nothings which are called several motions are gods to infinite matter and our stronger nothing which is every stronger motion is god to every weaker nothing which is every weaker motion for if motion depend upon nothing every particular motion is absolute but the old opinions of atoms seems not so clear to my reason as my own and absolutly new opinions which I hear call my Philosophical opinions which opinions seem to me to be most probable and these opinions are like Chymistrie that from a grosse substance extract the substance and essence and spirits of life or knowledge which I call the innated matter THE OPINION or RELIGION OF THE OLD PHILOSOPHERS NAtural Philosophers in their opinions make three gods the causer the worker and the matter as God nature and the Chaos all three being eternal as the causer God was is and shall be the worker nature was is and shall be the matter chaos was is and shal be was ever is present and shall be eternally and whatsoever was in its self from all eternity and shall be to all eternity is a God but if they make them all but one thing then they may say there is but one God but if they make them three distinct things then they make three Gods for though they make them all one in unity yet not in property but God is like a Center from whom all infinites flow as from him and through him and to him his infinite knowledg knowes all past present and what is to come and is a fixt instant THE TEXT TO MY Natural Sermon I As the preacher of nature do take my text out of natural observance and contemplation I begin from the first chapter which is the onely and infinite matter and conclude in the last which is eternity But I desire my noble Readers to hear me with so much patience or be so just to me as to observe that though my text is common for who hath not heard of the first matter and my application old for what is older then eternity Yet that my arguments and proofs are new for what ancient Philosophers have preached after my way wherefore most industrious and ingenious students cast me not out of your Schools nor condemn my opinions out of a dispisement of my sex for though nature hath made the active strength of the effeminat sex weaker then the masculine yet perchance she may elevate some fancies and create some opinions as sublime and probable in effeminate brains as in masculine Wherefore it were unjust to condemn the probable particulars for the errours of the generality and if you speak or think me too vainglorious in pleading in my own cause it may be thought you are irregular and if I should not plead for my self in a just cause it may be thought I were not a right begotten daughter of nature but a monster produced by her escapes or defects for every true childe of nature will require its just inheritance The first cause is matter The second is Motion The third is figure which produceth all natural effects Nature is matter form and motion all these being as it were but one thing matter is the body of nature form is the shape of nature and motion The spirits of nature which is the life of nature and the several motions are the several actions of nature The several figures are the several postures of nature and the several parts the several members of nature OF MATTER AND MOTION CHAP. I. THERE is no first matter nor first Motion for matter and motion are infinite and being infinite must consequently be Eternal and though but one matter yet there is no such thing as the whole matter that is as one should say All. And though there is but one kinde of matter yet there are infinite degrees of matter as thinner and thicker softer and harder weightier and lighter and as there is but one matter so there is but one motion yet there are infinite degrees of motion as swifter and slower and infinite changes of motion And although there is but one matter yet there are infinite of parts in that matter and so infinits of Figures if infinite figures infinite sizes if infinite sizes infinite degrees of bignesse and infinite degrees of smalnesse infinite thicknesse infinite thinnesle infinite lightnesse infinite weightinesse if infinite degrees of motion infinite degrees of strengths if infinite degrees of strengths infinite degrees of power and infinite degrees of knowledge and infinite degrees of sense Chap. 2. Of the Form and the Minde AS I said there is but one Matter thinner and thicker which is the Form and the Minde that is Matter moving or Matter moved likewise there is but one motion though flower or swifter moving several wayes but the slower or weaker motions are no lesse motion then the stronger or swifter So Matter that is is thinnest or thickest softest or hardest yet is but one matter for if it were divided by digrees untill it came to an Atome that Atome would still be the same matter as well as the greatest bulk But we cannot say smallest or biggest thinnest softest or hardest it Infinite Chap. 3. Eternal matter THat matter which was solid and weighty from all Eternity may be so eternally and what was spungie and light from all Eternity may be so eternally and what had innate motion from Eternity may be so eternally and what was dull without innate motion from Eternity may be so eternally for if the degrees could change then there might be all thin and no thick or all thick and no 〈◊〉 all hard no soft and fluid or all fluid and no solidity For 〈◊〉 contracting and dilating may bring and joyn parts together or separate parts asunder yet those parts shall not be any other wayes then by Nature they were Chap. 4. Of Infinite matter INfinite matter cannot have exact Form or Figure because it hath no Limits but being divided by motion into several parts those Parts may have perfect Figures so long as those Figures last yet these parts cannot be taken from the Infinite Body And though parts may be divided in the Body Infinite and joyned several wayes yet Infinite can neither be added nor diminished yet division is as infinite as the matter divided Chap. 5. No proportion in Nature IN Nature there is no such thing as Number or Quantity for Number and Quantity have onely reference to division neither is there any such thing as time in Eternity for Time hath no reference but to the Present if there be any such thing as Present Chap. 6. Of one Kinde of Matter ALthough there may be infinite degrees of matter yet the Nature and kinde of matter is finite for Infinite of severall kindes of matter would make a Confusion Chap. 7. Of Infinite knowledge THere can be no absolute Knowledge if infinite degrees of Knowledge nor no absolute power if there be infinite degrees of strength nor present if infinite degrees of motion Chap. 8. No
bought Or like to Carpets which the Persian made Or Sattin smooth which is the Florence Trade Some matter they ingrave like Ring and Seal Which is the stamp of Natures Common-weal 'T is Natures Armes where she doth print On all her Works as Coin that 's in the Mint Some several sorts they joyn together glu'd As matter solid with some that 's fluid Like to the Earthly ball where some are mixt Of several sorts although not fixt For though the Figure of the Earth may last Longer then others yet at last may waste And so the Sun and Moon and Planets all Like other Figures at the last may fall The Matter 's still the same but motion may Alter it into Figures every way Yet keep the property to make such kinde Of Figures fit which Motion out can finde Thus may the Fgures change if Motion hurls That Matter of her wayes for other Worlds Of the Minde THere is a degree of stronger Spirits then the sensitive Spirits as it were the Essence of Spirits as the Spirit of Spirits This is the Minde or Soul of Animals For as the sensitive Spirits are a weak knowledg so this is a stronger knowledge As to similize them I may say there is as much difference betwixt them as Aqua Fortis to ordinary Vitriol These Rational Spirits as I may call them work not upon dull matter as the Sensitive Spirits do but onely move in measure and number which make Figures which Figures are Thoughts as Memory Understanding Imaginations or Fancy and Remembrance and Will Thus these Spirits moving in measure casting and placing themselves into Figures make a Consort and Harmony by Numbers Where the greater Quantity or Number are together of those rational spirits the more variety of Figure is made by their several motions they dance several dances according to their Company Chap. 34. Of their several Dances or Figures WHat Object soever is presented unto them by the senses they strait dance themselves into that figure this is Memory And when they dance the same figure without the help of the outward object this is Remembrance when they dance the figures of their own invention as I may say then that is imagination or Fancie Understanding is when they dance perfectly as I may say not to misse the least part of those figures that are brought through the senses Will is to choose a dance that is to move as they please and not as they are perswaded by the sensitive spirits But when their motion and measures be not regular or their quantity or numbers sufficient to make the figures perfect then is the minde weak and infirme as I may say they dance out of time and measure But where the greatest number of these or quantity of these Essences are met and joyn'd in the most regular motion there is the clearest understanding the deepest Iudgement the perfectest knowledge the finest Fancies the more Imagination the stronger memory the obstinatest will But somtimes their motions may be regular but society is so small so as they cannot change into so many several figures then we say he hath a weak minde or a poor soul. But be their quantity or numbers few or great yet if they move confusedly and out of order we say the minde is distracted And the reason the minde or soul is improveable or decayable is that the quantity or numbers are increaseable or decreaseable and their motions regular and irregular A Feaver in the Body is the same motion among the sensitive spirits as madnesse is in the minde amongst the rational Spirits So likewise pain in the Body is like those motions that make grief in the minde So pleasure in the body is the like motions as make delight and joy in the minde all Convulsive motions in the Body are like the motions that cause Fear in the minde All Expulsive motions amongst the rational spirits are a dispersing their society As Expulsity in the Body is the dispersing of dull matter by the sensitive spirits All Drugs have an Opposite motion to the matter they work on working by an expulsive motion and if they move strongly having great quantity of spirits together in a little dull matter they do not onely cast out superfluous matter but pull down the very materials of a figure But all Cordials have a Sympathetical motion to the matter they meet giving strength by their help to those spirits they finde tired as one may say that it is to be over-power'd by opposite motions in dull Matter Chap. 35. The Sympathy and Antipathy of Spirits PLeasure and delight discontent and sorrow which is Love and hate is like light and darknesse the one is a quick equal and free motion the other is a slow irregular and obstructed motion When there is the like motion of Rational Spirits in opposite figures then there is a like understanding and disposition Just as when there is the like Motion in the sensitive spirits then there is the like constitution of body So when there is the like quantity laid in the same Symmetry then the figures agree in the same proportions and Lineaments of Figures The reason that the rational spirits in one Figure are delighted with the outward form of another Figure is that the motions of those sensitive Spirits which move in that figure agree with the motion of the rational spirits in the other This is love of beauty And when the sensitive motions alter in the figure of the body and the beauty decayes then the motion of rational spirits alter and the love of godlinesse ceases If the motion of the rational spirits are crosse to the motion of the sensitive spirits in opposite figures then it is dislike So if the motion be just crosse and contrary of the rational spirits in opposite figures it is hate but if they agree it is love But these Sympathies which are made only by a likenesse of motions without an intermixture last not long because those spirits are at a distance changing their motion without the knowledge or consent of either side But the way that the rational spirits intermix is through the Organs of the body especially the eyes and Eares which are the common doors which let the spirits out and in For the vocal and verbal motion from the mouth carry the spirits through the eares down to Heart where love and hate is lodged And the spirits from the eyes issue out in Beams and Raies as from the Sun which heat or scorch the heart which either raise a fruitful crop of love making the ground fertile or dries it so much as makes it insipid that nothing of good will grow there unlesse stinking weeds of Hate But if the ground be fertile although every Crop is not so rich as some yet it never grows barren unlesse they take out the strength with too much kindnesse As the old proverb they kill with too much kindnesse which murther is seldom committed But the rational
knowledge because not the same motion that made that knowledge As for example how many several Touches belong to the body for every part of the body hath a several touch which is a several knowledge belonging to every several part for every several part doth not know and feel every several touch For when the head akes the heel feels it not but onely the Rational spirits which are free from the incumbrance of dull matter they are agile and quick to take notice of every particular touch in or on every part of the figure The like motions of a pain in the Body The like motions of the Rational spirits we call grief in the minde and to prove it is the like motion of the Rational Spirits to the sensitive which makes the knowledge of it is when the rational Spirits are busily moved with some Fantasmes if any thing touches the body it is not known to the rational spirits because the rational spirits move not in such motion as to make a thought in the head of the touch in the heel which makes the thoughts to be as senselesse of that touch as any other part of the body that hath not such paines made by such motions And shall we say there is no sense in the heel because no knowledge of it in the head we may as well say that when an Object stands just before an eye that is blinde either by a contrary motion of the thoughts inward by some deep Contemplation or otherwise we may as well say there is no outward object because the rational spirits take no notice of that Object t is not that the stronger motion stops the lesse or the swifter the slower for then the motions of the Planets wold stop one anothers course Some will say what sense hath man or any other Animal when they are dead it may be answered that the Fignre which is a body may have sense but not the Animal for that we call Animal is such a temper'd matter joyn'd in such a figure moving with such kinde of motions but when those motions do generally alter that are proper to an Animal although the matter and Figure remain yet it is no longer an Animal because those motions that help it to make an Animal are ceas'd So as the Animal can have no more knowledge of what kind of sense the Figure hath because it is no more an Animal then an Animal what sense dust hath And that there is the reason that when any part is dead in an Animal if that those motions that belonged to the Animal are ceas'd in that part which alter it from being a part of the Animal and knowes no more what sense it hath then if a living man should carry a dead man upon his shoulders what sense the dead man feels whether any or no. Chap. 45. Of Matter Motion and Knowledge or Understanding VVHatsoever hath an innate motion hath knowledge and what matter soever hath this innate motion is knowing but according to the several motions are several knowledges made for knowledge lives in motion as motion lives in matter for though the kind of matter never alters yet the manner of motions alters in that matter and as motions alter so knowledge differs which makes the several motions in several figures to give several knowledge And where there is a likenesse of motion there is a likenesse of knowledge As the Appetite of Sensitive spirits and the desire of rational spirits are alike motions in several degrees of matter And the touch in the heel or any part of the body else is the like motion as the thought thereof in the head the one is the motion of the sensitive spirits the other in the rational spirits as touch from the sensitive spirits for thought is onely a strong touch and touch a weak thought So sense is a weak knowledge and knowledge a strong sense made by the degrees of the spirits for Animal spirits are stronger as I said before being of an higher extract as I may say in the Chymistry of Nature which makes the different degrees in knowledge by the difference in strengths and finenesse or subtlety of matter Chap. 46. Of the Animal Figure WHatsoever hath motion hath sensitive spirits and what is there on earth that is not wrought or made into figures and then undone again by these spirits so that all matter is moving or moved by the movers if so all things have sense because all things have of these spirits in them and if Sensitive spirits why not rational spirits For there is as much infinite of every several degree of matter as if there were but one matter for there is no quantity in infinite for infinite is a continued thing If so who knows but Vegetables and Minerals may have some of those rational spirits which is a minde or soul in in them as well as man Onely they want that Figure with such kinde of motion proper thereunto to expresse knowledge that way For had Vegetables and Minerals the same shape made by such motions as the sensitive spirits create then there might be wooden men and iron beasts for though marks do not come in the same way yet the same marks may come in and be made by the same motion for the spirits are so subtle as they can pass and repass through the solidest matter Thus there may be as many several and various motions in Vegetables and Minerals as in Animals and as many internal figures made by the rational spirits onely they want the Animal to expresse it the Animal way And if their knowledge be not the same knowledge but different from the knowledge of Animals by reason of their different figures made by other kinde of motion on other tempered matter yet it is knowledge For shall we say A man doth not know because he doth not know what another man knows or some higher power Chap. 47. What an Animal is AN Animal is that which we call sensitive spirit that is a figure that hath local motion that is such a kinde of figure with such kinde of motions proper thereunto But when there is a general alteration of those motions in it then it is no more that we call Animal because the local motion is altered yet we cannot knowingly say it is not a sensitive Creature so long as the figure lasts besides when the figure is dissolved yet every scattered part may have sense as long as any kinde of motion is in it and whatsoever hath an innate motion hath sense either increasing or decreasing motion but the sense is as different as the motions therein because those properties belonging to such a figure are altered by other motions Chap. 48. Of the dispersing of the Rational Spirits SOme think that the Rational spirits flye out of Animals or that Animal we call Man like a swarm of Bees when they like not their hives finding some inconvenience seek about for another habitation or leave the body like Rats
the same figure Chap. 96. Of the needle I Perceive the norths attraction of the Load-stone is not after the same manner of attraction as the Load-stone attracts iron for the attractions of the Load-stone draws iron to it but the attraction of the north draws the Load-stone towards it by the turning it that way as the Sun will do the the heads of some sorts of flowers For if the north attracted the Load-stone as the Load-stone iron the Load-stone would be in a perpetual motion travelling to the north pole unlesse it were fixt but I do not hear that a Load-stone doth remove out of the place wherein it is but it turns as I may say the face towards it now the question will be whether the Loadstone turns it self towards the north or the north turns by compulsion or by sympathy the experiment will be by iron that if a great quantity of iron should be said at one side of the needle whether the needle would not vary from the north towards the iron if it do it shews the Load-stone turns itself towards the north or else it could not turn from the north for certainly the north hath a greater operative power to turn the Load-stone to it then the Load-stone could have to turn it self from it so if a quantity of iron can cause the needle to vary it shews that the Load-stone turns to the north by a self motion and not the motions of the north that make it turn to it but if it varies not towards the iron then the north forces it unlesse the Load-stone takes more delight to view the norths frowning face then to imbrace hard iron or that the feeding appetite is stronger then the viewing delight for it onely turns it self to the face of the north but if it turns not it self the north forces it to turn which as I have said before is to be found by the experiments of iron but if it turns it self I beleeve it may receive some refreshments from those raies which stream from the north for all things turn with self-ends for certainly every thing hath self-love even hard stones although they seem insensible so the Load-stone may work as various effects upon several subjects as fire but by reason we have not so much experience of one as the other the strangenesse creates a wonder for the old saying is that ignorance is the mother of admiration but fire which produceth greater effects by invisible motions yet we stand not at such amaze as at the Load-stone because these effects are familiar unto us But per chance the Load-stone is nourished by iron as many creatures are by heat for though the creatures are nourished there with yet the heat alters not its vertue nor the body in whichthe heat inheres loses not the property of heating the sun is not weakned by warming the earth though the earth is stronger by the warm ' th of the sun but warm ' th feeds after a spiritual manner not a corporal and as somethings are nourished by warm'th so others by cold as ice snow and many other things that are above number So the Load-stone may be refreshed although not fed by the cold north and as fire is fed by fuel so is the vertual part of the Load-stone by iron or as exercise gets health and strength to Animal bodies so doth the Load-stone on iron and as idlenesse breeds faintnesse or weaknesse 〈◊〉 doth the Load-stone from iron Chap. 98. Of stone FIre hath more power over Metals in some sense then on stone and in some sense hath more power over stone then metals For fire will sooner melt metal then dissolve stone but when the exterior form of stone is dissolved it is changed from the nature of being stone and be comes dust and ashes And though metal would likewise change the interior nature if the exterior form were dissolved yet metal although it be melted keeps the interior nature and exterior form but not the exterior motions for metal is metal still although it be melted onely it becoms fluid this sheweth that fire doth not onely alter the exterior motion of stone but dissolves the exterior form and so the interior nature which in metal it doth not unlesse a more forcible fire be applied thereto then will serve to melt which shewes that although the interior motions of stone be contractions as all solid bodies are yet the interior nor exterior natural figure is not circular as metals are for stone cannot be made fluid and as it were liquid as metal will be but crumbles into dust and wasts as wood or the like and not evaporates away as water which metal doth This sheweth that the exterior and interior natural form of stone is composed of parts and not in one piece as a circle I do not mean in one piece as the exterior bulk but in one piece in the exterior and interior nature For though you may pound or file metal to dust that dust as small as Atoms the like may be done to stone wood and flesh or any thing that is dividable yet it will keep the nature of being metal stone wood flesh or the like although the parts be no bigger then an Atom but if you do dissolve the exterior nature the interior nature doth dissove also thus the exterior form may be altered but not dissolved without a total dissolution Chap. 99. Of burning ALL that is hot is not of a burning faculty nor all that is burning is not actually hot and though Burning Motions work several wayes according to the temperament of the matter and composure of the figures it meets with yet the nature of all kinds of burnings is to expulse by a piercing and subdividing faculty provided that the burning Motions and burning figures are strong enough to incounter what opposeth them but when the opposed bodies and motions have an advantage either by strength or otherwayes it alters the nature and faculty of burning and many times there is great dispute and long combats amongst the several motions and different figures for the preheminency Chap. 100. Of different burning THough all that is of a burning nature or faculty may be called fire yet all that hath a burning nature or faculty is not of that sort of fire which is a bright shining hot glowing fire as for example vitrals brimstone oyl or spirits or that we call cordials or hot-waters or any of the like nature Besides all burning figures or motions work not after one and the same manner though after one and the same nature being all of a burning quality or faculty for some burn interiorly others exteriorly but as I havesaid all burning is of a subdividing faculty Chap. 101. Fires transformation THe interior and exterior figures of hot glowing burning bright shining fire are all one and the motions working apart according to the nature of the figure it works on can change every thing it hath power over into its own likenesse yet the
that profession by which they live Likewise an objection for my saying I have not read many Books but I answer for not reading of many Authors had I understood several Languages as I do not I have not had so much time had I indeavoured to have been learned threin for learning requires close studies long time and labour Besides our sex takes so much delight in dressing and adorning themselves as we for the most part make our gowns our books our laces our lines our imbroderies our letters and our dressings are the time of our studie and instead of turning over solid leaves we turn our hair into curles and our sex is as ambitious to shew themselves to the eyes of the world when finely drest as Scholers do to expresse their learning to the ears of the world when fully fraught with Authors But as I have said my head was so full of my own naturai phancies as it had not roome for strangers to boord therein and certainly natural reason is a better tutor then education for though education doth help natural reason to a more sudden maturity yet natural reason was the first educator for natural reason did first compose Common-Wealths invented arts and sciences and if natural reason have composed invented and discoverd I know no reason but natural reason may finde out what natural reason hath composed invented and discovered without the help of education but some may say that education is like mony n put to use which begets increase I say it is true but natural reason is the principal which without increase could not be but in truth natural reason is both the principal and the increase for natural reason produceth beneficial effects and findes out the right and the truth the wrong and the falshood of things or causes but to conclude what education hath not instructed me natural Reason hath infor med me of many things TO THE TWO UNIVERSITIES Most Famously learned I Here present the sum of my works not that I think wise School-men and industrious laborious students should value my book for any worth but to receive it without a scorn for the good incouragement of our sex lest in time we should grow irrational as idiots by the 〈◊〉 of our spirits through the carelesse neglects and despisements of the masculine sex to the effeminate thinking it impossible we should have either learning or understanding wit or judgement as if we had not rational souls as well as men and we out of a custom of dejectednesse think so too which makes us quit all all industry towards profitable knowledge being imployed onely in looe and pettie imployments which takes away not onely our abilities towards arts but higher capacities in speculations so as we are become like worms that onely live in the dull earth of ignorance winding our selves sometimes out by the help of some refreshing rain of good educations which seldom is given us for we are kept like birds in cages to hop up and down in our houses not sufferd to fly abroad to see the several changes of fortune and the various humors ordained and created by nature thus wanting the experiences of nature we must needs want the understanding and knowledge and so consequently prudence a nd invention of men thus by an opinion which I hope is but an erronious one in men we are shut out of all power and Authority by reason we are never imployed either in civil nor marshall affaires our counsels are despised and laught at the best of our actions are troden down with scorn by the over-weaning conceit men have of themselves and through a dispisement of us But I considering with my self that if a right judgement and a true understanding a respectful civility live any where it must be in learned Universities where nature is best known where truth is oftenest found where civility is most practised and if I finde not a resentment here I am very confident I shall finde it no where neither shall I think I deserve it if you approve not of me but if I desserve not Praise I am sure to receive so much Courtship from this sage society as to bury me in silence thus I may have a quiet grave since not worthy a famous memory but to lie intombed under the dust of an University will be honour enough for me and more then if I were worshipped by the vulgar as a Deity Wherefore if your wisdoms cannot give me the Bayes let your charity strow me with Cypres and who knows but after my honourable burial I may have a glorious resurrection in following ages since time brings strange and unusual things to passe I mean unusual to men though not in nature and I hope this action of mine is not unnatural though unusual for a woman to present a Book to the University nor impudence for the action is honest although it seem vain-glorious but if it be I am to be pardoned since there is little difference between man and beast but what ambition and glory makes AN EPILOGE TO MY PHILOSOPHICAL OPINIONS SOme say that my Book of Philosophy it seems as if I had converst with Des-Cartes or Master Hobbes or both or have frequented their studies by reading their works but I cannot say but I have seen them both but upon my conscience I never spake to monsieur De Cartes in my lise nor ever understood what he said for he spake no English and I understand no other language and those times I saw him which was twice at dinner with my Lord at Paris he did appear to me a man of the fewest words I ever heard And for Master Hobbes it is true I have had the like good fortune to see him and that very often with my Lord at dinner for I conversing seldom with any strangers had no other time to see those two famous Philosophers yet I never heard Master Hobbes to my best remembrance treat or discourse of Philosophy nor I never spake to Master Hobbes twenty words in my life I cannot say I did not ask him a question for when I was in London I meet him and told him as truly I was very glad to see him and asked him if he would please to do me that honour to stay at dinner but he with great civility refused me as having some businesse which I suppose required his absence And for their works my own foolish fancies do so imploy my time as they will not give me leave to read their books for upon my conscience I never read more of Mounsieur Des-Cartes then half his book of passion and for Master Hobbes I never read more then a little book called De Cive and that but once nor never had any body to read to me as for their opinions I cannot say I have not heard of many of them As the like of others but upon my conscience not throughly discoursed of for I have heard the opinions of most Philosophers in general yet
spirits are apt to take Surfet as well as sensitive spirits which makes love and Good-will so often to be ill rewarded neglected and disdain'd Chap. 36. The Sympathy of Sensitive and Rational spirits in one Figure THere is a strong Sympathy and agreement or Affection as I may say betwixt the rational spirits and the sensitive spirits joyned in one figure like Fellow-labourers that assist one another to help to finish their work For when they disagree as the rational spirits will move one way sometimes and the sensitive spirits another that is when reason strives to abate the appetite of the Senses yet it is by a loving direction rather to admonish them by a gentle contrary motion for them to imitate and follow in the like motions yet it is as they alwayes agree at last Like the Father and the Son For though the father rules by command and the Son obeies through obedience yet the father out of love to his son as willing to please him submits to his delight although it is against his liking So the rational spirits oftimes agree with the motions of the sensitive spirits although they would move another way Chap. 37. The Sympathy of the Rational and Sensitive Spirits to the Fgure they make and inhabit ALL the External motion in a Figure is by the sensitive spirits and all the internal by the rational spirits and and when the rational and sensitive spirits disagree in opposite figures by contrary motion they oft war upon one another which to defend the sensitive Spirits and rational spirits use all their force and power in either Figure to defend or to assault to succour or to destroy through an aversion made by contrary motions in each other Now the rational spirits do not onely choose the materials for their defence or assault but do direct the sensitive spirits in the management thereof and according to the strength of the spirits of either side the victory is gain'd or lost If the Body be weak there is like sensitive spirit if the direction be not advantagious there is lesse rational spirit But many times the Alacrity of the rational and sensitive spirits made by moving in a regular motion overcoms the greater numbers being in a disordered motion Thus what is lost by Scarcity is regain'd by Conformity and Vnity Chap. 38. Pleasure and Pain ALL Evacuations have an expulsive motion If the Expulsive motion is regular 't is Pleasure if irregular 't is pain Indeed all Irregular and crosse motion is Pain all regular motion is pleasure and delight being Harmony of Motion or a discord of Motion Chap. 39. Of the Minde IMagine the rational Essence or spirits like little spherical Bobdies of Quick-silver several ways placing themselves in several figures sometimes moving in measure and in order and sometimes out of order this Quick-silver to be the minde and their several postures made by motion the passions and affections or all that is moving in a minde to expresse those several motions is onely to be done by guesse not by knowledge as some few will I guesse at Love is when they move in equal number and even measure Hate is an opposite motion Fear is when those small bodies tumble on a heap together without order Anger is when they move without measure and in no uniform Figure Inconstancy is when they move swiftly several wayes Constancy is a circular motion doubt and suspicion and jealousie are when those small bodies move with the odd numbers Hope is when those small bodies move like wilde-Geese one after another Admiration is when those Spherical bodies gather close together knitting so as to make such a circular figure and one is to stand for a Center or point in the midst Humility is a creeping motion Joy is a hopping skipping motion Ambition is a lofty motion as to move upwards or higher then other motions Coveting or Ambition is like a flying motion moving in several Figures like that which they covet for if they covet for Fame they put themselves into such Figures as Letters do that expresse words which words are such praises as they would have or such Figure as they would have Statues cut or Pictures drawn But all their motion which they make is according to those Figures with which they sympathize and agree besides their motion and figures are like the sound of Musick though the notes differ the cords agree to make a harmony so several Symmetries make a perfect Figure several figures make a just number and several quantities or proportions make a just weight and several Lines make an even measure thus equal may be made out of Divisions eternally and infinitely And because the figures and motions of the infinite Spirits which they move and make are infinite I cannot give a final description besides their motion is so subtle curious and intricate as they are past finding out Some Natural motions worke so curious fine None can perceive unlesse an Eie divine Chap. 40. Of Thinking or the Minde and Thoughts ONE may think and yet not of any particular thing that is one may have sense and not thoughts For thoughts are when the minde takes a particular notice of some outward Object or inward Idea But Thinking is onely a sense without any particular notice As for example Those that are in a great fear and are amazed the minde is in confus'd sense without any particular thoughts but when the minde is out of that amaze it fixes it self on Particulars and then have thoughts of past danger but the minde can have no particular thought of the Amaze for the minde cannot call to minde that which was not Likewise when we are asleep the Minde is not out of the Body nor the motion that makes the sense of the minde ceast which is Thinking but the motion that makes the thoughts therein work upon particulars Thus the minde may be without thoughts but thoughts cannot be without the minde yet thoughts go out of the minde very oft that is such a motion to such a thing is ceast and when that motion is made again it returns Thus thinking is the minde and thoughts the effect thereof Thinking is an equal motion without a figure or as when we feel Heat and see no fire Chap. 41. Of the Motions of the Spirits IF it be as probably it is that all sensitive spirits live in dul matter so rational spirits live in sensitive spirits according to the shape of those Figures that the sencitive spirits form them The rational spirits by moving several ways may make several kindes of knowledge and according to the motions of the sensitive spirits in their several figures they make though the spirits may be the same yet their several motions may be unknown to each other Like as a point that writes upon a Table-book which when the Letter that was 〈◊〉 thereon is rub'd out the Table is as plain as if there were never any letter thereon but though
the letters are out yet the Table-book and in Pen remain So although this Motion is gone the spirit and matter remain But if those spirits make other kindes of motions like other kinds of Letters or Language those Motions understand not the first nor the first understands not them being as several Languages Even so it may be in a sound for that kinde of knowledge the Figure had in the sound which is an alteration of the motion of the rational spirits caus'd by an alteration of the motion of the sensitive spirits in dull matter And by these disorderly motions other motions are rub'd out of the Table-book which is the matter that was moved But if the same kinde of letters be writ in the same place again that is when the spirits move in the same motion then the same knowledg is in that figure as it was before the other kinde of knowledge which was made by other kinde of motion is rub'd out which several knowledge is no more known to each other then several Languages by unlearned men And as Language is still Language though not understood so knowledge is still knowledge although not general but if they be that we call dead then those letters that were rubbed out were never writ again which is the same knowledge never returns into the same figures Thus the spirits of knowledge or the knowledge of spirits which is their several motions may be ignorant and unacquainted with each other that is that some motion may not know how other motions move not onely in several spirits but in one and the same spirit no more then in every Effect can know their cause and motion is but the effect of the Spirits which spirits are a thin subtle matter for there would be no motion if there were no matter for no thing can move but there may be matter without Self-motion but not self-motion without matter Matter prime knowes not what effects shall be Or how their several motions will agree Because t is infinite and so doth move Eternally in which no thing can prove For infinite doth not in compasse lye Nor hath Eternal lines to measure by Knowledge is there none to comprehend That which hath no beginning nor no end Perfect knowledge comprises all can be But nothing can comprise Eternity Destiny and Fates or what the like we call In infinites they no power have at all Nature hath Generosity enough to give All figures ease whilst in that Form they live But motion which innated matter is By running crosse each several pains it gives Chap. 42. Of the Creation of the Animal Figure THe reason that the sensitive spirits when they begin to create an animal figure the figure that is created feels it not untill the model befinished that is it cannot have an animal motion until it hath an animal figure for it is the shape which gives it local motion and after the Fabrick is built they begin to furnish it with strength and enlarge it with growth and the rational spirit which inhabits it chooseth his room which is the Head And although some rational spirits were from the first creating it yet had not such motions as when created besides at first they have not so much company as to make so much change as to take parts like instruments of Musick which cannot make such division upon few strings as upon more The next the figure being weak their motions cannot be strong besides before the figure is inlarged by growth they want room to move in This is the reason that new-born Animals seem to have no knowledge especially Man because the spirits do neither move so strong nor have such variety of change for want of company to make a consort Yet some animals have more knowledge then others by reason of their strength as all beasts know their dams and run to their Dugs and know how to suck as soon as they are born and birds and children and the like weak Creatures such do not But the spirits of sense give them strength and the spirits of reason do direct them to their food and the spirits of sense gave them Taste and 〈◊〉 and the spirits of reason choose their meat for all Animal Creatures are not of one dyet for that which will nourish one will destroy another Chap. 43. The gathering of Spirits IF the rational spirits should enter into a figure newly created altogether and not by degrees a Childe for example would have as much understanding and knowledge in the womb or when it is new-born as when it is inlarged and fully grown But we finde by experience there are several sorts and degrees of knowledge and understanding by the recourse of spirits which is the reason some figures have greater proportion of understanding and knowledge and sooner then others yet it is increased by degrees according as rational spirits increase Like as children they must get strength before they can go So Learning and experience increase rational spirits as Food the sensitive But experience and Learning is not alwayes tyed to the eare for every Organ and Pore of the body is as several doors to let them in and out For the rational spirits living with the sensitive spirits come in and go out with them but not in equal proportion but sometimes more sometimes fewer this makes understanding more perfect in Health then in sicknesse and in our middle age more then in the latter age For in age and sicknesse there is more carried out then brought in This is the reason Children have not such understanding but their reason increaseth with their years But the resional spirits may be similized to a company of Good-fellows which have pointed a meeting and the company coming from several places makes their time the longer ere their numbers are compleated though many a brain is disappointed but in some figures the rooms are not commodious to move in made in their Creation for want of help those are Changelings Innocents or Natural Fools The rational spirits seem most to delight in spungie soft and liquid matter as in the Blood Brain Nerves and in Vegetables as not onely being neerest to their own nature but having more room to move in This makes the rational spirits to choose the Head in Animals for their chief room to dance their Figures in for the Head is the biggest place that hath the spungy Materials thus as soon as a figure is created those rational Spirits choose a Room Chap. 44. The moving of Innate matter THough Motion makes knowledge yet the spirits give motion for those Spirits or Essences are the Guiders Governours Directers the Motions are but their Instruments the Spirits are the Cause motion but an Effect therefrom For that thin matter which is spirits can alter the motion but motion cannot alter the matter or nature of those Essences or spirits so as the same spirits may be in a body but not one and the same
when they find the house rotten and ready to fall Or scar'd away like Birds from their Nest. But where should this Swarm or Troop or Flight or Essences go unlesse they think this thin matter is an Essence evaporates to nothing As I have said before the difference of rational spirits and sensitive spirits is that the sensitive spirits make figures out of dull matter The rational spirits put themselves into figure placing themselves with number and measure this is the reason when Animals die the External Form of that Animal may be perfect and the Internal motion of the spirits quite alter'd yet not absent not dispers'd untill the Annihilating of the External Figure thus it is not the matter that alters but the Motion and Form Some Figures are stronger built then others which makes them last longer for some their building is so weak as they fall as soon as finished like houses that are built with stone or Timber although it might be a stone-house or timber-house yet it may be built not of such a sort of Stone or such a sort of Timber Chap. 49. Of the Senses THe Pores of the skin receive touch as the eye light the eare sound the nose scent the tongue tast Thus the spirits passe and repasse by the holes they peirce through the dull matter carrying their several burthens out and in yet it is neither the Burthen nor the Passage that makes the different sense but the different motion for if the motion that coms through the Pores of the Skin were as the motions which come from the Eye Ear Nose Mouth then the body might receive sound light scent Tast all other as it doth touch Chap. 50. Of Motion that makes Light IF the same motion that is made in the Head did move the Heel there would appear a Light to the Sense of that part of the figure unlesse they will make such matter as the Brain to be infinite and onely in the head of an Animal Chap. 51. Opticks THere may be such motion in the Brain as to make Light although the Sun never came there to give the first motion for two opposite motions may give a light by Reflection unlesse the Sun and the Eye have a particular Motion from all Eternity As we say an Eternal Monopolor of such a kinde of Motion as makes Light Chap. 52. Of Motion and Matter VVHY may not Vegetables have Light Sound Taste Touch as well as Animals if the same kinde of motion moves the same kinde of matter in them For who knows but the Sap in Vegetables may be of the same substance and degree of the Brain And why may not all the senses be inherent in a figure if the same Motion moves the same matter within the figure as such motion without the figure Chap. 53. Of the Brain THe Brain in Animals is like Clouds which are sometimes swell'd full with Vapour and sometimes rarified with Heat and mov'd by the sensitive spirits to several Objects as the clouds are mov'd by the Wind to several places The Winds seem to be all Spirits because they are so agile and quick Chap. 54. Of Darknesse TO prove that Darknesse hath particular motions which make it as well as motion makes light is that when some have used to have a light by them while they sleep will as soon as the light goeth out awake for if Darknesse had no motion it would not strike upon the Opick Nerve But as an equal motion makes light and a perturb'd motion makes colour which is between Light and darknesse So darknesse is an Opposite Motion to those motions that make light for though light is an equal motion yet it is such a kinde or sort of Motion Chap. 55. Of the Sun VVHY may not the Sun be of an higher Extract then the rational spirits and be like Glasse which is a high Extract in Chymistry and so become a shining body If so sure it hath a great knowledge for the Sun seems to be composed of pure spirits without the mixture of dull matter for the Motion is quick and subtle as we may finde by the effect of the light and heat Chap. 56. Os the Clouds THe Clouds seem to be of such spungy and porous Matter as the Rain and Aire like the sensitive spirits that form and move it and the Sun the Rational Spirit to give them knowledge And as moist Vapours from the Stomack rise and gathering in the Brain flow through the eyes so do the Clouds send forth as from the Brain the Vapours which do rise in showres Chap. 57. Of the Motion of the Planets THE Earth Sun Moon the rest of Planets all Are mov'd by that we Vital Spirits cal And like to Animals some move more slow And other some by quicker motion go And as some Creatures by their shapes do flye Some swim some run some creep some riseth high So Planets by their shapes about do winde All being made like Circles round we finde Chap. 58. The Motion of the Sea THe Sea 's more quick then fresher waters are The reason is more Vital spirits are there And as the Planets move still round about So Seas do ebb and flow both in and out As Arrows flye up far as strength them lend And then for want of strength do back descend So do the Seas in ebbes run back again For want of strength their length for to maintain But when they ebb and flow at certain times Is like the Lungs that draw and breath out wind Just so do Seas draw back and then do flow As constant as the Lungs do to and fro Alwayes in motion never lying still The empty place they leave turn back to fill We may as well inquire of Nature why Animals breath in such a space of Time as the Seas ebb and flow in such a space of Time AN EPISTLE TO CONDEMNING READERS MAny perchance will laugh in scorn at my opinion and ask what reason I have to think those things I have described should be made with such a kinde of Motion my answer is that I guess by the forms I mean the figures or shapes what the motion may be to produce them for I see the figure of a four leg'd Creature hath other motions then two legged Creatures or then those Creatures that have no legs and I see some shape Creatures that can flee by reason of their figures which is made proper to produce that kinde of motion for those that are not made so cannot do so By this I think it probable that Internal motions are after the manner of External motions for we may guess at the cause by the effects so by the figures of Snow Frost Hail Rain Vapor and the like we may guesse at other Internal or external motions that produced their External figures or alterations and by the effects of light darknesse heat cold moisture what manner of motions produced them wherefore I know no reason why any should condemn my opinions But
power and strength doth alter somewhat according to the work and becoms grosser and finer accoring to the temperaments or degrees of that which they work on as for example wood that is set on fire or a firy coal is a grosser body of fire then flaming oyl or the like that is such a sort of moist fluid matter set on fire for fire takes hold of the thinnest parts as well as the thickest if they be such thin bodies which are subject to take fire for when fire is set to wood it doth not onely take hold of the solid'st parts but those that are more porous or fluid as those that rise in smoak which become a flaming body which is a fluid fire but there is a cold dul burning fire as well as a hot bright burning as all strong vitrals and this we call hot water or spirits which have an exterior nature to burn or dissolve other bodies and an interior nature to flame but it hath not an exterior nature to be hot nor shining Also there is another sort of fire which onely hath an interior nature to flame but the exterior is neither actually burning nor hot as sulphur or oyl though oyl is nothing but a liquid sulphur and sulphur a hardened oyl But this cold dul fire hath not the power of transforming to its own likenesse by reason there is some difference in the interiors to their exteriors where the quick hot burning bright shining fire the exterior and interior is all one without any difference Chap. 102. Of such sorts of heating Motions as cause burning melting boiling Evaporating and rarifying BUrning melting boyling and evaporating are caused by several motions or several degrees or temperaments of matter And though burning melting boyling and evaporating are caused by expulsive and dilating motions yet al dilative and expulsive motions work not after one and the same manner but according as the matter is As for example leather doth not burn as wood doth yet both are dissolved by an expulsive motion Besides some figures do dissolve into flame others moulder away into dust and never flame as stone and many more examples may be given but most commonly all burning motions do pierce or shut or wedge in sharp tootht or pointed figures into those figures they work upon and then it dissolves it by expulsions for those sharp pointed figures help motion to loosing and unbinde those parts that they finde joyned and contracted that they may more freely separate those parts and dissolve those figures which as they dissolve the thinner parts dilate into vapor the lighter parts flie out into fiery points which are those we call sparks of fire but the grosser and more solid part moulders away into dust and ashes as being too heavy and solid for the points to spread forth they can onely as it were chew it between their sharp teeth for ashes are nothing but chewed wood yet this manner of chewing doth alter the nature from being wood or any thing that burns after an expulsive manner but those fiery motions that onely melt or rather those figures that are not subject to burn but onely to melt is done by a stretching motion for those motions do as it were thrust out the contracted parts and cause them to extenuate but when the fiery motions cause any thing to boyl they first stretch out the parts so far as causeth those parts to be fluid and as it were liquid if those things were contracted but if they be liquid and fluid of themselves they save those fiery motions that labour and when this motion strives to ascend with those loose parts the liquor riseth up in bubbles or waves but when those fiery motions are over-poured by the weight they fall back again thus the weight of the liquor and the sharp points of the fire strive together one party striving to ascend the other to descend so that those fiery motions are to pull out or to bear up and the watry motion to pull or presse down but evaporating is when the extenuating lines are stretcht so far out as to break or the lighter parts are carried away and dispersed amongst other figures but all rarifying heats are caused by slow dilating motions and not expulsions for if such sorts of dilations as make rarifying heat were extended beyond the line of the matter they work on it alters the nature of the figure and the motions of that nature but rarifying heat is an extenuating motion spreading parts equally and evenly but the farther they are spred the more hot grows the heat as neerer to expulsion and though all rarifying heat is in the way of burning yet not in the manner But I must intreat my reader to take notice that burning motions make use of burning figures for all sorts of motions work according to the matter and figure they work on or in or to Chap. 103. Of quenching of fire THere is such Antipathy betwixt fire and some sorts of wets as such wets as are made by smooth extenuating circles as they never can agree when they do personally meet and indeed such sorts of wets have such power over hot burning bright shining fire as they never incounter but fire is in danger to be quenched out if there be not a sufficient quantity to break the watry circles for it is not the coldnesse that quenches fire but such sorts of wetnesse for scalding water will quench out fire and many sorts of liquors as wine or the like although they be flameable yet if they be cast on this bright hot burning fire it will quench it out by reason they are more of the wet nature then the oyly and sulphurous or the burning or flaming faculty T is true that there are many liquors that are subject to burn but there are few wets that have not power to quench for the spherical drops do either blunt the fiery points or disperse the the united body or intangle them in the porous circles Thus water hath the better unlesse the lines break in the combate but when fire and water treat apart or by an Attorny or hath a body betwixt them to Moderate their spleens they agree better but in this treaty most commonly the water becoms weak by rarification and evaporates into air by too strong or too much extenuating extending further then the wet compasse Chap. 104. Of the quenching of fire and evaporated Water THe reason why water quenches fire is that the figure being spherical and porous gives distance and space of parts where the sharp figures of fire flying about to bite the circular lines asunder that they may ravel out that figure of water lose their strength both in their ffight and compasse breaking their forces by dispersing their parts and intangling their dispersed parts in the hollow places in the watry figure like arrows that are shot into a net seldom break the net but intangle themselves by reason there is no firm substance to strick on or in
and according as the quantity of the rational matter is there is the more knowledge and clearer understanding the quicker wit and the livelier memory the fresher remembrance and the more multiplicity of thoughts for it is not onely the largeness and extent of the place wherein the rational matter moves in that makes the more knowledg and understanding and the like but the quantity of the rational matter for a great head may have but a little wit or dim understanding and a little head a quick wit and clear understanding if the little head be full of this rational innate matter and the great head be empty thereof but if the room or place be large and filled with this sort of innate matter according to the bigness that creature will be very knowing understanding and ingenious for imagin that all the heads of mankinde were put into the compass of one head and a sufficient quantity of that rational matter therein that creature whatsoever it were would have not onely the knowledg of every particular brain joyned together but that knowledg and understanding would increase as use-money for that bulk or bank would multiply being put together Chap. 151. Of thoughts MAny wonder what Thoughts are and how such millions can be within so little a compasse as the brain I answer that a little quantity of the rational innate matter may make millions of figures which figures are thoughts As for example from eight notes milions of tunes are made and from twenty four letters millions of several Languages may be made Likewise one lump of clay may be molded and formed into millions of several figures and like Pictures many figures may be drawn in one piece and every figure in a several posture Likewise a little picture will represent so great an Army as would take up many acres of land were it in a pitched field Again a Globe no bigger then a Head will present the whole world Again say some how is it possible there should be so many several thoughts in the head at one time and how from one thought should there arise so many of a sudden and at some times so extravagant as to have no coherence therein at other times very methodicall and sympathetical To the first I answer how many several postures may a man put his body into at one time nay I may say one part of the body for how many several postures may the face draw it self into at one time Secondly I answer that many several wheels will move with one motion nay with one kinde of motion several wayes and many wheels with several motions several wayes and all within one and the same compasse and from one prime spring Again some may wonder how it is possible figurative thoughts can inlarge and contract the demension and extension I answer how is it with Prospective glasses convex and concave glasses likewise a screen or a fan or the like which can fold in many folds into one fold then can draw them out into a plain straight piece again and so shut up into a fold or open in a plain piece as often and as quick as a thought and millions of the like examples may be given but these are enough for this time on this subject Chap. 152. Of thinking or thoughts THoughts are more pleasant to the minde then the appetite to the senses and the minde feeds as greatly on thoughts as a hungry stomacke doth upon meat and as some meat breeds good nourishment and some bad nourishment causing either health and strength or diseases and pain so doth thoughts for displeasing thoughts of grief and all sad remembrances cause the minde to be dull and melancholly or froward and discontented and pleasing thoughts cause the minde to be chearful pleasant and delightful Besides the minde is like chewing of the cud for what the senses bring in and are fed with outward objects those swallowed objects the thoughts of the minde chews over again thus the minde is alwayes feeding besides the senses have no longer pleasure or pain then the objects remain but the minde is as much grieved or delighted when the object is removed as when they are present As for example a man is as much grieved when he hears his friend is dead or kill'd as if he saw him die or slaine for the dead fried lives in the minde not the minde in the dead friend and if a man have a fine house or great riches or an excellent rare race of horses or the like whereupon the minde takes as great delight in thinking of his fine house as if it dwelt in the house and as great delight in thinking of his riches or what he could do with the use of his riches for the minde doth not so much dwell in the house as the house in the minde nor the minde doth not take so much delight in the use of the riches as the use to be in the minde and the remembrance of the curious horses is as much in the minde as when those horses were in the eye for when the sense is filled the minde can but think and the minde may as well think when the objects are gone as when they are present and the minde may take as much delight in thinking what the senses have enjoyed as what they are to injoy or desire to enjoy for thoughts are the fruition of the minde as objects the fruition of the senses for the minde takes as much delight if not more in thinking of an absolute power as when the commands of an absolute power is obeyed for obedience dwells no more in the minde when it is acted then it did before it was acted or by the imagination that it is acted thus the minde receives no more by action then it doth by contemplation onely when the pleasure of the senses are joyned with delightful thoughts may be said to be more happy though I beleeve the pleasure of senses draws the delight from the thoughts for the more at rest the body is the more busie the minde is imployed and as torments of the minde are beyond the torments of the body or at least the displeasure of the senses so the delight of the minde is beyond the ease or rest of the body or the pleasure of the senses Chap. 153. Of sleep and dreams SLeep is caused by a tirednesse of the spirits for when the sensitive motions are tired with the working on the dull parts of matter which tirednesse is slacking the motions or changing their motions as when they work lasily then the figure grows drousy and the senses dull being weary of pencelling copying out objects upon the optick nerve Likewise with printing letters and setting notes on the drum of the 〈◊〉 or in drawing 〈◊〉 of several tasts touches and sents on the tongue and pores of the flesh or striking or playing on the nerves and on the dia mater and pia mater of the brain but many times the figure grows
bullet the pistol or that which makes the sound is the center which spreads sound as fire doth light and when such a compass of air is filled with sound either vocal or verbal every ear that stands in the compass must needs receive the sound if they 〈◊〉 not deaf likewise every eye may see day-light that is not blinde and the rebounds of sound are as the reflections of light and verbals are received into the ear as figures into the eyes and as cross lines of light make various colours so different notes make various tunes But some may say that if the air were full of one and the same words or notes that more would enter the ears then was sent I say that is impossible unless the ear could draw the spreading or streaming lines from the circumference to a point which the ear cannot But I believe art may do the same for sound as it can with light for art can draw with glasses made for that purpose many beams to appoint but if the eyes did so it would burn them out Also they can draw several species through a small hole I believe artificial echoes are or may be made after such a manner Chap. 165. Of taste touch and smell THese senses are made by such motions as sound is and as they are set on the drum of the ear so these are set on the nerves of the tongue or on the skin for when the skin is off our tongue we cannot taste likewise for touch they are set on the nerves and sinnews and when these notes are set harmoniously it pleaseth the senses otherwise it displeaseth them which displeasure is pain amongst the sensitive innated matter and hate amongst the rational innate matter As for scent they are motions that draw like lines like a plat-form upon the pia mater of the brain indeed the second draught of the sensitive innated matter is to draw all their figures upon the pia mater of the brain Chap. 166. Of Touch. TOuch is the general sense of the whole body which the other senses are not for though every part of the body is of a several touch yet it is all touch When sight onely belongs to the eyes sound onely to the ears scent onely to the nostrils and taste onely to the tongue besides the loss of any of these senses nay all of them may be wanting as if they were not belonging to life as indeed they are not but onely as conveniencies to the life but not of necessity whereas touch is as it were the life of the figure for when this sense is generally wanting in the animal figure it is as we say dead that is the natural motion belonging thereto is generally altered or quite changed as we say This sense is received through the pores of the flesh and the nerves are the instrumental strings whereon motion playes either a harmony of pleasure or a discord of pain for as their strings are struck so is pain or pleasure felt but I have treated sufficiently of this sense in my chapter of numb'd palsies Chap. 167. Of the pores of the body THe pores are passages which let out the smoke or vapor unnatural heat and the superfluous humors in the body also they are passages to let in comfortable warmth refreshing colds nourishing air these passages have their inconveniencies for they are a means to conveigh out the good with the bad and many times takes in infections as malignant diseases that passe through the pores for infection comes in as much through the pores as any other part of the body Besides many times the radical moisture is carried out by unnatural heats and sometimes the vital spirits by too many transparations but these pores passages are drawn or shut closer together by contracting motions or set wider open by extenuating motions but if these common and necessary passages to the interiour parts be 〈◊〉 close shut either by cold contractions or hot contractions it smoothers and choakes the vital parts by keeping the vapor or smoke that should go forth for the pores in this case are as the funnels of chimneys wherein the smoke ascends up and goeth out and if they are set too wide open by the extenuating motions they cause the body to starve by giving passage to such matter as should be kept in to feed the body or by giving too free passage to the natural moisture that should quench or temper the heat in the body or by giving too free a passage to the gadding spirits that should stay in the body to be imployed to the substance and strength thereof besides when they are too open they are as apt to take in by giving passage to that which is a prejudice to the 〈◊〉 of the body as infections malignity or unnatural colds or the like But the pores of the body are always imployed where the other passages of the body are imployed but some times THE NATVRAL VVARS IN ANIMAL FIGVRES PART V. CHAP. 167. ALL animals after they are created and have an animal life the figure is inlarged by nourishing motions and sympathetical matter these nourishing motions are disgesting motions carrying those parts which are received by the senses unto those parts that are created therein building thereon and fitting therewith strengthning by adding thicknesse as well as inlarging by extention yet all that is received into the stomack is not nourishing the reason is that the temperament of the matter is not sympathetical that is agreeing not with the motions therein For though it is not so antipathetical to make an open war which war is sicknesse yet they do hinder and obstruct like several factions those natural motions which make health but when the natural motions and tempers of humours are quite opposite to the food that is received or the unnatural humours bred in the body by evil digestion they become mutanous by the quantity that is received or that ariseth from obstructions whereupon there becomes a fierce and cruel fight of contrary motions and temperaments of matter and whilest they are in the battle we say the body is sick and if the natural motions be not strong enough to beat that evil and dangerous matter out or at least able to resist them so far as to guard themselves until the evil parts do spend themselves with their own fury or till the natural motions and temperaments can have some assistance as cordials or physick it destroyes the figure it fights with but if the natural motions be more powerfull either by their own strength or by their assistance then the mutinous and rebellious humours or the foreign enemy as surfets and the like but when they are beaten out killed or taken prisoners which is to be purged corrected or purified which makes the humours obedient and peaceable Chap. 168. Of the four natural Humours of the Body and those that are inbred AS there is natural Fire Aire Water and Earth that is made by an intire creation derived
from their own proper principles As likewise a metamorphosed Fire Aire Water and Earth So there are humours in Animal bodies and in other bodies for all I can perceive and though the bodies cannot be metamorphosed yet the humours may But in every Animal body there is natural Melancholy Choler Flegme and blood the natural blood is the vital vapor the natural Flegme is the radical moisture the natural Choler is the radical heat the natural Melancholly is the animal spirits being the highest extract And if we do but observe those that be naturally melancholly have the soundest judgements the clearest understanding the subtilest observation and curiousest inventions the most conceptions the 〈◊〉 fancies and the readiest wits likewise the strongest passions and most constant resolution but humours which are inbred as flegme choler and Melancholy are made as Metamorphosed fire aire water slime mud and earth as for example the chylus is the matter that is metamorphosed The dilating motions transform it from chylus to slime from slime to water from water to blood from blood to vapor from vapor to comfortable and lively heat from comfortable and lively heat to burning fevers and hectick fevers and the like Likewise the chylus by contracting motions turns from chylus to slime If they be cold contractions it turns from slime to flegme from flegme to heavy melancholly If hot contractions it turns from chylus to temperat choler from temperat choler to choler adust from choler adust to melancholly which from a slimy humour to a muddy humor from a muddy humour to an earthy dry humour Some sort of hot contractions make it sharp some salt some bitter Likewise several sorts of salts sharpnesse and bitternesse are wrought with mixt motions cold contractions make the humour glassy and stony Hot contractions make the humours tough clammy glutenous and stony Hot dilatings make the humour oylie cold dilations watry Likewise mixt motions makes mixt humours and mixt tempers inclining to each side as the motions predominate Chap. 169 The five natural Maladies of the body EVery diseased figure is either pained sick dissy numb weak or mad sometimes they meet all in one figure these are distinct senses one from another as for pain although every several part of the body hath different sense yet they agree in the general as to be all pain But sicknesse is quite different from pain for it is another sense for to have a pain in the stomach is not to be sicke in the stomach neither is any part of the body but the stomach is liable to this sense the head may ake and the heart may ake heel or any part of the body but none but the stomach can be sick Indeed it is a different sense from pain Thirdly a swimming or diseases in the head are different from both the other it is a third sort of sense neither is any other part of the body subject to this disease but the head not properly yet faintnesse or weaknesse is a disease as it were tempered with the three former diseases as to have pain sick and dissy or swimming to be mixt or compounded into one disease but it is so mixt and compounded into all three as neither is perfectly or distinctly felt so as it is no distinct sense this disease is generall to the whole body The fift is madnesse this sense is neither painful nor sick nor dissy but light in the head which is different from dissy or swimming but this disease infecteth with a distemper the five outward senses The last is a numbnesse and deadnesse of particular parts and sometimes of the whole body but this disease is not onely a different sense but an other nature which is naturally unknown to the figure for the figure is not any wayes sensible thereof indeed it is of the nature of sowning for those that sown the motions of the animal sense and minde are quite altered for a time but then the animal motions return that is rechanged to the proper motions again so that those dead parts that cannot be restored to the sense of touch are as it were in a continual sown for though in a sown the exterior motion are proper to the sense of touch is changed yet the interior motions proper to the consistence of that figure are not changed for if the interior consistent motions were changed it would turn to 〈◊〉 so in dead palsies if the interior consistent motions were changed those parts would corrupt as do dead carcases Numb palsies ie different from dead palsies as fainting from sowning for fainting is in the next degree to a sown so a numb palsie is the next degree to dead palsies Chap. 170. I will treat first of the motions that make sicknesse THe motions that cause sicknes are different according as the sicknes is or rather the sicknesse is according to the different motions for some motions are like the ebbing and flowing tides of the sea For the humor furdles or folds upwards as the flowing tide which most commonly provokes to cast as overflowing the mouth of the stomack but when the humour folds backward as the ebbing waters do that provokes to the stool for as falling tides run from one place they flows to another so when the humour fals back from the mouth of the stomack it overflows the belly but if the humour neither overflows the belly nor the mouth of the stomack it runs into the nerves like as the water runs through the earth and as the water breaks forth by springs so doth the Humor by several 〈◊〉 eumes Again some sorts of sicknesse in the stomack are made by such kinde of motions as water boyling in a pot over the fire for as ebbing and flowing motions are running backward and so forward so boyling motions are rising upward and falling downward there is as much difference in these motions as betwixt vaughting and running but these rising motions cause vapours to the head for the thin parts which rise highest when their rising strength failes fall not hastily down again but gather to a more solid body as vapor from the earth doht into clouds these clouds cause the dimnesse and darknesse of the sight obstructing the light that is brought by the optick nerves Again there are other sorts of sicknesse in the stomack caused by such motions as are like the rolling of a barrel the humour turning about in the figure of a barrel which figure or the like is somewhat bigger in the middle then the two ends this humour in the stomack is most commonly tough and thick being more united and somtimes one end of this humour is as set upward and the other downward and so turned as a barrel with the head upward and sometimes moved as a barrel the longest way on the ground these motions cause neither purging by vomits nor stool but thrust out into cold sweats for though these are not so strong dilating or expulsing motions as ouer
and hath as much recourse to the heart as to the head and so to the other parts of the body for any thing I can perceive But that matter I call the rational and sensitive spirits which others call the animal and vital spirits perchance fools may think me extravagant for giving the matter other names but I was forced to take these names because they were more significant to the sense of my discourse besides perchance they may think when I speak of rational and sensitive spirits that they are hobgoblins ghosts or visions such as nurses fright their children with or superstitions or as the wiser sort doth to make credulous fools beleeve to keep them in awe knowing they are apt to disorders Chap. 182. Musick may cure mad folks THere is great reason why Musick should cure madnesse for this sort of madnesse is no other but the spirits that are in the brain and heart put out of their natural motion and the spirits having a natural sympathy with Musick may be composed into their right order but it must be such Musick as the number of the notes must goe in such order as the natural motion of the brain though every brain hath not one and the same motion but are set like notes to several tunes wherefore if it were possible to set notes to the natural motion of the heart or that brain that is distempered it might be perfectly cured but as some notes do compose the brain by a sympathy to the natural motion so others do make a discord or antipathy and discompose it putting the natural motions out of tune Thus much for the sensitive Maladies Chap. 183. Of the fundamental diseases first of fevours THere are many several sorts or manners of fevors but I will onely treat of the fundamental fevours which are three from which three all other fevors are partly derived the first is a malignant fevor the second the hective fevor and the third the ordinary burning fevours the first is catching and often deadly the second is never catching but alwayes deadly the third is neither catching and seldom deadly the first proceeds from violent disordered motions and distempered matter and humour The second from swift motions which distemper and make waste of the matter which matter I mean the substance of the body The third is too violent motions on well tempered matter And these three sorts of fevours are often mixt as it were a part of all mixt into one but a high malignant fevor is a sudden usurpation for the disordered motions joyned with a mistempered matter which is corrupt humours surprise the body and destroy the life therein as we shall see in great plagues the body is well sick and dead in a moment these or the like diseases are caused after three manner of wayes as being taken from outward infection or bred by an evil habit in the body or by taking some disagreeing matter therein which causeth a war of sicknesse for upon the disorder which the disagreeing matter makes the natural motions belonging to the body grow factious and like a common rout arise in an uproar which strives onely to do mischief stopping some passages that should be kept open and opening some passages that should be kept shut hindring all regular motions from working after that natural manner forcing those they can over power to turn rebels to the life of the body For it is against the nature of the innated matter to be idle wherefore it works rather irregularly then not work at all but as long as a body lies sick the power is divided one part of the innated matter working irregularly the other according to the natural constitution which by the regularity they strive to maintain the chief forts of life which are the vital parts especially the heart and disordered motions striving to take or pull them down making their strongest assaults thereon for the disordered innated matter makes out-works of corrupted matter stopping as many passages as their power will give leave so striving either to starve the vital parts or to oppresse them with corruption or to burn them by their unnatural heat they make in the body or to drown them with watrish humor which is caused by the distemper of ill disgestions and obstructions the regular innated matter strives to break down those works and to cast and expel that filth out of the body and according as each party gets the better the body is better or worse and according as the siege continues the body is sick and according as the victory is lost or won is life or death Chap. 185. Of the infections of animals Vegetables and elements Such motions as corrupt animal bodies corrupt vegetable bodies and as corrupt and malignant air is infectious to animals so likwise to vegetables and as malignant diseases are catching and infectious to those that comes neer them so oftentimes vegetables are infectious to animals as herbs and fruits which cause some yeers such dangerous sicknesse and killing diseases to those that eat thereof likewise those bodies that are infected do infect sound and nourishing food when once it is eaten causeth that which is good also malignant when once in the body Chap. 186. Of burning fevros ALL burning fevours for the most part are produced from the vital spirits as when they move irregularly they corrupt the natural humours which cause a distemper of heat in the body moving towards expulsions which are dilation and when they move with supernatural quicknesse after an extenuating maner they inflame the body in either causes emptying the body and quenching the fire is to be put in execution for the emptier the body is the lesse humours there will be Ltkewise lesse motion as having lesse matter for in matter motion lives likewise the lesse cumbustible matter there is the sooner the unnatural fire will be quenched unlesse that the fire be in the arteries then it is like a colepit set on fire wherein there is no quenching it unlesse you drown the coles so when the unnatural heat is in the arteries you must drown the life of the body like the colein the pit before you can quench the fire but a 〈◊〉 may be eased somwhat prolonged with cooling brothes and quenching julips for though they cannot enter the arteries yet they may keep the outward parts cold and moist which may cast cold damps quite through the body but in this case all evacuations are dangerous for the more empty the body is of humour the sooner the body is consumed for the humours serve as oyl and though they flame yet they keep in the light of life in all other fevours evacuations of all sorts are good for if it be some melancholy pitch humours that are set on fire in the body or some oylie cholerick humours it is but quenching it with cooling julips without any hurt to the body and if it be a brandy blood set on fire it is
but drawing it forth by broaching some veines and the body will be saved from the destruction Chap. 187. The remedies of Malignant Diseases IN malignant diseases expelling medicines are best which expelling medicines are not hot and dry medicines for all drugs that are naturally dry have a contracting quality which is an utter enemy in this disease for they must be dilating medicines and all dilating medicines have a fluid faculty working after the nature of a flowing tide which is thrusting or streaming outward as to the circumference and the operations of drying medicines are like the ebbing tide that draws backward or inward as to it self but as I said before that all hot and dry medicines have a contracting quality which contractions draw or gather up the malignity as in a bundle or heap together and if it be a fiery contraction it sets it on a fire which burns out the life of the body for fire makes no distinguishment of good or bad but destroyes all it can in compasse so as it will not onely burn up the superfluities or corruptions but suck or drink up the radical moisture or charcoales the vital parts and consumes the animal life Wherefore dilating medicines must be applied in these diseases but not strong expulsives medicine by reason the malignity is so intermixt or spread in the body that striving with a strong force to cast forth the malignity they should cast forth the nourishing and consistent matter for the malignity and corrupt humours being more strong having a greater party can resist with more strength the force of expulsion then the nourishing consistant part can being weak so that the expulsions give strength to the malignity or corrupt humours by taking away the pure and well tempered matter but leting blood in these diseases 〈◊〉 be excellent good for bleeding is rather of the nature of sweating then of purging besides it will draw the malignity more from the vital parts into the veins for the veins having a natural quality or faculty to draw and to suck into them will draw and suck in that which doth most abound so as it is but still letting blood as the malignity is drawn in for it is better to let out the blood then endanger the vital parts by keeping it in for if most of the blood should bee let out there will fresh blood increase in a short time but if the vital parts be never so little corrupted or putrified or wasted we cannot heale or make up those parts again Chap. 134. Diseases caused by conceit or cured AS for the Producing diseases by conceit is thus the vital spirits which are the motions of life have an absolute power over the body as working every part thereof and therein so the animal spirits which are the motions of the mind create imaginations and conceptions and the animal spirits and the vital spirits being as man and wife the animal as the husband the vital spirits as the wife whereupon the animal spirits many times beget that desease it figures which is an imagination and the vital spirits brings that childe forth being like the figure the animal spirits made that is the vital spirits oft times work such motions as makes such diseases wherefore the animal spirits work those motions into imaginations and to prove it those that conceit they shall have the small pox measels pleague or the like most commonly they fall sick of that disease although they come not neer the infection and to prove the animal spirits which is the minde works the same motions by an imagination as the disease is that those which conceit a disease do not fall sick of any other disease but the same they imagine and the reason why these malignant diseases are produced oftner by imaginations then other diseases is that those diseases are dangerous or that they are apt to deform which makes a fearful conception or imagination to work more strongly for did the imiginations work as strong to other diseases as to these they would produce the same effects As for those which are cured by conceit is when the motion of the animal spirits works stronger then the vital spirits which causeth the vital spirits to altar those motions that made such diseases but those effects are produced but seldom by reason that the animal spirits seldom work so strong imaginations for it requires a double or treble strength to resist or alter the force another way which must be to cure a disease after this manner then to joyn and assist as in the producing a disease for when the imagination produceth a disease the vital spirits joyn with the animal but when the disease is cured by imagination the animal spirits takes the animals from their work but a great fright or a sudden joy is a good remedy in some diseases by reason those passionate motions are strong and violent yet they can cure onely loose diseases not such diseases as are rooted or fixt for then the vital spirits are not to be altered by the animal Chap. 188. Of the expelling malignity to the outward parts of the body THe reason why malignant diseases as the plague or purples or small pox measels or the like there break forth spots swelling scabs or whelks is by the power of expelling motion But the reason why it sticks in the flesh and not quite out is because the irregular motions that maintain the health and strength of the body are opposed by disorderly motions which makes corrupted matter that makes disordered motions for though there can be no corrupted matter but what is caused from disordered motion yet when the humors of the body are once corrupted the motions are more violent again superabundant humors cause disordered motions for as there is too much humor obstructing the body therewith so there is too much motion to work regularly therein and being against the natural constitution to have so much humor and motion it produceth violent sickness working to the destruction and not to the maintenance of the body but the regular motions which are digestive motions which unites strengthens and defends the vital parts by atracting good 〈◊〉 by retaining the useful parts by concocting it into a sollid substance by expelling of superfluieties or malignancy out of the body after a methodical manner and according as the strength of expelling motions are so is the malignity cast forth for if the repelling motions be stronger then the expelling motion the malignant presses so hard upon the vital parts as it smothers the life therein or burns up the materials thereof Again the expelling motions may be so weak as they cannot thrust out the malignity so far as the circumference of the body which is the skin or if so far yet not to stay there so long as to evapor it out and then the malignity fals back with a greater violence for what is forced and resisteth when once it hath liberty or gets power it becomes
more violent by how much more it were forced but that malignity that doth evaporate forth doth insensibly enter into the next body it meets entring through the nostrils mouth or pores of the flesh and thus many times from animal to animal untill there is a general infection which is a general disorder for the malignity that enters in by infection is like a foraign enemy which enters into a peaceable country which not onely disorders it but makes havock and waste and many times utterly destroyes it but when a malignant disease is bred in the body it is like a civil war where uproars are raised and outrages are done by inbred corrupt humors but when malignant or other diseases are caused by surfeits it is like a deluge of fire or water that either drowns or burns up the the kingdom of the body where sometimes it is saved by assistant medicines and sometimes it is so furious as nothing can help it Chap. 189. Of Sweating diseases ALL sweating diseases are caused by such kinde of extenuating motions as melt metal and not by such kinde of extenuating motions as evaporate water for the evaporations of the watery part of the body breath forth in insensible transpirations as breathing through the pores like a thin air but sweat runs through the pores like liquid oar through gutters of earth but sweats are good or bad for the body according to the matter or humors that are melted out as for example I will compare the humors of the body to several metals as Iron Lead Tin Copper Silver and Gold Iron is melancholly dust Lead is cold and dry or cold and moist melancholly Tin is flegm Copper is choler Silver is the radical humor and God is the vital spirits These humors must be proportionably tempered to make a healthful body there must not be too much quantity of Lead Tin or Copper for the Silver or Gold but unless there be some they will not work like as coyn it cannot be wrought or formed without some allay and if the allay be too much it abases the coyn Likewise there must be so much heat in the body onely as to compound those humors not to melt them out by sweats unless they superabound and then Physicians must onely have a care to melt out that humor that superabounds for if the radical humor should be melted or the vital spirits spent it destroys the body by wasting the life But in some cases sweating is very beneficial to the body as in great colds which have knit up the pores or passages of the body or in great surfeits or in malignant diseases which help to expel the poysonous humor or corrupted humors in the body or melt the Icy humors congeal'd by cold but those sweats that are beneficial and wholesome for the body the body will be much stronger and agiler and the spirits quicker and livelier but those sweats that are pernicious to the body the body will be faint and weak after they have sweat but in these diseases a physician must be very careful when he puts a patient in a sweat as to give such medicines as will work upon that humor he would have sweat forth but in sweating diseases as when the body sweats too violently like as in great and dangerous fluxes which are not to be staied by ordinary means for although in these diseases there must be used contracting medicines yet some sweats require hot contracting medicines others cold contracting medicines and those medicines that are applied must be applied gently and by degrees lest by a sudden contraction they should stop the pores of the body too much which are the doors to let out the smoak in the body as well as the sweat of the body or by too hasty contractions those passages should be shut that should be kept open or those to be kept opened that should be shut but physicians will guess by the patient what humor they sweat forth for cold sweats are from melancholy clammy sweats from thick flegm hot burning sweat from choler cold faint sweats proceed from the radical humor hot faint sweats from the vital spirits Chap. 190. Of Surfeits SUrfeits are superfluities as too much heat or too much cold or when there is taken into the body too great a quantity of meat or drink or the like Likewise when the nature of the meat is disagreeing to the nature of the body where one scruple will be too much as being ill which will give a surfeit for surfeits do not onely oppress by the superfluous quantities of matter but disturb by the superfluous motions the disagreeing matter causing more motion then naturally belonges to a healthful body Besides like a company of rude and unruly strangers disturbs and hinders the irregular motions altering the natural constitutions and uniformity of the body and many times ruines the body unless an assistant motion in medicinable matter is brought to help to expel the superfluous or that the natural expulsive motions in the body are strong enough to throw out that ill matter either by vomit or stoole or other evacuation but many times the superfluities become so strong not onely by their own ill nature or great quantity but by making a faction And so begetting a party amongst the natural motions which makes such a general disorder that though the natural digestive motion and the natural expulsive motion joyn with the like assistant motions taken in medicines yet the body shall be ruinated and life cast out by that matter and these motions that are their enemies therein Chap. 191. Of Consumptions ALL Consumptions are caused by an unnatural expulsion caused by mistempered matter or mistempered matter caused by unnatural motions such as work not to the subsistance or health of the body which after they have corrupted the matter they turn to expulsions throwing all out of the body but if they be onely exterior expulsions they onely untile the house that is they do unflesh the body but if they be interiour expulsions they do not onely unflesh the body but rot some part in the body and if the unnatural expulsions be amongst the vital parts which are the foundations of the life of the body the whole fabrick of the body fals without redemption and the materials go to the building of other figures But if they are hot expulsions caused from a thin sharp salt humor there must be applied cold contracting medicines and if they be cold expulsions there must be apylied hot contracting medicines All cold expulsions are when the parts are tender weak and raw and undigested and hot expulsions are when the parts are burnt or ulcerated for all hot expulsions work upon the parts of the body as fire on wood when they are burning expulsions or else like as fire doth on metal melting them into a liquid substance and cold expulsions work upon the parts as when cloudes beat down into showers of rain or slakes of snow breaking or
ravish the minde delight the sense and cause love in the minde others which the sense dislike causeth hate in the minde pain in the sense grieving in the minde pleasure in the sense delight in the minde but if the sense and minde disagree then the sense likes that the minde hates As for example the sense is taking pleasure upon an object which for the crosse disposition the minde 〈◊〉 or for some injury done or by some neglect or out of envie and as they sympathize and antipathize in their working and making so in the expulsions time works out a passion accidents work out passion evacuations work out passion the like in the senses so many times humors are expulsed by passions and as the superfluities are purged out of the body after the same manner are violent passions from the minde for as the body purges by siege by vomit by urin by spitting by sweating by bleeding by incisions and the like so strong passions are purged by weeping by sighing groaning speaking and acting but if the increasing motions of the humors in the body and the passions in the minde be as many and as strong as the expulsive motions then there is a continuance of the same humour or passion for whatsoever is cast forth or wasted is bred again Chap. 205. Of outward objects disagreeing with the natural motions and humours in the body INward commotions of the body are often times caused by outward objects or subjects as when the senses take adelight at some kinde of sound scent sight taste and touch as for example some will sownd at a fearful noise that is at a sudden or unacustomed or tumultuous noise others will sownd at the sight of bloud or at any cruel object or at the sight of a cat or many other creatures some will sownd at sweet-smels others if they should taste cheese or any meat they dissike naturally and some will not onely sownd but die laughing with tickling the reason is that the exterior motion anticipates with the natural motions belonging to the body sometimes onely to the sensitive parts other-some to the rational part others to both The reason is that the disordered motions of the outward senses disorder the interior motions which makes the body sick and the body passionate and sometimes the brain frantick and if they make not the body sick nor the brain mad yet those antipathetical and these disordered motions never fail to put the sense to pain or move passion but when these antipathetical motions be toostrong for the natural motions belonging to the body or minde it brings death or unrecoverable madnes for then the natural motions belonging to that body is as it were extinguished thus we may see that the outward senses may be perfect and the inward parts within that body may be corrupt and decayed so likewise the outward senses may be defected and the inward parts sound and so some parts of the body firme and others infirme and some of the outward parts or sense wanting or defective others free clear and distinguishing The reason is that some of the sensitive innated matter works orderly others disorderly and clear from the nature of the body for as I have said before some of the exterior parts of the body may be nummed or dead the reason is that the natural motions belonging to such a part of the body are altered for every part or parcel hath proper motions belonging thereunto But if in any part of the body the natural motions onely work irregularly then it onely causeth a pain in that part but if the motions work crosse to the nature of the body it causeth that part to die but if they alter but in part it causeth onely a numnesse which is in a degree of being dead but if the natural motions be onely stopt by some outward accident or actions as by a sudden fright which causeth the body to swoon by reason the spirits are contracted by the fright into so straight a compasse and thronged so close together that they cannot move in order or by the action of lying or pressing too hard or too heavy upon any part that hinders the spirits therein from moving after their natural manner which causeth a sleepinesse or numnesse in those parts that are prest by weight or strength those disorders are soon to be rectified Again as by giving liberty or helping the spirits with cordials which gives strength to them and sets them at liberty but if the sensitive parts be quite altered from their natural course they seldom are rectified But sometimes the assistance of the regular motions in the body joyning as it were with one consent do expel that innated matter out of that part wherein they work contrary to the nature of the body and supplies that part with fresh and new matter that moves as it should do Likewise as the sensitive innated matter works in some parts of the body irregularly and in other parts regularly and in one and the same part sometimes regularly and sometimes irregularly the same is it many times with the rational innate matter for sometimes that will moves regularly and sometimes iregularly that makes frantick men sometimes to be in their wits and sometimes out of their wits but if their madnesse be at certain times as at full of the moon or high tides or springs or falls or in the midst of summer or when they keep an evil or too full a diet then it proceeds from those outward accidents which give assistance to the disordered motions which inhabit in the body the original defect being amongst the sensitive innate matter for this shewes that the madness proceeds from some distemper of the body which most commonly is in the spleen or that which they call in women the mother from which parts arise grosse and noisom vapors which ascends up into the head and disaffects the brain and many times the brain is disaffected with its own distempers and whensoever the brain is distempered the rational innate matter which moves therein moves irregularly but when those times or seasons are past or that overfulnesse of humour is purged out the natural motions of humour get strength and the man is well untill the return thereof But if the irregularity be in the rational innate matter it is most dangerous for it seldom or never is cured nor seldom have intermitting fits but as a continual fever in the body so is a continual madnesse in the minde But I shall speak more of this in my following chapters Chap. 206. Of the inward sense and outward sense as the interior and exterior parts SOme of the exterior senses may be extinguished as sight hearing scent or taste or some parts of the body numb or dead or some disjoynted from the rest as leggs or arms toes brest eyes nose or the like and yet the material parts sound and whole which materal parts are the vital parts as the brain the heart the liver the lungs the