their
Philosophical
churche
at
all
.
And
I
assure
you
her
conversation
with
her
Brother
,
and
Brother-in-law
,
were
enough
without
a
miracle
or
an
impossibility
to
get
the
language
of
the
arts
,
and
learned
professions
,
which
are
their
terms
,
without
taking
any
degrees
in
Schooles
.
It
is
not
so
difficult
a
thing
though
they
make
mountains
of
mole-hills
,
&
say
they
,
thatthis
Lady
useth
many
termes
of
the
Schooles
;
but
truly
she
did
never
Impe
her
high-flying
Phancies
,
with
any
old
broken
Fethers
out
of
any
university
;
and
if
you
read
well
,
which
is
to
understand
,
and
look
on
her
Poems
,
you
will
〈◊〉
they
are
all
new
born
Phansies
,
never
toucht
of
heretofore
.
But
for
the
rarity
of
the
terms
,
or
nests
of
Divines
,
Philosophers
,
Physicians
,
Geometricians
,
Astrono
mers
,
and
the
rest
of
the
Gown-Tribe
,
as
one
tearms
them
,
how
is
it
possible
she
should
know
them
;
And
first
for
Divinity
,
when
she
speaks
of
Predestination
,
Free-will
,
〈◊〉
,
and
consubstantiation
;
truly
these
termes
are
not
so
hard
to
be
got
by
heart
as
to
be
understood
,
since
I
beleeve
it
puzzels
the
learned
to
make
sense
of
them
.
But
I
beseech
you
give
this
Lady
so
much
capacity
,
as
to
get
them
by
heart
,
since
every
Tub-preacher
discourses
of
them
,
and
every
sanctified
wife
gossips
them
in
wafers
,
and
hipocris
at
every
Christening
.
Next
are
the
termes
of
the
Philosophers
,
Certainly
't
is
no
Conjuration
to
conceive
Atomes
,
invisible
,
and
indivisible
bodies
,
elements
,
earth
,
air
,
water
and
fire
,
whereof
your
elementary
fire
under
the
moon
is
much
doubted
of
,
and
then
you
have
but
three
elements
.
Motion
is
a
difficult
thing
indeed
,
to
understand
the
varietes
of
it
,
but
certainly
not
of
a
body
moved
,
that
's
no
such
transcendent
thing
.
Dilation
a
spreading
,
Contraction
a
gathering
together
Rarificationthinning
,
and
Condensation
thickning
;
I
confesse
in
the
Latine
it
seems
very
learned
,
but
in
the
English
very
vulgar
,
there-fore
I
beseech
you
give
this
Lady
leave
to
have
the
wit
,
and
the
judgement
to
understand
these
Great
no
mysteries
.
And
put
the
case
now
that
this
Lady
should
name
materia
prima
,
-
and
understand
the
English
of
it
to
be
first
matter
,
and
ask
her
friend
again
what
they
mean
by
it
,
and
he
tells
her
they
say
they
mean
matter
without
form
,
and
she
should
answer
,
there
is
no
matter
without
some
form
,
so
materia
prima
are
two
Latine
words
that
mean
nothing
.
An
incorporeal
substance
is
too
learned
to
be
understood
,
so
that
is
waved
.
Now
for
the
termes
of
Physicians
,
when
she
speaks
of
Choler
,
Phlegme
,
Melancholy
and
Blood
,
and
of
Ventricles
in
the
heart
and
brain
,
of
veines
,
arteries
and
nerves
,
and
discourses
of
fevers
,
apoplexies
,
convulsions
,
Dropsies
,
and
divers
other
diseases
with
their
particular
causes
,
symptoms
and
cures
;
how
should
this
Lady
understand
these
terms
say
some
?
truly
a
good
Farmers
wife
in
the
country
,
by
seeing
one
of
her
sheep
opened
,
may
well
understand
the
tearms
of
most
of
these
,
and
a
Constables
wife
of
a
hundred
in
Essex
that
useth
Physick
and
Surgery
may
well
talk
of
the
diseases
,
without
any
great
learned
mystery
,
they
are
so
plain
and
so
common
,
as
none
needsto
construe
Greek
in
Hippocrates
or
Galen
for
them
.
But
would
you
know
how
we
know
the
great
Mystery
of
these
Physical
terms
,
I
am
almost
ashamed
to
tell
you
;
not
that
we
have
been
ever
sickly
,
but
by
Melancholy
often
supposed
our selves
to
bave
such
diseases
as
we
had
not
,
and
learned
Physitians
were
too
wise
to
put
us
out
of
that
humour
,
and
so
these
tearms
cost
us
much
more
then
they
are
Worth
,
and
I
hope
there
is
no
body
so
malicious
,
as
to
envie
our
bargain
,
neither
truly
do
I
repent
my
bargain
,
since
Physitians
are
the
most
rational
men
I
have
converst
with
all
,
and
my
worthy
and
very
good
friends
,
and
truly
this
Lady
never
converst
with
any
Physitian
of
any
disease
,
but
what
she
thought
she
had
her self
,
neither
hath
she
converst
with
many
of
that
profession
.
Now
for
the
great
learning
of
knowing
the
terms
of
Geometricians
,
when
this
Lady
touches
upon
Triangles
,
Squares
,
Circles
,
Diameters
,
Circumferences
,
Centers
,
lines
straight
and
crooked
&c.
I
will
not
dissect
these
great
mysteries
,
because
they
are
so
very
common
,
as
the
meanest
understands
all
these
termes
,
even
to
Joyners
and
Carpenters
,
therefore
surely
this
Lady
is
capable
of
them
.
Then
of
Astronomers
,
say
they
,
when
she
speak's
of
the
Horizon
,
Meridian
,
Equator
,
Zodiack
,
Eclyptick
,
Tropicks
,
Poles
of
the
world
&c.
When
these
termes
are
understood
thats
their
meaning
,
they
are
no
such
subtilties
,
since
every
boy
may
be
taught
them
,
with
an
apple
for
the
Globe
,
and
the
parings
for
the
sphears
,
it
is
so
ridiculous
then
to
think
that
this
Lady
cannot
understand
these
tearms
,
as
it
is
rather
to
be
laught
at
,
then
to
trouble
ones
self
to
answer
.
And
that
invincible
Problem
,
the
quadrature
of
the
circle
,
as
they
call
it
,
which
makes
me
doubt
that
they
think
themselves
wiser
,
for
naming
the
quadrature
,
then
squaring
the
circle
,
who
lives
that
hath
not
heard
of
it
,
and
who
lives
that
can
do
it
,
and
who
is
dead
that
hath
done
it
,
and
put
the
case
it
were
done
,
what
then
?
why
then
't
is
squared
,
and
that
's
all
,
and
that
all
is
nothing
,
much
ado
about
nothing
.
But
we
will
leave
these
impertinent
,
malicious
,
and
most
false
exceptions
to
the
Lady
,
and
her
Books
,
and
will
now
begin
with
her
book
of
Poems
,
examining
first
her
Philosophy
there
.
That
's
an
old
opinion
of
Atomes
,
say
some
,
witnesse
Democrates
and
many
others
;
T
is
very
true
they
have
talkt
of
atomes
,
but
did
they
ever
dispose
of
them
as
they
are
there
,
or
tell
you
what
several
sorts
there
are
of
them
,
and
what
figure
they
bear
,
and
being
joyned
,
what
forms
they
produce
of
all
kindes
,
in
all
things
,
if
you
have
read
any
such
things
before
,
I
'le
be
bold
to
burn
the
Book
.
Why
then
all
these
are
new
opinions
,
and
grounded
upon
Reason
,
I
say
some
,
but
they
are
Paradoxes
,
what
then
?
I
hope
a
Paradox
may
be
as
true
as
an
old
opinion
,
and
an
old
opinion
as
false
as
a
Paradox
,
for
neither
the
one
nor
the
other
makes
a
truth
,
either
the
new
or
the
old
,
for
what
is
most
reason
&
reasonable
;
for
in
natural
Philosophy
,
one
opinion
may
be
as
true
as
another
,
since
no
body
knows
the
first
cause
in
nature
of
any
thing
.
Then
this
Ladies
Philosophy
is
excellent
,
and
will
be
thought
so
hereafter
,
and
the
truth
is
that
it
was
wholy
,
and
onely
wrought
out
of
her
own
brain
,
as
there
are
many
witnesses
,
by
the
several
sheets
that
she
sent
daily
to
be
writ
fair
for
the
presse
.
As
for
her
Poems
,
where
are
the
exceptions
to
these
?
marry
they
misse
sometimes
in
the
numbers
and
in
the
rimes
.
It
is
well
known
by
the
copies
,
that
those
faults
lie
most
upon
the
Corrector
,
and
the
Printer
;
but
put
the
case
there
might
be
some
slips
in
that
kinde
,
is
all
the
book
damned
for
it
,
no
mercy
Gentlemen
?
when
for
the
numbers
,
every
Schoole-boy
can
make
them
on
his
fingers
,
and
for
Rimes
Fenner
would
have
put
down
Ben.
Johnson
,
and
yet
neither
the
boy
or
Fenner
so
good
Poets
.
No
,
it
is
neither
of
those
either
makes
,
or
condemns
a
Poet
,
it
is
new
born
and
creating
Phansies
that
Glorifies
a
Poet
,
and
in
her
Book
of
Poems
,
I
am
sure
there
is
excellent
,
and
new
Phancies
,
as
have
not
been
writ
by
any
,
and
that
it
was
onely
writ
by
her
is
the
greatest
truth
in
the
world
.
Now
for
her
Book
called
the
Worlds
Olio
,
say
some
,
how
is
it
possible
that
she
showld
have
such
experience
,
to
write
of
such
things
so
;
I
answer
,
that
I
living
long
in
the
great
world
,
and
having
the
various
fortunes
of
what
they
call
good
and
bad
,
〈◊〉
the
reading
of
men
might
bring
me
to
as
much
experience
as
the
reading
of
Books
,
and
this
I
have
now
and
then
discourst
unto
this
Lady
,
who
hath
wisely
and
elegantly
drest
it
in
her
own
way
,
and
sumptuously
cloathed
it
,
at
the
charge
of
her
own
Phancies
and
expressions
;
I
say
some
of
them
she
hath
heard
from
me
,
but
not
the
fortieth
part
of
her
book
,
all
the
rest
are
absolutely
her
own
in
all
kindes
,
this
is
an
ingenious
truth
,
therefore
beleeve
it
.
As
for
the
Book
of
her
Philosophical
opinions
,
there
is
not
any
one
thing
in
the
whole
Book
,
that
is
not
absolutely
spun
out
by
her
own
studious
phancy
,
and
if
you
will
lay
by
a
little
passion
against
writers
,
you
will
like
it
,
and
the
best
,
of
any
thing
she
has
writ
,
therefore
read
it
once
or
twice
,
not
with
malice
to
finde
a
little
fault
,
but
with
judgement
to
like
what
is
good
.
Truly
I
cannot
beleeve
so
unworthily
of
any
Scholer
,
honouring
them
so
much
as
we
both
do
,
that
they
should
envie
this
Lady
,
or
should
have
so
much
malice
or
emulation
,
to
cast
such
false
aspersions
on
her
,
that
she
did
not
write
those
Books
that
go
forth
in
her
name
,
they
will
hardly
finde
out
who
else
writ
them
,
and
I
protest
none
ever
writ
them
but
her self
;
You
should
rather
incourage
her
,
then
by
false
suppositions
to
let
her
see
the
world
is
so
ill
natured
,
as
to
beleeve
falshoods
before
truths
.
But
here
's
the
crime
,
a
Lady
writes
them
,
and
to
intrench
so
much
upon
the
male
prerogative
,
is
not
to
be
forgiven
;
but
I
know
Gown-men
will
be
more
civil
to
her
,
because
she
is
of
the
Gown
too
,
and
therefore
I
am
confident
you
will
defend
her
and
truth
,
and
thus
be
undeceived
.
I
had
not
troubled
you
with
this
,
but
that
a
learned
Doctor
,
our
very
noble
friend
,
writ
is
word
of
the
infidelity
of
some
people
in
this
kinde
;
whatsoever
I
have
write
is
absolutly
truth
,
which
I
here
as
a
man
of
Honour
set
my
hand
to
.
W.
NEWCASTLE
.
TO
THE
READER
.
IN
my
Book
called
the
Worlds
Olio
,
there
are
such
grosse
mistakes
in
misplacing
of
Chapters
,
and
so
many
literall
faults
,
as
my
book
is
much
disadvantaged
thereby
.
As
for
Chapters
,
there
are
many
misplaced
,
for
some
Chapters
that
belong
to
that
part
of
diseases
,
are
misplaced
among
those
of
natural
Philosophy
,
as
one
that
belongs
to
sleep
,
and
three
Chapters
that
are
of
the
temper
of
Aire
;
likewise
another
Chapter
of
the
strength
of
the
soul
and
body
is
placed
between
the
first
and
last
part
of
the
Common-Wealth
,
which
nothing
belongs
to
it
:
for
though
there
is
a
soul
and
body
belonging
to
every
Common-Wealth
,
yet
not
such
a
soul
and
body
as
I
have
discourst
of
there
.
For
the
soul
of
a
Common-Wealth
is
Actuall
Justice
,
and
industry
.
The
soul
of
a
man
is
Contemplation
,
Reason
,
and
imagination
.
And
the
body
of
a
Common-Wealth
,
is
the
Citizens
therein
,
and
Magistrates
thereof
.
And
the
body
of
a
man
is
the
senses
therein
,
and
the
members
thereof
.
Likewise
the
strength
of
a
Common-Wealth
is
the
Laws
.
And
the
strength
of
a
mans
body
is
the
nerves
.
Likewise
a
short
copie
of
verses
which
is
at
the
latter
end
of
the
book
,
is
what
I
intended
for
this
book
,
as
being
my
beloved
of
all
my
works
,
prefering
it
as
my
master-piece
,
although
I
do
beleeve
it
will
not
please
my
Readers
,
because
as
I
have
said
in
some
of
my
Epistles
,
few
take
delight
in
the
study
of
Natural
Philosophy
,
yet
those
that
delight
not
,
or
slight
the
study
,
or
dispraise
the
work
,
make
it
not
the
lesse
rational
,
for
reason
will
be
reason
in
the
despite
of
the
most
malicious
detractors
or
sophsterian
censurers
,
but
for
the
faults
and
mistakes
in
my
other
works
,
and
perchance
the
like
mischance
may
come
to
these
,
and
although
I
know
a
passion
cannot
recal
an
injury
past
:
yet
I
cannnot
but
grieve
at
the
misfortune
,
as
for
a
friend
that
should
be
hurt
or
lamed
by
some
unhappy
accident
,
but
if
there
be
any
other
faults
of
indiscretions
in
it
,
I
the
Author
am
to
be
pardoned
by
reason
somwhat
of
it
was
writ
in
the
dawning
of
my
knowledge
,
and
experience
,
and
not
having
a
clear
light
I
might
chance
to
stamble
in
dark
ignorance
on
molehills
of
errors
;
not
that
I
accuse
my
book
of
faults
;
but
arm
my self
with
truth
against
crabbed
censurers
.
Likewise
I
do
not
lay
all
the
faults
in
my
book
to
the
Printers
or
Correctors
charge
,
for
that
would
be
so
great
an
injustce
,
as
I
could
never
forgive
my self
for
the
crime
,
for
the
Chapters
that
are
misplaced
are
through
my
fault
,
by
reason
I
sent
some
part
of
it
after
the
book
was
in
the
presse
,
and
it
seems
that
the
Printer
or
corrector
not
understanding
where
to
place
them
,
put
them
in
a
wrong
place
.
But
the
literate
faults
I
lay
to
their
charge
,
whereof
I
cannot
choose
but
complain
,
for
in
some
places
it
is
so
falsly
printed
,
as
one
word
alters
the
sense
of
many
lines
;
whereby
my
book
is
much
prejudiced
,
and
not
onely
by
putting
in
false
words
,
as
a
costements
,
for
accoutraments
,
ungrateful
for
ungraceful
,
muster
for
mufler
,
and
the
like
;
but
the
significancy
of
words
,
to
expresse
a
singular
for
a
plural
;
yet
I
must
confesse
that
this
book
is
much
truer
Printed
then
my
book
of
Poems
,
for
where
this
book
hath
one
fault
,
that
hath
ten
;
for
which
I
can
forgive
the
Printer
,
and
Corrector
ten
times
easier
then
I
did
for
the
other
,
but
setting
aside
the
faults
of
my
book
,
and
complaining
thereof
,
I
must
take
the
liberty
in
my
own
behalf
to
complain
of
this
ill
natured
,
and
unbeleeving
age
,
in
not
allowing
me
to
be
the
right
Authour
thereof
;
and
though
it
were
an
endlesse
work
to
answer
every
idle
and
impertinent
question
,
or
malicious
objection
;
for
I
am
assured
that
rational
,
wise
,
learned
,
and
just
persons
will
never
make
a
doubt
,
knowing
that
nature
hath
power
to
temper
a
brain
as
she
pleaseth
both
to
receive
,
retain
,
discuss
,
and
create
,
yet
for
truths
sake
I
am
willing
to
satisfie
my
worthy
readers
(
if
I
can
)
although
I
had
thought
I
had
answerd
it
in
my
former
writings
.
But
to
answer
those
objections
that
are
made
against
me
,
as
first
,
how
should
I
come
by
so
much
experience
,
as
I
have
expressed
in
my
several
books
to
have
?
I
answer
,
I
have
had
by
relation
,
the
long
and
much
experience
of
my
Lord
,
who
hath
lived
to
see
and
be
in
many
changes
of
fortunes
,
and
to
converse
with
many
men
of
sundry
nations
,
ages
,
qualities
,
tempers
,
capacities
,
abilities
,
wits
,
humors
,
fashions
and
customes
.
And
as
many
others
,
especially
wives
go
from
church
to
church
,
from
ball
to
ball
,
from
collation
to
collation
,
gossiping
from
house
to
house
,
so
when
my
Lord
admits
me
to
his
company
,
I
listen
with
attention
to
his
edifying
discourse
,
and
I
govern
my self
by
his
Doctrine
;
I
dance
a
measure
with
the
muses
,
feast
with
the
Sciences
,
or
sit
and
discourse
with
the
arts
.
The
second
is
,
that
since
I
am
no
Scholer
,
I
cannot
know
the
names
and
terms
of
art
,
and
the
divers
and
several
opinions
of
several
Authors
,
I
answer
,
that
I
must
have
been
a
natural
fool
if
I
had
not
known
and
learnt
them
,
for
they
are
customarily
taught
all
children
from
their
nurses
brest
being
ordinarily
discoursed
of
in
every
family
that
is
of
quality
,
and
the
family
from
whence
I
sprung
are
neither
natural
idiots
,
nor
ignorant
fools
,
but
the
contrary
,
for
they
were
rational
,
learned
,
understanding
and
wittie
.
And
when
I
said
I
never
converst
an
hour
with
professed
Philosophers
,
for
indeed
in
this
age
,
I
have
not
heard
of
many
which
do
professe
it
,
or
an
intimate
acquaintance
or
familiar
conversation
with
profest
scholers
,
nor
so
much
discourse
as
to
learn
from
them
,
for
three
or
four
visits
do
not
make
an
intimacy
,
nor
familiarity
,
nor
can
much
be
learnd
therefrom
,
for
visiting
and
entertaining
discourse
,
for
the
most
part
are
either
cautionary
,
frivolous
,
vain
,
idle
,
or
at
least
but
common
and
ordinary
matter
,
and
most
commonly
all
visiting
discourses
,
are
after
one
and
the
same
manner
,
although
the
company
be
several
;
but
I
did
not
think
my
readers
would
have
been
so
rigid
as
to
think
I
excluded
my
husband
,
brothers
,
and
the
rest
of
my
family
,
neither
are
they
profest
Philosophers
nor
Scholers
,
although
they
are
learned
therein
,
or
to
beleeve
I
was
so
ridiculously
foolish
,
or
so
foolishly
vain
,
or
so
basely
false
as
that
I
strive
to
make
the
world
to
beleeve
,
I
had
all
my
experience
and
knowledge
before
I
was
born
,
and
that
my
native
Language
came
by
instinct
,
and
that
I
was
never
taught
my
A
,
B
,
C
;
or
the
marks
and
names
of
several
things
;
but
I
hope
my
book
hath
more
spiteful
enemies
then
faults
;
for
I
have
said
in
an
Epistle
before
the
second
part
of
my
Olio
,
that
if
I
had
never
seen
nor
heard
so
much
as
I
have
done
,
should
never
have
been
able
to
have
writ
a
book
.
Thirdly
,
that
I
had
taken
feathers
out
of
the
Universities
to
enlarge
the
wings
,
of
my
fancy
;
I
answer
,
no
more
then
David
took
the
wooll
from
his
sheeps
backs
to
cloath
his
Poetical
Phancies
of
devotion
,
or
as
I
may
say
his
devout
Poetry
which
is
drest
with
simulising
.
But
it
hath
been
known
in
several
ages
,
that
even
poor
Peasents
that
hear
nothing
but
the
blating
of
sheep
:
the
lowing
of
herds
,
the
crowing
of
cocks
,
and
the
like
,
and
their
ordinary
discourses
of
nothing
but
of
their
market
,
or
the
like
,
have
been
high
flying
Poets
,
politick
states
men
,
wise
Governours
,
prudent
Souldiers
,
subtle
Philosophers
,
excellent
Physitians
,
and
what
not
,
even
to
be
eloquent
Orators
,
and
Divine
preachers
,
as
the
holy
writ
will
make
manifest
to
us
,
and
I
beleeve
many
more
are
mentioned
in
other
Histories
of
lesse
authority
;
thus
we
may
observe
that
nature
is
Prevalent
in
all
qualities
and
conditions
;
And
since
nature
is
so
generous
to
distribute
to
those
that
fortune
hath
cast
out
,
and
education
hath
neglected
,
why
should
my
readers
mistrust
nature
should
be
sparing
to
me
,
who
have
been
honourably
born
,
carefully
bred
,
and
nobly
married
to
a
wise
man
,
from
whom
,
as
I
have
said
in
some
of
my
Epistles
,
in
my
book
called
the
Worlds
Olio
,
and
do
here
say
again
,
and
again
,
if
it
will
satisfie
the
Readers
that
I
am
my
Lords
Scholer
,
and
as
I
have
learnt
,
so
I
do
daily
learn
knowledge
and
understanding
,
wit
,
and
the
purity
of
my
language
;
and
let
me
intre
at
my
Readers
to
be
so
just
to
me
,
as
not
to
condemn
me
for
an
ideot
by
their
objections
and
doubts
,
as
not
beleeving
I
am
capable
of
learning
,
but
let
me
tell
my
Readers
that
what
I
have
learned
since
I
was
married
,
it
is
from
my
Lord
,
and
what
I
had
learned
before
it
was
from
wy
own
familie
,
as
from
my
own
brothers
,
for
my
father
died
when
I
was
young
,
and
not
from
strangers
;
for
though
I
have
seen
much
company
,
yet
I
have
converst
with
few
,
and
I
take
conversation
to
be
in
talking
,
which
I
have
not
practised
very
much
,
unlesse
it
be
to
particular
friends
,
for
naturally
I
am
so
wedded
to
contemplations
,
that
many
times
when
I
have
been
in
company
,
I
had
not
known
one
word
they
have
said
,
by
reason
my
busie
thoughts
have
stopped
the
sense
of
my
hearing
;
and
though
I
prefer
the
delight
of
contemplation
,
before
the
pleasure
of
the
senses
,
yet
when
the
neerest
and
dearest
of
my
friends
speak
,
as
my
husband
,
brothers
,
sisters
,
or
their
children
,
my
affection
is
such
that
I
give
such
an
atention
to
them
,
as
if
I
had
no
other
thoughts
but
of
what
they
say
,
or
any
other
sense
but
hearing
;
but
as
I
have
said
of
the
names
and
tearms
of
art
,
and
the
several
opinions
of
the
Antients
,
and
the
distinguishment
of
the
sciences
,
and
the
like
,
I
learned
them
from
my
neerest
and
dearest
friends
as
from
my
own
brothers
,
my
Lords
brother
,
and
my
Lord
(
but
having
the
words
and
termes
of
art
makes
me
not
a
Philosopher
)
nor
a
Poet
;
and
if
every
one
in
justice
ought
to
have
a
due
,
then
nature
must
have
a
share
,
and
truly
I
will
never
be
so
ingrateful
as
not
to
acknowledge
her
favours
,
or
to
belie
her
in
saying
she
hath
not
been
bountiful
to
me
,
for
she
hath
given
me
such
materials
,
as
I
hope
to
build
me
a
monumental
fame
therewith
;
but
to
satisfie
my
Readers
,
I
will
tell
them
as
well
as
I
can
how
I
came
to
know
,
and
understand
passages
,
all
though
I
never
practised
,
or
were
a
spectator
therein
,
or
thereof
;
as
put
the
case
my
husband
,
or
brothers
should
tell
me
of
an
Army
of
horse
and
foot
,
and
that
two
Armies
encountred
,
and
fought
a
battle
,
and
expresse
the
forms
and
figures
,
rancks
and
fiels
,
the
flanck
,
the
wings
the
vans
,
the
rears
,
and
the
like
,
by
which
relation
to
my
conceit
I
see
it
in
my
brain
as
perfectly
,
as
if
the
battle
was
pitcht
,
and
fought
there
,
and
my
fancy
will
build
discourse
therefrom
.
Likewise
if
they
should
tell
me
all
the
parts
of
an
Animal
body
,
and
how
they
are
formed
and
composed
,
I
conceive
it
as
perfectly
to
my
understanding
as
if
I
had
seen
it
dissected
although
I
never
did
and
therefore
may
be
deceived
in
my
understanding
,
for
truly
I
have
gathered
more
by
piece-meals
,
then
from
a
full
relation
,
or
a
methodical
education
for
knowledge
;
but
my
fancy
will
build
thereupon
,
and
make
discourse
therefrom
,
and
so
of
every
thing
they
discourse
of
,
(
I
say
they
)
that
is
my
husband
and
brothers
;
For
the
singularity
of
my
affections
are
such
,
that
though
I
have
an
ill
memory
,
and
could
not
if
it
were
for
my
life
relate
word
for
word
of
any
discourse
,
if
it
be
any
thing
long
that
I
shall
hear
from
strangers
,
for
I
am
the
worst
repeater
of
a
story
from
strangers
,
or
out
of
a
book
in
the
World
,
when
from
my
neer
friends
(
especially
my
Lord
)
whose
discourses
are
lively
discriptions
,
I
cannot
forget
any
thing
they
say
,
such
deep
impressions
their
words
print
in
my
brain
,
when
I
cannot
remember
one
discourse
perfectly
from
others
,
were
they
holy
sermons
to
save
my
soul.
but
as
I
have
said
from
a
bare
relation
,
I
can
conceive
to
my
thinking
every
particular
part
,
and
passage
,
as
if
I
were
a
witnesse
thereof
,
or
an
actor
therein
;
but
many
things
,
although
I
should
never
have
heard
of
any
such
thing
,
yet
my
natural
reason
will
guide
and
discover
to
me
,
the
right
and
the
truth
.
For
put
the
case
I
see
a
watch
,
or
any
other
invention
,
and
none
should
tell
me
how
it
was
made
,
yet
my
natural
reason
would
conceive
how
it
was
made
,
so
in
natural
things
my
natural
reason
will
conceive
them
without
being
any
wayes
instructed
;
and
so
working
a
brain
I
have
that
many
times
on
small
objects
or
subjects
will
raise
up
many
several
phancies
,
and
opinions
therein
,
from
which
my
discourse
betwixt
reason
and
those
opinions
will
be
produced
;
but
the
truth
is
,
I
have
more
materials
to
build
with
,
then
ground
to
build
on
,
wherby
they
become
uselesse
,
but
I
beleeve
time
will
moulder
them
to
dust
,
or
accidents
,
as
sicknesse
may
destroy
them
,
as
dropsies
may
drown
them
,
fevers
may
burn
them
,
consumptions
may
waste
them
,
or
griefs
may
wither
them
,
or
other
imployments
like
usurpers
may
throw
it
out
of
my
head
,
but
as
yet
my
head
is
fully
populated
with
divers
opinions
,
and
so
many
phancies
are
therein
,
as
sometimes
they
lie
like
a
swarm
of
bees
in
a
round
heap
,
and
sometimes
they
flie
abroad
to
gather
honey
from
the
sweet
flowry
rhetorick
of
my
Lords
discourse
,
and
wax
from
his
wise
judgement
which
they
work
into
a
comb
making
chapters
therein
.
But
those
that
make
these
and
the
like
idle
objections
against
me
either
have
not
read
all
my
Epistles
,
and
the
rest
of
my
books
or
understands
them
not
,
but
that
is
not
my
fault
,
but
their
unjust
natures
,
to
censure
and
condemn
before
they
examine
or
understand
;
Nay
they
do
in
somethings
faulsely
,
ac
cuse
,
and
maliciously
break
out
of
some
of
my
Epistles
some
parts
to
throw
against
me
,
which
is
most
base
and
cruel
to
dismember
my
book
tormenting
it
with
spiteful
objections
,
misforming
the
truth
with
falshood
:
but
those
that
have
noble
and
generous
souls
will
beleeve
me
,
and
those
that
have
base
and
mechannick
souls
,
I
care
not
what
they
say
,
and
truly
I
would
not
have
troubled
my self
in
striving
to
satisfie
this
present
age
which
is
very
censorious
;
but
fear
the
future
age
wherein
I
hope
to
live
,
may
be
deceived
,
and
I
by
false
constructions
wronged
;
for
I
have
observed
that
the
ignorant
,
and
malicious
,
do
strive
to
disturb
,
and
obstruct
all
probable
opinions
,
wittie
ingenuities
,
honest
industry
,
vertuous
indeavours
,
harmlesse
phancies
,
innocent
pleasures
,
and
honourable
fames
although
they
become
infamous
thereby
.
Readers
I
had
forgotten
to
mention
the
objection
,
that
there
is
no
distinction
between
a
scholer
,
and
a
Philosopher
,
if
they
mean
as
being
vulgarly
called
both
scholers
I
answer
a
scholer
is
to
be
learnd
in
other
mens
opinions
,
inventions
and
actions
,
and
a
philosopher
is
to
teach
other
men
his
opinions
of
nature
,
and
to
demostrate
the
works
of
nature
,
so
that
a
scholer
is
to
learn
a
Philosopher
to
teach
,
and
if
they
say
there
is
no
distinction
between
a
profest
scholer
,
and
a
profest
philosopher
,
I
am
not
of
their
opinion
;
for
a
profest
scholer
in
theologie
,
is
not
a
profest
Philosopher
;
for
Divines
leave
nature
on
the
left
hand
,
and
walk
on
the
right
to
things
supernatural
and
if
they
mean
profest
scholers
,
as
being
bred
at
universities
(
I
answer
)
that
I
take
not
all
those
that
are
bred
at
an
Vniversity
,
and
those
that
are
learned
to
be
profest
scholers
,
or
those
that
are
great
Philosophers
to
be
profest
,
unlesse
they
make
it
their
profession
,
as
a
profest
Divine
that
hath
taken
Orders
,
or
a
profest
Physitian
that
hath
commenced
Doctor
,
or
profest
Pleaders
,
or
Lawyers
that
are
made
Barresters
,
or
Philosophers
,
that
teach
Scholers
;
but
certainly
there
are
many
that
are
very
learned
that
are
not
profest
,
as
being
of
that
profession
by
which
they
live
.
Likewise
an
objection
for
my
saying
I
have
not
read
many
Books
;
but
I
answer
,
for
not
reading
of
many
Authors
,
had
I
understood
several
Languages
,
as
I
do
not
,
,
I
have
not
had
so
much
time
;
had
I
indeavoured
to
have
been
learned
threin
,
for
learning
requires
close
studies
,
long
time
,
and
labour
.
Besides
,
our
sex
takes
so
much
delight
in
dressing
and
adorning
themselves
,
as
we
for
the
most
part
make
our
gowns
our
books
,
our
laces
our
lines
,
our
imbroderies
our
letters
,
and
our
dressings
are
the
time
of
our
studie
;
and
instead
of
turning
over
solid
leaves
,
we
turn
our
hair
into
curles
,
and
our
sex
is
as
ambitious
to
shew
themselves
to
the
eyes
of
the
world
,
when
finely
drest
,
as
Scholers
do
to
expresse
their
learning
to
the
ears
of
the
world
,
when
fully
fraught
with
Authors
.
But
as
I
have
said
my
head
was
so
full
of
my
own
naturai
phancies
,
as
it
had
not
roome
for
strangers
to
boord
therein
,
and
certainly
natural
reason
is
a
better
tutor
then
education
;
for
though
education
doth
help
natural
reason
to
a
more
sudden
maturity
,
yet
natural
reason
was
the
first
educator
;
for
natural
reason
did
first
compose
Common-Wealths
,
invented
arts
,
and
sciences
,
and
if
natural
reason
have
composed
,
invented
and
discoverd
,
I
know
no
reason
,
but
natural
reason
may
finde
out
what
natural
reason
hath
composed
,
invented
,
and
discovered
,
without
the
help
of
education
;
but
some
may
say
that
education
is
like
mony
n
put
to
use
,
which
begets
increase
;
I
say
it
is
true
,
but
natural
reason
is
the
principal
,
which
without
increase
could
not
be
,
but
in
truth
natural
reason
,
is
both
the
principal
and
the
increase
,
for
natural
reason
produceth
beneficial
effects
,
and
findes
out
the
right
and
the
truth
,
the
wrong
and
the
falshood
of
things
,
or
causes
;
but
to
conclude
,
what
education
hath
not
instructed
me
,
natural
Reason
hath
infor
med
me
of
many
things
.
TO
THE
TWO
UNIVERSITIES
.
Most
Famously
learned
,
I
Here
present
the
sum
of
my
works
,
not
that
I
think
wise
School-men
,
and
industrious
,
laborious
students
should
value
my
book
for
any
worth
,
but
to
receive
it
without
a
scorn
,
for
the
good
incouragement
of
our
sex
,
lest
in
time
we
should
grow
irrational
as
idiots
,
by
the
〈◊〉
of
our
spirits
,
through
the
carelesse
neglects
,
and
despisements
of
the
masculine
sex
to
the
effeminate
,
thinking
it
impossible
we
should
have
either
learning
or
understanding
,
wit
or
judgement
,
as
if
we
had
not
rational
souls
as
well
as
men
,
and
we
out
of
a
custom
of
dejectednesse
think
so
too
,
which
makes
us
quit
all
all
industry
towards
profitable
knowledge
being
imployed
onely
in
looe
,
and
pettie
imployments
,
which
takes
away
not
onely
our
abilities
towards
arts
,
but
higher
capacities
in
speculations
,
so
as
we
are
become
like
worms
that
onely
live
in
the
dull
earth
of
ignorance
,
winding
our selves
sometimes
out
,
by
the
help
of
some
refreshing
rain
of
good
educations
which
seldom
is
given
us
;
for
we
are
kept
like
birds
in
cages
to
hop
up
and
down
in
our
houses
,
not
sufferd
to
fly
abroad
to
see
the
several
changes
of
fortune
,
and
the
various
humors
,
ordained
and
created
by
nature
;
thus
wanting
the
experiences
of
nature
,
we
must
needs
want
the
understanding
and
knowledge
and
so
consequently
prudence
,
a
nd
invention
of
men
:
thus
by
an
opinion
,
which
I
hope
is
but
an
erronious
one
in
men
,
we
are
shut
out
of
all
power
,
and
Authority
by
reason
we
are
never
imployed
either
in
civil
nor
marshall
affaires
,
our
counsels
are
despised
,
and
laught
at
,
the
best
of
our
actions
are
troden
down
with
scorn
,
by
the
over-weaning
conceit
men
have
of
themselves
and
through
a
dispisement
of
us
.
But
I
considering
with
my self
,
that
if
a
right
judgement
,
and
a
true
understanding
,
&
a
respectful
civility
live
any
where
,
it
must
be
in
learned
Universities
,
where
nature
is
best
known
,
where
truth
is
oftenest
found
,
where
civility
is
most
practised
,
and
if
I
finde
not
a
resentment
here
,
I
am
very
confident
I
shall
finde
it
no
where
,
neither
shall
I
think
I
deserve
it
,
if
you
approve
not
of
me
,
but
if
I
desserve
not
Praise
,
I
am
sure
to
receive
so
much
Courtship
from
this
sage
society
,
as
to
bury
me
in
silence
;
thus
I
may
have
a
quiet
grave
,
since
not
worthy
a
famous
memory
;
but
to
lie
intombed
under
the
dust
of
an
University
will
be
honour
enough
for
me
,
and
more
then
if
I
were
worshipped
by
the
vulgar
as
a
Deity
.
Wherefore
if
your
wisdoms
cannot
give
me
the
Bayes
,
let
your
charity
strow
me
with
Cypres
;
and
who
knows
but
after
my
honourable
burial
,
I
may
have
a
glorious
resurrection
in
following
ages
,
since
time
brings
strange
and
unusual
things
to
passe
,
I
mean
unusual
to
men
,
though
not
in
nature
:
and
I
hope
this
action
of
mine
,
is
not
unnatural
,
though
unusual
for
a
woman
to
present
a
Book
to
the
University
,
nor
impudence
,
for
the
action
is
honest
,
although
it
seem
vain-glorious
,
but
if
it
be
,
I
am
to
be
pardoned
,
since
there
is
little
difference
between
man
and
beast
,
but
what
ambition
and
glory
makes
.
AN
EPILOGE
TO
MY
PHILOSOPHICAL
OPINIONS
.
SOme
say
that
my
Book
of
Philosophy
,
it
seems
as
if
I
had
converst
with
Des-Cartes
or
Master
Hobbes
,
or
both
,
or
have
frequented
their
studies
,
by
reading
their
works
,
but
I
cannot
say
but
I
have
seen
them
both
,
but
upon
my
conscience
I
never
spake
to
monsieur
De
Cartes
in
my
lise
,
nor
ever
understood
what
he
said
,
for
he
spake
no
English
,
and
I
understand
no
other
language
,
and
those
times
I
saw
him
,
which
was
twice
at
dinner
with
my
Lord
at
Paris
,
he
did
appear
to
me
a
man
of
the
fewest
words
I
ever
heard
.
And
for
Master
Hobbes
,
it
is
true
I
have
had
the
like
good
fortune
to
see
him
,
and
that
very
often
with
my
Lord
at
dinner
,
for
I
conversing
seldom
with
any
strangers
,
had
no
other
time
to
see
those
two
famous
Philosophers
;
yet
I
never
heard
Master
Hobbes
to
my
best
remembrance
treat
,
or
discourse
of
Philosophy
,
nor
I
never
spake
to
Master
Hobbes
twenty
words
in
my
life
,
I
cannot
say
I
did
not
ask
him
a
question
,
for
when
I
was
in
London
I
meet
him
,
and
told
him
as
truly
I
was
very
glad
to
see
him
,
and
asked
him
if
he
would
please
to
do
me
that
honour
to
stay
at
dinner
,
but
he
with
great
civility
refused
me
,
as
having
some
businesse
,
which
I
suppose
required
his
absence
.
And
for
their
works
,
my
own
foolish
fancies
do
so
imploy
my
time
,
as
they
will
not
give
me
leave
to
read
their
books
,
for
upon
my
conscience
I
never
read
more
of
Mounsieur
Des-Cartes
then
half
his
book
of
passion
,
and
for
Master
Hobbes
,
I
never
read
more
then
a
little
book
called
De
Cive
,
and
that
but
once
,
nor
never
had
any
body
to
read
to
me
,
as
for
their
opinions
,
I
cannot
say
I
have
not
heard
of
many
of
them
.
As
the
like
of
others
,
but
upon
my
conscience
not
throughly
discoursed
of
,
for
I
have
heard
the
opinions
of
most
Philosophers
in
general
,
yet
no
otherw
aies
then
if
I
should
see
a
man
,
but
neither
know
his
estate
,
quality
,
capacity
,
or
natural
disposition
,
thus
upon
my
conscience
is
a
truth
,
not
onely
in
these
two
Philosophers
,
but
all
Philosophers
,
and
not
onely
Philosophers
,
but
all
their
learned
men
,
so
that
I
am
no
otherwayes
learned
in
writers
works
,
or
other
opinions
then
those
that
onely
learned
the
tearms
of
arts
,
and
sciences
,
but
know
no
more
.
The
like
they
may
say
of
Physitians
,
as
of
Philosophers
,
when
they
read
my
opinions
of
diseases
;
it
is
true
I
have
converst
with
Physitians
more
then
any
other
learned
profession
,
yet
not
so
much
as
to
increase
my
understanding
,
although
more
then
was
advantagious
for
my
health
,
indeed
I
have
been
the
worst
Physitian
to
my self
;
besides
wise
learned
men
think
it
a
discredit
to
discourse
learnedly
to
ignorant
women
,
and
many
learned
men
speak
most
commonly
to
women
,
as
women
do
to
children
nonsense
,
as
thinking
they
understand
not
any
thing
,
or
else
like
those
that
are
of
another
Language
speak
such
gibbrish
,
to
those
they
would
have
understood
that
they
understand
not
themselves
yet
think
those
they
speak
to
do
conceive
them
,
as
if
ignorance
was
bound
to
understand
nonsense
,
that
is
not
to
be
understood
;
but
I
desire
my
Readers
,
or
censurers
;
for
some
will
censure
that
have
not
read
,
or
at
least
not
understood
me
,
that
I
did
never
take
nor
steal
any
opinion
,
or
argument
from
any
other
as
my
own
,
nor
never
will
,
and
if
I
hit
or
light
upon
the
same
,
it
is
meer
chance
.
T
is
true
,
I
have
mentioned
many
opinions
,
but
not
as
my
own
opinions
or
arguments
,
but
rather
,
〈◊〉
civilly
I
have
been
opposite
to
those
opinions
I
have
heard
of
,
and
I
make
no
question
but
if
my
Readers
will
take
the
paines
to
compare
my
writings
to
others
,
and
throughly
examine
them
,
they
will
I
make
no
question
,
finde
great
difference
;
for
though
other
Philosophy
have
treated
of
matter
,
form
,
and
motion
,
being
the
fundamental
ground
,
of
all
all
natural
Philosophical
discourse
,
yet
I
believe
not
my
way
,
nor
I
never
read
any
book
of
diseases
,
or
medicines
but
Gerrards
Herball
,
which
no
question
is
a
very
rare
book
,
and
cetainly
discribes
the
tempers
of
herbs
,
fruits
,
and
drugs
very
learnedly
,
but
I
do
verily
〈◊〉
the
learning
lies
more
in
the
tempers
then
in
the
applications
;
for
I
beleeve
where
one
is
rightly
applied
,
forty
are
falsly
applied
,
and
how
shall
it
be
otherwaies
,
unlesse
he
had
studied
the
motions
and
tempers
of
diseases
;
for
one
and
the
same
diseases
may
be
of
several
tempers
,
and
motions
,
wherefore
one
and
the
same
simple
will
not
cure
one
and
the
same
kinde
,
or
rather
sort
of
disease
;
Wherefore
I
beseech
my
readers
to
be
so
charitable
,
and
just
,
as
not
to
bury
my
works
in
the
monuments
of
other
writers
,
but
if
they
will
bury
them
,
let
it
be
in
their
own
dust
,
or
oblivion
,
for
I
had
rather
be
forgotten
,
then
scrape
acquaintance
,
or
insinuate
my self
into
others
company
,
or
brag
of
received
favours
,
or
take
undeserved
gifts
,
or
belie
noble
Benefactors
,
or
to
steal
,
although
I
were
sure
the
theft
would
never
be
discovered
,
and
would
make
me
live
eternally
.
But
I
have
no
acquaintance
with
old
Authors
,
nor
no
familiarity
with
the
moderns
,
I
have
received
no
instructions
by
learning
,
and
I
never
owned
that
which
was
not
justly
my
own
,
nor
never
stole
that
which
was
justly
anothers
,
neither
have
I
retained
,
but
plain
truth
to
defend
,
and
conscience
towitnesse
for
me
.
Besides
,
I
have
heard
that
learning
spoiles
the
natural
wit
,
and
the
fancies
,
of
others
,
drive
the
fancies
out
of
our
own
braines
,
as
enemies
to
the
nature
,
or
at
least
troublesome
guests
that
fill
up
all
the
rooms
of
the
house
.
This
opinion
,
or
rather
a
known
truth
,
was
a
sufficient
cause
for
me
,
neither
to
read
many
Books
,
or
hear
arguments
,
or
to
dispute
opinions
,
had
I
ever
been
edicted
to
one
,
or
accustomed
to
the
other
,
by
reason
I
found
a
naturall
inclination
,
or
motion
in
my
own
brain
to
fancies
,
and
truly
I
am
as
all
the
world
is
,
partial
,
although
perchance
,
or
at
least
I
hope
not
so
much
as
many
are
,
yet
enough
to
desire
that
my
own
fancies
,
and
opinions
might
live
in
the
world
,
rather
then
the
fancies
and
opinions
of
other
mens
in
my
brain
.
AN
EPISTLE
TO
MY
HONOURABLE
READERS
.
MOst
Noble
Reader
,
let
not
partialitie
,
or
obstinacie
weigh
judgments
scales
,
but
truth
;
wherefore
if
you
weigh
my
Philosophical
,
and
Physical
opinions
with
the
ancient
Philosophers
,
lay
by
the
weaknesse
,
and
incapacity
of
our
sex
;
my
unexperienced
age
,
my
unpractised
time
,
my
ignorant
studies
,
my
faint
knowledge
,
and
dim
understanding
to
help
to
pair
my
discourse
,
with
theirs
,
in
which
scale
there
are
learned
studies
,
long
experience
,
practised
time
,
high
arguments
,
and
School-disputations
;
Besides
,
they
draw
and
make
the
large
river
of
their
discourse
from
many
several
springs
;
mine
onely
flows
in
little
Rivolets
,
from
the
natural
spring
in
my
own
brain
.
AN
EPISTLE
TO
THE
Reader
,
for
my
Book
of
Philosophy
.
PErchance
many
that
read
this
book
,
will
hardly
understand
it
,
not
but
it
may
be
as
rational
,
and
as
probable
,
as
any
that
have
writ
before
,
but
unlesse
they
be
contemplary
persons
,
which
are
not
many
in
our
nation
,
especially
in
the
Protestant
opinion
,
which
live
not
Monastical
lives
,
are
not
so
curious
,
nor
so
inquisitive
,
after
nature
,
as
to
study
that
Science
;
Besides
,
they
think
it
unprofitable
,
bringing
no
advantage
;
but
they
are
much
mistaken
,
for
that
it
is
a
great
insight
to
the
knowledge
of
all
Vegetables
,
Minerals
,
and
Animals
,
their
constitutions
,
their
sympathies
,
and
antipathies
,
their
extractions
,
and
applications
which
they
apply
,
for
health
,
and
prolonging
of
life
;
Besides
,
the
study
in
this
Science
,
brings
them
acquainted
with
the
course
of
the
stars
and
planets
,
and
the
several
tempers
of
the
Climats
,
and
the
nature
of
the
several
Soyls
,
which
is
profitable
in
husbandry
;
then
it
is
advantagious
for
the
art
of
Navigation
,
and
Plantations
,
and
many
other
things
;
but
above
all
,
this
study
is
a
great
delight
,
and
pleases
the
curiosity
of
mens
minds
,
it
carries
their
thoughts
above
vulgar
and
common
Objects
,
it
elevates
their
spirits
to
an
aspiring
pitch
;
It
gives
room
for
the
untired
appetites
of
man
,
to
walk
or
run
in
,
for
so
spatious
it
is
,
that
it
is
beyond
the
compasse
of
time
;
besides
,
it
gives
pleasure
in
varieties
,
for
infinite
wayes
are
sirawed
with
infinite
varieties
,
neither
doth
it
binde
up
man
to
those
strickt
rules
as
other
Sciances
do
,
it
gives
them
an
honest
liberty
,
and
proves
temperance
is
the
greatest
pleasure
in
nature
.
T
is
true
,
moral
Philosophy
is
an
excellent
study
,
but
the
doctrine
is
too
strict
for
the
practise
,
for
it
teaches
more
then
can
be
followed
,
and
Theologie
is
a
glorious
study
,
but
the
way
is
difficult
and
dangerous
,
for
though
there
are
many
pathes
,
yet
there
is
but
one
that
leads
to
heaven
,
and
those
that
step
awrie
fall
into
the
Gulph
of
damnation
,
and
the
deep
study
in
this
many
times
blindes
the
eyes
,
both
of
faith
and
reason
,
and
instead
of
uniting
mankind
with
love
,
to
live
in
peace
,
it
makes
discords
with
controversies
,
raises
up
faction
to
uphold
each-side
,
whose
endlesse
quarrels
are
followed
with
such
hatred
,
and
fought
with
such
malice
and
envie
,
and
the
zeal
spits
so
much
blood
,
as
if
not
onely
several
parties
would
be
rased
out
,
but
the
bulk
of
mankinde
;
And
to
study
Law
,
is
to
study
dissention
,
to
study
Logick
is
to
study
deceit
,
to
make
falshood
appear
like
truth
;
to
study
Rhetorick
is
to
study
words
more
then
sense
,
and
many
the
like
studies
are
more
painful
then
useful
,
more
time
lost
then
profit
got
,
more
tedious
then
pleasant
,
more
sophistry
then
truth
.
Indeed
the
Mathematicks
brings
both
profit
and
pleasure
to
the
life
of
man
,
it
gives
just
measure
and
equal
weight
,
it
makes
all
odd
reckonings
even
,
it
sets
all
musical
notes
,
it
brings
concord
out
of
discord
,
it
gives
diminution
and
extention
;
But
as
I
said
before
,
few
or
none
but
Monastical
men
,
which
live
contemplary
lives
,
despising
the
vanities
of
the
world
,
next
to
the
service
of
God
,
seek
to
be
acquainted
with
nature
,
and
to
observe
the
course
of
her
works
,
yet
in
an
humble
and
respectful
manner
,
as
to
admire
her
curiosity
,
and
to
glorifie
and
adore
the
God
of
nature
,
for
the
wonders
they
finde
by
her
works
,
and
workings
:
for
this
reason
,
if
I
had
been
so
learned
,
I
would
have
put
my
book
into
Latine
,
which
is
a
general
language
through
all
Europe
,
and
not
have
writ
it
in
my
native
Language
,
which
goeth
no
further
then
the
kingdom
of
England
,
wherein
I
fear
my
book
will
finde
but
little
applause
;
because
few
therein
study
natural
Philosophy
,
and
what
they
understand
not
,
they
cannot
judge
of
,
yet
I
beleeve
all
that
read
will
take
upon
them
to
give
a
censure
,
and
what
their
weak
braines
is
not
capable
to
reach
at
,
their
active
tongues
are
capable
to
pull
down
,
so
that
I
fear
me
my
book
will
be
lost
in
oblivion
,
or
condemned
by
ignorance
,
unlesse
some
generous
disposition
which
hath
a
genius
in
natural
Philosophy
,
and
learned
and
eloquent
in
the
Latine
tongue
will
translate
my
work
;
yet
I
had
rather
my
book
should
die
in
Oblivion
,
then
to
be
divulged
to
disadvantage
,
and
instead
of
cloathing
it
in
a
new
garment
,
they
will
dismember
the
body
of
sense
,
as
to
put
out
the
natural
eyes
,
and
put
in
glasse
eyes
in
the
place
,
or
to
cut
off
the
legs
,
and
then
set
the
body
upon
wooden
stumps
,
but
unlesse
the
Translator
hath
a
genius
sutable
to
the
Author
of
the
Original
,
the
Original
will
be
disfigured
with
mistakes
;
yet
it
is
easier
to
translate
prose
then
verse
,
for
rimes
,
number
,
and
sense
,
are
hard
to
match
in
several
Languages
,
it
is
double
labour
,
and
requires
double
capacitie
;
for
although
Ovid
and
Dubartus
were
so
happy
as
to
meet
a
Sylvester
and
a
Sands
,
yet
very
few
or
no
other
had
the
like
good
fortune
in
our
Language
:
for
this
reason
I
would
have
turned
my
Atomes
out
of
verse
into
prose
,
and
joyned
it
to
this
book
,
but
I
finding
my
brain
would
be
like
a
river
that
is
turned
from
its
natural
course
,
which
will
neither
run
so
smooth
,
swift
,
easie
,
nor
free
,
when
it
is
forced
from
its
natural
motion
and
course
,
both
which
made
me
desist
&c.
AN
EPISTLE
TO
MY
READERS
.
I
Must
advertise
my
Readers
that
though
I
have
writ
difserent
wayes
of
one
and
the
same
subject
,
yet
not
to
obstruct
,
crosse
,
or
contradict
;
but
I
have
used
the
freedom
,
or
taken
the
liberty
to
draw
several
works
upon
one
ground
,
or
like
as
to
build
several
rooms
upon
one
foundation
,
likewise
my
desire
was
,
to
expresse
the
several
works
that
several
motions
make
in
printed
figures
,
that
the
sense
of
my
opinions
might
be
explained
to
the
eye
,
as
well
as
to
the
ear
,
or
conceivements
of
my
Readers
;
but
by
reason
the
Painters
and
Cutters
in
this
Country
cannot
speak
,
nor
understand
English
,
nor
I
any
other
Language
;
which
reason
perswaded
me
to
let
my
Book
be
Printed
without
them
,
for
though
I
might
have
had
such
an
Interpreter
that
could
expresse
grosse
material
subjects
,
yet
none
that
were
so
learned
in
both
Languages
,
as
to
expresse
,
and
instruct
them
to
expresse
by
their
art
the
figures
of
the
fine
,
curious
,
subtil
,
and
obscure
motions
in
nature
,
and
to
have
them
all
done
would
have
rather
puzled
my
Readers
,
and
confounded
the
sense
of
my
opinions
,
then
any
wayes
have
advantaged
the
one
,
or
informed
the
other
.
Wherefore
I
must
intreat
my
Readers
to
take
a
little
more
paines
,
and
care
in
the
reading
,
and
considering
part
.
AN
EPISTLE
TO
MY
READERS
.
I
Desire
my
Readers
to
give
me
the
same
priviledge
to
discourse
in
natural
Philosophy
,
as
Scholers
have
in
schooles
,
which
I
have
heard
speak
freely
,
and
boldly
,
without
being
condemned
for
Atheisme
;
for
they
speak
as
natural
Philosophers
,
not
as
Divines
:
and
since
it
is
natural
Philosophy
,
and
not
Theologie
,
I
treat
on
,
pray
account
me
not
an
Atheist
,
but
beleeve
as
I
do
in
God
Almighty
.
A
CONDEMNING
TREATISE
OF
ATOMES
.
I
Cannot
think
that
the
substance
of
infinite
matter
is
onely
a
body
of
dust
,
such
as
small
atoms
,
and
that
there
is
no
solidity
,
but
what
they
make
,
nor
no
degrees
,
but
what
they
compose
,
nor
no
change
and
variety
,
but
as
they
move
,
as
onely
by
fleeing
about
as
dust
and
ashes
,
that
are
blown
about
with
winde
,
which
me
thinks
should
make
such
uncertainties
,
such
disproportioned
figures
,
and
confused
creations
,
as
there
would
be
an
infinite
and
eternal
disorder
.
But
surely
such
wandring
and
confused
figures
could
never
produce
such
infinite
effects
;
such
rare
compositions
,
such
various
figures
,
such
several
kindes
,
such
constant
continuance
of
each
kinde
,
such
exact
rules
,
such
undissolvable
Laws
,
such
fixt
decrees
,
such
order
,
such
method
,
such
life
,
such
sense
,
such
faculties
,
such
reason
,
such
knowledge
,
such
power
,
which
makes
me
condemn
the
general
opinions
of
atoms
,
though
not
my
particular
opinions
of
the
figures
,
that
the
long
atoms
make
air
,
the
round
water
,
the
flat
square
earth
;
also
that
all
the
other
figures
are
partly
severed
from
those
;
also
the
measure
,
and
the
weight
of
atoms
,
of
slime
,
flame
,
of
burning
,
of
quenching
of
fire
,
and
of
the
several
motions
,
compositions
,
and
composers
in
their
creating
and
dissolving
of
figures
;
also
their
wars
and
peace
,
their
sympathies
and
antipathies
,
and
many
the
like
;
but
this
opinion
of
mine
is
,
if
the
infinite
,
and
eternal
matter
are
atoms
,
but
I
have
considered
that
if
the
onely
matter
were
atoms
,
and
that
every
atome
is
of
the
same
degree
,
and
the
same
quantity
,
as
well
as
of
the
same
matter
;
then
every
atom
must
be
of
a
living
substance
,
that
is
innate
matter
,
for
else
they
could
not
move
,
but
would
be
an
infinite
dull
and
immoving
body
,
for
figures
cannot
make
motion
,
unlesse
motion
be
in
the
matter
,
and
it
cannot
be
a
motion
that
sets
them
at
work
without
substance
,
for
motion
cannot
be
without
substance
or
produced
therefrom
,
and
if
motion
proceeds
from
substance
,
that
substance
is
moving
innately
,
but
if
motion
is
nothing
,
then
every
several
nothings
,
which
are
called
several
motions
,
are
gods
to
infinite
matter
,
and
our
stronger
nothing
,
which
is
every
stronger
motion
,
is
god
to
every
weaker
nothing
,
which
is
every
weaker
motion
;
for
if
motion
depend
upon
nothing
,
every
particular
motion
is
absolute
;
but
the
old
opinions
of
atoms
seems
not
so
clear
to
my
reason
,
as
my
own
,
and
absolutly
new
opinions
,
which
I
hear
call
my
Philosophical
opinions
,
which
opinions
seem
to
me
to
be
most
probable
,
and
these
opinions
are
like
Chymistrie
,
that
from
a
grosse
substance
,
extract
the
substance
and
essence
,
and
spirits
of
life
,
or
knowledge
which
I
call
the
innated
matter
.
THE
OPINION
,
or
RELIGION
OF
THE
OLD
PHILOSOPHERS
.
NAtural
Philosophers
in
their
opinions
make
three
gods
,
the
causer
,
the
worker
,
and
the
matter
,
as
God
,
nature
,
and
the
Chaos
,
all
three
being
eternal
,
as
the
causer
God
was
,
is
,
and
shall
be
,
the
worker
,
nature
was
,
is
,
and
shall
be
,
the
matter
,
chaos
was
,
is
,
and
shal
be
,
was
ever
,
is
present
,
and
shall
be
eternally
,
and
whatsoever
was
in
its
self
from
all
eternity
,
and
shall
be
to
all
eternity
,
is
a
God
,
but
if
they
make
them
all
but
one
thing
,
then
they
may
say
there
is
but
one
God
;
but
if
they
make
them
three
distinct
things
,
then
they
make
three
Gods
,
for
though
they
make
them
all
one
in
unity
,
yet
not
in
property
,
but
God
is
like
a
Center
,
from
whom
all
infinites
flow
,
as
from
him
,
and
through
him
,
and
to
him
,
his
infinite
knowledg
knowes
all
past
,
present
,
and
what
is
to
come
,
and
is
a
fixt
instant
.
THE
TEXT
TO
MY
Natural
Sermon
.
I
As
the
preacher
of
nature
,
do
take
my
text
out
of
natural
observance
,
and
contemplation
,
I
begin
from
the
first
chapter
,
which
is
the
onely
,
and
infinite
matter
,
and
conclude
in
the
last
which
is
eternity
.
But
I
desire
my
noble
Readers
to
hear
me
with
so
much
patience
,
or
be
so
just
to
me
as
to
observe
,
that
though
my
text
is
common
,
for
who
hath
not
heard
of
the
first
matter
?
and
my
application
old
,
for
what
is
older
then
eternity
?
Yet
that
my
arguments
,
and
proofs
are
new
;
for
what
ancient
Philosophers
have
preached
after
my
way
?
wherefore
most
industrious
and
ingenious
students
,
cast
me
not
out
of
your
Schools
,
nor
condemn
my
opinions
,
out
of
a
dispisement
of
my
sex
;
for
though
nature
hath
made
the
active
strength
of
the
effeminat
sex
weaker
then
the
masculine
,
yet
perchance
she
may
elevate
some
fancies
,
and
create
some
opinions
,
as
sublime
,
and
probable
in
effeminate
brains
as
in
masculine
.
Wherefore
it
were
unjust
to
condemn
the
probable
particulars
for
the
errours
of
the
generality
;
and
if
you
speak
or
think
me
too
vainglorious
in
pleading
in
my
own
cause
,
it
may
be
thought
you
are
irregular
,
and
if
I
should
not
plead
for
my self
in
a
just
cause
,
it
may
be
thought
I
were
not
a
right
begotten
daughter
of
nature
,
but
a
monster
produced
by
her
escapes
,
or
defects
;
for
every
true
childe
of
nature
will
require
its
just
inheritance
.
The
first
cause
is
matter
.
The
second
is
Motion
.
The
third
is
figure
which
produceth
all
natural
effects
.
Nature
is
matter
,
form
,
and
motion
,
all
these
being
as
it
were
but
one
thing
;
matter
is
the
body
of
nature
,
form
is
the
shape
of
nature
and
motion
.
The
spirits
of
nature
,
which
is
the
life
of
nature
,
and
the
several
motions
are
the
several
actions
of
nature
.
The
several
figures
are
the
several
postures
of
nature
,
and
the
several
parts
,
the
several
members
of
nature
.
OF
MATTER
AND
MOTION
.
CHAP.
I.
THERE
is
no
first
matter
,
nor
first
Motion
;
for
matter
and
motion
are
infinite
,
and
being
infinite
,
must
consequently
be
Eternal
;
and
though
but
one
matter
,
yet
there
is
no
such
thing
,
as
the
whole
matter
,
that
is
,
as
one
should
say
,
All.
And
though
there
is
but
one
kinde
of
matter
,
yet
there
are
infinite
degrees
of
matter
,
as
thinner
and
thicker
,
softer
and
harder
,
weightier
,
and
lighter
;
and
as
there
is
but
one
matter
,
so
there
is
but
one
motion
,
yet
there
are
infinite
degrees
of
motion
,
as
swifter
and
slower
;
and
infinite
changes
of
motion
;
And
although
there
is
but
one
matter
,
yet
there
are
infinite
of
parts
in
that
matter
,
and
so
infinits
of
Figures
:
if
infinite
figures
,
infinite
sizes
;
if
infinite
sizes
,
infinite
degrees
of
bignesse
,
and
infinite
degrees
of
smalnesse
,
infinite
thicknesse
,
infinite
thinnesle
,
infinite
lightnesse
,
infinite
weightinesse
;
if
infinite
degrees
of
motion
,
infinite
degrees
of
strengths
;
if
infinite
degrees
of
strengths
,
infinite
degrees
of
power
,
and
infinite
degrees
of
knowledge
,
and
infinite
degrees
of
sense
.
Chap.
2.
Of
the
Form
and
the
Minde
.
AS
I
said
,
there
is
but
one
Matter
,
thinner
and
thicker
which
is
the
Form
,
and
the
Minde
,
that
is
,
Matter
moving
,
or
Matter
moved
;
likewise
there
is
but
one
motion
,
though
flower
or
swifter
moving
several
wayes
;
but
the
slower
or
weaker
motions
are
no
lesse
motion
,
then
the
stronger
or
swifter
.
So
Matter
that
is
is
thinnest
or
thickest
,
softest
or
hardest
,
yet
is
but
one
matter
;
for
if
it
were
divided
by
digrees
,
untill
it
came
to
an
Atome
,
that
Atome
would
still
be
the
same
matter
,
as
well
as
the
greatest
bulk
.
But
we
cannot
say
smallest
,
or
biggest
,
,
thinnest
,
softest
or
hardest
it
Infinite
.
Chap.
3.
Eternal
matter
.
THat
matter
which
was
solid
,
and
weighty
from
all
Eternity
,
may
be
so
eternally
;
and
what
was
spungie
,
and
light
from
all
Eternity
,
may
be
so
eternally
;
and
what
had
innate
motion
from
Eternity
,
may
be
so
eternally
;
and
what
was
dull
without
innate
motion
from
Eternity
,
may
be
so
eternally
:
for
if
the
degrees
could
change
,
then
there
might
be
all
thin
,
and
no
thick
,
or
all
thick
,
and
no
〈◊〉
all
hard
,
no
soft
,
and
fluid
,
or
all
fluid
,
and
no
solidity
.
For
〈◊〉
contracting
and
dilating
may
bring
and
joyn
parts
together
,
or
separate
parts
asunder
,
yet
those
parts
shall
not
be
any
other
wayes
,
then
by
Nature
they
were
.
Chap.
4.
Of
Infinite
matter
.
INfinite
matter
cannot
have
exact
Form
,
or
Figure
,
because
it
hath
no
Limits
:
but
being
divided
by
motion
into
several
parts
,
those
Parts
may
have
perfect
Figures
,
so
long
as
those
Figures
last
;
yet
these
parts
cannot
be
taken
from
the
Infinite
Body
.
And
though
parts
may
be
divided
in
the
Body
Infinite
,
and
joyned
several
wayes
,
yet
Infinite
can
neither
be
added
,
nor
diminished
;
yet
division
is
as
infinite
as
the
matter
divided
.
Chap.
5.
No
proportion
in
Nature
.
IN
Nature
there
is
no
such
thing
,
as
Number
or
Quantity
;
for
Number
,
and
Quantity
have
onely
reference
to
division
:
neither
is
there
any
such
thing
as
time
in
Eternity
;
for
Time
hath
no
reference
but
to
the
Present
,
if
there
be
any
such
thing
as
Present
.
Chap.
6.
Of
one
Kinde
of
Matter
.
ALthough
there
may
be
infinite
degrees
of
matter
,
yet
the
Nature
,
and
kinde
of
matter
is
finite
:
for
Infinite
of
severall
kindes
of
matter
would
make
a
Confusion
.
Chap.
7.
Of
Infinite
knowledge
.
THere
can
be
no
absolute
Knowledge
,
if
infinite
degrees
of
Knowledge
;
nor
no
absolute
power
,
if
there
be
infinite
degrees
of
strength
:
nor
present
,
if
infinite
degrees
of
motion
.
Chap.
8.
No
Judge
in
Nature
.
NO
Intreaty
,
nor
Petition
can
perswade
Nature
,
nor
any
Bribes
can
corrupt
,
or
alter
the
course
of
nature
.
Justly
there
can
be
no
complaints
made
against
Nature
,
nor
to
Nature
.
Nature
can
give
no
redresse
.
There
are
no
Appeals
can
be
made
,
nor
Causes
determined
,
because
Nature
is
infinite
,
and
eternal
:
for
Infinite
cannot
be
confined
,
or
prescribed
,
setled
,
rul'd
,
or
dispos'd
,
because
the
Effects
are
sa
infinite
as
the
Causes
:
and
what
is
infinite
,
hath
no
absolute
power
:
for
what
is
absolute
,
is
finite
.
Finite
cannot
tell
how
Infinite
doth
flow
,
Nor
how
infinite
matter
moveth
to
and
fro
.
For
infinite
of
Knowledge
cannot
guess
Of
infinite
of
matter
,
more
,
or
lesse
:
Nor
infinite
of
Causes
cannot
finde
The
infinite
Effects
of
every
Kinde
.
Chap.
9.
Of
Perfection
.
IN
infinite
can
no
perfection
be
,
For
why
?
Perfection
is
in
Unity
.
In
infinite
no
union
can
combine
,
For
that
has
neither
Number
,
point
nor
Line
;
Though
infinite
can
have
no
Figure
,
Yet
not
lie
all
confus'd
in
heaps
together
Chap.
10.
Of
Inequalities
.
IF
infinites
have
infinite
degrees
,
And
none
alike
to
make
Equalities
.
As
if
a
Haire
be
cut
with
curious
Arts
,
Innumerable
but
unequal
parts
,
And
that
not
any
part
alike
shall
be
,
How
shall
we
joyn
,
to
make
them
well
agree
?
If
every
one
is
like
it self
alone
,
Three
cannot
be
,
unlesse
three
equal
One.
If
one
,
and
one
make
two
;
and
two
,
and
two
make
four
yet
there
must
be
two
equal
ones
to
make
two
,
and
two
equal
two's
to
to
make
four
.
And
as
two
and
one
make
three
,
yet
there
must
be
two
equal
ones
joyned
to
a
single
one
,
to
make
three
,
or
three
equal
single
ones
to
joyn
in
three
.
The
like
is
in
weight
,
and
Measure
,
Motion
and
Strength
.
Chap.
11.
Of
Unities
.
IN
infinite
if
infinite
degrees
,
Then
those
Degrees
may
meet
in
Unities
.
And
if
one
man
should
have
the
〈◊〉
of
four
,
Then
four
to
equal
him
will
be
no
more
.
As
if
one
Line
should
be
in
four
parts
cut
,
Shall
equal
the
same
Line
together
put
;
So
two
and
one
,
though
odd
is
theer
;
Yet
three
and
three
shall
equal
be
.
Like
those
that
equal
spaces
backwards
go
,
To
those
that
's
forward
,
equals
them
we
know
.
Like
Buckets
in
a
Well
if
empty
be
,
As
one
descends
,
the
other
ascends
,
we
see
;
So
Motions
,
though
their
crosse
,
may
well
agree
,
As
oft
in
Musick
make
a
Harmony
.
Chap.
12.
There
is
no
Vacuity
.
IN
Nature
if
Degrees
may
equal
be
,
All
may
be
full
,
and
no
Vacuity
.
As
Boxes
small
,
and
smaller
may
contain
,
So
bigger
,
and
bigger
must
there
be
again
.
Infinite
may
run
contracting
,
and
dilating
,
Still
,
still
,
by
degrees
without
a
separating
.
Chap.
13.
Of
Thin
,
and
Thick
Matter
.
THus
may
thin
Matter
into
Solid
run
,
And
by
its
motion
;
,
make
thick
Matter
turn
In
several
wayes
,
and
fashions
,
as
it
will
,
Although
dull
Matter
of
it self
lie
still
:
T
is
not
,
that
Solid
Matter
moves
in
Thin
,
For
that
is
dull
,
but
thin
which
moves
therein
.
Like
Marrow
in
the
Bones
,
or
Blood
in
Veins
;
Or
thinner
matter
which
the
blood
contains
.
Like
Heat
in
Fire
,
the
effect
is
straight
to
burn
,
So
Matter
thin
makes
solid
matter
run
.
Chap.
14.
Of
Vacuum
.
IF
Infinite
inequalitie
doth
run
,
Then
must
there
be
in
Infinite
Vacuum
.
For
what
's
unequal
,
cannot
joyned
be
So
close
,
but
there
will
be
Vacuity
.
Chap.
15.
The
Unity
of
Nature
.
NAture
tends
to
Unity
,
being
but
of
a
kinde
of
Matter
,
but
the
degrees
of
this
Matter
being
thinner
,
and
thicker
,
softer
,
and
harder
,
weightier
,
and
lighter
,
makes
it
,
as
it
were
,
of
different
kinde
,
when
t
is
but
different
degrees
:
Like
several
extractions
,
as
it
were
out
of
one
and
the
same
thing
;
and
when
it
comes
to
such
an
Extract
,
it
turns
to
Spirits
,
that
is
,
to
have
an
Innate
motion
.
Chap.
16.
Of
Division
.
THe
several
degrees
of
Matter
cause
Division
by
different
motion
,
making
several
Figures
,
erecting
,
and
dissolving
them
,
according
as
their
matter
moves
.
This
makes
motion
and
Figure
alwayes
to
be
in
War
,
but
not
the
matter
;
for
it
is
the
several
effects
that
disagree
,
but
not
the
Causes
:
for
the
Eternal
matter
is
alwayes
in
peace
,
as
being
not
subject
to
change
;
but
motion
and
Figure
,
being
subject
to
Change
,
strive
for
Superiority
:
which
can
never
be
,
because
subject
to
Change.
Chap.
17.
The
Order
of
Nature
.
THe
Reason
,
that
there
is
not
a
Confusion
in
Nature
,
but
an
orderly
Course
therein
,
is
,
the
Eternal
matter
is
alwayes
one
,
and
the
same
:
for
though
there
are
Infinite
degrees
,
yet
the
Nature
of
that
Matter
never
alters
.
But
all
variety
is
made
according
to
the
several
Degrees
,
and
the
several
degrees
do
palliate
and
in
some
sense
make
an
Equality
in
infinite
;
so
as
it
is
not
the
several
degrees
of
matter
,
that
strive
against
each
other
,
but
several
motions
drive
them
against
one
another
.
Chap.
18.
Of
War
,
and
no
absolute
Power
.
THe
Reason
that
all
things
make
War
upon
one
another
,
is
,
the
several
*
Degrees
of
matter
,
the
contradiction
of
motion
,
and
the
Degrees
,
and
the
advantage
of
the
shapes
of
(
*
)
Figures
alwayes
striving
.
Chap.
19.
Of
Power
.
THere
is
no
absolute
Power
,
because
Power
is
infinite
,
and
the
infinitenesse
hinders
the
absolutenesse
:
for
if
there
were
an
absolute
power
,
there
would
be
no
dispute
:
but
because
there
is
no
absolute
power
,
there
would
be
no
dispute
;
but
because
there
is
no
absolute
power
,
therefore
there
be
Disputes
,
and
will
be
eternally
:
for
the
several
degrees
of
matter
,
motion
,
and
Figure
strive
for
the
Superiority
,
making
Faction
by
(
*
)
Sympathy
,
and
Fraction
,
by
(
*
)
Antipathy
.
Chap.
20.
Similizing
the
spirits
,
or
Innate
Matter
.
THe
Spirits
,
or
Essences
in
Nature
are
like
Quick-silver
:
for
say
it
be
fluid
,
it
will
part
into
little
Sphaerical
Bodies
,
running
about
,
though
it
be
nere
so
small
a
Quantity
:
and
though
they
are
Sphaerical
,
yet
those
Figures
they
make
by
several
,
and
subtle
motion
,
may
differ
variously
,
and
Infinitely
.
This
innate
matter
is
a
kinde
of
god
or
gods
to
the
dull
part
of
matter
,
having
power
to
form
it
,
as
it
please
,
and
why
may
not
every
degree
of
Innate
matter
be
as
several
gods
,
and
so
a
strong
motion
be
a
god
to
the
weaker
,
and
so
have
an
infinite
,
and
Eternal
Government
?
As
we
will
compare
motions
to
Officers
,
or
Magistrates
.
The
Constable
rules
the
Parish
,
the
Mayor
,
the
Constable
,
the
King
the
Mayor
,
and
some
Higher
power
the
King
:
thus
infinite
powers
rule
Eternity
.
Or
again
thus
,
the
Constable
rules
the
Hundred
,
the
Major
rules
the
City
,
the
King
the
kingdom
,
and
Caesar
the
world
.
Thus
may
dull
matter
over
others
rule
,
According
as
'
tis*
shap'd
by
motions
Tool
.
So
Innate
matter
Governs
by
degree
,
According
as
the
stronger
motions
be
.
Chap.
21.
Of
Operation
.
ALL
things
in
the
world
have
an
Operative
power
;
which
Operation
is
made
by
Sympathetical
motions
&
Antipathetical
motions
,
in
several
Figures
.
for
the
assisting
Operation
is
caused
by
one
,
the
destructive
Operation
by
another
;
like
Poyson
and
cordials
,
the
one
kills
,
the
other
cures
:
but
Operations
are
infinite
,
as
motions
.
Chap.
22.
Natural
,
or
Sensivtie
War.
ALL
Natural
War
is
caused
either
by
a
Sympathetical
motion
,
or
an
Antepathetical
motion
.
For
Natural
War
,
and
Peace
proceed
from
Self-preservation
,
which
belongs
only
to
the
Figure
;
for
nothing
is
annihilated
in
Nature
,
but
the
particular
prints
,
or
several
shapes
that
motion
makes
of
matter
;
which
motion
in
every
Figure
strives
to
maintain
what
they
have
created
:
for
when
some
Figures
destroyothers
,
it
is
for
the
maintenance
or
security
ofthemselves
:
and
when
the
destruction
is
for
,
Food
it
is
Sympathetical
motion
,
which
makes
a
particular
Appetite
,
or
nourishment
from
some
Creatures
to
others
;
but
an
Antipathetical
motion
that
makes
the
Destruction
.
Chap.
23.
Of
Annihilation
.
THere
can
be
no
Annihilation
in
Nature
:
nor
particular
motions
,
and
Figures
,
because
the
matter
remains
that
was
the
Cause
of
those
Motions
and
Figures
.
As
for
particular
figures
,
although
every
part
is
separated
that
made
such
a
figure
,
yet
it
is
not
Annihilated
;
because
those
parts
remain
that
made
it
.
So
as
it
is
not
impossible
but
the
same
particular
Figures
may
be
erected
by
the
same
motions
,
that
joyned
those
parts
,
and
in
the
matter
may
repeat
the
same
motion
eternally
so
by
succession
:
and
the
same
matter
in
a
figure
may
be
erected
and
dispersed
eternally
.
Thus
the
dispersing
of
the
matter
into
particular
figures
by
an
Alteration
of
motion
,
we
call
Death
;
and
the
joyning
of
parts
to
create
a
Figure
,
we
call
life
.
Death
is
a
Separation
,
life
is
a
Contraction
.
Chap.
24.
LIFE
.
LIfe
is
the
Extract
,
or
spirit
of
common
matter
:
(
*
)
this
extract
is
Agile
,
being
alwayes
in
motion
;
for
the
Thinnesse
of
this
matter
causes
the
subtilty
of
the
Quality
,
or
property
,
which
quality
,
or
preporty
is
to
work
upon
all
dull
Matter
.
This
Essence
,
or
life
,
which
are
Spirits
of
sense
,
move
of
themselves
:
for
the
dull
part
of
Matter
moves
not
,
but
as
it
is
moved
thereby
.
Their
common
motions
are
four
.
Atractive
.
Retentive
.
Digestive
.
Expulsive
.
Attractive
is
that
which
we
call
Growth
,
or
youth
.
Retentive
,
is
that
we
call
strength
.
Digestive
is
that
we
call
Health
,
that
is
an
equal
distribution
of
parts
to
parts
,
and
agreeing
of
those
spirits
.
Expulsive
is
that
which
we
call
Death
,
or
decay
.
The
Attractive
spirits
gather
,
and
draw
the
materials
together
.
The
Digestive
spirits
do
cut
and
carve
out
every
thing
.
The
Retentive
do
fit
,
and
lay
them
in
their
proper
places
.
The
Expulsive
do
pul
down
,
and
scatter
them
about
.
Those
spirits
most
commonly
move
according
to
the
matter
they
work
on
.
For
in
spung
and
porous
light
matter
,
their
motion
is
quick
;
in
solid
,
and
weighty
,
their
motion
is
slower
.
For
the
solid
parts
are
not
onely
dull
,
and
immoveable
of
themselves
,
but
they
hinder
and
*
obstruct
those
Spirits
of
sence
,
and
though
they
cut
and
pierce
through
all
,
yet
it
is
with
more
labour
,
and
slower
motion
;
for
their
motions
change
according
to
the
quantity
and
quality
of
that
matter
they
meet
with
;
for
that
which
is
porous
and
spungy
,
the
Figures
that
they
form
that
matter
in
,
are
sooner
made
,
and
sudenlier
destroyed
,
then
that
which
is
more
combustible
.
This
is
the
reason
,
Minerals
last
longer
then
Vegetables
,
and
Animals
,
because
that
matter
is
both
tougher
and
harder
to
work
on
,
then
Vegetables
and
Animals
are
.
These
Sensitive
spirits
we
may
similize
to
several
workmen
,
being
alwayes
busily
imployed
,
removing
,
lifting
,
carrying
,
driving
,
drawing
,
digging
,
and
the
like
.
And
although
these
spirits
are
of
substance
thinner
then
dull
matter
,
yet
they
are
stronger
by
reason
of
their
subtility
,
and
motion
,
which
motion
gives
them
power
:
for
they
are
of
an
acute
quality
,
being
the
Vitriol
,
as
it
were
,
of
Nature
,
cut
and
divide
all
that
opposeth
their
way
.
Now
these
spirts
,
though
they
be
infinite
,
yet
we
cannot
think
them
so
grosse
an
infinite
,
as
combustible
matter
,
yet
those
thinner
infinites
may
cut
,
and
carve
the
thicker
infinites
all
into
several
figures
:
like
as
Aqua-fortis
will
eat
into
the
hardest
iron
,
and
divide
it
into
small
parts
.
As
I
have
said
before
,
the
spirits
of
life
works
according
as
the
matter
is
,
for
every
thing
is
shap'd
according
to
the
solidity
of
the
matter
;
like
as
a
man
which
builds
a
house
of
such
wood
,
which
is
tough
,
and
strong
,
because
he
knows
otherwise
it
will
break
,
by
reason
of
the
great
weight
they
are
to
bear
,
but
to
make
laths
,
he
takes
his
wood
and
cuts
it
thin
,
that
the
nails
may
the
easier
passe
through
,
so
joyning
and
fitting
several
sorts
to
proper
uses
to
build
his
house
.
Or
like
a
Cook
,
when
he
's
to
raise
a
pie
,
must
take
stiff
Dough
;
for
otherwise
it
will
not
onely
fall
before
it
be
finished
,
but
it
cannot
be
raised
,
and
to
make
the
lids
to
cover
his
pye
,
he
must
use
a
softer
Paste
,
otherwise
it
will
not
rowl
thin
;
thus
a
stiff
paste
is
not
fit
for
a
lid
,
nor
a
thinner
paste
for
to
raise
a
Pye
;
it
may
make
a
Cake
,
or
so
.
So
the
spirits
of
life
must
make
figures
,
as
the
matter
is
fit
:
and
proper
therto
,
for
the
figure
of
man
or
the
like
;
the
spirits
of
life
take
the
solid
and
hard
matter
for
the
*
Bones
:
the
Glutinous
matter
for
the
Sinews
,
Nerves
,
Muscles
,
and
the
like
;
and
the
Oyly
matter
,
for
Flesh
,
Fat
,
Marrow
.
So
the
fluid
for
Blood
,
and
such
like
matter
.
and
the
spirits
themselves
do
give
this
dull
matter
,
motion
,
not
onely
in
the
building
of
the
figure
,
but
to
make
the
figure
move
when
it
is
built
.
Now
the
spirits
of
life
,
or
lively
spirits
do
not
onely
move
dull
and
immoving
matter
,
but
makes
that
matter
to
move
and
work
upon
others
;
for
some
kinde
of
figures
shall
make
*
another
to
resemble
it self
,
though
not
just
be
as
it self
is
made
,
but
as
the
shadow
like
the
substance
;
for
it
works
as
a
hand
that
is
guided
by
another
,
and
not
of
its
own
strength
:
that
is
the
reason
,
Arts
have
not
so
much
perfection
as
nature
.
The
Copy
is
not
so
lively
as
the
Original
;
for
the
spirits
of
life
move
,
and
work
of
their
own
strength
,
and
the
dul
matter
by
the
strength
of
the
spirits
.
Chap.
25.
Of
CHANGE
.
THe
Change
of
motion
in
several
Figures
makes
all
change
and
difference
in
the
World
,
and
their
several
properties
and
effects
thereto
.
And
that
which
we
call
Death
,
or
corruption
,
is
not
*
an
absence
of
life
,
but
an
expulsive
motion
which
doth
annihilate
those
figures
,
that
erecting
motion
hath
made
.
So
death
is
an
annihilation
of
the
Print
,
not
of
the
Mould
of
figures
;
for
the
Moulds
of
those
figures
of
Mankinde
,
Beast
,
or
Plant
,
of
all
kindes
whatsoever
,
shall
never
be
annihilated
so
long
as
motion
and
matter
last
,
which
may
alwayes
be
;
for
the
mould
of
all
figures
is
in
the
power
of
motion
,
and
the
substance
of
matter
.
Chap.
26.
Of
Youth
,
or
Growth
.
THus
Spirits
of
sense
work
according
to
the
substance
of
the
matter
:
for
if
the
matter
be
porous
and
light
,
they
form
those
figures
quicker
,
and
dissolve
them
suddenly
:
But
if
their
matter
be
solid
and
hard
,
they
work
slower
,
which
makes
some
figures
longer
ere
they
come
to
perfection
,
and
not
so
easily
undone
.
And
if
their
strength
be
too
weak
for
the
matter
they
work
upon
,
as
wanting
help
,
then
the
figure
is
imperfect
,
and
mishapen
,
as
we
say
.
This
is
the
reason
Animals
and
Vegetables
,
which
are
yong
,
have
not
so
great
strength
as
when
they
are
full
grown
;
because
there
are
fewer
spirits
,
and
the
materials
are
loose
and
unsetled
,
not
knockt
close
:
But
by
degrees
more
spirits
gather
together
,
which
help
to
forward
their
work
,
bring
in
materials
by
food
,
setling
them
by
nourishment
,
carrying
out
by
Evacuations
that
matter
that
is
unuseful
,
and
that
Rubbish
and
Chips
,
as
I
may
say
,
which
would
hinder
their
motion
.
If
they
bring
in
unuseful
matter
,
their
figure
increases
not
,
as
we
say
,
thrives
not
.
And
if
they
carry
out
the
principal
materials
,
the
figure
decayes
,
and
falls
down
.
But
those
parts
of
matter
which
are
not
spirits
,
do
not
carry
that
part
of
matter
which
is
spirit
,
but
these
spirits
carry
the
dull
matter
.
Thus
the
spirits
,
the
innated
matter
,
move
in
dull
matter
,
and
dull
matter
moveth
by
the
spirits
;
and
if
the
matter
be
fine
,
and
not
gross
,
which
they
build
withal
,
and
their
motion
be
regular
,
then
the
figure
is
beautiful
and
well
proportioned
.
Chap.
27.
Of
Increasing
.
THe
reason
that
the
corruption
of
one
figure
is
the
cause
of
making
of
another
of
the
same
kinde
,
is
,
not
onely
,
that
it
is
of
such
a
tempered
matter
that
can
onely
make
such
a
kinde
of
figure
;
but
that
the
spirits
make
figures
according
to
their
strength
:
So
that
the
spirits
that
are
in
the
Seed
,
when
they
have
undone
the
figure
they
are
in
,
by
a
general
expulsion
,
which
we
call
corruption
,
they
begin
to
create
again
another
figure
of
the
same
kinde
,
if
no
greater
power
hinder
it
.
For
the
matter
that
is
proper
,
to
make
such
like
figures
,
is
fitted
,
or
temper'd
to
their
strengths
.
So
as
the
Temper
of
the
matter
,
and
the
strength
of
the
spirits
,
are
the
Erectors
of
those
figures
eternally
.
And
the
reason
,
that
from
one
Seed
,
less
,
or
more
Numbers
are
increased
and
rais'd
,
is
,
that
though
few
begin
the
work
,
more
will
come
to
their
help
;
and
as
their
numbers
are
increased
,
their
figures
are
more
,
or
less
,
weaker
,
or
stronger
.
Chap.
28.
Of
Decay
.
WHen
Spirit
of
Life
have
created
a
Figure
,
and
brought
it
to
perfection
;
if
they
did
not
pull
it
down
again
,
they
would
be
idle
,
having
no
work
to
do
;
and
Idleness
is
against
the
nature
of
life
,
being
a
perpetual
motion
.
For
as
soon
as
a
figure
is
perfected
,
the
spirits
generally
move
to
an
expulsive
motion
.
This
is
the
reason
,
that
Age
hath
not
that
strength
as
full-growth
:
But
like
an
old
house
falling
down
by
degrees
,
shed
their
Haires
,
or
Leaves
,
instead
of
Tiles
,
the
Windows
broke
down
,
and
stopped
with
Rubbish
.
So
Eyes
in
Animals
grow
hollow
and
dim
.
And
when
the
Foundation
of
a
house
is
loose
,
every
little
winde
shakes
it
.
So
when
the
Nerves
being
slack
,
and
the
Muscles
untied
,
and
the
Joynts
unhing'd
,
the
whole
Body
is
weak
,
and
tottering
,
which
we
call
Palsies
:
which
Palsies
,
as
the
winde
,
shakes
.
The
Bloud
,
as
the
Springe
dries
up
,
Rhumes
,
as
Rain
falls
down
,
and
Vapours
,
as
Dust
,
flie
up
.
Chap.
29.
Of
Dead
,
and
Death
.
DEad
is
,
where
there
is
a
General
Alteration
of
such
Motion
,
as
is
proper
to
such
Figures
.
But
Death
is
an
Annihilation
of
that
Print
,
or
Figure
,
by
an
Expulsive
Motion
:
And
as
that
Figure
dissolves
,
the
Spirits
disperse
about
,
carrying
their
several
burdens
to
the
making
of
other
Figures
.
Like
as
a
house
that
is
ruin'd
by
Time
,
or
spoyled
by
accident
;
the
several
Materials
are
imployed
to
other
uses
;
sometimes
to
the
building
of
an
house
again
.
But
a
house
is
longer
a
building
then
a
pulling
down
,
by
reason
of
the
cutting
,
carving
,
laying
,
carrying
,
placing
,
and
fitting
every
part
to
make
them
joyn
together
;
so
all
the
works
of
Nature
are
sooner
dissolv'd
then
created
.
Chap.
30.
Of
Local
Shapes
.
SOme
Shapes
have
power
over
others
,
but
't
is
not
alwayes
in
the
size
,
or
bulk
of
the
Figure
,
but
in
the
manner
of
their
Formes
that
give
advantage
,
or
disadvantage
.
A
little
Mouse
will
run
through
the
Snowt
of
a
great
Elephant
:
A
little
Flye
will
sting
a
great
Figure
to
death
;
A
Worm
will
wind
through
a
thick
Body
;
The
Lions
force
lies
in
his
Claws
;
The
Horses
in
his
Hoof
;
The
Dogs
in
his
Teeth
;
The
Bulls
in
his
Horns
;
and
Man
's
in
his
Armes
,
and
Hands
;
Birds
in
their
Bills
,
and
Talons
:
And
the
manner
of
their
Shapes
gives
them
several
properties
,
or
faculties
.
As
the
Shape
of
a
Bird
causes
them
to
〈◊〉
,
a
Worm
to
creep
,
the
Shape
of
a
Beast
to
run
,
the
Shape
of
Fish
to
swim
;
yet
some
flie
swifter
,
and
higher
then
others
,
as
their
Wings
are
made
:
So
some
run
nimbler
then
others
,
according
as
their
Limbs
are
made
;
and
some
swim
glider
then
others
,
according
as
their
Fins
are
made
.
But
Man
surpasses
the
shape
of
all
other
Creatures
;
because
he
hath
a
part
,
as
it
were
,
of
every
shape
.
But
the
same
motion
,
and
the
same
matter
without
the
shape
,
could
not
give
such
External
Properties
;
since
all
Internal
Properties
are
wrought
out
of
dull
matter
.
So
as
it
is
their
shapes
,
joyned
with
such
motions
proper
thereunto
,
that
giveth
strength
,
and
Agileness
.
But
the
Internal
Qualities
may
be
alike
in
every
figure
;
because
Rational
Spirits
work
not
upon
dull
matter
,
but
figures
themselves
.
Chap.
31.
The
Visible
Motion
in
Animals
,
Vegetables
,
and
Minerals
.
THe
external
motions
of
Animals
are
,
running
,
turning
,
winding
,
tumbling
,
leaping
,
jumping
,
shoving
,
throwing
,
darting
,
climbing
,
creeping
,
drawing
,
heaving
,
lifting
,
carrying
,
holding
,
or
staying
,
piercing
,
digging
,
flying
,
swimming
,
diving
.
The
Internal
motion
,
is
,
contriving
,
directing
,
examining
,
comparing
,
or
judging
,
contemplating
,
or
reasoning
,
approving
or
disapproving
,
resolving
.
From
whence
arise
all
the
Passions
,
and
several
Dispositions
.
These
,
and
the
like
,
are
the
visible
Internal
motions
in
Animals
.
The
Internal
motions
of
Vegetables
,
and
Minerals
,
are
in
operation
;
As
,
contracting
,
dilating
;
which
is
Attractive
,
Retentive
,
Digestive
,
Expulsive
.
The
Vegetables
External
motion
,
is
,
increasing
,
decreasing
,
that
is
,
enlarging
,
or
lasting
;
although
there
may
be
matter
not
moving
,
yet
there
is
no
matter
,
which
is
not
moved
.
Chap.
32.
Of
the
Working
of
several
Motions
of
Nature
.
MOtions
do
work
according
as
they
finde
Matter
,
that
's
fit
,
and
proper
for
each
kinde
.
Sensitive
Spirits
work
not
all
one
way
,
But
as
the
matter
is
,
they
cut
,
carve
,
lay
.
Joyning
together
Matter
,
solid
Light
,
And
build
and
form
some
figures
streight
upright
;
Or
make
them
bending
,
and
so
jutting
out
:
And
some
are
large
,
and
strong
,
and
big
about
.
And
some
are
thick
,
and
hard
,
and
close
unite
;
Others
are
flat
,
and
low
,
and
loose
,
and
light
.
But
when
they
meet
with
matter
,
fine
,
and
thin
,
Then
they
do
weave
,
as
Spiders
when
they
spin
:
All
that
is
woven
is
soft
,
smooth
,
thin
things
,
As
flowry
Vegetables
,
and
Animal
skins
.
Observe
the
Grain
of
every
thing
,
you
'l
see
,
Like
inter-woven
Threads
lye
evenly
.
And
like
to
Diaper
,
and
Damask
wrought
,
In
several
works
,
that
for
our
Table
's
bought
.
Or
like
to
Carpets
which
the
Persian
made
,
Or
Sattin
smooth
,
which
is
the
Florence
Trade
.
Some
matter
they
ingrave
,
like
Ring
,
and
Seal
,
Which
is
the
stamp
of
Natures
Common-weal
.
'T
is
Natures
Armes
,
where
she
doth
print
On
all
her
Works
,
as
Coin
that
's
in
the
Mint
.
Some
several
sorts
they
joyn
together
glu'd
.
As
matter
solid
,
with
some
that
's
fluid
.
Like
to
the
Earthly
ball
,
where
some
are
mixt
Of
several
sorts
,
although
not
fixt
.
For
though
the
Figure
of
the
Earth
may
last
Longer
then
others
;
yet
at
last
may
waste
.
And
so
the
Sun
,
and
Moon
,
and
Planets
all
,
Like
other
Figures
,
at
the
last
may
fall
.
The
Matter
's
still
the
same
,
but
motion
may
Alter
it
into
Figures
every
way
:
Yet
keep
the
property
,
to
make
such
kinde
Of
Figures
fit
,
which
Motion
out
can
finde
.
Thus
may
the
Fgures
change
,
if
Motion
hurls
That
Matter
of
her
wayes
,
for
other
Worlds
.
Of
the
Minde
.
THere
is
a
degree
of
stronger
Spirits
then
the
sensitive
Spirits
:
as
it
were
the
Essence
of
Spirits
;
as
the
Spirit
of
Spirits
,
This
is
the
Minde
,
or
Soul
of
Animals
.
For
as
the
sensitive
Spirits
are
a
weak
knowledg
,
so
this
is
a
stronger
knowledge
.
As
to
similize
them
,
I
may
say
,
there
is
as
much
difference
betwixt
them
,
as
Aqua
Fortis
,
to
ordinary
Vitriol
.
These
Rational
Spirits
,
as
I
may
call
them
,
work
not
upon
dull
matter
,
as
the
Sensitive
Spirits
do
;
but
onely
move
in
measure
,
and
number
,
which
make
Figures
;
which
Figures
are
Thoughts
,
as
Memory
,
Understanding
,
Imaginations
,
or
Fancy
,
and
Remembrance
and
Will.
Thus
these
Spirits
moving
in
measure
,
casting
,
and
placing
themselves
into
Figures
make
a
Consort
,
and
Harmony
by
Numbers
.
Where
the
greater
Quantity
,
or
Number
,
are
together
of
those
rational
spirits
,
the
more
variety
of
Figure
is
made
by
their
several
motions
,
they
dance
several
dances
according
to
their
Company
.
Chap.
34.
Of
their
several
Dances
,
or
Figures
.
WHat
Object
soever
is
presented
unto
them
by
the
senses
,
they
strait
dance
themselves
into
that
figure
;
this
is
Memory
.
And
when
they
dance
the
same
figure
without
the
help
of
the
outward
object
,
this
is
Remembrance
,
when
they
dance
the
figures
of
their
own
invention
,
(
as
I
may
say
)
then
that
is
imagination
or
Fancie
.
Understanding
is
,
when
they
dance
perfectly
(
as
I
may
say
)
not
to
misse
the
least
part
of
those
figures
that
are
brought
through
the
senses
.
Will
is
to
choose
a
dance
,
that
is
to
move
as
they
please
,
and
not
as
they
are
perswaded
by
the
sensitive
spirits
.
But
when
their
motion
and
measures
be
not
regular
,
or
their
quantity
or
numbers
sufficient
to
make
the
figures
perfect
,
then
is
the
minde
weak
and
infirme
,
(
as
I
may
say
)
they
dance
out
of
time
and
measure
.
But
where
the
greatest
number
of
these
,
or
quantity
of
these
Essences
are
met
,
and
joyn'd
in
the
most
regular
motion
,
there
is
the
clearest
understanding
,
the
deepest
Iudgement
,
the
perfectest
knowledge
,
the
finest
Fancies
,
the
more
Imagination
,
the
stronger
memory
,
the
obstinatest
will.
But
somtimes
their
motions
may
be
regular
;
but
society
is
so
small
,
so
as
they
cannot
change
into
so
many
several
figures
:
then
we
say
he
hath
a
weak
minde
,
or
a
poor
soul.
But
be
their
quantity
or
numbers
few
or
great
,
yet
if
they
move
confusedly
,
and
out
of
order
,
we
say
the
minde
is
distracted
.
And
the
reason
the
minde
,
or
soul
is
improveable
,
or
decayable
,
is
,
that
the
quantity
or
numbers
are
increaseable
,
or
decreaseable
,
and
their
motions
regular
,
and
irregular
,
A
Feaver
in
the
Body
is
the
same
motion
among
the
sensitive
spirits
,
as
madnesse
is
in
the
minde
amongst
the
rational
Spirits
.
So
likewise
pain
in
the
Body
is
like
those
motions
,
that
make
grief
in
the
minde
.
So
pleasure
in
the
body
is
the
like
motions
,
as
make
delight
,
and
joy
in
the
minde
,
all
Convulsive
motions
in
the
Body
,
are
like
the
motions
that
cause
Fear
in
the
minde
.
All
Expulsive
motions
amongst
the
rational
spirits
,
are
a
dispersing
their
society
;
As
Expulsity
in
the
Body
,
is
the
dispersing
of
dull
matter
by
the
sensitive
spirits
.
All
Drugs
have
an
Opposite
motion
to
the
matter
they
work
on
,
working
by
an
expulsive
motion
;
and
if
they
move
strongly
,
having
great
quantity
of
spirits
together
in
a
little
dull
matter
,
they
do
not
onely
cast
out
superfluous
matter
,
but
pull
down
the
very
materials
of
a
figure
.
But
all
Cordials
have
a
Sympathetical
motion
to
the
matter
they
meet
,
giving
strength
by
their
help
to
those
spirits
they
finde
tired
:
(
as
one
may
say
)
that
it
is
to
be
over-power'd
by
opposite
motions
in
dull
Matter
.
Chap.
35.
The
Sympathy
,
and
Antipathy
of
Spirits
.
PLeasure
,
and
delight
,
discontent
,
and
sorrow
,
which
is
Love
,
and
hate
,
is
like
light
,
and
darknesse
;
the
one
is
a
quick
,
equal
,
and
free
motion
;
the
other
is
a
slow
,
irregular
,
and
obstructed
motion
.
When
there
is
the
like
motion
of
Rational
Spirits
in
opposite
figures
,
then
there
is
a
like
understanding
,
and
disposition
.
Just
as
when
there
is
the
like
Motion
in
the
sensitive
spirits
;
then
there
is
the
like
constitution
of
body
.
So
when
there
is
the
like
quantity
laid
in
the
same
Symmetry
,
then
the
figures
agree
in
the
same
proportions
,
and
Lineaments
of
Figures
.
The
reason
,
that
the
rational
spirits
in
one
Figure
,
are
delighted
with
the
outward
form
of
another
Figure
,
is
,
that
the
motions
of
those
sensitive
Spirits
,
which
move
in
that
figure
,
agree
with
the
motion
of
the
rational
spirits
in
the
other
.
This
is
love
of
beauty
;
And
when
the
sensitive
motions
alter
in
the
figure
of
the
body
,
and
the
beauty
decayes
,
then
the
motion
of
rational
spirits
alter
,
and
the
love
of
godlinesse
ceases
.
If
the
motion
of
the
rational
spirits
are
crosse
to
the
motion
of
the
sensitive
spirits
,
in
opposite
figures
,
then
it
is
dislike
.
So
if
the
motion
be
just
crosse
and
contrary
,
of
the
rational
spirits
in
opposite
figures
,
it
is
hate
;
but
if
they
agree
,
it
is
love
.
But
these
Sympathies
,
which
are
made
only
by
a
likenesse
of
motions
without
an
intermixture
,
last
not
long
;
because
those
spirits
are
at
a
distance
,
changing
their
motion
without
the
knowledge
,
or
consent
of
either
side
.
But
the
way
that
the
rational
spirits
intermix
,
is
,
through
the
Organs
of
the
body
,
especially
the
eyes
,
and
Eares
,
which
are
the
common
doors
,
which
let
the
spirits
out
,
and
in
.
For
the
vocal
,
and
verbal
motion
from
the
mouth
,
carry
the
spirits
through
the
eares
down
to
Heart
,
where
love
and
hate
is
lodged
.
And
the
spirits
from
the
eyes
issue
out
in
Beams
,
and
Raies
;
as
from
the
Sun
,
which
heat
,
or
scorch
*
the
heart
,
which
either
raise
a
fruitful
crop
of
love
,
making
the
ground
fertile
,
or
dries
it
so
much
,
as
makes
it
insipid
,
that
nothing
of
good
will
grow
there
,
unlesse
stinking
weeds
of
Hate
:
But
if
the
ground
be
fertile
,
although
every
Crop
is
not
so
rich
,
as
some
,
yet
it
never
grows
barren
,
unlesse
they
take
out
the
strength
with
too
much
kindnesse
;
As
the
old
proverb
,
they
kill
with
too
much
kindnesse
;
which
murther
is
seldom
committed
.
But
the
rational
spirits
*
are
apt
to
take
Surfet
,
as
well
as
sensitive
spirits
,
which
makes
love
,
and
Good-will
,
so
often
to
be
ill
rewarded
,
neglected
,
and
disdain'd
.
Chap.
36.
The
Sympathy
of
Sensitive
,
and
Rational
spirits
in
one
Figure
.
THere
is
a
strong
Sympathy
,
and
agreement
,
or
Affection
(
as
I
may
say
)
betwixt
the
rational
spirits
,
and
the
sensitive
spirits
joyned
in
one
figure
:
like
Fellow-labourers
that
assist
one
another
,
to
help
to
finish
their
work
.
For
when
they
disagree
,
as
the
rational
spirits
will
move
one
way
sometimes
,
and
the
sensitive
spirits
another
;
that
is
,
when
reason
strives
to
abate
the
appetite
of
the
Senses
;
yet
it
is
by
a
loving
direction
,
rather
to
admonish
them
by
a
gentle
contrary
motion
for
them
to
imitate
,
and
follow
in
the
like
motions
;
yet
it
is
,
as
they
alwayes
agree
at
last
;
Like
the
Father
and
the
Son.
For
though
the
father
rules
by
command
,
and
the
Son
obeies
through
obedience
,
yet
the
father
out
of
love
to
his
son
,
as
willing
to
please
him
,
submits
to
his
delight
,
although
it
is
against
his
liking
;
*
So
the
rational
spirits
oftimes
agree
with
the
motions
of
the
sensitive
spirits
,
although
they
would
move
another
way
.
Chap.
37.
The
Sympathy
of
the
Rational
and
Sensitive
Spirits
,
to
the
Fgure
they
make
,
and
inhabit
.
ALL
the
External
motion
in
a
Figure
,
is
,
by
the
sensitive
spirits
;
and
all
the
internal
,
by
the
rational
spirits
:
and
and
when
the
rational
and
sensitive
spirits
,
disagree
in
opposite
figures
,
by
contrary
motion
,
they
oft
war
upon
one
another
;
which
to
defend
,
the
sensitive
Spirits
and
rational
spirits
,
use
all
their
force
,
and
power
in
either
Figure
;
to
defend
,
or
to
assault
,
to
succour
,
or
to
destroy
,
through
an
aversion
made
by
contrary
motions
in
each
other
.
Now
the
rational
spirits
do
not
onely
choose
the
materials
for
their
defence
,
or
assault
,
but
do
direct
the
sensitive
spirits
in
the
management
thereof
;
and
according
to
the
strength
of
the
spirits
of
either
side
,
the
victory
is
gain'd
,
or
lost
.
If
the
Body
be
weak
,
there
is
like
sensitive
spirit
,
if
the
direction
be
not
advantagious
,
there
is
lesse
rational
spirit
.
But
many
times
the
Alacrity
of
the
rational
and
sensitive
spirits
,
made
by
moving
in
a
regular
motion
,
overcoms
the
greater
numbers
,
being
in
a
disordered
motion
.
Thus
what
is
lost
by
Scarcity
,
is
regain'd
by
Conformity
and
Vnity
.
Chap.
38.
Pleasure
,
and
Pain
.
ALL
Evacuations
have
an
expulsive
motion
;
If
the
Expulsive
motion
is
regular
,
't
is
Pleasure
,
if
irregular
,
't
is
pain
.
Indeed
,
all
Irregular
and
crosse
motion
,
is
Pain
;
all
regular
motion
is
pleasure
,
and
delight
,
being
Harmony
of
Motion
,
or
a
discord
of
Motion
.
Chap.
39.
Of
the
Minde
.
IMagine
the
rational
Essence
,
or
spirits
,
like
little
spherical
Bobdies
of
Quick-silver
several
ways
*
placing
themselves
in
several
figures
,
sometimes
moving
in
measure
,
and
in
order
:
and
sometimes
out
of
order
this
Quick-silver
to
be
the
minde
,
and
their
several
postures
made
by
motion
,
the
passions
and
affections
;
or
all
that
is
moving
in
a
minde
,
to
expresse
those
several
motions
,
is
onely
to
be
done
by
guesse
,
not
by
knowledge
,
as
some
few
will
I
guesse
at
Love
is
,
when
they
move
in
equal
number
,
and
even
measure
.
Hate
is
an
opposite
motion
:
Fear
is
,
when
those
small
bodies
tumble
on
a
heap
together
without
order
.
Anger
is
,
when
they
move
without
measure
,
and
in
no
uniform
Figure
.
Inconstancy
is
,
when
they
move
swiftly
several
wayes
.
Constancy
is
a
circular
motion
,
doubt
,
and
suspicion
,
and
jealousie
,
are
when
those
small
bodies
move
with
the
odd
numbers
.
Hope
is
when
those
small
bodies
move
like
wilde-Geese
,
one
after
another
.
Admiration
is
,
when
those
Spherical
bodies
gather
close
together
,
knitting
so
,
as
to
make
such
a
circular
figure
;
and
one
is
to
stand
for
a
Center
or
point
in
the
midst
.
Humility
is
a
creeping
motion
.
Joy
is
a
hopping
,
skipping
motion
.
Ambition
is
a
lofty
motion
,
as
to
move
upwards
,
or
*
higher
then
other
motions
.
Coveting
,
or
Ambition
is
like
a
flying
motion
,
moving
in
several
Figures
like
that
which
they
covet
for
;
if
they
covet
for
Fame
,
they
put
themselves
into
such
Figures
,
as
Letters
do
,
that
expresse
words
,
which
words
are
such
praises
as
they
would
have
,
or
such
Figure
as
they
would
have
Statues
cut
,
or
Pictures
drawn
:
But
all
their
motion
which
they
make
,
is
according
to
those
Figures
with
which
they
sympathize
and
agree
:
besides
,
their
motion
and
figures
are
like
the
sound
of
Musick
;
though
the
notes
differ
,
the
cords
agree
to
make
a
harmony
:
so
several
Symmetries
make
a
perfect
Figure
,
several
figures
make
a
just
number
,
and
several
quantities
or
proportions
make
a
just
weight
,
and
several
Lines
make
an
even
measure
:
thus
equal
may
be
made
out
of
Divisions
eternally
,
and
infinitely
.
And
because
the
figures
and
motions
of
the
infinite
Spirits
which
they
move
and
make
are
infinite
,
I
cannot
give
a
final
description
:
besides
,
their
motion
is
so
subtle
,
curious
,
and
intricate
,
as
they
are
past
finding
out
.
Some
Natural
motions
worke
so
curious
fine
,
None
can
perceive
,
unlesse
an
Eie
divine
.
Chap.
40.
Of
Thinking
,
or
the
Minde
,
and
Thoughts
.
ONE
may
think
,
and
yet
not
of
any
particular
thing
;
that
is
,
one
may
have
sense
,
and
not
thoughts
:
For
thoughts
are
when
the
minde
takes
a
particular
notice
of
some
outward
Object
,
or
inward
Idea
;
But
Thinking
is
onely
a
sense
without
any
particular
notice
.
As
for
example
;
Those
that
are
in
a
great
fear
,
and
are
amazed
,
the
minde
is
in
confus'd
sense
,
without
any
particular
thoughts
:
but
when
the
minde
is
out
of
that
amaze
,
it
fixes
it self
on
Particulars
,
and
then
have
thoughts
of
past
danger
;
but
the
minde
can
have
no
particular
thought
of
the
Amaze
;
for
the
minde
cannot
call
to
minde
that
which
was
not
.
Likewise
when
we
are
asleep
,
the
Minde
is
not
out
of
the
Body
,
nor
the
motion
that
makes
the
sense
of
the
minde
ceast
,
which
is
Thinking
;
but
the
motion
that
makes
the
thoughts
therein
work
upon
particulars
.
Thus
the
minde
may
be
without
thoughts
,
but
thoughts
cannot
be
without
the
minde
:
yet
thoughts
go
out
of
the
minde
very
oft
,
that
is
,
such
a
motion
to
such
a
thing
is
ceast
;
and
when
that
motion
is
made
again
,
it
returns
.
Thus
thinking
is
the
minde
,
and
thoughts
the
effect
thereof
:
Thinking
is
an
equal
motion
without
a
figure
,
or
,
as
when
we
feel
Heat
,
and
see
no
fire
.
Chap.
41.
Of
the
Motions
of
the
Spirits
.
IF
it
be
,
as
probably
it
is
,
that
all
sensitive
spirits
live
in
dul
matter
;
so
rational
spirits
live
in
sensitive
spirits
,
according
to
the
shape
of
those
Figures
that
the
sencitive
spirits
form
them
.
The
rational
spirits
by
moving
several
ways
,
may
make
several
kindes
of
knowledge
,
and
according
to
the
motions
of
the
sensitive
spirits
in
their
several
figures
they
make
,
though
the
spirits
may
be
the
same
,
yet
their
several
motions
may
be
unknown
to
each
other
.
Like
as
a
point
,
that
writes
upon
a
Table-book
,
which
when
the
Letter
that
was
〈◊〉
thereon
,
is
rub'd
out
,
the
Table
is
as
plain
,
as
if
there
were
never
any
letter
thereon
;
but
though
the
letters
are
out
,
yet
the
Table-book
,
and
in
Pen
remain
.
So
although
this
Motion
is
gone
,
the
spirit
,
and
matter
remain
;
But
if
those
spirits
make
other
kindes
of
motions
,
like
other
kinds
of
Letters
,
or
Language
,
those
Motions
understand
not
the
first
,
nor
the
first
understands
not
them
,
being
as
several
Languages
.
Even
so
it
may
be
in
a
sound
;
for
that
kinde
of
knowledge
the
Figure
had
in
the
sound
,
which
is
an
alteration
of
the
motion
of
the
rational
spirits
,
caus'd
by
an
alteration
of
the
motion
of
the
sensitive
spirits
in
dull
matter
:
And
by
these
disorderly
motions
,
other
motions
are
rub'd
out
of
the
Table-book
,
which
is
the
matter
that
was
moved
.
But
if
the
same
kinde
of
letters
be
writ
in
the
same
place
again
;
that
is
,
when
the
spirits
move
in
the
same
motion
,
then
the
same
knowledg
is
in
that
figure
,
as
it
was
before
;
the
other
kinde
of
knowledge
,
which
was
made
by
other
kinde
of
motion
,
is
rub'd
out
,
which
several
knowledge
is
no
more
known
to
each
other
,
then
several
Languages
by
unlearned
men
.
And
as
Language
is
still
Language
,
though
not
understood
,
so
knowledge
is
still
knowledge
,
although
not
general
;
but
if
they
be
that
we
call
dead
,
then
those
letters
that
were
rubbed
out
,
were
never
writ
again
;
which
is
,
the
same
knowledge
never
returns
into
the
same
figures
.
Thus
the
spirits
of
knowledge
,
or
the
knowledge
of
spirits
,
which
is
their
several
motions
,
may
be
ignorant
and
unacquainted
with
each
other
:
that
is
,
that
some
motion
may
not
know
how
other
motions
move
,
not
onely
in
several
spirits
,
but
in
one
and
the
same
spirit
;
no
more
then
in
every
Effect
can
know
their
cause
:
and
motion
is
but
the
effect
of
the
Spirits
,
which
spirits
are
a
thin
subtle
matter
:
for
there
would
be
no
motion
if
there
were
no
matter
;
for
no
thing
can
move
:
but
there
may
be
matter
without
Self-motion
;
but
not
self-motion
without
matter
.
Matter
prime
knowes
not
what
effects
shall
be
,
Or
how
their
several
motions
will
agree
.
Because
*
t
is
infinite
,
and
so
doth
move
Eternally
,
in
which
no
thing
can
prove
.
For
infinite
doth
not
in
compasse
lye
,
Nor
hath
Eternal
lines
to
measure
by
.
Knowledge
is
there
none
,
to
comprehend
That
which
hath
no
beginning
,
nor
no
end
.
Perfect
knowledge
comprises
all
can
be
,
But
nothing
can
comprise
Eternity
.
Destiny
and
Fates
,
or
what
the
like
we
call
,
In
infinites
they
no
power
have
at
all
.
Nature
hath
Generosity
enough
to
give
All
figures
ease
,
whilst
in
that
Form
they
live
;
But
motion
which
innated
matter
is
,
By
running
crosse
,
each
several
pains
it
gives
.
Chap.
42.
Of
the
Creation
of
the
Animal
Figure
.
THe
reason
,
*
that
the
sensitive
spirits
,
when
they
begin
to
create
an
animal
figure
,
the
figure
that
is
created
feels
it
not
,
untill
the
model
befinished
,
that
is
,
it
cannot
have
an
animal
motion
,
until
it
hath
an
animal
figure
;
for
it
is
the
shape
which
gives
it
local
motion
?
and
after
the
Fabrick
is
built
,
they
begin
to
furnish
it
with
*
strength
,
and
enlarge
it
with
growth
,
and
the
rational
spirit
which
inhabits
it
chooseth
his
room
,
which
is
the
Head
;
And
although
some
rational
spirits
were
from
the
first
creating
it
,
yet
had
not
such
motions
,
as
when
created
:
besides
,
at
first
they
have
not
so
much
company
,
as
to
make
so
much
change
,
as
to
take
parts
,
like
instruments
of
Musick
,
which
cannot
make
such
division
upon
few
strings
as
upon
more
.
The
next
,
the
figure
being
weak
,
their
motions
cannot
be
strong
;
besides
,
before
the
figure
is
inlarged
by
growth
,
they
want
room
to
move
in
.
This
is
the
reason
,
that
new-born
Animals
seem
to
have
no
knowledge
,
especially
Man
;
because
the
spirits
do
neither
move
so
strong
,
nor
have
such
variety
of
change
,
for
want
of
company
to
make
a
consort
.
Yet
some
animals
have
more
knowledge
then
others
,
by
reason
of
their
strength
,
as
all
beasts
know
their
dams
,
and
run
to
their
Dugs
,
and
know
how
to
suck
as
soon
as
they
are
born
;
and
birds
and
children
,
and
the
like
weak
Creatures
,
such
do
not
.
But
the
spirits
of
sense
give
them
strength
,
and
the
spirits
of
reason
do
direct
them
to
their
food
,
*
and
the
spirits
of
sense
gave
them
Taste
,
and
〈◊〉
,
and
the
spirits
of
reason
choose
their
meat
:
for
all
Animal
Creatures
are
not
of
one
dyet
,
for
that
which
will
nourish
one
,
will
destroy
another
.
Chap.
43.
The
gathering
of
Spirits
.
IF
the
rational
spirits
should
enter
into
a
figure
newly
created
,
altogether
,
and
not
by
degrees
,
a
Childe
(
for
example
)
would
have
as
much
understanding
,
and
knowledge
in
the
womb
,
or
when
it
is
new-born
,
as
when
it
is
inlarged
and
fully
grown
.
But
we
finde
by
experience
there
are
several
sorts
and
degrees
of
knowledge
and
understanding
,
by
the
recourse
of
spirits
:
which
is
the
reason
,
some
figures
have
greater
proportion
of
understanding
and
knowledge
,
and
sooner
then
others
;
yet
it
is
increased
by
degrees
,
according
as
rational
spirits
increase
.
Like
as
children
,
they
must
get
strength
before
they
can
go
.
So
Learning
and
experience
increase
rational
spirits
,
as
Food
the
sensitive
:
But
experience
and
Learning
is
not
alwayes
tyed
to
the
eare
;
for
every
Organ
and
Pore
of
the
body
is
as
several
doors
to
let
them
in
and
out
:
For
the
rational
spirits
living
with
the
sensitive
spirits
,
come
in
,
and
go
out
with
them
,
but
not
in
equal
proportion
,
but
sometimes
more
,
sometimes
fewer
:
this
makes
understanding
more
perfect
in
Health
then
in
sicknesse
,
and
in
our
middle
age
,
more
then
in
the
latter
age
:
For
in
age
and
sicknesse
there
is
more
carried
out
,
then
brought
in
.
This
is
the
reason
,
Children
have
not
such
understanding
,
but
their
reason
increaseth
with
their
years
.
But
the
resional
spirits
may
be
similized
*
to
a
company
of
Good-fellows
,
which
have
pointed
a
meeting
;
and
the
company
coming
from
several
places
,
makes
their
time
the
longer
ere
their
numbers
are
compleated
,
though
many
a
brain
is
disappointed
;
but
in
some
figures
the
rooms
are
not
commodious
to
move
in
,
made
in
their
Creation
,
for
want
of
help
:
those
are
Changelings
,
Innocents
,
or
Natural
Fools
.
The
rational
spirits
seem
most
to
delight
in
spungie
soft
and
liquid
matter
;
as
in
the
Blood
,
Brain
,
Nerves
,
and
in
Vegetables
;
as
not
onely
being
neerest
to
their
own
nature
,
but
having
more
room
to
move
in
.
This
makes
the
rational
spirits
to
choose
the
Head
in
Animals
,
for
their
chief
room
to
dance
their
Figures
in
:
*
for
the
Head
is
the
biggest
place
that
hath
the
spungy
Materials
;
thus
as
soon
as
a
figure
is
created
,
those
rational
Spirits
choose
a
Room
.
Chap.
44.
The
moving
of
Innate
matter
.
THough
Motion
makes
knowledge
,
yet
the
spirits
give
motion
:
for
those
Spirits
,
or
Essences
,
are
the
Guiders
,
Governours
,
Directers
;
the
Motions
are
but
their
Instruments
,
the
Spirits
are
the
Cause
,
motion
but
an
Effect
therefrom
:
For
that
thin
matter
which
is
spirits
,
can
alter
the
motion
,
but
motion
cannot
alter
the
matter
,
or
nature
of
those
Essences
,
or
spirits
;
so
as
the
same
spirits
may
be
in
a
body
,
but
not
one
and
the
same
knowledge
,
because
not
the
same
motion
,
that
made
that
knowledge
.
As
for
example
;
how
many
several
Touches
belong
to
the
body
?
for
every
part
of
the
body
hath
a
several
touch
,
which
is
a
several
knowledge
belonging
to
every
several
part
;
for
every
several
part
doth
not
know
,
and
feel
every
several
touch
.
For
when
the
head
akes
,
the
heel
feels
it
not
,
but
onely
the
Rational
spirits
which
are
free
from
the
incumbrance
of
dull
matter
,
they
are
agile
,
and
quick
to
take
notice
of
every
particular
touch
,
in
,
or
on
every
part
of
the
figure
.
The
like
motions
of
a
pain
in
the
Body
.
The
like
motions
of
the
Rational
spirits
,
we
call
grief
in
the
minde
;
and
to
prove
it
is
the
like
motion
of
the
Rational
Spirits
to
the
sensitive
,
which
makes
the
knowledge
of
it
,
is
,
when
the
rational
Spirits
are
busily
moved
with
some
Fantasmes
,
if
any
thing
touches
the
body
,
it
is
not
known
to
the
rational
spirits
,
because
the
rational
spirits
move
not
in
such
motion
,
as
to
make
a
thought
in
the
head
,
of
the
touch
in
the
heel
,
which
makes
the
thoughts
to
be
as
senselesse
of
that
touch
,
as
any
other
part
of
the
body
,
that
hath
not
such
paines
made
by
such
motions
.
And
shall
we
say
,
there
is
no
sense
in
the
heel
,
because
no
knowledge
of
it
in
the
head
?
we
may
as
well
say
,
that
when
an
Object
stands
just
before
an
eye
that
is
blinde
,
either
by
a
contrary
motion
of
the
thoughts
inward
,
by
some
deep
Contemplation
,
or
otherwise
:
we
may
as
well
say
there
is
no
outward
object
,
because
the
rational
spirits
take
no
notice
of
that
Object
;
t
is
not
,
that
the
stronger
motion
stops
the
lesse
,
or
the
swifter
,
the
slower
;
for
then
the
motions
of
the
Planets
wold
stop
one
anothers
course
.
Some
will
say
,
what
sense
hath
man
,
or
any
other
Animal
when
they
are
dead
?
it
may
be
answered
,
that
the
Fignre
,
which
is
a
body
,
may
have
sense
,
but
not
the
Animal
;
for
that
we
call
Animal
,
is
such
a
temper'd
matter
,
joyn'd
in
such
a
figure
,
moving
with
such
kinde
of
motions
;
but
when
those
motions
do
generally
alter
,
that
are
proper
to
an
Animal
,
although
the
matter
,
and
Figure
remain
,
yet
it
is
no
longer
an
Animal
,
because
those
motions
that
help
it
to
make
an
Animal
are
ceas'd
So
as
the
Animal
can
have
no
more
knowledge
of
what
kind
of
sense
the
Figure
hath
(
because
it
is
no
more
an
Animal
)
then
an
Animal
,
what
sense
dust
hath
.
And
that
there
is
the
reason
,
that
when
any
part
is
dead
in
an
Animal
,
if
that
those
motions
that
belonged
to
the
Animal
,
are
ceas'd
in
that
part
,
which
alter
it
from
being
a
part
of
the
Animal
,
and
knowes
no
more
what
sense
it
hath
,
then
if
a
living
man
should
carry
a
dead
man
upon
his
shoulders
,
what
sense
the
dead
man
feels
,
whether
any
,
or
no.
Chap.
45.
Of
Matter
,
Motion
,
and
Knowledge
,
or
Understanding
.
VVHatsoever
hath
an
innate
motion
,
hath
knowledge
;
and
what
matter
soever
hath
this
innate
motion
,
is
knowing
,
:
but
according
to
the
several
motions
,
are
several
knowledges
made
;
for
knowledge
lives
in
motion
,
as
motion
lives
in
matter
:
for
though
the
kind
of
matter
never
alters
,
yet
the
manner
of
motions
alters
in
that
matter
:
and
as
motions
alter
,
so
knowledge
differs
,
which
makes
the
several
motions
in
several
figures
to
give
several
knowledge
.
And
where
there
is
a
likenesse
of
motion
,
there
is
a
likenesse
of
knowledge
:
As
the
Appetite
of
Sensitive
spirits
,
and
the
desire
of
rational
spirits
are
alike
motions
in
several
degrees
of
matter
.
And
the
touch
in
the
heel
,
or
any
part
of
the
body
else
,
is
the
like
motion
,
as
the
thought
thereof
in
the
head
;
the
one
is
the
motion
of
the
sensitive
spirits
,
the
other
in
the
rational
spirits
,
as
touch
from
the
sensitive
spirits
,
for
thought
is
onely
a
strong
touch
,
and
touch
a
weak
thought
.
So
sense
is
a
weak
knowledge
,
and
knowledge
a
strong
sense
,
made
by
the
degrees
of
the
spirits
:
for
Animal
spirits
are
stronger
(
as
I
said
before
)
being
of
an
higher
extract
(
as
I
may
say
)
in
the
Chymistry
of
Nature
,
which
makes
the
different
degrees
in
knowledge
,
by
the
difference
in
strengths
and
finenesse
,
or
subtlety
of
matter
.
Chap.
46.
Of
the
Animal
Figure
.
WHatsoever
hath
motion
hath
sensitive
spirits
;
and
what
is
there
on
earth
that
is
not
wrought
,
or
made
into
figures
,
and
then
undone
again
by
these
spirits
?
so
that
all
matter
is
moving
,
or
moved
by
the
movers
;
if
so
,
all
things
have
sense
,
because
all
things
have
of
these
spirits
in
them
;
and
if
Sensitive
spirits
,
why
not
rational
spirits
?
For
there
is
as
much
infinite
of
every
several
degree
of
matter
,
as
if
there
were
but
one
matter
:
for
there
is
no
quantity
in
infinite
;
for
.
infinite
is
a
continued
thing
.
If
so
,
who
knows
,
but
Vegetables
and
Minerals
may
have
some
of
those
rational
spirits
,
which
is
a
minde
or
soul
in
in
them
,
as
well
as
man
?
Onely
they
want
that
Figure
(
with
such
kinde
of
motion
proper
thereunto
)
to
expresse
knowledge
that
way
.
For
had
Vegetables
and
Minerals
the
same
shape
,
made
by
such
motions
,
as
the
sensitive
spirits
create
;
then
there
might
be
wooden
men
,
and
iron
beasts
;
for
though
marks
do
not
come
in
the
same
way
,
yet
the
same
marks
may
come
in
,
and
be
made
by
the
same
motion
;
for
the
spirits
are
so
subtle
,
as
they
can
pass
and
repass
through
the
solidest
matter
.
Thus
there
may
be
as
many
several
and
various
motions
in
Vegetables
and
Minerals
,
as
in
Animals
;
and
as
many
internal
figures
made
by
the
rational
spirits
;
onely
they
want
the
Animal
,
to
expresse
it
the
Animal
way
.
And
if
their
knowledge
be
not
the
same
knowledge
,
but
different
from
the
knowledge
of
Animals
,
by
reason
of
their
different
figures
,
made
by
other
kinde
of
motion
on
other
tempered
matter
,
yet
it
is
knowledge
.
For
shall
we
say
,
A
man
doth
not
know
,
because
he
doth
not
know
what
another
man
knows
,
or
some
higher
power
?
Chap.
47.
What
an
Animal
is
.
AN
Animal
is
that
which
we
call
sensitive
spirit
;
that
is
,
a
figure
that
hath
local
motion
;
that
is
,
such
a
kinde
of
figure
with
such
kinde
of
motions
proper
thereunto
.
But
when
there
is
a
general
alteration
of
those
motions
in
it
,
then
it
is
no
more
that
we
call
Animal
;
because
the
local
motion
is
altered
;
yet
we
cannot
knowingly
say
,
it
is
not
a
sensitive
Creature
,
so
long
as
the
figure
lasts
:
besides
,
when
the
figure
is
dissolved
,
yet
every
scattered
part
may
have
sense
,
as
long
as
any
kinde
of
motion
is
in
it
;
and
whatsoever
hath
an
innate
motion
,
hath
sense
,
either
increasing
or
decreasing
motion
;
but
the
sense
is
as
different
as
the
motions
therein
,
because
those
properties
belonging
to
such
a
figure
are
altered
by
other
motions
.
Chap.
48.
Of
the
dispersing
of
the
Rational
Spirits
.
SOme
think
,
that
the
Rational
spirits
flye
out
of
Animals
,
(
or
that
Animal
we
call
Man
)
like
a
swarm
of
Bees
,
when
they
like
not
their
hives
,
finding
some
inconvenience
,
seek
about
for
another
habitation
,
or
leave
the
body
,
like
Rats
,
when
they
find
the
house
rotten
,
and
ready
to
fall
;
Or
scar'd
away
like
Birds
from
their
Nest.
But
where
should
this
Swarm
,
or
Troop
,
or
Flight
,
or
Essences
go
,
unlesse
they
think
this
thin
matter
is
an
Essence
,
evaporates
to
nothing
?
As
I
have
said
before
,
the
difference
of
rational
spirits
,
and
sensitive
spirits
,
is
,
that
the
sensitive
spirits
make
figures
out
of
dull
matter
:
The
rational
spirits
put
themselves
into
figure
,
placing
themselves
with
number
,
and
measure
;
this
is
the
reason
when
Animals
die
,
the
External
Form
of
that
Animal
may
be
perfect
,
and
the
Internal
motion
of
the
spirits
quite
alter'd
;
yet
not
absent
,
not
dispers'd
untill
the
Annihilating
of
the
External
Figure
:
thus
it
is
not
the
matter
that
alters
,
but
the
Motion
and
Form.
Some
Figures
are
stronger
built
then
others
,
which
makes
them
last
longer
:
for
some
,
their
building
is
so
weak
,
as
they
fall
as
soon
as
finished
;
like
houses
that
are
built
with
stone
,
or
Timber
,
although
it
might
be
a
stone-house
,
or
timber-house
,
yet
it
may
be
built
,
not
of
such
a
sort
of
Stone
,
or
such
a
sort
of
Timber
.
Chap.
49.
Of
the
Senses
.
THe
Pores
of
the
skin
receive
touch
,
as
the
eye
light
,
the
eare
sound
,
the
nose
scent
,
the
tongue
tast
.
Thus
the
spirits
passe
,
and
repasse
by
the
holes
,
they
peirce
through
the
dull
matter
,
carrying
their
several
burthens
out
,
and
in
,
yet
it
is
neither
the
Burthen
,
nor
the
Passage
that
makes
the
different
sense
,
but
the
different
motion
;
(
*
)
for
if
the
motion
that
coms
through
the
Pores
of
the
Skin
,
were
as
the
motions
which
come
from
the
Eye
,
Ear
,
Nose
,
Mouth
,
then
the
body
might
receive
sound
,
light
,
scent
,
Tast
,
all
other
as
it
doth
touch
.
Chap.
50.
Of
Motion
that
makes
Light.
IF
the
same
motion
that
is
made
in
the
Head
did
move
the
Heel
,
there
would
appear
a
Light
to
the
Sense
of
that
part
of
the
figure
;
unlesse
they
will
make
such
matter
as
the
Brain
to
be
infinite
,
and
onely
in
the
head
of
an
Animal
.
Chap.
51.
Opticks
.
THere
may
be
such
motion
in
the
Brain
,
as
to
make
Light
,
although
the
Sun
never
came
there
to
give
the
first
motion
:
for
two
opposite
motions
may
give
a
light
by
Reflection
,
unlesse
the
Sun
,
and
the
Eye
have
a
particular
Motion
from
all
Eternity
:
As
we
say
an
Eternal
Monopolor
of
such
a
kinde
of
Motion
as
makes
Light.
Chap.
52.
Of
Motion
,
and
Matter
.
VVHY
may
not
Vegetables
have
Light
,
Sound
,
Taste
,
Touch
,
as
well
as
Animals
,
if
the
same
kinde
of
motion
moves
the
same
kinde
of
matter
in
them
?
For
who
knows
,
but
the
Sap
in
Vegetables
may
be
of
the
same
substance
,
and
degree
of
the
Brain
:
And
why
may
not
all
the
senses
be
inherent
in
a
figure
,
if
the
same
Motion
moves
the
same
matter
within
the
figure
,
as
such
motion
without
the
figure
?
Chap.
53.
Of
the
Brain
.
THe
Brain
in
Animals
is
like
Clouds
,
which
are
sometimes
swell'd
full
with
Vapour
,
and
sometimes
rarified
with
Heat
,
and
mov'd
by
the
sensitive
spirits
to
several
Objects
,
as
the
clouds
are
mov'd
by
the
Wind
to
several
places
.
The
Winds
seem
to
be
all
Spirits
,
because
they
are
so
agile
,
and
quick
.
Chap.
54.
Of
Darknesse
.
TO
prove
that
Darknesse
hath
particular
motions
which
make
it
,
as
well
as
motion
makes
light
,
is
that
when
some
have
used
to
have
a
light
by
them
while
they
sleep
,
will
,
as
soon
as
the
light
goeth
out
,
awake
;
for
if
Darknesse
had
no
motion
,
it
would
not
strike
upon
the
Opick
Nerve
.
But
as
an
equal
motion
makes
light
,
and
a
perturb'd
motion
makes
colour
,
which
is
between
Light
and
darknesse
:
So
darknesse
is
an
Opposite
Motion
to
those
motions
that
make
light
;
for
though
light
is
an
equal
motion
,
yet
it
is
such
a
kinde
,
or
sort
of
Motion
.
Chap.
55.
Of
the
Sun.
VVHY
may
not
the
Sun
be
of
an
higher
Extract
then
the
rational
spirits
,
and
be
like
Glasse
,
which
is
a
high
Extract
in
Chymistry
,
and
so
become
a
(
*
)
shining
body
?
If
so
sure
it
hath
a
great
knowledge
;
for
the
Sun
seems
to
be
composed
of
pure
spirits
,
without
the
mixture
of
dull
matter
;
for
the
Motion
is
quick
,
and
subtle
,
as
we
may
finde
by
the
effect
of
the
light
,
and
heat
.
Chap.
56.
Os
the
Clouds
.
THe
Clouds
seem
to
be
of
such
spungy
,
and
porous
Matter
,
as
the
Rain
,
and
Aire
,
like
the
sensitive
spirits
that
form
,
and
move
it
,
and
the
Sun
the
Rational
Spirit
to
give
them
knowledge
;
And
as
moist
Vapours
from
the
Stomack
rise
,
and
gathering
in
the
Brain
,
flow
through
the
eyes
:
so
do
the
Clouds
send
forth
,
as
from
the
Brain
,
the
Vapours
which
do
rise
in
showres
.
Chap.
57.
Of
the
Motion
of
the
Planets
.
THE
Earth
,
Sun
,
Moon
,
the
rest
of
Planets
all
Are
mov'd
by
that
,
we
Vital
Spirits
cal
.
And
like
to
Animals
,
some
move
more
slow
,
And
other
some
by
quicker
motion
go
.
And
as
some
Creatures
by
their
shapes
do
flye
,
Some
swim
,
some
run
,
some
creep
,
some
riseth
high
So
Planets
by
their
shapes
about
do
winde
,
All
being
made
,
like
Circles
,
round
we
finde
.
Chap.
58.
The
Motion
of
the
Sea.
THe
Sea
's
more
quick
,
then
fresher
waters
are
,
The
reason
is
,
more
Vital
spirits
are
there
.
And
as
the
Planets
move
still
round
about
,
So
Seas
do
ebb
and
flow
both
in
and
out
.
As
Arrows
flye
up
,
far
as
strength
them
lend
,
And
then
for
want
of
strength
do
back
descend
:
So
do
the
Seas
in
ebbes
run
back
again
,
For
want
of
strength
,
their
length
for
to
maintain
But
when
they
ebb
,
and
flow
,
at
certain
times
,
Is
like
the
Lungs
that
draw
,
and
breath
out
wind
.
Just
so
do
Seas
draw
back
and
then
do
flow
,
As
constant
as
the
Lungs
do
to
and
fro
:
Alwayes
in
motion
never
lying
still
,
The
empty
place
they
leave
,
turn
back
to
fill
.
We
may
as
well
inquire
of
Nature
,
why
Animals
breath
in
such
a
space
of
Time
,
as
the
Seas
ebb
and
flow
in
such
a
space
of
Time.
AN
EPISTLE
TO
CONDEMNING
READERS
.
MAny
perchance
will
laugh
in
scorn
at
my
opinion
,
and
ask
what
reason
I
have
to
think
those
things
I
have
described
should
be
made
with
such
a
kinde
of
Motion
,
my
answer
is
,
that
I
guess
by
the
forms
,
I
mean
the
figures
,
or
shapes
,
what
the
motion
may
be
to
produce
them
;
for
I
see
the
figure
of
a
four
leg'd
Creature
hath
other
motions
then
two
legged
Creatures
,
or
then
those
Creatures
that
have
no
legs
;
and
I
see
some
shape
Creatures
that
can
flee
,
by
reason
of
their
figures
,
which
is
made
proper
to
produce
that
kinde
of
motion
;
for
those
that
are
not
made
so
,
cannot
do
so
.
By
this
I
think
it
probable
that
Internal
motions
,
are
after
the
manner
of
External
motions
;
for
we
may
guess
at
the
cause
by
the
effects
,
so
by
the
figures
of
Snow
,
Frost
,
Hail
,
Rain
,
Vapor
,
and
the
like
,
we
may
guesse
at
other
Internal
,
or
external
motions
,
that
produced
their
External
figures
,
or
alterations
,
and
by
the
effects
of
light
,
darknesse
,
heat
,
cold
,
moisture
,
what
manner
of
motions
produced
them
;
wherefore
I
know
no
reason
why
any
should
condemn
my
opinions
.
But
the
custom
of
their
breeding
in
the
Schools
of
Aristotle
,
and
Socrates
,
and
the
rest
of
ancient
Authors
,
or
else
they
consider
not
my
opinions
enough
;
for
if
they
did
,
they
might
see
as
much
probability
for
mine
,
as
any
of
their
opinions
;
For
though
in
natural
Philosophy
there
may
be
many
touches
found
out
by
experiences
,
and
experiments
,
yet
the
Study
is
onely
conjecturally
,
and
built
upon
probabilities
,
and
until
probabilities
be
condemned
by
absolute
and
known
truth
,
let
them
have
a
place
amongst
the
rest
of
probabilities
,
and
be
not
so
partial
to
contradict
,
as
to
be
unjust
to
me
,
take
not
away
the
right
of
my
place
because
young
;
for
though
age
ought
to
have
respect
,
yet
not
so
as
to
do
youth
wrong
,
but
I
hope
my
new
born
opinions
will
be
nourished
in
Noble
and
learned
Schools
,
and
bred
up
with
industrious
Students
;
but
howsoever
,
I
delight
my self
,
for
next
to
the
finding
out
of
truthes
,
the
greatest
pleasure
in
Study
,
is
,
to
finde
out
probabilities
.
I
make
no
question
but
after
Ages
will
esteem
this
work
of
mine
,
but
what
soever
is
new
,
is
not
received
at
the
first
with
that
good
acceptation
,
by
reason
it
is
utterly
unknown
unto
them
,
and
a
newnesse
,
and
an
unacquaintednesse
makes
the
ignorance
,
but
when
time
hath
made
acquaintance
,
and
a
right
understanding
,
and
a
right
understanding
will
make
a
friendship
betwixt
Fame
and
my
Book
.
OF
FORTUNE
.
PART
II.
CHAP.
59.
MAtter
,
Figure
,
and
Motions
,
are
the
gods
that
Create
fortune
;
For
fortune
is
nothing
in
it self
but
various
motions
gathered
,
or
drawn
to
a
point
,
which
point
man
onely
thinks
it
fixt
upon
him
,
but
he
is
deceived
,
for
it
fixes
upon
all
other
things
;
for
if
any
thing
comes
,
and
rubs
off
the
bark
of
a
tree
,
or
breaks
the
tree
,
it
is
a
miss-fortune
to
that
tree
,
and
if
a
house
be
built
in
such
a
place
,
as
to
shelter
a
tree
from
great
storms
,
or
cold
weather
,
it
were
good
fortune
to
that
tree
,
and
if
a
beast
be
hurt
it
is
a
miss-fortune
to
that
beast
,
or
bird
,
and
when
a
beast
,
or
bird
,
is
brought
up
for
pleasure
,
or
delight
,
and
not
to
work
or
be
imprisoned
,
it
is
a
good
fortune
to
that
beast
,
or
bird
;
but
as
I
said
before
fortune
is
onely
various
motions
,
drawn
to
a
point
,
and
that
point
that
comes
from
crosse
motions
,
we
call
bad
fortune
,
and
those
that
come
from
Sympathetical
motions
we
call
good
fortune
,
and
there
must
needs
be
Antipathetical
Motions
as
well
as
Sympathetical
Motions
,
since
Motions
are
so
various
.
But
man
,
and
for
all
that
I
know
,
all
other
things
,
are
governed
by
outward
Objects
,
they
rule
,
and
we
obey
;
for
we
do
not
rule
and
they
Obey
,
but
every
thing
is
led
like
dogs
in
a
string
,
by
a
stronger
power
,
*
but
the
outward
power
being
invisible
,
makes
us
think
,
we
set
the
rules
,
and
not
the
outward
Causes
,
so
that
we
are
governed
by
that
which
is
without
us
,
not
that
which
is
within
us
;
for
man
hath
no
power
over
himself
.
Chap.
60.
Of
time
and
Nature
.
NO
question
but
there
is
a
time
in
Nature
,
for
time
is
the
Variation
of
Nature
,
and
nature
is
a
producing
Motion
a
multiplying
figure
,
an
endlesse
measure
,
a
quantilesse
substance
,
an
indefaisable
matter
.
Chap.
61.
Of
Matter
,
Motion
,
and
Figure
.
AS
I
said
before
in
my
first
part
of
my
Book
,
that
there
is
no
first
Matter
,
nor
no
first
Motion
,
because
Eternal
,
and
Infinite
,
yet
there
could
be
no
Motion
,
without
matter
;
for
Matter
is
the
cause
,
Motion
but
the
effect
of
Matter
,
for
there
could
be
no
motion
unlesse
there
were
Matter
to
be
moved
;
But
there
might
be
Matter
,
and
Figure
,
without
Motion
,
as
an
infinite
,
and
eternal
dull
lump
;
For
I
see
no
reason
,
but
infinite
might
be
without
running
forward
,
or
circle-wayes
,
if
there
were
not
several
degrees
of
the
onely
Matter
,
wherein
Motion
is
an
Infinite
Eternal
effect
of
such
a
degree
.
Neither
is
it
nonsense
to
say
,
Figure
is
the
effect
of
Matter
;
for
though
there
is
no
Matter
without
Figure
,
yet
there
could
be
no
figure
without
Matter
,
wherefore
Matter
is
the
prime
cause
of
Figure
,
yet
there
could
be
no
figure
without
matter
,
wherefore
matter
is
the
prime
cause
of
figure
,
but
not
figure
of
matter
,
for
figure
doth
not
make
matter
,
but
matter
figure
,
no
more
then
the
creature
can
make
the
Creator
;
but
a
creature
may
make
a
figure
.
Thus
although
there
is
no
first
matter
,
yet
matter
is
the
first
cause
of
motion
and
figure
,
and
all
effects
.
Although
they
are
as
infinite
and
Eternal
,
as
matter
it self
,
and
when
I
say
Matter
prime
,
I
speak
for
distinction
sake
,
which
is
the
onely
Matter
?
The
innated
Matter
,
is
the
soul
of
Nature
.
The
dull
part
of
Matter
,
the
Body
.
And
the
infinite
figures
,
are
the
infinite
form
of
Nature
.
And
the
several
motions
are
the
several
actions
of
nature
.
Chap.
62.
Of
Causes
,
and
effects
.
AS
I
have
said
before
the
effects
are
infinite
,
and
eternal
as
the
Causes
,
because
all
effects
lie
in
matter
and
motion
,
indeed
in
matter
onely
;
for
motion
is
but
the
effect
of
matter
.
Wherefore
all
particular
figures
although
dssiolvable
yet
is
inherent
in
the
matter
,
and
motion
,
as
for
example
,
if
a
man
can
draw
the
picture
of
a
man
,
or
any
thing
else
,
although
he
never
draws
it
,
yet
the
Art
is
inherent
in
the
man
,
and
the
picture
in
the
Art
as
long
as
the
man
lives
,
so
as
long
as
there
is
matter
,
and
motion
,
which
was
from
all
Eternity
,
and
shall
be
eternally
;
the
effect
will
be
so
.
Chap.
63.
Whether
motion
is
a
thing
,
or
nothing
,
or
can
be
Annihilated
SOme
have
opinion
that
Motion
is
nothing
,
but
to
my
reason
it
is
a
thing
;
for
if
matter
,
is
a
substance
,
a
substance
is
a
thing
,
and
the
motion
,
and
matter
being
unseparablely
,
united
,
makes
it
but
one
thing
.
For
as
there
could
be
no
motion
without
such
a
degree
,
or
extract
of
matter
so
there
could
be
no
such
degree
or
extract
of
matter
without
motion
,
thus
motion
is
a
thing
.
But
by
reason
particular
motions
leave
moving
in
such
matters
and
figures
,
shall
we
say
they
are
deceased
,
dead
,
or
become
nothing
;
but
say
some
,
motions
are
accidents
,
and
accidents
are
nothing
;
but
I
say
,
all
accidents
live
in
substance
,
as
all
effects
in
the
causes
,
say
some
,
when
a
man
for
example
shakes
his
hand
,
and
when
he
leaves
shaking
,
whether
is
that
motion
gone
(
say
others
)
no
where
,
for
that
particular
motion
ceaseth
to
be
,
say
they
.
I
answer
,
that
my
reason
tells
me
,
it
is
neither
fled
away
,
nor
ceased
to
be
,
for
it
remains
in
the
hand
,
and
in
that
matter
that
created
the
hand
,
that
is
in
that
,
and
the
like
innated
matter
,
that
is
in
the
hand
.
But
some
will
say
,
the
hand
never
moves
so
again
,
but
I
say
the
motion
is
never
the
lesse
there
,
they
may
as
well
say
,
when
they
have
seen
a
Chest
full
of
Gold
,
or
the
like
,
and
when
their
eyes
are
shut
,
or
that
they
never
see
it
more
,
that
the
Gold
doth
not
lie
in
the
Chest
,
although
the
Gold
may
lie
there
eternally
,
or
if
they
should
see
it
again
,
say
it
is
not
the
same
Gold.
So
likewise
particular
motions
are
,
but
shewed
,
not
lost
,
or
Annihilated
:
or
say
one
should
handle
a
vessel
often
,
that
every
time
you
handle
the
vessel
,
it
is
not
the
same
touch
,
vessel
,
or
hand
,
and
if
you
never
touch
the
vessel
again
,
that
the
hand
,
vessel
,
or
touch
is
annihilated
.
But
particular
motion
,
as
the
vessels
,
or
hand
is
but
used
,
not
annihilated
,
for
particular
motions
can
be
no
more
annihilated
,
then
particular
figures
that
are
dissolved
and
how
,
in
reason
can
we
say
in
reason
particular
figures
are
Annihilated
,
when
every
part
and
parcel
,
grain
,
and
atome
,
remains
in
infinite
matter
,
but
some
will
say
,
when
a
house
:
for
example
,
is
pull'd
down
,
by
taking
asunder
the
materials
,
that
very
figure
of
that
house
is
annihilated
;
but
my
opinion
is
,
that
it
is
not
,
for
that
very
figure
of
that
house
remains
in
those
materials
,
and
shal
do
eternally
although
those
materials
were
dissolved
into
Atoms
,
and
every
Ato
me
in
a
several
place
,
part
,
or
figure
&
though
infinite
figures
should
be
made
by
those
materials
by
several
dissolutions
and
Creations
,
yet
those
infinites
would
remain
in
those
particular
materials
eternally
,
and
was
there
from
all
eternity
;
And
if
any
of
those
figures
be
rebuilt
,
or
Created
again
,
it
is
the
same
figure
it
was
.
So
likewise
the
motion
of
the
hand
which
I
said
for
example
,
if
the
same
hand
moves
after
the
same
manner
,
it
is
the
same
motion
that
moved
the
hand
before
;
so
it
may
make
infinite
repetitions
;
thus
one
and
the
same
motion
may
move
eternally
,
and
rest
from
moving
,
and
yet
have
a
being
.
Chap.
64.
Of
Motions
.
THere
are
millions
of
several
motions
which
agree
to
the
making
of
each
figure
,
and
millions
of
several
motions
are
knit
together
;
for
the
general
motion
of
that
are
figure
,
as
if
every
figure
had
a
Common-Weale
of
several
Motions
working
to
the
subsistence
of
the
figure
,
and
several
sorts
of
motions
,
like
several
sorts
of
Trades
hold
up
each
other
;
some
as
Magistrates
,
and
rulers
;
others
as
Train-bands
,
as
souldiers
;
some
make
forts
,
and
dig
trenches
;
some
as
Merchants
that
traffick
;
some
as
Sea-men
,
and
Ship-masters
;
some
that
labour
and
and
work
,
as
some
cut
and
carve
;
Others
paint
,
and
ingrave
;
some
mix
,
and
temper
,
joyn
,
and
inlay
,
and
glue
together
;
some
form
,
and
build
;
some
cast
in
moulds
,
and
some
makes
moulds
to
cast
;
some
work
rough-casts
;
some
pollish
and
refine
;
some
bear
burthens
,
some
take
off
burthens
,
some
digg
,
some
sowe
,
some
plough
,
some
set
,
some
graft
,
some
plant
,
some
gather
,
some
reap
,
some
sift
,
some
thrash
,
some
grind
,
some
knead
,
some
bake
,
some
beat
,
some
spin
,
some
weave
,
some
sewe
together
,
some
wind
and
twist
,
some
create
,
and
others
dissolve
,
and
millions
of
millions
of
motions
,
but
as
we
see
external
,
so
we
may
imagine
are
internal
motions
.
Chap.
65.
Many
motions
go
to
the
producing
of
one
thing
,
or
to
one
end
.
FOr
there
are
millions
of
several
motions
go
to
the
making
of
one
figure
,
or
in
mixing
,
as
I
may
say
,
of
several
degrees
of
the
dull
part
of
matter
,
as
I
will
give
one
for
example
in
grosse
external
motions
,
where
I
will
describe
it
by
digestive
motions
,
which
is
to
fit
parts
,
and
to
distribute
parts
to
several
places
proper
to
the
work
.
For
digestive
motions
,
there
are
many
several
sorts
,
or
kinds
of
motions
mixt
together
,
as
for
example
,
a
piece
of
meat
is
to
be
boyled
,
or
the
like
,
some
motions
cut
fuel
,
and
others
take
it
up
,
others
carrie
,
other
lay
down
in
a
Chimnie
,
or
the
like
place
,
others
put
fire
,
others
kindle
it
,
and
make
it
burn
,
others
take
mettle
and
melt
it
,
others
cast
such
a
figure
as
a
pot
,
others
bring
the
pot
,
others
set
it
over
the
fire
,
others
take
up
water
,
others
carry
that
water
to
the
pot
,
others
put
that
water
into
the
pot
,
others
kill
a
sheep
,
others
divide
it
into
parts
,
others
put
it
a
part
into
the
pot
.
Thus
a
piece
of
meat
cannot
be
boyled
without
all
these
motions
,
and
many
more
,
which
would
be
too
tedious
to
relate
,
for
I
could
have
inlarged
in
three
times
as
many
more
,
only
to
boyl
a
piece
of
meat
,
and
if
there
be
so
many
several
motions
in
our
grosse
sense
in
such
things
as
these
,
then
what
is
there
in
infinite
Nature
,
yet
for
all
these
infinite
varieties
of
motions
,
as
I
said
before
,
I
cannot
perceive
but
six
ground-motions
,
or
fundamental
motions
,
from
whence
all
changes
come
,
which
are
these
attractive
motions
,
contracting
motions
,
retentive
motions
,
dilative
motions
digestive
motions
,
and
expulsive
motions
;
likewise
,
although
there
be
infinite
kindes
,
and
different
figures
,
yet
the
ground-work
,
from
whence
ariseth
all
the
veriety
,
is
but
from
four
figures
;
as
Circular
,
Triangular
,
Cupe
,
and
Paralels
.
And
as
there
are
infinite
changes
of
motions
,
amongst
the
sensitive
innated
matter
,
working
on
the
dull
parts
of
matter
,
so
there
are
infinite
changes
of
motions
in
the
rational
innated
matter
,
making
infinite
kinds
of
knowledge
,
and
degrees
of
knowledge
,
and
understanding
,
and
as
there
are
infinite
changes
of
motion
,
so
there
are
infinite
effects
,
and
every
produced
effect
,
is
a
producing
effect
,
and
effects
which
effect
produce
effects
,
and
the
onely
matter
is
the
cause
of
all
effects
,
for
the
several
degrees
of
onely
matter
,
is
the
effect
of
onely
matter
,
and
motion
is
the
effect
of
some
sorts
of
the
degrees
of
onely
matter
,
and
varieties
are
the
the
effects
of
matter
and
motion
,
and
life
is
the
effect
of
innate
matter
;
and
knowledge
the
effect
of
life
.
Chap.
66.
Of
the
six
principal
motions
.
AS
I
have
said
,
there
are
infinite
Contractions
,
Atractions
,
Retentions
,
Dilations
,
digestions
,
and
expulsions
,
and
to
explain
my self
to
my
readers
as
well
as
I
can
,
unlesse
they
should
mistake
me
,
I
will
here
describe
,
although
after
a
grosse
way
;
yet
according
to
my
capacity
.
A
few
of
the
infinite
variety
of
motions
,
first
there
are
five
,
or
six
principal
motions
,
from
whence
infinite
changes
are
made
,
or
produced
,
as
from
Contractions
,
Attractions
,
Retentions
;
these
three
principal
motions
do
in
some
kinde
simpathize
to
each
other
;
and
dilations
,
and
expulsions
do
also
sympathize
to
each
other
,
but
digestions
is
a
mixt
motion
taking
part
of
all
,
but
I
divide
them
into
six
parts
,
for
distinction
;
Now
to
treat
of
them
severally
,
we
must
make
an
imaginary
Circumference
,
and
Center
.
Then
first
for
Attracting
motions
,
which
is
to
draw
towards
the
Center
,
that
is
,
to
draw
to
a
lesse
compasse
,
as
to
draw
towards
a
point
,
yet
Atractions
draw
not
alwayes
after
one
and
the
same
manner
,
for
some
motions
draw
after
them
,
as
horses
do
Coaches
,
Carts
,
sleds
and
the
like
,
but
after
several
fashions
,
forms
,
and
biasses
and
several
motions
,
in
those
motions
some
slow
,
some
quick
,
some
crosse
,
some
even
.
Again
,
some
times
Attractive
motions
draw
,
as
if
one
should
pull
in
a
line
,
or
draw
in
a
net
,
some
slope-wayes
,
some
straight
wayes
;
some
square
wayes
,
some
round
wayes
;
and
millions
of
the
like
varieties
,
in
this
sort
of
motion
,
yet
all
Attracting
motion
.
Secondly
,
Contracting
motions
which
move
after
another
manner
;
for
though
both
these
sorts
of
motions
,
are
to
bring
towards
a
point
,
yet
Contraction
me
thinks
,
strives
more
against
Vacuum
,
then
Attraction
,
gathering
all
into
a
firm
body
,
stopping
up
all
porous
passages
,
shutting
out
space
,
and
gathering
in
matter
,
as
close
as
it
can
;
indeed
Attractions
are
but
in
the
way
to
Contractions
,
as
Dilations
to
expulsions
;
but
this
sort
of
motions
is
,
surfling
,
pleating
,
folding
,
binding
,
knitting
,
twisting
,
griping
,
pressing
,
tying
,
and
many
the
like
,
and
after
several
manners
,
or
fashions
.
Thirdly
,
Retention
is
to
hold
,
or
to
stay
from
wandring
,
to
fix
,
as
I
may
〈◊〉
,
the
matter
to
one
place
,
as
if
one
should
stick
,
or
glue
parts
together
.
Fourthly
,
Dilations
are
to
inlarge
,
as
to
spend
,
or
extend
,
striving
for
space
,
or
compasse
;
it
is
an
incroaching
motion
,
which
will
extend
its
bounds
as
far
as
it
can
,
this
sort
of
motion
is
melting
,
flowing
,
streaming
,
spreading
,
smoothing
,
stretching
,
and
millions
of
the
like
.
Fiftly
,
Expulsive
,
is
a
motion
that
shuns
all
unity
,
it
strives
against
solidity
,
and
uniformity
,
it
disperses
every
thing
it
hath
power
on
;
this
sort
of
motion
,
is
,
breaking
,
dissolving
,
throwing
about
.
Sixthly
,
Digestive
motions
,
are
the
creating
motions
,
carrying
about
parts
to
parts
,
and
fitting
,
and
matching
,
and
joyning
parts
together
,
mixing
and
tempering
the
matter
for
proper
uses
.
Chap.
67.
Of
Exterior
Motions
produced
from
the
six
principle
Motions
.
I
Will
here
repeat
some
of
the
varieties
of
grosse
exterior
motions
,
such
as
are
visible
to
our
grosser
senses
,
to
cleer
my
readers
imaginary
motion
;
Some
motions
draw
,
as
horses
draw
Coaches
,
Carts
,
Sleds
,
Harrows
,
or
the
like
;
others
,
as
horses
,
and
dogs
,
are
led
in
a
bridle
,
or
string
.
Some
,
as
beasts
draw
their
prey
to
the
Den
moving
backwards
.
Some
draw
up
lines
shorter
,
and
thicker
,
and
some
draw
in
circular
lines
,
sloping
lines
,
and
square
lines
.
Other
sorts
of
drawing
,
some
straight
lines
;
some
square
lines
,
round
lines
,
slope
lines
,
some
motions
draw
up
;
some
draw
down
,
some
draw
side-wayes
;
some
crosse
,
some
regular
;
Other
motions
do
,
as
if
one
should
drive
,
or
shove
a
solid
substance
before
them
,
the
varieties
of
these
motions
.
Some
are
,
as
if
a
man
should
drive
a
wheel-barrow
,
or
rowling
of
barrels
,
or
driving
a
plough
,
or
a
rowler
,
and
millions
the
like
.
Others
are
,
as
if
beasts
and
men
were
to
carry
burthens
,
some
bearing
burthens
on
their
back
;
some
on
their
head
;
some
in
in
their
mouth
;
some
in
their
arms
;
some
in
their
hands
;
some
under
their
armes
;
some
on
their
thighs
;
some
on
their
stings
,
as
Bees
do
,
and
millions
the
like
,
and
every
one
of
those
burthens
,
have
several
motions
thereto
,
and
yet
all
but
bearing
motions
.
Other
sorts
of
motions
,
as
throwing
the
bar
,
pitching
the
bar
,
throwing
a
ball
,
striking
a
ball
,
throwing
a
bowl
,
flinging
a
dart
,
darting
a
dart
,
throwing
upward
,
downward
,
straight-out
,
side-wayes
,
and
all
these
several
manners
,
is
but
a
throwing
motion
.
Leaping
,
running
,
hopping
,
trotting
,
gallopping
,
climing
,
clamering
,
flying
,
and
infinite
others
,
yet
all
is
but
a
lofty
motion
.
Diving
,
dipping
,
mowing
,
reaping
,
or
shearing
,
rowling
,
creeping
,
crawling
,
tumbling
,
traveling
,
running
,
and
infinite
the
like
examples
may
be
given
of
the
varieties
of
one
and
the
same
kinde
of
motion
.
Chap.
68.
Of
double
motions
at
one
and
the
same
time
,
on
the
same
matter
.
AS
for
example
;
spinning
flax
,
or
the
like
is
drawn
long
,
and
small
,
twisted
hard
,
and
round
,
and
at
one
time
.
Again
,
a
bowl
runs
round-way
,
and
yet
straight-out
at
one
time
.
A
shuttle-cock
spins
about
in
a
straight
line
.
The
winde
spreads
,
and
yet
blows
straight-out
at
one
and
the
same
time
.
Flame
ascends
Circular
,
and
many
the
like
examples
may
be
given
.
Chap.
69.
Of
the
several
strengths
.
ALthough
there
be
infinite
strengths
of
Motion
,
yet
not
to
all
sorts
of
figures
,
nor
to
all
degrees
of
matter
;
for
some
figures
move
slow
,
others
move
swift
,
according
to
the
Nature
of
the
shape
,
or
the
interior
strengths
,
or
the
degree
,
or
quantity
of
innated
matter
,
that
created
them
;
for
though
every
degree
of
innated
matter
,
is
of
one
and
the
same
strength
,
yet
there
are
different
degrees
;
but
onely
two
degrees
are
subject
to
our
weak
sense
,
as
the
innate
minde
,
and
the
innated
body
,
which
we
call
sense
and
reason
,
which
sense
and
reason
,
may
be
in
every
thing
,
though
after
different
manners
,
but
we
have
confined
sense
,
onely
to
animal
kinde
,
and
reason
onely
to
mankinde
;
but
if
the
innated
matter
is
in
the
dull
parts
of
matter
,
as
the
life
of
the
body
,
then
there
is
no
part
that
hath
not
sense
and
reason
whether
creating
or
created
,
dissolving
,
or
dissolved
,
though
I
will
not
say
that
every
creature
enjoys
life
alike
,
so
every
figure
is
not
innated
alike
,
for
some
is
weaker
innated
,
and
some
stronger
,
either
by
quantity
or
degree
,
yet
every
figure
is
innated
;
for
it
is
innated
matter
that
creates
,
and
dissolves
figures
,
yet
the
innated
matter
works
according
to
the
several
degrees
,
and
tempers
,
of
the
dull
part
of
matter
,
and
to
such
properties
,
and
figures
,
and
figures
properties
,
and
proper
figures
,
that
is
,
motion
doth
form
the
onely
matter
,
into
figures
,
yet
motion
cannot
alter
the
Entity
of
only
matter
,
but
motion
can
,
and
doth
alter
the
interior
,
and
exterior
figures
,
and
though
the
several
degrees
of
matter
may
be
placed
,
and
replaced
in
figures
,
yet
the
nature
of
the
matter
cannot
be
altered
.
Chap.
70.
The
creations
of
Figures
,
and
difference
of
Motions
.
THose
motions
that
are
proper
to
create
figures
,
are
different
from
those
motions
that
dissolve
them
,
so
that
sympathetical
internal
motions
,
do
not
onely
assist
one
another
,
but
Sympathetical
external
Motions
,
and
Sympathetical
figures
;
this
is
the
reason
that
from
two
figures
,
a
third
,
or
more
is
created
,
by
the
way
of
procreation
;
yet
all
figures
are
created
,
after
one
and
the
same
kinde
of
way
;
yet
not
after
one
and
the
same
manner
of
way
,
as
Vegetables
,
Minerals
,
and
some
sorts
of
Animals
,
as
such
as
are
bred
from
that
we
call
corruption
,
as
some
sorts
of
worms
,
and
some
sorts
of
flies
,
and
the
like
;
Yet
are
they
created
by
the
procreation
of
the
heat
,
and
moisture
,
the
same
way
are
plants
that
grow
wilde
produced
,
but
those
that
are
sown
or
set
,
although
they
are
after
one
and
the
same
kinde
of
way
,
yet
not
after
the
same
manner
;
for
the
young
vegetables
,
were
produced
from
the
seeds
,
and
the
earth
,
which
were
sowed
,
or
set
together
,
and
in
grafts
is
when
two
different
plants
produce
seed
of
mixt
nature
,
as
a
Mule
is
produced
,
or
the
like
creature
,
from
two
different
Animals
,
which
make
them
of
mixt
nature
;
for
As
there
is
a
Sympathetical
conjunction
in
one
,
and
the
same
kinde
of
figure
,
so
there
is
a
Sympathetical
conjunction
in
some
sorts
of
figures
;
but
not
in
all
,
nor
to
all
,
for
that
would
make
such
a
confusion
in
nature
,
as
there
would
be
no
distinction
,
of
kindes
;
besides
,
it
were
impossible
for
some
kinde
of
figures
,
to
make
a
conjunction
with
other
kindes
,
being
such
a
difference
betwixt
them
,
some
from
the
nature
of
the
figures
,
others
from
the
shape
of
the
figures
.
And
Minerals
are
produced
by
the
Conjunction
of
such
Elements
,
which
were
begot
by
such
motions
,
as
make
heat
,
and
drought
,
and
cold
and
dry
.
Thus
all
figures
are
created
from
different
motions
,
and
different
degrees
,
of
infinite
onely
matter
;
for
onely
matter
joyns
,
and
divides
it self
by
self
motions
,
and
hath
done
so
,
and
will
do
so
,
or
must
do
so
eternally
,
being
its
nature
,
yet
the
divisions
,
and
substractions
,
joynings
,
and
creations
,
are
not
alike
,
nor
do
they
continue
,
or
dissolve
,
with
the
like
measure
of
time
,
which
time
is
onely
as
in
a
reference
to
several
motions
.
But
as
I
have
said
,
there
can
be
nothing
lost
in
nature
,
Although
there
be
infinite
changes
,
and
their
changes
never
repeated
.
For
say
a
man
dies
,
and
his
figure
dissolves
into
dust
,
as
smal
as
Atoms
,
and
is
disperst
so
,
as
never
to
meet
,
and
every
Atome
goeth
to
the
making
of
several
figures
,
and
so
changes
infinitely
,
from
figure
,
to
figure
,
yet
the
figures
of
all
these
changes
lie
in
those
parts
,
and
those
parts
in
onely
matter
;
so
likewise
several
motions
may
cease
as
figures
dissolve
,
but
still
those
motions
lies
in
innated
matter
,
and
each
particular
figure
,
in
the
generality
of
matter
and
motion
,
which
is
on
the
dull
part
,
and
innated
part
of
onely
matter
.
Chap.
71.
The
Agilenesse
of
innated
Matter
:
INnated
matter
seems
much
nimbler
in
some
works
,
then
in
other
,
as
making
Elements
,
and
their
several
changes
,
being
more
porous
then
Animals
,
Vegetables
,
and
Minerals
,
which
are
more
contracted
,
and
not
so
easily
metamorphosed
,
and
on
the
thin
part
of
dull
matter
,
they
seem
much
nimbler
,
and
agil
,
then
when
they
work
on
the
grosse
part
of
dull
matter
;
for
though
the
innated
matter
can
work
,
but
according
to
the
strength
,
yet
not
alwayes
according
to
that
strength
;
for
their
burthens
are
not
alwayes
equal
to
their
strength
;
for
we
see
in
light
thin
dull
matter
,
their
motions
to
be
more
swift
,
having
lesse
incumbrances
,
and
lighter
burthens
,
unlesse
it
be
oposed
,
and
stopped
by
the
innated
matter
,
that
works
in
the
more
solid
,
or
thicker
part
of
dull
matter
,
or
move
solid
and
united
figures
,
yet
many
times
the
innated
matter
,
that
works
on
the
thin
part
of
dull
matter
,
or
in
more
porous
figures
,
will
make
way
through
solid
and
thick
bodies
,
and
have
the
power
on
those
that
work
on
more
grosse
matter
,
for
the
innate
matter
that
works
on
grosse
matter
,
cannot
resist
so
well
,
having
greater
burthens
,
nor
act
with
that
facility
as
the
others
can
,
whose
matter
is
lighter
,
or
figures
more
pourous
;
for
we
see
many
times
water
to
passe
through
great
rocks
,
and
mountains
,
piercing
and
dividing
their
strengths
,
by
the
frequent
assaults
thereon
,
or
to
;
yet
many
times
the
passe
is
kept
or
lost
,
according
to
the
quantity
of
the
innated
〈◊〉
of
either
side
.
Chap.
72.
Of
external
,
and
internal
figures
and
Motions
.
FOr
the
motions
of
heat
and
drought
begets
the
Sun
the
motions
of
heat
and
moisture
begets
the
Aire
.
The
motions
of
cold
and
dry
,
begets
the
earth
,
and
the
rest
of
the
Planets
,
and
as
other
motions
begot
them
,
so
they
begot
others
,
and
as
these
Elemental
Planets
beget
in
gener
all
figures
,
which
we
call
creatures
in
the
world
;
so
these
figures
,
as
they
are
matched
,
beget
each
particular
figures
of
several
sorts
;
For
external
figures
,
are
made
by
internal
motions
;
for
though
Vegetables
,
Minerals
,
and
Animals
be
internal
figures
,
as
to
the
globe
of
the
World
,
which
is
the
external
figures
to
them
,
yet
they
are
external
figures
to
those
which
are
created
in
them
,
untill
such
time
as
they
are
cast
forth
of
that
mould
,
as
I
may
say
,
which
they
were
made
in
,
which
is
the
womb
,
and
the
several
wombs
of
several
kinds
,
are
several
moulds
,
but
indeed
all
moulds
differ
in
their
points
.
Perchance
this
subject
might
be
better
explained
,
but
my
modest
thoughts
will
not
give
my
inquisitive
thoughts
leave
to
trace
Natures
Creations
by
procreation
;
Although
I
beleeve
nature
,
and
her
works
are
pure
of
themselves
,
but
't
is
the
Abuse
of
her
works
,
and
not
the
knowledge
that
corrupts
man-kinde
.
Chap.
73.
Of
repeating
one
and
the
same
work
,
and
of
varieties
.
NAture
may
repeat
one
and
the
same
creature
if
she
pleaseth
,
that
is
,
the
same
motions
,
on
the
same
matter
,
may
create
the
same
creature
,
by
reason
the
same
motions
,
and
the
same
matter
,
is
eternally
in
the
body
infinite
:
thus
the
Original
cause
of
producing
one
and
the
same
is
eternal
,
by
reason
nothing
in
nature
can
be
annihilated
,
and
though
the
infinite
matter
is
but
one
and
the
same
,
yet
the
infinite
part
of
innated
matter
,
moves
infinite
several
wayes
,
and
by
reason
of
the
diversity
of
motion
,
there
is
such
varietie
,
as
seldom
any
two
creatures
are
alike
,
for
motion
delights
in
variety
,
not
so
much
in
the
different
kindes
,
as
in
the
particular
creatures
,
which
makes
me
think
that
motion
is
bound
by
the
nature
of
the
matter
,
to
make
such
kindes
;
Although
it
be
at
liberty
for
particulars
,
and
yet
the
several
kindes
may
be
as
infinite
as
the
particulars
;
as
for
example
,
although
motion
is
bound
to
Animal
kinde
,
Vegetable
kinde
,
Mineral
kinde
,
and
also
to
make
such
kinde
of
worlds
as
this
is
;
yet
motion
may
make
infinite
particular
worlds
,
as
infinite
particular
Animals
,
Vegetables
,
Minerals
,
and
those
infinite
worlds
may
differ
,
as
those
kindes
of
Creaturs
;
for
worlds
may
differ
from
other
worlds
,
not
onely
as
man
from
man
,
but
as
man
from
beast
,
beasts
from
birds
,
birds
from
fish
,
and
so
as
Vegetables
do
;
for
an
oak
is
not
like
a
tulip
,
or
roses
;
for
trees
are
not
like
flowers
,
nor
flowers
like
roots
,
nor
roots
like
fruit
,
nor
all
flowers
alike
,
nor
all
roots
alike
,
nor
all
fruits
alike
,
nor
all
trees
,
and
the
rest
,
and
so
for
Minerals
;
gold
is
not
like
lead
,
nor
a
diamond
like
a
pibble
stone
;
so
there
may
be
infinite
worlds
,
and
infinite
variety
of
worlds
,
and
be
all
of
that
kinde
we
call
worlds
,
yet
be
nothing
alike
,
but
as
different
,
as
if
it
were
of
another
kinde
,
and
may
be
infinite
several
kinds
of
creatures
,
as
several
sorts
,
that
we
can
never
imagine
,
nor
guesse
at
;
for
we
can
guesse
,
nor
imagine
at
no
other
wayes
,
but
what
our
senses
brought
in
,
or
our
imaginations
raised
up
,
and
though
imaginations
in
nature
may
be
infinite
,
and
move
in
every
particular
brain
after
an
infinite
manner
;
yet
it
is
but
finite
in
every
particular
figure
,
because
every
particular
figuse
is
finite
,
that
is
every
particular
figure
comes
by
degrees
from
creation
to
a
full
growth
,
from
a
full
growth
to
a
decay
,
from
a
decay
to
a
dissolution
;
but
not
a
Annihilation
,
for
every
particular
figure
lies
in
the
body
infinite
,
as
well
as
every
particular
kinde
;
for
unlesse
eternalmatter
,
and
infinite
matter
,
and
eternal
and
infinite
motions
could
be
Annihilated
,
infinite
figures
wil
eternally
remain
,
although
not
in
their
whole
bulk
,
yet
in
their
parted
pieces
;
for
though
one
and
the
same
matter
may
be
made
into
other
figures
:
yet
the
former
figures
have
as
much
a
being
as
the
present
figures
,
by
reason
the
matter
that
was
the
cause
of
those
figures
hath
an
eternal
being
,
and
as
long
as
the
cause
lasts
,
the
effects
cannot
be
Annihilated
.
Chap.
74.
Of
creation
,
and
dissolving
of
Nature
.
THe
divisions
,
and
substractions
,
joynings
,
and
creations
,
are
not
alike
,
nor
do
they
continue
,
and
dissolve
with
the
like
measures
of
time
;
for
some
Vegetables
are
old
,
and
decrepit
at
a
day
old
,
others
are
but
in
their
prime
after
a
hundred
yeers
,
and
so
some
Animals
,
as
flies
and
the
like
,
are
old
and
decrepit
at
a
yeer
old
;
others
,
as
man
is
but
at
his
prime
at
twenty
yeers
,
and
will
live
a
hundred
yeers
,
if
he
be
healthy
and
sound
;
so
in
the
Minerals
,
perchance
lead
,
or
tin
,
or
the
like
,
is
but
a
flie
,
for
continuance
to
gold
,
or
like
a
flower
to
an
oak
,
then
it
is
probable
,
that
the
Sun
and
the
rest
of
the
Planets
,
Stars
,
and
Millions
more
that
we
know
not
,
may
be
at
their
full
strength
at
ten
hundred
thousand
yeers
,
nay
million
of
millions
of
yeers
,
which
is
nothing
to
eternity
,
or
perchance
,
as
it
is
likely
,
other
figures
were
at
full
strength
when
matter
and
motion
created
them
,
and
shall
last
until
matter
dissolves
them
.
Again
,
it
is
to
be
observed
that
all
Spherical
figures
last
longest
,
I
think
it
is
because
that
figure
hath
no
ends
to
ravel
out
at
.
Chap.
75.
Of
Gold.
SOme
say
that
Gold
is
not
to
be
altered
from
the
figure
that
makes
it
gold
,
because
Chymists
have
tried
and
cannot
do
it
,
but
certainly
that
innated
motion
that
joyns
those
parts
,
and
so
made
it
in
the
figure
of
Minerals
can
dissolve
those
parts
,
and
make
it
into
some
figure
else
,
to
expresse
an
other
thing
;
but
being
a
〈◊〉
solid
part
of
dull
matter
then
that
which
makes
other
minerals
,
it
is
longer
a
creating
,
and
dissolving
,
then
the
other
figures
are
,
that
are
of
a
light
or
softer
substance
,
and
may
be
the
motions
that
make
gold
,
are
of
slower
nature
,
so
as
it
is
caused
from
the
hardnesse
of
the
matter
,
or
the
slownesse
of
the
spirit
,
caused
by
the
curiosity
of
the
work
,
wherein
they
must
use
more
different
motions
then
in
other
figures
;
so
as
it
may
be
a
thousand
yeers
uniting
,
or
a
thousand
yeers
a
dispersing
,
a
thousand
,
nay
ten
thousand
;
for
there
is
no
account
,
nor
time
in
nature
infinite
,
and
because
we
last
not
so
song
as
to
perceive
it
,
shall
we
say
that
Gold
was
eternal
,
and
shall
last
eternally
;
so
we
may
as
well
say
an
Oak
,
that
is
a
hundred
yeers
,
ere
it
comes
to
full
maturity
,
and
a
hundred
yeers
,
ere
it
comes
to
be
dissoved
,
that
it
was
an
Oak
eternally
,
and
shall
be
so
eternally
,
because
a
flower
,
is
created
,
and
dissolved
in
two
or
three
dayes
,
but
the
solidity
of
the
matter
,
and
the
cūriosity
in
the
several
changes
,
and
enterchanges
of
motions
prolong
the
work
,
yet
it
is
hastened
,
or
retarded
by
the
quantity
of
spirits
that
work
therein
;
for
when
there
is
more
,
it
is
sooner
formed
,
when
less
,
longer
ere
it
come
to
its
figurative
perfection
.
Chap.
76.
Of
Sympathies
,
and
Antipathies
,
which
is
to
agree
,
or
disagree
,
to
joyn
,
or
to
crosse
.
THere
are
infinite
sorts
of
figures
,
or
Creatures
,
that
have
Sympathy
,
and
infinite
sorts
of
figures
,
that
have
Antipathies
,
both
by
their
exterior
,
and
interior
motions
,
and
some
exterior
Sympathie
with
some
interior
,
and
some
interior
with
some
exteriors
,
and
some
exterior
with
exteriors
,
and
interiors
with
interiors
,
both
in
one
and
the
same
figure
,
and
with
one
and
the
same
kinde
,
and
with
different
kinds
,
and
with
several
sorts
,
which
works
various
effects
:
and
here
I
will
treat
a
little
of
Vegetables
,
and
Minerals
with
Antipathy
,
or
Sympathies
,
with
Animals
of
all
Animals
.
First
,
man
thinks
himself
to
have
the
Supreme
knowledge
,
but
he
can
but
think
so
,
for
he
doth
not
absolutely
know
it
,
for
thought
is
not
an
absolute
knowledge
but
a
suppositive
knowledge
,
for
there
are
as
many
several
degrees
of
knowledge
,
as
of
innate
matter
which
is
infinite
,
and
therefore
not
absolute
,
and
as
much
variety
of
knowledge
,
as
there
is
of
motions
,
and
though
all
innated
matter
is
knowing
,
yet
all
innated
matter
is
not
known
;
this
makes
figures
to
have
of
each
others
a
suppositive
,
but
not
an
absolute
knowledge
;
thus
infinite
makes
innated
matter
in
some
kinde
,
a
stranger
to
it self
,
yet
being
knowing
,
although
not
known
,
it
makes
an
acquaintance
with
parts
of
it self
,
and
being
various
by
interchanging
motions
,
it
also
loseth
acquaintance
;
the
acquaintance
we
call
learning
,
invention
,
experience
,
or
memory
,
the
unknown
,
or
not
acquainted
we
call
stupidity
,
ignorance
,
forgetfulnesse
,
illiterate
,
but
by
the
acquaintance
of
experience
,
we
come
to
finde
the
use
of
many
things
,
and
by
the
use
we
come
to
learn
,
and
from
our
learning
we
come
to
practise
,
and
by
our
practise
we
come
to
produce
many
effects
,
from
the
hidden
and
mystical
causes
,
which
are
the
effects
,
from
the
onely
cause
which
is
the
onely
matter
,
thus
we
come
to
finde
the
use
of
Earth
,
Water
,
Air
,
and
Fire
,
Vegetables
,
Minerals
,
and
so
Animal
with
Animal
,
and
we
do
not
onely
get
new
acquaintance
;
which
is
new
experience
,
but
we
make
use
of
our
acquaintance
to
our
own
benefit
,
or
at
least
we
strive
to
do
so
;
for
it
is
the
nature
of
life
,
which
life
is
innated
matter
,
to
strive
for
preheminency
,
and
absolute
power
,
that
is
,
onely
matter
would
rule
it self
,
but
being
infinite
it
neither
absolutely
knows
it self
,
nor
can
absolutely
rule
or
govern
it self
,
and
though
it
be
an
endlesse
work
,
yet
motion
which
is
the
moving
part
of
nature
,
cannot
desist
,
because
it
is
infinite
,
and
eternal
,
thus
moving
matter
running
perpetually
towards
absolute
power
,
makes
a
perpetual
war
;
for
infinite
,
and
onely
matter
is
alwayes
at
strife
for
absolute
power
,
for
matter
would
have
power
over
infinite
,
and
infinite
would
have
over
matter
,
and
eternity
would
have
power
over
both
.
Thus
infinit
and
eternal
matter
joyned
all
,
as
to
one
is
alwayes
at
strife
in
it self
,
yet
the
war
is
regular
,
not
confused
;
For
there
this
is
a
natural
order
,
and
discipline
is
in
nature
as
much
as
cruel
Tyrannie
;
for
there
is
a
naturall
order
,
and
discipline
often-times
in
cruel
Tyranny
.
Chap.
77.
Of
different
knowledge
in
different
figures
.
CErtainly
there
are
infinite
several
kindes
,
as
well
as
infinite
several
sorts
,
and
particular
creatures
in
nature
,
and
certainly
every
several
kinde
,
nay
,
every
several
sort
in
every
kinde
.
Knowledge
works
after
a
different
manner
;
in
every
different
figure
,
which
different
manners
we
call
particular
knowledges
which
works
according
to
the
figure
,
so
infinite
knowledge
lies
in
infinite
figure
,
and
infinite
figure
in
infinite
matter
,
and
as
there
are
infinite
degrees
of
matter
,
so
there
are
infinite
degrees
of
knowledge
,
and
as
there
are
infinite
degrees
of
knowledge
,
so
there
are
infinite
degrees
of
motions
,
so
there
are
infinite
degrees
of
figures
,
and
as
there
are
infinite
degrees
,
so
there
are
infinite
kinds
,
and
as
there
are
infinite
kindes
,
so
there
are
infinite
sorts
,
and
so
infinite
particulars
in
every
sort
,
yet
no
kinde
can
be
said
to
have
most
,
or
least
,
though
lesse
or
more
;
for
there
is
no
such
thing
,
as
most
or
least
in
nature
.
For
as
I
said
before
,
there
is
onely
different
knowledge
belonging
to
every
kinde
,
as
to
Animal
kinde
,
Vegetable
kinde
,
Mineral
kinde
;
and
infinite
more
which
we
are
not
capable
to
know
,
but
two
particular
sorts
in
every
kinde
;
as
for
example
,
Man
may
have
a
different
knowledge
from
beasts
,
birds
,
fish
,
worms
,
and
the
like
,
and
yet
be
no
wiser
,
or
knowing
then
they
;
For
different
wayes
in
knowledge
makes
not
knowledge
more
or
lesse
,
no
more
then
different
paths
inlarge
one
compasse
of
ground
;
nor
no
more
then
several
words
for
one
and
the
same
thing
,
for
the
thing
is
the
same
,
onely
the
words
differ
;
so
if
a
man
hath
different
knowledge
from
a
fish
,
yet
the
fish
may
be
as
knowing
as
man
,
but
man
hath
not
a
fishes
knowledge
,
nor
a
fish
a
mans
knowledge
.
Likewise
some
creatures
may
have
more
,
and
some
lesse
knowledge
then
others
;
yet
none
can
be
said
to
have
most
,
or
least
;
for
there
is
no
such
thing
as
most
or
least
in
nature
,
nor
doth
the
weaknesse
,
or
imperfection
in
particular
creatures
impaire
the
knowledge
of
the
kinde
,
or
impair
the
knowledge
as
I
may
say
,
belonging
to
any
particular
sort
,
nor
can
any
one
have
such
a
supremacy
of
knowledge
as
to
add
to
the
knowledge
of
the
kinde
,
or
sort
of
kinde
,
as
to
have
such
a
knowledge
as
is
above
the
capacity
of
that
kinde
,
or
sort
to
understand
.
As
for
example
,
a
man
to
know
more
then
the
nature
of
man
is
to
know
;
for
what
knowledge
man
hath
had
,
or
can
have
,
is
in
the
capacity
of
the
kinde
,
though
not
to
every
particular
man
,
for
though
nature
may
work
within
her self
;
yet
she
cannot
work
beyond
her self
,
and
if
there
be
mixe
sorts
of
creatures
,
as
partly
man
,
and
partly
beast
,
partly
man
,
and
partly
fish
,
or
partly
beast
,
and
partly
fish
,
and
partly
fish
,
and
partly
foul
;
yet
although
they
are
mixt
creatures
,
and
may
have
mixt
knowledges
,
yet
they
are
particular
sorts
,
and
different
knowledges
,
belonging
to
those
sorts
,
and
though
different
sorts
have
different
knowledges
,
yet
the
kinde
may
be
of
one
and
the
same
degree
;
that
is
,
every
several
sort
of
creatures
,
in
one
and
the
same
kinde
,
is
as
knowing
and
as
wise
,
as
another
,
and
that
which
makes
some
creatures
seem
lesse
perfect
then
others
,
or
more
knowing
then
others
,
is
the
advantage
,
or
disadvantage
of
their
〈◊〉
,
which
gives
one
creature
power
over
another
;
but
different
Knowledg
in
different
creatures
takes
advantages
by
turns
according
as
it
turns
to
it
.
And
as
there
is
different
Knowledge
,
and
different
Kinds
,
and
several
sorts
,
so
there
is
different
Knowledge
in
different
senses
,
in
one
and
the
same
creature
;
for
what
man
hath
seen
the
interior
biting
motion
of
Gold
,
and
burning
motions
of
heat
?
yet
feels
them
we
may
imagine
by
the
touch
,
the
interior
nature
of
fire
to
be
composed
of
sharp
points
,
yet
our
sight
hath
no
Knowledge
thereof
,
so
our
sight
hath
the
Knowledge
of
light
;
but
the
rest
of
our
senses
are
utterly
ignorant
thereof
;
our
ears
have
the
Knowledge
of
sound
,
but
our
eyes
are
ignorant
of
the
Knowledge
thereof
;
thus
,
though
our
ears
may
be
as
Knowing
as
our
eyes
,
and
our
eyes
as
Knowing
as
our
ears
,
yet
they
may
be
ignorant
of
each
other
,
I
say
Knowledge
,
for
sense
is
Knowledg
,
as
well
as
reason
,
onely
reason
is
a
degree
above
sense
,
or
sense
,
a
degree
beneath
reason
.
Chap.
78.
The
advantages
of
some
figures
,
some
degrees
of
matter
,
and
motions
,
over
others
.
IF
we
do
but
stricktly
prie
into
the
works
of
nature
,
we
shall
observe
,
that
all
internal
motions
,
are
much
after
the
manner
of
external
motions
,
I
mean
those
motions
that
we
can
perceive
,
by
those
effects
,
as
are
subject
to
our
senses
,
and
although
for
the
most
part
the
strongest
motions
govern
the
weakest
,
yet
it
is
not
alwayes
found
that
they
conquer
the
weaker
;
for
there
are
infinite
slights
,
or
infinite
advantages
to
be
taken
,
or
mist
in
infinite
nature
,
some
by
the
〈◊〉
of
their
figures
,
and
some
in
the
degrees
of
matter
,
and
some
in
the
manner
of
moving
;
for
slights
are
just
like
the
actions
of
Juglers
,
Vauters
,
or
Tumblers
,
Wrastlers
,
or
the
like
;
for
shapes
I
will
give
one
or
two
for
example
,
as
a
little
Mouse
which
is
but
a
weak
creature
,
in
comparison
to
an
Elephant
,
yet
the
small
Mouse
shall
overcome
an
Elephant
,
by
running
up
through
the
snout
,
and
so
get
into
the
head
,
and
so
gnaw
on
his
brain
;
And
a
Worm
is
a
weak
creature
in
comparison
of
a
man
,
yet
if
he
get
into
the
guts
,
it
will
gnaw
out
his
bowels
,
and
destroy
that
figure
.
So
for
degrees
of
matter
,
what
advantage
hath
the
innated
matter
,
or
the
dull
part
of
matter
,
and
for
motions
,
most
often
the
nimbler
,
and
agile
motions
,
get
an
advantage
on
the
stronger
,
if
more
slower
,
and
oftener
by
the
manner
of
motions
;
for
many
times
a
diving
motion
will
have
the
better
of
a
swimming
motion
,
a
jumping
motion
of
a
running
motion
,
a
creeping
or
crawling
motion
,
of
either
,
a
darting
motion
of
a
flying
motion
,
a
crosse
motion
of
a
straight
motion
,
a
turning
motion
of
a
lifting
motion
,
so
an
Attractive
motion
of
an
expulsive
motion
,
and
infinite
the
like
,
and
every
motion
may
have
their
advantages
by
turns
,
and
then
the
advantages
of
place
,
and
of
times
,
as
I
may
call
it
,
for
distinction
sake
,
some
Creatures
will
suppresse
other
creatures
in
the
night
,
when
the
suppressers
dare
not
appear
to
the
supprssed
in
the
light
,
a
great
Army
shall
be
destroyed
by
a
little
Army
,
by
standing
in
a
lower
patch
of
ground
,
oft
by
fighting
at
such
a
time
of
the
day
,
when
the
sun
shines
on
their
faces
,
but
it
would
be
too
long
for
Methusalems
life
,
to
set
down
examples
,
being
infinite
,
but
this
shall
serve
to
expresse
my
opinions
.
Chap.
79.
Of
the
figurative
figures
.
MOst
figures
are
lined
,
and
enterlined
,
as
I
may
say
,
for
expression
sake
,
some
figures
are
like
a
set
,
or
nest
of
boxes
,
as
for
example
,
half
a
dozen
boxes
one
within
another
,
so
every
of
those
figures
hath
the
same
figure
,
within
one
another
,
the
outermost
figure
being
the
largest
,
the
inmost
figure
the
least
;
as
for
example
,
a
man
builds
a
house
,
first
he
builds
the
figure
of
that
house
with
wood
,
as
beams
,
and
rafters
and
lathes
;
next
he
laies
morter
,
then
is
the
figure
of
that
house
in
morter
,
then
he
laies
bricks
or
stones
,
then
there
is
the
figure
of
the
house
in
stone
,
and
brick
,
then
it
is
plaistered
within
the
inside
,
then
there
is
the
figure
of
the
house
in
plaister
,
if
it
be
painted
,
then
there
is
figure
of
the
house
in
painting
;
so
likewise
an
Animal
,
as
a
man
,
first
there
is
the
figure
of
a
man
in
bones
,
as
we
may
see
in
a
Anatomie
,
then
there
is
the
figure
of
a
man
in
flesh
;
thirdly
there
is
the
figure
of
a
man
in
the
skin
,
then
there
are
many
,
different
figures
,
belonging
to
one
and
the
same
figure
,
as
every
several
part
of
an
Animal
is
of
a
different
figure
,
and
every
part
hath
different
figures
belonging
thereunto
;
as
man
for
example
,
to
the
hand
there
is
the
palm
,
the
back
,
the
fingers
,
the
nailes
,
yet
all
makes
but
one
hand
.
So
the
head
,
there
is
the
brain
,
the
pia
mater
,
the
dura
mater
,
the
scul
,
the
nose
,
the
eyes
,
the
fore-head
,
the
ears
,
the
mouth
,
the
lips
,
the
tongue
,
the
chin
,
yet
all
this
is
but
a
head
;
likewise
the
head
,
the
neck
,
the
brest
,
the
arms
,
the
hands
,
the
back
,
the
hips
,
the
bowels
,
the
thighes
,
the
legs
,
the
feet
;
besides
,
the
bones
,
the
nerves
,
the
muscles
,
the
veins
,
the
arteries
,
the
heart
,
the
liver
,
the
lights
,
the
midrif
,
the
bladder
,
the
kidnies
,
the
guts
,
the
stomacke
,
the
brain
,
the
marrow
,
the
blood
,
the
flesh
,
the
skin
,
yet
all
these
different
figurative
parts
make
but
the
figure
of
one
man.
So
for
Vegetables
,
the
root
,
the
sap
,
the
peath
,
the
bole
,
the
bark
,
the
branches
,
make
but
the
figure
of
one
tree
;
likewise
every
figure
is
different
,
this
man
is
not
like
that
man
,
this
tree
is
not
like
that
tree
,
for
some
trees
are
larger
,
or
lesser
,
higher
,
or
lower
,
more
or
lesse
branched
,
crooked
,
or
straghter
,
so
in
Animals
,
some
are
of
one
shape
,
some
of
another
,
as
men
,
some
are
slender
and
tall
;
some
little
and
low
;
some
big
and
tall
,
others
thick
and
low
;
some
high-nos'd
;
some
flat-nos'd
;
some
thick
,
some
thin
lipt
;
some
high
fore-heads
,
some
low
,
some
broad
,
some
narrow
,
and
numbers
of
like
examples
may
be
given
,
not
onely
to
man
,
but
all
other
Animal
creatures
according
to
their
shapes
,
that
every
particular
in
one
and
the
same
kinde
,
hath
different
figures
,
yet
every
particular
kinde
hath
but
one
and
the
same
motion
,
which
properly
and
naturally
belong
to
that
Kinde
of
figure
,
as
a
horse
to
gallop
,
to
amble
,
to
trot
,
to
runn
,
to
leap
,
to
kick
,
and
the
like
;
and
man
to
lift
,
to
carry
to
walk
,
to
run
,
to
pitch
,
to
dig
,
to
shut
,
to
chop
,
to
pull
back
,
to
thrust
forward
;
likewise
every
particular
part
in
one
and
the
same
Kinde
,
hath
but
one
and
the
same
kinde
of
motions
,
local
or
otherwise
,
and
ever
particular
bird
,
hath
but
one
,
and
the
same
kinde
of
motion
in
their
flights
,
and
in
their
feeding
;
So
beasts
,
every
particular
kinde
hath
but
one
and
the
same
manner
of
motion
,
and
feeding
;
so
likewise
all
mankinde
hath
after
one
and
the
same
Kinde
of
motions
belonging
naturally
to
every
particular
part
of
his
body
,
the
onely
difference
is
in
the
strength
,
or
weaknesse
,
their
restraints
or
facilities
but
not
different
in
manner
of
the
movings
.
But
to
return
,
to
the
figures
,
I
say
there
are
different
figures
belonging
to
one
and
the
same
kinde
of
figure
,
but
the
ground
or
fundamental
figures
in
every
particular
figure
,
are
there
.
(
As
for
example
)
a
tree
at
first
is
the
figure
of
wood
,
the
second
is
such
a
sort
of
wood
,
as
a
Cedar
,
an
Oak
,
an
Elm
,
an
Ash
,
and
the
like
;
also
of
such
a
nature
of
wood
,
some
fitter
to
burn
then
to
build
,
others
that
will
grow
but
on
such
,
or
such
soils
,
others
to
last
longer
,
or
die
sooner
,
or
bud
and
bear
in
such
,
and
such
seasons
,
some
to
bear
fruit
,
others
to
bear
none
.
Likewise
for
Animals
,
the
first
figure
is
to
be
an
Animal
,
that
is
,
to
have
a
local
figure
,
the
second
figure
is
to
be
flesh
,
not
wood
.
The
third
is
to
be
such
a
kinde
of
flesh
as
mans
flesh
,
not
bears
flesh
,
or
dogs
flesh
,
or
horse
flesh
,
or
cows
flesh
,
and
more
examples
may
be
given
,
then
I
am
able
to
repeat
,
or
my
book
to
infold
,
but
Animals
and
Vegetables
have
more
different
figures
,
belonging
to
every
particular
,
figure
or
Kinde
then
Minerals
,
especially
metals
,
which
are
as
it
were
composed
of
one
piece
.
Chap.
80.
Of
the
gloomy
figures
,
and
figures
of
parts
,
and
of
one
piece
.
AYre
is
not
a
shining
body
of
it self
,
but
as
the
lines
of
light
shine
upon
it
,
it
is
smooth
,
and
may
be
aglossie
body
,
but
not
a
shining
;
for
though
there
are
infinite
several
sorts
of
brightnesse
and
shining
,
yet
two
I
will
describe
.
As
there
are
two
sorts
of
shining
figures
;
some
that
cast
forth
beams
of
light
,
as
bright
shining
fire
,
and
likewise
from
some
sorts
of
stones
,
bones
,
and
wood
,
so
there
are
some
sorts
of
figures
that
onely
retain
a
bright
shining
quality
in
themselves
,
but
cast
forth
no
beams
there-from
;
or
else
so
weak
and
small
,
as
not
useful
to
our
sight
,
but
what
is
represented
to
us
thereon
,
by
other
lights
;
this
sort
is
water
,
metal
,
and
vulgar
stones
,
which
perchance
ayre
may
have
such
a
shining
body
.
These
shining
bodies
,
as
water
,
or
metal
,
or
the
like
,
are
not
perceived
in
the
dark
,
but
when
light
is
cast
thereon
,
we
do
not
onely
perceive
the
light
,
but
their
own
natural
shining
quality
by
that
light
.
Again
,
some
figures
have
onely
a
glosse
,
which
is
a
faint
shining
,
like
as
a
fained
light
,
or
an
eclipsed
shadow
,
as
all
the
pores
Vegetables
,
and
Animals
skins
have
;
and
some
figures
are
glossy
through
the
thinnesse
,
or
transparentnesse
,
not
in
the
nature
,
for
by
reason
the
figure
is
thin
,
and
transparent
,
the
light
shining
,
though
transparent
doth
not
onely
shew
the
light
,
but
the
light
gives
those
figures
a
glosse
.
Some
figures
,
as
I
have
said
,
are
as
it
were
all
of
one
piece
,
as
some
sorts
of
earth
,
water
,
vapor
,
and
ayr
,
which
may
be
metamorphosed
,
by
contracting
and
dilation
.
Others
of
divers
pieces
,
and
several
works
,
as
Vegetables
,
and
Animals
,
wherein
are
joynts
and
knots
,
some
parts
soft
,
and
some
liquid
,
some
firme
,
some
hard
,
every
part
having
a
several
figure
,
which
varieties
and
contrarieties
serve
to
the
consistence
,
and
preservation
,
but
of
one
perfect
figure
;
but
Animals
of
all
other
figures
have
the
most
variety
of
works
,
and
several
motions
.
Chap.
81.
Of
the
dull
and
innated
matter
.
SOme
may
say
,
that
if
there
were
infinite
dull
and
in-moving
matter
,
some
of
it
may
lie
unmoved
eternally
.
I
answer
,
that
cannot
be
,
for
as
there
is
infinite
dulnesse
and
solidity
;
so
there
is
infinite
acutenes
and
facility
,
by
which
I
mean
searching
,
and
penetrating
,
which
in
some
sense
makes
it
equal
,
if
there
be
equality
in
infinite
,
but
the
innating
matter
works
not
upon
the
dull
matter
,
as
upon
a
new
material
;
for
the
innate
matter
is
mixt
with
the
dull
part
of
matter
;
For
the
innated
matter
moves
in
the
dull
part
of
matter
,
and
on
the
dull
part
of
matter
,
as
I
have
described
in
my
first
part
,
for
the
innated
matter
takes
not
fresh
and
new
(
as
I
may
say
)
for
distinction
sake
,
to
make
a
figure
with
;
but
turns
the
dull
matter
into
several
figures
,
joyning
each
degree
as
the
innate
matter
will
,
or
as
it
is
proper
for
such
a
kinde
of
figure
,
for
some
degrees
of
matter
will
not
make
,
I
do
beleeve
some
kinde
of
figures
,
but
the
dull
part
of
matter
,
is
not
mixed
in
the
innate
matter
,
although
the
innate
matter
is
mixed
in
that
,
for
the
innate
matter
is
pure
in
it self
,
without
any
gross
mixture
,
for
it
is
the
infinite
pure
part
of
matter
infinite
,
it
is
the
spirits
,
or
essence
of
nature
.
Chap.
82.
An
answer
to
an
old
question
,
what
becomes
of
the
shape
,
or
figure
,
or
outward
forms
of
the
old
figure
,
when
the
nature
takes
a
new
form
.
ALL
Created
,
or
not
created
,
or
created
,
and
dissolved
again
,
figures
or
forms
,
lie
in
onely
matter
,
either
in
by
parts
,
or
in
the
whole
,
for
the
materials
of
every
figure
is
but
of
one
matter
,
and
the
lump
of
all
figures
is
the
figure
of
eternal
matter
,
for
the
infinite
particular
of
figures
,
is
the
infinite
form
,
shape
,
or
figure
of
infinite
and
eternal
matter
,
and
the
creation
,
disposals
,
and
dissolvings
of
figures
,
are
the
several
actions
of
that
onely
matter
;
for
infinite
motions
are
the
infinite
life
,
of
the
infinite
and
eternal
life
,
which
life
,
is
as
eternal
matter
,
being
part
of
the
matter
it self
,
and
the
manner
of
moving
is
but
the
several
actions
of
life
;
for
it
is
not
an
absence
of
life
when
the
figure
dissolves
,
but
an
alteration
of
life
,
that
is
,
the
matter
ceaseth
not
from
moving
,
for
every
part
hath
life
in
it
,
be
the
parts
never
so
small
,
or
disperst
amongst
other
parts
,
and
if
life
,
there
must
be
consequently
sense
,
if
sense
,
knowledge
,
then
there
can
be
no
death
,
if
every
part
hath
life
in
it
,
so
that
which
we
call
death
,
is
onely
an
alteration
of
such
motions
,
in
such
a
figure
,
in
onely
matter
.
Chap.
83.
Of
Transmigrations
.
TRansmigrations
are
not
metamorphosed
,
for
to
metamorphose
is
to
change
the
shape
and
interior
form
,
but
not
the
intellect
,
which
cannot
be
without
a
new
creation
,
nor
then
,
but
so
as
partly
the
intellect
changes
,
with
the
shape
and
interior
form
,
but
all
bodies
are
in
the
way
of
transmigrations
perpetually
.
As
for
example
,
the
nourishing
food
that
is
received
into
the
stomack
transmigrated
into
Chylus
,
Chylus
into
blood
,
blood
into
flesh
,
flesh
into
fat
,
and
some
of
the
chylus
migrated
into
humors
,
as
Choler
,
Flegme
,
and
melancholy
;
some
into
excrement
,
which
transmigrats
through
the
body
,
into
dung
,
dung
into
earth
,
earth
into
Vegetables
,
Vegetables
into
Animals
;
again
by
the
way
of
food
,
and
likewise
Animals
into
Animals
,
and
Vegetables
into
Vegetables
,
and
so
likewise
the
elements
.
But
indeed
all
creatures
are
created
by
the
way
of
transmigration
.
As
for
example
,
hens
,
or
other
fouls
lay
eggs
,
and
then
sit
on
them
,
from
whence
a
nourishing
heat
is
transmigrated
from
the
hen
into
the
eggs
,
which
transmigrates
into
a
kinde
of
a
Chylus
,
then
into
blood
,
blood
into
flesh
,
flesh
into
sinews
,
sinews
into
bones
,
and
some
into
veines
,
arteries
,
brains
,
and
the
like
.
For
transmigration
is
onely
the
mixing
sifting
,
searching
,
tempering
faculty
,
of
innated
matter
,
which
is
self-motion
,
and
motion
is
the
onely
transmigrater
,
otherwise
infinite
matter
would
lie
idle
eternally
,
though
I
cannot
well
conceive
how
infinite
can
be
without
motion
;
but
howsoever
we
perceive
so
much
as
there
are
proper
motions
,
and
mixtures
of
matter
belonging
to
every
particular
figure
;
and
though
figures
doth
produce
figures
;
yet
figures
do
not
order
the
creation
,
for
it
is
not
the
figures
that
create
,
but
creation
that
produceth
by
figures
,
which
creation
is
motion
,
which
motion
is
innated
matter
,
which
matter
creates
and
dissolves
by
the
way
of
transmigrations
,
all
figures
dissolving
to
create
,
and
creates
to
dissolve
,
but
dissolving
,
and
creation
,
which
is
that
we
call
life
and
death
,
hath
onely
a
reference
to
the
figures
,
but
not
of
the
nature
of
the
matter
.
Chap.
84.
Of
metamorphosing
of
Animals
and
Vegetables
.
IT
is
impossible
for
Animals
and
vegetables
to
be
metamorphosed
,
without
a
creation
,
as
to
transform
a
man
into
a
tree
,
or
a
tree
into
a
man
,
nor
a
man
into
the
form
of
a
beast
,
as
to
turn
mans-flesh
into
horse-flesh
,
or
horse-flesh
into
mans-flesh
or
one
mans-flesh
to
turn
into
another
mans-flesh
,
or
an
Oak
,
into
a
Cypres
,
or
a
Cypres
into
an
Oak
,
and
so
the
like
in
all
Vegetables
,
and
Animals
;
thus
Transforming
the
interior
forms
,
or
rather
changing
the
interior
form
,
like
garments
,
putting
one
,
and
another
interior
form
,
upon
one
and
the
same
intellect
nature
,
which
is
impossible
,
by
reason
the
interior
forms
,
and
intellect
natures
,
are
inseparable
,
so
that
destroying
the
one
,
destroyes
the
other
,
and
a
change
cannot
be
made
of
either
,
without
the
dissolution
of
the
whole
,
no
more
then
a
man
can
change
the
whole
building
,
without
pulling
down
the
house
,
for
though
they
may
make
some
alterations
in
the
outward
shape
as
to
add
something
more
,
or
take
away
,
and
make
all
lesse
,
or
thicker
,
or
thinner
,
or
higher
or
lower
;
but
cannot
alter
the
interior
form
,
which
is
the
foundations
,
but
if
they
pull
it
down
,
the
same
materials
may
be
put
into
another
form
,
or
into
the
same
form
it
was
at
first
,
but
it
must
first
be
new
built
again
,
before
it
can
have
those
forms
,
and
they
must
stay
the
time
of
building
;
so
for
every
Vegetable
creature
,
and
Animal
creature
,
they
cannot
be
metamorphosed
,
by
the
reason
metamorphosing
is
to
change
their
forms
without
a
new
creation
,
and
they
cannot
change
their
forms
without
a
dissolution
,
and
then
created
anew
,
by
reason
the
intellect
,
and
the
interior
form
is
as
one
body
,
and
not
to
be
separated
;
for
the
interior
forms
of
these
creatures
,
and
the
intellects
depend
upon
one
another
,
and
without
one
the
another
cannot
be
.
The
intellect
,
and
the
interior
form
may
be
divided
together
into
parts
;
but
not
separated
apart
,
though
the
several
sorts
of
one
and
the
same
kinde
,
as
Animal
kinde
may
be
mixed
in
their
creations
,
as
to
be
some
part
a
beast
,
some
part
a
dog
,
or
the
like
,
and
part
a
man
,
and
some
creature
partly
a
bird
,
and
partly
a
beast
,
or
partly
a
beast
and
partly
a
fish
;
yet
the
intellect
is
mixt
with
the
interior
form
,
and
the
exterior
shape
with
the
interior
form
.
The
like
in
vegetables
,
and
if
the
interior
forms
,
and
intellects
of
each
sort
,
nay
of
each
creature
,
cannot
be
changed
,
much
lesse
of
each
kinde
,
thus
the
intellect
natures
,
and
interior
forms
of
it
,
can
never
be
without
a
new
creation
,
and
as
for
the
exterior
shapes
of
Animals
may
be
altered
but
not
changed
;
for
Animals
of
all
other
creatures
have
their
shapes
most
unite
to
the
interior
form
,
and
〈◊〉
intellect
nature
of
any
other
creature
in
nature
.
But
I
desire
my
readers
not
to
mistake
me
,
for
want
of
terms
,
and
words
of
Art.
For
the
interior
or
intellect
nature
I
mean
is
such
properties
,
disposition
,
constitution
,
Capacity
,
and
the
like
;
that
makes
it
such
a
creature
.
The
interior
form
is
such
a
substance
,
and
such
a
sort
as
flesh
,
or
fish
,
or
wood
,
or
metal
,
and
not
onely
so
,
but
such
a
sort
of
flesh
,
as
mans-flesh
,
horse-flesh
,
dogs-flesh
,
and
the
like
.
So
the
wood
of
oak
,
the
wood
of
maple
,
the
wood
of
ash
;
And
the
like
,
so
the
gold
metal
,
the
iron
metal
,
and
the
like
.
For
horse-flesh
is
not
mans-flesh
,
nor
the
wood
of
oak
,
the
wood
of
ash
,
nor
the
metal
of
gold
,
the
metal
of
iron
.
And
as
for
the
exterior
form
,
I
mean
the
outward
shape
.
Chap.
85.
The
Metamorphosing
of
the
exterior
forms
,
of
some
figures
.
ALL
figures
that
are
of
a
united
piece
,
as
water
and
fire
are
,
and
not
in
parts
,
as
not
having
several
parts
of
different
natures
,
as
Animals
and
Vegetables
have
,
may
be
Metamorphosed
out
of
one
form
into
another
,
and
rechange
into
the
original
form
again
,
yet
it
is
onely
their
exterior
form
,
not
their
interior
nature
.
As
for
example
,
water
that
is
frozen
,
or
turned
to
hail
,
or
snow
,
the
exterior
is
onely
metamorphosed
;
For
the
interior
nature
which
is
the
circular
line
is
unaltered
,
likewise
when
the
circular
line
is
extenuated
into
air
,
the
interior
circle
line
is
not
changed
;
but
when
the
interior
nature
is
dissolved
,
and
the
matter
it
was
composed
of
transmigrates
into
other
figures
.
Likewise
metals
when
the
interior
nature
is
changed
,
it
cannot
be
rechanged
again
without
a
new
creation
;
for
if
we
can
turn
onemetal
into
another
,
yet
it
is
not
as
the
way
of
metamorphosing
,
but
transmigrating
,
otherwayes
we
may
say
,
we
can
turn
Animals
and
Vegetables
into
water
,
when
we
distil
them
,
but
the
magick
of
Chymistry
shall
nor
return
them
to
their
interior
nature
,
nor
exterior
shape
.
Again
,
although
their
desires
make
them
beleeve
it
possible
to
be
done
,
but
substracting
is
not
metamorphosing
,
but
rather
transmigrating
,
and
substracting
is
one
of
the
chiefest
faculties
of
transmigration
.
And
as
for
those
creatures
that
are
composed
of
parts
of
different
natures
(
as
I
have
said
)
their
exterior
form
cannot
be
metamorphosed
,
〈◊〉
those
motions
that
metamorphose
one
part
,
cannot
metamorphose
another
.
And
though
every
part
is
different
,
yet
they
generally
unite
to
the
consistence
of
the
whole
figure
,
whereby
the
several
transforming
motions
on
the
several
parts
would
make
such
a
confusion
,
as
upon
necessity
must
dissolve
the
intellect
nature
,
and
interior
form
of
that
〈◊〉
figure
,
thus
striving
to
alter
would
destroy
.
AN
EPISTLE
TO
THE
Unbeleeving
Readers
IN
NATURAL
PHILOSOPHY
.
MAny
say
that
in
natural
Philosophy
,
nothing
is
to
be
known
,
not
the
cause
of
any
one
thing
,
which
I
cannot
perswade
my self
is
truth
;
for
if
we
know
effects
,
we
must
needs
know
some
causes
,
by
reason
that
effects
are
the
causes
of
effects
,
and
if
we
can
knowbut
one
effect
,
it
is
an
hundred
to
one
,
but
we
shall
know
how
to
produce
more
effects
thereby
.
Secondly
,
the
natural
Philosophy
is
an
endless
study
without
any
profitable
advantage
;
but
I
may
answer
,
that
there
is
no
Art
nor
Science
,
but
is
produced
thereby
,
if
they
will
without
partiality
consider
from
whence
they
are
derived
.
Thirdly
,
that
it
is
impossible
that
any
thing
should
be
known
in
natural
Philosophy
,
by
reason
it
is
obscure
and
hid
from
the
knowledge
of
man-kinde
.
I
answer
,
that
it
is
impossible
that
nature
should
perfectly
understand
,
and
absolutly
know
her self
,
because
she
is
infinite
,
much
lesse
can
any
of
her
works
know
her
.
Yet
it
doth
not
follow
,
that
nothing
can
be
known
,
because
all
is
not
known
.
As
for
example
,
there
are
several
parts
of
the
world
discovered
,
yet
it
is
most
likely
not
all
,
nor
may
be
never
shall
be
,
yet
most
think
that
the
whole
world
is
found
,
because
Drake
,
and
Cavendish
went
in
a
circular
line
until
they
came
to
the
place
where
they
set
out
at
first
.
And
I
am
most
confident
that
most
of
all
thought
all
the
world
was
known
unto
them
before
the
West-Indies
were
discovered
,
and
the
man
which
discovered
it
in
his
brain
before
he
had
travelled
on
the
navigable
sea
,
and
offered
it
to
King
Henry
the
seventh
,
who
slighted
him
as
a
foolish
fellow
,
not
beleeving
his
intelligence
,
and
no
question
there
were
many
that
laughed
at
him
,
as
a
vain
fool
,
others
pitied
him
,
as
thinking
him
mad
,
and
others
scorned
him
,
as
a
cheating
fellow
,
which
would
have
couzened
the
King
of
England
of
a
sum
of
money
;
but
the
Queen
of
Portugal
being
wiser
then
〈◊〉
rest
imployed
him
,
and
adventured
a
great
summe
of
money
to
set
him
forth
on
his
way
,
which
when
the
successe
was
according
to
the
mans
Genius
brain
,
and
had
brought
the
Queen
by
the
discovery
,
gold
and
silver
mines
for
her
Coine
,
then
all
other
nations
envied
the
King
of
Spain
who
was
heir
,
and
like
a
company
of
dogs
which
fight
for
a
bone
,
went
together
by
the
ears
,
to
be
sharers
with
him
.
So
the
Bishop
,
who
declared
his
opinion
,
of
the
Antipodes
,
was
not
onely
cryed
down
,
and
exclaimed
against
by
the
vulgar
which
hates
all
ingenuity
,
but
learned
Scholers
stood
up
against
him
,
and
the
great
and
grave
Magistrates
condemned
him
as
an
Atheist
for
that
opinion
,
and
for
that
reason
put
him
from
his
Bishoprick
,
and
though
he
had
favour
to
spare
his
life
,
which
opinion
hath
since
been
found
out
by
Navigators
,
but
the
ignorant
&
unpractised
brains
,
think
all
impossible
that
is
unknown
unto
them
.
But
put
the
case
many
went
about
to
finde
that
which
can
never
be
found
(
as
they
said
natural
Philosophy
is
)
yet
they
might
finde
in
the
search
that
they
did
not
expect
,
which
might
prove
very
beneficial
to
them
;
or
put
the
case
ten
thousand
should
go
ten
thousand
wayes
to
seek
for
a
cabinet
of
precious
Jewels
,
and
all
should
misse
of
it
but
one
,
shall
that
one
be
scorned
and
laughed
at
for
his
good
fortune
,
or
industry
?
this
were
a
great
injustice
.
But
ignorance
and
envy
strives
to
take
off
the
glosse
of
truth
,
if
they
cannot
wholy
overthrow
it
;
and
those
that
write
must
arm
themselves
with
negligence
against
censure
.
For
my
part
I
do
,
for
I
verily
beleeve
,
that
ignorance
and
present
envie
will
slight
my
book
;
yet
I
make
no
question
,
when
envy
is
worn
out
by
time
,
but
understanding
will
remember
me
in
after
ages
,
when
I
am
changed
from
this
life
;
but
I
had
rather
live
in
a
general
remembrance
,
then
in
a
particular
life
.
Earth
Metamorphosed
into
water
,
water
Metamorphosed
to
vapor
,
Aire
and
fire
,
at
least
into
heat
.
PART
III.
CHAP.
86.
MOtion
forms
a
round
lump
of
earth
,
or
such
like
matter
,
by
extenuating
swels
it
out
,
and
as
the
swelling
increases
,
the
circumferent
enlargeth
,
and
when
it
s
extended
further
then
this
solid
form
,
it
becomes
pores
,
and
the
parts
looser
.
This
degree
of
extenuation
,
makes
it
mud
,
when
it
extends
further
then
the
degree
of
mud
,
it
turns
to
a
softer
form
,
as
that
of
slime
;
the
fourth
extenuating
degree
shapes
it
into
a
perfect
ring
drawing
all
the
loose
parts
into
a
compasse
line
,
this
becomes
water
,
and
the
difference
of
a
lump
,
or
ball
of
earth
to
the
watry
circle
,
for
a
round
lump
is
when
there
is
no
space
,
or
distinct
lines
,
and
a
circular
ring
is
a
distinct
line
with
a
hollow
center
,
that
is
,
an
empty
place
,
in
the
midst
of
a
round
line
,
so
they
may
be
a
round
ball
,
but
not
a
ring
,
or
a
round
circle
line
,
and
a
circle
line
and
not
a
ball
,
and
as
I
said
,
when
it
comes
to
such
a
degree
,
of
extenuating
,
it
turns
water
,
that
is
,
to
be
wet
,
liquid
and
fluid
,
and
according
as
the
circles
are
,
is
the
water
more
or
lesse
,
and
according
as
the
lines
are
extenuated
,
or
contracted
,
is
the
water
thicker
or
thinner
,
colder
or
hotter
,
heavier
or
lighter
,
and
according
as
the
lines
are
round
,
or
flat-edge
,
pointed
,
or
smooth
,
is
the
water
fresh
,
sharp
,
salt
,
or
bitter
,
but
these
circles
may
not
onely
dilate
,
and
contract
several
wayes
,
but
after
several
fashions
,
as
to
make
vapor
,
air
,
fire
,
snow
,
hail
,
ice
,
and
frost
,
as
I
shall
declare
in
my
following
chapters
.
Chap.
87.
Of
wetnesse
.
WE
may
perceive
that
whatsoever
is
hot
and
dry
,
and
cold
and
dry
,
shrinks
inward
as
towards
the
center
,
and
whatsoever
is
hot
and
moist
,
and
cold
and
moist
,
dilates
as
towards
the
circumference
,
so
that
all
moisture
is
wrought
by
extenuating
motions
,
and
drought
,
by
contracting
motions
,
and
not
onely
extenuating
motions
,
but
such
sorts
of
extenuating
motions
,
and
drought
by
contracting
motions
,
and
notonely
extenuating
motions
,
but
such
sorts
of
extenuating
motions
as
in
circular
figures
,
which
circular
figures
make
water
,
so
soft
,
smooth
,
and
flowing
,
smooth
,
because
circular
;
for
Circles
make
it
smooth
,
the
figures
having
no
end
extenuating
makes
it
softby
spreading
and
loosing
the
parts
,
as
flowing
by
reason
dilations
drive
all
outward
as
toward
the
circumference
yet
the
degree
of
extenuating
may
out-run
the
degree
of
wet
;
for
wet
is
in
such
a
degree
of
extenuating
circles
as
I
may
say
,
the
middle
degree
,
yet
there
are
many
sorts
of
wet
,
as
oylie
,
wet
,
and
watry
;
but
I
have
described
that
in
my
chapter
of
oyl
,
but
I
take
oyl
rather
to
be
liquid
and
moist
,
then
wet
;
For
there
is
difference
betwixt
moist
,
liquid
,
and
wet
,
for
though
moist
and
liquid
is
in
a
degree
of
wet
,
yet
it
is
not
an
absolute
wet
,
for
dissolved
gums
are
liquid
,
not
wet
,
melted
Sugers
are
liquid
,
not
wet
,
oyl
is
more
liquid
then
wet
,
and
smoak
may
be
said
to
be
liquid
,
as
being
of
an
oyly
nature
,
and
air
rather
to
be
moist
then
wet
,
and
dust
,
Ashes
,
flame
,
light
,
winde
,
may
be
said
to
be
fluid
,
but
not
liquid
nor
wet
.
Chap.
88.
Of
Circles
.
A
Circle
is
a
round
figure
without
ends
,
having
a
circumference
,
and
a
center
,
and
the
figure
of
a
circle
,
may
be
many
wayes
contracted
,
but
can
be
but
in
one
way
extenuated
,
which
is
by
inlarging
the
compasse
,
of
the
line
;
and
the
reason
is
,
because
it
is
a
round
piece
,
without
ends
;
for
a
straight
line
may
be
drawn
out
at
either
end
;
but
if
a
circle
be
drawn
out
of
the
compasse
,
it
may
stretch
out
of
the
one
side
,
but
it
will
pull
in
the
other
side
after
it
,
unlesse
the
line
be
broke
,
and
then
it
is
no
longer
a
circle
,
thus
we
can
extend
no
part
out
,
but
another
part
must
contract
to
give
way
to
that
part
that
goeth
out
.
Chap.
89.
Of
Softnesse
.
ALL
that
is
wett
is
soft
,
I
mean
that
which
is
naturally
wet
;
but
all
that
is
soft
is
not
wet
,
as
hair
,
wool
,
feathers
,
and
the
like
.
Likewise
all
that
is
soft
or
wet
is
made
by
extenuating
motions
;
now
some
may
ask
me
,
why
extenuating
motions
should
cause
figures
to
be
soft
,
more
then
any
other
?
I
answer
,
first
,
that
all
extentions
causeth
porousnesse
,
or
spunginesse
,
by
spreading
or
loosing
parts
,
and
all
that
are
porous
tend
to
hollownesse
,
and
all
that
is
hollow
tends
to
slacknesse
,
and
all
that
are
porous
hollow
,
and
slack
tend
to
softnesse
;
for
we
may
perceive
whatsoever
figure
is
porous
,
is
not
so
firm
,
strong
,
nor
hard
,
as
those
which
are
close
compact
;
for
that
which
hath
no
Vacuum
,
or
Convenient
distance
,
hath
not
so
much
Liberty
,
as
that
which
hath
Vacuum
;
for
Vacuum
is
space
and
distance
betwixt
parts
,
which
gives
those
parts
liberty
to
move
,
and
remove
,
and
that
which
hath
most
liberty
is
most
loose
,
and
that
which
is
most
loose
is
least
contracted
,
and
that
which
is
least
contracted
,
is
most
pliant
,
and
that
which
is
most
pliant
is
soft
.
But
I
desire
my
Readers
would
not
mistake
me
,
for
as
there
is
hard
,
soft
,
light
,
heavy
,
thick
,
thin
,
quick
,
slow
,
belonging
to
the
nature
of
the
onely
infinite
matter
,
so
there
are
belonging
to
such
shapes
,
or
figures
made
by
the
working
of
the
infinite
motions
making
infinite
figures
out
of
infinite
matter
;
but
the
difference
is
,
that
what
is
in
the
nature
cannot
be
altered
,
but
what
is
done
by
the
working
of
motions
may
be
undone
again
,
for
the
effects
may
alter
,
but
not
the
cause
;
thus
motion
and
figure
,
or
figure
by
motion
may
alter
,
but
not
the
nature
of
the
matter
;
For
motion
and
figure
are
but
the
effects
of
the
onely
and
infinite
matter
&c.
Chap.
90.
Of
Liquors
.
ALL
liquors
are
wrought
by
extenuating
motions
,
and
all
that
is
liquid
and
wet
,
are
circles
extenuated
to
such
a
degree
,
and
after
such
a
manner
,
and
all
that
are
liquid
and
wet
,
is
either
water
or
of
the
nature
of
water
,
as
also
of
oyls
,
vitrals
,
strong-waters
,
all
juices
from
fruits
,
herbs
,
or
the
like
,
or
any
thing
that
is
liquid
and
wet
;
but
though
all
that
is
liquid
and
wet
naturally
agree
in
extenuating
circles
,
yet
their
circle
lines
are
different
,
which
causeth
the
different
effects
,
for
some
have
different
effects
interiorly
,
others
exteriorly
,
and
some
both
interiorly
,
and
exteriorly
,
for
some
have
circular
lines
of
points
,
others
have
circular
lines
pointed
,
others
have
circular
lines
of
points
pointed
,
others
have
circular
lines
of
points
edged
,
some
have
smooth
circle
lines
onely
edged
;
as
the
sharp
edge
of
a
knife
,
or
the
like
,
others
have
circle
lines
edged
of
one
side
of
the
line
,
and
pointed
on
the
other
side
,
some
their
circle
lines
are
flat
,
others
their
circle
lines
are
round
,
some
their
circle
lines
are
twisted
,
others
plain
,
some
checkred
,
others
smooth
,
some
more
sharpe-edged
,
or
pointed
then
other
;
some
smoother
,
and
some
rougher
then
other
;
And
infinite
more
that
I
know
not
how
to
describe
;
But
these
lines
,
nor
circle
points
,
nor
edges
,
are
not
subject
to
our
senses
,
although
their
effects
may
make
them
subject
to
our
reason
,
for
nature
works
beyond
our
sense
,
but
reason
is
part
of
the
sense
of
nature
;
but
of
all
wet
liquors
oyl
is
most
different
from
the
effects
of
water
,
for
all
other
wet
liquors
do
strive
to
quench
fire
,
but
oyl
doth
assist
it
,
yet
all
vitrals
have
an
exterior
burning
faculty
,
which
oyl
hath
not
,
and
although
all
strong
wet
liquors
will
flame
when
it
is
set
on
fire
,
yet
they
will
quench
out
fire
,
if
enough
be
cast
thereon
.
Chap.
91.
The
extention
and
contraction
of
circles
.
THe
nature
of
extention
strives
to
get
ground
,
that
is
,
space
,
or
compasse
,
and
to
disperse
,
or
level
parts
as
it
were
,
and
the
nature
of
contraction
strives
to
thrust
out
space
and
compasse
,
and
to
thrust
up
parts
close
together
,
and
this
is
the
reason
that
a
circle
may
contract
so
many
several
wayes
,
because
contraction
flings
out
the
compasse
,
and
makes
use
of
the
line
,
laying
the
line
into
millions
of
several
works
.
And
yet
the
exterior
form
which
is
the
circular
line
,
be
one
and
the
same
,
that
is
,
the
circular
line
is
not
divided
,
but
when
those
works
are
undone
,
and
the
line
extended
to
the
full
compasse
,
it
receives
the
original
form
,
which
is
a
round
circle
;
for
as
they
were
contracted
without
breaking
the
circle
,
so
they
may
be
extended
into
a
circle
again
.
Likewise
the
circular
forms
may
be
wrought
with
mixt
motions
,
as
partly
by
contraction
,
and
partly
by
extenuation
,
as
when
a
round
circle
is
wound
about
a
staff
,
or
pole
,
or
the
like
;
for
though
the
winding
about
the
staff
be
a
contracting
motion
,
or
at
least
one
way
,
which
is
when
it
draws
inward
,
as
towards
the
center
,
yet
by
winding
it
length-wayes
,
or
upward
,
is
a
kinde
of
an
extenuation
.
Likewise
,
a
circle
or
smoak
when
it
curls
in
rings
,
before
the
circle
break
,
as
we
shall
oft
times
see
it
doth
contract
,
as
folding
and
half
curling
,
so
it
extenuates
as
it
spreads
and
weares
out
.
Likewise
take
a
round
string
,
that
is
,
joyn
the
two
ends
,
and
put
this
circular
string
double
,
and
then
winde
it
serpentine
wayes
,
and
the
like
,
and
though
the
winding
,
or
twisting
about
is
contracting
,
yet
winding
or
twisting
one
ring
before
another
is
extenuating
.
Here
have
I
set
down
after
what
manner
of
wayes
are
contracted
,
or
continuated
circles
,
and
thus
millions
of
several
works
may
by
circles
be
wrought
,
and
several
figures
made
thereof
;
Likewise
for
circular
lines
,
some
may
be
broad
,
some
narrow
,
some
round
,
some
flat
,
some
edged
,
some
twisted
,
but
those
that
are
flat
are
most
apt
to
be
edged
.
Likewise
there
may
be
circle
lines
with
smooth
lines
,
some
pointed
,
some
checkred
,
some
twisted
,
some
braided
,
and
the
like
.
But
although
the
circle
compasse
is
perfect
,
yet
the
line
is
not
a
perfect
Circular
compasse
,
because
the
roughnesse
makes
it
uneven
.
Thus
as
I
have
said
before
,
milions
of
changes
may
be
in
circles
,
but
perchance
some
will
say
,
it
is
no
longer
a
circle
,
when
it
is
turned
square
,
or
triangular-wayes
,
or
the
like
.
I
answer
,
it
is
a
circle
squared
,
but
not
a
circle
broke
,
for
as
long
as
the
circle
is
whole
,
the
interior
nature
is
not
dissolved
,
let
the
exterior
figure
be
after
what
manner
it
will
or
can
;
for
still
it
is
a
natural
circle
,
although
it
be
put
into
a
Mathematical
square
,
or
the
like
;
so
those
exterior
figures
,
are
but
changed
shapes
,
not
the
natural
form
,
but
a
natural
square
is
to
have
four
distinct
lines
,
and
a
triangle
three
distinct
lines
,
and
a
cupe
six
,
as
I
take
it
,
or
sixteen
;
but
it
is
to
be
observed
,
that
all
those
figures
that
naturally
are
made
of
one
piece
,
without
distinct
parts
,
or
several
tempered
matter
,
may
change
,
and
rechange
their
shapes
,
and
yet
keep
their
own
interiour
nature
intire
,
that
is
the
nature
proper
to
such
a
figure
;
but
those
figures
that
are
made
of
many
distinct
parts
,
or
several
tempered
matter
,
would
make
such
a
confusion
in
their
transformations
,
as
would
ruin
the
intire
foundations
.
Chap.
92.
Of
congealed
water
.
WAter
is
not
alwayes
exteriorly
wet
,
or
fluid
,
as
we
may
see
alwayes
when
it
is
congealed
to
snow
,
ice
,
and
hail
,
yet
still
it
is
water
,
keeping
the
interior
nature
of
being
wet
and
fluid
,
onely
the
cold
contractions
have
,
as
may
say
,
altered
the
face
or
countenance
thereof
;
for
it
is
to
be
observed
,
as
there
are
extenuating
motions
,
thrusting
and
stretching
,
inlarging
further
and
wider
out
in
compasse
,
bredth
,
length
,
and
depth
,
as
from
the
center
to
the
circumference
,
so
there
are
contracting
motions
together
,
draw
winde
,
twist
and
pull
in
,
as
from
the
circumference
to
the
center
,
and
not
onely
by
interior
motions
,
but
exterior
motions
;
as
for
example
,
cold
contraction
upon
water
circles
,
or
any
thing
that
is
porous
and
spungie
,
draws
,
and
gathers
them
into
several
works
,
or
draws
them
into
a
lesse
compasse
,
as
strings
do
a
purse
,
or
like
fishers
or
faulkners
nets
.
But
snow
,
hail
,
and
frost
,
and
ice
is
made
by
a
level
contraction
,
as
if
a
Circular
line
should
be
laid
upon
a
flat
ground
,
and
be
drawn
a
particular
work
,
as
for
example
,
according
to
the
number
of
watry
circles
,
there
is
such
a
quantity
of
water
,
and
if
the
quantity
of
water
be
more
then
the
strength
of
the
cold
contraction
,
it
is
frozen
more
or
lesse
,
now
the
several
figures
which
cold
contraction
draws
to
make
snow
,
hail
,
ice
,
and
frost
,
are
after
this
manner
,
as
first
the
interior
nature
of
the
water
is
a
round
circle
like
a
ring
.
When
it
contracts
into
hail
,
the
exterior
figure
contracts
into
a
ball
,
or
lump
,
as
if
one
should
winde
up
a
double
line
,
or
thread
into
a
bundle
,
or
bottom
.
Snow
is
made
by
contraction
,
as
if
one
should
draw
a
round
line
into
a
three
square
figure
,
as
triangular
way
.
Ice
,
as
if
we
should
draw
a
round
line
into
a
four
square
figure
,
as
after
a
cupe
way
.
Frost
is
made
by
such
contracting
motions
,
as
if
a
round
line
should
be
drawn
into
a
surfling
,
as
a
crackling
figure
.
When
this
congealed
cold
thaws
,
it
is
either
by
the
interior
strength
of
dilating
motions
,
or
by
an
exterior
heat
that
draws
these
contractions
out
into
smooth
extenuating
circles
again
.
Thus
circular
lines
may
be
drawn
from
the
round
compasse
,
to
be
four
square
,
three
square
,
or
length-wayes
,
as
one
would
clap
the
brim
of
〈◊〉
hat
together
;
and
millions
of
several
works
,
and
never
divide
the
circular
lines
,
but
I
will
not
say
by
a
Mathematicall
rule
,
though
nature
is
beyond
our
learning
.
And
that
which
makes
ice
and
hail
more
shining
then
frost
,
and
snow
,
is
,
that
the
lines
are
evener
;
for
all
figures
that
are
composed
by
the
way
of
lines
,
are
apt
to
shine
,
and
those
figures
that
have
fewest
points
,
or
ends
are
smoothest
.
Now
some
may
say
,
or
ask
,
why
I
should
think
snow
is
made
triangular
wayes
?
My
reason
is
,
because
it
seems
rougher
,
and
not
so
united
as
ice
,
or
hail
,
which
shews
the
interior
figure
hath
more
points
,
or
unevener
numbers
,
or
unequal
lines
,
and
a
triangular
figure
is
not
so
smooth
,
or
at
least
seems
not
so
,
as
a
circular
,
a
paralel
,
or
cupe
;
for
in
the
angulars
the
points
and
lines
are
odd
,
and
the
lines
run
slope-wayes
,
whereas
the
figure
of
a
cupe
,
although
it
hath
more
points
,
yet
the
figure
is
more
proportionable
,
by
the
even
number
of
the
points
and
lines
;
for
as
there
are
four
points
,
so
there
are
four
equal
lines
,
which
make
an
equal
number
,
when
in
the
figure
of
a
triangular
the
points
and
lines
are
odd
;
for
though
there
are
a
plural
number
,
yet
it
is
an
uneven
number
,
as
being
odd
.
And
as
I
have
said
,
the
lines
are
slope
when
the
figure
of
a
cupe
is
just
square
,
besides
triangular
points
being
odd
,
multiplie
and
substract
by
reflections
,
as
we
shall
see
by
triangular
glasses
,
that
from
one
face
millions
are
made
by
subdividings
.
Thus
what
is
made
uneven
by
odd
numbers
,
are
made
even
by
equal
numbers
,
and
the
odd
points
,
and
slope
lines
,
make
the
figure
of
snow
rough
,
and
the
equal
points
,
and
straight
lines
make
the
figure
of
ice
smooth
,
but
I
treat
here
of
exterior
figures
,
or
rather
countenances
,
not
of
the
interior
form
,
for
their
contractions
change
the
exteriors
,
not
the
interiors
.
But
if
〈◊〉
be
out
,
and
mistake
,
either
in
termes
of
art
,
or
otherwise
,
I
must
intreat
my
readers
to
pardon
it
,
for
I
am
no
Mathematician
,
onely
I
have
gathered
here
and
there
some
little
parcels
or
crums
from
the
discourse
of
my
friends
,
for
I
have
not
much
kept
the
company
of
strangers
,
nor
conversed
with
dead
Authors
by
books
,
but
these
parcels
I
have
got
,
I
place
according
to
my
own
fancy
,
if
they
sound
probably
,
I
have
my
ends
,
and
the
lines
of
my
desires
are
pointed
with
a
satisfaction
.
Chap.
93.
Motion
changing
the
figure
from
water
to
fire
.
VVHen
these
watry
circle
lines
begin
to
inlarge
,
they
grow
smaller
,
and
thereby
become
lesse
wet
,
and
more
thinne
,
as
vapor
which
is
lesse
wet
then
water
,
and
not
so
grosse
;
for
as
I
said
before
,
when
the
circle
comes
in
such
a
degree
of
extenuating
,
it
becomes
wet
,
and
beyond
such
a
degree
,
it
becomes
lesse
wet
;
and
so
lesse
and
lesse
,
as
beforè
it
came
to
such
a
degree
,
it
became
more
and
more
wet
,
as
from
being
pores
to
soft
,
from
soft
to
liquid
,
from
liquid
to
wet
,
likewise
from
wet
to
moist
,
from
moist
to
thin
,
which
thin
is
air
.
But
when
the
extenuating
lines
come
to
such
a
degree
of
smalnesse
,
as
to
cut
,
as
a
very
smal
line
will
do
,
which
is
to
such
a
degree
,
as
to
be
sharp
as
an
edge
,
it
makes
it
in
a
degree
towards
burning
fire
,
so
far
as
to
become
sulphury
hot
,
as
we
know
by
the
sense
of
feeling
,
we
finde
the
air
to
be
hot
.
This
sort
of
air
which
is
made
of
watry
circles
,
is
like
seething
hot
water
,
for
it
is
a
moist
heat
,
and
not
like
the
natural
air
,
for
this
is
but
a
Metamorphosed
air
;
for
the
interior
nature
of
water
is
undissolved
,
onely
the
exterior
is
altered
,
the
lines
being
become
small
and
edged
,
by
the
fair
extenuations
,
but
when
those
circles
extenuate
smaller
then
the
quantity
of
matter
will
afford
to
give
a
compasse
,
it
breaks
,
and
turns
to
hot
burning
fire
;
for
the
extenuating
motions
therein
ceasing
not
,
do
stretch
those
lines
so
smal
,
as
they
fall
into
pointed
parts
;
this
alters
the
interior
nature
from
being
water
,
to
burning
fire
,
for
the
interior
nature
of
water
is
the
circle
line
,
but
if
those
lines
be
drawn
by
contracting
motions
into
bigger
lines
,
and
lesse
circles
,
it
becomes
from
thin
hot
air
to
vapor
,
or
mists
,
and
from
vapor
to
water
,
and
so
from
water
to
slime
,
from
slime
to
mud
,
from
mud
to
earth
,
as
it
did
extenuate
,
so
it
contracts
,
if
nothing
hinders
the
same
;
for
contraction
draws
in
the
lines
to
such
a
bignesse
,
like
as
a
smaller
thred
to
a
bigger
thred
,
so
from
the
thinnest
air
to
the
thickest
air
,
from
grosse
air
to
the
thin
vapor
,
from
thin
vapor
to
thick
vapor
,
fromthick
vapor
to
water
to
slime
,
fromslime
to
mud
,
from
mud
to
earth
;
but
according
as
the
contracting
and
dilating
motions
are
quick
,
or
slow
,
it
is
sooner
or
longer
turning
out
of
one
shape
into
another
,
and
if
any
of
the
circular
lines
break
by
other
motions
or
figures
before
it
coms
to
the
furthest
extention
,
the
quantity
becomes
lesse
wasting
that
matter
into
figures
of
other
natures
,
being
dissolved
from
that
natural
figure
;
thus
that
ball
,
or
lump
may
be
dissolved
,
like
as
Animals
,
or
the
like
;
For
no
question
these
balls
are
created
and
dissolved
as
Animal
kinde
,
and
are
as
numerous
as
other
creatures
,
and
some
lasting
longer
then
others
,
and
some
dissolving
sooner
;
though
their
creations
are
different
,
one
being
produced
by
procreation
,
the
other
by
extenuation
:
thus
these
elements
are
increaseable
,
and
decreaseable
,
and
other
creature
are
;
and
when
the
interior
nature
is
altered
,
it
dissolves
as
other
creatures
do
,
onely
the
exterior
with
the
interior
dissolves
,
which
most
of
other
creatures
do
not
,
for
when
the
interior
is
altered
in
Animals
,
the
exterior
is
perfect
,
and
dissolves
more
by
degrees
.
Chap.
94.
Of
Oyl
.
OYL
is
partly
of
the
nature
of
fire
,
and
partly
of
the
nature
of
water
;
for
as
it
is
soft
,
fluid
,
liquid
,
and
moist
,
it
is
of
the
nature
of
water
;
as
it
is
hot
burning
and
flamable
,
it
is
of
the
nature
of
fire
,
for
that
which
makes
it
fludi
and
liquid
,
is
by
extenuations
,
and
that
which
makes
it
moist
and
liquid
is
by
extenuating
circles
,
and
that
which
makes
it
burning
,
is
,
that
those
circular
lines
are
composed
of
pointed
parts
,
which
when
fire
and
oyl
meets
,
the
fire
breaking
those
lines
a
sunder
,
sets
those
pointed
parts
at
liberty
,
which
causeth
it
to
rise
in
a
flame
,
and
the
reason
why
it
flames
,
is
,
that
it
doth
not
suddenly
lose
the
circular
extenuating
nature
;
for
flame
is
somewhat
of
the
nature
of
water
,
as
being
fluid
,
though
not
wet
,
and
the
reason
why
flame
is
fluid
,
is
,
because
it
ascends
in
a
circular
motion
,
for
though
the
ascent
be
in
a
strict
parrelled
line
,
yet
the
matter
is
after
a
circular
figure
,
as
a
hollow
spungy
body
,
as
after
this
manner
or
the
like
,
which
shuts
upward
,
like
an
arrow
out
of
a
bow
,
onely
imagining
the
arrow
to
be
in
serpentine
*
shape
,
and
to
turn
and
spin
about
as
it
ascends
,
likewise
the
body
to
extend
,
or
spread
outward
,
according
to
the
bulk
or
quantity
,
which
several
figures
,
or
several
motions
,
may
be
all
at
one
time
,
and
in
one
and
the
same
thing
,
and
work
to
one
and
the
same
effect
,
and
to
several
effects
at
the
same
time
,
which
causeth
it
to
be
fluid
,
liquid
,
and
light
,
for
light
as
well
as
oyl
,
water
,
or
flame
,
is
fluid
,
caused
by
extenuating
motions
,
for
as
water
will
run
forward
when
it
hath
liberty
,
or
run
backward
in
a
torrent
when
it
is
stopt
,
so
light
will
enter
when
it
hath
passage
,
or
run
back
by
reflection
if
it
be
stopt
,
but
all
those
fluidities
are
different
by
reason
their
extenuations
are
different
;
For
light
is
caused
by
swift
extenuating
paralel
lines
;
water
,
oyl
,
and
the
like
by
extenuating
circular
lines
,
which
make
it
moist
,
and
liquid
,
as
well
as
fluid
,
but
flame
takes
part
from
all
,
for
it
is
light
and
fluid
by
the
swift
extenuating
parallel
lines
,
it
ascends
in
,
and
liquid
,
although
not
wet
,
by
the
circular
motions
it
ascends
up
in
,
and
burning
by
the
sharp
parts
it
is
composed
of
;
vitral
is
after
the
same
nature
of
oyl
,
onely
the
lines
are
edged
,
as
a
knife
,
or
the
like
,
or
sharp
edged
tools
,
which
make
it
have
an
exterior
pressing
quality
,
as
burning
fire
hath
;
but
the
exterior
of
oylie
lines
are
smooth
,
which
makes
it
soft
,
and
glib
,
and
not
so
sharp
and
penetrating
as
vitrals
,
or
the
like
are
.
Thus
flame
,
light
,
oyl
,
fire
vitrals
,
waters
,
have
mixt
motions
,
to
make
one
figure
,
and
many
figures
,
to
make
those
figures
which
make
them
to
be
of
mixt
qualities
producing
mixt
effects
,
as
indeed
all
effects
are
of
a
mixt
nature
.
Chap.
95.
Of
Metals
.
ALL
Metals
are
created
after
the
manner
of
circle
lines
,
as
water
,
onely
the
lines
in
metal
are
contracted
,
as
drawing
inwards
,
and
water
circle
lines
are
extended
outward
,
but
in
all
metals
the
circle
lines
are
flat
,
and
edged
,
having
a
cutting
and
a
subdividing
nature
,
and
by
reason
the
exteriour
nature
is
of
a
circle
figure
,
it
is
apt
to
be
fluid
,
and
to
flow
as
water
doth
,
when
the
exterior
is
melted
by
forcible
motions
,
then
it
is
one
,
as
that
of
fire
,
which
draws
out
the
contracted
circles
of
metals
,
causing
it
to
be
fluid
by
extention
,
yet
the
extention
is
not
natural
,
as
it
is
in
water
,
but
forced
by
an
over-powerful
motion
;
for
the
nature
of
metal
is
not
to
be
fluid
,
which
is
the
reason
that
assoon
as
it
can
get
libertie
,
that
is
,
when
the
moer
strong
motions
let
go
their
hold
,
it
contracts
into
a
firm
and
hard
body
:
again
,
it
breaks
not
the
interior
circle
,
for
then
the
nature
alters
,
for
as
much
as
metals
loseth
in
the
weight
,
so
much
is
changed
of
that
quantity
,
from
the
natural
quality
,
and
though
some
metals
do
not
,
wast
in
quantity
,
which
is
to
change
in
quality
,
so
soon
as
others
,
yet
they
are
all
dissolvable
,
although
some
say
gold
is
not
dissolvable
;
but
sure
that
opinion
proceeds
from
impatience
in
man-kinde
,
not
to
stay
the
time
,
or
rather
for
want
of
longer
time
of
life
,
having
not
so
lasting
a
life
,
as
to
observe
the
alteration
,
as
the
dissolution
of
gold
,
or
perhaps
they
have
not
the
right
wayes
to
dissolve
it
;
for
certainly
it
is
as
all
other
figures
are
,
dissolvable
,
and
not
fixt
everlastingly
in
one
body
,
Chymists
make
gold
as
a
god
,
unalterable
.
Chap.
96.
Of
the
Load-stone
.
ME
thinks
't
is
strange
,
that
men
should
wonder
more
at
the
nature
of
the
Load-stone
in
attracting
iron
,
and
in
the
norths
attracting
o
f
the
needle
touched
with
the
Loadstone
,
then
at
the
suns
attracting
of
vapor
.
But
some
will
say
,
that
it
is
the
nature
of
fluiditie
,
of
which
nature
vapor
is
one
,
to
move
with
facility
,
and
not
the
nature
of
solidity
,
of
which
nature
iron
is
one
,
which
is
heavy
and
slow
;
but
I
say
,
if
the
attracting
motion
in
one
body
be
stronger
then
the
contracting
,
and
retentive
motions
in
the
other
body
,
and
those
figures
motions
work
with
,
be
advantagious
;
I
see
no
reason
but
a
fluid
body
may
attract
a
solid
body
;
For
it
is
not
the
substance
of
the
body
that
works
,
or
produceth
effects
,
but
the
agility
,
subtility
,
or
strength
of
motion
,
and
advantage
of
the
shape
,
so
that
the
working
power
is
more
in
motion
and
figure
,
then
meerly
the
matter
;
as
for
example
,
doth
not
experience
prove
that
fluid
,
vitral
,
will
work
through
solid
metal
,
the
reason
is
,
because
the
expulsive
motions
in
the
vitral
and
sharp
points
,
are
stronger
then
the
contracting
motions
,
in
the
metal
and
blunt
edges
:
but
some
will
ask
me
,
why
the
Load-stone
attracts
onely
iron
?
such
a
question
I
ask
,
why
beauty
should
forcibly
attract
the
eye
?
they
will
answer
by
sympathy
;
and
I
have
heard
,
that
it
was
the
opinion
of
learned
men
,
that
sympathy
had
the
same
effect
,
betwixt
the
Load-stone
and
iron
,
but
I
think
it
not
so
much
in
sympathy
,
as
supremacy
.
Besides
,
it
is
the
nature
of
contracting
motions
,
of
which
the
Load-stone
is
strongly
inhabited
withal
,
to
work
on
that
which
is
without
it
,
as
from
it
,
not
within
it
,
or
as
it
were
upon
it
,
which
no
other
visible
kinde
of
motion
doth
.
And
certainly
the
Load-stone
is
composed
of
sharp
figures
,
yet
not
of
such
sorts
as
heats
or
burns
,
and
those
figures
do
issue
out
as
beams
do
from
the
sun
:
and
as
they
draw
the
iron
,
they
back
return
,
and
as
the
bright
beams
issue
from
the
sun
,
do
neither
weaken
nor
lessen
it
,
so
the
visible
beams
that
issue
out
of
the
Load-stone
,
neither
make
it
lesser
or
weaker
;
yet
the
beams
of
the
Load-stone
,
do
as
the
sun
beams
,
the
farther
they
spread
out
,
the
lesse
strength
they
have
to
draw
;
Besides
,
if
other
motions
which
oppose
,
and
are
stronger
then
the
natural
motions
,
may
weaken
the
strength
,
as
accidental
maladies
mayweaken
Animals
,
or
shrewd
and
froward
weather
vegetables
,
or
the
natural
consisting
motions
proper
to
that
figure
,
may
turn
to
expulsive
motions
,
and
over-power
the
natural
attracting
motions
,
that
issued
there-from
.
But
as
I
have
said
,
it
seems
the
attractive
power
of
the
Loadstone
,
is
stronger
then
the
irons
retentive
power
,
and
sharp
figures
that
issue
there-from
,
are
more
advantagious
then
the
blunt
edges
in
the
iron
;
and
as
the
sharp
figures
in
fire
unknit
and
loosen
the
contractive
body
of
metals
,
making
them
fluid
,
so
the
sharp
points
that
issue
in
lines
from
the
Load-stone
fasten
to
iron
,
drawing
it
to
it
;
and
as
fire
works
upon
several
bodies
after
a
different
manner
of
way
,
according
to
the
nature
of
the
body
it
works
on
,
producing
divers
effects
;
so
for
all
I
can
perceive
may
the
Load-stone
;
for
certainly
we
do
not
know
,
nor
never
can
come
to
that
knowledge
,
as
to
perceive
the
several
effects
,
that
are
produced
from
the
least
,
or
as
we
account
the
most
inconsiderable
creature
made
in
nature
;
so
that
the
Load-stone
may
work
as
variously
upon
several
bodies
,
as
fire
,
and
produce
as
various
effects
,
although
nor
to
our
sense
,
nor
after
the
same
manner
of
wayes
,
that
fire
doth
,
and
as
fire
works
variously
upon
various
bodies
,
so
there
are
fires
,
as
several
sorts
,
and
those
several
ral
sorts
have
several
effects
,
yet
one
and
the
same
kinde
,
but
as
the
causes
in
nature
are
hid
from
us
,
so
are
most
of
the
effects
;
but
to
conclude
my
discourse
,
we
have
onely
found
that
effect
of
the
Load-stone
,
as
to
draw
iron
to
it
;
but
the
attracting
motion
is
in
obscurity
,
being
invisible
to
the
sense
of
man
,
so
that
his
reason
can
onely
discourse
,
&
bring
probabilities
,
to
strengthen
his
arguments
,
having
no
perfect
knowledge
in
that
,
nor
in
any
thing
else
,
besides
that
knowledge
we
have
of
several
things
,
comes
as
it
were
by
chance
,
or
by
experience
,
for
certainly
all
the
reason
man
hath
,
would
never
have
found
out
that
one
effect
of
the
Load-stone
,
as
to
draw
iron
,
had
not
experience
or
chance
presented
it
to
us
,
nor
the
effect
of
the
needle
,
and
all
the
ages
before
,
I
mean
those
we
have
Records
of
,
were
ignorant
of
that
one
effect
,
and
perchance
other
ages
may
finde
out
some
other
effects
produced
therefrom
,
which
these
ages
are
ignorant
of
;
And
as
our
knowledge
comes
slow
,
and
in
parts
,
and
pieces
,
so
we
know
but
parts
and
pieces
of
every
particular
thing
,
neither
is
the
generality
of
our
senses
capable
of
one
and
the
same
knowledge
;
for
what
one
sense
knowes
,
another
sense
is
ignorant
of
,
and
questionlesse
there
are
some
things
in
nature
that
it
is
impossible
for
our
senses
to
be
made
acquainted
therewith
,
as
being
too
curious
for
our
senses
,
but
not
to
some
other
senses
;
for
〈◊〉
nature
hath
as
many
different
senses
,
as
other
works
;
indeed
all
things
are
wrought
by
sensitive
motions
,
which
〈◊〉
needs
create
a
sensitive
knowledge
in
every
thing
,
and
where
knowledge
is
,
reason
is
;
for
knowledge
is
reason
,
and
sense
is
knowledge
;
but
sense
and
reason
work
in
several
figures
,
different
wayes
,
and
not
onely
in
different
figures
,
but
in
one
and
the
same
figure
.
Chap.
96.
Of
the
needle
.
I
Perceive
the
norths
attraction
of
the
Load-stone
is
not
after
the
same
manner
of
attraction
,
as
the
Load-stone
attracts
iron
,
for
the
attractions
of
the
Load-stone
draws
iron
to
it
,
but
the
attraction
of
the
north
draws
the
Load-stone
towards
it
,
by
the
turning
it
that
way
,
as
the
Sun
will
do
the
the
heads
of
some
sorts
of
flowers
;
For
if
the
north
attracted
the
Load-stone
,
as
the
Load-stone
iron
,
the
Load-stone
would
be
in
a
perpetual
motion
,
travelling
to
the
north
pole
,
unlesse
it
were
fixt
,
but
I
do
not
hear
that
a
Load-stone
doth
remove
out
of
the
place
wherein
it
is
,
but
it
turns
,
as
I
may
say
,
the
face
towards
it
;
now
the
question
will
be
whether
the
Loadstone
turns
it self
towards
the
north
,
or
the
north
turns
by
compulsion
,
or
by
sympathy
,
the
experiment
will
be
by
iron
,
that
if
a
great
quantity
of
iron
should
be
said
at
one
side
of
the
needle
,
whether
the
needle
would
not
vary
from
the
north
towards
the
iron
,
if
it
do
,
it
shews
the
Load-stone
turns
itself
towards
the
north
,
or
else
it
could
not
turn
from
the
north
,
for
certainly
the
north
hath
a
greater
operative
power
to
turn
the
Load-stone
to
it
,
then
the
Load-stone
could
have
to
turn
it self
from
it
,
so
if
a
quantity
of
iron
can
cause
the
needle
to
vary
,
it
shews
that
the
Load-stone
turns
to
the
north
by
a
self
motion
,
and
not
the
motions
of
the
north
that
make
it
turn
to
it
,
but
if
it
varies
not
towards
the
iron
,
then
the
north
forces
it
,
unlesse
the
Load-stone
takes
more
delight
to
view
the
norths
frowning
face
,
then
to
imbrace
hard
iron
,
or
that
the
feeding
appetite
is
stronger
then
the
viewing
delight
;
for
it
onely
turns
it self
to
the
face
of
the
north
,
but
if
it
turns
not
it self
,
the
north
forces
it
to
turn
,
which
as
I
have
said
before
,
is
to
be
found
by
the
experiments
of
iron
;
but
if
it
turns
it self
,
I
beleeve
it
may
receive
some
refreshments
from
those
raies
which
stream
from
the
north
,
for
all
things
turn
with
self-ends
;
for
certainly
every
thing
hath
self-love
,
even
hard
stones
,
although
they
seem
insensible
,
so
the
Load-stone
may
work
as
various
effects
upon
several
subjects
,
as
fire
,
but
by
reason
we
have
not
so
much
experience
of
one
as
the
other
,
the
strangenesse
creates
a
wonder
,
for
the
old
saying
is
,
that
ignorance
is
the
mother
of
admiration
,
but
fire
which
produceth
greater
effects
by
invisible
motions
,
yet
we
stand
not
at
such
amaze
as
at
the
Load-stone
,
because
these
effects
are
familiar
unto
us
.
But
per
chance
the
Load-stone
is
nourished
by
iron
as
many
creatures
are
by
heat
,
for
though
the
creatures
are
nourished
there
with
,
yet
the
heat
alters
not
its
vertue
,
nor
the
body
in
whichthe
heat
inheres
,
loses
not
the
property
of
heating
,
the
sun
is
not
weakned
by
warming
the
earth
,
though
the
earth
is
stronger
by
the
warm
'
th
of
the
sun
;
but
warm
'
th
feeds
after
a
spiritual
manner
,
not
a
corporal
,
and
as
somethings
are
nourished
by
warm'th
,
so
others
by
cold
,
as
ice
,
snow
,
and
many
other
things
that
are
above
number
.
So
the
Load-stone
may
be
refreshed
,
although
not
fed
by
the
cold
north
,
and
as
fire
is
fed
by
fuel
,
so
is
the
vertual
part
of
the
Load-stone
by
iron
,
or
as
exercise
gets
health
and
strength
to
Animal
bodies
,
so
doth
the
Load-stone
on
iron
,
and
as
idlenesse
breeds
faintnesse
,
or
weaknesse
,
〈◊〉
doth
the
Load-stone
from
iron
.
Chap.
98.
Of
stone
.
FIre
hath
more
power
over
Metals
in
some
sense
,
then
on
stone
,
and
in
some
sense
hath
more
power
over
stone
then
metals
.
For
fire
will
sooner
melt
metal
,
then
dissolve
stone
,
but
when
the
exterior
form
of
stone
is
dissolved
,
it
is
changed
from
the
nature
of
being
stone
,
and
be
comes
dust
and
ashes
.
And
though
metal
would
likewise
change
the
interior
nature
,
if
the
exterior
form
were
dissolved
,
yet
metal
,
although
it
be
melted
,
keeps
the
interior
nature
,
and
exterior
form
,
but
not
the
exterior
motions
;
for
metal
is
metal
still
,
although
it
be
melted
,
onely
it
becoms
fluid
,
this
sheweth
that
fire
doth
not
onely
alter
the
exterior
motion
of
stone
,
but
dissolves
,
the
exterior
form
,
and
so
the
interior
nature
,
which
in
metal
it
doth
not
,
unlesse
a
more
forcible
fire
be
applied
thereto
then
will
serve
to
melt
;
which
shewes
,
that
although
the
interior
motions
of
stone
be
contractions
,
as
all
solid
bodies
are
,
yet
the
interior
,
nor
exterior
natural
figure
is
not
circular
as
metals
are
,
for
stone
cannot
be
made
fluid
,
and
as
it
were
liquid
as
metal
will
be
,
but
crumbles
into
dust
,
and
wasts
,
as
wood
or
the
like
,
and
not
evaporates
away
as
water
,
which
metal
doth
;
This
sheweth
that
the
exterior
and
interior
natural
form
of
stone
is
composed
of
parts
,
and
not
in
one
piece
,
as
a
circle
;
I
do
not
mean
in
one
piece
,
as
the
exterior
bulk
,
but
in
one
piece
,
in
the
exterior
,
and
interior
nature
;
For
though
you
may
pound
,
or
file
metal
to
dust
,
that
dust
as
small
as
Atoms
,
the
like
may
be
done
to
stone
,
wood
,
and
flesh
,
or
any
thing
that
is
dividable
,
yet
it
will
keep
the
nature
of
being
metal
,
stone
,
wood
,
flesh
,
or
the
like
,
although
the
parts
be
no
bigger
then
an
Atom
;
but
if
you
do
dissolve
the
exterior
nature
,
the
interior
nature
doth
dissove
also
,
thus
the
exterior
form
may
be
altered
,
but
not
dissolved
,
without
a
total
dissolution
.
Chap.
99.
Of
burning
.
ALL
that
is
hot
is
not
of
a
burning
faculty
,
nor
all
that
is
burning
is
not
actually
hot
,
and
though
Burning
Motions
work
several
wayes
according
to
the
temperament
of
the
matter
,
and
composure
of
the
figures
it
meets
with
,
yet
the
nature
of
all
kinds
of
burnings
is
to
expulse
by
a
piercing
and
subdividing
faculty
,
provided
that
the
burning
Motions
,
and
burning
figures
are
strong
enough
to
incounter
what
opposeth
them
;
but
when
the
opposed
bodies
and
motions
have
an
advantage
,
either
by
strength
,
or
otherwayes
,
it
alters
the
nature
and
faculty
of
burning
,
and
many
times
there
is
great
dispute
and
long
combats
amongst
the
several
motions
,
and
different
figures
,
for
the
preheminency
.
Chap.
100.
Of
different
burning
.
THough
all
that
is
of
a
burning
nature
,
or
faculty
may
be
called
fire
,
yet
all
that
hath
a
burning
nature
,
or
faculty
is
not
of
that
sort
of
fire
,
which
is
a
bright
,
shining
,
hot
,
glowing
fire
,
as
for
example
,
vitrals
,
brimstone
,
oyl
,
or
spirits
,
or
that
we
call
cordials
,
or
hot-waters
,
or
any
of
the
like
nature
.
Besides
all
burning
figures
,
or
motions
,
work
not
after
one
and
the
same
manner
,
though
after
one
and
the
same
nature
,
being
all
of
a
burning
quality
,
or
faculty
,
for
some
burn
interiorly
,
others
exteriorly
,
but
as
I
havesaid
all
burning
,
is
of
a
subdividing
faculty
.
Chap.
101.
Fires
transformation
.
THe
interior
,
and
exterior
figures
of
hot
,
glowing
,
burning
,
bright
,
shining
fire
are
all
one
,
and
the
motions
working
apart
according
to
the
nature
of
the
figure
it
works
on
can
change
every
thing
it
hath
power
over
,
into
its
own
likenesse
,
yet
the
power
,
and
strength
doth
alter
somewhat
according
to
the
work
,
and
becoms
grosser
,
and
finer
,
accoring
to
the
temperaments
,
or
degrees
of
that
which
they
work
on
:
as
for
example
,
wood
that
is
set
on
fire
,
or
a
firy
coal
,
is
a
grosser
body
of
fire
,
then
flaming
oyl
,
or
the
like
,
that
is
such
a
sort
of
moist
fluid
matter
set
on
fire
,
for
fire
takes
hold
,
of
the
thinnest
parts
,
as
well
as
the
thickest
;
if
they
be
such
thin
bodies
which
are
subject
to
take
fire
,
for
when
fire
is
set
to
wood
,
it
doth
not
onely
take
hold
of
the
solid'st
parts
,
but
those
that
are
more
porous
,
or
fluid
,
as
those
that
rise
in
smoak
,
which
become
a
flaming
body
,
which
is
a
fluid
fire
,
but
there
is
a
cold
,
dul
,
burning
fire
,
as
well
as
a
hot
,
bright
,
burning
,
as
all
strong
vitrals
,
and
this
we
call
hot
water
,
or
spirits
,
which
have
an
exterior
nature
to
burn
,
or
dissolve
other
bodies
,
and
an
interior
nature
to
flame
,
but
it
hath
not
an
exterior
nature
to
be
hot
,
nor
shining
.
Also
there
is
another
sort
of
fire
,
which
onely
hath
an
interior
nature
to
flame
,
but
the
exterior
is
neither
actually
burning
,
nor
hot
,
as
sulphur
,
or
oyl
,
though
oyl
is
nothing
,
but
a
liquid
sulphur
,
and
sulphur
a
hardened
oyl
.
But
this
cold
dul
fire
hath
not
the
power
of
transforming
to
its
own
likenesse
,
by
reason
there
is
some
difference
in
the
interiors
to
their
exteriors
,
where
the
quick
,
hot
,
burning
,
bright
,
shining
fire
,
the
exterior
and
interior
is
all
one
,
without
any
difference
.
Chap.
102.
Of
such
sorts
of
heating
Motions
,
as
cause
burning
,
melting
,
boiling
,
Evaporating
and
rarifying
.
BUrning
,
melting
,
boyling
,
and
evaporating
are
caused
by
several
motions
,
or
several
degrees
or
temperaments
of
matter
.
And
though
burning
,
melting
,
boyling
,
and
evaporating
,
are
caused
by
expulsive
and
dilating
motions
,
yet
al
dilative
and
expulsive
motions
,
work
not
after
one
and
the
same
manner
,
but
according
as
the
matter
is
;
As
for
example
,
leather
doth
not
burn
as
wood
doth
,
yet
both
are
dissolved
by
an
expulsive
motion
.
Besides
,
some
figures
do
dissolve
into
flame
,
others
moulder
away
into
dust
,
and
never
flame
,
as
stone
,
and
many
more
examples
may
be
given
,
but
most
commonly
all
burning
motions
do
pierce
,
or
shut
,
or
wedge
,
in
sharp
tootht
,
or
pointed
figures
;
into
those
figures
they
work
upon
,
and
then
it
dissolves
it
by
expulsions
;
for
those
sharp
pointed
figures
,
help
motion
to
loosing
,
and
unbinde
those
parts
that
they
finde
joyned
and
contracted
,
that
they
may
more
freely
separate
those
parts
and
dissolve
those
figures
,
which
as
they
dissolve
the
thinner
parts
,
dilate
into
vapor
,
the
lighter
parts
flie
out
into
fiery
points
,
which
are
those
we
call
sparks
of
fire
,
but
the
grosser
,
and
more
solid
part
moulders
away
into
dust
and
ashes
,
as
being
too
heavy
and
solid
for
the
points
to
spread
forth
,
they
can
onely
as
it
were
chew
it
between
their
sharp
teeth
;
for
ashes
are
nothing
but
chewed
wood
,
yet
this
manner
of
chewing
doth
alter
the
nature
from
being
wood
,
or
any
thing
that
burns
after
an
expulsive
manner
,
but
those
fiery
motions
that
onely
melt
,
or
rather
those
figures
that
are
not
subject
to
burn
,
but
onely
to
melt
,
is
done
by
a
stretching
motion
,
for
those
motions
do
as
it
were
thrust
out
the
contracted
parts
,
and
cause
them
to
extenuate
;
but
when
the
fiery
motions
cause
any
thing
to
boyl
,
they
first
stretch
out
the
parts
so
far
,
as
causeth
those
parts
to
be
fluid
,
and
as
it
were
liquid
,
if
those
things
were
contracted
,
but
if
they
be
liquid
and
fluid
of
themselves
,
they
save
those
fiery
motions
that
labour
,
and
when
this
motion
strives
to
ascend
with
those
loose
parts
,
the
liquor
riseth
up
in
bubbles
,
or
waves
,
but
when
those
fiery
motions
are
over-poured
by
the
weight
,
they
fall
back
again
;
thus
the
weight
of
the
liquor
,
and
the
sharp
points
of
the
fire
strive
together
,
one
party
striving
to
ascend
,
the
other
to
descend
,
so
that
those
fiery
motions
,
are
to
pull
out
,
or
to
bear
up
,
and
the
watry
motion
to
pull
,
or
presse
down
,
but
evaporating
,
is
when
the
extenuating
lines
are
stretcht
so
far
out
,
as
to
break
,
or
the
lighter
parts
are
carried
away
,
and
dispersed
amongst
other
figures
;
but
all
rarifying
heats
,
are
caused
by
slow
dilating
motions
,
and
not
expulsions
,
for
if
such
sorts
of
dilations
as
make
rarifying
heat
,
were
extended
beyond
the
line
of
the
matter
they
work
on
,
it
alters
the
nature
of
the
figure
,
and
the
motions
of
that
nature
;
but
rarifying
heat
is
an
extenuating
motion
,
spreading
parts
equally
,
and
evenly
,
but
the
farther
they
are
spred
,
the
more
hot
grows
the
heat
,
as
neerer
to
expulsion
,
and
though
all
rarifying
heat
is
in
the
way
of
burning
,
yet
not
in
the
manner
.
But
I
must
intreat
my
reader
to
take
notice
,
that
burning
motions
,
make
use
of
burning
figures
,
for
all
sorts
of
motions
work
according
to
the
matter
and
figure
they
work
on
,
or
in
,
or
to
.
Chap.
103.
Of
quenching
of
fire
.
THere
is
such
Antipathy
betwixt
fire
,
and
some
sorts
of
wets
,
as
such
wets
as
are
made
by
smooth
extenuating
circles
,
as
they
never
can
agree
when
they
do
personally
meet
;
and
indeed
such
sorts
of
wets
,
have
such
power
over
hot
,
burning
,
bright
shining
fire
,
as
they
never
incounter
,
but
fire
is
in
danger
to
be
quenched
out
,
if
there
be
not
a
sufficient
quantity
to
break
the
watry
circles
,
for
it
is
not
the
coldnesse
that
quenches
fire
,
but
such
sorts
of
wetnesse
,
for
scalding
water
will
quench
out
fire
,
and
many
sorts
of
liquors
as
wine
,
or
the
like
,
although
they
be
flameable
,
yet
if
they
be
cast
on
this
bright
,
hot
,
burning
fire
,
it
will
quench
it
out
,
by
reason
they
are
more
of
the
wet
nature
;
then
the
oyly
,
and
sulphurous
,
or
the
burning
or
flaming
faculty
.
T
is
true
,
that
there
are
many
liquors
that
are
subject
to
burn
,
but
there
are
few
wets
that
have
not
power
to
quench
,
for
the
spherical
drops
do
either
blunt
the
fiery
points
,
or
disperse
the
the
united
body
,
or
intangle
them
in
the
porous
circles
.
Thus
water
hath
the
better
unlesse
the
lines
break
in
the
combate
,
but
when
fire
and
water
treat
apart
,
or
by
an
Attorny
,
or
hath
a
body
betwixt
them
to
Moderate
their
*
spleens
they
agree
better
,
but
in
this
treaty
most
commonly
the
water
becoms
weak
by
rarification
,
and
evaporates
into
air
by
too
strong
,
or
too
much
extenuating
,
extending
further
then
the
wet
compasse
.
Chap.
104.
Of
the
quenching
of
fire
,
and
evaporated
Water
.
THe
reason
why
water
quenches
fire
,
is
,
that
the
figure
being
spherical
,
and
porous
,
gives
distance
and
space
of
parts
,
where
the
sharp
figures
of
fire
,
flying
about
to
bite
the
circular
lines
asunder
,
that
they
may
ravel
out
that
figure
of
water
,
lose
their
strength
both
in
their
ffight
and
compasse
,
breaking
their
forces
,
by
dispersing
their
parts
,
and
intangling
their
dispersed
parts
in
the
hollow
places
,
in
the
watry
figure
,
like
arrows
that
are
shot
into
a
net
,
seldom
break
the
net
,
but
intangle
themselves
,
by
reason
there
is
no
firm
substance
to
strick
on
,
or
in
;
for
being
soft
and
spungy
,
there
is
no
stop
,
nor
hold
;
besides
water
being
wet
and
wet
in
the
nature
is
sticking
,
that
when
those
sharp
points
do
at
any
time
break
the
lines
,
they
joyn
again
,
for
being
fluid
each
part
moves
to
each
other
,
and
being
wet
they
joyn
,
and
being
circular
they
unite
,
into
the
natural
figure
.
Thus
in
a
plain
combat
water
most
commonly
hath
the
better
of
fire
,
if
there
be
not
too
much
odds
on
the
fires
fide
for
quantity
,
but
when
fire
doth
come
by
an
undermining
motion
as
when
some
other
figures
are
betwixt
them
,
then
fire
gets
the
better
,
by
the
help
of
those
undermining
motions
.
Chap.
105.
Of
a
bright-shining
hot
,
glowing
,
fire
.
IT
is
the
nature
of
bright-shining
,
hot-glowing
fires
,
to
have
both
an
interior
,
and
an
exterior
burning
,
and
is
of
such
a
kinde
of
subdividing
nature
,
as
it
strives
to
dissolve
all
united
parts
,
or
bodies
,
and
if
it
doth
not
dissolve
all
bodies
it
works
on
,
as
we
shall
see
many
things
which
grow
harder
with
fire
,
yet
is
not
that
the
nature
would
not
dissolve
such
a
thing
,
but
the
power
cannot
,
for
those
bodies
that
grow
harder
with
fire
,
opposes
the
power
of
fire
,
and
strives
by
contraction
to
unite
the
looser
parts
,
in
a
more
solid
body
,
to
resist
with
more
strength
.
Also
some
bodies
grow
hard
by
shrinking
inward
,
for
assoon
as
they
feel
the
fire
,
they
draw
back
,
as
from
an
enemy
,
having
an
Antipathy
thereunto
.
Thus
,
it
is
not
the
fire
that
dries
or
hardens
,
or
maks
more
solidity
,
but
the
opposite
body
that
will
not
burn
,
having
a
strength
to
oppose
,
or
a
nature
not
to
subject
to
this
fire
,
or
the
fire
hath
not
a
sufficient
power
to
overcome
,
but
this
sort
of
fire
hath
a
general
power
,
though
some
bodies
will
strongly
resist
it
;
but
it
is
the
nature
of
this
sort
of
fire
,
that
most
bodies
they
overcome
,
they
first
convert
them
into
their
own
likenesse
,
but
their
natures
being
different
,
their
prisoners
die
in
the
fiery
arms
of
their
enemies
.
Chap.
106.
Of
the
drinesse
of
hot
,
burning
,
bright
,
shining
fire
.
DRinesse
hath
such
a
relation
to
hot
,
burning
,
bright
,
shining
fire
,
as
moistnesse
to
water
,
for
though
interior
motions
are
expulsive
,
yet
the
exterior
is
attractive
,
drawing
all
unto
it
,
like
a
greedy
appetite
,
and
as
the
teeth
doth
mince
the
the
food
that
is
chewed
,
so
doth
the
pointed
figure
,
of
fire
,
all
it
laies
hold
on
,
or
enters
into
.
Chap.
107.
Of
moist
colds
,
and
moist
heats
,
of
dry
colds
,
and
dry
heats
&c.
HEat
doth
not
make
drought
,
for
there
is
a
temper
of
heat
,
and
moist
;
nor
cold
doth
not
make
drought
;
for
there
is
a
temper
of
cold
,
and
moist
;
nor
heat
doth
not
make
moisture
,
for
there
is
a
temper
of
hot
,
and
dry
,
nor
cold
doth
not
make
moisture
;
for
there
is
a
temper
of
cold
,
and
dry
,
but
when
the
motions
of
heat
,
and
the
motions
of
drought
joyn
,
they
cause
hot
and
dry
effects
,
and
when
the
motions
of
cold
,
and
the
motions
of
drought
joyn
,
they
cause
cold
and
dry
effects
,
and
when
the
motions
of
heat
,
and
the
motions
of
moisture
joyns
,
they
cause
hot
and
moist
effects
;
and
when
the
motions
of
cold
,
and
the
motions
of
moisture
joyn
,
they
cause
cold
and
moist
effects
,
yet
there
are
infinite
varieties
in
their
several
effects
;
but
those
motions
which
make
cold
and
heat
,
I
may
fimilife
to
wandring
armies
,
of
the
Gothes
,
and
Vandals
,
which
over-run
all
figures
,
as
they
all
the
world
,
sometimes
they
work
attractive
,
contractive
,
retentive
,
disgustive
,
expulsive
,
according
to
the
temper
and
degree
of
matter
,
and
proportion
and
shape
of
the
figures
they
meet
,
or
according
to
their
own
power
and
strength
,
and
although
both
cold
and
heat
,
are
motions
that
work
more
or
lesse
upon
all
the
figures
in
this
world
,
yet
cold
heat
works
not
upon
figure
alike
,
but
differ
as
their
figures
differ
,
nor
are
cold
and
heat
directly
the
same
motions
,
although
they
be
of
the
same
kinde
of
motions
,
no
more
then
several
sorts
of
beasts
kinde
,
yet
all
beasts
are
of
Animal
kinde
,
and
most
commonly
like
several
sorts
of
beasts
that
falleth
out
,
or
rather
like
two
equal
powerful
Monarchies
,
that
oppose
one
anothers
power
,
and
fight
for
preheminency
,
where
sometimes
one
gets
the
better
,
and
then
the
other
,
sometimes
by
strength
,
and
sometimes
by
advantage
,
but
when
there
is
a
truce
,
or
a
league
,
they
have
a
common
commerce
,
joyning
their
motions
,
working
sympathetically
together
,
which
produceth
an
equall
temper
.
Chap.
108.
Of
the
motions
of
cold
,
and
heat
,
drouth
,
and
Moisture
.
COld
and
heat
,
are
not
wrought
by
different
kinds
of
motions
,
but
after
a
different
manner
of
workings
or
movings
,
for
a
moist
cold
,
and
a
moist
heat
,
are
but
one
kinde
of
motions
,
as
being
motions
that
extenuate
,
and
enlarges
from
the
center
to
the
circumference
;
for
a
moist
heat
,
doth
thrust
,
or
drive
outward
,
as
toward
the
circumference
.
A
moist
cold
doth
pull
,
or
draw
from
the
center
towards
the
circumference
.
As
for
example
,
we
shall
often
see
a
gardiner
that
rolles
a
green
turft
walk
,
to
thrust
the
roll
before
him
,
and
when
he
is
weary
with
pressing
forward
,
he
will
turn
his
arms
behinde
him
,
and
pull
the
roll
after
him
.
Also
a
dry
,
or
congealed
cold
,
and
a
dry
heat
,
are
not
several
kindes
of
motions
,
but
moves
after
several
manners
;
for
as
moist
cold
,
and
heat
extends
,
and
enlarges
from
the
center
,
to
the
circumference
,
so
a
dry
heat
,
or
a
dry
,
or
congealed
cold
,
contracts
from
the
circumference
towards
the
center
,
the
congealed
cold
in
several
works
;
a
dry
cold
,
or
a
dry
heat
onely
draws
into
a
lesse
space
,
or
compasse
,
yet
the
same
difference
in
the
manner
of
the
motions
,
is
between
a
dry
heat
,
and
a
dry
cold
,
as
was
between
a
moist
heat
,
and
a
most
cold
;
for
a
dry
heat
drives
from
the
circumference
to
the
center
;
&
a
dry
cold
draws
from
the
circumference
to
the
center
for
although
al
drought
is
from
the
circumference
to
the
center
,
and
all
moisture
from
the
center
to
the
circumference
,
yet
the
several
manner
of
movings
are
infinite
,
also
cold
,
and
heat
are
not
several
kindes
of
motions
,
but
different
motions
,
as
every
man
is
of
man-kinde
,
but
they
are
different
men
.
And
if
we
observe
the
effects
of
heat
,
and
cold
,
we
shall
finde
them
to
work
after
one
and
the
same
manner
;
for
very
sharp
colds
,
and
great
heats
,
paines
equally
;
and
sharp
colds
destroy
with
as
great
&
strong
fury
,
as
burning
heats
;
neither
can
I
perceive
that
burning
heats
have
swifter
motions
,
then
sharp
colds
;
for
water
to
the
quantity
shall
freez
,
assoon
as
any
light
matter
shall
burn
;
for
water
shall
be
assoon
frozen
,
as
straw
burnt
,
take
quantity
for
quantity
,
and
Animals
shall
be
assoon
frozen
to
death
if
they
be
touched
,
or
struck
with
very
sharp
colds
,
such
as
are
neer
the
poles
,
as
be
burnt
under
the
torrid
Zone
;
as
for
plants
,
we
oftener
see
them
killed
with
cold
,
then
heat
,
and
I
perceive
there
is
no
thaw
so
sudden
,
as
a
frost
;
for
when
any
thing
is
frozen
,
it
is
not
suddenly
thawed
,
which
half
perswades
me
,
that
cold
is
the
quicker
motion
;
but
howsoever
we
perceive
they
do
often
dispute
for
the
mastry
,
when
some
time
the
cold
predominates
,
and
sometimes
the
heat
.
But
when
there
is
an
amity
,
and
friendship
between
both
,
then
it
is
temperate
weather
.
Chap.
109.
Of
dry
heats
,
and
cold
,
and
of
moist
heats
and
colds
.
ALL
dry
heats
,
and
colds
,
are
created
,
or
produced
by
such
manner
of
motions
,
as
pleating
,
folding
,
surfling
,
crumpling
,
knitting
,
linking
,
brading
,
tieing
,
binding
into
a
lesse
compasse
,
or
space
.
All
moist
heats
,
and
moist
colds
,
are
created
,
or
produced
by
such
manner
of
motions
,
as
smoothing
,
planing
,
stricking
,
or
stretching
;
but
burning
heats
,
are
like
those
motions
that
prick
a
sheet
of
paper
full
of
holes
,
or
dart
it
,
or
cut
it
,
but
there
are
infinite
of
these
several
kinds
of
motions
,
which
make
these
several
heats
,
and
colds
,
working
according
to
the
several
degrees
,
or
temperaments
of
matter
,
and
the
composers
of
figures
,
but
l
onely
set
these
few
notes
to
make
my
discourse
,
as
easy
to
my
readers
understanding
as
I
can
;
for
it
is
a
difficulty
to
expresse
several
motions
,
although
they
be
so
grosse
as
to
be
visible
to
the
optick
sense
.
Chap.
110.
Of
shining
figures
.
ALL
figures
that
are
composed
of
lines
,
are
the
aptest
to
shine
,
because
lines
are
the
evenest
measure
,
and
the
smoothest
rule
,
for
mathematical
motions
to
work
with
,
but
according
as
the
lines
,
either
exterior
,
or
interior
is
smooth
or
rough
,
contracted
or
extenuated
,
shines
more
or
lesse
;
for
some
lines
are
interiorly
even
,
and
smooth
,
and
exteriorly
rough
and
unequal
,
as
pointed
lines
,
or
chekred
,
or
milions
the
like
.
Others
are
exteriorly
even
,
and
interiorly
rough
,
as
lines
of
points
,
some
are
interiorly
rough
,
and
exteriorly
rough
as
lines
of
points
pointed
and
some
are
interiorly
smooth
,
and
exteriorly
smooth
,
which
are
drawn
out
even
,
as
one
piece
,
and
not
composed
of
parts
.
Chap.
111.
The
motions
that
make
natural
air
,
and
day
light
.
NAtural
air
,
which
is
not
metamorphosed
air
,
is
made
by
such
kinde
of
motions
,
as
makes
cloth
that
is
spun
threads
weaved
,
as
with
shuttles
in
a
loom
;
so
some
motions
spin
threads
of
thin
dull
matter
,
and
other
motions
interweave
those
threads
,
where
the
grossest
sort
makes
the
thicker
air
,
as
great
threads
make
course
cloth
,
and
the
thinner
matter
makes
the
serenest
air
,
as
small
threads
make
the
finest
cloth
;
where
some
is
like
cobweb-lawn
,
so
sheer
,
or
clear
,
as
the
smallest
objects
may
be
seen
through
,
which
is
spread
about
the
globe
of
the
earth
,
as
a
thin
vail
over
a
face
,
or
body
,
and
from
the
sun
rising
,
the
motions
that
make
light
run
in
lines
upon
it
,
and
so
is
like
a
garment
laid
all
over
with
silver-twist
,
or
rather
like
silverwier
,
from
the
sun
rising
to
high
noon
,
it
is
as
it
were
,
setting
,
sewing
,
or
imbroidering
on
;
this
serene
air
at
mid-day
it
is
quite
finished
,
and
by
sun
set
it
is
quite
reapt
off
again
.
And
to
shew
that
the
lines
of
light
are
as
it
were
laid
upon
this
serene
air
,
and
not
mixt
into
it
,
is
by
the
vapor
which
gathers
into
dark
clouds
,
which
will
obscure
the
light
,
as
far
as
they
spread
,
besides
if
the
light
were
intermixt
the
motions
and
matter
could
not
so
easily
,
nor
so
quickly
withdraw
,
or
intermingle
,
as
we
see
they
do
;
for
what
is
intermixt
,
is
hard
to
separate
;
but
dark
clouds
are
onely
as
spots
,
which
by
rarification
are
rubbed
out
,
if
they
be
wet
spots
,
or
drops
,
they
fall
out
in
shours
of
rain
,
but
by
such
sorts
of
motions
as
by
ringing
,
or
squeesing
,
or
griping
with
a
hand
,
or
the
like
,
which
breaks
the
sea
,
or
waves
of
water
,
which
are
clouds
,
into
several
streams
of
drops
,
sometimes
with
a
greater
force
,
and
sometimes
with
a
lesse
,
according
as
the
motions
are
stronger
,
or
weaker
.
The
difference
betwixt
this
serene
,
and
natural
air
,
and
the
metamorphosed
air
,
is
as
a
natural
face
,
and
a
mask
which
is
put
on
,
or
put
off
according
as
the
watry
circles
contract
,
or
dilate
;
the
other
in
probability
may
be
as
lasting
as
the
sun
it self
,
not
being
subject
to
change
,
but
by
a
natural
creation
or
dissolution
.
Chap.
112
Of
light
.
LIght
is
made
by
such
a
kinde
of
motion
as
heat
,
being
an
equal
extenuating
motion
,
but
the
difference
is
,
that
the
motions
that
make
heat
,
is
a
spreading
motion
,
but
light
is
made
by
a
spining
motion
,
equally
drawing
out
long
paralel
lines
,
with
an
extraordinary
swiftnesse
,
evennesse
,
smalnesse
,
and
straightnesse
.
Chap.
113.
The
reflections
of
light
.
THe
reflections
of
light
when
are
the
innated
matter
draws
even
lines
with
equal
motions
backwards
(
as
I
may
say
)
for
when
their
motions
are
stopt
,
with
a
more
solid
matter
,
then
that
which
they
work
on
to
make
light
,
where
touching
,
or
beating
thereon
,
they
do
not
break
their
lines
,
but
the
leading
innated
matter
,
which
makes
light
,
returns
back
in
equal
lines
,
with
equal
motions
,
so
as
there
becomes
equal
lines
of
light
,
onely
as
some
lines
run
forward
,
others
run
backward
,
but
in
straight
paralel
lines
,
not
crossed
,
nor
perturbed
;
for
when
these
motions
are
crost
,
or
perturbed
,
it
doth
as
troubled
waters
do
,
the
one
rising
in
several
colours
,
as
the
other
in
waves
,
so
the
colours
are
the
waves
,
or
billows
of
light
.
Chap.
114.
Of
light
,
and
reflections
.
NO
question
but
there
are
as
many
various
lights
,
as
faces
,
and
as
different
kinds
of
lights
,
as
there
are
different
Animals
,
or
vegetables
,
or
minerals
,
as
some
I
will
here
set
down
for
distinction
,
the
sun
light
,
the
lighs
of
the
fixt
stars
,
the
fire
light
,
meteor
light
,
glow-worm
light
,
rotten
wood
light
,
the
light
of
fishes
bones
,
and
there
are
many
sorts
of
stones
which
will
sparkle
in
the
dark
,
as
diamonds
,
and
many
I
cannot
recount
.
Then
there
are
produced
lights
,
as
day
from
the
sun
,
flame
from
fire
,
then
there
are
reflected
lights
,
as
the
planets
,
and
reflected
lights
from
reflected
lights
,
as
the
light
from
the
planets
on
the
earth
,
and
infinite
reflections
made
by
several
motions
on
figures
,
for
on
every
figure
are
several
reflections
.
Chap.
115.
Of
some
opinions
of
light
,
darknesse
,
and
Death
.
SOme
say
light
is
nothing
but
a
motion
,
but
there
can
be
no
motion
without
some
matter
,
for
where
there
is
no
matter
,
there
is
nothing
to
move
;
but
light
,
as
other
effects
are
,
is
made
by
such
kind
of
motions
on
such
degrees
,
or
tempered
matter
,
and
so
is
heat
,
and
cold
,
and
darknesse
made
by
several
motions
,
on
such
matter
,
although
some
opinions
are
,
that
darknesse
is
nothing
but
an
absence
of
light
,
as
some
think
death
is
a
cessation
of
motion
;
T
is
true
,
death
is
an
alteration
of
such
kinde
of
motions
,
as
we
call
life
;
so
darknesse
is
not
made
by
such
motions
as
make
light
,
for
there
are
motions
belong
to
darknesse
,
as
well
as
those
to
make
light
;
so
there
be
many
several
motions
,
in
dissolving
of
figures
,
which
dissolution
we
call
death
,
as
the
creating
of
a
figure
,
which
we
call
life
.
Chap.
116.
Of
darknesse
.
THose
motions
which
make
darknesse
,
seem
to
be
as
swift
motions
,
as
those
that
make
light
,
for
the
air
is
as
soon
made
dark
as
light
;
but
some
do
say
,
there
is
no
motion
in
darknesse
,
and
that
darknesse
is
a
cessation
of
motion
;
T
is
true
,
of
such
kinde
of
motions
as
make
light
;
but
not
of
all
motions
,
no
more
then
the
motion
of
the
sun
makes
all
light
,
or
the
absence
of
the
sun
makes
all
darknesse
;
for
first
the
sun
is
not
the
onely
light
,
for
we
can
set
up
lights
,
when
that
is
gone
,
by
fire
,
whose
flames
do
illuminate
that
part
of
air
,
that
is
neerest
,
and
could
we
make
a
fire
as
bigg
as
the
sun
,
and
feed
it
perpetually
,
we
might
have
a
perpetual
day
,
and
the
air
will
be
as
much
illuminated
,
if
there
were
a
sufficient
fire
,
to
inlighten
so
much
air
at
one
time
,
as
the
sun
doth
;
wherefore
the
sun
is
not
the
monopler
of
such
kinde
of
motions
,
as
make
light
.
And
can
we
rationally
think
there
is
no
motion
in
darknesse
,
because
the
motions
of
the
suns
light
are
gone
from
our
Hemisphear
,
we
may
as
well
say
a
fish
cannot
swim
,
because
such
a
horse
doth
not
gallop
,
but
to
my
fancy
darknesse
works
upon
the
air
,
as
well
as
light
;
for
a
dark
cloud
shall
obscure
the
light
,
as
well
as
the
light
shall
pierce
through
a
dark
cloud
;
thus
darknesse
covers
many
times
the
face
of
the
light
,
which
shewes
it
is
not
alwayes
the
with-drawing
of
light
which
makes
darkness
,
since
darknesse
hath
as
much
power
over
the
light
,
as
the
light
over
darknesse
,
but
obstructed
motions
make
darknesse
,
and
hinder
those
equal
motions
which
make
light
,
and
those
motions
that
make
mists
,
and
fogs
,
are
in
some
degree
like
the
motions
which
make
darknesse
,
and
so
are
such
motions
as
make
colours
,
but
the
motions
of
darknesse
seem
to
be
intermixing
motions
,
as
I
may
say
snarled
motions
,
which
intangle
themselves
,
and
the
different
motions
of
darknesse
,
and
light
,
are
like
skeines
of
silk
,
where
the
light
is
like
thread
which
is
pulled
out
even
and
straight
.
And
darknesse
is
like
a
skein
of
silk
,
which
is
so
insnarled
,
or
broken
,
as
not
any
can
finde
a
leading
thread
,
being
full
of
ends
,
knots
and
entercourses
.
Chap.
117.
The
motions
that
make
Darknesse
.
THe
motions
of
darknesse
upon
the
air
,
are
after
another
manner
,
then
those
of
light
,
for
as
light
is
laid
in
such
smal
,
straight
,
even
,
out-drawn
lines
,
so
darknesse
is
like
motions
of
silk
imbroidery
,
the
work
to
be
bossy
,
full
of
intermixing
stiches
,
and
crosse
threds
,
knotted
and
purled
after
this
manner
.
And
the
reason
I
say
silk
,
is
,
because
darknesse
is
softer
then
light
,
which
light
I
similise
to
silver
,
for
the
brightnesse
of
light
many
times
hurts
the
opticks
,
which
darknesse
doth
not
.
Chap.
118.
Of
Shadows
.
SHadows
are
copies
,
and
pictures
,
drawn
,
or
printed
,
or
ingraven
by
dark
motions
,
for
dark
lines
made
by
the
eclipsed
light
,
are
as
the
pencel
,
or
the
like
,
the
light
is
the
paint
,
the
solid
body
on
which
shadows
are
cast
,
is
the
ground
or
substance
to
work
on
,
motion
is
the
artificer
;
for
several
lights
are
like
so
many
several
sorts
of
paintings
;
for
colours
are
but
a
perturbed
light
as
some
say
,
but
to
shew
it
is
darknesse
that
doth
pencel
out
,
is
that
there
would
be
no
such
representments
,
if
darknesse
were
not
;
and
too
much
light
drowns
the
figure
,
or
is
as
it
were
plash'd
,
or
dabbed
out
,
or
if
so
much
paint
were
spilt
,
or
cast
on
the
ground
without
order
;
Yet
all
shadows
are
not
as
if
they
were
painted
,
but
printed
in
black
and
white
,
as
against
a
wall
,
or
on
water
,
or
the
like
,
but
on
a
looking-glasse
,
or
on
a
piece
of
paper
through
a
little
hole
,
in
a
dark
room
,
it
is
as
painted
,
the
colours
being
represented
as
well
as
the
figures
.
Chap.
119.
Of
shadows
and
airie
figures
.
SHadows
are
printed
,
or
ingraven
,
or
painted
by
those
motions
,
which
make
darknesse
upon
inlightned
aire
,
but
the
print
is
not
seen
,
but
upon
a
solid
ground
,
or
flat
,
as
I
may
say
,
which
ground
must
be
opposite
to
the
figure
it
represents
,
which
is
after
this
manner
,
as
one
figure
makes
more
,
for
the
figure
makes
a
figure
,
that
is
,
the
external
motion
of
the
external
figure
cuts
out
a
figure
of
aire
;
for
questionless
wheresoever
our
bodies
are
,
there
is
the
figure
in
air
;
for
we
are
alwayes
encompast
about
with
air
,
wherein
we
make
prints
of
our
figures
;
for
the
solid
bodies
print
their
figures
in
that
which
is
more
porous
,
and
softer
substance
,
as
a
seal
on
wax
,
or
a
print
on
butter
,
or
the
like
;
thus
the
solid
bodies
as
they
remove
,
still
make
new
prints
perpetually
,
and
infinitely
,
but
as
they
remove
,
the
prints
melt
out
like
verbal
and
vocal
sounds
,
which
print
words
,
and
set
notes
in
the
air
,
and
the
reason
we
uannot
see
the
letter
in
the
air
,
as
well
as
hear
the
sound
,
is
,
that
the
air
being
so
porous
,
is
proper
onely
to
convey
a
sound
to
the
ear
,
or
to
spread
it
abroad
;
but
not
solid
enough
to
fix
the
eye
thereon
,
having
not
substance
to
hold
an
object
so
long
a
time
as
to
take
notice
thereof
,
unlesse
it
be
drawn
into
a
shadow
upon
a
substantial
ground
,
on
which
the
eye
may
fix
;
but
until
the
figurative
be
cast
upon
a
solid
ground
,
the
figures
are
like
sculpture
,
but
when
they
are
drawn
in
shadows
upon
a
ground
,
it
is
as
painting
,
or
printing
.
Chap.
120.
Of
a
more
probable
opinion
to
me
of
light
making
several
colours
.
THe
lines
of
light
are
whole
and
come
so
from
the
sun
until
the
light
of
such
a
figure
,
and
according
to
the
figure
,
there
the
lines
are
broken
,
and
the
breaking
of
light
a
ccording
to
the
several
figures
,
makes
several
colours
,
so
it
is
not
inherent
in
the
thing
,
but
in
the
form
of
the
thing
,
which
is
the
figure
that
makes
several
colours
breaking
the
several
lines
of
light
several
wayes
,
so
the
Diers
of
several
colours
by
their
observations
findes
it
out
by
their
practise
,
though
they
know
not
the
reason
of
it
,
but
the
true
reason
is
,
that
all
those
several
dies
make
several
figures
,
which
several
figures
breake
the
lines
of
light
several
wayes
,
which
being
broken
several
wayes
produce
all
those
several
colours
.
To
shew
you
that
it
is
several
figure
that
breaks
the
lines
of
light
that
make
several
colours
,
you
may
see
it
in
a
pigions
neck
and
brest
,
how
many
various
colours
it
will
change
into
,
with
and
in
the
same
place
,
the
lines
of
light
being
broken
several
wayes
by
the
pigions
feathers
,
that
make
several
figures
,
as
also
you
may
perceive
in
Rain-bows
,
the
sun
shining
upon
a
watry
cloud
,
the
cloud
being
between
you
,
and
the
sun
what
various
colours
there
are
,
so
to
spout
water
out
of
your
mouth
,
if
it
be
between
me
and
the
sun
,
it
makes
the
same
colours
,
and
all
this
is
nothing
else
,
but
that
the
lines
of
light
are
broken
so
many
wayes
,
by
the
several
forms
and
figures
it
shines
of
,
which
produceth
the
multiplicity
of
all
those
various
colours
.
Again
,
more
plainly
to
make
it
appear
,
that
there
can
be
no
more
truth
but
this
in
colour
,
take
a
triangular
glasse
it
is
all
of
one
colour
,
and
was
never
sent
to
the
diers
,
and
look
in
it
,
and
you
shall
see
the
most
various
colours
in
the
world
,
the
colours
are
not
in
the
glasse
,
therefore
with
rational
man
it
suffers
no
dispute
at
all
,
that
colour
is
nothing
else
,
but
the
lines
of
light
broken
by
several
forms
,
and
figures
,
that
produceth
all
the
various
colours
that
are
in
the
world
.
And
for
excellent
disputants
,
that
make
Aristotle
their
church
of
reason
,
that
cannot
erre
,
and
will
maintain
his
nonsense
against
reason
,
I
leave
them
to
their
ignorance
,
and
wish
they
would
rather
follow
his
Logick
,
and
his
Rhetorick
,
then
his
natural
Philosophy
,
for
their
own
sakes
.
Chap.
121.
Of
Colours
.
SOme
say
colours
are
made
by
perturbed
or
obstructed
light
,
but
in
my
opinion
,
colours
are
broken
lines
of
light
;
for
when
light
is
obstructed
as
being
stopped
it
reflects
with
double
light
,
those
lines
returning
back
like
double
strings
,
and
if
it
were
perturbed
light
,
like
over-agitated
air
,
or
troubled
and
rough
waters
,
the
light
would
be
onely
thicker
,
and
mudier
,
having
not
liberty
to
move
in
so
level
,
even
,
and
straight
,
paralel
lines
;
it
is
true
,
those
perturbed
motions
may
be
the
cause
many
times
of
breaking
the
light
,
which
broken
parts
contracting
into
several
figures
,
or
works
,
causeth
several
colours
,
every
particular
work
,
being
a
several
colour
,
and
when
these
several
figurative
works
are
mixt
,
being
part
of
one
work
,
and
part
of
another
,
the
colors
are
also
mixt
.
For
the
several
works
made
of
the
pieces
of
light
,
are
that
which
makes
several
colours
,
and
not
the
pieces
of
light
without
those
works
,
for
if
those
pieces
of
light
lay
scattered
and
not
contracted
into
several
figurative
workes
,
they
could
,
or
would
not
make
colours
,
but
if
colours
are
not
made
by
pieces
of
light
,
they
are
made
by
contracting
the
straight
unbroken
lines
of
light
,
which
contraction
turns
light
into
colours
,
as
contractions
do
water
into
snow
,
ice
,
hail
,
frost
;
Now
it
is
to
be
observed
,
that
it
is
not
onely
the
contracted
motions
on
the
water
that
make
the
difference
,
but
being
contracted
into
such
or
such
a
figure
;
for
whensoever
water
is
contracted
into
such
a
manner
of
figure
,
it
is
snow
,
if
into
such
a
figure
it
is
hail
,
if
in
such
a
figure
it
is
ice
,
into
such
a
figure
frost
,
and
may
do
so
constantly
,
and
eternally
,
and
so
when
light
is
contracted
into
such
a
figure
,
it
is
red
,
when
into
such
a
figure
,
blue
,
into
such
a
figure
,
yellow
,
into
such
a
figure
green
,
and
when
it
is
contracted
partly
into
the
figure
of
red
,
and
partly
into
the
figure
of
blue
,
it
makes
a
figure
of
purple
,
and
if
it
be
contracted
partly
into
the
figure
of
red
,
and
partly
into
the
figure
of
blue
,
and
partly
into
the
figure
of
purple
,
it
makes
a
fourth
figure
,
which
is
a
fourth
colour
,
and
so
a
fift
,
and
so
infinites
,
likewise
one
and
the
same
figure
which
is
one
perfect
colour
,
may
vary
with
each
patticular
figure
,
which
is
each
particular
colour
,
and
upon
what
body
soever
these
figures
are
printed
,
they
take
colours
,
and
according
as
the
figures
differ
,
the
colours
are
changed
,
or
alter
;
for
it
is
not
the
body
that
they
are
printed
on
,
or
the
reflections
of
light
,
cast
upon
such
bodies
that
make
colours
,
but
such
figures
made
by
contracted
lines
of
light
,
which
figurative
works
give
such
colours
to
any
thing
they
can
print
,
or
place
on
,
but
the
reason
why
I
think
they
are
rather
broken
pieces
of
light
contracted
,
then
contracted
streight
lines
,
is
,
because
they
are
so
lasting
,
for
though
some
colours
will
fade
sooner
,
yet
some
will
last
a
long
time
;
for
whatsoever
work
is
wrought
with
parts
,
as
I
may
say
,
several
pieces
of
thread
,
is
not
so
apt
to
undo
or
ravel
out
,
as
that
which
is
but
of
one
piece
,
unlesse
the
thread
were
circular
,
without
ends
,
but
lines
of
light
are
paralels
,
and
not
circles
,
as
for
shadows
of
colours
,
in
my
opinion
they
are
produced
after
this
manner
as
I
said
,
the
figure
of
blue
or
the
like
,
which
is
one
perfect
colour
,
and
the
figure
of
red
which
is
another
perfect
colour
makes
a
third
figure
,
which
is
a
mixt
colour
,
likewise
blue
and
yellow
makes
a
different
figure
,
which
is
a
different
colour
from
blue
and
red
,
and
blue
and
yellow
,
makes
a
different
figure
,
which
is
a
different
colour
from
blue
and
green
,
&
so
we
may
match
figures
until
we
be
weary
,
but
whatsoever
hath
constantly
part
of
one
and
the
same
figure
,
in
the
several
or
single
compartments
of
other
figures
,
which
are
other
colours
,
as
blue
and
green
,
blue
and
red
,
blue
and
yellow
;
and
the
like
appears
in
shadows
,
by
reason
one
particular
figure
,
or
figurative
part
is
the
ground-work
,
which
is
,
the
ground
colour
,
which
makes
all
the
colours
it
mixes
with
,
partly
of
its
own
complection
,
and
according
as
there
are
more
or
lesse
,
of
that
figure
,
the
shadow
is
fainter
or
stronger
,
and
according
as
the
contractions
are
more
or
lesse
,
the
colours
are
deeper
,
or
paler
;
for
those
figures
that
are
closer
contracted
,
and
rougher
wrought
,
are
the
darkest
colours
,
as
neerest
to
black
,
and
those
figures
that
are
loosest
,
contracted
,
and
finer
wrought
,
ars
the
the
lightest
,
or
palest
colours
,
as
being
most
light
,
when
the
parts
are
loosest
,
and
most
at
liberty
,
and
the
brightest
,
as
the
most
glorious
colours
that
are
made
of
the
purest
,
and
clearest
light
,
which
is
of
the
smallest
lines
of
light
,
as
I
may
say
,
the
finest
threaded
light
,
for
some
lights
are
thicker
then
others
,
by
reason
their
lines
are
grosser
.
Also
colours
which
are
broken
contracted
lines
of
light
,
may
appear
darker
,
or
brighter
according
to
the
reflection
,
of
other
lights
,
or
rather
according
to
the
straight
and
unbroken
lines
of
light
are
that
cast
upon
them
,
likewise
some
light
doth
alter
the
colours
that
are
made
by
other
lights
,
as
some
colours
appear
not
by
candle-light
as
by
day-light
,
and
the
reason
is
,
that
several
lines
of
several
lights
,
being
grosser
,
or
finer
,
causeth
the
colour
to
appear
duller
or
brighter
,
and
some
particular
lights
make
some
colours
appear
more
then
others
,
and
some
particular
lights
obscure
some
particular
colours
more
then
others
,
according
as
they
are
further
,
or
neerer
off
the
nature
of
each
other
;
for
though
the
several
figurative
works
make
the
several
colours
,
yet
it
is
the
lines
and
pieces
of
light
,
that
make
those
figures
and
works
.
Chap.
122.
Of
airy
figures
.
AS
I
said
before
,
the
solid
bodies
moving
in
the
soft
,
&
more
porous
bodies
,
make
many
figures
therein
,
some
as
printed
,
some
as
painted
,
others
as
sculpture
,
as
cut
,
or
carved
in
wood
,
or
stone
,
or
cast
in
metal
,
or
moulded
in
earth
,
some
are
as
if
a
man
,
or
the
like
creature
should
print
themselves
in
snow
,
others
as
if
they
should
make
themselves
in
snow
,
as
for
example
;
as
if
a
man
should
stand
,
and
let
the
snow
fall
thick
upon
him
until
he
were
all
covered
over
,
there
would
be
his
figure
in
snow
,
or
if
he
should
lie
down
in
snow
,
there
would
be
his
print
;
so
it
is
in
air
,
as
we
move
from
place
to
place
,
new
figures
are
made
,
and
the
former
figures
moulder
,
or
melt
out
,
but
according
as
the
air
is
,
so
they
last
,
or
decay
,
for
if
the
air
be
congealed
with
cold
,
thickned
with
grosse
fogs
or
mist
,
the
figures
last
the
longer
therein
,
although
in
a
misshapen
posture
,
like
ruinated
buildings
,
or
broken
statues
,
or
like
defeated
armies
,
here
an
arm
,
or
a
piece
of
an
arm
,
or
a
hand
,
and
there
leggs
,
here
a
head
,
there
a
mangled
body
;
but
when
the
air
is
thin
,
and
serene
,
the
print
dissolves
assoon
as
the
figure
removes
;
and
if
the
air
were
as
solid
as
snow
,
we
should
see
the
figures
as
perfect
in
the
one
,
as
in
the
other
;
but
the
air
being
very
thin
,
and
porous
,
the
sight
of
the
eye
runs
thorow
without
stay
,
or
stop
,
taking
no
notice
,
like
water
in
a
sieve
,
wherein
nought
can
be
contained
,
because
there
is
no
hold
to
keep
the
water
in
from
running
out
.
Chap.
123.
Of
External
figures
,
and
internal
forms
.
IN
some
things
there
is
such
sympathy
betwixt
the
internal
form
,
and
the
external
figure
,
as
the
alterations
of
the
one
,
change
the
nature
of
the
other
;
as
for
fire
,
when
the
external
figure
is
altered
,
the
internal
faculty
is
gone
,
here
the
internal
nature
depends
upon
the
exterior
figure
;
but
as
for
water
,
the
external
figure
may
be
changed
,
as
we
see
when
it
is
frozen
,
but
the
internal
nature
not
changed
,
for
it
is
as
water
still
,
though
it
be
not
fluid
,
here
the
internal
depends
not
upon
the
external
;
but
thus
much
the
exterior
figures
of
all
things
depend
so
so
much
upon
the
exterior
form
,
or
nature
,
that
when
the
internal
is
changed
,
the
exterior
cannot
be
altered
,
from
and
to
,
as
to
change
the
countenance
or
face
,
as
I
may
say
by
contraction
,
and
dilation
,
as
water
,
and
metals
,
and
many
others
,
but
an
animal
figure
may
remain
,
as
it
was
for
a
time
,
when
the
internal
is
changed
,
but
not
long
,
as
for
example
,
Animals
,
although
the
internal
nature
,
and
faculty
be
changed
,
which
is
to
move
after
such
a
manner
,
as
is
proper
for
Animal
,
the
external
figure
is
not
altered
:
for
when
Animals
are
dead
,
the
external
,
which
is
the
outward
shape
remains
perfect
,
for
a
time
,
yet
the
internal
motions
may
be
in
disorder
,
as
they
are
in
animals
that
sound
,
or
are
sick
or
faint
,
or
in
vegetables
that
are
fading
,
or
drooping
;
but
when
the
internal
motions
move
orderly
again
,
either
of
themselves
,
or
by
the
help
of
assistant
motions
,
and
figures
,
the
Animal
is
as
it
was
before
,
and
the
Vegetable
flourisheth
green
again
,
thus
there
may
be
an
alteration
;
but
when
there
is
an
absolute
change
in
the
internal
,
there
can
be
no
return
,
but
by
a
new
creation
,
for
all
alterations
of
motions
do
not
do
it
,
but
a
total
change
.
Chap.
124.
Earth
,
water
,
air
,
fire
,
cold
,
heat
,
light
,
darknesse
.
EArth
,
water
,
air
,
fire
,
cold
,
heat
,
light
,
darknesse
,
is
made
as
Animals
,
Vegetables
,
and
Minerals
,
that
is
,
that
such
degrees
of
innated
matter
works
upon
the
dull
part
of
matter
with
various
motions
,
and
several
degrees
,
of
dull
matter
produceth
such
effects
joyning
parts
together
,
and
separating
parts
asunder
,
but
joyning
,
and
mixing
each
degree
together
,
loseth
not
the
entity
of
each
degree
,
for
that
can
never
be
altered
,
for
as
it
was
from
all
eternity
,
so
it
will
last
to
all
eternity
.
Chap.
125.
The
motions
of
the
Sun
,
and
Planets
.
THe
Sun
,
and
the
rest
of
the
Planets
,
are
questionlesse
created
as
other
Animal
creatures
,
and
their
local
motions
are
according
to
the
shape
,
as
we
see
all
Animals
are
,
for
a
worm
cannot
run
,
but
onely
moves
by
gathering
up
the
body
from
one
place
,
and
then
stretching
it self
out
farther
,
or
else
by
rolling
,
and
winding
his
body
from
place
to
place
,
nor
beasts
cannot
flee
as
birds
,
nor
birds
cannot
trot
,
amble
,
nor
gallop
,
as
beasts
,
because
they
have
no
shape
fitted
thereto
;
for
birds
want
four
leggs
to
pace
and
gallop
,
and
beasts
want
wings
to
flee
,
so
the
Planets
move
according
to
their
shape
,
turning
about
as
a
spherical
circle
about
a
center
,
and
if
the
sun
runs
about
the
world
with
such
speed
(
as
some
old
opinions
are
,
it
must
turn
as
a
wheel
about
the
spoake
,
or
rundle
as
a
bowl
in
the
ecliptick
line
.
But
if
the
sun
,
as
some
Modern
opinions
hold
,
doth
not
move
out
of
his
place
,
but
is
as
it
were
fixed
,
and
that
the
Planets
move
about
it
,
in
circular
wayes
according
to
their
shape
,
then
the
motions
of
the
sun
,
are
onely
by
dilation
,
and
attractions
:
from
which
light
,
and
heat
proceeds
,
and
vapor
is
drawn
or
suckt
up
.
Chap.
126.
Of
the
motions
and
figures
of
the
four
natural
Elements
.
THe
motions
that
make
the
natural
figure
of
earth
,
are
not
so
curious
,
nor
the
matter
they
work
on
so
fine
,
as
those
which
make
fire
,
air
,
and
water
;
for
the
materials
being
grosser
,
their
work
is
rougher
,
like
morter
that
is
made
of
hair
,
and
lime
,
and
the
motions
moving
not
so
evenly
,
or
distinctly
,
but
rather
mixtly
,
causeth
it
to
be
sad
and
dark
,
the
solidity
,
weight
,
and
drought
are
caused
by
the
contracting
,
attracting
,
and
retentive
motions
,
which
motions
are
the
chief
workers
and
creators
of
this
element
,
which
work
like
ants
,
drawing
all
thereto
,
making
it
like
a
round
heap
,
or
like
a
Load-stone
,
that
attracts
the
solid
matter
.
The
slimie
or
gelly
part
of
the
earth
is
made
by
such
kinde
of
motions
as
spin
small
lines
lik
Silk-worms
,
in
a
round
hollow
ball
;
water
is
made
after
that
manner
,
onely
those
lines
extenuate
more
into
perfect
circles
.
Natural
and
pure
air
is
made
by
such
a
kinde
of
motion
,
as
spiders
spin
webs
,
smal
lines
spread
,
and
enterwoven
evenly
.
Natural
fire
is
made
by
such
kinde
of
motions
,
as
the
art
of
whetting
,
or
sharpening
,
or
pointing
with
a
grind-stone
,
or
Load-stone
or
the
like
,
and
is
made
like
the
stings
of
Bees
,
which
pierce
,
and
wound
whatsoever
they
can
enter
.
Natural
light
is
made
by
such
kinde
of
motions
,
as
wier-drawing
,
or
drawing
a
small
thread
from
a
spindle
.
Natural
darknesse
is
made
by
such
kinde
of
motions
,
as
winding
up
threads
upon
bottoms
,
in
a
heap
.
I
say
natural
,
because
they
keep
their
original
form
,
and
is
the
right
kinde
,
and
true
shape
,
as
I
may
say
of
man-kinde
;
For
if
a
creature
should
be
partly
a
beast
,
and
partly
a
man
,
it
were
not
of
the
right
kinde
,
and
true
shape
.
Likewise
Elements
may
be
of
the
right
kinde
,
and
yet
be
different
as
mankinde
,
for
every
particular
man
is
not
alike
,
neither
in
shape
nor
quality
,
the
like
may
elements
differ
.
Chap.
127.
The
reason
of
the
ebbing
and
flowing
of
the
sea
thus
.
I
Will
not
dispute
,
according
to
Copernicus
,
that
the
earth
goes
about
,
&
the
Sun
stands
stil
,
upon
which
ground
Galleleo
saith
,
the
reason
of
the
ebbing
and
flowing
of
the
sea
,
is
the
jogging
of
the
earth
,
the
old
opinion
is
,
that
the
moon
is
the
cause
of
it
,
which
I
can
hardly
beleeve
,
for
mark
the
tide
from
Scotland
to
Margel
when
the
moon
hath
the
same
influence
,
and
the
tide
is
so
many
hours
in
coming
from
Scotland
to
Margell
as
if
one
rid
post
,
if
it
were
the
moon
,
why
should
it
not
be
high
water
,
or
full
tide
Margell
,
that
it
is
in
Scotland
at
the
time
,
the
power
of
the
moon
being
all
one
,
so
that
comes
very
improbable
to
me
,
for
many
things
fall
out
at
the
same
time
,
and
yet
the
one
not
cause
of
the
other
,
and
in
Philosophy
there
is
nothing
so
ordinary
,
as
to
mistake
the
cause
of
things
,
since
indeed
the
things
for
the
most
part
are
hid
from
us
;
some
again
will
have
the
Sun
the
cause
of
the
ebbing
and
flowing
of
the
sea
,
others
rationally
say
,
heat
makes
motion
,
and
the
seas
being
salt
make
motion
,
because
it
is
hot
,
but
how
comes
it
that
the
fresh
waters
ebbe
and
flow
?
even
springs
well
,
whatsoever
the
cause
be
of
the
seas
motion
where
it
moves
,
;
for
in
some
places
they
say
it
doth
not
,
but
where
it
moves
it
is
never
high
water
in
one
place
,
but
it
is
low
water
in
another
place
,
and
the
sea
moves
alwayes
circularly
,
for
as
it
is
the
nature
of
water
to
be
made
in
figures
of
circular
lines
,
so
it
is
the
nature
to
flow
circularly
,
which
in
my
opinion
is
the
reason
of
the
ebbing
and
flowing
tides
,
that
moves
circularly
,
that
is
,
part
of
a
circular
,
where
the
convex
flows
still
forward
,
the
flowing
motion
extends
more
and
more
,
causing
it
to
swell
out
,
and
the
concave
ends
to
extend
longer
and
closer
,
in
so
much
as
at
last
the
concave
ends
are
joyned
into
a
convex
,
for
it
doth
not
extend
in
aperfect
round
circle
,
as
I
shall
describe
in
my
following
discourse
,
but
after
an
oval
,
or
rather
a
pear
figure
,
but
when
the
flowing
convex
is
extended
beyond
the
strength
,
it
straight
breaks
,
being
most
weak
,
by
reason
it
is
most
extended
out
,
so
that
when
the
tides
have
no
more
strength
to
flow
for
want
of
water
to
extend
,
and
the
convex
over-powred
by
extenuation
,
it
breaks
asunder
,
and
so
falls
back
,
whereby
the
convex
parts
are
now
become
the
concave
,
and
where
it
was
concave
,
is
now
become
convex
,
which
causeth
it
to
flow
the
other
way
,
and
ebb
where
it
did
flow
,
for
where
it
lies
concave
it
ebbs
,
and
where
it
is
conex
is
flows
,
and
thus
it
ebbs
and
flows
perpetually
,
where
it
hath
free
passage
,
but
the
farther
it
flows
,
the
weaker
it
becoms
,
by
reason
the
strength
is
abated
,
like
a
horse
that
hath
run
fast
and
far
,
at
last
is
so
weak
and
breathlesse
as
he
falls
down
,
so
when
the
convex
can
extend
no
farther
,
it
breaks
in
two
,
but
as
the
convex
extends
,
the
concave
ends
draw
closer
together
,
whereby
such
time
as
they
come
to
joyn
,
the
convex
is
so
bowingly
stretched
,
as
it
becomes
brittle
,
as
I
may
say
or
weak
,
which
causeth
it
to
break
,
but
it
is
to
be
observed
that
the
tides
have
a
double
motion
,
for
as
the
convex
flows
forward
,
the
concave
ends
draw
backward
at
one
and
the
same
time
,
for
the
extenuation
of
convex
one
way
,
causeth
the
extenuation
of
the
concave
ends
the
other
way
;
but
by
reason
the
two
ends
draws
close
towards
a
point
,
the
ebbing
waters
seem
narrow
and
little
,
but
the
ebbing
tides
are
but
an
effect
of
the
flowing
tides
,
not
a
cause
in
it self
,
for
the
interior
nature
of
water
is
to
flow
where
it
can
get
liberty
,
and
freedom
of
passage
,
and
where
it
doth
not
flow
it
is
obstructed
by
some
obscure
cause
,
but
I
desire
my
reader
not
to
mistake
me
,
as
to
conceive
the
motions
of
the
tides
,
and
the
interior
nature
of
water
all
one
,
being
something
alike
;
but
the
motions
of
the
tides
,
and
the
motions
of
the
interior
nature
of
water
are
as
different
as
the
local
motions
of
Animals
,
and
their
interior
nature
,
and
I
beleeve
if
the
fresh
waters
had
the
same
liberty
as
the
sea
waters
,
to
flow
which
way
they
would
without
opposition
,
or
obstructions
of
hils
,
dales
,
banks
and
walls
,
and
had
the
like
quantity
to
move
withal
,
I
beleeve
they
would
as
naturally
flow
as
the
sea
,
and
ebbe
when
their
strength
fails
,
and
I
beleeve
if
there
were
a
sufficient
quantity
of
water
in
the
sea
,
and
no
obstructions
,
as
Islands
,
creeks
,
and
the
like
to
hinder
the
passage
,
and
that
the
earth
were
like
a
billiard
ball
,
it
would
flow
perpetually
round
,
as
the
Globe
turns
upon
the
Pole
,
if
the
Pole
turns
not
round
with
the
Globe
.
Chap.
128.
Describing
the
tides
.
THe
flowing
water
gathers
up
together
like
superflous
humors
,
and
swells
out
the
convex
,
as
corrupted
matter
doth
the
skin
,
and
never
leaves
extending
till
it
breaks
,
but
it
begins
by
degrees
in
a
demy-circle
,
and
as
it
flows
it
grows
larger
,
and
longer
extending
its
compasse
.
And
as
the
convex
extends
,
the
concave
ends
must
of
necessity
draw
closer
together
.
Which
makes
the
ebbing
waters
like
a
tail
to
the
convex
,
which
as
the
body
,
which
makes
the
ebbing
waters
to
be
narrow
,
and
by
the
reason
the
bulk
of
the
water
flows
in
the
convex
,
it
causeth
the
concave
ends
to
be
small
,
which
makes
it
shallow
,
and
the
more
the
concave
ends
extend
,
the
smaller
they
are
,
like
thread
drawn
from
a
full
distaff
of
flax
;
for
so
the
concave
ends
draws
,
or
rather
extends
from
the
convex
body
;
But
as
I
said
before
the
more
the
convex
extends
,
the
closer
the
concave
ends
draw
together
,
and
when
the
convex
is
extended
to
the
uttermost
they
joyn
.
And
assoon
as
ever
they
are
joyned
and
mixt
together
into
one
point
,
as
it
were
,
it
swels
into
a
body
.
For
the
former
convex
being
broke
,
the
waters
fal
back
to
that
part
which
was
the
concave
,
but
now
is
become
the
convex
,
and
that
part
which
was
the
convex
,
is
now
become
the
concave
.
Yet
the
convex
must
be
full
before
the
concave
ends
extend
,
like
as
a
glasse
that
must
be
filled
above
the
brims
before
it
can
run
over
.
Chap.
229.
Of
double
tides
.
AN
after
,
or
double
tide
is
caused
by
winde
,
like
as
a
man
should
walk
against
a
very
great
winde
,
that
although
he
presseth
forward
,
yet
it
drives
him
back
,
but
when
he
hath
broken
the
gust
as
it
were
,
he
passeth
more
forcible
through
,
and
though
winde
have
power
over
the
exterior
motions
of
the
waters
,
yet
not
on
the
interior
motions
,
but
winde
can
discompose
the
face
of
the
waters
,
as
anger
doth
the
countenance
of
men
.
Chap.
130.
Ofspring
Tides
.
SPring
tides
I
conceive
to
be
caused
by
waters
that
issue
forth
from
the
veins
of
the
earth
,
which
are
apt
to
swell
,
and
then
to
vent
themselves
forth
at
certain
times
,
as
natural
issues
,
which
flowing
causeth
the
tides
to
be
greater
,
because
it
hath
more
strength
to
extend
farther
,
and
the
tides
to
be
higher
because
the
convex
is
thicker
,
and
fuller
,
for
the
greater
body
of
water
,
the
farther
it
flowes
;
for
it
is
for
want
of
strength
which
makes
an
ebb
,
or
want
of
passage
which
makes
a
stop
,
and
when
the
tides
are
lower
,
there
are
some
invisible
obstructions
,
or
the
eatrh
hath
drawn
or
suckt
from
that
part
of
the
sea
.
Chap.
131.
The
tide
and
stream
flowing
against
each
other
.
THe
reason
the
tide
flows
against
the
stream
a
of
River
,
is
,
that
the
quantity
of
sea
water
forceth
through
the
stream
,
and
the
descent
of
the
river
forceth
the
stream
to
passe
through
the
motion
,
or
rather
by
the
motion
of
the
tide
,
for
the
natural
motions
of
all
waters
being
to
flow
,
and
the
force
of
the
descent
added
therto
,
gives
it
a
double
,
if
not
a
treble
strength
,
so
that
when
the
force
of
the
tide
,
and
the
force
of
the
stream
meets
,
and
incounters
,
they
make
passes
,
as
Duellers
that
fight
hand
to
hand
;
but
if
one
water
runs
quite
through
another
,
it
is
most
probable
that
the
tide
runs
through
the
stream
,
by
reason
it
is
armed
strongly
with
salt
,
which
may
cause
it
to
be
streamproof
,
when
the
river
water
is
porous
,
and
weak
by
reason
it
is
fresh
,
and
thin
as
I
may
say
.
Chap.
132.
The
difference
of
salt
water
and
fresh
water
.
THe
difference
of
salt
water
and
fresh
,
is
,
that
salt
waters
circle
lines
are
flat
,
and
edged
,
as
a
knife
,
or
the
like
,
and
in
fresh
water
,
round
,
which
edge
makes
it
not
lesse
smooth
,
although
more
sharp
,
nor
hinders
the
extenuating
compasse
,
but
the
lines
being
flat
,
make
it
more
solid
,
and
so
give
it
more
strength
,
then
the
fresh
water
circle
that
is
round
,
which
makes
it
more
porous
,
then
salt
water
is
,
by
the
experience
of
an
egge
,
and
the
like
,
which
in
fresh
water
the
egge
will
sink
to
the
bottom
,
but
very
salt
water
will
bear
it
up
,
from
sinking
,
and
according
to
the
strength
,
it
will
bear
more
or
lesse
,
but
those
lines
may
exteriorly
alter
,
from
flat
to
round
,
and
round
to
flat
,
and
never
alter
the
interiour
nature
,
as
to
break
the
compasse
,
which
is
to
dissolve
the
circle
or
ring
(
as
I
may
say
)
which
circle
ring
is
the
interior
figure
.
Chap.
133.
Of
winde
.
WInde
is
wrought
by
expulsive
motions
,
and
the
strength
doth
not
proceed
from
the
thicknesse
,
or
solidity
of
the
body
,
as
many
think
it
doth
,
conceiving
it
to
be
contracted
,
or
prest
up
air
,
which
if
it
were
,
it
could
not
enter
into
such
small
porous
,
and
narrow
passages
as
it
doth
;
wherefore
me
thinks
the
strength
should
not
proceed
so
much
from
the
solidity
,
as
the
agilnesse
therein
;
for
the
quick
repetition
doth
so
sorcibly
presse
on
each
other
,
as
upon
necessity
it
must
drive
all
loose
,
and
porous
bodies
before
it
,
but
the
farther
it
bloweth
,
the
fainter
is
the
breadth
,
for
as
the
repetitions
grow
short
,
so
weaker
.
Chap.
134.
Of
the
noise
of
Tempest
and
storms
.
AS
I
have
said
,
that
sort
of
air
which
is
made
by
watry
circles
is
apt
to
sound
with
every
motion
that
strikes
thereon
,
by
reason
of
the
hollow
figure
being
sphericall
.
Likewise
this
is
the
reason
running
brooks
make
a
murmuring
noise
;
also
this
is
the
reason
,
that
the
tides
do
make
such
a
noise
in
the
ebbs
,
and
flowes
,
circles
pressing
,
or
rather
strikeing
each
other
.
Again
,
this
is
the
reason
the
windes
,
when
they
blow
upon
airy
,
or
watry
circles
,
by
striking
those
spherical
circles
,
cause
it
to
sound
,
and
make
a
roaring
noise
,
by
the
confusion
it
makes
therein
;
for
winde
which
is
an
expulsive
vapor
doth
not
onely
strike
those
watry
circles
,
but
those
that
are
extended
into
air
,
and
when
those
motions
drive
circle
against
circle
,
or
circle
upon
circle
,
makes
such
quick
rebound
,
which
rebounds
in
contracting
and
crossing
each
other
,
make
a
confused
sound
,
which
we
call
tempestuous
and
stormy
,
and
it
is
to
be
observed
,
that
a
tempest
in
the
air
,
and
a
storm
in
the
water
,
and
thunder
,
is
much
after
one
and
the
same
kinde
of
noise
;
But
as
thunder
is
caused
by
the
expulsion
of
the
most
extended
circular
lines
,
so
winde
is
the
expulsion
of
the
more
grosser
circles
,
as
when
lines
break
,
which
are
extended
no
farther
then
to
vapor
,
also
these
expulsions
,
if
they
be
not
very
violent
,
cause
rain
;
for
the
expulsed
motion
being
no
stronger
then
to
presse
upon
the
unbroken
and
extended
circles
,
either
of
vapor
,
or
air
,
drives
it
into
the
watry
compasse
,
but
when
the
weather
is
cloudy
,
it
is
not
altogether
so
hard
prest
upon
,
as
to
drive
it
into
perfect
water
circles
,
but
to
the
next
degree
,
as
a
thick
vapor
.
And
when
the
weather
is
unconstant
,
as
we
say
,
that
is
sometimes
grosse
and
thick
,
and
then
it
will
be
strait
clear
,
and
bright
,
is
as
the
presser
doth
abate
,
or
increase
;
but
unforced
raines
(
as
I
may
call
them
)
which
is
without
a
violent
constraint
,
is
when
those
circles
are
drawn
into
a
wetry
compasse
in
a
natural
order
,
and
by
the
natural
waight
,
being
thicker
then
natural
air
,
that
is
original
air
,
and
not
transmigrated
water
,
it
falls
down
on
the
earth
.
Likewise
the
pouring
showers
make
a
sound
,
by
the
force
of
the
falling
drops
,
striking
as
they
fall
,
sound
;
but
by
reason
the
water
is
divided
,
by
the
falling
motions
into
lesse
bodies
,
as
it
were
,
which
makes
not
so
strong
a
sound
,
having
lesse
compasse
as
the
tides
,
or
air
having
fewer
circles
in
a
body
,
as
in
drops
,
which
makes
it
of
a
lesse
bulk
,
and
the
lesse
the
body
is
,
the
weaker
,
and
the
smaller
is
the
sound
.
But
when
the
watry
lines
are
drawn
into
a
triangular
figure
of
snow
,
it
falls
silently
without
sound
,
by
reason
the
watry
line
is
drawn
out
of
the
extended
circle
.
Besides
,
that
figure
is
the
lightest
figure
,
by
reason
of
the
inequality
,
for
a
square
hath
four
equal
parts
,
which
makes
a
just
number
,
so
an
equal
ballance
which
gives
it
a
steddy
weight
,
and
a
circle
is
equally
round
,
without
parts
,
which
gives
a
steddy
weight
.
But
a
triangular
figure
is
in
three
parts
,
which
is
no
just
number
,
nor
equal
ballance
,
nor
steddy
weight
,
which
make
it
of
lesse
force
,
for
being
a
wavering
figure
,
it
cannot
presse
hard
,
nor
strike
strongly
,
nor
fall
heavy
,
but
flies
lightly
about
.
Chap.
135.
Of
thunder
and
lightning
.
THunder
and
lightning
are
caused
from
watry
circles
,
for
when
they
are
extended
from
water
to
vapor
,
from
vapor
to
air
,
from
temperate
air
,
to
hot
air
,
from
hot
air
to
fire
;
for
if
those
circles
extended
beyond
the
compasse
,
and
strength
of
the
line
,
they
break
,
which
is
the
cause
of
thunder
,
and
lightning
;
for
assoon
as
the
farthest
extention
of
the
circle
is
broken
,
those
extended
parts
do
with
an
extraordinary
swift
motion
run
,
or
rather
shut
forth
into
bright
flaming
flashes
,
as
spinning
lines
of
light
,
but
when
those
lines
extend
with
a
strong
strength
,
they
break
into
smal
parts
,
which
causeth
thunder
to
follow
lightnings
;
for
those
bteaking
parts
sometimes
expulse
disorderly
,
beating
and
striking
upon
those
circle
lines
that
are
unbroke
,
which
circles
being
of
a
hollow
figure
,
cause
a
sound
in
the
higher
region
,
whereto
they
are
ascended
,
for
their
extention
causeth
them
to
be
light
,
their
lightnesse
to
ascend
;
But
all
hollow
figures
being
concave
within
,
and
convex
without
,
do
present
to
the
ear
,
if
they
be
strong
,
as
concave
,
and
convex
glasses
doth
objects
,
when
presented
to
the
eye
;
thus
hollow
figures
cause
a
hollow
sound
if
they
be
struck
,
for
the
concave
draws
those
motions
in
which
rebounds
from
fide
to
side
,
and
the
rebounds
continue
〈◊〉
sound
by
the
Echos
repeated
,
for
sound
lasts
longer
in
hollow
figures
,
then
in
any
other
,
and
though
I
will
not
say
that
onely
hollow
figures
make
sounds
,
yet
I
say
that
no
sound
can
enter
but
through
hollow
figures
,
as
the
ear
is
a
hollow
figure
,
and
all
hollow
figures
,
and
the
ear
is
not
onely
hollow
,
but
circular
,
but
sounds
are
made
in
the
ear
,
or
rather
enters
,
as
light
and
colours
in
the
eyes
,
for
discord
is
perturbed
motion
,
or
rather
close
Antipathetical
motions
,
and
harmony
are
sympathetical
,
and
regular
motions
,
but
the
more
of
these
extenuating
circles
break
,
the
more
lightning
there
is
,
and
the
stronger
they
brea
,
the
more
thunder
rhere
is
,
and
the
harder
they
strike
upon
the
unbroken
circles
the
lowder
is
the
sound
.
But
if
the
circle
lines
break
onely
asunder
,
and
extend
,
or
shut
forth
into
straight
lines
without
more
parts
,
there
is
onely
lightning
without
thunder
,
but
if
those
lines
break
into
more
parts
,
there
is
thunder
also
,
and
when
there
falls
r
ain
at
those
times
of
thunder
,
it
is
when
the
gentler
motions
of
some
of
those
expulsed
parts
,
do
not
strike
hard
upon
some
of
those
unbroken
circles
,
but
presse
upon
them
,
which
causeth
them
to
draw
,
and
gather
into
a
lesse
circle
,
and
a
grosser
line
,
untill
they
return
into
the
watry
compasse
,
where
growing
too
heavy
for
the
hight
,
falls
down
toward
the
center
of
the
earth
,
as
all
heavie
bodies
,
if
not
thick
bodies
under
to
bear
them
up
,
or
stronger
motions
then
their
weight
to
hold
them
up
,
thus
in
my
opinion
is
thunder
and
lightning
caused
,
and
when
it
rains
,
those
unbroken
circles
return
into
its
nature
again
.
Chap.
136.
Of
the
alterations
of
motions
.
ONe
and
the
same
degree
of
innate
matter
may
change
,
and
rechange
the
natural
posture
motion
in
one
and
the
same
figure
,
but
a
general
alteration
of
those
motions
proper
to
that
figure
,
dissolves
the
natural
form
of
any
one
particular
figure
,
for
a
figure
moving
by
several
motions
,
proper
to
its
kinde
,
must
joyntly
consent
either
by
a
sympathy
,
or
inforcement
to
make
a
dissolution
,
as
well
as
a
creation
,
but
all
motions
works
or
alter
according
as
the
matter
is
,
or
figure
they
work
to
,
or
forced
by
stronger
motions
to
alter
their
natural
course
;
likewise
several
and
contrary
motions
may
work
by
turns
in
one
and
the
same
figure
,
by
one
and
the
same
degree
of
innated
matter
.
Chap.
137.
Of
different
motions
.
ALL
extenuating
motions
make
not
fludity
or
wet
,
but
such
kind
of
extenuating
on
such
tempered
,
or
on
such
degrees
of
dull
part
of
matter
,
for
some
extenuating
motions
make
light
,
others
make
heat
,
and
infinite
the
like
,
so
all
expulsive
motions
do
not
burn
,
nor
all
〈◊〉
motions
do
not
work
alike
,
nor
all
attractive
,
nor
all
retentive
,
nor
expulsive
;
for
there
are
infinite
wayes
or
kindes
of
them
,
which
works
infinite
varieties
,
for
there
are
infinite
several
sorts
of
heats
,
coldes
,
droughts
,
moistures
(
and
infinite
kindes
of
lights
and
darknesse
as
well
as
of
colours
,
so
infinite
wayes
of
contractions
,
and
attractions
,
and
infinite
wayes
of
expulsions
,
and
so
there
are
such
varieties
in
one
and
the
same
kinde
,
as
it
is
impossible
for
me
to
describe
,
as
for
one
man
to
draw
the
several
pictures
of
mankinde
from
all
eternity
;
but
if
I
could
draw
but
one
picture
,
it
will
be
enough
to
shew
my
art
and
skill
,
although
but
a
plain
draught
,
but
I
finde
the
work
too
hard
for
my
wit
,
yet
I
have
ventured
,
and
mean
to
hang
it
on
the
wall
of
censure
,
although
I
know
spite
will
strive
to
pull
it
down
.
Chap.
138.
Of
the
local
motions
of
water
,
air
,
and
fire
.
I
perceive
there
be
other
figures
that
have
local
motions
besides
Animals
,
yet
it
is
partly
their
figures
that
are
proper
thereto
;
for
though
there
is
no
matter
,
but
is
figured
,
yet
all
figures
move
not
but
of
themselves
,
and
though
all
figures
aremoved
,
or
moving
,
or
both
moved
and
moving
,
yet
all
local
motions
move
not
after
one
and
the
same
manner
;
but
I
hear
mean
by
local
motion
,
that
which
naturally
can
move
from
place
to
place
,
by
their
interior
nature
,
and
exterior
shape
,
but
if
the
word
is
not
right
to
the
sense
,
pray
pardon
it
,
and
take
the
sense
and
leave
the
word
,
and
Christen
it
a
new
;
but
these
kindes
of
local
figures
are
water
,
arie
,
and
fire
,
which
move
after
an
Animal
manner
,
although
they
have
not
the
shape
of
those
we
cal
Animals
,
yet
they
seem
Animals
by
their
self
motion
,
as
moving
from
place
to
place
,
unlesse
they
be
stopt
by
stronger
motions
,
or
other
figures
that
are
more
powerful
:
the
like
of
other
Animals
,
as
for
example
,
if
one
man
,
or
more
being
stronger
bindes
another
man
which
hath
not
strength
,
nor
power
to
oppose
,
or
hinder
them
,
he
cannot
move
according
to
the
property
of
his
nature
and
shape
.
So
likewise
,
if
cold
contractions
be
more
powerful
then
the
extenuating
circles
,
it
bindes
up
the
the
water
with
icie
fetters
,
wherby
it
cannot
move
according
to
the
nature
,
nor
circular
shape
;
so
if
any
man
should
go
to
a
place
,
and
a
high
wall
should
stand
betwixt
him
and
that
place
,
he
cannot
passe
unlesse
there
were
a
passage
,
or
that
he
can
clamber
,
which
must
be
by
art
,
because
there
is
no
footing
,
and
to
jump
over
it
he
cannot
,
for
it
is
so
high
that
the
weight
of
his
body
will
pull
him
down
,
before
the
strength
or
agilnesse
of
his
limbs
shall
raise
him
over
,
and
he
cannot
flee
over
by
reason
his
shape
is
not
fitted
thereto
,
having
no
wings
,
so
water
being
stopt
,
and
the
passage
hindered
,
by
a
thick
bank
of
earth
,
cannot
move
according
to
its
property
;
for
it
is
proper
for
water
to
move
descendingly
,
at
least
straight
forth
;
but
when
it
ascends
,
it
is
forced
by
other
more
powerful
motions
,
so
likewise
it
is
proper
for
air
to
move
after
a
level
,
streaming
,
or
spreading
manner
.
For
fire
to
ascend
,
after
a
piercing
,
shooting
,
and
perpendicular
manner
,
for
these
elements
do
as
other
Animals
do
,
for
man
,
beasts
,
birds
,
fishes
,
their
local
motions
are
different
according
to
their
shapes
,
for
it
is
the
property
of
a
four
legged
creature
to
gallop
,
trot
,
pace
,
run
,
leap
,
but
they
cannot
flee
,
because
their
shape
is
not
fitted
thereto
,
having
not
wings
,
nor
a
bird
cannot
gallop
,
trot
,
nor
pace
,
having
not
four
leggs
to
make
changes
therewith
,
it
is
true
,
a
two
legged
creature
may
leap
,
jump
,
hop
,
and
run
.
Likewise
those
fishes
can
neither
run
nor
flee
,
that
have
not
wings
nor
legs
;
but
those
that
have
mixt
shapes
,
have
mixt
local
motions
,
as
there
be
fleeing
fishes
,
and
swimming
birds
,
and
running
fishes
,
and
swimming
beasts
,
indeed
most
creatures
can
swim
,
for
most
shapes
are
fitted
thereto
in
one
kinde
or
another
,
but
mans
shape
is
such
as
it
can
imitate
most
various
motions
,
though
it
is
the
shape
that
makes
al
creatures
to
move
different
ly
,
yet
it
is
not
altogether
the
shape
that
makes
them
move
locally
,
but
there
must
be
such
an
interior
nature
proper
to
such
shapes
,
as
Vegetables
and
Minerals
,
their
property
is
not
to
move
locally
,
that
is
,
to
have
a
〈◊〉
〈◊〉
〈◊〉
.
It
seems
their
interior
nature
,
and
exterior
〈◊〉
is
not
proper
thereto
,
or
perchance
it
is
only
their
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
their
interior
nature
that
makes
them
unfit
〈◊〉
〈◊〉
〈◊〉
for
we
finde
their
interior
nature
to
be
more
active
〈◊〉
〈◊〉
of
the
exterior
shapes
of
Animals
.
But
to
return
to
those
elements
I
treat
of
,
as
first
water
,
the
interior
nature
causes
it
to
be
liquid
and
wet
,
the
exterior
shape
to
be
fluid
,
both
agreeing
by
a
sympathetical
conjunction
give
a
local
motion
to
descend
,
and
bear
all
before
it
,
or
with
it
,
that
is
loose
,
and
unfixt
,
so
fire
,
the
interior
nature
causeth
〈◊〉
to
be
hot
and
dry
,
the
exterior
figure
to
be
sharp
to
〈◊〉
,
both
agreeing
by
a
sympathetical
conjuncting
,
giving
it
a
local
motion
to
pierce
and
divide
it
,
all
it
can
enter
into
,
if
not
over-powered
;
so
〈◊〉
the
interior
nature
causeth
it
to
be
soft
,
and
pliant
,
and
the
exterior
figure
to
be
thin
and
searching
,
both
agreeing
by
a
sympathetical
conjunction
,
gives
it
a
local
motion
to
enter
through
all
porous
bodies
in
a
level
line
,
and
to
fill
up
all
〈◊〉
places
in
other
figures
,
unlesse
it
be
thrust
out
,
and
kept
out
by
something
more
powerful
;
It
is
the
natural
property
for
fire
to
be
hot
and
dry
,
to
be
sharp
and
burning
,
to
move
ascending
.
And
for
water
to
be
liquid
,
fluid
,
and
wet
,
and
to
descend
in
a
descending
line
.
And
air
to
be
soft
,
and
yeelding
,
to
be
thin
and
searching
,
to
move
in
a
level
line
,
unlesse
they
be
forc'd
otherwaies
,
for
fire
may
be
supprest
downward
,
and
water
forc'd
upwards
and
air
disperst
,
and
fire
is
not
onely
subject
to
be
supprest
but
quenched
out
for
water
,
if
there
be
a
sufficient
quantity
to
the
fire
on
which
it
is
cast
,
will
over
power
it
:
for
the
innated
motions
which
cause
water
to
be
wet
,
destroy
the
motions
that
cause
fire
to
be
sharp
and
burning
,
and
the
figure
〈◊〉
destroyed
,
that
is
disuniting
those
parts
,
and
those
motions
,
that
keep
and
maintain
those
parts
in
that
figure
,
the
property
is
extinguished
too
,
as
we
see
many
Animal
figures
,
do
to
one
another
,
and
birds
,
and
fish
,
and
men
destroy
beast
,
birds
,
and
fish
,
according
as
they
have
〈◊〉
〈◊〉
and
advantage
,
for
indeed
the
dissolution
of
one
〈◊〉
〈◊〉
〈◊〉
cause
of
the
creation
of
another
,
sometime
the
〈◊〉
〈◊〉
one
figure
,
make
many
figures
,
and
sometimes
〈◊〉
〈◊〉
of
many
figures
make
but
one
figure
;
and
〈◊〉
〈◊〉
〈◊〉
hath
many
several
manners
of
moving
locally
and
the
elements
as
other
Animals
do
move
somtimes
slower
,
and
sometimes
faster
.
Chap.
139.
Explanations
of
onely
Matter
.
IT
is
to
be
observed
by
those
figures
that
are
wrought
by
the
way
of
lines
,
are
soft
,
smooth
,
and
shining
,
whether
they
be
paralel
lines
,
cupe
lines
,
triangular
lines
,
or
circular
lines
,
but
the
smaller
,
and
straighter
the
lines
are
,
the
smoother
,
and
brighter
is
their
work
,
but
there
are
several
sorts
of
softnesse
,
and
several
sorts
of
smoothnesse
which
are
made
by
several
kindes
of
motions
.
Then
it
is
to
be
observed
,
that
all
works
of
contractions
,
and
retentions
are
stronger
,
and
more
lasting
,
then
those
figures
that
are
more
light
,
and
porous
,
or
extenuating
.
Thirdly
,
it
is
to
be
observed
,
that
the
innated
matter
,
which
works
upon
the
light
,
and
thin
part
of
dull
matter
,
is
more
agil
,
and
nimbler
then
that
which
works
upon
the
thick
and
solid
matter
,
unlesse
the
strength
of
the
motions
be
not
above
,
or
at
least
equal
to
the
solidity
of
the
matter
.
Also
it
is
to
be
observed
,
they
can
make
solid
figures
of
light
thine
matter
,
by
their
close
,
and
curious
joynings
injectures
,
and
mixtures
,
and
porous
,
and
light
figures
of
solid
matter
,
by
their
dividings
,
and
spreadings
,
but
though
the
innated
matter
can
contract
and
dilate
,
the
thick
,
or
thin
,
light
,
or
heavie
fluid
or
soft
,
yet
it
cannot
alter
the
nature
,
or
degrees
of
the
dull
part
of
matter
,
neither
can
the
innated
matter
make
it self
weaker
,
or
stronger
then
by
nature
it
is
,
for
the
entity
of
onely
matter
cannot
be
changed
,
but
though
the
nature
cannot
be
altered
of
dull
part
of
matter
,
yet
it
may
be
cut
,
and
carved
,
and
joyned
and
dispersed
into
several
figures
,
so
the
innated
matter
,
although
the
nature
cannot
be
altered
as
to
make
each
degree
weaker
,
or
stronger
,
yet
they
may
move
swifter
,
or
flower
,
according
as
the
dull
part
of
matter
is
they
work
on
or
according
as
the
curiosity
of
the
figure
requires
;
and
as
I
have
said
before
,
there
be
infinite
degrees
of
the
dull
part
of
matter
;
as
solid
,
and
fluid
,
thinner
,
and
thicker
,
lighter
and
heavier
,
harder
,
and
softer
,
and
infinite
degrees
of
innated
matter
,
as
stronger
,
and
weaker
,
swifter
and
slower
,
and
though
I
have
said
that
the
innated
matter
is
the
thinnest
part
of
onely
matter
,
yet
I
do
not
mean
the
thin
incipit
matter
,
as
I
may
call
it
for
distinction
sake
;
for
there
is
no
incipit
in
infinite
,
and
eternal
matter
,
though
there
be
dull
in
moving
matter
,
but
the
innated
matter
is
the
infinite
extract
of
the
entity
of
infinite
matter
,
it
is
the
quintessence
of
nature
.
Chap.
140.
The
differences
and
alterations
of
figures
.
IN
the
progresse
of
figures
,
figures
are
created
in
figures
.
The
reason
is
,
that
infinite
motions
which
are
the
gods
to
create
,
dissolve
,
and
dispose
of
figures
,
as
they
please
to
move
,
share
as
it
were
the
infinite
matter
,
in
their
working
and
dividing
,
and
several
motions
,
which
is
proper
to
the
creation
,
of
such
kinde
of
figures
,
assisting
each
other
in
their
works
of
creation
;
but
not
in
the
figures
dissolution
;
for
those
motions
which
are
proper
to
create
one
kinde
of
figure
,
are
not
proper
to
create
another
,
for
every
figure
hath
different
motions
,
in
the
creation
either
more
or
lesse
,
which
is
the
reason
few
,
or
none
are
just
alike
,
but
either
in
shape
,
or
minde
will
differ
,
but
when
two
figures
are
made
with
the
same
motions
,
among
the
sensitive
innated
matter
,
then
their
figures
are
just
alike
,
as
we
shall
see
twins
,
and
if
the
rational
matters
motion
be
just
alike
in
several
figures
,
their
dispositions
and
understandings
are
just
alike
,
and
if
they
differ
in
their
motions
but
a
little
,
they
resemble
much
either
the
minde
,
or
the
body
;
sometimes
both
,
but
the
more
they
differ
,
the
lesse
they
resemble
,
but
almost
all
〈◊〉
are
distinguishable
,
which
shewes
such
variety
of
motions
,
as
there
needs
no
more
repetition
to
move
after
one
,
and
the
same
manner
;
for
there
are
not
onely
different
motions
in
different
,
and
several
figures
,
but
in
one
and
the
same
figure
,
for
the
same
figure
doth
not
look
when
it
is
old
,
as
when
it
was
young
,
nor
when
it
is
sick
,
as
when
it
is
in
health
;
nor
when
it
is
cold
,
as
when
it
is
hot
,
nay
the
figure
will
alter
and
change
,
every
minuit
either
by
the
altered
motion
of
the
sensitive
,
or
rational
;
but
most
commonly
they
alter
their
motions
together
,
as
in
a
joynt
concent
,
for
a
troubled
minde
will
make
the
body
appear
heavy
and
sad
,
for
joy
and
grief
will
make
different
countenances
in
the
figure
,
and
so
every
passion
in
the
minde
,
is
most
commonly
matched
with
a
countenance
agreeable
thereto
,
and
most
commonly
other
exterinal
actions
,
yet
although
the
motions
may
differ
,
the
innated
matter
may
be
of
one
and
the
same
degree
,
for
I
do
not
say
every
degree
of
innated
matter
moves
alwayes
in
one
kinde
of
motion
;
for
though
every
degree
of
innated
matter
,
is
of
a
particular
strength
,
yet
not
of
a
particular
motion
.
Chap.
141.
Of
several
worlds
.
AS
the
Sun
differs
from
the
earth
and
the
rest
of
the
planets
,
and
earth
differs
from
the
seas
,
and
seas
from
the
airy
skie
,
so
other
worlds
differ
from
this
world
,
and
the
creatures
therein
,
by
different
degrees
of
innate
matter
,
on
different
degrees
of
dull
part
of
matter
,
which
makes
different
figures
by
different
motions
,
and
as
this
world
is
of
a
spherical
figure
,
so
other
worlds
may
be
of
other
figures
;
as
for
Animals
,
although
all
Animals
are
not
of
one
shape
;
for
a
man
differs
from
the
shape
of
a
horse
,
or
any
other
four
legged
creature
,
and
every
sort
of
beast
differs
from
one
another
in
their
shape
.
So
likewise
there
is
difference
in
their
kinds
,
as
well
as
in
their
several
sorts
,
for
beasts
kind
differ
from
birds
kinde
,
so
may
worlds
differ
for
all
we
know
,
and
if
we
should
guesse
by
the
several
changse
,
and
variety
in
nature
,
it
is
very
probable
it
is
so
;
&
who
knows
,
or
indeed
might
not
very
easily
beleeve
it
so
to
be
,
that
worlds
may
be
match'd
by
a
sympathetical
conjunction
to
produce
other
worlds
,
as
other
creatures
do
,
for
we
finde
the
planets
by
a
sympathetical
conjunction
to
produce
other
creatures
,
as
the
sun
and
the
earth
.
And
it
is
to
be
observed
,
that
as
several
motions
create
figures
,
so
several
motions
work
by
their
created
figures
,
and
those
motions
that
creates
figure
by
a
sympathetical
conjunction
,
create
after
their
own
likenesse
,
either
in
the
nature
or
shape
,
or
both
,
but
those
figures
that
create
figures
without
conjunction
of
figures
,
after
their
invention
,
or
imitation
as
I
may
say
,
cannot
make
such
figures
as
conjunctially
of
figures
man
calls
〈◊〉
figures
,
as
birds
make
nests
,
or
beasts
make
dens
,
and
men
houses
,
but
to
reckon
all
artificial
figures
,
is
past
my
skill
,
and
beyond
my
life
,
who
knows
since
we
finde
new
and
unheard
stars
,
but
that
they
are
the
birth
of
other
worlds
.
AN
EPISTLE
TO
ALL
Learned
PHYSITIANS
.
MOst
reverend
,
and
gráve
Fathers
of
health
,
I
present
this
work
unto
your
sage
judgements
,
your
prudent
practises
,
your
great
experiences
,
your
studious
observations
;
your
miraculous
cures
,
and
humbly
lay
it
on
the
tables
of
your
studies
,
in
hope
some
spare
time
may
invite
you
to
read
therin
.
I
dare
not
commend
it
,
lest
you
should
disprove
it
;
for
as
your
wisdomes
value
it
,
so
it
is
good
,
or
bad
.
AN
EPISTLE
TO
MY
READERS
.
I
Am
to
be
pardoned
,
if
I
have
not
the
names
and
tearms
that
the
Anatomists
have
or
use
;
or
if
I
have
mistaken
some
parts
in
the
body
,
or
misplaced
any
:
for
truly
I
never
read
of
Anatomie
,
nor
never
saw
any
man
opened
,
much
lesse
dissected
,
which
for
my
better
understanding
I
would
have
done
;
but
I
found
that
neither
the
courage
of
nature
,
nor
the
modesty
of
my
sex
would
permit
me
.
Wherefore
it
would
be
a
great
change
,
even
to
a
wonder
I
should
not
erre
in
some
;
but
I
have
seen
the
intrals
of
beasts
but
never
as
they
are
placed
in
their
bodies
,
but
as
they
are
cut
out
to
be
drest
,
and
in
the
shambles
,
and
perchance
I
haue
seen
passing
by
the
shambles
,
a
cruel
Butcher
cut
the
throat
of
a
beast
,
or
rip
up
the
body
,
where
the
guts
and
garbidge
would
burst
out
,
but
that
gave
me
not
much
more
knowledge
,
not
seeing
how
they
lay
in
their
bodies
:
and
though
it
is
a
usual
custome
,
for
Ladies
and
women
of
quality
,
after
the
hunting
a
Deer
,
to
stand
by
until
they
are
ript
up
,
that
they
might
wash
their
hands
in
the
blood
,
supposing
it
will
make
them
white
,
yet
I
never
did
;
but
as
I
have
said
before
,
I
have
seen
the
intrals
of
beasts
out
of
their
bodies
,
which
intrals
I
have
heard
are
much
like
a
mans
,
especially
a
hogs
,
so
that
I
know
man
hath
a
brain
,
a
heart
,
a
stomack
,
liver
,
lights
,
spleen
,
and
the
like
;
yet
these
I
never
viewed
with
a
curious
and
searching
eye
,
but
as
they
have
laien
in
some
vessels
;
and
as
for
bones
,
nerves
,
muscels
,
veines
and
the
like
,
I
know
not
how
they
are
placed
in
the
body
,
but
as
I
have
gathered
several
times
from
several
relations
,
or
discourses
:
here
a
bit
,
and
there
a
crum
of
knowledge
,
which
my
natural
reason
hath
put
together
,
of
which
meat
my
wit
like
an
unexperienced
Cook
hath
ventered
to
dresse
,
if
it
pleaseth
the
palats
of
my
readers
,
I
shall
account
my
time
not
lost
;
if
not
it
is
not
the
first
dish
of
good
meat
that
hath
been
disgust
.
OF
THE
MOTION
OF
THE
BODIE
.
PART
IV.
CHAP.
141.
PHysitians
should
study
the
motions
of
the
body
,
as
naturall
Philosophers
,
study
the
motions
of
the
heavens
,
for
several
diseases
have
several
motions
,
and
if
they
were
well
watched
,
and
weighed
,
and
observed
,
they
might
easily
be
found
out
severally
;
and
as
they
take
compass
of
the
heaven
,
and
stand
upon
the
earth
,
so
they
may
take
the
degrees
of
the
disease
,
although
they
diffect
not
the
body
.
Thus
natural
Physitians
may
know
,
when
the
sun
of
health
will
be
eclipsed
by
the
shaddow
of
melancholly
,
which
gets
betwixt
the
body
and
health
;
and
natural
physitians
may
come
to
know
the
thoughts
,
as
they
the
stars
,
by
studying
the
humors
of
men
,
&
may
know
what
influences
they
may
have
upon
the
body
;
and
may
know
the
severall
changes
of
their
humor
,
as
they
the
several
changes
of
the
moon
,
that
the
several
changes
of
the
humor
,
causeth
the
bloud
to
ebb
and
to
flow
,
as
the
Tides
of
the
Sea
;
thus
they
may
make
an
Almanack
of
the
body
,
for
to
shew
what
weather
and
seasons
there
will
be
,
as
great
tempests
and
stormes
of
wind-collick
;
whether
there
will
fall
upon
the
Lungs
,
great
rheumes
,
as
showers
of
rain
,
or
whether
there
may
be
great
and
hot
fevers
,
or
whether
there
will
be
earthquakes
of
shaking
Agues
,
or
cold
,
and
dumb-palsies
,
or
whether
there
will
be
dearths
of
flesh
,
and
so
leave
bones
bare
,
by
the
droughts
of
heated
fevers
,
or
whether
the
over-flowing
of
moisture
,
which
causeth
dropsies
;
thus
if
we
could
finde
the
several
motions
in
several
diseases
in
a
body
,
as
surely
might
be
done
by
observations
,
and
study
,
and
could
finde
out
the
several
motions
by
the
several
operations
in
physick
,
we
might
surely
so
apply
them
together
,
as
to
make
animals
,
though
not
live
eternally
,
yet
very
long
;
and
truly
I
think
this
both
of
philosophical
opinions
,
may
give
a
great
light
to
this
study
.
Physicians
must
first
take
care
in
their
prescriptions
,
to
prevent
errours
of
mistake
,
before
he
apply
remedies
to
cure
.
Cap.
142.
The
frame
of
mans
body
.
I
Will
first
discourse
of
the
orderly
course
of
nature
,
which
is
to
have
a
perfect
shape
according
to
the
kinde
,
or
sort
of
figure
,
it
was
created
to
;
that
is
,
like
a
house
to
be
well
built
;
next
to
have
it
strong
,
and
firm
;
thirdly
,
to
have
it
commodious
;
fourthly
,
to
have
it
well
furnished
;
fifthly
,
to
have
it
clean
from
dirt
,
or
rubbish
;
sixthly
,
to
keep
it
in
repair
;
seventhly
,
to
prop
it
from
falling
down
with
old
age
;
the
pulling
it
down
by
some
evil
accident
,
or
burning
it
by
feavers
,
or
the
like
,
or
drowning
it
by
dropsies
.
Andthough
I
may
similize
it
,
to
any
figure
,
yet
I
onely
imploy
it
,
to
man-kinde
;
that
is
,
to
havea
perfectand
upright
shape
,
a
clear
strength
,
sound
parts
,
plump
and
fat
,
clean
from
gross
humors
and
obstructions
,
to
keep
it
healthful
with
wholsome
food
,
to
help
nature
with
cordials
,
or
physick
,
death
being
the
destruction
.
Chap.
143.
Of
natural
self-tyrannie
.
MOtion
doth
not
onely
divide
matter
infinite
,
but
disturb
matter
infinite
;
for
self-motion
striving
and
strugling
with
self-motion
,
puts
it self
to
pain
;
and
of
all
kinde
of
motions
the
animal
motions
disturbs
most
,
being
most
busie
,
as
making
wars
and
divisions
,
not
onely
animal
figures
,
against
animal
figures
,
but
each
figure
in
itself
,
by
discontents
and
dislike
;
which
discontent
makes
more
pain
,
then
ease
,
orpleasure
,
or
tranquillity
,
by
reason
of
irregularity
;
but
motion
is
an
infinite
and
eternal
tyrant
,
on
infinite
figures
;
for
as
motion
makes
figures
,
so
motion
dissolves
figures
,
which
makes
infinite
,
and
eternal
matter
,
eternal
restless
;
for
the
extract
of
infinite
matter
,
which
is
an
innated
matter
,
which
innate
matter
is
motion
,
and
makes
the
dull
part
of
matter
so
too
,
by
working
thereon
;
thus
the
onely
and
infinite
matter
is
a
tyrant
to
its
self
,
or
rather
,
I
may
say
,
infinite
,
is
a
tyrant
to
motion
,
and
motion
to
figure
,
and
eternity
to
all
.
For
though
infinite
,
eternal
matter
,
motion
,
and
figure
,
are
individable
,
yet
they
are
all
as
separated
,
in
aspiring
for
motion
,
although
it
is
but
an
effect
of
matter
,
yet
strives
for
absolute
power
over
matter
and
figures
,
and
infiniteness
strives
for
the
absoluteness
and
power
〈◊〉
,
motion
and
figure
;
and
eternity
strives
for
absolute
power
over
all
;
thus
the
effects
strive
to
have
power
over
the
prime
causes
,
which
is
the
onely
matter
;
for
if
there
were
no
matter
,
there
could
be
no
figure
,
nor
motion
,
nor
infinite
,
nor
everlasting
,
the
like
do
the
minor
effects
over
the
minor
causes
,
for
effects
are
causes
of
effects
.
Chap.
144.
The
two
ground
motions
amongst
the
rational
innate
matter
.
THe
rational
innate
matter
,
moves
as
it
were
two-fold
,
for
they
have
different
motions
in
the
figures
,
from
the
figurings
,
like
as
the
sensitive
matter
,
which
moves
the
dull
part
of
matter
,
internally
and
externally
,
according
to
the
nature
of
each
figure
;
as
for
example
,
the
creating
of
a
figure
is
one
way
,
and
the
severall
actions
of
the
created
is
another
way
;
the
like
doth
the
rational
innate
matter
,
it
first
runs
into
figures
,
and
then
moves
figuratively
:
Again
,
some
figures
they
are
stronger
then
others
,
will
force
the
weaker
figure
to
move
after
their
manner
.
Chap.
145.
The
two
chief
parts
belonging
to
man
,
is
the
head
,
and
the
heart
,
wherein
resides
the
rational
spirits
.
THe
head
,
and
the
heart
,
are
the
two
residing
parts
,
for
the
rational
innate
matter
to
move
in
,
making
passions
in
the
heart
,
and
reasons
in
the
head
;
and
whensoever
those
parts
be
disaffected
,
the
understanding
and
passions
are
disordred
,
and
many
times
so
,
as
never
to
be
rectified
;
but
some
times
this
disorder
comes
by
the
mis-working
of
the
sensitive
〈◊〉
matter
,
and
sometimes
by
the
wrong
steps
and
false
measures
of
the
rational
innated
matter
.
But
though
the
annimal
knowledg
or
reason
be
disordered
,
yet
not
extinguished
,
unless
the
annimal
sense
be
absolutely
altered
,
which
is
to
dye
;
for
though
they
move
not
regular
,
yet
they
move
after
an
animal
manner
:
As
for
example
,
a
man
although
he
goeth
not
upright
,
according
to
his
natural
shape
,
but
creeps
upon
his
hands
and
knees
,
or
that
he
is
forced
to
role
from
place
to
place
,
having
neither
armes
nor
legs
,
yet
he
moves
in
an
animal
manner
,
and
partly
to
what
his
natural
shape
is
,
for
these
force
motion
,
or
want
of
some
of
the
outward
parts
alters
him
not
from
being
an
animal
,
nor
it
from
being
a
man
,
unless
all
the
sensitive
motions
,
which
naturally
belong
to
their
figure
,
be
altered
,
and
then
he
turns
from
that
kinde
of
creature
.
Chap.
146.
Whether
the
passions
are
made
in
the
head
or
heart
.
?
SOme
are
〈◊〉
〈◊〉
,
the
passions
are
made
in
the
head
;
others
that
they
are
made
in
the
heart
;
for
my
part
I
am
of
the
latter
opinion
;
that
is
,
that
all
passions
are
made
in
the
heart
;
as
Love
,
Hate
,
Fear
,
Anger
,
Grief
,
Jealousie
,
Envy
,
Malice
,
and
the
like
;
and
also
the
Will
,
and
opinions
,
which
are
a
kinde
of
passions
;
and
that
imaginations
,
conceptions
,
fancies
,
understanding
,
judgment
,
memory
,
and
remembrance
,
is
made
in
the
brain
;
and
that
which
we
call
thought
,
or
animal
knowledg
is
made
both
in
the
brain
and
heart
;
for
if
either
of
these
two
parts
be
wounded
,
that
knowledg
dies
,
as
both
the
sensitive
knowledg
,
and
rational
,
both
being
that
which
we
call
thought
,
the
one
belongs
to
the
body
,
the
other
to
the
minde
;
for
touch
is
a
weak
thought
,
and
thought
a
strong
touch
;
and
my
reason
is
why
I
think
that
the
passions
are
created
in
the
heart
,
and
not
in
the
head
,
is
,
first
,
passion
and
judgment
seldom
agree
.
Secondly
,
when
we
have
the
passion
of
fear
or
anger
,
or
the
like
;
all
the
motions
that
work
to
those
passions
,
are
felt
in
the
heart
;
for
if
we
do
observe
,
we
shall
finde
all
passions
arise
from
the
heart
,
and
all
the
parts
near
thereto
will
be
disturbed
;
when
in
the
brain
we
finde
no
violent
motions
at
all
,
perchance
the
sensitive
part
may
be
disturbed
,
as
to
make
the
head-ache
,
as
with
a
general
distemper
.
Thirdly
,
there
are
oft
times
passions
felt
as
it
were
in
the
heart
,
without
any
knowledg
,
or
thought
of
it
in
the
head
;
as
when
we
shall
be
sad
,
and
angry
,
and
fearful
,
and
know
no
reason
why
.
Besides
,
objects
many
times
passe
by
,
or
as
it
were
,
steal
through
the
senses
,
and
likewise
creep
through
the
brains
,
and
raise
a
passion
in
the
heart
,
without
any
notice
taking
thereof
,
or
knowledg
how
it
came
therein
.
Lastly
,
that
although
there
is
a
great
sympathy
betwixt
the
passions
,
and
imaginations
,
yet
they
are
not
after
one
and
the
same
manner
of
motions
,
which
sheweth
they
are
created
in
several
figures
,
the
one
in
the
triangular
heart
,
&
the
other
in
the
spherical
brain
,
and
the
different
shapes
of
the
head
and
heart
,
may
be
one
cause
,
that
makes
the
difference
betwixt
passions
and
imaginations
,
as
well
as
the
different
motions
.
But
to
prove
passions
are
made
in
the
heart
,
and
not
in
the
head
,
is
,
that
when
the
brain
is
distempered
and
mad
,
as
we
say
,
yet
the
passions
may
be
free
and
regular
;
and
Love
,
and
Hate
,
which
are
the
two
chief
passions
,
may
be
constant
to
the
objects
they
were
placed
on
;
thus
the
minde
or
soul
,
which
is
the
rational
innate
matter
,
lies
as
much
in
the
heart
,
as
the
head
.
Chap.
147.
Of
different
passions
in
one
and
the
same
part
.
AS
for
passion
,
we
shall
love
and
hate
at
one
and
the
same
time
,
but
not
one
and
the
same
thing
,
at
one
and
〈◊〉
same
time
,
for
that
is
impossible
.
But
different
passions
are
made
according
to
the
subjects
or
objects
they
move
by
,
or
to
;
yet
the
rational
innated
matter
which
creates
passions
,
may
move
partly
sympathetically
,
and
partly
antipathetically
,
at
one
and
the
same
time
.
As
for
example
,
a
man
may
be
in
love
with
a
woman
,
for
her
beauty
,
or
wit
,
or
behaviour
,
and
yet
have
an
aversion
to
her
bad
qualities
;
but
a
man
cannot
love
the
person
of
a
woman
,
and
hate
it
,
at
one
and
the
same
time
,
but
to
the
creating
of
those
passions
,
that
sympathies
,
as
love
,
and
hope
,
and
joy
,
and
the
like
;
The
rational
innate
matter
,
doth
as
it
were
spread
,
and
delate
its
self
;
but
for
those
passions
that
antipathies
,
it
contracts
it self
more
together
;
as
in
hate
,
fears
,
jealousies
,
doubts
,
envy
,
spight
,
and
the
like
;
and
when
two
or
three
passions
arise
at
one
time
;
as
a
passion
of
grief
for
my
friend
that
is
killed
,
and
a
passionate
hate
to
his
murtherer
,
or
the
like
;
then
the
rational
innated
matter
,
divides
its
self
,
partly
moving
after
one
manner
,
and
partly
moving
after
a
quite
contrary
manner
,
and
so
may
divide
into
as
many
parts
,
and
after
as
many
several
manners
,
as
their
place
or
quantity
will
give
way
to
;
but
when
we
love
what
was
hated
,
or
hate
what
was
loved
,
then
the
innate
matter
changes
their
motions
,
towards
such
a
subject
,
or
object
,
without
a
division
;
but
when
they
move
disorderly
,
the
passions
are
like
a
tempest
at
Sea
;
passions
beat
against
passions
in
a
confused
manner
,
distempering
the
whole
body
,
causing
the
senses
to
mistake
,
with
the
violence
thereof
;
likewise
in
the
brain
there
may
be
opposite
motions
,
amongst
one
and
the
same
degree
of
innated
matter
,
either
rational
or
sensitive
,
either
by
an
alteration
of
motion
in
one
and
the
same
part
of
matter
,
or
by
divisions
moving
in
parts
;
but
when
the
rationall
innate
matter
moves
in
a
regular
division
,
and
the
measures
of
time
,
and
the
notes
of
motions
skilfully
set
,
and
rightly
kept
,
that
is
curiously
or
neatly
,
and
carefully
ordered
;
then
there
is
a
harmony
,
which
harmony
is
a
quiet
minde
,
gentle
imaginations
,
a
clear
understanding
,
a
solid
judgment
,
elevated
fancies
,
and
ready
memory
;
but
when
this
rational
innated
matter
moves
disorderly
,
there
arises
extravagant
fancies
,
false
reasons
,
misunderstandings
,
and
the
like
.
Chap.
148.
The
affinity
betwixt
imaginations
and
passions
.
IT
is
the
rational
innate
matter
that
makes
passions
,
and
not
the
sensitive
innated
matter
,
for
the
senses
onely
present
the
〈◊〉
,
the
rational
the
passions
;
which
shews
the
rational
innated
〈◊〉
,
is
as
much
in
the
heart
,
as
in
the
head
,
and
may
be
of
the
same
degree
of
strength
,
although
they
work
different
wayes
,
as
being
different
figures
,
yet
there
is
such
sympathie
with
each
other
,
whether
by
recourse
,
or
otherwise
;
as
passions
will
raise
imaginations
,
corrupt
judgment
,
disorder
reason
,
and
blindfold
understanding
:
And
imaginations
will
raise
passions
,
as
fear
,
love
,
hate
,
doubts
,
hopes
,
and
the
like
;
which
shews
that
the
rational
innate
matter
,
in
the
head
,
and
heart
,
hath
such
affinity
as
the
sensitive
innated
matter
hath
in
the
stomach
and
head
;
as
the
pain
in
the
head
will
make
the
stomach
sick
,
and
a
sickness
in
the
stomach
will
make
the
head-ache
,
I
will
not
say
at
all
times
,
but
most
commonly
;
neither
will
imaginations
at
all
times
raise
a
passion
,
nor
a
passion
,
an
imagination
,
but
very
often
.
Chap.
149.
Of
the
Brain
.
THe
brain
is
not
the
cause
of
knowledg
and
understanding
,
for
a
bird
that
hath
but
a
little
brain
seems
as
understanding
,
if
not
more
,
then
a
great
beast
,
as
an
ox
or
the
like
,
which
hath
far
greater
quantity
of
brain
;
but
perchance
the
bird
hath
more
of
the
rational
innated
matter
,
in
his
little
brain
,
then
the
beast
that
hath
more
braine
,
for
the
rational
innated
matter
,
moves
in
the
brain
,
not
on
the
brain
,
for
that
is
wrought
and
moved
by
the
sensitive
innate
matter
,
being
made
of
the
dull
part
of
matter
;
for
when
the
brain
is
defective
,
it
is
caused
by
the
sensitive
innated
matter
,
not
the
rational
innated
matter
;
yet
oft
times
the
sensitive
innate
matter
disorders
the
motions
of
the
rational
innated
matter
,
as
we
shall
see
in
distempered
and
sick
bodies
;
like-wise
the
disordred
motions
in
the
rational
innate
matter
,
will
disorder
the
sensitive
motions
,
as
we
shall
see
by
troubled
mindes
.
Chap.
150.
Of
the
multitude
of
figures
amongst
the
rational
matter
in
the
brain
and
heart
.
THe
reason
why
we
may
have
millions
of
several
figures
in
our
memory
at
one
time
,
so
likewise
raised
up
to
our
remembrance
,
when
we
can
receive
but
one
perfect
figure
through
our
senses
at
one
time
,
is
that
the
passages
for
outward
objects
to
enter
,
is
so
straight
in
all
animal
figures
,
as
that
but
one
object
can
take
place
therein
,
I
mean
as
being
perfectly
distinct
,
for
the
passages
being
straight
,
many
objects
entring
at
once
,
make
a
confusion
,
at
least
a
disorder
,
for
if
more
then
one
object
be
presented
at
one
time
,
to
any
particular
sense
,
they
are
received
but
by
piece-meals
,
as
in
the
small
parts
;
and
many
times
the
divided
parts
are
so
mixt
together
,
as
no
piece
is
perfectly
seen
or
heard
,
or
smelt
,
or
tasted
,
or
touched
;
besides
,
the
passages
being
straight
,
the
sensitive
innate
matter
cannot
work
so
regular
,
having
not
liberty
,
for
it
is
not
with
the
sensitive
innate
matter
as
with
the
rational
innate
matter
,
by
reason
the
sensitive
innate
matter
works
upon
gross
materials
,
as
upon
the
dull
part
of
matter
,
which
makes
that
it
cannot
move
so
nimbly
,
nor
divide
into
parts
so
suddenly
,
especially
in
a
straight
passage
,
as
the
rational
innate
matter
can
,
which
moves
onely
in
number
and
measure
,
without
any
dull
mixture
,
for
the
rational
innate
matter
,
can
figure
out
the
whole
world
,
and
millions
of
several
figures
therein
,
sooner
and
swifter
then
the
sensitive
innate
matter
,
can
print
one
figure
upon
any
of
the
senses
;
and
not
onely
those
figures
that
the
sensitive
innate
matter
presents
,
or
hath
presented
,
but
makes
those
figures
that
were
never
presented
,
as
those
we
call
phantasms
;
and
as
I
said
the
rational
innate
matter
hath
more
room
to
move
in
,
as
in
the
head
,
and
heart
,
then
the
sensitive
innate
matter
,
hath
in
the
ear
,
eye
,
nostrils
,
mouth
,
or
pores
of
the
flesh
,
so
there
may
be
a
greater
quantity
,
or
proportion
of
that
rational
moving
matter
together
,
in
a
body
,
or
bulk
,
as
I
may
say
,
then
of
the
sensitive
innate
matter
,
in
the
foresaid
passages
,
and
according
as
the
quantity
of
the
rational
matter
is
,
there
is
the
more
knowledge
,
and
clearer
understanding
;
the
quicker
wit
,
and
the
livelier
memory
,
the
fresher
remembrance
,
and
the
more
multiplicity
of
thoughts
;
for
it
is
not
onely
the
largeness
,
and
extent
of
the
place
wherein
the
rational
matter
moves
in
,
that
makes
the
more
knowledg
and
understanding
,
and
the
like
,
but
the
quantity
of
the
rational
matter
;
for
a
great
head
may
have
but
a
little
wit
,
or
dim
understanding
,
and
a
little
head
a
quick
wit
,
and
clear
understanding
;
if
the
little
head
be
full
of
this
rational
innate
matter
,
and
the
great
head
be
empty
thereof
;
but
if
the
room
(
or
place
)
be
large
,
and
filled
with
this
sort
of
innate
matter
,
according
to
the
bigness
,
that
creature
will
be
very
knowing
,
understanding
,
and
ingenious
;
for
imagin
that
all
the
heads
of
mankinde
were
put
into
the
compass
of
one
head
,
and
a
sufficient
quantity
of
that
rational
matter
therein
,
that
creature
whatsoever
it
were
,
would
have
not
onely
the
knowledg
of
every
particular
brain
joyned
together
,
but
that
knowledg
and
understanding
would
increase
as
use-money
,
for
that
bulk
or
bank
would
multiply
,
being
put
together
.
Chap.
151.
Of
thoughts
.
MAny
wonder
what
Thoughts
are
,
and
how
such
millions
can
be
within
so
little
a
compasse
as
the
brain
.
I
answer
,
that
a
little
quantity
of
the
rational
innate
matter
,
may
make
millions
of
figures
,
which
figures
are
thoughts
.
As
for
example
,
from
eight
notes
,
milions
of
tunes
are
made
,
and
from
twenty
four
letters
millions
of
several
Languages
may
be
made
.
Likewise
one
lump
of
clay
may
be
molded
,
and
formed
into
millions
of
several
figures
;
and
like
Pictures
many
figures
may
be
drawn
in
one
piece
,
and
every
figure
in
a
several
posture
;
Likewise
a
little
picture
will
represent
so
great
an
Army
,
as
would
take
up
many
acres
of
land
,
were
it
in
a
pitched
field
.
Again
,
a
Globe
no
bigger
then
a
Head
,
will
present
the
whole
world
.
Again
,
say
some
,
how
is
it
possible
there
should
be
so
many
several
thoughts
in
the
head
at
one
time
,
and
how
from
one
thought
should
there
arise
so
many
of
a
sudden
,
and
at
some
times
so
extravagant
as
to
have
no
coherence
therein
,
at
other
times
very
methodicall
,
and
sympathetical
?
To
the
first
I
answer
,
how
many
several
postures
may
a
man
put
his
body
into
at
one
time
,
nay
,
I
may
say
one
part
of
the
body
?
for
how
many
several
postures
may
the
face
draw
it self
into
at
one
time
?
Secondly
,
I
answer
,
that
many
several
wheels
will
move
with
one
motion
,
nay
with
one
kinde
of
motion
several
wayes
,
and
many
wheels
with
several
motions
several
wayes
,
and
all
within
one
,
and
the
same
compasse
,
and
from
one
prime
spring
.
Again
,
some
may
wonder
how
it
is
possible
figurative
thoughts
can
inlarge
and
contract
the
demension
,
and
extension
;
I
answer
,
how
is
it
with
Prospective
glasses
,
convex
,
and
concave
glasses
;
likewise
a
screen
,
or
a
fan
,
or
the
like
,
which
can
fold
in
many
folds
,
into
one
fold
,
then
can
draw
them
out
into
a
plain
straight
piece
again
,
and
so
shut
up
into
a
fold
,
or
open
in
a
plain
piece
,
as
often
and
as
quick
as
a
thought
,
and
millions
of
the
like
examples
,
may
be
given
,
but
these
are
enough
for
this
time
,
on
this
subject
.
Chap.
152.
Of
thinking
,
or
thoughts
.
THoughts
are
more
pleasant
to
the
minde
,
then
the
appetite
to
the
senses
,
and
the
minde
feeds
as
greatly
on
thoughts
,
as
a
hungry
stomacke
doth
upon
meat
;
and
as
some
meat
breeds
good
nourishment
,
and
some
bad
nourishment
,
causing
either
health
and
strength
,
or
diseases
and
pain
;
so
doth
thoughts
,
for
displeasing
thoughts
of
grief
,
and
all
sad
remembrances
cause
the
minde
to
be
dull
,
and
melancholly
,
or
froward
,
and
discontented
;
and
pleasing
thoughts
cause
the
minde
to
be
chearful
,
pleasant
,
and
delightful
.
Besides
,
the
minde
is
like
chewing
of
the
cud
,
for
what
the
senses
bring
in
,
and
are
fed
with
outward
objects
;
those
swallowed
objects
,
the
thoughts
of
the
minde
chews
over
again
;
thus
the
minde
is
alwayes
feeding
;
besides
,
the
senses
have
no
longer
pleasure
,
or
pain
then
the
objects
remain
;
but
the
minde
is
as
much
grieved
,
or
delighted
when
the
object
is
removed
,
as
when
they
are
present
;
As
for
example
,
a
man
is
as
much
grieved
when
he
hears
his
friend
is
dead
,
or
kill'd
,
as
if
he
saw
him
die
,
or
slaine
;
for
the
dead
fried
lives
in
the
minde
,
not
the
minde
in
the
dead
friend
,
and
if
a
man
have
a
fine
house
,
or
great
riches
,
or
an
excellent
rare
race
of
horses
,
or
the
like
,
whereupon
the
minde
takes
as
great
delight
in
thinking
of
his
fine
house
,
as
if
it
dwelt
in
the
house
,
and
as
great
delight
in
thinking
of
his
riches
,
or
what
he
could
do
with
the
use
of
his
riches
;
for
the
minde
doth
not
so
much
dwell
in
the
house
,
as
the
house
in
the
minde
,
nor
the
minde
doth
not
take
so
much
delight
in
the
use
of
the
riches
,
as
the
use
to
be
in
the
minde
,
and
the
remembrance
of
the
curious
horses
is
as
much
in
the
minde
,
as
when
those
horses
were
in
the
eye
;
for
when
the
sense
is
filled
,
the
minde
can
but
think
,
and
the
minde
may
as
well
think
when
the
objects
are
gone
,
as
when
they
are
present
,
and
the
minde
may
take
as
much
delight
,
in
thinking
what
the
senses
have
enjoyed
,
as
what
they
are
to
injoy
,
or
desire
to
enjoy
;
for
thoughts
are
the
fruition
of
the
minde
,
as
objects
the
fruition
of
the
senses
;
for
the
minde
takes
as
much
delight
(
if
not
more
)
in
thinking
of
an
absolute
power
,
as
when
the
commands
of
an
absolute
power
is
obeyed
,
for
obedience
dwells
no
more
in
the
minde
when
it
is
acted
,
then
it
did
before
it
was
acted
,
or
by
the
imagination
that
it
is
acted
;
thus
the
minde
receives
no
more
by
action
,
then
it
doth
by
contemplation
,
onely
when
the
pleasure
of
the
senses
are
joyned
with
delightful
thoughts
,
may
be
said
to
be
more
happy
,
though
I
beleeve
the
pleasure
of
senses
draws
the
delight
from
the
thoughts
;
for
the
more
at
rest
the
body
is
,
the
more
busie
the
minde
is
imployed
,
and
as
torments
of
the
minde
are
beyond
the
torments
of
the
body
,
or
at
least
the
displeasure
of
the
senses
;
so
the
delight
of
the
minde
is
beyond
the
ease
or
rest
of
the
body
,
or
the
pleasure
of
the
senses
.
Chap.
153.
Of
sleep
and
dreams
.
SLeep
is
caused
by
a
tirednesse
of
the
spirits
,
for
when
the
sensitive
motions
are
tired
,
with
the
working
on
the
dull
parts
of
matter
,
which
tirednesse
is
slacking
the
motions
,
or
changing
their
motions
,
as
when
they
work
lasily
,
then
the
figure
grows
drousy
,
and
the
senses
dull
,
being
weary
of
pencelling
,
copying
out
objects
upon
the
optick
nerve
.
Likewise
with
printing
letters
,
and
setting
notes
on
the
drum
of
the
〈◊〉
,
or
in
drawing
〈◊〉
of
several
tasts
,
touches
,
and
sents
on
the
tongue
and
pores
of
the
flesh
,
or
striking
,
or
playing
on
the
nerves
,
and
on
the
dia
mater
and
pia
mater
,
of
the
brain
,
but
many
times
the
figure
grows
drowsie
,
and
the
senses
dull
,
when
the
sensitive
motions
are
idle
for
want
of
work
;
that
is
,
having
no
variety
of
objects
presented
to
them
;
that
is
,
of
such
kinde
of
works
;
for
the
innate
matter
never
ceaseth
to
move
,
although
the
motions
are
not
alwayes
agil
,
and
quick
,
nor
after
one
and
the
same
manner
,
but
when
they
alter
the
motions
,
as
I
may
say
more
proper
then
to
slacken
them
,
they
do
as
it
were
cast
anchor
,
pulling
down
their
sail
,
going
as
it
were
under
hatches
,
and
the
figure
that
is
like
a
ship
,
where
the
motions
of
the
breath
are
like
waves
of
water
,
that
heave
it
up
,
and
then
sink
down
,
but
saile
not
,
nor
steer
not
to
any
Coast
;
and
the
sensitive
innate
matter
which
is
in
this
action
,
like
Mariners
when
they
work
under
the
hatches
drawing
and
winding
up
the
slimy
humours
in
the
body
,
like
ropes
by
attractive
motions
,
staying
and
setling
the
loose
parts
,
by
retentive
motions
;
a
placing
and
putting
disordered
parts
into
their
proper
places
by
disgestive
motions
,
and
all
the
motions
busiely
imployed
;
some
mending
the
figure
,
stopping
the
leaks
,
dearning
,
b
and
sewing
together
the
torne
sailes
,
oyling
c
and
greasing
the
keel
,
pitching
and
tarring
the
cresses
;
tying
and
twisting
the
roaps
,
drawing
the
superfluous
moisture
to
the
gutter
ready
to
be
pumpt
out
,
sweeping
all
the
rubbish
and
dirt
on
a
heap
,
ready
to
be
flung
out
;
some
running
up
,
and
returning
from
the
deck
,
which
are
the
pores
of
the
skin
;
but
the
rational
innate
matter
,
is
the
master
of
the
Animal
ship
,
and
the
sensitive
innate
matter
,
as
the
Saylors
,
those
works
on
the
dull
part
of
matter
,
the
other
directs
when
occasion
serves
,
that
is
,
when
the
body
is
in
action
;
for
though
the
rational
innate
matter
never
labours
on
the
dull
part
of
matter
,
yet
they
counsel
and
direct
the
animal
ship
,
when
it
is
built
,
and
set
afloat
,
that
is
,
when
the
body
is
come
to
the
full
growth
,
and
orders
it
in
blustrous
storms
,
and
great
dangers
,
but
these
the
rational
innated
matter
,
when
this
animal
ship
is
cast
to
anchor
,
which
is
to
sleep
,
moves
onely
in
a
rocking
,
or
rowling
motion
,
as
it
were
from
side
to
side
of
the
cabbin
,
which
is
the
brain
,
making
no
perfect
figure
nor
gives
direction
,
this
is
sleeping
without
dreaming
;
but
dreaming
is
when
they
move
in
figures
,
making
such
figures
as
these
objects
,
which
have
presented
to
them
by
the
sensitive
motions
,
which
are
onely
pictures
,
or
copies
of
the
Original
objects
,
which
we
call
remembrance
,
for
remembrance
is
nothing
but
a
waking
dream
,
and
a
dream
is
nothing
but
a
sleeping
remembrance
,
but
if
the
sensitive
innated
matter
moves
in
the
same
manner
,
on
the
same
place
,
as
printing
and
drawiug
such
figures
or
objects
in
the
optick
nerve
,
or
setting
such
notes
or
letters
on
the
drum
of
the
ear
,
or
drawing
such
platforms
on
the
dura
mater
,
or
pia
mater
of
their
brain
,
or
the
tongue
,
flesh
,
or
skin
of
their
own
accord
,
without
the
presence
of
the
outward
objects
;
then
we
see
here
taste
,
smell
,
touch
,
as
strong
as
if
we
were
awake
,
if
their
motions
be
as
strong
and
industrious
;
but
many
times
we
have
in
sleep
those
objects
but
in
part
,
and
not
in
whole
,
the
reason
is
,
that
either
the
sensitive
innated
matter
is
slow
,
or
else
they
are
not
so
perfect
Artists
to
work
without
a
sampler
,
working
by
misplacing
,
and
mistaking
,
or
else
works
by
halves
,
according
to
their
skil
,
or
as
appetite
moves
them
,
make
a
hogpog
,
or
gallimophry
of
many
several
pieces
or
draughts
,
into
one
figure
or
picture
,
which
make
extravagant
dreams
;
by
reason
they
work
not
in
a
methodical
manner
,
and
the
rational
innated
matter
,
moving
in
the
same
manner
makes
a
mixt
resemblance
,
but
the
sensitive
innate
having
not
the
outward
objects
in
sleep
to
work
by
,
seldom
works
perfect
,
or
plain
,
and
working
imperfectly
they
move
disorderly
,
and
for
the
most
part
that
which
makes
us
so
often
perturbed
in
our
sleeps
,
is
,
by
moving
crosse
,
and
irregular
,
which
crosse
,
Irregularity
insnarles
several
motions
,
so
as
there
is
no
distinction
,
which
is
the
reason
that
our
dreams
are
so
often
obscure
,
and
dark
,
as
we
can
make
nothing
of
them
;
and
when
the
rational
innate
matter
moves
crosse
,
and
tumultuously
,
our
dreams
are
most
commonly
fearful
,
and
when
the
sensitive
innated
matter
works
so
disorderly
,
our
dreams
are
painfull
,
and
when
the
sensitive
innated
matter
works
perfectly
,
and
the
rational
innate
matter
moves
justly
,
we
have
as
much
knowledge
,
and
understanding
of
what
we
dream
of
,
and
as
much
satisfaction
from
our
senses
,
as
if
we
were
awake
,
and
the
real
abjects
presented
to
us
.
Chap.
154.
Dreamings
of
living
,
and
dead
figures
.
THose
friends
in
acquaintance
that
that
have
been
dead
,
a
long
time
,
and
appear
in
our
sleep
,
we
never
question
the
truth
of
their
life
,
though
we
may
question
them
how
they
lived
;
again
,
the
reason
is
,
that
these
figures
are
as
perfect
,
and
lively
to
our
present
senses
in
our
sleep
,
as
when
we
are
awake
;
for
oftimes
the
sleeping
motion
prints
figures
,
on
the
inside
of
the
optick
nerve
,
as
on
the
inside
of
the
pia
mater
,
as
the
waking
motion
doth
on
the
outside
,
and
when
we
hear
them
as
it
were
discourse
words
,
right
on
the
inside
of
the
drum
of
the
ear
,
or
pia
mater
,
by
the
sensitive
motion
,
as
on
the
outside
when
we
are
awake
;
for
all
the
sensitive
works
inwards
asleep
,
as
outward
awake
;
for
if
we
smell
sents
pleasing
,
or
displeasing
,
the
sensitive
spirits
draw
lines
,
and
set
notes
on
the
inside
of
the
dura
mater
and
pia
mater
of
the
brain
;
and
so
for
taste
and
touch
,
they
draw
plateforms
in
the
inside
of
the
skin
,
either
of
the
skin
of
the
tongue
,
or
any
other
outward
parts
of
the
body
,
as
they
do
on
the
outside
of
the
skin
awake
;
Thus
the
senses
present
as
perfect
prints
to
the
rational
oft
times
in
sleep
,
as
awake
,
onely
they
print
on
the
inside
a
sleep
,
and
on
the
outside
awake
,
and
what
rational
creature
would
not
beleeve
their
senses
;
for
should
a
man
see
another
man
die
,
and
see
him
buried
,
and
afterwards
should
see
that
man
alive
again
,
and
hear
him
speak
,
and
touch
him
,
shall
feel
the
substance
of
flesh
,
would
not
he
think
he
lived
?
Thomas
the
Apostle
questions
the
relations
of
our
Saviours
resurrection
from
the
grave
,
but
never
questioned
his
senses
,
when
he
saw
,
and
touched
him
;
so
in
our
dreames
,
when
the
sensitive
innate
matter
prints
such
figures
on
the
optick
nerve
,
as
of
such
a
person
which
is
dead
,
the
rational
matter
straight
paterns
out
the
sensitive
print
;
and
when
the
sensitive
print
,
and
the
rational
figure
is
just
alike
,
the
other
motion
of
the
rational
matter
cannot
question
the
truth
of
that
figure
,
or
figures
being
there
,
though
they
may
question
how
they
come
alive
,
again
treating
with
it
,
as
if
awake
,
the
same
is
if
the
sensitive
innated
prints
,
any
thing
as
dead
,
which
is
living
,
and
the
rational
pattern
it
,
the
rest
of
the
rational
motions
make
no
question
of
the
truth
of
those
sleeping
motions
,
untill
waking
motions
otherwayes
inform
them
;
for
rational
motion
in
every
particular
figure
,
knows
little
of
the
sensitive
,
but
what
the
senses
shews
them
,
in
the
several
motions
,
yet
the
rational
generally
knows
what
they
present
unto
them
,
which
every
particular
sense
doth
not
,
each
motion
is
unknown
,
and
are
strangers
to
each
other
in
one
and
the
same
figure
;
for
the
ear
knows
not
what
the
eye
seeth
,
nor
the
eyes
know
not
what
the
nose
smelleth
,
nor
the
nose
knows
not
what
the
tongue
tasts
,
nor
the
tongue
knows
not
what
the
body
feels
,
but
the
rational
innat
matter
in
a
figure
,
knows
all
the
sensitive
motions
in
the
same
figure
,
as
long
as
the
figure
is
perfect
,
and
moves
in
an
Animal
way
,
and
that
the
rational
motion
moves
regular
;
for
when
the
motions
are
irregular
,
they
can
take
no
perfect
copies
,
nor
notice
how
the
sensitive
move
,
that
is
,
the
reason
that
in
perturbed
passions
,
which
are
onely
irregular
motions
,
the
senses
become
as
it
were
uselesse
to
them
,
but
most
commonly
the
disorder
of
one
brings
the
disorder
of
the
other
,
I
will
not
say
at
all
times
,
and
so
when
the
sensitive
spirits
are
regular
,
the
rational
is
regular
,
but
not
at
all
times
,
for
some
times
the
one
is
regular
,
the
other
is
not
,
but
the
rational
which
takes
copies
of
the
sensitives
is
oftener
disordered
by
the
sensitives
,
then
the
sensitives
by
the
rational
,
for
when
there
is
grief
in
the
minde
,
many
times
the
body
is
in
good
health
,
but
it
is
seldom
known
when
the
body
is
sick
,
but
the
minde
is
troubled
.
Chap.
155.
Of
Local
Dreames
.
THe
reason
that
many
times
we
dream
of
walking
woods
or
houses
,
and
the
like
,
is
through
this
following
reason
;
The
rational
innate
matter
,
as
I
often
said
before
,
turns
most
commonly
into
such
figures
,
as
the
sensitive
innate
matter
prints
,
or
hath
printed
upon
the
senses
,
now
if
a
tree
or
house
,
or
the
like
,
be
printed
on
the
inside
of
the
pia
mater
,
or
the
like
sensitive
part
,
when
we
are
asleep
,
the
rational
innate
matter
straight
figures
them
,
these
figures
move
after
a
local
manner
,
although
they
have
not
an
animal
,
or
local
shape
;
the
reason
is
,
that
the
rational
innated
matter
being
purer
in
it self
,
without
the
mixture
of
dull
matter
,
moves
onely
in
their
own
matter
,
and
the
figure
moves
in
the
matter
;
whereas
the
sensitive
innated
matter
working
upon
the
dull
part
of
matter
,
moves
in
that
dull
matter
,
and
not
the
dull
matter
in
the
sensitive
innated
matter
,
that
is
the
sensitive
innate
matter
moves
in
the
dull
part
of
matter
,
and
the
dull
part
of
matter
is
moved
by
the
sensitive
innate
matter
;
thus
the
sensitive
figure
is
moved
,
but
not
moving
,
but
the
rational
innated
matters
figures
give
their
own
motions
;
likewise
if
we
have
seen
a
battle
,
or
heard
of
a
battle
,
and
afterwards
we
dream
of
the
same
,
or
of
the
like
battle
;
then
the
rational
innated
matter
puts
its
self
into
animal
figures
,
and
moves
after
a
local
manner
,
each
figure
placing
it self
after
that
manner
or
way
as
was
related
,
or
printed
by
the
senses
,
or
after
away
of
its
own
invention
,
and
when
the
figures
encounter
each
other
,
as
they
must
do
to
fight
a
battle
in
the
brain
;
and
then
some
seeme
to
be
falling
,
and
others
dead
,
and
some
mangled
;
those
figures
are
as
falling
and
broken
,
and
cease
to
move
after
the
local
manner
;
and
when
one
party
seems
to
move
as
in
a
confusion
,
then
the
motions
are
irregular
,
and
just
as
the
senses
present
,
so
doth
the
rational
innated
matter
act
in
the
brain
when
we
sleep
,
and
sometimes
when
we
are
awake
,
as
in
imagination
.
Chap.
156.
Of
the
senses
,
and
the
objects
that
pass
through
the
senses
.
THat
innate
matter
which
I
call
the
sensitive
spirits
makes
holes
,
which
holes
serve
as
doors
in
animal
figures
to
receive
outward
objects
,
as
the
holes
that
are
made
in
the
eyes
,
ears
,
nostrils
,
mouth
,
and
the
pores
of
the
skin
,
wherein
the
animal
receives
light
,
sound
,
scent
,
tast
,
and
touch
;
the
senses
are
brought
and
presented
by
the
sensitive
innated
matter
,
to
the
rational
innated
matter
,
who
takes
knowledg
thereof
;
as
for
example
,
there
is
a
hous
or
a
tree
,
or
any
the
like
gross
material
figure
,
these
being
placed
beforethe
passage
of
the
eyes
,
those
sensitive
spirits
,
in
the
eye
taking
notice
thereof
,
with
the
help
of
that
brings
the
objects
therein
,
strait
prints
or
paints
those
objects
upon
the
optick
nerve
,
or
upon
the
outside
of
the
brain
,
as
the
dia
mater
,
or
pia
mater
,
upon
which
the
rational
spirits
view
as
on
pictures
,
then
copie
them
out
,
not
by
working
on
the
dull
part
of
matter
,
as
the
sensitives
innated
matter
doth
,
but
turn
themselves
by
number
and
measure
,
into
figures
like
those
printed
or
painted
figures
;
the
difference
is
,
that
the
rational
matter
is
like
sculptures
,
the
others
as
pictures
upon
flats
;
these
rational
figures
we
call
knowledg
,
or
understanding
,
and
as
long
as
these
rational
figures
last
,
though
the
object
is
absent
,
and
the
prints
rub
out
,
by
other
objects
,
or
by
distance
of
place
,
or
the
like
,
we
call
memory
;
but
when
those
rational
figures
are
dissolved
,
and
afterwards
repeated
be
wrought
without
a
presentment
of
the
senses
,
we
call
it
remembrance
,
and
the
reason
the
memory
is
not
so
strong
,
as
the
present
sense
,
nor
the
remembrance
so
perfect
as
the
memory
is
;
that
with
the
present
object
there
are
two
figures
as
the
rational
sculpture
,
and
the
sensitive
point
,
when
the
memory
is
but
one
,
as
the
sculpture
,
which
remains
as
with
the
rational
,
but
the
sensitive
print
is
rubbed
or
worn
out
,
and
the
reason
why
remembrance
is
not
so
perfect
,
as
the
memory
,
is
,
because
remembrance
is
but
a
copy
of
a
copy
,
from
the
original
print
,
for
remembrance
is
but
a
pattern
taken
from
the
Memory
,
and
the
memory
〈◊〉
a
pattern
taken
from
the
objects
.
Chap.
157.
Of
figure
presented
to
the
senses
,
and
figures
together
.
THe
reason
why
figurative
senses
are
quicker
then
the
figurative
growth
,
is
,
It
is
less
labour
in
printing
on
the
dull
part
of
matter
then
in
cutting
out
sculpt
figures
,
not
for
the
strength
of
actions
,
as
for
the
several
laborious
actions
therein
,
fetching
their
material
a
far
way
,
and
for
many
several
places
,
which
requires
time
and
place
,
when
printing
is
but
a
press
laid
upon
a
flat
.
Chap.
158.
Of
objects
,
and
the
senses
,
something
differing
from
the
other
Chapter
.
THat
innate
matter
which
I
call
the
sensitive
spirits
for
distinction
sake
,
makes
holes
or
doors
in
animal
figures
,
to
receive
outward
objects
;
as
the
ears
,
eyes
,
nostrils
,
mouth
,
pores
of
the
skin
,
and
the
like
,
and
these
outward
objects
are
presented
,
to
that
part
of
innate
matter
which
I
call
rational
spirits
,
but
that
part
of
innate
matter
I
call
sensitive
spirits
;
as
for
example
,
thus
,
there
is
a
house
,
or
a
tree
,
or
any
the
like
gross
material
figure
;
which
is
subject
to
the
sense
of
animal
figures
,
these
standing
at
the
doors
of
the
eyes
,
which
as
soon
as
the
sensitive
spirits
perceive
,
or
other
sensitive
spirits
that
come
in
through
these
doors
,
strait
print
or
draw
the
same
figure
upon
the
optick
nerve
,
which
optick
nerve
is
made
of
dull
matter
,
by
the
sensitive
spirits
from
whence
the
rational
spirits
viewing
from
thence
that
picture
,
strait
run
themselves
by
number
and
measure
into
the
likeness
of
that
picture
,
which
are
those
we
call
knowledg
or
understanding
,
and
as
long
as
those
figures
last
among
the
rational
spirits
,
though
the
objects
are
absent
that
we
call
memory
,
for
when
these
prints
are
rubbed
off
by
the
sensitive
spirits
,
and
others
placed
thereon
,
or
vaded
by
distance
of
place
,
or
obscured
by
shutting
the
lids
,
yet
the
figure
thereof
may
remain
amongst
the
rational
spirits
,
which
is
,
as
I
said
before
,
memory
,
and
the
repetitions
of
figures
;
〈◊〉
is
,
when
one
and
the
same
figure
was
dissolved
and
created
again
amongst
the
rational
,
it
is
remembrance
;
but
memory
is
not
so
strong
as
the
present
sense
,
nor
the
remembrance
so
perfect
,
as
the
memory
and
the
reason
is
,
that
what
the
sensitive
spirits
wrought
on
the
optick
nerve
,
is
like
a
printed
or
painted
figure
,
and
that
which
the
rational
spirits
make
is
like
a
carved
statue
,
like
painting
,
or
sculpture
,
so
that
in
memory
the
sculpture
remains
,
and
in
remembrance
is
created
,
although
the
printing
,
or
painting
is
worn
out
,
or
rubbed
out
,
so
that
the
present
senses
have
two
figures
,
one
upon
the
optick
nerve
,
the
other
amongst
the
rational
spirits
,
wherein
memory
remains
but
one
,
and
the
reason
why
remembrance
is
not
so
perfect
as
memory
is
,
because
it
is
but
the
copy
of
a
copy
from
the
original
,
for
remembrance
is
but
a
pattern
taken
from
the
memory
,
and
the
memory
but
a
pattern
from
the
object
.
Chap.
159.
Of
the
figure
of
the
head
.
THe
figure
of
the
brain
gives
strength
to
the
sensitive
motions
,
and
to
the
rational
knowledg
in
animals
,
for
the
scull
being
made
with
an
arched
rough
,
and
the
sides
being
hollow
,
and
the
whole
head
round
,
which
hollow
sides
arched
rough
and
round
compass
,
cause
rebounds
*
and
reflections
of
the
motions
therein
,
which
multiplie
,
increase
,
and
strengthen
them
,
as
for
the
motions
and
figures
of
sound
,
the
notes
that
are
made
are
struck
from
the
drum
of
the
ear
,
as
balls
from
a
hand
,
to
the
concave
part
,
and
from
thence
rebound
from
side
to
side
,
and
fall
down
,
as
a
new
note
is
raised
,
or
like
many
balls
struck
one
after
another
,
so
rebounds
follow
one
another
,
and
according
as
they
are
struck
,
so
are
the
rebounds
stronger
or
weaker
,
and
according
as
they
are
repeated
,
so
do
they
last
;
the
same
for
sight
,
for
*
lines
piercing
from
the
optick
nerve
,
darting
on
the
concave
parts
reflect
,
and
these
reflections
cause
double
lines
,
which
make
the
sensitive
figures
on
the
optick
nerve
appear
plain
to
the
rational
figure
,
but
if
they
rebound
,
and
reflections
be
disorderly
returned
by
disordered
motions
,
they
make
a
confusion
,
both
in
the
sense
,
and
rational
knowledg
,
as
for
tast
,
it
strikes
from
the
nerves
of
the
tongue
,
upon
the
brain
,
besides
the
hollow
cave
of
the
mouth
,
and
according
as
the
rebounds
are
made
,
and
the
strokes
are
struck
,
the
taste
is
stronger
or
weaker
,
but
if
the
brain
be
stuff'd
with
cold
,
then
the
concaves
being
stuft
and
so
stopp'd
where
the
rebounds
should
return
,
cause
the
taste
to
be
weak
,
insomuch
as
not
to
be
sensibly
felt
;
and
for
touch
,
the
pores
of
the
skin
and
flesh
are
hollow
;
wherein
rebounds
are
made
,
striking
from
side
to
side
of
each
pores
;
and
we
finde
by
experience
that
those
parts
which
are
not
hollow
,
have
not
so
strong
a
sense
as
those
that
are
hollow
:
Again
,
if
the
nerves
from
whence
the
strongest
strokes
are
struck
be
〈◊〉
slack
,
the
sense
is
weak
.
As
for
scent
which
is
brought
through
the
nostrils
of
the
nose
,
like
water
through
spouts
,
which
dilates
its
self
through
the
brain
circling
the
pia
mater
,
swelling
,
flowing
and
ebbing
,
like
to
the
sea
about
the
earth
,
which
when
it
flows
it
is
strong
,
but
when
it
ebbs
it
is
weak
.
But
by
reason
scent
is
made
by
streaming
motions
,
and
not
striking
and
retorting
motions
.
As
the
other
four
senses
are
,
it
retaines
not
so
long
in
the
memory
as
the
others
do
,
although
it
may
last
longer
in
the
brain
or
head
,
being
more
lasting
,
most
commonly
for
the
present
then
the
rest
are
,
for
a
stinke
will
remain
in
the
brain
a
great
while
,
and
so
will
strong
perfumes
.
Chap.
160.
Of
Sight
.
THe
general
opinion
is
,
that
all
objects
come
through
the
optick
nerve
,
and
print
the
figures
received
on
the
brain
,
and
that
there
are
,
nor
can
be
no
figures
in
the
brain
,
but
what
the
opticks
bring
in
,
and
have
passed
through
the
eye
;
it
is
true
,
by
experience
we
finde
,
that
without
an
eye
,
we
cannot
see
an
outward
object
,
as
they
are
without
us
,
yet
we
see
those
objects
,
as
they
are
without
us
in
our
sleep
when
our
eyes
be
shut
;
thus
the
sense
of
seeing
is
not
lost
,
although
the
eyes
were
out
,
and
the
optick
nerves
stopped
up
.
But
some
will
say
,
those
objects
in
dreams
have
past
through
in
part
,
or
in
whole
,
therefore
the
question
will
be
,
where
an
animal
can
have
an
insight
,
if
it
were
born
blinde
;
but
if
it
be
so
,
as
the
opinion
is
,
that
no
figure
,
or
insight
can
be
,
but
what
comes
,
or
hath
passed
through
the
eye
,
and
optick
nerve
,
must
want
that
sensible
knowledge
;
for
according
to
that
opinion
,
the
ear
can
do
the
understanding
no
service
as
toward
that
sense
,
by
reason
sound
can
make
no
figure
to
sight
,
neither
will
taste
,
nor
sent
;
but
some
may
say
,
touch
may
discover
somewhat
of
that
sense
to
the
understanding
,
but
I
think
not
;
for
in
my
opinion
,
touch
is
as
senssesse
to
insight
as
sound
;
for
we
cannot
comprehend
more
of
touch
then
of
sound
,
for
depth
and
breadth
are
no
more
to
insight
,
then
high
notes
,
and
low
notes
,
nor
soft
nor
hard
,
no
more
to
insight
then
swift
,
and
slow
,
sharp
,
or
flat
,
nor
pleasure
,
nor
pain
,
no
more
then
harmony
,
and
discord
;
but
my
opinion
is
,
that
figures
are
as
inherent
to
the
minde
,
as
thoughts
;
And
who
can
have
an
unfigurative
thought
,
for
the
minde
cannot
have
thoughts
,
but
upon
some
matter
,
and
there
is
no
matter
but
must
have
some
figure
,
for
who
can
think
of
nothing
;
but
the
minde
is
like
infinite
nature
,
having
no
dimension
,
or
extention
,
no
center
,
nor
circumference
,
no
breadth
,
no
depth
,
and
as
the
innat
matter
creates
figures
,
so
the
minde
,
which
is
the
matter
creates
thoughts
,
which
thoughts
,
are
the
figures
of
the
minde
;
for
when
we
hear
of
a
deity
,
we
say
in
words
it
is
an
incorporeal
thing
;
but
we
cannot
conceive
it
so
in
thought
,
we
say
we
do
,
but
we
cannot
prove
we
do
;
T
is
true
,
the
minde
may
be
in
a
maze
,
and
so
have
no
fixt
thought
of
any
particular
thing
;
yet
that
amaze
hath
a
figurative
ground
,
although
not
subscribed
;
as
for
example
,
my
eyes
may
see
the
sea
,
or
air
,
yet
not
the
compasse
,
and
so
the
earth
,
or
heavens
;
so
likewise
my
eye
may
see
a
long
pole
,
yet
not
the
two
ends
,
these
are
but
the
parts
of
these
figures
,
but
I
see
not
the
circumference
to
the
uttermost
extention
,
so
the
mind
in
amaze
,
or
the
amaze
of
thinking
cuts
not
out
a
whole
and
distinct
figurative
thought
,
but
doth
as
it
were
spread
upon
a
flat
,
without
a
circumference
,
and
though
there
are
not
such
figures
in
the
brain
,
as
it
brought
through
the
opticks
,
yet
such
figures
as
the
minde
creates
;
for
the
minde
is
innate
matter
,
and
innat
matter
is
self-motion
,
and
self-motion
,
is
alwayes
moving
,
and
working
,
which
working
is
figuring
;
thus
the
sensitives
innated
matter
prints
figures
iu
the
brain
,
and
the
rational
innated
matter
creates
figures
in
the
brain
after
its
own
invention
,
which
are
imagination
and
conception
,
wherein
are
made
imaginary
worlds
,
without
the
materials
of
outward
objects
:
and
perchance
these
motions
may
create
such
a
figure
as
this
world
,
and
such
several
figures
,
as
the
several
creatures
therein
,
although
not
so
solid
and
lasting
,
because
those
motions
want
those
grosse
materials
,
of
which
they
should
create
it
withal
;
but
the
sensitive
innated
matter
in
this
cause
,
prints
these
figures
upon
the
brain
by
patterning
the
rational
figures
created
in
the
brain
,
like
as
when
it
doth
the
outward
objects
,
and
when
the
sensitive
innate
matter
works
on
the
inside
,
as
in
sleep
,
then
it
gives
an
insight
,
which
are
dreams
according
to
their
copied
prints
,
and
these
motions
may
make
lines
of
light
,
triangular
lines
,
for
colours
set
notes
of
tunes
,
draw
plat-forms
of
taste
,
and
sent
,
make
prints
of
touch
,
not
onely
the
rational
innated
matter
,
by
imagination
;
but
the
sensitive
innated
matter
gives
a
sensible
touch
on
the
brain
of
all
the
outward
senses
,
by
which
touch
,
I
mean
sensible
knowledge
;
thus
the
interior
motions
may
move
the
brain
with
the
variety
of
every
sense
,
without
the
exterior
passages
,
or
objects
,
and
although
it
may
not
make
those
very
objects
and
subjects
;
yet
such
as
are
proper
for
each
sense
,
and
of
the
same
nature
as
I
said
before
,
draw
lines
of
light
,
gathering
motions
make
clouds
,
triangular
motions
make
colours
,
insnarled
motions
make
darknesse
without
the
outward
object
,
and
all
other
motions
that
make
several
figures
,
or
printed
figures
.
Likewise
reflections
without
the
help
of
the
eye
and
so
rebounds
,
and
retorts
;
for
sound
,
and
set
notes
print
words
,
and
plain
tunes
without
the
ear
;
so
likewise
for
taste
,
sent
,
and
touch
;
but
when
the
brain
is
filled
withoutward
objects
,
the
natural
motion
seldom
works
after
their
own
invention
,
having
not
room
as
it
were
,
or
else
it
is
as
it
were
overpowred
with
work
,
having
more
objects
brought
in
,
then
they
can
either
conveniently
place
or
sort
,
or
distinguish
;
but
weak
minds
,
which
are
slow
moving
matter
,
think
life
an
insensible
thing
,
and
the
head
,
or
brain
empty
of
figures
,
when
it
is
not
filled
with
outward
objects
,
like
as
a
barrel
is
not
filled
with
liquor
,
thinks
it
empty
,
because
the
thin
air
with
which
it
is
filled
,
is
not
subject
to
their
grosse
senses
,
so
not
to
their
weak
capacities
.
Thus
it
is
not
the
outward
objects
that
make
the
sense
,
but
the
innate
matter
,
which
is
self
motion
,
which
is
the
sense
and
knowledge
,
and
the
different
motions
therein
,
and
therefrom
,
make
the
differences
thereof
,
and
though
different
sense
and
knowledge
,
may
be
in
different
,
and
several
figures
,
and
such
kind
of
sense
&
knowledge
proper
for
such
kind
of
sorts
of
figures
;
yet
the
figure
adds
nothing
to
the
sense
,
and
knowledge
,
although
the
innated
matter
may
give
a
figure
such
a
kind
of
sense
and
knowledge
and
when
that
figure
dies
,
that
kinde
of
sense
and
knowledge
may
alter
,
which
was
proper
to
that
kinde
of
figure
;
yet
if
it
were
the
figure
that
gave
the
sense
,
and
knowledg
,
and
not
the
innated
motions
,
there
would
be
no
alteration
when
the
figure
is
made
,
or
any
extraordinary
passion
,
whereby
experience
we
finde
the
sense
,
and
knowledge
do
alter
all
,
though
the
figure
be
perfect
,
and
in
health
.
Chap.
161
Of
Light
and
Colours
.
LIght
and
colour
is
made
upon
the
optick
nerve
,
as
sound
on
the
drum
of
the
ear
,
for
light
the
sensitive
innated
matter
draws
long
,
straight
,
smal
,
even
lines
,
upon
the
optick
nerve
,
and
when
colours
are
made
,
notes
are
set
upon
those
lines
,
drawn
upon
the
optick
nerve
as
thus
.
Of
colours
,
are
when
those
lines
are
set
with
quavor
,
semy
quavor
.
But
light
is
onely
when
those
lines
are
drawn
without
those
quavors
,
semy-quavors
,
but
as
we
shall
see
plain
song
books
,
after
this
manner
.
And
the
knowledg
the
rational
innated
matter
takes
thereof
,
is
when
they
move
in
plain
lines
,
when
they
move
in
figures
and
lines
,
they
move
for
colours
.
Chap.
162.
Of
Blindnesse
.
Blindnesse
proceeds
from
many
causes
,
as
when
the
cristalline
part
of
the
eye
is
not
clear
;
for
if
it
be
dimming
,
or
failing
,
or
spotted
and
foul
,
the
objects
seem
muddy
,
and
misty
,
and
as
the
water
of
the
cristaline
is
coloured
,
so
the
objects
appear
;
for
as
Diamonds
,
some
are
of
a
black
water
,
others
of
a
yellow
water
,
some
of
a
green
water
,
or
blue
,
others
of
a
white
water
;
so
is
the
cristalline
part
of
several
eyes
,
and
according
as
it
is
clear
,
or
coloured
,
so
all
objects
appear
.
A
second
defect
may
be
in
the
ball
of
the
eye
;
for
according
to
the
compasse
of
the
concave
,
or
convex
thereof
,
the
objects
are
presented
neerer
,
or
at
a
further
distance
,
or
longer
or
shorter
,
or
broader
,
or
narrower
.
A
third
defect
may
be
in
the
eye
hole
;
for
according
to
the
largenesse
,
or
littlenesse
thereof
,
objects
are
presented
,
either
in
whole
,
or
in
part
,
bigger
,
or
lesser
,
more
,
or
fewer
objects
enter
at
once
;
for
if
the
eye-lid
hole
should
be
too
large
,
the
species
would
disperse
too
much
,
disuniting
parts
and
figures
,
and
if
too
small
,
the
species
cannot
passe
in
〈◊〉
and
file
,
as
I
may
say
;
for
though
the
smaller
the
circle
is
,
the
closer
it
contracts
the
species
,
and
draws
the
objects
into
a
straighter
line
;
yet
if
they
should
passe
in
a
crowd
,
they
will
stop
the
mouth
of
the
passage
,
like
water
in
a
glasse
when
turned
suddenly
downward
,
every
drop
striving
to
get
out
first
hinders
each
others
so
in
the
strife
,
as
none
can
passe
.
A
fourth
defect
may
be
in
the
optick
nerve
,
if
it
be
full
of
slime
,
and
the
like
,
it
darknens
the
sight
,
stopping
the
passage
of
the
light
,
or
if
it
be
shrunk
,
or
dried
up
,
likewise
if
the
head
be
full
of
grosse
vapours
,
it
obscures
the
sight
,
as
a
thick
mist
doth
the
sun
;
for
this
foul
foggy
,
and
grosse
vapors
hinder
the
species
from
entring
,
and
the
sensitive
innated
matter
that
should
print
these
objects
,
on
the
optick
nerve
,
and
if
they
are
not
quite
stopt
,
yet
it
hinders
the
regularity
,
making
that
innated
matter
to
work
by
piece-meales
,
or
else
staies
not
so
long
,
as
to
take
a
perfect
survay
.
The
fift
and
sixth
defect
may
be
,
if
the
eyes
move
too
quick
,
or
too
slow
,
which
makes
the
sight
imperfect
,
or
dull
;
for
too
quick
motions
of
the
eye
dazles
the
sight
,
and
clips
and
cuts
the
exterior
objects
into
so
many
parts
,
as
no
one
part
can
be
perfectly
known
,
or
seen
;
and
too
slow
motion
blunts
the
sight
like
a
sharp
point
that
is
struck
upon
a
stone
,
or
the
like
;
besides
,
when
it
is
fixt
too
long
upon
one
object
,
other
objects
passe
by
before
it
removes
,
or
wearies
it
so
much
as
one
cannot
take
notice
of
it
;
But
when
the
eyes
are
too
quick
,
it
is
by
reason
the
nerve
strings
that
tie
and
fasten
the
ball
of
the
eye
to
the
head
,
are
too
slack
,
which
makes
the
eye
ball
so
loose
as
the
least
motion
moves
it
,
or
else
these
nervous
strings
are
too
small
which
makes
them
so
weak
,
as
every
little
motion
moves
,
so
as
they
are
alwayes
in
motion
as
it
were
;
for
if
the
nerves
,
and
sinew-strings
be
too
small
for
the
weight
of
the
eye
ball
,
it
may
alwayes
have
a
trembling
motion
,
like
a
sthe
aspen
,
or
like
weights
that
cannot
poise
steddy
,
as
long
as
there
is
a
disproportion
;
and
when
the
eyes
are
too
slow
the
reason
is
when
the
sinews
,
or
nerve-strings
,
are
so
short
tied
,
or
shrunk
up
,
so
that
it
holds
the
eye
ball
too
hard
,
or
too
straight
,
giving
it
not
liberty
to
stir
,
and
turn
from
side
to
side
,
or
to
role
about
.
A
seventh
defect
may
be
when
the
eyes
look
asquint
,
as
it
may
do
two
several
wayes
;
the
one
is
when
the
ball
of
the
eye
is
tied
too
short
,
by
the
nervous
string
towards
the
nose
,
by
which
the
balls
of
either
eye
,
are
drawn
so
much
inward
to
each
other
,
as
to
look
at
each
other
;
but
that
they
are
some
wayes
hindered
by
the
nose
,
this
makes
the
lines
or
points
;
that
shoot
from
either
eye
,
to
meet
acrosse
,
which
makes
all
exterior
objects
to
look
double
;
but
if
the
eye
string
ties
the
balls
of
the
eyes
too
short
towards
the
temples
it
draws
the
points
from
the
center
,
and
the
eyes
out
of
the
natural
bias
which
causeth
a
side
look
,
as
seeing
two
several
wayes
at
once
,
but
neither
way
perfectly
,
by
reason
that
the
lines
that
issue
from
the
eyes
,
lie
not
level
,
neither
can
those
lines
meet
upon
an
object
,
in
a
triangular
,
which
joyns
〈◊〉
sight
of
each
eye
into
a
point
,
which
makes
sight
so
much
the
stronger
.
Thus
if
the
strings
be
too
loose
,
or
too
hard
,
or
too
small
,
or
that
the
optick
is
shrunk
up
,
or
the
eye-lid-hole
covered
with
some
scale
,
or
filme
,
or
the
eye-lid-hole
too
little
or
too
big
,
or
the
christalline
full
,
or
the
brain
full
,
or
too
many
vapours
continually
ascending
from
the
bowels
,
or
stomach
,
or
if
the
eye
be
too
quick
,
or
too
slow
,
it
is
a
great
defect
in
sight
;
But
if
the
passage
be
quite
stopped
up
,
of
the
strings
or
christalline
part
be
broke
,
those
are
irrecoverably
blinde
.
Chap.
163.
Of
Hearing
.
AFter
the
same
manner
is
the
sense
received
at
the
ear
,
onely
the
difference
is
,
that
instead
of
drawing
,
printing
the
outward
objects
,
received
through
the
eye
,
printed
on
the
optick
nerve
,
so
the
sensitive
innated
matter
,
sets
,
or
pricks
down
notes
,
and
draws
lines
on
the
drum
of
the
ear
,
as
musicians
do
upon
paper
,
or
the
like
;
and
the
sensitive
innated
matter
in
making
them
run
,
and
make
stops
according
as
the
vocal
sound
is
set
,
and
it
is
louder
,
or
lower
,
according
as
they
work
weaker
or
stronger
,
but
for
the
verbal
,
it
is
writ
,
〈◊〉
printed
on
the
drum
of
the
ear
in
letters
,
for
words
,
and
the
knowledge
the
animal
figure
takes
,
is
when
the
rational
innated
matter
moves
according
to
those
letters
or
notes
,
or
wayes
of
division
:
but
in
a
confused
sound
there
is
no
order
,
time
,
nor
stop
kept
,
nor
no
perfect
note
,
nor
letter
,
nor
line
prick'd
,
or
printed
,
or
drawn
,
but
,
as
we
vulgarly
say
,
it
is
all
scrible-scrable
,
or
else
ciphers
set
for
notes
;
and
like
as
it
is
to
the
opticks
,
so
it
is
to
the
ear
,
for
the
notes
and
letters
,
as
the
pictures
which
fade
;
for
as
the
outward
motions
slacken
,
so
the
vocal
and
verbal
sound
dissolves
;
and
the
memory
and
remembrance
of
sounds
,
vocal
and
verbal
,
is
as
the
sense
of
the
objects
on
the
opticks
.
Chap.
164.
Of
Articular
sounds
,
or
sounds
without
distinction
.
IT
is
strange
if
we
consider
that
one
word
should
strike
so
many
several
ears
,
and
so
to
be
heard
perfectly
,
by
every
particular
ear
;
but
surely
to
my
reason
one
word
or
note
cannot
fill
so
many
ears
,
as
can
stand
to
hear
it
:
again
,
it
is
strange
that
a
word
should
directly
hit
into
every
ear
that
stands
to
hear
it
,
I
will
not
say
alwayes
,
for
sometimes
a
word
is
spoke
two
or
three
times
over
,
although
the
ear
be
clear
before
it
can
hit
the
entrance
,
but
that
is
but
seldome
;
but
in
my
opinion
it
is
not
a
single
word
that
runs
about
from
ear
to
ear
,
for
then
all
would
not
hear
at
once
,
for
if
there
were
a
multitude
,
the
last
ear
might
not
hear
a
week
after
,
or
at
least
a
day
after
it
had
been
spoken
.
Wherefore
in
my
opinion
it
must
be
after
this
manner
,
the
mouth
,
tongue
,
and
breath
formes
not
onely
a
single
word
,
but
millions
in
one
lump
,
with
the
same
labour
of
pains
,
as
for
one
word
;
as
for
example
,
take
a
sheet
of
paper
,
or
the
like
,
and
fold
it
into
many
folds
,
in
a
small
compass
,
and
stamp
a
print
thereon
,
and
every
fold
shall
have
the
like
print
with
one
stamp
,
and
until
they
are
parted
they
stick
so
close
as
if
they
were
but
one
printed
body
,
when
every
fold
is
divided
by
the
stamp
with
the
print
thereon
;
so
likewise
the
mouth
folds
up
thin
air
,
and
the
tongue
gives
the
printed
stamp
,
which
being
cast
forth
like
a
ball
of
wilde-fire
,
disperseth
in
a
crack
or
sound
,
and
then
suddenly
spreads
about
in
several
streams
;
thus
millions
of
words
run
about
in
lines
of
air
,
passing
in
all
pores
and
hollow
bodies
,
as
the
ear
or
the
like
,
concaves
as
hollow
wood
and
vaults
,
where
finding
resistance
,
rebounds
back
in
repetitions
,
and
according
to
their
strength
,
or
the
strength
of
their
bearing
motions
,
they
pierce
farther
and
fall
shorter
,
and
according
to
the
freeness
of
the
passage
,
they
sound
louder
,
clearer
,
lower
,
or
duller
,
and
according
to
their
stamp
they
are
perfect
or
imperfect
.
After
the
same
manner
is
all
distinct
sounds
,
notes
being
printed
as
words
,
but
sounds
without
distinction
,
are
like
stamps
without
prints
,
that
is
plain
pieces
of
air
,
but
if
the
ear
be
stopped
,
the
sound
is
lost
to
the
brain
,
I
will
not
say
to
natural
sense
,
for
surely
the
brain
is
not
the
whole
ingrosser
of
that
and
the
like
sensitive
knowledg
,
neither
will
say
the
animal
head
ingrosses
all
that
sort
of
tempered
matter
,
or
that
no
passage
can
conveigh
a
sound
but
the
animal
ear
.
But
most
probably
all
sounds
spread
as
lights
;
as
for
example
,
a
small
candle
will
enlighten
a
large
compass
,
by
reason
rayes
of
light
streame
equally
from
the
center
candle
to
the
circumference
;
so
is
sound
:
for
when
a
pistol
,
or
any
the
like
shots
of
a
bullet
,
the
pistol
,
or
that
which
makes
the
sound
,
is
the
center
which
spreads
sound
as
fire
doth
light
,
and
when
such
a
compass
of
air
is
filled
with
sound
,
either
vocal
or
verbal
,
every
ear
that
stands
in
the
compass
must
needs
receive
the
sound
if
they
〈◊〉
not
deaf
;
likewise
every
eye
may
see
day-light
,
that
is
not
blinde
,
and
the
rebounds
of
sound
are
as
the
reflections
of
light
,
and
verbals
are
received
into
the
ear
,
as
figures
into
the
eyes
;
and
as
cross
lines
of
light
make
various
colours
,
so
different
notes
make
various
tunes
:
But
some
may
say
,
that
if
the
air
were
full
of
one
and
the
same
words
,
or
notes
,
that
more
would
enter
the
ears
then
was
sent
.
I
say
that
is
impossible
,
unless
the
ear
could
draw
the
spreading
,
or
streaming
lines
from
the
circumference
to
a
point
,
which
the
ear
cannot
.
But
I
believe
art
may
do
the
same
for
sound
as
it
can
with
light
;
for
art
can
draw
with
glasses
made
for
that
purpose
,
many
beams
to
appoint
,
but
if
the
eyes
did
so
,
it
would
burn
them
out
.
Also
they
can
draw
several
species
,
through
a
small
hole
.
I
believe
artificial
echoes
,
are
or
may
be
made
after
such
a
manner
.
Chap.
165.
Of
taste
,
touch
,
and
smell
.
THese
senses
are
made
by
such
motions
as
sound
is
,
and
as
they
are
set
on
the
drum
of
the
ear
,
so
these
are
set
on
the
nerves
of
the
tongue
,
or
on
the
skin
,
for
when
the
skin
is
off
our
tongue
,
we
cannot
taste
;
likewise
for
*
touch
,
they
are
set
on
the
nerves
,
and
sinnews
;
and
when
these
notes
are
set
harmoniously
,
it
pleaseth
the
senses
,
otherwise
it
displeaseth
them
,
which
displeasure
is
pain
amongst
the
sensitive
innated
matter
,
and
hate
amongst
the
rational
innate
matter
.
As
for
scent
,
they
are
motions
that
draw
like
lines
,
like
a
plat-form
upon
the
pia
mater
of
the
brain
;
indeed
the
second
draught
of
the
sensitive
innated
matter
,
is
to
draw
all
their
figures
upon
the
pia
mater
of
the
brain
.
Chap.
166.
Of
Touch.
TOuch
is
the
general
sense
of
the
whole
body
,
which
the
other
senses
are
not
;
for
though
every
part
of
the
body
is
of
a
several
touch
,
yet
it
is
all
touch
;
When
sight
onely
belongs
to
the
eyes
;
sound
onely
to
the
ears
;
scent
onely
to
the
nostrils
;
and
taste
onely
to
the
tongue
;
besides
the
loss
of
any
of
these
senses
,
nay
all
of
them
,
may
be
wanting
,
as
if
they
were
not
belonging
to
life
,
as
indeed
they
are
not
,
but
onely
as
conveniencies
to
the
life
,
but
not
of
necessity
;
whereas
touch
is
as
it
were
the
life
of
the
figure
,
for
when
this
sense
is
generally
wanting
in
the
animal
figure
,
it
is
as
we
say
dead
;
that
is
,
the
natural
motion
belonging
thereto
,
is
generally
altered
,
or
quite
changed
,
as
we
say
.
This
sense
is
received
through
the
pores
of
the
flesh
,
and
the
nerves
are
the
instrumental
strings
whereon
motion
playes
,
either
a
harmony
of
pleasure
,
or
a
discord
of
pain
,
for
as
their
strings
are
struck
,
so
is
pain
or
pleasure
felt
,
but
I
have
treated
sufficiently
of
this
sense
in
my
chapter
of
numb'd
palsies
.
Chap.
167.
Of
the
pores
of
the
body
.
THe
pores
are
passages
which
let
out
the
smoke
or
vapor
,
unnatural
heat
,
and
the
superfluous
humors
in
the
body
;
also
they
are
passages
to
let
in
comfortable
warmth
,
refreshing
colds
,
nourishing
air
;
these
passages
have
their
inconveniencies
,
for
they
are
a
means
to
conveigh
out
the
good
with
the
bad
;
and
many
times
takes
in
infections
,
as
malignant
diseases
that
passe
through
the
pores
,
for
infection
comes
in
as
much
through
the
pores
,
as
any
other
part
of
the
body
.
Besides
,
many
times
the
radical
moisture
is
carried
out
by
unnatural
heats
,
and
sometimes
the
vital
spirits
by
too
many
transparations
;
but
these
pores
passages
are
drawn
or
shut
closer
together
by
contracting
motions
,
or
set
wider
open
by
extenuating
motions
;
but
if
these
common
and
necessary
passages
to
the
interiour
parts
be
〈◊〉
close
shut
,
either
by
cold
contractions
,
or
hot
contractions
,
it
smoothers
and
choakes
the
vital
parts
by
keeping
the
vapor
,
or
smoke
that
should
go
forth
,
for
the
pores
in
this
case
are
as
the
funnels
of
chimneys
,
wherein
the
smoke
ascends
up
,
and
goeth
out
,
and
if
they
are
set
too
wide
open
by
the
extenuating
motions
,
they
cause
the
body
to
starve
,
by
giving
passage
to
such
matter
as
should
be
kept
in
to
feed
the
body
,
or
by
giving
too
free
passage
,
to
the
natural
moisture
,
that
should
quench
or
temper
the
heat
in
the
body
,
or
by
giving
too
free
a
passage
to
the
gadding
spirits
that
should
stay
in
the
body
,
to
be
imployed
to
the
substance
and
strength
thereof
;
besides
,
when
they
are
too
open
they
are
as
apt
to
take
in
,
by
giving
passage
to
that
which
is
a
prejudice
to
the
〈◊〉
of
the
body
,
as
infections
,
malignity
,
or
unnatural
colds
,
or
the
like
.
But
the
pores
of
the
body
are
always
imployed
,
where
the
other
passages
of
the
body
are
imployed
but
some
times
.
THE
NATVRAL
VVARS
IN
ANIMAL
FIGVRES
.
PART
V.
CHAP.
167.
ALL
animals
after
they
are
created
,
and
have
an
animal
life
,
the
figure
is
inlarged
by
nourishing
motions
,
and
sympathetical
matter
,
these
nourishing
motions
are
disgesting
motions
,
carrying
those
parts
which
are
received
by
the
senses
,
unto
those
parts
that
are
created
therein
,
building
thereon
,
and
fitting
therewith
,
strengthning
by
adding
thicknesse
,
as
well
as
inlarging
by
extention
,
yet
all
that
is
received
into
the
stomack
,
is
not
nourishing
,
the
reason
is
that
the
temperament
of
the
matter
,
is
not
sympathetical
,
that
is
agreeing
not
with
the
motions
therein
;
For
though
it
is
not
so
antipathetical
to
make
an
open
war
,
which
war
is
sicknesse
,
yet
they
do
hinder
,
and
obstruct
,
like
several
factions
,
those
natural
motions
which
make
health
;
but
when
the
natural
motions
and
tempers
of
humours
are
quite
opposite
to
the
food
that
is
received
,
or
the
unnatural
humours
bred
in
the
body
by
evil
digestion
,
they
become
mutanous
by
the
quantity
that
is
received
,
or
that
ariseth
from
obstructions
,
whereupon
there
becomes
a
fierce
and
cruel
fight
of
contrary
motions
,
and
temperaments
of
matter
,
and
whilest
they
are
in
the
battle
,
we
say
the
body
is
sick
,
and
if
the
natural
motions
be
not
strong
enough
,
to
beat
that
evil
,
and
dangerous
matter
out
,
or
at
least
able
to
resist
them
so
far
,
as
to
guard
themselves
until
the
evil
parts
do
spend
themselves
with
their
own
fury
,
or
till
the
natural
motions
,
and
temperaments
can
have
some
assistance
,
as
cordials
,
or
physick
,
it
destroyes
the
figure
it
fights
with
;
but
if
the
natural
motions
be
more
powerfull
,
either
by
their
own
strength
,
or
by
their
assistance
,
then
the
mutinous
and
rebellious
humours
,
or
the
foreign
enemy
,
as
surfets
,
and
the
like
;
but
when
they
are
beaten
out
,
killed
,
or
taken
prisoners
,
which
is
to
be
purged
,
corrected
,
or
purified
,
which
makes
the
humours
obedient
,
and
peaceable
.
Chap.
168.
Of
the
four
natural
Humours
of
the
Body
,
and
those
that
are
inbred
.
AS
there
is
natural
Fire
,
Aire
,
Water
,
and
Earth
,
that
is
made
by
an
intire
creation
derived
from
their
own
proper
principles
.
As
likewise
a
metamorphosed
Fire
,
Aire
,
Water
,
and
Earth
.
So
there
are
humours
in
Animal
bodies
,
and
in
other
bodies
;
for
all
I
can
perceive
,
and
though
the
bodies
cannot
be
metamorphosed
,
yet
the
humours
may
.
But
in
every
Animal
body
there
is
natural
Melancholy
,
Choler
,
Flegme
,
and
blood
;
the
natural
blood
is
the
vital
vapor
;
the
natural
Flegme
is
the
radical
moisture
;
the
natural
Choler
is
the
radical
heat
,
the
natural
Melancholly
is
the
animal
spirits
,
being
the
highest
extract
.
And
if
we
do
but
observe
those
that
be
naturally
melancholly
,
have
the
soundest
judgements
,
the
clearest
understanding
,
the
subtilest
observation
,
and
curiousest
inventions
,
the
most
conceptions
,
the
〈◊〉
fancies
,
and
the
readiest
wits
;
likewise
the
strongest
passions
,
and
most
constant
resolution
.
but
humours
which
are
inbred
as
flegme
,
choler
,
and
Melancholy
are
made
as
Metamorphosed
fire
,
aire
,
water
,
slime
mud
,
and
earth
,
as
for
example
,
the
chylus
is
the
matter
that
is
metamorphosed
.
The
dilating
motions
transform
it
from
chylus
to
slime
,
from
slime
to
water
,
from
water
to
blood
,
from
blood
to
vapor
,
from
vapor
to
comfortable
and
lively
heat
,
from
comfortable
and
lively
heat
,
to
burning
fevers
and
hectick
fevers
,
and
the
like
.
Likewise
the
chylus
by
contracting
motions
,
turns
from
chylus
to
slime
.
If
they
be
cold
contractions
,
it
turns
from
slime
to
flegme
,
from
flegme
to
heavy
melancholly
.
If
hot
contractions
,
it
turns
from
chylus
to
temperat
choler
;
from
temperat
choler
to
choler
adust
,
from
choler
adust
,
to
melancholly
;
which
from
a
slimy
humour
to
a
muddy
humor
,
from
a
muddy
humour
,
to
an
earthy
dry
humour
.
Some
sort
of
hot
contractions
make
it
sharp
,
some
salt
,
some
bitter
.
Likewise
,
several
sorts
of
salts
,
sharpnesse
,
and
bitternesse
,
are
wrought
with
mixt
motions
,
cold
contractions
make
the
humour
,
glassy
,
and
stony
.
Hot
contractions
make
the
humours
tough
,
clammy
glutenous
and
stony
.
Hot
dilatings
make
the
humour
oylie
,
cold
dilations
watry
.
Likewise
,
mixt
motions
makes
mixt
humours
,
and
mixt
tempers
inclining
to
each
side
,
as
the
motions
predominate
.
Chap.
169
The
five
natural
Maladies
of
the
body
.
EVery
diseased
figure
is
either
pained
,
sick
,
dissy
,
numb
,
weak
,
or
mad
,
sometimes
they
meet
all
in
one
figure
,
these
are
distinct
senses
one
from
another
;
as
for
pain
,
although
every
several
part
of
the
body
hath
different
sense
,
yet
they
agree
in
the
general
,
as
to
be
all
pain
.
But
sicknesse
is
quite
different
from
pain
,
for
it
is
another
,
sense
;
for
to
have
a
pain
in
the
stomach
,
is
not
to
be
sicke
in
the
stomach
;
neither
is
any
part
of
the
body
,
but
the
stomach
is
liable
to
this
sense
;
the
head
may
ake
,
and
the
heart
may
ake
,
heel
,
or
any
part
of
the
body
;
but
none
but
the
stomach
can
be
sick
;
Indeed
it
is
a
different
sense
from
pain
.
Thirdly
,
a
swimming
,
or
diseases
in
the
head
,
are
different
from
both
the
other
,
it
is
a
third
sort
of
sense
,
neither
is
any
other
part
of
the
body
subject
to
this
disease
,
but
the
head
not
properly
,
yet
faintnesse
,
or
weaknesse
is
a
disease
,
as
it
were
tempered
with
the
three
former
diseases
,
as
to
have
pain
,
sick
,
and
dissy
,
or
swimming
,
to
be
mixt
or
compounded
into
one
disease
,
but
it
is
so
mixt
and
compounded
into
all
three
,
as
neither
is
perfectly
or
distinctly
felt
;
so
as
it
is
no
distinct
sense
this
disease
is
generall
to
the
whole
body
.
The
fift
is
madnesse
,
this
sense
is
neither
painful
,
nor
sick
,
nor
dissy
,
but
light
in
the
head
,
which
is
different
from
dissy
or
swimming
;
but
this
disease
infecteth
with
a
distemper
,
the
five
outward
senses
.
The
last
is
a
numbnesse
,
and
deadnesse
of
particular
parts
;
and
sometimes
of
the
whole
body
;
but
this
disease
is
not
onely
a
different
sense
,
but
an
other
nature
,
which
is
naturally
unknown
to
the
figure
;
for
the
figure
is
not
any
wayes
sensible
thereof
;
indeed
it
is
of
the
nature
of
sowning
;
for
those
that
sown
,
the
motions
of
the
animal
sense
,
and
minde
are
quite
altered
for
a
time
,
but
then
the
animal
motions
return
,
that
is
,
rechanged
to
the
proper
motions
again
,
so
that
those
dead
parts
that
cannot
be
restored
to
the
sense
of
touch
,
are
as
it
were
in
a
continual
sown
,
for
though
in
a
sown
the
exterior
motion
are
proper
to
the
sense
of
touch
is
changed
,
yet
the
interior
motions
proper
to
the
consistence
,
of
that
figure
are
not
changed
;
for
if
the
interior
consistent
motions
were
changed
,
it
would
turn
to
〈◊〉
,
so
in
dead
palsies
,
if
the
interior
consistent
motions
were
changed
,
those
parts
would
corrupt
as
do
dead
carcases
.
Numb
palsies
,
ie
different
from
dead
palsies
as
fainting
from
sowning
;
for
fainting
is
in
the
next
degree
to
a
sown
,
so
a
numb
palsie
,
is
the
next
degree
to
dead
palsies
.
Chap.
170.
I
will
treat
first
of
the
motions
that
make
sicknesse
.
THe
motions
that
cause
sicknes
are
different
according
as
the
sicknes
is
,
or
rather
the
sicknesse
is
according
to
the
different
motions
;
for
some
motions
are
like
the
ebbing
and
flowing
tides
of
the
sea
;
For
the
humor
furdles
,
or
folds
upwards
,
as
the
flowing
tide
,
which
most
commonly
provokes
to
cast
,
as
overflowing
the
mouth
of
the
stomack
,
but
when
the
humour
folds
backward
,
as
the
ebbing
waters
do
,
that
provokes
to
the
stool
;
for
as
falling
tides
run
from
one
place
,
they
flows
to
another
,
so
when
the
humour
fals
back
from
the
mouth
of
the
stomack
,
it
overflows
the
belly
,
but
if
the
humour
neither
overflows
the
belly
,
nor
the
mouth
of
the
stomack
,
it
runs
into
the
nerves
,
like
as
the
water
runs
through
the
earth
,
and
as
the
water
breaks
forth
by
springs
,
so
doth
the
Humor
by
several
〈◊〉
eumes
.
Again
,
some
sorts
of
sicknesse
in
the
stomack
,
are
made
by
such
kinde
of
motions
as
water
boyling
in
a
pot
,
over
the
fire
,
for
as
ebbing
and
flowing
motions
are
running
backward
,
and
so
forward
,
so
boyling
motions
,
are
rising
upward
,
and
falling
downward
,
there
is
as
much
difference
in
these
motions
,
as
betwixt
vaughting
and
running
;
but
these
rising
motions
cause
vapours
to
the
head
,
for
the
thin
parts
which
rise
highest
,
when
their
rising
strength
failes
,
fall
not
hastily
down
again
,
but
gather
to
a
more
solid
body
,
as
vapor
from
the
earth
doht
into
clouds
,
these
clouds
cause
the
dimnesse
and
darknesse
of
the
sight
,
obstructing
the
light
that
is
brought
by
the
optick
nerves
.
Again
,
there
are
other
sorts
of
sicknesse
in
the
stomack
,
caused
by
such
motions
,
as
are
like
the
rolling
of
a
barrel
,
the
humour
turning
about
in
the
figure
of
a
barrel
,
which
figure
,
or
the
like
,
is
somewhat
bigger
in
the
middle
,
then
the
two
ends
,
this
humour
in
the
stomack
is
most
commonly
tough
and
thick
,
being
more
united
,
and
somtimes
one
end
of
this
humour
is
as
set
upward
,
and
the
other
downward
,
and
so
turned
as
a
barrel
with
the
head
upward
,
and
sometimes
moved
as
a
barrel
the
longest
way
on
the
ground
,
these
motions
cause
neither
purging
by
vomits
,
nor
stool
,
but
thrust
out
into
cold
sweats
;
for
though
these
are
not
so
strong
dilating
,
or
expulsing
motions
as
ouer
〈◊〉
,
which
forceth
to
vomit
,
or
to
purge
,
yet
it
extenuates
by
thrusting
weakly
out
into
a
faint
sweat
,
then
there
are
other
sorts
of
sickness
,
which
are
caused
by
such
motions
,
as
if
meat
were
turning
about
on
a
spit
,
for
the
center
of
the
humor
removes
not
out
of
the
place
,
although
the
circumference
turns
about
;
this
is
a
constant
sickness
,
and
the
stomach
hath
no
ease
,
untill
the
humor
is
taken
out
of
the
stomach
by
some
stronger
motions
;
as
you
would
take
a
spit
from
the
fire
,
or
by
〈◊〉
motions
,
to
hold
the
humor
from
turning
:
so
there
are
millions
of
several
motions
,
which
makes
several
sicknesses
in
the
stomach
,
for
though
the
stomach
can
be
but
sick
,
yet
the
sickness
is
not
always
after
one
and
the
same
manner
.
Chap.
171.
Of
the
motions
which
cause
pains
.
PAin
is
caused
not
onely
by
irregular
motions
,
but
cross
motions
,
or
rather
,
as
I
may
say
,
jumbling
motions
;
that
is
,
motion
beats
upon
motion
,
or
,
as
I
may
say
,
runs
upon
each
other
,
thronging
and
justling
each
other
;
and
several
sorts
of
pain
in
several
parts
of
the
body
,
are
caused
by
different
,
cross
,
or
beating
motions
,
but
if
they
be
dilating
motions
,
they
beat
upon
one
another
,
by
shufling
outward
,
like
as
foolish
women
do
for
place
,
tumbling
upon
each
other
to
get
foremost
;
those
painful
motions
turn
to
sores
,
and
putrifie
,
because
dilating
motions
make
moisture
,
and
being
perturbed
,
make
corruption
,
but
if
they
be
such
contracting
motions
which
cause
pains
,
they
turn
those
parts
that
are
pained
to
be
harder
,
then
naturally
those
parts
are
,
as
the
stone
dry
liver
,
or
brain
,
or
the
like
;
but
if
those
pains
be
made
of
mixt
motions
,
as
some
beat
inward
,
and
some
outward
,
and
so
run
cross
,
they
are
hard
swelling
that
extends
to
the
exterior
parts
,
but
will
not
break
,
as
the
King
's
Evil
,
or
Gouts
that
lie
in
the
flesh
,
or
Sciatica
,
and
many
the
like
;
for
though
the
extenuating
motions
would
burst
out
,
yet
the
contracting
motions
keep
in
,
and
being
both
equally
strong
,
neither
get
the
better
,
for
the
time
the
pain
is
;
and
if
the
pain
be
amongst
the
sinews
,
it
is
caused
either
by
contracting
motions
or
〈◊〉
motions
,
but
not
mixt
,
but
as
it
were
divided
;
for
if
it
be
extenuating
motions
,
〈◊〉
sinews
are
irregularly
stretch'd
too
far
;
if
contracting
or
atracting
motions
,
they
irregularly
draw
,
or
pull
,
or
gather
the
sinews
strings
too
short
;
if
the
paines
be
in
the
bones
,
they
are
onely
cross
motions
,
as
if
one
should
run
one
against
the
other
,
yet
neither
shuff
backward
nor
push
forwards
,
being
equally
strong
;
if
in
the
flesh
they
are
intangled
motions
,
which
make
it
incline
towards
black
,
as
to
seem
purple
,
or
read
,
or
black
.
And
if
the
pain
be
in
the
skin
,
they
are
pricking
motions
,
as
if
a
needle
should
draw
a
thread
in
and
out
upon
a
cloath
,
or
the
like
,
but
in
every
pained
part
there
is
some
difference
in
the
manner
of
motions
,
although
not
in
the
nature
of
the
motions
.
Chap.
172.
Of
swiming
or
dissiness
in
the
head
.
DIssiness
and
swimming
in
the
head
is
made
by
several
sorts
of
motions
,
of
such
vapor
as
is
condensed
into
winde
,
if
winde
be
condensed
,
if
not
,
it
is
rarified
vapor
turned
into
winde
;
and
the
agilness
of
the
motions
therein
,
causeth
the
force
thereof
,
by
an
often
repetition
,
giving
no
time
for
a
repulse
:
but
howsoever
winde
is
made
,
either
by
rarification
,
or
condensation
,
it
is
winde
most
commonly
,
which
causeth
that
we
call
a
swimming
and
dissiness
in
the
head
;
*
for
this
condensed
or
rarified
vapor
,
(
which
you
will
)
when
it
is
expulsed
,
flies
violently
about
,
carrying
or
driving
whatsoever
is
bearable
,
loose
or
moveable
along
,
or
about
with
it
,
according
to
the
strength
thereof
;
and
if
this
winde
be
in
those
veins
which
incompass
and
run
through
the
brain
,
it
carries
the
bloud
therein
,
with
such
an
extraordinary
and
swift
motion
about
the
head
,
or
brain
,
as
it
carries
the
senses
,
as
it
were
,
along
with
it
,
which
makes
the
diseased
think
the
brain
turned
round
in
the
head
,
when
it
is
onely
the
vapor
,
that
wheels
round
therein
,
or
about
;
but
the
lasting
strength
wasting
by
the
violent
swiftness
,
brings
but
a
short
trouble
to
the
diseased
,
and
seldom
or
never
causeth
a
ruine
,
unless
there
be
some
vein
broken
by
the
violence
thereof
;
but
if
it
be
a
windy
vapor
,
in
the
〈◊〉
and
larger
parts
of
the
head
,
it
sometimes
will
gather
like
a
ball
,
or
like
that
we
〈◊〉
a
spinning
top
,
which
spins
about
in
the
brain
,
whilest
it
hath
strength
,
and
when
the
strength
fails
,
the
spinning
motion
is
done
,
and
the
vapor
disperseth
,
so
the
dissiness
ceaseth
;
at
other
times
those
vapors
will
move
like
a
whirlwinde
,
moving
ascendingly
,
in
lesser
and
lesser
circles
,
until
it
brings
a
circle
to
a
point
in
the
shape
of
a
pyramid
;
and
when
the
strength
abates
,
or
that
it
breaks
it self
against
more
solid
matter
,
the
vapor
disperses
and
so
expulses
,
but
this
sort
of
motions
is
so
violent
,
as
it
causes
the
diseas'd
to
fall
,
but
soon
to
recover
,
for
what
is
supernaturally
violent
cannot
last
long
.
Chap.
173.
Where
the
brain
turns
round
,
or
not
in
the
head
.
ALthough
thin
vapor
may
get
betwixt
the
skull
and
the
brain
,
and
likewise
slimy
〈◊〉
;
yet
I
imagine
not
that
the
brain
is
loose
from
the
skull
,
so
as
to
flap
,
flash
,
or
to
strike
against
the
sides
of
the
skull
,
when
the
head
is
moved
,
or
to
turn
round
,
although
it
is
a
common
phrase
,
to
say
,
my
brain
turns
round
in
my
head
,
when
they
are
dissie
;
but
imagine
it
is
not
in
the
brain
that
turnes
round
,
but
the
vapor
or
the
humor
therein
;
it
is
true
,
the
brain
turns
round
,
when
the
whole
body
turns
round
,
but
so
as
it
turns
round
with
the
head
,
as
one
part
,
not
in
the
head
as
a
part
by
it self
;
and
the
reason
that
the
dissiness
is
cured
by
turning
the
contrary
way
,
is
,
that
the
sensitive
motions
therein
are
turned
toward
their
moderate
,
naturall
,
and
accustomed
manner
of
moving
;
for
the
violence
of
turning
round
,
forces
the
sensitive
motions
,
as
the
winde
doth
the
air
,
or
water
,
driving
all
one
way
,
as
before
it
,
or
rather
like
a
scrue
,
or
a
wheel
that
windes
up
those
motions
,
as
thread
upon
a
spindle
,
and
so
unwinds
the
contrary
way
.
Chap.
174.
Of
the
sound
or
noise
in
the
head
.
WHen
there
is
a
thin
vapor
got
into
the
head
,
as
betwixt
the
skull
and
the
brain
,
and
runs
about
in
Circular
lines
as
a
string
about
a
wheele
,
it
makes
a
humming
noise
,
as
a
turning
wheel
doth
,
and
the
more
by
reason
the
head
as
well
as
the
vaporous
lines
is
spherical
,
and
though
the
brain
may
stick
close
to
the
scull
,
yet
not
so
close
but
a
thin
vapor
may
get
betwixt
;
but
if
the
vapor
be
gathered
into
little
hollow
balls
like
cymbals
,
and
runs
about
the
head
,
it
causeth
a
noise
like
those
cymbals
,
as
a
tickling
or
gingling
noise
.
But
if
the
vapour
in
the
head
hath
intermitting
motions
,
the
sound
is
like
musical
instruments
,
for
the
stops
like
notes
,
make
the
divisions
according
to
the
several
motions
in
the
head
,
is
the
sound
made
therein
,
although
the
ear
is
stopp'd
without
.
Chap.
175.
Of
Weakness
.
SOwning
is
caused
by
the
obstruction
of
the
spirits
,
or
too
great
evacuations
,
or
when
any
thing
suppresses
,
or
laies
siege
to
the
heart
,
or
head
,
they
being
the
magazine
of
the
life
of
the
body
,
wherein
the
least
disorder
is
like
fire
to
gunpowder
:
Weakness
is
caused
by
a
too
much
relaxing
of
the
sinews
,
and
small
fibres
of
the
body
,
which
are
like
laths
to
an
house
,
and
flesh
like
the
morter
laid
thereon
.
The
bones
like
the
strong
timber
rafters
and
beams
therein
,
which
when
the
morter
is
worn
off
,
the
laths
are
apt
to
loosen
;
so
when
the
body
is
lean
,
the
flesh
is
wasted
,
the
sinews
are
apt
to
slacken
.
Again
,
some
are
weak
,
by
reason
the
sinews
are
boyl'd
too
tender
,
as
too
much
towards
a
jelly
,
which
the
body
will
be
after
moist
extenuating
diseases
,
as
after
extraordinary
sweatings
,
small
pox
,
measels
,
or
the
like
,
or
in
hydropical
diseases
.
Weakness
is
in
a
degree
to
death
,
as
being
towards
a
final
or
general
expulsion
of
the
figure
.
Chap.
176.
Of
numb
and
dead
palsies
.
A
Dead
palsie
is
not
onely
made
by
mis-tempered
matter
,
and
disordered
motions
,
but
by
unnatural
motions
,
as
improper
to
the
nature
of
that
kinde
of
figure
,
working
,
or
mis-working
most
commonly
upon
the
exterior
parts
,
drawing
up
or
shutting
close
those
passages
that
should
be
open
,
working
by
contrary
motions
,
from
the
nature
of
the
figure
,
which
causes
insensibility
,
but
as
long
as
the
vital
parts
be
untouch'd
,
which
are
the
stewards
,
and
trustees
,
to
the
life
of
the
body
,
which
are
to
dispose
,
discharge
,
and
direct
,
to
take
in
and
lay
out
,
for
the
subsistance
of
the
body
(
as
I
may
say
)
as
long
as
these
are
untouch'd
,
the
life
of
the
body
may
subsist
,
although
the
other
particular
parts
be
as
we
say
dead
,
or
lost
to
the
natural
use
of
the
body
.
A
numb
palsie
is
of
the
same
nature
,
but
not
of
the
same
degree
;
as
for
comparison
,
a
dead
palsie
is
,
as
if
a
door
,
for
common
and
necessary
passage
,
should
be
close
shut
and
lock'd
,
or
nail'd
up
;
and
a
numb
palsie
is
as
if
the
door
or
doors
should
be
half
open
,
and
according
as
it
is
open
,
or
shut
,
the
numb
palsie
is
more
or
less
,
but
both
dead
;
and
numb
palsies
are
occasioned
by
some
unnatural
contractions
,
for
if
it
were
by
some
unnaturall
expulsions
,
the
parts
infected
would
rot
,
and
fall
from
the
other
parts
,
as
〈◊〉
,
which
certainly
are
caused
by
such
kind
of
unnatural
expulsions
,
as
dead
palsies
are
of
unnatural
contractions
;
thus
we
finde
by
experience
,
that
they
are
unnatural
contractions
,
that
cause
dead
palsies
,
because
they
do
not
rot
.
Wherefore
in
these
diseases
there
must
be
applied
opening
medicines
that
work
dilatively
,
and
if
they
be
caused
from
a
cold
contraction
,
then
hot
dilating
medicines
must
be
applied
,
but
if
they
proceed
from
hot
contractions
,
the
cold
dilating
medicines
must
be
applied
;
but
the
difficulty
and
skill
will
be
to
finde
whether
they
proceed
from
cold
,
or
heat
,
although
most
commonly
,
all
physicians
do
apply
in
these
diseases
,
very
hot
and
dry
medicines
,
which
are
contracting
,
which
medicines
are
quite
contrary
to
the
nature
of
the
diseases
,
which
makes
them
cure
so
few
,
but
the
surest
way
is
to
apply
dilating
medicines
,
whether
hot
or
cold
.
Chap.
177.
Of
that
we
call
a
sleepy
numbness
.
A
Sleepy
numbness
is
also
caused
by
obstruction
or
stoppages
;
as
for
example
,
if
any
over-burthensome
weight
lies
upon
the
arm
,
or
hand
,
or
the
like
,
it
will
become
numb
,
which
is
vulgarly
called
sleepy
;
the
reason
is
,
that
pressing
too
hard
upon
those
parts
,
we
stop
the
pores
,
which
by
touch
is
received
;
for
if
the
pores
be
close
shut
,
touch
cannot
enter
,
no
more
then
if
the
eye
be
shut
an
outward
object
can
enter
,
or
stopping
the
ears
,
or
nose
,
a
sound
,
or
scent
can
enter
;
as
we
may
finde
by
experience
;
for
if
any
part
is
bound
too
hard
,
it
strait
becomes
numb
,
likewise
a
violent
blow
;
or
when
any
part
is
tied
too
hard
,
that
part
becomes
numb
,
the
reason
is
,
by
striking
or
thrusting
back
the
bloud
;
for
the
bloud
is
like
a
running
company
,
which
when
they
are
forcibly
beaten
back
,
on
those
companies
that
are
thrusting
forward
,
unite
by
contraction
into
so
firm
a
body
,
that
no
particular
part
can
stir
;
which
solid
and
thick
body
stops
the
pores
of
the
〈◊〉
,
and
the
running
motions
in
the
veines
;
but
also
as
we
give
liberty
by
uniting
,
or
unbinding
,
or
by
taking
off
waight
,
or
by
gently
rubbing
,
to
open
the
pores
,
and
disperse
the
bloud
,
it
is
cured
.
Likewise
the
sleepy
numbness
may
proceed
from
a
superfluity
of
vapor
,
which
flying
to
the
pores
for
vent
may
stop
the
passage
,
by
too
great
a
concourse
,
being
more
vapor
then
sudden
vent
;
but
any
alteration
of
motion
cures
it
,
by
dispersing
the
vapor
,
more
thin
and
evenly
.
Chap.
178.
Of
the
head
feeling
numb
.
WHen
the
skins
which
wrap
up
the
brain
,
as
the
pia
mater
,
and
dia
mater
,
are
contracted
by
an
inward
cold
,
or
an
outward
cold
taken
in
at
the
nose
,
ears
,
mouth
,
or
pores
of
the
skin
,
they
shrivel
,
or
are
drawn
in
as
a
handkerchief
,
or
the
like
;
when
we
carry
some
bulk
within
it
,
and
when
those
skins
are
drawn
into
a
straiter
compass
,
then
the
nature
is
,
it
presses
upon
the
brain
,
as
being
too
strait
,
wherein
the
brain
cannot
freely
move
.
Besides
,
the
veins
and
little
small
strings
that
run
about
the
brain
,
being
contracted
with
cold
,
the
bloud
in
those
veins
cannot
so
freely
run
,
and
those
strings
being
shrunk
,
make
the
brain
feel
as
if
it
were
so
hard
bound
,
as
to
be
numb
;
but
this
doth
rather
afright
the
life
of
the
diseased
,
then
destroy
it
;
for
a
little
warmth
by
rubbing
the
head
,
or
a
hot
cloth
laid
on
the
head
,
or
some
warm
spoon-meat
cures
it
.
Also
numbness
may
proceed
from
too
much
bloud
in
the
veins
,
or
too
much
matter
in
the
nerves
,
for
being
too
full
causeth
a
stopping
,
for
want
of
space
or
room
to
move
naturally
in
;
but
this
numbness
is
not
so
easily
cured
,
especially
when
the
oppressions
lie
in
the
nerves
,
for
opening
a
vein
gives
liberty
to
the
bloud
;
but
I
know
not
how
one
should
so
easily
open
a
nerve
,
neither
is
the
matter
within
so
liquid
,
as
suddenly
to
run
out
;
but
this
numbness
is
rather
of
the
nature
of
a
dead
numbness
,
then
a
sleepy
numbness
.
Chap.
179.
The
manner
of
motion
,
or
disorder
in
madness
.
THe
motions
that
make
that
extravagancy
we
call
madness
,
is
as
a
carver
,
or
painter
,
ingraver
,
printer
,
or
the
like
,
should
place
the
figures
they
work
,
the
wrong
end
upwards
;
or
as
if
Mathematicians
should
draw
a
plat-form
,
and
should
make
a
square
where
a
circle
should
be
,
or
should
put
equall
weights
in
uneven
scales
,
or
set
false
numbers
,
or
make
false
measure
;
or
as
a
painter
,
printer
,
carver
,
or
graver
,
should
paint
,
print
,
carve
,
or
grave
,
a
Coaches
head
to
a
Lions
body
,
or
if
a
painter
should
draw
feathers
,
on
beasts
,
and
hair
on
birds
,
or
the
like
;
indeed
a
sensitive
madness
,
is
like
dreams
in
sleep
,
onely
the
sensitive
motions
work
in
sleep
as
I
have
described
before
,
on
the
inside
of
the
sensitive
doors
;
and
when
awake
on
the
outside
;
and
in
sleep
be
wrought
,
without
a
pattern
;
and
awake
by
a
pattern
srom
the
reall
figure
,
which
they
present
;
and
the
differences
in
madness
are
,
that
they
work
be
wrought
,
without
the
real
subjects
,
on
the
outside
of
the
sensitive
door
,
as
if
awake
,
although
there
are
no
objects
to
take
pattern
from
,
as
we
may
perceive
by
them
that
are
distempered
,
that
they
see
such
objects
that
are
not
present
,
or
such
as
never
was
,
or
can
be
;
and
so
the
like
for
sounds
,
tasts
,
touch
,
and
smelling
,
that
is
,
the
sensitive
motions
,
paints
,
prints
,
carves
,
graves
,
or
the
like
;
as
on
the
outside
of
the
optick
nerve
,
without
a
reall
pattern
;
and
when
the
sense
works
regular
,
they
never
draw
on
the
outside
without
a
pattern
,
but
on
the
inside
,
as
in
sleep
,
and
the
like
for
all
the
other
senses
:
But
the
motions
of
the
rational
madness
are
,
when
they
move
violently
,
and
irregularly
,
if
the
motions
be
onely
violent
,
then
they
fall
into
violent
passions
;
as
anger
,
fear
,
malice
,
or
loving
,
hating
,
grieving
,
dispraises
,
and
resolute
intentions
;
if
their
motions
be
irregular
,
then
they
have
strange
conceptions
,
wild
fancies
,
mixt
memories
,
inconstant
and
various
opinions
;
if
their
motions
be
violent
and
irregular
,
they
have
strong
and
strange
imaginations
,
high
despaires
,
obstinate
and
dangerous
resolutions
;
if
the
sensitive
and
rational
innate
matter
,
sympathie
in
violent
irregularity
,
then
they
will
violently
talke
,
laugh
,
sing
,
weep
,
and
sigh
,
without
reason
why
,
or
wherefore
;
but
mistake
me
not
,
for
when
I
say
,
too
violent
,
strong
,
swift
,
weak
,
slow
,
it
is
irregular
,
as
to
the
temper
or
nature
of
the
figure
,
but
not
as
to
its
own
nature
;
as
for
example
,
a
clock
may
go
too
swift
as
to
the
distance
of
the
hour
,
and
yet
strike
even
every
nick
;
and
the
pulse
may
be
too
swift
for
the
natural
temper
,
and
yet
keep
even
time
:
a
musician
may
play
too
fast
for
a
solemn
tune
,
and
too
slow
for
a
light
air
,
and
yet
play
right
to
the
notes
;
as
for
the
irregularity
,
some
motions
may
be
too
swift
,
others
too
slow
,
for
other
assistant
motions
,
as
for
example
an
army
is
to
march
in
a
body
,
and
some
should
go
,
or
ride
half
a
day
,
or
a
dayes
journey
before
the
rest
,
and
some
should
lag
,
and
come
slowly
behinde
,
or
that
some
should
go
one
way
,
and
some
another
,
or
as
two
should
carry
a
burthen
,
and
the
hindemost
should
go
too
fast
for
the
former
,
and
so
tumble
or
throw
down
,
or
as
horses
in
a
Coach
,
the
one
runs
away
,
and
forceth
the
other
to
follow
,
as
for
disorder
,
it
is
somewhat
otherwise
,
as
tumults
and
uproars
,
as
some
doing
that
which
they
ought
not
to
do
,
or
belong
not
to
them
,
or
instead
of
garding
a
house
pull
it
down
,
or
like
those
that
will
make
a
fire
in
the
midst
of
the
house
on
a
woodden
floor
,
and
not
in
the
Chimnie
;
then
there
is
a
disorder
in
placing
,
and
matching
of
parts
,
and
alterations
of
motions
,
quite
different
,
from
the
nature
of
the
figure
,
for
some
sort
of
madnes
is
made
by
such
different
motions
,
as
death
from
that
which
we
vulgarly
call
life
,
that
is
,
the
motions
,
are
as
different
,
as
several
kindes
of
figures
;
for
in
this
kinde
of
madnesse
,
they
no
more
know
in
their
fits
,
or
remember
out
of
their
fits
,
what
they
did
,
or
said
,
or
was
done
to
them
in
their
fits
,
then
if
they
had
been
dead
;
just
as
in
a
sound
,
they
know
not
what
was
done
to
restore
them
,
yet
there
is
not
a
cessation
of
motions
;
neither
in
the
sensitive
,
nor
in
the
rational
,
but
an
alteration
of
motion
,
't
is
true
,
there
is
for
a
time
a
cessation
of
such
sorts
of
motion
,
as
belong
to
the
natural
health
of
the
figure
,
but
not
to
the
life
.
Chap.
180.
Of
madnesse
in
the
body
and
minde
.
THere
are
two
sorts
different
in
madnesse
,
the
one
is
irregular
motion
,
amongst
the
rational
innated
matter
,
the
other
amongst
the
sensitive
innated
matter
,
as
misplacing
,
ill
mixing
,
or
mismixing
,
or
mistempering
,
or
distempering
,
false
carving
,
wrong
printing
off
,
and
on
the
dull
part
of
matter
,
as
in
fevers
,
or
the
like
diseases
,
where
the
distempered
matter
is
misplaced
,
by
which
improper
motions
,
alters
the
natural
motions
,
which
makes
the
natural
temper
,
and
causes
,
and
unnatural
temper
by
improper
motions
;
working
upon
every
particular
sense
,
irregularly
,
or
rather
improperly
,
and
mixtly
,
which
makes
extravagancies
both
in
each
particular
senses
,
and
in
the
generality
,
this
madnesse
proceeds
from
the
sensitive
,
and
not
from
the
rational
innated
matter
;
for
the
rational
part
will
be
in
order
,
and
describe
distinctly
what
extravagant
the
sense
presents
to
them
;
but
this
madnesse
of
the
body
is
oft
times
mistaken
,
and
thought
to
be
the
distemper
of
the
minde
,
because
the
sick
persons
describe
those
extravagancies
by
relation
,
yet
oftimes
the
one
causeth
the
other
,
but
not
alwayes
;
for
many
times
the
minde
will
be
disordered
when
the
body
is
sound
,
and
healthful
,
and
many
times
the
body
will
be
distempered
,
when
the
minde
is
regular
and
free
;
but
the
madnesse
of
the
body
,
onely
continues
to
the
height
of
the
disease
,
and
as
the
disease
abates
,
the
extravagancies
vades
,
and
by
health
vanishes
away
,
or
rather
is
rubbed
,
or
worn
out
,
by
the
Regular
,
and
proper
natural
motions
belonging
to
that
figure
,
or
body
,
but
the
madnesse
in
the
minde
proceeds
from
irregular
motions
,
amongst
the
rational
innated
matter
,
as
when
they
neither
keep
time
,
nor
measure
,
not
onely
in
making
*
figures
,
but
in
moving
those
figures
,
they
make
this
distemper
,
or
rather
that
disorder
,
is
altogether
in
the
moving
matter
,
when
the
other
distemper
is
in
disordering
the
moved
matter
,
for
the
sensitive
innate
matter
may
work
regularly
,
according
to
the
nature
and
strength
,
but
not
according
to
the
temper
,
or
degree
of
the
dull
matter
,
nor
according
to
the
nature
,
and
property
of
the
kinde
,
or
sort
of
figure
;
but
when
the
sensitive
,
and
the
rational
joyns
in
conjugal
disorder
the
minde
is
ravening
as
we
say
,
and
the
body
weak
.
Chap.
181.
Madnes
is
not
alwayes
about
the
head
.
MAdnesse
belongs
not
onely
to
the
head
,
as
that
onely
the
eye
,
ear
,
nose
,
and
mouth
,
sees
,
hears
,
smels
,
and
tasts
extravagantly
;
but
every
other
part
of
the
body
that
is
sensible
of
touch
;
for
extravagant
touch
,
is
as
much
as
extravavant
sight
,
and
the
like
;
for
touch
of
the
brest
,
or
any
other
part
of
the
body
,
is
a
sense
,
as
much
as
the
eye
in
the
head
;
thus
the
body
,
or
senses
will
be
mad
as
well
as
the
minde
,
as
I
have
described
in
former
chapters
.
Likewise
for
the
madnesse
in
the
minde
,
it
is
not
alwayes
bound
in
the
head
;
for
where
there
are
extravagant
passions
in
the
heart
,
the
minde
is
as
mad
,
as
when
there
are
extravagant
imaginations
,
in
the
head
;
for
the
rational
matter
,
that
which
we
call
the
soul
,
or
minde
is
as
much
,
and
hath
as
much
recourse
to
the
heart
,
as
to
the
head
,
and
so
to
the
other
parts
of
the
body
,
for
any
thing
I
can
perceive
.
But
that
matter
I
call
the
rational
and
sensitive
spirits
,
*
which
others
call
the
animal
,
and
vital
spirits
;
perchance
fools
may
think
me
extravagant
for
giving
the
matter
other
names
;
but
I
was
forced
to
take
these
names
,
because
they
were
more
significant
to
the
sense
of
my
discourse
;
besides
,
perchance
they
may
think
,
when
I
speak
of
rational
and
sensitive
spirits
,
that
they
are
hobgoblins
,
ghosts
,
or
visions
,
such
as
nurses
fright
their
children
with
,
or
superstitions
,
or
as
the
wiser
sort
doth
to
make
credulous
fools
beleeve
to
keep
them
in
awe
,
knowing
they
are
apt
to
disorders
.
Chap.
182.
Musick
may
cure
mad
folks
.
THere
is
great
reason
why
Musick
should
cure
madnesse
;
for
this
sort
of
madnesse
is
no
other
but
the
spirits
that
are
in
the
brain
and
heart
put
out
of
their
natural
motion
,
and
the
spirits
having
a
natural
sympathy
with
Musick
,
may
be
composed
into
their
right
order
;
but
it
must
be
such
Musick
,
as
the
number
of
the
notes
must
goe
in
such
order
as
the
natural
motion
of
the
brain
,
though
every
brain
hath
not
one
and
the
same
motion
,
but
are
set
like
notes
to
several
tunes
:
wherefore
if
it
were
possible
,
to
set
notes
to
the
natural
motion
of
the
heart
,
or
that
brain
that
is
distempered
,
it
might
be
perfectly
cured
,
but
as
some
notes
do
compose
the
brain
by
a
sympathy
to
the
natural
motion
,
so
others
do
make
a
discord
or
antipathy
,
and
discompose
it
,
putting
the
natural
motions
out
of
tune
.
Thus
much
for
the
sensitive
Maladies
.
Chap.
183.
Of
the
fundamental
diseases
,
first
of
fevours
.
THere
are
many
several
sorts
or
manners
of
fevors
;
but
I
will
onely
treat
of
the
fundamental
fevours
,
which
are
three
,
from
which
three
all
other
fevors
are
partly
derived
;
the
first
is
a
malignant
fevor
,
the
second
the
hective
fevor
;
and
the
third
the
ordinary
burning
fevours
;
the
first
is
catching
,
and
often
deadly
,
the
second
is
never
catching
,
but
alwayes
deadly
;
the
third
is
neither
catching
,
and
seldom
deadly
;
the
first
proceeds
from
violent
disordered
motions
,
and
distempered
matter
,
and
humour
.
The
second
from
swift
motions
,
which
distemper
and
make
waste
of
the
matter
,
which
matter
,
I
mean
the
substance
of
the
body
.
The
third
is
too
violent
motions
on
well
tempered
matter
.
And
these
three
sorts
of
fevours
are
often
mixt
,
as
it
were
a
part
of
all
mixt
into
one
;
but
a
high
malignant
fevor
,
is
a
sudden
usurpation
;
for
the
disordered
motions
joyned
with
a
mistempered
matter
,
which
is
corrupt
humours
,
surprise
the
body
,
and
destroy
the
life
therein
,
as
we
shall
see
in
great
plagues
,
the
body
is
well
,
sick
,
and
dead
in
a
moment
;
these
or
the
like
diseases
are
caused
after
three
manner
of
wayes
,
as
being
taken
from
outward
infection
,
or
bred
by
an
evil
habit
in
the
body
,
or
by
taking
some
disagreeing
matter
therein
,
which
causeth
a
war
of
sicknesse
;
for
upon
the
disorder
which
the
disagreeing
matter
makes
,
the
natural
motions
belonging
to
the
body
grow
factious
,
and
like
a
common
rout
arise
in
an
uproar
,
which
strives
onely
to
do
mischief
,
stopping
some
passages
that
should
be
kept
open
,
and
opening
some
passages
that
should
be
kept
shut
,
hindring
all
regular
motions
,
from
working
after
that
natural
manner
,
forcing
those
they
can
over
power
,
to
turn
rebels
to
the
life
of
the
body
.
For
it
is
against
the
nature
of
the
innated
matter
to
be
idle
,
wherefore
it
works
rather
irregularly
then
not
work
at
all
,
but
as
long
as
a
body
lies
sick
,
the
power
is
divided
,
one
part
of
the
innated
matter
working
irregularly
,
the
other
according
to
the
natural
constitution
,
which
by
the
regularity
,
they
strive
to
maintain
the
chief
forts
of
life
which
are
the
vital
parts
,
especially
the
heart
,
and
disordered
motions
striving
to
take
,
or
pull
them
down
,
making
their
strongest
assaults
thereon
;
for
the
disordered
innated
matter
makes
out-works
of
corrupted
matter
,
stopping
as
many
passages
as
their
power
will
give
leave
,
so
striving
either
to
starve
the
vital
parts
,
or
to
oppresse
them
with
corruption
,
or
to
burn
them
by
their
unnatural
heat
they
make
in
the
body
,
or
to
drown
them
with
watrish
humor
which
is
caused
by
the
distemper
of
ill
disgestions
,
and
obstructions
;
the
regular
innated
matter
,
strives
to
break
down
those
works
,
and
to
cast
,
and
expel
that
filth
out
of
the
body
,
and
according
as
each
party
gets
the
better
,
the
body
is
better
or
worse
,
and
according
as
the
siege
continues
,
the
body
is
sick
,
and
according
as
the
victory
is
lost
or
won
,
is
life
or
death
.
Chap.
185.
Of
the
infections
of
animals
,
Vegetables
,
and
elements
.
Such
motions
as
corrupt
animal
bodies
,
corrupt
vegetable
bodies
,
and
as
corrupt
and
malignant
air
is
infectious
to
animals
,
so
likwise
to
vegetables
,
and
as
malignant
diseases
are
catching
and
infectious
,
to
those
that
comes
neer
them
,
so
oftentimes
vegetables
are
infectious
to
animals
,
as
herbs
and
fruits
,
which
cause
some
yeers
such
dangerous
sicknesse
and
killing
diseases
to
those
that
eat
thereof
;
likewise
those
bodies
that
are
infected
do
infect
sound
,
and
nourishing
food
,
when
once
it
is
eaten
,
causeth
that
which
is
good
also
malignant
when
once
in
the
body
.
Chap.
186.
Of
burning
fevros
.
ALL
burning
fevours
for
the
most
part
,
are
produced
from
the
vital
spirits
,
as
when
they
move
irregularly
,
they
corrupt
the
natural
humours
which
cause
a
distemper
of
heat
in
the
body
moving
towards
expulsions
,
which
are
dilation
;
and
when
they
move
with
supernatural
quicknesse
after
an
extenuating
maner
,
they
inflame
the
body
in
either
causes
,
emptying
the
body
,
and
quenching
the
fire
is
to
be
put
in
execution
,
for
the
emptier
the
body
is
,
the
lesse
humours
there
will
be
.
Ltkewise
lesse
motion
,
as
having
lesse
matter
,
for
in
matter
motion
lives
,
likewise
the
lesse
cumbustible
matter
there
is
,
the
sooner
the
unnatural
fire
will
be
quenched
,
unlesse
that
the
fire
be
in
the
arteries
,
then
it
is
like
a
colepit
set
on
fire
,
wherein
there
is
no
quenching
it
,
unlesse
you
drown
the
coles
,
so
when
the
unnatural
heat
is
in
the
arteries
,
you
must
drown
the
life
of
the
body
,
like
the
colein
the
pit
before
you
can
quench
the
fire
;
but
a
〈◊〉
may
be
eased
,
&
somwhat
prolonged
with
cooling
brothes
,
and
quenching
julips
,
for
though
they
cannot
enter
the
arteries
,
yet
they
may
keep
the
outward
parts
cold
and
moist
,
which
may
cast
cold
damps
quite
through
the
body
,
but
in
this
case
all
evacuations
are
dangerous
,
for
the
more
empty
the
body
is
of
humour
,
the
sooner
the
body
is
consumed
,
for
the
humours
serve
as
oyl
,
and
though
they
flame
,
yet
they
keep
in
the
light
of
life
;
in
all
other
fevours
evacuations
of
all
sorts
are
good
,
for
if
it
be
some
melancholy
pitch
humours
that
are
set
on
fire
in
the
body
,
or
some
oylie
cholerick
humours
,
it
is
but
quenching
it
with
cooling
julips
,
without
any
hurt
to
the
body
,
and
if
it
be
a
brandy
blood
set
on
fire
,
it
is
but
drawing
it
forth
by
broaching
some
veines
,
and
the
body
will
be
saved
from
the
destruction
.
Chap.
187.
The
remedies
of
Malignant
Diseases
.
IN
malignant
diseases
expelling
medicines
are
best
,
which
expelling
medicines
are
not
hot
,
and
dry
medicines
,
for
all
drugs
that
are
naturally
dry
,
have
a
contracting
quality
which
is
an
utter
enemy
in
this
disease
;
for
they
must
be
dilating
medicines
,
and
all
dilating
medicines
have
a
fluid
faculty
working
after
the
nature
of
a
flowing
tide
,
which
is
thrusting
,
or
streaming
outward
,
as
to
the
circumference
,
and
the
operations
of
drying
medicines
,
are
like
the
ebbing
tide
that
draws
backward
or
inward
,
as
to
it self
;
but
as
I
said
before
,
that
all
hot
and
dry
medicines
have
a
contracting
quality
,
which
contractions
draw
or
gather
up
the
malignity
,
as
in
a
bundle
or
heap
together
,
and
if
it
be
a
fiery
contraction
,
it
sets
it
on
a
fire
,
which
burns
out
the
life
of
the
body
;
for
fire
makes
no
distinguishment
of
good
or
bad
,
but
destroyes
all
it
can
in
compasse
,
so
as
it
will
not
onely
burn
up
the
superfluities
,
or
corruptions
,
but
suck
or
drink
up
the
radical
moisture
,
or
charcoales
,
the
vital
parts
,
and
consumes
the
animal
life
.
Wherefore
dilating
medicines
,
must
be
applied
in
these
diseases
,
but
not
strong
expulsives
medicine
,
by
reason
the
malignity
is
so
intermixt
,
or
spread
in
the
,
body
that
striving
with
a
strong
force
to
cast
forth
the
malignity
they
should
cast
forth
the
nourishing
and
consistent
matter
,
for
the
malignity
,
and
corrupt
humours
being
more
strong
,
having
a
greater
party
,
can
resist
with
more
strength
the
force
of
expulsion
then
the
nourishing
,
consistant
part
can
being
weak
,
so
that
the
expulsions
give
strength
to
the
malignity
,
or
corrupt
humours
,
by
taking
away
the
pure
,
and
well
tempered
matter
;
but
leting
blood
in
these
diseases
〈◊〉
be
excellent
good
,
for
bleeding
is
rather
of
the
nature
of
sweating
,
then
of
purging
;
besides
,
it
will
draw
the
malignity
more
from
the
vital
parts
into
the
veins
,
for
the
veins
having
a
natural
quality
or
faculty
to
draw
,
and
to
suck
into
them
,
will
draw
,
and
suck
in
that
which
doth
most
abound
,
so
as
it
is
but
still
letting
blood
as
the
malignity
is
drawn
in
,
for
it
is
better
to
let
out
the
blood
,
then
endanger
the
vital
parts
,
by
keeping
it
in
,
for
if
most
of
the
blood
should
bee
let
out
there
will
fresh
blood
increase
in
a
short
time
,
but
if
the
vital
parts
be
never
so
little
corrupted
,
or
putrified
or
wasted
,
we
cannot
heale
or
make
up
those
parts
again
.
Chap.
134.
Diseases
caused
by
conceit
,
or
cured
.
AS
for
the
Producing
diseases
by
conceit
,
is
thus
;
the
vital
spirits
which
are
the
motions
of
life
,
have
an
absolute
power
over
the
body
,
as
working
every
part
thereof
,
and
therein
,
so
the
animal
spirits
which
are
the
motions
of
the
mind
create
imaginations
,
and
conceptions
,
and
the
animal
spirits
and
the
vital
spirits
being
as
man
and
wife
,
the
animal
as
the
husband
,
the
vital
spirits
as
the
wife
,
whereupon
the
animal
spirits
many
times
beget
that
desease
it
figures
which
is
an
imagination
,
and
the
vital
spirits
brings
that
childe
forth
,
being
like
the
figure
the
animal
spirits
made
,
that
is
,
the
vital
spirits
oft
times
work
such
motions
as
makes
such
diseases
,
wherefore
the
animal
spirits
work
those
motions
into
imaginations
;
and
to
prove
it
,
those
that
conceit
they
shall
have
the
small
pox
,
measels
,
pleague
,
or
the
like
,
most
commonly
they
fall
sick
of
that
disease
,
although
they
come
not
neer
the
infection
;
and
to
prove
the
animal
spirits
which
is
the
minde
,
works
the
same
motions
by
an
imagination
as
the
disease
is
,
that
those
which
conceit
a
disease
,
do
not
fall
sick
of
any
other
disease
but
the
same
they
imagine
,
and
the
reason
why
these
malignant
diseases
are
produced
oftner
by
imaginations
then
other
diseases
,
is
,
that
those
diseases
are
dangerous
,
or
that
they
are
apt
to
deform
which
makes
a
fearful
conception
or
imagination
,
to
work
more
strongly
;
for
did
the
imiginations
work
as
strong
to
other
diseases
as
to
these
,
they
would
produce
the
same
effects
;
As
for
those
which
are
cured
by
conceit
,
is
when
the
motion
of
the
animal
spirits
works
stronger
then
the
vital
spirits
,
which
causeth
the
vital
spirits
to
altar
those
motions
that
made
such
diseases
;
but
those
effects
are
produced
but
seldom
,
by
reason
that
the
animal
spirits
seldom
work
so
strong
imaginations
,
for
it
requires
a
double
,
or
treble
strength
to
resist
or
alter
the
force
another
way
,
which
must
be
to
cure
a
disease
after
this
manner
,
then
to
joyn
and
assist
,
as
in
the
producing
a
disease
;
for
when
the
imagination
produceth
a
disease
,
the
vital
spirits
joyn
with
the
animal
,
but
when
the
disease
is
cured
by
imagination
,
the
animal
spirits
takes
the
animals
from
their
work
;
but
a
great
fright
,
or
a
sudden
joy
is
a
good
remedy
in
some
diseases
,
by
reason
those
passionate
motions
are
strong
,
and
violent
,
yet
they
can
cure
onely
loose
diseases
,
not
such
diseases
as
are
rooted
,
or
fixt
,
for
then
the
vital
spirits
are
not
to
be
altered
by
the
animal
.
Chap.
188.
Of
the
expelling
malignity
to
the
outward
parts
of
the
body
.
THe
reason
why
malignant
diseases
,
as
the
plague
,
or
purples
,
or
small
pox
,
measels
,
or
the
like
;
there
break
forth
spots
,
swelling
scabs
,
or
whelks
,
is
by
the
power
of
expelling
motion
;
But
the
reason
why
it
sticks
in
the
flesh
,
and
not
quite
out
,
is
,
because
the
irregular
motions
that
maintain
the
health
and
strength
of
the
body
,
are
opposed
by
disorderly
motions
,
which
makes
corrupted
matter
,
that
makes
disordered
motions
;
for
though
there
can
be
no
corrupted
matter
,
but
what
is
caused
from
disordered
motion
,
yet
when
the
humors
of
the
body
are
once
corrupted
,
the
motions
are
more
violent
;
again
,
superabundant
humors
,
cause
disordered
motions
;
for
as
there
is
too
much
humor
,
obstructing
the
body
therewith
,
so
there
is
too
much
motion
,
to
work
regularly
therein
,
and
being
against
the
natural
constitution
to
have
so
much
humor
,
and
motion
,
it
produceth
violent
sickness
,
working
to
the
destruction
,
and
not
to
the
maintenance
of
the
body
;
but
the
regular
motions
,
which
are
digestive
motions
,
which
unites
,
strengthens
,
and
defends
the
vital
parts
,
by
atracting
good
〈◊〉
,
by
retaining
the
useful
parts
;
by
concocting
it
into
a
sollid
substance
,
by
expelling
of
superfluieties
,
or
malignancy
out
of
the
body
,
after
a
methodical
manner
,
and
according
as
the
strength
of
expelling
motions
are
,
so
is
the
malignity
,
cast
forth
,
for
if
the
repelling
motions
be
stronger
then
the
expelling
motion
,
the
malignant
presses
so
hard
upon
the
vital
parts
,
as
it
smothers
the
life
therein
,
or
burns
up
the
materials
thereof
:
Again
,
the
expelling
motions
may
be
so
weak
,
as
they
cannot
thrust
out
the
malignity
so
far
as
the
circumference
of
the
body
which
is
the
skin
,
or
if
so
far
,
yet
not
to
stay
there
so
long
,
as
to
evapor
it
out
,
and
then
the
malignity
fals
back
with
a
greater
violence
;
for
what
is
forced
,
and
resisteth
,
when
once
it
hath
liberty
,
or
gets
power
,
it
becomes
more
violent
,
by
how
much
more
it
were
forced
;
but
that
malignity
that
doth
evaporate
forth
,
doth
insensibly
enter
into
the
next
body
it
meets
;
entring
through
the
nostrils
,
mouth
,
or
pores
of
the
flesh
;
and
thus
many
times
,
from
animal
to
animal
untill
there
is
a
general
infection
,
which
is
a
general
disorder
,
for
the
malignity
that
enters
in
by
infection
,
is
like
a
foraign
enemy
,
which
enters
into
a
peaceable
country
,
which
not
onely
disorders
it
,
but
makes
havock
and
waste
,
and
many
times
utterly
destroyes
it
,
but
when
a
malignant
disease
is
bred
in
the
body
,
it
is
like
a
civil
war
,
where
uproars
are
raised
,
and
outrages
are
done
,
by
inbred
corrupt
humors
;
but
when
malignant
or
other
diseases
are
caused
by
surfeits
,
it
is
like
a
deluge
of
fire
or
water
,
that
either
drowns
,
or
burns
up
the
the
kingdom
of
the
body
;
where
sometimes
it
is
saved
by
assistant
*
medicines
,
and
sometimes
it
is
so
furious
,
as
nothing
can
help
it
.
Chap.
189.
Of
Sweating
diseases
.
ALL
sweating
diseases
are
caused
by
such
kinde
of
extenuating
motions
,
as
melt
metal
,
and
not
by
such
kinde
of
extenuating
motions
as
evaporate
water
,
for
the
evaporations
of
the
watery
part
of
the
body
breath
forth
in
insensible
transpirations
,
as
breathing
through
the
pores
like
a
thin
air
;
but
sweat
runs
through
the
pores
like
liquid
oar
through
gutters
of
earth
:
but
sweats
are
good
or
bad
for
the
body
,
according
to
the
matter
or
humors
that
are
melted
out
,
as
for
example
;
I
will
compare
the
humors
of
the
body
to
several
metals
,
as
Iron
,
Lead
,
Tin
,
Copper
,
Silver
and
Gold
;
Iron
is
melancholly
dust
;
Lead
is
cold
,
and
dry
or
cold
,
and
moist
melancholly
;
Tin
is
flegm
;
Copper
is
choler
;
Silver
is
the
radical
humor
;
and
God
is
the
vital
spirits
:
These
humors
must
be
proportionably
tempered
to
make
a
healthful
body
;
there
must
not
be
too
much
quantity
of
Lead
,
Tin
,
or
Copper
,
for
the
Silver
or
Gold
,
but
unless
there
be
some
,
they
will
not
work
;
like
as
coyn
,
it
cannot
be
wrought
,
or
formed
without
some
allay
,
and
if
the
allay
be
too
much
,
it
abases
the
coyn
.
Likewise
there
must
be
so
much
heat
in
the
body
onely
as
to
compound
those
humors
,
not
to
melt
them
out
by
sweats
unless
they
superabound
;
and
then
Physicians
must
onely
have
a
care
to
melt
out
that
humor
that
superabounds
;
for
if
the
radical
humor
should
be
melted
,
or
the
vital
spirits
spent
,
it
destroys
the
body
by
wasting
the
life
.
But
in
some
cases
sweating
is
very
beneficial
to
the
body
,
as
in
great
colds
,
which
have
knit
up
the
pores
or
passages
of
the
body
,
or
in
great
surfeits
,
or
in
malignant
diseases
,
which
help
to
expel
the
poysonous
humor
,
or
corrupted
humors
in
the
body
,
or
melt
the
Icy
humors
congeal'd
by
cold
;
but
those
sweats
that
are
beneficial
,
and
wholesome
for
the
body
,
the
body
will
be
much
stronger
,
and
agiler
,
and
the
spirits
quicker
,
and
livelier
,
;
but
those
sweats
that
are
pernicious
to
the
body
,
the
body
will
be
faint
and
weak
,
after
they
have
sweat
;
but
in
these
diseases
,
a
physician
must
be
very
careful
,
when
he
puts
a
patient
in
a
sweat
,
as
to
give
such
medicines
as
will
work
upon
that
humor
,
he
would
have
sweat
forth
,
but
in
sweating
diseases
,
as
when
the
body
sweats
too
violently
,
like
as
in
great
and
dangerous
fluxes
,
which
are
not
to
be
staied
by
ordinary
means
,
for
although
in
these
diseases
,
there
must
be
used
contracting
medicines
,
yet
some
sweats
require
hot
contracting
medicines
,
others
cold
contracting
medicines
,
and
those
medicines
that
are
applied
,
must
be
applied
gently
,
and
by
degrees
,
lest
by
a
sudden
contraction
they
should
stop
the
pores
of
the
body
too
much
,
which
are
the
doors
to
let
out
the
smoak
in
the
body
,
as
well
as
the
sweat
of
the
body
,
or
by
too
hasty
contractions
those
passages
should
be
shut
,
that
should
be
kept
open
,
or
those
to
be
kept
opened
that
should
be
shut
;
but
physicians
will
guess
by
the
patient
,
what
humor
they
sweat
forth
;
for
cold
sweats
are
from
melancholy
,
clammy
sweats
from
thick
flegm
;
hot
burning
sweat
from
choler
;
cold
faint
sweats
proceed
from
the
radical
humor
;
hot
faint
sweats
from
the
vital
spirits
.
Chap.
190.
Of
Surfeits
.
SUrfeits
are
superfluities
;
as
too
much
heat
,
or
too
much
cold
,
or
when
there
is
taken
into
the
body
too
great
a
quantity
of
meat
,
or
drink
,
or
the
like
.
Likewise
when
the
nature
of
the
meat
is
disagreeing
to
the
nature
of
the
body
;
where
one
scruple
will
be
too
much
,
as
being
ill
,
which
will
give
a
surfeit
,
for
surfeits
do
not
onely
oppress
by
the
superfluous
quantities
of
matter
,
but
disturb
by
the
superfluous
motions
,
the
disagreeing
matter
causing
more
motion
,
then
naturally
belonges
to
a
healthful
body
:
Besides
,
like
a
company
of
rude
and
unruly
strangers
disturbs
and
hinders
the
irregular
motions
,
altering
the
natural
constitutions
,
and
uniformity
of
the
body
;
and
many
times
ruines
the
body
,
unless
an
assistant
motion
in
medicinable
matter
is
brought
to
help
,
to
expel
the
superfluous
,
or
that
the
natural
expulsive
motions
in
the
body
,
are
strong
enough
,
to
throw
out
that
ill
matter
,
either
by
vomit
,
or
stoole
,
or
other
evacuation
;
but
many
times
the
superfluities
become
so
strong
,
not
onely
by
their
own
ill
nature
,
or
great
quantity
,
but
by
making
a
faction
;
And
so
begetting
a
party
amongst
the
natural
motions
,
which
makes
such
a
general
disorder
,
that
though
the
natural
digestive
motion
,
and
the
natural
expulsive
motion
joyn
with
the
like
assistant
motions
taken
in
medicines
,
yet
the
body
shall
be
ruinated
,
and
life
cast
out
,
by
that
matter
,
and
these
motions
that
are
their
enemies
therein
.
Chap.
191.
Of
Consumptions
.
ALL
Consumptions
are
caused
by
an
unnatural
expulsion
,
caused
by
mistempered
matter
,
or
mistempered
matter
caused
by
unnatural
motions
,
such
as
work
not
to
the
subsistance
or
health
of
the
body
;
which
after
they
have
corrupted
the
matter
,
they
turn
to
expulsions
,
throwing
all
out
of
the
body
;
but
if
they
be
onely
exterior
expulsions
,
they
onely
untile
the
house
,
that
is
,
they
do
unflesh
the
body
;
but
if
they
be
interiour
expulsions
,
they
do
not
onely
unflesh
the
body
,
but
rot
some
part
in
the
body
;
and
if
the
unnatural
expulsions
be
amongst
the
vital
parts
,
which
are
the
foundations
of
the
life
of
the
body
,
the
whole
fabrick
of
the
body
fals
without
redemption
,
and
the
materials
go
to
the
building
of
other
figures
.
But
if
they
are
hot
expulsions
,
caused
from
a
thin
,
sharp
,
salt
humor
,
there
must
be
applied
cold
contracting
medicines
;
and
if
they
be
cold
expulsions
,
there
must
be
apylied
hot
contracting
medicines
.
All
cold
expulsions
are
,
when
the
parts
are
tender
,
weak
and
raw
,
and
undigested
;
and
hot
expulsions
are
,
when
the
parts
are
burnt
,
or
ulcerated
;
for
all
hot
expulsions
work
upon
the
parts
of
the
body
,
as
fire
on
wood
when
they
are
burning
expulsions
,
or
else
like
as
fire
doth
on
metal
,
melting
them
into
a
liquid
substance
;
and
cold
expulsions
work
upon
the
parts
,
as
when
cloudes
beat
down
into
showers
of
rain
,
or
slakes
of
snow
,
breaking
or
extenuating
those
clouds
into
small
parts
,
so
that
the
dropsical
humor
that
ariseth
from
hot
consumptions
,
are
onely
liquid
like
melted
metal
;
and
the
dropsical
humor
that
ariseth
from
cold
consumptions
,
is
as
a
watery
floud
:
but
as
I
said
,
in
all
consumptions
the
remedies
must
be
contractive
,
or
at
least
retentive
;
because
the
nature
of
all
consumptions
are
expulsive
,
but
yet
all
or
the
most
part
of
physicians
,
finding
their
patients
to
be
lean
and
dry
,
give
all
dilative
medicines
,
as
if
the
parts
were
onely
gathered
into
a
less
compass
;
but
the
truth
is
,
when
so
much
of
the
natural
bulk
of
the
body
is
lessened
,
so
much
of
the
body
is
wasted
:
I
will
not
say
but
these
unnatural
expulsions
might
proceed
from
unnatural
contractions
,
like
as
when
any
thing
is
made
so
dry
as
it
moulders
into
dust
,
but
when
it
comes
to
that
degree
,
it
expulses
;
so
whensoever
the
body
is
in
a
consumption
,
the
motions
therein
are
expulsive
:
I
do
not
mean
by
siege
or
vomit
,
although
they
will
spit
much
,
which
is
a
kinde
of
vomiting
,
but
they
waste
by
insensible
inspirations
;
but
all
purging
medicines
are
an
enemy
to
this
disease
,
unless
they
be
very
gentle
;
for
though
purging
medicines
do
not
expulse
,
after
the
nature
of
consumptive
expulsions
,
yet
if
they
be
strong
,
they
may
in
some
kinde
assist
the
consumptive
expulsions
,
neither
is
much
leting
blood
good
in
these
diseases
;
yet
a
little
refreshes
,
and
tempers
the
body
;
for
in
these
diseases
physitians
must
do
as
Chirurgions
when
they
cure
wounds
,
they
first
clense
the
sore
or
wounds
,
taking
away
the
putrified
matter
gently
with
a
probe
,
and
then
lay
a
healing
plaister
,
so
Physitians
must
gently
purge
and
bleed
the
patient
,
and
then
give
them
strengthening
,
and
nourishing
remedies
:
again
many
Physitians
have
a
rule
,
that
when
they
perceive
their
patient
to
be
exteriorly
dry
,
that
is
,
outwardly
dry
,
they
think
them
hot
;
but
it
doth
not
follow
that
all
drouth
proceeds
from
heat
;
for
there
are
cold
drouths
as
well
as
hot
,
so
that
a
Physician
must
warily
observe
the
patients
drouth
,
whether
it
proceeds
from
cold
or
heat
,
or
whether
the
drouth
proceeds
for
want
of
a
sufficient
quantity
of
matter
,
for
the
body
to
feed
upon
,
or
that
the
matter
,
which
properly
should
be
porous
and
spungy
,
is
contracted
into
an
unnatural
solidity
,
and
though
the
interior
nature
of
drought
is
made
by
contraction
,
yet
the
exterior
motions
may
be
expulsive
;
as
for
example
,
if
any
thing
is
dryed
to
that
degree
as
to
fall
into
dust
,
although
the
interior
be
contracting
,
that
caused
it
to
be
so
dry
,
yet
the
exterior
motions
are
expulsive
,
that
causeth
it
to
fall
into
parts
;
but
the
drouth
of
consumptions
doth
proceed
most
commonly
from
a
scarcity
of
nourishing
matter
that
should
feed
each
part
of
the
body
,
for
the
principal
and
consistent
parts
being
distempered
,
cannot
disgest
so
much
as
will
feed
the
hungry
members
therof
;
but
as
I
have
said
before
,
that
all
consumptions
are
wrought
by
expulsive
motions
,
for
what
is
contracted
,
is
not
consumed
,
nor
doth
consume
untill
it
expulses
,
but
those
bodies
that
are
lean
or
dry
by
contractions
,
are
not
in
consumptions
,
for
nothing
is
wasted
,
onely
the
dimensions
,
and
extentions
of
the
body
are
drawn
into
a
lesser
,
compasse
;
Thus
,
as
I
have
said
,
Physitians
,
although
they
mistake
not
the
diseases
,
yet
they
may
easily
mistake
the
manner
of
the
diseases
,
for
one
and
the
same
kinde
of
diseases
may
move
after
divers
manners
in
several
bodies
,
and
in
one
and
the
same
body
.
Chap.
192.
Of
dropsies
.
MOst
dropsies
are
something
of
the
nature
of
consumptions
,
as
being
in
the
way
to
consumptive
expulsions
,
for
they
dilate
after
that
manner
,
as
the
other
expulses
,
especially
if
they
are
dropsies
,
which
proceed
from
corrupt
parts
,
and
then
they
turn
to
consumptive
expulsions
,
and
the
onely
difference
in
most
dropsies
,
and
consumptions
,
is
,
that
dropsies
as
long
as
that
disease
lasts
,
the
motions
in
the
body
are
most
dilating
,
which
is
in
a
degree
to
expulsion
,
and
when
it
comes
to
a
consumption
they
are
all
expulsions
,
but
as
the
motions
differ
,
so
the
diseases
differ
,
for
there
are
several
sorts
of
dilations
,
and
several
sorts
of
expulsions
,
nay
some
are
different
in
the
manner
of
working
,
as
if
they
were
of
other
kindes
of
motions
,
but
some
dropsies
proceed
from
hot
dilations
,
others
from
cold
dilations
,
and
some
proceed
from
too
many
digestive
motions
,
that
is
,
when
there
are
too
many
or
too
strong
disgestive
motions
in
the
body
;
for
the
natural
temper
of
the
body
disgests
so
fast
,
as
makes
more
nourishment
,
then
the
several
parts
can
feed
with
temperance
,
which
makes
the
reignes
,
and
the
rest
of
the
sucking
parts
glutinous
,
or
else
those
many
disgesting
motions
work
too
curious
,
for
by
reason
they
cannot
be
idle
,
they
work
the
nourishing
matter
too
fine
,
or
too
thin
,
for
proper
uses
;
as
if
flower
should
be
so
often
bolted
,
that
it
could
not
work
into
a
lump
,
or
batch
for
bread
;
or
like
as
any
thing
should
be
wrought
upon
so
much
,
as
to
become
liquid
,
as
into
oyl
or
water
.
Other
dropsies
proceed
from
the
weaknesse
of
disgestion
,
those
motions
being
not
strong
,
or
sufficient
to
work
all
that
is
brought
into
the
stomach
;
whereupon
that
superfluous
matter
corrupts
with
distempered
motions
,
and
when
it
comes
to
be
corrupted
,
it
either
dilates
,
or
expulses
,
if
it
onely
dilates
,
it
turns
to
water
,
if
expulsive
,
it
casts
forth
,
either
by
vomit
or
stool
,
or
else
lies
to
corrupt
the
principal
parts
in
the
body
,
which
when
they
are
joyned
together
,
expulses
life
by
their
treacherous
usurpation
.
Other
dropsies
are
caused
by
too
weak
contracting
motions
,
causing
that
to
be
tender
that
should
be
solid
,
or
those
parts
loose
that
should
be
firm
,
as
not
contracting
hard
enough
.
As
first
contracting
into
Chylus
,
then
into
blood
,
then
harder
,
for
flesh
,
and
harder
for
nerves
and
bones
;
the
contractions
growing
weaker
and
weaker
,
until
they
become
of
no
strength
,
and
then
they
turn
to
dilations
or
expulsions
;
but
pray
mistake
me
not
,
for
though
one
and
the
same
innate
matter
may
grow
weaker
,
as
to
abate
of
such
or
such
a
kinde
of
motion
,
so
increases
stronger
and
stronger
,
according
to
the
quantity
,
as
to
other
motions
.
But
as
I
said
before
,
that
innated
matter
in
such
diseased
bodies
,
turns
from
contracting
to
dilating
,
turning
by
degrees
from
one
to
another
,
and
then
the
dilations
work
more
and
more
,
extending
more
and
more
in
such
circular
motions
as
produce
water
;
for
when
it
comes
to
such
a
degree
of
extention
,
it
is
become
from
being
solid
to
be
lesse
hard
,
from
being
lesse
hard
,
to
be
soft
,
from
soft
to
be
liquid
,
from
liquid
fluid
,
and
when
it
comes
to
such
a
degree
of
a
fluid
extention
,
it
turns
wet
,
and
when
it
is
soft
,
liquid
,
fluid
,
and
wet
it
is
turned
to
that
we
call
water
;
for
oyl
,
though
it
be
soft
,
liquid
,
and
fluid
,
yet
it
is
not
absolute
wet
,
it
is
rather
moist
then
wet
:
for
there
is
a
difference
between
moist
and
wet
,
or
glibby
and
wet
,
or
glibby
and
moist
,
so
that
oyl
is
a
glibby
and
moist
body
,
rather
then
a
soaking
wet
body
;
but
when
this
watry
extenuation
extenuates
beyond
the
degree
of
water
,
they
turn
to
vapour
,
which
causeth
the
diseased
to
be
puft
or
blown
like
a
bladder
,
rather
then
swell'd
out
,
as
we
shall
perceive
that
a
little
time
before
the
patients
fall
into
a
consumption
,
they
will
be
so
puft
out
,
as
their
flesh
wil
be
like
a
fire-bal
,
the
next
degree
they
fall
into
a
fiery
extenuation
;
For
when
the
humour
extenuates
beyond
vapor
,
which
is
a
kinde
of
an
aire
,
then
it
becomes
hot
like
fire
,
which
is
a
hective
fevour
,
and
when
the
humour
hath
extenuated
to
the
farthest
degree
,
it
expulses
,
and
so
pulls
down
and
throws
out
the
life
of
the
diseased
;
but
in
the
hidropical
diseases
,
there
must
first
be
applied
attractive
medicines
to
draw
out
the
watry
overflows
,
by
issues
,
cupping-glasses
,
or
the
like
,
then
there
must
be
applyed
expulsive
medicines
as
purgings
,
and
bleeding
,
and
sweatings
,
yet
they
must
be
gently
applyed
,
for
fear
of
weakning
the
body
by
drawing
out
the
humour
too
suddenly
,
then
there
must
be
applied
contracting
medicines
to
draw
into
an
united
substance
,
as
to
gather
or
draw
up
those
parts
that
have
been
made
loose
,
porous
,
and
spungie
with
the
disease
,
then
there
must
be
applied
retentive
medicines
,
to
confirm
and
settle
them
,
after
their
natural
manner
,
or
form
,
then
last
there
must
be
applied
disgestive
medicines
to
restore
what
is
wasted
;
but
if
any
of
the
principal
parts
be
impaired
,
wasted
or
expulsed
:
they
neither
can
be
restored
nor
mended
,
but
by
a
new
creation
,
which
uncreating
braines
perhaps
conceive
not
;
but
I
must
intreat
my
readers
to
observe
,
that
some
sorts
of
motions
begin
a
disease
,
that
is
,
they
lay
the
foundations
thereof
;
and
other
sorts
of
motions
work
upon
those
foundations
.
Chap.
193.
Of
apoplexies
.
SOme
sorts
of
apoplexies
are
caused
by
an
inbred
superfluous
water
,
in
the
brain
,
which
being
congealed
by
a
cold
contraction
,
falling
to
the
knitting
part
of
the
head
,
which
is
the
hinder
part
,
it
stupifies
the
senses
,
stopping
the
natural
motions
as
a
flowing
river
,
that
is
turned
into
ice
;
but
those
sorts
of
apoplexies
are
curable
,
if
assistance
be
taken
in
time
,
which
is
by
hot
dilating
medicines
,
not
onely
to
stretch
out
the
icy
contraction
,
but
to
expell
that
cold
watry
humour
by
a
rarification
,
but
if
the
apoplexie
be
caused
by
an
inbred
slime
,
as
flegme
,
which
is
of
a
thicker
nature
then
water
,
and
is
become
crusted
or
peterated
by
hot
contractions
,
it
is
seldom
or
never
cured
,
no
more
then
brick
which
is
once
baked
by
the
sun
,
or
in
a
fire
,
can
be
made
to
such
clay
as
it
was
before
it
was
burnt
;
But
mistake
me
not
,
for
I
do
not
mean
the
humour
is
as
hard
as
stone
,
or
brick
in
the
head
,
but
so
hard
,
as
to
the
nature
of
the
brain
,
that
is
,
the
flegme
is
grown
so
dry
and
tough
,
as
not
to
be
dissolved
,
so
soon
as
the
nature
of
the
brain
requires
it
,
for
though
flegme
will
be
contracted
into
stone
,
as
in
the
bladder
,
and
kidnies
,
yet
not
in
the
brain
,
by
reason
the
nature
of
the
brain
is
so
tender
,
and
so
sensible
,
as
it
cannot
indure
so
solid
a
substance
therein
,
nor
suffer
so
long
a
time
as
the
humour
will
be
penetrating
to
stop
the
passages
to
the
brain
,
not
but
those
kinde
of
motions
that
produce
stone
,
may
be
so
strong
and
so
swift
as
to
turn
matter
into
stone
immediately
;
but
I
do
beleeve
not
in
the
animal
bodies
,
for
they
are
too
weak
figures
for
so
strong
motions
to
work
in
;
but
as
I
said
these
hot
or
cold
contractions
,
for
both
sorts
of
contractions
produce
stone
,
so
both
sorts
of
contractions
make
tough
,
clammy
,
crusted
,
hard
flegme
,
which
is
some
degree
towards
stone
,
flegme
if
it
stop
the
passages
to
the
brain
,
it
causeth
an
apoplexie
;
but
the
〈◊〉
why
the
watry
contractions
are
more
apt
for
cure
,
is
,
because
the
nature
of
water
is
fluid
,
and
is
easily
dissolved
by
dilations
,
having
interior
nature
to
extenuations
;
but
slime
,
and
flegme
are
more
solid
,
and
so
not
so
flexible
,
to
be
wrought
upon
,
as
suddenly
to
change
shape
,
or
nature
,
in
being
dissolved
or
transformed
.
The
third
cause
is
a
fulnesse
of
blood
,
or
a
thicknesse
of
blood
;
for
when
the
veins
are
too
full
,
there
is
not
vacuity
enough
for
the
blood
to
run
,
so
stops
the
motion
thereof
,
or
if
the
blood
is
too
thick
,
or
clammy
,
it
becoms
lesse
fluid
,
and
the
more
solid
it
is
,
the
slower
the
motion
is
,
and
though
the
blood
may
have
too
quick
a
motion
by
reason
of
heat
,
so
it
may
have
too
slow
a
motion
by
reason
of
thicknesse
,
and
if
the
veines
are
filled
too
full
of
hot
blood
,
wherein
are
many
spirits
,
it
endangers
the
breaking
some
of
the
veines
,
like
as
when
strong
liquor
is
put
into
a
barrel
,
if
it
be
filled
too
ful
the
strength
of
the
spirits
striving
for
liberty
,
break
the
barrel
;
the
like
will
the
blood
in
the
veins
,
and
if
a
vein
chance
to
break
in
the
head
,
it
overflows
the
brain
and
drowns
the
life
therein
.
The
last
is
grosse
vapor
which
may
ascend
from
the
bowels
,
or
stomack
,
which
causeth
so
great
a
smoak
,
as
it
suffocates
,
or
choaks
the
brain
,
smothering
out
the
life
of
the
body
.
All
apoplexies
are
somewhat
of
the
nature
of
dead
palsies
.
Chap.
194.
Of
Epilepses
,
which
is
called
falling-sicknesse
.
THis
disease
is
caused
by
a
water
in
the
brain
,
which
water
is
most
commonly
green
,
like
sea
water
,
and
hath
an
ebbing
and
flowing
motion
,
like
the
tides
thereof
,
and
when
the
water
is
at
full
tide
,
on
the
forepart
of
the
head
,
it
takes
the
diseased
after
the
manner
of
panting
,
and
short
breathing
,
beating
themselves
,
and
foaming
at
the
mouth
,
neither
can
they
hear
,
see
,
smell
,
nor
speak
;
the
reason
is
,
that
the
flowing
motion
driving
the
watry
humour
so
far
out
,
as
it
extends
the
pia
mater
,
and
dia
mater
of
the
brain
,
farther
then
the
natural
extention
;
which
extention
swelling
out
towards
the
outward
part
of
the
head
,
hinders
all
recourse
,
stopping
those
passages
which
should
receive
the
objects
,
through
the
exterior
senses
;
and
the
froth
or
slimy
humor
,
which
is
betwixt
the
skin
,
where
the
brain
lies
;
and
the
skull
being
pressed
out
,
fals
through
the
throat
into
the
mouth
,
and
there
works
forth
like
yeast
,
which
is
called
foaming
;
but
though
the
motions
of
the
head
are
thus
altered
for
a
time
,
so
as
there
is
neither
sense
nor
rational
knowledg
,
yet
the
body
may
be
after
the
natural
course
,
and
not
any
wayes
altered
;
but
the
body
feeling
life
opprest
in
the
head
,
the
several
parts
or
members
in
the
body
,
strive
and
struggle
with
what
power
and
strength
they
have
to
release
it
:
Like
as
a
loyal
people
that
would
defend
or
release
their
natural
and
true
born
King
,
from
being
prisoner
to
a
foraign
enemy
;
but
when
this
water
flows
to
the
hinder
part
of
the
head
,
the
pia
mater
,
and
dia
mater
,
extending
out
that
way
,
stops
all
the
nerves
in
the
nodel
of
the
head
,
by
which
stopping
,
it
stops
the
exterior
motions
of
the
whole
body
,
by
reason
that
place
is
the
knitting
place
of
those
moving
strings
;
and
when
the
water
is
flow'd
,
as
I
said
,
to
this
part
,
the
diseased
lies
as
in
a
swoon
,
as
if
they
were
quite
dead
,
having
no
visible
motion
,
but
as
soon
as
the
water
begins
to
fall
back
,
they
begin
to
recover
out
of
the
fits
;
but
as
often
as
the
water
in
the
head
is
at
full
tides
,
either
of
the
fore
part
of
the
head
,
or
the
hinder
part
,
the
diseased
fals
into
a
fit
,
which
is
sometimes
oftner
then
other
,
for
it
keeps
no
constant
course
,
time
,
nor
measure
;
and
according
as
the
pia
mater
and
dia
mater
extends
,
the
〈◊〉
are
stonger
or
weaker
.
Likewise
such
green
water
with
such
motions
about
the
heart
,
may
produce
the
same
disease
,
for
oft
times
this
green
water
,
or
green
thin
humor
ascends
or
runs
from
several
parts
of
the
body
,
into
the
cesterns
of
the
head
and
the
heart
;
and
this
kinde
of
water
or
humor
,
if
it
be
in
the
nerves
,
causeth
dangerous
convulsions
,
by
reason
of
the
sharpness
that
shrivels
up
the
nerves
;
and
when
it
is
in
the
bloud
causes
the
veins
to
contract
,
through
the
same
reason
,
if
in
the
stomach
,
it
causes
vomiting
,
or
great
fluxes
,
by
subdividing
the
humors
;
and
the
sharpness
,
prickling
or
tickling
the
stomach
,
provokes
a
straining
,
as
tickling
in
the
nose
doth
sneezing
;
so
the
stomach
,
either
to
strain
upwards
or
downwards
.
Chap.
195.
Of
Shaking
Palsies
.
SHaking
palsies
proceed
from
a
supernatural
extenuation
in
the
nerves
,
which
by
the
extenuating
becomes
more
porous
and
hollow
,
and
becomes
like
a
perpetual
earthquake
,
having
a
flatuous
or
windy
humor
in
the
bowels
thereof
,
and
cannot
finde
passage
out
,
if
it
proceeds
from
a
hot
extention
,
there
must
be
applied
cold
condensing
medicines
;
If
by
a
cold
extention
there
must
be
applied
hot
condensing
remedies
.
Chap.
196.
Of
Convulsions
,
and
Cramps
.
COnvulsions
proceed
from
contrary
contracting
motions
,
quite
from
the
natural
motions
of
the
body
,
as
winding
up
the
sinews
,
nerves
,
or
veins
;
but
especially
those
sinews
,
which
joyn
,
and
impair
the
muscles
together
,
drawing
not
onely
contrary
,
but
contracting
several
wayes
,
and
after
divers
manners
;
for
some
time
the
nerves
are
as
if
we
should
tie
strings
in
bowt-knots
,
others
as
if
we
should
winde
〈◊〉
Lute
strings
on
pegs
;
and
some
are
twisted
like
whip-cord
,
and
many
the
like
wayes
,
which
would
be
too
long
to
recount
,
but
these
contractions
proceed
either
from
a
winde
got
into
the
nerves
,
or
veines
,
which
troubles
them
as
the
winde-cholick
doth
the
guts
,
or
a
sharp
humor
that
shrivels
them
together
,
or
as
salt
watery
humor
,
mixt
with
winde
,
which
strugling
and
striving
together
turns
windes
,
folds
,
or
roles
up
the
nerves
,
like
the
waves
of
the
Sea
,
or
a
cold
icy
humor
,
which
draws
and
gathers
in
the
nerves
,
as
frost
will
do
,
all
spungie
bodies
,
or
some
thick
clammy
humor
which
stops
some
passages
,
which
causeth
the
natural
motions
to
turn
irregular
,
but
if
the
humor
be
onely
in
the
veins
,
it
is
cured
by
letting
bloud
,
if
the
bloud
be
corrupted
,
sharp
or
salt
,
or
if
the
bloud
be
cold
,
windy
,
or
watry
,
hot
liquid
medicines
cure
it
,
or
cordial
water
,
or
the
like
;
and
if
it
be
a
cold
humor
in
the
nerves
,
hot
oyls
,
and
extraordinary
hot
medicines
cures
it
,
as
the
spirit
of
Caster
,
oyl
of
Amber
,
and
the
like
;
but
if
it
proceed
from
a
salt
,
sharp
,
watery
humor
,
or
a
thick
clammy
humor
in
the
nerves
,
it
is
seldom
or
never
cured
,
because
it
is
not
easily
got
out
,
neither
can
medicines
so
suddenly
get
into
the
nerves
,
as
into
the
veins
;
for
though
the
cold
in
the
nerves
may
be
easily
cured
,
by
melting
,
and
dissolving
by
the
comfortable
warmth
,
or
violent
heats
from
the
hot
cordial
medicines
,
which
spread
about
the
body
,
as
a
great
fire
in
a
chimney
,
which
spreads
about
and
heats
all
the
room
,
if
the
fire
in
the
chimney
be
answerable
to
the
bigness
,
or
largeness
of
the
room
it
is
in
,
and
the
lesser
the
room
is
,
and
the
bigger
the
fire
is
,
the
hotter
it
is
;
wherefore
it
is
to
be
considered
,
that
those
that
are
at
full
growth
,
or
are
larger
of
body
,
if
thus
,
the
diseased
ought
to
have
a
greater
proportion
,
or
a
larger
quantity
of
those
medicines
,
then
a
childe
,
or
those
that
are
but
little
of
stature
,
for
though
those
that
are
of
little
stature
may
be
more
stronger
then
those
that
are
of
a
far
bigger
bulk
,
yet
in
the
cause
of
diffusing
or
dilating
medicines
,
the
circumference
of
the
body
must
be
considered
,
as
well
as
the
strength
of
the
medicines
;
and
if
the
convulsion
be
in
the
stomach
,
caused
by
the
aforesaid
humor
;
purging
medicines
or
cordials
may
cure
it
,
unless
the
stomach
is
gathered
,
shrivell'd
,
or
shrunk
up
by
an
unnatural
contracting
heat
,
like
as
leather
that
is
put
into
the
fire
,
which
when
so
,
the
stomach
can
no
more
be
cured
then
leather
to
be
made
smooth
,
which
is
shrunk
up
in
a
purse
,
by
fire
;
after
the
like
manner
as
corvulsions
or
cramps
,
but
cramps
most
commonly
are
only
contractions
of
the
smal
veins
,
〈◊〉
tie
or
twist
them
up
,
&
many
times
so
hard
as
they
break
;
for
those
that
have
been
much
troubled
with
the
cramp
,
wil
have
all
the
skin
,
where
the
cramp
hath
taken
them
all
stretch'd
with
broken
veins
;
I
mean
the
small
hair
veins
,
but
rubbing
the
part
grieved
with
a
warm
cloath
,
will
untie
and
untwist
them
again
,
by
dissolving
the
cold
,
or
dispersing
the
〈◊〉
,
or
rarifying
the
bloud
therein
,
this
we
〈◊〉
by
experience
;
wherefore
I
should
think
that
in
convulsion
fits
,
that
are
〈◊〉
by
the
like
,
that
if
the
diseased
should
be
rubbed
with
hot
cloaths
,
outwardly
applied
,
as
well
as
hot
medicines
inwardly
taken
,
it
may
do
the
patient
much
good
.
But
I
must
remember
my
Readers
,
that
in
Convulsions
,
the
strength
of
the
medicines
inwardly
taken
,
must
be
according
to
the
strength
of
the
fits
;
for
if
they
be
strong
fits
,
weak
medicines
do
no
good
;
for
more
strength
goeth
to
untie
a
hard
knot
,
then
a
loose
knot
,
or
to
untwist
a
hard
string
,
then
a
loose
string
;
besides
,
it
is
hard
to
know
after
what
manner
the
knot
is
tied
or
twisted
,
and
many
indeed
are
so
ignorant
of
medicines
,
as
the
manner
of
the
disease
,
to
apply
such
as
shall
hap
of
the
right
end
,
as
those
which
are
cured
by
chance
,
and
chance
hits
so
seldom
right
,
as
not
one
of
an
hundred
escapes
of
these
kinde
of
diseases
,
if
the
disease
is
any
wayes
violent
,
for
then
the
motions
tie
so
fast
,
and
so
strong
,
as
they
break
the
life
of
that
figure
asunder
.
There
be
natural
contractions
,
and
unnatural
contractions
;
that
is
,
proper
or
improper
to
the
health
of
the
figure
.
Chap.
197.
Of
Collicks
.
ALL
Collicks
are
towards
the
nature
of
Convulsions
,
or
at
at
least
Cramps
.
Some
Collicks
proceed
from
raw
undigested
humors
.
Some
from
sharp
melancolly
humors
.
Others
from
cold
flegmatick
humors
Others
from
hot
cholerick
humors
.
Others
from
putrified
humors
.
Some
Collicks
are
in
the
stomach
;
others
are
in
the
bowels
,
as
the
guts
;
some
in
the
sides
,
and
sometimes
in
the
veins
;
but
those
Collicks
are
Cramps
;
but
the
cause
of
all
Collicks
are
by
extenuating
motions
,
though
the
effects
are
oft
times
contracting
,
but
if
the
cause
be
contracting
,
it
is
a
Cramp
,
not
a
Collick
,
for
a
Collick
is
properly
winde
,
produced
from
the
aforesaid
humors
;
that
is
,
when
those
humors
extenuate
farther
then
a
watry
extenuation
,
which
turns
into
vapor
or
winde
,
which
vaporous
winde
,
or
windy
vapor
,
striving
to
get
vent
,
being
stopped
by
grosser
vapor
,
or
thicker
humor
,
runs
about
in
cross
motions
,
which
cause
pain
;
for
the
extenuating
motions
thrusting
outward
and
the
resisting
motions
thrusting
backward
,
run
cross
,
or
beat
on
each
other
,
which
causeth
pain
;
and
as
long
as
the
strife
lasts
,
the
body
hath
no
ease
,
until
some
assistance
in
medicines
be
given
,
or
that
it
can
over-master
the
resistent
motions
;
but
when
once
it
hath
liberty
,
it
flies
out
in
expulsive
motions
,
at
all
vents
;
but
if
the
extenuating
humors
are
broke
,
or
dissolved
in
the
body
,
by
the
well
tempered
motion
therein
,
or
expulsing
of
its
self
,
it
evaporates
through
the
pores
of
the
body
in
insensible
transpirations
;
but
if
the
extenuating
can
finde
no
way
to
be
expulsed
,
it
gathers
inward
in
small
,
and
smaller
rings
,
like
a
scrue
drawing
in
the
guts
or
stomach
,
therein
stopping
the
passages
thereof
,
whereby
the
body
can
neither
receive
nourishment
,
nor
send
out
excrement
,
with
which
the
body
is
brought
to
an
utter
destruction
;
but
these
kinds
of
windes
causing
this
distember
,
this
distemper
is
oft
times
produced
from
sharp
,
hot
,
cholerick
humors
;
which
sharpness
hath
a
natural
contracting
quality
which
is
rather
of
the
nature
of
a
cramp
,
or
a
convulsion
,
then
the
nature
of
a
collick
;
howsoever
expulsive
medicines
are
good
in
these
cases
of
diseases
.
Convulsions
are
collicks
in
the
nerves
,
and
cramps
collicks
in
the
veins
;
and
as
the
collick
in
the
stomach
or
guts
proceeds
sometimes
from
winde
,
and
sometimes
from
crude
bilious
sharp
humors
,
so
doth
this
.
Chap.
198.
Of
the
diseases
in
the
head
,
and
vapors
to
the
head
.
DIseases
and
swimming
,
which
are
diseases
,
belonging
onely
to
the
head
,
differ
as
the
motions
and
mixture
,
and
forms
of
matter
differ
;
for
no
disease
,
although
of
one
and
the
same
sort
,
is
just
alike
;
but
although
these
diseases
belongs
onely
to
the
head
,
yet
the
motions
and
humors
of
the
stomach
have
greater
affinity
to
the
head
,
and
many
times
cause
the
diseases
therein
,
by
the
course
and
recourse
thereto
and
therefrom
;
for
some
humors
falling
from
the
head
into
the
stomach
,
do
so
disaffect
that
part
,
as
it
returns
more
malignity
up
again
,
and
sometimes
the
stomach
begins
the
war
,
sending
up
such
an
army
of
ill
vapors
,
as
many
times
they
do
not
onely
disorder
the
head
,
but
totally
ruinate
it
;
but
most
commonly
the
vapors
which
ascend
to
the
head
,
are
gathered
by
contracting
motions
,
into
clouds
,
as
vapor
is
which
ariseth
from
the
earth
,
and
as
long
as
the
vapor
is
in
a
cloudy
body
,
it
makes
that
part
feel
heavy
,
and
the
senses
dull
by
obstructions
,
for
it
stops
the
nose
,
dims
the
sight
,
fills
the
ears
,
blunts
the
taste
,
and
numbs
the
touch
;
especially
if
the
obstruction
be
caused
from
a
cold
contraction
,
which
congeals
the
vapor
to
an
icy
substance
,
but
when
it
is
expulsed
,
by
a
hot
dilation
,
it
falls
down
like
hail
or
flakes
of
snow
,
by
which
,
I
mean
,
cold
glassie
flegme
,
which
cold
flegme
doth
most
commonly
as
snow
doth
which
covers
the
face
of
the
earth
;
so
this
flegme
covers
,
as
it
were
stops
the
mouth
of
the
stomack
,
and
deads
the
appetite
thereof
;
but
the
danger
is
in
these
cold
contractions
,
that
〈◊〉
they
should
last
too
long
,
they
may
cause
numb
palsies
;
or
the
like
,
and
if
contracted
,
so
as
one
may
say
christalined
it
may
cause
an
incurable
dead
palsie
,
but
if
it
be
disperst
by
a
hot
expulsion
,
it
is
dissolved
in
thundring
coughs
,
or
falls
like
pouring
shoures
of
*
rain
,
running
through
the
spouts
of
the
noise
,
eyes
,
and
mouth
,
and
through
the
pores
of
the
skin
,
and
sometimes
falls
into
the
cabberns
or
bowels
of
the
body
,
as
the
stomack
,
and
the
intrals
;
but
if
some
of
the
floud-gats
chance
to
be
stopped
by
obstructions
,
these
shoures
may
chance
to
overflow
the
body
,
and
make
an
utter
destruction
,
otherwise
it
onely
washes
and
clenses
these
parts
;
but
if
vapor
be
gathered
by
a
hot
contraction
,
they
become
sharp
and
salt
,
as
being
of
a
burning
quality
,
and
if
they
be
disperst
by
a
hot
expulsion
,
they
fall
down
like
a
misling
rain
,
which
hath
a
soaking
and
penetrating
faculty
,
cutting
and
piercing
those
parts
they
fall
on
by
insensible
degrees
,
which
rots
the
vital
parts
,
not
onely
by
the
sharpnesse
which
ulcerates
,
but
by
a
continuated
unnatural
weaknesse
,
which
if
once
the
parts
begin
to
decay
,
which
is
the
foundation
,
the
building
must
needs
fall
.
Chap.
199.
Of
catching
cold
.
ONe
is
apter
to
catch
cold
standing
against
a
crevis
,
or
door
,
or
window
,
then
in
a
wide
plain
.
For
narrow
passages
receive
air
,
as
pipes
do
water
,
though
there
comes
in
lesse
quantity
,
it
passes
with
a
greater
force
.
The
like
cause
makes
us
catch
cold
after
great
heats
,
by
reason
the
pores
of
the
body
are
extended
there-with
,
and
are
like
so
many
windows
set
open
,
which
receive
air
with
too
great
a
force
.
Chap.
200.
Of
the
several
motions
in
an
animal
body
.
VVHen
a
body
is
in
perfect
health
,
the
motions
therin
do
not
onely
work
regularly
,
and
proportionably
placing
every
part
of
matter
rightly
,
and
properly
mixing
,
and
tempering
the
matter
as
it
should
be
,
or
as
I
may
say
,
fittly
;
that
is
,
when
the
quantity
of
matter
,
or
humour
is
proportionably
,
and
the
motion
moves
equally
,
for
though
every
kinde
or
sort
of
motion
may
move
evenly
,
and
keep
just
time
,
yet
not
equally
or
harmoniously
;
as
for
example
,
say
there
were
a
company
of
musicians
,
and
every
one
played
skilfuly
,
justly
,
tunable
,
timely
,
on
the
same
notes
;
yet
may
there
be
too
many
trebles
for
the
tenor
,
and
bases
,
or
too
many
tenors
for
the
trebles
and
bases
,
and
too
many
bases
for
the
tenors
and
trebles
to
make
a
harmony
;
So
in
the
body
there
may
be
too
much
of
one
,
or
more
kinde
of
motions
for
other
kindes
to
make
a
harmony
of
health
,
as
for
proof
;
too
many
contracting
motions
,
make
the
body
too
dry
,
and
contract
diseases
;
as
for
example
,
instead
of
binding
any
thing
,
we
should
break
it
by
pulling
or
drawing
too
hard
together
,
or
instead
of
joyning
of
parts
,
we
should
knock
them
so
close
as
to
rivet
,
or
split
them
;
or
instead
of
gathering
such
a
quantity
of
matter
,
or
joyning
such
a
number
of
parts
,
we
should
gather
twice
or
thrice
the
quantity
;
or
numbers
of
the
like
examples
might
be
given
;
for
all
other
kinde
of
motions
,
as
dilating
or
expulsive
,
instead
of
throwing
out
the
〈◊〉
,
or
rubbish
in
a
house
,
we
should
pull
down
the
house
,
and
disperse
the
materials
therein
,
digging
up
the
foundation
thereof
.
Likewise
too
many
dilating
,
or
expulsive
motions
,
may
disperse
,
or
divide
parts
,
or
unsettle
,
or
unground
parts
:
which
disunites
weaknes
,
and
dissolves
parts
or
bodies
.
Wherefore
all
contracting
,
attracting
,
retentive
,
disgestive
,
dilating
,
expulsive
motions
in
a
well
tempered
body
,
must
move
like
the
several
Planets
,
every
sort
in
their
proper
sphears
,
keeping
their
times
,
motions
,
tempers
,
and
degrees
;
but
too
many
or
too
strong
contracting
motions
,
cause
the
gout
,
stone
,
plurisie
,
hective
fevers
,
numb
and
dead
palsies
,
dry-liver
,
brain
,
and
many
the
like
;
and
too
many
dilating
motions
,
cause
dropsies
,
winde-colicks
,
rhumes
,
shaking
palsies
,
sweats
,
or
fainting
sicknes
,
&
milions
,
the
like
,
and
too
many
,
or
too
strong
expulsive
motions
,
cause
fluxes
,
vomiting
,
bleeding
,
and
the
like
,
and
too
many
,
or
too
strong
digestive
motions
,
cause
too
much
blood
,
fat
,
and
flesh
,
which
is
apt
to
choak
the
vital
parts
,
or
may
nourish
some
particular
parts
,
so
much
as
may
make
them
grow
,
and
swell
out
so
bigg
,
as
they
may
be
disproportionable
,
for
the
rest
of
the
parts
in
the
body
.
But
still
I
must
remember
my
readers
;
that
all
dilating
motions
,
are
in
the
way
of
expulsion
;
and
all
attractions
in
the
way
of
contraction
,
and
digestion
,
are
mixt
motions
taking
part
from
either
side
,
then
I
must
remember
my
readers
,
that
there
are
infinite
wayes
or
manners
of
contractions
,
and
infinite
wayes
,
or
manners
of
wayes
of
attraction
,
and
so
of
retentions
,
dilations
,
expulsions
,
and
disgestions
,
where
every
change
makes
a
several
effect
.
Chap.
201.
Of
the
several
tempers
of
the
body
.
A
Healthful
temper
of
the
body
,
is
an
equal
temper
of
the
body
,
and
mixture
of
〈◊〉
,
well
set
parts
,
and
justly
tuned
motions
,
whereby
life
dances
the
true
measure
of
health
,
making
several
figures
,
and
changes
with
the
feet
of
times
;
and
a
sick
distempered
body
is
,
when
the
humours
of
body
are
superabundant
,
or
unequally
tempered
,
and
the
motion
perturbed
;
and
irregular
,
keeping
neither
time
nor
measure
,
but
all
diseases
proceed
from
too
much
cold
,
or
too
much
heat
,
or
too
much
drought
,
or
too
much
moisture
,
or
too
much
humor
,
or
too
much
motion
,
or
mistempered
humor
,
or
unequal
motion
,
or
too
swift
motion
,
or
too
slow
motion
;
all
contracting
motions
make
the
body
dry
,
al
dilating
motions
make
the
bodie
moist
,
some
sorts
of
contracting
motions
make
the
body
hot
and
dry
,
other
sorts
of
contracting
motions
make
the
bodie
cold
and
dry
;
some
sorts
of
dilating
motions
make
the
body
hot
and
moist
;
other
sorts
of
dilating
motions
make
the
body
cold
and
moist
;
all
slow
or
quick
motions
cause
the
humours
of
the
body
to
be
heavy
,
thick
,
and
clammy
,
all
swift
motions
cause
the
humors
of
the
body
to
be
thin
,
sharp
,
and
salt
,
all
crosse-justling
,
or
beating
motions
,
causeth
pain
;
and
according
to
such
and
such
irregularities
,
are
such
,
or
such
sorts
,
or
,
kinde
,
or
sorts
,
or
degrees
of
diseases
,
are
produced
there-from
.
Chap.
202.
The
nature
of
purging
medicines
.
MOst
purging
drugs
are
of
the
nature
of
hot
burning
fire
;
for
the
inherent
motions
therein
work
according
to
the
humour
,
or
matter
it
meets
with
,
some
humor
they
melt
,
making
it
thin
and
fluid
,
although
it
be
hard
,
tough
or
clammy
,
and
as
fire
doth
oare
which
is
unmelted
metal
,
makes
it
so
fluid
,
as
it
will
run
through
a
gutter
of
earth
like
water
;
so
do
some
drugs
make
some
sorts
of
humour
through
the
body
,
either
upward
or
downward
.
Again
,
some
drugs
will
work
upon
some
humours
,
as
fire
upon
wood
,
dividing
the
humour
into
small
parts
,
as
ashes
from
wood
,
which
naturally
falls
downward
.
And
some
they
will
dissolve
by
mouldring
,
and
crumbling
,
as
fire
doth
stone
,
which
runs
forth
like
sand
,
which
is
stone
indeed
bred
in
the
body
.
Some
drugs
rarifie
the
humors
into
wind
,
as
fire
will
rarifie
,
and
evaporate
water
,
which
is
set
boyling
theron
.
Other
drugs
will
at
fire
that
distils
out
the
moist
,
and
watry
substance
,
from
that
which
is
more
grosse
;
but
it
is
to
be
observed
,
that
all
purging
drugs
that
work
by
vomit
,
are
somewhat
of
the
nature
of
that
kinde
of
fire
we
call
sulphur
;
or
oyl
that
is
melted
,
or
fluid
sulphur
,
when
these
sorts
of
drugs
are
set
on
fire
,
as
I
may
say
,
by
the
natural
or
distempered
heat
in
the
body
,
it
flies
out
ascendingly
,
like
AEtna
;
for
it
is
of
the
nature
of
sulphur
to
ascend
as
flame
doth
;
and
certainly
al
bodies
have
such
motions
naturally
inherent
in
them
,
as
make
and
produce
such
effects
as
fire
doth
on
several
sorts
of
humours
,
by
which
motions
the
body
hath
a
natural
cleansing
faculty
,
which
makes
the
natural
purging
quality
:
but
when
the
motions
are
so
violent
,
they
oftentimes
destroy
the
body
with
burning
fevers
,
or
violent
fluxes
,
or
the
like
;
for
the
fire
in
the
body
,
is
like
a
fire
in
a
chimnie
,
for
when
the
chimny
is
clean
,
and
the
fire
proportionable
to
lie
therein
,
it
warms
and
comforts
all
about
,
and
is
useful
for
many
imployments
for
the
necessaries
of
life
;
but
if
the
chimny
be
foul
,
or
the
fire
too
big
,
or
too
much
for
the
chimny
,
it
sets
all
in
a
flame
,
consuming
whatsoever
it
incompasses
,
if
it
be
not
quenched
out
with
cooling
julips
,
as
with
water
,
or
by
casting
on
rubbish
,
or
grosse
materials
to
smother
it
out
,
as
in
great
fluxes
,
they
will
not
onely
give
restringent
medicines
,
as
having
a
natural
restringent
faculty
,
but
thick
meats
,
as
thicked
milk
,
or
the
like
;
but
when
the
body
is
restringent
,
or
hath
taken
restringent
medicines
,
it
is
produced
by
drying
motions
,
as
contracting
,
or
retentive
motion
,
if
they
be
hot
,
retentive
,
or
contracting
motions
,
they
they
harden
and
confirm
the
humours
,
as
the
heat
of
the
sun
,
or
the
heat
of
the
fire
doth
clay
,
which
turns
it
to
brick
or
tile
,
or
those
things
we
call
earthen
pots
,
and
according
as
the
humour
is
grosse
or
fine
,
the
more
britle
or
hard
,
or
thick
or
heavie
,
or
thinne
or
light
;
It
is
for
some
humor
as
Proselnye
,
or
Chyney
,
others
as
the
grosser
earthen
vessels
;
Again
,
some
sorts
of
contracting
,
or
retentive
motions
draw
the
humour
,
as
when
bacon
,
neats
tongues
,
or
the
like
,
are
dryed
in
a
chimney
,
or
oven
,
or
the
like
;
other
sorts
of
hot
contractions
draw
the
humour
,
as
the
sun
doth
the
earth
,
drying
up
the
watry
spring
therein
;
but
if
the
restringencies
either
of
the
body
,
or
of
the
medicines
be
caused
by
cold
retentive
or
contracting
motions
,
it
dries
the
humors
,
as
cold
frost
dries
the
earth
,
or
bindes
up
the
humors
,
as
frost
binds
up
the
waters
in
icy
fetters
,
or
thickens
the
humors
,
as
cold
thickens
the
water
,
or
vapor
drawn
from
the
earth
into
clouds
of
snow
.
But
I
am
to
advertise
my
readers
,
that
all
expulsive
motions
are
not
fiery
expulsions
;
for
there
are
infinite
several
wayes
of
expulsive
motions
,
and
dilations
.
Secondly
these
fiery
motions
do
not
alwayes
work
expulsively
,
but
contractively
,
attractively
,
and
retentively
,
and
disgestively
.
Thirdly
,
all
expulsive
,
dilative
,
disgestive
,
contractive
,
attractive
,
retentive
motions
are
not
fiery
,
but
there
is
such
a
kinde
,
or
sort
of
contractions
,
attractions
,
retentions
disgestions
,
dilations
,
and
expulsions
,
as
belong
to
fire
or
heat
,
or
as
I
may
better
say
,
produces
heat
or
fire
,
and
as
I
said
there
are
infinite
several
wayes
of
each
kinde
of
motion
;
as
for
example
,
I
will
treat
of
one
of
them
:
a
bee
gather
wax
,
a
bird
gather
straws
,
and
a
man
gathers
sticks
;
the
bees
gather
and
carie
the
wax
to
the
hive
to
make
a
comb
,
to
lay
,
or
hold
and
keep
the
honey
;
the
bird
gathers
and
carries
the
straw
to
build
a
nest
to
hatch
her
young
ones
in
;
the
man
gathers
wood
to
mend
his
house
,
these
all
gather
to
one
end
,
but
yet
several
wayes
;
for
the
bees
gather
the
wax
,
and
carie
it
on
their
thighs
,
the
bird
gathers
the
straw
,
and
carries
it
with
their
bill
,
the
man
gathers
with
his
hands
,
but
carries
it
several
wayes
,
as
on
his
head
,
or
on
his
shoulders
,
or
at
his
back
,
or
in
his
armes
,
and
milions
of
the
like
examples
may
be
given
upon
each
kinde
or
sort
of
motion
,
or
moved
matter
.
Again
,
I
must
advertise
my
readers
,
that
though
I
say
there
are
fiery
motions
in
drugs
,
and
natural
fiery
motions
in
every
animal
creature
,
and
so
in
many
other
figures
;
yet
I
mean
not
a
bright
shining
fire
,
although
some
are
of
opinion
,
that
in
the
heart
is
a
thin
flame
,
and
when
that
is
put
out
,
or
goeth
out
,
the
creature
dies
;
but
I
mean
not
such
a
fire
,
for
to
my
apprehension
there
are
three
sorts
of
fire
to
our
perceivance
,
although
there
may
be
numberlesse
sorts
,
yet
all
of
one
kinde
:
as
for
example
,
there
are
those
creatures
we
call
animals
,
though
some
are
beasts
,
birds
,
fish
,
and
men
,
but
not
onely
so
,
for
some
are
of
one
sort
,
and
some
of
another
;
for
a
lennit
is
not
a
parot
,
nor
a
parot
an
owl
;
nor
a
horse
a
cow
,
nor
a
sheep
a
dog
,
nor
a
whale
a
herring
,
nor
a
herring
a
plaise
,
nor
a
plaise
a
lobster
;
nor
a
black-more
is
not
a
tauny-more
,
nor
a
Europian
an
Ethiopian
,
yet
all
are
of
animal
kinde
;
so
although
there
may
be
several
sorts
of
fire
,
and
so
of
the
other
elements
,
yet
all
are
of
the
fiery
kinde
,
or
likewise
the
fiery
motions
make
several
figures
,
and
several
figures
have
several
fiery
motions
,
for
every
sort
of
animals
have
a
several
shape
,
and
several
motions
belonging
to
that
shape
;
so
in
fiery
figures
,
and
fiery
motions
;
but
as
I
said
before
;
there
are
three
sorts
of
fire
.
The
first
is
a
bright-shining
hot-burning
fire
,
that
is
,
when
the
interior
,
and
exterior
temperament
of
matter
,
and
the
interior
and
exterior
figure
,
and
the
interior
and
exterior
motions
be
all
as
one
.
The
second
is
a
hot-burning
fire
,
but
not
a
bright
shining
fire
,
such
as
Aqua-fortis
,
vitrals
,
and
such
sorts
of
the
same
nature
which
will
burn
as
fire
doth
,
but
not
thin
as
the
other
fire
doth
;
for
though
they
are
both
of
an
interior
nature
,
yet
not
of
an
exterior
,
for
the
bright-shining
fire
is
all
composed
of
sharp
points
,
as
I
may
say
,
lines
of
points
,
but
this
vitral
fire
is
as
sharp
edged
lines
,
like
a
rasor
,
or
knife
,
or
the
like
,
neither
is
there
external
motions
alike
;
for
bright-shining
fire
mounts
upwards
,
when
it
is
not
supprest
,
or
in
a
straight
paralel
line
,
for
flame
which
is
the
liquid
part
of
bright-shining
fire
,
although
it
moves
in
several
lines
,
as
it
ascends
,
yet
the
lines
they
ascend
in
are
a
straight
diameter
line
,
but
this
vitral
fire
descends
as
it
were
downward
,
or
divides
as
streames
of
water
do
,
that
digs
it self
a
passage
through
the
earth
,
so
this
vitral
cuts
a
passage
,
through
what
it
works
on
,
neither
can
this
sort
of
fire
work
so
variously
,
as
bright-shining
fire
can
,
by
reason
it
hath
not
so
many
parts
,
for
points
will
fall
into
more
parts
,
and
are
more
swift
in
motion
,
then
the
edged
line
;
as
for
example
,
dust
which
is
numerous
little
parts
heapt
together
,
will
be
more
agile
upon
the
least
motion
,
although
it
be
of
a
weighty
nature
,
as
of
the
nature
of
a
stone
.
The
smal
haires
which
be
of
a
light
,
and
weightlesse
nature
,
but
being
not
divided
into
so
many
parts
,
cannot
move
so
nimble
,
as
being
united
lines
,
but
if
you
cut
the
hair
into
smal
parts
,
it
shall
move
with
more
restlesse
motion
,
then
the
sand
,
by
so
much
the
more
as
the
substance
is
lighter
.
The
third
sort
of
fire
is
that
which
I
call
a
cold
dull
fire
,
such
as
brimstone
,
or
sulphur
,
mercury
,
salt
,
oyl
,
or
the
like
,
this
sort
in
the
interior
nature
is
of
the
nature
of
bright-shining
fire
,
both
in
the
motions
,
and
temperaments
of
matter
,
but
not
in
the
exterior
,
for
it
is
composed
of
points
,
but
those
points
are
turned
inward
,
as
toward
the
Center
:
but
assoon
as
it
touches
the
bright-shining
fire
,
it
straight
turns
the
points
outward
:
for
those
points
soon
catch
hold
of
those
straight
circumferent
lines
,
and
break
them
in
sunder
,
which
as
soon
as
they
are
broke
,
the
points
are
at
liberty
,
and
taking
their
freedom
,
they
mount
in
a
flame
;
but
when
those
lines
are
not
dissolved
by
fire
,
but
crack
,
as
we
will
snap
a
string
asunder
,
then
they
onely
sparkle
fire
out
,
but
not
flame
out
;
but
mercury
,
or
quick-silver
,
the
interior
is
fire
,
but
the
exterior
is
water
,
for
the
exterior
moves
extenuating
circles
as
water
doth
,
and
so
much
as
to
make
it
soft
,
and
fluid
,
but
not
so
much
as
to
make
it
wet
;
for
though
it
alwayes
gathers
into
sphiratical
figures
,
which
shews
that
the
exterior
would
run
into
wet
,
but
that
the
interior
hinder
it
,
by
drawing
the
circles
inward
,
as
cold
doth
water
into
hail-stones
,
but
yet
the
interior
wants
the
force
to
make
it
so
hard
and
firm
;
but
as
I
did
advertise
my
Readers
before
,
that
all
sorts
of
fire
work
according
to
the
matter
it
meets
with
,
yet
none
work
so
variously
,
as
the
bright-shining
fire
;
which
makes
me
think
that
drugs
are
more
of
the
nature
of
bright-shining
fire
,
then
of
the
two
other
sorts
,
because
they
work
in
the
body
according
to
the
humour
it
meets
with
,
for
if
it
meets
wit
watrish
humors
,
it
boyls
it
as
water
in
a
pot
,
which
either
boiles
over
the
mouth
of
the
stomack
,
or
evaporates
out
in
sweat
,
like
dewes
,
or
draws
downward
,
like
as
in
showers
ofrain
,
it
melts
humors
like
metal
,
or
turns
humors
like
wood
into
ashes
,
or
calcines
the
humor
,
where
some
part
is
fixed
,
other
parts
are
volable
;
As
for
example
,
Rubarb
hath
a
double
faculty
,
some
humors
it
expels
out
,
others
it
bindes
up
;
for
Rubarb
is
both
purging
,
and
restringent
,
as
it
is
to
be
observed
in
great
fluxes
;
for
what
it
doth
not
cast
forth
it
confirms
to
a
more
solid
substance
,
so
as
it
doth
expulse
and
contract
at
one
time
,
as
I
may
say
,
according
as
it
findes
the
humour
it
works
with
;
Again
,
some
drugs
move
several
expulsive
wayes
,
as
by
vomit
and
stool
,
where
the
vomiting
is
produced
with
ascending
expulsions
,
siege
with
descending
expulsions
,
but
that
expulses
descending
are
of
the
nature
of
vitral
fire
,
all
that
expulses
ascendingly
,
is
of
the
nature
of
sulphurous
fire
;
but
the
generality
of
drugs
works
like
bright-shining
fire
,
according
to
the
nature
of
the
matter
,
it
meets
with
,
as
I
have
sormerly
described
.
Chap.
103.
The
motion
of
Medicines
.
AS
I
have
said
in
my
former
chapter
,
that
all
medicinal
drugs
,
or
simples
,
especially
those
that
purge
,
are
of
the
nature
of
fire
;
for
the
motions
therein
most
commonly
work
apart
according
to
the
humor
it
meets
with
,
as
fire
doth
,
which
in
general
is
to
move
so
and
so
*
;
yet
the
natural
motions
in
drugs
,
and
likewise
in
fire
are
expulsive
,
and
all
that
is
expulsive
,
is
by
antipathetical
nature
striving
to
destroy
by
uniting
parts
,
and
all
contractive
motions
are
by
a
sympathetical
nature
,
striving
to
unite
,
by
imbracing
,
or
drawing
parts
together
,
yet
the
nature
of
the
body
they
work
in
the
contracting
motions
,
may
be
antipathetical
,
and
expulsive
motions
may
be
sympathetical
,
the
one
in
expelling
the
superfluous
and
corrupted
humors
,
the
other
in
contracting
them
into
a
disease
,
but
most
diseases
are
cured
by
contrary
motions
;
for
if
they
be
diseases
of
expulsions
,
they
must
be
cured
by
contracting
,
or
retentive
medicines
;
if
they
be
diseases
of
contractions
,
they
must
be
cured
by
expulsive
medicines
,
or
else
dilating
or
attracting
;
for
though
the
motions
of
attraction
be
agreeable
,
or
of
the
nature
of
contraction
,
as
to
its
self
,
as
I
may
say
,
that
is
,
to
draw
or
carry
,
all
to
a
center
,
as
it
were
,
but
the
onely
difference
is
,
that
attraction
make
it self
the
center
,
drawing
all
things
to
it
;
but
contractions
make
the
matter
they
work
on
,
part
of
the
center
with
them
,
but
all
attractions
are
insinuating
motions
,
inviting
,
or
drawing
all
towards
it self
,
or
like
a
man
that
should
draw
a
dish
of
meat
,
or
as
if
one
should
suck
the
brests
or
udder
,
but
contracting
motions
are
rather
to
binde
,
or
knit
up
parts
together
,
but
if
the
diseases
proceed
from
disuniting
motions
,
then
retentive
medicines
must
be
applied
,
which
is
to
firm
,
hold
,
or
settle
parts
that
are
loose
,
unsteddy
;
but
if
the
diseases
proceed
out
of
disorder
and
irregularity
,
they
must
be
cured
by
digestive
medicines
,
which
is
to
put
every
part
in
order
,
and
in
its
proper
place
;
like
wise
States-men
that
are
neither
partial
or
malicious
,
(
but
Readers
know
)
that
though
I
say
all
diseases
must
be
cured
by
contrary
motions
,
yet
the
motions
that
are
in
such
medicines
,
must
sympathize
,
and
agree
with
the
constitution
of
the
body
.
Lastly
,
it
is
to
be
observed
,
that
every
degree
in
the
disease
must
be
followed
with
the
same
degree
in
the
medicine
,
whether
swift
or
slow
,
strong
or
weak
,
or
more
,
or
lesse
,
that
is
,
you
match
your
medicines
to
the
disease
;
but
mistake
me
not
,
I
mean
not
after
the
literal
sense
,
but
after
the
metaphorical
sense
;
but
al
purging
medicines
are
dilative
or
expulsive
,
all
restringent
medicines
,
are
contractive
,
and
retentive
.
All
drawing
medicines
are
attractive
.
All
restorative
,
or
reviving
medicines
are
disgestive
.
And
those
contracting
medicines
that
must
cure
the
body
,
muct
sympathize
with
the
natural
health
,
and
constitution
of
the
body
,
not
with
the
disease
,
for
these
motions
,
draw
,
gather
,
or
at
least
knit
,
and
bind
up
the
sound
parts
from
the
corrupted
parts
,
lest
they
should
intermix
,
and
retentive
remedies
do
not
onely
stay
those
parts
that
are
apt
to
disunite
,
but
give
strength
,
and
hold
out
the
assaulting
motions
in
mistempered
matter
,
and
all
attractive
medicines
that
sympathize
with
the
natural
constitutions
of
the
body
,
sucks
and
draws
forth
from
the
corrupt
matter
the
pure
,
which
is
mixed
,
or
inuolved
therein
;
but
those
attractive
,
and
drawing
medicines
that
are
applied
to
outward
sores
,
or
the
like
,
must
have
a
sympathy
with
the
malady
,
or
putrifaction
,
for
all
aversions
do
cast
outward
;
or
from
them
,
not
draw
to
them
.
As
for
the
expulsive
remedies
they
must
be
carefully
applied
,
lest
they
should
cast
forth
the
wrong
humor
,
by
which
the
*
malignant
grows
more
powerful
,
or
else
should
carry
out
more
humor
,
then
the
strength
of
the
body
,
will
permit
,
or
should
be
so
weak
,
or
of
such
a
nature
,
onely
to
disturb
,
and
unsettle
,
but
not
carry
forth
,
from
which
disturbance
great
inconveniences
,
or
deadly
quarels
in
the
body
may
arise
;
wherefore
these
medicines
are
more
dangerous
then
any
other
sort
,
although
no
medicine
can
be
safely
applied
,
unlesse
the
strength
and
nature
be
answerable
to
the
constitution
of
the
body
,
or
the
diseases
in
the
body
,
no
not
those
we
call
restorative
,
or
reviving
remedies
,
which
work
disgestively
,
such
as
cordials
,
or
the
like
,
for
when
there
is
more
applied
then
will
agree
with
the
constitution
of
the
body
,
or
with
the
temper
,
or
degree
of
the
diseases
,
they
turn
from
being
assisting
friends
,
to
assaulting
enemies
,
for
when
they
have
more
force
then
regular
work
,
they
put
in
disorder
those
regularities
,
for
want
of
regular
imployment
;
for
it
is
against
the
nature
of
innate
matter
to
desist
from
moving
,
or
working
,
but
it
is
not
against
nature
to
change
and
alter
the
motions
.
The
several
degrees
,
and
natures
of
drugs
of
every
particular
drug
,
and
simple
;
I
leave
my
readers
to
the
Herbal
,
where
perchance
some
of
it
may
be
discoursed
of
right
;
or
effectually
,
howsoever
it
is
too
laborious
a
study
or
practise
for
me
.
Chap.
204.
Agreeing
,
and
disagreeing
of
humours
,
senses
,
and
passions
.
Some
times
the
humours
of
the
body
,
and
the
outward
senses
agree
and
disagree
;
sometimes
the
humours
of
the
body
,
and
the
passions
of
the
minde
,
agree
,
or
disagree
;
sometimes
the
passions
of
the
minde
,
and
the
outward
senses
agree
,
or
disagree
,
and
sometimes
the
senses
,
and
the
passions
disagree
,
or
agree
with
the
humors
of
the
body
.
As
for
example
,
sometimes
the
distempered
humors
in
the
body
,
make
extravagancy
in
the
senses
,
as
we
see
in
fevers
;
and
sometimes
the
distempered
humors
of
the
body
make
a
disordered
minde
,
as
we
see
those
that
have
cholerick
humors
,
cholerick
passions
;
melancholy
humours
,
melancholy
passions
,
and
the
like
,
or
distempered
humors
,
extravagant
imaginations
,
and
the
like
.
Sometimes
extravagant
senses
make
extravagant
fancies
,
sometimes
a
superabundant
humor
makes
a
strong
particular
appetite
;
as
for
example
,
those
in
the
green
sicknesse
,
the
overflowing
,
or
increase
of
some
raw
,
and
indigested
humor
will
cause
a
strong
particular
appetite
,
as
some
in
that
disease
love
to
smell
strong
smells
,
as
camfier
,
tanned-leather
,
musty
bottles
,
or
the
like
,
or
to
delight
onely
in
one
taste
,
as
oatemeal
,
coals
,
or
several
particular
tasts
,
or
extravagant
tasts
,
not
natural
to
the
constitution
of
the
body
,
as
to
delight
to
eat
coals
,
leather
,
candles
,
cork
,
and
milions
of
the
like
;
and
the
humour
increaseth
,
and
is
nourished
by
the
sympathy
of
that
extravagant
diet
;
for
what
the
senses
take
pleasure
in
,
the
minde
longs
for
.
Again
,
some
humors
Antipathize
,
as
to
hate
all
loathsome
tasts
,
smells
,
noices
,
touches
,
and
objects
.
So
passions
sympathize
with
some
humors
,
and
disagree
with
others
,
for
some
bitter
humors
make
cholerick
passions
,
sharp
humors
make
spiteful
passions
,
tough
humors
make
a
dull
understanding
,
melancholy
humors
,
make
timerosity
,
cholerick
humors
make
courage
,
and
many
the
like
;
then
the
senses
of
the
minde
agree
,
and
disagree
often
,
as
some
objects
will
astonish
the
senses
,
and
ravish
the
minde
,
delight
the
sense
,
and
cause
love
in
the
minde
;
others
which
the
sense
dislike
,
causeth
hate
in
the
minde
,
pain
in
the
sense
,
grieving
in
the
minde
,
pleasure
in
the
sense
,
delight
in
the
minde
;
but
if
the
sense
and
minde
disagree
,
then
the
sense
likes
that
the
minde
hates
;
As
for
example
,
the
sense
is
taking
pleasure
upon
an
object
,
which
for
the
crosse
disposition
,
the
minde
〈◊〉
,
or
for
some
injury
done
,
or
by
some
neglect
,
or
out
of
envie
,
and
as
they
sympathize
,
and
antipathize
in
their
working
,
and
making
;
so
in
the
expulsions
,
time
works
out
a
passion
,
accidents
work
out
passion
,
evacuations
work
out
passion
;
the
like
in
the
senses
,
so
many
times
humors
are
expulsed
by
passions
,
and
as
the
superfluities
are
purged
out
of
the
body
,
after
the
same
manner
,
are
violent
passions
from
the
minde
;
for
as
the
body
purges
by
siege
,
by
vomit
,
by
urin
,
by
spitting
,
by
sweating
,
by
bleeding
,
by
incisions
,
and
the
like
;
so
strong
passions
are
purged
by
weeping
,
by
sighing
,
groaning
,
speaking
,
and
acting
;
but
if
the
increasing
motions
of
the
humors
in
the
body
,
and
the
passions
in
the
minde
,
be
as
many
,
and
as
strong
,
as
the
expulsive
motions
,
then
there
is
a
continuance
of
the
same
humour
or
passion
,
for
whatsoever
is
cast
forth
,
or
wasted
,
is
bred
again
.
Chap.
205.
Of
outward
objects
disagreeing
with
the
natural
motions
,
and
humours
in
the
body
.
INward
commotions
of
the
body
are
often
times
caused
by
outward
objects
,
or
subjects
,
as
when
the
senses
take
adelight
at
some
kinde
of
sound
,
scent
,
sight
,
taste
,
and
touch
;
as
for
example
,
some
will
sownd
at
a
fearful
noise
,
that
is
,
at
a
sudden
,
or
unacustomed
,
or
tumultuous
noise
;
others
will
sownd
at
the
sight
of
bloud
,
or
at
any
cruel
object
,
or
at
the
sight
of
a
cat
,
or
many
other
creatures
;
some
will
sownd
at
sweet-smels
;
others
if
they
should
taste
cheese
,
or
any
meat
they
dissike
naturally
,
and
some
will
not
onely
sownd
but
die
laughing
with
tickling
,
the
reason
is
,
that
the
exterior
motion
anticipates
with
the
natural
motions
belonging
to
the
body
,
sometimes
onely
to
the
sensitive
parts
,
other-some
to
the
rational
part
,
others
to
both
.
The
reason
is
,
that
the
disordered
motions
of
the
outward
senses
,
disorder
the
interior
motions
,
which
makes
the
body
sick
,
and
the
body
passionate
,
and
sometimes
the
brain
frantick
,
and
if
they
make
not
the
body
sick
,
nor
the
brain
mad
;
yet
those
antipathetical
,
and
these
disordered
motions
,
never
fail
to
put
the
sense
to
pain
,
or
move
passion
;
but
when
these
antipathetical
motions
be
toostrong
for
the
natural
motions
belonging
to
the
body
,
or
minde
,
it
brings
death
,
or
unrecoverable
madnes
,
for
then
the
natural
motions
belonging
to
that
body
,
is
as
it
were
extinguished
;
thus
we
may
see
that
the
outward
senses
may
be
perfect
,
and
the
inward
parts
within
that
body
may
be
corrupt
and
decayed
;
so
likewise
the
outward
senses
may
be
defected
,
and
the
inward
parts
sound
,
and
so
some
parts
of
the
body
firme
,
and
others
infirme
,
and
some
of
the
outward
parts
,
or
sense
wanting
,
or
defective
,
others
free
clear
and
distinguishing
.
The
reason
is
,
that
some
of
the
sensitive
innated
matter
works
orderly
,
others
disorderly
,
and
clear
from
the
nature
of
the
body
;
for
as
I
have
said
before
,
some
of
the
exterior
parts
of
the
body
,
may
be
nummed
,
or
dead
;
the
reason
is
that
the
natural
motions
,
belonging
to
such
a
part
of
the
body
are
altered
,
for
every
part
or
parcel
,
hath
proper
motions
belonging
thereunto
.
But
if
in
any
part
of
the
body
,
the
natural
motions
onely
work
irregularly
,
then
it
onely
causeth
a
pain
in
that
part
;
but
if
the
motions
work
crosse
to
the
nature
of
the
body
,
it
causeth
that
part
to
die
,
but
if
they
alter
but
in
part
,
it
causeth
onely
a
numnesse
which
is
in
a
degree
of
being
dead
,
but
if
the
natural
motions
be
onely
stopt
by
some
outward
accident
,
or
actions
,
as
by
a
sudden
fright
,
which
causeth
the
body
to
swoon
by
reason
the
spirits
are
contracted
by
the
fright
into
so
straight
a
compasse
,
and
thronged
so
close
together
,
that
they
cannot
move
in
order
,
or
by
the
action
of
lying
,
or
pressing
too
hard
,
or
too
heavy
upon
any
part
that
hinders
the
spirits
therein
from
moving
after
their
natural
manner
,
which
causeth
a
sleepinesse
or
numnesse
in
those
parts
,
that
are
prest
by
weight
,
or
strength
;
those
disorders
are
soon
to
be
rectified
.
Again
,
as
by
giving
liberty
,
or
helping
the
spirits
with
cordials
which
gives
strength
to
them
,
and
sets
them
at
liberty
;
but
if
the
sensitive
parts
be
quite
altered
from
their
natural
course
,
they
seldom
are
rectified
;
But
sometimes
the
assistance
of
the
regular
motions
in
the
body
,
joyning
as
it
were
with
one
consent
,
do
expel
that
innated
matter
out
of
that
part
wherein
they
work
,
contrary
to
the
nature
of
the
body
,
and
supplies
that
part
with
fresh
,
and
new
matter
,
that
moves
as
it
should
do
.
Likewise
as
the
sensitive
innated
matter
works
in
some
parts
of
the
body
irregularly
,
and
in
other
parts
regularly
,
and
in
one
,
and
the
same
part
,
sometimes
regularly
,
and
sometimes
irregularly
,
the
same
is
it
many
times
with
the
rational
innate
matter
;
for
sometimes
that
will
moves
regularly
,
and
sometimes
iregularly
,
that
makes
frantick
men
,
sometimes
to
be
in
their
wits
,
and
sometimes
out
of
their
wits
:
but
if
their
madnesse
be
at
certain
times
,
as
at
full
of
the
moon
,
or
high
tides
,
or
springs
,
or
falls
,
or
in
the
midst
of
summer
,
or
when
they
keep
an
evil
,
or
too
full
a
diet
,
then
it
proceeds
from
those
outward
accidents
,
which
give
assistance
to
the
disordered
motions
,
which
inhabit
in
the
body
,
the
original
defect
being
amongst
the
sensitive
innate
matter
,
for
this
shewes
that
the
madness
proceeds
from
some
distemper
of
the
body
,
which
most
commonly
is
in
the
spleen
,
or
that
which
they
call
in
women
,
the
mother
,
from
which
parts
arise
grosse
,
and
noisom
vapors
,
which
ascends
up
into
the
head
,
and
disaffects
the
brain
;
and
many
times
the
brain
is
disaffected
with
its
own
distempers
,
and
whensoever
the
brain
is
distempered
,
the
rational
innate
matter
which
moves
therein
,
moves
irregularly
;
but
when
those
times
or
seasons
are
past
,
or
that
overfulnesse
of
humour
is
purged
out
,
the
natural
motions
of
humour
get
strength
,
and
the
man
is
well
untill
the
return
thereof
.
But
if
the
irregularity
be
in
the
rational
innate
matter
,
it
is
most
dangerous
,
for
it
seldom
,
or
never
is
cured
,
nor
seldom
have
intermitting
fits
,
but
as
a
continual
fever
,
in
the
body
,
so
is
a
continual
madnesse
in
the
minde
.
But
I
shall
speak
more
of
this
in
my
following
chapters
.
Chap.
206.
Of
the
inward
sense
,
and
outward
sense
,
as
the
interior
and
exterior
parts
.
SOme
of
the
exterior
senses
may
be
extinguished
,
as
sight
,
hearing
,
scent
,
or
taste
,
or
some
parts
of
the
body
numb
,
or
dead
,
or
some
disjoynted
from
the
rest
;
as
leggs
,
or
arms
,
toes
,
brest
,
eyes
,
nose
,
or
the
like
,
and
yet
the
material
parts
sound
and
whole
,
which
materal
parts
are
the
vital
parts
,
as
the
brain
,
the
heart
,
the
liver
,
the
lungs
,
the
lights
,
the
spleen
,
the
maw
,
the
midriff
,
the
kidnies
,
the
bladder
,
or
the
like
;
as
for
the
heart
,
and
the
brain
,
there
is
such
a
sympathising
,
and
conjunction
with
the
whole
body
,
as
the
least
distemper
indangers
the
body
,
and
the
least
alteration
of
their
shapes
,
or
figures
,
it
destroyes
the
life
of
the
body
,
but
for
the
rest
of
those
vitals
,
or
fundamental
parts
,
when
they
decay
,
or
are
any
way
impaired
,
the
life
doth
sink
down
as
in
were
by
degrees
,
according
as
those
parts
impaires
;
but
if
they
be
wounded
,
or
corrupted
by
poisons
,
or
plaguie
infections
,
or
by
an
absolute
,
and
sudden
alteration
,
from
their
natural
motions
or
figures
,
then
the
life
is
suddenly
extinguished
,
but
the
external
figures
of
the
rest
of
the
parts
have
not
such
a
sympathy
to
the
interior
motions
of
the
whole
figure
;
but
when
I
say
the
exterior
figure
of
the
interior
parts
,
I
mean
the
particular
figure
of
every
particular
part
,
not
onely
the
outward
part
,
as
hands
and
armes
,
leggs
,
and
head
,
and
body
and
the
like
;
but
of
brain
,
and
heart
,
and
liver
,
and
so
all
the
rest
;
for
though
they
be
internal
figures
,
to
the
external
figures
,
yet
they
be
the
external
figures
to
the
internal
motion
that
works
in
them
.
Chap.
207.
The
sympathies
and
antipathies
of
sound
to
the
minde
and
actions
.
THe
bottome
hole
in
the
eare
is
covered
with
a
thin
caule
,
or
felme
,
which
is
called
the
drum
of
the
ear
,
where
those
motions
that
enter
in
at
the
ear
beat
thereon
,
like
unto
drum-sticks
,
and
if
the
felm
,
or
thin
skin
,
be
stretched
smooth
,
or
braced
straight
with
the
nervous
strings
,
the
sound
is
clear
and
loud
,
but
if
it
be
weakly
braced
,
and
the
nervous
strings
loose
,
and
the
thin
skin
slack
,
the
sound
is
low
and
dull
,
by
reason
that
skin
is
so
soft
by
the
slackness
,
that
the
beating
,
or
striking
,
or
playing
motion
thereon
cannot
rebound
,
or
retort
,
but
sinks
,
and
is
smothered
therein
;
and
if
it
be
stretched
very
hard
,
and
thin
,
and
then
such
motions
enter
the
ear
,
which
pierce
,
or
cut
sharp
,
such
as
we
call
shrill
notes
,
it
doth
not
onely
desturb
the
natural
motion
in
the
brain
,
but
many
times
breaks
that
skin
,
or
at
least
puts
it
to
pain
;
likewise
if
those
motions
that
enter
in
at
the
ear
,
move
crosse
to
the
natural
motions
in
the
brain
,
it
causeth
pain
in
the
head
;
likewise
if
one
and
the
same
notes
are
often
repeated
,
it
fills
the
head
so
full
of
this
particular
motion
,
as
they
over-power
the
natural
motions
therein
;
and
as
I
may
say
,
cause
a
surfeit
thereof
in
the
brain
,
being
glutted
therewith
,
tiring
not
onely
the
sensitive
part
os
the
brain
,
which
causeth
pain
or
diseases
,
but
oppresseth
the
rational
part
of
innate
matter
in
the
brain
,
causing
a
hate
thereto
;
and
if
the
vocal
,
or
verbal
sound
are
crossed
,
as
by
the
way
of
antipathy
,
it
may
disorder
both
the
sensitive
,
and
rational
innated
matter
in
the
brain
,
so
much
by
striking
or
pressing
into
,
and
by
barring
and
thronging
out
,
as
the
sense
,
and
reason
are
so
disordered
,
as
the
natural
government
is
absolutely
overthrown
,
from
whence
proceeds
madness
,
at
least
extravagant
passions
raised
from
the
heart
;
the
like
disorder
both
in
the
head
,
and
heart
,
may
proceed
from
each
of
the
senses
;
and
as
this
or
the
like
external
objects
,
or
subjects
may
disorder
by
the
irregular
,
and
antipathetical
motions
the
health
and
understanding
,
which
are
the
interiour
motions
,
so
regularity
and
sympathie
of
the
verbal
or
vocal
motions
brought
through
the
ear
,
may
compose
the
differences
,
and
disorder
of
the
natural
interior
motions
,
as
health
,
reason
,
understanding
,
affection
,
or
reconcilement
;
as
for
example
,
a
timely
,
kinde
,
discreet
discourse
,
may
compose
a
disquiet
mind
,
for
the
motions
of
wise
,
sober
,
kinde
,
gentle
,
or
eloquent
words
may
turn
the
motion
of
troubled
&
combustible
,
or
extravagant
thoughts
into
a
smooth
,
and
calm
temper
,
or
regular
order
;
Likewise
unkinde
,
and
indiscreet
,
double
,
false
,
malicious
,
hasty
,
sudden
,
sad
,
or
frightful
discourses
,
may
discompose
,
and
disorder
a
quiet
and
well
tempered
minde
,
disordering
the
regular
motions
,
by
misplacing
the
thoughts
,
making
a
war
in
the
minde
,
giving
strength
to
some
thoughts
,
and
overpowring
others
.
The
like
with
vocal
sounds
;
as
for
musick
,
the
notes
in
musick
agree
with
the
motions
of
passions
,
and
the
motions
of
several
thoughts
,
as
some
notes
sympathize
with
passions
,
and
with
the
several
thoughts
,
and
move
the
actions
accordingly
,
so
others
discompose
the
minde
,
and
inveterat
and
disturb
it
;
for
slow
,
sought
strains
on
the
tenor
,
and
bass
,
is
as
commending
,
extorting
,
exciting
,
threatning
,
terrifying
,
judging
,
which
moves
the
minde
to
melancholy
,
from
whence
proceeds
fear
,
superstition
,
devotion
,
repenting
,
praying
,
and
vowing
,
which
causeth
an
humble
submission
,
dejected
countenance
,
weeping
eys
,
heaved
up
hands
,
and
bended
knees
.
And
slow
soft
notes
,
onely
on
the
tenors
,
are
a
sad
relation
,
sorrowful
laments
,
mournful
complaints
,
pleadings
,
petitioning
,
acknowledging
faults
,
begging
pardon
,
imploring
mercy
,
which
moves
the
minde
to
a
tender
pitty
and
compassion
,
and
a
charitable
love
,
from
whence
proceeds
a
listning
ear
,
a
helping
hand
,
a
serious
countenance
,
a
sad
eye
,
with
a
favouring
cast
therefrom
.
High
,
hard
,
sharp
,
notes
or
straines
,
on
the
basse
or
tenor
,
is
like
exclaiming
,
incouraging
,
or
animating
,
extolling
,
promising
;
which
moves
the
minde
to
pride
,
ambition
,
vain-glory
,
desire
,
hope
,
which
makes
the
body
active
,
the
actions
adventrous
,
bold
,
the
eyes
darting
and
quick
.
Low
,
sharp
straines
,
and
cross
notes
,
and
unequal
times
,
move
the
minde
to
murmur
words
,
choler
,
hate
,
revenge
,
fury
,
despair
,
the
cursing
,
their
hands
tearing
,
the
legs
stamping
,
their
bodies
turning
several
wayes
,
their
countenance
maskerd
and
gastly
,
and
the
eyes
staring
.
But
quick
sharp
straines
in
tenor
notes
,
and
soft
slow
strains
on
treble
notes
,
are
as
perswading
,
flattering
,
insinuating
,
professing
,
inviting
,
alluring
,
this
moves
the
minde
to
love
,
the
thoughts
to
be
amorous
;
this
makes
their
actions
affective
,
kissing
their
hands
,
making
of
leggs
,
mending
their
garments
,
offering
their
service
,
their
words
complemental
,
their
countenance
smiling
,
and
their
eyes
glancing
.
And
quick
sharp
strains
,
on
the
tenor
,
and
treble
notes
,
produce
a
cheerful
minde
,
it
makes
the
thoughts
lively
,
the
countenance
pleasant
,
their
eyes
quick
,
their
discourse
wanton
,
and
jesting
,
their
actions
laughing
,
singing
,
playing
,
and
dancing
.
But
slow
low
flats
strike
on
the
basses
,
and
tenor
notes
moves
the
minde
to
a
dull
stupidity
,
wherein
the
thoughts
lie
as
dead
,
this
makes
the
body
appear
like
sensless
statues
of
stone
,
without
motion
,
the
head
bending
down
,
the
eyes
fixt
to
the
ground
.
But
Cramatick
musick
is
like
Schools
disputation
,
and
discord
in
musick
,
is
like
quarrelling
,
these
are
the
grounds
of
musical
discourses
,
or
discourses
in
musick
.
Musick
hath
a
sympathie
to
the
rational
motions
,
because
the
rational
spirits
move
in
number
and
measure
,
as
musical
instruments
do
.
Thus
as
notes
are
set
,
the
thoughts
are
placed
,
and
as
the
notes
change
in
several
tunes
,
so
the
thoughts
move
in
several
passions
,
and
as
notes
are
composed
,
so
are
thoughts
,
as
sembrim
of
thoughts
,
a
full
note
is
a
fixt
thought
.
Thus
according
as
the
notes
and
thoughts
agree
,
the
minde
,
and
musick
makes
a
harmony
,
if
I
have
not
matched
my
strains
〈◊〉
notes
,
with
words
and
thoughts
properly
,
let
those
that
understand
musick
,
and
Rhetorick
mend
it
,
for
I
understand
neither
,
having
neither
fed
at
the
full
table
,
nor
drank
at
the
full
head
of
learning
,
but
lived
alwayes
upon
scattered
crums
,
which
I
pick
up
here
and
there
,
and
like
a
poor
lasie
begger
,
that
had
rather
feed
on
scraps
then
work
,
or
be
industrious
to
get
wealth
,
so
I
had
rather
write
by
guesse
,
then
take
the
pains
to
learn
every
nice
distinction
.
And
if
my
book
will
not
please
the
learned
,
yet
it
may
please
the
vulgar
,
whose
capacity
can
onely
dig
in
the
earth
,
being
not
able
to
reach
the
celestial
Orbs
by
speculation
.
Chap.
208.
The
knowledge
of
diseases
.
IT
is
not
sufficient
for
Physitians
to
study
the
names
of
diseases
,
and
to
know
onely
so
much
,
as
to
distinguish
one
kinde
of
disease
from
another
,
as
we
should
distinguish
man
from
beast
,
or
so
,
as
a
horse
from
a
cow
,
or
as
that
horse
is
a
barbe
,
or
a
coarser
,
or
a
genet
,
or
a
Turk
,
or
an
Arabian
,
but
that
this
barbe
,
is
not
that
barbe
,
or
this
genet
is
not
that
genet
,
and
the
like
.
Likewise
to
know
the
nature
so
,
as
to
know
how
to
use
it
,
and
what
fit
to
apply
to
it
;
as
for
example
,
a
man
buyes
a
horse
,
and
he
having
onely
an
old
saddle
,
that
he
was
accustomed
to
ride
with
on
a
horse
he
formerly
had
,
put
it
on
his
new
horses
back
,
yet
although
his
horse
is
of
the
same
Country
,
or
sort
of
horses
,
as
his
former
horse
was
,
yet
the
saddle
may
not
be
fit
for
the
new
horse
,
but
may
be
either
too
big
or
too
little
,
and
by
the
unfitnesse
may
gall
his
horse
so
sore
,
and
corrupt
the
flesh
so
much
,
as
he
may
be
a
scald
back
jade
,
as
long
as
he
lives
,
if
it
festers
not
as
to
kill
him
;
so
in
diseases
medicines
may
be
too
strong
,
or
too
weak
,
or
they
may
evacuate
too
much
or
too
little
,
if
they
do
not
not
know
the
just
dimension
,
and
extention
of
the
disease
.
Again
,
one
the
same
sort
of
horses
may
be
so
dull
,
as
hardly
to
move
out
of
his
pace
with
the
spur
,
although
it
should
prick
so
deep
,
as
to
make
his
sides
to
bleed
,
when
another
horse
of
the
same
sort
,
shall
run
away
,
over
hedg
,
and
ditch
,
against
trees
,
and
stones
,
untill
he
hurt
himself
,
and
flings
his
rider
,
or
at
least
flings
,
and
leaps
,
and
snorts
,
and
stamps
;
and
grows
into
a
furious
heat
;
so
diseases
,
some
must
be
handled
gently
,
others
more
roughly
,
for
in
diseases
you
must
learn
the
disposition
of
the
disease
,
as
well
of
what
kinde
,
sort
,
or
breed
it
is
;
so
likewise
it
is
not
enough
for
a
physitian
to
know
what
drugs
will
purge
choler
,
what
flegme
,
and
what
melancholy
,
or
the
like
;
but
they
should
study
to
know
the
several
motions
,
which
work
in
them
,
or
else
their
operations
will
be
as
their
imploiments
are
,
which
is
chance-medly
;
for
otherwise
a
Physitian
neither
applies
his
medicines
knowingly
,
nor
skilfully
,
but
customarily
,
because
they
are
usually
given
in
such
diseases
,
whereof
some
do
mend
,
others
do
die
with
them
;
but
certain
if
Physitians
would
take
pains
to
study
the
several
motions
of
the
diseases
,
and
also
of
the
drugs
,
and
medicines
they
give
,
and
would
do
as
skilful
musitians
,
which
make
a
consort
,
where
although
every
one
plaies
upon
a
several
instrument
,
yet
they
all
make
their
notes
agree
,
there
would
follow
a
harmony
of
health
in
the
body
,
as
well
as
a
harmony
of
musick
in
these
consorts
.
But
as
I
said
before
it
is
not
sufficient
to
know
how
to
purg
choler
,
flegme
,
melancholy
,
and
the
like
,
for
the
purging
of
those
humors
doth
not
alwayes
work
cures
;
for
some
diseases
do
not
alwayes
proceed
so
much
from
the
loose
humours
in
the
body
,
as
the
disordered
motions
in
the
body
;
for
choler
,
flegme
,
melancholy
,
are
not
superfluous
humors
of
the
body
;
unlesse
the
quantity
of
each
be
too
much
;
for
the
nature
of
the
body
,
for
those
humours
are
part
of
the
body
,
and
the
body
could
not
subsist
without
them
,
for
they
are
several
mixtures
,
which
serve
to
the
consistance
of
the
figure
,
and
as
some
humours
,
make
and
mix
such
humours
,
so
other
motions
carry
the
humour
like
tempered
matter
,
or
lime
to
the
creations
or
reparations
of
the
figure
,
which
is
the
body
;
and
if
there
were
none
of
those
humours
,
the
figure
would
no
more
stand
,
if
once
a
decaying
,
no
more
then
a
house
which
runs
to
ruine
for
want
of
stone
,
brick
,
wood
,
or
morter
,
or
the
like
:
besides
,
if
there
were
not
flegme
,
choler
,
would
do
like
a
coach
wheel
,
for
want
of
moisture
,
the
motions
would
set
the
body
on
fire
,
and
if
no
choler
,
the
flegme
would
drown
it
,
and
if
neither
flegme
nor
choler
,
muddy
melancholy
would
dam
,
or
stop
it
up
.
But
Physitians
should
study
diseases
so
,
as
they
may
be
able
to
distinguish
them
,
as
we
do
the
different
faces
of
mankinde
,
or
any
other
;
For
there
are
as
many
several
kindes
of
diseases
,
as
there
are
animals
,
and
as
much
difference
in
one
,
and
the
same
kinde
,
as
there
are
in
the
several
shapes
,
and
countenances
to
the
body
and
nature
,
and
disposition
of
the
minde
;
besides
,
diseases
are
like
parents
,
and
children
,
as
the
childe
may
resemble
the
parent
,
or
the
children
of
the
same
parents
may
resemble
one
another
,
and
yet
they
are
not
all
one
;
Again
,
diseases
may
be
like
half
brothers
,
or
sisters
,
as
some
may
have
all
one
mother
,
but
not
one
father
;
so
some
diseases
may
be
produced
,
partly
from
such
a
cause
,
and
partly
from
another
.
Again
,
diseases
may
be
matcht
,
and
some
to
be
like
widows
,
and
widows
that
marry
again
,
so
diseases
may
be
loose
,
or
be
quit
of
such
a
producing
cause
,
and
joyn
with
another
.
As
for
example
,
a
cold
stomack
is
a
disease
,
and
a
hot
liver
is
a
disease
,
and
both
may
produce
such
diseases
;
perchance
the
cold
stomack
,
may
be
cured
,
but
not
the
hot
liver
,
when
the
cold
stomack
is
cured
,
the
hot
liver
is
a
widow
,
which
afterwards
may
chance
to
match
with
a
cold
melancholy
spleen
,
or
two
or
thre
,
or
more
diseases
,
may
be
matched
together
;
as
if
a
man
should
have
two
or
three
wives
,
or
a
woman
as
many
husbands
;
likewise
several
accidents
may
be
matched
,
or
at
least
commit
adultery
,
and
get
bastardly
children
.
As
for
example
,
a
great
heat
may
be
matched
or
joyned
with
a
sudden
cold
,
which
may
produce
a
great
fever
or
other
diseases
that
usually
follow
,
and
milions
of
the
like
examples
may
bee
given
.
But
I
desire
my
Readers
,
that
they
may
not
condemn
my
comparisons
,
as
extravagant
,
and
too
fantastical
for
so
grave
a
subject
,
but
I
could
finde
no
fitter
to
expresse
my
meaning
,
which
is
onely
that
I
would
have
Physitians
,
as
skilful
,
knowing
and
learned
in
diseases
,
as
they
are
in
the
customs
,
manners
,
humours
,
and
persons
of
men
,
and
that
they
may
as
knowingly
distiugnish
the
difference
,
alterations
,
degrees
,
and
alliances
of
diseases
,
as
they
do
the
several
sexes
,
faces
,
countenance
,
dispositions
and
qualities
of
men
.
Besides
,
who
knowes
but
that
the
very
thoughts
of
men
may
be
known
by
the
temper
of
their
body
?
for
could
men
come
but
to
learn
the
several
motions
of
the
body
,
which
ingenious
observations
may
come
to
do
,
they
may
easily
come
to
learn
the
motions
of
the
minde
,
and
so
come
to
know
the
thoughts
,
which
thoughts
are
the
several
figures
therein
,
which
figures
most
commonly
move
sympathetically
,
with
the
motions
of
the
body
.
Chap.
209.
To
my
just
Readers
.
I
Desire
all
those
that
are
friends
to
my
book
,
if
not
to
my
book
,
for
justice
sake
,
that
whatsoever
is
new
is
my
own
,
which
I
hope
all
is
;
for
I
had
never
any
guide
to
direct
me
,
nor
intelligence
from
any
Authors
,
to
advertise
me
,
but
write
according
to
my
own
natural
cogitations
,
where
if
any
do
write
after
the
same
manner
in
what
language
soever
,
that
they
will
remember
my
work
is
the
original
of
their
discourse
,
but
they
that
steal
out
my
opinions
,
or
compare
them
to
old
opinions
,
that
are
nothing
alike
,
as
if
one
should
liken
to
men
that
had
neither
semblance
in
features
,
countenance
,
proportion
,
nor
complexion
,
because
they
are
two
men
,
as
being
of
madkinde
,
surely
they
might
be
judged
to
be
fools
;
but
may
all
such
be
condemned
,
as
false
,
malicious
,
ridiculous
or
mad
.
But
to
such
noble
dispositions
as
will
give
right
,
and
speak
truth
,
may
they
never
receive
injury
,
may
honour
crown
them
,
fame
applaud
them
,
and
time
reward
them
with
antiquity
.
This
Chapter
although
it
belongs
to
another
book
,
yet
I
thought
it
fit
to
joyn
it
to
this
discourse
.
Chap.
210.
The
diatical
Centers
.
ALthough
infinite
matter
and
motion
was
from
all
eternity
;
yet
that
infinite
moving
matter
is
disposed
by
an
in
finite
Deity
,
which
hath
power
to
order
that
moving
matter
,
as
that
Deity
pleaseth
,
by
reason
there
is
nothing
greater
then
it self
,
therefore
there
is
nothing
that
can
oppose
its
will.
Likewise
this
Deity
is
as
the
center
of
infinite
moving
matter
,
for
though
there
can
be
no
center
in
infinites
,
by
reason
there
is
no
circumference
,
yet
in
respect
the
matter
is
infinite
every
way
from
,
and
to
this
Deity
;
we
may
say
the
Deity
is
the
center
of
infinite
matter
,
and
by
reason
,
the
infinite
moving
matter
,
flowes
as
much
to
this
diatical
,
center
,
as
from
it
,
it
doth
as
it
were
present
it self
,
or
rather
is
forced
to
be
ordered
,
by
its
infinite
wisdom
,
which
otherwise
it
would
run
into
an
infinite
confusion
,
with
which
there
would
be
an
infinite
,
horrid
and
eternal
war
in
nature
;
and
though
this
Deity
is
as
the
center
to
infinite
matter
,
yet
this
Deity
in
it self
is
as
infinite
matter
,
for
its
wisdom
is
as
infinite
as
matter
,
and
its
knowledge
as
infinite
as
its
wisdom
,
and
its
power
as
infinite
as
both
,
and
the
effects
of
these
attributes
run
with
infinite
matter
,
like
infinite
paralel
lines
,
even
and
straight
,
not
crossing
,
nor
obstructing
,
nor
can
they
circumference
or
circle
in
each
other
,
the
matter
and
the
Deity
being
both
infinite
neither
is
the
matter
or
Deity
finite
to
,
or
in
themselves
,
for
infinite
matter
hath
no
end
,
or
period
,
neither
can
the
infinite
Deity
comprehend
it self
,
so
as
it
is
a
god
to
it self
,
as
well
,
or
as
much
as
to
matter
;
for
this
Deity
is
no
wayes
finite
,
neither
to
its
self
,
nor
matter
,
its
knowledge
being
as
infinite
as
its
power
,
and
its
wisdom
as
infinite
its
knowledge
,
and
its
power
as
infinit
as
both
,
and
being
infinit
,
its
wisdom
cannot
be
above
its
power
,
nor
its
power
beyond
its
wisdom
,
neither
can
its
knowledge
comprehend
its
power
,
or
the
wayes
of
its
wisdom
being
all
infinite
and
eternal
.
And
though
nature
is
infinit
matter
,
motion
and
figure
creating
all
things
out
of
its
self
,
for
of
matter
they
are
made
,
and
by
motion
they
are
formed
into
several
and
particular
figures
,
yet
this
Deity
orders
and
disposes
of
all
natures
works
.
GReat
God
,
from
thee
all
infinites
do
flow
;
And
by
thy
power
from
thence
effects
do
grow
;
Thou
orderest
all
degrees
of
matter
,
just
As
t'
is
thy
will
and
pleasure
move
it
must
,
And
by
thy
knowledge
orderd'st
all
the
best
,
For
in
thy
knowledge
doth
thy
wisdom
rest
;
And
wisdom
cannot
order
things
amiss
,
For
where
disorder
is
,
no
wisdom
is
.
Besides
,
great
God
,
thy
will
is
just
,
for
why
?
Thy
will
still
on
thy
wisdom
doth
rely
.
O
pardon
Lord
,
for
what
,
I
now
hear
speak
Upon
a
guesse
,
my
knowledge
is
but
weak
;
But
thou
hast
made
such
creatures
as
mankinde
,
And
gav'st
them
somthing
which
we
cal
a
mind
,
Alwayes
in
motion
,
never
quiet
lies
,
Untill
the
figure
,
of
his
body
dies
,
His
several
thoughts
,
which
several
motions
are
Do
raise
up
love
,
hope
,
joyes
,
doubts
and
feare
;
As
love
doth
raise
up
hope
,
so
fear
doth
doubt
,
which
makes
him
seek
to
find
the
great
God
out
:
Self
love
doth
make
him
seek
to
finde
,
if
he
Came
from
,
or
shall
last
to
eternity
;
But
motion
being
slow
,
makes
knowledge
weak
,
And
then
his
thoughts
'gainst
ignorance
doth
beat
,
As
fluid
waters
'gainst
hard
rocks
do
flow
,
Break
their
soft
streams
,
&
so
they
backward
go
:
Just
so
do
thoughts
,
&
then
they
backward
slide
,
Unto
the
place
,
where
first
they
did
abide
;
And
there
in
gentle
murmurs
,
do
complain
,
That
all
their
care
and
labour
is
in
vain
;
But
since
none
knows
,
the
great
Creator
must
,
Man
seek
no
more
,
but
in
his
greatness
trust
.
FINIS
.
I
Finde
since
I
have
read
my
book
over
,
I
could
have
enlarged
that
part
of
my
book
that
treats
of
diseases
,
much
to
the
advantage
;
but
I
must
intreat
my
noble
Readers
,
to
remember
there
are
natural
humors
,
and
metamorphosed
humors
,
which
are
wrought
by
several
motions
,
as
those
of
Elements
;
Also
that
there
are
natural
contractions
,
attractions
,
retentions
,
digestions
,
delations
,
expulsions
;
Likewise
that
there
are
unnatural
of
all
these
motions
:
that
is
,
such
as
are
proper
or
improper
to
the
the
natural
health
,
or
consistence
of
the
several
parts
and
the
generality
of
the
whole
figure
.
Also
that
the
motions
that
make
the
humor
,
and
the
motions
that
move
the
humor
may
be
quite
different
,
and
some
parts
of
a
humor
may
be
made
by
some
sorts
of
motions
,
and
some
by
other
sorts
of
motions
,
where
my
discourse
of
the
motions
which
makes
the
Elements
will
enlighten
the
Readers
.
ERRATA
.
IN
my
Epistle
to
my
Honourable
Readers
,
for
pair
read
poiz
.
In
a
Condemning
Treatise
of
Atoms
,
for
figures
read
febures
.
p.
10.
l.
28.
r.
dissolution
.
p.
12.
l.
30.
r.
other
.
p.
22.
l.
35.
r.
dissolution
.
p.
23.
l.
15.
r.
finite
.
p.
24.
l.
21.
r.
brain
.
p.
30.
l.
2.
r.
individable
.
p.
34.
l.
21.
r.
spread
.
p.
35.
l.
22.
r.
digging
.
p.
38.
l.
21.
r.
prints
.
p.
43.
l.
16.
r.
cold
.
p.
58.
l.
47.
r.
extenuated
.
p.
60.
l.
15.
r.
crinkling
.
and
l.
36.
r.
triangulars
.
p.
62.
l.
4.
r.
from
water
.
and
l.
17.
r.
as
.
p.
62.
l.
32.
r.
manner
.
p.
65.
l.
14.
r.
piercing
.
p.
104.
l.
5.
r.
heptick
fevors
.
and
l.
12.
add
my
.
p.
116.
l.
25.
r.
print
.
p.
123.
l.
6.
r.
foul
.
p.
130.
l.
6.
r.
dissolution
.
and
l.
27.
add
and
swooning
.
p.
143.
l.
3.
r.
sensitive
.
p.
144.
l.
24.
r.
gold
.
p.
148.
l.
10.
r.
veines
.
p.
149.
l.
6.
r.
fursball
.
p.
157.
l.
18.
blot
out
,
or
quick
.
and
l.
42.
r.
as
.
p.
158.
l.
30.
r.
dry
.
and
l.
33.
r.
dry
.
p.
160.
l.
11.
r.
then
.
p.
161.
l.
19.
r.
are
not
all
expulsive
.
p.
162.
l.
22.
r.
matter
from
the.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A53055-e1450
I
mean
of
Form
,
dull
Matter
.
Some
think
there
was
a
〈◊〉
〈◊〉
confused
Heap
.
The
Readers
may
take
either
Opinion
.
Several
Motitions
,
and
severall
Figures
*
Not
the
Matter
,
but
the
Degrees
.
*
Not
the
〈◊〉
of
Figures
,
but
the
manner
of
shapes
:
which
makes
some
shapes
to
have
the
advantage
over
others
much
bigger
,
as
a
Mouse
will
kill
an
Elephant
.
*
Which
is
in
Likenesse
.
*
Unlikenesse
.
One
Shape
hath
power
over
another
;
one
Minde
knowes
more
then
another
.
Either
by
Growth
,
or
Sense
,
or
Reason
.
For
when
Matter
comes
to
such
a
degree
,
it
quickens
.
That
it
begins
to
move
,
and
Motion
is
Life
.
*
I
mean
when
I
say
Obstruct
,
that
it
either
turns
their
motion
another
way
or
makes
them
move
slower
.
*
I
do
not
say
that
bones
are
the
solid'st
matter
in
Nature
.
*
As
the
figure
of
man.
*
All
Motion
〈◊〉
Life
.
I
mean
the
Figure
of
dull
matter
.
As
a
plentiful
Crop
or
a
great
Brood
.
These
degrees
are
visible
to
us
.
Dancing
is
a
measur'd
Motion
.
*
Scorching
is
,
when
the
Motioh
is
too
quick
.
*
That
is
,
when
there
come
so
many
spirits
,
as
they
disagree
.
pressing
upon
one
another
.
*
Those
degrees
that
are
neerest
,
have
the
greatest
Sympathy
*
Like
Chess-men
,
Table-men
,
Nine-pins
,
or
the
like
.
*
I
say
higher
for
expressions
sake
.
*
Nothing
can
be
made
or
known
absolute
out
of
Infinite
and
Eternal
.
*
Though
it
may
mave
oMotions
,
yet
not
the
Animal
Motion
.
*
The
Figure
might
be
without
an
Animal
Motion
,
but
an
Animal
motion
cannot
be
untill
there
is
an
Animal
Figure
.
*
Which
food
is
when
such
Materials
are
not
proper
for
such
a
Figure
.
*
The
greater
the
number
is
,
the
more
variety
of
Motion
is
made
,
which
makes
Figures
in
the
brain
.
*
in
Animal
Shapes
*
To
prove
that
it
is
the
several
Motion
,
is
that
we
shall
have
the
same
sense
in
our
sleep
,
either
to
move
pleasure
or
feel
pain
.
*
Like
glasse
.
*
Natural
power
.
I
say
extract
.
because
it
is
the
essence
of
matter
.
This
for
example
.
Drawing
motions
.
Driving
m
tions
.
Bearing
motions
.
Throwing
,
striking
,
darting
motions
.
Lofty
motions
.
Low
〈◊〉
Conjunction
of
those
different
motions
.
First
the
earth
bears
Vegetables
,
and
the
plants
bear
seed
,
and
the
seed
,
and
earth
bear
Vegetables
again
.
Unlesse
a
greater
power
destroy
it
before
the
natural
time
.
Life
is
in
every
thing
.
It
is
but
one
thing
,
but
three
words
.
That
is
to
weaken
the
degree
.
Fish
is
a
kind
of
flesh
.
The
yolk
and
white
is
mixt
into
one
substance
which
we
call
an
adle
egge
;
before
it
be
a
〈◊〉
it
is
bloody
.
T
is
a
lump
of
flesh
before
it
be
bone
,
or
sinew
.
And
then
it
is
no
metamorphosing
I
shal
declare
.
And
then
it
is
called
a
new
creature
rather
then
a
metamorphosed
creature
&c.
Which
circular
lines
I
shal
expresse
hereafter
.
I
mean
natural
extenuations
.
As
the
pores
of
the
skin
.
Oyl
,
hot-waters
,
wine
,
vitrals
,
aquafortis
.
From
earth
to
water
.
*
As
thns
Or
rather
like
flame
.
As
if
an
Ani
mal
creature
should
be
pulled
and
dragged
out
of
'
its
natural
garb
.
I
mean
here
the
exterior
nature
not
the
interior
nature
.
I
mean
the
heaviest
metal
to
the
hardest
stone
,
as
gold
to
diamonds
,
or
tin
,
or
lead
to
a
soft
stone
*
As
Vessels
wherein
water
is
put
,
and
fire
underneath
.
This
sort
of
contraction
is
drawing
inward
.
Those
sorts
are
falling
backward
.
The
contracting
motions
too
strong
for
the
expulsive
motions
.
Yet
there
are
but
few
bodies
that
are
not
overcome
at
last
.
I
mean
the
matter
that
made
it
.
As
several
men
will.
as
peace
among
neighbours
and
friends
.
I
say
aptest
,
not
as
they
do
.
I
speak
this
as
a
comparison
,
for
I
know
the
sun
is
much
bigger
then
the
earth
.
As
we
say
dead
.
I
thimk
them
to
be
Animals
.
I
say
natural
because
there
are
metamorphosed
elements
.
If
one
powers
water
on
the
ground
it
flows
with
a
Convex
.
In
a
pear
figure
.
See
my
chapter
of
Fame
Sound
enters
into
all
hollow
places
,
as
well
as
into
the
Animal
ear
.
I
call
〈◊〉
natural
that
are
propper
to
the
figure
.
Fethers
,
wool
hair
,
and
the
like
,
which
are
neither
liquid
,
〈◊〉
,
nor
wet
,
onely
soft
and
sympathy
All
animals
are
not
of
one
shape
.
And
as
a
man
may
pick
a
hole
through
the
wall
,
so
water
will
pick
a
passage
through
the
earth
.
I
mean
all
exterior
motions
.
Which
moves
in
figures
like
dancing
.
The
world
is
presented
like
a
popitplay
in
the
head
.
a
Sleep
nonrisheth
and
gives
health
,
and
strength
.
b
Nourishment
.
c
Healing
decayes
.
〈◊〉
.
Strengthening
.
Knitting
the
muscles
,
nervs
and
the
like
.
Urin
to
the
bladder
.
Excrements
into
the
guts
.
Vapors
The
innate
matter
can
move
slower
then
their
strength
,
or
natural
agilnesse
,
but
not
above
nor
beyond
their
natural
strength
and
agilnesse
.
I
call
that
matter
so
〈◊〉
distinction
.
*
As
we
finde
in
Churches
,
and
caves
made
hollow
arched
,
a
noise
sounds
loudest
.
Lines
of
light
may
be
made
by
the
sensisitive
spirits
on
the
side
of
the
optick
nerve
as
on
the
outside
,
as
in
sleep
.
All
innate
matter
is
as
the
minde
,
or
life
of
nature
.
All
without
outward
help
The
property
of
each
sense
.
Fools
have
lesse
rational
innated
matter
in
their
braines
,
then
those
that
are
wise
.
*
As
for
touch
the
pores
of
the
flesh
are
like
harpsical
keys
,
and
the
nerves
like
the
wyer
strings
,
〈◊〉
move
when
those
keyes
are
touch'd
,
which
cause
pleasure
or
pain
,
like
discord
,
or
harmony
,
according
as
they
are
struck
or
plaid
upon
.
The
head
ake
is
different
from
the
tooth
ake
,
or
stomack
ake
,
and
so
every
〈◊〉
,
be
it
never
so
small
,
differs
.
As
sauces
may
be
equally
mixt
with
several
sorts
of
things
,
as
none
can
tast
any
one
thing
in
it
.
Like
the
over
flowing
of
banks
.
Ebbing
from
the
mouth
of
the
stomack
as
from
the
river
.
Like
low
marshy
grounds
.
*
I
think
it
is
rar
fied
vapor
,
because
it
is
so
easily
dispersed
.
The
stronger
motions
forceth
the
weaker
to
their
wayes
.
As
on
the
opticks
,
or
as
on
the
drum
of
the
ear
,
the
pia
mater
,
or
the
skin
for
touch
and
taste
.
As
to
see
,
hear
,
taste
,
touch
,
smell
,
that
which
is
not
present
,
or
perhaps
not
in
nature
.
*
Figures
of
innated
matter
.
In
mad
fits
.
*
If
I
mistake
not
.
Which
is
corrupt
humors
.
As
a
sound
body
.
Surfets
,
or
unholsom
meats
.
The
stronger
motions
over
power
the
the
weaker
Some
dayes
the
body
〈◊〉
better
then
others
,
so
in
an
hour
or
half
an
hour
.
As
hot
and
dry
Cordials
.
As
to
draw
every
day
an
ounce
,
or
two
as
long
as
the
violence
of
the
discase
lasts
.
I
meane
there
interior
strength
.
*
As
by
letting
bloud
,
or
the
like
.
Yet
it
is
first
caused
by
other
distempered
motions
,
before
they
come
to
be
distempered
expulsions
.
There
are
hot
expulsions
,
and
cold
expulsions
,
and
hot
contractions
,
and
cold
contractions
.
As
witnesse
the
frost
and
ice
.
The
like
of
other
kinde
of
motions
.
See
in
the
chap
of
extenuations
of
water
.
Sometimes
longer
and
some
times
shorter
.
For
as
long
as
the
humor
remains
,
the
〈◊〉
are
repeated
.
Winde
Collick
.
A
bilious
Collick
.
Cramps
oft
times
taken
for
Collicks
.
*
Rheums
.
*
Sweats
.
I
have
treated
of
the
several
sorts
of
fire
.
That
is
when
it
works
,
and
converts
a
thinner
substance
to
its
own
nature
.
But
bound
about
with
straight
smooth
lines
without
as
to
the
circumference
.
As
a
flint
,
hard
suger
,
brimstone
,
or
the
like
.
*
That
which
is
most
apt
to
I
mean
purning
motions
.
Restraining
motions
.
Attractive
motion
.
Restoring
motion
.
*
The
humor
that
staies
behiude
.
We
may
hear
a
tune
so
often
repeated
;
that
it
may
grow
hateful
;
although
delightful
at
first
.