A
VOYAGE
TO
The
World
OF
CARTESIUS
.
Written
Originally
in
French
,
and
now
Translated
into
English
.
LONDON
:
Printed
,
and
sold
by
Thomas
Bennet
at
the
Half
Moon
in
S.
Paul's
Church-Yard
,
1692.
To
my
Friend
IAMES
LVDFORD
OF
ANSELY
,
Esq
SIR
,
THO'
all
my
Services
and
Respects
necessarily
devolve
on
you
,
as
on
the
Inheriter
of
your
Brothers
Interests
,
yet
you
may
lay
a
more
immediate
Claim
to
my
Esteem
and
Observance
,
from
your
own
repeated
Favours
and
Obligations
:
In
so
much
that
I
am
bound
by
a
double
Tye
of
Gratitude
,
on
all
Occasions
,
to
manifest
my
Resentments
of
them
,
and
think
my self
unworthy
privately
to
enjoy
the
Happiness
,
unless
I
declare
to
the
World
how
much
I
am
Oblig'd
to
you
.
You
must
needs
,
Sir
,
think
me
sincere
in
my
Intentions
,
when
,
upon
making
so
small
and
insignificant
a
Payment
,
I
am
willing
to
call
the
Publick
to
witness
,
I
am
infinitely
still
your
Debtor
.
I
confess
,
the
opportunity
I
have
had
of
improving
my
Talent
by
the
Advantage
of
your
Brothers
Tuition
and
Instructions
,
might
(
you
may
justly
think
)
have
inabled
me
to
offer
you
an
Original
instead
of
a
Translation
,
and
the
Transcribing
his
Character
and
Sense
,
might
rather
have
been
expected
than
my
Authors
.
But
for
my
Apology
,
I
must
plead
my
Vnhappiness
in
the
loss
of
him
,
which
yet
is
no
more
peculiar
to
me
than
to
the
whole
Society
of
Magdalen-College
,
whereof
he
was
a
Member
.
He
is
there
remembred
as
a
Person
in
whom
the
Scholar
and
Gentleman
were
so
well
met
,
that
neither
of
them
spoil'd
the
other
:
He
was
Learn'd
without
Arrogance
;
Genteel
without
Vanity
;
Witty
without
Affectation
;
Well
bred
,
Airy
,
Gay
and
Easy
,
yet
never
relax'd
his
Mind
so
far
as
to
abate
in
any
part
of
its
real
Improvement
.
And
,
though
to
instance
the
Graces
and
extraordinary
Endowments
of
his
Body
,
would
be
thought
perhaps
to
derogate
from
those
of
his
Mind
,
and
to
make
the
Lustre
of
his
Vertues
stand
indebted
to
his
Person
,
yet
I
can
not
but
think
so
curious
an
Habitation
was
design'd
to
answer
the
Merit
of
the
Inhabitant
,
whose
outward
Structure
should
represent
the
Quality
of
the
Owner
.
But
I
do
not
mean
to
inlarge
on
his
Character
,
for
that
is
Work
that
must
be
wrought
extreamly
Fine
,
or
methinks
't
is
Nauseous
,
even
on
the
Dead
;
and
,
whatever
I
may
pretend
to
the
contrary
,
will
look
more
like
a
Complement
to
your self
,
than
Iustice
to
his
Memory
.
The
little
I
have
said
will
suffice
,
I
hope
,
to
shew
that
what
I
here
offer
you
is
not
altogether
unsuitable
to
his
or
your
Genius
,
wherein
Philosophy
is
divested
of
the
Stiffness
and
Morosness
of
the
Schools
,
and
has
assum'd
the
Garb
and
Air
of
a
more
Ingenuous
Education
,
than
ordinary
.
Here
is
something
,
Sir
,
that
will
entertain
your
Philosophical
Minutes
,
and
something
that
will
quicken
those
design'd
for
your
Diversion
:
and
all
so
mixt
and
temper'd
,
that
the
Author
seems
still
to
have
kept
his
Eye
on
those
two
main
ends
,
Pleasing
and
Instructing
.
Philosophy
by
this
Method
is
become
a
la
mode
amongst
the
Women
of
greatest
Quality
in
France
,
who
pride
themselves
more
in
being
accounted
Partisans
of
a
Sect
,
than
Leaders
in
Dress
and
Fashion
.
And
we
may
presume
that
the
Power
and
Force
of
Imitation
will
reach
the
Minds
of
our
English
Ladies
,
when
Learning
shall
be
set
off
with
the
Allurements
and
Delight
they
meet
with
in
reading
a
Romance
.
To
provoke
them
therefore
I
have
adventur'd
upon
this
Translation
,
notwithstanding
the
Prohibition
of
French
Commodities
:
But
it
is
not
from
their
Iudgments
I
expect
the
Approbation
of
my
Endeavours
:
My
chief
Design
was
to
please
you
;
And
if
I
shall
in
the
least
succeed
in
that
Attempt
,
it
will
be
abundant
Honour
and
Satisfaction
to
Sir
,
Your
most
oblig'd
,
and
most
humble
Servant
,
T.
Taylor
.
Magd.
Coll.
Oxon.
May
,
7.
1692.
ADVERTISEMENT
OF
THE
AUTHOR
.
IT
is
almost
three
years
since
this
Book
was
in
a
capacity
of
appearing
;
and
if
it
were
of
any
Concern
to
convince
the
World
of
this
,
it
might
be
done
by
the
Testimony
of
Persons
unsuspected
in
this
Affair
;
and
such
as
would
merit
Credit
when
they
determin'd
it
in
favour
of
the
Author
.
The
Reader
may
perceive
it
in
two
or
three
places
,
that
have
some
reference
to
those
times
,
which
were
not
thought
necessary
to
be
alter'd
.
Such
is
the
War
betwixt
M.
Arnauld
and
Malebranche
Father
of
the
Oratory
,
of
which
there
is
an
account
given
,
without
any
mention
of
the
Cessation
of
Arms
,
or
any
pretence
of
a
Truce
which
hath
been
since
concluded
.
But
it
may
be
presum'd
not
amiss
,
to
advise
such
as
think
themselves
not
obligd
to
so
exact
an
Inquiry
into
things
of
that
Nature
,
that
the
Map
of
the
Moon
,
whose
Hemisphere
is
describ'd
at
large
in
the
Voyage
to
the
World
of
Descartes
,
is
no
new
thing
,
and
that
Pl●to
,
Aristotle
,
Gassendus
,
Mersennus
,
&c.
are
not
Inhabitants
of
those
Lands
and
Countries
lately
discover'd
in
that
vast
Continent
,
nor
,
of
those
wherewith
the
Author
of
this
Book
hath
inlarg'd
the
Map
.
Our
Astronomers
have
been
acquainted
with
those
places
long
ago
,
and
have
establish'd
Principalities
on
behalf
of
those
great
Men
whose
Names
they
bear
.
This
may
be
seen
in
the
Almagestus
of
Ricciolus
,
and
in
many
other
Mathematicians
,
who
write
Observations
on
the
Eclipses
of
the
Moon
.
Some
may
be
farther
inquisitive
to
demand
,
why
Father
Mersennus
had
the
Honour
to
be
made
Cartesius
his
Partner
,
in
the
framing
of
his
World
,
rather
than
so
many
other
famous
Cartesians
he
might
have
made
choise
of
.
To
which
I
return
,
that
Father
Mersennus
had
the
Preference
,
not
only
on
the
account
of
the
particular
Esteem
and
Love
Cartesius
,
as
well
as
other
excellent
Philosophers
of
his
time
,
had
for
him
,
but
because
he
was
the
almost
only
Gentleman
that
was
in
a
condition
to
be
an
Assistant
in
that
great
Enterprize
when
he
began
it
;
the
other
Ingenious
Cartesians
having
not
left
our
World
till
after
him
.
A
General
View
Of
the
whole
WORK
.
LUCIAN
,
in
his
Entry
upon
his
true
History
,
hath
taken
the
most
advantagious
Method
that
possibly
could
be
thought
on
.
He
proclaims
forthwith
to
his
Reader
that
whatever
he
shall
say
is
false
.
After
which
giving
his
Imagination
swing
,
he
loads
the
Paper
with
all
the
Extravagancies
his
Fancy
can
supply
him
with
.
By
this
means
he
secures
himself
from
that
grand
Concern
which
attends
all
sorts
of
Composition
,
and
consists
in
preserving
probability
in
the
Narration
;
an
Obligation
otherwise
indispensable
to
every
Writer
that
pretends
to
give
Relations
.
The
worst
of
that
Exordium
is
,
it
cannot
be
made
use
of
twice
,
and
that
it
begins
to
be
Thred-bare
,
as
soon
as
it
ceases
to
be
intirely
new
.
It
is
a
Liberty
the
Publick
would
never
pardon
in
any
one
but
him
that
had
the
good
fortune
first
to
light
upon
it
:
A
gentile
turn
that
no
one
can
imitate
without
passing
for
a
Plagiary
,
and
a
Grace
of
Wit
that
admits
of
nothing
surprizing
or
agreeable
in
a
second
Indeavour
.
That
Consideration
joyn'd
with
the
difficulty
which
may
be
easily
guess'd
,
I
had
to
preserve
the
strict
Law
of
probability
in
my
History
,
will
persuade
those
that
shall
read
it
,
that
I
envyed
Lucian
,
more
than
once
,
this
his
so
happy
Expedient
:
Nor
can
I
but
acknowledge
the
same
.
Yet
I
must
add
,
that
a
second
Consideration
would
inevitably
have
determin'd
me
to
a
different
Choice
,
although
decency
would
have
allow'd
me
to
make
use
of
the
former
.
I
am
a
Philosopher
:
And
the
Profession
I
pretend
to
,
bars
all
admittance
unto
such
a
management
.
The
Character
of
a
Philosopher
is
always
to
speak
Truth
,
or
to
think
he
does
;
at
least
indeavour
to
be
thought
to
speak
it
.
For
me
to
devest
my self
of
all
gayety
of
Humour
,
and
then
to
affect
it
(
to
follow
the
Example
of
the
greatest
Enemy
the
Philosophers
have
known
)
would
have
been
poorly
to
support
a
Quality
,
I
extreamly
value
my self
upon
.
So
that
I
should
be
cautious
of
using
the
like
Preamble
,
and
acquainting
my
Readers
that
all
they
were
to
expect
of
me
should
be
false
.
I
certify
them
therefore
from
this
time
forward
that
I
have
a
quite
contrary
design
,
and
that
I
mean
to
set
off
my
History
with
an
Air
of
Truth
,
such
as
may
be
able
to
persuade
the
most
Incredulous
,
did
they
lay
by
Prejudice
in
the
reading
of
it
,
that
what
I
say
is
most
undoubtedly
true
.
But
such
is
the
Nature
of
Prejudice
and
Prepossession
,
that
after
all
the
pains
I
have
take
to
appear
credible
,
I
am
conscious
notwithstanding
I
shall
not
be
believ'd
.
Let
it
be
how
it
will
:
For
after
all
I
will
by
no
means
offer
violence
to
the
Iudgment
of
my
Readers
.
Now
see
in
few
Words
the
design
of
the
Work
.
I
therein
relate
the
Particulars
of
a
Voyage
which
I
made
to
the
World
of
Cartesius
.
I
begin
the
Voyage
very
advantagiously
,
upon
an
occasion
that
Fortune
presented
me
,
and
which
seems
worthy
to
be
related
.
Through
the
whole
Thred
of
the
History
,
as
I
fall
in
with
Emergencies
,
I
explain
with
as
little
difficulty
and
as
pleasantly
as
the
Subject
will
bear
,
the
most
principal
Points
of
Cartesius
his
Philosophy
.
I
examine
many
of
them
in
the
way
,
and
refute
the
greatest
part
of
them
in
a
manner
clear
,
as
I
think
,
and
intelligible
enough
;
and
which
commonly
has
in
it
something
new
and
unreceiv'd
.
I
have
made
it
my
business
to
diversify
and
enliven
a
Subject
naturally
dry
and
melancholy
,
as
well
by
the
variety
of
Accidents
,
which
give
me
occasion
to
digress
upon
them
,
as
by
some
peculiar
and
not
incurious
Instances
of
the
History
of
Cartesianism
:
And
likewise
with
some
brisk
and
warm
Discourses
of
such
Gentlemen
,
as
no
one
will
be
uneasy
to
hear
Dispute
.
To
conclude
,
my
last
and
most
principal
Business
to
the
Examination
and
Discussion
of
the
general
System
of
Cartesius
his
World
,
and
his
managery
of
the
chiefest
Parts
of
it
,
as
he
proposes
it
in
his
Book
of
Principles
,
and
in
that
which
is
Intituled
,
A
Treatise
concerning
Light
,
or
the
World
of
M.
Descartes
,
which
he
mentions
so
often
in
his
Letters
to
Father
Mersennus
,
but
was
not
printed
till
after
his
death
.
And
I
doubt
not
,
in
that
discussion
,
to
establish
this
one
Proposition
,
that
hath
been
often
advanc'd
,
but
still
repuls'd
,
and
still
,
I
am
confident
,
will
be
,
as
a
Paradox
to
many
,
That
there
is
scarce
any
Philosophical
Hypothesis
more
unjust
and
incoherent
,
or
whose
Conclusions
have
less
connexion
with
its
Principles
,
than
that
of
Cartesius
.
That
Proposition
,
I
say
,
hath
always
seem'd
a
Paradox
,
because
it
thwarts
the
generally
receiv'd
Opinion
of
that
Philosophy
.
No
one
will
deny
but
that
some
of
his
Principles
being
but
meer
Suppositions
without
Proof
,
the
Mind
cannot
find
that
satisfaction
it
demands
:
But
what
they
stand
upon
is
,
That
these
Suppositions
being
once
receiv'd
,
all
the
rest
doth
follow
in
so
direct
a
Line
,
in
so
great
order
and
perspicuity
,
that
the
evidence
of
the
Consqeuences
,
expanding
it self
(
as
I
may
say
)
upon
the
Premises
,
the
mind
begins
of
its
own
accord
to
imbrace
for
Truths
,
what
were
before
propos'd
as
bare
Suppositions
.
This
may
be
true
of
some
parts
of
his
Philosophy
,
and
particularly
of
those
wherein
he
treats
of
the
Nature
of
some
Sensible
Qualities
,
in
which
a
Man
must
almost
be
forc'd
to
acquiesce
,
that
shall
read
them
without
Prepossession
.
But
I
am
of
opinion
it
is
false
in
respect
of
the
general
Constructure
of
his
World
,
and
the
Consequences
he
draws
from
it
.
'T
is
this
part
of
his
Philosophy
which
I
shall
more
throughly
examine
,
and
it
is
this
of
all
other
,
that
hath
hitherto
best
escap'd
the
Censure
.
Plenty
of
Objections
have
been
made
against
his
Metaphysicks
,
against
the
New
Demonstrations
,
he
hath
pretended
to
give
,
for
the
existence
of
a
Deity
,
his
distinction
of
the
Soul
and
Body
,
his
System
of
Light
,
his
Rules
of
Motion
,
as
also
those
concerning
Reflection
and
Refraction
.
Scarce
any
yet
have
given
him
disturbance
upon
the
Hypothesis
of
his
Vortexes
,
which
is
notwithstanding
the
Foundation
of
all
he
says
touching
the
motion
of
the
Planets
,
the
ebbing
and
flowing
of
the
Sea
,
the
gravity
and
levity
of
Bodies
;
and
of
his
whole
System
concerning
Light
,
of
which
he
himself
has
been
so
very
fond
.
I
will
not
say
but
they
have
augmented
the
Difficulties
upon
each
of
these
last
Heads
,
since
a
great
many
have
attack'd
him
thereupon
:
But
I
only
say
they
have
seldom
or
never
examin'd
them
with
relation
to
his
general
Hypothesis
,
by
which
I
undertake
to
shew
,
that
commonly
what
he
writes
of
particular
Matters
,
is
inconsistent
with
the
whole
;
and
it
is
mostly
in
that
,
the
Relation
of
my
Voyage
hath
something
altogether
new
.
For
what
remains
,
if
I
shall
succeed
in
this
last
Affair
,
which
was
almost
the
only
occasion
of
this
Enterprize
,
I
shall
glory
to
have
been
the
most
mischievous
Adversary
Cartesius
ever
met
with
.
For
that
which
distinguishes
that
great
Man
from
all
the
other
Philosophers
,
is
not
the
lucky
Explication
of
some
particular
Phenomena's
in
Nature
(
that
Praise
is
shar'd
by
an
abundance
of
Philosophers
,
both
Ancient
and
Modern
)
but
that
vastness
of
Capacity
,
and
extent
of
Genius
,
whereby
he
could
frame
an
intire
System
of
the
World
,
so
well
contriv'd
,
that
taking
for
granted
a
few
Principles
most
simple
and
easy
to
be
understood
,
he
could
give
a
reason
for
all
the
Occurrencies
of
Nature
.
It
is
that
Attempt
,
as
most
believe
,
by
which
he
obtain'd
his
end
,
and
which
hath
procur'd
him
so
much
Honour
and
Reputation
.
To
shew
then
his
System
to
be
full
of
Contradictions
,
that
it
is
incoherent
,
that
one
Supposition
destroys
another
,
is
to
undertake
him
in
his
strongest
hold
,
and
to
wound
him
in
the
part
that
is
most
sensible
.
We
shall
see
in
the
pursuit
of
the
History
what
ought
to
be
our
Thoughts
of
it
.
ERRATA
.
PH●nomena's
read
Phaenomena
,
where-ever
it
is
.
p.
2.
l.
15.
r.
lies
.
ib.
l.
35.
r.
scouted
.
p.
18.
l.
9.
r.
the.
p.
19.
l.
8.
r.
humors
,
all
those
Natural
Functions
,
and
all
the
ib.
l.
27.
r.
Britanny
.
l.
29.
r.
of
her
.
p.
21.
l.
9.
r.
laxed
.
p.
23.
l.
15.
r.
Vortex
.
p.
29.
l.
25.
r.
meet
me
at
:
l.
34.
r.
she
gave
:
l.
36.
r.
sad
.
p.
44.
l.
2.
imagines
:
l.
21.
r.
utmost
.
p.
45.
l.
16.
r.
merited
.
p.
46.
l.
16.
r.
murder
.
p.
51.
l.
2.
r.
talked
.
p.
58.
l.
5.
r.
could
.
p.
64.
l.
2.
r.
in
one
:
l.
25.
dele
not
.
p.
69.
l.
26.
r.
Euripus
.
p.
73.
r.
Califtbenes
.
p.
76.
l.
5.
dele
and
:
l.
7.
r.
Venturer
.
p.
77.
r.
unimpower'd
.
p.
79.
l.
6.
dele
we
.
p.
83.
l.
3.
r.
and.
p.
86.
l.
8.
r.
Placart
.
p.
100.
l.
4.
r.
●a●sh
:
l.
17.
r.
Galilaeus
.
p.
112.
l.
30.
r.
hairs
.
p.
118.
l.
15.
r.
Peripape●icism
.
p.
121.
l.
12.
r.
met
.
p.
122.
l.
3.
r.
memoir
.
p.
131.
l.
34.
r.
clawing
.
p.
141.
l.
25.
r.
alone
.
p.
142.
l.
20.
after
to
insert
be
.
p.
146.
l.
10.
r.
conceiving
.
p.
147.
l.
12.
r.
netled
.
p.
153.
l.
21.
r.
Elaterium
.
p.
155.
l.
25.
r.
sect.
p.
156.
l.
19.
r.
shock'd
.
p.
158.
l.
9.
dele
them
.
p.
161.
l.
4.
r.
clearing
:
l.
27.
r.
not
truly
.
p.
162.
l.
7.
suppos'd
;
to
the.
end
that
.
p.
173.
l.
1.
r.
or
.
p.
179.
l.
18.
r.
Vices
.
p.
182.
l.
31.
r.
Des
Arques
.
p.
163.
l.
9.
r.
Tonques
.
p.
193
l.
35.
r.
petty
.
p.
201.
l.
6.
r.
part
:
l.
34.
r.
Port.
p.
211.
l.
12.
r.
consists
.
p.
220.
l.
19.
r.
Wreck
:
l.
21.
r.
dissipated
.
p.
245.
l.
31.
r.
resist
.
p.
259.
l.
19.
dele
more
.
BOOKS
Printed
for
and
sold
by
Tho.
Bennet
,
at
the
Half-Moon
in
S.
Paul's
Church-yard
.
A
Critical
History
of
the
Texts
and
Versions
of
the
New
Testament
;
wherein
is
firmly
establish'd
the
Truth
of
those
Acts
on
which
the
Foundation
of
Christian
Religion
is
laid
:
By
Father
Simon
,
of
the
Oratory
.
Together
with
a
Refutation
of
such
Passages
as
seem
contrary
to
the
Doctrin
and
Practice
of
the
Church
of
England
.
Memoirs
of
the
Court
of
Spain
:
Writ
by
the
ingenious
French
Lady
,
and
Englished
by
Mr.
Tho.
Brown
.
Octavo
.
Memoirs
of
the
Court
of
France
:
By
the
same
Author
.
Octavo
.
The
Meditations
of
Marcus
Aurelius
Antoninus
the
Roman
Emperor
:
Translated
out
of
Greek
into
English
,
with
Notes
by
Dr.
Casaubon
.
To
this
Edition
is
added
,
the
Life
of
the
said
Emperor
,
with
an
Account
of
Stoick
Philosophy
,
as
also
Remarks
on
the
Meditations
:
All
newly
written
by
the
famous
Monsieur
and
Madam
Dacier
.
Aristeae
Historia
LXXII
Interpretum
:
Accessere
Veterum
Testimonia
de
eorum
Versione
,
e
Theatro
Sheldoniano
.
The
Works
of
the
Learned
,
or
an
Historical
Account
,
and
Impartial
Judgment
,
of
the
Books
newly
Printed
,
both
Foreign
and
Domestick
:
together
with
the
State
of
Learning
in
the
World
.
Published
Monthly
by
I.
de
la
Crose
,
a
late
Author
of
the
Universal
Bibliotheque
.
This
first
Volume
,
beginning
in
August
last
,
is
compleated
this
present
April
;
with
Indexes
to
the
whole
.
The
Bishop
of
Chester's
Charge
to
his
Clergy
,
at
his
Primary
Visitation
,
May
5.
1691.
Five
Sermons
before
the
King
and
Queen
:
by
Dr.
Meggot
,
Dean
of
Winchester
.
A
Sermon
before
the
King
and
Queen
,
by
the
Lord
Bishop
of
Worcester
.
A
Sermon
before
the
House
of
Commons
on
the
Thanksgiving
.
Day
;
by
Dr.
Iane
,
Dean
of
Gloucester
.
Waller's
Poems
compleat
,
in
Two
Parts
.
Sir
Iohn
Denham's
Poems
.
A
VOYAGE
TO
The
World
of
Cartesius
.
PART
.
1.
IT
fares
with
the
World
of
Monsieur
Descartes
,
as
with
other
lately
discovered
Lands
,
whereof
such
different
Accounts
are
given
,
as
often
contradict
one
another
.
Scarce
Mention
was
made
of
this
New
World
,
but
an
infinite
Number
of
French
,
English
and
Dutchmen
resolve
to
go
see
it
.
The
Spaniard
,
however
zealous
for
new
Discoveries
,
understanding
it
was
barren
of
Mines
of
Gold
and
Silver
,
of
Indigo
and
Ginger
,
seemed
not
much
concerned
about
it
:
Wherefore
those
that
had
most
contributed
unto
it
were
not
a
little
pleased
,
as
believing
,
they
had
no
Reason
to
apprehend
the
Inquisition's
coming
there
to
disturb
them
.
Among
other
Things
in
that
World
the
Earth
takes
a
Turn
about
the
Sun
,
as
in
that
of
Copernicus
:
And
it
is
known
that
M.
Descartes
hath
more
than
once
,
Desc.
●om.
2.
lett
.
43
,
75.
on
that
occasion
,
reflected
on
the
Misfortune
of
poor
Galileus
.
I
cannot
tell
,
but
it
may
be
on
his
Account
he
hath
taken
so
much
Pains
to
prove
this
Paradox
,
Part.
3.
pr.
n.
26.
That
the
Earth
stands
still
,
though
at
the
same
Time
it
is
carried
about
the
Sun
by
that
Luminary's
Vortex
.
Let
it
be
how
it
will
,
many
of
those
that
give
out
they
have
best
examined
that
Country
,
have
made
their
Relations
of
it
,
but
so
differently
,
that
a
Man
can
scarce
yet
determine
what
he
must
believe
:
If
you
will
credit
one
Party
,
they
'll
tell
you
,
It
is
no
World
at
all
,
but
a
perfect
Chaos
:
That
all
lie
in
Disorder
,
and
wild
Confusion
:
That
't
is
impossible
for
a
Man
to
turn
himself
in
it
:
That
there
is
neither
Light
nor
Colours
,
neither
Heat
nor
Cold
,
Drought
nor
Moisture
:
That
Plants
and
Animals
there
don't
live
.
There
you
have
not
only
Liberty
,
but
positive
Orders
to
doubt
of
every
thing
in
Nature
.
Some
there
shall
be
that
will
dispute
you
out
of
the
Name
of
a
Man
;
though
you
have
a
Face
like
other
Men
;
though
you
be
made
up
of
Flesh
and
Bone
as
they
;
though
you
Walk
,
and
Eat
,
and
Sleep
,
and
,
in
a
Word
,
perform
all
the
Natural
Functions
of
a
Man
;
yet
,
I
say
,
there
are
those
that
shall
contest
that
Title
with
you
,
until
having
conversed
you
,
and
understood
you
speak
consequentially
,
they
shall
be
convinced
that
you
have
Reason
.
The
Inhabitants
look
Proud
and
Scornful
,
and
have
not
the
least
Respect
for
Antiquity
.
Aristotle
,
especially
is
scouled
in
all
Companies
,
and
upon
all
Occasions
,
by
them
,
being
look'd
upon
as
a
Vain
Babler
,
and
an
Antique
Teller
of
Dreams
.
It
is
said
,
There
is
neither
good
Christian
nor
good
Catholick
there
,
since
they
tamper
with
Principles
too
Delicate
and
Dangerous
,
in
Matters
relating
to
Religion
.
No
Body
can
tell
what
to
make
of
their
Belief
of
the
Creation
of
Our
World
,
the
Production
of
Matter
and
the
Providence
of
God
;
who
,
with
them
,
had
no
other
Care
upon
him
than
to
order
the
Cubical
Particles
of
Matter
to
whirl
about
their
Center
:
After
which
he
might
sit
Idle
and
Unconcerned
,
since
all
the
rest
could
be
managed
without
the
least
of
his
Assistance
.
On
the
other
Side
,
we
are
ass●red
,
A
most
excellent
Conduct
shines
throught
the
whole
Composition
;
That
all
is
admirably
contrived
,
and
founded
upon
the
Rules
and
Laws
of
Nature
:
That
this
World
is
indeed
disburthened
of
an
infinite
Swarm
of
Accidents
,
Qualities
,
and
Intentional
Species
,
as
of
an
unprofitable
Lumber
,
wherewith
the
Philosophers
have
imbroiled
and
incumbred
ours
:
But
yet
,
notwithstanding
it
cannot
be
deny'd
,
but
the
Senses
are
subject
to
the
same
Impressions
there
as
here
,
only
with
this
Difference
,
that
the
Causes
are
more
acknowledged
,
and
better
explain'd
.
As
to
the
Point
of
Religion
,
nothing
seems
more
justifiable
than
the
Apology
of
these
Gentlemen
,
which
perhaps
some
have
ingaged
too
inconsiderately
for
an
Affair
of
that
Weight
and
Moment
.
Can
we
apprehend
a
greater
Idea
of
God
Almighty
,
than
that
which
M.
Descartes
hath
given
?
An
Idea
that
he
derived
not
from
the
Visible
Creatures
,
that
sleight
and
faint
Ray
of
an
infinitely
perfect
Being
;
but
which
his
Mind
found
impressed
upon
it self
,
and
which
left
no
room
for
him
to
doubt
of
the
Existence
of
a
Sovereign
Being
,
though
he
possessed
neither
Heaven
nor
Earth
,
nor
any
Body
,
nor
indeed
any
other
Soul
than
his
:
Can
the
Omnipotence
of
a
Deity
be
advanced
to
a
more
transcendent
Degree
than
he
hath
done
it
?
God
,
according
to
him
,
can
cause
,
That
Two
and
Three
shall
not
make
Five
;
That
four
Sides
shall
not
be
requisite
to
make
a
Square
;
That
the
Whole
shall
be
no
bigger
than
One
of
its
Parts
;
Effects
that
other
Philosophers
never
scruple
to
place
out
of
the
Reach
of
the
God
head
.
But
has
not
an
Author
of
a
little
Piece
,
called
,
A
Letter
wrote
to
a
Learned
Iesuite
,
clearly
shewn
,
That
't
is
Descartes
World
that
is
described
in
the
first
Chapter
of
Genesis
?
Another
Book
hath
since
been
publish'd
in
Holland
,
with
the
Title
of
Cartesius
Mosaisans
,
and
is
to
the
same
effect
.
The
Author
of
the
Treatise
concerning
The
Influence
of
the
Stars
,
describes
the
End
of
the
World
upon
Descartes
his
Hypothesis
.
Monsieur
Scottanus
,
in
a
late
Apology
,
that
he
offered
for
M.
Descartes
,
against
those
that
Endeavoured
to
render
him
obnoxious
to
the
Suspicion
of
Atheism
,
observes
to
us
the
Respect
he
had
for
Religion
,
certifying
us
,
That
one
of
his
Reasons
for
the
reducing
his
Meditations
to
the
Number
of
Six
,
was
the
Consideration
of
the
Six
Days
which
God
imployed
in
the
Creation
of
the
World
.
If
we
may
credit
Father
Mersennus
,
a
Learned
and
Noted
Minim
,
and
an
intimate
Acquaintance
of
Descartes
,
we
shall
find
nothing
of
a
more
Christian
Temper
,
and
that
inspires
us
more
ravishingly
with
the
Love
of
God
than
Descartes
Philosophy
.
In
short
,
there
is
nothing
more
edifying
than
the
Letter
that
Philosopher
wrote
to
the
Sorbon
Doctors
,
in
dedicating
his
Meditations
to
them
;
which
is
so
true
,
that
not
long
since
,
a
Friend
of
mine
,
not
wont
to
be
very
Nice
in
those
Matters
,
having
read
by
chance
the
Letter
at
my
House
,
which
touched
him
;
and
finding
farther
the
Title
of
Meditations
in
the
Front
of
the
Work
,
he
seriously
entreated
me
to
lend
him
that
Godly
Book
,
to
entertain
his
Devotions
during
Passion
Week
.
This
so
strange
Variety
of
Opinions
,
and
Relations
counter
to
one
another
,
of
a
World
,
otherwise
of
no
little
Renown
,
provoked
my
Curiosity
and
induced
me
to
be
convinced
of
the
Truth
or
Falsity
of
the
Reports
,
in
my
own
Person
.
All
the
Difficulty
was
to
find
a
Guide
to
conduct
me
to
a
Country
,
to
which
there
was
no
Road
passable
either
for
Horse
or
Foot
,
for
Coach
or
Barge
,
by
Land
or
Sea
:
But
presently
after
my
Resolve
,
I
was
happily
favoured
with
the
most
lucky
Occasion
that
could
be
wish'd
,
for
the
undertaking
my
Voyage
with
all
the
Pleasure
and
Ease
imaginable
.
Having
sojourned
some
Months
in
a
Country
Town
,
I
strook
up
Acquaintance
with
an
Old
Standard
,
of
about
eighty
Years
,
a
Man
of
Parts
,
and
that
formerly
had
conversed
much
with
M.
Descartes
.
That
Commerce
had
begot
in
him
an
unaccountable
Zeal
for
the
Tenets
of
that
Philosopher
,
and
exasperated
him
to
declaim
against
the
Method
and
Opinions
of
the
School
,
the
Prejudices
of
Childhood
,
and
taught
him
to
make
external
Elogies
on
the
Cartesian
Philosophy
.
He
had
so
given
himself
up
to
this
Opinion
,
that
he
could
no
ways
suffer
,
in
Point
of
Philosophy
,
any
one
to
deviate
never
so
little
from
it
.
In
a
Conference
that
we
had
together
upon
such
sort
of
Things
,
I
desired
to
know
if
he
kept
up
his
Correspondence
with
any
Car●esians
of
Worth
and
Reputation
.
No
,
(
said
he
)
I
have
broke
with
all
Sorts
of
Persons
that
call
themselves
by
that
Name
.
I
can
no
longer
find
among
them
that
Zeal
and
Observance
the
first
Cartesians
,
without
Reserve
attributed
to
that
great
Man
.
Every
one
now
a
days
builds
Systems
according
to
his
own
Humor
,
and
allows
himself
the
Liberty
of
Adding
or
Retrenching
what
he
pleases
in
the
Platform
M.
Descartes
hath
laid
;
which
is
a
concern
of
that
critical
Nature
as
cannot
be
once
touch'd
without
spoiling
the
whole
.
Since
the
Death
of
the
Famous
M.
Chersilier
,
I
have
forbore
writing
to
any
single
Person
,
for
I
am
persuaded
,
That
the
pure
and
unmixt
Cartesianism
was
buried
with
him
.
You
Gentlemen
(
reply'd
I
)
are
of
a
strange
Constitution
.
All
the
Prefaces
of
your
Books
are
fill'd
with
Invectives
and
Raileries
,
against
those
who
implicitely
espouse
the
Sentiments
of
an
Author
,
and
profess
they
will
never
desert
him
.
It
looks
as
if
you
,
and
the
rest
of
the
new
Philosophers
,
had
banded
together
in
an
offensive
Confederacy
,
to
make
continual
War
upon
the
Followers
of
Aristotle
on
that
Account
;
and
at
the
same
time
you
fall
into
the
same
Error
for
which
ye
reproach
them
,
and
are
an
hundred
times
more
bigotted
to
your
Descartes
,
than
they
to
Aristotle
.
For
my
part
,
I
know
not
how
to
blame
the
Conduct
of
those
that
are
somewhat
moderate
,
which
you
are
so
enrag'd
against
.
If
their
Reason
hath
discover'd
to
them
another
Path
than
what
M.
Descartes
trod
in
,
why
are
you
angry
if
they
follow
it
?
Aristotle
held
Possession
a
long
time
,
and
reign'd
absolute
Monarch
in
Philosophy
.
The
Prescription
and
Vassalage
of
several
Ages
,
confirm'd
his
Title
of
Prince
of
Philosophers
.
Descartes
is
a
Rebel
,
who
durst
encourage
a
Party
against
his
Prince
:
What
Right
has
he
to
demand
a
greater
Submission
unto
him
,
than
he
was
willing
to
allow
to
Aristotle
?
Because
(
answer'd
he
)
Truth
and
Reason
are
manifestly
on
his
side
.
That
,
reply'd
I
,
is
exactly
the
first
step
Rebellion
ever
makes
,
to
inforce
the
justice
of
its
Cause
,
and
proclaim
the
publick
Welfare
does
depend
upon
it
.
But
notwithstanding
Sir
(
pursu'd
I
)
I
am
more
inclin'd
to
Neutrality
in
this
Affair
than
you
imagine
.
I
have
determin'd
to
dive
to
the
bottom
of
Descartes's
Philosophy
,
of
which
I
have
,
as
yet
,
but
a
dark
and
confus'd
Knowledg
,
having
never
studied
him
in
his
own
Works
,
but
in
the
Books
of
his
Disciples
,
as
soon
as
they
appear'd
,
and
that
irregularly
,
and
without
Method
.
But
as
I
am
oblig'd
to
leave
this
Country
very
speedily
,
and
have
but
a
short
time
to
advantage
my self
by
your
Ability
in
this
Affair
,
therefore
it
was
that
I
enquir'd
,
Whether
you
had
any
Communication
of
Letters
,
or
Friendship
with
any
good
Cartesian
of
Paris
,
to
whose
Acquaintance
you
might
recommend
me
,
and
who
would
be
willing
to
instruct
a
Scholar
so
apt
and
forward
as
I
pretend
to
be
?
That
Proposal
extreamly
inspirited
my
old
Gentleman
,
and
I
perceiv'd
sudden
Joy
diffus'd
it self
all
over
his
Countenance
.
Ever
since
I
knew
you
(
said
he
,
taking
me
by
the
Hand
)
I
have
observ'd
in
you
a
passionate
Concern
for
Truth
;
which
is
the
best
,
and
first
Disposition
Descartes
requires
to
attain
unto
it
.
Trouble
not
your self
,
you
have
still
two
Months
good
,
which
you
must
stay
with
me
;
and
that
's
as
much
time
as
is
required
.
I
shall
in
a
little
time
receive
some
News
from
M.
Descartes
,
whereupon
wee
'll
take
such
Measures
as
shall
much
shorten
your
Journey
.
Hey
day
!
News
from
M.
Descartes
!
(
said
I
)
why
he
has
been
Dead
this
forty
Years
.
I
should
be
sorry
,
answer'd
he
,
to
have
let
that
Word
escape
me
in
another's
Presence
,
but
I
let
it
ship
purposely
at
present
,
to
highten
your
Desire
of
hearing
from
me
those
Things
which
few
in
the
World
are
acquainted
with
,
which
presently
will
surprize
you
,
and
the
Knowledg
thereof
will
convey
you
in
a
trice
to
the
end
you
desire
.
Hear
me
then
:
You
must
know
(
continu'd
he
)
that
Cartesius
,
like
the
ancient
Leaders
of
Sects
of
Philosophers
,
avoided
the
publishing
all
the
Mysteries
of
his
Philosophy
.
Some
he
reserv'd
which
he
only
divulg'd
to
some
particular
Friends
,
of
which
I
had
the
good
Fortune
to
be
one
.
All
the
peculiar
Discoveries
he
had
made
,
which
he
thought
might
be
of
Use
,
and
either
contribute
to
Morality
,
or
serve
to
make
any
Progress
in
the
Knowledg
of
Natural
Beings
,
he
hath
obliged
the
Publick
with
.
But
Prudence
advis'd
him
to
suppress
such
others
,
as
some
might
have
converted
to
an
evil
Use.
The
Immortality
of
the
Soul
is
one
of
those
Points
,
wherein
he
was
oblig'd
to
observe
that
Method
,
and
certainly
is
one
of
the
most
Important
Articles
in
Philosophy
.
To
prove
this
in
a
plain
,
familiar
and
intelligible
way
,
such
as
shall
force
the
Mind
to
give
assent
,
and
leave
not
the
least
Scruple
behind
is
to
undermine
the
chief
Foundation
of
Libertinism
and
Atheism
.
This
M.
Descartes
hath
done
,
by
demonstrating
the
distinction
of
the
Soul
and
Body
in
a
Man
,
by
the
only
clear
and
distinct
Conception
that
we
have
of
those
two
kinds
of
Being
.
That
Demonstration
is
one
of
the
most
fine
and
useful
places
of
his
admirable
Meditations
.
And
he
was
high-surpriz'd
to
see
it
so
ho●ly
oppos'd
,
especially
by
Gassendus
;
which
,
though
before
he
had
ask'd
his
Permission
,
gall'd
and
vex'd
him
,
a
little
more
perhaps
than
was
convenient
upon
that
occasion
.
Which
gave
rise
to
a
Reflection
in
the
Mouths
of
many
at
that
time
,
and
which
betwixt
our selves
was
true
enough
,
That
M.
Descartes
did
not
understand
Raillery
.
But
he
had
Moderation
enough
in
the
heat
of
his
Conflict
,
to
decline
the
submitting
to
the
Temptation
,
which
had
often
invited
him
to
confirm
his
Demonstration
by
Experiment
,
fearing
it
might
prove
of
dangerous
Consequence
:
And
that
is
the
Mystery
which
I
am
about
to
teach
you
.
It
was
his
way
(
as
all
know
)
to
endeavour
to
make
good
by
Experience
,
the
Truths
he
had
discover'd
by
the
meer
Light
of
his
Understanding
He
was
in
hopes
,
that
having
demonstrated
with
so
clear
conviction
the
distinction
of
the
Soul
and
Body
,
he
might
make
so
far
a
Progress
as
to
penetrate
into
the
Secret
of
their
Union
,
and
at
last
come
to
that
of
separating
,
and
re-uniting
them
when
he
pleas'd
.
The
Questions
that
his
Illustrious
Scholar
,
Elizabeth
the
Princess
Palatine
,
us'd
to
make
upon
that
Head
,
and
the
difficulty
he
found
in
himself
to
invent
such
Solutions
as
might
be
easily
understood
,
put
him
,
in
short
,
upon
the
Undertaking
.
One
day
he
propos'd
his
Design
to
me
,
and
some
other
of
his
Friends
.
We
thought
him
Whimsical
:
And
I
remember
I
laughing
made
Reply
,
That
there
was
but
one
way
imaginable
to
effect
it
,
which
was
,
to
find
out
the
famous
Caduceus
of
Mercury
,
which
that
God
,
they
say
,
sometimes
by
Iupiter's
Orders
made
use
of
,
to
separate
the
Souls
from
Bodies
,
and
after
a
certain
term
of
Years
to
joyn
them
unto
new
ones
,
according
to
the
Principles
of
Pythagoras's
Transmigration
.
That
however
did
not
divert
Cartesius
from
raving
on
his
Project
,
not
ascertaining
himself
of
the
Success
,
nor
judging
yet
he
ought
altogether
to
despair
.
That
was
it
,
that
ingag'd
him
in
a
more
exact
Study
than
formerly
of
an
Human
Body
,
and
occasion'd
him
to
make
those
most
exquisite
Discoveries
in
Anatomy
.
The
first
Conclusion
that
he
drew
from
the
Idea
he
had
of
the
Soul
,
as
of
a
being
perfectly
Indivisible
,
was
,
That
it
was
not
extended
through
the
whole
Body
,
as
vulgarly
it
is
taught
.
He
shew'd
the
falsity
of
that
Master
Reason
,
which
was
us'd
till
then
to
confirm
Men
in
their
Prejudices
,
that
in
whatever
part
you
prick
the
Body
the
Soul
is
sensible
of
Pain
.
Then
said
the
Philosophers
,
It
must
be
extended
through
the
whole
.
He
exposed
the
Weakness
of
that
Argument
by
two
Experiments
,
that
manifestly
prove
the
perception
of
Pain
,
and
the
Impression
of
Objects
in
Places
where
our
Soul
is
not
.
The
first
is
that
of
those
Persons
who
have
lost
an
Arm
,
who
from
Time
to
Time
perceive
an
Aking
in
the
Place
where
their
Fingers
used
to
be
,
as
if
they
had
their
Arm
entire
,
although
their
Fingers
are
not
there
,
nor
by
Consequence
their
Soul
.
The
second
is
of
a
Man
that
's
Blind
,
which
he
often
instances
,
who
makes
his
Staff
supply
the
Loss
of
his
Eyes
,
to
distinguish
the
Figure
and
Qualities
of
Objects
:
Who
knows
by
the
Assistance
of
his
Stick
,
whether
it
be
Water
,
Earth
or
Grass
that
he
touches
;
whether
the
Floor
be
Rough
or
Smooth
,
&c.
For
it
is
certain
he
perceives
all
this
by
his
Staff
,
although
no
one
will
say
,
That
his
Soul
is
in
it
.
He
then
demonstrated
,
That
the
Impression
of
Objects
upon
our
Body
consisted
only
in
the
Vibration
of
the
Nerves
and
Fibres
,
that
are
spread
throughout
the
Parts
,
it
being
unnecessary
the
Soul
should
be
co-extended
with
them
.
But
it
was
suffcient
to
her
for
the
perception
of
Objects
,
that
that
Vibration
should
be
communicated
to
some
principal
part
where
she
kept
her
Residence
;
just
as
the
Vibration
caus'd
by
the
touch
of
a
soft
,
or
hard
,
of
a
rough
or
smooth
Body
,
communicates
it self
to
the
Hand
by
the
Mediation
of
the
Staff
;
that
as
the
Staff
extended
from
the
Hand
to
the
Body
,
which
it
touches
,
is
instrumental
to
the
Soul
for
the
perception
of
the
Qualities
of
the
Body
;
so
likewise
the
Nerves
drawn
out
,
for
instance
,
from
the
Brain
to
the
Hand
,
may
be
ministerial
to
its
perception
of
the
Body
that
the
Hand
doth
touch
.
And
that
in
fine
,
The
Pain
,
caus'd
by
the
too
near
approach
of
a
Finger
to
the
Fire
,
doth
no
more
suppose
the
Souls
actual
Presence
in
that
part
of
the
Body
,
than
does
the
ail
of
a
Finger
,
of
which
a
certain
Maid
complain'd
from
day
to
day
,
Let.
de
Desc.
whose
Arm
,
being
gangreen'd
,
was
cut
off
without
her
Knowledg
.
For
she
only
felt
the
Pain
,
because
the
Humours
,
or
some
other
Cause
,
made
a
Concussion
in
the
Nerves
of
her
Arm
,
which
ran
before
to
the
end
of
her
Hand
,
and
because
they
strook
them
in
a
manner
like
to
that
which
was
formerly
requisite
to
excite
a
Pain
in
the
Finger
,
before
she
lost
her
Arm.
Having
made
this
first
Step
,
and
drawn
a
Consequence
of
that
Importance
and
Satisfaction
,
from
so
abstracted
a
Principle
as
the
Indivisibility
of
the
Soul
;
it
was
easy
for
him
to
prove
she
kept
her
Court
no
where
but
in
the
Brain
.
There
it
is
that
the
Nerves
do
center
,
or
rather
from
thence
they
have
their
Origin
.
It
is
there
that
the
Philosophers
,
if
you
except
a
few
,
and
in
those
Vanhelmont
,
who
seiz'd
with
a
Whim
,
plac'd
the
Soul
in
the
Breast
;
it
is
there
,
I
say
,
that
the
Philosophers
generally
agree
to
be
found
that
which
we
call
the
Common
Sense
,
that
is
to
say
,
the
only
place
where
the
Soul
can
be
advis'd
of
all
the
different
Impressions
that
external
Objects
make
upon
the
Senses
.
But
since
the
Brain
is
of
large
Extent
,
and
besides
that
soft
and
whitish
Substance
,
which
commonly
goes
by
that
Name
,
hath
Membranes
,
Glands
,
Ventricles
or
Cavities
,
it
was
something
intricate
to
resolve
,
and
precisely
to
determine
in
what
place
the
Soul
was
seated
.
M.
Descartes
throughly
examind
the
different
Opinions
of
Philosophers
and
Physicians
there
upon
,
and
after
having
solidly
confuted
the
greatest
part
of
their
Sentiments
,
that
were
founded
upon
but
weak
and
unsound
Principles
,
he
evidently
concludes
,
The
seat
of
the
Soul
must
have
three
Conditions
:
First
,
it
must
be
one
▪
to
the
end
that
the
Action
of
the
same
Object
that
at
the
same
time
strikes
two
Organs
of
the
same
Sense
,
should
make
no
more
than
one
Impression
on
the
Soul
,
as
to
instance
,
she
might
not
see
two
Men
where
there
was
but
one
.
Tom.
2.
Let.
36.
Secondly
,
it
must
be
very
near
the
Source
of
the
Animal
Spirits
;
that
by
their
means
she
might
easily
move
the
Members
.
And
in
the
third
Place
,
it
must
be
Moveable
;
that
the
Soul
causing
it
to
move
immediately
,
might
be
able
to
determine
the
Animal
Spirits
to
glide
towards
some
certain
Muscles
rather
than
others
.
Conditions
no
where
to
be
met
with
but
in
a
little
Gland
call'd
Pineale
or
Conarium
,
situated
betwixt
all
the
Concavities
of
the
Brain
,
supported
and
incompass'd
with
Arteries
,
which
made
up
the
Lacis
Choroides
.
It
is
that
Lacis
we
may
be
assur'd
that
is
the
source
of
the
Spirits
,
which
,
ascending
from
the
Heart
along
the
Carotides
,
receive
the
form
of
an
Animal
Spirit
in
that
Gland
,
disengaging
themselves
there
from
the
more
gross
parts
of
the
Blood
;
and
from
thence
they
take
their
Course
towards
the
different
Muscles
of
our
Body
,
partly
dependently
,
partly
independently
on
the
Soul
;
as
the
Author
of
Nature
has
order'd
it
,
with
reference
to
the
end
he
propos'd
to
himself
in
the
production
of
Mankind
.
So
far
M.
Descartes
took
Reason
along
with
him
for
his
Guide
;
and
for
ought
I
know
he
might
have
stop'd
there
,
had
not
Fortune
,
or
rather
the
good
Providence
of
God
(
who
often
encourages
the
laudable
Curiosity
of
those
that
apply
themselves
to
the
consideration
of
his
wonderful
Works
)
reveal'd
to
him
in
an
extraordinary
manner
the
Secret
that
he
was
in
search
of
.
And
that
was
without
doubt
one
of
the
most
strange
Effects
of
the
desires
of
a
Philosophical
Soul
,
P.
Malle
.
▪
branche
.
which
a
famous
Author
stiles
a
Natural
Prayer
,
that
never
fails
to
be
heard
,
when
it
is
joyned
with
a
prudent
and
exact
Management
of
our
Reason
.
Should
you
believe
me
,
added
he
,
if
I
should
tell
you
M.
Descartes
had
often
Fits
of
Extasy
?
Why
not
?
Said
I
;
that
's
no
such
incredible
thing
,
of
so
Contemplative
a
Man
as
he
was
;
nor
is
it
a
Case
without
a
President
.
Who
has
not
heard
of
those
of
the
famous
Archimedes
,
in
which
he
often
lost
himself
,
through
his
vehement
Application
to
Mathematical
Speculations
,
and
in
one
of
them
his
Life
?
Syracuse
being
taken
by
the
Roman
Army
,
whilst
he
was
drawing
Figures
in
his
Chamber
with
that
earnestness
of
Mind
;
the
Tumult
of
a
Town
taken
by
Storm
,
was
not
loud
enough
to
wake
him
:
And
he
sooner
was
run
through
by
the
Soldiers
that
had
forc'd
his
House
,
than
he
was
apprehensive
of
their
Approach
.
Alas
!
reply'd
he
,
with
a
Sigh
,
you
'll
see
in
the
Consequence
of
what
I
am
relating
,
That
the
Extasies
of
M.
Descartes
were
no
less
fatal
,
tho'
they
were
not
of
the
same
Nature
,
and
proceeded
from
a
far
different
Cause
.
It
happen'd
one
Day
,
whilst
we
were
at
Egmond
,
a
little
Town
in
Holland
,
which
he
delighted
in
,
that
he
entred
his
Stove
very
early
in
the
Morning
(
which
he
had
caus'd
to
be
built
like
that
in
Germany
,
where
he
began
his
Philosophy
)
and
set
himself
to
thinking
,
as
he
us'd
to
do
.
Two
Hours
after
,
I
came
in
:
I
found
him
leaning
over
the
Table
,
his
Head
hanging
forward
,
supported
with
his
left
Hand
,
in
which
he
held
a
little
Snush
Box
,
having
his
Finger
near
his
Nose
,
as
if
he
was
taking
Snush
.
As
for
the
rest
he
was
Immoveable
,
and
held
his
Eyes
open
:
The
noise
that
I
made
in
entring
the
Room
not
causing
him
to
stir
,
I
had
the
Patience
to
observe
him
half
an
Hour
postur'd
in
that
manner
,
without
his
perceiving
of
me
.
In
the
mean
while
there
happen'd
an
Adventure
that
much
surpriz'd
me
:
There
stood
upon
the
Cornish
of
the
Wainscot
in
the
Stove
,
a
Bottle
of
the
Queen
of
Hungary's
Water
;
I
was
amaz'd
to
see
it
descend
,
whilst
no
Body
came
near
it
,
and
to
pass
through
the
Air
towards
M.
Descartes
.
The
Cork
,
with
which
it
was
stopt
,
came
out
of
its
own
Accord
,
and
the
Bottle
fastning
it self
to
his
Nose
,
hung
there
for
some
time
.
I
protest
I
durst
have
swore
at
that
moment
,
there
had
been
no
small
Conjuring
in
the
Business
of
our
Philosopher
and
that
some
familiar
Demon
,
like
that
of
Socrates
,
had
inspir'd
him
with
all
the
fine
Things
he
still
had
taught
us
.
But
I
was
convinc'd
not
long
after
that
there
was
nothing
less
in
it
,
and
I
desire
you
to
suspend
your
Judgment
thereon
.
He
awaken'd
a
little
while
after
as
in
a
start
,
and
striking
his
Hand
upon
the
Table
,
This
time
at
last
,
said
he
,
I
have
it
.
I
thought
him
still
in
a
Dream
:
And
springing
up
forthwith
upon
his
Chair
,
transported
with
Joy
,
without
seeing
me
,
he
cut
two
Capers
in
the
middle
of
the
Room
,
still
repeating
,
I
have
it
,
I
have
it
.
I
burst
out
with
Laughter
to
see
that
Frolick
,
a
thing
not
customary
with
M.
Descartes
,
being
naturally
of
a
Grave
and
Melancholy
Temper
;
who
hearing
and
seeing
me
at
the
same
time
,
presently
redden'd
,
and
afterwards
fell
a
Laughing
as
well
as
I.
And
as
I
was
urgent
with
him
to
give
me
the
Reason
of
his
Joy
and
Rapture
:
To
punish
you
,
says
he
,
for
having
observed
an
Indecorum
unbecoming
a
Philosopher
,
you
shall
not
know
't
so
soon
:
And
with
that
he
left
the
Room
in
which
we
were
,
and
entred
into
his
Closet
,
bolting
it
upon
him
.
Nevertheless
two
days
after
he
imparted
to
me
the
Mystery
.
We
took
a
turn
together
out
of
Town
,
and
after
occasional
Discourse
of
several
Things
;
Well
,
said
he
,
abruptly
,
without
recourse
to
Mercury's
Caduceus
,
I
have
found
out
the
Secret
,
not
only
of
the
Union
of
the
Soul
and
Body
,
but
also
how
to
separate
them
when
I
please
:
I
have
experienc'd
it
already
.
That
was
the
Product
of
the
Meditation
,
wherein
you
surpriz'd
me
the
other
day
;
and
when
I
seem'd
to
you
to
awake
of
a
suddain
,
I
came
farther
a
Field
than
you
imagine
:
He
spoke
this
in
so
serious
and
positive
a
way
,
that
he
seem'd
to
be
in
earnest
.
It
shall
be
your
Fault
,
added
he
,
if
you
are
not
convinc'd
of
the
Truth
of
what
I
say
,
and
of
the
Experiment
.
It
is
the
most
curious
Secret
in
the
World
.
I
am
resolv'd
to
commit
it
but
to
very
few
;
but
that
Adherency
which
you
have
manifested
until
this
time
unto
me
,
will
not
suffer
me
to
be
reserv'd
in
any
thing
.
He
went
on
,
without
giving
me
time
to
complement
his
Generosity
,
and
related
that
extraordinary
Event
in
all
its
Circumstances
.
He
told
me
,
that
being
fix'd
attentively
upon
the
Question
which
the
Princess
Elizabeth
had
propos'd
,
touching
the
Union
of
the
Soul
and
Body
,
and
revolving
in
his
Mind
his
former
Thoughts
upon
that
Subject
,
in
the
midst
of
that
extraordinary
Application
,
he
found
himself
in
such
a
strange
Surprizal
in
an
Instant
,
that
he
was
not
capable
,
when
he
told
me
of
it
,
to
express
himself
clearly
thereupon
,
nor
could
he
gain
so
distinct
a
Conception
of
it
as
when
actually
he
was
in
it
.
All
that
he
could
tell
me
,
was
,
That
it
resembled
a
Trance
,
because
in
that
there
is
no
use
of
the
Senses
;
one
can
neither
See
,
nor
Hear
,
nor
Feel
the
Impression
of
External
Objects
(
unless
they
be
extreamly
violent
)
and
then
there
is
an
end
of
it
:
But
herein
it
was
quite
different
;
since
the
Soul
had
Perceptions
of
it Self
,
and
was
apprehensive
of
the
Cessation
of
its
Organical
Functions
:
Which
in
a
Trance
is
nothing
so
.
That
she
was
furnish'd
with
a
World
of
Immaterial
or
purely
Spiritual
Notices
,
of
which
he
had
sometime
discours'd
to
us
,
but
in
an
abundantly
more
perfect
and
lively
manner
,
than
when
his
Attention
was
disturb'd
with
the
appearances
of
Fancy
,
which
constantly
interrupt
it
:
That
more
Discoveries
of
Truth
could
be
made
thus
in
one
Minute
,
than
in
ten
years
by
the
ordinary
means
;
which
Knowledg
of
Truth
fill'd
the
Soul
with
so
pure
and
satisfactory
a
Joy
,
that
nothing
is
more
true
than
what
Aristotle
says
,
likely
upon
the
same
Experience
,
That
the
compleat
Happiness
of
Man
,
in
this
Life
,
if
there
is
any
such
thing
,
consists
in
the
Contemplation
of
God
and
Natural
Beings
.
But
he
told
me
,
he
had
no
sense
of
that
perfect
Joy
,
till
he
was
fully
enlightned
upon
the
Point
that
then
took
up
his
Thoughts
:
Which
was
done
in
a
Moment
.
He
had
the
satisfaction
not
only
to
know
,
but
to
be
sensible
,
in
some
measure
,
of
the
Truth
of
the
greatest
part
of
those
Things
which
had
imploy'd
his
Meditations
until
that
time
;
and
of
the
Evidence
of
the
Idea's
he
had
fram'd
concerning
the
Essence
of
the
Body
and
Soul
;
to
see
her
advanc'd
upon
her
Pineal
Gland
he
had
conjectur'd
,
and
to
see
that
the
Union
of
the
Soul
with
the
Body
was
nothing
less
,
then
that
vertual
,
or
rather
imaginary
Extension
,
by
which
she
was
suppos'd
commensurate
with
the
Limbs
;
much
less
those
imaginary
Modes
,
which
the
Schools
makes
use
of
,
to
confound
and
plague
the
Conceptions
of
Youth
.
But
that
which
was
of
most
Importance
was
,
to
see
;
that
this
Union
was
nothing
in
Effect
,
but
these
actual
Commerce
and
Correspondence
the
Soul
and
Body
had
with
one
another
.
A
Commerce
that
chiefly
is
maintain'd
in
this
,
that
the
Nerves
spread
through
the
Body
,
by
their
Vibration
give
occasion
to
the
Soul
of
knowing
the
different
impressions
,
External
Objects
make
upon
the
Senses
;
and
in
that
the
Soul
pursuant
thereupon
,
by
the
Motion
she
immediately
impresses
upon
the
Pineal
Gland
where
all
the
Nerves
concentre
,
determines
the
Animal
Spirits
to
their
several
marches
through
the
Muscles
,
to
produce
in
the
Body
such
several
Motions
as
she
shall
please
to
give
,
and
especially
those
that
are
necessary
to
her
Preservation
.
After
that
(
pursu'd
,
my
old
Friend
)
M.
Descartes
entertain'd
me
with
all
that
happen'd
upon
that
occasion
,
and
all
the
other
Reflections
he
had
made
.
The
Principal
of
which
was
,
That
his
Soul
in
that
juncture
no
longer
perceiving
the
Motions
,
external
Objects
caus'd
upon
his
Body
,
and
by
consequence
that
Commerce
,
in
which
the
Essence
of
Union
consisted
,
being
broken
,
she
could
behold
her self
as
in
a
separate
State
,
though
in
the
mean
time
she
resided
at
her
usual
Abode
;
that
local
Presence
having
the
least
share
in
her
Union
with
the
Body
:
She
then
had
a
mind
to
disengage
her self
from
the
Body
,
and
see
what
would
be
the
Event
of
that
Separation
.
No
sooner
had
she
wisht
it
,
than
it
was
so
.
And
he
farther
experienc'd
what
he
had
often
suggested
to
us
before
,
that
if
the
Machine
of
the
Body
had
all
its
Organs
sound
and
free
;
if
it
had
its
customary
Heat
in
the
Heart
and
Stomack
,
the
circulation
of
the
Blood
,
the
filtration
of
the
Humours
,
and
all
those
natural
Functions
,
all
the
Motions
constantly
perform'd
in
us
without
the
notice
of
the
Soul
would
go
on
as
regularly
in
her
absence
,
as
when
she
was
there
.
Moreover
it
fell
out
as
she
was
busy
in
contemplating
the
operation
of
her
Body
at
some
paces
distance
from
it
,
a
Fly
fortun'd
to
tickle
it
in
the
Face
;
presently
the
Hand
rais'd
it self
to
the
place
,
and
unseated
the
Fly
just
as
if
the
Soul
had
been
actually
in
the
Body
.
So
true
it
is
that
the
greatest
part
of
the
Motions
of
our
Body
,
which
we
attribute
to
the
Soul
,
are
owing
to
the
sole
Disposition
of
the
Machine
.
This
Soul
before
she
durst
venture
to
wander
very
far
from
the
Body
,
made
her
entry
and
exit
sundry
times
;
and
judging
by
the
disposition
in
which
she
saw
it
,
she
might
without
any
apparent
danger
leave
it
for
some
time
,
she
hazarded
the
undertaking
a
very
long
Voyage
.
She
arriv'd
at
Beitany
in
the
Houses
of
her
Relations
,
and
from
thence
she
made
a
Sally
unto
Paris
to
the
House
of
some
other
Acquaintance
.
She
was
much
concern'd
to
see
that
the
People
there
had
but
an
indiffernt
Opinion
of
her
Religion
;
the
Country
M.
Descartes
had
chose
to
live
in
,
and
some
unwaranted
Inferences
that
one
or
other
had
drawn
from
his
Principles
,
had
given
occasion
to
those
rash
Censures
.
It
is
notwithstanding
true
,
that
all
the
time
he
liv'd
and
when
he
dy'd
,
he
was
a
sound
and
honest
Catholick
.
Finally
,
such
was
the
success
the
Soul
found
in
her
Rambles
when
separate
from
the
Body
,
that
she
could
when
she
pleas'd
in
a
Minute
travel
three
or
four
thousand
Leagues
:
In
so
much
that
this
of
M.
Descartes
parting
from
Egmond
about
half
an
hour
after
eight
in
the
Morning
,
had
travers'd
all
France
in
an
hour
and
an
half
,
and
was
return'd
at
ten
.
Bless
me
.
said
I
to
my
old
Gentleman
,
how
expedient
would
that
be
for
a
Person
that
so
passionately
desires
to
see
the
Country
as
I
do
▪
You
shall
gratify
your
Curiosity
,
answer'd
he
;
but
hear
me
out
.
M.
Descartes
Soul
being
return'd
from
her
Voyage
in
France
,
found
her
Body
almost
in
the
same
posture
in
which
she
left
it
.
But
as
yet
she
was
not
fully
Satisfy'd
.
She
was
unacquainted
with
the
way
and
means
that
led
her
into
this
Condition
:
And
she
consider'd
it
was
an
hazardous
Exploit
,
and
that
being
once
united
to
her
Body
,
she
might
never
,
for
ought
she
knew
,
be
disjoyn'd
again
,
till
Death
should
cause
a
final
Separation
.
She
apply'd
her self
therefore
seriously
to
consider
the
Nature
of
her
Body
,
and
the
disposition
of
all
its
Organs
:
She
found
that
the
Nerves
imploy'd
in
Sentation
,
and
those
that
serve
for
Natural
functions
,
as
the
beating
of
the
Heart
,
the
circulation
of
the
Blood
,
&c.
were
of
a
Nature
quite
distinct
.
She
saw
that
these
were
vehemently
distended
,
and
she
concluded
it
might
be
for
the
better
communicating
the
Animal
Spirits
to
the
Muscles
with
which
the
Nerves
are
united
,
and
capacitating
them
to
maintain
and
continue
those
natural
Motions
,
the
Soul
is
not
aware
of
when
united
with
the
Body
;
and
that
,
on
the
contrary
,
the
Nerves
made
use
of
in
Sensation
,
and
by
whose
Means
the
Soul
received
the
Impression
of
Objects
,
were
almost
all
unbraced
,
and
lax
,
which
might
prevent
the
Motion
,
caused
by
the
Impulse
of
Objects
,
from
being
continued
unto
the
Seat
of
the
Soul
:
The
Difficulty
was
to
find
the
true
Cause
why
one
should
be
taxed
without
the
other
,
and
how
she
might
bring
it
about
to
distend
those
that
formerly
were
laxed
.
Mean
while
the
Snush-Box
,
which
I
mention'd
,
his
Body
held
in
its
left-Hand
,
made
M.
Descartes
call
to
mind
,
That
before
his
Extasie
he
had
taken
Tabaccco-Snush
,
and
he
could
not
tell
but
so
extraordinary
an
Effect
might
have
been
produced
by
the
Vertue
of
that
Tobacco
.
That
which
he
took
of
was
an
unusual
kind
,
which
a
Merchant
of
Amsterdam
had
brought
over
from
an
Island
near
China
,
and
presented
him
:
It
was
extreamly
strong
,
and
M.
Descartes
,
to
mollifie
it
had
mix'd
a
certain
Herb
in
it
,
dryed
to
Powder
,
whose
Name
he
never
would
acquaint
me
with
,
nor
the
Place
where
it
grew
,
though
he
presented
me
with
a
great
Quantity
of
the
same
:
He
laid
a
sufficient
Dose
upon
the
Back-Side
of
his
Hand
,
and
gave
it
his
Body
to
take
;
and
at
the
same
Time
happen'd
this
prodigious
Effect
in
his
Brain
;
for
all
the
Vapours
raised
there
since
his
last
taking
were
dislodged
and
dissipated
in
an
instant
.
He
observed
it
was
only
the
Particles
of
the
Tobacco
that
scattered
the
F●mes
of
the
Brain
,
and
that
those
of
the
Herb
which
he
had
tempered
with
it
being
not
so
fine
,
and
having
very
little
Motion
,
fastned
themselves
in
the
Nerves
that
cause
Sensation
,
and
and
made
them
looser
than
they
were
before
.
Seeing
that
Effect
,
he
no
longer
doubted
,
but
concluded
it
to
be
the
Herb
,
which
he
mix'd
with
the
Tobacco
,
that
caus'd
his
Trance
,
and
took
away
his
Senses
;
and
that
the
Tobacco
?
at
the
same
Time
unhar
bouring
all
the
Fumes
that
might
benight
the
Brain
,
left
the
Soul
with
the
entire
Liberty
of
knowing
and
reflecting
on
it's
self
,
as
she
had
then
experienc'd
.
After
which
he
thought
that
Hungary
Water
was
sufficient
to
brace
the
Nerves
afresh
,
that
serve
for
Sensation
,
since
it
is
often
used
to
recal
those
Persons
that
swoon
away
.
The
Soul
takes
the
Bottle
,
I
not
long
since
mentioned
,
and
brings
it
in
the
Air
from
the
far
Side
of
the
Chamber
to
his
Body
,
(
and
therein
consists
exactly
the
Magick
of
which
I
then
suspected
M.
Descartes
guilty
)
and
moistens
his
Nostrils
with
it
:
The
subtile
Vapour
of
that
Liquor
effected
what
he
aimed
at
;
presently
the
laxed
Nerves
erect
themselves
,
and
the
Soul
streight
seats
it self
in
the
Pineal
Gland
,
and
finds
itself
consederate
with
the
Body
as
before
.
It
was
in
that
instant
I
perceived
Descartes
to
come
to
himself
.
I
told
you
,
he
lock'd
himself
forthwith
in
another
Room
,
it
was
to
make
a
second
Experiment
of
his
Tobacco
and
his
Herb
,
which
succeeded
to
his
Hearts
Desire
:
Since
when
,
it
was
a
Business
of
nothing
for
his
Soul
to
leave
the
Body
;
and
since
his
imparting
to
me
the
Secret
,
his
Soul
and
mine
have
made
an
hundred
Expeditions
together
,
to
instruct
our selves
of
the
greatest
Curiosities
in
Nature
.
As
those
that
read
the
Works
of
M.
Descartes
are
unacquainted
with
all
that
I
have
been
relating
,
they
with
just
Cause
are
amazed
at
a
thing
,
which
you
will
not
startle
at
for
the
future
.
I
mean
the
Particulars
he
descends
to
in
his
Physicks
,
concerning
the
Properties
of
his
three
Elements
,
at
how
great
soever
remove
from
Sense
they
lie
;
concerning
their
Figure
,
their
Motion
,
their
Rank
and
File
in
the
Composition
of
his
World
,
and
all
particular
Bodies
,
concerning
the
Disposition
of
his
Vortexes
,
in
which
he
proceeds
so
far
as
to
observe
the
different
size
of
the
Balls
of
the
second
Element
,
Part.
3.
Princip.
of
which
they
consist
,
in
their
respective
Places
,
how
those
that
come
nearest
the
Centre
of
the
Water
are
the
least
of
all
;
those
that
are
a
little
removed
are
somewhat
bigger
,
increasing
still
in
Bigness
unto
a
determinate
Distance
,
after
which
they
all
are
equal
.
Concerning
the
Formation
of
their
Parts
chamfer'd
in
Fashion
of
a
Skrew
,
with
which
he
explains
the
Nature
and
the
different
Phenomena's
of
the
Load-Stone
,
in
a
way
so
fine
and
easie
,
Phoenomena's
that
till
then
had
puzled
and
confounded
all
the
Philosophers
,
even
those
that
had
so
ready
a
Method
of
explaining
all
things
by
the
Assistance
of
their
occult
Qualities
:
All
this
he
saw
intuitively
,
and
of
himself
;
and
for
me
that
speak
to
you
,
is
it
possible
to
think
,
That
at
the
Age
of
seventy
seven
,
and
being
of
so
weak
a
Constitution
as
I
am
;
I
say
,
is
it
possible
for
you
to
think
I
should
have
lived
to
this
,
and
preserved
my
Health
and
Vigour
as
I
do
,
unless
I
had
had
a
perfect
Knowledge
of
the
Machine
of
my
Body
?
Unless
I
had
still
filled
and
made-up
the
Breaches
whereat
Life
leaks
and
runs
out
continually
?
I
mean
not
,
in
applying
the
Remedies
that
Medicine
prescribes
,
whose
conjectures
are
so
very
uncertain
,
and
from
the
Use
of
which
Monsieur
Descartes
has
so
frequently
dissuaded
the
Princess
Elizabeth
:
Lett.
de
Descartes
.
But
in
the
Practice
of
that
Critical
Knowledge
my
Soul
has
of
my
Body
,
of
which
she
perfectly
is
,
and
can
be
instructed
as
often
as
she
pleases
,
by
putting
herself
in
the
Capacity
I
have
now
been-speaking
of
.
I
must
acknowledg
Sir
,
replyed
I
,
then
,
it
is
a
most
admirable
Secret
and
of
Infinite
Use
;
I
am
impatient
till
I
learn
it
of
you
,
and
as
soon
as
I
know
it
I
am
persuaded
I
shall
improve
it
to
as
great
a
Benefit
as
Adam
would
have
done
the
Tree
of
Life
in
Paradise
,
if
he
had
continued
there
.
And
I
doubt
not
but
if
Origen
had
known
it
,
he
that
looks
upon
the
History
of
Scripture
as
Allegory
,
he
would
have
believed
the
Tree
of
Life
to
be
nothing
but
this
Mystery
which
God
had
communicated
unto
Adam
:
But
that
which
you
was
speaking
of
your
Health
,
creates
one
Scruple
in
me
;
How
Monsieur
Descartes
having
to
the
Advantage
of
this
fine
Knowledg
came
to
dye
at
the
Age
of
fifty
four
?
Was
he
so
much
out
of
Love
with
his
Life
as
to
neglect
the
repairing
those
effluxes
of
his
Machine
,
whose
Failures
and
Disasters
he
could
so
easily
foresee
?
Do
you
believe
then
,
returned
he
,
that
M.
Descartes
is
dead
?
I
know
not
,
said
I
,
how
you
understand
it
,
but
methinks
the
Corps
of
a
Man
should
not
be
buried
unless
he
was
dead
before
;
and
all
the
World
knows
that
in
the
Year
1650.
M.
Chersilier
prefde
Lett.
de
M.
Descar●es
.
the
Body
of
M.
Descartes
was
interred
at
Stockholm
with
great
,
Pomp
and
Solemnity
,
by
the
Care
of
M.
Chanut
,
his
particular
Friend
,
and
then
Embassador
of
France
at
the
Court
of
Sweden
:
That
since
M.
Dalibert
hath
ordered
his
Bones
to
be
removed
to
Paris
,
and
to
be
disposed
of
in
the
Church
of
S.
Geneve
,
where
his
Epitaph
is
to
be
seen
,
engraven
upon
a
fair
White
Marble
:
It
seems
to
me
once
more
,
That
all
this
supposes
a
Man
as
dead
as
dead
can
be
.
All
these
Particulars
are
true
,
said
my
Cartesian
;
but
for
all
that
it
is
false
that
M.
Descartes
is
dead
;
for
that
we
call
Death
is
when
our
Body
becoming
incapable
of
Vital
Functions
,
either
by
the
Defailure
of
the
Organs
,
which
are
wore
out
in
the
Succession
of
Years
,
or
corrupted
by
some
Disease
,
or
endammaged
by
some
Hurt
or
Wound
,
the
Soul
is
oblig'd
to
quit
her
Habitation
,
following
the
Laws
of
their
Union
establish'd
by
the
Sovereign
Master
of
the
Universe
:
But
Cartesius's
Soul
was
by
no
means
separated
from
his
Body
after
this
manner
.
Hear
then
the
Matter
of
Fact
.
About
three
or
four
Months
after
his
Arrival
in
Swedeland
,
where
Queen
Christina
had
invited
him
,
and
did
him
the
Honour
to
entertain
him
in
her
Library
an
Hour
in
a
Morning
every
Day
:
Pref.
de
lett
.
de
De●cartes
.
He
was
seized
in
the
midst
of
Winter
with
an
Inflammation
of
the
Lungs
,
seconded
with
a
Giddiness
in
the
Brain
;
but
the
Fever
having
left
his
Brain
,
there
had
been
no
great
Difficulty
in
his
Recovery
.
Lett.
de
Descartes
.
Himself
had
wrote
a
little
Time
before
to
one
of
his
Friends
,
That
he
had
made
some
Discoveries
in
Anatomy
,
that
insur'd
his
Life
for
an
hundred
Years
:
And
't
is
known
that
M.
Descartes
did
not
use
to
go
by
Guessing
,
or
advance
any
thing
without
a
firm
Assurance
;
but
an
unseasonable
Misfortune
rendred
his
Prediction
fruitless
;
seeing
he
had
not
rested
well
that
Night
,
his
Soul
had
a
Mind
to
take
a
little
Turn
for
Recreation-sake
;
he
takes
his
usual
Dose
of
Snush
,
and
his
Soul
leaves
his
Body
in
the
Bed
.
By
ill
Luck
the
Physician
,
contrary
to
his
Custom
came
to
visit
him
at
Midnight
;
the
Noise
he
made
,
in
entring
the
Chamber
,
did
not
awake
his
Body
,
whose
Senses
were
perfectly
laid
asleep
by
vertue
of
the
Herb
,
of
which
I
spoke
,
that
was
mingled
with
the
Tobacco
:
But
having
put
to
his
Nose
a
Vial
of
extreamly
Spirituous
Liquor
,
to
fortifie
the
Brain
,
it
made
a
more
quick
and
lively
Sally
upon
the
Organ
of
Sense
than
Hungary
Water
used
to
do
,
which
M.
Descartes
Soul
made
use
of
when
she
would
re-enter
the
Body
,
and
conclude
its
Trance
;
it
caused
it
to
open
its
Eyes
,
and
to
give
some
Groans
.
The
Physician
ask'd
it
how
he
did
?
The
Machine
accustomed
,
some
Days
ago
to
answer
to
that
Question
,
That
he
was
very
ill
,
made
still
the
same
reply
;
but
to
other
Questions
the
Physician
proposed
(
since
the
Soul
was
not
there
to
talk
rationally
,
and
answer
to
the
purpose
)
the
Answers
were
full
of
Extravagance
and
Delirium
,
just
as
the
Machine
was
determined
by
the
Voice
of
the
Doctor
:
It
talked
eternally
of
the
Separation
of
its
Soul
from
its
Body
,
because
the
last
Thoughts
the
Soul
entertained
in
the
Act
of
separating
her self
were
those
of
that
Separation
,
which
had
left
some
Figures
or
Traces
stamp'd
upon
the
Brain
,
answering
to
those
Thoughts
,
and
determining
the
Tongue
to
a
Motion
,
requisite
to
pronounce
such
sort
of
Words
.
These
Symptoms
enduc'd
the
Doctor
to
believe
he
was
again
transported
with
a
Raving
in
his
Head
;
wherefore
he
is
out
of
Hand
blooded
in
the
Foot
,
Cupping-Glasses
are
apply'd
,
and
several
other
Violent
Remedies
,
which
so
exhausted
and
altered
his
poor
Body
,
that
in
a
short
Time
it
had
spent
all
its
Strength
;
it
's
natural
Heat
began
to
faint
,
and
lose
itself
by
little
and
little
;
a
De●luction
of
his
Brain
fell
into
his
Breast
;
and
in
a
Word
,
it
became
a
meer
Cadaver
,
and
unable
to
perform
the
Duties
of
Life
,
and
to
receive
his
Soul
.
Thus
it
happened
;
so
that
you
see
a
Man
may
truly
say
,
M.
Descartes
is
not
dead
.
Assuredly
Sir
(
said
I
)
this
is
not
to
dye
according
to
due
Form
and
Method
;
nevertheless
the
Swedish
Physician
would
be
held
Guiltles
before
all
the
Faculties
of
Europe
;
for
he
has
followed
the
Rules
of
his
Art
he
acted
according
to
appearance
,
and
if
he
did
but
understand
what
you
are
teaching
me
,
That
M.
Descartes
is
not
dead
,
he
might
boast
of
the
Greatest
and
most
unprecedented
Exploit
that
was
ever
known
in
Medicine
,
I
mean
to
have
killed
a
Man
without
causing
him
to
die
.
But
Sir
,
I
beseech
you
(
continued
I
)
acquaint
me
,
if
you
know
,
What
was
the
Destiny
of
M.
Descartes
Soul
;
for
,
according
to
the
uncontroverted
Principles
of
our
Faith
,
a
Soul
in
leaving
this
World
receives
her
Arrest
for
Eternity
,
and
either
has
her
Portion
in
Paradice
,
Hell
or
Purgatory
for
some
Time
.
That
Question
ruffled
my
old
Gentleman
;
And
in
the
Name
of
God
(
said
he
)
almost
in
a
Passion
,
rid
your self
of
that
Ridiculous
Custom
you
have
taken
up
in
the
Schools
,
of
introducing
Questions
of
Religion
in
Matters
purely
Philosophical
.
M.
Descartes
had
once
thought
to
renounce
his
Philosophy
,
or
at
least
refuse
to
publish
his
Works
,
to
save
him
the
Trouble
of
answering
those
impertinent
Objections
,
which
were
made
at
every
turn
and
upon
all
occasions
.
I
am
giving
you
clear
Matter
of
Fact
,
and
you
desire
me
to
Account
for
the
Conduct
of
God
.
But
in
brief
,
have
not
I
forestall'd
all
your
Difficulties
,
when
I
told
you
M.
Descartes
was
not
Dead
?
And
since
he
is
not
Dead
,
why
demand
you
if
he
has
submitted
to
a
Judgment
,
the
Dead
are
only
concern'd
in
?
I
beg'd
his
Pardon
for
my
Imprudence
;
and
agreed
with
him
,
That
nothing
was
more
unseasonable
and
inconvenient
,
than
such
sort
of
occasional
Questions
,
to
a
Philosopher
that
had
made
a
System
without
regard
to
any
thing
of
that
Nature
.
And
that
likewise
put
me
in
mind
of
entreating
my
Readers
,
to
use
the
same
Candor
towards
me
.
That
they
will
not
wrangle
with
me
,
upon
the
Point
of
separate
Souls
,
whole
Shoals
of
which
I
meet
with
in
my
Voyage
to
the
World
of
Descartes
,
nor
tye
me
to
answer
all
the
Scruples
,
they
might
be
able
to
raise
on
that
Account
.
For
therein
bottom
the
most
agreeable
Passages
of
my
History
,
with
which
I
should
not
present
the
Publick
,
but
upon
that
Condition
.
I
would
entreat
them
to
remember
the
Priviledg
these
Cartesian
Gentlemen
take
,
who
when
perplex'd
in
answering
the
Argument
,
brought
against
the
Essence
of
Matter
,
and
drawn
from
the
Sacrament
of
the
Host
,
think
they
have
right
to
cry
out
,
They
are
injur'd
;
That
their
Philosophy
is
sequestred
from
Things
relating
to
Faith
;
That
they
are
Philosophers
and
not
Divines
,
and
undertake
the
explaining
the
Mysteries
of
Nature
,
not
of
Religion
:
I
would
,
I
say
,
they
'd
do
me
the
like
Justice
;
or
,
if
they
had
rather
,
the
same
Favour
.
And
supposing
any
one
so
Religious
,
as
to
suspect
me
of
the
Heresie
of
those
,
who
say
,
The
Souls
in
parting
from
the
Body
are
not
doom'd
for
Eternity
;
I
wish
he
'd
consider
once
more
,
that
I
am
in
this
,
an
Historian
and
Philosopher
,
not
a
Theologist
,
and
give
a
Relation
of
Descartes's
World
,
am
not
making
a
Profession
of
Faith
.
Which
the
Character
of
an
History
(
such
as
I
am
upon
)
will
bear
,
far
more
independently
of
the
Truths
of
our
Religion
,
than
a
System
of
Philosophy
.
Any
one
that
knows
never
so
little
must
be
forc'd
to
acknowledg
this
:
Which
being
once
suppos'd
,
I
return
to
the
Narrative
of
my
Old
Gentleman
,
who
thus
went
on
.
M.
Descartes's
Soul
returning
to
Stockholm
,
found
her self
in
the
like
unlucky
Circumstances
,
as
did
one
Hermotimus
,
L.
de
Anima
.
mentioned
by
Tertullian
,
who
having
procur'd
the
self-same
Secret
as
Descartes
,
left
constantly
anights
,
his
Body
asleep
in
Bed
,
whilst
his
Soul
went
a
rambling
through
the
World
.
Both
one
and
the
other
,
at
their
return
,
found
their
Lodgings
out
of
a
Capacity
to
receive
them
.
The
Task
Descartes's
Soul
enjoyn'd
her self
then
,
was
,
to
meet
at
Paris
.
She
would
not
tell
me
presently
of
the
Accident
,
but
only
invited
me
to
take
a
turn
or
two
:
No
sooner
said
than
done
.
With
one
Snuff
of
the
Tobacco
,
I
equipt
my self
to
wait
on
her
.
My
Soul
was
no
sooner
out
of
my
Body
,
but
she
said
,
in
Language
Spiritual
,
she
was
about
to
tell
me
strange
News
.
I
am
,
says
she
,
no
longer
Imbody'd
;
my
Corps
is
this
day
to
be
interr'd
at
Stockholm
;
and
he
gave
me
the
Particulars
of
what
I
have
been
relating
:
Nor
did
she
seem
sab
or
afflicted
thereupon
.
I
then
demanded
of
her
if
she
experienc'd
what
the
Philosophers
report
,
That
the
Soul
being
the
substantial
Form
of
the
Body
,
when
separated
for
good
and
all
,
is
in
statu
violento
.
She
answer'd
me
,
she
knew
nothing
of
that
violent
State
,
but
found
her self
incomparably
better
out
,
than
in
the
Body
:
And
that
she
had
but
one
Concern
upon
her
,
to
know
in
what
part
of
the
vast
Space
was
best
to
settle
her
Abode
in
.
That
she
would
take
my
Directions
in
the
thing
,
but
that
she
found
her
Will
inclin'd
for
the
third
Heaven
.
The
third
Heaven
,
according
to
the
division
Cartesius
makes
of
the
World
,
is
the
last
of
all
,
and
that
which
is
the
farthest
remov'd
from
us
.
For
the
first
is
nothing
but
the
Vortex
,
in
which
is
plac'd
the
Earth
,
whose
Centre
is
the
Body
of
the
Sun
,
about
which
,
the
Coelestial
Matter
that
composes
the
Vortex
,
carries
us
,
and
makes
us
turn
continually
like
the
other
Planets
.
The
second
Heaven
is
incomparably
larger
than
that
in
which
we
are
,
and
takes
up
all
that
mighty
space
in
which
we
see
the
fix'd
Stars
,
which
are
so
many
Suns
,
and
have
each
of
them
a
Vortex
,
of
which
they
are
themselves
the
Centre
,
as
our
Sun
is
of
this
.
Lastly
,
the
third
Heaven
is
all
that
Matter
,
or
all
that
indefinite
Extent
,
which
we
conceive
above
the
Starry
Heaven
,
and
is
void
of
Bounds
,
and
in
respect
of
which
the
space
of
all
the
other
may
be
consider'd
as
a
Point
.
Now
many
Reasons
determin'd
M.
Descartes
to
choose
his
place
of
Residence
in
the
highest
Heaven
.
The
first
was
,
To
avoid
the
Company
of
an
Innumerable
gang
of
Souls
of
Philosophers
,
that
were
vaulting
and
fluttering
on
all
parts
of
this
our
Vortex
;
for
,
to
tell
you
by
the
way
,
't
is
incredible
how
many
Souls
we
met
upon
our
Journey
:
And
M.
Descartes
was
much
surpriz'd
to
see
the
Secret
,
of
which
he
took
himself
to
be
the
first
Inventer
,
made
use
of
in
all
times
,
even
by
those
of
a
very
mean
Quality
,
whereby
they
have
escap'd
a
dying
,
or
whose
Souls
have
lost
their
Bodies
by
some
Accident
,
not
unlike
that
of
M.
Descartes
.
But
that
which
made
their
Company
so
disrelisht
,
and
perfectly
intolerable
to
Cartesius
his
Spirit
,
was
,
That
these
Souls
,
so
disentangled
as
they
were
from
Matter
,
were
tinctur'd
still
with
Prejudice
,
wherewith
they
were
prepossess'd
,
when
united
with
their
Bodies
.
That
when
he
would
have
converss'd
with
them
about
the
Principles
of
Bodies
,
and
the
Causes
of
several
Phoenomena's
,
they
faintly
suppos'd
to
him
,
or
prov'd
by
the
Authority
of
Aristotle
,
substantial
Forms
,
absolute
Accidents
,
and
occult
Qualities
,
as
is
done
to
this
day
in
many
Schools
.
And
except
some
few
Souls
of
the
highest
Rank
,
which
he
hath
converted
and
proselyted
to
Cartesi●nism
,
all
are
inveterate
and
inleagu'd
against
him
with
as
immoderate
Fury
,
as
the
Philosophers
of
this
World
when
he
began
to
publish
his
Doctrin
here
.
The
second
Reason
that
byass'd
him
to
that
Election
,
was
,
because
he
look'd
upon
those
indefinite
Spaces
as
a
new
Discovery
,
of
which
he
was
the
Author
.
For
it
was
upon
his
forming
a
distinct
Idea
of
Matter
,
whose
Essence
consisted
in
Extension
,
that
he
concluded
Space
,
Extension
and
Matter
,
to
be
one
and
the
same
thing
,
signify'd
under
different
Names
:
And
being
it
was
necessary
to
admit
of
a
Space
and
an
Extension
above
our
World
,
since
we
have
a
most
clear
Conception
of
them
,
it
was
plain
,
That
above
our
World
there
was
Matter
too
,
and
as
we
can
have
no
Idea
of
any
Bounds
or
Limits
that
Matter
has
,
it
is
necessary
it
should
be
Infinite
or
rather
Indefinite
.
Finally
,
the
third
and
most
prevailing
Reason
of
all
,
and
which
he
intimated
not
to
me
,
until
we
arrived
upon
the
place
,
is
,
that
well
,
conjecturing
the
Matter
above
the
fix'd
Stars
to
be
uninform'd
,
and
not
yet
shap'd
into
a
World
,
he
was
in
good
hopes
that
he
was
able
to
set
it
to
work
himself
,
and
fancy'd
that
in
dividing
and
agitating
it
,
according
to
his
Principles
,
he
could
reduce
it
to
a
World
like
this
,
excepting
that
it
would
be
destitute
of
real
Men
,
and
only
stor'd
with
Automatous
Machines
in
their
Likeness
.
That
Project
was
the
Subject
of
the
most
part
of
his
Books
,
especially
of
his
Book
of
Principles
,
and
that
Entituled
,
The
World
of
M.
Descartes
.
We
set
out
immediately
for
the
third
Heaven
.
I
shall
not
descend
to
the
Particulars
of
our
Voyage
.
I
hope
in
a
few
days
you
'll
bear
me
Company
there
your self
.
I
'll
only
say
,
that
upon
our
Coasting
,
we
found
all
Things
exactly
in
that
Portrait
we
had
drawn
before
,
without
Form
,
without
due
Order
,
or
any
regular
posture
of
the
Parts
,
as
rude
and
unsightly
Materials
,
that
require
the
Hand
of
the
Artist
.
We
survey'd
it
all
about
,
and
bewilder'd
our selves
a
long
time
in
the
vast
Deserts
of
the
other
World
;
which
perfectly
represented
to
me
the
Face
of
the
Chaos
,
and
that
confus'd
Mass
of
which
the
Poets
speak
.
That
enterview
,
as
much
a
Spirit
as
I
was
,
fill'd
me
full
of
Horror
,
so
hideously
frightful
it
appear'd
.
It
is
notwithstanding
here
(
said
the
Spirit
of
M.
Descartes
)
that
I
will
fix
;
nor
will
I
quit
this
Place
till
the
Providence
of
God
shall
dispose
of
me
for
Eternity
;
he
brought
me
into
the
World
to
reform
and
re-establish
the
Philosophy
of
it
.
I
had
with
good
success
began
the
Business
I
was
sent
upon
;
but
one
unlucky
Accident
,
not
in
my
Power
to
foresee
,
prevented
me
from
prosecuting
my
Design
:
That
shall
not
hinder
me
from
using
the
Knowledg
he
hath
given
me
to
the
best
Advantage
.
I
presume
,
to
accomplish
here
the
System
of
my
World
,
of
which
you
have
seen
the
Draught
:
Matter
here
is
plenty
and
to
spare
,
and
only
Motion
's
wanting
;
and
I
have
all
encouragement
to
hope
,
That
God
,
who
,
of
his
Goodness
,
uses
to
condescend
,
in
Quality
of
an
Universal
Cause
,
to
the
Thoughts
and
Inclinations
of
his
Creatures
,
conformably
to
their
Nature
,
will
not
be
wanting
to
me
.
Being
a
separate
Spirit
,
I
can
lay
Claim
to
greater
Motions
far
than
those
that
set
the
Wheels
of
all
the
World
below
a
going
:
I
shall
no
sooner
desire
the
Moving
of
this
Matter
,
but
God
,
pursuant
to
the
Laws
of
his
Providence
will
create
so
much
Motion
as
I
have
a
Mind
to
:
There
will
be
need
of
nothing
more
than
the
Determination
of
that
Motion
,
and
the
Distribution
of
it
,
according
to
the
particular
Necessities
of
every
part
of
Matter
.
That
determination
,
as
I
have
heretofore
explained
,
depends
on
Second
Causes
,
which
Province
will
entirely
belong
to
me
;
I
know
very
well
the
Rules
;
the
Consequences
I
have
drawn
from
those
Rules
will
infallibly
compass
my
Design
.
In
short
,
I
find
my self
in
a
Capacity
,
according
to
my
Principles
to
warrant
the
Success
of
my
Enterprise
;
since
notwithstanding
the
Machine
I
undertake
is
of
an
unweildy
Bigness
,
for
I
design
to
make
it
as
capacious
as
our
World
,
and
must
be
composed
of
an
infinite
different
Parts
,
since
the
Engines
that
must
be
plaid
are
innumerable
,
since
the
Combinations
and
the
different
Determinations
of
Motions
must
be
infinite
,
it
will
not
be
the
Work
of
one
Day
,
nor
one
Year
;
half
an
Age
is
not
too
much
for
an
Human
Spirit
for
projecting
such
a
Grand
Design
:
But
I
am
persuaded
,
my
Principles
supposed
,
it
will
be
sufficient
.
I
shall
take
no
Satisfaction
in
Visitants
,
that
shall
come
and
interrupt
me
,
during
that
Space
of
Time
:
I
will
now
begin
to
enjoy
the
Pleasures
of
Solitude
,
which
I
could
never
find
on
Earth
,
and
I
intreat
you
to
manifest
my
Intentions
thereupon
to
all
my
Friends
below
,
whom
you
think
it
convenient
to
acquaint
with
my
Circumstances
,
without
telling
them
precisely
where
I
am
▪
for
once
more
I
say
,
I
would
not
have
,
them
know
exactly
what
's
become
of
me
,
nor
what
I
am
a
doing
:
The
Men
there
,
and
especially
the
Philosophers
,
deserve
not
to
be
admitted
to
the
Knowledge
of
these
great
Mysteries
,
they
'd
ridicule
as
fabulous
what
ever
you
should
say
concerning
me
,
as
they
did
for
the
most
part
entertain
as
Whim
and
Chimera
all
that
I
revealed
of
my
Project
touching
the
Construction
of
a
World
.
As
for
you
,
my
dear
Friend
,
I
would
that
you
return
to
your
Body
,
which
now
you
have
left
almost
two
Days
;
too
long
fasting
may
inflame
it
,
and
introduce
a
Fever
▪
Above
all
,
take
Care
you
never
finally
abdicate
it
,
upon
your
own
Authority
,
which
some
of
my
Disciples
have
been
guilty
of
,
and
so
many
Ancient
Philosophers
that
we
met
in
diverse
Places
;
for
that
is
contrary
to
the
Decree
of
Providence
▪
Enquire
in
your
Way
for
the
Spirit
of
Father
Mersennus
,
and
send
him
hither
;
I
'll
take
him
to
me
for
an
Assistant
,
and
to
keep
me
company
.
Having
receiv'd
the
last
Orders
of
this
dear
Spirit
,
and
obtain'd
Permission
to
give
him
a
Visit
once
at
least
,
in
three
or
four
Years
Time
;
having
considered
the
great
Violence
I
should
suffer
,
in
being
so
long
distracted
from
him
,
and
the
Danger
likewise
I
was
in
of
being
so
for
ever
,
in
case
I
should
dye
during
that
great
Term
of
Years
,
he
had
destined
to
the
compleating
of
his
World
;
we
spiritually
imbrac'd
each
other
,
and
I
stood
forwith
for
Paris
.
I
cut
it
through
a
vast
number
of
Vortexes
and
Planets
,
without
discovering
Father
Mersennus
;
but
at
last
I
found
him
out
in
Mercury
,
in
which
he
very
much
delighted
,
because
that
is
a
very
jolly
Planet
:
I
intimated
to
him
the
Orders
I
had
for
him
from
M.
Descartes
,
which
he
imbraced
with
Joy
,
having
been
all-a-long
his
faithful
Correspondent
,
and
especially
at
Paris
.
Being
I
was
in
haste
for
my
Departure
,
we
had
not
much
Discourse
together
,
so
we
parted
;
he
bent
his
Course
towards
the
third
Heaven
,
my
Spirit
took
the
Way
that
led
to
my
own
Home
,
where
she
reunited
with
my
Body
.
Since
that
Time
I
have
paid
M.
Descartes
〈◊〉
or
seven
Visits
;
the
last
was
about
two
Months
ago
.
He
assured
me
then
,
He
had
dispatched
almost
all
his
Combinations
,
and
that
all
was
as
good
as
demonstrated
:
And
unless
the
most
evident
Principles
of
Geometry
,
Mechanicks
and
Staticks
were
false
,
he
was
confident
of
the
Performance
.
He
promised
to
give
me
notice
about
this
Time
,
to
come
and
see
him
,
to
the
end
we
might
take
a
Review
together
,
and
examine
his
Design
,
and
may
be
forthwith
fall
to
work
in
the
Production
of
his
World
,
that
is
to
say
,
to
afford
me
the
most
Noble
Diversion
,
of
which
an
human
Soul
is
capable
.
I
daily
expect
a
Message
to
depart
,
and
it
will
be
your
own
Fault
only
(
added
he
)
if
you
are
not
a
Sharer
in
this
Voyage
,
and
gain
a
greater
Stock
of
Knowledg
in
one
Day
than
the
most
reputed
Cartesians
have
in
all
their
Life
.
This
is
the
Sum
of
all
I
had
to
say
.
Scarce
had
he
made
an
End
of
speaking
,
but
a
Country
Gentleman
,
of
no
mean
Rank
,
of
a
good
and
genteel
Presence
,
though
I
disliked
the
impertinence
of
his
Visit
at
that
instant
,
entred
his
Chamber
,
in
a
Country
Habit
,
saying
,
his
Coach
stood
ready
at
the
Gate
,
and
that
it
was
Time
to
go
.
It
was
a
Design
they
had
agreed
on
,
to
take
the
Air
for
a
Fortnight
;
which
obliged
me
to
take
my
Leave
of
them
and
retire
.
I
knew
not
what
to
think
of
this
Relation
:
I
never
took
him
for
an
Enthusiast
,
that
had
given
it
me
:
And
surely
(
thought
I
)
this
Story
is
too
well
pursued
to
be
a
Dream
.
I
then
conceived
it
might
be
some
mysterious
Allegory
,
containing
all
the
Secrets
of
the
Sect
,
of
which
he
would
give
me
afterwards
the
Explication
.
I
applyed
my self
however
to
the
reading
of
my
fine
Descartes
,
and
I
compassed
him
during
the
Fortnight
,
though
it
cost
me
many
a
Head-ake
,
occasioned
by
the
too
great
Intention
of
Thought
:
But
I
understood
in
the
Consequence
,
That
all
he
had
said
was
far
from
Allegory
,
and
that
he
ought
to
be
taken
in
a
Literal
Sense
,
at
the
end
of
his
Epistle
.
My
old
Friend
being
returned
from
the
Country
,
sent
me
a
Letter
,
the
next
Morning
,
in
which
he
notified
,
He
would
see
me
before
four
and
twenty
Hours
were
at
an
end
,
and
that
I
should
put
my self
in
a
Readiness
for
my
Voyage
.
I
waited
all
the
Day
,
with
great
Impatience
;
but
seeing
at
last
he
did
not
come
,
about
ten
a
Clock
I
went
to
Bed
;
half
an
Hour
after
,
being
yet
awake
,
I
was
amazed
to
hear
my
Curtains
drawn
on
all
Sides
my
Bed
,
the
Casements
of
my
Windows
to
fly
open
with
so
vast
a
Noise
,
and
to
see
,
by
the
Assistance
of
the
Moon
,
my
old
Gentleman
in
the
middle
of
the
Room
,
and
another
with
him
,
habited
in
an
unusual
Dress
:
I
protest
I
was
seized
with
such
a
sudden
Dread
,
that
the
Hair
of
my
Head
stood
upright
,
and
I
sweat
all
over
.
The
old
Gentleman
then
approaching
to
my
Bed-side
,
said
,
You
are
fearful
,
take
Courage
a
little
,
Don't
you
know
me
?
I
know
you
(
answered
I
)
in
a
trembling
Tone
,
but
what
could
I
think
to
see
you
in
my
Chamber
without
entring
at
the
Door
,
with
such
a
Noise
and
Havock
as
was
here
?
What
you
should
,
and
ought
to
think
,
(
said
he
)
is
,
that
a
Spirit
separate
from
the
Body
,
may
enter
any
where
without
a
Key
,
and
needs
not
the
Convenience
of
a
Door
:
And
for
the
Noise
,
it
was
first
to
wake
you
,
and
then
for
the
Pleasure
of
surprizing
you
,
and
putting
you
in
a
little
Fright
.
Do
not
you
remember
the
Conversation
we
had
together
a
Fortnight
since
?
I
well
remember
it
(
said
I
)
but
was
it
all
true
you
then
related
?
Infallibly
(
said
he
)
and
I
now
am
come
to
make
good
my
Promise
I
then
made
you
,
of
conducting
you
to
M.
Descartes's
World
:
Here
is
the
Reverend
Father
Mersennus
,
who
is
now
come
from
him
,
to
advise
me
all
is
ready
;
and
that
he
would
be
glad
,
before
he
puts
the
Design
of
his
World
in
Execution
,
to
make
a
Tryal
in
the
Presence
of
some
of
his
Friends
;
you
shall
be
of
the
Party
if
you
think
fit
:
I
advise
you
not
to
lose
so
fair
an
Opportunity
.
At
the
same
Time
Father
Mersennus
steps
up
,
and
bowing
low
to
the
Ground
,
confirmed
what
my
old
Philosopher
had
said
,
and
added
,
That
understanding
by
him
the
Character
and
Qualification
of
my
Soul
,
he
could
undertake
for
a
kind
Reception
from
M.
Descartes
.
Pardon
Reverend
Father
(
said
I
)
my
Astonishment
,
I
am
not
accustomed
to
receive
such
Visits
:
Spirits
I
never
saw
before
,
and
I
could
never
have
believed
they
had
been
so
civil
and
well-bred
as
I
now
find
them
.
Mean
while
,
though
I
us'd
all
possible
endeavours
to
compose
my
●elf
,
I
still
was
somewhat
fearful
:
I
was
under
strong
Apprehensions
there
might
be
Sorcery
and
Witchcraft
in
the
Case
,
and
that
under
pretence
of
guiding
me
unto
M.
Descartes's
World
,
they
design'd
to
convey
me
to
the
Witches
Sabbath
.
On
the
other
hand
I
fear'd
to
affront
these
Gentlemen-Spirits
,
who
for
the
most
part
understand
not
Will
and
Humour
.
And
my
Memory
furnish'd
me
with
a
parallel
Case
,
of
some
certain
People
cajol'd
with
the
pretence
of
such
sort
of
Mysteries
,
till
having
learn'd
a
part
,
and
refusing
to
go
on
,
they
had
their
Neck
writhen
by
the
Devil
or
his
Accomplices
:
I
renounc'd
all
manner
of
covenanting
in
my self
,
and
made
use
of
all
the
Precautions
my
Prudence
could
suggest
in
that
Conjuncture
;
after
which
,
I
spoke
to
them
as
fairly
as
I
could
,
in
this
manner
.
Gentlemen
,
you
make
Profession
of
a
Sect
that
gives
it
as
a
Maxim
,
That
a
Man
must
not
assent
to
any
thing
but
a
Truth
,
fully
and
clearly
manifest
:
And
that
it
is
distinguishes
you
from
all
others
,
and
especially
the
Philosophers
of
the
Schools
.
The
Conversation
I
had
with
this
Gentleman
a
fortnight
ago
,
and
the
Critical
Reading
of
M.
Descartes
since
,
joyn'd
with
the
present
Circumstances
,
create
some
Scruples
in
my
Mind
,
of
which
should
be
glad
to
be
clear'd
before
we
go
any
farther
.
With
you
take
kindly
what
I
shall
propose
?
We
will
hear
you
readily
(
〈◊〉
they
)
and
you
sh●ll
have
the
satisfaction
you
demand
.
Only
settle
and
compose
your self
,
for
you
seem
a
little
disturb'd
:
And
resolve
your self
you
need
not
fear
,
and
that
you
shall
receive
no
harm
.
Those
last
Words
a
little
revi●'d
me
,
and
I
began
to
speak
with
a
more
steady
Voice
.
It
is
not
many
days
since
I
read
in
M.
Descantes
,
That
the
Essence
of
the
Soul
consisted
in
being
a
thinking
Substance
,
and
that
she
hath
neither
Extension
,
hor
Figure
,
nor
Colour
;
which
I
know
not
how
to
reconcile
with
what
I
see
at
present
:
For
you
give
me
to
understand
,
you
be
purely
Spirits
,
yet
I
perceive
in
you
different
Colours
,
and
I
see
you
form'd
in
the
Figure
of
a
Man
,
and
you
look
like
Beings
that
are
extended
:
Rid
me
I
pray
you
of
this
Perplexity
.
Father
Mersennus
presently
tool
the
Word
.
What
you
propose
(
said
he
)
stands
to
Reason
:
But
it
is
easy
to
answer
you
,
and
plainly
to
expound
the
Thing
by
the
evident
Principles
of
true
Philosophy
.
It
is
c●●tain
a
Soul
is
essentially
a
thinking
Substance
,
and
that
she
is
neither
Figur'd
no●
Colour'd
.
We
are
purely
Spirits
indeed
,
and
though
we
seem
to
have
a
Face
,
and
Hands
,
and
Feet
;
yet
we
have
neither
Face
,
nor
Hands
,
nor
Feet
.
He
must
be
as
addle-brain'd
as
was
Tertullian
,
and
bent
on
Error
with
as
great
a
Zeal
as
he
,
when
he
ingag'd
himself
in
that
Affair
.
Who
thinks
the
Soul
is
not
only
Corporal
,
but
has
also
Parts
proportion'd
to
the
Body
,
which
she
animates
,
and
is
therein
just
as
a
Sword
is
in
the
Scabbord
▪
His
devout
Spirit
that
saw
Souls
of
a
blew
Colour
in
his
Prayer
,
had
topsyturn'd
his
Mind
upon
that
Subject
.
To
make
you
therefore
comprehend
how
you
see
us
Colour'd
,
Figur'd
and
Extended
,
with
Face
,
Hands
and
Feet
,
though
we
have
neither
Extension
,
Colour
,
Figure
,
Hands
nor
Feet
;
you
must
know
,
your
Soul
,
whilst
she
is
united
with
the
Body
,
cannot
behold
another
Soul
,
so
as
in
her self
she
is
,
cannot
hear
her
Speak
;
or
to
explain
my self
more
justly
,
cannot
have
the
immediate
Communication
of
her
Thoughts
.
To
the
end
then
,
you
might
know
that
we
are
here
,
and
that
we
might
make
you
understand
our
Thoughts
,
and
the
Design
that
brought
us
hither
,
it
was
expedient
to
make
use
of
means
proportion'd
to
the
Capacity
your
Soul
at
present's
in
.
Now
I
would
not
have
you
imagine
,
that
for
this
purpose
I
was
forc'd
to
frame
my self
a
Body
of
some
Matter
.
But
only
call
to
mind
what
your
reading
of
M.
Descartes
ought
to
teach
you
,
That
to
see
an
Object
,
with
regard
unto
your
Soul
,
is
nothing
else
than
to
perceive
the
Extension
,
Figures
and
Colours
,
of
that
Object
.
That
that
perception
is
not
caus'd
immediately
by
the
Object
,
which
being
at
a
distance
from
our
Body
and
our
Soul
,
cannot
act
upon
them
of
it self
:
That
therefore
's
done
by
the
Reflection
of
Infinite
Rays
of
Light
,
which
rallying
from
every
part
,
and
every
point
of
the
Object
,
strike
and
make
the
several
Threads
to
quaver
,
of
which
the
Optick
Nerve's
composed
.
That
Concussion
is
communicated
to
the
Brain
,
and
to
the
place
of
Residence
of
the
Soul
;
and
it
is
pursuant
to
,
and
on
the
Account
of
that
Concussion
,
the
Soul
forms
an
Idea
of
the
Object
which
she
perceives
or
apprehends
in
the
manner
we
call
Seeing
.
And
it
is
according
to
the
various
Modifications
of
that
Concussion
,
that
she
sees
Objects
at
several
distances
under
divers
Figures
,
and
of
different
Colours
.
From
whence
it
follows
,
that
the
Perceptions
or
Ideas
of
the
Soul
,
have
no
necessary
dependence
on
the
Objects
;
but
only
on
the
exteriour
Organ
,
which
may
be
prov'd
by
a
thousand
Experiments
,
but
especially
by
that
of
Phrenetick
People
,
who
perceive
Objects
quite
different
from
what
they
really
are
;
and
see
them
where
they
are
not
.
Now
that
you
may
perceive
a
Body
in
the
place
where
I
am
,
when
no
such
thing
is
there
,
it
is
sufficient
that
your
interiour
Organ
should
be
moved
in
such
a
manner
,
as
it
would
be
if
a
Body
was
really
there
.
That
's
the
thing
I
now
am
actually
doing
upon
your
Optick
Nerve
,
to
make
you
know
that
I
am
here
:
That
is
it
,
which
causes
you
to
see
a
Body
,
though
in
truth
there
is
none
to
see
.
And
what
I
act
upon
the
Organ
of
Sight
,
to
make
a
Body
appear
,
the
same
I
do
in
proportion
upon
that
of
Hearing
,
to
find
you
Sounds
and
Words
.
I
impress
a
like
Motion
upon
the
Strings
of
your
Nerves
of
the
fifth
Conjugation
,
as
would
the
Vibrations
and
Undulations
of
the
Air
,
were
it
agitated
by
the
Motion
of
a
Tongue
and
the
Mouth
of
a
Man
,
who
should
stand
where
I
seem
to
do
,
and
should
utter
the
same
Words
you
at
present
hear
.
Upon
these
Principles
it
was
,
F.
Maignan
.
that
a
Father
of
our
Order
has
most
ingeniously
unfolded
the
Mysteries
of
the
Holy
Sacrament
,
without
the
assistance
of
that
Medly
of
absolute
Accidents
,
that
could
never
be
conceiv'd
.
For
,
says
he
,
when
we
are
taught
the
Body
of
I.
C.
is
under
the
appearance
of
Bread
,
nothing
more
is
intimated
,
than
that
the
Body
of
I.
C.
is
truly
there
,
where
the
Bread
was
,
and
seems
still
to
us
to
be
,
to
the
end
that
Bread
may
appear
where
the
Body
of
I.
C.
actually
is
▪
God
acts
upon
our
Senses
.
He
there
produces
the
self-same
Motions
,
and
makes
the
same
Impressions
the
Bread
did
before
.
So
when
our
Lord
presented
himself
to
St.
Magdalen
in
the
form
of
a
Gardiner
,
it
was
by
acting
upon
her
Eyes
,
just
as
the
Visage
and
Habit
of
the
Gardiner
would
have
done
,
and
not
by
cloathing
himself
with
the
absolute
Accidents
of
a
Gardin●r
.
But
that
which
you
may
gather
from
this
present
Experience
,
is
,
the
manner
how
the
Dead
appear
,
who
sometimes
by
God's
Permission
present
themselves
to
those
alive
:
For
they
appear
by
the
same
Method
as
I
do
actually
my self
.
And
those
Bodies
of
Air
or
Water
,
which
some
pretend
they
attire
themselves
withal
,
are
only
the
Whym●ies
and
Forgeries
of
their
Imagination
,
who
have
treated
of
Devils
craft
in
supposing
the
Principles
of
the
School
Philosophy
.
Have
you
any
farther
Difficulty
,
said
he
,
upon
that
Point
?
Ah!
(
Father
,
reply'd
I
)
you
have
made
it
as
clear
as
the
Sun
,
and
have
given
me
infinite
Satisfaction
.
Your
Discourse
is
altogether
Spiritual
.
I
rely
not
much
upon
the
Explication
of
that
Father
of
your
Order
,
upon
the
Mystery
of
the
Eucharist
.
I
take
it
for
a
Maxim
with
the
wisest
of
the
Catholick
Philosophers
,
That
all
Novelty
in
such
sort
of
Things
is
dangerous
,
at
least
always
ought
to
be
suspected
.
You
have
absolutely
dispers'd
the
Doubts
that
troubled
me
.
It
was
indeed
long
ago
that
I
had
a
Notion
,
Sensation
was
caus'd
by
the
Local
Motion
of
the
Organs
;
but
that
Idea
was
not
unperplex'd
.
Aristotle
had
said
it
before
Cartesius
,
Arist.
in
Probl.
but
had
not
explain'd
it
.
From
this
time
forth
I
renounce
for
ever
a
great
part
of
the
Ideas
I
had
fram'd
thereupon
.
I
solemnly
abjure
before
you
,
all
the
Axioms
that
respect
the
Active
,
Passive
,
and
passible
Intellect
.
I
acknowledg
they
are
Terms
that
signifie
nothing
,
and
are
of
no
use
but
to
make
the
Ignorant
to
stare
,
who
cannot
understand
them
,
but
imagine
the
Philosophers
can
.
After
that
Protestation
Father
Mersennus's
Soul
mov'd
my
Organ
in
such
a
manner
,
as
gave
me
to
apprehend
he
was
well
pleas'd
.
Which
made
me
take
the
boldness
of
proposing
a
second
Scruple
.
Father
(
said
I
)
I
don
't
well
understand
what
that
World
is
of
M.
Descartes
,
where
you
would
conduct
me
.
For
in
reading
M.
Descartes
I
did
conceive
his
World
was
nothing
else
,
but
this
of
ours
,
explain'd
by
the
Principles
of
his
Philosophy
.
And
I
distinctly
remember
I
have
read
in
a
Letter
,
he
had
formerly
wrote
these
Words
;
That
he
should
think
himself
undeserving
of
the
Name
of
a
Natural
Philosopher
,
if
he
could
only
tell
how
Things
might
be
,
without
demonstrating
they
could
not
be
otherwise
.
There
he
Bravado's
it
a
little
.
Let.
37.
Tom.
2.
But
that
confirms
me
,
that
when
he
speaks
the
contrary
,
and
says
he
pretends
not
to
give
an
Account
of
Things
as
they
are
in
the
World
,
but
only
how
they
ought
to
be
in
a
World
,
that
he
imagins
he
would
be
angry
,
should
we
credit
him
thereupon
.
What
you
say
is
true
(
reply'd
Father
Mersennus
)
M.
Descartes
design'd
not
to
be
believed
in
that
Particular
.
So
that
the
World
of
M.
Descartes
,
is
in
earnest
,
this
World
explain'd
by
the
Principles
of
his
Philosophy
.
But
it
is
also
true
,
that
there
is
,
or
rather
,
will
be
very
speedily
,
another
World
,
that
may
more
properly
be
call'd
Descartes's
World
,
since
it
will
be
of
his
own
Contrivance
.
And
that
's
the
World
with
which
this
Gentleman
,
your
Friend
,
has
entertain'd
you
,
and
that
we
shall
give
you
a
sight
of
if
you
please
.
Nothing
certainly
(
said
I
)
will
be
more
diverting
:
I
would
quit
the
Racing
,
or
the
Festivals
of
Versailles
,
to
be
Spectator
of
this
Prodigy
,
which
doubtless
,
is
the
compleatest
Work
of
Philosophy
,
and
the
almost
Master-piece
of
Human
Nature
.
But
Sir
(
said
I
,
turning
to
my
old
Gentleman
)
the
Story
of
Descartes
you
have
formerly
related
,
gives
me
some
disturbance
.
The
Voyage
you
know
is
very
long
;
and
a
World
like
this
he
is
about
,
is
not
to
be
built
in
one
Hour's
time
.
I
know
my
Soul
loves
her
Body
very
well
,
and
would
be
much
concern'd
at
her
return
,
to
find
it
incapacitated
to
receive
her
.
And
an
hundred
Accidents
may
happen
,
against
which
no
one
can
give
Security
.
We
are
provided
for
them
all
(
said
he
:
)
Look
towards
the
bottom
of
your
Bed
.
Good
God
▪
(
I
cry'd
out
)
scar'd
out
of
my
Senses
:
What
is
't
I
see
?
The
Devil
then
is
one
of
your
Club
!
Wretched
Mortal
that
I
am
!
I
am
lost
,
undone
:
However
I
'll
die
without
any
familiarity
with
him
.
Monsieur
avaunt
.
I
renounce
utterly
your
Enchantments
and
your
Magick
.
Softly
,
foftly
(
said
he
)
why
all
this
Alarm
?
He
is
no
Devil
that
you
see
,
though
Black
:
He
's
far
from
being
a
Devil
:
This
is
the
Soul
of
a
little
Black
that
waits
upon
Descartes
.
To
ease
you
of
all
Scruples
and
Disquiet
in
a
word
or
two
,
I
'll
give
you
an
Abbreviate
of
him
.
This
Little
Black
was
formerly
Valet
to
M.
Diverses
letters
de
Des●artes
.
Regius
the
famous
Professor
of
Physick
in
the
Vniversity
of
Vtrecht
,
who
,
as
is
known
,
was
then
the
intimate
Friend
,
Disciple
,
and
Admirer
of
M.
Descartes
.
Upon
these
Accounts
he
me●ited
the
communication
of
his
Secret
,
for
the
separating
the
Soul
and
Body
.
Since
that
they
broke
with
each
other
,
in
so
much
that
M.
Descartes
thought
himself
oblig'd
to
Write
against
him
.
Because
he
deprav'd
his
Doctrin
,
and
made
it
give
Offence
.
M.
Regius
,
(
who
if
Descartes's
Character
be
true
,
)
was
none
of
the
most
Honourable
and
gentilest
Gentlemen
in
the
World
,
to
revenge
himself
,
and
shew
how
he
scorn'd
,
and
trampled
on
a
thing
,
Cartesius
set
so
high
a
rate
upon
,
taught
it
this
litle
Negro
:
One
time
above
the
rest
,
he
went
to
make
use
of
it
.
Returning
one
day
from
the
Country
,
where
his
Master
had
sent
him
,
much
tir'd
,
he
sate
himself
under
the
shade
of
an
Oak
:
His
Soul
left
his
Body
to
its
repose
and
rambled
for
Diversion
I
know
not
where
.
Mean
while
some
Highway-men
kill'd
a
Man
hard
by
him
.
The
Grand
Provost
who
was
near
,
being
advis'd
of
the
Murder
,
came
speedily
with
his
Sergeants
:
The
Noise
they
made
was
such
,
that
it
awak't
the
Body
of
the
Little
Black
:
And
there
happen'd
something
in
the
Adventure
not
unlike
that
,
I
told
you
lately
,
of
Descartes
.
For
the
Machine
determin'd
by
the
Noise
,
and
the
strong
Impression
the
Presence
of
arm'd
Men
made
upon
his
Organ
,
began
to
fly
.
They
pursue
him
,
overtake
him
,
and
examine
him
.
He
contradicts
himself
at
every
Word
,
in
his
Answers
,
which
,
in
the
absence
of
his
Soul
,
were
not
likely
to
be
very
coherent
.
The
Grand
Provost
who
was
a
little
too
expeditious
in
the
Business
,
took
his
Flight
,
and
the
Astonishment
that
appear'd
in
his
Countenance
and
his
Words
,
for
an
Evident
convicton
of
the
Crime
,
and
caus'd
him
to
be
hang'd
upon
a
Tree
,
as
an
Accomplice
of
the
Murder'●
that
was
committed
.
The
Soul
returning
not
long
after
,
found
her
Body
hanging
in
that
rascally
Posture
of
a
Malefactour
.
Forc'd
then
,
as
she
was
,
to
seek
a
now
Abode
,
she
was
in
a
miserable
condition
.
The
majority
of
separate
souls
which
play
in
all
the
vast
extent
of
the
World
,
being
Souls
of
Philosophers
,
and
Souls
of
great
Importance
,
and
having
in
a
Convention
held
by
the
most
considerable
of
them
,
declar'd
that
Opinion
of
Philosophy
true
,
that
holds
an
●nequality
in
Souls
of
the
same
Species
:
They
would
no
ways
admit
that
the
Soul
of
an
ignorant
Negro
should
enjoy
the
same
Priviledge
as
they
,
and
gave
her
chase
througout
the
Universe
.
In
short
,
her
good
Fortune
would
,
that
she
should
,
attempt
to
pass
our
Vortex
and
arrive
at
the
very
place
Descartes's
Soul
had
pitch'd
upon
to
Meditate
.
He
had
Compassion
on
her
,
and
allow'd
her
the
liberty
to
live
with
him
.
Father
Mersennus
brought
her
hither
,
in
Case
there
should
be
occasion
,
and
we
'll
leave
her
with
your
Body
to
take
care
on
't
.
The
Retail
of
a
Story
so
well
circumstanc'd
,
induc'd
me
to
credit
what
was
said
,
as
true
.
I
intreated
both
the
Spirits
to
excuse
the
Transport
▪
I
was
guilty
of
telling
them
,
that
the
Figure
and
Colour
he
made
use
of
to
appear
in
,
being
the
same
the
Devil
●urnishes
himself
with
all
,
when
he
would
be
visible
,
had
〈◊〉
printed
on
my
Mind
that
horrible
Idea
.
I
desir'd
them
to
give
me
some
Instructions
,
how
I
must
be
rigg'd
to
accompany
them
in
that
wondrous
Voyage
,
that
they
propos'd
;
saying
,
I
hop'd
to
make
infinite
Advantage
of
the
Favour
they
vouchsafed
me
,
and
in
their
Society
,
to
return
so
choice
a
Treasure
of
Knowledge
,
as
would
distinguish
me
from
the
rest
of
Mankind
.
Three
things
,
say's
Father
Mersennus
,
you
have
to
do
:
The
first
is
,
To
dismantle
your
Mind
of
all
the
Prejudices
of
Childhood
,
and
the
ordinary
Philosophy
.
For
't
is
strange
to
see
how
the
Prejudices
the
Soul
sucks
in
but
by
the
Senses
,
should
make
so
deep
impression
on
the
Understanding
,
with
Time
and
Custom
;
which
she
chooses
for
the
Rule
of
her
Opinions
.
In
so
much
,
that
Souls
separated
form
their
Bodies
,
otherwise
than
by
Death
,
although
during
that
separation
they
act
independently
on
the
Senses
,
do
yet
think
,
judge
and
reason
conformably
to
their
prejudice
.
Without
that
Precaution
,
you
'l
make
a
fruitless
Voyage
,
and
be
but
where
you
are
,
at
your
return
.
The
second
Requisite
before
our
embarquing
is
,
That
you
give
Orders
to
this
little
Spirit●
,
after
what
Method
he
must
treat
your
Body
in
your
absence
.
Whereupon
it
is
advisable
to
let
you
know
,
that
when
your
Soul
shall
be
in
state
of
Separation
,
all
things
will
be
carried
on
in
the
usual
Road
,
not
only
as
to
Natural
Functions
,
but
as
to
those
Motions
caus'd
by
External
Objects
;
provided
that
you
leave
the
Machine
mounted
in
the
same
manner
,
as
it
is
at
present
.
So
that
if
you
us'd
to
wake
,
and
rise
at
the
sound
of
an
Alarm
,
or
at
a
certain
Hour
,
as
soon
as
that
Hour
shall
strike
,
the
Motion
of
the
Timpanum
of
your
Ears
communicated
to
your
Brain
,
shall
make
way
for
the
Animal
Spirits
to
glide
along
the
Muscles
,
and
to
produce
in
your
Legs
and
Arms
,
and
your
whole
Body
,
such
Motions
as
daily
you
your self
produc'd
,
for
the
taking
of
your
Breeches
,
then
your
Doublet
,
and
the
rest
of
your
Appurtenances
,
after
one
an
other
,
and
dressing
you
from
Head
to
Foot
.
It
shall
walk
as
it
us'd
to
do
;
traverse
all
the
House
upstairs
,
and
down
.
It
shall
s●at
it self
at
Table
,
as
soon
as
the
voice
of
the
Page
crying
Dinner
Sir
is
ready
,
shall
strike
upon
its
Ears
:
It
shall
Eat
,
shall
Drink
,
and
in
a
word
,
perform
every
Action
it
has
been
accustom'd
to
;
the
Animal
Spirits
never
failing
to
take
their
course
towards
certain
parts
of
the
Body
,
at
the
presence
of
certain
Objects
,
and
by
consequence
producing
always
certain
Motions
in
the
Body
,
in
certain
Circumstances
.
Now
in
all
External
Actions
that
we
do
,
there
is
nothing
but
Motion
,
produc'd
this
way
.
And
hence
it
is
that
Beasts
who
are
undoubtedly
as
Meer
Machines
as
our
Body
,
seem
to
us
at
the
same
time
to
act
both
with
Variety
,
and
Uniformity
.
The
only
Mischief
that
you
need
to
fear
,
is
,
in
case
a
Friend
should
come
to
visit
you
:
Because
the
Body
,
without
the
Soul
,
would
be
incapable
to
maintain
discourse
,
and
must
answer
very
impertinent
to
the
Thing
in
hand
.
For
betwixt
our selves
it
is
only
by
Discourse
that
we
Cartesians
know
that
those
Bodies
we
commonly
call
Men
,
are
truly
Men
,
and
not
meerly
Machines
:
Let.
53.
de
Desc.
Tom.
1.
But
herein
it
is
this
Little
Negro
will
be
serviceable
.
M.
Descartes
hath
taught
him
all
the
different
Motions
,
possible
to
be
made
upon
the
Pineal
Gland
;
and
all
the
various
Determinations
,
of
which
the
Animal
Spirits
are
capable
by
its
means
:
And
how
the
Words
are
form'd
in
the
Mouth
,
only
by
the
motion
of
the
Muscles
that
stir
the
Tongue
,
the
lower
Jaw
,
and
Lips
:
And
how
particular
Words
are
fram'd
,
only
by
the
certain
Motions
of
the
Muscles
,
caus'd
by
that
of
the
Animal
Spirits
,
according
to
the
different
Questions
,
a
Friend
,
suppose
,
that
gives
you
a
visit
in
the
absence
of
your
Soul
should
propound
to
you
.
The
Little
Negro
by
the
various
Motions
he
shall
then
impress
upon
your
Gland
,
and
,
from
thence
upon
the
Animal
Spirits
,
and
Muscles
,
shall
form
without
failure
in
your
Mouth
the
Words
that
ought
to
be
spoke
,
and
such
Answers
as
the
Questions
shall
demand
.
And
fear
not
he
should
make
your
Body
speak
any
thing
unbecoming
of
your
Soul
:
For
I
'll
say
that
for
him
,
Negro
as
he
is
,
he
is
no
Fool.
You
may
take
yet
an
other
way
:
It
is
but
leaving
your
Body
in
the
Bed
,
where
it
is
,
and
in
the
Trance
you
'l
put
it
by
the
taking
Snush
for
the
separating
of
your
Soul
.
That
Trance
which
consists
in
slackning
the
Sensitive
Nerves
,
is
not
attended
with
any
further
trouble
:
Mean
while
,
this
little
Negro
,
shall
make
your
Figure
,
and
shall
so
exactly
Personate
you
,
as
if
your
Soul
had
made
no
expedition
:
And
in
that
there
'
I
be
no
difficuty
,
no
more
than
is
in
my
appearing
in
the
Formalities
of
a
Friar
,
and
this
Gentleman
's
in
the
same
Physiognomy
,
and
dress
you
us'd
to
see
him
,
as
I
have
but
just
now
explain'd
it
to
you
.
And
to
observe
to
you
by
the
by
;
you
see
the
Cartesian
Philosophy
teaches
without
any
Sin
,
what
Apollonius
Thyanaeus
and
many
other
Magicians
could
not
do
,
without
first
giving
themselves
to
the
Devil
.
The
third
and
last
Thing
you
have
to
do
,
is
,
To
take
a
little
of
the
Gentleman's
Snush
,
which
he
has
brought
you
;
so
we
'll
hoise
Sale
,
and
stand
off
for
the
Road
that
will
bring
us
to
M.
Descartes
.
Having
return'd
thanks
to
Father
Mersennus
for
the
Instructions
and
Light
he
was
pleas'd
to
give
me
;
I
assur'd
him
,
as
for
the
first
Article
,
I
durst
undertake
;
for
that
I
had
all
along
been
somewhat
Sceptical
in
point
of
School●Philosophy
,
and
that
my
Mind
was
free
from
the
contagion
of
Prejudice
,
that
commonly
is
caught
there
:
And
as
to
the
Prejudices
of
Infancy
,
the
reading
M.
Descartes
had
taught
me
to
distrust
them
.
And
that
whilst
he
was
Discoursing
I
had
arm'd
my self
with
a
fresh
Resolution
,
of
assenting
to
nothing
but
what
I
should
most
distinctly
conceive
,
following
M.
Descartes's
advice
.
I
forbore
to
mention
another
Resolution
I
had
made
,
which
was
,
To
fore
arm
my self
,
at
least
,
as
much
against
the
Opinionativeness
of
the
Cartesians
as
the
ordinary
Philosophers
,
well
knowing
they
were
as
much
conceited
as
their
Neighbours
.
Touching
his
Directions
,
that
respected
my
Body
,
in
my
Soul's
Absence
,
I
closed
with
the
second
Proposal
;
Seeing
(
said
I
)
Reverent
Father
,
it
seems
more
simple
and
feasible
than
the
former
.
I
like
it
well
(
quoth
he
)
since
't
is
one
of
our
Maxims
in
any
System
,
to
choose
the
most
simple
way
,
and
that
which
costs
least
Trouble
.
However
,
that
was
not
the
Reason
that
resolv'd
me
,
but
because
I
thought
therein
less
Danger
,
and
was
not
so
firmly
persuaded
that
my
Body
would
be
so
expert
and
active
in
the
Absence
of
my
Soul
,
as
was
pretended
;
and
also
because
the
Instance
of
Brutes
which
was
urged
,
made
little
Impression
on
my
Mind
,
unable
to
discard
those
Prejudices
a
Soul
capable
of
Sense
and
Reason
had
confirmed
.
I
de●ired
Father
Mersennus
to
give
Orders
to
the
Little
Black
to
sute
himself
with
my
Person
,
'to
fee
if
it
would
fit
him
:
Forthwith
it
was
done
;
and
I
beheld
another
me
at
my
Beds
Feet
,
as
the
Sosia
of
Amphitryon
saw
another
Sosia
before
his
Lady's
Gate
,
at
his
Return
from
the
Camp
;
only
with
this
Difference
,
that
I
at
my
Bed's
Feet
asked
very
courteously
to
me
in
the
Bed
,
whereas
the
Sosia
who
return'd
from
the
Army
was
well
cudgelled
by
himself
Sosia
,
who
stood
before
the
Gate
of
Al●mena
.
I
recommended
to
him
above
all
the
fast
bolting
of
my
Chamber-door
,
that
no
Body
might
enter
,
and
the
frequent
visiting
my
Body
Day
by
Day
,
and
admonishing
him
to
take
Care
it
might
always
lye
in
a
Convenient
Posture
.
Upon
my
old
Sophi●ter's
presenting
me
a
Dose
of
Snush
,
I
demanded
if
it
was
the
True
:
For
I
remembred
I
had
heard
a
Story
of
one
Apuleius
,
that
one
Qui
pro
Quo
metamorphosed
into
an
Ass
at
the
same
Time
he
expected
to
become
a
Bird.
He
told
me
,
he
carried
but
one
sort
,
and
that
there
was
no
Danger
of
Mistaking
:
I
then
presently
took
it
,
and
sneezed
(
God
bless
me
)
three
or
four
Times
,
with
mighty
Violence
.
Hereupon
I
fell
into
a
Swoon
,
like
that
of
M.
Descartes
,
I
described
before
,
and
in
an
instant
my
Soul
,
by
the
only
Act
of
the
Will
,
perceived
her
enlargement
from
the
Body
.
I
intend
not
to
enter
upon
the
Retail
of
Reflections
I
made
upon
my
Soul
,
and
on
my
Body
,
when
they
were
divorced
from
one
another
;
I
will
only
say
,
I
began
from
that
Moment
to
perceive
the
Strength
of
Prejudice
and
Conceit
,
in
obstructing
the
Knowledg
of
Truth
;
and
how
wise
and
rational
is
the
Advice
M.
Descartes
and
his
Followers
give
,
precautioning
us
on
that
Respect
,
and
yet
at
the
same
time
,
how
little
Care
those
Gentlemen
had
to
make
use
of
the
Rules
they
prescribe
to
others
.
For
the
first
thing
my
Gentlemen
would
persuade
me
,
whether
I
would
or
not
,
was
,
that
my
Soul
in
the
instant
of
Separation
,
saw
herself
seated
on
the
pineal
Gland
.
As
I
judged
it
unfitting
to
begin
with
them
by
a
palpable
Contradiction
;
I
made
answer
,
That
the
Separation
was
performed
so
heedlesly
,
I
had
no
Time
to
make
that
Observation
.
What
I
said
was
true
,
and
was
also
the
least
disobliging
Answer
I
could
find
;
for
I
perfectly
remembred
,
and
was
throughly
convinc'd
of
what
I
had
lately
read
in
M.
Stenon
the
great
Anatomist
,
who
was
a
great
admirer
of
M.
Descartes
,
and
look'd
upon
him
as
the
ingenious
Contriver
of
a
Novel
Man
,
but
shew'd
and
prov'd
by
ocular
Demonstration
,
Anatomie
du
cerveau
.
this
Man
of
his
a
quite
different
Creature
from
that
which
God
Created
:
And
that
the
Pineal
Gland
has
not
the
Situation
,
much
less
is
capable
of
those
Motions
attributed
to
it
,
upon
that
Hypothesis
,
That
the
Vessels
with
which
it
is
encompassed
,
are
not
Arteries
,
which
might
supply
it
with
the
Matter
of
the
Animal
Spirits
,
as
M.
Descartes
supposes
;
but
only
Veins
,
that
by
consequence
the
Honour
and
Priviledge
it
has
given
it
,
of
being
the
Closet
of
the
Soul
,
is
without
Foundation
;
and
that
perhaps
it
deserves
not
to
be
advanced
(
upon
any
more
considerable
Employ
it
has
)
above
the
other
Glands
,
whose
Office
is
usually
of
no
great
Importance
in
an
Animal
Body
.
These
were
my
Thoughts
,
though
I
kept
them
to
my self
;
and
I
was
desirous
,
as
much
as
possible
,
to
accompany
them
in
their
Sentiments
.
I
first
observed
to
them
how
Digestion
was
performed
in
my
Body
,
though
my
Soul
was
absent
,
by
the
only
Vertue
of
that
Acid
Humor
in
the
Stomach
,
which
,
by
the
Agitation
of
its
insensible
Parts
,
dissolves
Meats
no
otherwise
than
Aqua
Fortis
dissolves
Metals
:
How
the
most
subtle
Parts
,
separated
from
one
another
,
made
a
Cream-like
Liquor
,
called
the
Chyle
:
How
the
Peristaltique
Motion
of
the
Guts
served
to
drive
down
the
grosser
Parts
,
and
to
give
admittance
to
the
Chyle
into
the
Venae
Lacteae
of
the
Mesentery
,
through
the
imperceptible
Pores
,
proportioned
to
the
Figure
of
the
Particles
the
Chyle's
composed
of
:
How
upon
the
Heats
staying
in
my
Heart
,
just
as
before
,
the
Blood
performed
its
circular
usual
Course
,
continuing
all
the
consequent
Effects
,
such
as
Nutrition
,
and
the
sound
Constitution
of
the
Limbs
,
placed
at
the
greatest
Distance
:
How
,
in
short
all
the
Motions
were
carried
on
,
by
the
only
Clockwork
of
the
Machine
.
And
here
the
Sticklers
for
the
old
Philosophy
must
not
resent
the
Compliance
I
used
on
this
Occasion
;
for
if
all
that
was
absolutely
false
,
it
could
never
have
been
true
in
this
present
Juncture
,
seeing
my
Body
was
not
corrupted
,
tho'
my
Soul
had
left
it
;
but
if
the
Motion
and
Circulation
of
the
Humours
once
had
ceased
,
it
must
of
necessity
have
been
corrupted
:
Whence
it
follows
,
That
supposing
my
Soul
separate
from
my
Body
,
as
I
do
then
suppose
it
was
,
it
is
plain
that
all
the
Motions
were
performed
,
and
performed
only
by
their
Dependance
on
the
Disposition
of
the
Machine
.
At
last
we
thought
of
setting
out
:
I
ask'd
then
what
Names
and
Titles
of
Dignity
or
Respect
Souls
used
to
treat
each
other
with
in
their
Spiritual
Conversation
;
for
that
Souls
being
in
French
of
the
Feminine
Gender
,
I
was
guilty
all-a-long
of
an
Absurdity
,
in
calling
the
Soul
of
M.
by
the
Name
of
Monsieur
,
yet
I
durst
not
use
Madam
nor
Mademoiselle
.
As
for
you
(
said
I
to
Father
Mersennus
's
Soul
)
I
may
ease
my self
of
that
Trouble
for
the
future
,
by
using
your
Reverence
;
so
you
may
,
said
he
,
by
addressing
M
—
s
Soul
with
your
Lordship
,
both
Titles
are
all
a
mode
in
Italy
,
and
arriv'd
from
thence
in
France
.
But
trouble
not
your
Head
about
it
,
we
continue
the
same
Names
we
had
in
the
World
when
in
our
Bodies
,
M.
Descartes
is
M.
Descartes
still
;
this
Gentleman
is
what
he
was
before
;
I
am
called
Father
Mersennus
,
as
you
are
M
—
,
for
we
Cartesians
are
a
little
Platonical
in
the
Business
.
With
Plato
what
's
a
Man
?
He
's
a
Soul
that
makes
use
of
a
Body
:
And
you
may
call
to
Mind
a
Particular
Passage
among
others
in
Cartesius
his
Method
,
where
he
says
,
Examining
with
Attention
what
I
was
,
and
that
I
could
conceive
my
Body
to
be
nothing
—
and
on
the
contrary
,
if
I
did
subsist
a
Moment
without
thinking
,
I
had
no
Reason
to
believe
I
had
an
Existence
in
that
Moment
—
I
conceived
I
was
a
thing
,
or
a
Substance
,
whose
whole
Nature
and
Essence
did
meerly
consist
in
thinking
;
so
that
my self
(
I
mean
my
Soul
,
by
whose
means
only
I
am
,
what
I
am
)
my self
,
I
say
,
is
a
thing
wholly
distinct
from
my
Body
.
And
I
wonder
(
added
Father
Mersennus
)
the
Philosophers
and
School-Divines
have
escaped
this
Passage
,
and
have
not
before
this
ranked
it
in
the
Catalogue
of
his
pretended
Errors
;
especially
since
M.
Arnauld
reflected
on
it
by
the
by
.
But
let
's
be
gone
,
said
he
,
and
let
's
make
haste
,
we
have
lost
a
whole
half
Hour
already
;
Time's
very
precious
:
And
with
that
he
Soars
up
in
the
Air
with
the
Soul
of
the
old
Gentleman
,
and
I
without
any
more
Demurs
,
set
out
to
follow
them
.
A
VOYAGE
TO
The
World
of
Cartesius
.
PART
.
II.
THE
Weather
was
very
serene
,
the
Air
extreamly
clear
,
the
Moon
was
in
the
Full
,
and
the
Stars
glittered
,
methought
,
in
an
extraordinary
manner
,
which
made
me
wonderful
impatient
to
contemplate
those
Glorious
Bodies
more
nigh
them
,
whose
Splendor
,
Vastness
,
Number
and
Order
have
been
thought
a
Subject
of
Admiration
by
all
Ages
,
the
worthiest
Object
of
the
Study
and
Meditation
of
Philosophers
,
and
most
sensible
Proof
of
the
Divinity
;
notwithstanding
which
,
my
Guides
caused
me
to
make
a
Halt
upon
the
Pinnacle
of
a
Tower
,
raised
far
above
the
rest
of
the
Town
,
to
observe
the
Nature
of
the
Air
of
that
low
Region
,
and
the
Parts
of
which
it
is
composed
.
Come
on
(
says
my
old
Gentleman
)
you
shall
know
by
your
own
Experience
,
the
Truth
of
Descartes
his
Sentiments
,
in
the
Explication
of
Natural
Beings
.
Remember
what
he
says
in
his
fourth
Book
of
Principles
,
that
the
Air
is
only
an
Amass
of
branched
and
ragged
Parts
,
of
the
third
Element
,
extreamly
small
,
sever'd
from
one
another
,
and
floating
in
the
middle
of
the
Balls
of
the
Second
Element
,
whose
Motions
they
obey
.
See
how
the
Parts
of
the
First
Element
are
mingled
through
the
whole
,
and
fill
up
all
the
Intervals
the
little
Globules
and
the
branch'd
Parts
leave
betwixt
them
;
how
the
Fluidity
of
this
Body
,
as
well
as
all
other
we
call
Liquids
,
consists
in
the
Motion
of
its
insensible
Parts
,
which
have
an
indifferent
Tendency
to
any
Side
;
for
being
they
are
all
in
Motion
,
and
have
mostly
quite
different
Determinations
,
we
may
readily
conceive
two
things
:
First
,
That
upon
a
Liquid
Body's
ceasing
to
be
confined
and
bounded
by
a
Solid
one
,
it
must
diffuse
itself
on
every
Side
,
since
it's
Parts
are
in
a
Motion
every
way
.
Secondly
,
That
upon
a
solid
Body's
offering
to
pass
through
,
finding
all
the
Parts
in
Motion
,
it
easily
makes
a
Separation
;
since
,
to
do
this
,
't
is
only
requisite
to
give
them
different
Determinations
instead
of
those
they
had
before
;
it
being
certain
that
when
Bodies
,
and
especially
small
ones
,
are
in
Motion
,
a
Motion
so
different
as
that
in
which
the
little
Parts
are
found
,
't
is
the
easiest
thing
in
Nature
to
give
them
new
Determinations
,
and
by
consequence
to
divide
a
Liquid
Body
,
and
pass
through
it
.
These
two
Phaenomena's
then
of
a
Liquid
Body
,
being
explain'd
so
cleverly
and
so
intelligibly
as
you
see
they
are
,
by
the
Principles
of
Philosophy
;
the
Gentlemen
Philosophers
of
the
Schools
would
have
a
great
Sway
over
my
Mind
,
if
they
would
oblige
me
to
acknowledge
Fluidity
for
an
absolute
Accident
,
distinguish'd
from
the
Motion
of
the
Insensible
Parts
of
a
Liquid
Body
.
As
much
inclined
as
I
was
to
defend
the
Interests
of
the
old
Philosophy
,
I
must
own
this
Reasoning
,
joyned
with
that
I
saw
my self
,
made
great
Impression
on
my
Mind
;
for
though
I
could
perceive
no
such
Thing
as
the
little
Globules
of
the
Second
Element
,
of
which
he
talk'd
,
and
which
was
a
meer
Illusion
of
a
Soul
intoxicated
,
as
much
as
possible
,
with
the
Ideas
and
Prejudices
of
Cartesianism
;
yet
I
was
forced
to
Acknowledg
in
the
Air
those
little
insensible
Parts
loose
and
disingaged
of
one
another
,
that
undoubtedly
constitute
all
Liquid
Bodies
.
I
plainly
saw
that
subtle
Matter
which
Aristotle
himself
acknowledged
under
the
Name
of
Etherial
Matter
,
and
taught
to
be
dispersed
throughout
the
World
,
in
a
most
rapid
Motion
.
Thereupon
I
could
not
disallow
that
plain
Explication
he
had
made
of
the
Properties
of
a
Liquid
Body
:
And
I
must
grant
,
That
were
Descartes's
Philolosophy
as
reasonable
in
all
its
Parts
as
this
,
I
might
be
a
little
tempted
to
turn
Cartesian
,
without
troubling
my self
to
dispute
the
Globules
with
him
of
the
Second
Element
,
or
offering
such
other
Doubts
and
Scruples
as
then
came
into
my
Mind
;
with
entire
Submission
I
complemented
upon
all
the
rest
,
both
these
Companions
of
my
Voyage
;
that
is
to
say
,
upon
the
subtle
Matter
,
and
on
that
branchy
Matter
,
which
I
termed
in
their
Language
without
more
ado
,
the
Matter
of
the
First
and
Third-Element
.
I
much
applauded
their
Explication
of
Fluidity
,
and
commended
it
for
its
Neatness
and
Simplicity
;
but
a
little
Adventure
turned
the
Discourse
,
and
had
like
to
have
spoiled
the
Fruit
of
all
my
former
Complasance
.
There
was
on
the
top
of
the
Tower
on
which
we
lighted
,
a
kind
of
a
Twirl
that
was
in
the
Nature
of
a
Weather-Cock
,
about
seven
Inches
Diameter
;
its
Substance
was
of
Plate
of
Steel
,
very
thin
and
light
;
its
Sails
were
exactly
equal
,
and
the
Pin
on
which
it
turn'd
,
smooth
and
polish'd
:
So
that
the
gentlest
Gale
of
Wind
set
it
a
going
,
and
at
the
same
time
turn'd
about
a
bent
Iron
Rod
(
for
the
observing
the
point
of
the
Wind
)
whose
end
made
the
Axis
to
the
Twirl
.
It
fortun'd
that
a
Soldier
of
a
Suitz
Regiment
that
quartered
in
the
Town
,
discharg'd
his
Musket
in
the
Air
:
It
was
loaded
with
two
Bullets
,
one
of
which
as
it
flew
,
but
just
glanc'd
upon
the
end
of
one
of
the
Flyers
of
the
Twirl
:
And
yet
impress'd
so
considerable
a
Motion
as
lasted
a
long
time
.
The
Bullet
continu'd
its
Motion
almost
in
a
right
Line
,
and
went
very
near
as
far
and
as
swift
,
as
the
other
Bullet
that
never
touch'd
upon
the
Weather-cock
.
I
had
good
Reason
to
take
notice
of
that
last
Circumstance
.
Father
Mersennus
slipt
not
that
occasion
to
demonstrate
to
me
another
of
M.
Descartes's
Principles
.
You
see
(
said
he
)
these
Flyers
;
if
that
Ball
had
not
slanted
upon
one
of
them
in
passing
,
seeing
there
is
not
any
breeze
of
Wind
,
do
you
think
they
would
have
left
that
quiet
Posture
they
were
in
,
and
turn'd
themselves
about
?
No
certainly
(
I
reply'd
.
)
The
posture
they
were
in
a
Moment
since
,
could
never
have
been
chang'd
for
that
they
are
in
at
present
,
but
by
the
assistance
of
some
External
Cause
that
has
made
that
alteration
.
But
now
(
added
he
)
that
they
are
in
a
directly
contrary
State
,
do
you
believe
they
could
quit
the
same
,
without
the
determination
of
some
other
Cause
that
should
destroy
their
Motion
,
as
the
Bullet
did
their
Rest
?
Father
(
said
I
)
that
Question
seems
more
difficult
than
the
other
to
resolve
:
I
have
heard
it
always
held
,
as
an
unquestionable
Axiom
,
That
every
Body
,
whilst
it
is
in
Motion
,
tends
to
its
Repose
as
to
its
end
.
We
'll
grant
you
(
reply'd
he
)
that
Philosophick
Banterage
every
Body
,
whilst
in
Motion
,
has
a
tendency
to
rest
,
as
to
its
end
.
A
Body
is
endu'd
with
Reason
and
a
Will
,
first
to
have
an
end
,
and
then
to
make
unto
it
.
But
if
that
Proposition
is
capable
of
receiving
any
tolerable
meaning
,
it
says
no
more
than
this
,
That
in
the
situation
and
disposition
Bodies
have
among
themselves
in
the
World
,
sensible
Bodies
that
are
mov'd
do
truly
lose
their
Motion
by
Degrees
,
upon
the
opposition
they
receive
from
other
Bodies
,
to
which
it
is
communicated
,
and
at
length
they
rest
.
For
if
nothing
did
destroy
that
State
of
Motion
it
would
last
for
ever
,
by
the
same
Rule
,
that
if
nothing
did
disturb
the
rest
of
a
Body
,
it
would
always
remain
immoveable
.
And
this
it
is
of
which
I
had
a
desire
to
convince
you
,
by
the
Example
of
this
little
Wind-mill
,
Fortune
has
presented
us
.
Supposing
this
Gimcrack
had
turn'd
in
the
midst
of
Water
,
as
it
does
in
the
midst
of
Air
,
it
is
a
plain
Case
,
it
's
Motion
would
quickly
have
been
destroy'd
by
the
great
Resistance
the
Water
would
have
made
.
If
two
of
its
Sails
had
been
longer
,
larger
and
heavier
,
than
the
other
two
,
the
Motion
had
ceas'd
sooner
yet
:
Because
that
inequality
would
have
been
another
Cause
of
a
more
forcible
Resistance
.
Again
,
if
you
add
to
this
,
that
the
Pin
on
which
it
turns
had
been
thicker
,
as
also
rusty
and
unpolish'd
,
the
Motion
had
been
lost
still
sooner
,
for
the
same
Reason
.
But
because
it
stands
in
Air
,
and
in
Air
that
's
very
fine
;
because
it
Sails
are
exactly
pois'd
,
and
its
Axis
slender
,
smooth
and
polish'd
,
the
Resistance
that
it
finds
is
less
,
and
the
Motion
so
much
greater
,
and
longer
it
will
last
.
Whence
we
may
thus
conclude
:
Much
Resistance
destroys
much
Motion
;
a
less
Resistance
destroys
less
;
and
a
lesser
yet
,
destroys
a
lesser
Motion
still
;
and
so
on
:
Hence
,
if
there
was
no
Resistance
at
all
,
the
Motion
would
not
flag
,
but
continue
always
;
hence
as
a
Body
would
maintain
its
Rest
,
unless
an
external
Cause
disturbed
it
in
the
Possession
of
that
State
,
so
a
Body
would
continue
its
Motion
,
as
long
as
it
should
meet
no
Molestation
in
it
.
So
then
,
the
great
Principle
of
M.
Descartes
is
establish'd
,
That
a
Body
of
its
own
Nature
stays
always
in
the
Capacity
it
is
plac'd
;
if
it
is
at
rest
't
wil
always
rest
;
if
it
is
of
a
Triangular
Figure
it
will
be
of
a
Triangular
Figure
always
;
if
it
is
in
Motion
it
will
for
ever
be
so
:
But
for
the
rest
this
Principle
is
not
peculiar
to
Descartes
,
Galileus
before
him
,
Gassendus
,
Hobbes
,
Maignan
,
&c.
suppose
it
true
.
And
I
remember
likewise
,
That
in
making
my
Collections
for
my
Commentaries
upon
Genesis
,
where
I
have
introduced
an
infinite
Number
of
Philological
,
Philosophical
and
Astronomical
Dissertations
,
I
have
remarked
more
than
one
Place
in
Aristotle
,
where
he
either
teaches
of
supposes
the
same
Doctrin
;
and
Vasques
one
of
the
subtlest
of
the
School
Philosophers
has
proved
it
at
large
,
as
to
the
concern
of
Motion
:
It
may
however
be
said
,
that
no
one
ever
carried
it
to
that
Pitch
,
and
used
it
so
dextrously
,
and
with
that
Advantage
as
Descartes
;
and
thence
it
was
that
particular
Difference
and
Honour
was
paid
him
rather
than
to
others
upon
that
respect
.
I
am
much
of
your
Opinion
(
I
returned
,
)
That
General
Principle
is
without
Controversie
one
of
those
,
the
Mind
of
Man
admits
without
offering
Violence
to
itself
;
and
the
Difficulty
that
is
found
in
applying
it
to
Bodies
,
considered
in
Motion
,
proceeds
only
from
that
false
Idea
,
so
commonly
received
,
of
what
we
call
Modes
in
Philosophy
,
and
from
our
conceiting
Motion
as
a
positive
being
,
and
Rest
as
its
Privation
,
though
neither
Motion
is
a
Being
,
nor
Rest
the
Privation
of
a
Being
,
but
one
and
the
other
are
different
and
contrary
States
,
of
which
a
Body
Natural
is
capable
.
But
,
Reverend
Father
,
this
Whirl-gig
here
has
raised
a
Scruple
in
me
,
of
which
I
'd
fain
discharge
my
Conscience
;
i●
is
grounded
on
another
Principle
of
Descartes
,
concerning
which
you
may
call
to
mind
,
if
you
please
,
that
the
Ball
that
touch'd
the
Sail
,
seeing
it
but
glanced
upon
it
,
lost
nothing
,
or
next
to
nothing
of
its
Motion
,
that
it
had
so
far
preserved
,
and
we
saw
it
arrive
to
its
Journey
's
End
as
soon
as
(
at
least
was
but
a
Trice
behind
hand
with
)
the
other
that
never
touched
at
all
;
and
on
the
other
Hand
impressed
a
very
considerable
Motion
on
the
Engine
:
For
whether
we
measure
the
Quantity
of
the
Motion
,
by
the
Bulk
Compass
of
the
Body
moved
;
or
whether
we
measure
it
by
the
largeness
of
the
Space
traversed
by
the
Body
,
in
those
innumerable
Circles
it
described
,
spight
of
the
Resistance
of
the
medium
wherein
it
turned
:
Or
likewise
whether
we
consider
the
swiftness
of
the
Motion
,
it
is
manifest
the
Ball
communicated
much
more
Motion
to
●he
other
Body
than
it
lost
itself
:
And
on
the
contrary
,
granting
the
supposition
you
have
just
made
unto
my
Hands
,
to
demonstrate
a
Proposition
of
Descartes
;
I
mean
,
that
the
Sails
had
been
unequally
ballanc'd
,
and
of
a
different
Bigness
,
that
the
Axle
had
been
Gross
,
unsmooth
,
or
rusty
,
and
that
the
Ball
had
grazed
on
one
of
the
Sails
less
obliquely
than
it
did
,
it
is
certain
,
in
these
Circumstances
the
Ball
had
lost
much
more
of
its
swiftness
and
its
Motion
,
yet
would
have
impress'd
or
communicated
much
less
than
it
hath
at
present
.
What
now
's
become
of
those
grand
Principles
of
M.
Descartes
?
that
a
Body
at
the
same
instant
that
it
moves
another
,
communicates
exactly
so
much
Motion
to
it
as
it
loses
,
and
precisely
loses
the
same
Quantity
it
communicates
;
for
here
the
Bullet
communicates
a
great
deal
,
but
loses
little
;
and
in
the
other
Supposition
it
loses
much
,
and
communicates
but
little
:
What
now
becomes
of
those
mighty
Axioms
that
lay
the
Foundation
of
his
Physicks
,
and
support
the
whole
Frame
and
Structure
of
his
World
?
Part.
2.
princ
.
p.
37
▪
let
.
72.
tom
.
〈◊〉
That
God
in
the
Creation
of
the
World
,
or
Matter
,
created
at
the
same
Time
in
it
a
definite
Quantity
of
Motion
,
or
Transport
(
as
he
himself
styles
it
)
from
one
Place
to
another
,
which
is
always
the
same
without
Increase
or
▪
Diminution
,
although
the
Parts
of
which
the
World
's
composed
,
have
sometimes
more
and
sometimes
less
of
it
;
forasmuch
as
what
is
lost
in
me
,
is
of
Necessity
received
into
another
:
That
God
is
the
universal
Cause
of
all
the
Motion
in
the
World
:
That
the
Creatures
have
no
Pretence
to
its
Production
,
and
can
only
determine
that
produced
already
,
&c.
For
if
a
Body
communicates
more
than
it
has
in
it self
,
God
or
the
Body
it self
must
needs
produce
the
overplus
of
the
new
;
and
if
a
Body
loses
more
than
it
communicates
,
that
which
is
lost
and
not
communicated
,
must
of
necessity
be
annihilated
.
And
this
is
sufficient
to
demonstrate
that
the
Quantity
of
Motion
is
not
always
the
same
in
the
World
,
but
on
the
contrary
it
increases
and
decreases
every
Moment
.
In
a
Word
,
we
see
here
a
considerable
Part
of
Matter
put
into
a
rapid
Motion
that
before
had
none
at
all
.
I
will
suppose
it
was
in
an
Equilibrium
,
and
that
a
little
thing
would
turn
the
Scales
;
that
will
not
do
our
Business
,
it
will
still
be
true
to
say
,
there
is
a
new
Transport
communicated
to
a
large
Quantity
of
Matter
:
That
that
Transport
is
no
small
one
,
since
it
carries
a
great
deal
of
Matter
through
a
great
deal
of
Space
;
yet
notwithstanding
the
Ball
hath
not
lost
the
least
imaginable
,
seeing
it
is
carried
as
far
,
and
as
swift
,
within
a
Trifle
,
as
it
would
have
been
if
it
had
communicated
none
at
all
.
But
that
which
seemed
of
most
Importance
was
,
the
Immutability
of
God
,
that
was
interessed
in
this
Affair
:
For
the
Reason
why
M.
Descartes
was
so
zealous
to
preserve
the
same
Quantity
of
Motion
to
a
Grain
,
was
because
God's
unchangable
.
See
where
this
Trifie
now
has
led
us
?
But
what
a
Mischief
would
it
be
,
if
this
petty
Instance
overturning
the
Principle
of
the
Quantity
of
Motion
,
should
shatter
all
those
Seven
fine
Rules
of
Motion
Descartes
has
established
with
so
exact
a
Calculation
?
Mean
while
they
all
take
it
for
granted
,
and
subsist
but
on
the
Courtesie
of
that
Supposition
;
however
he
makes
no
Scruple
to
conclude
his
Explication
with
this
remarkable
Passage
,
All
this
is
so
evident
it
needs
no
Demonstration
.
But
not
to
lose
Time
in
drawing
other
Inferences
,
Part.
2.
princip.
methinks
,
my
Reverend
Father
,
I
may
at
least
with
some
Pretence
of
Reason
say
,
M.
Descartes
here
has
weakly
maintained
his
Resolution
,
that
he
made
in
his
Stove
in
Germany
,
Meth.
p.
〈◊〉
&
37.
when
he
there
began
to
play
the
Philosopher
;
I
mean
,
of
avoiding
,
above
all
things
,
a
too
heady
forwardness
in
his
Determinations
,
and
the
establishing
any
Principle
,
without
examining
of
it
with
all
possible
Diligence
,
and
upon
greater
Evidence
than
the
most
palpable
Demonstrations
in
Geometry
afford
;
of
having
so
strict
an
Eye
in
every
thing
,
and
of
making
so
exact
an
Analysis
of
all
the
Propositions
he
advanc'd
,
that
he
might
be
certain
nothing
could
escape
him
;
for
had
he
guarded
himself
with
these
Precautions
,
before
he
proposed
his
Doctrin
concerning
Motion
,
your
Wind-mill
,
and
an
hundred
Instances
might
have
come
in
to
his
Head
,
and
probably
have
altered
his
Opinion
,
at
least
prevented
him
from
saying
,
These
things
were
all
so
evident
they
seemed
to
need
no
Demonstration
.
I
foresaw
that
this
Discourse
would
not
relish
well
with
my
Companions
;
and
I
am
sure
my
old
Blade
began
already
to
repent
him
of
his
Vouching
for
me
to
Father
Mersennus
,
as
a
Person
that
with
an
implicit
head-strong
Resolution
embraced
Cartesianism
.
The
Good
Father
however
gently
reply'd
,
That
he
had
observed
three
Things
in
my
Discourse
,
a
little
Malignity
in
my
Reflections
,
abundance
of
false
Prejudice
that
still
stuck
by
me
,
whatever
Assurance
I
had
given
to
the
contrary
,
and
some
Difficulties
at
the
Bottom
,
for
the
clearing
of
which
it
was
convenient
to
discourse
Cartesius
:
But
let
them
(
said
he
)
seem
as
Big
and
as
Frightful
as
they
can
,
they
will
presently
disappear
,
upon
his
conversing
with
you
;
I
have
experienced
it
an
hundred
Times
.
No
Man
was
ever
more
troublesome
to
him
in
Questions
than
my self
,
which
I
us'd
to
make
on
all
Occasions
,
even
'till
I
wearied
him
.
These
Difficulties
once
I
thought
inexplicable
;
but
one
Letter
,
of
about
a
Page
he
wrote
me
,
dispersed
all
my
Doubts
,
and
gave
me
more
Light
into
the
Matters
then
in
Hand
,
than
the
entire
Volumes
of
other
Men.
I
much
expected
the
Reproach
of
Prejudice
,
for
that
's
the
ordinary
Refuge
of
Cartesius
,
and
the
Gentlemen
his
Disciples
,
when
they
find
themselves
press'd
a
little
home
:
I
urged
however
that
Point
no
further
to
him
;
I
only
excused
my self
from
the
Malignity
he
charged
upon
my
Reflections
,
and
upon
the
Hopes
he
gave
me
of
the
Solution
of
my
Difficulties
by
M.
Descartes
,
(
I
rejoyn'd
)
You
exceedingly
rejoyce
me
,
Reverend
Father
,
for
I
am
a
Cartesian
in
my
Heart
,
though
I
am
not
a
through
pac'd
one
in
my
Mind
,
wanting
sufficient
Light
to
extricate
my
Doubts
,
which
the
Reading
the
Books
of
that
Great
Man
has
raised
in
me
;
but
I
have
a
sincere
Love
for
Truth
,
and
assure
your self
,
I
shall
wholly
resign
my self
up
unto
her
,
so
soon
as
M.
Descartes
shall
present
her
to
me
.
After
that
Protestation
,
which
seemed
a
little
to
reinstate
me
in
their
good
Oponion
,
we
launch'd
again
:
And
it
will
not
be
amiss
to
advise
my
Reader
here
,
this
once
for
all
,
That
whatever
Room
these
Harangues
and
Disputes
take
up
upon
the
Paper
,
they
lasted
but
one
single
instant
,
since
separate
Spirits
entertain
each
other
a
quite
different
way
from
that
they
use
when
in
the
Body
,
whose
Tongue
pronounces
but
one
Syllable
at
a
Time
;
one
Spiritual
Word
that
a
Separate
Soul
shall
speak
unto
another
Soul
,
is
more
full
and
expressive
than
a
thousand
pronounced
or
written
:
And
since
my
taking
of
this
Voyage
I
have
made
a
World
of
fine
Discoveries
,
for
the
explaining
the
Way
that
Angels
discourse
together
;
I
question
not
but
to
be
in
Print
some
Time
or
other
upon
that
Occasion
:
I
confess
I
shall
speak
many
Things
that
for
want
of
Use
will
not
be
understood
;
but
my
Book
may
find
no
less
a
Welcome
and
Esteem
for
that
,
but
rather
the
good
Fortune
Books
of
Mysterious
Divinity
have
met
with
,
that
have
been
for
some
Time
the
only
ones
in
Fashion
,
recommended
meerly
by
their
being
unintelligible
to
those
that
read
them
,
and
pretending
to
be
understood
by
the
Composers
;
for
it
is
known
by
too
manifest
Experience
,
the
Authors
of
those
Books
are
not
always
such
mighty
Saints
as
they
would
seem
.
We
parted
then
from
the
Top
of
the
Tower
,
before
the
Instrument
desisted
from
its
turning
,
and
we
steered
towards
the
Globe
of
the
Moon
:
My
Soul
perceived
an
unspeakable
Pleasure
to
scud
it
in
the
Air
,
and
to
wander
in
those
vast
Spaces
,
she
could
only
travel
with
the
Eye
before
,
when
united
with
the
Body
;
that
minded
me
of
a
former
Delight
I
had
sometime
●asted
in
my
Sleep
,
in
dreaming
that
I
whipt
through
the
Air
,
without
ever
touching
Ground
,
above
which
I
thought
my self
exalted
many
Yards
.
We
met
upon
the
Road
vast
Troops
of
Separate
Souls
,
of
all
Nations
,
Laplanders
,
Finlanders
,
Olaus
mag.
l.
3.
c.
17.
Tert.
de
anima
.
Brachmans
;
and
I
then
remembred
what
I
had
read
in
several
Books
,
That
the
Secret
of
separating
the
Soul
and
Body
was
known
among
those
People
.
But
about
fifty
Leagues
on
this
side
that
Planet
,
there
is
a
Region
very
well
stock'd
,
especially
with
Philosophers
,
and
those
Stoicks
for
the
generality
:
And
quite
from
that
Place
to
my
Arrival
at
the
Globe
of
the
Moon
I
descryed
how
swingingly
History
belies
an
infinite
Number
of
Persons
,
that
it
supposes
dead
,
like
other
Men
;
though
,
in
truth
,
they
are
no
more
Dead
than
M.
Descartes
himself
.
I
shall
discourse
with
some
of
them
as
I
go
along
.
The
Moon
has
an
Atmosphere
like
the
Earth
,
that
by
a
moderate
Computation
may
amount
to
three
French
Leagues
in
height
.
As
we
were
just
ready
to
strike
Sail
,
we
made
a
good
Distance
from
us
,
three
Souls
that
held
a
very
serious
Conference
together
;
we
judged
they
might
be
Souls
of
Consequence
,
by
the
deference
many
others
in
their
Retinue
seemed
to
pay
them
:
Upon
our
enquiring
who
they
were
,
we
understood
they
were
Socrates
,
Plato
and
Aristotle
,
that
were
met
in
Consult
,
for
the
Publick
Interest
;
for
that
being
advised
by
certain
News
from
our
World
,
That
the
Venetians
had
beaten
the
Turks
,
not
only
out
of
Ancient
Peloponesus
,
but
also
the
Famous
City
of
Athens
,
where
heretofore
these
three
Philosophers
had
made
so
great
a
Figure
;
they
had
resolved
in
their
Debate
,
so
soon
as
any
Noble
Venetian's
Soul
should
arrive
in
these
Quarters
,
to
petition
her
to
recommend
their
Interest
to
General
Morisini
and
the
Republick's
Consideration
;
To
require
the
replacing
the
Statues
the
Athenians
had
erected
to
them
;
To
re-establish
the
Academy
and
the
Lyceum
with
all
their
Priviledges
,
and
to
restore
the
Marbles
in
the
Prytaneum
,
whereon
was
engraven
the
Justification
of
Socrates
,
with
the
Execrations
charged
on
Anytus
and
Melitus
his
Accusers
:
And
in
case
they
should
push
their
Conquests
as
far
as
Macedonia
,
to
have
as
great
regard
for
Stagyra
,
at
present
Liba
nova
,
as
Alexander
the
Great
had
formerly
on
the
account
of
his
Master
Aristotle
,
whose
Country
that
was
.
I
am
surprized
,
says
Father
Mersennus
,
to
see
these
Philosophers
;
I
never
heard
any
Mention
of
them
here
,
nor
did
I
ever
meet
them
in
all
my
Travels
:
It
is
true
,
I
have
observed
in
my
Commentaries
upon
Genesis
,
That
Plato
and
Trismegistus
used
to
quit
their
Bodies
,
the
better
to
contemplate
the
Sovereign
Good
;
and
that
Socrates
,
as
Alcibiades
relates
in
Plato
,
had
from
Time
to
Time
such
sort
of
Extasies
:
'T
is
true
also
,
I
never
took
Aristotle
for
so
great
a
Fool
as
to
throw
himself
headlong
into
Eurip●s
,
for
the
Madness
and
Despair
of
being
unable
to
comprehend
the
Flux
and
Reflux
of
the
Sea
:
And
many
things
I
have
read
in
that
Philosopher
,
induced
me
to
suspect
he
knew
the
Mystery
of
Separation
;
but
I
never
thought
to
inform
my self
whether
these
Gentlemen
made
use
of
it
to
prevent
their
Dying
.
You
'll
see
(
he
added
)
that
as
M.
Descartes
has
determined
to
put
the
Project
of
his
World
in
Execution
,
that
he
framed
while
he
lived
on
Earth
,
so
Plato
will
resolve
upon
the
Undertaking
that
of
his
Republick
,
which
we
shall
see
fix'd
somewhere
in
those
Vast
and
Desart
Spaces
above
the
Heavens
,
where
he
will
convoy
a
Colony
of
Separate
Souls
,
to
constitute
his
Government
.
That
supposed
(
said
my
old
Gentleman
)
Lucian
had
but
ill
Intelligence
from
the
other
World
,
since
in
his
Dialogues
of
the
Dead
he
often
talks
of
Socrates
as
a
Man
that
had
passed
the
Stygian-Lake
in
Caron's
Boat
,
and
as
an
old
Inhabitant
of
Hell
.
Nouveaux
Dial.
de●
Mor.
But
what
,
Gentlemen
(
said
I
)
do
you
say
of
our
Modern
Lucian
,
I
mean
the
Author
of
the
New
Dialogues
of
the
Dead
,
that
without
farther
Ceremony
places
Monsieur
Descartes
in
Hell
,
and
brings
him
on
the
Stage
discoursing
with
the
pretended
Demetrius
of
Moscovy
?
Is
it
reasonable
to
think
,
That
Author
,
upon
his
entertaining
us
in
that
Work
with
some
pretty
Things
,
and
diverting
us
with
an
abundance
of
choice
Historical
Observations
,
to
think
,
I
say
,
under
that
Shelter
he
had
Right
to
put
off
all
the
Frolicks
of
his
Imagination
,
without
any
regard
to
Truth
?
To
place
M.
Descartes
in
Hell
,
at
the
same
Time
he
's
above
the
Heavens
,
is
not
this
(
to
express
my self
in
the
Quodlibetique
Style
of
our
F●iend
M
—
)
Aberrare
toto
Co●lo
?
In
the
interim
we
saw
the
three
Philos●phers
advance
towards
us
:
'T
is
known
they
were
three
of
the
finest
Gentlemen
,
that
have
bore
that
Character
in
Antiquity
,
and
that
they
have
always
been
distinguish'd
from
that
Rascality
of
Sophists
and
Cynicks
that
generally
were
meer
Andrew●
,
and
only
purchased
the
Reputation
of
Sages
at
the
Expence
of
the
most
abusive
Extravagances
.
Socrates
made
the
Address
,
and
in
a
most
obliging
manner
told
us
:
He
easily
perceived
we
were
of
France
,
not
only
because
we
came
that
Road
,
but
also
that
he
saw
in
us
the
Character
and
Genius
of
the
Nation
;
which
People
was
the
most
polite
at
present
in
the
World
;
that
though
he
had
but
little
Commerce
with
our
World
,
he
had
yet
enough
to
be
certified
of
that
Particular
.
He
demanded
the
Occasion
of
our
Voyage
,
and
where
we
were
a
going
.
Father
Mersennus
took
the
Word
,
and
made
answer
,
We
were
upon
a
Visit
to
a
Friend
of
ours
,
that
lived
at
a
vast
Distance
;
that
we
were
happy
in
timing
our
Voyage
so
exactly
,
as
to
have
the
Opportunity
of
paying
our
most
humble
Respects
to
those
Personages
,
that
have
given
Renown
and
Glory
to
Antiquity
,
and
whose
Names
after
the
Tract
of
two
thousand
Years
were
still
acknowledged
and
held
Venerable
by
all
the
Nations
in
the
Earth
.
'T
is
believed
below
we
are
dead
,
said
Socrates
;
True
(
replyed
Father
Mersennus
)
and
I
my self
was
guilty
of
that
Universal
Mistake
:
But
here
are
two
Gentlemen
(
continued
he
)
meaning
us
,
that
are
still
Inhabitants
of
the
lower
World
,
and
who
will
undeceive
it
as
to
that
Particular
.
I
shall
not
be
sorry
,
for
my
part
,
answered
he
;
and
it
would
not
be
amiss
to
acquaint
the
People
there
,
That
the
Soul
of
a
Philosopher
,
such
as
I
am
,
staid
not
to
be
dismissed
from
the
World
by
the
Decree
of
a
Faction
of
Corrupt
Judges
,
and
the
Clamours
of
a
Multitude
,
incensed
by
the
Envy
and
Buffoonry
,
of
a
Coxcomb
of
a
Comedian
.
Hear
the
State
of
the
Matter
;
well
knowing
the
Rage
and
Popularity
of
my
Enemies
,
I
thought
it
not
worth
while
to
stay
,
but
quitting
my
Body
,
I
gave
Orders
to
my
Familiar
Spirit
,
to
enter
in
my
Room
,
and
to
put
a
good
Face
upon
the
Business
to
the
End
;
being
more
Secure
of
his
Performance
than
my
own
,
whatever
Constancy
and
Resolvedness
I
found
in
my self
.
He
acted
his
part
to
a
Tittle
;
and
I
scarce
think
't
is
yet
forgotten
in
the
World
,
what
Constancy
appeared
both
in
my
Looks
and
Words
,
when
the
Sentence
of
my
Death
was
heard
pronounced
;
with
what
Undauntedness
I
was
seen
to
take
from
the
Executioner
the
Hemlock-potion
that
poisoned
my
Body
,
and
the
Fury
of
my
Accusers
,
that
were
ready
to
burst
with
Malice
,
to
see
me
a
Philosopher
to
the
last
.
It
is
true
(
I
replyed
)
that
last
Action
of
your
Life
has
procured
you
a
vast
esteem
among
Posterity
to
this
Day
,
and
I
question
whether
it
will
make
for
your
Glory
,
for
us
to
publish
the
true
Matter
of
the
Fact
,
as
you
have
related
it
.
No
matter
(
said
he
)
I
have
still
a
greater
Love
for
Truth
than
my
own
Glory
,
and
am
more
concerned
for
Her
than
for
my self
.
Most
bravely
answered
(
I
cry'd
)
and
worthy
of
your self
;
That
one
Sentence
is
worth
all
the
Oration
your
Demon
harangued
your
Friends
with
,
to
comfort
them
in
your
Death
,
and
I
am
resolved
it
shall
lose
nothing
of
its
Value
in
the
Carriage
.
If
one
fine
Wit
of
our
World
had
but
heard
it
,
he
would
certainly
have
canonized
you
for
't
;
he
,
I
say
,
that
in
reading
your
Story
,
was
much
put
to
't
to
forbear
an
Invocation
,
and
crying
Sancte
Socrates
ora
pro
nobis
(
That
Extravagance
is
known
to
be
Erasmus's
,
and
Socrates
himself
thought
it
very
impertinent
.
)
Aristotle
next
obliged
us
to
disabuse
the
World
of
those
false
Reports
,
that
were
current
of
his
Death
;
some
making
him
dye
of
the
Colick
;
others
affirming
he
poisoned
himself
;
others
again
,
That
he
drowned
himself
in
Euripus
;
these
last
came
nearest
to
the
Truth
.
He
told
us
then
,
That
being
disgraced
,
and
banished
from
the
Court
,
upon
Suspicion
he
was
dipt
in
the
Conspiracy
of
Calisthene
,
his
Friend
,
against
Alexander
,
he
retreated
to
Athens
,
where
he
opened
his
School
of
Philosophy
;
That
he
was
there
impeached
of
Atheism
,
as
groundlessly
as
Socrates
,
by
a
Priest
of
Ceres
;
which
obliged
him
to
retire
to
Calcis
:
That
one
Day
as
he
was
taking
a
Turn
upon
the
Bank
of
Euripus
,
and
recollecting
in
his
Mind
the
glorious
Advantages
he
had
lost
,
of
making
his
Fortune
,
seeing
all
his
Hopes
unravelled
,
that
he
was
for
ever
discarded
from
the
Court
,
and
discharged
from
Athens
,
the
Melancholy
that
seiz'd
him
made
him
resolve
to
leave
the
World
;
that
,
to
that
intent
,
he
made
use
of
the
Secret
Aesculapius
had
left
him
,
from
whom
he
had
the
Honour
to
descend
in
a
Right
Line
by
his
Father
Nicomachus
,
formerly
Physician
to
his
Majesty
King
Amyntas
,
the
Grand-Father
of
Alexander
;
he
made
use
of
it
,
I
say
,
to
separate
himself
from
's
Body
,
which
he
left
in
a
Place
where
the
Sea
,
in
a
high
Tide
,
chanced
to
carry
it
off
.
Upon
the
finding
of
his
Body
drowned
,
every
one
made
his
Conjecture
:
The
Court
,
that
understood
what
Impression
Disgrace
would
make
upon
the
Spirit
of
a
Courtier
,
whose
Nature
it
is
,
more
than
may
be
supposed
,
upon
Temptation
,
to
dispatch
themselves
out
of
the
World
,
concluded
very
rationally
on
the
Point
;
but
the
Opinion
of
Aristotle's
Disciples
carried
it
.
At
that
Time
he
was
about
explaining
the
Phoenomenon
of
the
Flux
and
Reflux
of
the
Seas
:
He
had
confess'd
contrary
to
his
custom
,
that
he
did
not
throughly
apprehend
it
:
And
that
vex'd
him
to
the
heart
.
Thence
they
readily
concluded
that
the
cause
of
his
despair
.
One
of
them
confidently
proclaim'd
it
in
several
parts
of
Greece
.
And
as
if
he
had
been
behind
him
,
when
he
threw
himself
in
the
water
,
added
the
words
he
spoke
unto
the
Sea
,
just
upon
his
jump
;
Since
I
can
not
comprehend
thee
,
thou
shalt
comprehend
me
.
The
Antithesis
seem'd
very
pretty
.
That
gave
Legs
to
the
report
,
and
by
that
Pass-port
it
arriv'd
to
us
.
There
is
something
strange
and
new
in
these
Particulars
as
well
as
in
the
Story
of
Socrates
.
And
many
of
the
Circumstances
are
left
out
in
most
of
the
Authours
that
have
treated
on
this
Subject
.
That
encourages
me
to
hope
they
'l
meet
with
a
kind
Entertainment
from
the
Publick
;
since
t
is
this
that
now
a
days
lifts
our
Historians
unto
Reputation
,
and
sets
'em
above
the
common
herd
of
Writers
:
And
nothing
●akes
so
much
as
Paradox
in
History
;
since
a
Manuscript
that
shall
thwart
the
long
receiv'd
Opinions
of
Mankind
,
is
the
only
piece
in
fashion
,
especially
if
sland●rous
and
invective
,
and
the
Extracts
sent
to
the
Compilers
of
the
Holland-Iournals
,
and
the
News
of
the
Republick
of
Learning
to
advance
the
Rate
of
these
Books
,
are
fill'd
with
hardly
any
thing
but
rare
and
admirable
Discoveries
.
But
t
is
not
on
the
faith
of
Manuscripts
I
ground
my
Reports
,
things
commonly
subject
to
be
question'd
,
but
on
the
Testimony
of
the
Persons
mainly
concern'd
in
the
History
,
and
who
have
either
done
or
suffer'd
the
thing
therein
related
.
And
I
challenge
all
the
Burnets
in
England
to
evince
me
false
in
any
thing
,
by
all
the
Histories
of
the
Kingdom
of
the
Moon
.
As
for
Plato
,
he
told
us
,
It
did
not
so
much
trouble
his
Head
,
what
were
the
Sentiments
of
Men
concerning
him
,
and
thank't
us
for
the
offers
of
our
Service
that
we
made
him
:
But
Experience
convinc'd
us
of
the
truth
of
Father
Mersennus's
conjecture
,
touching
the
Republick
;
and
also
that
had
his
Reverence
been
a
little
more
conversant
in
the
Affairs
of
the
Globe
of
the
Moon
,
he
would
have
made
no
wonder
at
his
finding
Plato
and
Aristotle
thereabouts
;
since
the
first
had
effectually
establish'd
his
Republick
there
,
and
the
second
his
Lyceum
,
both
which
we
see
geographically
describ'd
in
the
Mapps
of
that
Country
by
Father
Grimaldus
a
Iesuit
,
Cartes
Selenographiques
.
one
of
the
Notablest
Mathematicians
of
the
Age.
We
have
nothing
of
certainty
as
to
Socrates's
abode
;
but
't
is
more
than
probable
his
ordinary
Resort
is
in
his
belov'd
Disciple
Plato's
Commonwealth
.
After
this
little
Entercourse
,
as
we
were
taking
leave
of
these
Gentlemen
,
Socrates
demanded
what
Friend
it
was
we
went
so
for
to
wait
on
?
Father
Mersennus
answer'd
,
that
it
was
Descartes
:
Descartes
!
(
reply'd
Aristotle
:
)
What
that
mad
Blade
that
came
from
the
other
World
above
thirty
years
ago
?
He
that
was
made
the
Owl
of
all
the
Philosophers
,
not
able
to
endure
him
here
,
and
that
forc't
him
to
seek
out
for
other
Quarters
!
Truly
a
very
pretty
Fellow
,
that
to
have
treated
me
so
Bully-like
,
and
with
that
disdain
I
am
told
he
did
:
Me
,
I
say
,
that
have
been
the
Tutour
to
the
greatest
Prince
and
greatest
Conquerour
that
ever
was
!
Me
,
to
whose
Honour
Philippe
and
Olympias
erected
Stat●es
!
Me
,
that
have
taught
Philosophy
in
Athens
,
that
have
wrote
so
many
Books
and
had
a
whole
Regiment
of
Commentatours
!
Me
whose
Words
had
pass'd
so
long
for
Oracles
,
and
the
decisions
of
the
Schools
;
Me
,
in
fine
,
that
all
the
Philosophers
plume
them selves
as
having
gain'd
unto
their
Party
,
and
not
willing
,
nor
indeed
daring
to
confess
,
I
take
the
contrary
side
!
I
would
fain
see
that
bold
Merchant
venture
on
the
Benches
.
I
have
seen
his
Books
and
pity
'em
.
Would
you
guess
(
said
he
)
turning
hastily
to
Socrates
and
Plato
;
what
is
the
first
step
he
would
have
his
Wise
men
make
,
in
order
to
his
safer
conduct
to
the
attainment
of
Truth
?
He
makes
him
doubt
of
every
Thing
,
and
bids
him
take
for
false
the
most
self-evident
Proposition
in
the
World
,
that
Two
and
Three
are
Five
,
that
the
Whole
,
is
greater
than
its
Part
,
&c.
You
know
Gentlemen
,
said
he
,
what
work
the
World
have
made
with
him
thereupon
.
For
my
par't
,
I
'd
only
ask
the
Gentleman
one
Question
,
Does
he
suppose
a
Man
can
doubt
of
every
thing
,
or
does
he
not
?
If
not
,
Why
makes
he
it
the
leading
precepts
of
his
Method
?
For
in
point
of
Precept
and
Method
,
't
is
necessary
they
be
such
as
can
be
put
in
Practice
.
In
Sy●opsi
M●dit
.
If
he
does
suppose
it
,
how
is
it
he
more
than
once
mantains
in
his
Meditations
,
and
his
Method
,
that
the
arguments
of
the
Scepticks
,
which
were
next
a
kin
to
those
he
brings
to
fetter
us
in
doubts
,
Rep.
aux
I●st
.
de
Gass●●d
.
were
never
capable
of
staggering
one
single
person
,
that
was
in
his
Senses
as
to
those
apparent
Truths
?
Does
he
think
that
those
he
has
to
deal
with
,
have
lost
their
Senses
?
Or
does
he
imagine
that
the
Arguments
of
the
Scepticks
would
be
more
effectual
in
his
Mouth
,
or
in
his
Writings
than
in
theirs
,
whose
only
Design
,
for
the
generality
,
was
to
torture
and
plague
the
other
Sophists
and
to
make
themselves
sport
with
those
as
should
indeavour
seriously
to
confute
them
?
But
never
dream'd
of
one
Monsieur
Descartes
that
should
one
time
or
other
Martial
their
Sophisms
in
the
Van
of
his
Method
.
But
now
supposing
M.
Descartes
had
induc'd
me
to
doubt
that
Two
and
Three
made
Five
;
and
that
the
Whole
was
bigger
than
its
Part
;
I
would
fain
know
what
Method
he
would
take
to
rid
me
of
this
doubt
,
and
to
replace
me
in
the
Statu
quo
of
certainty
where
I
was
before
?
This
could
not
be
done
without
the
aid
of
another
Proposition
,
more
evident
than
the
other
;
which
must
serve
to
convince
me
,
that
what
I
began
to
doubt
,
was
undoubtedly
,
not
to
be
doubted
of
.
Now
what
is
with
him
that
high
and
mighty
Proposition
,
that
must
brandish
its
Light
on
all
the
rest
,
and
act
the
Sun
among
the
other
Stars
?
Why
:
I
think
,
therefore
I
am
.
For
,
says
he
,
'●
is
impossible
to
think
unless
I
am
.
Most
▪
admirably
condluded
!
And
is
it
less
impossible
that
Two
and
Three
should
not
be
Five
;
that
the
Whole
should
not
be
bigger
than
its
Part
;
than
't
is
impossible
I
should
▪
be
mistaken
,
unless
I
think
,
and
that
I
should
think
unless
I
am
?
If
I
could
bring
my
Mind
to
doubt
once
of
the
two
first
Propositions
,
should
I
be
much
pain'd
to
make
question
of
the
third
?
Or
if
a
Sceptick
should
be
so
impudent
to
deny
me
those
,
need
he
be
more
,
to
deny
me
this
?
And
should
not
I
find
my self
equally
impower'd
to
demonstrate
to
him
all
the
three
?
Descartes
in
that
procedure
pretends
to
silence
a
Sceptick
that
challenges
him
to
demonstrate
any
thing
;
or
to
shew
him
the
evidence
of
a
Proposition
,
himself
pretends
to
have
made
him
doubt
of
.
The
Sophist
,
resolv'd
to
deny
the
evidence
of
the
plainest
Proposition
,
baffles
him
:
And
so
will
I
;
telling
him
,
I
stay
in
the
maze
of
Doubt
into
which
he
led
me
,
and
am
like
do
to
so
,
since
the
Prop●sition
he
brings
to
expedite
me
thence
,
is
as
blind
and
dark
as
those
which
he
made
me
boggle
at
before
.
But
probably
(
in
pursuance
of
his
humour
)
you
are
charm'd
with
the
wonderful
progress
he
makes
in
his
following
Method
.
Reflecting
,
says
my
Great
Philosopher
,
upon
that
first
Conlusion
,
I
think
,
therefore
I
am
.
I
observe
I
am
no
other
way
assur'd
of
the
certainty
of
it
,
than
by
having
a
clear
and
distinct
Idea
of
what
I
there
affirm
:
So
that
I
can
take
it
for
a
general
Rule
,
that
whatever
I
can
clearly
and
distinctly
conceive
,
is
true
.
But
is
this
the
peculiar
of
that
favourite
Proposition
,
only
I
think
therefore
I
am
?
Supposing
that
Descartes
had
left
me
in
the
capacity
I
was
,
and
where
I
must
be
still
,
in
spight
of
Fate
,
as
to
the
certainty
of
these
Propositions
Two
and
Three
are
five
,
the
Whole
is
bigger
than
its
Part
;
might
not
I
make
the
same
reflection
on
these
Propositions
as
he
makes
on
his
?
And
being
not
oblig'd
to
invent
a
Rule
of
Truth
for
the
Gentlemen
Scepticks
,
but
only
for
my self
,
which
I
might
make
use
of
in
forming
all
my
Judgments
,
might
not
I
be
allow'd
to
argue
upon
my
Propositions
as
he
does
on
his
?
The
reason
why
I
am
ascertain'd
of
these
Propositions
,
that
is
;
why
I
not
only
doubt
not
of
them
,
but
perceive
,
I
cannot
doubt
of
them
,
if
I
would
,
is
,
that
I
have
a
clear
and
distinct
perception
of
what
I
there
affirm
:
And
seeing
I
have
such
an
one
,
can
I
still
doubt
whether
I
have
or
not
?
When
to
have
and
to
judge
I
have
,
or
rather
to
be
sensible
I
have
it
,
is
the
self
same
act
of
the
Understanding
.
For
in
effect
,
from
thence
it
is
;
from
my
own
Conscience
it
is
proceeds
the
impossibility
of
doub●ing
of
that
Proposition
,
two
and
three
are
five
,
as
well
as
of
that
other
,
I
think
therefore
,
I
am
,
as
all
will
agree
that
we
are
able
to
judge
any
whit
nicely
in
such
Cases
.
I
might
then
equally
from
these
and
a
thousand
other
Propositions
draw
the
same
Inference
,
Descar●es
concludes
from
his
,
to
make
a
Rule
of
Truth
on
,
What
I
clearly
and
distinctly
conceive
is
true
.
And
it
is
as
trifling
as
absurd
,
to
make
the
Certainty
and
Evidence
of
such
sort
of
Propositions
,
depend
on
the
Certainty
and
Evidence
of
any
other
,
since
they
are
th●s
certain
and
evident
of
themselves
,
not
from
any
thing
prejudicate
or
antecedent
to
them
.
All
of
them
stand
on
the
same
Square
as
to
their
Conviction
,
and
nothing's
more
unreasonable
or
against
the
Rules
of
Method
,
than
to
go
to
prove
them
by
one
another
:
Hence
it
is
they
are
called
Immediate
Propositions
;
and
even
Descartes
himself
will
own
,
That
that
General
Principle
,
What
I
can
distinctly
conceive
is
true
,
is
no
ways
a
Rule
of
Truth
for
such
kind
of
Propositions
;
but
that
their
Rule
of
Truth
,
i.
e.
that
which
convinces
me
of
their
Truth
,
is
,
as
I
have
been
saying
,
the
only
Experience
,
and
internal
Sense
alone
my
Mind
has
of
that
Truth
,
at
the
instant
of
forming
those
Propositions
.
Aristotle
,
whom
the
very
Name
of
M.
Descartes
had
put
in
Humor
,
staid
not
long
in
so
pleasant
a
Road
,
but
pursued
to
push
his
Criticisms
home
.
The
greatest
Pleasure
(
said
he
)
I
had
in
reading
that
admirable
Piece
,
was
to
see
a
Man
so
●oil
,
and
perplex
himself
,
as
to
lie
open
,
not
only
to
the
most
subtle
Sceptick
,
but
to
the
meanest
Logician
,
that
with
three
Grains
of
Wit
and
Sense
,
knew
how
to
inforce
the
Rules
of
Logick
he
has
learn'd
:
With
that
he
run
through
his
Method
,
his
Meditations
,
and
the
first
Part
of
his
Book
of
Principles
,
so
as
to
let
us
know
,
he
had
attentively
examined
them
.
He
shewed
us
,
in
presenting
the
Order
and
Array
of
Descartes's
Propositions
,
that
no
Man
ever
went
so
preposterously
to
work
as
he
,
for
the
Inventing
and
Establishing
a
Rule
of
Truth
:
For
that
after
having
made
us
doubt
of
all
Things
,
and
next
,
in
this
dark
Passage
introduced
one
Spark
of
Light
,
all
that
we
can
distinctly
conceive
is
true
:
He
presently
makes
us
suspect
that
again
by
Discourse
drawn
from
his
third
Meditation
.
But
many
things
which
before
seemed
evident
,
are
become
again
uncertain
;
which
has
determin'd
me
hitherto
to
question
,
whether
Two
and
Three
are
Five
:
Hereupon
it
came
into
my
Mind
,
That
possibly
there
was
a
God
,
that
could
have
made
me
of
such
a
Composition
,
as
I
might
be
imposed
upon
in
Things
that
seem
most
clear
and
evident
:
And
as
often
as
that
Thought
recurs
of
the
Power
of
God
,
it
is
impossible
for
me
not
to
own
,
but
that
,
if
he
pleased
,
he
might
easily
have
framed
me
so
,
as
to
be
mistaken
in
the
Things
I
most
clearly
conceive
:
But
otherwise
,
upon
my
steady
beholding
those
Things
I
distinctly
conceive
,
I
am
urged
with
so
clear
Conviction
,
as
to
be
unable
to
forbear
exclaiming
.
Deceive
me
who
can
;
It
is
impossible
,
so
long
as
I
think
,
I
should
not
be
,
or
that
I
should
not
have
been
,
since
it
is
true
at
present
that
I
am
;
and
perhaps
it
may
be
equally
impossible
that
Two
and
Three
should
not
make
Five
,
and
so
of
other
Things
,
wherein
I
see
a
palpable
Contradiction
.
And
indeed
having
no
inducement
to
believe
there
is
a
God
,
a
Deceiver
,
and
not
knowing
as
yet
whether
there
be
any
at
all
,
the
Reason
that
makes
me
doubtful
,
being
grounded
but
on
that
Suspicion
,
is
but
weak
,
and
,
as
I
may
so
say
,
Metaphysical
.
But
to
take
away
this
Doubt
it self
,
it
is
necessary
to
enquire
,
Whether
there
is
a
God
?
And
supposing
there
be
,
Whether
he
can
be
a
Deceiver
?
Here
Aristotle
began
to
descant
,
That
Descartes
had
no
longer
Right
to
put
off
that
Axiom
for
a
Rule
of
Truth
,
All
that
we
distinctly
conceive
is
True
:
Seeing
he
had
rendred
it
suspicious
by
that
Reason
,
drawn
from
the
Power
of
God
;
a
Reason
that
appeared
to
him
so
forcible
,
that
it
was
impossible
,
whilst
he
reflected
on
it
,
not
to
own
,
that
God
,
had
he
pleased
,
could
most
easily
have
made
us
so
,
as
to
be
mistaken
in
things
we
most
distinctly
conceive
.
This
supposed
,
the
Stress
he
laid
upon
the
Evidence
of
his
other
Propositions
,
could
at
best
but
ballance
it
,
and
render
his
Rule
of
Truth
a
Probability
:
Nay
it
could
not
do
so
much
,
since
it
was
not
to
be
done
,
but
upon
the
Strength
of
the
Evidence
of
the
Propositions
;
a
Rule
that
became
a
most
uncertain
and
fallible
,
by
that
sole
Argument
,
which
he
found
impossible
to
resist
,
when
he
reflected
on
it
:
And
that
the
Argument
that
made
him
suspect
his
Axioms
,
though
founded
on
the
bare
Supposal
of
the
Existence
of
a
God
,
which
as
yet
he
had
not
examin'd
,
ought
not
to
be
regarded
as
so
weak
and
trivial
,
in
reference
to
a
Man
,
that
in
pursuit
of
his
Method
acknowledges
the
Power
of
God
,
in
case
he
does
exist
,
extend●
to
every
thing
,
and
possibly
to
the
making
us
such
sort
of
Creatures
as
might
be
deluded
in
things
they
most
distinctly
conceive
.
And
that
,
lastly
▪
it
thw●rted
all
the
Rules
of
Method
,
for
a
Philosopher
▪
that
was
yet
in
Doubt
of
the
Truth
of
that
Proposition
;
All
that
I
distinctly
can
conceive
is
true
:
To
dream
of
proving
the
Existence
of
a
God
,
to
clear
him
of
that
Doubt
:
For
how
would
he
be
convinc'd
of
the
Existence
of
a
God
,
but
by
some
evident
Demonstration
?
And
how
shall
he
be
convinced
by
some
evident
Demonstration
,
so
long
as
he
shall
doubt
,
if
what
a
Man
distinctly
conceives
is
true
?
From
whence
Aristotle
concluded
,
Cartesius
made
a
Circle
in
his
Method
;
which
is
the
most
vile
and
unpardonable
Fault
that
reasoning
can
be
guilty
o●
:
For
,
according
to
him
,
he
could
no
ways
be
perfectly
sure
of
that
Principle
,
All
I
distinctly
conceive
is
true
:
But
because
there
is
a
God
,
and
because
that
God
is
no
Deceiver
;
nor
could
he
know
there
was
a
God
,
and
that
that
God
was
no
Deceiver
,
but
because
he
knew
distinctly
the
Existence
of
a
God
,
by
the
Idea
he
found
in
himself
,
and
because
he
distinctly
conceived
,
That
to
Deceive
was
a
thing
unworthy
of
God
.
In
a
Word
,
that
he
proved
the
First
Proposition
by
the
Second
,
and
the
Second
by
the
First
,
without
having
the
Right
to
suppose
the
Truth
of
either
.
But
Gentlemen
(
continued
he
,
in
an
insulting
way
)
upon
your
Consideration
,
I
pardon
your
Worthy
Master
that
his
unhappy
Stumble
:
It
was
only
a
false
Step
he
chanced
to
make
in
the
Dark
,
notwithstanding
which
,
he
recovered
himself
,
and
stood
upon
his
Legs
.
He
concluded
,
For
the
Existence
of
a
God
,
and
many
Truths
that
we
undoubtedly
and
clearly
know
;
the
Conclusion
is
true
though
the
Inference
be
false
.
But
you
must
not
take
it
ill
if
I
add
one
Word
more
,
a
disgracing
his
Principles
and
Axioms
one
by
one
,
In
resp
.
ad
object
.
1.
make
you
sensible
how
ill
founded
is
the
Reputation
of
a
Philosopher
,
said
to
Argue
conclusively
and
closely
.
I
remember
I
have
read
in
that
Author
a
Proposition
pleasant
enough
;
viz.
That
God
could
change
the
Essences
of
things
;
That
the
〈◊〉
we
call
necessary
are
only
True
,
because
〈◊〉
will
have
them
so
:
And
if
God
had
willed
it
,
as
he
might
have
willed
it
,
if
he
pleas'd
,
that
Two
and
Three
should
not
make
Five
,
that
Proposition
▪
Two
and
Three
are
Five
at
this
Day
would
be
false
.
When
Descartes
advances
that
Paradox
,
he
would
fain
be
believed
to
own
a
vast
Respect
for
,
and
most
humble
Submission
to
the
Omnipotency
of
God
,
and
is
angry
with
the
other
Philosopher●
,
and
impleads
them
of
almost
Blasphemy
,
for
presuming
to
say
,
God
was
not
able
to
cause
,
that
Two
and
Three
should
not
make
Five
:
Yet
if
you
track
Descartes
a
little
,
you
'll
quickly
find
▪
That
't
is
not
altogether
for
his
Devotion-sake
he
maintains
that
Thesis
▪
but
because
that
absurd
Ten●t
was
the
evident
Result
of
some
other
Points
of
his
Doctrin
:
To
have
admitted
of
a
Proposition
so
harsh
as
that
,
upon
Constraint
,
and
as
a
Conclusion
drawn
naturally
from
a
Principle
of
his
laying
,
would
not
have
made
much
for
his
Honour
,
and
would
besides
have
discouraged
others
:
That
made
him
think
it
his
best
way
to
be
before-hand
with
them
,
to
make
the
Out-cry
first
,
and
to
wonder
how
the
Philosophers
could
be
so
rash
and
inconsiderate
as
to
prescribe
Boundaries
to
the
Almightiness
of
God
.
I
shall
not
at
present
meddle
with
the
Absurdity
of
that
Proposition
;
I
design
not
to
correct
all
the
Blunders
of
that
Knight
Errant
of
a
Philosopher
;
it
will
be
too
Glorious
for
him
to
understand
I
have
condescended
to
criticise
upon
him
.
But
to
enlarge
a
little
on
the
Business
in
Hand
,
I
say
,
should
all
I
have
urged
against
his
Method
be
false
;
should
all
the
Arguments
wherewith
the
World
has
baited
him
,
be
Void
and
Null
,
that
Paradox
alone
would
totally
overthrow
him
;
and
le●
him
suppose
it
true
,
't
is
impossible
he
should
give
a●
any
Rule
of
Truth
:
For
if
it
hold
,
That
the
Truth
of
Propositions
so
depends
on
God
,
as
that
he
could
have
caused
those
este●m'd
necessarily
true
,
to
have
been
false
,
it
was
in
his
Power
to
have
made
these
two
be
false
;
What
I
conceive
distinctly
is
true
:
To
deceive
is
an
Imperfection
.
If
God
was
able
to
have
done
it
,
how
knows
Descartes
but
he
actually
has
?
What
greater
Reason
has
he
to
believe
he
hath
not
,
rather
than
the
contrary
?
Hath
God
revealed
it
to
him
?
Upon
his
Principle
,
I
'll
doubt
,
not
only
as
a
Sceptick
,
but
now
I
'll
doubt
in
earnest
;
Thus
his
two
Rules
of
Truth
are
no
longer
Rules
of
Truth
.
What
now
betides
his
Glorious
Proposition
,
I
think
therefore
I
am
?
I
have
no
need
to
be
a
Sceptick
to
discredit
it
:
Why
?
Because
I
know
not
whether
God
from
all
Eternity
designed
it
true
or
false
.
Nor
could
I
purchase
that
knowledge
without
a
Revelation
;
and
still
it
must
be
questioned
whether
Revelation
could
●erve
for
a
Rule
of
Truth
,
in
these
our
Circumstances
.
Thus
Descartes
Wiseman
,
who
had
already
made
so
far
a
Progress
as
to
know
,
he
thought
,
and
that
he
was
,
is
here
unfortunately
non-plus'd
.
I
have
a
world
of
Reflections
more
to
make
,
and
I
should
never
be
exhausted
if
I
would
enter
upon
his
egregious
Metaphysicks
,
his
new
Demonstrations
he
pretends
to
give
for
the
Existence
of
a
God
,
the
Distinction
of
the
Soul
and
Body
:
Upon
his
way
of
answering
Objections
made
against
the
rest
of
his
Method
,
if
I
would
trouble
my self
to
let
you
see
how
(
when
his
Propositions
are
attacked
,
and
at
once
the
connex●●●
of
them
,
or
the
Method
he
takes
to
come
to
the
knowledge
of
Truth
)
he
contents
himself
sometimes
to
defend
his
Propositions
well
or
ill
,
without
endeavouring
to
justifie
his
Method
,
though
that
is
the
Piece
in
which
he
has
pretended
most
to
shew
his
Excellency
;
and
which
is
the
most
despicable
of
all
at
Bottom
,
as
I
think
I
have
sufficiently
proved
to
you
:
But
this
is
enough
to
satisfie
you
,
I
have
not
pass'd
Judgment
on
your
Master
without
sufficient
Knowledg
of
the
Cause
:
And
since
I
have
delayed
you
too
long
,
Gentlemen
Cartesians
,
I
am
your
most
humble
Servant
;
recommend
me
to
your
Illustrious
Doctor
.
Socrates
and
Plato
followed
him
,
taking
Leave
more
civilly
,
and
more
like
Gentlemen
than
he
:
And
Plato
added
,
he
was
transported
to
see
Aristotle's
Reputation
so
run
down
in
the
World
;
and
that
he
deserv'd
it
were
it
for
nothing
,
but
his
Behaviour
towards
the
Philosophers
his
Predecessors
,
and
especially
for
his
ill
natur'd
Carriage
unto
Plato
himself
:
That
he
had
used
all
Endeavours
possible
to
suppress
the
Reputation
with
which
they
flourished
in
the
World
,
and
had
used
less
reserve
toward
him
than
all
the
rest
,
although
he
had
been
his
Master
;
and
meerly
by
his
Calumnies
in
Point
of
Doctrin
,
he
had
raised
himself
to
the
Character
of
Prince
of
Philosophers
.
You
know
not
,
said
I
,
what
Time
may
still
bring
forth
,
and
you
need
not
despair
of
coming
in
Play
again
.
Aristotle's
Philosophy
has
had
many
Turns
of
Fortune
within
this
Fifteen
hundred
Years
;
and
I
'll
tell
you
,
as
a
Piece
of
News
from
our
World
,
That
hardly
more
than
fourscore
Years
ago
,
the
Sovereign
Bishop
of
the
Christian
Church
was
upon
putting
forth
a
Placate
,
commanding
your
Philosophy
should
be
taught
at
Rome
,
instead
of
Aristotle's
,
and
he
had
gained
the
Point
,
but
for
a
great
Man
of
that
Time
,
called
Bellarmine
.
If
that
had
once
passed
at
Rome
,
there
had
been
a
Fatal
Stroke
to
Aristotle's
Philosophy
,
and
yours
had
carried
it
all
the
World
over
.
You
at
once
surprize
and
please
me
,
(
replyed
Plato
)
I
am
extreamly
Glad
,
and
most
highly
obliged
to
you
for
this
News
:
Aristotle
shall
know
it
,
and
I
'll
imploy
it
to
revenge
the
Insult
of
his
late
Discourse
.
Mean
while
my
two
Guides
were
enraged
to
hear
their
Master
treated
in
so
vile
a
manner
;
they
had
waited
the
End
of
his
Discourse
,
to
answer
it
,
but
observing
him
troop
off
without
giving
them
the
Opportunity
,
they
endeavoured
,
what
they
could
to
stop
him
:
As
they
saw
it
was
in
vain
,
the
old
Gentleman
raillying
,
hollow'd
him
at
a
Distance
,
So
ho
,
Good
Monsieur
Aristotle
,
where
may
a
Man
find
your
Sphere
of
Fire
?
we
have
not
met
with
it
in
our
Voyage
;
though
your
Books
give
us
Intelligence
it
was
placed
above
the
Air
,
and
yet
below
the
Moon
.
For
my
part
I
was
highly
gratify'd
with
that
Encounter
,
and
Discourse
;
I
had
the
Pleasure
to
observe
,
That
Spiritual
Philosophers
no
more
than
Corporal
could
forbear
disputing
,
and
were
no
less
jealous
of
their
Sentiments
and
Reputation
.
I
had
the
Happiness
of
this
Diversion
more
than
once
in
my
Voyage
,
upon
several
Occasions
;
of
which
I
shall
give
account
.
After
the
Departure
of
our
three
Philosophers
▪
well
,
(
said
I
to
Father
Mersennus
)
what
think
you
,
Father
,
now
of
Aristotle
?
Indeed
he
seemed
to
me
a
litte
hot
;
but
after
all
,
methinks
he
's
no
ill
Disputant
:
That
way
of
tracing
M.
Descartes
step
by
step
in
his
Method
of
the
re-search
of
Truth
,
is
very
maliciously
design'd
,
and
capable
of
raising
Scruples
,
especially
that
last
Argument
taken
from
the
Truth
of
Necessary
Propositions
,
that
with
Descartes
have
their
Dependance
upon
God
,
seemed
perplexing
enough
:
And
I
do
not
remember
that
any
one
has
before
hit
upon
the
Use
that
he
hath
made
on
't
.
Stuff
!
meer
Stuff
!
(
he
replyed
)
All
that
Aristotle
has
said
,
scarce
any
thing
was
tolerable
but
the
Circle
he
charged
upon
Descartes
;
and
that
's
an
antiquated
Objection
;
I
my self
have
touched
upon
it
heretofore
,
as
you
may
see
in
the
Second
Objections
,
that
come
after
his
Meditations
,
which
are
my
own
as
well
as
the
Sixth
.
I
am
glad
I
know
so
much
,
(
I
returned
)
they
be
both
most
worthy
of
you
,
and
admirably
proposed
,
and
I
am
very
well
satisfied
,
That
Circle
is
something
more
than
imaginary
;
for
't
is
not
to
be
supposed
,
that
Father
Mers●nnus
,
Aristotle
,
M.
Arnauld
,
who
is
the
Author
of
the
Fourth
Set
of
Objections
,
and
several
others
,
had
all
met
in
the
self-same
Point
,
but
that
there
was
something
in
it
very
like
at
least
,
what
they
there
apprehended
.
But
under
the
Rose
,
do
you
take
that
answer
M.
Decsartes
gives
to
get
out
of
that
unlucky
Circle
,
and
that
no
one
ever
yet
has
took
in
hand
to
be
satisfactory
or
fit
to
be
received
?
He
answers
,
That
in
saying
,
We
knew
nothing
certainly
,
before
our
Conviction
of
the
Existence
of
a
God
,
he
had
expressly
noted
,
That
he
only
meant
it
of
some
Conclusions
that
might
come
into
our
Mind
,
at
the
s●me
Time
we
reflected
not
on
the
Principles
,
from
which
they
were
derived
.
It
would
perhaps
be
somewhat
difficult
to
make
that
Proposition
capable
of
any
tolerable
Sense
;
but
't
is
the
easiest
thing
of
an
hundred
to
shew
it
to
be
a
meer
Fetch
and
Evasion
;
and
to
disprove
the
Truth
of
the
thing
itself
,
it
is
but
reading
the
same
Place
Aristotle
now
cited
,
of
his
Third
Meditation
,
Page
the
thirty
fifth
and
thirty
sixth
of
his
Method
,
Number
the
fifth
of
the
first
Part
of
his
Principles
;
and
one
shall
see
he
there
makes
us
doubt
of
all
,
even
of
Principles
that
carry
with
them
their
own
Evidence
;
including
that
Principle
itself
,
What
I
distinctly
▪
conceive
is
●rue
,
by
the
Suspicion
we
have
there
is
a
God
,
who
could
so
have
constituted
us
,
as
we
might
be
mistaken
in
things
most
clearly
apprehended
:
So
that
when
he
says
,
We
know
nothing
surely
,
before
the
Knowledg
of
a
God
,
he
speaks
not
only
of
some
certain
Conclusions
that
strike
upon
our
Mind
,
separately
from
their
Principles
,
but
of
all
sorts
of
Knowledg
,
and
of
that
it self
,
What
we
distinctly
conceive
is
true
.
And
hereupon
it
is
your self
,
Aristotle
,
M.
Arnauld
and
others
,
have
trapt
him
in
a
Circle
.
I
own
,
That
Answer
may
be
found
in
some
of
his
Letters
,
occasioned
by
the
same
Objection
started
to
him
afresh
.
I
know
that
he
repeats
it
not
by
way
of
Answer
,
but
couching
it
cunningly
in
the
First
Part
of
his
Principles
,
where
he
gives
us
an
Abstract
of
his
Method
,
and
his
Meditations
;
but
that
's
no
Salvo
to
the
Business
.
Besides
,
those
Words
have
a
very
ill
Effect
,
in
the
First
Part
of
his
Principles
,
for
they
unhappily
stand
so
near
the
other
,
that
make
us
doubt
of
self-evident
Propositions
,
because
of
the
Suspicion
we
have
of
a
God
,
that
,
may
be
,
employs
his
Power
to
deceive
us
;
that
the
Contradiction
plainly
strikes
our
Eyes
.
Nor
has
his
famous
Proposition
,
I
think
therefore
I
am
,
any
better
S●ccess
;
for
having
given
us
that
Proposition
as
the
first
of
which
we
could
be
assured
,
we
might
demonstrate
to
him
,
That
cannot
be
the
first
,
since
its
certainty
necessarily
supposes
the
Truth
of
some
others
,
and
in
those
of
these
:
It
is
impossible
that
that
which
thinks
should
not
be
;
it
is
a
Contradiction
for
any
thing
to
think
,
and
yet
not
be
in
the
instant
that
it
thinks
.
The
Proposition
(
which
is
very
remarkable
)
by
which
he
proves
that
other
,
I
think
therefore
I
am
,
at
the
same
Time
he
pretends
it
to
be
the
first
of
all
.
He
declares
then
,
That
when
he
says
,
that
Proposition
,
I
think
therefore
I
am
,
is
the
first
and
most
certain
of
all
those
which
offer
themselves
to
the
Mind
of
a
Man
,
who
observes
Method
in
Philosophy
;
he
pretends
not
to
deny
but
that
he
must
be
certain
of
this
before
;
It
is
impossible
that
he
that
thinks
should
not
be
;
as
also
of
divers
others
.
●oyn
this
Acknowledgment
with
what
he
says
in
the
foregoing
Page
,
We
must
likewise
doubt
of
other
Things
,
which
we
held
most
certain
,
of
Mathematical
Demonstrations
,
even
of
Principles
that
we
thought
self-evident
until
now
:
What
are
then
self-evident
Propositions
if
not
these
?
It
is
a
Contradiction
,
That
a
thing
should
be
and
not
be
:
A
thing
cannot
be
,
and
not
be
●t
the
same
Time
,
cannot
act
,
and
not
be
,
and
the
like
.
He
then
supposes
not
the
Truth
of
these
Principles
,
because
he
doubts
of
them
.
And
in
Truth
,
the
Reason
he
brings
to
make
us
doubt
of
self-evident
Propositions
extends
equally
to
all
.
We
must
doubt
,
says
he
,
of
Principles
that
we
call
self-evident
,
because
we
have
heard
there
is
a
God
,
who
can
do
all
Things
;
and
who
knows
,
but
he
may
have
so
contrived
us
,
as
we
might
always
be
deceived
,
even
in
things
that
seem
most
evident
?
And
be
pleased
to
recollect
,
my
Father
,
what
Aristotle
said
in
Concluding
;
That
Descartes's
Propositions
were
less
to
be
found
Fault
with
than
their
Conn●xion
and
their
Disposal
in
his
Method
that
he
takes
to
come
to
Truth
;
and
that
the
Truth
of
some
certain
Propositions
was
not
absolutely
contested
,
but
only
with
reference
to
the
Method
that
he
takes
,
by
which
he
forfeits
the
Priviledg
to
suppose
them
,
be
they
as
true
as
may
be
,
since
according
to
that
Method
he
is
disabled
from
acquiring
the
Knowledg
of
their
Truth
.
And
it
is
upon
that
account
,
probably
,
he
was
put
so
out
of
Humor
with
Gassendus
and
Father
Bourdin
a
Iesuit
,
who
were
those
that
chiefly
closed
with
him
in
that
Loc●
.
Their
Scruples
are
proposed
in
a
lively
manner
in
Latin
;
and
it
were
well
if
the
French
Translation
equalled
the
Original
.
But
upon
the
mentioning
the
French
Translation
,
Give
me
leave
to
add
one
little
Remark
,
I
made
a
few
Days
since
,
and
thought
not
fit
to
communicate
to
others
.
M.
Descartes's
dear
Disciples
being
possibly
put
to
it
(
at
least
I
so
imagine
)
to
disengage
their
Master
of
those
petty
Perplexities
,
of
which
I
have
been
speaking
;
in
the
French
Version
,
that
has
been
put
forth
,
of
his
Works
,
and
which
had
his
own
Approbation
,
have
somewhat
sweetned
that
distastful
Proposition
,
in
the
first
Part
of
his
Principles
.
The
Latin
has
it
thus
,
Dubitabimus
etiam
de
reliquis
,
quae
antea
pro
maxime
certis
habuimus
:
Etiam
de
Mathematicis
demonstrationibus
,
etiam
de
iis
principiis
quae
hactenus
putavimus
●sse
per
se
nota
.
It
would
be
natural
to
render
it
:
We
will
doubt
of
other
things
,
which
before
we
held
most
certain
;
also
of
Mathematical
Demonstrations
;
also
of
those
Principles
which
hitherto
we
thought
self-evident
:
They
have
turned
it
so
,
I
say
,
in
French
,
as
to
make
us
believe
,
That
M.
Descartes
spoke
not
of
self-evident
Principles
in
general
,
but
only
of
Mathematical
:
Nous
dout●ro●s
aussi
de
toutes
les
autres
choses
qui
nous
ont
semble
autrefois
tres
certains
:
Meme
des
demonstrations
de
Mathematique
,
&
de
ses
principes
,
encore
que
d'eux-memes
ils
soient
assez
manifestes
.
We
will
doubt
also
of
all
those
things
we
heretofore
esteemed
most
certain
,
even
of
the
Demonstrations
of
Mathematicks
and
their
Principles
,
though
they
are
sufficiently
manifest
of
themselves
.
If
this
was
designedly
done
,
as
one
may
reasonably
suppose
,
it
was
a
little
Innocent
Legerdemain
,
that
obliged
Descartes
and
injured
no
Man
;
and
prevented
at
least
the
Contradidiction
should
be
visible
.
But
to
return
to
the
Answer
Descartes
made
to
the
Circle
alledged
,
What
think
you
Father
,
is
't
a
good
Defence
?
Or
is
it
not
to
make
a
Retreat
and
Capitulate
with
his
Enemies
?
Or
●●ther
,
to
speak
more
plainly
and
truly
,
to
unsay
and
contradict
?
In
good
Faith
,
Father
,
declare
it
ingenuously
;
you
have
treated
Monsieur
Descartes
somewhat
like
a
Friend
,
or
rather
as
a
generous
Enemy
,
you
have
disarmed
him
:
He
was
a
Man
that
scorned
to
beg
his
Life
;
you
foresaw
too
how
high
he
'd
carry
it
after
the
Combate
,
and
still
would
challenge
all
he
met
with
;
yet
for
all
that
,
you
have
thought
fit
to
give
him
Quarter
,
as
a
Man
that
did
deserve
it
in
Consideration
of
those
other
great
Services
he
has
done
Philosophy
:
I
applaud
your
Generosity
,
and
you
have
no
reason
to
repent
on
't
.
That
little
Softning
,
with
which
I
temper'd
the
Harshness
of
my
Criticks
,
had
its
design'd
Effect
,
which
was
not
wholly
to
sowre
Father
Mersennus
.
He
took
it
graciously
enough
,
and
only
answered
▪
in
a
rallying
way
,
You
are
a
very
Wrangler
,
and
delight
to
find
a
Quarrel
;
and
the
Humor
that
I
see
you
are
of
,
had
you
lived
in
Descartes's
Time
,
you
had
certainly
incurred
his
spending
a
whole
Chapter
on
you
.
But
all
that
you
say
comes
to
just
nothing
,
as
I
could
easily
convince
you
;
but
the
Discussion
of
Fact
,
and
Contradiction
is
too
tedious
an
Employment
for
us
Travellers
.
I
perceive
too
Monsieur
is
tired
already
with
it
,
continued
he
,
in
shewing
me
the
old
Gentleman
,
and
only
wants
a
Mouth
to
yawn
.
Come
,
says
he
,
Monsieur
,
you
seem
something
Melancholy
,
brighten
a
little
,
brighten
;
What
do
you
think
of
?
Think
?
of
nothing
said
he
.
How
M●nsieur
,
(
I
replyed
)
What
's
that
you
spoke
?
certainly
Blasphemy
against
the
Doctrin
of
our
Master
:
If
Aristotle
had
heard
you
,
what
would
he
have
said
?
Do
you
think
of
nothing
?
So
,
What
's
become
of
the
Essence
of
the
Soul
,
that
according
to
Descartes
is
thinking
?
I
had
as
lieve
you
'd
tell
me
that
you
have
no
Being
as
that
you
do
not
think
.
He
took
me
up
in
a
very
serious
Air
,
which
sufficiently
bespoke
a
greater
Displeasure
my
Words
had
given
him
,
than
Father
Mersennus
before
.
You
put
a
perverse
Construction
on
my
Proposition
,
which
meant
no
more
,
than
that
my
Mind
was
not
possessed
with
Melancholy
Ideas
,
as
you
thought
:
I
am
heartily
glad
,
Monsieur
,
said
I
,
for
Gayety
and
Briskness
are
never
more
necessary
than
in
a
Iourney
:
But
since
we
are
fallen
bechance
upon
the
Essence
of
the
Soul
,
I
could
wish
you
'd
plainly
expound
what
Monsieur
Descartes
has
said
thereon
;
for
as
pure
a
Spirit
as
I
am
,
I
have
no
clear
insight
into
my
own
Essence
;
and
I
wonder
at
it
.
A
very
ill
Sign
,
said
he
,
that
's
as
much
as
to
say
,
your
Intellect
is
benighted
still
with
Prejudice
,
and
which
I
have
already
too
much
perceiv'd
in
you
:
And
I
well
observe
,
that
Novice
which
we
lately
met
has
raised
fresh
Scruples
in
you
by
his
Sophistry
.
Monsieur
,
I
replyed
,
to
use
no
Disguise
with
you
,
I
'll
frankly
lay
open
the
Disposition
of
my
Soul
,
in
which
I
find
it
.
I
am
ravish'd
in
my
Thoughts
to
meet
with
those
that
contradict
Descartes's
Philosophy
;
that
opens
and
enlarges
my
Mind
:
But
how
strong
soever
their
Arguments
appear
,
I
secure
my self
against
them
,
and
still
reserve
my
Mind
docil
and
tractable
for
the
Instructions
of
that
great
Genius
,
supposing
he
has
the
Leisure
or
the
Goodness
to
bestow
some
on
me
,
when
I
shall
have
the
Happiness
to
see
him
.
As
for
the
Preconceptions
of
the
Schools
and
Childhood
,
I
have
for
the
most
part
quit
them
,
as
I
passed
my
Word
before
I
undressed
me
of
my
Body
:
Yet
I
confess
some
still
remain
,
concerning
the
Essence
of
the
Body
,
and
the
Essence
of
the
Soul
,
which
I
hardly
can
call
by
that
Name
,
in
the
signification
you
imploy
it
,
since
they
seem
grounded
upon
Experience
and
on
solid
Reason
.
I
have
however
too
great
a
Deference
for
M.
Descartes
,
to
be
throughly
confirm'd
that
they
are
not
false
;
so
that
I
am
willing
to
acknowledg
,
to
speak
in
●iner
Language
,
a
gloomy
kind
of
Darkness
overcasts
my
Mind
in
those
Particulars
;
and
I
have
not
yet
obtain'd
the
Priviledg
of
Cartesian
Souls
,
to
have
most
distinct
Ideas
of
those
two
kinds
of
Being
,
which
make
up
the
World
.
But
once
more
I
shall
submit
to
your
Instructions
and
Descartes's
.
He
then
began
to
explain
the
Doctrin
of
Cartesi●s
thereupon
,
but
said
no
more
than
I
before
had
read
in
his
Meditations
,
in
his
Method
,
in
the
first
part
of
his
Principles
,
and
in
some
of
his
Letters
.
I
shall
not
here
give
any
Exposition
of
that
Doctrin
,
because
I
shall
have
an
occasion
to
speak
of
it
upon
an
Adventure
that
befel
us
in
the
Globe
of
the
Moon
.
I
pretended
out
of
Complaisance
to
have
a
better
Taste
of
it
than
before
,
and
to
find
more
Solidity
in
it
than
when
I
read
it
by
my self
.
That
acknowledgment
restated
my
Companions
in
their
jo●ular
Humour
,
who
after
much
Merriment
and
Droll
,
upon
Aristotle's
Philosophy
,
wheel'd
about
unto
his
Sphere
of
Fire
,
which
according
to
his
Map
of
the
World
ought
to
be
situated
under
the
Moon
,
of
which
yet
we
saw
not
the
least
sign
or
footstep
in
our
Voyage
.
They
were
very
Severe
and
Witty
thereupon
,
and
reminded
me
of
a
Suit
commenc'd
some
years
ago
,
by
the
Perip●teticks
against
the
new
Philosophers
,
for
di●sturbing
them
in
the
possession
of
that
Sphere
,
warranted
by
the
Prescription
of
so
many
Ages
;
and
of
a
Decree
made
in
favour
of
the
Aristotelians
,
pursuant
to
a
falsly
suppos'd
Survey
they
had
take●
of
the
place
.
'T
was
ordered
that
the
Sphere
of
Fire
should
still
remain
where
Aristotle
had
pi●ch'd
it
.
Now
as
that
Decree
,
say
they
,
was
●
Decree
upon
Request
and
not
Contradictory
,
the
new
Philosophers
may
revive
the
Action
,
and
bring
the
Process
to
a
second
Hearing
:
And
in
that
Case
you
are
able
to
give
evidence
of
the
Truth
,
and
convict
the
Peripa●eticks
of
the
invalidity
of
their
Titles
,
in
a
Concern
of
that
Importance
.
You
may
say
what
you
please
,
said
I
,
tho'
that
Sphere
is
not
now
to
be
found
;
If
I
was
to
judg
in
that
Action
,
I
should
not
so
readily
condem●
Aristotle
.
It
may
have
been
dispers'd
,
and
spent
in
the
space
of
almost
two
thousand
years
:
For
that
many
Stars
that
have
formerly
appear'd
in
the
Heavens
now
disappear
:
What
's
become
of
the
seventh
Pleiade
,
and
of
that
seen
the
last
Age
in
the
Constellation
of
Cassiope
?
And
supposing
any
one
,
since
its
ceasing
to
appear
,
should
bring
his
Action
against
Tyco
Brahe
and
others
that
observ'd
it
,
as
false
Intelligencers
,
that
abus'd
the
credulous
World
,
do
you
think
it
would
not
be
thrown
out
?
And
does
not
M.
Descartes
himself
give
us
to
apprehend
that
our
Vortex
,
infinitely
greater
than
the
Sphere
of
Fire
,
shall
be
sometime
swallow'd
up
,
when
one
least
thinks
on
't
?
And
when
by
that
Absorption
the
Sun
shall
become
an
Earth
,
and
perhaps
at
once
the
subtil
Matter
which
is
conf●●'d
in
the
Centre
of
our
Earth
,
forcing
its
Passage
throug●
the
Crusts
that
cover
it
,
shall
make
that
a
Sun
;
granting
that
the
Books
of
M.
Descartes
existed
in
another
Vortex
where
are
Men
,
would
not
they
look
on
all
he
has
wrote
of
our
World
as
Fabulous
and
Romantick
?
However
,
granting
that
there
never
was
a
Sphere
of
Fire
,
it
was
ever
admirably
suppos'd
.
Never
was
System
more
exactly
contriv'd
than
Aristotle's
of
the
Elements
.
They
all
are
rang'd
according
to
the
Dignity
or
Meanness
of
their
Nature
.
The
Earth
as
the
most
unactive
and
ignoble
Element
,
has
the
lowest
Seat
.
The
Water
,
less
course
and
heavy
than
the
Earth
,
takes
place
above
it
.
The
Air
,
by
reason
of
its
Subtilty
,
is
exalted
higher
than
the
Water
.
And
the
Fire
the
most
noble
and
most
vigorous
of
them
all
,
owns
no
Superior
but
the
Stars
,
and
the
subtil
Matter
in
which
swim
the
Planets
.
The
extent
of
each
is
likewise
proportion'd
to
the
Merit
of
their
Nature
:
Like
Brethren
they
have
divided
the
Estate
of
the
four
Qualities
▪
each
of
them
has
two
,
one
of
which
in
the
Superlative
Degree
.
The
Earth
is
cold
and
dry
,
the
Water
is
cold
and
moist
,
the
Air
is
hot
and
moist
,
the
Fire
is
hot
and
dry
.
And
to
the
end
they
may
bear
up
still
,
in
the
perpetual
Combats
they
give
each
other
;
if
the
prevaling
Quality
of
one
's
more
active
,
the
predominant
Quality
of
the
others
put
them
in
a
good
posture
of
Defence
against
the
effort
of
their
Enemy
.
Could
any
thing
be
more
justly
or
ingeniously
imagin'd
?
In
fine
,
with
how
many
fine
Thoughts
has
that
Sphere
of
Fire
,
and
that
orderly
Disposition
of
the
Elements
,
furnished
our
Preachers
heretofore
,
and
still
supplies
those
of
Italy
?
But
to
mention
something
better
in
its
kind
,
that
one
Devise
of
Father
le
Moine
,
of
which
the
Sphere
of
Fire
is
the
Substance
,
deserves
there
had
been
one
,
and
would
deserve
there
should
be
one
still
,
and
that
it
should
endure
for
ever
.
Designing
to
signifie
the
more
pure
are
Friendships
,
the
more
durable
they
are
,
he
painted
the
Sphere
of
Fire
,
with
this
Spanish
Motto
,
Eterno
porque
Puro
.
This
Fire
's
Eternal
,
because
it
's
pure
.
What
an
unhappiness
it
is
that
that
Thought
so
fine
and
solid
as
it
is
all
over
,
should
at
last
be
false
for
want
of
a
Sphere
of
Fire
?
Thus
I
was
defending
as
well
as
I
could
,
the
Peripatetick
Interest
,
whilst
we
arriv'd
at
the
Globe
of
the
Moon
.
I
shall
not
be
tedious
in
giving
a
large
Description
of
it
,
since
others
have
don
't
before
me
.
I
will
only
say
that
the
Earth
,
look't
to
us
that
view'd
it
from
the
Moon
,
as
the
Moon
appears
to
those
that
view
it
from
the
Earth
,
with
this
difference
,
that
the
Earth
seem'd
bigger
far
,
because
it
really
is
so
.
So
we
judg'd
that
the
Earth
,
in
respect
of
those
that
beheld
it
from
the
Moon
,
had
the
same
Phases
as
the
Moon
,
in
regard
of
those
that
behold
it
from
the
Earth
;
that
it
had
its
Quadratures
,
its
Oppositions
,
its
Conjunctions
,
except
that
it
could
never
be
totally
Eclips'd
,
by
the
reason
of
its
greatness
in
comparison
of
the
Moon
,
whose
Shade
could
not
have
a
Diameter
so
large
as
the
Earth
then
in
Conjunction
.
The
Moon
is
a
Mass
of
Matter
much
like
that
of
which
the
Earth
is
compos'd
.
There
you
have
Fields
and
Forests
,
Seas
and
Rivers
.
I
saw
no
Animals
indeed
,
but
I
am
of
Opinion
if
there
were
some
transported
they
would
thrive
,
and
probably
multiply
.
Empire
de
la
Lu●e
.
'T
is
false
that
there
are
Men
there
,
as
Cyrano
reports
;
but
't
was
undesignedly
that
he
deceiv'd
us
,
having
first
been
deceiv'd
himself
.
One
of
the
separate
Souls
which
we
found
in
great
Multitudes
,
and
which
were
there
at
his
Arrival
,
told
me
the
Original
of
that
Error
.
A
great
Company
of
Souls
surpriz'd
to
see
a
Man
with
his
Body
,
in
a
Land
where
the
like
was
never
seen
before
,
had
a
mind
to
know
the
meaning
of
it
.
They
agreed
together
to
appear
in
Human
Shape
to
him
:
They
accost
him
,
and
enquire
by
what
Method
he
accomplish'd
so
great
a
Voyage
:
Made
him
relate
what
he
knew
of
our
World
;
and
as
he
seem'd
equally
inquisitive
as
to
the
Transactions
of
the
World
of
the
Moon
,
and
the
Life
the
Inhabitants
led
there
,
the
Familiar
Spirit
of
Socrates
,
who
was
among
the
rest
,
took
upon
him
to
answer
:
And
having
declar'd
who
he
was
,
as
that
Historian
himself
relates
,
he
made
him
upon
the
Spot
,
a
Fantastical
System
of
the
Republick
and
Society
,
which
is
the
same
he
gives
us
in
his
Relation
,
where
he
seriously
tells
us
,
There
are
Men
in
the
Moon
;
characters
their
Humour
,
describes
their
Employments
,
their
Customs
and
Government
.
But
't
is
worth
the
knowing
that
some
●opperies
he
has
inserted
,
he
brought
not
from
that
Country
,
as
the
Soul
assur'd
me
;
and
that
many
Profane
Allusions
and
Libertine
Reflections
he
there
makes
,
were
only
the
Fruits
of
a
debauch'd
Imagination
and
a
corrupt
Mind
,
such
as
was
that
Historians
,
or
of
the
Imitation
of
an
Author
,
yet
more
Atheistical
than
himself
.
I
mean
Lucian
,
one
of
whose
Works
was
made
the
Plan
to
his
History
of
the
Moon
.
The
Inequalities
we
found
in
the
Globe
of
the
Moon
are
partly
Is●es
,
wherewith
the
Seas
there
are
pleasantly
chequer'd
,
and
partly
Hills
and
Vallies
in
its
Continent
.
They
belong
to
several
famous
Astronomers
or
Philosophers
,
whose
Names
they
bear
,
and
who
are
the
high
and
mighty
States
there
.
We
landed
in
Gassendi
,
a
Seat
extraordinary
fine
and
very
apposite
,
and
such
in
a
Word
as
an
Abbot
,
like
Monsieur
Gassendus
,
could
make
it
,
who
wanted
for
neither
Genius
,
Art
nor
Science
,
and
who
had
no
use
for
his
Revenues
,
in
gaming
treating
and
living
high
.
The
Lord
of
the
Mannor
was
then
absent
,
whom
we
should
have
been
glad
to
have
waited
on
,
since
we
heard
that
he
still
continu'd
his
Civility
and
Moderation
,
which
were
his
Natural
Endowments
.
And
though
formerly
there
were
some
Misunderstandings
betwixt
him
and
Cartesius
,
yet
he
always
very
obligingly
,
and
with
a
Mark
of
Distinction
,
entertain'd
the
Cartesians
that
came
to
pay
a
Visit
,
and
especially
Father
Mersennus
,
who
was
his
peculiar
Friend
.
He
was
a
Man
that
equall'd
M.
Descartes
in
capacity
of
Genius
,
excell'd
him
in
the
reach
and
extent
of
Science
,
but
was
less
heady
and
conceited
.
He
seem'd
somewhat
a
Pyrrhonist
in
Natural
Philosophy
,
which
in
my
Opinion
is
becoming
enough
of
a
Philosopher
,
who
provided
he
looks
into
himself
,
must
know
by
his
own
Experience
the
Limits
of
a
Human
Understanding
,
and
the
short
Sightedness
of
its
Views
.
From
Gassendi
,
Father
Mersennus
conducted
us
to
the
Land
that
bears
his
Name
.
It
is
very
conveniently
situate
upon
the
same
Coast
,
as
Gassendi
,
bordering
upon
the
round
Sea
,
which
others
call
the
Sea
of
Humours
,
which
is
a
great
G●lph
of
the
Lunary
Ocean
,
bounded
on
one
side
by
〈◊〉
Continent
,
on
which
lies
Mersennus
,
and
on
the
other
by
an
Isthmus
,
at
the
end
whereof
,
Northwards
,
is
a
Peninsule
call'd
Dream-land
.
Mersennus
is
only
commendable
for
its
Situation
and
Prospect
,
being
a
very
hosky
and
barren
Country
by
the
reason
of
the
abundant
Heat
there
,
from
which
it
has
taken
a
Name
,
and
is
call'd
Hotland
.
We
staid
in
this
place
about
half
a
quarter
of
an
hour
,
when
I
intimated
to
●
.
Mersennus
,
that
before
we
prosecuted
our
Iourny
,
I
should
be
glad
to
traverse
the
Hemisphere
of
the
Moon
wherein
we
were
.
That
Hemisphere
always
faces
our
Earth
,
and
't
is
false
that
the
Moon
turns
upon
its
Centre
,
as
some
imagine
:
It
only
has
a
Motion
of
Vibration
,
which
weighs
it
from
East
to
West
,
and
from
West
to
East
,
which
Motion
Galilae●us
first
perceiv'd
,
having
observ'd
by
a
Tube
,
that
the
place
we
call
Grimaldi
,
is
sometimes
nearer
and
sometimes
farther
off
the
Oriental
Zone
of
the
Moon
,
and
that
the
Caspian
Sea
,
opposite
to
it
,
is
sometimes
nearer
and
sometimes
farther
off
the
Occidental
Zone
.
Father
Mersennus
,
willingly
consented
to
my
Proposal
,
for
as
much
as
he
himself
had
never
made
that
Voyage
.
We
cross'd
the
great
Ocean
,
leaving
on
the
left
Hand
the
Isle
of
Winds
,
and
on
the
right
,
that
of
Copernicus
,
and
pass'd●
over
that
of
Pitheas
,
still
pushing
on
quite
to
the
Sea
of
Rains
,
which
is
bounded
by
a
vast
Land
stretch'd
from
East
to
West
,
much
like
that
of
America
,
as
it
is
decypher'd
in
the
Maps
;
whose
Eastern
part
is
call'd
Fog-land
,
and
the
Western
Haitland
,
both
seem'd
like
two
mighty●
Deserts
.
Towards
the
middle
of
that
Land
,
upon
the
Shore
of
the
Sea
of
Rains
,
we
discover'd
a
kind
of
a
large
Town
,
of
an
oval
Figure
,
which
we
had
the
Curiosity
to
go
to
see
;
but
we
found
all
the
Avenues
guarded
with
Souls
who
deny'd
us
Entrance
,
tho'
civilly
and
obligingly
enough
.
We
demanded
of
one
of
them
,
What
Town
that
was
,
and
why
there
was
no
Admission
?
He
answer'd
,
it
was
call'd
Plato
,
and
was
the
same
where
that
Philosopher
,
whose
Name
it
bore
,
had
establish'd
his
Common-wealth
;
that
no
Persons
were
admitted
there
,
which
he
himself
had
not
first
examin'd
,
which
Caution
he
observ'd
,
for
fear
some
Stranger
should
bring
thither
the
dangerous
Maxims
of
the
other
World
,
which
were
the
only
Pestilence
that
Republick
had
to
fear
;
that
Plato
was
not
at
home
at
present
,
but
would
return
in
a
little
time
;
and
in
Case
we
desir'd
to
have
Admission
,
we
might
,
waiting
the
return
of
Plato
,
commence
our
Quarantine
at
Lazaret
,
which
was
a
little
Seat
upon
a
rising
Ground
,
we
saw
some
distance
from
the
Town
;
that
that
Quarantine
was
not
a
Quarantine
of
days
▪
but
a
Quarantine
of
Years
;
because
the
Con●agious
Diseases
a
Spirit
was
tainted
with
,
wer●
purg'd
off
with
far
greater
Difficulty
than
the
Pestilential
Airs
of
Bodies
are
dispers'd
,
which
come
from
infected
Places
.
We
thank'd
him
for
his
offers
,
and
told
him
,
We
came
not
there
with
a
Design
to
settle
,
but
that
we
were
going
farther
;
that
if
Plato
had
been
in
Town
,
he
probably
would
have
had
some
Condescension
towards
us
;
that
we
had
met
him
in
our
Journy
,
and
had
receiv'd
great
Civilities
from
him
:
And
that
we
must
endeavour
to
be
contented
upon
the
disappointment
of
our
Curiosity
,
on
tha●
occasion
.
So
we
bent
on
our
Journy
,
dissatis●fied
enough
,
from
the
Republick
of
Plato
,
where
we
little
thought
they
had
treated
Strangers
a●
they
do
in
China
and
Iapan
.
From
thence
we
travell'd
over
all
that
Land
from
North
to
South
,
after
which
we
discover'd
another
Sea
,
call'd
the
Sea
of
Cold
,
in
which
stood
a
very
fair
Island
,
which
they
said
was
Aristotle's
;
we
made
no
Debate
whether
we
should
take
it
in
our
Road
:
The
only
Question
was
,
Whether
if
we
were
ask'd
who
and
what
we
were
,
we
should
declare
our selves
Cartesians
?
It
was
my
Sentiment
not
to
carry
it
so
high
in
an
Enemies
Country
:
But
Father
Mersennus
and
my
old
Gentleman
,
concluded
for
the
contrary
,
without
more
ado
adding
,
there
was
nothing
we
need
to
fear
;
that
if
we
were
beset
we
had
wherewithal
to
defend
our Selves
,
and
in
point
of
Spiritual
Assaults
,
the
Number
came
not
in
the
Account
;
that
it
was
not
the
first
time
,
there
had
been
seen
a
single
Cartesian
,
that
fronted
with
good
Success
a
Class
of
four
hundred
Peripateticks
,
marshall'd
by
a
Regent
of
consummate
Experience
.
Only
we
must
keep
a
strict
Guard
upon
our selves
,
to
offer
no
Insult
or
Raillery
,
that
might
give
Offence
to
those
we
conversed
with
.
But
it
was
a
great
Surprize
to
us
upon
our
Approach
,
to
see
this
Island
under
a
stricter
Guard
than
that
of
Plato
.
They
were
there
in
Battel
Array
,
as
in
a
Town
that
had
the
Enemy
at
the
Gates
,
and
expected
the
next
News
should
be
of
being
begirt
with
a
close
Siege
.
There
was
your
Court
of
Guards
advanc'd
far
into
the
Field
,
your
Centuries
upon
all
the
Hills
round
about
,
and
Scouts
and
Intelligences
in
all
parts
of
the
Air.
As
we
came
within
three
hundred
Paces
of
the
place
,
we
saw
a
Detachment
of
about
a
dozen
Souls
,
drawn
from
the
Court
of
Guard
,
approach
us
.
He
that
commanded
them
gave
the
Word
,
Stand
,
who
's
there
,
and
to
what
Sect
do
you
belong
?
Our
old
Veteran
undauntedly
cry'd
,
Long
Live
Descartes
and
the
Cartesians
.
He
was
amaz'd
at
the
Reply
;
ordered
us
not
to
stir
a
step
,
and
forthwith
dispatch'd
an
Advice
to
the
Officer
of
the
Guard
.
No
sooner
the
Advice
arriv'd
to
the
Officer
,
but
all
his
Troops
at
a
Signal
given
,
were
arm'd
capape
,
and
gave
us
to
understand
by
their
looks
they
were
in
readiness
to
receive
the
Enemy
:
That
is
,
they
were
accountred
with
Syllogisms
,
in
all
sorts
of
Modes
and
Figures
whereof
some
concluded
for
the
Soul
of
Beasts
,
others
for
the
necessity
of
Substantial
Forms
,
in
mixt
Bodies
;
others
for
Absolute
Accidents
,
and
such
like
Things
,
against
which
M.
Descartes
had
declar'd
.
The
Officer
himself
coming
up
,
we
presently
knew
him
.
He
had
been
an
ancient
Professor
in
the
Vniversity
of
Paris
and
formerly
my
Regent
in
Philosophy
:
O
God!
said
he
,
adressing
himself
to
me
,
and
must
I
have
the
Affiction
of
seeing
you
on
the
side
of
our
Enemies
condescending
even
to
the
servil
Office
of
a
Spy
?
Is
this
the
Recompence
you
make
for
the
Pains
I
have
taken
?
Have
you
met
with
a
course
of
Philosophy
,
comparable
to
mine
,
which
was
then
reputed
,
the
most
gentile
and
solid
in
the
whole
Vniversity
of
Paris
?
Where
's
that
Respect
and
Submission
you
own'd
in
your
greener
years
,
for
the
Prince
of
Philosophers
?
What
Obligation
had
you
to
take
up
arms
against
him
?
Monsieur
(
I
reply'd
)
I
still
preserve
that
Respect
,
that
Esteem
and
Friendship
for
you
,
which
I
owe
,
inviolable
,
and
I
take
it
for
a
peculiar
favour
of
Fortune
to
meet
you
here
,
to
make
a
fresh
Protestation
of
them
.
And
I
assure
you
,
that
I
am
neither
come
in
quality
of
a
Spy
or
Enemy
,
but
if
you
please
so
to
receive
me
,
of
a
Voyager
:
'T
was
purely
curiosity
that
brought
me
hither
,
by
the
way
.
As
to
the
concern
of
Philosophy
,
I
must
acknowledge
I
am
a
little
Sceptical
in
that
Matter
,
and
know
not
at
present
what
I
am
.
I
am
resolv'd
to
try
all
Sects
before
I
am
determin'd
;
so
that
you
may
,
Sir
,
look
upon
me
as
a
Man
of
an
uninterested
Country
,
and
that
contrives
no
Plot
or
Mischeivous
Design
against
your
Commonwealth
:
These
Gentlemen
,
indeed
,
are
profess'd
Car●esians
,
but
they
are
Philosophers
and
Men
of
Honour
,
and
have
Esteem
for
Merit
though
it
be
on
the
contrary
side
;
and
who
hold
,
that
Liberty
of
Conscience
in
point
of
Philosophy
,
is
the
unviolable
Charter
of
all
honest
well
bred
Men
:
But
(
I
pursued
)
I
am
highly
surpriz'd
at
the
bustle
and
disturbance
in
this
Country
:
There
's
no
Spanish
Town
in
Flanders
so
readily
Alarm'd
as
yours
;
What
is
't
you
so
much
dread
?
That
which
we
so
much
dread
,
said
he
,
is
,
that
Implacable
Enemy
of
our
Sovereign
▪
your
Descartes
,
who
when
on
Earth
,
did
all
imaginable
towards
the
extirpating
the
Peripateticks
,
and
only
desisted
there
,
as
we
are
from
good
Hands
inform'd
,
to
come
to
ruin
them
in
this
Country
.
It
is
now
more
than
thirty
years
,
so
exact
a
Guard
has
been
observ'd
,
to
prevent
a
Surprize
consequent
to
the
Advice
we
have
had
,
that
in
all
this
time
he
hath
been
forming
a
Party
,
and
gathering
all
the
Forces
possible
,
in
order
to
a
Descent
.
This
is
the
Intelligence
we
have
receiv'd
from
a
Dutch
Professor
of
Philosophy
,
who
acts
here
as
Generalissimo
in
Aristotle's
Absence
.
But
Descartes
may
come
as
soon
as
he
pleases
;
you
see
we
are
in
a
capacity
to
receive
him
.
Well
,
Monsieur
(
said
I
)
if
that
be
all
,
you
may
sleep
secure
;
Monsieur
Descartes
,
I
assure
you
,
has
no
Design
of
an
Invasion
in
his
Head
;
he
's
a
thousand
Times
farther
off
this
Place
than
't
is
from
hence
to
Earth
;
he
is
thinking
of
Building
a
New
World
above
the
Heavens
;
he
has
invited
us
to
see
the
Execution
of
his
Grand
Design
,
and
thither
't
is
we
are
going
:
And
to
convince
you
of
the
Truth
of
what
I
say
,
't
is
but
deputing
,
when
we
part
,
some
Souls
to
bear
us
Company
,
and
they
shall
bring
you
an
account
of
what
they
there
shall
see
.
You
rejoyce
me
mightily
,
said
he
,
for
we
Peripateticks
are
tired
with
these
long
Fatigues
:
but
take
it
not
ill
,
that
I
execute
my
Orders
,
and
conduct
you
to
the
Governour
of
the
Place
,
according
to
the
Custom
,
That
all
Philosophers
of
a
different
Sect
from
ours
,
arriving
here
,
give
him
an
account
what
Project
brought
them
hither
;
we
have
used
this
Course
but
since
Descartes
has
given
us
these
Alarms
.
So
we
took
the
Road
that
led
to
the
Place
,
convoyed
with
a
Detachment
of
about
fifty
Souls
,
Academiques
for
the
most
part
and
Collegians
,
who
look'd
as
if
they
did
not
wish
us
very
well
;
that
Place
was
only
a
great
Garden
that
represented
the
Lyceum
in
Athens
,
where
Aristotle
used
to
teach
his
Scholars
walking
,
whence
they
derived
the
Name
of
Peripateticks
:
'T
is
of
a
great
extent
and
very
finely
kept
,
it
is
cut
into
abundance
of
Allies
,
whereof
the
four
greatest
meet
in
the
middle
of
the
Garden
,
at
a
round
large
Fountain
,
whereon
is
raised
a
stately
Pedestal
of
the
most
delicate
Marble
I
ever
saw
,
on
which
stands
the
Statue
of
Alxander
the
Great
,
crowned
by
Victory
with
Lawrels
,
trampling
under
Foot
Scepters
and
Crowns
,
and
Bucklers
and
broken
Arms
,
and
the
Treasures
of
Asia
.
Four
great
Statues
,
chained
to
the
four
Corners
represent
the
Principal
Nations
Alexander
conquered
.
I
found
that
Monument
so
like
that
of
the
Place
des
Victoires
,
that
I
should
have
believed
one
had
been
the
Pattern
to
the
other
,
had
not
I
at
the
same
Time
made
Reflection
,
that
the
near
Resemblance
of
those
two
Hero's
,
might
easily
have
furnished
the
Minds
of
both
the
Undertakers
with
the
same
Ideas
.
All
the
Figures
of
the
Monument
,
no
less
than
the
other
Statues
in
several
Parts
of
the
Garden
,
as
those
of
Philippus
,
Olympias
,
and
many
other
illustrious
Personages
,
who
formerly
honoured
Aristo●le
with
their
Friendship
,
are
of
Silver
,
for
Silver
is
very
cheap
and
common
in
the
Globe
of
the
Moon
;
and
it
is
probably
for
that
Reason
Chymists
who
always
affect
Mystery
in
their
Words
,
call
that
Metal
by
the
Name
of
the
Moon
.
As
we
were
admiring
that
noble
Monument
,
we
were
astonished
to
see
all
of
a
sudden
,
four
Water-Spouts
rise
from
the
four
Angles
of
the
Pedestal
,
the
largest
and
the
highest
that
ever
were
;
they
mounted
at
least
four
hundred
Poles
in
heighth
,
and
they
were
brought
from
a
River
behind
a
neighbouring
Mountain
that
was
higher
than
the
Wells
of
Domme
in
Auvergn
;
over
which
the
Water
was
carried
by
the
admirable
Contrivance
of
the
Old
Philosophy
,
that
in
supposing
the
Horror
of
a
Vacuum
in
Nature
,
shew'd
how
with
Pumps
to
s●ing
Water
infinitely
high
,
which
Secret
is
unfortunately
lost
in
our
World
;
for
since
the
Time
of
Galileus
we
can
raise
Water
no
higher
than
three
or
four
and
thirty
Foot
.
We
saw
these
Water
Spouts
on
every
Side
,
the
least
of
which
exceeded
the
highest
Trees
that
encompassed
the
Garden
.
From
the
middle
of
the
Garden
we
observed
four
Halls
of
different
Figure
and
Architecture
,
one
at
the
End
of
each
of
the
four
Alleys
:
We
were
conducted
to
the
biggest
of
them
,
which
was
of
exquisite
Beauty
and
Magnificence
,
being
of
Gold
,
Azure
and
Precious
Stones
.
On
both
Sides
,
in
the
Intervals
of
the
Windows
was
your
Imbossed
Work
of
Silver
,
excellently
carved
;
but
that
made
a
Gallimaw●ry
odd
and
humerous
enough
;
for
on
one
Part
on
the
Right-hand
were
r●presented
the
famous
Exploits
of
Alexander
,
the
defeat
of
Darius
near
the
City
Arbela
,
the
Attack
of
Poru●
his
Army
,
the
Passage
of
Granicus
,
and
the
Taking
of
the
City
Tyre
.
On
the
other
were
Triumphs
of
Aristotle
over
the
rest
of
the
Philosophers
,
and
the
Extravagancies
of
those
that
went
for
Wisemen
before
his
Time
.
The
first
on
the
Left-hand
exhibits
Pythagoras
,
doctrining
his
Disciples
,
and
presenting
them
with
a
sort
of
Table-Book
,
wherein
,
among
others
,
were
written
these
three
Precepts
:
First
,
That
they
were
to
hear
him
full
five
Years
without
speaking
a
Word
to
contradict
him
.
Secondly
,
They
must
lend
an
attentive
Ear
,
especially
in
the
Night
,
to
the
Musick
and
Harmony
of
the
Celestial
Spheres
,
which
only
Wisemen
are
priviledged
to
understand
.
And
,
Thirdly
,
they
must
abstain
from
eating
Beans
.
The
Second
shews
you
Democritus
laughing
with
Might
and
Main
,
and
Heraclitus
weeping
in
warm
Tears
,
and
a
Troop
of
little
Children
hooping
after
them
as
after
two
Fools
.
In
the
Third
we
had
Diogenes
the
Cynique
,
habited
like
a
Morris-Dancer
,
mounted
upon
a
Cross-way-stone
,
at
bottom
of
which
lay
his
Tub
,
expounding
to
an
Auditory
much
like
that
of
the
Singers
du
pont
neuf
.
In
the
last
sate
Aristotle
on
an
exalted
Seat
,
that
looked
more
like
a
Throne
than
a
Magisterial
Chair
,
and
at
his
Feet
stood
all
the
Philosophers
that
lived
before
him
,
in
Admiration
,
and
listning
to
him
as
an
Oracle
.
Before
the
Throne
of
Aristotle
were
heaped
the
Books
that
represented
the
Writings
of
those
same
Philosophers
,
his
Predecessors
,
which
one
was
putting
Fire
to
,
to
sacrifice
them
to
the
Goddess
Wisdom
,
whose
Head
resembled
a
Sun
,
brandishing
abundance
of
Rays
upon
the
Face
of
Aristotle
,
and
making
a
Glory
round
about
it
.
At
the
Bottom
of
the
Hall
,
upon
a
kind
of
Altar
,
stands
a
large
Silver
Statue
of
the
beautiful
Pythias
,
formerly
Aristotle's
Lady
,
for
whom
his
Passion
was
so
strong
,
as
to
Sacrifice
unto
her
.
At
the
Top
of
the
Hall
was
a
Ceiling
,
enrich'd
with
admirable
Paintings
,
lately
done
,
divided
likewise
betwixt
Alexander
and
Aristotle
,
agreeable
to
the
Embossings
;
for
on
one
Side
was
the
Hero
receiving
a
Thunderbolt
from
the
Hand
of
his
pretended
Father
Iupiter
Ammon
,
to
fulminate
all
the
Princes
of
Asia
;
and
on
the
other
the
Philosopher
receiving
another
from
the
Hand
of
Minerva
,
to
thunderclap
all
the
Chieftains
,
of
the
New
Sects
of
Philosophy
,
among
which
we
easily
knew
M.
Descartes
,
M.
Gassendi
,
Father
▪
Maignan
,
and
many
others
.
As
we
were
taken
up
with
the
Curiosity
of
all
these
different
Pieces
of
Sculpture
and
Painting
,
the
Vice-roy
of
the
Place
came
in
to
give
us
Audience
.
Never
was
Man
so
much
surprized
as
my
old
Gentleman
,
at
first
Sight
of
the
Governour
;
he
had
formerly
known
him
in
Holland
,
when
he
there
accompanied
M.
Descartes
:
He
was
called
M.
Voetius
,
the
most
resolved
Peripatetique
in
the
World
,
and
the
most
avowed
of
all
Descartes's
Enemies
;
he
that
most
disturbed
the
Quiet
he
came
to
seek
in
Holland
,
and
the
most
obstinately
as
successfully
opposed
his
Design
of
gaining
a
Party
there
:
Whereas
that
Man
acts
the
greatest
part
in
the
History
of
Cartesianism
,
of
which
,
at
the
Entrance
of
my
Relation
I
engaged
to
give
some
Particulars
when
occasion
served
;
and
seeing
at
the
Intercourse
of
which
I
speak
,
we
fell
upon
a
Negotiation
with
him
,
as
to
a
Project
of
Peace
between
the
Peripatetiques
and
the
Cartesians
;
it
will
not
perhaps
be
troublesome
and
impertinent
,
briefly
to
insert
the
Difference
he
had
with
M.
Descartes
,
and
the
Motive
that
determined
him
to
fix
in
the
Globe
of
the
Moon
.
M.
Descartes
,
Diss●rt
.
de
Meth.
after
he
had
finished
his
Course
of
Philosophy
,
in
the
Colledge
de
la
Fleche
,
ceased
not
to
be
a
Philosopher
thereupon
;
nay
pretends
he
commenc'd
one
but
from
that
Time
.
As
he
was
fully
convinced
there
was
far
less
to
be
gained
from
the
most
curious
of
Books
and
Libraries
than
from
the
great
Volume
of
the
World
,
the
most
Compleat
and
Instructive
of
all
others
,
to
such
as
know
how
to
study
it
as
they
ought
;
he
pitch'd
upon
Travel
.
During
nine
or
ten
Years
he
run
through
most
Countries
;
frequented
the
Court
,
as
also
the
Armies
of
most
Foreign
Princes
:
But
still
as
a
Philosopher
,
i.
e.
continually
making
serious
Reflections
upon
the
Intellectual
and
Moral
Part
of
Man
,
upon
the
different
Customs
of
Countries
,
upon
the
contrary
Judgments
Men
make
of
the
self-same
things
,
conformably
to
the
different
Notions
they
have
imbibed
concerning
them
,
endeavouring
always
herein
to
alembeck
Truth
from
Falshood
,
and
to
advantage
himself
equally
by
the
Folly
and
Wisdom
of
other
Men
;
that
he
might
collect
a
System
of
Life
,
composed
and
regulated
by
defecated
Reason
,
whose
Happiness
,
as
far
as
possible
,
should
be
independent
of
the
Turns
and
Wheels
of
Fortune
.
He
began
to
put
his
Project
in
Execution
,
in
a
certain
Place
in
Germany
,
which
he
does
not
name
,
where
he
passed
the
Winter
,
at
his
Return
from
the
Coronation
of
the
Emperor
Ferdinand
III.
where
closeting
himself
whole
Days
together
in
his
Stove
,
he
recollected
in
his
Mind
all
the
Observations
he
had
made
,
upon
the
Conduct
of
Mankind
;
which
he
imployed
to
constitute
his
Rules
of
Morality
,
as
they
are
at
present
in
his
Book
,
entituled
,
Dissertation
de
la
methode
de
bien
user
de
sa
raison
.
From
whence
passing
to
Metaphysical
Notices
,
and
those
of
Natural
Philosophy
,
he
laid
the
Scheme
to
the
most
part
of
his
Works
he
since
hath
left
us
;
making
at
the
same
Time
an
Essay
of
his
Physicks
,
in
the
Mechanical
Explanation
of
the
Motion
of
the
Heart
and
A●teries
,
which
certainly
is
not
the
worst
Piece
we
have
of
his
Works
.
Next
he
deliberated
what
Place
was
most
convenient
for
a
Settlement
;
Ibid.
he
was
byassed
against
his
stay
in
Britanny
,
his
Native
Country
,
where
his
Family
then
bore
,
as
it
does
to
this
Day
,
a
considerable
Port
,
foreseeing
the
Incumbrances
he
should
find
among
his
Relations
,
would
inevitably
retard
his
vehement
Pursuit
of
Philosophy
.
In
fine
,
he
resolved
on
Holland
,
as
a
Retreat
freest
from
Disturbance
,
where
every
one
,
said
he
,
minds
his
own
concerns
,
without
medling
with
other
Men's
;
and
where
the
Maintenance
of
those
numerous
Troops
,
served
but
to
recommend
with
more
Security
to
the
whole
Country
the
Advantages
of
Peace
,
in
the
midst
of
a
rageing
War
.
He
passed
near
eight
Years
in
Peace
and
Quiet
,
Ibid.
making
his
ordinary
abode
at
Egmond
,
a
little
Town
on
the
Coast
of
Holland
,
insomuch
that
during
all
that
Space
▪
he
never
left
the
Country
,
but
on
the
account
of
his
Domestick
Occasions
,
that
indispensibly
oblig'd
him
to
make
some
Journies
into
France
.
Ibid.
p.
20
▪
Happy
,
if
his
Zeal
for
the
Publick
Good
,
and
his
Compassion
for
the
Miserable
Condition
of
Philosophy
,
had
not
made
him
transgress
that
excellent
Moral
Maxim
he
had
prescribed
himself
,
to
leave
the
World
as
he
found
it
,
without
endeavouring
to
reform
it
,
or
rectifie
its
Ideas
,
to
think
only
of
finding
Truth
for
himself
,
and
of
conquering
his
own
Passions
;
but
he
was
worsted
first
by
that
of
Printing
,
and
after
by
all
the
other
,
Authors
are
subject
to
,
when
they
find
their
Opinions
contradicted
:
For
it
must
be
confessed
,
although
M.
Descartes
had
formed
an
Idea
of
a
Wise-man
to
himself
,
much
like
that
of
the
Stoicks
,
yet
any
one
may
see
in
reading
some
of
his
Works
,
he
was
not
yet
arrived
to
that
Apathy
and
Indolence
which
makes
their
Essential
Character
.
No
sooner
had
he
impressed
his
Dioptriques
,
and
his
Meteors
;
Next
that
,
his
Dissertation
concerning
Method
,
and
since
his
Meditations
:
But
he
found
himself
set
upon
from
all
Hands
;
all
the
Vniversities
of
Holland
took
the
alarm
.
Doctor
Revi●s
for
that
of
●eyden
,
Voetius
and
Dem●tius
for
Vtrecht
,
Schook
for
that
of
Groiningue
,
ratified
a
triple
Alliance
against
this
upstart
Enemy
;
who
for
his
Part
,
before
he
declared
and
set
up
his
Standard
against
Aristotle
,
had
made
underhand
a
considerable
Party
.
Revius
having
engaged
Doctor
Tkill
on
his
Side
,
a
hot
and
active
Man
,
undertook
the
Censuring
his
Meditations
,
throughout
his
Divinity
;
and
the
Affair
was
carried
on
so
far
that
M.
Descartes
Friends
advised
him
to
interpose
the
Authority
of
the
Prince
of
Orange
and
the
French
Embassador
,
to
put
a
Stop
to
its
Progress
:
But
he
satisfied
himself
,
to
proclaim
he
was
injured
,
and
to
demand
Justice
of
the
Procurators
of
Leyden
,
who
thought
they
had
done
him
a
special
Favour
,
in
obliging
their
Doctors
Silence
,
and
prohibiting
them
the
mentioning
Descartes
and
his
Opinions
in
their
Academick
Exercises
;
a
Proceedure
that
was
not
very
Satisfactory
to
M.
Descartes
.
He
was
a
little
better
satisfied
on
the
part
of
the
Vniversity
of
Groiningue
,
which
at
the
Solicitation
of
the
French
Embassador
,
severely
check'd
Schooks
Outragious
Conduct
.
But
all
this
was
nothing
in
comparison
with
his
great
Concernment
at
Vtrecht
,
where
Voetius
fell
like
a
Lion
loose
upon
him
.
Voetius
was
one
of
the
Supports
of
the
Vniversity
;
whom
the
Quality
of
Divinity
Professor
,
as
also
that
of
Minister
and
Rector
,
joyned
with
his
Reverend
G●ey
Heirs
rendred
awful
and
venerable
to
a
Town
,
in
which
the
Corporation
of
the
University
maintained
a
very
considerable
Grandeur
:
He
had
learn'd
how
to
employ
these
Advantages
to
the
gaining
absolute
Authority
and
Command
over
the
Minds
of
Men
,
insomuch
that
his
Sentiments
were
the
Decisions
in
the
University
and
Oracles
in
the
Town
.
'T
is
known
what
they
were
in
regard
of
the
New
Philosophy
,
which
was
the
Reason
why
those
of
Descartes's
Party
durst
not
declare
themselves
:
Notwithstanding
,
Let●
.
〈◊〉
Des●
.
at
last
,
Regius
the
Physician
,
whom
Descartes
styles
,
his
Proto-martyr
,
could
no
longer
stifle
the
Hatred
he
had
conceived
against
Substantial
Forms
;
he
affixed
his
Theses
,
wherein
he
had
banished
them
,
to
substitute
in
their
Room
the
different
Configuration
of
the
insensible
Parts
of
every
Body
.
This
makes
a
great
Noise
in
the
Vniversity
,
some
take
one
Side
some
another
:
This
is
the
whole
Discourse
of
the
Town
,
News
and
Politicks
are
hush'd
,
and
the
Exchange
now
rings
with
nothing
but
Substantial
Forms
.
Mean
time
Voetius
slept
not
in
an
Affair
of
this
Importance
;
he
went
to
the
first
Disputes
of
Regius
,
suborned
a
great
many
Scholars
he
had
gained
,
and
placed
them
in
several
Parts
of
the
Hall
;
who
as
soon
as
Regius
his
Disciple
began
to
talk
of
Subtil
Matter
,
of
the
Balls
of
the
Second
Element
,
of
Ramous
and
Chamfer'd
Particles
,
burst
out
a
Laughing
,
set
up
an
Hiss
,
clapt
their
Hands
,
and
were
seconded
by
the
Doctors
,
the
Friends
of
Voetius
:
That
tumultuous
Outcry
dismounted
poor
Regius
,
and
obl●ged
him
to
cut
off
his
Disputations
.
He
wrote
to
M.
Descartes
▪
Tom.
1.
d●●
Le●●
.
de
Des●
.
desiring
Counsel
in
this
Conjuncture
,
and
how
he
ought
to
behave
himself
in
respect
of
Voetius
,
who
had
forthwith
put
up
Theses
in
Defence
of
Substantial
Forms
;
and
against
the
other
Points
of
the
Cartesian
Philosophy
:
He
had
particularly
addressed
them
to
the
Faculty
of
Medicine
,
and
the
Professors
of
Philosophy
,
imploring
their
Protect●on
of
Sub●tantial●
Forms
against
Regius
.
M.
Descartes's
Advice
was
,
Tom.
1.
Let.
89.
That
he
should
forbear
Publick
Disputations
,
endeavour
to
draw
over
Voetius
to
answer
his
Thes●s
,
but
with
all
the
deference
and
civility
imaginable
,
to
manifest
a
grand
Respect
and
Esteem
for
his
Adversary
,
yet
so
as
still
couragiously
to
maintain
the
Cause
of
Truth
▪
Regius
took
that
Method
,
not
without
Fear
it
might
cost
him
his
Chair
;
and
certainly
he
ran
a
great
Risque
.
Voe●ius
undertook
him
;
put
young
Voetius
his
Son
,
and
Schoo●
,
upon
writing
against
him
:
And
a
little
more
had
caused
him
to
be
condemned
as
an
Heretick
by
the
Divines
:
He
had
him
before
the
Magistrates
;
nor
had
he
so
escaped
,
but
upon
giving
Security
for
the
exact
Performance
of
what
they
ordered
in
a
Publick
Decree
,
Never
to
teach
Descartes's
Philosophy
,
to
hold
fast
to
the
ancient
Dogma's
and
to
make
no
Attaque
for
the
future
on
Substantial
Forms
.
That
Blow
went
with
M.
Descartes
to
the
Quick
,
though
he
seems
in
his
Letter
to
Regius
to
make
slight
on
't
,
insomuch
that
he
could
not
forbear
revenging
himself
;
venting
a
Phamplet
under-hand
,
called
the
History
of
Voetius
;
in
which
he
scurvily
treated
him
,
and
ridiculed
him
severely
.
That
turned
the
Bent
of
Voetius's
Fury
on
himself
,
who
quitting
thenceforward
Regius
,
whom
he
saw
foiled
and
groveling
,
and
looked
upon
as
a
Forlorn-Hope
,
sent
out
to
Piqueer
and
Skirmish
,
by
Descartes
,
thought
he
must
double
his
Forces
to
make
an
On-set
on
this
New
Sect
,
and
assault
it
in
its
Leader
.
As
ill
Fortune
still
would
have
it
,
Descartes
and
Regius
fell
to
Swords-points
,
and
sharpned
their
Quills
against
each
other
,
as
if
it
had
been
the
Fate
of
that
Philosopher
,
at
that
Time
,
to
have
all
the
Learned
Men
of
Holland
for
his
Enemies
,
whose
Names
did
terminate
in
Ius
,
Revius
,
Demmatius
,
the
two
Voetius's
and
Regius
.
The
first
thing
that
was
done
at
Vtrecht
,
Let.
de
Des●
.
was
to
damn
Descartes
in
all
Companies
as
an
Atheist
,
as
another
Vaninus
,
who
under
pretence
of
establishing
by
his
Arguments
the
Existence
of
a
God
,
aim'd
only
to
rout
and
confute
it
.
Voetius
▪
declaim'd
eternally
against
him
in
his
Lectures
,
in
his
Disputations
,
in
his
Sermons
.
He
pitch'd
purposely
on
Theses
of
Atheism
,
where
he
brought
in
every
thing
that
might
bring
an
Odium
on
Descartes
.
And
so
successfully
did
they
decry
him
,
that
when
the
News
of
his
Death
arriv'd
several
Years
after
at
Vtrecht
,
Prejudice
was
so
deeply
rooted
,
as
to
make
an
addition
of
dreadful
Circumstances
,
and
it
was
the
Current
Report
of
the
Town
,
That
he
dyed
the
most
impious
and
wicked
Villain
in
the
World
,
without
Faith
,
C●e●gh●on
Ep.
ad
Regium
.
without
Religion
,
like
Iulian
the
Apostate
,
casting
up
a
thousand
Blasphemies
against
Iesus
Christ
.
Voetius
indeavour'd
to
uncement
the
most
intimate
Friends
he
had
,
Tom.
2.
des
Let
▪
de
Desc.
and
as
much
a
Protestant
Minister
as
he
was
,
wrote
to
Father
Mersennus
in
France
,
to
enter
in
a
League
with
him
,
and
to
excite
him
to
write
against
Descartes
,
but
sped
not
in
that
Negotiation
.
He
accus'd
him
of
being
a
Clandestine
Enemy
to
the
Religion
of
the
Co●ntry
,
and
seem'd
by
that
to
be
willing
to
impeach
him
as
a
Traytor
to
the
State
.
He
added
,
he
was
an
Emissary
and
Spy
of
the
Iesuit●
,
and
held
an
Epistolary
▪
Correspondence
with
them
,
and
produc'd
one
Letter
,
especially
against
him
,
which
he
had
wrote
to
Father
Dine●
,
sometime
after
Confessor
to
the
King
.
So
true
it
is
that
Titus
Oats
is
not
the
first
that
thought
of
persuading
the
Protestants
of
his
Country
,
Hist.
Conj●r
.
Angle●erre
▪
the
Iesuits
gave
Commissions
in
England
to
levy
an
Army
,
in
which
they
had
the
Disposal
of
all
places
of
trust
,
and
made
general
Officers
,
Colonels
and
Captains
.
In
short
;
Voetius
partly
by
hi●
Reputation
and
Vogue
,
partly
by
his
Intrigues
,
brought
it
about
,
that
Descartes's
Philosophy
should
be
condemn'd
throughout
the
University
,
of
which
he
was
Rector
:
He
cited
him
by
the
order
of
the
Magistrates
,
with
a
great
noise
,
at
the
sound
of
a
Bell
,
by
the
notice
of
a
Bedel
,
to
come
and
answer
to
the
Calumnies
he
was
said
to
have
written
against
Voetius
.
In
so
much
that
his
Friends
advis'd
him
●o
be
upon
his
Guard
,
as
being
scarce
secure
in
the
place
where
he
was
,
though
it
was
out
of
the
Reach
and
Jurisdiction
of
Vtrecht
.
Two
Papers
,
wherein
M.
Descartes
mention'd
Voetius
,
one
of
which
was
the
Letter
he
had
wrote
to
Father
Dinet
,
were
declared
diffamatory
Libels
.
That
Declaration
was
Printed
,
and
affix'd
and
sent
to
the
principal
Towns
of
the
United
Provinces
.
If
we
may
believe
M.
Descartes
,
there
was
no
less
Design
on
Foot
,
than
the
Banishing
him
all
the
Provinces
by
a
Decree
,
the
loading
him
with
prodigious
Fines
,
the
burning
his
Books
by
the
Hand
of
the
common
Hangman
,
to
which
,
some
said
,
Voetius
had
resolv'd
to
make
so
great
a
Fire
in
burning
of
them
,
as
the
Flame
of
it
should
enlighten
all
the
Countries
thereabouts
.
In
a
word
,
M.
Descartes
was
forc'd
to
get
clear
of
these
Troubles
,
to
imploy
the
credit
of
his
Friends
,
and
the
Interest
of
the
French
Embassador
,
that
might
hinder
it
from
proceeding
any
farther
.
These
Quarrels
were
kept
up
many
Years
▪
and
M.
Descartes
foreseeing
the
Apologies
he
he
design'd
to
have
presented
to
the
Magistrates
of
Leyden
and
Vtrecht
,
to
justifie
himself
,
and
demand
the
reparation
of
his
Honour
,
would
be
ineffectual
in
the
procuring
such
satisfaction
as
he
pretended
due
to
him
,
thought
often
of
leaving
Holland
,
where
he
found
not
the
Repose
he
at
first
propos'd
to
himself
.
The
Letters
he
received
from
the
Court
of
France
at
that
time
,
with
the
promise
of
a
good
Pension
,
if
he
would
come
and
live
at
Paris
,
determin'd
him
to
depart
:
But
the
Troubles
of
the
Kingdom
unluckily-stop'd
the
Career
of
his
good
Fortune
.
Letters
were
sent
him
in
Parchment
curiously
seal'd
,
and
full
of
the
greatest
Praises
in
the
World
:
But
that
was
all
;
nor
had
he
his
Letters
gratis
.
Never
Parchment
,
as
he
pleasantly
says
,
cost
him
so
dear
,
and
was
so
unuseful
as
that
:
Nothing
could
hinder
him
from
returning
to
his
beloved
Holland
,
without
fear
of
falling
afresh
into
the
Hands
of
Voetius
,
Schook
and
Revius
:
But
not
long
after
,
the
Queen
of
Sueden
sent
for
him
to
Stockholm
,
where
't
is
vulgarly
said
he
dy'd
.
What
I
have
hitherto
said
of
the
difference
of
Voetius
with
M.
Descartes
,
has
been
taken
for
the
most
part
out
of
the
Letters
of
that
Philosopher
.
Voetius
inform'd
us
in
the
Globe
of
the
Moon
,
of
the
other
Particulars
that
concern'd
himself
,
to
wit
,
That
after
M.
Descartes's
Departure
from
Holland
,
he
grew
reconcil'd
to
Regius
the
Physitian
,
who
in
the
Feast
of
Reconciliation
,
as
a
Badge
of
the
real
Intentions
of
his
future
Friendship
,
presented
him
with
some
of
Descartes's
Snush
,
which
he
often
made
use
of
,
but
especially
to
come
to
the
Lyceum
in
the
Moon
;
that
having
highly
merited
of
Aristotle
,
by
those
famous
Exploits
manag'd
against
Regius
and
Descartes
,
in
the
Defence
of
the
Peripatetick
Philosophy
,
that
Prince
of
Philosopher●
had
offer'd
him
the
Imploy
we
saw
him
in
possession
of
;
that
he
nevertheless
wav'd
the
accepting
of
it
,
till
,
understanding
that
Descartes's
Soul
left
no
Stone
unturn'd
to
bring
the
Souls
of
these
Parts
over
to
him
,
his
Zeal
for
the
Ancient
Philosophy
had
wrought
upon
him
to
quit
his
Body
,
in
order
to
oppose
the
Designs
of
that
dangerous
Enemy
.
This
is
that
very
Voetius
that
was
formerly
the
Hero
of
Peripa●ecism
in
Holland
.
Our
Greeting
notwithstanding
was
extraordinary
civil
on
both
Hands
;
and
after
our
mutual
Compliments
to
each
other
,
he
express'd
the
Joy
he
had
to
hear
M.
Descartes
was
hatching
no
ill
Design
upon
the
Lyceum
of
the
Moon
.
He
confess'd
likewise
the
Regret
he
had
for
urging
that
Philosopher
heretofore
so
far
:
But
that
his
own
Reputation
in
Holland
was
incompatible
with
Descartes's
.
That
if
he
had
once
permitted
the
new
Philosophy
,
to
take
Footing
in
the
Vniversity
of
Vtrecht
,
he
must
either
have
been
oblig'd
to
learn
it
,
or
hold
his
Tongue
in
all
Disputes
:
And
he
found
much
uneasiness
to
consent
to
one
or
the
other
:
That
he
was
then
too
old
to
become
Descartes's
Scholar
;
and
that
it
was
easily
guess'd
how
ungrateful
a
Task
it
had
been
for
an
old
Philosophy
Professor
,
to
hear
all
his
Decisions
disputed
,
without
the
Priviledg
of
defending
them
,
at
least
by
way
of
Arguing
;
for
that
Descartes
having
thrown
out
of
Doors
the
Terms
made
use
of
in
the
Schools
,
he
had
been
oblig'd
in
all
publick
Acts
,
to
stand
as
a
Person
that
was
Deaf
and
Dumb
:
He
that
had
always
been
renown'd
for
his
Subtilty
and
Penetration
.
That
he
had
observ'd
in
his
Philosophy
many
good
Things
,
among
abundance
of
others
that
seem'd
somewhat
hard
.
And
that
having
often
discours'd
Aristotle
concerning
that
Philosophy
,
they
had
both
concluded
it
would
not
be
impossible
to
make
some
Accommodation
,
and
if
we
were
willing
,
it
would
be
no
trouble
to
him
,
to
enter
in
a
particular
Conference
thereupon
:
We
gladly
embrac'd
his
Offer
,
and
after
having
order'd
his
Attendants
to
retire
,
he
spoke
as
follows
:
You
may
easily
see
,
Gentlemen
,
by
the
Rank
I
hold
there
,
I
have
a
great
share
in
the
Favours
of
the
Prince
our
Soveraign
:
I
have
yet
a
greater
in
his
Confidence
:
You
will
readily
think
so
,
by
one
Profession
he
has
made
me
,
and
which
I
am
well
assur'd
I
may
safely
venture
to
make
you
in
his
Name
.
It
is
this
,
That
his
Interests
are
indeed
closely
united
with
the
Interests
of
those
Philosophers
that
write
themselves
Aristotelians
,
but
at
the
bottom
they
are
no
more
the
same
than
are
their
Sentiments
in
point
of
Philosophy
:
But
notwithstanding
he
hath
hitherto
dispens'd
with
the
Promiscuous
confounding
of
them
.
The
Pleasure
,
and
at
once
the
Honour
to
see
himself
Marching
at
the
Head
of
all
the
Philosophers
in
Europe
,
that
with
an
unanimous
Consent
attributed
to
him
the
Quality
of
their
Prince
,
was
well
worth
the
trouble
of
conniving
at
the
diametrical
Repugnance
he
saw
in
the
reasoning
of
most
of
those
,
who
declar'd
to
be
intirely
his
.
That
division
it self
,
which
was
to
be
found
among
his
most
zealous
Par●isans
,
who
took
it
to
be
a
greater
Honour
,
and
made
it
of
more
Concernment
to
have
ingag'd
him
on
their
side
,
than
Truth
it self
,
did
not
a
little
contribute
to
his
Glory
:
To
see
himself
independently
on
Reason
,
by
the
sole
weight
of
his
Authority
made
Umpire
of
all
the
disagreeing
Philosophers
;
to
injoy
peaceably
the
Priviledg
of
Infallibility
,
among
those
that
disputed
it
with
Pope
and
Councils
,
had
something
charming
in
it
,
that
induced
him
to
think
it
best
to
be
contented
,
without
being
much
concern'd
at
their
taking
or
mistaking
of
his
meaning
;
seeing
,
whatever
they
say
,
he
only
,
by
the
Voice
of
both
Parties
was
always
in
the
right
.
But
since
that
M.
Descartes
,
M.
Gassendi
,
and
some
others
,
have
thrown
off
the
Yoak
of
his
Authority
,
and
to
justifie
their
Conduct
have
undertook
,
and
with
Success
enough
,
to
shew
the
Absurdity
,
or
the
unsoundness
of
some
Opinions
of
the
Schools
,
of
which
they
pretend
to
make
him
the
Warantee
,
because
the
best
of
his
Disciples
have
awarded
them
unto
him
with
an
universal
Consent
:
He
hath
thought
fit
to
declare
himself
on
the
first
occasion
,
and
to
intreat
the
Publick
,
as
also
those
Gentlemen
the
new
Philosophers
,
to
do
him
Justice
in
that
Particular
.
He
protests
then
to
separate
his
Interest
in
many
Articles
from
theirs
,
that
style
themselves
his
Disciples
:
He
declares
that
in
the
Questions
of
the
Schools
,
many
things
go
under
his
Name
which
are
none
of
his
;
as
is
for
Instance
,
that
most
Childish
Notion
of
the
Horror
of
a
Vacuum
.
That
he
himself
hath
certify'd
and
prov'd
by
Experience
,
the
Pressure
of
the
Air
,
which
at
this
Day
is
made
a
Principle
in
the
Physical
Expilcation
of
such
Phenomena's
,
as
have
most
alliance
to
the
Question
of
a
Vacuum
.
That
he
is
no
ways
the
Father
of
an
infinite
little
Beings
,
introduc'd
in
the
School
Philosophy
.
That
his
Writings
have
often
been
mis-interpreted
,
and
Men
have
commonly
taken
for
Natural
Beings
,
what
in
his
Idea
were
only
Denomina●●ions
and
Metaphysical
Attributes
.
This
Calm
,
continu'd
he
,
with
which
I
speak
,
after
that
ungovernable
Obstinacy
you
formerly
knew
me
guilty
of
,
might
stand
for
my
Credentials
,
as
to
you
,
in
Aristotle's
Absence
:
But
I
will
farther
add
,
that
since
you
meet
him
out
of
the
Globe
of
the
Moon
,
he
hath
dispatch'd
an
Express
,
in
which
he
gives
orders
,
that
if
you
pass'd
this
way
,
I
should
not
fail
to
inform
you
of
his
Thoughts
and
Intentions
,
and
to
let
you
know
that
whatever
Warmth
appear'd
in
him
in
his
Discourse
against
Descartes
,
he
would
notwithstanding
gladly
hearken
to
some
Accommodation
with
him
:
Furthermore
this
is
no
unpremeditated
Resolution
.
The
Expedient
has
been
form'd
,
and
written
long
ago
,
and
the
Fault
will
not
be
ours
if
you
do
not
see
it
,
and
take
upon
you
the
presenting
it
to
Descartes
,
if
you
so
think
convenient
.
We
return'd
,
we
most
joyfully
accepted
it
,
and
that
we
thought
our selves
happy
any
ways
to
contribute
to
the
Reconciliation
of
the
two
greatest
Philosophers
the
World
has
known
,
and
the
Reunion
of
two
Parties
,
that
were
at
present
the
only
considerable
in
Europe
.
He
took
forthwith
out
of
a
Cabinet
that
was
at
the
end
of
the
Hall
,
and
where
,
upon
handsom
Shelves
,
stood
a
good
sight
of
Books
,
excellently
bound
,
and
that
look'd
exactly
like
Books
the
new
Philosophers
have
compos'd
,
within
this
thirty
or
forty
Years
,
and
that
Aristotle
and
Voetius
had
undoubtedly
read
;
he
took
,
I
say
,
from
a
Cabinet
,
a
kind
of
Memoirs
,
with
this
Title
in
Latin
Words
,
De
Consensu
Philosophiae
Veteris
&
Novae
.
We
have
,
said
I
,
an
Ingenious
Man
of
our
Wo●ld
,
that
has
wrote
a
Book
with
the
same
Inscription
.
M.
Du
Ha●el
.
I
my self
have
read
it
(
he
replyed
)
and
a
Man
may
easily
see
by
the
way
it
is
wrote
in
,
the
Author
is
well
vers'd
in
all
parts
of
Philosophy
.
He
is
a
Gentleman
unbiassed
as
to
one
side
or
other
,
is
throughly
acquainted
with
the
Interests
of
each
Party
,
and
therefore
the
fittest
Person
that
I
know
to
mediate
in
that
Affair
.
A
preliminary
Point
is
taken
from
his
Preface
,
which
is
much
in
the
right
on
't
,
and
whereto
Aristotle
and
Descartes
must
forthwith
accord
;
that
the
Sect-Leaders
of
Philophy
,
Neque
omnia
,
neque
nihil
viderunt
.
With
that
he
presented
us
the
Project
of
Accommodation
,
and
desired
us
to
read
it
at
our
leisure
,
in
our
Voyage
;
as
also
to
take
with
us
,
as
we
had
offered
at
our
Arrival
,
some
Aristotelian
Souls
,
to
accompany
us
to
Descartes's
Place
of
Residence
,
to
the
end
he
might
know
by
them
,
what
that
Philosopher
had
resolv'd
upon
the
Propositions
laid
down
in
that
Treaty
.
We
thanked
him
for
the
Honour
he
did
us
,
in
intrusting
us
with
so
Important
a
Negotiation
;
assured
him
,
we
would
do
all
that
lay
in
us
towards
the
facilitating
its
Success
;
and
after
much
Expression
and
Acknowledgment
of
his
Civilities
,
we
beg'd
his
leave
we
might
persue
our
Voyage
,
since
we
had
a
vast
way
still
to
go
,
and
had
spent
many
Hours
in
that
we
had
pass'd
already
.
He
conducted
us
out
of
the
Lyceum
,
and
giving
some
Instructions
to
two
Souls
of
the
Country
,
that
seem'd
Spirits
of
Note
and
Fashion
,
ordered
them
to
wait
on
us
,
so
made
his
Conge
.
Designing
to
run
over
that
whole
Hemisphere
of
the
Moon
that
is
oppos'd
to
our
Earth
,
we
kept
on
our
Road
to
the
North
,
and
leaving
Democritus
on
the
left
,
we
pass'd
through
Thales
,
and
drove
on
quite
to
Zoroaster
;
from
whence
we
made
a
double
towards
the
West
,
through
desert
Lands
,
where
we
saw
the
ruins
of
some
ancient
Towns
,
as
of
Atlas
,
Cepheus
,
Hermes
,
without
meeting
Man
,
Woman
or
Child
,
till
we
came
to
the
Lake
of
Dreams
,
on
whose
Banks
we
found
three
separate
Spirits
,
with
whom
we
were
taken
up
one
Moment
in
Discourse
,
as
we
passed
along
.
We
surprized
the
two
first
,
stoutly
Cursing
and
Banning
their
Wives
they
had
formerly
in
the
World
.
One
of
which
was
,
that
Hermotimus
mention'd
by
Tertullian
and
Pliny
,
who
leaving
his
Body
abed
,
to
make
a
Ramble
,
as
his
Custom
was
,
his
Wife
,
that
did
not
love
him
,
slipt
not
the
opportunity
of
calling
up
her
Servants
,
to
whom
she
shewed
,
not
without
tearing
her
Hair
and
playing
the
Mad-woman
,
the
Body
of
her
Husband
unsoul'd
and
breathless
,
and
carried
the
Humour
on
so
well
,
that
the
Body
was
burnt
,
according
to
the
custom
of
the
Country
,
before
the
Soul
return'd
,
who
was
from
thenceforth
forced
to
seek
another
Habitation
.
The
other
Spirit
was
a
Roman
Senator
,
whose
Name
was
Lamia
,
whose
Wife
had
trickt
out
of
the
World
by
the
same
Project
,
though
,
a
little
more
it
had
miscarried
.
For
as
he
related
it
,
The
Soul
being
ret●rned
to
look
its
Body
,
where
't
was
left
,
not
finding
it
,
and
seeing
the
Family
Mourning
,
begun
to
smell
how
the
Matter
stood
:
It
Posted
presently
to
the
place
where
was
built
the
Funeral
Pile
to
burn
the
Body
,
and
arriv'd
there
,
just
as
the
Fire
began
to
seize
it
.
The
Soul
thought
it
inconvenient
to
reunite
her self
with
it
,
for
fear
it
might
be
obliged
to
be
burnt
alive
,
she
only
mov'd
its
Tongue
,
so
as
many
of
the
Standers
by
heard
these
Words
twice
distinctly
repeated
,
I
am
not
dead
,
I
am
not
dead
.
But
seeing
the
Masters
of
the
Funeral
Ceremonies
,
who
had
undoubtedly
received
an
Item
from
the
Dame
,
unconcerned
as
'ere
,
she
left
it
to
be
burnt
,
and
came
to
fix
in
the
Globe
of
the
Moon
.
The
third
,
whom
we
found
two
Leagues
farther
in
a
ghastly
Grot
,
was
the
famous
Iohn
Duns
Scotus
,
commonly
called
Scot
,
or
the
Subtil
Doctor
.
He
has
pass'd
for
a
dead
Man
unto
this
day
,
on
which
Account
some
have
given
out
most
ridiculous
Stories
,
and
highly
disadvantagious
to
the
Reputation
of
so
worthy
a
Person
,
and
which
have
still
been
well
confuted
.
But
the
truth
is
that
he
is
not
dead
;
and
that
having
by
the
subtilty
of
his
Mind
,
found
out
the
Secret
so
many
others
have
procured
,
his
Corps
was
taken
for
dead
,
and
was
buried
in
the
absence
of
his
Soul
,
which
took
Sanctuary
in
the
Globe
of
the
Moon
.
He
was
incompass'd
by
a
Croud
of
little
(
I
know
not
what
you
call
them
,
for
they
were
not
Beings
,
but
I
think
)
Formalities
.
He
was
the
first
Father
of
them
in
the
Philosophical
World
,
and
he
that
gave
them
first
Repute
.
They
be
the
prettyest
,
littlest
,
slender
,
—
you
'd
think
them
next
to
nothing
.
Perceiving
we
were
Philosophers
,
to
be
a
little
more
affable
than
ordinary
,
he
began
to
ask
us
what
we
thought
of
an
Vniversal
a
parte
rei
,
and
whether
we
did
not
take
it
to
be
Objective
Precisions
?
Our
old
Gentleman
,
who
besides
his
Cartesian
Ideas
upon
Philosophy
,
had
still
a
Relick
of
that
gruff
and
surly
Humour
Aristotle's
Compliments
had
provok'd
,
answered
him
in
a
careless
Air
,
We
concern
not
our
Heads
much
with
such
insipid
Trifles
;
that
it
was
but
Irish
Gibbrish
,
and
that
none
of
us
had
any
Pretensions
to
the
Elogy
Buchanan
gives
his
Country
Philosphers
,
otherwise
Men
of
Sense
and
Worth
,
Gens
ratione
furens
&
mentem
pasta
Chimeris
.
Trifles
and
Chimera's
,
reply'd
Scotus
!
They
are
the
finest
and
most
solid
Questions
in
Philosophy
.
By
this
it
was
we
distinguished
our selves
in
my
time
;
by
that
Subtilty
wherewith
I
handled
these
Questions
,
I
was
advanced
to
the
quality
of
Doctor
Subtilis
.
Trifles
and
Chimeras
,
quoth
a
!
You
French
Philosophers
,
have
you
ever
read
the
History
of
the
Vniversity
of
Paris
?
If
you
have
not
read
it
,
read
it
:
You
will
see
if
these
things
were
look'd
on
heretofore
as
Trifles
.
You
will
see
under
the
Reign
of
the
young
Lewis
,
one
Rousselin
of
Britanny
,
at
the
Head
of
the
Nominals
,
disputing
Hand
to
Fist
in
the
Vniversity
of
Paris
,
against
those
who
held
an
Universal
a
parte
rei
,
and
from
Arguments
they
came
to
Swords
,
that
there
was
Man-slaughter
in
the
Case
.
You
will
see
,
what
I
have
been
told
is
done
,
since
I
quit
your
World
.
That
in
the
reign
of
Lewis
the
Eleventh
,
the
Court
and
Parliament
interposed
themselves
in
Philosophical
Differences
,
which
you
call
Trifles
;
that
by
the
order
of
the
King
,
the
Books
of
the
Nominals
were
chain'd
and
pad-lock'd
,
strictly
prohibiting
the
opening
them
ever
after
:
And
I
would
to
God
,
those
Decrees
had
not
been
repeal'd
by
the
Asserters
of
that
empty
Philosophy
,
which
will
have
Universality
consist
in
Names
and
Conceptions
:
Then
at
this
day
I
should
have
reign'd
absolute
in
the
Schools
.
But
(
continu'd
he
)
taking
Courage
,
Are
not
you
of
that
Party
of
Philosophers
I
have
heard
talk
of
some
time
since
,
and
whose
Works
I
have
likewise
seen
in
a
Visit
I
made
Aristotle
,
who
have
a
certain
British
Cavilier
for
their
Leader
,
called
Descartes
?
Yea
verily
,
reply'd
our
old
Cartesian
,
and
we
take
it
as
an
Honour
so
to
be
.
Be
gone
,
cry'd
he
,
all
in
a
Rage
and
Passion
▪
Away
with
you
!
Hence
Hereticks
,
as
you
are
,
who
take
it
for
an
Honour
to
be
of
a
Sect
,
which
by
its
Principles
is
oblig'd
to
renounce
the
Faith
of
our
most
Holy
Mysteries
.
Your
Descartes
holds
that
a
determinate
Extension
is
essential
to
a
Body
,
and
that
a
Body
being
once
of
the
size
of
a
Cubical
Foot
,
it
would
be
as
great
a
Contradiction
to
lose
that
Extension
,
as
to
conceive
a
Mountain
without
a
Valley
.
It
will
be
then
a
Contradiction
that
the
Body
of
the
Saviour
of
the
World
which
had
the
bulk
of
many
Feet
,
should
be
comprehended
in
the
space
of
the
least
Particle
of
the
Consecrated
Host.
Once
more
be
gone
Excommunicates
:
And
since
you
will
stay
here
in
spight
of
me
,
I
abandon
the
place
;
and
forthwith
he
march'd
off
.
That
his
extraordinary
Zeal
was
no
less
surprizing
than
diverting
.
But
that
which
pleas'd
me
most
,
was
,
That
upon
our
leaving
that
place
,
the
two
Aristotelian
Souls
which
Voetius
had
deputed
to
accompany
us
,
began
by
the
way
to
resume
the
Argument
of
Scotus
,
and
to
urge
it
vigourously
against
Father
Mersennus
and
my
old
Man
,
who
were
much
perplexed
to
rid
their
Hands
of
it
.
But
they
proposed
an
Argument
against
the
manner
whereby
M.
Descartes
,
and
after
him
M.
Rohault
undertake
to
explain
the
Mystery
of
the
Eucharist
,
without
the
assistance
of
absolute
Accidents
;
which
may
merit
a
place
in
this
Relation
.
M.
Descartes
in
his
Answer
to
the
fourth
Set
of
Objections
,
propos'd
against
his
Metaphysical
Meditations
,
explains
the
Mystery
of
the
Eucharist
as
follows
.
He
says
,
That
the
Body
of
I.
C.
after
the
Consecration
,
is
in
the
self-same
place
the
Bread
was
in
before
;
but
that
it
is
so
precisely
in
the
same
space
,
that
in
what
place
soever
,
it
was
true
to
affirm
before
the
Consecration
,
here
is
Bread
;
it
is
true
to
say
after
the
Consecration
,
here
is
the
Body
of
I.
C.
So
that
if
we
conceive
that
before
the
Consecration
there
was
,
whether
in
the
Surface
or
in
the
Substance
of
the
Bread
,
little
Piramidal
,
Cubical
or
Triangular
Spaces
,
fill'd
with
Piramidal
,
Cubical
or
Triangular
Parts
of
Bread
,
we
must
conceive
,
after
the
Consecration
,
those
little
Spaces
are
possessed
in
the
same
exactness
by
the
Body
of
I.
C.
From
whence
it
follows
,
according
to
him
,
That
when
't
is
said
the
Body
of
I.
C.
is
comprehended
in
the
same
Dimensions
,
and
the
very
Superficies
as
the
Bread
,
by
that
word
Superficies
is
to
be
understood
,
not
only
that
external
Surface
that
terminates
the
total
Figure
of
the
Bread
,
but
also
that
which
terminates
all
the
parts
which
are
in
the
depth
and
substance
of
it
,
separated
from
one
another
by
the
Pores
,
and
little
Intervals
that
are
fill'd
up
with
Air
,
or
some
other
Heterogeneous
Bodies
:
In
so
much
that
should
some
insensible
parts
of
the
Bread
be
put
in
motion
by
the
Air
,
or
some
other
Body
,
the
new
Substance
,
that
takes
the
place
of
those
insensible
Parts
,
is
equally
put
in
Motion
.
Upon
that
Supposition
M.
Descartes
argues
thus
.
Whatever
makes
an
Impression
upon
our
Senses
is
only
the
Superficies
of
a
Body
.
Every
Body
therefore
that
has
the
same
Superficies
as
the
Bread
,
will
make
the
same
Impressions
on
our
Senses
as
the
Bread
.
Therefore
since
the
Body
of
I.
C.
is
so
precisely
in
the
same
space
as
the
Bread
,
that
it
hath
the
same
Superficies
to
an
Hair
,
it
must
inevitably
make
the
same
Impressions
on
our
Senses
as
the
Bread
,
that
is
,
it
must
reflect
the
Light
,
as
the
Bread
did
,
and
with
the
same
Modifications
:
And
from
hence
we
see
in
it
the
same
Colour
and
the
same
Figure
.
It
must
be
press'd
towards
the
Centre
of
the
Earth
,
by
the
Impulse
of
the
same
Matter
that
pressed
the
Bread
before
,
because
of
the
Figuration
of
its
Parts
of
which
it
was
composed
;
and
hence
we
perceive
in
it
the
same
Gravity
.
It
must
vibrate
the
Nerves
of
our
Tongue
,
and
insinuate
it self
into
the
Pores
,
just
as
did
the
insensible
parts
of
the
Bread
;
and
hence
we
apprehend
in
it
the
same
Taste
,
&c.
From
whence
he
concludes
,
That
Mystery
may
be
admirably
explained
,
without
the
incumbrance
of
absolute
Accidents
,
which
are
kept
in
service
without
any
occasion
for
them
.
See
then
one
Difficulty
among
many
others
our
Peripateticks
proposed
against
that
Explication
;
we
will
demonstrate
(
said
they
)
that
,
granting
that
Hypothesis
,
the
Bread
is
not
at
all
changed
into
the
Body
of
Iesus
Christ
in
the
Eucharist
,
but
that
after
the
Consecration
,
the
Bread
still
remains
in
the
Host.
In
order
to
their
Demonstration
they
demanded
of
Father
Mersennus
and
the
old
Gentleman
:
I.
Whether
by
the
Principles
of
Descartes
,
the
Matter
of
all
Bodies
considered
in
it self
,
and
independently
of
the
different
Modifications
of
its
Parts
was
not
of
the
same
Species
?
They
answered
,
Yes
.
II.
If
that
which
constituted
the
Specific
Difference
of
Bodies
was
not
,
according
to
them
,
the
different
Configuration
,
the
different
Situation
,
and
the
different
Motions
of
the
Parts
of
those
Bodies
?
They
acknowledged
it
.
That
supposed
,
said
they
,
we
'll
evidently
prove
,
That
the
Substance
in
the
Eucharist
,
after
its
Consecration
,
is
nothing
else
but
Bread
;
for
the
Matter
or
the
Substance
,
which
hath
the
same
Configuration
of
Parts
,
the
same
Motion
,
and
in
a
Word
,
all
the
same
Modifications
that
constitute
the
Essence
of
Bread
,
is
Bread
,
according
to
the
aforesaid
Principle
:
But
the
Substance
found
in
the
Dimensions
of
the
Host
,
after
the
Consecration
,
has
all
those
Modifications
;
and
't
is
only
by
the
Means
of
those
Modifications
we
conceive
it
to
have
the
same
Superficies
as
the
Bread
,
taking
the
Word
Superficies
in
the
same
Sense
Descartes
gives
it
:
And
't
is
in
vertue
of
those
Modifications
that
that
Superficies
makes
the
same
Impressions
on
our
Senses
as
the
Bread
did
before
the
Consecration
:
And
't
is
from
the
same
Reason
that
it
reflects
its
Light
precisely
to
the
same
Angles
as
the
Bread
:
That
it
receives
all
the
same
Impulses
,
and
the
same
Determinations
of
the
Matter
,
that
pushes
it
towards
the
Centre
,
as
the
Bread
:
That
it
communicates
the
same
Vibrations
to
the
Nerves
of
the
Tongue
as
the
Bread
:
Therefore
the
Substance
that
is
in
the
Space
of
the
Host
,
after
the
Consecration
,
according
to
Descartes's
Principles
,
has
the
Form
or
the
Essence
of
Bread
;
therefore
it
is
Bread
,
which
was
to
be
demonstrated
.
And
from
thence
our
Catholick
Peripateticks
concluded
,
It
was
not
without
good
Ground
that
Recourse
was
had
to
Absolute
Accidents
,
in
the
Explication
of
that
Mystery
.
They
made
yet
one
Reflection
more
upon
a
Saying
Descartes
adjoyns
to
his
Explication
,
and
which
ruines
his
Answer
.
Notwithstanding
,
says
he
,
the
Body
of
Iesus
Christ
,
to
speak
properly
,
is
not
there
,
as
in
a
Place
,
but
Sacramentally
.
For
,
said
they
,
What
is
it
,
for
God's
sake
,
to
be
in
a
Place
in
proper
speaking
,
but
entirely
to
fill
a
Space
?
to
hinder
the
Passage
of
other
Bodies
that
present
themselves
;
to
reflect
the
Light
,
to
be
pressed
downward
;
to
have
Motion
,
&c.
But
all
this
,
according
to
Descartes
,
agrees
to
the
Body
of
Iesus
Christ
in
the
Sacrament
of
the
Host.
And
on
the
contrary
,
the
Notion
commonly
received
of
a
Sacramental
Existence
attributes
not
to
a
Body
in
that
Capacity
all
those
Properties
;
for
none
of
those
that
have
spoke
of
the
Body
of
Iesus
Christ
in
the
Sacrament
,
have
supposed
it
was
that
which
reflects
the
Light
,
&c.
Nay
,
they
say
the
quite
contrary
.
So
they
concluded
,
deriding
the
Vanity
of
the
Applause
M.
Descartes
assumes
to
himself
in
that
Place
,
upon
the
Intelligible
Manner
,
wherewith
he
pretends
to
have
explained
that
Mystery
,
and
upon
the
Obligations
he
has
laid
on
the
Orthodox
Divines
,
for
having
furnished
them
with
an
Opinion
more
agreeable
with
Divinity
than
those
usually
received
.
Applause
,
as
well
grounded
as
the
Prophecy
he
made
a
little
after
,
by
which
one
Day
it
shall
come
to
pass
,
that
as
soon
as
the
World
shall
be
reclaimed
from
the
Prejudices
of
the
School
,
all
the
Opinions
of
our
Old
Philosophers
and
Divines
thereupon
,
shall
disappear
and
vanish
as
Shadows
,
at
the
Approach
of
that
Light
,
wherewith
those
Glorious
Principles
of
the
New
Philosophy
shall
fill
the
Minds
of
all
such
as
know
how
well
to
use
them
.
For
my
part
,
I
was
of
Opinion
,
upon
hearing
Monsieur
Descartes
so
refuted
,
that
he
had
better
have
stuck
to
his
general
Answer
,
be
it
as
bad
as
it
will
,
That
he
was
a
Philosopher
and
not
a
Divine
,
and
that
he
pretended
not
to
explain
the
Mysteries
of
our
Religion
by
the
Principles
of
his
Philosophy
.
I
was
astonished
too
in
that
Occurrence
,
That
such
sort
of
Answers
had
the
good
Luck
to
meet
with
no
Reply
,
especially
having
to
do
with
M.
Arnauld
,
who
would
never
willingly
take
the
last
Blow
in
Point
of
Disputes
and
Books
.
But
I
am
persuaded
I
have
since
found
the
Solution
of
that
Difficulty
in
a
Letter
M.
Decsartes
wrote
to
a
Father
of
the
Oratory
,
a
Sorbon
Doctor
.
He
says
,
speaking
of
M.
Arnauld
,
That
his
only
Judgment
,
as
young
a
Doctor
as
he
was
,
was
of
more
Weight
with
him
,
than
that
of
half
the
Ancient
Doctors
of
the
Sorbon
.
Was
not
a
Clearing
of
that
nature
able
to
disarm
the
most
incensed
Adversary
in
the
World
?
During
that
Dispute
,
wherein
Father
Mersennus
and
the
Old
Blade
thought
it
unnecessary
to
keep
to
Mood
and
Figure
,
and
were
content
to
evade
the
Objection
by
much
raillery
upon
Absolute
Accidents
,
alledging
they
ought
to
be
banish'd
to
the
Desert
of
Scotus
,
to
make
up
his
Train
and
Attendance
,
with
all
his
little
Formalities
;
We
crossed
the
Calm
Sea
,
and
turning
short
to
the
Right
,
we
passed
through
Hipparchus
,
Ptolomeus
,
and
the
Peninsula
of
the
Stars
,
and
from
thence
we
cut
through
the
Sea
of
Clouds
.
We
entred
into
the
Demy-Island
of
Dreams
,
I
mentioned
in
the
beginning
;
so
called
from
the
little
Mansions
in
the
Globe
of
the
Moon
,
inhabited
for
the
most
Part
with
Chymists
,
that
are
in
Pursuit
of
the
Philosopher's
Stone
,
having
not
been
able
to
find
it
upon
Earth
;
and
a
World
of
Iudicial
Astrologers
,
who
still
are
as
great
Asses
as
they
were
in
the
other
World
,
and
spend
all
their
Time
in
making
Almanacks
,
and
correcting
by
exact
Supputations
the
false
Horoscopes
they
made
in
their
Life
time
.
Among
others
we
found
Cardan
,
who
though
he
was
possessed
of
a
good
Copy-hold
Eastward
,
on
the
Shoar
of
the
Ocean
of
Tempests
,
could
not
yet
forbear
making
frequent
Visits
of
his
Brethren
of
the
same
Society
.
He
passed
away
his
Time
but
discontentedly
,
having
not
yet
conquered
the
Shagrin
and
Melancholy
,
occasioned
by
that
Notable
Horoscope
of
Edward
VI.
King
of
England
,
whose
most
remarkable
Fortunes
and
Adventures
he
had
foretold
,
quite
to
the
Fiftieth
Year
of
his
Age
,
who
yet
had
the
confounded
Luck
to
die
at
Fifteen
.
Two
other
things
,
much
of
the
same
Nature
,
entertained
his
Thoughts
in
that
deep
Melancholy
:
The
first
was
the
Death
of
his
Son
,
whose
Horoscope
had
proved
Faulty
,
he
having
not
foreseen
what
yet
came
to
pass
,
That
he
should
be
executed
at
Milan
,
in
the
four
and
twentieth
Year
of
his
Age
,
for
poysoning
his
Wife
.
The
other
thing
was
the
uncharitable
behaviour
of
Scaliger
and
Monsieur
de
Thou
,
in
publishing
in
their
Books
to
all
Posterity
,
That
he
was
suffered
to
dye
with
Hunger
.
For
after
all
,
said
he
to
us
,
they
are
Lyars
,
for
were
I
dead
,
't
was
impossible
I
should
be
here
.
I
must
confess
,
that
having
foretold
the
Day
of
my
Death
,
in
my
Horoscope
,
I
made
my self
,
and
finding
I
was
mistaken
,
seeing
at
the
Time
prescribed
no
Sign
or
Symptom
of
approaching
Death
,
I
shut
my self
in
my
Closet
;
and
not
having
Confidence
to
appear
from
thenceforth
in
the
Sight
of
Men
,
since
every
Moment
of
my
Life
to
come
had
been
the
continual
Reproach
of
my
Mistake
,
I
even
resolved
to
quit
my
Body
,
and
come
and
inhabit
here
.
And
this
,
Gentlemen
,
is
the
real
Truth
of
the
Matter
.
We
took
occasion
to
extenuate
the
Causes
of
his
Affliction
,
by
telling
him
of
the
Reputation
he
always
had
,
with
a
non
obstante
to
all
that
,
in
the
World
,
as
an
extraordinary
Man
,
and
distinguished
from
the
Vulgar
:
After
which
we
took
our
Leave
of
him
,
and
posted
from
thence
to
Mersennus
,
where
we
launched
for
our
Voyage
over
the
Moon
.
There
it
was
that
the
two
Philosophers
stepping
aside
for
some
Moments
,
we
read
,
altogether
,
the
Project
of
Accommodation
betwixt
Aristotle
and
M.
Descartes
,
which
Voetius
had
given
us
charge
of
,
and
whose
principal
Articles
I
shall
here
relate
.
It
was
divided
into
two
Parts
;
The
first
was
to
regulate
the
Method
,
how
the
Aristotelians
and
Cartesians
must
for
the
future
demean
themselves
towards
one
another
,
in
their
Books
,
Disputes
and
Conversations
.
The
Second
,
which
was
very
long
,
contained
several
Propositions
,
that
the
Aristotelians
remitted
,
to
make
some
Advances
nearer
the
Cartesians
,
demanding
the
like
Abatements
from
the
Cartesians
,
whereby
they
might
approach
better
the
Aristotelians
.
That
Second
Part
was
rather
a
Confutation
of
many
Cartesian
Opinions
than
a
Treaty
of
Accommodation
,
which
gave
me
to
conjecture
it
would
fail
of
the
Success
they
promised
to
themselves
,
or
at
least
pretended
to
propose
themselves
.
'T
is
easie
to
see
that
Aristotle
,
or
at
least
Voetius
his
Secretary
was
well
informed
of
our
Sublunary
Occurrences
,
and
what
was
for
and
against
his
Party
and
his
Adversary's
.
A
Treaty
of
Accommodation
betwixt
Aristotle
,
Prince
of
Philosophers
,
and
M.
Descartes
,
Chief
of
the
New
Sect.
PART
I.
THey
shall
not
for
the
future
Abuse
or
Vili●ie
each
other
;
that
Way
being
unphilosophical
,
and
being
likewise
already
exploded
the
Schools
,
by
the
Worthiest
and
best
of
the
Professors
.
The
Ladies
and
knowing
Women
must
no
longer
treat
Aristotle
on
their
Besides
as
a
Fop
and
a
Pedant
:
They
ought
to
know
he
has
been
a
Soldier
,
a
Man
of
Courtship
and
Intrigue
,
who
,
before
he
became
a
Philosopher
,
took
his
Pleasure
and
spent
his
Estate
,
that
was
no
little
one
,
being
Son
of
the
Chief
Physician
to
Amyntas
,
Grandfather
of
Alexander
;
and
perhaps
there
was
never
a
Philosopher
in
the
World
more
a
Courtier
and
a
Gentleman
than
he
.
On
the
other
Hand
the
Old
Professors
of
Philosophy
must
remember
to
be
more
sparing
of
their
Epithets
,
of
which
they
are
commonly
too
liberal
on
Cartesius
his
Account
;
constantly
styling
him
Enthusiast
,
Madman
,
sometimes
Heretick
and
Atheist
.
Voetius
from
henceforth
voluntarily
makes
him
an
Authentick
Satisfaction
as
to
all
those
Points
,
in
default
of
that
which
the
Procurators
of
Leyden
and
Vtretcht
denied
him
,
corrupted
by
the
Friends
of
the
aforesaid
Sieur
Voetius
;
who
is
his
most
humble
Servant
.
Aristotle
shall
disclaim
all
those
Books
composed
against
M.
Descartes
,
in
an
Injurious
and
Abusive
Way
,
such
as
is
that
Tract
entituled
,
Deliriorum
Cartesii
Ventilatio
.
At
least
he
shall
order
,
That
they
be
corrected
,
and
that
in
the
New
Edition
Care
be
taken
to
retrench
some
Expressions
a
little
too
strong
and
biting
.
M.
Descartes
also
,
on
his
part
,
shall
give
Orders
,
That
in
the
New
Impressions
of
the
Works
of
some
of
his
Followers
,
some
Prefaces
be
lopt
off
,
or
rather
some
Malicious
Satyrs
against
the
School
Philosophers
,
not
caring
to
distinguish
them
from
one
another
,
and
throwing
unjustly
upon
all
,
the
Faults
of
some
Particulars
,
such
as
are
the
Passion
of
Wrangling
,
Confusion
,
Equivocal
Terms
,
and
Ignorance
in
the
most
Curtious
Parts
of
Physicks
.
It
shall
be
prohibited
all
the
Cartesians
to
give
a
Character
of
Aristotle's
Merit
,
before
they
have
read
him
,
especially
before
they
have
seen
his
Logick
,
his
Rhetorick
,
his
History
of
Animals
,
and
others
,
where
he
treats
Natural
Philosophy
in
Particulars
:
And
they
shall
take
heed
of
giving
a
Judgment
on
that
Philosopher's
Parts
by
his
Books
De
Phisico
auditu
,
that
are
not
so
clear
and
perspicuous
as
his
others
;
the
Author
having
his
private
Reasons
for
his
writing
in
that
manner
;
which
have
yet
been
more
confounded
in
Tract
of
Time
,
by
a
swarm
of
Translators
and
Commentators
,
who
often
talk
Greek
in
Latin
,
and
whereof
some
understood
neither
.
Be
it
prohibited
likewise
all
the
Peripateticks
to
be
angry
at
Descartes's
philosophy
before
they
have
throughly
examined
it
,
under
the
Penalty
of
rendring
themselves
ridiculous
,
as
some
have
done
,
who
have
placed
him
in
the
Catalogue
of
Atomists
;
that
is
,
of
such
as
fancy
Bodies
composed
of
Atoms
or
indivisible
Parts
;
or
as
another
that
wrote
ingenuously
to
M.
Descartes
himself
,
he
had
plainly
seen
with
his
Eyes
the
Subtil
Matter
,
having
by
the
luckiest
Accident
imaginable
observed
an
abundance
of
little
Bodies
playing
in
the
Air
,
by
the
Advantage
of
a
Sun-beam
,
that
passed
through
a
chink
of
one
of
his
Casements
.
Lastly
,
Aristotle
entreats
the
Gentlemen
Cartesians
,
not
to
father
upon
him
whatever
they
find
in
the
Books
of
his
Disciples
,
without
consulting
himself
;
promising
on
his
part
,
to
give
no
one
the
Title
of
Cartesian
but
upon
mature
Deliberation
,
especially
in
regard
of
certain
young
Abbots
,
Cavaliers
,
Proctors
and
Physicians
,
that
call
themselves
Cartesians
in
all
Companies
,
for
a
Pretence
to
Parts
and
Ingenuity
,
which
they
sometimes
get
the
Repute
of
,
by
that
only
Confidence
of
talking
at
all
rates
of
Subtle
Matter
,
Globules
of
the
Second
Element
,
Vortexes
,
Automata's
and
Phenomena's
without
understanding
any
thing
but
Terms
.
The
Second
Part
of
the
Treaty
.
WHereas
the
Article
of
Substantial
Eorms
hath
occasioned
the
greatest
Noise
and
Division
between
both
Parties
,
as
may
be
seen
by
the
Registers
of
the
Universities
of
Vtrecht
,
Leyden
,
Groninguen
,
Angers
,
and
as
would
be
testified
by
those
of
the
University
of
Paris
,
Caen
,
and
several
others
,
had
Care
been
taken
for
the
Recording
all
the
Acts
and
Deliberations
held
upon
that
Affair
;
it
is
therefore
necessary
both
one
and
the
other
,
each
as
to
their
particular
,
should
remit
something
for
Peace
and
Quietness-sake
.
Aristotle
complained
forthwith
of
the
Delicacy
of
the
first
Cartesians
,
who
thought
it
advisable
to
take
Disgust
at
the
very
Name
of
Substantial
Forms
.
For
suppose
,
said
he
,
that
no
more
was
meant
by
that
Word
than
the
Principle
of
the
Properties
of
every
Body
,
and
that
which
is
the
Cause
why
one
Body
so
differs
from
another
,
that
Use
has
given
it
a
particular
Name
,
and
made
it
a
Species
distinct
from
other
Kinds
of
Bodies
:
What
hath
that
Term
so
Distastful
and
Extraordinary
?
As
to
the
Idea
the
Peripateticks
have
affixed
to
it
,
making
it
to
speak
,
an
Incomplete
Substance
distinct
from
Matter
;
he
said
,
That
Definition
being
no
where
to
be
found
in
his
Writings
,
at
least
in
express
Terms
,
he
might
,
if
he
thought
good
,
disown
it
,
and
devolve
upon
the
Arabian
Commentators
,
as
on
the
Creators
of
that
Being
,
all
the
Railleries
and
fine
Things
pretended
to
be
spoke
by
the
new
Philosophers
on
that
Chapter
.
But
that
he
was
not
yet
in
that
Humour
,
the
Cartesians
having
concluded
nothing
rationally
against
that
System
.
That
an
Incomplete
Substance
was
no
Chimera
,
since
the
reasonable
Soul
in
Man
is
undoubtedly
so
.
That
their
grand
Axiom
brought
to
demolish
Substantial
material
Forms
,
viz.
Whatever
is
Material
is
Matter
;
was
palpably
false
,
as
they
have
been
answered
an
hundred
times
,
seeing
Motion
and
Figure
,
which
are
material
Things
,
are
notwithstanding
devoid
of
Matter
;
and
also
that
he
lookt
upon
the
ordinary
Doctrin
of
Substantial
Forms
,
as
his
true
Doctrin
.
Nevertheless
,
adjoyn'd
he
,
we
shall
see
what
use
M.
Descartes
will
make
of
it
,
and
what
Advances
he
will
offer
on
his
part
.
When
he
shall
have
granted
Brutes
a
Soul
,
the
Peripateticks
will
consider
whether
they
shall
recede
from
some
other
Point
.
Upon
which
,
he
brought
many
Arguments
to
persuade
him
to
be
less
hardy
and
intractable
thereupon
.
He
represented
how
that
Article
of
his
Philosophy
had
shockt
the
whole
World
.
That
his
earnestness
and
zeal
for
that
Opinion
had
been
excusable
,
if
he
had
been
the
first
Author
;
but
it
is
well
known
a
Spaniard
,
called
Pereyra
,
first
lit
upon
that
Notion
;
and
some
were
so
malicious
as
to
say
,
he
had
drawn
it
from
the
Spaniard's
Book
before
he
deduc'd
it
from
his
own
Principles
.
That
he
had
already
gain'd
,
by
that
Opinion
,
as
much
Honour
as
could
be
expected
;
that
it
was
lookt
upon
in
the
World
as
an
Ingenious
Paradox
,
on
which
he
and
his
Disciples
had
descanted
very
subtly
,
and
had
sufficiently
plagu'd
and
tormented
the
School
Philosophers
;
but
that
the
latter
and
more
intelligent
sort
of
Men
could
not
forbear
Laughing
,
when
they
seriously
undertook
to
maintain
it
as
a
Truth
.
That
't
was
known
this
was
the
first
Effect
the
Preface
to
a
Book
,
Entituled
,
L'
Ame
des
Betes
.
The
Soul
of
Beasts
,
produced
in
the
Mind
of
its
Readers
.
A
Book
wrote
indeed
with
a
great
deal
of
Wit
,
but
wherein
the
Author
too
seriously
drives
at
the
Conversion
of
the
Philosophers
upon
that
Subject
.
That
no
one
had
brought
one
substantial
Reason
to
destroy
the
prejudice
of
all
Mankind
in
that
particular
.
That
no
one
had
yet
demonstrated
that
a
middle
Being
,
betwixt
Spirit
and
Matter
,
was
a
thing
impossible
.
That
the
Promise
the
Cartesians
had
made
,
to
explain
all
that
we
see
admirable
in
Beasts
,
by
the
sole
disposition
of
the
Machine
was
whimsical
,
and
not
to
be
relied
on
,
since
it
never
had
been
put
in
Practice
.
That
when
they
talked
of
these
Matters
in
general
,
they
sometimes
spoke
pl●●sibly
enough
;
but
when
they
descended
to
Particulars
,
they
were
either
much
to
be
pitied
or
not
endured
.
That
the
only
Idea
of
the
manner
of
Brutes
acting
on
infinite
occasions
,
compared
with
t●at
Paradox
,
made
it
look
extravagant
.
That
whereas
't
was
answered
,
that
Argument
prov'd
too
much
,
and
made
for
the
reasoning
of
Beasts
;
it
must
be
acknowledged
that
Instance
perplex'd
the
Philosophers
,
and
gave
them
trouble
to
get
clear
off
;
yet
after
all
,
whatever
pain
it
put
them
to
,
their
Argument
lost
nothing
of
its
Force
;
and
the
Instance
on
the
other
hand
infinitely
increased
the
difficulty
.
For
if
it
be
hard
to
comprehend
,
that
Beasts
should
not
have
Reason
,
upon
seeing
them
act
in
so
admirable
and
methodical
a
manner
,
how
much
more
difficult
would
it
be
to
deny
them
bare
Perception
?
And
lastly
,
for
Descartes
to
give
up
that
point
,
would
not
be
construed
to
retract
;
having
himself
declar'd
,
he
could
not
demonstrate
,
that
Beasts
had
not
an
apprehensive
Soul
,
Let.
67.
Tom.
1.
no
more
than
it
could
be
demonstrated
unto
him
,
they
had
.
After
that
,
Aristotle
passed
to
another
Point
,
which
had
some
Connexion
with
the
former
;
which
was
,
The
Essence
of
the
Soul
,
made
by
M.
Descartes
to
consist
in
actual
Thinking
,
as
he
makes
the
Essence
of
a
Body
to
consist
in
actual
and
determinate
Extension
.
He
tells
them
,
That
though
he
has
many
Scruples
,
as
to
his
Method
and
Manner
whereby
he
offers
to
demonstrate
the
distinction
of
the
Soul
and
Body
,
and
that
many
People
continued
dissatisfied
a
little
with
the
Answers
he
gave
to
the
Objections
of
Gassendus
and
M.
Arnauld
;
notwithstanding
he
would
not
dispute
him
that
Glory
of
having
said
something
thereon
,
wholly
New
and
very
Ingenious
.
That
he
is
likewise
disposed
to
follow
his
Opinion
touching
the
Essence
of
the
Soul
,
provided
he
would
satisfy
him
as
to
one
Difficulty
taken
from
Experience
.
Many
Persons
,
said
he
,
have
made
you
that
Objection
:
That
if
the
Essence
of
the
Soul
consisted
in
actual
Thought
,
it
were
impossible
she
should
exist
without
thinking
;
and
thus
it
would
follow
,
we
should
have
Thought
whilst
we
were
in
our
Mother's
Belly
.
You
will
not
scruple
in
the
least
that
Consequence
:
And
as
to
what
's
rejoyned
by
them
,
that
had
we
constantly
Thought
,
whilst
we
were
in
that
Capacity
,
we
must
necessarily
have
remembred
some
one
of
those
Thoughts
,
at
least
,
that
we
had
there
:
You
answer
,
The
reason
of
our
Non-remembrance
,
is
,
because
the
Memory
consists
in
certain
Traces
,
which
being
made
in
the
Brain
,
upon
thinking
of
an
Object
,
are
there
preserv'd
;
and
that
the
Brain
of
Infants
is
too
moist
and
soft
for
the
preservation
of
those
Traces
,
at
least
in
such
a
manner
as
is
requisite
to
cause
remembrance
.
But
you
are
pressed
upon
that
Answer
,
Lettr.
Tom.
2.
for
as
much
as
in
several
places
of
your
Writings
,
you
distinguish
Memory
into
two
sorts
,
whereof
one
depends
upon
the
Body
,
and
those
Tracks
or
Footsteps
impressed
upon
the
Brain
;
and
the
other
,
which
is
purely
intellectual
,
depends
upon
the
Soul
above
.
You
also
distinguish
Notices
into
two
kinds
:
The
one
that
depend
upon
the
Organ
,
and
the
other
Immaterial
,
that
are
wholly
Independent
on
it
.
Now
we
can
easily
apprehend
that
the
disposition
of
the
Brain
of
an
Infant
,
may
be
in
the
cause
why
the
Soul
recollects
not
those
Thoughts
which
have
their
dependence
on
it
;
but
in
regard
of
the
Memory
wholly
intellectual
,
those
pure
Conceptions
,
those
immaterial
Notices
which
are
altogether
independent
on
the
Organ
,
and
the
different
Plaits
or
Impresses
of
the
Brain
,
the
humidity
of
the
Brain
can
be
of
no
Moment
,
and
we
must
undoubtedly
remember
those
Thoughts
,
and
the
Motions
of
the
Will
that
have
pursued
them
.
You
will
say
,
that
an
Infant
in
the
Mother's
Womb
is
destitute
of
those
pure
Notices
,
and
of
the
use
of
the
intellectual
Memory
.
Tom.
2.
Let.
4.
38.
But
that
is
the
thing
I
am
asking
a
sufficient
Reason
for
,
and
of
which
I
should
be
highly
pleas'd
to
be
convinced
.
In
effect
Voetius
had
given
express
Orders
to
both
his
Envoys
,
to
see
that
M.
Descartes
gave
a
clear
Explication
of
the
Point
.
From
the
Essence
of
the
Soul
they
proceeded
to
the
Essence
of
the
Body
.
Aristotle
entred
on
that
Article
with
an
acknowledgment
of
an
Error
he
formerly
fell
into
,
advertising
at
the
same
time
M.
Descartes
to
take
care
to
avoid
the
like
Misfortune
.
I
believed
,
said
he
,
the
World
was
from
all
Eternity
,
upon
a
false
Principle
I
suffered
my self
to
pre-possessed
with
,
to
wit
,
That
God
was
a
necessary
Being
in
his
Actions
,
as
well
as
in
his
Existence
.
You
have
one
also
,
of
which
the
self
same
Error
is
the
necessary
Consequence
:
And
I
am
not
the
first
that
has
put
you
in
mind
of
it
.
You
not
only
affirm
,
That
the
Essence
of
Matter
consists
in
Extension
,
but
farther
,
That
Matter
,
Extension
and
Space
,
are
but
three
different
Names
of
one
and
the
same
Thing
:
From
whence
,
with
you
,
it
follows
,
That
wherever
we
conceive
Extension
and
Space
,
there
must
necessarily
be
Matter
.
And
from
thence
you
conclude
,
the
World
is
boundless
and
infinite
,
or
,
as
you
choose
to
speak
,
indefinite
in
Extension
.
Your
Adversaries
of
the
Terrestrial
World
have
indeavoured
to
demonstrate
,
That
bottoming
on
those
same
Principles
,
the
World
and
Matter
must
always
have
been
,
and
that
Matter
must
necessarily
continue
always
.
For
as
there
is
Matter
at
present
,
where
we
conceive
at
present
Space
and
Extension
,
so
by
the
same
Reason
there
always
has
been
,
and
ever
will
be
,
Matter
,
where
we
conceive
there
ever
has
been
,
and
ever
will
be
Space
and
Extension
.
But
we
conceive
that
there
always
has
been
,
and
that
there
always
will
be
Space
and
Extension
,
where
the
World
at
present
stands
.
This
is
a
nice
Point
,
and
might
justifie
the
Conduct
of
the
Doctors
and
Magistrates
of
Vtrecht
on
your
Respect
.
Betwixt
our selves
(
continu'd
he
)
the
reasoning
that
bewildered
you
in
that
unextricable
Maze
is
a
meer
Sophism
.
A
real
Attribute
,
say
you
,
cannot
comport
with
nothing
.
Now
to
be
extended
,
is
a
real
Attribute
,
it
cannot
therefore
agree
with
nothing
.
It
agrees
notwithstanding
with
Space
,
and
with
what
we
imagine
above
the
Firmament
,
and
call
by
the
Name
of
Space
.
Therefore
that
which
is
above
the
Firmament
is
real
.
Therefore
that
which
is
in
the
Indefinite
above
the
Firmament
,
is
Matter
.
Therefore
Matter
,
Extension
and
Space
,
are
the
self-same
thing
.
You
ought
to
have
apprehended
the
defect
of
that
Reasoning
from
two
Respects
.
First
,
from
the
Consequence
that
is
taken
from
thence
,
concluding
for
the
Eternity
of
the
World
,
and
which
voluntarily
offers
it self
to
the
Mind
.
Secondly
,
that
supposing
it
false
,
as
indeed
it
is
,
that
the
World
should
be
Eternal
,
they
'l
demonstrate
to
you
by
an
Argument
,
exactly
like
yours
,
that
another
Attribute
,
no
less
real
than
tha●
you
term
so
,
comports
with
nothing
.
For
if
the
World
is
not
Eternal
,
it
is
plain
a
Man
may
truly
say
,
that
nothing
is
Eternal
;
since
,
excepting
God
,
there
has
Nothing
been
from
all
Eternity
.
Now
to
be
Eternal
,
is
methinks
,
as
real
an
Attribute
as
to
be
extended
.
But
as
it
is
a
manifest
Absurdity
to
affirm
,
a
real
Attribute
can
accord
with
nothing
,
it
is
necessary
to
reconcile
it
all
,
that
you
agree
with
your
Adversaries
,
that
those
Words
,
Extended
and
Eternal
,
when
attributed
to
Nothing
and
to
Space
,
make
in
our
Minds
quite
contrary
Ideas
,
to
what
we
have
upon
our
attributing
them
to
a
Being
or
a
Body
.
When
we
attribute
them
to
a
Being
or
a
Body
,
they
signifie
something
Positive
;
when
we
attribute
them
to
Nothing
and
to
Space
,
they
give
a
Negative
signification
.
In
a
Word
,
when
't
is
said
,
nothing
is
Eternal
,
no
more
is
meant
,
than
that
there
has
been
no
Being
created
from
all
Eternity
.
And
when
't
is
said
,
There
is
only
an
extended
Space
beyond
the
Firmament
,
it
is
understood
there
is
no
Body
there
,
and
that
there
may
be
one
to
fill
up
that
Void
,
and
nothing
of
a
Body
,
which
we
there
conceive
.
We
cannot
speak
of
Nothing
and
of
Space
,
but
we
must
speak
Something
of
them
.
We
cannot
express
what
we
think
of
them
,
but
by
the
Terms
in
use
:
Those
Terms
are
the
same
we
imploy
to
speak
of
Beings
:
But
if
we
make
Reflection
on
the
Ideas
,
we
shall
see
they
are
wholly
different
,
nor
are
they
ruin'd
and
destroy'd
by
one
another
,
as
is
pretended
.
This
puts
me
in
Mind
of
a
little
Instance
,
subtil
enough
upon
this
Subject
,
which
formerly
Dr.
M●re
,
an
English
Gentleman
,
gave
you
,
he
whose
Elogies
went
so
far
as
to
apply
to
you
what
Horac●
said
of
Homer
;
Qui
nil
molitur
inepte
.
He
propos'd
this
Question
to
you
.
Suppose
that
God
should
destroy
the
World
,
and
reproduce
it
a
little
after
,
might
not
it
be
said
there
would
be
,
or
at
least
,
that
we
conceive
there
would
be
some
Interval
between
the
Destruction
and
Reproduction
of
the
World
,
although
nothing
of
real
interceeded
betwixt
them
both
?
From
whence
he
proceeded
to
conclude
,
That
supposing
in
a
Chamber
God
should
annihilate
all
the
Bodies
that
are
between
the
Walls
,
there
would
yet
be
Length
,
Breadth
and
Depth
,
although
at
the
same
time
there
was
nothing
real
there
.
He
thought
to
have
foil'd
you
,
supposing
you
would
readily
have
assented
to
his
first
Proposition
,
of
which
there
seem'd
no
Doubt
or
Scruple
:
But
I
am
persuaded
he
found
himself
well
enough
Match'd
,
when
you
deny'd
him
that
we
could
conceive
in
his
Hypothesis
,
any
Duration
or
Interval
,
between
the
Destruction
and
new
Production
of
the
World
.
The
Author
of
a
Letter
wrote
some
years
ago
to
a
Cartesian
Philosopher
,
afforded
the
Reader
Sport
and
Diversion
enough
upon
that
Point
,
by
several
very
pretty
Hypotheses
which
he
offers
.
But
as
I
am
not
given
to
Trifles
,
and
't
is
unbefitting
a
Philosopher
of
my
Character
to
be
merry
,
I
shall
only
make
use
of
your
own
Principles
.
I
'll
take
that
Hypothesis
that
supposes
the
Air
in
a
Chamber
to
be
destroy'd
by
God
,
without
any
admittance
or
production
of
another
Body
there
.
That
Hypothesis
,
once
receiv'd
,
makes
it
manifest
,
That
Extension
may
be
conceiv'd
without
a
Body
,
and
by
Consequence
,
that
the
Essence
of
Matter
consists
not
in
Extension
.
You
will
not
admit
of
this
Hypothesis
:
But
I
am
going
to
shew
,
that
it
implies
no
Contradiction
,
by
a
reasoning
much
like
one
of
those
you
make
use
of
in
another
Case
,
and
take
for
Demonstration
.
For
according
to
you
,
seeing
I
distinctly
conceive
a
thing
that
thinks
,
not
conceiving
Extension
,
and
because
I
distinctly
conceive
Extension
,
not
concerning
a
thing
that
thinks
;
I
have
good
Grounds
for
my
Conclusion
,
that
a
thing
which
thinks
is
distinguish'd
from
Extension
and
that
Extension
is
distinguish'd
from
a
thing
that
thinks
.
Thus
it
is
you
demonstrate
the
distinction
of
the
Body
and
Soul
,
and
thus
it
is
evident
,
one
may
exist
without
the
other
,
with-a
Contradiction
;
and
that
from
this
grand
Maxim
,
That
the
difference
of
Ideas
is
the
only
means
we
have
of
knowing
the
real
distinction
of
Things
,
and
their
Independence
upon
one
another
.
Upon
that
Principle
thus
I
argue
.
I
most
distinctly
conceive
the
Destruction
or
Annihilation
of
a
Body
,
without
conceiving
the
production
of
another
Body
.
Therefore
it
is
no
Contradiction
a
Body
should
be
destroy'd
without
another
Body's
Production
.
Therefore
it
is
no
Contradiction
the
Air
betwixt
the
four
Walls
of
a
Chamber
should
be
destroy'd
,
and
yet
no
other
Body
produc'd
in
its
room
.
Or
thus
,
which
turns
to
the
same
Account
.
I
most
distinctly
conceive
a
part
of
Matter
,
setting
aside
all
others
,
and
I
most
distinctly
conceive
all
other
without
that
,
for
Instance
without
conceiving
the
Air
inclos'd
in
a
Chamber
.
My
Hypothesis
then
is
establish'd
,
as
well
as
the
Consequences
that
naturally
follow
,
against
your
Opinion
,
touching
the
Essence
of
Matter
.
So
that
if
you
have
any
Inclination
towards
a
Peace
,
you
will
be
content
to
say
,
that
considering
Things
in
their
natural
Capacity
,
Matter
is
necessarily
extended
;
but
will
willingly
give
up
that
Expression
that
hath
disgusted
all
the
World
:
That
Extension
,
Matter
and
Space
,
were
all
the
very
same
thing
.
That
Insult
which
Aristotle
made
upon
M.
Descartes
,
in
▪
bandying
one
part
of
his
Principles
against
another
,
worsted
my
old
Gentleman's
Patience
,
and
rattled
him
so
,
that
'
was
ten
to
one
but
he
had
tore
the
Paper
on
the
spot
.
He
propos'd
our
going
off
without
acquainting
Aristotle's
Embassadors
,
who
were
stragled
a
good
way
from
us
,
telling
us
,
the
Company
of
such
sort
of
Cattle
was
not
very
pleasing
:
But
we
represented
to
him
how
dishonourable
a
thing
,
and
unbecoming
of
Descartes
that
would
be
.
That
that
Paper
was
not
so
much
a
Project
of
Peace
,
as
a
Challenge
and
Defiance
,
Aristotle
had
sent
h●●
;
that
probably
he
might
slight
it
,
and
probably
he
might
think
it
worth
while
to
answer
it
:
That
M.
Descartes
had
so
wonderful
a
Gift
of
persuading
and
captivating
Spirits
,
and
the
production
of
a
World
was
a
thing
of
that
surprizing
Nature
,
that
doubtless
the
two
Souls
that
bore
us
Company
,
must
be
converted
to
Cartesianism
,
provided
M.
Descartes
would
be
at
the
pains
of
explaining
his
System
to
them
in
a
plausible
and
familiar
manner
.
These
Reasons
setled
him
again
,
and
we
pursued
in
the
reading
of
the
Paper
,
in
expectation
of
the
two
Souls
.
From
the
Essence
of
the
Body
and
Soul
,
Aristotle
passed
on
to
their
Union
,
and
the
Relations
they
have
betwixt
themselves
.
He
began
with
great
Encomiums
on
M.
Descartes
for
having
opened
the
Eyes
of
the
Philosophers
,
and
shewing
them
the
Unusefulness
as
well
as
Absurdity
of
their
Intentional
Species
,
in
many
cases
,
alledging
,
That
he
had
taught
nothing
on
that
Occasion
,
that
ought
to
be
held
so
strange
and
incomprehensible
by
the
Peripateticks
,
had
not
they
deserted
the
Sentiments
of
their
acknowledged
Master
,
to
follow
the
Whimsies
and
Imaginations
of
his
Commentators
.
That
he
himself
had
remarked
in
many
Places
,
That
the
Sense
of
Feeling
was
dispersed
throughout
the
Body
,
and
through
all
the
Organs
of
the
other
Senses
:
That
Vision
,
Taste
,
the
Perception
of
Sounds
and
Smells
were
only
caused
by
the
local
Motion
of
some
Bodies
,
that
touch'd
and
moved
the
Organs
of
the
different
Senses
;
that
in
effect
,
if
that
Motion
were
insufficient
for
the
Soul
's
perceiving
Objects
,
those
intentional
Species
substituted
in
their
Place
,
would
be
as
far
from
serving
Turn
.
That
he
was
not
for
rejecting
M.
Descartes's
Doctrin
concerning
the
Seat
of
the
Soul
in
the
Pineal
Gland
,
were
it
proposed
only
as
a
pure
Hypothesis
,
since
all
that
others
say
amounts
to
nothing
better
;
but
it
was
insufferable
that
System
should
be
urged
as
a
setled
and
demonstrated
Truth
.
And
that
the
Respect
M.
Descartes
still
pretended
for
Truth
and
Experience
ought
to
make
him
qualify
and
moderate
his
Assertions
thereupon
.
He
intreated
him
likewise
to
be
more
Human
and
good-natured
towards
those
who
taught
the
Soul
was
expanded
through
the
Body
;
and
this
is
what
he
added
to
shew
the
Cartesians
were
a
little
Unreasonable
in
that
Affair
:
For
,
said
he
,
when
you
assert
the
Soul
is
placed
in
the
Pineal
Gland
,
either
you
suppose
she
takes
up
all
the
extent
of
that
Gland
,
or
that
she
only
possesses
one
indivisible
part
of
it
;
if
she
possesses
all
the
Capacity
of
the
Gland
,
she
herself
must
thence
be
extended
;
for
that
Consequence
entirely
resembles
yours
,
which
you
draw
against
the
Philosophers
,
who
make
the
Soul
expanded
throughout
the
Body
.
If
she
only
possesses
an
indivisible
Part
thereof
,
there
must
necessarily
be
some
part
of
Matter
that
is
indivisible
,
and
not
extended
:
And
thus
in
admiting
that
disjunctive
Proposition
,
you
appropriate
to
the
Soul
,
what
you
affirm
belongs
to
Matter
only
,
otherwise
you
grant
an
Attribute
to
Matter
,
which
on
all
other
occasions
you
deny
,
and
pretend
according
to
your
Principles
,
however
we
understand
it
,
that
it
is
the
only
peculiar
of
a
Spiritual
Soul
.
Besides
,
all
the
Nerves
,
where
are
the
Radiations
of
the
Spirits
,
that
enter
in
and
out
of
the
Pineal
Gland
,
can
neither
part
from
the
same
indivisible
Point
of
the
Gland
,
nor
meet
there
;
so
that
if
the
Soul
was
in
an
indivisible
Point
of
that
Gland
,
she
could
not
have
the
Perception
of
all
Objects
there
.
But
if
you
reply
,
The
Soul
is
not
in
the
Gland
as
a
Body
is
in
another
Body
,
or
as
a
Body
is
in
a
Place
,
but
that
the
Soul
in
quality
of
a
Spirit
is
not
in
that
Gland
,
but
because
she
acts
there
,
because
she
thinks
there
,
wills
there
and
perceives
Objects
there
;
and
that
,
since
the
Different
Impressions
of
Objects
terminate
in
divers
Points
of
the
Gland
,
where
she
is
advertised
of
them
,
it
may
be
said
,
the
Soul
is
in
all
the
Gland
:
The
Philosophers
that
undertake
you
,
are
ready
to
take
you
up
with
a
fresh
Objection
:
For
if
the
Soul
acts
,
wills
,
thinks
,
apprehends
Objects
in
all
the
Gland
,
that
is
to
say
,
in
a
very
devisible
Space
;
and
if
that
be
sufficient
to
affirm
she
is
in
all
the
Pineal
Gland
,
it
will
be
true
,
according
to
their
Hypothesis
to
say
,
The
Soul
is
in
all
the
Body
,
since
it
acts
and
perceives
Objects
in
all
the
Body
;
she
sees
them
in
the
Eye
,
as
you
say
,
she
perceives
them
in
that
part
of
the
Pineal
Gland
,
where
the
Optick
Nerve
doth
point
,
or
the
Rays
of
the
Spirits
that
proceed
from
that
Nerve
;
she
perceives
Sounds
in
the
Ear
,
or
as
you
say
,
she
perceives
them
in
another
Point
of
the
Pineal
Gland
,
where
the
Nerves
do
center
,
or
the
Rays
that
serve
for
that
Perception
.
Thus
that
pretended
Bug-bear
of
Philosophy
,
I
mean
the
Presence
of
the
Soul
throughout
the
Body
,
that
causes
her
to
feel
in
the
Hand
,
when
that
is
prick'd
,
and
makes
her
move
it
presently
,
and
withdraw
it
,
upon
the
Sense
of
the
Compunction
,
that
makes
her
stir
the
Foot
in
order
to
advance
,
methinks
is
no
longer
monstrous
or
frightful
,
nor
a
Prejudice
of
Infancy
evidently
false
,
seeing
that
Presence
of
the
Soul
throughout
the
Body
is
no
other
than
that
which
is
allowed
her
in
the
Pineal
Gland
,
the
Pineal
Gland
being
extended
as
well
as
the
whole
Body
;
for
the
Diminutivenss
of
the
Extension
makes
nothing
to
the
Purpose
:
Why
therefore
should
that
Vertual
Extension
of
a
Spirit
be
turned
to
a
Jest
and
Ridicule
,
when
't
is
the
same
as
is
admitted
by
the
Cartesians
,
when
both
are
well
explained
?
and
undoubtedly
all
the
Sensations
may
very
near
be
as
justly
explained
upon
this
Hypothesis
,
as
upon
that
of
the
Pineal
Gland
.
From
all
which
Aristotle
concluded
,
That
M.
Descartes
had
better
acknowledg
with
the
wisest
and
least
conceited
of
the
Philosophers
,
that
the
Relation
the
Soul
had
with
the
Body
in
the
Perception
of
Objects
,
was
an
incomprehensible
Mystery
to
the
Mind
of
Man
:
That
the
manner
of
Objects
acting
on
the
Senses
,
as
also
how
their
Action
was
carried
to
the
Brain
,
might
be
very
well
explained
,
but
that
a
Bar
was
put
to
all
farther
Progress
,
unless
a
Man
would
run
himself
into
an
unintelligible
Jargon
,
or
advance
Propositions
dangerous
in
themselves
,
or
in
the
Conclusions
that
might
be
deduced
from
them
.
He
went
on
in
commending
M.
Descartes
for
his
Integrity
,
Lett.
de
Desc.
Tom.
1.
Lett.
69.
manifested
in
his
declaring
there
was
nothing
in
the
Idea
of
a
Soul
,
or
a
Spirit
,
that
included
an
Impossibility
of
the
Production
of
Motion
by
them
;
and
at
once
he
blamed
the
Inconsiderateness
of
the
Cartesians
,
who
fool-hardily
advanced
,
That
no
Creature
whatsoever
had
the
Power
of
producing
Motion
.
It
is
true
,
adjoyned
he
,
with
a
little
dash
of
Malice
,
that
Paradox
,
as
ill
founded
as
it
is
,
is
one
of
the
Principal
Pillars
of
the
Cartesian
System
:
For
without
it
how
should
an
equal
Quantity
of
Motion
be
kept
up
in
the
World
,
where
there
are
so
many
Souls
,
so
many
Angels
,
and
so
many
Devils
,
whose
greatest
Pastime
it
is
to
produce
and
create
Hurly-burlies
every
Moment
?
But
M.
Descartes
is
so
much
more
Praise
worthy
for
preferring
the
Interests
of
Truth
before
those
of
his
own
System
,
as
dear
and
beloved
as
it
was
.
The
next
Article
was
upon
that
grand
Paradox
of
M.
Descartes
,
In
resp
.
ad
5.
object
.
Let.
110.
Tom.
1.
That
the
Essences
of
Things
and
Truths
commonly
called
necessary
,
are
not
independent
of
God
,
and
that
they
are
only
eternal
and
immutable
,
because
God
hath
will'd
it
so
:
That
God
is
the
total
and
efficient
Cause
of
the
Truth
of
Propositions
:
That
it
was
equally
arbitrary
for
God
to
cause
that
it
should
be
false
,
that
all
the
Lines
drawn
from
the
center
to
the
Circumference
should
be
equal
,
as
to
create
the
World
:
See
then
the
Abridgment
of
what
Aristotle
spoke
at
length
upon
that
Subject
.
He
said
,
He
did
not
well
understand
what
was
the
Sense
and
Meaning
of
those
Words
,
God
is
the
e●ficient
and
total
Cause
of
the
Truth
of
Propositions
:
For
the
Truth
of
a
Proposition
,
since
it
is
not
a
Being
,
but
a
meer
Relation
of
Conformity
that
it
hath
with
its
Object
,
could
not
,
to
speak
properly
,
have
an
efficient
Cause
;
and
if
in
some
Sense
it
might
be
said
to
have
an
efficient
Cause
,
that
could
be
nothing
but
the
Mind
or
Tongue
of
him
that
Frames
and
Pronounces
the
Proposition
.
Again
,
he
demanded
if
M.
Descartes
spoke
in
general
of
all
Necessary
Truths
,
or
only
of
some
Particulars
.
He
could
not
(
continued
he
)
speak
of
all
:
For
doubtless
he
did
not
believe
that
God
was
,
or
had
been
able
to
make
these
Propositions
false
,
There
is
a
God
;
God
is
the
free
Cause
of
all
Beings
;
God
is
a
necessary
Being
.
He
must
therefore
only
speak
of
Propositions
relating
to
the
Creatures
,
because
according
as
he
expresses
himself
in
one
of
his
Letters
,
Ibid.
God
is
the
Author
of
the
Essence
as
well
as
the
Existence
of
the
Creatures
:
But
that
he
had
made
a
Reflection
,
That
the
Truths
which
respect
the
Essence
of
the
Creatures
have
a
necessary
Connexion
with
those
that
appertain
to
the
Essence
of
God
;
and
that
if
it
was
possible
for
the
one
to
be
false
,
the
other
might
be
so
too
:
As
,
for
example
,
this
,
The
Creature
essentially
depends
on
God
,
is
a
Proposition
belonging
to
the
Essence
of
the
Creature
,
which
if
it
could
be
false
,
that
other
would
fall
into
the
same
Circumstance
.
God
is
the
absolute
Master
and
free
Cause
of
all
Beings
;
for
neither
the
one
could
be
true
without
the
other's
being
so
,
nor
could
the
one
be
false
unless
the
other
was
likewise
false
:
Whereupon
Aristotle
advised
M.
Descartes
to
have
a
special
Care
,
lest
the
profound
Respect
he
affected
towards
the
Omnipotence
of
God
,
should
not
only
degenerate
into
Superstition
,
but
should
proceed
so
far
as
to
bring
him
to
Blasphemous
Conclusions
.
After
that
Aristotle
made
a
frank
and
honest
Acknowledgment
,
That
Descartes
had
explain'd
the
Nature
of
most
sensible
Qualities
in
a
finer
and
exacter
way
than
he
had
done
:
As
of
the
Hardness
of
Bodies
,
of
Liquidity
,
of
the
Power
of
the
Elaverium
,
of
Cold
,
of
Heat
,
&c.
And
to
manifest
he
had
no
other
Concern
than
for
the
Interests
of
Truth
,
he
retracted
,
without
Ceremony
his
Position
of
the
Eternity
of
the
World
,
and
his
Sphere
of
Fire
.
But
since
that
Sphere
of
Fire
makes
one
of
the
principal
Parts
of
the
Peripatetick
System
,
and
is
one
of
the
chief
Ornaments
of
his
World
,
he
presumed
that
M.
Descartes
could
do
no
less
than
abandon
all
his
Vortexes
in
Exchange
,
against
which
he
urged
many
Reasons
:
But
Voetius
having
understood
from
us
that
M.
Descartes
was
ready
to
put
his
World
in
Execution
,
and
the
Design
of
our
Journey
was
,
that
we
might
be
Witnesses
of
that
mighty
Action
,
he
wrote
a
Postscript
in
the
Margent
,
in
which
he
promis'd
to
submit
himself
to
that
Experience
;
and
supposing
it
should
answer
the
Pretensions
of
M.
Descartes
,
his
Vortexes
should
be
received
,
at
least
as
a
good
Hypothesis
,
for
the
explaining
the
Phenomena
of
the
World
,
which
God
hath
made
.
But
he
farther
adjoyned
,
That
in
case
M.
Descartes
should
fail
in
his
Attempt
,
he
should
be
oblig'd
thus
far
to
condescend
,
That
his
Physicks
,
which
turn
for
the
most
part
upon
those
Hinges
,
is
an
Edifice
without
Foundation
:
And
that
he
should
rest
contented
with
the
Praise
common
to
all
the
Leaders
of
a
Sect
,
viz.
That
his
Philosophy
had
something
that
was
Good
and
True
in
it
,
and
that
he
should
avow
with
the
rest
of
Mankind
,
that
to
build
a
World
,
and
establish
a
System
of
Philosophy
,
true
in
all
its
Principles
and
Conclusions
,
was
a
Point
the
Mind
of
Man
in
its
utmost
Endeavours
could
never
reach
.
Lastly
,
as
to
M.
Descartes's
Demonstrations
touching
the
Existence
of
God
,
the
Rules
of
Motion
,
and
some
other
Opinions
,
for
which
that
Philosopher
had
engag'd
a
greater
Zeal
and
Earnestness
,
and
which
required
a
more
through
Discussion
:
Aristotle
proposed
to
him
the
pitching
on
some
Neutral
and
Unprejudic'd
Place
,
where
they
might
confer
together
before
disinterested
Arbitratours
,
to
whose
Determinations
they
should
submit
themselves
.
He
concluded
with
a
gracious
Offer
of
associating
him
in
the
Empire
of
Philosophy
,
upon
those
only
Conditions
compriz'd
in
that
Project
.
He
admonish'd
him
to
fix
some
Bounds
to
his
Ambition
,
assuring
him
of
the
Vanity
of
his
Hopes
if
he
pursu'd
to
carry
them
any
farther
;
for
that
his
own
Authority
was
too
well
establish'd
throughout
all
Europe
,
to
be
indangered
by
the
Enterprizes
of
a
new
Comer
:
That
almost
all
Universities
and
Colleges
had
renew'd
the
Oath
of
Allegiance
to
him
,
and
had
made
an
Offensive
and
Defensive
League
against
the
New
Philosophy
:
That
some
Ladies
and
fine
Wits
of
the
great
World
,
that
seem'd
to
set
up
for
Patrons
and
Protectors
of
a
new
Party
in
France
,
were
not
such
as
much
stress
might
be
laid
upon
:
That
a
Philosophical
Dress
of
Mind
would
be
as
changeable
among
the
French
Ladies
,
as
the
other
Modes
and
Fashions
for
the
Body
:
That
few
were
to
be
found
already
that
valu'd
themselves
thereupon
:
And
that
't
was
said
,
since
the
Play
of
one
Moliere
,
the
Name
of
a
Learn'd
Woman
was
become
a
kind
of
an
Affront
.
That
though
several
Learn'd
Men
,
and
many
Mathematicians
were
taken
formerly
with
the
new
Ideas
,
there
were
a
very
few
at
present
,
that
car'd
for
the
Name
of
Cartesians
:
Some
having
presently
deserted
,
to
take
the
part
of
the
Gassendists
:
Others
having
cut
out
Systems
for
themselves
,
compos'd
of
what
they
thought
best
in
both
the
ancient
and
new
Philosophers
:
And
almost
all
affecting
to
be
Originals
without
tying
themselves
to
any
Se●t
Ancient
or
Modern
whatsoever
.
An
effect
of
more
pernicious
Consequence
than
is
imagined
,
of
an
ill
Example
which
has
been
given
,
by
the
new
Schism
made
in
Philosophy
.
Scarce
had
we
made
an
end
of
reading
our
Paper
,
when
the
two
Paripateticks
re-entred
in
Mersennus
,
and
told
us
,
That
from
the
Western
Coast
they
descry'd
something
as
an
Opaque
Body
,
that
they
knew
not
what
to
make
of
,
sailing
through
the
Air
with
wonderful
Speed
.
I
'll
venture
my
Life
on
't
,
says
our
old
Gentleman
,
it
is
some
incrusted
Star
,
that
tumbles
from
Vortex
to
Vortex
,
after
having
lost
its
own
;
and
is
become
a
Comet
.
We
made
towards
it
with
all
hast
,
and
the
Cartesian
Conjecture
of
the
good
old
Man
gave
us
good
Diversion
,
when
a
few
Moments
after
we
perceiv'd
it
was
nothing
but
a
Man
mounted
on
an
extreamly
black
and
condens'd
Cloud
,
whose
whole
Accoutrement
look'd
exactly
like
that
of
a
Magician
,
that
was
either
going
to
or
coming
from
the
Devil's
Sabbath
.
In
effect
,
Father
Mersennus
,
who
knew
him
,
inform'd
us
that
he
was
a
Chinese
Mandarin
,
the
President
of
the
Magicians
of
his
Country
,
whom
he
had
often
met
in
our
Vortex
,
and
about
a
year
ago
,
had
had
a
Conference
with
him
upon
the
Existence
of
a
God
,
and
that
he
had
prov'd
it
to
him
by
the
Demonstrations
of
M.
Descartes
,
that
as
resolv'd
and
case-harden'd
an
Atheist
as
he
found
him
,
his
Demonstrations
had
s●ock'd
him
so
as
he
had
promised
to
examine
them
at
his
leisure
.
He
mov'd
us
to
proceed
to
meet
him
to
learn
what
was
the
Success
of
his
Conference
,
and
whether
the
Mandarin
was
converted
.
So
we
advanc'd
towards
him
;
but
only
Father
Mersennus
put
on
a
visible
Countenance
.
They
saluted
each
other
,
and
after
some
Complements
pass'd
,
Father
Mersennus
demanded
,
Whether
he
still
doubted
of
the
Existence
of
a
God
?
He
answered
,
he
was
throughly
convinc'd
;
and
that
he
own'd
himself
under
a
great
Obligation
to
him
,
for
having
put
him
upon
the
Examination
of
a
Point
,
of
which
he
was
asham'd
to
have
so
much
as
doubted
,
for
want
of
making
some
Reflections
,
with
which
a
most
ordinary
capacity
might
have
furnish'd
him
.
God
be
prais'd
(
exclaim'd
Father
Mersennus
)
what
Joy
is
here
for
M.
Descartes
when
we
shall
certify
him
that
his
Philosophy
has
convey'd
the
Knowledg
of
God
to
the
ends
of
the
Earth
!
It
was
certainly
with
very
good
Reason
he
wrote
to
me
upon
a
time
,
that
he
was
undetermin'd
whether
he
should
publish
his
Works
of
Philosophy
,
Tom.
2.
Let.
37.
but
that
he
thought
himself
oblig'd
in
Conscience
,
not
to
deprive
the
Publick
of
five
or
six
Sheets
,
that
contain'd
the
Demonstrations
of
the
Existence
of
a
God
.
Father
(
reply'd
the
Mandarin
)
I
would
not
advise
you
to
communicate
to
M.
Descartes
the
Success
his
Demonstrations
had
in
China
.
They
pass'd
there
for
pure
Paralogisms
,
at
least
two
of
them
that
are
most
in
his
Esteem
,
and
that
are
drawn
from
the
Idea
of
a
God
,
and
a
Being
absolutely
Perfect
.
And
my
Obligation
to
you
consists
not
in
your
having
communicated
to
me
those
Demonstrations
,
but
in
that
having
communicated
them
,
in
order
to
my
examining
them
,
it
took
me
in
the
Head
,
after
having
observ'd
their
weakness
,
to
discuss
some
other
which
that
Philosopher
makes
light
of
in
comparison
of
his
own
,
and
which
yet
are
those
,
I
owe
my
Conviction
to
.
A
certain
European
Doctor
,
by
the
Name
of
Thomas
Aquinas
,
whose
Sums
the
Jesuits
have
translated
into
Chinese
,
which
I
consulted
upon
that
occasion
,
and
the
explication
made
me
by
the
Mandarin
Verbiest
,
who
arriv'd
in
China
out
of
Europe
,
some
years
since
▪
have
made
a
hundred
times
more
Impression
on
my
Mind
,
than
all
the
Cartesian
Visions
that
seem'd
extreamly
shallow
.
That
Answer
Thunder
struck
the
poor
Father
Mersennus
,
who
demanded
hastily
of
the
Mandarin
what
fault
he
found
with
M.
Descartes's
Demonstrations
?
He
set
himself
presently
to
refute
them
,
in
so
much
,
that
we
had
the
pleasure
of
seeing
their
Civilities
and
Complements
chang'd
into
a
real
Dispute
.
To
let
you
see
,
said
the
Mandarin
,
that
it
is
not
on
a
groundless
Supposition
,
I
condemn
your
Demonstrations
for
Paralogisms
,
you
must
know
that
after
I
had
heard
them
from
you
,
I
fortun'd
to
find
them
in
the
Hands
of
a
young
Hollander
in
China
,
who
was
upon
a
Voyage
with
his
Country-Merchants
,
your
Descartes's
Meditations
.
Seeing
I
was
already
in
part
acquainted
with
their
Contents
,
and
wish'd
to
be
more
satisfactorily
instructed
,
he
made
me
a
Present
of
them
,
and
there
I
read
afresh
all
those
Demonstrations
,
all
the
Objections
made
him
thereupon
,
and
all
the
Answers
he
returns
.
The
first
Reflection
that
I
made
in
general
upon
my
Reading
,
was
,
that
those
Demonstrations
and
Answers
given
to
the
contrary
Objections
,
left
me
wholly
,
at
least
very
much
,
in
doubt
,
and
my
Mind
fluctuating
in
as
great
uncertainty
as
before
,
concerning
the
Point
that
was
in
Dispute
;
and
that
though
I
did
not
see
forthwith
the
Faults
of
them
,
yet
methoughts
I
saw
them
.
Upon
that
I
presented
them
to
two
of
my
Friends
,
of
the
Tribunal
of
Mathematicks
,
constituted
of
able
Men
,
that
are
accustom'd
to
a
Geometrical
Method
,
especially
since
the
European
Mathematicians
arriv'd
in
China
.
After
they
had
run
them
over
,
one
of
the
two
assur'd
me
,
without
deciding
any
thing
,
that
if
those
Demonstrations
were
true
Demonstrations
,
they
were
admirable
,
since
they
were
extreamly
plain
and
simple
:
The
other
adjoyn'd
,
that
that
Simplicity
it self
rendred
them
suspicious
,
for
as
much
as
,
said
he
,
the
more
simple
they
are
,
the
more
they
ought
to
have
of
the
ordinary
Effect
of
Demonstration
,
on
the
Minds
of
those
they
are
propos'd
to
.
Now
I
am
insensible
of
that
Effect
:
My
Mind
finds
not
the
evidence
so
strong
as
to
be
carry'd
away
with
it
:
On
the
contrary
,
I
perceive
,
I
know
not
what
Doubts
and
Scruples
,
that
stand
in
the
way
of
my
Assent
,
and
that
induce
it
to
believe
those
Reasonings
are
false
.
And
I
remark
,
added
he
,
that
all
,
as
well
Friends
as
Enemies
,
of
that
Philosopher
,
that
have
wrote
their
Opinion
of
his
Demonstrations
,
have
made
the
same
Reflection
,
and
Experimented
the
same
thing
,
as
I
my self
.
We
set
our selves
therefore
to
a
serious
Examination
of
them
,
and
began
with
that
which
M.
Descantes
proposes
first
of
all
in
the
Geometrical
Abridgment
of
his
Meditation
.
An
Attribute
which
we
see
distinctly
contain'd
in
the
Idea
of
a
thing
may
be
truly
affirm'd
of
that
thing
.
But
in
the
Idea
of
God
,
that
is
to
say
,
in
the
Idea
of
a
Being
absolutely
perfect
,
I
distinctly
perceive
necessary
Existence
is
contain'd
;
since
necessary
Existence
is
a
Perfection
,
and
a
Being
infinitely
perfect
,
comprehends
all
sorts
of
Perfections
.
Therefore
I
can
affirm
Existence
of
a
Being
absolutely
perfect
,
and
say
with
Truth
and
the
greatest
Assurance
,
that
God
exists
.
Upon
a
second
reading
of
that
Demonstration
and
Examination
of
each
particular
Proposition
of
it
,
whatever
appearance
of
Truth
they
seem'd
to
carry
with
them
,
all
our
Scruples
began
to
grow
in
us
afresh
.
We
apply'd
our selves
to
the
finding
out
the
Cause
:
We
examin'd
our selves
,
according
to
the
Council
of
the
Author
of
the
Demonstration
:
And
we
descended
into
our
own
Breast
,
to
see
if
we
had
not
hoarded
up
some
Prejudices
that
might
block
out
those
Propositions
,
whose
Evidence
,
we
thought
,
deserv'd
admittance
.
We
found
none
at
all
there
,
having
been
to
that
Instant
very
indifferent
as
to
the
truth
of
that
Conclusion
;
and
supposing
the
Ballance
was
not
in
an
exact
Equilibrium
,
we
certainly
inclin'd
towards
the
side
of
the
Existence
of
a
God
,
rather
than
the
other
.
So
that
the
Prejudice
which
favoured
that
Existence
,
was
more
to
be
fear'd
on
our
Account
,
than
on
the
contrary
.
Moreover
we
were
conscious
to
our selves
,
we
were
not
concern'd
at
the
reputation
of
Descartes
,
and
that
we
were
untouch'd
with
Envy
,
with
which
he
seems
to
suspect
some
of
his
Country-Men
tainted
,
who
had
declar'd
against
his
Demonstrations
.
That
incourag'd
us
to
believe
,
our
Scruples
proceeded
from
the
Demonstration
it self
,
which
by
Consequence
,
must
only
carry
a
seeming
Evidence
;
since
a
real
and
true
Evidence
of
a
Demonstration
or
a
Proposition
,
is
necessarily
accompanied
with
a
satisfaction
and
tranquillity
of
Mind
,
that
perceives
it self
enlightned
in
so
lively
a
manner
,
as
makes
it
impossible
to
doubt
or
withstand
the
Truth
.
Hence
it
is
that
maugre
the
Wranglings
of
those
Descartes
calls
Septicks
,
it
is
impossible
to
have
any
Scruple
concerning
first
Principles
,
any
ways
to
doubt
,
if
the
Whole
be
bigger
than
its
Part
;
and
whether
it
is
impossible
that
the
same
Thing
should
be
,
and
not
be
at
the
same
time
.
Reflecting
therefore
upon
that
Argumentation
,
we
suppos'd
it
must
needs
seem
evident
,
and
at
the
same
time
we
experienc'd
from
within
ourselves
,
that
nothing
was
less
really
so
.
All
the
Difficulty
was
to
discover
the
Spring
of
that
false
Light
,
and
to
find
out
what
it
was
that
dazled
,
instead
of
clea●ing
our
Perspectives
.
We
presum'd
we
might
be
understood
,
and
our
meaning
thereupon
be
clearly
explain'd
by
these
Reflections
.
The
Axiom
that
makes
the
first
Proposition
in
Descartes's
Reasoning
,
is
true
but
upon
the
Supposition
of
two
Things
.
First
,
that
the
Idea
of
which
he
speaks
be
a
real
one
,
that
is
,
such
a
one
as
represents
a
real
,
at
least
a
possible
Object
.
Secondly
,
that
the
Mind
,
which
forms
that
Idea
,
be
clearly
convinc'd
that
it
is
real
.
Thus
because
the
Idea
of
a
right-lin'd
Triangle
is
real
,
and
a
Geometrician
acknowledges
it
as
such
,
perceiving
distinctly
the
equality
of
the
three
Angles
with
two
Rights
,
upon
that
Idea
he
may
truly
affirm
of
that
Triangle
,
that
it
has
three
Angles
equal
to
two
Rights
.
But
if
the
Idea
is
not
real
,
or
if
I
am
not
evidently
assured
it
is
so
,
it
is
false
that
I
can
affirm
a
real
Attribute
of
it
,
which
I
distinctly
perceive
in
it
.
Take
for
Instance
,
that
imaginary
Idea
of
A
Mountain
without
a
Valley
,
in
as
much
as
it
represents
a
Mountain
to
me
,
I
have
an
Idea
of
an
Height
;
yet
I
can
truly
and
absolutely
affirm
,
that
a
Mountain
without
a
Valley
is
high
.
If
the
Idea
is
real
,
and
yet
is
not
evident
to
me
that
it
is
so
,
it
is
true
that
the
Attribute
I
distinctly
apprehend
in
it
,
agrees
to
the
thing
it
represents
:
But
it
is
false
that
I
can
affirm
that
Attribute
of
the
thing
in
Hand
,
or
that
I
can
demonstrate
to
my self
that
property
from
that
Idea
.
As
supposing
this
Idea
was
a
real
one
A
Horse
that
has
Perception
and
Sense
:
Descartes
that
thought
it
was
not
real
,
could
not
conclude
from
thence
,
That
an
Horse
was
capable
of
Pain
and
Pleasure
;
although
that
property
is
distinctly
contain'd
in
the
Idea
of
a
Being
furnish'd
with
Sense
and
Apprehension
.
That
once
suppos'd
to
the
end
,
I
may
demonstrate
the
Existence
of
God
,
by
that
sole
Idea
(
A
Being
absolutely
perfect
)
it
is
not
only
requisite
it
should
be
a
real
Idea
,
as
it
certainly
is
,
but
that
it
be
evident
to
me
,
abstractedly
from
all
the
usual
Demonstrations
,
that
that
Idea
is
a
real
one
,
that
is
,
that
it
represents
to
me
a
real
Object
,
at
least
a
possible
one
,
and
no
Chimera
.
Now
I
maintain
,
before
Descartes
,
that
Idea
is
not
evidently
real
,
before
the
ordinary
Demonstrations
:
For
if
it
be
evidently
real
,
it
is
either
●o
of
its
self
,
or
from
the
Disquisition
I
make
of
the
Ideas
it
is
compos'd
of
.
It
is
not
so
of
it self
:
For
if
that
Idea
were
manifest
of
it self
,
our
Mind
could
never
make
a
Problem
of
it
,
nor
demand
seriously
of
it self
before
the
Demonstration
;
Is
a
Being
infinitely
perfect
,
a
real
Being
,
or
an
Imaginary
one
?
No
more
than
it
could
make
a
Question
of
these
,
Is
the
Whole
bigger
than
its
Part
?
Can
a
Thing
be
and
not
be
at
the
same
time
?
Since
they
are
manifestly
real
of
themselves
.
But
our
Mind
before
Demonstration
,
can
make
it self
this
Demand
,
whether
a
Being
absolutely
perfect
,
is
really
a
Being
,
or
in
Phancy
only
?
And
a
Man
that
never
had
reflected
on
the
things
that
prove
the
Existence
of
a
God
,
would
not
be
in
the
least
surpriz'd
,
to
hear
that
Question
seriously
propos'd
,
as
he
would
be
,
should
any
one
ask
,
as
if
he
were
in
Doubt
,
whether
the
Whole
is
bigger
than
its
Part.
That
Idea
then
is
not
manifestly
real
of
it self
.
It
remains
then
that
the
Evidence
of
its
reality
must
be
fetch'd
from
the
Examination
that
we
make
thereon
.
If
so
,
M.
Descartes
ought
to
have
minded
us
of
that
Precaution
,
before
we
entred
on
his
Demonstration
.
But
I
prove
that
antecedently
to
Demonstration
,
the
reality
of
that
Idea
can
neither
be
evident
to
us
of
it self
,
nor
by
the
discussion
of
the
Terms
contain'd
in
't
.
First
,
because
the
Attribute
is
not
comprehended
in
the
Idea
of
the
Subject
:
Since
it
is
not
essential
to
a
Being
to
be
absolutely
perfect
.
Secondly
,
because
that
Discussion
affords
me
many
seeming
Contradictions
,
which
my
Mind
knows
not
how
to
reconcile
before
the
ordinary
Demonstrations
.
For
to
examine
and
unravel
that
Idea
,
which
of
its
self
is
very
general
and
confus'd
,
is
to
retail
all
Perfections
,
whereof
not
one
must
be
wanting
to
a
Being
absolutely
perfect
.
Now
among
those
Perfections
,
there
are
some
that
blunt
and
repulse
the
Mind
,
because
she
has
not
so
great
a
reach
as
to
conceive
them
.
For
Instance
,
that
that
Being
should
be
of
it self
,
that
that
Being
should
be
Almighty
and
Independent
of
every
thing
in
its
acting
,
even
to
the
Power
of
producing
Beings
out
of
Nothing
.
There
are
others
that
seem
to
her
inconsistent
in
the
same
Subject
.
For
instance
,
she
conceives
Liberty
and
Immutability
,
Immensity
and
Indivisibility
,
the
Properties
of
Bodies
and
of
Spirits
,
as
so
many
Perfections
.
She
sees
that
the
Perfections
which
agree
to
several
Beings
separately
,
must
all
be
united
in
that
absolutely
perfect
Being
.
Conceiving
therefore
a
Being
absolutely
perfect
,
the
represents
it
at
once
as
a
free
Being
,
and
an
Immutable
,
as
one
that
can
desire
and
be
averse
to
the
same
thing
,
though
its
Will
be
always
Unchangeable
,
that
is
,
Omnipresent
,
without
being
extended
or
divisible
,
that
is
,
a
pure
Spirit
,
and
at
the
same
time
includes
all
the
Perfections
of
Bodies
possible
to
be
produc'd
.
Nay
I
dare
presume
to
say
,
that
this
Idea
thus
analyz'd
,
in
respect
of
a
Mind
,
that
never
made
any
Reflection
on
the
Reasons
that
conclude
the
Existence
of
a
necessary
Being
,
discovering
so
many
Contradictions
in
that
necessary
Being
,
would
as
soon
represent
it
as
an
Imaginary
Being
,
as
a
real
one
,
and
that
,
not
supposing
those
usual
Reasons
,
that
prove
to
us
a
first
cause
of
all
Beings
,
and
the
Reflections
that
follow
them
,
we
should
as
easily
regard
that
Being
as
impossible
as
possible
.
From
whence
I
at
least
conclude
,
that
the
Idea
of
a
Being
absolutely
perfect
,
cannot
be
look'd
on
as
an
Idea
undoubtedly
real
,
by
him
that
examins
it
,
before
his
Acquaintance
with
the
ordinary
Demonstrations
.
Consequently
,
that
he
that
examins
it
cannot
absolutely
attribute
Existence
to
that
Being
,
and
which
is
the
same
thing
,
cannot
demonstrate
to
himself
the
Existence
of
a
God
,
from
the
Idea
of
a
Being
infinitely
perfect
.
The
defect
therefore
of
Descartes's
Paralogism
,
consists
in
this
,
that
he
supposes
,
before
any
Demonstrations
,
the
Idea
of
a
Being
absolutely
perfect
,
to
be
taken
by
the
Mind
for
real
,
and
as
having
a
real
Object
,
which
is
palpably
false
.
All
this
discovers
the
Original
of
the
Scruples
all
the
World
have
had
,
as
to
that
Demonstrations
,
and
which
those
themselves
have
not
been
clear
of
,
whom
the
difficulty
of
resolving
so
subtil
a
Paralogism
hath
drawn
over
to
Descartes's
Party
,
who
doubtless
had
they
been
honest
and
sincere
,
must
have
confess'd
they
still
felt
some
disquiet
in
their
Mind
on
that
Particular
;
and
that
it
was
by
meer
Violence
they
had
at
last
accustom'd
their
Understanding
to
tell
them
,
that
Demonstration
was
evident
.
This
was
the
Fault
which
some
felt
,
rather
than
saw
,
that
made
them
deny
Existence
to
be
inclos'd
in
the
Idea
of
a
Being
infinitely
perfect
.
For
absolutely
speaking
,
although
it
is
compriz'd
in
the
Catalogue
of
Perfections
,
appropriate
to
that
Being
,
yet
the
Mind
to
which
the
Idea
was
not
manifestly
real
,
took
it
not
in
,
and
excluded
it
,
in
making
that
very
Problem
,
Does
a
Being
absolutely
perfect
Exist
?
Until
the
Arguments
independent
of
that
Idea
had
resolv'd
the
Problem
,
and
convinc'd
it
that
such
a
Being
did
Exist
.
And
let
not
Descartes
say
,
that
that
Idea
including
nothing
but
Perfections
,
it
is
evident
it
includes
nothing
but
what
is
Real
;
for
a
Chimerous
Idea
may
be
compos'd
of
only
Real
Ideas
;
here
then
is
one
exactly
like
that
we
are
in
dispute
of
,
A
Triangle
that
hath
all
the
Perfections
of
Triangles
.
That
Idea
,
though
it
includes
nothing
besides
real
Perfections
,
is
notwithstanding
a
Chimera
,
since
for
Instance
a
rectangled
Triangle
has
opposite
Properties
to
those
of
an
Equilateral
,
and
that
Opposition
is
the
reason
they
are
inconsistent
with
one
another
.
So
,
though
all
the
Perfections
of
Beings
are
real
,
it
does
not
follow
that
that
Idea
,
A
Being
that
hath
all
the
Perfections
of
Beings
,
should
be
a
real
Idea
;
and
the
Opposition
I
observe
betwixt
some
of
those
Perfections
,
naturally
influences
my
Mind
,
unless
prevented
by
the
ordinary
Demonstrations
,
to
doubt
,
at
least
,
whether
that
Idea
is
not
a
Chimera
,
as
well
as
the
other
I
have
been
speaking
of
.
From
hence
it
is
that
in
pursuance
to
the
Demonstrations
that
convince
me
of
the
Existence
of
that
Being
,
but
that
give
me
no
clear
and
distinct
Knowledg
of
its
Essence
,
I
confine
my self
to
say
,
That
Being
must
contain
the
Perfections
of
all
other
Beings
eminently
,
that
is
to
say
,
in
a
way
I
don't
conceive
,
and
which
would
never
have
come
into
my
Head
,
or
at
least
would
never
have
been
look'd
on
by
me
as
certainly
and
evidently
possible
,
unless
I
had
been
convinc'd
of
the
Existence
of
the
first
Being
,
before
the
discussion
of
its
Essence
.
That
Solution
of
Descartes's
first
Paralogism
,
made
way
to
the
discovery
of
that
other
Default
of
his
,
where
he
concludes
the
Existence
of
God
from
the
objective
reality
of
the
Idea
(
as
he
speaks
)
which
we
have
of
God
.
That
Idea
,
(
says
he
)
which
I
find
in
my
Mind
,
has
an
infinite
objective
reality
,
since
it
represents
to
me
an
infinite
Being
.
Therefore
it
has
that
infinite
Being
for
its
cause
;
therefore
an
infinite
Being
exists
:
For
otherwise
the
Effect
would
have
perfections
,
that
were
not
in
its
cause
.
Those
who
have
undertook
that
arguing
,
give
us
to
understand
,
they
have
found
it
to
be
a
greater
Paralogism
than
the
former
,
and
bring
many
Reasons
for
it
,
which
M.
Descartes
refutes
as
well
as
he
is
able
:
For
my
own
Part
,
my
Opinion
is
,
That
M.
Descartes
supposes
in
that
Reasoning
,
what
lay
on
him
to
be
proved
:
For
he
not
only
supposes
that
that
Idea
has
an
objective
reality
,
but
farther
,
that
I
can
be
ascertained
independently
of
the
common
Demonstrations
,
that
it
effectively
has
an
objective
Reality
,
or
that
it
has
a
Real
and
not
an
imaginary
Object
:
But
I
am
incapable
of
knowing
whether
its
Object
be
real
or
imaginary
,
before
the
Demonstrations
,
as
I
have
already
proved
:
And
if
I
can
doubt
whether
that
Object
is
not
a
Chimera
,
I
cannot
suppose
it
has
an
Objective
Reality
,
but
ought
to
fear
it
has
an
Objective
Vanity
,
if
I
may
be
allowed
so
to
speak
;
and
in
that
Case
I
can
by
no
means
conclude
,
That
God
has
impressed
it
on
my
Mind
,
and
consequently
that
there
is
a
God
:
But
I
ought
to
think
,
That
probably
it
proceeds
from
nothing
,
as
Descartes
expresses
himself
,
That
is
,
from
an
Imperfection
of
Mind
that
hath
produced
it
,
as
it
could
produce
this
same
a
Mountain
without
a
Valley
.
Hence
it
is
clear
and
manifest
,
that
those
two
pretended
Demonstrations
are
meer
Paralogisms
,
and
that
both
are
maimed
and
lame
in
the
same
part
,
and
defective
on
the
same
account
.
Besides
,
M.
Descartes
can
never
demonstrate
to
me
the
Truth
of
the
Proposition
,
on
which
all
his
reasoning
depends
;
viz.
That
the
Cause
of
an
Idea
ought
to
contain
formally
or
eminently
all
the
Perfections
which
the
Idea
represents
;
for
when
't
is
said
,
The
Cause
contains
all
the
Perfections
of
the
effect
,
that
is
not
meant
,
nor
is
it
evidently
true
,
but
of
such
Perfections
as
the
effect
possesses
,
and
not
of
those
it
only
represents
;
for
the
Perfections
the
Idea
represents
,
are
not
the
Perfections
of
the
Idea
,
the
only
Perfection
of
the
Idea
being
to
represent
all
those
Perfections
:
A
Quality
that
hath
nothing
of
Infinite
in
it
,
and
consequently
supposes
not
an
infinite
Cause
.
I
say
that
Quality
includes
nothing
of
Infinity
,
because
the
Perfection
of
an
Idea
is
not
measured
by
the
Dignity
of
the
Object
that
it
represents
,
but
by
the
manner
wherewith
it
represents
it
;
which
being
most
imperfect
in
the
Case
before
us
,
cannot
be
infinite
.
And
this
single
Instance
which
I
subjoyn
to
all
that
Descartes's
Adversaries
have
said
upon
the
Matter
,
is
sufficient
to
shew
,
That
the
Proposition
on
which
is
grounded
his
whose
Reasoning
,
will
not
pass
for
a
Principle
of
a
Demonstration
.
Lastly
,
continued
the
Chinese
,
Supposing
the
Reasonings
of
that
Philosopher
were
not
false
or
sophistical
,
they
would
scarce
merit
the
Name
of
Demonstrations
in
the
Subject
they
proceed
upon
:
There
never
can
be
Demonstrations
of
the
Existence
of
a
God
,
whilst
they
are
not
received
as
such
,
that
is
,
whilst
they
are
not
received
as
convincing
Arguments
beyond
reply
,
the
Truth
of
which
is
so
prevalent
as
to
destroy
all
contrary
Prejudice
.
Now
dark
and
clouded
Minds
can
never
be
pierc'd
by
that
Metaphysical
Subtilty
:
Those
of
a
middle
Rank
find
themselves
perplex'd
,
whether
by
their
Prejudices
,
or
for
want
of
Penetration
;
most
of
those
of
the
first
and
most
exalted
Order
,
discover
in
them
,
or
think
they
do
discover
very
knotty
Difficulties
.
All
this
put
together
makes
one
general
Prejudice
on
their
Consideration
,
that
never
read
them
,
and
which
might
warrant
their
Prudence
to
conclude
,
if
there
were
no
other
Demonstrations
of
the
Existence
of
God
,
there
were
certainly
noneat
all
.
So
that
my
Advice
to
your
Philosopher
and
his
Followers
is
,
Not
so
highly
to
prefer
his
Demonstrations
before
those
commonly
made
use
of
:
For
if
it
be
true
that
all
others
are
inevident
in
comparison
of
these
,
very
mischievus
Consequences
might
be
drawn
from
that
Principle
,
against
the
Existence
of
a
First
Being
,
of
which
the
Libertines
(
if
I
may
judge
by
those
of
the
Empire
of
China
)
would
not
fail
to
make
advantage
.
Whether
the
Spirit
that
drove
on
the
Cloud
,
on
which
the
Mandarin
was
horsed
,
and
which
was
one
of
the
grimmest
and
blackest
Devils
in
all
Hell
,
grew
sowr'd
and
uneasie
at
these
Discourses
,
from
which
Inferences
might
be
drawn
very
prejudicial
to
the
Interests
of
the
Sabbath
,
or
whether
the
Mandarin
was
himself
in
haste
,
and
expected
to
hear
nothing
new
upon
that
Affair
,
he
had
no
sooner
uttered
that
last
Sentence
,
but
we
saw
him
on
a
sudden
hurried
towards
the
East
with
an
incredible
Swiftness
.
Father
Mersennus
,
that
stood
on
Thorns
to
give
him
Answer
,
could
not
forbear
following
him
,
and
kept
him
Pace
for
above
thirty
Degrees
.
He
returned
to
us
about
a
quarter
of
an
Hour
after
,
and
spoke
a
little
angrily
.
It
is
strange
how
the
Enemies
of
Descartes
make
their
Insults
,
and
treacherously
fall
upon
us
,
then
betake
them
to
their
Heels
,
without
giving
us
so
much
as
Time
to
put
our selves
in
a
Posture
of
Defence
,
and
to
reply
to
that
noisy
Trumpery
which
they
think
to
put
off
at
the
rate
of
Oracles
:
If
the
Mandarin
,
no
less
than
Aristotle
had
rely'd
upon
their
Forces
,
and
believed
,
as
they
pretend
,
their
Arguments
a
Match
for
Descartes
,
they
would
not
have
shrunk
when
they
were
to
grapple
,
and
would
at
least
have
tarried
the
Answer
that
was
to
be
made
them
;
but
these
are
Donquixots
of
Knight
Errants
,
that
bravado
it
by
discharging
a
Pistol
in
the
Air
,
and
never
stand
to
it
before
the
Enemy
,
which
they
make
as
if
they
did
encounter
.
But
in
the
Time
that
I
have
accompanied
our
Mandarin
,
I
have
overturned
his
Ideas
:
He
has
promised
me
that
this
Day
twelvemonth
he
will
be
again
in
Mersennus
,
where
we
shall
have
a
fair
and
leisurely
Conference
upon
Descartes's
Demonstrations
;
then
,
Gentlemen
,
I
desire
your
Company
,
said
he
,
and
if
I
do
not
convince
my
Gentleman
,
so
as
to
stop
his
Mouth
for
the
future
,
I
'll
commence
Peripatetick
on
the
Spot
,
and
utterly
renounce
Cartesianism
.
We
promised
him
to
wait
on
him
at
that
Time
:
But
,
Father
,
said
I
,
we
have
been
long
upon
the
Road
,
yet
have
made
no
great
Progress
in
our
Journey
,
I
desire
we
may
dispatch
it
as
soon
as
possible
,
for
I
am
in
fear
for
my
Body
,
and
would
not
for
a
World
it
should
stay
without
me
above
four
and
twenty
Hours
.
With
that
he
looked
towards
the
Earth
,
to
see
what
Hour
it
was
,
and
told
me
,
it
was
but
seven
Hours
since
we
left
France
,
and
provided
we
made
no
Halts
in
our
way
,
in
five
Hours
,
at
latest
,
we
shall
arrive
in
Descartes's
World
.
So
we
left
Mersennus
,
and
departed
from
the
Moon
,
by
the
Northside
of
that
Globe
;
we
made
towards
the
Starry
Heaven
with
all
the
Speed
we
were
capable
of
;
that
is
to
say
,
in
one
Minute
we
compass'd
many
thousand
Leagues
.
It
is
a
prodigious
,
and
inconceivable
thing
,
the
multitude
of
the
Stars
;
a
Man
can
discover
from
the
Earth
,
with
the
best
Glasses
,
but
a
very
inconsiderable
Part
,
in
respect
of
those
that
lie
out
of
Sight
.
We
cross'd
the
Sign
Sagittary
,
where
I
took
pleasure
in
observing
the
principal
Stars
,
that
are
usually
describ'd
on
the
Celestial
Globes
;
that
Sign
resembles
an
Archer
near
as
much
as
I
resemble
an
House
;
whereof
yo●
may
imagine
my
two
Eyes
the
Windows
,
my
two
Arms
the
Jettings
that
flank
the
Main
of
the
Lodgings
,
represen●●d
by
the
rest
of
my
Body
.
Had
I
a
mind
to
divert
my self
,
as
Ovid
does
,
in
his
Description
of
the
Chariot
of
Phaeton
,
I
might
make
a
thousand
pretty
Astronomical
Allusions
,
and
could
create
in
my
Road
many
new
Zodiacks
,
in
which
a
multitude
of
Animals
celebrated
in
the
Fables
that
some
have
left
behind
them
upon
Earth
,
might
take
place
,
and
have
Reparation
made
for
the
Wrongs
done
them
by
the
capriciousness
of
Poets
and
Astronomers
,
that
have
given
the
Preheminence
to
others
of
perhaps
not
half
so
great
Worth
and
Magnitude
:
But
the
Reader
may
easily
imagine
to
himself
all
that
.
I
shall
say
no
more
of
the
Conferences
we
had
in
the
rest
of
our
Voyage
,
where
I
was
little
more
than
Auditor
.
The
two
Peripateticks
held
a
Dispute
almost
all
the
way
with
Father
Mersennus
and
the
old
Gentleman
,
upon
several
Points
of
the
New
Philosophy
,
but
all
they
said
amounted
to
little
more
than
may
be
seen
in
Father
de
la
Grange
and
other
Books
,
that
treat
of
such
sort
of
Things
.
It
pleased
me
to
see
with
what
Heat
each
maintain'd
his
Party
,
and
endeavour'd
to
draw
me
over
to
it
;
but
I
was
satisfy'd
in
praising
first
one
and
then
the
other
,
without
giving
up
my self
to
either
,
and
only
took
upon
me
the
Quality
of
Arbitrator
,
(
which
they
seemed
by
common
Consent
to
award
me
)
for
the
moderating
the
too
great
Vehemence
and
Zeal
for
the
Sect
that
sometimes
transported
them
a
little
farther
than
was
allowable
.
Mean
while
I
took
notice
,
That
Father
Mersennus
,
that
conducted
us
,
made
us
still
leave
,
from
Time
to
Time
,
the
direct
Road
,
to
fetch
a
Compass
about
,
and
aim'd
to
keep
us
at
a
Distance
from
the
Body
of
the
Stars
,
or
,
to
speak
in
the
Cartesian
Phrase
,
from
the
Centre
of
the
Vortexes
.
I
demanded
the
reason
of
his
doing
so
;
telling
him
,
one
of
my
greatest
Curiosities
would
be
to
contemplate
a
Star
at
hand
,
and
to
consider
the
Motion
of
the
subtil
Matter
in
the
Centre
of
the
Vortex
,
and
that
,
that
was
the
readiest
way
to
convince
me
there
were
Vortexes
,
such
as
Descartes
has
describ'd
.
He
answered
,
it
would
be
more
convenient
to
satisfie
my
Curiosity
as
I
returned
,
after
that
M.
Descartes
had
himself
explained
the
different
Determinations
,
the
Subtil
Matter
is
capable
of
,
in
a
Vortex
;
that
thereby
I
should
better
take
his
Meaning
,
and
before
that
it
would
be
but
a
new
Subject
of
Confusion
to
my self
,
and
of
cavilling
to
the
Peripatetick
Gentlemen
.
It
behoved
him
to
hold
to
that
,
and
I
had
from
thence
forward
but
a
very
ill
Opinion
of
the
Vortexes
,
of
which
I
saw
no
likelihood
in
the
Motions
of
the
Matter
at
a
good
Remove
from
the
Stars
.
But
at
last
we
arrived
to
the
Third
Heaven
,
which
was
the
End
of
our
Voyage
.
The
Occurrences
,
that
happened
in
my
Stay
there
,
shall
be
the
Subject
of
the
Third
Part
of
my
Relation
.
A
VOYAGE
TO
The
World
of
Cartesius
.
PART
III.
THE
Third
Heaven
of
the
World
of
Descartes
,
is
the
same
with
what
the
Philosophers
heretofore
called
the
Imaginary
Spaces
;
but
seeing
the
Word
Imaginary
seemed
to
import
nothing
but
what
was
Chimerical
,
and
in
the
Imagination
only
he
chose
rather
to
term
it
the
Indefinite
Spaces
.
There
have
not
been
wanting
some
that
have
started
Difficulties
upon
the
Term
Indefinite
,
which
in
several
Places
he
seems
to
substitute
in
the
Place
of
Infinite
,
without
any
Necessity
;
but
at
last
his
Disciples
have
made
it
al-a-mode
,
and
Custom
hath
warranted
its
Use.
As
soon
as
I
set
Footing
in
those
vast
Regions
,
I
descry'd
indeed
the
finest
and
most
advantagious
Place
possible
to
be
imagin'd
for
the
Building
of
a
World
in
,
nay
for
the
Construction
of
Millions
and
Infinite
Worlds
,
but
I
saw
no
Materials
proper
to
begin
,
or
to
make
the
least
Part
of
so
great
an
Edifice
.
Having
travell'd
six
or
seven
thousand
Leagues
without
any
News
of
Tidings
of
Descartes
,
we
agreed
to
separate
our selves
,
that
we
might
find
him
out
the
easier
:
Father
Mersennus
took
one
way
,
the
Old
Gentleman
and
I
,
with
the
two
Peripatetick
Souls
the
other
.
In
short
,
Father
Mersennus
found
him
,
and
quickly
after
we
had
parted
,
we
saw
them
both
together
,
making
towards
us
.
The
obliging
way
wherewith
he
receiv'd
me
,
certified
me
,
T●●t
Father
Mersennus
had
given
him
a
good
Character
of
me
,
and
spoke
of
me
as
a
Man
that
in
Time
would
prove
one
of
his
most
zealous
Followers
.
He
likewise
very
respectfully
saluted
the
two
Peripateticks
,
but
gave
them
to
understand
the
Pains
they
had
taken
,
in
coming
to
treat
of
an
Accommodation
with
him
,
were
manifestly
to
very
little
purpose
:
That
Father
Mersennus
had
already
sufficiently
advis'd
him
of
the
Propositions
they
design'd
to
offer
,
which
he
assured
them
he
should
not
be
very
forward
to
condescend
to
;
notwithstanding
he
would
give
them
a
favourable
Audience
,
and
satisfie
them
beforehand
he
had
no
ill
Design
upon
the
Kingdom
of
Aristotle
;
thereupon
,
giving
Orders
to
Father
Mersennus
to
entertain
the
two
Gentlemen
,
he
accosted
the
Old
Sage
and
my self
in
particular
.
The
Discourse
began
with
the
ample
Protestations
of
Friendship
,
M.
Descartes
and
the
Old
Stager
made
each
other
,
mutually
expressing
the
Joy
they
had
in
seeing
one
another
:
The
Old
Gentleman
,
out
of
hand
took
upon
him
to
make
my
Elogy
,
speaking
a
thousand
fine
obliging
things
of
me
to
Descartes
;
especially
he
cry'd
up
the
uninterested
Love
I
had
for
Truth
,
the
Desire
of
Learning
that
always
had
appear'd
in
me
,
and
the
Readiness
I
had
promis'd
,
to
imbrace
the
Instructions
,
in
the
Inquest
of
which
I
had
made
so
long
a
Voyage
.
I
wav'd
,
as
modestly
as
possible
the
other
Praises
that
were
given
me
;
but
added
,
That
for
the
Love
of
Truth
and
Desire
of
Learning
,
I
must
stand
up
,
as
for
my
only
considerable
Accomplishments
;
that
as
to
the
Readiness
I
had
ingag'd
to
receive
M.
Descartes's
Instructions
,
that
ought
not
to
come
into
the
Account
,
since
a
Master
of
his
Character
and
Worth
,
and
a
Genius
so
Admirable
and
Transcendent
beyond
all
others
,
as
his
was
,
had
Right
to
demand
and
require
that
entire
Submission
from
all
that
pretended
to
Wisdom
or
Equity
in
the
World
.
You
are
pleas'd
to
carry
your
Compliment
a
little
too
high
,
reply'd
M.
Descartes
,
and
I
question
whether
the
generality
of
those
that
are
reputed
the
Wise
and
Equitable
Persons
of
the
World
,
would
subscribe
to
that
Homage
and
Submission
you
their
Representative
vouch
for
them
:
I
question
too
,
according
to
the
Rules
of
Physionomy
of
Spirits
,
whether
I
ought
to
build
much
upon
that
pretended
Tractableness
,
wherein
you
pride
your self
so
much
;
methinks
I
perceive
still
at
bottom
of
your
Soul
some
kind
of
,
I
know
not
what
,
Prejudices
,
that
indispose
it
for
the
Knowledg
of
Truth
.
Tell
me
,
in
beholding
this
vast
Space
,
(
continued
he
)
what
is
't
you
think
you
see
?
Monsieur
,
(
I
reply'd
)
that
is
a
perplexing
Question
,
but
to
convince
you
that
I
speak
from
my
Heart
,
in
promising
to
be
instructive
,
I
will
make
Answer
to
your
Question
just
as
my
Thoughts
are
of
it
:
According
to
you
I
ought
to
say
,
That
beholding
the
great
Space
,
I
see
a
Body
or
Matter
;
but
without
Dissimulation
,
methinks
,
in
effect
I
see
just
Nothing
.
At
that
my
Old
Sophister
tipt
the
Wink
upon
me
,
which
I
took
not
at
that
instant
,
nor
understood
the
Meaning
of
it
till
after
.
'T
is
enough
,
says
M.
Descartes
,
let
us
talk
of
someting
else
:
Give
me
an
account
,
pray
,
how
goes
Philosophy
in
your
World
,
if
you
have
any
News
of
it
;
for
these
many
Years
I
have
been
ignorant
almost
of
all
the
Concerns
there
,
as
well
from
the
Indifference
and
Disregard
I
have
found
in
me
ever
since
my
quitting
the
Body
,
for
the
Sentiments
of
Men
,
as
that
Monsieur
here
,
who
is
the
only
Person
that
has
visited
me
since
,
having
retired
in
the
Country
many
Years
ago
,
has
been
incapable
of
hearing
the
Particulars
of
Affairs
that
concern
Cartesianism
,
contenting
himself
to
learn
,
and
to
assure
me
from
Time
to
Time
,
my
Philosophy
continued
still
to
have
very
many
Friends
,
and
very
many
Enemies
.
And
I
am
not
much
better
instructed
,
I
answered
,
with
what
regards
your
Sect
,
having
but
begun
to
interest
my self
in
its
Affairs
,
since
those
few
Days
I
have
had
the
Honour
of
this
Gentleman's
Acquaintance
;
however
,
I
will
inform
you
of
all
that
I
could
hear
,
or
that
has
come
to
my
Knowledg
,
without
giving
my self
much
Trouble
of
Enquiry
.
Your
Philosophy
,
as
you
know
,
was
set
up
with
all
the
Advantages
and
Disadvantages
of
Novelty
,
and
it
has
experienc'd
the
Fortune
which
all
New
Doctrins
use
to
find
.
Many
there
are
that
have
imbrac'd
it
with
Admiration
,
and
defended
it
with
Earnestness
and
Passion
.
It
hath
met
with
the
Patronage
and
Protection
of
Persons
commendable
for
their
Parts
,
Capacity
and
Politeness
;
but
almost
all
Bodies
and
Vniversities
have
rejected
it
,
and
declared
against
it
:
Each
acted
in
that
as
in
all
things
else
,
according
to
the
Principle
of
Self-interest
:
Some
took
your
Side
,
as
apprehending
themselves
thereby
distinguish'd
and
advancd
above
the
Herd
;
others
deny'd
it
,
as
fearing
the
diminution
of
their
Credit
:
The
Motive
and
Pretence
of
both
Parties
was
the
Love
of
Truth
and
uncorrupt
Doctrin
.
The
Posture
of
present
Affairs
hath
almost
the
same
Face
still
;
yet
if
we
judge
by
the
Books
,
whether
of
Philosophy
or
Medicine
,
brought
from
England
,
Holland
and
Germany
,
Cartesianism
hath
made
very
considerable
Progress
in
those
Parts
.
Scarce
once
in
an
Age
is
printed
any
Course
of
Philosophy
according
to
the
Method
of
the
Schools
;
and
almost
all
the
Works
of
that
Nature
,
that
at
this
Time
are
publick
in
France
,
are
Physical
Tracts
that
suppose
the
Principles
of
the
New
Philosophy
:
Such
Books
as
treat
of
an
Vniversal
,
of
Metaphysical
Degrees
of
Ens
Rationis
,
create
Fears
in
the
Booksellers
Minds
;
they
'll
cumber
themselves
with
no
more
of
them
,
and
endeavour
to
rid
their
Hands
of
all
that
they
have
left
,
at
any
rate
,
as
Merchants
do
their
Stuffs
when
the
Fashion
's
over
.
All
those
Questions
,
heretofore
so
famous
,
wherewith
the
Presses
have
groan'd
for
almost
two
hundred
Years
,
and
that
have
found
Employment
for
so
many
Printers
,
are
no
where
heard
of
but
in
the
Schools
of
the
Publick
Professors
.
Out
of
the
Desks
there
is
no
talk
of
the
Thomists
,
the
Scotists
and
the
Nominals
,
at
least
there
is
no
Distinction
made
betwixt
them
;
all
are
numbred
in
the
same
Predicament
,
and
on
the
same
Side
which
they
call
the
Old
Philosophy
,
to
which
is
oppos'd
the
Philosophy
of
Descartes
,
or
the
New
Philosophy
.
You
have
had
the
good
Fortune
with
your
Lustre
to
efface
all
the
New
Philosophers
that
have
risen
both
in
and
since
your
Time
;
and
to
make
use
of
a
Comparison
,
that
bating
the
Odium
of
the
Subject
it
is
taken
form
,
hath
nothing
in
it
but
what
makes
for
your
Renown
;
As
in
Spain
the
Name
of
Lutheran
is
indifferently
given
to
all
Hereticks
of
whatever
Sect
or
Faction
,
so
the
Title
of
Cartesian
is
attributed
to
all
those
that
have
undertaken
to
make
Refinements
in
Point
of
Natural
Philosophy
.
I
have
seen
more
than
one
bold
Venturer
,
that
in
full
Dispute
hath
listed
Gassendus
among
your
Followers
,
though
you
was
undoubtedly
his
Junior
by
several
Years
:
And
I
know
a
certain
College
,
where
the
Professor
durst
not
speak
of
Insensible
Matter
,
of
the
Rules
of
Motion
,
of
the
Perspicuity
of
Ideas
,
lest
he
should
be
forthwith
accused
of
Cartesianism
.
For
the
rest
(
excepting
in
the
Exercises
of
some
Honest
Religious
Persons
,
that
doubtless
have
no
ill
Design
,
but
not
having
read
you
,
would
yet
assume
to
themselves
the
Honour
of
engaging
you
)
that
treating
you
as
an
Atheist
,
is
quite
out
of
Doors
,
as
is
the
making
that
Proposition
a
Precedent
for
your
Religion
,
which
you
advance
in
the
Entrance
on
your
Metaphysicks
,
That
we
must
doubt
of
every
Thing
;
yet
some
of
the
finest
and
clearest
Heads
do
not
stick
seriously
to
affirm
,
That
the
late
Conversions
of
the
Huguenots
in
France
have
robb'd
you
of
many
Disciples
;
for
upon
their
Conviction
of
the
Real
Presence
of
the
Sacred
Body
of
I.
C.
in
the
Eucharist
,
they
confidently
assert
the
Falsity
of
some
of
your
Principles
,
which
they
are
at
a
Fault
to
reconcile
with
the
Reality
of
that
Mystery
.
But
no
matter
,
all
such
as
have
a
sound
and
unprejudic'd
Notion
of
Things
,
though
they
stand
diameter
to
your
Opinions
,
do
you
Justice
,
and
give
you
an
Encomium
that
seems
none
of
the
least
;
which
is
,
that
they
acknowledg
you
have
open'd
the
Eyes
of
the
Philosophers
of
our
Times
to
the
Discovery
of
the
Rises
of
their
Method
in
Philosophy
,
by
that
just
and
reasonable
Reproach
of
the
little
Concern
they
had
,
for
the
most
part
,
to
dive
to
the
Bottom
of
the
Things
they
treat
of
,
whether
in
Metaphysicks
or
in
Physicks
,
and
the
little
Application
they
bring
with
them
,
both
in
framing
to
themselves
and
giving
their
Disciples
clear
and
distinct
Ideas
of
the
Things
disputed
of
;
the
Abuse
that
was
made
of
the
subtilty
of
Mind
,
perverted
only
to
the
multiplying
Wranglings
and
trifling
Disputes
,
to
the
inventing
of
new
Equivocal
Terms
,
to
the
confounding
rather
than
enlightning
certain
abstracted
Questions
,
prudently
enough
introduc'd
the
Schools
,
for
Exercise
and
an
Occasion
of
Dispute
and
Emulation
,
to
the
Minds
of
Youth
,
but
ridiculously
made
the
main
Stress
and
Essentials
of
Philosophy
,
that
from
thence
had
degenerated
into
an
Empty
Science
,
compos'd
of
Words
and
Terms
that
signifie
nothing
:
The
little
Observation
made
upon
Experience
,
that
is
the
Mother
of
Philosophy
:
The
implicit
Dependence
they
had
on
the
Sentiment
of
another
,
often
superficially
considered
and
ill
understood
.
I
can
also
assure
you
,
that
kind
of
Advice
,
though
envidiously
at
first
receiv'd
,
has
not
fail'd
of
its
Effect
.
The
Desk-Philosophy
has
chang'd
its
Countenance
in
the
principal
Colleges
of
France
.
The
most
ingenious
of
the
Professors
affect
to
treat
of
the
ordinary
Questions
,
and
those
that
are
most
crabbed
with
greater
Solidity
and
Method
,
with
more
Justness
and
Exactness
,
persuaded
that
those
Questions
thus
handl'd
have
a
greater
Power
than
is
imagined
to
form
a
Juvenile
Mind
,
if
it
is
capable
of
it
,
to
render
it
Correct
and
Just
,
to
accustom
it
insensibly
to
make
those
so
necessary
Abstractions
,
in
order
to
the
avoiding
Mistakes
and
Fallacies
in
the
Train
of
a
Reasoning
,
spun
through
a
Discourse
,
in
the
Examination
of
a
Mathematical
Demonstration
,
the
Discussion
of
a
Physical
Experiment
,
or
perhaps
a
Political
Interest
or
Concern
.
Since
when
Men
are
more
shy
of
calling
the
Proofs
they
bring
for
their
Opinions
,
Demonstrations
,
they
are
not
so
eager
to
declare
War
against
those
that
talk
otherwise
than
themselves
,
and
that
often
say
the
same
thing
.
They
have
learn'd
to
doubt
of
certain
Axioms
that
have
hitherto
been
held
Sacred
and
Inviolable
,
and
upon
Examination
have
sometimes
found
them
unworthy
of
so
great
a
Title
.
Occult
Qualities
are
under
a
Suspicion
,
and
a
Cloud
,
having
lost
considerably
of
their
Reputation
.
The
Horror
of
a
Vacuum
is
no
where
receiv'd
but
in
the
Shools
,
where
no
one
will
be
at
the
charge
of
Glass
Tubes
,
and
certain
Instruments
which
manifestly
prove
the
absurdity
of
that
hackney'd
Solution
,
that
hath
been
constantly
given
to
the
most
curious
and
extraordinary
Phenomena's
of
Nature
.
All
sort
of
Experiments
are
daily
made
.
That
of
the
Gravity
of
the
Air
is
try'd
a
thousand
different
ways
;
and
there
is
scarce
any
little
Pretender
to
Physick
in
the
Town
,
but
has
at
his
Fingers
ends
the
History
of
M.
Paschal's
Experiment
.
Here
M.
Descartes
,
interrupting
me
,
demanded
what
was
that
Experiment
of
M.
Paschal
?
I
answered
,
it
was
that
made
in
the
year
,
1648.
upon
the
Well
of
Domme
with
Torricelli's
Tube
.
Wherein
the
Quick
Silver
was
observ'd
to
fall
a
great
deal
lower
at
the
top
of
the
Mountain
,
than
in
the
middle
,
or
at
the
bottom
;
from
whence
hath
been
evidently
concluded
the
Gravity
of
the
Air.
Does
that
,
reply'd
M.
Descartes
,
go
by
the
Name
of
M.
P.
—
's
Experiment
?
It
is
then
,
because
he
put
it
in
Practice
,
or
rather
because
he
occasion'd
it
to
be
practic'd
by
M.
Perrier
;
for
assuredly
it
is
not
because
he
invented
it
,
or
foresaw
the
Success
.
And
if
that
Experiment
ought
to
bear
the
Name
of
its
Author
,
it
might
more
truly
be
intituled
,
the
Experiment
of
Descartes
.
For
it
was
I
that
desir'd
him
two
years
before
to
make
the
Trial
,
Let.
77.
Tom.
3.
and
assur'd
him
of
the
Success
,
as
being
intirely
conformable
to
my
Principles
,
without
which
it
had
never
come
into
his
Head
,
being
he
was
of
the
contrary
Opinion
.
That
Man
is
Fortunate
,
continu'd
M.
Descartes
,
in
point
of
Reputation
.
A
great
many
Persons
were
formerly
made
to
believe
he
had
compos'd
a
Book
of
Coniques
,
extracted
from
himself
by
the
meer
dint
of
Reason
,
at
sixteen
years
of
Age
:
That
Book
was
sent
me
;
and
before
I
had
read
it
half
,
Tom.
2.
Let.
38.
I
concluded
he
had
made
great
Advantage
of
Monsieur
des
Argues's
Instructions
;
which
Conjecture
,
a
little
after
was
confirm'd
by
his
own
Confession
.
What
you
say
(
reply'd
I
)
a
little
surprizes
me
;
for
in
the
Preface
to
a
Tract
,
De
l'
Equilibre
des
Liqueurs
,
Printed
after
M.
P.
—
's
Death
,
your
Testimony
is
quoted
upon
that
Particular
,
and
it
is
not
altogether
conformable
to
that
you
give
at
present
:
For
there
is
no
notice
taken
of
the
assistance
he
receiv'd
from
M.
des
Argues
.
It
is
only
said
,
the
thing
appear'd
to
you
so
prodigiously
uncredible
,
that
you
would
not
believe
it
.
But
that
you
was
persuaded
that
M.
P
—
the
Father
,
was
the
genuine
Author
of
the
Piece
,
but
was
willing
to
confer
the
Honour
on
his
Son
.
I
know
not
,
said
he
,
what
they
have
made
me
speak
or
think
in
that
Preface
,
but
I
am
very
well
assur'd
I
say
nothing
at
present
,
but
what
I
had
wrote
in
plain
Terms
to
Father
Mersennus
,
Tom.
2.
Let.
38.
after
I
had
seen
the
Work
.
After
all
,
said
I
,
Monsieur
,
I
am
not
much
surpriz'd
that
M.
Paschal
at
sixteen
years
of
Age
,
without
any
foreign
Succour
,
wrote
a
Book
of
Coniques
,
and
by
chance
jumpt
in
his
Thoughts
with
M.
Descartes
;
he
that
at
twelve
years
old
,
before
the
sight
of
any
Books
of
Geometry
,
made
himself
particular
Definitions
,
Figures
,
then
Axioms
,
and
push'd
on
his
Notices
so
far
,
that
when
he
was
caught
at
his
Operations
,
he
was
already
arriv'd
to
the
thirty
second
Proposition
of
the
first
Book
of
Euclide
,
which
he
had
never
read
.
Do
you
credit
that
,
said
M.
Descartes
?
Why
should
I
not
,
said
I
!
It
is
so
affirm'd
and
circumstanc'd
in
the
Preface
,
I
have
mention'd
,
as
leaves
no
room
to
doubt
of
it
.
M.
Paschal
,
the
Father
,
desirous
that
his
Sons
〈◊〉
time
should
be
imploy'd
in
the
gaining
of
the
Tongue
,
which
he
taught
him
himself
,
was
cautious
to
conceal
from
him
the
very
Names
of
things
,
that
are
us'd
in
Mathematicks
,
and
constantly
forbore
to
mention
'em
to
his
.
Friends
when
he
was
present
:
Notwithstanding
according
to
the
Author
of
the
Preface
,
The
Passion
that
Child
had
for
such
sort
of
Science
,
joyn'd
to
his
piercing
Understanding
,
serv'd
him
instead
of
a
Master
;
seeing
his
Tasks
that
were
order'd
him
,
rob'd
him
of
all
other
opportunities
,
but
his
Hours
of
Recreation
(
a
Circumstance
very
remarkable
)
he
laid
out
all
he
could
of
those
in
these
Speculations
.
He
was
constrain'd
,
says
he
,
to
make
his
own
Definitions
,
calling
a
Circle
a
Round
,
a
Line
a
Barr
,
and
so
of
the
rest
.
After
his
Definitions
,
he
made
him
Axioms
;
and
as
we
:
proceed
from
one
thing
to
another
in
that
Science
,
he
carried
his
Researches
so
far
,
that
he
was
arriv'd
to
the
thirty
second
Proposition
of
Euclide
.
As
he
had
made
that
Progress
,
his
Father
accidently
entred
the
Room
he
was
in
,
and
found
him
so
attentive
on
the
Proposition
he
was
upon
,
that
it
was
a
good
while
before
he
took
notice
of
his
Approach
.
But
it
was
a
far
greater
Surprize
to
him
,
upon
his
Demand
,
What
he
was
a
doing
?
To
hear
him
say
,
He
was
in
search
of
such
a
Thing
,
which
was
exactly
the
thirty
second
Proposition
of
the
first
Book
of
Euclide
.
He
ask'd
him
then
,
What
made
him
think
of
that
?
He
answered
,
it
was
his
Discovery
of
such
an
other
Thing
;
thus
,
as
it
were
,
analyzing
and
explaining
his
meaning
still
,
by
the
Names
of
a
Barr
and
a
Round
,
he
came
down
to
the
Definitions
and
Axioms
of
his
own
Contrivance
.
M.
Paschal
was
so
astonish'd
at
the
greatness
and
force
of
his
Son's
Genius
,
that
leaving
him
,
without
speaking
another
Word
,
he
went
at
the
same
juncture
to
a
Friend's
House
of
his
,
one
M.
Pailleur
,
admirable
in
the
Mathematicks
.
When
he
came
there
,
he
stood
immoveable
as
a
Statue
,
and
as
a
Man
transported
.
M.
Pailleur
observing
that
,
and
seeing
him
in
Tears
,
was
very
much
affrighted
,
and
pray'd
him
to
conceal
no
longer
from
him
the
cause
of
his
Displeasure
.
I
weep
not
,
said
M.
Paschal
,
out
of
any
Grief
,
but
Joy
.
You
know
what
pains
I
have
still
taken
to
prevent
all
Knowledg
of
Geometry
in
my
Son
,
for
fear
it
should
take
him
off
his
other
Studies
.
Yet
see
what
he
has
done
;
upon
that
he
related
all
to
him
that
I
have
said
:
And
M.
Paschal
,
by
the
Advice
of
his
Friend
,
desisted
to
offer
violence
to
his
Son's
Inclinations
,
who
was
yet
but
a
dozen
years
of
Age
,
and
gave
him
an
Euclide
.
Seriously
,
said
I
to
M.
Descartes
,
do
you
think
a
Man
could
have
the
Face
to
circumstantiate
a
Lye
so
methodically
as
this
?
Could
any
thing
seem
more
probable
than
the
Circles
he
calls
Rounds
,
and
the
Lines
that
he
calls
Barrs
?
Is
not
that
enough
to
persuade
us
of
the
Truth
of
his
Axioms
,
and
the
thirty
second
Proposition
of
Euclide
?
What
can
be
more
Natural
,
than
the
Surprizal
of
M.
Paschal
the
Father
,
excepting
perhaps
it
was
a
little
too
long
,
who
took
thereupon
his
Cloak
,
and
order'd
his
Horses
to
be
put
in
the
Coach
,
yet
remain'd
,
at
his
Arrival
at
M.
Pilleur's
House
,
in
so
immoveable
a
posture
,
as
was
capable
to
scare
him
?
After
all
it
is
very
fine
and
extraordinary
,
and
it
would
be
great
pity
it
should
be
false
.
And
I
say
(
reply'd
M.
Descartes
)
it
is
greater
pity
that
it
should
be
true
,
and
that
any
should
believe
it
:
For
if
once
it
be
credited
,
that
a
Child
of
twelve
years
old
,
that
hath
never
seen
a
Book
of
Geometry
,
and
in
whose
Presence
all
endeavours
have
been
us'd
to
suppress
the
very
Name
of
it
,
whose
Mind
all
day
long
was
taken
up
with
quite
different
Notices
,
who
had
no
time
to
spare
but
his
hours
of
Recreation
,
which
no
Body
probably
order'd
him
to
pass
away
in
Solitude
,
should
be
able
to
frame
to
himself
a
Method
of
Geometry
,
invent
Axioms
,
and
arrive
at
last
to
the
thirty
second
Propositon
of
Euclide
,
I
say
,
if
such
like
things
be
once
receiv'd
for
Truth
,
the
Publick
will
become
the
Subject
and
Game
on
which
,
in
a
short
time
,
the
most
Romantick
Panegyrists
shall
sport
the
Extravagancies
of
their
Imaginations
.
That
way
of
praising
is
injurious
to
the
Persons
prais'd
,
and
a
Commendation
so
improbable
as
that
,
renders
the
Truths
themselves
suspected
,
that
shall
be
found
in
Company
with
it
.
M.
Paschal
was
a
Man
of
a
most
exalted
Capacity
,
but
was
far
from
being
an
Angel
or
a
Devil
.
I
told
M.
Descartes
thereupon
,
I
chanc'd
into
a
Company
not
long
since
,
where
one
was
speaking
much
to
the
same
purpose
as
he
had
done
,
upon
this
Topick
,
and
there
fortun'd
a
Gentleman
to
be
there
,
a
Friend
to
a
Society
that
was
under
no
mighty
Obligations
to
M.
P.
who
seeing
all
People
ridicule
that
Fable
,
said
,
in
a
careless
leering
Air
,
that
the
Author
of
the
Preface
and
his
Friends
,
did
,
at
most
,
but
Justice
to
M.
Paschal
▪
and
that
they
had
rather
been
too
backward
in
that
they
had
said
no
more
;
and
as
he
was
urg'd
to
unmask
himself
,
as
to
the
meaning
of
a
thing
every
one
perceiv'd
he
was
not
very
serious
in
,
he
added
,
That
Hyperbole
,
as
extravagant
as
it
look'd
to
him
,
appear'd
but
a
very
mean
return
for
the
Obligations
they
were
under
,
for
his
Letters
to
the
Provincial
,
in
which
he
had
done
'em
very
signal
Favours
that
were
worth
these
,
and
that
were
on
a
more
important
Occasion
.
To
which
all
agreed
,
and
't
was
acknowledg'd
M.
Paschal's
Services
to
those
Gentlemen
could
not
be
repaid
in
a
better
Coin
.
Yet
I
must
needs
tell
you
M.
P.
wrote
only
,
by
the
Memoirs
that
were
given
him
,
and
that
he
thought
true
,
as
false
and
precarious
as
they
were
,
not
knowing
the
Spirit
of
a
Party
wherein
he
was
ingag'd
.
Undoubtedly
he
was
rather
over-reach'd
himself
,
than
any
design
he
had
to
impose
on
others
.
Let
us
say
no
more
on
this
occasion
;
and
M.
Descartes
recall'd
me
to
the
Chapter
concerning
Cartesianism
.
He
inquir'd
then
,
what
Strength
he
had
in
the
Vniversities
,
and
most
celebrated
Colleges
of
France
?
And
how
his
Doctrin
was
look'd
upon
there
?
I
told
him
,
without
Ceremony
,
what
I
knew
concerning
it
:
That
I
knew
no
College
that
openly
profess'd
his
Doctrin
,
that
most
of
them
were
discharg'd
from
Teaching
of
it
:
That
in
the
Vniversity
of
Paris
,
extream
care
was
taken
lest
the
Professors
should
give
too
much
liberty
on
that
side
:
That
Cartesianism
had
been
the
Debate
of
several
Assemblies
,
and
how
that
I
had
heard
,
from
some
Body
,
that
it
had
been
talk'd
of
putting
it
down
by
an
Act
of
Parliament
;
it
was
propos'd
to
the
late
Chief
President
,
M.
de
la
Moignon
,
but
that
that
Expedient
was
not
prosecuted
.
That
the
Vniversity
of
Caen
,
which
next
to
that
of
Paris
is
the
most
flourishing
,
at
least
,
for
Philosophy
,
had
in
one
Thousand
six
Hundred
Seventy
seven
,
declar'd
against
that
Doctrin
,
and
condemn'd
it
as
contrary
to
Orthodox
Divinity
;
denying
all
hopes
to
any
that
should
undertake
to
maintain
it
,
of
their
admission
to
any
Degree
in
the
Vniversity
;
and
forbiding
all
such
as
were
already
admitted
,
the
teaching
it
viva
voce
,
or
by
Writing
,
upon
pain
of
forfeiting
their
Priviledges
and
Degrees
;
that
the
Example
of
Angers
had
been
imitated
therein
,
that
two
years
before
had
made
the
like
Decrees
,
which
had
been
confirm'd
by
a
Placart
of
the
King
put
forth
at
Versailles
in
the
year
,
1675.
and
that
most
of
the
other
Universities
had
gone
in
imitation
of
the
same
Proceedings
.
This
News
chaf'd
M.
Descartes
.
And
what
,
said
he
,
has
no
one
in
these
occasions
undertaken
my
Defence
?
Would
no
Corporation
,
no
Community
declare
for
my
Doctrin
?
We
have
seen
whole
Orders
take
on
them
the
quality
of
Scotists
and
Thomists
,
and
to
carry
the
Interests
,
some
of
an
Universal
a
parte
rei
,
others
of
an
Universal
a
parte
mentis
,
sometimes
beyond
the
Bounds
of
a
laudable
Emulation
;
whilst
a
Philosophy
so
Solid
and
Curious
as
mine
,
shall
be
abandon'd
to
the
Humours
and
Caprice
of
the
Vniversities
.
I
had
pardon'd
the
Hollanders
,
that
their
ill-natured
Behaviour
,
who
were
not
oblig'd
indeed
to
have
those
Considerations
for
a
Stranger
,
as
I
was
in
respect
of
them
;
but
I
could
never
have
believ'd
they
would
have
treated
me
so
in
France
,
my
Native
Country
;
to
which
I
am
sure
I
have
given
much
Honour
and
Reputation
.
Why
were
my
Bones
translated
from
Sweden
to
Paris
,
if
at
the
same
time
they
intomb'd
them
with
Pomp
and
Funeral
Elogies
,
they
blasted
my
Memory
throughout
the
Kingdom
?
I
quitted
,
it
's
true
,
the
World
,
a
little
with
the
soonest
:
But
after
all
,
I
left
it
not
before
I
had
acquir'd
a
most
wonderful
Esteem
.
I
had
taken
infallible
Measures
for
the
securing
my
Party
:
And
my
Affairs
had
never
been
reduc'd
to
so
damn'd
a
Plight
,
had
my
Disciples
trod
in
my
Steps
,
and
kept
their
Eye
exactly
on
my
Views
and
my
Designs
.
For
I
must
confess
,
said
he
,
I
was
not
exempt
from
the
Weakness
and
Blind
Side
of
all
Leaders
of
a
Sect.
I
was
concern'd
for
the
Progress
of
my
own
,
though
I
feign'd
to
seem
as
indifferent
for
that
as
any
thing
else
;
and
the
Hopes
I
had
one
Day
to
see
it
take
Place
of
all
the
rest
,
serv'd
as
an
Incentive
to
encourage
my
Endeavours
:
I
had
drawn
up
my self
a
System
of
my
Management
,
for
the
accomplishing
my
Design
.
My
first
Prospect
was
that
of
cajoling
the
Iesuits
,
and
sounding
them
,
to
try
if
I
could
engage
them
in
my
Interests
,
or
at
least
make
a
Party
among
them
;
that
would
have
been
a
Parting-Blow
indeed
,
and
my
Affairs
for
ever
after
would
have
stood
secure
of
any
Rival
or
Competitor
:
They
are
possess'd
of
the
Colleges
of
the
principal
Towns
in
France
,
and
there
are
among
them
a
great
many
Men
of
excellent
Sense
,
and
capable
of
protecting
my
Opinions
,
if
once
they
were
admitted
.
Diverses
Lett.
de
Des●
.
Tom:
3.
I
sent
them
my
Works
,
desiring
them
to
examine
them
,
and
assuring
them
,
I
would
submit
them
to
their
Judgment
.
Circumstances
were
very
favourable
at
that
Juncture
;
their
Provincial
was
my
Countryman
,
my
Friend
,
and
my
Relation
:
My
Regent
in
Philosophy
,
who
was
still
living
,
and
whom
I
had
observ'd
to
be
a
better
Naturalist
than
most
of
the
Philosophers
of
that
Time
,
wished
me
very
well
.
In
short
,
I
question'd
not
my
Success
;
but
I
was
highly
surpriz'd
upon
Father
Mersennus
his
acquainting
me
from
Paris
that
Father
Bourdin
,
the
Mathematician
of
the
Iesuits
College
,
had
publish'd
Theses
in
opposition
to
my
Docrin
.
Those
were
the
first
that
appear'd
against
me
in
France
;
such
a
Thunder-clap
as
that
gave
me
quickly
to
understand
how
the
Society
stood
affected
,
and
how
little
Stress
I
ought
to
lay
upon
the
Friendship
of
some
Particulars
.
Not
long
after
the
same
Mathematician
wrote
against
my
Meditations
,
in
no
very
serious
Style
,
turning
them
to
Droll
and
Ridicule
;
which
occasion'd
on
my
part
a
very
smart
and
vigorous
Answer
.
I
complain'd
thereof
to
Father
Dinet
,
in
a
Letter
that
I
printed
with
my
Meditations
:
In
a
Word
,
an
open
Breach
was
made
betwixt
the
Iesuits
and
my self
.
I
desir'd
Father
Mersennus
very
carefully
to
watch
the
Behaviour
of
the
Fathers
towards
me
,
and
to
give
me
Intelligence
of
all
.
I
made
a
Resolution
too
to
fall
upon
them
,
and
confute
some
one
of
their
Printed
Courses
that
was
most
in
Vogue
;
but
I
desisted
from
that
Design
for
some
particular
Reasons
.
Mean
while
I
had
another
String
to
my
Bow
:
There
was
set
up
a
Party
at
that
Time
in
France
,
diametrically
opposite
to
the
Iesuits
,
compos'd
of
those
who
write
themselves
S.
Austin's
Disciples
,
and
who
were
zealous
Sticklers
for
M.
Iansenius
,
the
Bishop
of
Ypres
his
Doctrin
.
Monsieur
Arnauld
,
as
young
a
Doctor
as
he
was
,
had
already
got
an
extraordinary
Fame
:
In
the
concern
I
had
with
him
upon
account
of
some
Objections
he
raised
against
my
Meditations
,
which
I
answer'd
with
the
greatest
Expression
of
Esteem
I
had
for
his
Intellectual
Capacity
,
I
found
out
what
he
was
,
that
is
,
a
Man
ambitious
of
Distinction
and
Novelty
,
and
of
whom
one
might
be
sure
,
if
once
one
had
engaged
him
in
a
Party
,
recommendable
with
those
two
Temptations
:
Therefore
I
was
well
assur'd
of
him
;
and
I
believe
the
Resentment
I
express'd
towards
the
Iesuits
,
was
that
which
most
endear'd
him
:
This
fell
out
so
well
,
that
from
thenceforth
you
should
not
see
a
Iansenist
Philosopher
that
was
not
a
Cartesian
.
It
was
likewise
these
Gentlemen
that
brought
Philosophy
in
Fashion
among
the
Ladies
;
and
I
had
Advice
from
Paris
at
that
Time
,
That
nothing
was
more
customary
in
their
Dressing-Rooms
than
the
Parallel
of
Monsieur
d'Ypres
and
de
Molina
,
of
Aristotle
and
Descartes
.
I
dream'd
next
of
hooking
in
some
Fraternity
or
other
;
well-remembring
what
I
us'd
to
hear
the
late
M.
Iansenius
say
,
That
such
sort
of
People
espouse
an
Interest
without
knowing
what
it
is
;
and
he
was
of
Advice
it
would
be
of
no
small
moment
for
his
S.
Austin
to
be
seconded
with
some
such
Herd
;
because
,
added
he
,
when
they
are
once
imbarqu'd
,
nothing
can
put
a
Stop
to
them
pro
&
contra
.
I
had
an
Eye
upon
the
Minim
Fryens
,
upon
the
Score
of
Father
Mersennus
,
who
was
my
intimate
Friend
,
and
in
great
Repute
with
the
Order
;
but
I
consider'd
that
though
those
Fathers
had
Men
of
Parts
and
Learning
among
them
,
yet
they
were
little
abroad
,
and
taught
not
publickly
:
Again
,
Father
Mersennus
assur'd
me
,
That
if
the
Matter
was
brought
before
the
Chapiter
,
Aristotle's
Party
would
infallibly
carry
it
,
'cause
of
the
Old
ones
,
who
had
for
a
long
Time
equipt
themselves
with
all
sorts
of
Philosophical
Furniture
,
and
would
never
be
at
the
Charge
of
suting
themselves
afresh
.
You
did
well
in
avoiding
that
Game
(
interrupted
our
Old
Gentleman
)
for
since
that
a
Father
of
their
Order
,
one
Father
Magnan
,
a
Rational
,
Understanding
Man
,
striking
a
little
out
of
the
Usual
Road
,
and
treading
in
a
new
Track
,
has
,
as
I
am
inform'd
,
been
chastis'd
in
a
General
Chapiter
,
and
Prohibitions
have
been
made
for
any
to
imbrace
his
Principle
;
and
since
the
main
of
their
Studies
as
well
as
of
other
Seminaries
,
are
Metaphysicks
and
Divinity
:
What
is
properly
called
Physicks
is
not
very
current
;
the
Offensive
and
Defensive
League
entred
by
several
Orders
for
Physical
Predetermination
,
against
Mean
Science
,
is
the
grand
concern
that
hath
found
them
Employment
for
almost
an
hundred
Years
.
And
it
will
continue
them
in
Employment
still
,
(
reply'd
M.
Descartes
)
for
the
same
Reason
as
made
me
take
those
Measures
I
speak
of
,
that
is
,
because
Predetermination
and
Mean
Science
are
become
the
Sentiments
of
the
Order
and
Community
;
a
Quality
I
designed
to
give
my
Philosophy
,
to
eternalize
it
:
But
,
however
,
when
I
quitted
the
World
,
I
left
Things
in
so
good
a
tendency
that
way
,
as
incourag'd
me
to
hope
I
had
a
main
Party
in
the
Congregation
of
the
Fathers
of
the
Oratory
.
It
is
a
considerable
Body
in
France
,
whose
Business
is
Study
,
many
whereof
have
rendred
themselves
Famous
by
their
Knowledg
and
their
Writings
.
The
Emulation
that
is
between
them
and
the
Iesuits
,
with
a
Salvo
to
the
Esteem
and
Respect
they
have
for
one
another
,
was
enough
to
procure
me
an
Hearing
in
their
Congregation
:
What
,
have
those
Fathers
forsaken
me
?
You
make
me
call
to
Mind
,
said
I
thereupon
,
some
Passages
in
that
Business
,
that
may
be
worth
your
Hearing
.
I
know
not
whether
you
have
reason
to
be
satisfy'd
or
dissatisfy'd
with
the
Reverend
Fathers
,
you
shall
be
Judge
your self
.
About
ten
or
a
dozen
Years
ago
there
happen'd
some
Divisions
in
the
University
of
Angers
,
occasion'd
by
the
Fathers
of
the
Oratory's
defending
certain
Theses
,
wherein
much
New
Philosophy
was
interwoven
,
partly
according
to
your
Principles
,
partly
according
to
the
particular
Notions
of
the
Professors
:
Recueil
de
ce
qui
s●est
passe
en
l'
Vniversite
d●
Angers
.
The
University
took
alarm
at
Sight
of
those
Innovations
,
and
would
not
suffer
the
Theses
to
pass
:
She
gave
the
Court
an
Account
of
it
,
and
the
Father
General
.
The
Court
was
enclin'd
for
the
University
,
which
oblig'd
the
Father
General
to
order
in
the
Congregation
,
That
no
one
should
swerve
from
the
Ancient
Opinions
,
or
any
ways
teach
the
New
Philosophy
.
But
here
comes
a
Cup
of
Comfort
for
you
;
speedily
after
came
out
a
Printed
Letter
,
penn'd
in
excellent
Latin
,
to
the
Reverend
Father
Senault
,
General
of
the
Oratory
,
entitul'd
,
Epistola
eorum
quotquot
in
Oratoriana
Congregatione
Cartesianam
doctrinam
amant
:
Wherein
,
after
having
laid
down
the
Motives
that
induc'd
them
to
beseech
him
not
to
straiten
and
infringe
their
Minds
;
on
that
Particular
were
added
these
Words
,
ut
noris
quam
late
Cartesiana
haec
labes
,
(
si
labes
est
)
—
grassetur
.
Plusquam
ducenti
numero
sumus
,
quos
pestis
ista
infecit
.
Hereby
you
see
what
Strength
you
had
in
that
Congregation
:
Which
yet
was
no
Impediment
to
the
Proceedure
and
Decree
of
the
General
Assembly
of
the
Oratory
in
1678.
declaring
she
imbrac'd
no
Party
;
but
that
she
always
had
,
and
would
still
maintain
that
Freedom
and
Priviledg
of
preserving
Sound
and
wholesome
Doctrin
;
and
that
she
laid
restraint
on
none
but
such
as
were
censur'd
by
the
Church
,
or
as
savour'd
of
the
Sentiments
of
Iansenius
and
Baius
in
Divinity
,
or
of
the
Opinions
of
Descartes
in
Philosophy
.
Oh
the
Base
and
Cowardly
—
cry'd
M.
Descartes
,
all
enrag'd
.
Softly
,
Monsieur
,
I
reply'd
,
if
you
your self
had
headed
a
Corporation
,
whose
Essential
Interests
you
had
engag'd
to
maintain
,
you
would
have
had
very
different
Thoughts
from
those
you
now
have
under
the
Quality
of
a
Leader
of
a
Sect.
Neither
Prudence
nor
Conscience
could
oblige
a
Man
to
become
the
Martyr
of
a
Philosopher
.
Matters
are
of
a
quite
distinct
Nature
in
Point
of
Philosophy
and
Religion
:
A
Man
may
allow
of
the
Opinions
of
a
Philosopher
,
consider'd
in
themselves
,
and
at
the
same
Time
be
included
in
such
Circumstances
as
make
it
prudence
to
Acquiesce
.
But
two
things
there
are
,
which
I
have
already
observ'd
to
you
,
which
should
make
you
overlook
those
Paltry
Affronts
you
Philosophy
has
met
with
.
The
first
is
,
that
what
is
in
it
more
choise
and
better
than
ordinary
,
begins
to
be
authoriz'd
in
the
Schools
of
the
most
zealous
Peripateticks
;
who
no
longer
oppose
the
Truth
,
that
you
have
insus'd
into
them
,
but
only
so
husband
Aristotle's
Stake
,
as
it
may
not
be
said
that
ever
any
Philosopher
had
a
clearer
View
than
he
.
You
know
the
Adventure
of
the
last
Age
in
France
;
the
wisest
Heads
of
the
Kingdom
could
do
no
otherwise
than
approve
the
greatest
Part
of
the
Regulations
made
in
the
Council
of
Trent
,
notwithstanding
there
were
Reasons
that
obstructed
the
adhereing
to
that
Couuncil
,
on
Discipline-account
.
What
was
done
?
The
States
of
Blois
made
Ordinances
exactly
like
a
great
Part
of
the
Decrees
of
that
Council
:
Thus
,
without
admiting
the
Council
,
they
follow'd
in
effect
the
Purport
of
it
.
The
Peripateticks
have
in
some
sort
transcrib'd
the
Conduct
of
those
grave
Politicians
.
'T
is
a
Crime
among
them
to
be
a
Cartesian
,
but
't
is
an
Honour
to
make
good
Use
of
the
best
Part
of
M.
Descartes
.
And
to
compare
the
Fortune
of
your
Doctrin
with
that
of
another
that
in
our
Days
hath
made
such
a
Bustle
in
the
World
,
before
the
Propositions
of
Iansenius
had
been
condemn'd
at
Rome
,
his
Followers
highly
complimented
him
upon
them
:
His
was
the
Pure
and
Uncorrupt
Doctrin
that
was
copied
from
the
great
S.
Augustin
;
but
they
had
no
sooner
been
censur'd
as
Heretical
,
but
they
vanish'd
in
a
Trice
,
and
could
not
be
found
in
Iansenius
his
Book
:
No
one
could
heartily
believe
they
ever
had
been
there
,
and
in
Spight
of
Bulls
of
Popes
and
Ordinances
of
Bishops
,
't
was
reckon'd
a
Mortal
Sin
to
sign
a
Condemnation
of
Propositions
,
and
a
Form
of
Faith
,
without
the
Distinction
of
De
Iure
&
de
Facto
.
The
quite
contrary
happen'd
in
the
Affair
I
am
speaking
of
.
At
first
,
when
the
Cartesians
made
Mention
of
Subtil
Matter
,
and
ridicul'd
the
Horror
of
a
Vacuum
,
talk'd
of
the
Elastick
Vertue
of
the
Air
,
the
Pressure
of
its
Columns
,
and
the
manner
of
the
Impression
of
Objects
on
our
Senses
,
Aristotle
was
brought
to
confront
them
with
a
quite
contrary
Doctrin
.
Since
that
Time
,
upon
Examination
of
the
Reasons
on
which
your
Propositions
in
those
Instances
depended
,
they
would
not
say
that
you
were
in
the
Right
;
but
many
undertook
to
affirm
,
That
Aristotle
had
taught
the
greatest
Part
of
that
before
you
.
There
hath
been
since
discover'd
in
his
Writings
an
Ethereal
Matter
,
the
manner
of
Sensations
by
the
Concussion
of
the
Organs
;
the
Demonstration
of
the
Gravity
of
the
Air
,
and
the
most
delicate
Truths
of
the
Equilibrium
of
Liquors
:
So
instead
of
the
Iansenists
abandoning
,
or
seeming
to
abandon
the
Right
,
and
sheltering
themselves
under
the
Fact
,
the
Peripateticks
fall
on
Possession
of
the
Right
by
the
Fact
itself
;
that
is
,
the
Peripateticks
now
find
in
Aristotle
what
according
to
themselves
had
not
been
visible
for
these
thirty
Years
.
On
the
contrary
,
the
Iansenists
have
lost
Sight
of
the
Propositions
they
had
pointed
to
us
heretofore
themselves
,
before
they
were
condemn'd
:
So
that
would
you
make
any
Abatements
,
as
I
hope
you
will
,
that
I
may
make
good
my
Promise
I
made
Voetius
your
Old
Friend
in
Holland
,
we
should
see
M.
Descartes
turn
Peripatetick
,
and
Aristotle
Cartesian
.
The
other
Thing
,
that
is
Matter
of
Consolation
to
you
,
and
that
in
Defiance
to
all
the
Efforts
of
your
Enemies
must
encourage
you
to
hope
for
the
Immortality
of
Cartesianism
,
is
the
uncontroulable
Liberty
that
's
left
to
every
one
of
Writing
for
and
against
it
:
And
that
at
this
Day
the
most
Solid
and
Ingenious
Patron
of
the
New
Philosophy
,
is
a
celebrated
Father
of
the
Oratory
,
whose
Books
are
in
great
Reputation
.
He
forthwith
requir'd
his
Name
and
Character
.
He
is
call'd
,
said
I
,
Father
Malebranche
:
He
's
a
Man
of
an
extraordinary
piercing
Judgment
,
of
profound
Thought
,
that
has
a
wonderful
Gift
at
methodizing
his
Reflections
,
which
he
opens
and
displays
in
the
neatest
and
most
lively
manner
imaginable
;
that
knows
however
to
give
an
Air
of
Truth
and
a
probable
Turn
,
to
the
most
extraordinary
and
abstracted
Notions
;
that
is
skill'd
to
the
utmost
Perfection
,
in
preparing
the
Mind
of
his
Reader
,
and
interessing
him
in
his
own
Thoughts
.
In
short
,
he
is
the
most
charming
Cartesian
that
I
know
.
His
principal
Work
is
called
,
The
Search
of
Truth
;
and
it
is
from
that
in
particular
that
he
hath
been
acknowledg'd
for
such
as
I
have
describ'd
him
:
Yet
I
cannot
conceal
from
you
a
little
Accident
that
may
somewhat
allay
the
Joy
that
News
must
excite
in
you
;
which
is
,
That
this
Illustrious
Champion
of
the
New
Philosophy
,
has
been
sometime
since
at
Variance
with
M.
Arnauld
,
whose
Friend
he
had
ever
been
before
,
which
made
a
kind
of
Civil
War
.
The
Onset
and
Defence
on
both
Sides
is
manag'd
with
Vigor
and
Courage
;
each
of
them
combate
in
their
own
way
:
Volumes
of
five
or
six
hundred
Pages
apiece
are
sent
out
by
M.
Arnauld
in
the
turning
of
an
Hand
:
The
other
is
less
luxuriant
,
but
more
strict
and
pressing
:
He
takes
those
Captains
for
his
Precedent
,
who
only
make
use
of
some
select
Troops
,
without
any
regard
to
Number
,
that
always
march
close
and
in
good
Order
,
who
let
the
Enemy
wheel
about
as
often
as
they
please
,
but
are
sure
to
break
their
Ranks
whenever
they
see
an
Advantage
.
Discourse
is
various
concerning
the
Motives
of
that
War
;
M.
Arnauld
is
the
Aggressor
:
The
most
refin'd
Politicians
,
who
,
as
you
know
,
never
fail
to
make
the
best
of
their
Talent
on
such
Occasions
,
say
,
It
is
a
Trick
and
Evasion
of
the
Old
Doctor
,
who
has
several
other
such
at
command
.
Some
Years
ago
there
appear'd
two
Books
against
him
;
one
was
titul'd
,
The
Spirit
of
M.
Arnauld
,
wrote
by
a
French
Protestant
Minister
,
retir'd
to
Holland
;
that
's
a
very
roguish
Book
,
I
must
confess
,
and
full
of
Venom
and
Gall
,
but
he
leaves
M.
Arnauld
inextricably
in
the
Briars
;
he
not
only
turns
his
own
Weapons
upon
him
,
but
also
against
the
Catholick
Religion
,
and
concludes
directly
from
the
Principles
and
Practice
of
M.
Arnauld
,
that
most
of
the
Arguments
he
takes
to
be
most
forcible
and
Advantagious
to
the
Catholick
Religion
,
are
nul
and
insignificant
,
are
meer
Shew
and
Out-side
,
fit
only
to
dazle
the
Eyes
of
the
Ignorant
,
and
such
as
cannot
penetrate
to
the
Bottom
of
Things
.
The
other
Book
,
which
was
printed
the
first
of
the
two
,
but
was
not
made
publick
till
some
time
after
,
was
written
by
a
Iesuite
against
a
French
Translation
of
the
New
Testament
,
commonly
call'd
,
The
Mons
New
Testament
,
done
by
the
Gentlemen
du
Port
Royal
,
and
whereof
M.
Arnauld
took
upon
him
the
Patronage
and
Defence
.
That
Book
of
the
Jesuite
is
Solidly
,
Scholar-like
and
Politely
wrote
.
He
very
pertinently
comes
over
M.
Arnauld
on
many
Occasions
,
and
adds
from
time
to
time
,
in
those
Places
,
he
challenges
him
to
give
an
Answer
to
such
and
such
a
Point
:
Notwithstanding
,
those
two
Books
found
no
Reply
;
and
no
one
could
say
they
were
unanswer'd
,
because
they
were
despised
and
did
not
deserve
the
Pains
.
Religion
it self
was
ingag'd
,
that
Answer
should
be
made
the
first
(
as
hath
since
been
done
by
another
Hand
)
and
M.
Arnauld's
Honour
and
Reputation
were
interess'd
to
satisfy
the
Scruples
,
the
Evidence
of
Fact
,
and
the
Force
of
Reasons
in
the
second
,
had
rais'd
in
the
Minds
of
Men.
See
then
what
was
the
sense
of
the
Politicians
of
the
Commonwealth
of
Learning
.
'T
is
known
by
long
Experience
,
that
M.
Arnauld
never
us'd
to
be
very
Dormant
in
the
case
of
Books
wrote
against
him
.
Whence
then
proceeds
this
extraordinary
Patience
,
he
would
fain
seem
to
have
at
present
?
Whence
comes
it
,
that
instead
of
defending
himself
against
his
Enemies
,
that
make
voluntary
Insults
to
attack
him
,
and
fall
so
foully
on
him
,
he
makes
himself
new
Adversaries
,
and
out
of
a
gayety
of
Humour
falls
to
Daggers-drawing
with
his
Friends
and
Allies
,
whilst
his
Country
is
abandon'd
to
the
Pillage
and
Descretion
of
his
Enemies
?
Here
is
,
say
they
,
the
short
and
the
long
of
the
Business
.
Those
two
Books
Non-plus
M.
Arnauld
.
The
first
upon
several
Articles
presents
you
with
an
Argumentum
ad
Hominem
,
and
is
beyond
Reply
.
The
second
is
penn'd
with
that
Circumspection
and
Exactness
,
as
Wards
off
all
Passes
,
gives
not
the
least
hold
,
and
blocks
up
all
the
out-lets
,
where
ere
his
Adversary
might
escape
him
.
It
would
be
no
part
of
Prudence
to
engage
on
so
disadvantagious
Terms
.
He
must
not
,
however
,
be
seen
to
baulk
or
decline
the
Challenge
;
(
and
besides
M.
Arnauld
had
resolv'd
to
leave
the
World
,
whenever
he
desisted
to
make
a
noise
in
it
,
and
to
Write
and
Dispute
whatever
it
cost
him
:
)
Therefore
he
cunningly
procures
himself
a
Diversion
.
He
picks
a
random
Quarrel
with
Father
Malebranche
,
threatning
an
Attack
on
a
Treatise
of
his
,
concerning
Nature
and
Grace
,
which
he
had
presum'd
to
publish
contrary
to
his
Advice
.
He
compiles
a
great
Volume
,
against
two
or
three
Chapters
of
the
Research
of
Truth
.
That
Book
is
answered
.
M.
Arnauld
thereupon
makes
his
Reply
.
Father
Malebranche
charges
again
.
M.
Arnauld
makes
yet
another
Onset
.
Here
some
are
inquisitive
,
why
M.
Arnauld
neglects
to
answer
both
M.
Iurieu
and
the
Iesuite
?
Hey
day
!
cry
others
,
how
would
you
have
him
answer
them
?
Does
not
Father
Malebranche
find
him
his
Hands
full
?
Whose
little
Volumes
he
's
forc'd
to
overwhelm
with
bulky
Books
,
to
obstruct
the
entrance
of
that
monstrous
Impiety
into
the
Church
,
viz.
the
Doctrin
of
a
Corporeal
God
:
Without
which
no
Man
can
find
out
what
he
means
by
his
intelligible
Extension
,
that
is
,
he
says
,
in
God
.
However
the
other
Concern
is
urgent
and
requires
Dispatch
.
But
what
would
you
have
a
Man
do
?
they
add
.
Is
it
possible
he
should
be
every
where
at
once
?
Whilst
the
King
of
Poland
march'd
with
all
the
Forces
of
his
Kingdom
to
raise
the
Siege
of
Vienna
,
was
he
not
necessitated
to
suffer
the
Garrison
of
Kaminiec
to
over-run
Podolia
,
and
the
Tartars
to
inslave
V●raine
?
If
that
Conjecture
is
not
true
,
said
M.
Descartes
,
it
is
however
very
probable
,
and
those
Gamesters
play
the
Politician
not
amiss
.
But
what
(
pursu'd
he
)
is
the
Subject
of
Dispute
betwixt
those
two
famous
Authors
?
For
I
assure
you
,
I
perceive
a
Concern
upon
me
,
upon
their
Account
.
The
Matter
in
Debate
(
I
answer'd
)
is
of
the
Nature
of
Ideas
,
and
the
manner
of
our
apprehending
Objects
that
are
without
us
.
M.
Arnauld
would
have
it
,
that
our
Idea's
are
nothing
but
the
Modifications
of
our
Soul
.
Father
Malebranche
pretends
,
that
that
Opinion
is
unwarrantable
,
and
maintains
we
have
no
other
perception
of
Objects
than
in
God
;
who
being
every
where
,
is
intimately
united
with
our
Soul
,
and
who
following
the
general
Laws
of
the
Union
of
the
Body
and
Soul
,
communicates
to
us
the
Idea
of
the
Object
that
he
hath
in
himself
,
and
at
once
makes
us
apprehend
the
Impression
of
it
.
Both
one
and
the
other
strive
upon
occasion
,
to
ingage
you
on
their
side
,
or
to
shew
rather
,
that
they
advance
nothing
contradictory
to
your
Thoughts
upon
Ideas
:
But
I
am
of
Opinion
,
you
never
penetrated
so
deep
in
that
Affair
,
as
that
either
of
them
can
gain
much
by
your
Authority
.
What
you
say
of
me
is
true
(
reply'd
M.
Descartes
;
)
but
which
at
last
of
these
two
Combatants
have
got
the
better
on
't
?
I
answer'd
him
,
I
was
not
rash
and
inconsiderate
enough
,
to
set
up
for
a
Decider
of
the
Difference
and
Advantages
of
those
two
Hero's
:
That
I
could
only
say
that
they
fell
to
't
in
earnest
:
That
though
M.
Arnauld
had
propos'd
to
himself
the
encountring
Father
Malebranche's
Tract
of
Nature
and
of
Grace
,
he
thought
it
advisable
to
begin
with
the
Confutation
of
what
he
had
written
touching
Idea's
in
his
Search
of
Truth
,
looking
on
that
past
(
to
use
his
Thought
and
his
Expression
)
as
〈◊〉
Outworks
of
the
place
he
had
a
Design
to
ruin
.
That
the
Subject
being
very
Abstracted
and
Metaphysical
,
and
above
the
ordinary
Capacity
of
Men
,
and
Father
Malebranche's
System
on
that
Particular
,
requiring
a
very
great
Attention
to
comprehend
it
,
M.
Arnauld
seem'd
to
have
taken
designedly
that
Method
of
Assault
,
for
the
making
a
more
advantagious
Effort
on
his
Adversary
;
but
that
Father
Malebranche
,
without
giving
up
his
Out-works
,
wherein
he
acquit
himself
admirably
well
,
had
drawn
them
into
the
Body
of
the
place
,
that
is
to
say
,
had
incorporated
them
with
the
Interests
of
Grace
,
which
is
very
disadvantagious
Ground
,
and
too
slippery
a
stand
for
M.
Arnauld
,
where
he
was
very
closely
press'd
.
Yet
that
I
durst
not
undertake
for
the
Success
of
Father
Malebranche's
Self
on
that
Side
,
because
of
the
great
Experience
of
M.
Arnauld
in
such
sort
of
War
,
wherein
he
undoubtedly
merits
the
Encomium
Admiral
Chatillon
used
to
give
himself
,
viz.
He
had
wherewith
to
be
distinguish'd
from
the
greatest
Captains
that
ever
were
,
in
that
having
been
always
beaten
by
his
Enemies
,
having
lost
all
the
Battles
he
had
been
oblig'd
to
Fight
,
after
all
his
Misfortunes
,
he
still
stood
upon
his
Legs
,
in
a
capacity
to
relieve
his
Party
,
and
bearing
still
a
Part
and
Figure
,
able
to
disquiet
those
by
whom
he
had
been
worsted
.
I
might
likewise
add
,
without
affronting
Father
Malebranche
,
he
is
already
sensible
of
the
loss
he
has
sustain'd
since
that
first
Breach
:
For
before
that
unhappiness
,
and
whilst
he
was
a
Friend
of
M.
Arnauld
,
he
was
every
where
extoll'd
for
a
sublime
and
infinitely
penetrating
Genius
;
and
at
present
,
he
's
a
Man
that
speaks
nothing
but
Perple
it
〈◊〉
and
Contradictions
,
whom
one
can
neither
understand
nor
follow
without
danger
of
Error
:
So
true
it
is
that
M.
Arnauld's
Friendship
is
at
this
day
,
as
it
ever
has
been
,
a
prodigious
bank
of
Merit
to
those
that
are
so
fortunate
to
injoy
it
,
and
that
Societies
,
no
less
than
particular
Persons
that
were
destitute
of
that
Advantage
,
would
be
very
little
better
for
their
Reputation
.
As
I
was
thus
entertaining
Discourse
with
M.
Descartes
,
I
perceiv'd
in
an
Instant
a
change
in
me
,
that
carry'd
something
in
it
much
like
what
we
experience
in
some
sudden
Faintings
,
wherein
all
things
seem
to
alter
and
turn
colour
.
I
could
never
have
believ'd
a
Soul
separate
from
the
Body
,
had
been
capable
of
such
an
Accident
.
M.
Descartes
,
who
was
aware
of
it
,
and
well
understood
the
cause
,
left
me
for
a
moment
to
wait
on
Aristotle's
Embassadors
.
I
knew
not
what
Intercourse
they
had
,
till
the
old
Gentleman's
Information
,
on
our
return
to
th'
other
World
.
He
told
me
Mr.
Descartes
declin'd
entring
all
Dispute
and
Business
with
them
;
only
assuring
them
he
had
not
the
least
Design
of
making
any
Inroad
into
Aristotle's
Dominions
;
but
that
he
thought
it
a
difficult
piece
of
Work
to
effect
a
through
Accommodation
;
and
that
it
would
be
proper
for
each
to
preserve
their
Liberty
in
Opinion
,
as
before
,
without
being
restless
,
and
concern'd
to
bring
over
that
of
others
to
it
;
notwithstanding
to
the
end
their
Voyage
might
not
be
wholly
ineffectual
,
he
promis'd
to
see
that
the
Cartesians
behav'd
themselves
with
greater
Respect
and
Esteem
towards
Aristotle
,
upon
condition
Aristotle
would
restrain
the
Peripateticks
from
flying
out
with
that
out-rage
against
Cartesianism
.
To
come
to
my
Spiritual
Metamorphosis
,
I
knew
not
the
reason
of
that
neither
till
my
return
;
and
it
was
this
.
We
must
suppose
that
as
long
as
our
Soul
is
united
with
our
Body
,
the
most
part
of
its
Ideas
and
Conceptions
depend
on
the
disposition
of
our
Brain
.
The
diversity
of
that
Disposition
consists
,
as
say
the
Peripateticks
,
in
the
difference
of
the
Species
,
Apparitions
or
Images
of
Objects
,
contain'd
in
the
Cavities
of
the
Brain
,
or
imprinted
on
its
Substance
.
The
new
Philosophers
more
truly
say
,
That
those
kind
of
Pictures
are
nothing
but
the
Traces
and
Footsteps
stampt
on
the
Brain
,
by
the
ordinary
Current
of
the
Animal
Spirits
,
that
flow
in
great
Plenty
,
as
in
little
Rivers
,
and
wear
themselves
a
kind
of
Channel
,
to
which
they
usually
keep
.
In
what
way
soever
that
different
Disposition
causes
the
different
Idea's
and
different
Judgments
of
the
Soul
(
for
it
is
an
inscrutable
Mystery
)
it
is
certain
it
is
done
,
and
that
different
Ideas
suppose
different
Traces
.
So
that
should
a
dissection
be
made
of
a
Peripatetick
and
a
Cartesian
Brain
,
with
the
help
of
good
Microscopes
,
for
the
discovery
of
those
Prints
that
are
exquisitely
fine
,
one
should
see
a
prodigious
difference
in
the
Complexion
of
those
two
Brains
.
I
never
indeed
question'd
that
Truth
,
but
I
thought
that
dependence
of
the
Soul
lasted
no
longer
than
it
was
in
the
Body
,
and
that
as
soon
as
the
Separation
was
perform'd
,
it
had
no
more
Correspondence
with
it
:
But
I
experimented
the
contrary
,
and
my
Fellow-Travellers
assur'd
me
that
so
long
as
the
Body
has
its
Organs
sound
and
free
,
let
the
Soul
be
ten
thousand
Worlds
apart
,
it
will
receive
the
same
Impressions
,
as
if
it
resided
in
it
:
And
that
if
M.
Descartes's
Snush
had
not
lax'd
the
sensitive
Nerves
,
I
should
have
seen
,
whilst
I
was
in
Descartes's
World
all
the
Occurrencies
,
the
Eyes
of
my
Body
were
presented
with
.
I
should
have
heard
every
noise
that
beat
upon
the
Drum
of
my
Ears
:
And
so
of
all
the
rest
.
So
astonishing
an
Effect
as
this
makes
no
Impression
on
Philosophical
Souls
:
For
if
they
be
Peripateticks
they
presently
explain
it
by
the
Sympathy
betwixt
the
Soul
and
Body
of
the
same
individual
;
and
if
they
be
Cartesians
they
expound
it
by
the
general
Laws
of
the
Soul
and
Bodies
Union
,
which
is
in
cause
that
God
on
occasion
of
such
and
such
Motions
made
in
the
Body
,
produces
such
and
such
Thoughts
or
Perceptions
in
the
Soul
;
and
say
they
,
one
of
these
Laws
is
,
That
whilst
the
Organs
of
the
Body
are
capacitated
for
Imployment
,
the
Soul
wherever
she
is
,
receives
the
Impressions
of
Objects
that
affect
them
;
it
being
as
easy
a
thing
for
God
to
advertise
the
Soul
of
that
Impression
,
when
she
is
remote
from
the
Body
,
as
when
present
,
proximity
of
Place
being
wholly
insignificant
in
the
thing
;
since
,
according
to
them
,
the
Motion
of
the
Organs
is
not
the
real
cause
that
produces
Sensations
,
but
only
the
occasional
cause
,
that
is
,
that
which
offers
an
occasion
to
God
Almighty
of
producing
them
in
the
Soul
.
My
Old
Gentleman
then
,
as
I
was
saying
,
in
our
Return
confess'd
the
Trick
Father
Mersennus
and
himself
had
agreed
to
play
me
:
They
had
given
Instructions
,
before
they
departed
,
to
the
little
Negro
,
that
was
commission'd
to
guard
my
Corps
,
at
such
an
Hour
,
in
which
they
easily
foresaw
we
should
be
arriv'd
to
M.
Descartes's
World
,
to
take
Care
so
to
determine
the
Animal
Spirits
in
my
Brain
,
as
they
might
no
longer
keep
the
beaten
Tracks
they
had
been
us'd
to
,
for
the
exciting
Peripatetick
Spe●ies
in
my
Mind
,
but
to
make
them
glide
in
such
a
Current
as
was
necessary
,
and
as
he
knew
how
,
for
the
implanting
Cartesian
Ideas
in
their
Room
;
which
he
perform'd
with
that
Dexterity
,
that
whether
it
was
by
the
Legerdemain
of
Sympathy
,
or
by
vertue
of
the
General
Laws
of
Vnion
of
the
Body
and
Soul
,
my
Notions
were
all
in
an
instant
turn'd
topsie turvy
:
And
I
,
that
a
Moment
since
could
see
nothing
in
that
Immense
Space
,
in
which
I
was
,
began
to
perceive
Matter
there
,
and
to
be
convinc'd
that
Space
,
Extension
and
Matter
were
all
one
and
the
same
thing
.
After
which
,
as
often
as
M.
Decsartes
bade
us
to
conceive
how
such
and
such
Motions
were
effected
in
Matter
,
I
saw
them
more
distinctly
than
your
most
clarify'd
Cartesians
do
your
Chamfer'd
Parts
of
Matter
wreath'd
in
shape
of
little
Skrews
,
by
the
Struggle
they
have
to
squeez
betwixt
the
Balls
of
the
Second
Element
,
or
to
constitute
a
little
Vortex
,
round
the
Loadstone
,
and
to
cause
that
wonderful
affinity
that
is
found
betwixt
that
Stone
and
the
Poles
of
the
Earth
,
and
with
it
and
Iron
.
It
is
plain
that
an
Universal
Revolution
of
Ideas
,
like
this
,
cannot
happen
in
the
Soul
,
without
causing
an
extraordinary
Commotion
in
its
Substance
,
no
more
than
a
general
Alteration
of
Humors
can
occur
in
the
Body
,
without
a
Change
of
its
Constitution
.
I
was
therefore
infinitely
surpriz'd
at
so
prodigious
a
Change
,
being
wholly
unable
to
give
any
probable
Guess
at
its
Cause
,
but
could
not
help
attributing
it
to
some
Secret
in
M.
Descartes's
Philosophy
;
who
returning
quickly
after
,
address'd
me
in
a
more
Familiar
Air
than
at
my
first
Reception
.
Well
,
what
,
shall
we
begin
to
fall
to
work
upon
our
World
?
I
see
you
are
at
present
capable
and
worthy
of
reaping
that
Satisfaction
.
Monsieur
,
said
I
,
I
know
not
where
I
am
,
nor
what
I
ought
to
think
of
my self
:
But
certainly
nothing
can
more
effectually
dispose
me
to
a
Belief
that
you
are
capable
of
becoming
the
Creator
of
a
World
,
than
that
Power
you
manifest
over
Spirits
.
Yes
,
Monsieur
,
I
acknowledg
Space
,
Matter
and
Extension
to
be
the
self-same
Thing
:
I
see
plainly
in
that
Space
,
Materials
for
the
Building
a
New
World
;
and
if
you
once
accomplish
so
vast
and
prodigious
a
Work
,
from
this
Time
forward
I
renounce
my
Body
to
live
here
with
you
for
ever
and
ever
,
to
the
End
of
the
World
,
nothing
seeming
comparable
to
the
Advantage
of
living
with
the
most
Wife
and
Puissant
Soul
,
that
ever
came
out
of
the
Almighty's
Hands
.
You
'l
be
better
advis'd
than
that
,
reply'd
M.
Descartes
;
it
behoves
you
to
expect
the
Orders
of
the
Sovereign
Being
for
an
entire
Dismission
from
your
Body
;
nor
is
there
any
Necessity
for
it
,
to
have
all
the
Satisfaction
that
you
wish
.
In
less
than
two
Hours
Time
I
'll
make
you
a
World
,
wherein
shall
be
a
Sun
,
an
Earth
,
Planets
,
Comets
,
and
every
thing
you
see
more
Curious
and
observable
in
yours
;
and
since
this
World
I
am
about
to
make
is
not
to
stand
for
good
and
all
,
but
is
only
an
Essay
of
another
I
intend
to
build
at
my
Leisure
,
of
far
greater
Capacity
and
Perfection
;
I
can
easily
interrupt
and
break
the
Motions
,
to
let
you
see
in
a
little
Time
the
different
Changes
,
which
occur
not
in
the
Parts
of
the
great
World
,
but
in
the
Process
of
Years
.
Come
on
then
,
let
us
begin
,
said
he
,
but
follow
me
exactly
in
the
Principles
I
lay
down
,
and
the
Reflections
I
shall
make
you
observe
:
Above
all
interrupt
me
not
.
After
these
few
Words
M.
Des●artes
prepar'd
himself
for
the
executing
his
Projection
:
Which
was
by
the
Exposition
,
or
rather
Supposition
of
some
of
his
most
Important
Principles
,
thought
necessary
to
qualifie
us
for
the
comprehending
the
Dispatch
of
that
grand
Master-piece
.
Conceive
,
in
the
first
Place
(
said
he
)
that
all
this
vast
Space
is
Matter
:
For
this
Space
is
extended
,
and
nothing
is
not
capable
of
being
so
.
This
Space
therefore
is
an
extended
Substance
,
or
which
is
the
same
Thing
,
Matter
.
Whoever
can
doubt
of
this
Truth
,
can
doubt
if
a
Mountain
can
be
without
a
Valley
.
Conceive
in
the
second
Place
,
That
in
Nature
there
are
two
inviolable
Laws
:
The
first
is
,
That
every
Body
will
ever
maintain
the
Post
and
Capacity
it
has
once
been
put
in
,
will
never
change
it
till
some
External
Cause
shall
force
it
;
if
it
is
in
rest
,
it
will
be
in
Rest
eternally
;
if
it
is
in
Motion
it
will
continue
eternally
in
Motion
;
if
it
is
of
a
Square
Figure
it
will
preserve
its
Square
Figure
always
.
The
Line
A
G
is
the
Tangent
,
the
Stone
would
describe
,
supposing
it
to
be
freed
from
the
Sling
at
the
Point
A.
These
Principles
are
the
rich
and
fruitful
Sources
of
that
infinity
of
admirable
Truths
,
of
which
True
Philosophy
is
compos'd
,
and
the
only
Rules
I
will
and
ought
to
follow
,
in
the
Production
of
the
World
I
am
about
.
This
short
Speech
ended
,
I
was
wonderfully
edify'd
in
seeing
M.
Descartes
fall
to
Prayers
▪
and
make
an
humble
Acknowledgment
to
God
of
all
those
intellectual
Gifts
and
Blessings
he
had
vouchsaf'd
him
.
Sovereign
Being
(
said
he
)
thou
bearest
me
witness
,
That
never
Mortal
acknowledg'd
that
absolute
Dominion
thou
hast
over
all
thy
Creatures
,
with
greater
Respect
and
Submission
than
my self
:
So
long
as
I
had
my
Being
in
the
Land
of
the
Living
,
I
made
it
my
Business
to
convince
Men
of
that
entire
Dependence
they
have
on
thee
,
having
persuaded
many
of
that
important
Truth
,
That
thou
art
the
only
Being
which
can
produce
every
thing
in
the
World
:
That
it
is
a
punishable
Pride
in
Men
to
conceit
themselves
capable
of
causing
the
least
Motion
imaginable
in
Matter
;
and
that
the
very
Motion
their
Soul
supposes
she
influences
on
the
Body
,
which
she
animates
,
is
purely
the
effect
of
thy
Almighty
Power
,
that
in
concurrence
with
the
Laws
thy
Wisdom
itself
has
confirm'd
,
moves
the
Members
of
the
Body
with
such
exactness
and
celerity
,
on
occasion
of
the
Desires
and
Inclinations
of
the
Soul
,
as
persuades
her
,
it
is
herself
that
moves
them
;
though
at
the
same
Time
she
confesses
her
Ignorance
of
the
manner
whereby
it
must
be
done
.
That
bright
and
lively
influx
,
wherewith
thou
hast
enlightned
my
Understanding
,
hath
guided
me
out
of
that
Laberynth
of
common
Delusion
,
and
open'd
me
the
way
and
Method
I
ought
to
take
,
in
the
Study
and
Contemplation
of
thy
wonderful
Works
.
Though
I
at
present
undertake
to
work
upon
that
immense
Matter
,
which
thy
infinite
Bounty
seems
to
have
left
at
my
Disposal
,
and
though
I
have
assum'd
the
Freedom
of
warranting
my
Disciples
the
Production
of
a
World
like
that
of
thy
own
Making
;
yet
it
is
wholly
in
Dependence
on
thy
Power
I
have
made
this
account
.
Yea
,
Lord
,
I
shall
contribute
in
no
wise
to
that
Operation
,
but
by
the
Desires
of
my
Will
,
which
thou
out
of
thy
gracious
Goodness
wilt
be
pleased
to
second
,
by
impressing
so
much
Motion
on
this
Matter
as
I
shall
wish
for
,
and
by
giving
this
Motion
Determinations
necessary
to
the
End
which
I
propose
;
Reason
and
Experience
having
taught
me
,
That
every
pure
Spirit
,
such
as
am
I
my self
,
by
one
of
the
Universal
Rules
,
to
which
thou
conformest
thy
external
Actions
,
hath
Right
and
Priviledg
of
so
much
Motion
as
is
sufficient
to
move
the
Matter
of
a
World
.
Manifest
then
,
Lord
,
thy
Power
in
Condescention
to
a
Spiritual
Creature
,
that
makes
this
humble
Confession
of
his
Weakness
,
and
give
us
farther
occasion
to
praise
and
glorifie
thy
Name
.
Having
finish'd
his
Devotion
,
M.
Descartes
mark'd
out
a
round
Space
,
of
about
five
hundred
Leagues
diameter
,
for
the
making
a
little
Sampler
of
his
World
,
whereupon
thus
he
spake
.
Gentlemen
,
I
shall
at
present
only
represent
you
the
Solary
Vortex
of
your
World
,
and
all
that
is
therein
;
that
is
to
say
,
the
Sun
,
the
Earth
,
the
Planets
,
the
Elements
,
the
Disposition
of
its
principal
Parts
,
and
the
different
Relations
and
Dependences
they
have
on
one
another
;
if
you
will
honour
me
with
a
Visit
some
Years
hence
,
you
shall
see
the
Great
World
finish'd
.
The
first
thing
I
shall
do
is
to
divide
in
almost
equal
Parts
all
the
Matter
comprehended
in
the
Space
I
have
chalk'd
out
.
All
those
Parts
shall
be
very
Small
,
but
yet
they
must
be
less
before
I
have
done
with
them
:
They
must
not
all
be
of
a
Spherical
Figure
,
'cause
if
they
were
all
so
shap'd
,
there
must
necessarily
be
an
Interval
,
or
Void
betwixt
them
:
But
a
Void
is
impossible
;
they
must
therefore
be
of
all
Shapes
and
Figures
,
but
angular
for
the
generality
.
Secondly
,
whereas
the
Union
of
the
Parts
of
Matter
purely
consist
,
in
that
Repose
they
are
in
,
one
by
another
;
that
Division
I
propose
to
make
,
will
last
no
longer
than
I
shall
agitate
them
several
ways
,
and
drive
them
on
every
Side
.
Thirdly
,
Since
the
Fluidity
of
Matter
is
nothing
but
the
Motion
of
its
smallest
Parts
,
agitated
different
ways
;
upon
my
Division
and
Agitation
of
it
in
that
wise
,
I
shall
make
it
fluid
,
as
hard
and
consistent
as
it
is
at
present
.
Again
,
this
round
Space
of
five
hundred
Leagues
,
which
I
have
cut
out
for
the
building
of
my
little
World
,
being
once
made
fluid
,
I
shall
divide
it
into
twenty
Parts
,
or
twenty
Vortexes
,
that
shall
be
severally
constituted
of
infinite
insensible
Parts
of
Matter
.
S
The
Vortex
of
the
Sun
.
Finally
,
you
must
conceive
each
Vortex
as
a
kind
of
Firmament
,
at
whose
Centre
will
be
an
Astre
or
fix'd
Star
;
so
that
in
making
twenty
Vortexes
,
in
the
Space
which
I
have
laid
out
,
I
shall
make
twenty
fix'd
Stars
:
But
at
these
fix'd
S●ars
you
'l
be
surpriz'd
,
and
will
have
the
pleasure
of
observing
,
that
but
one
in
twenty
will
continue
,
which
will
represent
your
Sun
:
All
the
rest
will
become
partly
Planets
,
partly
Comets
:
Nor
will
there
of
those
twenty
,
above
one
great
Vortex
remain
,
which
will
be
that
of
the
Sun
,
in
which
will
be
form'd
two
little
new
ones
,
to
represent
the
Vortex
of
your
Earth
,
and
that
of
Iupiter
.
This
will
be
sufficient
,
Monsieur
,
said
he
,
addressing
himself
to
me
in
particular
,
to
qualify
you
for
the
comprehending
the
Work
I
am
going
to
compleat
.
For
the
rest
of
my
Principles
and
Conclusions
,
which
you
have
seen
in
my
Physicks
,
I
shall
more
commodiously
explain
them
in
the
performance
it self
,
as
occasion
shall
be
offer'd
.
With
that
M.
Descartes
,
Father
Mersennus
,
and
my
old
Gentleman
,
betook
themselves
to
three
different
Stations
in
the
Space
,
and
began
to
agitate
and
churn
the
Matter
with
a
prodigious
Alacrity
.
The
twenty
Vortex
were
come
in
an
Instant
,
each
having
their
Motion
determin'd
on
every
side
,
and
being
so
order'd
that
the
Poles
of
one
Vortex
were
terminated
at
the
Eclyptick
of
an
other
.
And
hence
it
is
that
M.
Descartes
calls
the
Circle
of
a
Vortex
,
Part.
3.
P●incip
.
that
which
is
remotest
from
its
Poles
.
Whereas
the
parts
of
every
Vortex
were
seen
out
of
hand
to
be
figured
Angularwise
for
the
generality
,
and
to
move
round
about
their
Centre
,
there
was
a
mighty
grating
and
clashing
occasion'd
by
the
Fraction
of
Angles
,
that
necessarily
followed
the
Struggle
every
Part
made
to
turn
its
self
about
its
own
Centre
.
And
that
was
the
first
Reflection
M.
Descartes
occasioned
me
to
make
,
for
the
explaining
to
me
the
Origin
and
Production
of
the
Elements
,
as
they
are
distinguish'd
in
his
Physicks
.
You
see
,
said
he
,
how
from
the
agitation
of
Matter
necessarily
issue
the
Elements
,
at
which
the
Philosophers
of
your
World
have
blanched
and
bogled
so
.
From
a
Cube
or
any
Angular
Body
whatsoever
,
to
make
a
round
one
,
what
more
is
required
than
the
paring
off
the
Angles
and
Inequalities
that
are
found
in
the
Surface
of
it
?
And
what
but
this
is
done
in
the
Motion
I
have
impressed
on
all
the
little
parts
about
their
Centre
?
Is
it
possible
they
should
turn
thus
without
a
mutual
Unhorning
one
another
?
And
can
that
continual
rubbing
of
one
against
another
,
fail
to
polish
them
more
exactly
than
if
they
had
been
turn'd
in
a
Lathe
?
These
little
Balls
constitute
that
kind
of
Matter
which
I
call
my
second
Element
.
But
now
in
the
Interim
of
the
shivering
of
these
Angles
,
you
see
(
and
't
is
impossible
to
be
otherwise
)
there
is
a
World
of
little
Filings
,
prodigiously
less
than
the
Balls
of
the
second
Element
;
and
it
is
that
diminutive
Dust
which
I
call
the
Matter
of
the
first
Element
.
But
lastly
,
among
the
parts
of
the
first
Element
,
as
minute
as
they
are
,
there
are
some
less
than
others
,
and
whereas
they
are
nothing
but
the
Scrapings
of
the
second
Element
,
they
are
of
very
irr●gular
Figures
,
and
full
of
Angles
:
Which
is
the
reason
they
entangle
and
fetter
themselves
with
one
another
,
and
cake
into
a
ragged
and
gross
Mass
,
which
I
call
the
Matter
of
the
third
Element
:
And
these
are
my
three
Elements
,
which
as
you
see
,
I
had
reason
to
defy
the
World
to
find
a
fault
with
.
Here
M.
Descartes
was
some
Moments
without
speaking
to
me
,
being
extraordinary
busy
in
the
management
of
his
Project
,
and
the
critical
regulation
of
the
first
Motions
of
his
Vortexes
.
Mean
while
the
little
parts
of
the
Matter
of
every
Vortex
,
by
the
means
of
their
turning
on
their
Centre
and
rubbing
against
each
other
,
even'd
and
polish'd
themselves
by
little
and
little
,
and
still
as
they
became
perfectly
Globular
,
they
lost
of
their
Bulk
and
decreas'd
in
Size
.
Then
it
was
that
I
began
to
see
the
Consequences
of
the
Rules
of
Motion
,
which
M.
Descartes
had
readily
suppos'd
.
For
seeing
these
little
Balls
took
up
less
room
than
formerly
,
and
seeing
they
kept
still
a
turning
round
,
and
their
Figure
rendred
them
more
fit
for
Motion
,
I
perceived
them
presently
to
quit
the
Centre
of
the
Vortex
,
and
to
gain
the
Circumference
.
By
that
Effort
obliging
the
Matter
of
the
first
Element
,
that
was
dispers'd
through
all
the
Vortex
,
to
fall
down
to
the
Centre
;
and
to
constitute
a
Mass
of
that
extreamly
fine
and
powdered
Dust
,
that
still
whirl'd
round
,
and
attempted
to
recover
the
Circumference
from
which
the
Balls
of
the
second
Element
had
chas'd
it
:
But
all
in
vain
,
because
the
Figure
of
the
parts
of
the
second
Element
maintained
them
in
their
Post
;
and
all
that
could
possibly
be
done
by
the
Matter
of
the
first
,
was
upon
occasion
to
slip
into
the
Intervals
,
the
Balls
in
the
Circumference
of
the
Vortex
,
sometimes
left
betwixt
them
.
The
Satisfaction
M.
Descartes
observ'd
I
took
at
that
petty
Play
,
and
the
Facility
I
manifested
in
perceiving
or
conceiving
whatever
he
commanded
me
,
highly
pleased
him
,
and
engaged
him
to
explain
to
me
one
of
the
most
curious
Mysteries
in
Philosophy
.
I
could
wish
,
said
he
,
you
had
your
Body
here
,
you
would
let
in
those
admirable
Deductions
from
the
Principles
I
have
laid
,
with
a
greater
Gusto
and
Delight
.
Now
you
only
see
in
the
Centre
of
the
Vortexes
a
heap
of
Dust
or
of
subtil
Matter
,
of
the
first
Element
;
but
had
you
your
Body
and
your
Organs
with
you
,
capable
of
the
Impressions
that
heap
of
Dust
would
make
,
you
'd
see
for
every
heap
of
Dust
a
Sun
.
Monsieur
(
continued
he
)
that
very
Sun
,
whose
Splendour
and
Beauty
you
so
often
have
admir'd
in
your
World
is
nothing
,
in
affect
,
but
an
Amass
of
that
same
Dust
;
but
Dust
instigated
with
such
a
Motion
as
I
explain
in
my
Philosophy
,
and
you
at
present
see
.
To
give
you
a
clear
Insight
in
this
Matter
,
I
need
only
suppose
one
thing
;
which
I
am
sure
you
wont
deny
me
;
and
which
,
on
occasion
,
I
could
shew
you
in
Aristotle
himself
,
to
wit
,
that
Vision
is
caused
meerly
by
the
vibration
,
of
the
Threds
wherewith
the
optick
Nerve
is
wrought
.
And
it
is
on
Account
of
that
vibration
,
that
a
Man
falling
rudely
on
his
Head
,
or
who
walking
in
the
dark
,
runs
his
Face
against
a
Post
,
sees
a
sudden
flash
of
Light
like
the
glaring
of
a
Candle
.
It
tortures
the
Naturalists
to
explain
the
manner
how
that
vibration
causes
us
to
perceive
all
luminous
and
bright
Objects
.
Upon
what
Hypothesis
soever
they
proceed
,
they
meet
with
inconquerable
Difficulties
:
But
at
the
bottom
,
and
in
earnest
it
is
no
more
than
this
.
He
then
went
on
in
explaining
to
me
all
the
Properties
of
Light
,
and
the
Demonstrations
he
hath
given
concerning
the
Reflection
and
Refraction
of
its
Rays
.
He
was
very
large
and
copious
upon
that
Subject
:
For
that
piece
of
his
Philosophy
,
together
with
that
where
he
explains
the
Phaenomena's
of
the
Loadstone
,
is
his
darling
and
beloved
Theam
.
I
shall
not
descend
to
the
Particulars
of
that
Discourse
,
for
fear
of
wearying
my
Reader
,
as
also
frightning
some
,
to
whom
Lines
crossing
one
another
with
A.
B.
C.
are
as
terrible
as
Magick
,
and
the
sight
thereof
enough
to
make
them
shut
the
Book
,
and
never
open
it
after
.
And
this
is
the
Reason
I
will
make
use
of
them
as
little
as
possibly
I
can
.
He
would
not
for
any
thing
whatever
have
forgotten
to
remark
to
me
those
little
●●annel'd
Parts
,
whose
Service
is
so
very
necessary
to
him
,
nor
the
way
that
they
are
wrought
.
Amongst
the
Parts
of
the
first
Element
,
which
are
made
of
the
filings
of
the
Second
,
there
are
some
,
that
by
reason
of
their
irregular
Figure
,
are
not
so
rapid
as
the
other
.
Those
of
this
Nature
easily
hook
themselves
together
,
and
make
up
little
Bodies
larger
than
the
other
parts
of
the
first
Element
;
and
as
in
their
turning
about
,
they
are
often
obliged
to
pass
betwixt
the
Balls
of
the
second
Element
,
Numb
90.
they
accommodate
themselves
for
that
Passage
,
and
as
they
squeeze
betwixt
them
,
wrythe
themselves
into
the
Shape
of
a
Skrew
,
or
become
like
little
Pillars
chamfer'd
with
three
Furrows
,
or
gutterwork'd
and
tourn'd
as
you
see
the
Shell
of
a
Snail
.
They
are
chiefly
to
be
found
toward
the
Poles
of
the
Vortex
,
having
their
Determination
toward
the
Centre
.
Now
whereas
some
of
them
enter
by
way
of
the
Northern
Pole
,
others
by
the
Southern
,
whilst
the
Vortex
turns
upon
its
Axis
;
it
is
apparent
to
every
Cartesian
,
that
those
which
proceed
from
the
North-Coast
must
be
turned
Shell-wife
a
different
way
,
from
those
that
proceed
from
the
South
.
And
Instance
M.
Descartes
took
care
to
inculcate
throughly
in
me
:
For
it
is
principally
upon
that
,
the
Power
and
Vertue
of
the
Loadstone
do
depend
:
Numb.
91.
But
it
shall
not
be
long
,
said
he
,
before
you
see
some
particular
Effect
of
these
little
channel'd
Parts
.
Take
notice
,
said
he
,
how
things
go
in
that
Star
that
's
next
you
.
How
some
of
the
chamf●r'd
Parts
that
come
fromward
the
Poles
of
their
Vortex
,
mingle
themselves
with
the
Matter
of
that
Star
,
and
not
being
able
to
keep
pace
with
it
in
Motion
,
are
thrown
out
of
the
Star
;
just
as
the
scummy
Parts
of
a
boiling
Liquor
are
separated
from
the
other
,
and
rise
above
the
Liquor
.
See
how
they
link
themselves
to
one
another
,
and
by
that
Union
lose
the
quality
of
the
first
Element
,
and
take
on
them
that
of
the
third
.
Upon
their
gathering
and
condensing
in
a
very
great
quantity
,
it
is
manifest
they
must
hinder
the
action
of
the
first
Element
,
whereby
it
pushes
the
Balls
of
the
Second
Element
to
the
Circumference
,
Fig.
Seq.
and
consequently
must
interrupt
that
Motion
and
Pressure
in
which
Light
consists
.
And
now
you
may
see
exactly
what
those
Stains
are
which
you
sometimes
discover
on
the
Face
of
the
Sun
of
your
World
.
They
are
nothing
else
but
the
drossy
and
scummy
Parts
of
the
third
Element
,
gathered
in
Heaps
and
expanded
on
its
Surface
.
Now
the
wreek
and
scattering
of
those
Stains
which
are
still
a
gathering
,
and
as
easily
dissipanated
,
diffusing
it self
far
and
near
throughout
the
Circumference
of
the
Vortex
,
will
constitute
a
thin
and
ra●ify'd
Body
,
like
the
Air
about
your
Earth
,
Numb.
92.
at
least
,
the
finest
part
of
it
;
and
I
have
formerly
observed
,
that
that
of
the
Vortex
of
your
Sun
is
extended
as
far
as
the
Sphere
of
Mercury
.
Mean
time
of
these
Occurrences
,
the
old
Gentleman
in
haste
,
came
and
acquainted
Descartes
,
That
on
that
Coast
he
had
been
on
,
there
were
three
or
four
Vortexes
that
began
to
jumble
and
fall
to
Loggerheads
;
and
that
if
he
did
not
speedily
come
and
part
them
,
there
needed
nothing
more
to
tear
and
shatter
all
his
World
in
pieces
.
Poor
honest
old
Gentleman
,
said
M.
Descartes
:
That
which
makes
him
so
solicitous
for
my
World
,
is
one
of
the
finest
Phenomena's
that
can
possibly
be
seen
,
and
by
which
I
'll
demonstrate
to
you
how
Comets
are
begot
in
yours
;
and
how
,
in
time
,
a
fix'd
Star
may
become
a
Planet
.
Let
us
go
and
cure
him
of
his
Fears
.
When
we
came
there
we
found
two
Stars
,
whose
Surface
was
almost
wholly
overgrown
with
Scurf
,
and
whose
Vortexes
began
to
be
d●ain'd
and
suckt
up
by
those
round
about
them
.
If
you
have
read
my
Book
of
Principles
,
and
my
Treatise
concerning
Light
,
says
M.
Descartes
to
me
,
you
will
easily
conclude
in
what
this
little
bu●tle
and
disorder
ought
to
end
;
and
I
strange
,
said
he
to
the
old
Gentleman
,
you
should
be
frighted
at
it
.
Call
to
mind
then
what
I
there
teach
,
how
that
which
preserves
a
Vortex
in
the
midst
of
several
others
,
is
that
impulse
caus'd
by
the
Matter
of
the
Star
in
its
attempt
to
obtain
a
remove
from
the
Centre
towards
the
Circumference
:
For
the
Star
,
by
that
Impulse
,
pushing
and
supporting
the
Matter
of
its
Vortex
keeps
the
other
Vortexes
within
their
Bounds
,
and
loses
no
Ground
in
the
Dimensions
of
its
Circuit
.
For
,
we
must
consider
all
these
Vortexes
,
as
so
many
Antagonists
that
dispute
it
to
an
Inch
,
and
so
long
as
their
Forces
are
equally
match'd
,
gain
no
Advantage
over
each
other
;
but
as
soon
as
one
of
them
is
any
ways
weakned
or
disabled
,
it
becomes
a
Prey
to
all
the
rest
,
each
taking
in
a
part
of
its
Space
,
and
at
last
usurping
it
all
.
Now
when
a
Star
begins
to
be
over-run
with
this
Scurf
,
and
crusted
with
a
mass
of
the
parts
of
the
third
Element
,
it
can
no
longer
push
with
so
much
force
as
it
did
before
,
the
Matter
of
its
Vortex
towards
the
Circumference
;
and
then
the
other
that
surround
it
,
and
whose
Matter
is
indeavouring
to
get
as
far
as
possible
from
its
Centre
,
finding
no
longer
so
much
Motion
,
nor
by
consequence
so
much
Resistance
,
expatiate
and
stretch
themselves
out
,
and
oblige
the
Matter
of
that
impoverisht
Vortex
,
to
circuit
along
with
them
,
and
by
little
and
little
each
Inrich
themselves
.
In
so
much
,
that
some
Moments
hence
,
you
shall
see
those
Vortexes
increase
their
Circumference
with
the
Spoils
of
this
poor
Vortex
,
till
at
last
they
come
to
the
Star
it self
,
which
will
be
made
their
Sport
:
That
is
to
say
,
it
will
descend
towards
the
Center
of
some
one
of
those
Vortexes
,
there
to
continue
in
the
quality
of
a
Pla●et
,
to
turn
with
that
Vortex
,
and
to
observe
the
Motions
of
the
conquering
Star
:
Or
it
will
beconstrain'd
by
the
Motion
that
shall
be
given
it
,
to
bound
from
Vortex
to
Vortex
,
and
to
make
a
long
Pilgrimage
in
Habit
of
a
Comet
,
until
its
Crusts
shall
break
:
And
then
perhaps
it
will
recover
the
eminency
of
a
Star
,
and
will
take
its
revenge
on
some
other
,
by
appropriating
its
Vortex
to
its
self
.
We
waited
then
some
Moments
,
and
saw
happen
what
M.
Descartes
had
foretold
;
all
the
the
Vortex
was
drain'd
dry
,
the
Matter
of
one
of
the
neighbouring
Vortexes
surrounded
the
crusted
Star
,
and
influencing
it
with
a
violent
Motion
,
carried
it
clever
off
:
But
since
that
Star
,
by
reason
of
its
Solidity
,
that
consisted
partly
in
its
Figure
,
most
proper
for
Motion
,
partly
in
the
close
Connexion
of
the
Parts
of
the
third
Element
,
that
cover'd
it
,
and
the
paucity
of
its
Pores
in
the
Superficies
:
I
say
,
since
that
Star
,
by
reason
of
its
solidity
,
was
capable
of
a
far
greater
Motion
than
the
Mass
of
Celestial
Matter
that
incompass'd
it
,
and
carried
it
along
;
having
by
degrees
arriv'd
to
a
mighty
Speed
,
in
the
turning
of
a
Hand
it
gain'd
the
Brink
of
the
Circumference
of
the
Vortex
,
and
out
it
flew
amain
,
and
continuing
its
Motion
by
the
Tangent
of
the
Circle
it
had
begun
to
describe
,
pass'd
on
to
another
Vortex
,
and
from
that
to
another
,
till
I
knew
not
what
became
on●t
:
For
M.
D●scartes
interrupted
the
Attention
I
was
in
to
pursue
it
,
to
instruct
me
,
That
the
Adventure
I
had
seen
at
present
usually
happen'd
,
and
would
still
from
Time
to
Time
in
our
World
:
And
that
what
we
there
call
Comets
,
were
nothing
else
but
Stars
that
have
lost
their
Vortex
and
Light
by
that
congealing
Matter
,
and
then
pass'd
from
Vortex
to
Vortex
,
V.
Fig.
Vor●
.
becoming
visible
to
us
all
the
Time
they
traverse
our
Solary
Vortex
,
and
ceasing
to
be
seen
as
soon
as
they
entred
in
another
.
Immediately
after
the
Ruin
of
the
Vortex
I
have
been
speaking
of
,
there
were
seven
others
that
ran
the
same
Risque
,
and
became
seven
Comets
.
Whereupon
Monsieur
Descartes
pursu'd
:
It
is
not
amiss
,
in
order
to
your
better
understanding
the
Effects
that
are
speedily
to
follow
,
to
give
Names
to
the
Principal
Stars
that
are
left
:
We
have
still
a
dozen
of
them
,
but
we
will
trouble
our
Heads
at
present
with
no
more
then
▪
eight
.
That
then
,
continued
he
,
pointing
out
the
greatest
Star
of
all
,
and
which
had
the
greatest
Vortex
,
we
will
call
the
Sun
;
that
other
shall
be
Saturn
;
let
the
next
on
the
Left-hand
be
Iupiter
;
that
on
the
Right
shall
be
named
Mars
;
that
other
wee
'll
name
Earth
;
and
the
nearest
to
us
of
all
shall
be
christned
the
Moon
:
Of
these
two
little
ones
,
the
one
shall
be
Venus
and
the
other
Mercury
.
By
and
by
I
will
name
the
other
four
.
Having
for
some
Time
consider'd
the
admirable
Disposition
of
all
these
Vortexes
,
that
,
in
spite
of
their
Fluidity
,
did
not
at
▪
all
mix
and
incorporate
with
one
another
,
a
thing
no
one
would
believe
unless
he
saw
it
,
and
which
cannot
be
comprehended
but
by
a
Cartesian
Soul
;
for
no
other
Philosopher
'till
this
Day
hath
been
able
to
conceive
it
possible
.
We
saw
Mercury
and
Venus
begin
to
be
overspread
with
the
rising
Scum
,
and
forthwith
the
Vortex
of
the
Sun
with
the
other
neighbouring
Vortexes
to
get
ground
prodigiously
on
those
two
Stars
,
till
at
last
their
Heaven
or
their
Vortex
being
entirely
swallow'd
up
,
they
fell
in
with
that
of
the
Sun
,
somewhat
near
the
Centre
,
and
began
to
turn
about
him
,
floating
in
the
Matter
of
his
Vortex
.
The
same
thing
happen'd
a
little
while
after
to
four
petty
Stars
,
whose
Vortexes
border'd
upon
that
of
Iupiter
,
where
they
were
oblig'd
to
descend
,
and
take
the
same
Lot
therein
,
as
Venus
and
Mercury
in
that
of
Sol.
M.
Descartes
called
these
four
the
Satellites
of
Iupiter
,
because
they
represent
the
four
Planets
that
turn
about
Iupiter
in
our
World
.
Lastly
,
the
Earth
in
like
manner
made
herself
Mistress
of
the
Moon
,
and
obliged
her
to
attend
her
in
quality
of
her
Planet
;
for
that
is
the
Name
which
is
given
to
degraded
Stars
,
because
of
their
only
Employment
that
is
left
;
which
is
,
to
wander
in
the
Zodiac
,
and
to
turn
eternally
about
those
that
have
rob'd
them
of
their
Vortex
.
M.
Descartes
exemplify'd
this
Matter
by
certain
Whirl-pools
we
sometimes
see
in
Rivers
,
whereof
one
great
one
,
that
often
contains
in
it
many
little
ones
,
represents
the
great
Solary
Vortex
,
and
the
little
ones
represent
the
Vortexes
of
Iupiter
and
the
Earth
.
Those
little
Whirl-pools
are
carried
along
by
the
Motion
of
the
greater
,
and
turn
about
its
Centre
,
whilst
themselves
make
every
thing
that
comes
in
the
Reach
of
their
Circumference
,
suppose
Straws
,
or
little
Chips
,
to
turn
about
their
own
:
Thus
the
Earth
carries
round
the
Moon
in
her
Vortex
,
and
Iupiter
his
Satellites
in
his
.
1
The
Centre
of
the
Earth
,
full
of
the
Matter
of
the
First
Element
.
M
the
internal
Shell
that
covers
it
.
C
the
Place
of
Metals
.
D
Water
.
E
Earth
,
on
which
we
tread
.
V
Air.
The
lowest
of
these
Subordinations
was
,
according
to
my
Position
,
an
Arch
of
very
Solid
and
Heavy
Matter
,
and
there
I
place
the
origin
of
Metals
.
The
Second
,
which
I
rang'd
above
it
,
was
a
Liquid
Body
,
constituted
of
the
Parts
of
the
third
Element
,
pretty
long
,
very
flexible
and
pliant
,
as
it
were
little
Eels
,
temper'd
with
an
abundance
of
the
Parts
of
the
second
Element
,
which
was
nothing
else
but
what
we
usually
call
Water
.
Lastly
,
above
all
this
I
suppos'd
a
third
Vault
,
made
of
the
most
clinging
and
craggy
Parts
of
the
third
Element
,
whose
sensible
Parts
were
only
Stones
,
Sand
,
Clay
and
Mud
,
and
which
was
very
porous
:
And
this
is
the
outward
Surface
of
the
Earth
,
on
part
of
which
tread
Mortal
Men.
You
plainly
see
then
,
said
M.
Descartes
,
that
to
shew
you
the
Train
of
all
these
Things
would
demand
a
great
deal
of
Time
:
But
the
Hour
of
your
Departure
hastens
on
,
I
remit
you
therefore
to
my
Book
for
Satisfaction
in
all
those
Particulars
.
I
am
going
now
to
make
an
Abridgment
of
all
those
Motions
,
and
to
shew
you
in
as
little
Time
as
we
are
speaking
on
't
,
this
Earth
,
exactly
like
yours
,
with
Mountains
,
Valleys
,
Plains
and
Seas
.
No
sooner
said
than
done
:
He
falls
to
determining
the
Motion
of
an
infinite
Number
of
those
long
and
flexible
Parts
of
the
third
Element
,
and
agitating
them
,
by
playing
among
them
the
Parts
of
the
second
,
in
the
several
Places
,
where
he
had
heap'd
them
to
gether
,
we
saw
presently
a
kind
of
Sea
diffuse
itself
over
the
Face
of
the
Earth
;
it
was
a
less
Trouble
to
him
to
raise
Mountains
,
by
only
amassing
together
an
abundance
of
the
branchy
Parts
of
the
third
Element
,
and
causing
them
to
link
and
graple
with
each
other
,
whereby
there
stood
in
many
Places
great
and
mighty
Piles
,
nothing
differing
from
our
Mountains
.
That
Earth
look'd
very
bare
and
naked
,
without
Trees
,
without
Herbs
,
without
Flowers
;
for
to
produce
all
those
Things
that
are
the
greatest
Ornaments
to
our
Earth
,
was
a
Business
that
would
take
up
longer
Time
.
This
done
,
he
employ'd
the
rest
of
the
Time
that
we
staid
with
him
,
in
the
consideration
chiefly
of
two
Things
:
First
,
of
the
Gravity
,
or
rather
of
the
Motion
of
Bodies
we
call
Heavy
,
towards
the
Centre
.
And
secondly
,
of
the
Manner
of
the
Ebbing
and
Flowing
of
the
Sea
.
He
began
with
the
first
,
and
explained
it
at
this
rate
.
S
the
Sun
.
T
the
Earth
.
AB
CD
the
little
Vortex
of
the
Earth
.
NA
CZ
the
great
Orb
wherein
the
Earth
is
carried
round
the
Sun
.
And
it
is
for
the
same
Reason
,
that
a
Terrestrial
Body
forc'd
into
the
Air
,
is
oblig'd
to
descend
towards
the
Centre
of
the
Earth
,
because
it
has
less
Force
to
digress
from
the
Centre
than
has
the
Mass
of
Air
,
which
it
ought
to
dismount
to
get
into
its
Place
:
And
the
Reason
why
it
hath
less
Force
to
digress
from
the
Centre
is
,
because
it
contains
much
more
Matter
of
the
third
Element
,
and
much
less
of
the
second
than
the
Mass
of
Air
equal
to
it
in
Bigness
.
Now
the
Matter
of
the
third
Element
is
dull
and
more
unactive
,
and
unable
to
get
rid
of
the
Centre
,
than
the
Matter
of
the
second
,
it
must
therefore
descend
.
Your
Peripatetick
Quality
,
continu'd
he
,
and
Democritus
,
and
Gassendi's
Chains
made
of
link'd
Atoms
,
are
not
worth
a
Straw
,
in
comparison
of
what
I
say
,
and
with
that
he
cast
a
Stone
on
high
,
to
shew
us
by
Experience
the
Truth
of
what
he
had
been
Teaching
.
1
The
Figure
of
the
Vortex
of
the
Earth
.
He
made
us
forthwith
acknowledg
the
Truth
of
all
those
Principles
and
Effects
that
naturally
follow
them
;
for
upon
his
placing
the
Moon
perpendicular
to
the
Equator
of
the
Earth
,
we
immediately
saw
first
the
Sea
press'd
by
that
Matter
to
sink
lower
,
and
its
Waters
thus
press'd
and
crowded
hurry
towards
the
Poles
,
and
spread
themselves
successively
on
the
Shores
,
proportionably
to
their
Distance
from
the
Equator
.
2.
The
Terrestrial
Globe
rowling
on
his
Axle
from
West
to
East
,
we
beheld
the
Pressure
of
the
Moon
to
light
on
several
Places
after
one
another
,
according
to
the
Succession
of
Meridians
.
3.
That
successive
Pressure
of
the
different
Parts
of
the
Sea
had
this
necessary
effect
,
viz.
to
cause
it
to
swell
and
fall
in
several
Places
,
according
to
the
plain
and
evident
Rules
of
Staticks
,
which
gave
us
a
most
exquisite
and
natural
Idea
of
the
Flux
and
Reflux
of
the
Sea
,
consisting
in
this
,
that
by
how
much
it
is
mounted
,
by
so
much
it
is
depress'd
,
and
as
often
as
it
mounts
in
one
Place
it
is
depress'd
in
another
;
all
these
Motions
going
on
regularly
after
each
other
,
and
being
set
,
and
punctual
,
as
to
Space
of
Time
.
Again
,
since
the
Diameter
of
the
Vortex
,
wherein
this
little
Moon
must
necessarily
be
in
its
Conjunctions
and
Oppositions
,
was
the
least
of
all
;
and
on
the
contrary
,
that
in
which
it
would
be
found
in
its
quadratures
the
greatest
,
it
was
evident
to
us
,
that
the
depression
and
sinking
of
the
Waters
must
be
far
greater
in
the
Conjunctions
and
Oppositions
than
in
the
Quadratures
,
and
consequently
that
the
Sea
must
flow
with
greater
impetuosity
and
Vehemence
towards
the
Shore
,
or
which
is
all
one
,
that
the
Tides
be
far
greater
in
the
New
and
Full
Moons
than
at
any
other
Time
,
and
in
the
Equinoxes
than
in
the
Solstices
,
as
it
really
happens
in
our
World
.
He
next
observ'd
to
us
the
particular
Phenomena's
of
the
Flux
and
Reflux
,
founded
on
the
same
Principles
,
and
minded
us
especially
of
the
Reason
,
why
we
never
see
any
Ebbing
and
Flowing
in
Lakes
and
Ponds
,
let
them
be
never
so
great
,
unless
they
have
some
Communication
with
the
Sea
:
For
if
,
said
he
,
those
Lakes
and
Ponds
be
beyond
the
Tropicks
,
they
are
never
at
all
press'd
by
the
Moon
;
and
for
those
that
are
under
the
Torrid
Zone
,
within
the
Tropicks
,
they
take
not
up
a
compass
of
Ground
,
enough
to
cause
that
one
Side
of
their
Superficies
should
be
more
press'd
than
the
other
by
the
Globe
of
the
Moon
.
Now
that
Inequality
of
Pressure
is
the
only
cause
of
that
Vicissitude
of
Motions
,
which
we
call
the
Flux
and
Reflux
of
the
Sea
.
I
was
wonderfully
taken
with
this
Explication
,
and
that
way
of
solving
the
Flux
and
Reflux
is
so
handsome
,
that
those
that
demonstrate
to
M.
Descartes
the
Earth
cannot
have
a
Vortex
,
at
least
an
Oval
one
,
ought
upon
that
Consideration
to
shew
themselves
a
little
merciful
to
him
:
But
these
Philosophers
are
a
very
ungentile
and
brutish
sort
of
Creatures
,
and
know
not
what
it
is
to
be
generous
towards
their
Adversaries
.
Mean
while
all
the
other
Motions
were
perform'd
in
the
little
World
with
all
possible
exactness
,
Mercury
,
Venus
,
Mars
,
and
the
rest
of
the
Planets
,
having
once
obtain'd
their
Post
in
the
Vortex
of
the
Sun
,
were
extraordinary
punctual
to
their
Courses
.
He
began
to
exhale
Vapors
,
and
to
form
them
into
Clouds
,
about
the
little
Earth
.
To
say
no
more
,
I
was
charm'd
with
all
these
Prodigies
:
But
we
must
now
resolve
on
our
Departure
,
and
't
was
high
Time
we
were
a
going
.
It
was
well-nigh
four
and
twenty
Hours
since
we
left
the
Earth
,
and
M.
Descartes
,
who
,
as
I
have
noted
before
,
disapprov'd
of
their
Conduct
that
deserted
their
Body
before
Death
,
and
the
Orders
of
the
Sovereign
Being
,
had
dismiss'd
them
,
advis'd
us
himself
to
defer
the
entire
Satisfaction
of
our
Curiosity
till
another
Time
.
I
made
him
a
courteous
Acknowledgment
and
Resentment
of
his
Favours
,
assuring
him
of
the
vast
Esteem
I
had
both
for
his
Person
and
Doctrin
.
I
beg'd
the
Favour
of
proposing
to
him
the
Scruples
that
might
occur
hereafter
upon
his
Philosophy
,
whenever
I
had
an
Opportunity
of
sending
a
Letter
to
him
.
He
express'd
on
his
Part
a
World
of
Kindness
for
me
,
exhorted
me
to
a
most
sincere
and
hearty
Love
of
Truth
,
and
presented
me
with
two
Hyperbolical
Glasses
to
make
me
a
Perspective
Glass
,
wherewith
,
he
assur'd
me
,
I
might
stand
on
the
Earth
,
and
discover
all
the
Curiosities
of
the
Globe
of
the
Moon
,
and
the
Animals
themselves
,
Let.
de
Descart
.
if
there
were
any
.
He
hath
demonstrated
in
his
Dioptricks
the
Excellence
of
that
Figure
,
for
the
Glasses
of
a
Telescope
,
beyond
all
other
.
He
endeavour'd
to
have
them
made
in
Holland
,
and
contriv'd
an
Engine
for
that
Purpose
,
but
he
could
not
find
Artists
capable
of
accomplishing
his
Design
and
his
Idea
with
that
Exactness
as
was
necessary
.
He
brought
us
on
our
Way
as
far
as
the
second
Heaven
,
which
is
that
of
Stars
,
and
left
Father
Mersennus
with
us
,
to
conduct
us
Home
.
Some
distance
from
the
Stars
,
Aristotle's
Embassadors
meeting
some
Philosophers
of
their
Country
and
Acquaintance
,
desir'd
us
not
to
take
it
amiss
,
that
they
accompanied
them
,
and
took
their
Leave
,
but
indifferently
satisfied
with
their
Voyage
and
Negotiation
.
Seeing
we
were
in
great
haste
,
we
stay'd
no where
on
the
Road
,
and
avoided
all
Harangues
and
Disputes
with
every
Person
whatsoever
,
though
we
met
in
diverse
Places
very
many
Spirits
,
that
would
willingly
have
joyn'd
Discourse
with
us
.
Father
Mersennus
,
as
we
pass'd
along
,
made
me
observe
the
Disposition
of
the
Vortexes
,
and
the
situation
of
the
different
Elements
that
compos'd
them
,
and
especially
the
Balls
of
the
second
Element
,
that
I
had
no
Apprehension
of
so
long
as
I
was
stock'd
with
Peripatetick
Notions
,
but
that
I
saw
take
up
the
greatest
part
of
the
Universe
,
since
I
was
turned
Cartesian
.
In
less
than
six
Hours
Time
we
arriv'd
at
my
House
,
where
there
fell
out
a
most
unfortunate
Disaster
;
for
in
pitching
with
a
most
violent
descent
,
and
not
considering
the
Glasses
I
had
with
me
,
as
I
pass'd
athwart
my
Chamber-wall
,
and
my
Glasses
in
Bodily
Quality
,
could
not
enter
,
they
were
stopt
,
and
dash'd
in
a
thousand
Pieces
,
by
the
reason
of
the
unaccountable
Swiftness
wherewith
they
flew
against
the
Stones
;
and
thus
I
was
depriv'd
of
the
Pleasure
of
making
the
Experiment
,
that
M.
Descartes
had
warranted
,
of
seeing
from
our
Earth
all
the
Occurrences
in
the
Globe
of
the
Moon
as
distinctly
as
if
I
was
personally
there
.
I
found
my
Body
somewhat
fainty
and
very
feverish
,
by
the
reason
of
a
Fast
of
above
thirty
Hours
.
Before
I
entred
I
would
have
persuaded
the
little
Negro
to
reinstate
my
Brain
in
its
Quondam
-
capacity
,
fearing
lest
he
had
unhing'd
some
Clock-work
there
:
For
that
there
must
be
something
more
than
ordinary
in
that
Machine
,
to
cause
such
prodigious
Alterations
in
the
Soul
of
Man
;
and
I
had
been
very
finely
serv'd
,
if
having
been
reunited
with
my
Body
,
I
had
found
my self
a
Fool
;
but
the
little
arch
Devil
of
a
Spirit
refused
to
do
it
,
telling
me
withal
,
That
I
was
highly
oblig'd
to
him
,
for
setting
me
right
in
my
Ideas
.
I
must
therefore
venture
on
't
for
better
for
worse
;
so
that
having
thankt
Father
Mersennus
and
my
old
Gentleman
,
for
the
favour
vouchsaf'd
me
by
their
Company
in
so
fine
a
Voyage
,
my
Soul
entred
her
Body
,
and
fail'd
not
in
quality
of
a
Cartes●an
Soul
,
to
seat
her self
in
the
Pin●al
Gland
of
my
Brain
.
I
had
requested
Father
Mersennus
to
oblige
me
so
far
as
to
see
me
again
before
he
return'd
to
M.
Descartes's
World
,
that
I
might
convey
a
Letter
of
Thanks
by
him
to
that
great
Philosopher
,
that
had
treated
me
so
generously
and
gentilely
.
He
promised
me
he
would
,
and
accordingly
returned
at
a
Months
end
,
which
he
spent
partly
in
the
World
,
in
dispatching
some
Commissions
of
M.
Descartes
,
partly
in
the
several
Planets
and
different
Places
of
the
wide
Space
,
which
he
travers'd
i●
search
of
some
old
Cartesians
,
on
that
Philosopher's
Account
,
to
inform
them
of
his
Place
of
Residence
,
and
of
the
grand
Design
he
was
ready
to
put
in
Execution
.
I
gave
him
the
Letter
,
which
I
have
joyn'd
to
this
Relation
,
and
with
which
i
'll
finish
it
.
A
VOYAGE
TO
The
World
of
Cartesius
.
PART
IV.
MY
Soul
thus
seated
on
the
Pineal
Gland
of
my
Brain
,
as
a
Queen
upon
her
Throne
,
to
conduct
and
govern
all
the
Mo●●ons
of
the
Machine
of
my
Body
,
was
extrea●ly
pleas'd
with
the
change
of
her
Ideas
;
and
complimented
her self
with
the
honourable
new
Character
of
Cartesian
,
wherewith
I
began
to
be
distinguisht
amongst
the
Learned
.
I
found
my self
immediately
dispos'd
for
the
Humour
and
Spirit
of
that
Tribe
of
Philosophers
;
and
could
not
mention
,
without
disdain
,
the
Philosophy
of
the
Colleges
,
good
only
,
said
I
,
to
corrupt
the
Mind
,
and
fill
it
with
empty
and
confus'd
Ideas
,
and
fit
for
nothing
but
to
entertain
the
vanity
of
a
Pedant
.
Descartes
was
the
first
,
and
indeed
the
only
Philosopher
,
the
World
has
ever
known
;
the
re●t
in
respect
of
him
were
mere
Children
Wranglers
and
Legendaries
.
Being
invited
some
days
after
to
a
Thesis
of
Philosophy
,
it
cannot
be
imagin'd
what
Violence
it
was
to
me
to
resolve
to
go
.
I
could
not
forbear
gaping
all
the
while
I
staid
,
looking
down
from
the
exaltation
of
my
Soul
,
with
pity
on
all
I
heard
.
One
of
the
first
things
I
did
,
was
the
degrading
the
Suarez's
,
Fonseca's
,
Smigletius's
and
Goudin's
,
&c.
in
my
Library
,
cashiering
them
of
the
considerable
Post
they
held
,
and
abandoning
them
to
a
mouldy
Chest
of
Lumber
,
there
to
lye
at
the
Mercy
of
the
Dust
and
Vermin
,
to
be
succeeded
by
M.
Descartes
,
bound
in
a
fine
Turky
Cover
,
and
all
his
illustrious
Disciples
.
Before
my
Conversion
to
Cartesianism
,
I
was
so
pitiful
and
Tender-hearted
,
that
I
could
not
so
much
as
see
a
Chicken
kill'd
:
But
since
I
was
once
persuaded
that
Beasts
were
destitute
both
of
Knowledg
and
Sense
,
scarce
a
Dog
in
all
the
Town
,
wherein
I
was
,
could
escape
me
,
for
the
making
Anatomical
Dissections
,
wherein
I
my self
was
Operator
,
without
the
least
inkling
of
Compassion
or
Remorse
;
as
also
at
the
opening
of
the
Disputes
and
Assemblies
of
the
Learn'd
,
which
I
thought
good
to
keep
at
my
House
,
for
the
inhancing
and
propagating
the
Doctrin
of
my
Master
in
the
Country
;
the
first
Oration
I
made
before
them
,
was
an
Invective
against
the
Ignorance
and
Injustice
of
that
Senator
,
the
Ar●opagite
,
that
caus'd
a
Noble
Man's
Child
to
be
declar'd
for
ever
Incapacitated
from
entring
on
the
Publick
Government
,
whom
he
had
observ'd
take
pleasure
in
pricking
out
the
Eyes
of
Jack-Daws
,
that
were
given
him
to
play
with
.
Notwithstanding
,
I
must
ingenuously
confess
,
that
as
resolv'd
a
Cartesian
as
I
was
,
I
was
not
insensible
of
some
weighty
Scruples
,
the
more
Ingenious
sort
rais'd
in
me
,
in
our
Conferences
.
I
perceived
also
that
the
farther
I
went
,
the
more
they
increas'd
,
and
if
M.
Descartes
does
not
settle
and
compose
the
Fluctuation
of
my
Mind
,
by
a
just
and
clever
Answer
to
the
Letter
I
have
wrote
him
on
that
Subject
,
I
have
great
Fears
the
Traces
of
my
Brain
will
change
,
and
the
Animal
Spirits
resume
their
wonted
Current
.
This
is
the
Copy
of
the
Letter
I
sent
to
M.
Descartes
,
that
contains
the
principal
of
those
Difficulties
,
which
I
thought
not
unworthy
of
the
Publick
.
A
Letter
to
M.
Descartes
.
Monsieur
,
I
Cannot
sufficiently
express
my
Acknowledgments
,
of
the
Honours
and
Civilities
I
receiv'd
from
you
,
during
that
transitory
Stay
I
made
in
your
Parts
of
the
highest
Heavens
:
The
few
good
Qualities
and
Accomplishments
,
you
must
necessarily
find
in
me
,
prevented
not
your
treating
me
as
a
Person
qualify'd
with
the
greatest
Merit
.
For
you
to
build
an
intire
World
before
my
Face
,
and
to
give
your self
the
trouble
of
making
me
comprehend
the
whole
Contrivance
,
to
see
all
the
Wheels
and
Springs
of
so
admirable
a
Machine
,
was
an
Honour
greater
in
its
kind
,
than
what
the
King
vouchsafes
Embassadors
,
Princes
and
mighty
Personages
,
by
commanding
all
the
Water-works
to
be
plaid
for
them
at
Versailles
.
You
may
infallibly
reckon
from
that
time
,
that
I
am
devotedly
at
your
Service
;
and
that
having
made
your self
absolute
Master
of
my
Vnderstanding
,
by
those
sublimated
Notices
you
have
communicated
,
you
have
yet
more
irresistibly
captivated
my
Will
,
by
those
extraordinary
Favours
you
have
heap'd
upon
me
.
The
Reverend
Father
Mersennus
,
who
readily
condescended
to
the
trouble
of
this
Letter
,
will
inform
you
more
at
large
,
both
what
my
real
Sentiments
are
of
your
Person
and
your
Doctrin
.
My
Behaviour
,
since
my
return
,
hath
throughly
convinc'd
him
,
that
there
never
was
a
Disciple
more
Zealous
than
my self
,
for
the
Honour
,
Growth
and
Advancement
of
the
Sect.
In
less
than
a
Month
,
since
my
Arrival
from
your
World
,
I
have
cast
Terror
and
Confusion
in
the
Face
of
Peripateticism
throughout
the
Land
.
I
have
inspirited
with
new
Life
and
Courage
,
those
few
drooping
Cartesians
that
remain'd
,
but
liv'd
in
Obscurity
and
Silence
,
solacing
themselves
with
the
private
enjoyment
of
Truth
,
but
were
very
remiss
in
promoting
her
Interest
there
,
where
she
had
been
but
ill
receiv'd
.
Twice
every
Week
I
hold
publick
Disputes
at
my
House
,
and
indeavour
therein
,
as
much
as
possible
,
to
give
Vogue
and
Reputation
to
your
Doctrin
;
I
have
already
made
some
Conquests
among
the
Peripateticks
,
many
whereof
appear
there
,
and
excepting
two
or
three
,
who
are
ungovernably
headstrong
and
conceited
,
they
will
all
be
my
own
,
as
soon
as
I
shall
have
answer'd
some
pretty
substantial
Objections
,
they
have
propos'd
against
several
Points
of
your
Philosophy
.
The
chief
of
which
respect
the
general
Construction
of
your
World
.
And
whereas
in
that
Affair
,
they
pretend
to
destroy
your
Conclusions
by
your
own
Principles
,
and
some
amongst
them
are
Men
of
Parts
,
that
give
a
specious
and
probable
turn
to
their
Arguments
,
in
so
much
that
I
have
sometimes
been
put
to
't
to
find
the
Fallacy
,
I
thought
my self
oblig'd
to
have
recourse
unto
the
Oracle
,
and
that
I
could
do
nothing
better
than
consult
You
your self
,
as
you
gave
me
Permission
,
and
intreat
you
to
communicate
your
Thoughts
,
as
soon
as
possible
thereupon
.
A
Voyage
from
the
third
Heaven
to
this
Place
,
is
no
great
business
for
your
little
Moor.
Thus
then
these
Gentlemen
,
to
my
best
Remembrance
,
fell
to
Work
.
They
began
by
proposing
two
or
three
trite
Arguments
,
daily
made
use
of
in
the
Desks
,
to
confute
your
System
;
and
to
shew
that
it
is
a
meer
Chymera
,
and
not
to
be
suffered
as
a
simple
Hypothesis
,
should
they
grant
the
Principles
you
your self
lay
down
.
M.
Descartes
(
say
they
)
supposes
,
first
,
That
God
creates
Matter
;
secondly
,
That
he
divides
it
into
infinite
little
cubical
Parts
,
and
lastly
,
determining
several
great
Portions
of
this
Matter
,
he
puts
them
in
a
circular
Motion
,
and
at
once
makes
the
little
cubical
Parts
,
of
which
the
great
Portions
,
call'd
by
him
Vortexes
,
are
compos'd
,
to
turn
about
their
proper
Center
.
But
it
is
impossible
,
they
adjoyn
,
to
conceive
the
division
and
motion
of
Matter
upon
his
Principles
.
For●
as
to
the
division
,
it
can
be
conceiv'd
but
by
one
of
these
two
ways
;
either
by
supposing
betwixt
the
Parts
divided
some
empty
Spaces
,
or
imagining
those
Intervals
fill'd
up
with
some
Bodies
or
Matter
of
a
different
Nature
from
the
Parts
.
And
thus
though
Nature
every
where
is
full
,
we
conceive
four
Dice
laid
close
to
one
another
,
as
four
distinct
cubical
Bodies
;
for
though
there
is
nothing
of
a
void
betwixt
them
,
we
yet
perceive
a
little
Interval
fill'd
with
Air
,
that
hinders
our
Conception
of
them
,
as
of
one
single
Body
:
But
by
the
Principles
of
Cartesianism
,
we
can
conceive
it
neither
one
way
nor
the
other
.
For
we
must
not
suppose
a
Vacuity
betwixt
the
Parts
divided
,
since
a
Vacuum
is
utterly
thrown
out
of
that
System
.
Nor
is
it
easier
to
conceive
a
Body
of
a
different
Nature
,
since
the
distinction
of
Bodies
,
according
to
the
Author
of
the
System
,
is
not
to
be
conceiv'd
,
till
after
the
agitation
and
motion
of
Matter
.
That
division
therefore
is
an
Absurdity
.
As
to
the
business
of
Motion
,
that
's
in
a
worse
Case
still
;
for
how
is
it
possible
to
conceive
that
all
those
cubical
Parts
,
that
are
universally
hard
,
impenetrable
and
incapable
of
Compression
,
should
turn
about
their
Center
,
and
break
in
pieces
,
unless
they
find
or
make
a
Vacuum
?
For
the
diminutiveness
of
them
will
not
help
us
out
,
since
let
them
be
as
little
as
you
can
suppose
them
,
they
are
still
hard
and
impenetrable
as
Adamant
,
and
all
combine
together
to
desist
the
Motion
of
each
Particular
.
That
Hypothesis
therefore
is
indefensible
,
and
Descartes
his
very
first
Supposition
is
deny'd
.
These
,
Monsieur
,
were
the
first
Passes
these
Gentlemen
made
at
me
,
the
first
Blows
I
was
to
ward
off
,
in
the
Defence
of
the
System
of
your
World
.
They
had
been
taken
out
of
the
Books
of
very
Ingenious
Men
;
and
whereas
the
Gentlemen
,
your
Disciples
(
as
if
it
was
their
Maxim
and
their
Method
,
never
to
be
put
out
of
their
own
Road
,
which
is
barely
to
give
an
Exposition
and
a
Proof
of
their
Doctrin
)
trouble
not
much
their
Heads
with
Objections
that
are
made
them
,
since
they
are
not
oblig'd
to
the
formal
Answer
of
the
Desk
;
these
Arguments
pass'd
for
unanswerable
,
and
such
as
at
the
very
entrance
of
Dispute
baffled
the
Cartesian
.
But
the
more
impregnable
my
Adversaries
appear'd
in
so
good
Accoutrements
and
Arms
,
the
more
my
Honour
was
advanc'd
in
disabling
and
disarming
them
.
As
I
had
diligently
read
your
Works
,
and
above
all
,
the
Book
of
Principles
,
and
that
Intitled
,
a
Treatise
concerning
Light
,
or
M.
Descartes's
World
,
I
answer'd
the
first
Argument
,
by
pleading
a
false
Indictment
charg'd
on
you
,
for
making
a
distinction
of
Instants
betwixt
the
Division
and
the
Motion
,
as
if
you
had
held
that
God
divided
the
Matter
in
one
Instant
,
and
mov'd
it
another
:
I
said
you
never
suppos'd
that
Matter
was
divided
before
its
Motion
:
That
the
manner
of
proposing
your
System
in
the
third
Part
of
Principles
,
suppos'd
no
such
distinction
,
and
that
in
the
Treatise
of
Light
,
where
you
describ'd
the
formation
of
the
World
,
you
said
positively
the
contrary
;
advertising
your
Reader
,
That
that
Division
of
Matter
consisted
not
in
God's
separating
its
Parts
,
so
as
to
leave
a
Vacuity
betwixt
them
;
but
that
all
the
distinction
,
you
suppos'd
God
made
in
them
,
consisted
in
the
diversity
of
Motions
that
he
gave
,
causing
some
from
the
first
instant
of
their
Creation
to
commence
their
Motion
one
way
,
some
another
;
so
that
in
this
Instance
Division
and
Motion
were
the
same
Thing
,
or
at
farthest
one
could
not
be
without
the
other
.
That
you
would
be
as
forward
as
any
of
them
to
confess
,
That
nothing
was
more
absurd
,
in
reference
to
your
other
Principles
,
than
to
suppose
the
Parts
of
Matter
still
and
in
Repose
,
and
yet
divided
,
since
,
according
to
you
,
the
Union
of
the
Parts
of
a
solid
Body
,
such
as
Matter
must
be
conceiv'd
before
its
Motion
,
consists
in
that
Rest
they
enjoy
by
one
another
:
And
farther
,
that
it
was
full
as
easie
to
comprehend
how
Division
was
made
by
Motion
,
and
yet
cotemporary
with
the
same
Motion
,
as
to
understand
how
I
can
tear
a
Sheet
of
Paper
,
by
dividing
it
in
two
half
Sheets
,
one
whereof
I
hand
towards
the
East
,
the
other
towards
the
West
.
I
hereupon
produc'd
the
Books
that
I
had
cited
,
and
shew'd
them
the
very
Places
in
dispute
:
They
were
convinc'd
by
plain
Matter
of
Fact
,
and
had
no
more
to
urge
against
it
.
But
we
had
not
so
soon
done
with
the
Motion
of
Matter
;
we
must
necessary
still
dispute
,
tho'
very
calmly
,
without
the
least
Passion
or
wrangling
,
since
the
generality
of
those
I
had
to
deal
with
were
well
bred
,
honest
Gentlemen
,
that
would
submit
to
Reason
.
The
Question
was
,
to
explain
,
how
the
Parts
of
Matter
,
which
we
conceiv'd
so
closely
press'd
against
one
another
,
as
not
the
least
Interval
was
left
betwixt
them
,
throughout
the
Mass
,
and
which
we
also
suppos'd
solid
,
from
a
settl'd
Rest
could
skip
into
Motion
.
After
these
Gentlemen
had
copiously
discours'd
upon
the
Subject
,
I
ask'd
them
,
If
as
stanch
Peripateticks
as
they
were
,
they
were
throughly
convinc'd
,
that
the
Fludity
of
Water
,
for
instance
,
Was
an
absolute
Quality
,
that
when
it
was
congeal'd
it
became
Solid
,
by
an
absoute
Accident
,
call'd
Solidity
,
and
that
when
it
was
dissolv'd
,
it
became
Liquid
by
an
absolute
Accident
call'd
Fluidity
?
That
one
of
these
Accidents
made
Lead
run
when
heated
,
and
the
other
fixed
it
when
it
began
to
cool
?
And
on
the
contrary
,
if
having
read
the
Delicate
Natural
and
Intelligible
Way
of
M.
Descartes's
explaining
the
Nature
of
Fluidity
,
and
the
Properties
of
Fluid
Bodies
,
by
the
Motion
of
the
insensible
Parts
of
those
Bodies
(
a
Motion
which
the
meer
Dissolution
of
Salts
in
common
Water
,
and
of
Metals
in
Aqua
Fortis
evidently
demonstrates
)
they
were
not
at
least
come
over
to
us
in
that
Point
?
The
most
of
them
answered
,
That
as
they
were
persuaded
there
was
no
doing
without
absolute
Qualities
,
in
the
explication
of
an
abundance
of
Phenomenas
,
that
which
they
could
most
easily
part
with
was
Fluidity
,
and
that
they
would
not
quarrel
with
me
thereupon
.
This
suppos'd
(
said
I
)
Gentlemen
,
you
shall
be
speedily
satisfied
,
or
more
perplex'd
than
M.
Descartes
;
for
in
short
,
in
your
own
System
,
the
World
is
full
,
there
's
an
Abhorrence
of
a
Vacuum
through
the
whole
:
Motion
,
notwithstanding
,
both
is
and
does
continue
,
the
Sensible
and
Insensible
Parts
of
Bodies
are
mov'd
,
nor
does
their
Hardness
and
Impenetrability
stop
their
Progress
.
Why
may
not
M.
Descartes's
Matter
,
that
is
no
more
impenetrable
than
yours
,
enjoy
the
same
Priviledg
and
Charter
?
Why
must
his
Motion
be
more
impossible
?
both
you
and
us
suppose
the
self●
same
Thing
,
and
we
have
no
more
to
do
than
defend
our selves
against
the
Epicureans
,
who
think
they
demonstrate
by
Motion
,
the
Necessity
of
their
little
insensible
Vacuities
interspers'd
throughout
all
Bodies
.
Their
pretended
Domonstration
amounts
to
this
;
To
the
end
a
Body
may
move
,
it
is
necessary
it
disturb
another
Body
from
its
Place
:
That
other
cannot
stir
,
because
it
has
not
where
to
go
,
if
all
is
full
:
Therefore
Motion
will
be
impossible
,
if
there
is
no
Receptacle
or
a
Vacuum
.
On
the
other
Hand
,
supposing
a
Vacuum
among
Bodies
,
they
may
be
compress'd
in
lesser
Room
,
and
consequently
may
make
Way
for
such
as
press
against
them
;
and
thus
Motion
will
be
made
.
This
is
a
meer
Fallacy
of
theirs
,
which
both
you
and
we
can
easily
unriddle
,
by
only
telling
the
Epicureans
,
That
to
conceive
how
Motion
is
perform'd
without
a
Vacuum
,
we
need
only
understand
,
That
a
Body
is
never
mov'd
alone
,
but
that
in
the
same
Instant
one
Body
quits
its
Place
,
another
crowds
in
and
takes
it
:
And
when
I
conceive
one
Body
may
in
the
same
Moment
take
the
Place
another
Body
leaves
,
I
perfectly
conceive
Motion
,
for
there
lies
all
the
Mystery
.
My
Peripateticks
seemed
surpriz'd
to
see
me
come
over
them
thus
readily
,
with
so
neat
a
Conclusion
,
drawn
from
a
Principle
they
had
so
freely
granted
me
,
and
doubtless
repented
them
of
their
Condescention
:
But
I
proceeded
,
by
telling
them
,
I
scorned
to
take
an
Advantage
over
them
from
their
Courtesie
,
though
they
were
oblig'd
to
it
by
the
Evidence
of
the
Truth
,
and
I
was
unwilling
they
should
reproach
me
,
as
perhaps
they
did
already
in
their
Hearts
,
for
having
us'd
Surprize
,
and
abus'd
their
good
Nature
to
insnare
them
;
and
therefore
I
would
endeavour
by
their
own
Principles
to
enforce
to
them
,
at
least
the
Probability
of
the
Truth
I
was
defending
.
Gentlemen
(
said
I
)
there
are
Prejudices
in
the
Case
that
we
are
upon
,
proceeding
from
the
Imagination
more
than
Reason
:
We
imagine
,
in
the
first
Place
,
That
a
Body
which
we
fancy
in
the
midst
of
the
Matter
of
the
World
,
is
far
more
press'd
,
if
we
suppose
that
Matter
Solid
,
than
it
would
be
upon
Supposition
it
were
Fluid
,
which
is
manifestly
false
:
For
if
the
World
be
full
,
whether
with
Solid
Matter
or
with
Fluid
,
there
is
neither
more
nor
less
of
it
,
but
an
equal
Quantity
in
each
Supposition
;
and
consequently
its
Parts
are
no
more
close
and
crowded
,
supposing
it
Hard
than
if
you
suppose
it
Fluid
.
Again
,
we
are
apt
to
believe
,
That
a
Body
,
whilst
it
is
Liquid
,
is
ever
ready
to
give
way
to
the
Motion
of
another
Body
;
and
on
the
contrary
,
whilst
't
is
Solid
,
it
is
incapable
of
that
Compliance
,
if
incompassed
with
other
Solid
Bodies
.
The
first
is
prov'd
evidently
false
,
by
a
very
common
Experiment
:
Fill
a
Glass
Bottle
with
Water
,
whose
Neck
is
long
and
slender
,
then
turn
the
Mouth
of
it
downwards
,
placing
it
perpendicularly
upright
,
the
Water
by
its
own
Weight
is
forc'd
towards
the
Earth
,
it
meets
no
other
Body
in
its
Way
but
Air
,
that
is
still
more
Liquid
than
it self
;
yet
notwithstanding
the
Gravity
and
Propensity
of
the
Water
to
put
itself
in
Motion
,
notwithstanding
the
Fluidity
of
the
Air
that
is
below
it
,
its
Motion
is
impossible
,
and
the
Air
makes
as
great
an
Opposition
as
could
a
Solid
Body
,
wherewith
you
should
have
firmly
stopt
the
Orifice
of
the
Bottle
:
What
is
it
then
that
thus
obstructs
the
Motion
of
the
Water
?
'T
is
the
Air
and
Water
's
being
in
such
a
Situation
,
as
no
Tendency
or
Attempt
whatsoever
of
the
Water
can
determine
the
Air
,
or
any
other
Body
,
to
come
and
fill
its
Place
in
the
same
instant
that
it
leaves
it
:
For
as
soon
as
it
can
,
that
is
to
say
,
as
soon
as
you
shall
incline
the
Bottle
a
little
Side-ways
,
and
consequently
make
Way
for
a
little
Line
of
Air
,
to
wind
itself
in
by
the
Side
of
the
Water
,
the
Motion
will
follow
proportionably
to
the
Space
that
the
Air
shall
fill
.
We
must
not
then
suppose
that
a
Liquid
Body
is
ever
disposed
to
yield
to
the
Motion
of
other
Bodies
:
Nor
ought
we
more
to
imagine
,
that
when
a
Body
is
Solid
,
and
surrounded
with
other
Solid
Bodies
,
it
never
is
inclinable
to
be
mov'd
,
which
I
thus
prove
.
Let
us
suppose
an
hollow
Globe
perfectly
full
,
partly
with
Water
,
and
partly
with
a
vast
many
little
solid
Bodies
,
of
every
Make
and
Figure
,
dispers'd
all
over
this
Mass
of
Water
.
Let
us
conceive
all
these
Bodies
settled
and
at
rest
;
being
that
the
Water
fills
all
the
Spaces
betwixt
these
little
Bodies
,
we
imagine
the
Parts
of
this
Water
of
all
sorts
of
Figures
,
as
are
the
Spaces
which
they
fill
.
Thus
we
conceive
in
those
Spaces
your
little
Globes
of
Water
,
little
Triangles
,
little
Cubes
,
little
Hexagons
,
&c.
Let
us
suppose
now
,
that
Water
and
all
those
little
Bodies
put
in
Motion
.
Making
then
Reflection
on
the
Figure
of
the
Parts
of
this
Water
,
before
the
Motion
,
we
easily
conceive
an
Alteration
in
all
these
Figures
,
in
the
instant
of
Motion
;
that
is
to
say
,
the
little
Globes
of
Water
are
divided
in
two
half-Globes
,
the
Cubes
of
Water
lose
their
Angles
,
and
so
on
.
Of
these
little
Parts
,
whether
Solid
or
Liquid
,
some
receive
more
Motion
,
some
less
,
and
briefly
all
so
determine
one
another
,
as
not
the
least
empty
Space
is
left
,
but
upon
one's
forsaking
of
a
Place
another
repossesses
it
in
the
very
instant
:
And
all
this
is
easily
perform'd
by
the
proneness
of
the
watery
Parts
to
break
and
disengage
themselves
from
one
another
.
Thus
in
the
first
instant
of
the
Motion
,
we
imagine
that
there
happen'd
a
Change
of
infinite
Figures
;
that
this
Change
was
made
only
by
the
Fraction
or
Separation
of
the
Parts
;
that
that
Fraction
was
occasion'd
by
the
Motion
,
and
that
the
Motion
was
impossible
without
that
Fraction
:
That
the
Impulse
that
serv'd
to
put
these
Bodies
in
Motion
,
was
the
Cause
of
both
the
Motion
and
Fraction
:
That
the
Fraction
of
a
Part
was
caused
immediately
,
whether
by
one
of
the
Solid
Bodies
,
or
by
another
part
of
the
Water
;
for
instance
,
the
Angle
of
a
Cube
was
no
otherwise
separated
from
the
rest
of
the
Mass
,
or
any
other
Part
to
which
it
was
joyn'd
,
than
by
another
part
that
slipt
in
betwixt
them
both
,
or
so
exactly
seiz'd
its
Place
,
as
to
fit
it
to
an
Hair
;
and
finally
that
nothing
could
prevent
the
Motion
and
Fraction
of
the
Parts
,
except
such
a
Situation
among
themselves
,
as
rendered
it
impossible
for
one
Part
to
take
the
Place
of
another
in
the
Moment
of
Desertion
;
For
all
being
full
before
the
Motion
,
it
is
necessary
in
the
Motion
all
remain
full
still
.
Let
us
suppose
at
present
,
all
this
Water
and
all
these
little
Bodies
restated
in
the
same
Condition
they
were
in
before
the
Motion
:
And
let
us
conceive
instead
of
the
parts
of
Water
,
that
possess'd
all
the
Intervals
betwixt
the
solid
Bodies
,
some
other
solid
Bodies
that
precisely
take
up
the
same
Space
the
Watry
parts
took
up
before
:
Or
let
us
only
suppose
the
Water
congeal'd
,
but
without
any
diminution
or
augmentation
of
its
Mass.
Let
us
farther
suppose
,
that
God
made
an
attempt
to
move
this
Matter
;
and
that
he
indeavour'd
at
once
to
divide
all
its
parts
exactly
in
the
same
manner
as
the
parts
of
Water
,
whose
place
it
fills
,
were
divided
in
the
instant
of
their
Motion
.
I
suppose
not
any
Motion
yet
,
but
only
an
Effort
for
the
producing
it
,
and
there
's
no
Contradiction
in
that
Effort
:
But
I
maintain
,
that
from
that
Effort
or
Attempt
,
Motion
and
Fraction
must
inevitably
follow
:
And
thus
I
argue
.
From
that
Attempt
which
I
suppose
,
Motion
and
Fraction
must
needs
follow
,
if
nothing
hinders
:
But
nothing
hinders
:
For
the
disposition
to
Motion
and
to
Fraction
is
the
same
in
this
Hypothesis
,
wherein
I
suppose
nothing
but
solid
Bodies
,
as
it
was
in
the
foregoing
,
wherein
I
suppose
liquid
Bodies
mixt
with
solid
ones
;
and
if
the
repugnancy
to
Motion
and
to
Fraction
,
which
some
imagine
in
the
latter
,
be
invincible
,
it
would
be
invincible
in
the
former
too
.
For
if
in
the
first
Hypothesis
of
liquid
Bodies
mingled
with
solid
ones
,
we
imagine
the
parts
so
crowded
and
determin'd
,
as
that
one
going
to
move
another
is
unable
to
gain
its
place
,
in
the
same
instant
we
imagine
that
the
Motion
and
Fraction
of
parts
can
never
be
:
As
it
happens
in
the
Experiment
of
the
Bottle
before
mentioned
:
Because
an
absolute
fulness
being
suppos'd
,
all
the
parts
combine
in
the
resistance
of
the
Motion
of
each
Particular
:
But
whilst
we
conceive
the
parts
of
this
Matter
so
push'd
and
determin'd
,
that
supposing
one
to
move
,
another
in
the
same
Instant
takes
its
place
,
and
another
the
place
of
that
;
thus
we
conceive
Motion
and
Fraction
infallibly
must
follow
the
Impulsion
.
But
in
the
second
Hypothesis
of
solid
Bodies
,
supposing
God
to
force
and
determine
the
parts
of
those
Bodies
precisely
in
the
same
manner
,
as
the
Parts
of
Water
had
been
determin'd
in
the
first
Hypothesis
,
at
the
first
instant
of
Motion
and
Fraction
;
it
is
plain
,
that
in
case
one
move
,
another
must
instantly
take
its
place
,
since
it
is
exactly
driven
and
determined
,
as
the
parts
of
Water
was
that
took
that
place
.
Therefore
Motion
must
follow
in
the
second
Hypothesis
as
in
the
first
.
All
the
difference
lyes
in
this
,
that
the
parts
of
Water
being
with
the
greatest
ease
imaginably
divided
,
but
a
very
inconsiderable
force
is
required
to
move
them
;
and
the
parts
of
solid
Bodies
being
more
difficult
to
be
divided
,
a
far
greater
impulse
would
be
required
to
do
it
:
But
M.
Descartes
has
liberty
,
if
he
pleases
,
to
suppose
this
Infinte
;
and
that
resistance
which
God
would
find
,
would
not
be
of
all
the
parts
in
general
,
against
the
division
of
each
in
Particular
;
a
resistance
we
find
insurmountable
in
Plenitute
that
's
fluid
:
But
would
only
be
the
resistance
of
each
part
against
its
own
Division
,
which
we
can
most
distinctly
conceive
not
to
come
up
to
invincible
.
In
a
word
,
the
Motion
and
Division
of
solid
Bodies
is
possible
in
Pleno
,
whilst
we
conceive
the
different
parts
of
these
same
Bodies
push'd
towards
all
parts
imaginable
of
the
Space
,
and
so
determin'd
that
upon
one's
Desertion
of
a
place
another
immediately
fills
it
:
For
without
this
Proviso
,
Motion
is
impossible
even
in
Fluids
,
and
with
it
,
it
is
necessary
though
in
solid
Bodies
.
Although
,
said
I
unto
them
,
this
Explication
seems
to
me
a
true
Demonstration
,
yet
I
pretend
not
to
recommend
it
unto
you
as
such
.
I
am
satisfied
if
it
only
staggers
your
Opinion
of
the
certainty
of
the
contrary
Arguments
,
ordinarily
made
use
of
in
this
matter
;
and
I
question
not
but
,
that
after
you
have
considered
it
with
Attention
,
you
will
grant
me
more
than
at
present
I
demand
.
In
effect
my
Academicks
seem'd
well
enough
satisfy'd
with
what
I
said
;
scarce
above
one
Scruple
more
stuck
by
them
proceeding
from
a
Supposal
of
theirs
,
that
in
the
first
Instant
of
division
you
gave
a
cubical
Figure
to
all
the
parts
of
Matter
.
A
Circumstance
that
still
blunted
their
Imagination
.
To
this
I
answer'd
,
that
would
they
but
reflect
on
what
I
had
been
explaining
to
them
,
they
would
clearly
perceive
that
Circumstance
made
no
particular
Difficulty
;
but
throughly
to
dispossess
them
of
all
uneasiness
,
I
assur'd
them
,
you
never
had
made
that
Supposition
,
as
your
own
Words
might
easily
convince
them
;
that
in
your
Book
of
Principles
,
you
suppose
no
more
than
this
,
That
all
the
parts
of
Matter
were
not
Spherical
;
and
that
in
your
Discourse
of
Light
,
you
give
them
all
imaginable
Figures
:
I
farther
shew'd
▪
them
the
places
,
and
brought
them
to
confess
the
little
Honesty
or
Exactness
of
some
Authors
,
who
thus
adapted
the
Exposition
of
your
Doctrin
to
their
Phancy
,
and
the
way
that
lay
most
advantagious
to
attack
you
in
.
Lastly
,
in
two
or
three
Words
I
gave
them
your
own
Thoughts
and
Sense
thereupon
,
which
I
always
took
to
be
the
same
with
this
,
viz.
That
God
in
the
first
agitation
and
division
of
Matter
,
reduc'd
it
into
all
kind
of
Figures
,
which
he
forc'd
and
determin'd
every
way
towards
all
sides
of
the
Space
:
That
he
thereby
made
a
liquid
Body
;
great
Portions
whereof
he
after
took
to
move
them
circularly
and
make
Vortexes
,
wherein
the
generality
of
the
insensible
parts
that
constitute
them
,
turn'd
round
about
their
Centre
;
that
by
this
Motion
there
was
made
a
continual
change
in
the
parts
of
Matter
,
some
losing
their
Angles
,
others
uniting
and
linking
themselves
to
one
another
.
That
I
,
after
you
,
believ'd
the
same
thing
happen'd
every
moment
among
the
insensible
parts
of
all
liquid
Bodies
;
and
thence
it
was
that
you
infer'd
the
Existence
and
Distinction
of
your
three
Elements
.
I
flatter
my self
Monsieur
,
you
will
not
be
much
dissatisfy'd
at
my
Answers
,
and
that
you
will
acknowledg
that
how
far
soever
I
am
behind-hand
with
the
rest
of
your
Disciples
in
Parts
and
Penetration
,
there
are
but
few
that
exceed
me
in
the
Attention
you
desire
your
Readers
to
bring
with
them
in
entring
on
your
Books
,
and
Application
requisite
before
they
pass
their
Judgment
,
and
especially
before
they
venture
to
oppose
them
or
defend
them
.
But
to
persue
in
giving
you
the
Account
of
my
Conferences
:
This
I
have
been
mentioning
had
two
Effects
.
The
first
was
to
break
a
little
our
Peripateticks
of
that
mischievous
Opinion
,
they
had
admitted
of
your
Doctrin
,
which
they
had
till
then
regarded
as
full
of
Contradictions
and
Absurdities
,
absolutely
incapable
of
Defence
,
and
as
a
System
that
undermin'd
it self
.
The
other
was
,
to
cause
two
or
three
of
the
most
subtil
and
discerning
of
them
,
to
apply
themselves
closely
to
the
reading
and
examination
of
your
Books
;
whereby
they
have
found
Difficulties
in
earnest
,
that
seem
to
me
to
be
truly
so
,
and
upon
which
,
as
I
at
first
observ'd
to
you
,
I
was
forc'd
to
make
my
Appeal
to
you
your self
.
For
I
must
confess
that
as
Haughty
as
I
was
,
upon
my
first
Success
,
I
am
now
reduc'd
to
such
a
Maze
,
as
makes
your
Light
and
Assistance
necessary
to
extricate
me
the●ce
.
'T
is
now
a
Fortnight
that
these
Gentlemen
have
desisted
to
urge
any
thing
against
your
Doctrin
;
and
three
or
four
Conferences
in
the
Interim
have
pass'd
in
the
explaining
your
Sentiments
,
and
resolving
some
Questions
they
propos'd
to
me
,
upon
several
particular
Passages
of
your
Books
,
of
which
they
thought
,
at
least
pretended
that
they
thought
,
they
did
not
rightly
take
the
meaning
.
This
was
only
a
Stratagem
they
made
use
of
to
trapan
me
.
I
was
well
aware
of
that
petty
Conspiracy
,
which
doubtless
would
have
given
me
some
disturbance
,
having
to
deal
with
Men
of
admirable
Sense
,
had
not
the
goodness
of
the
Cause
I
manag'd
,
bore
up
my
Courage
and
Resolution
.
To
conclude
,
two
Days
since
they
brav'd
it
at
an
high
rate
;
and
promising
or
threatning
in
a
short
time
,
to
confute
the
greatest
part
of
your
Metaphysicks
and
your
Physicks
,
they
told
me
they
would
immediately
fall
aboard
the
System
of
your
Vortexes
:
That
that
was
to
attack
you
in
the
main
part
;
and
they
question'd
not
but
they
had
upon
that
Article
,
wherewith
to
ruin
your
Physicks
to
all
Intents
and
Purposes
.
Notwithstanding
,
whereas
they
are
as
Courtly
and
Obliging
,
as
Ingenuous
and
Judicious
,
and
besides
were
well
persuaded
of
the
difficulty
of
their
Arguments
,
to
save
me
that
Perplexity
and
Confusion
,
in
the
trouble
they
foresaw
I
should
be
put
to
,
in
giving
the
Solution
,
they
would
not
oblige
me
to
answer
them
on
the
place
:
But
were
content
to
give
them
me
in
Writing
,
that
I
might
return
my
Answer
at
my
leisure
:
They
only
read
them
over
to
me
,
to
see
if
I
comprehended
their
Sense
;
and
I
protest
to
you
,
though
I
seem'd
to
Vapour
,
I
was
extraordinary
pleas'd
in
my
Mind
,
with
those
little
Differences
which
they
paid
me
:
For
they
argu'd
only
from
Matter
of
Fact
and
Principles
drawn
Word
for
Word
out
of
your
Books
,
which
they
turn'd
one
against
another
,
and
made
them
destroy
themselves
in
so
plausible
and
probable
a
manner
,
as
requir'd
M.
Descartes
himself
,
at
least
one
better
skill'd
than
I
am
,
to
refute
them
.
I
shall
transcribe
the
principal
things
of
their
Memoire
,
and
in
their
own
Expression
.
They
have
given
it
this
Title
.
Objections
offered
a
Cartesian
by
some
Peripateticks
,
against
the
general
System
of
M.
Descartes's
World
.
FIRST
,
they
pretend
to
prove
that
the
Posture
and
Array
in
which
M.
Descartes
has
marshal'd
his
Matter
,
or
his
three
Elements
in
his
Vortexes
,
thwarts
and
contradicts
his
general
Rules
of
Motion
,
which
he
gives
himself
,
and
the
Properties
he
attributes
to
every
of
those
Elements
.
And
thence
they
'l
draw
such
Consequences
as
intirely
overthrow
his
Doctrin
touching
the
Nature
of
Light
.
Secondly
,
they
will
shew
that
his
manner
of
explaining
Light
is
no
ways
consistent
with
(
not
to
repeat
his
Position
of
the
Elements
in
the
Vortexes
,
but
)
the
very
disposition
of
his
Vortexes
amongst
themselves
.
Thirdly
,
they
will
prove
,
that
by
the
Principles
of
M.
Descartes
,
the
Earth
,
no
more
than
any
other
Planet
,
can
be
priviledg'd
with
a
Peculiar
Vortex
in
the
Vortex
of
the
Sun
.
Which
being
once
more
Demonstrated
,
all
M.
Descartes's
Astronomy
is
turn'd
topsy-turvy
,
and
the
whole
OEconomis
of
his
World
utterly
routed
and
destroy'd
.
The
first
Argument
.
1.
We
forthwith
take
for
granted
,
that
Master-Principle
of
M.
Descartes
,
That
every
Body
circularly
mov'd
constantly
endeavours
to
eccentrick
it self
,
and
escape
from
the
Circle
it
describes
.
2.
From
that
universal
Principle
immediately
follows
this
particular
Consequence
,
that
in
a
Vortex
,
where
the
Matter
of
the
first
,
second
and
third
Element
are
circularly
mov'd
,
all
three
endeavour
to
acquire
a
Motion
eccenctrick
to
the
Vortex
.
3.
We
infer
yet
farther
,
from
the
same
Principle
,
another
Conclusion
,
That
in
that
general
Attempt
,
made
by
different
Bodies
thus
agitated
and
confus'd
,
to
deviate
from
the
Centre
of
their
Motion
,
those
that
are
most
agitated
and
are
most
fit
for
Motion
,
those
,
I
say
,
must
have
the
advantage
and
ascendent
over
the
rest
,
to
gain
the
Circumference
of
the
Circle
the
Vortex
describes
,
and
consequently
to
compel
the
less
agitated
,
and
less
fit
for
Motion
towards
the
Centre
of
the
Vortex
.
Though
this
Conclusion
should
have
no
visible
and
necessary
Connection
with
the
Principle
,
as
indeed
it
has
:
Yet
we
might
warrant
our
use
of
it
,
by
producing
M.
Descartes
to
vouch
the
same
thing
,
in
several
places
of
his
Books
,
and
particularly
in
his
fourth
Part
of
the
Book
of
Principles
.
Where
he
gives
the
reason
for
the
Motion
of
heavy
Bodies
towards
the
Centre
by
this
same
Proposition
.
Numb.
23.
That
it
was
by
vertue
of
that
Principle
,
that
in
the
Vortex
of
the
Earth
,
Terrestrial
Bodies
are
below
the
Air
,
and
the
Air
below
the
Celestial
Matter
.
To
these
we
only
add
one
more
that
M.
Descartes
frequently
repeats
,
especially
in
the
third
and
fourth
Part
of
Principles
,
and
in
the
eighth
Chapter
of
his
Tract
of
Light
,
viz.
That
the
first
and
second
Element
have
much
more
agitation
,
and
are
far
more
fit
for
Motion
than
the
third
,
whose
parts
are
ragged
and
branchy
,
and
of
a
very
irregular
Figure
.
All
this
suppos'd
,
let
us
agree
with
M.
Descartes
,
that
Matter
having
been
created
such
as
he
advances
,
God
was
able
to
divide
,
and
actuate
it
with
Motion
,
and
that
he
effectively
has
divided
it
and
mov'd
it
.
Let
us
stop
now
,
and
fix
our
Imagination
and
our
Thoughts
upon
that
great
Partition
of
Matter
,
or
upon
that
Vortex
,
that
hath
the
polar
Star
for
its
Centre
.
Let
us
conceive
that
portion
of
Matter
,
made
up
of
an
infinite
number
of
little
insensible
Parts
it self
turn'd
round
,
whilst
all
the
little
Parts
are
also
turn'd
about
their
proper
Centre
.
From
this
Motion
must
arise
the
three
Elements
,
that
is
,
the
most
exquisitely
subtle
dust
of
the
first
Element
,
the
little
Balls
of
the
second
,
and
the
ramous
Parts
of
the
third
,
all
which
are
Parts
of
the
same
Matter
differing
from
one
another
meerly
by
their
Figure
and
their
Bigness
.
Whether
the
third
Element
be
cotemporary
with
the
other
two
,
as
M.
Descartes
seems
in
some
measure
to
suppose
in
his
Treatise
of
Light
:
Or
,
whether
it
be
form'd
by
the
Conjunction
of
several
Parts
of
the
first
Element
hook'd
to
one
another
,
as
he
seems
to
teach
in
the
Book
of
Principles
:
That
Philosopher
pretends
,
that
in
that
justling
and
concussion
of
Matter
,
when
it
hath
lasted
long
enough
to
break
the
Angles
of
most
of
the
agitated
Parts
,
the
Matter
of
the
first
Element
must
be
posted
in
two
principal
places
.
First
,
in
the
whole
Space
of
the
Vortex
,
where
it
ought
to
be
dispers'd
,
to
fill
exactly
all
the
Intervals
found
betwixt
the
Balls
of
the
second
Element
,
whereof
the
whole
Substance
of
the
Vortex
or
the
Heaven
is
compos'd
;
Secondly
,
at
the
Centre
,
whither
it
must
be
forc'd
by
the
Balls
of
the
second
Element
to
descend
,
to
constitute
a
Spherical
and
Fluid
Body
,
which
is
nothing
but
the
Star
it self
,
that
by
the
circular
agitation
of
its
Matter
,
and
the
struggle
that
Matter
makes
to
procure
its
Inlargement
from
the
Centre
of
its
Vortex
,
thrusts
the
Globules
of
the
second
Element
that
is
above
it
,
to
all
Points
imaginable
,
and
communicating
by
their
means
that
Impression
to
our
Eyes
,
produces
in
them
the
sensation
of
Light
.
This
is
the
Sum
of
all
M.
Descartes's
fine
Doctrin
on
this
Subject
.
But
we
offer
to
demonstrate
to
him
,
by
the
aforesaid
Principles
,
which
are
all
his
own
,
that
it
is
not
the
Matter
of
the
first
Element
,
but
the
third
that
ought
to
constitute
the
Centre
of
the
Vortex
;
and
thus
the
Stars
must
not
be
luminous
,
nor
the
Sun
any
more
than
they
,
but
all
must
be
opaque
Bodies
,
as
are
the
Planets
,
the
Earth
,
and
solid
Masses
compos'd
of
the
unactive
and
almost
motionless
Parts
of
the
third
Element
,
entangled
and
link'd
with
one
another
.
The
Demonstration
.
When
several
Bodies
or
Parts
of
Matter
are
circularly
mov'd
together
,
those
which
have
the
least
Agitation
,
and
are
least
dispos'd
for
Motion
,
are
the
least
able
to
make
their
escape
from
the
Centre
.
And
on
the
contrary
,
those
that
have
most
agitation
,
and
are
best
dispos'd
for
Motion
,
are
most
able
to
make
their
escape
,
and
compel
the
other
downwards
to
the
Centre
.
This
is
the
third
Principle
I
have
suppos'd
,
after
having
deduced
it
from
M.
Descartes
.
But
the
Matter
of
the
first
and
second
Element
have
much
more
agitation
,
and
are
exceedingly
better
dispos'd
for
Motion
than
the
Matter
of
the
third
.
This
is
the
fourth
Principle
which
M.
Descartes
constantly
supposes
.
Therefore
the
Matter
of
the
third
Element
,
not
that
of
the
first
,
ought
to
take
up
the
Centre
of
the
Vortex
.
Which
is
the
Proposition
to
be
demonstrated
;
and
is
contradictory
to
that
of
M.
Descartes
,
on
which
he
founds
his
whole
System
concerning
Light
.
Therefore
the
Sun
and
Stars
must
be
dark
,
not
resplendent
Bodies
.
We
charge
nothing
upon
him
here
,
but
what
is
expresly
his
own
;
and
we
demand
at
the
same
time
by
which
of
his
Principles
,
not
knowing
what
to
do
with
the
Fragments
of
the
blotches
of
the
Sun
,
nor
what
use
to
put
them
to
at
the
Centre
,
or
near
the
Centre
of
the
Vortex
where
they
are
gathered
and
dispersed
,
he
makes
them
wrest
and
force
themselves
in
to
the
midst
of
the
Circumference
,
as
branch'd
and
incapable
of
Motion
as
they
are
;
and
constitute
a
sort
of
Air
,
which
,
according
to
him
,
is
extended
as
far
as
the
Sphere
of
Mercury
or
farther
?
How
comes
it
to
pass
that
the
first
or
second
Element
,
P.
3.
Prin.
cip
.
numb
.
100.
that
are
either
at
the
Centre
or
near
the
Centre
,
or
immediately
below
these
broken
parts
,
resign
so
patiently
the
right
they
have
by
Vertue
of
their
vehement
agitation
and
proneness
unto
Motion
,
to
the
place
the
others
get
possession
of
towards
the
Circumference
?
And
if
once
that
irregularity
and
disorder
,
so
opposite
to
the
Laws
M.
Descartes
hath
establisht
in
his
World
be
tolerated
towards
the
Sun
;
why
must
a
Stone
that
near
our
Earth
shall
be
cast
into
the
Air
be
violently
retorted
towards
the
Centre
,
by
the
Matter
of
the
second
Element
below
it
,
under
pretence
that
the
Stone
hath
usurp'd
a
place
unbefitting
its
Quality
,
and
only
due
to
the
Matter
it
hath
displac'd
,
on
account
of
its
vehement
Motion
?
And
thus
it
is
that
M.
Descartes's
Principles
agree
.
Thus
he
is
so
very
frugal
as
to
make
them
serve
for
several
purposes
,
even
for
contradictory
Conclusions
,
with
the
assistance
of
some
little
Comparisons
he
can
well
enough
manage
,
to
the
blinding
those
that
read
his
Works
but
carelesly
,
and
are
commonly
design'd
for
nothing
but
to
disguise
his
Paralogisms
,
and
put
off
his
Propositions
that
Reason
cannot
justify
.
The
second
Argument
.
In
order
to
comprehend
this
Difficulty
,
we
must
suppose
with
M.
Descartes
,
that
all
the
fix'd
Stars
are
not
contain'd
in
the
Circumference
of
the
same
Sphere
,
nor
equally
distant
from
the
Centre
of
the
visible
World
.
That
some
are
sunk
deeper
in
the
vast
Spaces
of
the
Firmament
,
others
dive
nearer
to
the
Centre
of
the
World
.
We
must
also
remember
that
each
of
them
have
their
proper
Vortex
,
of
which
they
are
themselves
the
Centre
,
and
that
those
Vortexes
are
so
many
different
Spheres
rang'd
above
,
below
,
and
on
the
sides
of
one
another
.
As
for
Instance
,
we
must
conceive
the
Vortex
of
the
Sun
,
in
which
floats
our
Earth
,
with
the
other
Planets
,
as
a
fluid
Sphere
,
surrounded
with
many
others
like
it
,
which
it
touches
in
several
points
of
its
external
Superficies
,
just
as
a
Bowl
incompass'd
on
every
side
with
other
Bowls
touches
them
all
in
different
parts
of
its
Circumference
.
S
The
Vortex
of
the
Sun
.
This
Figure
will
easily
explain
it
,
where
the
little
Points
at
the
Centre
of
the
Circle
represent
the
Matter
of
the
first
Element
,
or
the
Body
of
the
Star
.
The
Lines
drawn
out
to
the
Circumference
,
represent
the
Celestial
Matter
,
whose
Rays
concenter
in
the
Eye
plac'd
at
the
Circumference
of
the
Vortex
.
We
presume
to
affirm
,
That
in
this
Situation
of
the
Vortexes
,
we
who
are
in
that
of
the
Sun
should
not
be
able
to
see
the
Stars
,
Monsieur
Descartes's
Principles
supposed
.
Let
the
Eye
,
plac'd
in
the
other
Figure
to
behold
the
Sun
,
be
turn'd
towards
one
of
these
Vortexes
,
to
behold
,
for
Instance
,
the
Star
B.
wee
'l
demonstrate
by
M.
Descartes's
Principles
,
that
it
is
not
possible
to
be
seen
.
The
Demonstration
.
The
Eye
can
no
ways
obtain
the
sight
of
the
Star
B
,
but
by
means
of
the
Rays
or
Lines
of
the
Celestial
Matter
,
push'd
by
that
Impulse
the
Star
B.
causes
in
strugling
to
get
from
the
Centre
of
its
Vortex
,
which
Impulse
is
communicated
to
the
Eye
,
by
its
pressure
and
concussion
of
the
Strings
of
the
Optick
Nerve
.
But
this
is
impossible
,
supposing
the
Eye
placed
in
the
Vortex
of
the
Sun
.
And
thus
we
prove
it
.
That
Impulse
must
be
communicated
to
the
Eye
by
one
of
these
two
ways
;
either
immediately
by
a
Ray
,
or
Line
of
Matter
drawn
from
the
Vortex
of
the
Star
and
Terminating
in
the
Eye
;
or
mediately
by
a
Line
of
the
Solary
Vortex
,
in
which
the
Eye
is
plac'd
,
retorted
on
the
Eye
by
the
Vortex
of
the
Star
.
As
if
the
Line
B
,
A.
of
the
Stellary
Vortex
,
should
retort
upon
the
Eye
the
Line
A.
C.
of
the
Solary
Vortex
.
For
it
is
impossible
to
conceive
the
Star
should
cause
any
Impression
on
the
Eye
but
by
one
of
these
two
ways
:
But
neither
the
one
nor
the
other
will
serve
our
turn
.
Not
the
first
,
because
the
Vortexes
,
according
to
M.
Descartes
,
have
each
their
circumscrib'd
and
separate
Sphere
of
activity
,
and
a
Motion
altogether
different
.
Insomuch
that
the
Lines
of
the
one
are
never
blended
with
the
Lines
of
the
other
:
But
end
severally
at
the
Circumference
of
their
own
Vortex
;
and
if
once
that
Communication
or
rather
Confusion
should
be
admitted
,
all
would
speedily
return
,
into
that
confus'd
and
disorderly
Chaos
,
from
which
M.
Descartes
will
have
his
World
extracted
,
by
the
only
Laws
of
Motion
;
and
farther
,
since
there
is
no
point
in
the
Vortex
of
the
Sun
,
wherein
we
cannot
see
the
Star
,
the
Matter
of
the
Stars
Vortex
must
necessarily
possess
all
the
Space
of
the
Vortex
of
the
Sun
;
than
which
nothing
can
be
more
absurd
.
Let
us
apply
this
to
the
Case
in
Dispute
:
We
will
imagine
a
Line
of
Celestial
Matter
reaching
from
the
Eye
to
the
Circumference
of
the
Solary
Vortex
.
The
immediate
Conjunction
of
that
Line
with
the
Eye
is
insufficient
to
produce
the
sensation
of
Light
,
unless
something
more
be
added
.
That
then
which
must
be
added
,
is
an
impulse
and
pressure
of
that
Line
against
the
Eye
,
which
will
determine
it
to
see
;
and
this
is
the
Doctrin
of
M.
Descartes
.
But
now
whence
comes
that
pressure
in
the
Hypothesis
before
us
?
It
cannot
proceed
precisely
from
that
Line
of
Celestial
Matter
,
seeing
it
makes
a
directly
contrary
Attempt
,
to
withdraw
it self
from
the
Eye
towards
the
Circumference
of
the
Solary
Vortex
.
It
must
then
,
if
at
all
,
proceed
from
the
Line
of
the
neighbouring
Star's
Vortex
,
that
reflects
the
aforesaid
Line
against
the
Eye
.
But
this
making
as
forcible
an
Attempt
to
get
from
,
as
that
to
press
it
on
the
Eye
;
it
is
plain
,
that
Effort
and
Impulse
can
no
more
reach
the
Eye
,
than
can
the
Effort
of
the
Hand
that
pushes
the
Staff
,
arrive
to
the
Hand
of
the
blind
Man
;
and
that
the
Eye
admits
no
pression
from
the
Celestial
Matter
requisite
to
cause
the
Perception
of
Sight
:
Like
as
the
blind
Man's
Hand
receives
no
Impression
of
the
Staff
,
requisite
to
excite
the
Sense
of
Feeling
,
or
to
cause
the
Perception
of
the
Staff
;
and
consequently
the
Eye
,
plac'd
in
the
Vortex
of
the
Sun
,
will
be
as
far
from
seeing
the
Star
,
as
the
blind
Man
from
feeling
the
Staff
.
But
if
it
be
impossible
to
conceive
the
communication
of
the
Effort
and
Impulsion
of
a
Star
,
whose
Vortex
immediately
borders
on
the
Suns
,
what
will
become
of
the
other
Stars
,
whose
Vortexes
are
infinitely
distant
from
that
of
the
Sun
,
and
which
must
make
a
sensible
impression
on
our
Eye
across
a
great
many
Vortexes
,
whose
Matter
is
differently
mov'd
,
and
are
all
so
many
Obstacles
to
that
Communication
?
Doubtless
,
though
all
we
have
been
urging
amounted
not
to
a
Demonstration
,
in
respect
of
the
Stars
situate
near
the
Sun
,
it
would
infallibly
,
in
respect
of
all
the
other
.
So
that
instead
of
those
infinite
Stars
,
we
see
sparkling
in
the
F●rmament
by
night
,
we
should
not
discover
an
hundred
with
the
best
Perspectives
.
What
now
if
we
should
add
it
were
impossible
to
see
the
Sun
it self
?
Yet
this
may
be
prov'd
by
the
same
Principles
;
for
no
more
is
requisite
for
this
,
than
that
the
Earth
should
have
a
particular
Vortex
,
whose
Motion
should
equalize
and
resist
that
of
the
Celestial
Matter
which
the
Sun
pushes
towards
our
Eyes
.
But
so
much
is
true
,
according
to
Descartes
himself
;
for
he
expresly
teaches
,
That
the
Earth
hath
a
particular
Vortex
,
whose
Matter
struggles
as
much
as
possible
from
the
Centre
.
That
effort
is
contrary
to
the
effort
of
the
Matter
of
the
Solary
Vortex
on
that
side
which
is
inlightned
by
the
Sun
.
That
effort
is
equal
to
that
of
the
Matter
of
the
Sun
:
Otherwise
the
Vortex
of
the
Earth
would
run
to
ruin
.
Therefore
the
Impression
of
the
Sun
cannot
be
communicated
to
our
Eye
.
What
shall
we
say
of
the
Planets
and
Comets
,
which
are
seen
by
the
help
only
of
the
reflected
Rays
of
the
Sun
,
and
that
consequently
are
not
so
strong
as
if
they
were
direct
?
If
the
Earth's
Vortex
,
arguing
on
Descartes's
Principles
,
is
able
to
obstruct
the
latter
,
how
much
easier
is
it
to
obstruct
the
former
,
and
hinders
us
from
seeing
all
those
Stars
?
All
this
seem'd
very
difficult
;
and
before
we
turn'd
Cartesians
,
we
had
a
mind
to
be
satisfy'd
thereupon
.
But
one
thing
yet
remains
,
and
perhaps
something
better
than
ordinary
,
upon
the
particular
Vortex
of
the
Earth
,
which
is
Matter
of
a
third
Difficulty
in
us
.
The
third
Argument
.
This
third
Difficulty
is
well
grounded
on
M.
Descartes's
Principles
,
and
brings
such
weighty
Consequences
against
the
System
of
his
World
,
as
though
all
the
rest
were
insignificant
,
would
alone
unravel
the
finest
Contexture
in
it
.
He
supposes
the
Earth
to
have
a
Vortex
particular
to
it self
in
the
great
Vortex
of
the
Sun
.
A
Priviledge
also
he
confers
on
Iupiter
,
but
denies
the
Moon
.
He
explains
this
Supposition
in
a
plain
and
very
familiar
way
,
exemplifying
it
by
those
great
Whirl-pools
we
sometimes
see
in
Rivers
.
In
the
midst
of
these
great
Whirl-pools
there
are
several
little
ones
,
that
attend
the
Motion
of
the
bigger
,
and
are
carryed
round
their
Centre
,
and
at
once
whirl
Chips
and
Straws
about
their
own
.
Nothing
could
be
better
thought
on
for
the
making
us
understand
how
the
Earth
and
Iupiter
,
when
carried
about
the
Sun
by
the
Matter
of
the
Grand
Solary
Vortex
,
at
the
same
time
cause
the
other
Planets
to
circuit
about
themselves
;
how
the
Moon
is
forc'd
about
the
Earth
,
and
four
little
Planets
about
Iupiter
.
But
as
Ill-luck
would
have
it
,
examining
that
Hypothesis
by
the
Principles
of
our
Philosopher
,
we
found
it
absolutely
impossible
.
The
Demonstration
.
Either
the
particular
Vortex
attributed
to
the
Earth
is
the
same
with
what
it
had
,
whilst
yet
it
was
a
Star
;
or
else
it
is
a
new
one
,
made
since
the
Destruction
of
the
other
.
We
maintain
that
neither
the
one
nor
the
other
can
be
said
.
Therefore
it
can
have
none
at
all
.
S
the
Sun
.
T
the
Earth
.
A
B
C
D
the
little
Vortex
of
the
Earth
.
N
A
C
Z
the
great
Orb
wherein
the
Earth
is
carried
round
the
Sun
.
M.
Descartes
takes
this
same
course
to
communicate
hi●
Thoughts
:
He
makes
this
Figure
which
represents
the
Vortex
of
the
Sun
,
in
which
the
Centre
S
is
the
Sun
it self
.
The
little
Circle
or
Ellipsis
design'd
with
C.
D.
B.
A.
represents
the
Matter
which
carries
the
Planet
round
the
Sun
moves
far
swifter
than
the
Planet
.
He
explains
,
I
say
,
this
Supposition
by
the
Simily
of
a
Boat
falling
down
a
River
,
which
goes
on
much
slower
than
the
Water
that
flows
under
it
:
A
plausible
comparison
at
first
sight
,
but
that
has
nothing
solid
in
it
:
Since
the
reason
of
the
Boats
tardy
Motion
in
respect
of
the
Water
that
forces
it
along
,
is
wanting
in
the
Planet
,
steer'd
in
the
midst
of
the
Celestial
Matter
.
The
reason
is
this
,
that
part
of
the
Boat
,
which
stands
above
the
Water
,
meets
with
the
opposition
of
the
Air
,
which
bends
its
course
differently
from
the
Water
,
and
consequently
resists
the
Motion
wherewith
the
Water
influences
the
Boat
.
And
the
greater
that
resistance
is
,
as
in
a
contrary
Wind
,
the
slower
is
the
Motion
of
the
Boat
,
in
comparison
with
that
of
the
Water
.
And
the
less
the
resistance
is
,
as
when
the
Wind
stands
fair
,
the
swifter
is
the
motion
of
the
Boat
:
But
this
is
not
to
be
found
in
the
Planet
,
plung'd
in
the
midst
of
the
Celestial
Matter
:
It
preserves
intirely
all
that
Motion
the
Celestial
Matter
can
impress
upon
it
,
free
from
all
external
Opposition
.
Besides
,
being
of
it self
indifferent
to
Motion
,
or
to
rest
,
to
such
or
such
a
degree
of
Motion
,
or
this
or
that
Determination
,
it
offers
no
resistance
,
as
M.
Descartes
himself
speaks
to
the
Matter
of
the
Heaven
.
He
gives
next
the
reason
of
that
inequality
of
Motion
of
the
Celestial
Matter
,
and
of
the
Planet
carried
by
it
;
which
is
(
says
he
)
that
though
such
little
Bodies
,
as
are
the
insensible
parts
of
the
Celestial
Matter
,
conspiring
all
together
to
act
confederately
against
a
great
one
,
may
be
as
prevalent
as
that
;
notwithstanding
they
can
never
move
it
in
all
respects
so
swift
,
as
they
are
mov'd
themselves
;
'cause
though
they
are
united
in
some
of
their
Motions
which
they
communicate
unto
it
,
they
infallibly
disagree
in
others
which
they
cannot
communicate
.
Either
we
are
mistaken
,
or
this
is
a
meer
Gipsy-talk
,
at
least
in
relation
to
the
Business
we
are
upon
;
and
one
of
these
Slights
of
Hand
,
we
have
observ'd
M.
Descartes
from
time
to
time
to
make
use
of
,
designedly
to
blind
his
Reader
,
and
to
conceal
from
him
the
Lameness
and
Imperfection
of
a
Conclusion
necessary
to
his
System
;
which
he
is
well
aware
of
,
but
is
unwilling
any
one
else
should
see
.
'T
is
but
bringing
some
pretty
sort
of
Comparison
that
may
prepare
the
Mind
,
and
sooth
and
tame
(
if
we
may
so
speak
)
the
Imagination
of
his
Reader
,
though
commonly
it
never
comes
up
to
the
stress
of
the
Difficulty
;
and
then
clapping
on
it
for
a
Confirmation
some
abstracted
Reason
,
that
few
either
can
or
will
take
pains
to
understand
,
and
the
Business
is
done
;
fore-seeing
that
being
half-gain'd
already
by
the
Comparison
,
they
will
easily
surrender
themselves
to
the
least
appearance
of
Truth
,
which
he
shall
give
them
a
glimpse
of
in
his
reason
,
that
often
is
a
meer
fallacy
at
bottom
.
And
as
for
this
before
us
:
What
matters
it
,
though
the
little
Bodies
,
that
drive
on
a
great
one
,
should
have
several
Motions
?
What
tho'
they
do
not
communicate
all
these
several
Motions
,
provided
they
have
still
Strength
enough
to
force
it
on
,
that
the
Body
makes
no
resistance
,
that
they
all
combine
,
as
we
suppose
,
with
M.
Descartes
,
to
communicate
the
Motion
requisite
,
and
that
we
conceive
them
all
pressing
on
its
Surface
,
so
as
to
push
it
towards
the
place
where
they
are
push'd
themselves
?
For
certainly
in
all
these
Circumstances
,
we
must
conceive
it
going
at
as
great
a
rate
as
they
.
And
yet
from
a
Principle
so
weakly
establisht
as
this
,
he
concludes
,
That
the
Celestial
Matter
ought
to
move
the
Planet
round
its
own
Centre
,
and
constitute
a
little
Heaven
about
it
,
to
turn
at
the
same
time
as
the
great
one
.
But
not
now
to
controvert
that
Supposition
,
as
poorly
prov'd
as
it
is
,
let
us
persue
him
in
his
reasoning
;
and
to
see
if
it
be
good
,
let
us
imagine
the
Earth
T.
as
it
were
suspended
in
a
Void
,
and
let
us
fancy
a
Circle
of
Celestial
Matter
as
thick
as
the
Diameter
of
the
Earth
,
that
viol●ntly
rushing
like
a
Torrent
,
carries
it
suddenly
away
:
But
as
we
suppose
this
Torrent
to
be
swifter
than
the
Earth
,
methinks
without
having
puzzled
our
Heads
much
with
the
Rules
of
the
Determinations
of
Motion
,
we
might
readily
conceive
it
,
upon
its
violent
dashing
against
the
Earth
,
to
be
immediately
divided
in
two
Parts
or
Arms
,
whereof
one
should
run
above
,
the
other
below
it
;
and
whether
we
conceive
this
Stream
of
an
equal
,
or
a
greater
depth
,
than
the
Diameter
of
the
Earth
,
it
would
diffuse
it self
round
its
Surface
,
above
,
below
,
and
on
every
side
.
Whence
it
follows
,
that
it
would
impress
no
Motion
on
it
about
its
own
Centre
,
but
would
moreover
deprive
it
of
that
Motion
if
it
had
one
;
all
the
Lines
of
the
Torrent
counterpoizing
one
another
,
and
resisting
the
Determinations
they
should
meet
with
in
the
Earth
contrary
to
their
own
.
Here
ought
to
be
the
foregoing
Figure
,
p.
278.
Now
methinks
in
explaining
these
things
thus
,
it
is
not
a
bare
Similitude
that
we
offer
,
but
a
perfect
Idea
of
that
which
ought
to
happen
in
the
Motion
of
the
Celestial
Matter
,
wherein
the
Earth
is
carried
round
the
Sun
,
Wherefore
then
will
Descartes
have
the
Celestial
Matter
that
carries
the
Earth
,
and
insists
against
its
Superficies
towards
A
,
making
greater
haste
than
the
Earth
,
bend
its
whole
Current
from
A
to
B
,
not
suffering
half
of
it
to
run
from
A
to
D
?
For
't
is
impossible
for
things
to
be
,
or
to
be
conceiv'd
otherwise
.
But
if
it
ought
to
fall
out
thus
,
as
questionless
it
ought
,
the
Earth
no
longer-has
a
Vortex
;
since
the
Matter
flowing
from
A
to
D
,
prevents
that
which
flows
from
A
to
B
from
returning
by
C.
D.
Nothing
can
be
more
plain
and
evident
than
this
Demonstration
.
But
let
us
suppose
per
impossible
,
that
the
Matter
when
arriv'd
at
A
,
should
entirely
make
a
double
,
to
run
towards
B.
Would
it
make
a
Vortex
?
No
by
no
means
.
For
advancing
from
B.
to
C.
and
arriving
at
C.
it
ought
to
deviate
from
the
Centre
of
its
Motion
,
and
continue
its
Progress
towards
Z.
The
Reason
given
for
it
in
the
Principles
of
Descartes
,
is
,
That
▪
this
is
the
very
place
in
all
the
little
Circle
it
had
begun
to
describe
,
where
it
finds
least
resistance
.
First
,
because
the
Matter
it
meets
in
that
same
Point
is
already
on
its
Motion
towards
Z.
and
freely
resigns
its
place
.
Secondly
,
because
that
which
is
below
it
,
that
is
to
say
betwixt
D.
and
C.
resists
it
,
and
hinders
its
Descent
,
being
more
weighty
,
according
to
M.
Descartes
.
And
thirdly
,
because
the
Circle
C
Z.
is
its
natural
place
,
according
to
the
same
Philosopher
.
It
will
flow
therefore
more
towards
Z.
than
D.
and
consequently
make
no
Vortex
.
But
let
us
farther
suppose
a
Vortex
made
,
and
the
Matter
continuing
its
round
,
from
A.
to
B.
from
B.
to
C.
and
from
C.
to
A.
would
this
Vortex
last
?
Not
at
all
.
For
we
must
suppose
one
of
these
three
things
:
Either
that
it
is
stronger
than
the
Vortex
of
the
Sun
,
that
is
,
its
Matter
has
a
stronger
bent
and
tendency
from
its
Centre
,
than
the
Matter
of
the
Sun
's
Vortex
has
from
his
,
or
that
it
is
weaker
;
or
that
they
both
are
equal
.
If
it
is
weaker
it
must
be
destroy'd
by
the
Vortex
of
the
Sun
.
If
stronger
it
must
ruin
his
.
It
remains
then
that
its
Strength
be
equal
with
the
Suns
:
And
M.
Descartes
must
unavoidably
suppose
it
:
But
how
will
he
prove
it
to
us
,
I
say
not
by
a
Demonstration
(
we
will
not
put
him
on
so
hard
a
Task
)
but
how
will
he
bring
the
least
Conjecture
to
give
this
Supposition
a
pretence
to
probability
?
Cannot
we
on
the
other
side
produce
several
Reasons
to
destroy
this
Supposition
?
Cannot
we
shew
,
in
case
the
Vortex
of
the
Earth
was
as
strong
as
that
of
the
Sun
,
and
the
little
Globules
wrested
themselves
as
forcibly
from
the
Centre
of
their
Vortex
,
that
the
Earth
it self
would
appear
a
Sun
▪
and
so
would
Iupiter
to
boot
?
Since
that
which
makes
the
Centre
of
a
Vortex
to
us
seem
luminous
,
is
only
the
vehement
Motion
of
its
Matter
?
Though
Descartes
says
the
Centre
would
be
drain'd
of
all
its
Matter
,
might
not
we
however
,
imitating
the
Stile
of
that
Philosopher
,
compare
the
Vortex
of
the
Sun
quite
from
S.
to
D.
to
a
vast
Ocean
,
whose
boystrous
Tide
swelling
against
the
Stream
of
a
little
River
,
by
which
we
illustrate
the
Vortex
of
the
Earth
,
obliges
it
to
fall
back
again
,
and
adds
a
Determination
to
its
Waters
quite
contrary
to
its
former
?
But
with
Descartes
for
a
Vortex
to
be
destroy'd
,
and
for
the
Matter
of
the
Vortex
to
take
the
Motion
and
Determination
of
another
,
is
one
and
the
same
thing
.
Let
M.
Descartes
but
prove
his
Vortex
of
the
Earth
with
the
least
part
of
the
reason
we
have
brought
against
it
,
or
by
as
natural
a
Comparison
as
we
have
us'd
to
demonstrate
it
a
meer
Chimera
,
and
he
need
not
fear
to
stand
the
Test
,
Sallies
and
Assaults
,
of
the
best
of
his
Adversaries
.
What
now
if
we
should
fall
to
examining
the
Difficulties
that
may
be
gather'd
from
the
little
Planet
in
particular
,
I
mean
the
Moon
consider'd
in
the
petty
Vortex
of
the
Earth
?
Should
we
probably
find
less
Matter
of
Objection
?
Here
ought
to
be
the
foregoing
Figure
,
p.
278.
We
advance
no
more
than
this
,
that
supposing
the
Moon
when
arriv'd
at
A.
was
carried
on
towards
B.
she
ought
to
deviate
from
her
Vortex
in
C.
For
first
,
That
's
the
external
Superficies
of
the
little
Vortex
,
as
M.
Descartes
will
not
deny
.
Secondly
,
She
Attempts
to
leave
her
Vortex
,
by
his
grand
Principle
of
circular
Motion
.
He
pretends
she
cannot
make
her
escape
towards
B.
because
the
Matter
of
the
Solary
Vortex
in
that
place
is
more
light
and
active
,
and
repels
her
towards
the
Centre
.
Nor
can
she
,
according
to
him
,
make
downwards
towards
K.
for
that
,
says
he
,
the
Celestial
Matter
on
that
side
is
heavier
than
the
Moon
,
and
equally
opposes
her
Descent
:
But
we
say
she
will
get
out
of
her
Circle
at
C.
and
continue
her
Progress
toward
Z.
For
being
in
C.
she
finds
no
resistance
,
since
the
Matter
of
C.
Z.
is
that
of
her
own
Circle
,
which
is
already
on
its
March
,
and
willing
to
give
up
its
place
.
Besides
,
being
in
that
place
,
she
actually
makes
an
Attempt
to
get
rid
of
the
Centre
of
her
Motion
,
that
is
to
say
,
of
T.
she
therefore
will
accomplish
her
escape
,
since
there
is
no
Obstacle
in
that
as
is
found
in
the
other
Points
;
and
being
cast
out
of
her
Circle
,
she
will
be
oblig'd
to
continue
her
Journy
towards
Z.
by
the
Matter
plac'd
above
,
and
below
her
in
the
Circle
,
for
the
self-same
Reasons
as
are
given
by
M.
Descartes
.
Yet
in
spite
of
all
this
,
it
cannot
be
deny'd
,
but
that
M.
Descartes
had
good
reason
to
order
his
Suppositions
of
these
things
as
he
did
.
His
System
was
too
far
advanc'd
to
think
of
stopping
at
so
small
an
Obstacle
as
a
Moon
.
All
the
Grandee-Planets
were
plac'd
severally
,
according
to
the
Quality
and
Preeminence
their
Solidity
had
given
them
.
Madam
Luna
too
was
seated
in
the
Circle
of
the
Earth
.
There
was
only
one
little
Inconvenience
in
the
case
,
which
was
,
that
she
must
necessarily
take
a
turn
about
the
Earth
,
and
consequently
must
be
sometimes
in
the
Earths
own
Circle
,
and
sometimes
out
of
it
.
She
must
therefore
have
a
little
Vortex
of
her
own
.
And
this
is
the
best
,
as
also
only
reason
that
can
be
given
for
his
making
one
on
purpose
:
And
setting
this
aside
,
the
Laws
of
Staticks
alone
could
never
have
prevail'd
with
his
Frugality
,
to
put
it self
to
that
extraordinary
Expense
.
We
had
not
insisted
so
long
upon
this
Article
,
had
not
we
consider'd
it
as
the
capital
Point
in
the
Cartesian
System
;
and
as
the
Foundation
of
that
prodigious
Edifice
,
which
has
been
taken
in
our
days
by
so
many
,
for
the
compleatest
Mastery
of
a
Human
Mind
.
Let
us
see
the
Importance
of
our
Demonstration
by
the
Corollaries
drawn
from
it
.
Consequences
of
the
preceding
Demonstration
.
The
first
Consequence
belongs
to
Astronomy
and
the
Phenomena
of
the
Planets
.
For
first
of
all
,
there
being
no
such
thing
as
a
Vortex
,
the
Moon
turns
no
longer
round
the
Earth
,
since
,
according
to
M.
Descartes
,
the
only
reason
of
her
circuiting
is
the
Vortex
that
carries
her
aloft
.
Secondly
the
four
Satellites
of
Iupiter
,
must
be
cashier'd
of
their
Dignity
and
Employment
,
which
they
only
injoy
on
account
of
the
continual
Centry
they
keep
about
him
,
and
that
by
means
of
a
particular
Vortex
attributed
to
that
Planet
,
as
well
as
to
the
Earth
,
in
the
grand
Vortex
of
the
Sun
.
For
all
that
we
have
said
of
the
Vortex
of
the
Earth
and
of
the
Moon
,
ought
to
be
apply'd
to
Iupiter
and
his
garde
du
Corps
.
These
two
Particulars
in
Astronomy
are
considerable
enough
to
assure
us
that
the
World
of
M.
Descartes
is
not
that
of
Gods
own
making
,
which
we
live
in
,
but
of
a
very
different
Architecture
and
Contrivance
.
The
second
Consequence
respects
almost
all
the
principal
Phenomena's
of
the
lower
World
in
general
,
whereof
wee
'l
only
concern
our selves
with
the
most
considerable
and
easiest
to
be
understood
.
'T
is
by
the
means
only
of
the
Vortex
of
the
Earth
,
that
the
Cartesians
,
following
their
Master
,
explain
the
gravity
of
Bodies
,
and
account
for
the
Motion
which
they
have
towards
the
Centre
of
the
Earth
.
For
to
instance
,
say
they
,
when
you
cast
a
Stone
up
in
the
Air
,
it
forces
below
it
a
Mass
of
the
second
Element
,
and
Air
equal
to
its
bulk
:
But
that
same
Mass
has
a
far
greater
agitation
,
and
is
better
dispos'd
for
Motion
,
and
consequently
has
more
power
to
spring
fromward
the
Centre
of
its
Vortex
than
the
Stone
that
scarce
contains
any
thing
but
the
Matter
of
the
third
Element
;
and
therefore
must
be
compell'd
by
the
Matter
of
the
second
,
to
descend
towards
the
Centre
of
the
Vortex
,
which
is
to
say
,
the
Centre
of
the
Earth
.
We
may
truly
say
then
,
that
without
a
Vortex
heavy
Bodies
would
not
fall
downwards
,
on
the
contrary
they
would
naturally
fly
upwards
,
and
thus
we
should
see
Miracles
and
Wonders
.
According
to
the
new
System
,
the
Sun
as
far
out
of
Gun-shot
of
the
Earth
as
he
is
,
could
not
warrant
his
own
Security
,
in
case
there
should
be
a
People
that
inrag'd
at
the
heat
and
scorching
of
his
Rays
,
should
sometime
joyn
to
give
him
an
innumerable
flight
of
Arrows
.
For
these
Arrows
shot
from
the
Earth
,
against
the
Sun
,
would
fall
in
the
circumference
of
his
Vortex
,
and
in
the
midst
of
the
Matter
of
the
second
Element
,
which
strugling
all
it
can
to
get
farther
from
the
Centre
of
its
Motion
,
would
constrain
the
Bodies
less
capable
of
Motion
than
it self
,
to
descend
towards
the
Centre
,
that
is
to
say
,
the
Sun
.
Now
these
Arrows
would
be
Bodies
far
less
capable
of
Motion
than
the
Matter
of
the
second
Element
,
therefore
it
would
constrain
them
to
fall
towards
the
Sun
:
Undoubtedly
a
very
surprizing
thing
.
And
now
we
may
easily
give
a
reason
for
the
Experiment
that
Father
Mersennus
formerly
assur'd
M.
Descartes
he
had
made
;
that
in
discharging
a
Musquet
perpendicularly
towards
the
Zenith
,
Let.
3.
Tom.
2.
the
Bullet
never
came
down
again
;
for
it
must
have
infallibly
been
carried
to
the
Sun
.
According
to
this
System
,
when
we
have
a
mind
to
make
a
Voyage
,
I
do
not
say
to
the
Globe
of
the
Moon
as
did
Cyrano
de
Bergerac
,
but
to
the
Sun
it self
,
it
will
be
the
easiest
thing
to
be
accomplish'd
of
a
thousand
.
We
need
but
turn
our
Head
perpendicularly
towards
the
Sun
,
then
give
a
little
Spring
to
put
our selves
in
Motion
,
and
to
make
room
for
the
Matter
of
the
Solary
Vortex
,
that
would
come
bounce
against
the
Earth
,
to
give
our
Heels
a
hoise
,
and
this
is
all
;
For
,
according
to
the
Principles
of
Descartes
,
it
would
give
us
such
a
flirt
,
as
in
a
trice
would
dart
us
to
that
Luminary
.
In
short
,
heavy
Bodies
would
no
longer
make
towards
the
Earth
,
but
all
would
be
upon
the
gallop
to
the
Sun
.
What
shall
we
say
of
the
Flux
and
Reflux
of
the
Sea
;
which
is
one
of
the
choisest
places
in
all
M.
Descartes
Philosophy
,
and
on
which
account
there
's
no
one
but
ought
to
lament
the
Misfortune
of
the
Vortex
?
For
by
the
assistance
of
that
Vortex
,
M.
Descartes
and
M.
Rohault
speak
Marvels
upon
that
insearchable
Phenomenon
of
Nature
.
Which
not
only
depends
upon
the
Vortex
it self
,
but
upon
the
very
Figure
of
it
,
which
was
made
oval
on
purpose
,
and
singularly
for
it
,
though
probably
it
was
not
at
first
in
the
intention
of
the
Philosopher
.
For
never
did
Tragick
Poet
better
and
more
artificially
prepare
the
Incidents
of
his
Piece
,
than
M.
Descartes
has
contriv'd
his
Conclusions
.
It
would
surprize
one
to
see
,
in
his
deducing
them
,
that
one
word
,
which
he
let
fall
careless
by
the
way
,
and
one
would
think
without
Design
,
should
have
been
big
with
such
an
Infinity
of
Delicate
Consequences
.
A
Man
wonders
in
the
third
part
of
his
Principles
,
to
see
the
figure
of
that
Vortex
,
which
is
no
better
grounded
than
the
Vortex
is
it self
:
But
when
in
the
fourth
he
sees
the
necessity
M.
Descartes
had
of
it
,
to
explain
the
Flux
and
Reflux
of
the
Sea
,
he
cannot
choose
but
commend
his
Foresight
and
Precaution
.
Not
but
that
,
for
all
these
pretty
and
specious
Explications
of
the
Phenomena
of
the
Flux
and
Reflux
of
the
Sea
,
the
Cartesian
System
may
be
demonstrated
false
in
that
very
Particular
.
We
are
convinc'd
of
this
by
those
Reflections
and
Observations
we
have
drawn
from
the
best
Mathematicians
since
M.
Descartes's
time
.
They
demonstrate
by
the
Observations
of
the
Distances
of
the
Moon
,
determin'd
by
her
apparent
Diameters
,
that
that
Planet
is
as
remote
in
many
of
her
Conjunctions
and
Oppositions
,
as
in
some
of
her
Quadratures
,
and
as
near
in
some
of
her
Quadratures
,
as
in
several
Conjunctions
and
Oppositions
.
Hence
it
is
false
that
the
Apogy
of
the
Moon
is
always
in
her
Quadratures
,
and
the
Perigy
in
her
Conjunctions
and
Oppositions
.
Wherefore
it
cannot
be
suppos'd
that
the
Moon
being
in
Conjunction
and
Opposition
,
is
always
in
the
little
Diameter
of
the
Elliptick
Vortex
,
and
in
her
Quadratures
always
in
the
great
one
.
And
yet
it
is
upon
this
only
Supposition
that
M.
Descartes
explains
,
and
can
explain
,
the
inequality
of
the
Tides
in
the
Conjunctions
and
Oppositions
,
and
in
the
Quadratures
,
as
also
of
those
we
see
in
the
Equinoxes
and
Solstices
.
Again
,
if
when
the
Moon
pass'd
our
Meridian
,
the
pressure
of
the
Air
was
remarkably
so
much
stronger
,
than
in
an
other
Hour
of
the
Day
,
it
would
be
perceivable
by
the
ordinary
Experiments
of
Torricellus
his
Tube
.
Yet
this
difference
has
never
been
observ'd
,
though
it
must
be
very
great
:
We
could
still
give
many
other
weighty
Reasons
against
this
System
:
But
let
it
be
how
it
will
,
take
away
its
Vortex
,
and
the
Flux
and
Reflux
must
needs
follow
it
.
Lastly
,
according
to
M.
Descartes
it
is
the
Celestial
Matter
of
this
Vortex
,
that
having
more
Motion
than
is
necessary
to
turn
in
twenty
four
Hours
time
about
the
Earth
,
imploys
the
remainder
to
diffuse
it self
all
manner
of
ways
,
and
together
with
the
Matter
of
the
third
and
first
Element
causes
that
great
variety
of
Effects
and
Bodies
which
we
so
much
wonder
at
.
So
the
Vortex
being
ruin'd
,
all
goes
to
Wreck
and
Confusion
,
and
returns
to
its
Native
Chaos
.
Wherefore
it
makes
not
only
for
the
glory
of
M.
Descartes
,
but
for
the
Interest
of
all
Mankind
to
save
this
Vortex
.
For
what
remains
,
we
protest
we
should
be
wonderful
glad
to
see
the
Solution
of
the
Difficulties
we
have
propos'd
against
this
and
the
other
Points
,
upon
which
we
shall
resign
our selves
intire
and
sincere
Proselytes
to
Cartesianism
.
They
proceeded
farther
to
say
,
you
us'd
to
attribute
Properties
to
your
Elements
,
which
you
was
sure
to
take
away
again
when
they
were
not
for
your
purpose
.
They
gave
me
an
Instance
in
the
Matter
of
the
first
Element
:
You
attribute
as
a
Property
to
that
Matter
a
great
facility
of
division
and
readiness
to
change
its
Figure
,
so
as
easily
to
insinuate
its
self
in
every
place
,
and
fill
all
sort
of
Space
whatever
.
But
when
't
is
brought
for
the
Explication
of
the
Nature
of
the
Loadstone
,
that
Propriety
growing
disadvantagious
,
Descartes
thinks
fit
to
change
it
for
a
contrary
.
There
is
occasion
for
a
little
Vortex
of
chamfer'd
Matter
round
the
Earth
,
and
about
each
particular
Loadstone
,
to
give
a
Reason
for
the
Qualities
of
that
miraculous
Stone
.
Part
3.
princip.
These
chamfer'd
parts
belong
to
the
first
Element
.
It
formerly
was
nothing
to
them
to
accommodate
themselves
with
the
Figure
of
a
Skrew
,
to
pass
and
repass
betwixt
the
Globules
of
the
second
Element
.
And
now
in
issuing
from
the
Earth
,
or
from
a
Loadstone
,
the
parts
of
Air
are
able
to
detain
them
.
Instead
of
breaking
and
proportioning
themselves
to
the
Figure
of
the
Parts
of
Air
,
and
second
Element
mingled
with
it
,
they
flock
and
settle
in
heaps
about
the
Earth
and
about
the
Loadstone
,
where
they
constitute
a
Vortex
.
Those
that
enter
by
the
Southern
Pole
are
incapable
of
passing
by
the
Northern
,
since
their
Figure
can
no
longer
be
adapted
to
that
Passage
;
and
they
farther
demanded
,
upon
that
occasion
,
how
it
was
possible
those
Snail-work'd
Parts
,
confin'd
and
stopt
thus
in
a
definite
Space
,
having
an
intricate
and
confus'd
Motion
,
one
amongst
another
,
approaching
the
Pole
of
the
Earth
,
or
Magnet
that
was
proportion'd
to
them
,
could
so
conveniently
turn
themselves
an
end
,
and
present
so
cleverly
their
Point
against
the
Pores
,
in
order
to
their
entrance
in
those
Bodies
.
They
pretended
the
contrary
was
more
likely
,
and
that
generally
the
parts
would
present
themselves
across
,
and
thereby
make
a
Confusion
capable
of
stopping
all
the
rest
,
and
damming
up
the
Pores
of
the
Earth
and
Magnet
,
so
as
to
frustrate
all
those
admirable
Effects
we
see
there
.
They
advanc'd
one
Paradox
more
,
which
was
a
good
Humour
enough
.
Hitherto
,
said
they
,
the
most
rational
Philosophers
have
acknowledg'd
,
that
no
Physical
Argument
could
be
brought
against
Copernicus
,
to
prove
the
Earth
was
not
turn'd
about
its
Centre
.
But
M.
Descartes
who
sides
with
that
Astronomer
in
his
Hypothesis
,
has
furnish'd
us
with
a
very
conclusive
one
against
that
Motion
.
His
topping
Principle
is
,
That
every
Body
circularly
mov'd
,
attempts
to
wheel
off
the
Centre
of
its
Motion
:
This
Principle
is
true
:
He
thence
concludes
,
that
the
Earth
turning
on
its
Axle
,
would
fly
in
Pieces
,
unless
the
Bodies
,
of
which
it
is
compos'd
,
were
closely
press'd
,
and
squeez'd
against
one
another
by
the
Matter
of
the
second
Element
.
This
Consequence
is
moreover
evident
in
his
System
:
But
now
let
us
see
if
that
pressure
of
the
Matter
of
the
second
Element
is
strong
enough
to
overpower
the
Effort
which
the
Parts
of
the
Earth
make
to
disengage
themselves
and
get
further
from
their
Centre
.
This
difficulty
,
said
they
,
falls
only
on
M.
Descartes
:
For
the
School-Opinion
is
so
far
from
owning
such
a
Propensity
in
the
parts
of
the
Earth
,
to
deviate
from
the
Centre
,
as
to
suppose
a
quality
and
inclination
that
naturally
buckles
them
unto
it
.
Now
upon
comparing
the
pressure
of
Terrestrial
Bodies
one
against
another
,
by
the
Matter
of
the
second
Element
,
with
the
Effort
Terrestrial
Bodies
make
to
get
far
off
the
Centre
,
the
Effort
must
surmount
the
pressure
:
For
the
Effort
is
as
great
as
the
Motion
that
causes
it
,
and
the
Motion
is
very
great
indeed
,
that
can
carry
the
Earth
several
Leagues
each
Minute
;
and
on
the
contrary
,
Experience
shews
there
needs
but
a
very
little
Effort
for
the
conquering
the
pressure
,
since
no
greater
is
requisite
,
than
that
a
Child
of
four
years
old
imploys
in
Walking
,
to
lift
his
Foot
and
separate
it
from
the
Ground
,
whereto
the
pressure
of
the
second
Element
did
fasten
it
.
Wherefore
it
seems
to
be
reasonably
concluded
,
That
the
Earth
turns
not
on
its
Axis
,
since
if
it
did
,
we
should
all
be
hurl'd
in
the
Air
,
pursuant
,
to
M.
Descartes's
Principle
,
which
yet
at
bottom
is
true
in
sound
Philosophy
.
Thus
this
System
affords
an
excellent
Argument
against
that
of
Copernicus
.
They
yet
farther
observ'd
to
me
some
peculiar
Places
and
Points
of
your
System
,
of
the
greatest
Importance
,
which
you
advance
,
as
they
pretend
,
not
only
stript
and
naked
of
all
Proof
,
but
against
all
Reason
in
the
World
;
they
particularly
intreated
me
to
read
considerately
and
without
prepossession
,
the
second
Number
of
the
fourth
Part
of
your
Book
of
Principles
,
where
having
explain'd
how
the
Vortex
of
the
Earth
was
destroy'd
,
and
how
there
grew
round
that
cak'd
and
crusted
Star
,
a
spacious
Fleece
of
Air
,
you
not
only
plunge
it
a
great
depth
in
the
Solary
Vortex
,
but
also
make
that
Sphere
of
Air
keep
pace
,
and
wait
upon
it
thither
,
and
ever
incompass
it
as
it
still
descends
.
They
pretend
that
Supposition
which
you
throw
in
Gratis
,
and
without
all
Confirmation
,
is
inconceivable
;
and
yet
if
it
be
false
,
it
were
impossible
at
present
to
have
Air
about
our
Earth
:
It
is
inconceivable
,
say
they
:
For
,
according
to
M.
Descartes
,
the
Air
is
nothing
but
an
heap
of
the
Parts
of
the
third
Element
,
exceeding
small
,
and
very
loose
and
disunited
from
each
other
,
and
extraordinary
obsequious
to
the
Motions
impress'd
on
them
by
the
Globules
of
the
second
Element
,
in
which
they
swim
.
But
this
being
so
,
how
comes
it
to
pass
the
Earth
,
traversing
those
immense
Spaces
quite
from
its
setting
out
,
at
the
brink
of
the
Solary
Vortex
,
to
the
place
in
which
it
is
,
should
still
so
preserve
all
the
Air
about
it
?
How
by
the
Principles
of
that
Philosopher
could
that
Mass
of
Air
,
being
far
less
solid
than
the
Mass
of
Earth
,
have
the
same
Motion
,
the
same
Determination
,
and
same
Swiftness
as
the
Earth
?
How
chance
those
little
Parts
so
loose
and
independent
of
each
other
,
and
so
obedient
to
the
Motions
of
the
Celestial
Matter
,
have
not
been
dispers'd
by
the
rapidness
of
that
Matter
,
which
they
stemm'd
,
as
the
Dust
is
scatter'd
by
the
Wind
?
But
added
they
,
how
is
this
Mass
of
Air
at
present
driven
along
with
the
Earth
by
the
Celestial
Matter
?
How
has
it
all
the
same
Motions
?
Is
it
against
the
Body
of
the
Earth
,
or
against
the
Globe
of
Air
the
Celestial
Matter
presses
,
to
give
both
one
and
the
other
a
Diurnal
and
an
Annual
Motion
?
Would
not
a
Copernical
Cartesian
be
hard
put
to
't
to
unperplex
himself
of
this
Affair
?
I
omit
,
Monsieur
,
many
other
Difficulties
whose
Solution
probably
I
may
find
in
the
Answers
your
Goodness
will
,
I
hope
,
vouchsafe
the
others
I
have
already
noted
in
this
Letter
.
But
for
what
remains
,
I
desire
you
to
take
the
earnestness
wherewith
I
write
to
you
,
as
an
effect
of
that
passionate
Love
you
have
inspir'd
me
with
,
of
Truth
,
and
especially
to
put
a
favourable
Construction
on
my
meaning
.
I
have
only
transcrib'd
your
Adversaries
Memoire
in
their
own
proper
Terms
and
Language
,
and
I
presum'd
the
respect
I
ow'd
you
,
could
not
warrant
my
concealing
or
dissembling
their
insulting
way
of
arguing
.
Which
will
serve
to
let
you
know
how
much
it
is
for
my
Interest
,
and
the
Honour
of
our
Sect
,
not
to
suffer
them
to
triumph
long
.
The
great
and
important
Business
,
the
production
of
a
new
World
at
present
finds
you
,
joyn'd
to
the
indifference
you
have
always
had
,
and
still
have
more
than
ever
,
for
the
Opinions
and
Thoughts
of
Men
,
might
reasonably
make
you
neglect
and
despise
these
mean
and
trifling
Things
.
But
those
extraordinary
Instances
you
have
given
me
of
your
Favour
,
encourage
me
to
hope
you
will
have
some
Consideration
of
my
Honour
,
and
will
not
deny
me
your
Hand
to
raise
me
from
the
Ground
,
where
I
must
own
my self
a
little
foil'd
and
disheartned
.
I
desir'd
the
Reverend
Father
Mersennus
to
imploy
his
Credit
with
you
,
to
obtain
this
Favour
,
and
at
once
to
assure
you
,
as
I
here
do
,
with
all
the
Submission
and
respect
I
am
capable
of
,
that
I
am
with
all
my
Heart
and
Soul
,
MONSIEUR
,
Your
most
humble
,
and
most
obedient
Servant
,
and
most
zealous
Disciple
.
The
INDEX
.
PART
I.
-
THE
different
Relations
given
of
the
World
of
Cartesius
.
Page
1
-
The
Conversation
of
the
Author
with
an
old
Cartesian
,
and
the
occasion
of
his
Voyage
to
the
World
of
Cartesius
.
5
-
Cartesius
his
Design
of
finding
out
the
Secret
of
the
Soul
and
Body's
Vnion
,
as
also
that
of
separating
and
reuniting
them
when
he
pleas'd
.
9
-
Cartesius
his
Progress
in
the
Study
and
Knowledge
of
Man
.
10
-
The
Mystery
of
the
union
and
separation
of
the
Soul
and
Body
,
found
out
by
Cartesius
.
16
-
The
use
of
the
Mystery
.
19
-
That
Cartesius
is
not
dead
.
25
-
The
Secret
of
the
union
and
separation
of
the
Body
and
Soul
known
long
before
Cartesius
.
30
-
Cartesius
retires
into
the
indefinite
Spaces
,
and
makes
preparation
for
the
building
of
a
World
there
like
this
of
ours
.
31
-
The
Author
is
invited
by
the
old
Cartesian
and
the
Spirit
of
Father
Mersennus
to
come
to
the
building
of
Cartesius
his
World
.
37
-
The
Author's
discourse
with
the
Soul
of
Father
Mersennus
.
39
-
An
Explication
of
the
manner
of
the
Apparition
of
Spirits
.
42
-
The
adventure
of
a
little
Moor-Page
to
Regius
Physitian
of
Utrecht
,
formerly
a
Friend
,
but
afterwards
an
Enemy
of
Cartesius
.
45
-
The
Author's
Soul
is
separated
from
his
Body
,
by
the
secret
of
Cartesius
.
51
-
How
according
to
the
Principles
of
Cartesius
all
Bodily
Operations
may
be
perform'd
as
well
in
the
absence
as
presence
of
the
Soul
.
53
PART
II.
-
THE
setting
out
of
the
Author
with
the
old
Cartesian
and
Father
Mersennus
,
for
the
World
of
Cartesius
.
56
-
What
the
Air
is
,
and
of
what
parts
it
is
compos'd
.
57
-
Wherein
consists
the
fluidity
of
liquid
Bodies
.
ibid.
-
Motion
naturally
and
of
it self
is
perpetual
.
61
-
The
falsity
of
Cartesius's
Axiom
,
that
there
is
ever
an
equal
quantity
of
Motion
in
the
World
,
taking
the
word
Motion
according
to
Cartesius's
definition
.
62
-
The
way
that
Spirits
converse
with
one
another
.
67
-
The
Travellers
meet
upon
their
Road
Socrates
,
Plato
and
Aristotle
,
and
upon
what
occasion
.
68
-
Their
discourse
with
those
Philosophers
,
with
some
notable
Particulars
of
their
History
.
71
-
Aristotle
refutes
Cartesius
his
Method
and
Meditations
.
79
-
The
old
Cartesian
and
Father
Mersennus
railly
upon
the
Sphere
of
Fire
that
Aristotle
imagin'd
.
86
-
The
Contradictions
of
Cartesius
.
89
-
His
Disciples
have
indeavour'd
to
smother
one
of
them
in
the
French
Translation
of
his
Works
.
90
-
A
Suit
commenc'd
formerly
against
the
Cartesians
,
relating
to
the
Sphere
of
Fire
.
94
-
A
description
of
the
Globe
of
the
Moon
.
97
-
Cyrano
de
Bergerac
banter'd
by
Socrates
his
familiar
Spirit
in
the
Globe
of
the
Moon
.
98
-
The
inequalities
observ'd
in
the
Moon
are
partly
Seas
and
partly
Lands
,
shar'd
among
the
most
famous
Mathematicians
and
Philosophers
,
as
they
are
to
be
seen
in
the
Maps
of
that
Country
ibid.
-
The
Traveller's
descent
into
Gassendus
,
and
from
thence
to
Mersennus
99
-
They
Traverse
the
Hemisphere
of
the
Moon
that
is
opposite
to
our
Earth
100
-
They
are
deny'd
Admission
at
Plato
,
and
why
101
-
They
arrive
at
Aristotle
,
which
they
find
strictly
g●●rded
,
as
a
Town
under
Apprehensions
of
a
Siege
102
-
The
Author
finds
there
,
and
knows
again
,
his
Regent
in
Philosophy
,
an
old
Profess●r
of
the
Vniversity
of
Paris
103
-
A
Description
of
the
Lyceum
of
the
Moon
105
-
The
old
Cartesian
likewise
remembers
Voetius
,
the
greatest
Enemy
Cartesius
had
in
Holland
108
-
Some
particulars
of
the
Life
of
Cartesius
,
and
his
Adventures
whilst
he
staid
in
Holland
109
-
The
Character
of
Voetius
112
-
The
Travellers
Negotiation
with
Voetius
for
the
re-union
of
the
Peripateticks
and
Cartesians
119
-
A
Project
of
Accommodation
presented
the
Travellers
by
Voetius
122
-
They
continue
their
Voyage
with
two
Peripatetick-Souls
,
that
Voetius
had
deputed
to
accompany
them
to
the
World
of
Cartesius
ibid.
-
In
their
Way
they
light
upon
the
Souls
of
Hermotimus
and
Ainia
,
a
Roman
Pretor
,
and
Duns
Scotus
123
,
&c.
-
The
Dispute
of
the
Peripatetick
Souls
with
Father
Mersennus
and
the
old
Cartesian
,
concerning
absolute
Accidents
,
127
-
Cartesius
his
Explication
of
the
Mystery
of
the
Eucharist
,
not
Catholick
130
-
They
meet
with
Cardan
in
the
Globe
of
the
Moon
,
in
the
Peninsula
of
Dreams
;
the
reason
of
his
Melancholy
132
-
The
Travellers
return
to
Mersennus
133
-
Their
reading
the
Project
of
Accommodation
given
them
by
Voetius
,
containing
a
Confutation
of
a
great
part
of
the
Cartesian
Philosophy
134
-
Cartesius's
Demonstrations
of
the
Existence
of
a
God
,
refuted
by
a
Mandarin
of
China
158
-
The
Arrival
of
the
Voyagers
to
the
World
of
Cartesius
172
PART
III.
-
CArtesius
his
Reception
of
the
Travellers
174
-
The
Discourse
of
the
Author
with
Cartesius
concerning
the
present
State
and
Condition
of
the
Cartesian
Philosophy
in
our
World
174
,
&c.
-
Cartesius
his
Thoughts
of
that
famous
Experiment
of
the
Gravity
of
the
Air
,
said
to
be
M.
Paschal's
whereof
Cartesius
pretends
to
be
the
Author
181
-
His
Sentiments
formerly
of
the
Book
of
Conick
Sections
,
said
to
be
wrote
by
M.
Paschal
at
sixteen
Years
of
Age
182
-
The
Extravagant
Praises
of
M.
Paschal's
Panegyrists
,
and
of
the
Preface
to
the
Book
concerning
the
equilibration
of
Liquors
185
-
Cartesius
his
Projects
for
propagating
his
Philosophy
,
whilst
he
was
in
our
World
190
-
How
he
designed
to
get
the
Iesuits
on
his
Side
,
and
then
the
Fathers
of
the
Oratory
and
M.
Arnauld
ibid.
-
Decrees
of
the
Congregation
of
the
Oratory
against
Cartesianism
and
Jansenism
193
-
The
great
Contest
betwixt
Malbranche
Father
of
the
Oratory
and
M.
Arnauld
.
The
Character
of
the
former
196
-
M.
Arnanld
compar'd
with
Admiral
de
Chatillon
.
201
-
Cartesius
builds
his
World
before
the
Travellers
,
and
as
he
builds
it
explains
to
them
the
chiefest
Points
of
his
System
207
-
The
Confusion
of
Aristotle's
Embassadors
221
-
The
Return
of
the
Travellers
,
and
Arrival
to
our
World
238
-
In
what
Condition
the
Author's
Soul
found
his
Body
;
she
is
seated
in
quality
of
a
Cartesian
Soul
,
upon
the
Pineal
Gland
of
his
Brain
239
PART
IV.
-
THE
Zeal
of
the
Author
,
converted
to
Cartesianism
,
to
promote
the
Sect
,
and
which
he
expresses
in
a
Letter
he
wrote
to
Cartesius
after
his
Return
242
-
He
is
much
perplexed
by
the
Ingenious
Peripateticks
243
-
The
Ordinary
Arguments
against
Cartesius
his
System
propos'd
and
refuted
244
-
The
Author
sometimes
sides
with
Cartesius
,
to
refute
him
more
easily
246
-
Motion
of
Matter
seems
not
impossible
in
the
Cartesian
System
248
-
A
new
Method
of
proving
it
possible
250
-
Other
Difficulties
drawn
from
Cartesius
his
own
Principles
,
proposed
by
the
Peripateticks
to
the
Author
,
whose
solution
he
desires
of
Cartesius
259
-
The
first
Argument
:
That
by
the
Principles
of
Cartesius
,
the
Sun
and
Stars
may
be
prov'd
opaque
Bodies
,
as
are
the
Planets
of
the
Earth
260
-
Argument
2.
That
by
Cartesius
his
Principles
we
could
not
see
the
Stars
nor
the
Sun
it self
265
-
Argument
3.
That
Cartesius
his
Principles
supposed
,
it
is
impossible
for
the
Earth
to
have
a
particular
Vortex
in
the
great
Vortex
of
the
Sun
276
-
The
Consequence
of
the
preceeding
Demonstration
in
Astronomy
and
Physicks
.
The
Moon
could
no
longer
turn
about
the
Earth
;
nor
the
Satellites
of
Jupiter
about
him
287
-
Heavy
Bodies
would
not
descend
to
the
Centre
of
the
Earth
,
but
would
fall
towards
the
Sun
ibid.
-
There
would
be
no
flux
or
reflux
of
the
Sea
289
-
The
General
Principle
of
all
the
Physical
Effects
of
the
lower
World
quite
over-turned
291
-
Cartesius
his
Inconstancy
concerning
the
Properties
of
his
Elements
293
-
The
Physical
Arguments
that
are
weak
against
Copernicus
,
touching
the
Motion
of
the
Earth
,
are
strong
against
the
Cartesians
294
-
Propositions
of
very
great
importance
in
Physicks
,
advanced
without
Proof
,
and
supposed
against
all
Reason
by
Cartesius
296
-
The
Author
importunes
Cartesius
to
send
him
the
Solution
of
all
these
Difficulties
297
The
END
.