the common rule of naturall Philosophers of nothing proceeds nothing it is not possible any thing can be made of that which is not or that which hath a being can be resolved into that which hath none Secondly because contraries are made mutually of each other therefore they were in each other before for if it be necessary that whatsoever is made be made of that which is or is not but that it should be made of that which is not impossible wherein all agree that ever discoursed upon nature it followes necessarily that they be made of things that are and are within these very things though by reason of their smallnesse not discernable by us Hence is it that they say every thing is mixt with every thing because they see any thing made of any thing but things seem different and are called diverse in respect to one another by reason that the multitude of infinites which are within aboundeth in the mistion for the whole is neither quite white nor black flesh nor bone but every thing seemeth to be of the nature of that whereof it hath most of simple nourishment as bread water and the like are bred the hair veines arteries nerves bones and other parts of the body all things are therefore in this food as nerves bones and the like discernable by reason though not by sense Of these Atomes the whole world consisteth as gold of grains these homogeneall parts are the matter of all things his opinion is thus exprest by Lucretius Next Anaxagoras we must pursue And his Homoiomeria review A term that 's no where mention'd but among The Greeks too copious for our naâ—row tongue Yet may the sense be in more words arraid The principle of all things entrailes made Of smallest entrails bone of smallest bone Blood of small sanguine drops reduc'd to one Gold of small graines earth of small sands compacted Small drops to water sparks to fire contracted The like in every thing suppos'd yet he Nature asserted from all vacuum free And held that each corporeall being might Be subdivided into infinite That God is an infinite selfe-moving mind that this divine infinite mind not inclosed in any body is the efficient cause of all things out of the infinite matter consisting of similar parts every thing being made according to its species by the divine minde who when all things were at first confusedly mingled together came and reduced them to order Sect 2. Of the Heavens That the higher parts of the world are full office the power that is there he called aether and that properly saith Aristotle for the body which is continually in quick motion is conceived to be divine by nature for that reason called aether none of those that are here below being of that kind That the ambient aether being of a fiery nature by the swiftnesse of its motion snatcheth up stones from the earth which being set on fire become starres all carried from East to West That the Startes are impelled by the condensation of the aire about the Poles which the Sun makes more strong by compressing That the starres are earthly and that after the first secretion of the Elements the fire separating it selfe drew some parts of the earth to its own nature and made them like fire Whereupon he farther affirmed The Sun is a burning plate or stone many times bigger then Peloponnesus whose conversionn is made by the repulse of the Northern aire which he by compressing makes more strong the Moon is a dark body enlightned by the Sun habitable having plaines hills and waters that the inequality in her face proceeds from a mixture cold and earthly for there is darknesse mixt with her fiery nature whence she is called a star of false light Plato saith that the Moon was occasion of dishonour to him because he assumed the originall of this opinion of her borrowing light to himselfe whereas it was much moreantient That the milky way is the shadow of the earth upon that part of heaven when the Sun being underneath enlightens not all Or as Aristotle that the Milkie way is the light of some starres for the Sun being under the earth looks not upon some starres the light of those on whom he looks is not seen being swallowed up in his the proper light of those which are hindred by the earth from the Suns illumination is the Galaxy Laertius saith he held the Galaxy to be the reflection of the light of the Sun Sect. 3. Of Meteors THat Comets are the coâ—apparition of wandring starres which approach so near each other as that they seem to touch one another Or as Laertius the concourse of Planets emitting flames That falling starres are shot down from the aether as sparkles and therefore soon extinguished That Thunder is the collision of Clouds lightning their mutuall attrition Or as Plutarch the cold falling upon the hot or the aetheriall upon the aeriall the noise which it makes is Thunder of the blacknesse of the cloud is caused lightning of the greatnesse of the light Thunderbolts of the more corporeall fire whirle-winds of the more cloudy Presters That lightning distills from the aether and that from that great heat of Heaven many things fall down which the clouds preserve a long time enclosed That the Rain-bow is a refraction of the Suns light upon a thick dark cloud opposite to him as a looking glasse by the same reason faith he appeared chiefly in Pontus two or more Suns That Earth quakes are caused by the aire or aether which being of its own nature apt to ascend when it gets into the veines and cavernes of the earth finding difficulty in the getting out causeth that shaking for the upper parts of the earth contract themselves by the benefit of rain Nature having made the whole body thereof alike laxe and spungy the parts as in a Ball superiour and inferiour the superiour that which is inhabited by us the inferiour the other This wind getting into the inferiour parts breaks the condensed aire with the same force as we see clouds broken when upon the collision of them and motion of the agitated aire sire breaks forth this aire falls upon that which is next seeking to get out and tears in pieces whatsoever it meets untill through those narrow passages it either finds a way to Heaven or forceth one which Laerâ—ius obscurely expresseth the repulsion of the air upon the earth THat Snow is not white but black nor did it seem white to him because he knew the water whereof it is congealed to be black Sect 4. Of the Earth THat the begining of motion proceeding from the mind the heavie bodies obtained the lowest place as the earth the light the highest as the fire those betwixt both the middle as the aire and water thus the sea subsists upon the superficies of the earth which is flat the
humidity being ratified by the Sun That the primitive humidity being diffused as a pool was burned by the motion of the Sun about it and the unctuous part bring exhaled the remainder became salt That assoon as the world was made and living creatures produced out of the world the world enclined of it selfe towards the south according to divine providence that some parts thereof might be habitable others not habitable by reason of the extremities of heat and cold That the mistion of the Elements is by apposition That the inundation of Nilus is caused by the snow of Aethiopia which is dissolved in summer and congealed in winter Sect 5. Of living Creatures THat Creatures were first generated of humidity calidity and earthly matter afterwards mutually of one another males on the right side females on the left That the soule is that which moveth that it is aeriall and hath a body of the nature of aire That there is a death of the soule likewise which is separation from the body That all Animalls have active reason That sleep is an action of the body not of the soul. That in the hand of man consists all his skill That the voice is made by the wind hitting against firm resisting air returning the counter-blow to our ears which is the manner whereby also the repercussion of the air is formed called Eccho That the Gall is the cause of acute diseases which overflowing is dispersed into the lungs veines and costs CHAP. III. His predictions SUidas saith he foretold many things of those two instances onely have been hitherto preserved The first thus related by Pliny The Grecians celebrate Anaxagoras of the Clozomenian and for foretelling by his learning and Science in the second yeare of the 78. Olympiad on what day a stone would fall from the Sun which happen'd in the day time in a part of Thrace at the river Agos which stone is at this day shewne about the bignesse of a became of an adust colour a Comet also burning in those nights Plutarch adds that it was in his time not onely shewen but reverenced by the Peloponnesians Eusebius reckons the fall of this stone upon the fourth yeare of the 78. Olympiad which is two yeares after Pliny accompts of the prediction Silenus cited by Laertius saith it fell when Dimylus was Archon which if it be to be red Dyphilus for the other name is not to be found neere these times will be the first yeare of the 84 Olympiad But the marble at Arundell House graven about the 129. Olympiad to be preferred before any other chronologicall accompt expressly names the fall upon the 4th yeare upon the 77. Olympiad when Theagenides was Archon two yeares before Pliny saith it was foretold It was beleeved to have portended as Plutarch testifies the great defeat given to the Athenians by Lysander at the river Agos 62. yeares after viz. the fourth yeare of the 39. Olympiad Of the wonder Aristotle gives a very slight accompt affirming It was a stone snatched up by the wind and fell in the day time a Comet happening in those nights which is disproved by Plutarch who hath this large discourse upon it It is said that Anaxagoras did prognosticate that one of the bodies included the Heavens it should be loosed by shaking fall to the ground the Stars are not in place where they were first created they are heavie bodies of the nature of stone shining by reflection of the aether being drawn up by force kept there by the violence of that circular motion as at the beginning in the first separation of things cold heavie they were restrained There is another opinion more probable which saith those which we call falling starres are not fluxions of the aether extinguisht in the aire almost as soon as lighted nor inflammations or combustions of any part of the aire which by it spreadeth upwards but they are coelestiall bodies failing of their retention by the ordinary course of heaven throwne downe not upon the habitable earth but into the Sea which is the cause we doe not see them yet the assertion of Anaxagoras is confirmed by Damachus who writeth in his book of Religion that 75. daies together before this stone fell they saw a great body of fire in the Air like a cloud enflamed which tarried not in one place but went and came uncertainly removing from the driving whereof issued flashes of fire that fell in many places like falling starrs when this great body of fire fell in that part of the Earth the Inhabitants emboldned came to the place to see what it was and found no appearance of fire but a great stone on the ground nothing in comparison of that body of fire Herein Damachus had need of favourable hearers But if what he saith be true he confuseth those Arguments who maintain it was a piece of a Rock by the force of a boistrous wind torn from the top of a Mountain and carried in the air so long as this whirlwind continued but so soon as that was laid the stone fell immediately unlesse this lightning body which appeared so many daies was fire indeed which coming to dissolve and to be put out did beget this violent storm of force to tear off the stone and cast it down This it is likely Charimander meant who in his book of Comets saith Anaxagoras observed in the Heavens a great unaccustomed light of the greatnesse of a huge pillar and that it shined for many daies The other memorable prediction of Anaxagoras was of a storm which hee signified by going to the Olympick games when the weather was fair in a shaggy gown the rain powring down all the Graecians saith Aelian saw and gloried that hee knew more divinely then according to humane Nature CHAP. IV. His Scholers and Auditors THese are remembred as his Scholars and Auditors Pericles Son of Xantippas being instructed by Anaxagoras could easily reduce the exercise of his mind from secret obstrusive things to publick popular causes Pericles much esteemed him was by him instructed in natural Philosophy and besides other virtues fre'd from superstitious fears arising from ignorance of physicall causes whereof there is this instance the head of a Ram with but one horn being brought to Pericles was by the South sayers interpreted prodigious Anaxagoras opening it showed that the brain filled not its naturall place but contracted by degrees in an ovall form toward that part where the horn grew Afterwards Anaxagoras neglected and decrepit with age in a melancholy resentment thereof lay down and cover'd his face resolving to starve himself which Pericles hearing came immediately to him bewailing not Anaxagoras but himself who should lose so excellent a Counsellor Anaxagoras uncovering his face said They Pericles who would use a Lamp must apply it with oil Archelaâ—s Son of Apollodorus was Disciple to Anaxagoras and as Laertius affirms called the
power of heat This fire is diffused through all the parts of the World and they are all sustained by it That it is in the Earth appeareth by Seeds and Roots which spring up and grow by the temperament of this heat That it is in Water appeareth forasmuch as Water is susceptible of greater cold as by freezing It is consequently in air also that being a vapour extracted from Water and supply'd by motion of the heat which is in the Water But primarily and originally it is in the Element of fire a Nature absolutely hot which dispenseth salutary vitall heat to all other things This is Nature saith Zeno and the Soul Of fire consist the Sun Moon and Starrs CHAP. VIII Of the Starres IN the aether are generated the Starrs of the noblest and purest part thereof without admixtion of any other Nature wholly hot and pellucid animate creatures indued with sense and Intellect Possidonius defineth a Star a divine body consisting of sethericall fire splendid and fiery never resting but alwaies moving circularly That the Starrs are wholly fiery Cleanthes proveth by the testimony of two senses touch and sight For the Lustre of the Sun is brighter then of any fire seeing that it shines so far and wide to so vast a world and such is its touch that it not onely warmeth but oftentimes burneth neither of which it would do if it were not fiery Now saith he the Sun being fiery is either like that fire which is requisite to the use of life or unto that which is contained in the bodies of living creatures but this our fire which the use of life requireth is a consumer of all things disturbeth and dispatcheth all things On the contrary the other is corporeall vitall and salutary it conserveth all things it nourisheth enâ—reaseth sustaineth and affecteth with sense therefore saith he there 's no question to which of these fires the Sun is like for he causeth all things to flourish and sprout up according to their severall kinds Wherefore the fire of the Sun being like those fires which are in the bodies of living creatures the Sun must be a living creature also and so must be likewise the rest of the Starres in the celestiall fire which is called Aether or Heaven For seeing that of living creatures one kinde is generated in the earth other kinds in the water others in the aire it were absurd to think that in that part which is most apt for generation of living creatures no living creature is generated The Starrs possesse the Aether which being most rare and in perpetuall agitation and vigour it is necessary the living creature that is generated in it be endued with most acute sense quickest mobility The starrs therefore have sense and intelligence whence it followeth that they are to be reputed Gods For we say that they who live in the purest aire are much more acute and understanding then those who live in a thick climate The diet likewise is thought to conduce not a little to the sharpening of the understanding Whence it is probable the starrs are endued with most excellent understanding forasmuch as they dwell in the aetheriall part of the world and are nourished with exhalations from the Sea and Earth extenuated by a long distance The sense and intellect of the Starrs is chiefly manifest from their order and constancy for nothing can be moved by proportion and number without providence in which nothing is temerarious nothing various nothing casuall But the order of Starrs and constancy throughout all eternity cometh neither from Nature for that is void of Reason nor from Fortune which affecteth variety and disalloweth constancy Again all things are moved either naturally or violently or voluntarily Those which move naturally are carried either by their weight downward or by their lightnesse upwards neither of which is proper to the Starres for their motion is circular Neither can it be said that they are moved violently against their own nature for what power can be greater it remaineth therefore that their motion be voluntary No fire can subsist without some aliment the starres therefore are nourished by the vapours of the earth Of Starrs according to Câ—rysippus there are two sorts both which are by nature divine animate and providentiall the fixed and the Erratick The multitude of the fixed is incomprehensible the Erratick are lower then the fixed The fixed are all ranked in one superficies as is manifest to the sight the erratick in severall The sphear of fixed starrs includeth that of the erratick The highest of the erratick and next to the fixed starres is the sphear of Saâ—urn next that of Iupiter after which that of Mars then that of Mercury then that of Venus then that of the Sun and lastly that of the Moon which being neerest the air seemeth therefore aeriall and hath greatest influence upon terrestriall bodies Saturn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 finisheth his course in almost thirty years Iupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in twelve Mars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in twenty foure Months wanting six daies Mercury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a year Venus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lowest of the five Planets in a year The Sun and the Moon are properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Starrs but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ for every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not the contrary The rising of a star Chrysippus defineth its advancement above the earth and the setting thereof its occultation under the earth The same starrs at the same time rise to some and set to others The apparition of a star 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is its rising together with the Sun and the setting thereof is its setting with the Sun for setting is taken two waies in opposition to rising and in opposition to apparition As the apparition of the Dogâ— star is its rising together with the Sun and its setting is its occultation under the earth together with the Sun The same is said of the Pleiades CHAP. IX Of the Sun NExt Venus the lowest Planet is the Sun the chiefe of all that consist of this aetheriall fire The Sun is defined by Cleanthes and Chrysippus an intellectuall Taper gather'd and kindled from the vapours of the Sea Possidonius defineth the Sun a most pure fire greater then the earth of a sphaericall figure as Cleanthes also affirmes answerable to that of the world That the Sun is fiery is manifest in that it hath all the operations of fire and forasmuch as he is fire it followeth that hee must be nourished The Sun is nourished by exhalations from the great Ocean According to the expansion of this subjected aliment saith Cleanthes in his motion from Tropick to Tropick He moveth in a spirall line from the Aequinoctiall towards the North and towards the South Zeno saith he hath two
it shines the fewer flames beget lightnings the greater thunder a great part the rest was altered from its naturall kind by his excessive heat That the first creatures were bred in humidity and enclosed within sharp thorny barks but as they grew older they became dryer and at last the bark being broken round about them they lived some little time after it ANAXIMENES CHAP. I. His life ANaximenes was a Milesian Son of Euristratus friend Disciple and sucessour to Anaximander According to Eusebius he flourish'd in the second hear of the 56. Olympiad Suidas saith he liv'd in the 55. Olympiad at the taking of Sardys when Cyrus overthrew Croesus So that the acompt of Apollodorus who affirms he was born in the 63. Olympiad is corrupt He heard also as some affirm Parmenides He used the Jonick Dialect plain and incomposed Pliny calls him the inventour of Gnomonicks but perhaps it is a mistake for Anaximander Of his auditors were Anaxagoras and Diogenes Apolloniates These two Epistles of his are preserved by Laertius Anaximenes to Pytâ—agoras THales having lived happily even to old age ended his daies unfortunately One night going out of his house as he used with his maid to contemplate the starrs gazing and not taking heed to the place â—elighted upon a precipice and fell down This was the fate of the Milesion Astronomer But let us who were his Auditors preserve the memory of the person and our sons and auditors after us Let us still retain his sayings and begin all our discourses with Thales Anaximenes to Pythagoras YOu are more advised then we who leaving Samos for Crotona live there in quiet the Aeacides prove inâ—urious to others and the Milesians want not Tyrants of their own choosing The King of Media is likewise terrible to us but would not be so should we pay him tribute The Ionians are resolved to war with the Medes for the gâ—neral liberty if they sight we have no hope of safety How then can Anaximene â—erplexed with fear of death and slavery apply his mind to celestial speculations But you are coveted by the Crotonians and all Italians Auditors come to you as far as from Sicily CHAP. II. His opinions Sect. 1. That the Air is the principle of all things HE held that the Air is the principle of the Universe of which all things are ingendred and into which they resolve Our soules by which we live are air so spirit and air contain in being all the world for spirit and air are two names signifying one thing That the air is God begotten immense infinite ever in motion but that those things which arise out of it are finite First is begotten earth water fire then of these all things That the air is God understands of the faculties penetrating through the Elements or bodies Sect. 2. Of the Heavens THat the outward superâ—icies of Heaven is earthly That the starrs are of a fiery substance invisible earthly bodies intermixt with them that they are inherent as nailes in Chrystall That they are forced back by the thick resisting air and move not above or under but about the earth the sun is â—lat as a plate of sâ—ery substance That the signes of summe and winter come not by the moon but by the sun onely That the sun is eclipsed when the mouth out of which issueth his beat is closed That the Moon is likewise of a fiery nature That the Moon is eclipsed when the mouth out of which issueth her heat is closed Sect. 3. Of Meteors That the clouds are made by condensation of air rain by condensation of the clouds out of which it is squeezed snow of rain congeal'd in falling and hail of the same contracted by a cold wind Concerning Thunder lightning c. to the assertion of Anaximander he added the comparison of the Sea which being broken with Oares shineth That the rainbow is made by reflection of the Sunns beams upon a thick cloud which not able to pierce it are refracted upon it That Earthquâ—kes proceed from the rarity and drynesse of the Earth one being caus'd by excessive heat the other by excecessive cold Further explained by Aristotle thus He held that the Earth as well when it is moist as when it is dry breaketh and by these great pieces thereof which use to fall upon it is shaken Hence it is that Earthquakes happen either in droughts or great raines by droughts it is broken and by great showers excessively moistned parts likewise in sunder He called the contraction and condensation of matter cold the laxation and rarity thereof heat whence a man breaths out of his mouth both hot and cold his breath comprest by his lips and condens'd is cold but breathed forth with an open mouth is hot by reason of the rarity ANAXAGORAS CHAP. I. Anaxagoras Country time and study of Philosophy ANaxagoras was of Clazomenae son of Hegesibulus or Eubulus born in the 70th Olympiad according to Apollodorus in the first yeare thereof Eminent for his noble birth and wealthy fortunes but more for his magnanimous contempt of them Hee left his lands and patrimony saith Cicero to learn and obtain the divine delight of Philosophy and converted himselfe from civill affairs to the knowledge of things Sutdas affirms he left his grounds to sheep and Camells to be eaten up and therefore Apollonius Tyaneas said he read Philosophy to beasts rather then to men Plato derides him for quitting his estate Laertius reports he assign'd it to his friends whereupon being by them accused of improvidence why answered he do not you take care of it To one who reproved him as taking no care of his Country wrong me not said he my greatest care is my Country pointing to the Heavens To another asking for what end he was born he answered to contempla â—e the Sun Moon and Heavens In fine he withdrew himself to contemplation of naturall Philosophy not regarding civill affairs In this study Anaximenes was his Master from whom he received his learning In the twentieth year of his age the first of the 75. Olympiad Colliades being Archon whom Laertius corruptly calls Callias at the time of Xerxes expedition into Greece he went to Athens to study Philosophy where he continued thirty yeares and was honored with the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mind ad being the first that added that principle to matter so Amon. Where â—wells fam'd Anaxagoras the mind For he that agent first to matter joyn'd Which things confused orderly design'd CHAP. II. Of his opinions Sect. 1. Of the first principles and beginning of things HE held that the materiall principle of all things is one and many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parâ—s inâ—inite similar and contrary continuous to the touch sustaining themselves not contain'd by any other His grounds these First because according to
a youth over-bold with his Father Young man saith he will you under-value him who is the cause you over-value your selfe To one of his Disciples who took too much care of his body he said Why do you labour so much in building your own prison Of a prisoner fettered he said That man is dead in his own body he lives in another He said that whosoever neglected himselfe for another was the most happy of all persons for he enjoyed neither One Leo an eminent Citizen being blamed for loud and immoderate clamour in the Senate That is saith he to be a Lyon indeed His Disciples wondring that Xenocrates severe all his life time had said something that was pleasant Do you wonder saith he that Roses and Lillies grow among Thorns Xenocrates by reason of his severe conversation he advised to sacrifice to the Graces He used to say Prefer labour before idlenesse unlesse you esteem rust above brightnesse He exhorted the young men to good life thus Observe the different nature of vertue and pleasure the momentary sweetnesse of the world is immediately followed by eternall sorrow and repentance the short pain of the other by eternall pleasure He said that it was a great matter in the education of youth to accustome them to take delight in good things other waies he affirmed pleasure to be the bait of evill He affirmeth Philosophy to be the true help of the Soul the rest ornaments that nothing is more pleasing to a sound minde then to speak and hear truth then which nothing is better or more lasting To some who demanded what kinde of possessions were best to be provided for Children Those saith he which fear neither stormes nor violence of men nor Iove himselfe To Demonicus asking his advice concerning the education of his Son The same care saith he that we have of Plants we must take of our Children The one is Labour the other Pleasure But we must take heed that in this we be not too secure in that too vigilant To Thiledonus who blamed him that he was as Studious to learn as to teach and asked him how long he meant to be a Disciple as long saith he as I am not ashamed of growing better and wiser Being demanded what difference there is between a learned Man and an unlearned the same saith he as Betwixt a Physitian and a Patient He said Princes had no better Possessions then the familiarities of such men who could not â—latter that Wisdom is as necessary to a Prince as the Soul to the Body That Kingdoms would be most happy if either Philosophers Rule or the Rulers were inspired with Philosophy for nothing is more pernicious then power and arrogance accompanied with ignorance That Subjects ought to be such as Princes seem to be That a Magistrate is to be esteemed a Publick not a private good That not a part of the Common-wealth but the whole ought to be principally regarded Being desirous to take off Timotheus Son of Conon Generall of the Athenians from sumptuous Military Feasts he invited him into the Academy to a plaine moderate Supper such as quiet pleasing sleeps succeed with a good temper of body The next day Timotheus observing the difference said They who feasted with Plato were the better for it the next day and meeting Plato said unto him Your Supper Plato is as pleasant the next morning as overnight alluding to the excellent discourse that had past at that time Hence apears the truth of that Poet 's saying who being derided for acting a Tragedy none being present but Plato answered but this one person is more then all the Athenians besides CHAP. XII His Will and Death THus continuing a single life to his end not having any Heirs of his own he bequeathed his Estate to young Adimantus probably the Son of Adimantus his second Brother by his will thus recited by Laertius These things Plato hath Bequeathed and disposed The Eniphistidaean grounds bordering North on the high way from the Cephisian Temple South on the Heracleum of the Eniphistiades East on Archestratus the Phrearian West Philip the Cholidian this let it not be lawfull for any man to sell or alienate but let young Adimantus be possessour thereof in as full and ample manner as is possible And likewise the Enerisiadaean Farm which I bought of Callimachus adjoyning on the North to Eurymedon the Myrrinusian on the South to Demostratus Xypeteron on the East to Eurymedon the Myrrinusian on the West to Cephissus Three minae of Silver a Golden Cup weighing 160. a ring of Gold and an earing of Gold both together weighing four drachmes and three aboli Euclid the Stone-Cutter oweth me three Minae Diana I remit freely I leave Servants Ticho Bictas Apolloniades Dionysius Goods whereof Demetrius keepeth an Inventory I ow no man any thing Executors Sosthenes Speusippus Demetrius Hegias Eurimedon Callimachus Thrasippus If this Will be not forged that of Apuleius is false who averrs the Patrimony he left was a little Orchard adjoyning to the Academy two servants and a Cup wherein he supplicated to the Gods Gold no more then he wore in his ear when he was a boy an Emblem of his Nobility He died in the 13 tâ— year of the Reign of Philip King of Macedon in the first of the 108. Olympiad the 81. according to Hermippus Cicero Seneca and others of his age not as Athenaeus the 82. which number he compleated exactly dying that very day whereon he was born For which reason the Magi at Athens sacrificed to him as conceiving him more than man who fulfilled the most perfect number nine multiplyed into it self He died only of age which Seneca ascribes to his temperance and diligence Hermippus saith at a Nuptiall Feast Cicero saith as he was writing they therefore who affirm he dyed as Pherecydes of lice do him much injury upon his Tomb these Epitaphs The first Whose Temperance and Iustice all envies The fam'd Aristocles here buried lies If Wisdom any with renown indued Here was it most by envy not pursued The second Earth in her bosom Plato's body hides His Soul amongst the deathlesse Gods resides Aristo's Son whose fame to strangers spread Made them admire the sacred life he lead Another later Eagle why art thou pearcht upon this stone And gazâ—st thence on some Gods starry throne I Plato's Soul to Heaven flownrepresent His body buried in this Monument Phavorinus saith that Mithridates the Persian set up Plato's statue in the Academy with this Inscription MITHRIDATES SON OF RHODOBATES THE PERSIAN DEDICATED THIS IMAGE OF PLATO MADE BY SILANION TO THE MUSES CHAP. XIII His Disciples and Friends THE Fame of this Scool attracted Disciples from all parts of whom were Speusippus an Athenian Plato's Sisters Son whom he said he reformed by the example of his own life Xenocrates a Chalcedonian Plato's beloved Disciple an imitatour of his gravity and magnanimity Athenaeus saith hee was first the onely Disciple of Aeschines
proper place which by reason of its even weight is the Centre the aether extâ—riour is divided into the sphear of fixed Starrs and that of Planets Next to these is the Air in the midst the Earth with its humidity CHAP. XVI Of the younger Gods makers of men AFter that all these were framed there remained three kinds of living Creatures which were to be mortall Volatile Aquatile and Terrestriall the generation whereof he committed to his Son left if he himself had begotten them they should have been immortall as well as the rest They borrowing some little parts from first matter for a certain time formed mortall living Creatures and because of Mankind as being next to the Gods both the Father of all things and his Sons likewise have a particular care the Maker of all things sent down himself their Soules into the earth equall in number to the Starrs having imposed each one his proper Star as a vehiculum like a Law-giver he pronounced decrees unto them that he himself might be inculpable which was that there should arise mortall affections from the body first senses next pleasure then grief and fear and anger which those soules that should overcome and not suffer themselves to be transported by them should justly be accounted Victors and at the last return to their proper Star though they which should be transported by injustice should in the second generation undergoe the lives of women wherein if they ceased not from their wickednesse they should at last transmigrate into the Nature of brute Beasts the end of these Labours shall then be when they have overcome the innate affections of the body and then return to their proper habit CHAP. XVII Of the Body and parts of man and Powers of the Soul THe Gods first formed man of Earth Fire Air and Water borrowing some parts from matter to be restored in their due time which they so connected to one another by secret ties as that of all these they framed one body The most excellent part of the soul that was sent down from Heaven they placed in the Head for which as a manured Field they prepared the Brain About the face they disposed Organs proper for sense Marrow they made of smooth straight triangles of which the Elements were formed that it should be the Origine of prolifick seed Benes they formed of Marrow and Earth the Earth moistned and often dipt in Water and Fire Flesh is compounded of salt and sharpe as of a kind of ferment Marrow they enclosed with bones bones with sinewes instead of chaines that by these inflexions the knitting of the joints might be plyant Over these as a cover is extended the Skin partly white partly black for beauty and use Of these likewise consist the internall bowells and the belly and the intestines every where rolled about it And from the mouth above the aspera arteria and the oesophagus of which one commeth down to the stomack the other to the Lungs Meat is digested in the belly by spirit and heat and thence distributed to the whole body according to their severall constitutions The two veines passing along the spine of the Back meet and crosse at the head where they spread into many parts Thus when the Gods had made man and given him a soul as the Mistresse of his body they placed the principall part of that soul to which Reason appertaineth in the head Whence is derived marrow and sinewes and by the different affection of this the minde likewise is altered Moreover they gave him senses as the attendants of Reason and the power of judging and contemplating with Reason Those parts of the soul which are moved by meaner affections they seated in lower places the irascible part in the heart the concupiscible about the belly and the parts next to the Navell of which hereafter CHAP. XVIII Of sight AFter that the Gods had placed the eyes conduits of light in the face they included in them a fiery light which being smooth and in some manner thick they conceived of kin to diurnall light This breaketh forth every where at the Eyes but chiefly through the Eye-balls as being there most pure and clear This agreeing with the externall light as like with like affordeth the sense of sight whence in the night when the light vanisheth and is obscured this ray of ours no longer mingleth with the immediate air but on the contrary withdrawing it self inwards smooths and diffuses the motions that are in us and so bringeth on sleep whereby the eyelids are shut If it bring much rest the sleep is little disturb'd with dreams but if there remain any motions behind we are troubled with many illusions In this manner phantasies whether true or false arise Of the same Nature are images which we see in glasses or other smooth pellucid bodies which exist only by reflection For as the glasse is concave or convex or oblong the object is differently represented to the beholder The light being reflected to other parts those which are dispersed in convex meet in the concave for in some the right and left sides seem quite inverted in others alike in others those which are upwards seem downwards and on the contrary those which are downwards upwards CHAP. XIX Of the rest of the Senses HEaring is given for the perception of voice it ariseth from a motion made about the head and setteth in the liver Voice is that which passeth through the ears brain and bloud to the Soul A sharp voice is that which is moved swiftly deep which slowly great which much small which little Next followeth the sense proper to the Nostrills perceptible of odour Odour is an affection which passeth from the veines of the Nostrills to the parts of the Navell The Species thereof have no name except the two that are most common pleasant and unpleasant commonly called sweet and stinking All Odour is more thick then Air more thin then Water for Odour is properly said to be of those things which have not yet received perfect mutation but consist of a communion of Air and Water as smoke and mists For by the resolution of these into one another the sense of smelling is made Tast was made by the Gods to be the judge of different savours Hence are veines extended to the Heart by whcih several â—avours are examined These Veins by dilating or contracting themselves severally according to the Sapors presented to them discern their differences The differences of Sapours are seven sweet sharp sowre picqueant salt acid bitter the Nature of sweet Sapour is contrary to all the rest for by its power it sootheth and pleaseth the moisture of the tongue whereas of the rest some disturb and â—dispell it as acute Sapors some heat and fly upwards as the hot others being abstersive dissolve it as the bitter others are by degrees purgative and abstersive as the salt Of these some contract the passages they which do it more roughly are called acid they
from the Intellect to sensible things and corporeall cares But so perfect are these Celestiall Souls that they can discharge both Functions rule the Body yet not be taken off from Contemplation of Superiours These the Poets signifie by Ianus with two faces one looking forward upon Sensible things the other on intelligible lesse perfect Souls have but one face and when they turn that to the Body cannot see the Intellect being depriv'd of their contemplation when to the Intellect cannot see the Body neglecting the Care thereof Hence those Souls that must forsake the Intellect to apply themselves to Corporeall Government are by Divine Providence confin'd to caduque corruptible Bodies loosed from which they may in a short time if they fail not themselves return to their Intellectuall felicity Other Soules not hindred from Speculation are tyed to eternall incorruptible Bodies Celestial Souls then design'd by Ianus as the Principles of Time motion intervening behold the Ideal Beauty in the Intellect to love it perpetually and inferiour sensible things not to desire their Beauty but to communicate this other to them Our Souls before united to the Body are in like manner double-fac'd but are then as it were cleft asunder retaining but one which as they turn to either object Sensuall or Intellectuall is deprived of the other Thus is vulgar love inconsistent with the Celestiall and many ravish'd at the sight of Intellectuall Beauty become blinde to sensible imply'd by Callimachus Hymn 5. in the Fable of Tyresias who viewing Pallas naked lost his sight yet by her was made a Prophet closing the eyes of his Body she open'd those of his Minde by which he beheld both the Present and Future The Ghost of Achilles which inspir'd Homer with all Intellectuall Contemplations in Poetry deprived him of corporeal sight Though Celestiall Love liveth eternally in the Intellect of every Soul yet only those few make use of it who declining the Care of the Body can with Saint Paul say Whether in the Body or out of the Body they know not To which state a Man sometimes arrives but continues there but a while as we see in Extasies Sect. XXII THus in our Soul naturally indifferent to sensible or intelligible Beauty there may be three Loves one in the Intellect Angelicall the second Human the third Sensuall the two latter are conversant about the same object Corporeall Beauty the sensuall fixeth its Intention wholly in it the human separates it from matter The greater part of mankind go no further then these two but they whose understandings are purified by Philosophy knowing sensible Beauty to be but the Image of another more perfect leave it and desire to see the Celestial of which they have already a Tast in their Remembrance if they persevere in this Mental Elevation they finally obtain it and recover that which though in them from the beginning yet they were not sensible of being diverted by other Objects The Sonnet I. LOve whose hand guides my Hearts strict Reins Nor though he govern it disdains To feed the fire with pious care Which first himself enkindled there Commands my backward Soul to tell What Flames within her Bosom dwell Fear would perswade her to decline The charge of such a high design But all her weak reluctance fails 'Gainst greater Force no Force avails Love to advance her flight will lend Those wings by which he did descend Into my Heart where he to rest For ever long since built his Nest I what from thence he dictates write And draw him thus by his own Light II. LOve flowing from the sacred spring Of uncreated Good I sing When born how Heaven he moves the soul Informs and doth the World controwl How closely lurking in the heart With his sharp weapons subtle art From heavy earth he Man unites Enforcing him to reach the skies How kindled how he flames how burns By what laws guided now he turns To Heaven now to the Earth descends Now rests 'twixt both to neither bends Apollo Thee I invocate Bowing beneath so great a weight Love guide me through this dark design And imp my shorter wings with thine III. WHen from true Heav'n the sacred Sun Into th' Angelick Mind did run And with enliv'ned Leaves adorn Bestowing form on his first-born Enflamed by innate Desires She to her chiefest good aspires By which reversion her rich Brest With various Figures is imprest And by this love exalted turns Into the Sun for whom she burns This flame rais'd by the Light that shin'd From Heav'n into th' Angelick Mind Is eldest Loves religious Ray By Wealth and Want begot that Day When Heav'n brought forth the Queen whose Hand The Cyprian Scepter doth Command IV. THis born in amorous Cypris arms The Sun of her bright Beauty warms From this our first desire accrues Which in new fetters caught pursues The honourable path that guides Where our eternall good resides By this the fire through whose fair beams Life from above to Mankind streams Is kindled in our hearts which glow Dying yet dying greater grow By this th' immortal Fountain flows Which all Heaven forms below bestows By this descends that shower of light Which upwards doth our minds invite By this th' Eternall Sun inspires And souls with sacred lustre fires V. AS God doth to the Mind dispence Its Being Life Intelligence So doth the Mind the soul acquaint How't understand to move to paint She thus prepar'd the Sun that shines In the Eternal Breast designs And here what she includes diffuses Exciting every thing that uses Motion and sense beneath her state To live to know to operate Inferiour Venus hence took Birth Who shines in heav'n but lives on earth And o're the world her shadow spreads The elder in the Suns Glass reads Her Face through the confused skreen Of a dark shade obscurely seen She Lustre from the Sun receives And to the Other Lustre gives Celestiall Love on this depends The younger vulgar Love attends VI. FOrm'd by th' eternal Look of God From the Suns most sublime abode The Soul descends into Mans Heart Imprinting there with wondrous Art What worth she borowed of her star And brought in her Celestiall Carre As well as humane Matter yields She thus her curious Mansion builds Yet all those fames from the divine Impression differently decline The Sun who 's figu'rd here his Beams Into anothers Bosom streams In whose agreeing soul he staies And guilds it with its virtuous Raies The heart in which Affection 's bred Is thus by pleasing Errour fed VII THe heart where pleasing Errour raigns This object as her Child maintains By the fair light that in her shines A rare Celestiall Gift refines And by degrees at last doth bring To her first splendours sacred spring From this divine Look one Sun passes Through three refulgent Burning-glasses Kindling all Beauty which the Spirit The Body and the Mind inherit These rich spoiles by th' eye first caught Are to the Souls next Handmaid brought Who
or silently desired That God takes care of all creatures is demonstrable from the benefits he gives them of light water and fire seasonable production of fruits of the earth that he hath particular care of man from the nourishment of all plants and creatures for mans service from their subjection to man though they excused him never so much in strength from the variety of mans sense accommodated to the variety of objects for necessity use and pleasure from reason whereby he discoursed through reminiscence from sensible objects from speech whereby he communicates all that he knows gives lawes governs states that God notwithstanding he is invisible hath a being from the instances of his Ministers invisible also as thunder and wind from the soule of man which hath something with the divine nature in governing those that cannot see it This is the effect of his discourse with Eâ—thidâ—mus The Soule is immortall for what is alwaies moveable is immortall but that which moveth another or is moved by an other hath a cessation of motion and life The soule is praeexistent to the body endued with knowledge of eternall Ideas which in her union to the body she loseth as stupisied untill awakened by discourse from sensible objects Thus is all her learning only reminiscence a recovery of her first knowledge The body being compounded is dissolved by death the soule being simple passeth into another life incapable of corruption The soules of men are divine to whom when they go out of the body the way of their return to heaven is open which to the best and most just is the most expedite The soules of the good after death are in a happy estate united to God in a blessed inaccessible place the bad in convenient places suffer condign punishment but to define what those places are is hominis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence being demanded what things were in the other world he answered neither was I ever there nor ever did I speak with any that came from thence Sect. 2. Ethicks HIs moralls consider a man either as a single person or as the father of a family or as a member of the common-wealth In the first respect are his Ethicks wherein such sentences as have been preserved by Xenophon Diogenes Laertius Stobaeus and others are thus collected Of vertue and vice HE exhorted his friends to Endeavour to be the most wise and beneficiall because what wants reason wants respect as the bodies of dead friends and hair nailes and the like which are cut off and cast away To be employed is good and beneficiall to be idle hurtfull and evill they that do good are imployed they that spend their time in vain recreations are idle He that hath most advantage by gifts of nature as well as he that hath least must learn and meditate on those things wherein he would be excellent He only is idle who might be better imployed To do good is the best course of life therein fortune hath share They are best and best pleasing to God who do any thing with any art or calling who followeth none is uselesse to the publick and hated of God He taught every where that a just man and a happy were all one and used to curse him who first by opinion divided honesty and profit which are coherent by Nature as having done an impious act for they are truly wicked who separate profitable and just which depends on law The Stoicks have followed him so far that whatsoever is honest the same they esteem profitable He asked Memnon a Thessalian who thought himselfe very learned and that he had reached as Empedocles saith the top of wisdome what is vertue He answered readily and boldly that there is one vertue of a child another of an old Man one of a Man another of a Woman one of a Magistrate another of a private Person one of a Master another of a Servant Very good replies Socraâ—es I ask for one vertue and you give us a whole swarm truly conceiving that he knew not one vertue who named so many Being demanded by Gorgias If he accounted not the great King of Persia happy I know not answered he how he is furnished with learning and vertue as conceiving that true happinesse consisteth in these two not in the frail gifts of fortune Euripides in his Auge saying of vertue It is best carelessely to part with these he rose up and went away saying It was ridiculous to seek a lost servant or to suffer vertue so to go away He said he wondered at those who carve Images of stone that they take such care to make stones resemble men whilst they neglect and suffer themselves to resemble stones He advised young men to behold themselves every day in a glass that if they were beautifull they might study to deserve it if deformed to supply or hide it by learning He said to begin well is not a small thing but depending on a small moment He said vertue was the beautie vice the deformity of the soul. He said outward beauty was a sign of inward beauty and therefore chose such Auditors In that life of man as in an Image every part ought be beautifull Incense to God praise is due to good men Who are undeservedly accused ought to be defended who excell others in any good quality to be praised A Horse is not known to be good by his furniture but qualities a man by his mind not wealth It is not possible to cover fire with a garment sinne with time Being demanded who live without peâ—turbation hee answered thâ—y who are conscious to themselves of no ill To one who demanded what Nobility is he answered a good temper of soul and body Of affections Love Envy Grief Hope c. THat two brothers God meant should be more helpfull to each other then two hands feet eyes or whatsoever nature hath formed doubtlesse because if they love they may great distance mutually help one another is the scope of his discourse with Chaeracrates That all things are good and fair to those things where with they agree but ill and deformed in respect of those things with which they agree not is the conclusion of his second discourse with Aristippus Envy is a grief not at the adversity of friends nor the prosperity of Enemies but at the prosperity of friends for many are so foolishly enclined as to maligne those in good fortune whom in misfortune they pittied A ship ought not to trust to one Anchor nor life to one hope To ground hopes on an ill opinion is to trust a ship to a slight anchor The beauty of fame is blasted by envy as by a sicknesse Many adorn the tombes of tâ—ose whom living they persecuted with envy Envy is the saw of the soul. Nothing is
Socrates Streps. HO Socrates Socr. Why dost thou call me mortall Streps. First I would gladly know what thou dost there Socr. I walk i th' aire and gaze upon the Sun Streps. Why in a basket dost thou view the Gods Not from the ground Socr. I could not elevate My thoughts to contemplation of these mysteries Unlesse my Intellect were thus suspended Where my thin thoughts melt into air their likeness Stood I upon the ground I should find nothing Though I sought nere so strictly up and down For the magnetick vertue of the Earth Would draw away the humour of my brain Just as we see in nose-smart Streps. How how 's that Doth the brain draw the humour out of nose-smart Come down sweet Socrates and teach me quickly The knowledge of those things for which I came Socr. What camest thou for Streps. To learn the art of speaking With debts and usury I 'm torn in pieces Tost up and down forc'd to pawn all my goods Socr. On what occasion did you run in debt Streps. By horses eaten into this consumption And I would learn of you your other language Which teacheth men to pay nothing for which By all the Gods I 'l give you what you 'l ask Socr. By all what Gods we do not here allow Those Gods the City worships Streps. How then swear you By copper farthings like the Byzantines Socr. Wouldst thou be skilfull in divine affairs Streps. By Iovr if any such there be I would Socr. You must be then acquainted with the Clouds Our reverend Goddesses Streps. With all my heart Socr. Sit down upon this Couch then Streps. Well Socr. Now take This Garland Streps. Why a garland alasse Socrates D' ee mean like Athamas to sacrifice me Socr. No these are rites that every one performes At his admission Streps. But what shall I gain by 't Socr. Thou shallt be made most voluble in speech A very rattle bolting words as fine As flower Streps. Th' art right by Iove I shall be powderd Socr. silenced old man and listen to our prayer Great King unbounded air whose armes are hurld About the surface of this pendant world Bright Aether reverend Clouds that from your Sphear Thunder and lightning dart rise and appear Streps. Not yet not yet till I have wrapt my selfe Close in my Cloak lest I be wet t was ill That I forgat to bring my Riding hood Socr. Your power great Clouds make to this suppliant known Whether now seated on Olympus Throne Or whether you your sacred revells keep In the wide Gardens of your Sire the deep Or of his flowing Christall seaven-mouth'd Nile In golden Ewers wantonly beguile Or in Mauritian marshes keep your Court Or on the snowy top of Mimas sport Come to our servant vowes propitious be Grace with your presence our solemnitie We humid fleeting Deities The bright unbounded clouds thus rise From our old Sire the grumbling Flood Above the tallest hill or wood To those high watch-towers whence we may The hallowed fruitfull-ground survey Rivers that in soft murmurs glide And the lowd sea 's rebellious tide From thence heavens restlesse eye displaies The splendour of his glorious raies Chasing all dusky mists that we In shapes divine may mortalls see Socr. Thanks reverend Clouds for favouring thus our prayer Did you not hear 'm speak in Thunder to us Streps. Great Clouds I worship too but am so frighted I scarce can hold from answering your Thunder Socr. Jest not profanely in such sacred rites Peace for the swarm of Goddesses come singing Chor. Come virgin Mistresses of showers Let 's visit Pallas pregnant bowers The far renowned Cecropian plain Where shines the Eleusinian Fane Where are the most retir'd aboads Statues and Temples of the Gods Where Altars blaze with Incense where The holy-day lasts all the year Where the brisk Craces every spring And youths with virgins dance and sing Strâ—pe Tell me good Socrates what things are these That speak so sinely are they Ladies Socr. No They 're Clouds the Deities of idle men From these we have our sense discourse and reason Our high Capriccio's and elaborate whimseys Streps. My soul me thought did leap while they were speaking And now most subtly would dispute of smoak Sharply confute opinion with opinion Oh how I long to see them once again Socr. Look yonder towards Parnes look how gently They glide to earth Streâ—s Where show me Socr. See in sholes They creep into the Caverns of the Mountain Streps. What things are these I cannot yet behold'em Socr. There in the entrance look Streps. Yet I scarce see them Socr. Either thou seest them now or thou art blind Streps. I do by Iove great Clouds for you hold allâ— Socr. Didst thou not know these Deities before Streps. Not I I thought them only mists and vapours Socr. Thou knewest not then those who maintain the Sophists Streps. If these be Clouds how comes it that they look Like women for the Clouds have no such shape Srce No what shape have they then Streps. I know not justly They look like flying fleeces but by Iove Nothing at all like women these have noses Socr. Answer to what I ask Streps. Ask me quickly Socr. Didst ere behold a Cloud shap'd like a Centaure A Leopard Bull or Wolfe Streps. I have what then Socr. The Clouds can take what form they list as when They see a hairy fellow curl'd like Clitus They mock his madnesse in a Centaures shape Streps. And when they see one that defrauds or plunders The Common-wealth like Sinon what then do they Socr. They do resemble him turn ravenous wolves This was the reason yesterday when they Beheld Cleonymus they fled like deer And seeing Clisthâ—nes are now turn'd women Streps. Great Queens if you ere design to speak to mortalls Make me acquainted with your rumbling voice Chor. All hail old man who dost on wisdome prey And thou the Priest of subtle trifles say What wouldst thou have with us to none but thee Of all the Meteor Sophists thus stoop we Save â—rodicus to him as grave and wise To thee because thou walkst upright thy eyeâ— Rowling on every side thy look severe And barefoot many miseries dost bear Streps. Good heavens what voice is this how strange stately Socr. These are our Goddesses the rest are toyes Streps Is then Olympian Iove no Deity Socr. What Iove there 's no such thing meer fancy Streps. How Whence then proceeds all rain Socr. Only from these Didst thou ere see a shower without them take The Clouds away and heaven must rain fair weather Streps. By Phoebus thou hast cleer'd it well till now I thought Iove made water through a â—ive But whence comes thunder when I 'me sick that frights me These thunder as they tumble up and down How can that be Socr. When they are full of water By their won weight driven upon one another They roar and break Streps. But who is it that drives them
Is not that Iove Socr. No an aetheriall whirlewind Streps. A whirle-wind hum I knew not that til now But whence comes lightning then that glittering fire Which terrifies and burns us Iupiter Useth to dart this down on perjur'd men Socr. And how thou phlegmatick dull Saturnine If darted on the perjur'd how comes Sinon Theorus and Cleonymus to scapeit No his own Temple or the Sunian Promontory Or sturdy Oakes he strikes did they ere wrong him Did the Oak ere forswear it selfe Streps. I know not That which you say seems reason but what then Is lightning Socr. When the winds are shut up close They swell the clouds like bladders and at last Break out with violence and horrid noises And by contrition kindle one another But thou who searchest amongst us for wisdom How happy wilt thou be above all Graecians If thou conceive well and remember and Canst suffer much and never wilt be tir'd Standing or walking nor have sense of frost Nor care for dyning and refrain from wine From exercises and all other toyes Streps. O for a solid soul restlesse with cares Sparing self-torturing one that can feast Upon a dish of herbes you never could Be better â—itted a meer an vile I. Socr. Dost thou believe no Gods but those we teach The Chaos Clouds and Tongue onely these three Streps. I 'l not so much as speak of any other Much lesse bestow an offering on their Altars Chor. Say boldy then say what is thy request For if thou honour us thou shalt be blest Streps. Great Queens I sue for a small matter that I may out-talk all Greeks a hundred furlongs Chor. To thee alone this gift we will allow None speak such mighty sentences as Thou Streps. I do not care for mighty sentences But subtle ones to cheat my Creditours Chor. It is not much thou askst and shalt obtain it Learn of our Ministers and thou shalt gain it Streps. I shall relying on your promise forc'd By want Coâ—patia and a lucklesse match Now let 'em use me as they list beat starve me Burn freeze or flea me so I scape my debts I care not though men call me impudent Smooth-tongu'd audacious petulant abhominable Forger of words and lie contentious Barretour Old winding bragging testy crafty fox Socr. Said like a man of courage if thou learn Of me thy fame shall spread wide as the Heavens Streps. What shall I do Socr. Thou shalt spend all thy time With me a life the happiest in the world Streps. I long to see that day Socr. Thy dore shall alwaies Be throng'd with Clients that will come to thee For Counsell and discourse of cases worth The wealth of kingdoms to thy hâ—arts desire Chor. Try this old man first see if he be sit Put him toth ' test and sound the depth of 's wit Socr. Come tell me now your disposition That when I know it I may sit my Machines Accordingly Streps. You will not undermine me Socr. No I would know if you have any memory Streps. Yes when another owes me any thing I can remember very well but what I owe my self i 'm ready to forget Socr. Hast thou a naturall faculty in speaking Streps. No I can mar words sooner far then make 'em Socr. How wilt thou learn then Streps. Fear me not I tell you Wel when I make some learned deep discourse Socr. You must be sure to catch't up presently Streps. What must I snap at learning like a dog Socr. This is a very fool an unknown Clown I am afraid old man thou wilt need whipping What if thou shouldst be beaten Streps. Then i 'm beaten Socr. But what wouldst do Streps. I would take witnesse on 't And sue them on an action of Battery Socr. Off with your Cloak Streps. Why how have I offended Socr. No but our orders admit none but naked Streps. I came not hither to steal any thing Socr. Down with your Cloak why dost thou trifle Streps. Now Tell me if I prove apt and diligent Of all your schollars who shall I come nighest Socr. Thou maist perhaps be like our Chaerephon Streps. Alasse alasse what an Anatomy Socr. No no but if thou wilt be any thing Follow me without more delay Streps. I want A Cake for your Cerberus I go me thinks As if 't were into the Trophonian Cave Socr. On on why stayst thou gazing at the dore Chor. Go for thy courage blest whose aged mind To wisdom soars and leaves the young behind Act. 2. Socrates Strepsiades Socr. BY Chaos and this air I breath I never Met any thing so stupid as this fellow So clownish and oblivious easie toyes He learns not half so fast as he forgets'em I 'l call him forth what ho Strepsiades Come out and bring your bed along with you Str. The fleas will hardly let me bring my self So. Quick down with 't there and mark what I say to you Str. I 'm ready So. What have you most mind to learn Measures or Verse or Rhyme Str. By all means measures For I was cheated by a Meal-man lately Two pecks So. That 's not the thing I demand I 'de knowâ—which you conceive the fairest measure The Trimeter or the Tetrameter Str. The fairest measure in my mind 's a Bushell So. 'T is nothing that you say Str. What will you lay That your Tetrameter holds not a Bushell So. Away away how dull thou art and blockish But thou wilt be perhaps more apt at Rime Str. What help can rimes afford me in my meal So. First they wil make thee pleasant in all company Then thou shalt know which suits with Anapaestick And which with Dactyles Str. Dactiles I know that sure So. Why what 's a Dactyle Str. What but this same â—inger â—Thas been a Dactyle ere since I was a child So. Th' art an unprofitable Dunce Str. I care not For learning these devices So. What then wouldst thou Str. That that unjust and cheating Sophistry So. But there are things that must be learnt before You come to that what Creatures are there Masculine Str. Sure I know that or I were mad indeed A Ram a Bull a Goat a Dog a Pigeon So. See how thou err'st that call'st both male and female A Pigeon Str. Right by Neptune how then must I So. Call this a Cock-Pigeon and that a Hen. Str. A Pigeon Cock and Hen ha by this air For this sole document I will replenish Your Cardopus with meal So. Again th' art wrong Thou call'st it Cardopus but 't is haec Cardopus And therefore henceforth call it Cardopa Next it is fit you know which names are Masculine And which are feminine Str. I know well which Are feminine I 'me sure So. Le ts hear Str. Philina Cletagora Demetria and Lystha So. And which are Masculine Str. A world Philoxenus Milesias and Amynias So. Thou art out Str. Are not these Masculine with you So. By no means How if you saw Amynias would you call him Str. Amynia
ho So. What make a woman of him Str. And reason good h' has thrown away his armes And will not â—ight But to what purpose learn I These common trifles So. Not so common neither But come lie down Str. What must I do So. Consider With your selfe the businesse that concernes you Str. Not in this bed I thank you if I must Lie down I le meditate upon the ground So. But here 's no room besides Str. Wretch that I am How I shall be tormented with these â—leas So. Now think into the depth of thy affairs Try every turn and winding every double And if you stick at any thing give 't ore And to some other but be sure you sleep not Str. Oh oh So. How now the matter Str. I am kill'd By these blood-suckers these Corinthians So. Do not torment your selfe Str. How can I choose When I have neither mony left nor colour Scarce life no shooes grown almost to a Ghost With watching So. Now what think y'on nothing Str. Yes By Neptune So. What Str. I 'me thinking if the fleas Will leave a piece of me or not So. Death on thee Str. You might have spar'd your curse I 'm dead already So. Fy fy you must not be so tender cover Your face and study for some subtle cheat Str. Would I could learn to cheat these wicked fleas So. Let 's see what does he what asleep ha'ye thought Of nothing yet Str. What would you have me think on So. What would you learn Str. I 've told you that already A thousand times I 'd learn to pay no use-mony So. Come then cover your self and subtilize Your thoughts dissect your businesse into Atomes Str. Alasse So. Ly still and if you stick at any thing Passe by 't a while and come to it again Str. Ho my dear Socrates So. What is 't old man Str. I have found out that will do 't So. As how Str. First tell me Where I may meet with some Thessalian witch For I would steal the Moon one of these nights And having got her lock her in a chest As charily as I would keep a glasse So. What wilt thou get by that Str. What if the Moon Ne'r rise again I 'me bound to pay no use So. How so Str. 'Cause use you know is paid by th'Month So. 'T is well but I 'le propound another businesse Suppose that you were tyed upon a statute To pay five Talents could you rase figures Str. I know not but I 'le try So. You must not limit Your thoughts so narrowly within your selfe But like a beetle fetter'd in a thread Allow them play and flutter in the air Str. I ha 't I ha 't the rarest way to cancell A deed as you 'l confesse when you have heard it So. What iis't Str. Did you nere see at any Grocers A clear transparant stone with which they use To kindle fire So. You mean a burning-glasse Stro. The very same So. What wouldst thou do with it Str. Whilst that the Scrivener writes the deed d' ee mark Thus standing by him with my burning glasse Against the Sun I 'l burn out every letter So. Wisely by all the Graces Str. How I long To cancell thus a bond of fifty pound So. 'T is well now tell me if thy adversary Sue thee and thou art like to be orethrown For want of witnesses how wilt thou ' void His suit Str. Most easily So. Which way Str. Before It comes to judgement I would hang my self So. Push thou sayst nothing Str. Yes by love there 's none Will prosecute a suit against the dead So. Away thou fool'st I 'l teach no more Str. Why dear Socrates Why So. Thou forget'st as fast as thou canst learn Tell me the first thing thou wert taught to day Str. The first stay let me see the first thing say you How call you that we use to put our meal in Wretch Iv'e forget it So. See deserv'st thou not Forget full to be punish'd for a dunce Str. Alasse what shall I do for if I learn not The cheating language I am quite undone Good Clouds advise me what course I shall take Cho. If an ingenious son thou hast at home Thou hadst best send him hither in thy room Str. I have a son and he 's ingenious too But will not learn the more my misery Cho. And wilt thou suffer 't Str. Of a promising person His mother is a woman of great spirit Once more I le try if he refuse i'I make No more adoe but turn him out of dores Stay but a while I will be quickly back Act. 3. Strepsiâ—des Phidippides Socrates Str. NOw by the Clouds thou staist no longer here Hence and go feed in Megacles his stable Ph. Alasse what fury hath possest you Father By Iove I think you are besides your self Str. See see he swears by Iove art thou not mad At these years to believe there is a Iove Ph. Is truth to be derided Str. Well I see Th' art still a Child and credit'st old wives tales But come I will tell thee that shall make thee A man so you be sure to tell it no body Ph. Pretty what is 't Str. Thou swor'st e'en now by Iove Ph. I did so Str. See how good it is to learn There 's no such thing as Iove Ph. What then Str. A whirlwind Hath blown Iove quite away and rules all Heaven Ph. What fooleries are these Str. They 're serious truth son Ph. Who tells you so Str. Our Socrates the Melian And Chaerephon that trace the steps of fleas Ph. How are you grown to such a height of madness As to believe such melancholy dreamers Str. Good words defame not men of such deep wisdom And subtle spirits these live sparingly Are never at the charges of of a Barber Unguents or Baths whereas thou wasts my means As freely as if I were dead already Come then and be their scholler in my room Ph. What can be learnt that 's good of such as they are Str. All things that are accompted wisdom Boy And first to know thy self and what a dunce Thou art how blockish rustick and forgetfull But stay a little cover thy face a while Ph. Alasse my fathers mad what shall I do Accuse him to the Court of folly Be speak a Coffin for him for he talks Idly as he were drawing on Str. Come on now Let 's see what that Ph. A Pigeon Str. Good and that Ph. A Pigeon Str. Both the same ridiculous Take heed you make not such mistakes hereafter This you must call a Cock and that a Hen. Ph. A Hen Is this the goodly learning Father You got since your admission 'mongst these earth-wormes Str. This and a great deal more but being old I soon forget what I am taught Ph. I think 'T was want of memory made you lose your cloak Str. No 't is hung up upon the arts and sciences Ph. And where your shooes Str. Lost for the common good Like Pericles But
Babylon was carried by Iohanan son of Caree into Aegypt The Jewes were carried away by Nebuchadnezzar at what time Tarquinius Priscus reign'd at Rome Vaphres in Aegypt to whom the rest of the Jewes fled which was in the fortie seventh Olympiade 160 years before Plato was born This opinion once held was afterwards retracted by Saint Augustine in his Book of Retractations and confuted de Civit. Dei 8. 11. CHAP. II. His first Education Exercises and Studies WHilst Plato was yet an Infant carried in the armes of his Mother Pâ—rictione Aristo his Father went to Hymettus a mountaine in Attica eminent for abundance of Bees and Honey to sacrifice to the Muses or Nymphs taking his Wife and child along with him as they were busied in the divine rights she laid the Child in a thicket of Mirtles hard by to whom as he slept in cunis dormients came a swarm of Bees artists of Hymettian Hony flying and buzzing about him and as it is reported made a honey-combe in his mouth This was taken for a preâ—age of the singular sweetnesse of his discourse his future eloquence foreseen in his Infancy His Parents saith Alexander named him after his Grandfather Aristocles Speusippus instituted in his domestick documents extolleth his sharpnesse of apprehension whilst yet a Child and the admirable modesty of his disposition which was such that he was never even all those years seen to laugh immoderately affirming that the beginnings of his youth were season'd with labour and love of Study which Vertues encreased and met with all the rest when he came to mans estate Of Dionysius the Grammarian mentioned in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he received the first â—udiments of Learning Of Aristo an Argive he learned the Art of Wrestling at that time much in esteem as being one of the Olympick Exercises wherein he became so great a Proficient that some affirm he wrastled at the Isthmus in the Pythian Games As in years and vertue so likewise he encreased extraordinarily in outward proportion and shape insomuch that Aristo named him Plato which implyeth Latitude in allusion to the largenesse of his person others say to the widenesse of his shoulders Neanthes of his forehead some to his large Eloquence Whatsoever the occasion were this name wore out and displaced the other That he was called also Sarapis is affirmed by â—esychius There was not any imperfection throughout his person except a gibbosity in the hinder part of his head and as Timotheus affirms a kind of Hesitation in his speech He learned also as Dicearchus relates to Paint He addicted himselfe much to Poetry and wrote many Poems First Dithyrambs then Epick Poetry which comparing with Homer and finding far short of him he burned Then he betook himselfe to writing Tragedies He made a compleat Tetralogie four Drama's as the manner was when they contested to be presented at four severall Festivalls Lenaean Panathenaean Chytraean the fourth Satyricall and gave it to the Players to be acted intending to contest for the Palm upon the Olympick Theater but the day before it should have been presented chancing to hear Socrates discourse at the Olympick Theatâ—r before the Bacchanals he was so taken with that Syren that he not only forbore to contest at that time but wholly gave over all Tragick Poesy and burned all his Poems saying that of Homes Vulcan come hither Plato needs thy aid From that time the twentieth year of his age which falls about the 4th of the 92 Olympiad he became a follower of Socrates and studied Philosophy Some affirm of the truth of which report Aelian justly doubts he was driven by poverty to betake himselfe to the Warres but intercepted by Socrates and instructed in that which concerns Mâ—nkind he sold his armes and through his perswasion addicted himselfe to Philosophy That he fought for his Country is certain express'd in his answer to Crobylus the Sycophant Aristoxenus and Aelian affirm he was engaged thrice First at Tanagra the second time at Corinth and lastly at Dâ—lium where he fought best of all the Souldiers Thus Aristoxenus But that this is false may be easily evinced by computation of times The first fight of the Athenians at Tanagâ—a was in the 4 t year of the 80â— Olympiad 17 years before Plato was born The second in the first of the 89â— when he was but six years old The fight at Dâ—lium was in the first of the 89th at what time 〈◊〉 wasâ— but foure years old from the last words of Aristoxenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implying that at Delium he had the prize for sighâ—ing best may be conjectured that this was meant of Socrates who was thrice personally engag'd and at Delium should have had the prize for fighting best but that his modesty procured it to be conferr'd upon Alcibiades CHAP. III. His Masters in Philosophy and his Travells to that end Socrates the night before Plato was recommended to him dreamed that a young Swan fled from Cupid's Altar in the Academy and sat in his lap thence flying up to Heaven it delighted both Gods and Men with its Musick As Socrates the next day was relating this to some of his Auditors Aristo came at the same time and presented his Son Plato to him to be his Disciple As soon as Socrates saw him reading in his looks his ingenuity Friends saith he this is the Swan of Cupid's Academy Eight years he lived with Socrates in which time he committed as others of his Disciples the effect of his Masters discourse to writing hereof he composed Dialogues but with so great additions of his own that Socrates hearing him recite his Lysis cry'd out Oh! Hercules how many things doth this young man feigne of me For not a few things addes Laertius of those which he writ Socrates never spoke At the time of Socrates's arraignment the first year of the 95th Olympiad he was one of the Senate the youngest of that Convention That he was a Senator implies he was full thirty years old at that time according to Solon's Law This argues Hermodorus of a mistake who saith he was twenty eight years old when he fled to Megara upon the death of Socrates and subverts the accounts of those who under-reckon his birth The Judges being much displeas'd at Socrates Plato went up into the Oratour's Chair intending to plead in his defence and began thus Though I Athenians am the youngest of those who come up into this place But all the Senate crying ouâ— of those who go down he was thereupon constrained to do so Socrates being condemned Plato offer'd him to procure so much mony as might purchase his liberty but Socrates refused the offer About that time Socrates his friends being met together to condole his death Plato encourag'd them and bid them not despair for that himself was capable to govern the School and in so saying drunk to
which more gently austere The sense of touching was formed by the Gods to discern hot and cold soft and hard light and heavy smooth and rough and to iudge the differences of each of these Yielding bodies we call those which yield to the touch resisting those which yield not this proceedeth from the bases of bodies those which have large bases are firm and solid these which have narrow bases are yielding soft and easily changed Rough is that which is uneven and hard smooth that which is plain and thick As warm and cold qualities are most opposite so they proceed from the most different causes That which cutteth by the acutenesse and roughnesse of its parts begetteth a hot affection that which is more thick in penetration a cold whilst the more rare are expelled and the more dense compelled to penetrate into their room Thence ariseth a concussion and trepidation and an affection which is from hence begotten in bodies rigor CHAP. XX. Of Heavy and Light HEavy and light ought not to be defined by higher or lower place nothing is high or low for Heaven being absolutely round and its convexe extremity even we cannot term any thing higher or lower yet may we call that heavy which is hardly drawn to a place different from its Nature light which easily or heavy is that which consisteth of most parts light of fewest CHAP. XXI Of Respiration WE breath after this manner The externall Air compasseth us round about and passeth in at our mouth nostrills and invisible Pores of the body where being warmed it floweth back again to the externall Air by that part out of which it flowed it again thrusteth the externall Air to the interiour Thus there is an unintermitted succession of inspiration and expiration CHAP. XXII Of the Causes of Diseases OF Diseases Plato alledgeth many causes The first is defect or excesse of the Elements and a change into places which agree not with their Nature The second a preposterous generation of homogeneall parts as when of flesh is made blood or choler or flegme for all these are nothing but colliquation or putrefaction â—legm is a new collâ—quation of flesh sweat and tears are a kind of Serum of flegm Flegm intercepted in the outward parts begetteth Scurse and Leprosie in the inward being mingled with Melancholy it causeth the falling-sicknesse Sharp and salt flegme engender those affections which consist in rigour for all bodies that are inflamed with choler must suffer that A world of various diseases are engendred by choler and flegm As concerning feavours Plato conceiveth that a continuall feavour proceedeth from excesse of fire a quotidian from excesse of air a tertian from excesse of water a quartan from excesse of Earth It remaineth that we here begin to speak of the Soul though not without some danger of repeating the same things CHAP. XXIII Of the three principall powers of the Soul THE Gods the makers of mortall Creatures having received from the first God the Soul of Man immortall added unto it two mortall parts yet left the immortall divine part might be infected with mortall extravagances they seated as Prince of all in the tower as it were of the body the Head in figure resembling the Universe The rest of the body they appointed as a vehiculum to serve this To each mortall part they assigned its proper habitation placing the irascible in the heart the concupiscible in the midst betwixt the Navell and the Diaphragme binding it there as a furious savage Beast They framed the Lungs in respect of the heart soft bloodlesse hollow and spungy that the heart being somthing heated with anger might thereby be refrigerated and asswaged the Liver to excite and allay the concupiscible part having both sweetnesse and bitternesse as likewise for the clearing of divinations which are given by dreams for as much as in it by reason of its smoothnesse shining and brightnesse the power which proceedeth from the mind doth shine forth The Spleen was made for the benefit of the Liver to purge and cleanse it so that those corruptions which by some diseases are contracted about the Liver retire thither CHAP. XXIV Of the distinction of the parts of the Soul THat the Soul and parts thereof according to their proper faculties are threefold every part appointed by reason their severall places is manifest from hence Those things which are separated by Nature are divers passionate and reasonable are separate by nature this being conversant in Intelligibles that in things sad or joyful to omit the passive part which is common likewise to bruit Beasts Now these two being distinct by Nature must likewise be distinguished by place because for the most part they disagree and are repugnant to one another but nothing can be repugnant to it self neither can those things which are contrary to one another consist together in the same In Medea anger seemeth to contest thus with reason I know what I intend is ill But anger over-rules my will In Laius when he ravished Chrysippus concupiscence contested with Reason for so he saith Men to this crime the Gods confine To know the ill that they decline That the rationall power is different from the Passive is evident from this that they ordered by severall means one by discipline the other by habituall practice CHAP. XXV Of the Immortality of the Soul THat the Soul is immortall Plato proveth by these Arguments The Soul to every thing wherein it is conferreth life as being naturally innate in her self but that which conferreth life to others never admitteth death but what is such is immortall The Soul being immortall is likewise incorruptible for it is an incorporeall essence which cannot be changed substantially and is only perceptible by the Intellect not by the eyes and is uniform Hence it must be simple neither can be at any time dissolved or corrupted The body is contrary for it is subject to sight and other senses and as it is compounded so shall it again be dissolved and it is multiform When the Soul adhereth to those things which are preceptible by Intellect it acquieseeth Now to that by whose presence she is disturbed she cannot possibly be like wherefore she is more like to those things which are perceptible by Intellect but what is such is by nature incorruptible and perishable Again the Soul naturally doth preside over the body not the body over the Soul but that which by nature ruleth and commandeth is of kin to Divinity wherefore the Soul being next unto God must be immortall not subject to corruption Again Contraries which have no medium not by themselves but by some accident are so ordered by Nature that they may be mutually made of one another But that which men call life is contrary to that which they call death as therefore Death is a separation of the Soul from the body so islife a conjunction of the Soul with the body praeexistent to the Body But if she be praeexistent and shall
God Hence Platonists argue the World is eternall its soul being such and not capable of being without a body that also must be from eternity as likewise the motion of the Heavens because the Soul cannot be without moving Sect. VII THe antient Ethnick Theologians who cast Poeticall vails over the face of their mysteries expresse these three natures by other names Coelum they call God himself he produc'd the first Mind Saturn Saturn the Soul of the World Iupiter Coelum imples Priority and excellence as in the Firmament the first Heaven Saturn signifies Intellectuall nature wholly imploy'd in contemplation Iupiter active life consisting in moving and governing all subordinate to it The properties of the two latter agree with their Planets Saturn makes Men Contemplative Iupiter Imperious The Speculative busied about things above them the Practick beneath them Sect. VIII WHich three names are promiscuously used upon these grounds In God we understand first his Excellence which as Cause he hath above all his effects for this he is called Coelus Secondly the production of those effects which denotes conversion towards inferiours in this respect he is sometimes called Iupiter but with an addition Optimus Maximus The first Angelick nature hath more names as more diversity Every creature consists of Power and Act the first Plato in Philebo calls Infinite the second Finite all imperfections in the Mind are by reason of the first all perfections from the latter Her operations are threefold About Superiours the contemplation of God about the knowledge of herself about inferiours the production and care of this sensible World these three proceed from Act. By Power she descends to make inferiour things but in either respect is firm within her self In the two first because contemplative she is called Saturn in the third Iupiter a name principally applyed to her power as that part from whence is derived the act of Production of things For the same reason is the soul of the World as she contemplates her self or superiours termed Saturn as she is imployed in ordering worldly things Iupiter and since the government of the World belongs properly to her the contemplation to the Mind therefore is the one absolutely called Iupiter the other Saturn Sect. IX THis World therefore as all other creatures consisteth of a Soul and Body the Body is all that we behold compounded of the four Elements These have their casuall being in the Heavens which consist not of them as sublunary things for then it would follow that these inferiour parts were made before the Celestiall the Elements in themselves being simple by concourse causing such things as are compounded of them Their formal being from the Moon down to the Earth Their participate and imperfect under the Earth evident in the Fire Air and Water experience daily finds there evinc'd by naturall Philosophers to which the antient Theologians aenigmatically allude by their four infernall Rivers Acheron Cocytus Styx and Phlegeton We may divide the body of the World into three parts Celestiall Mundane Infernall The ground why the Poets â—eign the Kingdom of Saturn to be shar'd betwixt his three Sons Iupiter Neptune and Pluto implying only the three-fold variation of this corporeall World which as long as it remains under Saturn that is in its Ideal Intellectual being is one and undivided and so more firm and potent but falling into the hands of his Sons that is chang'd to this material Being and by them divided into three parts according to the triple existence of bodies is more infirm and lesse potent degenerating from a spiritual to a corporeal estate The first part the heavenly they attribute to Iupiter the last and lowest to Pluto the middle to Neptune And because in this principality is all generation and corruption the Theologians express it by the Ocean ebbing or flowing continually by Neptune understanding the Power or deity that presides over Generation Yet we must not imagine these to be different souls distinctly informing these three parts the World her self being one can have but one Soul which as it animates the subterraneall parts is called Pluto the sublunary Neptune the celestiall Iupiter Thus Plato in Philebo averrs by Jove is understood a regall soul meaning the principall part of the World which governs the other This opinion though only my owâ—â— I suppose is more true then the expositions of the Grecians Sect. X. NExt that of the World Platonists assign many other rational souls The eight principall are those of the heavenly Spheres which according to their opinion exceeded not that number consisting of the seven Planets and the starry Orb. These are the nine Muses of the Poets Calliope the universall soul of the World is first the other eight are distributed to their severall Spheres Sect. XI PLato asserts That the Author of the World made the mundane and all other rationall souls in one Cup and of the same Elements the universall soul being most perfect ours least whose parts we may observe by this division Man the chain that ties the World together is placed in the midst and as all mediums participate of their extreams his parts correspond with the whole World thence called Microcosmus In the World is first Corporeall Nature eternall in the Heavens corruptible in the Elements and their compounds as Stones Mettals c. Then Plants The third degree is of Beasts The fourth rationall souls The fifth Angelicall minds Above these is God their origine In man are likewise two bodies one eternall the Platonists Vehiculum coeleste immediately inform'd by the rational soul The other corruptible subject to sight consisting of the Elements Then the vegetative faculty by which generated and nourished The third part is Sensitive and motive The fourth Rational by the Latine Peripateticks believ'd the last and most noble part of the Soul yet above that is the Intellectuall and Angelick the most excellent part whereof we call the Souls Union immediately joyning it to God in a manner resembling him as in the other Angels Beasts and Plants About thâ—se Platonists differ Proâ—lus and Porphyrius only allow the rationall part to be Immortall Zenocrates and Speusippus the sensitive also Numenius and Plotinus the whole Soul Sect. XII IDeas have their casuall being in God their formall in the first Minde their participated in the rationall Soul In God they are not but produced by him in the Angelick nature through this communicated to the Soul by whom illuminated when she reflects on her intellectuall parts she receives the true formes of things Ideas Thus differ the Souls of Men from the Celestiall these in their bodily functions recede not from the Intellectuall at once contemplating and governing Bodies ascend to them they descend not Those employ'd in corporeall office are depriv'd of contemplation borrowing science from sence to this wholly enclin'd full of errors Their only means of release from this bondage is the amatory life which by sensible beauties exciting in the soul a remembrance
is twofold the two Venusâ—â— celebrated by Plato Sympos and our Poet Sensible called Vulgar Venus Intellectuall in Ideas which are the object of the Intellect as colour of sight nam'd Celestiall Venus Love also is twofold Vulgar and Celestial for as Plato saith Venus's Sect. VIII VEnus then is Beauty whereof Love is generated properly his Mother because Beauty is the cause of Love not as productive principle of this act to Love but as its object the Soul being the efficient cause of it as of all his acts Beauty the materiall For in Philosophy the efficient is assimilated to the Father the material to the Mother Sect. IX CElestiall Love is an Intellectuall desire of Ideall Beauty Ideas as we said before are the Patterns of things in God as in their Fountain in the Angelick Mind Essentiall in the Soul by Participation which with the Substance partakes of the Ideas and Beauty of the first Mind Hence it follows that Love of Celestial Beauty in the Soul is not Celestiall Love perfectly but the nearest Image of it It s truest being is with the desire of Ideal Beauty in the first Mind which God immediately adorns with Ideas Sect. X. LOve saith Plato was begot on Penia by Porus the Son of Metis in Iupiters Orchard being drunk with Nectar when the Gods met to celebrate Venus Birth Nature in it self inform when it receives form from God is the Angelick Mind this form is Ideas the first Beauty which in this descent from their divine Fountain mixing with a different nature become imperfect The first mind by its opacousness eclipsing their lustre desires that Beauty which they have lost this desire is love begot when Porus the affluence of Ideas mixeth with Penia the indigence of that informe nature we termed Iupiter 1. 8. in whose Garden the Ideas are planted with those the first Mind adorned was by the Antients named Paradise to which contemplative life and eternall felicity Zoroastres inviting us saith seek Seek Paradisâ— our Divines transfer it to the Coelum Empyraeum the seat of the happy Souls whose blessednesse consists in contemplation and perfection of the Intellect according to Plato This Love begot on Venus birth-day that is when the Ideal Beauty though imperfectly is infused into the Angelick Mind Venus yet as a Child not grown to perfection All the Gods assembled at this Feast that is their Ideas as by Saturn we understand both the Planet and his Idea an expression borrowed from Parmenides These Gods then are those Ideas that precede Venus She is the beauty and Grace resulting from their variety Invited to a Banquet of Nectar and Ambrosia those whom God feasts with Nectar and Ambrosia are eternall beings the rest not These Idea's of the Angelick Mind are the first eternals Porus was drunk with Nectar this Ideal affluence fill'd with Eternity other Idea's were not admitted to the Feast nor indued with Immortality Orpheus upon the same grounds saith Love was born before all other Gods in the bosom of Chaos Because Nature full of indistinct imperfect forms the Mind replenished with confused Ideas desires their perfection Sect. XI THe Angelick Mind desires to make these Idea's perfect which can onely be done by means opposite to the causes of their imperfection these are Recession from their Principle and mixtion with a contrary Nature Their Remedy separation from the unlike Nature and return and conjunction as far as possible with God Love the desire of this Beauty excites the Mind to conversion and re-union with him Every thing is more perfect as nearer its Principle This is the first Circle The Angelick Mind proceeding from the Union of God by revolution of intrinsecall knowledge returneth to him Which with the Antients is Venus adulta grown to perfection Every Nature that may have this conversion is a Circle such alone are the Intellectuall and Rationall and therefore only capable of felicity the obtaining their first Principle their ultimate end and highest good This is peculiar to Immortall Substances for the Materiall as both Platonists and Peripateticks grant have not this reflection upon themselves or their Principle These the Angelick Mind and Rationall Soul are the two intelligible Circles answerable to which in the corporeall World are two more the tenth Heaven immoveable image of the first Circle the Celestiall Bodies that are moveable image of the second The first Plato mentions noâ— as wholly different and irrepresentable by corporeall Nature of the second in Timaeo he saith That all the Cirâ—les of this visible Heaven by him distinguished into the fixed sphere and seven Planets represent as many Circles in the Rationall Soul Some attribute the name of Circle to God by the antient Theologists called Coelus being a Sphear which comprehends all as the outmost Heaven includes the World In one respect this agrees with God in another not the property of beginning from a point and returning to it is repugnant to him who hath no beginning but is himself that indivisible point from which all Circles begin and to which they return And in this sence it is likewise inconsistent with materiall things they have a beginning but cannot return to it In many other Properties it agrees with God He is the most perfect of beings this of figures neither admit addition The last Sphear is the place of all bodies God of all Spirits the Soul say Platonists is not in the Body but the body is in the Soul the Soul in the Mind the Mind in God the outmost Place who is therefore named by the Cabalists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. XII THe three Graces are Handmaids to Venus Thalid Euphrosyne Aglaia Viridity Gladnesse Splendour properties attending Ideal Beauty Thalia is the permanence of every thing in its entire being thus is Youth called green Man being then in his perfect state which decaies as his years encrease into his last dissolution Venus is proportion uniting all things Viridity the duration of it In the Ideall World where is the first Venus is also the first Viridity for no Intelligible Nature recedes from its being by growing old It communicates this property to sensible things as far as they are capable of this Venus that is as long as their due proportion continues The two other properties of Ideal Beauty are Illustration of the Intellect Aglaia Repletion of the wil with desire and joy Euphrosyne Of the Graces one is painted looking toward us The continuation of our being is no reflex act The other two with their faces from us seeming to return the operations of the Intellect and Will are reflexive What comes from God to us returnes from us to God Sect. XIII VEnus is said to be born of the Sea Matter the Inform Nature whereof every Creature is compounded is represented by Water continually flowing easily receptable of any form This being first â—n the Angelick Minde Angells are many times exprest by Water as in the Psalms The Waters above the Heavens praise God continually
so interpreted by Origen and some Platonists expound the Ocean stil'd by Homer Father of Gods and Men this Angelick Minde Principle and Fountain of all other Creatures Gemistius Neptune as Commander of all Waters of all Mindes Angelicall and Humane This is that living Fountain whereof he that drinketh shall never thirst These are the Waters whereon David saith God hath founded the World Sect. XIV POrus the Affluence of Ideas proceeding from God is stiled by Plato the Son of Metis Counsell in Imitation of the Scripture whence our Saviour by Dionysius Areop is termed the Angel of Counsell that is the Messenger of God the Father so Avicen calls the first Cause conciliative the Minde not having Ideas from it selfe but from God by whose Counsell she receiveth Knowledge and Art to frame this visible World Sect. XV. LOve according to Plato is Youngest and Oldest of the Gods They as all other things have a two-fold Being Ideal and Naturall The first God in his Naturall Being was Love who dispenc'd theirs to all the rest the last in his Ideal Love was born in the Descent of the Ideas into the Angelick Minde which could not be perfect till they its Essence were made so by loves conversion to God The Angelick Minde owing its naturall being to Love the other Gods who succeeded this Minde necessarily are younger then He in their naturall Being though they precede him in their Ideal as not born till these Ideas though imperfectly were joyn'd to the inform'd Nature Sect. XVI THe Kingdome of Necessity is said to be before that of Love Every Creature consists of two Natures Materiall the imperfect which we here understand by Necessity and Formall the occasion of perfection That whereof it most partakes is said to be predominant and the Creature to be subject to it Hence is Necessity matter suppos'd to raigne when the Ideas were imperfect and all imperfections to happen during that time all perfections after Love began his reign for when the Minde was by him converted to God that which before was imperfect in her was perfected Sect. XVII VEnus is said to commend Fate The order and concatenation of causes and effects in this sensible World called Fate depends on the order of the Intelligible World Providence Hence Platonists place Providence the ordering of Ideas in the first Minde depending upon God its ultimate end to which it leads all other things Thus Venus being the order of those Ideas whereon Fate the Worlds order depends commands it Fate is divided into three parts Clotho Lachesis and Atropos That which is one in Providence indivisible in Eternity when it comes into Time and Fate is divisible into Past Present and Future Others apply Atropos to the fixed Sphear Clotho to the seven Planets Lachesis to sublunary things Temporall corporeall things only are subjected to Fate the Rationall Soul being incorporeall predominates over it but is subjected to Providence to serve which is true liberty By whom the Will obeying its Lawes is led to the Acquisition of her desired end And as often as she endeavours to loose her selfe from this Servitude of Free she becomes a Servant and Slave to Fate of whom before she was the Mistresse To deviate from the Laws of Providence is to forsake Reason to follow Sense and Irrationall Appetite which being corporeall are under Fate he that serves these is much more a servant then those he serves Sect. XVIII AS from God Ideas descend into the Angelick Mind by which the Love of Intellectuall Beauty is begot in her called Divine Love so the same Ideas descend from the Angelick Minde into the Rationall Soul so much the more imperfect in her as she wants of Angelicall Perfection From these springs Human Love Plato discourseth of the first Plotinus of the latter who by the same Argument whereby he proves Ideas not accidentall but substantiall in the Angelick Minde evinceth likewise the specificall Reasons the Ideas in the Soul to be substantiall terming the Soul Venus as having a specious splendid Love in respect of these specificall Reasons Sect. XIX VUlgar Love is the Appetite of sensible Beauty through corporeall sight The cause of this Beauty is the visible Heaven by its moving power As our motive faculty consists in Muscles and Nerves the Instruments of its Operation so the motive faculty of Heaven is fitted with a Body proper for circular sempiternall motion Through which Body the Soul as a Painter with his Pencill changeth this inferiour matter into various Forms Thus vulgar Venus the beauty of materiall forms hath her casuall being from the moving power of the Heavens her formall from colour enlightned by the visible Sun as Ideas by the invisible her participate in the Figure and just order of parts communicated to sight by mediation of light and colour by whose Interest only it procures love Sect. XX. AS when the Ideas descend into the Minde there ariseth a desire of enjoying that from whence this Ideall Beauty comes so when the species of sensible Beauty flow into the Eye there springs a two-fold Appetite of Union with that whence this Beauty is derived one Sensuall the other Rationall the principles of Bestiall and Human Love If We follow Sense We Judge the Body wherein We behold this Beauty to be its Fountain whence proceedes a desire of Coition the most intimate union with it This is the Love of irrationall Creatures But Reason knowes that the Body is so far from being its Originall that it is destructive to it and the more it is sever'd from the Body the more it enjoyes its own Nature and Dignity We must not fix with the species of Sense in the Body but refine that species from all reliques of corporeall infection And because Man may be understood by the Rationall Soul either considered apart or in its union to the Body in the first sence human Love is the Image of the Celestiall in the second Desire of sensible Beauty this being by the Soul abstracted from matter and as much as its nature will allow made Intellectuall The greater part of men reach no higher than this others more perfect remembring that more perfect Beauty which the Soul before immers'd in the Body beheld are inflam'd with an incredible desire of reviewing it in pursuit whereof they separate themselves as much as possible from the Body of which the Soul returning to its first dignity becomes absolute Mistresse This is the Image of Celestiall Love by which man ariseth from one perfection to another till his Soul wholly united to the Intellect is made an Angell Purged from materiall drosse and transformed into spirituall flame by this Divine Power he mounts up to the Intelligible Heaven and happily rests in his Fathers bosome Sect. XXI VUlgar Love is only in Souls immerst in Matter and overcome by it or at least hindred by perturbations and passions Angelick Love is in the Intellect eternall as it Yet but inferr'd the greater part turning
put into an iron Cage and so carried up and down in a miserable fordid condition and at last as Laertius relates though others otherwise thrown to Lyons and devoured CHAP. VI. His School and manner of Teaching THus Aristotle having lived eight years with Alexander returned to Athens as Apollodorus and Dionysius Halicarnassaeus affirm in the second year of the hundred and eleventh Olympiad Pythodorus being Archon where he found Xenocrates teaching in the Academy which place was resigned unto him by Speusippus in the fourth year of the hundred and ninth Olympiad Hence it appeareth that Hermippus erreth in affirming that Xenocrates took upon him the School of Plato at what time Aristotle was sent by the Athenians on an Embassy to Philip. For as Patricius hath observed it can no way agree in time it being certain as Laertius attests that Speusippus succeeded Plato in the School in the first year of the hundred and eight Olympiad immediately upon Plato's death and continued therein eight years that is to the end of the hundred and ninth Olympiad in the second year of which Olympiad Aristotle as we said went to Philip not on an Embassy but upon his invitation to educate Alexander Neither is the Author of Aristotles life lesse mistaken who saith that upon the death of Speusippus the Athenians sent to Aristotle and that both of them Aristotle and Xenocrates took upon them Plato's School Xenocrates in the Academy Aristotle in the Lyceum But this errour is easily detected by the same computation for at the time of Speâ—sippus's death Aristotle was with Alexander nor did he leave him untill six years after all which time Xenocrates profess'd Philosophy in the Academy The Academy being prepossess'd by Xenocrates Aristotle made choice of the Lyceum a place in the suburbs of Athens built by Pericles for the exercising of Souldiers Here he taught and discoursed of Philosophy to such as came to him walking constantly every day till the houre of anointing which the Greeks usually did before meals whence he and his followers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from walking Peripateticks Others say he was called Perâ—paâ—etâ—ck from walking with Alexander newly recovered of a sicknesse in which manner he used to discourse of Philosophy with him The number of his auditors encreasing very much he gave over walking and taught sitting saying Now to be silent most disgracefull were And see Xenocrates possesse the chair Though Cicero and Quintilian affirm he used this verse against Isocrates in emulation of whom he taught Rhetorick to his Disciples every morning So many Disciples resorted to him that he made Lawes in his School as Xenocrates did in the Aâ—ademy creating Archons that ruled ten daies The discourse and doctrine which he delivered to his Disciples was of two kinds One he called Exoterick the other Acroatick Exoterick were those which conduced to Rhetorick meditation nice disputes and the knowledge of civill things Acroatick those in which more remote and subtile Philosophy was handled and such things as pertain to the contemplation of nature and Dialectick disceptations Acroatick Discipline he taught in the Lyceum in the morning not admitting every one to come and hear them but those only of whose wit and principles of Learning and diligence in study he had before made tryall His Exoterick Lectures were in the afternoon and evenings these he communicated to all young men without any distinction calling the latter his evening walk the former his morning walk CHAP. VII His Philosophy IN Philosophy saith Ammonius he seemeth to have done more then Man for there is not any part of Philosophy whereof he treated but he doth it most accurately and many things he himselfe such was his sagacity and acutenesse finding out compleated and finished In Logick it was his invention that he separated the precepts of Disputation from the things themselves of which we dispute and taught the manner and reason of disputation For they who went before though they could demonstrate yet they knew not how to make a demonstration as they who cannot make shooes but only wear them Alexander Aphrodisaeus affirmes that he first reduced Syllogismes to Mood and Figure Philoponus that he invented all Dialectick Method whence Theodorus calls him both inventer and perfecter of Logick which he indeed in a manner challengeth but modestly to himselfe in the last Chapter of his Elenchs affirming nothing had been done in that kinde before but what the Eristicks and Sophists taught As for the Categories the invention whereof some ascribe to the Pythagoreans it is much more probable that they were wholly his own for those books entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the name of Archytas from which some conceive Aristotle to have borrowed much the particulars whereof are instanced by Patricius Theâ—istius affirmes to have been written not by the Pythagorean neither hath Laertius made mention of any writings of his for the Pythagoreans at that time wrote but little the first that wrote any thing being Philolaus but by some Peâ—ipatetick who thought his work might passe with greater credit if published in the name of so antient a Philosopher In Physick the â—ift essence whereof celestiall bodies consist distinct from the foure Elements is generally ascribed to his invention only Simplicius citeth the authority of Xenocrates in his book of the life of Plato that Plato constituted five simple bodies Heaven and the foure Elements asserting they differ no lesse in nature then in figure for which reason he assigned the figure of a Dodecaedron to Heaven differing from the figure of the foure Elements But these as the learned Nunnesius observes seem to be rather Symbolicall and Pythagoricall then the true meaning of Plato For Plato in his Timaeus expressely averrs that the Heavens are of their own nature dissolute but by the divine Will are kept together as it were by a Tye from being dissolved Xenarchus a Philosopher wrote against the fift Essence introduced by Aristotle whom Alexander Aphrodisaeus exactly answereth Theodorus calleth Aristotle the Perfecter of Physick adding â—that only his writings upon that subject were approved by following ages who rejected whatsoever others had written in the same kinde as appeareth by their losse What Epicure and others have objected against him as a fault that he enquired with such diligence into the minute and meanest things of nature is a sufficient testimony of his excellence and exactnesse in this study In Ethick whereas Polyaenus placed Felicity in externall goods Plato in those of the soule only Aristotle placed it chiefly in the soul but affirmed it to be deâ—â—led and straighâ—ned if it want exteriour goods properly using these terms For those things which are deâ—iled have the same beauty within but their superficies only is hidden and those which are straightned have the same reall magnitude In Metaphysick which he calleth First-Philosophy and Wisdome and as the more antient Philosophers before him
is the Soule The measure of time and other things is that which measureth the first and most equall motion this is the motion of the primum mobile for the first in every kinde is the measure of the rest CHAP. V. Of the kinds and properties of Motion MOtion appertaines to three Categories to Quantity accretion and diminution to Quality alteration to Where lecall motion Rest is a privation of motion in a body when where and how it is apt for motion As all Magnitude is primarily and perse continuous and divisible into infinite so is all motion by reason of magnitude and time it selfe For whatsoever is not composed of indivisibles is divisible into infinite but no continuous thing is composed of indivisible things for it is quantitative whereas indivisibles having no extreams or parts can neither be conjoyned by continuous nor contiguous motion Yet it followeth not that if there be infinite magnitude there can be no motion for it is not infinite in act but in power as are likewise time and motion Neither is there any motion in the instant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for nothing is moved or resteth but in time Motion therefore is divisible as well in respect to the time wherein it is made as in respect to the thing wherein it inheres as both these are alwaies divisible so may motion it selfe be divided according to these Whatsoever is changed assoon as it is changed must necessarily be in the next terme to which for it leaveth the state or form in which it was and assumeth that to which it tendeth yet though in motion there is a first motion of perfection wherein we may truly say the mutation is made yet there is no first motion of inception Whatsoever is moved in any whole time is necessarily moved in every part of that time All motion is finite for it is in time which is finite Whatsoever is thus proper to motion is to be applyed also to rest and quiescence CHAP. V. Of the first Mover WHatsoever is moved must necessarily be moved by another either externall or internall But lest this progression be into infinite we must of necessity at last come to one first mover which is not moved by another This first mover the cause and origine of all motion is immovable one eternall and indivisible void of all quantity Immovable for whatsoever things are moved are either immediately moved by a first immovable mover or by some other which is likewise moved by another untill at last we come to some first mover for nothing can move it selfe unlesse there be a first mover but of infinites there is no first One for he is most perfect as being Author of the most perfect and most simple motion that of the primum mobile Besides the best in every kinde is one for good is simple ill multiplicious Eternall for motion it selfe is eternall as appear thus The mover and the movable must either be from eternity or have had beginning in some time if they began at any time it must have been by motion and consequently before the first motion there was another by which the mover and movable began which were absurd Again if they were eternall yet without motion it must be either by reason of the inaptitude of the movable or of its remotenesse from the mover But neither could the movable be made more apt or brought nigher to the mover except by motion whence would follow that there was a motion before the first motion Again Time the measure of motion is eternall therefore motion it selfe is such That Time is eternall besides that it is the generall agreement of Philosophers is thus proved it cannot be conceived without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the instant which is intermediate betwixt the past and future both the end of one and the beginning of the other but if time had a beginning this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would have been only a beginning not end if time should have an end this instant would be only an end not a beginning both which are repugnant to the nature of a moment Indivisible void of quantity the proof whereof is grounded upon three Theoremes 1. That no finite mover can move in infinite time therefore the first mover is infinite 2. That there cannot be infinite power in finite quantity therefore the first mover is incorporeall 3. That there cannot be finite power in that which is infinite therefore the first mover is infinite in power Hence may be collected that it is impossible the first mover should be divisible corporeall or affected with quantity for if he had any it would either be infinite of which kinde actuall there is none or finite wherein could not consist his infinite power CHAP. VI. Of Heaven HAving treated of the principles causes and affections of â—aturall bodies in generall he proceeds next to particulars The World is perfect because it consists of bodies which are perfect and comprehendeth all perfection it selfe not being comprehended by any other Of Bodies some are simple others compounded of the simple All naturall bodies are movable locally perâ—se There is a twofold locall motion simple which is competible to simple bodies and mixt which to the mixt Hence it followeth that there are so many kinds of simple bodies as variations of simple motion for of one simple body there is one proper motion Simple locall motion is two-fold circular about the center and right the right is either upwards from the center or downwards to the center and both these either simply or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This foure-fold variation of right motion evinceth that there are foure simple bodies called Elements circular motion must be proper to some other fift essence different from the constitutions of the other foure simple bodies more divine and precedent to all the rest This is Heaven Heaven hath neither gravity nor levity this is manifest from its motion which is circular not from the center which is proper to light things nor to the center as is proper to heavy but about the center Heaven is void of generation and corruption and consequently of accretion diminution and alteration for it hath no contrary it is therefore the first body not to be consumed by time and age No body can be infinite therefore the world it selfe is not infinite neither is there any body beyond it infinite not intelligible or mathematicall There is but one world for if there were more the Earth of one would move to the Earth of the other as being of one kind and ascend out of its proper place The world is eternall whatsoever is eternall is ingenerate and incorruptible Plato therefore erred in affirming the world to be generated but incorruptible If he meant that as it was generated it is by nature corruptible yet shall never be actually dissolved because of the eternall cause of its conservation God
he erreth also for then there would be somthing that should be alwaies and yet could not be alwaies Heaven is void of labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it hath no contrary to retard its motion Heaven hath the threefold difference of position upwards and downwards backwards right and left for these are proper to all animate things which have the principle of motion within themselves The right side of Heaven is the East for from thence begins its motion the left side the West and consequently the Artick pole is lowermost the Antartick uppermost forwards our Hemisphear backwards the other Heaven naturally moveth circularly but this circular motion is not uniform throughout all Heaven for there are other Orbs which move contrary to the primum mobile that there may be a vicissitude in sublunary things and generation and corruption Heaven is Sphaericall for to the first body the first figure is most proper If it were quadrangular triangular or the like the angles would somtimes leave a space without a body and occupate another space without a body The motion of Heaven is circular as being the measure of all others therefore most compendious and swiftest The motion of the primum mobile is aequable and uniform for it hath neither beginning middle nor end the primum mobile and first mover being eternall both and subject to no variation Starres are of the same body with that wherein they are carried but more thick and compact they produce warmth and light in inferiour things through frication of the Air by their motion for swift motion fires wood and melts lead yet the spheares themselves are not heated but the Air only and that chiefly by the sphear of the Sun which by his accession towards us increaseth the heat his beams falling more directly and with double force upon us The Starres being infixed in the Heavens are moved not by themselves with a proper motion as fishes in the water and Birds in the Air but according to the motion of their Orbes Otherwise those in the eight Sphear would not be alwaies aequidistant from one another neither would the stars have alwaies the same side turned towards us as we see the Moon hath The primum mobile is carried about with the swiftest motion the seven Orbes of Planets under it as they are nearer to it are carried so much the more swiftly about by the motion thereof and as they are further distant more slowly Whence by how much the nigher they are to the primum mobile so much the slower is their proper motion because it is contrary to that of the primum mobile as being from East to West The Starres are round for that figure is most unapt for self-motion wee see the Moon is round by her orbicular sections therefore the other Starres are so likewise for the reason is the same in all The Centre of Heaven is the Earth round seated immoveable in the midst which together with the Sea makes up one Globe CHAP. VII Of Elements THe Element of Bodies is a simple Body into which other Bodies are divided in which it is either actually or potentially as in flesh wood and the like there is fire and earth potentially for into these they are segregated but actually they are not for then should the flesh and wood bee segregated Whereas every naturall Body hath a proper motion motions are partly simple partly mixt the mixt proper to mixt bodies the simple to simple it is manifest that there are simple bodies for there are simple motions the circular proper to Heaven the right to the Elements The Elements are not eternall for they are dissolved with reciprocall mutations and perish and are mutually generated of one another The motive qualities of the Elements are gravity and levity Heavy is that which is apt to be carried downwards to the Centre or midst of Heaven light is that which is apt to be carried upwards towards the extremities of Heaven These are either simple or comparative Simply heavy is that which is below all as the Earth Simply light is that which is above as all the fire Comparatively heavy and light are those in which are both these above some below others as Air and Water From these have mixt things gravity and levity the heavy are carried downwards to a definite medium the light upwards to a definite extream for nothing tends to infinite Whence it followeth that two Elements are extreamly contrary simply heavy and simply light Fire and Earth which tend to contrary places Betwixt these are two means participating of the nature of each extream Air and Water Those Elements which are highest and lightest are most perfect and have the nature of forms in respect of the inferiour because these are contained by those to be contained is the property of matter to contain of form Hence it followeth that there are four kinds of particular second matter differing by the accidentall differeâ—ces of heat cold humidity siccity levity and gravity simple and comparative though there be but one common matter of them all for they are made mutually of one another The mean Elements are heavy in their proper places for Earth being taken away Water tending downwards succeeds in its room Air descends into the place of Water but not contrariwise for Water ascends not into its place of Air unlesse by force In the extream it is otherwise for the Air being taken away the fire will not descend into its place nor the Earth ascend into the place of Water or Air for Fire is not heavy nor Earth light in their naturall place because they are extream Elements Figure conduceth to the swiftnesse or slownesse of motion either upwards or downwards but is not simply and in it self the cause of motion so an acute figure cuts the medium swiftly a broad obtuse figure slowly Hence a thin plate of Lead or Iron will swim on water because it comprehends much of the subjected body which it cannot easily divide or penetrate CHAP. VIII Of generation Corruption Alteration Augmentation and Diminution THere is a perpetuall succession of generation as well simple as accidentall which proceeds from two causes Efficient the first mover and the Heavens alwaies moving and allwaies moved and Materiall the first matter of which being non-ens actually ens potentially all things generable and corruptible consist This is incorruptible in its self susceptible of all forms whereby the corruption of one natural substance becometh the generation of another whatsoever matter remaineth upon the corruption being assumed towards the generation of another Generation and Corruption are twofold simple of a substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an accident generation of the lesse noble substance is called generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the more noble as that of Earth in respect of fire Corruption alwaies succeedeth generation because the terme to which of corruption viz. non-ens is the
come mixt bodies differing according to the various proportion of the temperament and as they are compounded of the Elements so they resolve into the same All these mixt bodies consist of all the Elements of Earth for every things participates of the nature of that thing wherein it is produced of water because every mixt thing must be concrete and terminated which properties Water best affordeth to Earth of Air and Fire because every perfect mixt body is made by temperament of contraries such is Air to Earth Fire to Water Again the nature of all mixt bodies as well animate as inanimate as to mixture is the same but that the animate consist of all the Element is manifest in that they are nourished by them The causes and common principles of mixt bodies are three materiall fomall efficient The Materiall is the power to be and not to be by which elementary things are generated and corrupted The formall is the reason of the essence of every thing the universall efficient is the circular motion of Heaven not onely as being eternall continuall and before generation but chiefly because it bringeth nigh to us and carrieth far from us that which hath the generative power of all things that is the Sun and the other Stars which by their accession and recession are the causes of generation and corruption All these are so disposed according to the order of Nature that because no naturall being can be permanent in the same individuall state they may be at lest preserved by a continuall succession of many individuum's of the same species Whence the naturall cause of generation is onely conservation of the species CHAP. XI Of imperfect mixt bodies MIxt bodies are twofold imperfect and perfect Meteors are imperfect mixt bodies produced according to Nature but after a lesse orderly and constant manner The generall matter thereof are the Elements the efficient the celestiall bodies which act upon inferiours by a kind of coherence Heaven is highest next Heaven the Element of fire next fire air under air water and earth Clouds are not generated in the sphear of fire nor in the region of the air partly by reason of the heat which is there partly because of the motion of the Heavens which carrieth along with it the element of fire and the upper region of the air by which motion heat is produced in inferiour bodies for the air being carried along by the Heaven is heated by that motion and by the proximity of the Sunne and of the Element of fire Flames that appear in the upper part of the air are made thus The Sun by his warmth extracteth a kind of breath out of the Earth which if hot and dry is called exhalation and if hot and moist vapour Exhalation ascends higher as being higher and being got into the upper region of the air is there enkindled by the motion of the air and proximity of the fire Hence come those they call fire-brands goates falling-starres and the like Hence are also Phasmes such as are called gulses chasmes bloody colours and the like the exhalation being variously colour'd by reflection of the light but chiefly seeming purple which colour ariseth from the mixture of fire and white The efficient cause of Comets are the Sun and stars the materiall an exhalation hot dry condensed and combustible so as it burnes not much nor is soon extinguished It is called a Comet or airy starre when it is a like on every side a pogoneia or bearded starre when it hath a long train That it consists of fire is manifest because at the same time there is commonly great winde and drought It appears seldome and then single and beyond the Tropicks because starres especially the Sun dissipate the matter whereof it consists The Galaxie is not the light of many starrs together as Anaxagoras held but an exhalation hot and dry kindled by the motion of many great starrs which are in that part where the Galaxie appeareth We come next to those meteors which are in the middle and lower region of the air When the Sun and other Starres draw up vapours out of waterish places into the middle region of the air they are there kept so long untill they are condensed by the cold of that place into drops of water which if they come down very small are called misling if greater rain This thick vapour which is seen suspended in the aire and changeth from air to water is a Cloud Mist is the superfluity of a cloud condensed into water Vapour attracted by a small heat not much above the earth and descending more condensed by the nocturnall cold becometh either dew or frost Frost when it congealeth before it resolves into water Dew when it turnes into water so as the warmth cannot dry it up nor the cold freez it Snow is a congealed cloud rain dew frost and snow differ almost only in bignesse and smalnesse Haile though it be of the same nature as ice yet is seldome produced in winter as being caused by Antiperistasis As the air above the earth condensed becommeth vapour and vapour by cold becommeth water so doth it also in the caverns and receptacles of the earth by a continuall mutation first it turnes into little drops then those little into greater Hence comes all springs and heads of rivers abundantly flowing out at one part of the earth Hence great Rivers and Fountains commonly flow from great hills which have greatest caverns The parts of the earth are in continuall mutation sometimes humid sometimes dry sometimes fertile sometimes desert by new eruptions or defections of rivers or accesse or recesse of the sea according to certain periods of time Thus have the parts of the earth their youth and age as well as plants and living creatures by the heat and conversion of the Sun Time and the World are eternall but Nilus and Tanais were not alwaies for those places whence they first issued were once dry grounds The proper place of water is the concave superficies of the aire This place the Sea compassing the earth possesseth for the swift and more rare water is drawn upwards by the heat of the Sun the salt more thick and terrene setleth downwards For this reason all waters tend to the sea as to their proper place yet hereby the Sea is not enlarged for the sun draweth out of it by reason of its expansion as great a quantity of water as it receiveth from rivers The sea is as the world eternall the saltnesse thereof proceedeth from admixtion of some terrene adust exhalation From the top of the Sea is drawn up a fresh vapour from the bottom heated by the Sun an exhalation which passeth through the Sea and commeth up with the vapour but falling back into the Sea bringeth that saltnesse with it as water passed often through ashes Winds are produced by the Sun and Starrs of a hot dry
which is perfect But the world it selfe forasmuch as it comprehendeth all things neither is there any thing which is not in it is every way perfect What therefore can be wanting to that which is best But there is nothing better then the minde and reason therefore these cannot be wanting to the world Chrysippus addeth this comparison As all things are best in the most perfect and mature creatures as in a Horse better then in a Colt in a Dog better then in a Whelp in a Man better then in a Child So that which is best in all the world must be in that which is perfect and absolute but then the world nothing is more perfect nothing better then vertue therefore the world hath proper vertue The nature of man is not perfect yet in man there is vertue how much more then in the world The world therefore hath vertue therefore it is wise and consequently God Thus the notion and apprehension men have of God is first by conceiving the beauty of those things which are objected to their eyes for no beautifull thing hath been made by chance and adventure but composed and framed by some ingenious and operative art Now that the heaven is beautifull appeareth by the form colour and bignesse thereof by the variety also of starres disposed therein Moreover the world is round in manner of a ball which figure of all others is principall and most perfect for it alone resembleth all the parts for being round it selfe it hath the parts also round As to the second part of the question God is an immortall being rationall perfect or intellectuall in Beatitude voide of all evill provident over the world and things in the world not of human form maker of all and as it were father of all They define God a spirit full of intelligence of a â—ieâ—y nature having no proper form but transforming himselfe into whatsoever he pleaseth and resembling all things We understand by God saith Antipater a living nature or substance happy incorruptible doing good to mankinde Allâ— men acknowledge the Gods immortall They who deprive the Gods of beneficence have an imperfect notion of them as thâ—y likewise who think they are subject to generation and corruption Yet are there some Gods saith Chrysippus generative and mortall as well as there are others ingenerate â—The world starres and earth are Gods but the supream God is the aetheâ—iall minde Iupiter The sun moon and other such like Gods were begotten but Iupiter is eternall Other Gods use a certain nourishment whereby they are maintained equally but Iupiter and the world after another sort then the generated which shall be consumed by fire Iupiter groweth continually untill such time as all things be consumed in him death being the separation of the soul and body for seeing that the soul of the world never departeth at all but augmenteth continnally untill it have consumed all the matter within it selfe we cannot say that the world dieth The substance of God Zeno affirmes to be the whole World and Heaven so also Chrysippus in his 11th of the Gods and Possidonius in his first of the Gods But Antipater in his 7th of the world affirmes his substance to be aâ—riall Boethius in his book of nature saith the substance of God is the sphear of fixed stars Sometimes they call him a nature containing the world sometimes a nature producing all upon earth As concerning the third part of the question they affirm that God is an operative artificiall fire methodically ordering and effecting the generation of the world comprehending in himselfe all prolifick reason by which every thing is produced according to Fate God is a Spirit diffused through the whole world having severall denominations according to the severall parts of the matter through which he spreadeth and the severall effects of his power shewn therein They call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom all things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of life Minerva as diffused through the aether Iuno as through the aire Vulcan as through the artificiall fire Neptune as through the water Ceres as through the earth In like manner the resâ— of his names were imposed with respect to some property This place was first discoursed upon by â— Zenoâ— after whom Cleanthes and Chrysippus dilated more largely upon it By this Providence the World and all parts of the World were in the beginning constituted and are in all time ordered This disputation they divided into three parts The first from the same reason that teacheth us there are Gods inferreth that the World is ordered by them seeing that there is nothing higher or more excellent then this administration The second from that reason which teacheth us that all things are subjected to an understanding nature and exquisitely ordered by it inferreth that it is generated of animate principles The third place is derived from admiration of celestiall and terrestriall things Upon these Cicero discourseth at large according to the opinion of the Stoicks As to the fourth part of the question in generall concerning the Gods that they have a particular providentiall care of man-kinde it is manifest in that whatsoever is in this world was made for the use of man and is conducible thereunto and if for the whole fpecies they must consequently have the same care of particulars which they expresse by many portents and all those fignes whereupon the art of Divination depends There was never any great person without some divine inspiration But we must not argue from hence that if the corn or vineyard of any man be hurt by a Tempest or Fortune deprive him of any of the conveniencies of life that he to whom this hath happened may be judged to be hated or neglected of God The Gods take care of great things the little they neglect but to great persons all things have alwaies a happy issue Chrysippus in his fourth Book of Providence saith there is nothing more ignorant nothing more sordid then those persons who think good might have been without ill For Good and Ill being contraries it is necessary that both consist together mutually sustaining one another as it were by opposition For how could we understand Iustice unlesse there were Injuries What is Justice but a privation of Injustice How can Fortitude be understood but by opposition to Fear How Continence but from Intemperance How Prudence if there were not Imprudence Why do not these fooles desire that Truth might be without Falshood Such are good and ill happinesse and misery griefe and pleasure one is ty'd to the other as Plato sayes by their contrary ends Here followeth the question whether that Providence which framed the world and mankinde did make likewise those corporeall infirmities and sicknesses which men suffer Chrysippus affirmeth it was not the intent of Nature to make men obnoxious to
just nor dispraise nor honour nor punishment but this is false therefore all things are not done by Fate But Chrysippus not allowing this necessity yet maintaining that nothing happened without precedent causes distinguisheth thus Of Causes saith he some are perfect and principall others assistant and immediate When we say all things are done by Fate from antecedent causes we understand not the perfect and principall causes but the assistent and immediate He therefore answers the former objection thus If all things are done by Fate it followeth that all things be done by antecedent causes but not by the principall and perfect but by the assistent and immediate which though they be not in our power it followeth not that the appetite likewise is in our power This Argument therefore concludes well against those who joyne necessity with Fate but nothing against those who assert antecedent causes not perfect nor principall What assent is and how it commeth to be in our power we have already shewn in the Logick Hence it followeth that notwithstanding that all things are necessarily coacted and connected by Fate with a certain principall reason yet saith Chrysippus our mindes are so obnoxious to Fate as their property and quality is For if at the first by nature they were formed soundly and profitably all that power which commeth upon them extrinsecally from Fate they transmit easily and inoffensively but if they are harsh ignorant and rude not supported by any helps of good art although they are pressed by little or no conflict of fatall incommodity yet by their own unluckinesse and voluntary impulsion they rush into continuall sins and errours which thing maketh that this naturall and necessary consequence of things which is called Fate be by this reason For it is as it were fatall and consequent in its kinde that wicked minds should not be without sins and errours an instance whereof he bringeth not unapposite As saith he a rolling stone if you turn it down a steep place you first give it the cause and beginning of its precipitation but afterwards it rolleth headlong of it selfe not that you make it do so any longer but because its figure and the volubility of its form is such In like manner order and reason and necessitie moveth the beginnings of causes but the impetuousnesse of our thoughts and mindes and our own actions are guided by every mans private will and minde Thence continueth he the Pythagoreans say Men of their own accord their ills procure As conceiving that all ills proceed from themselves and according to their own appetites when they sin and offend and according to their own minde and signe For this reason he denyeth that we ought to suffer and hear such wicked or idle or noxious or impudent persons who being taken in some fault and wickednesse have recourse to the necessity of Fate as to a Sanctuary affirming that they have done wickedly is not to be attributed to their temerity but to Fate CHAP. XX. Of Not-Bodies or Incorporealls and first of Dicibles HItherto of Bodies we come next to the second place of Physick concerning Not-Bodies or Incorporealls Incorporeall is that which may be but is not contained in bodies Of those there are four kinds Dicibles Vacuum place and Time Dicible is that which consisteth according to rationall phantasy a mean betwixt notion and thing Of this already in the Logick CHAP. XXI of Vacuum and Place THe second incorporeall is Vacuum which is the solitude or vacuity of a body In the world there is no vacuum neither in the whole nor in any part Beyond it there is an infinite vacuity into which the world shall be resolved Of this already in the Chapter concerning the world Next is Place Place is that which is fully occupated by the body or as Chrysippus defines it that which is or may be occupated by one or more things Thus it differs from vacuity which hath no body and from space which is occupated but in part as a vessell halfe full of wine CHAP. XXII Of Time LAst of the Incorporealls is Time Time is according to many of the Stoicks the motion of it selfe not of heaven and had no beginning of generation Chrysippus saith that Time is the measure of slownesse or swiftnesse Zeno defined it the intervall of motion and measure of slownesse and swiftnesse according to which all things were and are Possidonius saith that some are wholly infinite as all Time some only in part as the past and future for they are joyned together by the present He defined Time the intervall of motion or the measure of swiftnesse and slownesse one part of it being present the other future the present connected to the future by something like a point It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed to the least part of Time that falleth under sense subsisting according to the difference of past and future Chrysippus saith that Time is the intervall of motion the measure of swiftnesse and slownesse a consequent intervall to the worlds motion according to which all things are and are moved unlosse rather there be a two-fold Time as the Earth and Sea and Vacuity and Universe have the same names with their parts And as vacuity is every way infinite so Time is both waies infinite for the present and future have no end He likewise asserts that no entire present is Time for continuous things being divided into infinite Time likewise admitteth of the same division so that no Time is properly present but so called after a lesse accurate manner The present only is subsistent unlesse it be understood as of Categorems as walking is attributed to him that walketh but not to him that sitteth or lyeth Thus much for the STOICALL PHILOSOPHY CLEANTHES CAP. I. His Life CLeanthes was of Assus an Aeolian City fortified as Stralo describes it both by Nature and Art sonne of Phanias He was first according to Antisthenes a wrastler and comeing to Athens having no more then four Drachms he apply'd himself first to Crates then to Zene whom he heard constantly and persevered in his Philosophy and Opinions He was much commended for his laboriousnesse in as much as being poor he went by night to the Gardens to draw water and in the day time studied Philosophy Hence he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The drawer of Water Being cited to the Court to give an account how he lived being so healthfull and lusty hee produced the Gardener under whom he drew water and a woman for whom he ground meal to witnesse how he subsisted The Areopagites wondring hereat allotted him 10. minae which Zeno would not suffer him to accept Antigonus gave him 3000. minae On a time leading some young men to a spectacle the wind blew back his Cloak and discovered that he had no Coat whereupon the Athenians much applauded him and as Demetrius the Magnesianâ—aith â—aith bestowed a Coat upon him Antigonus who was his Auditor asked
he is To things that are that which is not is not opposed as contrary for it neither existeth nor is participant of any essence nor can be understood So that if any man endeavour to expresse it in words or comprehend it by thought he is deceived because he putteth together things contrary and repugnant Yet that which is not as far as it is spoken is not a pure negation of that which is but implyeth a relation to another which in some manner is joined to Ens. So that unlesse we assume somthing from that which is to that which is not it cannot be distinguished from other things but thus as many kinds as they are of Ens so many are there of Non-Ens because that which is not an Ens is a Non-Ens Thus much may serve for an introduction into Plato's Philosophy Some things perhaps are said orderly others dispersedly or confusedly yet is all so laid down that by those which we have delivered the rest of his Assertions may be found out and contemplated After so serious a Discourse it will not be amisse to give the Reader a Poeticall entertainment upon the same Subject being A PLATONICK DISCOURSE Written in Italian by IOHN PICUS Earl of MIRANDULA In explication of a Sonnet by HIERONIMO BENIVIENI The first PART Sect. I. IT is a principle of the Platonists That every created thing hath a threefold being Causal Formal Participated In the Sun there is no heat that being but an elementary quality not of Celestiall nature yet is the Sun the cause and Fountain of all hear Fire is hot by nature and its proper form Wood is not hot of its self yet is capable of receiving that quality by Fire Thus hath heat its Causall being in the Sun its Formall in the Fire it s Participated in the Fuel The most noble and perfect of these is the Causal and therefore Platonists assert That all excellencies are in God after this manner of being That in God is nothing but from him all things That Intellect is not in him but that he is the original spring of every Intellect Such is Plotinus's meaning when he affirms God neither understands nor knows that is to say after a formall way As Dionysius Areopagita God is neither an Intellectuall nor Intelligent nature but unspeakably exalted above all Intellect and Knowledge Sect. II. PLatonists distinguish Creatures into three degrees The first comprehends the corporeall and visible as Heaven Elements and all compounded of them The last the invisible incorporeal absolutely free from bodies which properly are called Intellectual by Divines Angelicall Natures Betwixt these is a middle nature which though incorporeall invisible immortall yet moveth bodies as being obliged to that Office called the rationall Soul inferiour to Angells superiour to Bodies subject to those regent of these Above which is God himselfe author and principle of every Creature in whom Divinity hath a casuall being from whom proceeding to Angells it hath a formall being and thence is derived into the rationall Soul by participation of their lustre below which no nature can assume the Title of Divine Sect. III. THat the first of these three Natures cannot be multiplyed who is but one the principle and cause of all other Divinity is evidently proved by Platonists Peripateticks and our Divines About the second viz. The Angelick and Intellectuall Platonists disagree Some as Proclus Hermias Syrianus and many others betwixt God and the rationall Soul place a great number of creatures part of these they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intelligible part intellectuall which termes Plato sometimes confoundeth as in his Phaedo Plotinus Porphyrius and generally the most refined Platonists betwixt God and the Soul of the World assigne only one Creature which they call the Son of God because immediately produced by him The first opinion complies most with Dionysius Areopagita and Christian Divines who assert the number of Angells to be in a manner infinite The second is the more Philosophick best suiting with Aristotle and Plato whose sense we only purpose to expresse and therefore will decline the first path though that only be the right to pursue the latter Sect. IV. VVE therefore according to the opinion of Plotinus confirmed not only by the best Platonists but even by Aristotle and all the Arabians especially Avicenna affirm That God from eternity produced a creature of incorporeall and intellectuall nature as perfect as is possible for a created being beyond which he produced nothing for of the most perfect cause the effect must be most perfect and the most perfect can be but one for of two or more it is not possible but one should be more or lesse perfect than the rest otherwise they would not be two but the same This reason for our opinion I rather choose then that which Avicen alledges founded upon this principle That from one cause as one can proceed but one effect We conclude therefore that no creature but this first minde proceeds immediately from God for of all other effects issuing from this minde and all other second causes God is only the mediate efficient This by Plato Hermes and Zoroaster is called the Daughter of God the Minde Wisdome Divine Reason by some interpreted the Word not meaning with our Divines the Son of God he not being a creature but one essence coequall with the Creator Sect. V. ALL understanding agents have in themselves the form of that which they design to effect as an Architect hath in his minde a figure of the building he undertakes which as his pattern he exactly strives to imitate This Platonists call the Idea or Exemplar believing it more perfect then that which is made after it and this manner of Being Ideal or Intelligible the other Materiall and Sensible So that when a Man builds a house they affirm there are two one Intellectuall in the Workmans mind the other sensible which he makes in Stone Wood or the like expressing in that matter the form he hath conceiv'd to this Dante alludes â—None any work can frame Unless himself become the same Hereupon they say though God produced only one creature yet he produced all because in it he produced the Ideas and forms of all and that in their most perfect being that is the Ideal for which reason they call this Mind the Intelligible World Sect. VI. AFter the pattern of that Mind they affirm this sensible World was made and the exemplar being the most perfect of all created things it must follow that this Image thereof be as perfect as its nature will bear And since animate things are more perfect then the inanimate and of those the rational then the irrationall we must grant this World hath a Soul perfect above all others This is the first rationall Soul which though incorporeall and immateriall is destin'd to the function of governing and moving corporeall Nature not free from the body as that mind whence from Eternity it was deriv'd as was the mind from