THE
IMMORTALITY
of
the
SOULE
.
CHAP.
I.
1.
The
usefulness
of
the
present
Speculation
for
the
understanding
of
Providence
,
and
the
management
of
our
lives
for
our
greatest
happiness
;
2.
For
the
moderate
bearing
the
death
and
disasters
of
our
Friends
;
3.
For
the
begetting
true
Magnanimitie
in
us
,
4.
and
Peace
and
Tranquillitie
of
minde
.
5.
That
so
weighty
a
Theory
is
not
to
be
handled
perfunctorily
.
1.
OF
all
the
Speculations
the
Soul
of
man
can
entertain
her self
withall
,
there
is
none
of
greater
moment
,
or
of
closer
concernment
to
her
,
then
this
of
her
own
Immortality
,
and
Independence
on
this
terrestriall
body
.
For
hereby
not
onely
the
intricacies
and
perplexities
of
Providence
are
made
more
easy
and
smooth
to
her
,
and
she
becomes
able
,
by
unravelling
this
clue
from
end
to
end
,
to
pass
and
repass
safe
through
this
Labyrinth
,
wherein
many
both
anxious
and
careless
Spirits
have
lost
themselves
;
but
also
(
which
touches
her
own
interest
more
particularly
)
being
once
raised
into
the
knowledge
and
belief
of
so
weighty
a
Conclusion
,
she
may
view
from
this
Prospect
the
most
certain
and
most
compendious
way
to
her
own
Happiness
;
which
is
,
the
bearing
a
very
moderate
affection
to
what
ever
tempts
her
,
during
the
time
of
this
her
Pilgrimage
,
and
a
carefull
preparing
of
her self
for
her
future
condition
,
by
such
Noble
actions
and
Heroicall
qualifications
of
mind
,
as
shall
render
her
most
welcome
to
her
own
Countrey
.
2.
Which
Belief
and
Purpose
of
hers
will
put
her
in
an
utter
incapacity
of
either
envying
the
life
or
successes
of
her
most
imbittered
Enemies
,
or
of
over-lamenting
the
death
or
misfortunes
of
her
dearest
Friends
;
she
having
no
friends
but
such
as
are
friends
to
God
and
Vertue
,
and
whose
afflictions
will
prove
advantages
for
their
future
Felicitie
,
and
their
departure
hence
a
passage
to
present
possession
thereof
.
3.
Wherefore
,
being
fully
grounded
and
rooted
in
this
so
concerning
a
Perswasion
,
she
is
freed
from
all
poore
&
abject
thoughts
and
designes
;
and
as
little
admires
him
that
gets
the
most
of
this
World
,
be
it
by
Industry
,
Fortune
or
Policie
,
as
a
discreet
and
serious
man
does
the
spoiles
of
School-boyes
,
it
being
very
inconsiderable
to
him
,
who
got
the
victory
at
Cocks
or
Cob-nut
,
or
whose
bag
returned
home
the
fullest
stuffed
with
Counters
or
Cherry-stones
.
4.
She
has
therefore
no
aemulation
,
unless
it
be
of
doing
good
,
and
of
out-stripping
,
if
it
were
possible
,
the
noblest
examples
of
either
the
present
or
past
Ages
;
nor
any
contest
,
unless
it
be
with
her self
,
that
she
has
made
no
greater
proficiency
towards
the
scope
she
aimes
at
:
and
aiming
at
nothing
but
what
is
not
in
the
power
of
men
to
confer
upon
her
,
with
courage
she
sets
upon
the
main
work
;
and
being
still
more
faithfull
to
her self
,
and
to
that
Light
that
assists
her
,
at
last
tasts
the
first
fruits
of
her
future
Harvest
,
and
does
more
then
presage
that
great
Happiness
that
is
accrewing
to
her
.
And
so
quit
from
the
troubles
and
anxieties
of
this
present
world
,
staies
in
it
with
Tranquillitie
and
Content
,
and
at
last
leaves
it
with
Joy
.
5.
The
Knowledge
therefore
and
belief
of
the
Immortalitie
of
the
Soule
being
of
so
grand
Importance
,
we
are
engaged
more
carefully
and
punctually
to
handle
this
so
weighty
a
Theory
:
which
will
not
be
performed
by
multiplying
of
words
,
but
by
a
more
frugall
use
of
them
,
letting
nothing
fall
from
our
pen
,
but
what
makes
closely
to
the
matter
,
nor
omitting
any
thing
materiall
for
the
evincing
the
truth
thereof
.
CHAP.
II.
1.
That
the
Soules
Immortality
is
demonstrable
,
by
the
Authors
method
,
to
all
but
mee●
Scepticks
.
2.
An
Illustration
of
his
Firs●
Axiome
.
3.
A
confirmation
and
example
o●
the
Second
.
4.
An
explication
of
the
Third
.
5.
An
explication
and
proof
of
the
Fourth
.
6.
A
proof
of
the
Fifth
.
7.
Of
the
Sixth
.
8.
An
example
of
the
seventh
.
9.
A
confirmation
of
the
truth
of
the
Eighth
.
10.
A
demonstration
and
example
of
the
Ninth
.
11.
Penetrability
the
immediate
proper●●
of
Incorporeall
substance
.
12.
As
also
Indiscerpibility
.
13.
A
proof
and
illustration
of
the
tenth
Axiome
.
1.
ANd
to
stop
all
Creep-holes
,
and
leave
no
place
for
the
subterfuges
and
evasions
of
confused
and
cavilling
spirits
,
I
shall
prefix
some
few
Axiomes
,
of
tha●
plainness
and
evidence
,
that
no
man
in
his
wits
but
will
be
ashamed
to
deny
them
,
if
he
will
admit
any
thing
at
all
to
be
true
.
But
as
for
perfect
Scepticisme
,
it
is
a
disease
incurable
,
and
a
thing
rather
to
be
pittied
or
laught
at
,
then
seriously
opposed
.
For
when
a
man
is
so
fugitive
and
unsetled
,
that
he
will
not
stand
to
the
verdict
of
his
own
faculties
,
one
can
no
more
fasten
any
thing
upon
him
,
then
he
can
write
in
the
water
,
or
tye
knots
of
the
wind
.
But
for
those
that
are
not
in
such
a
strange
despondency
,
but
that
they
think
they
know
something
already
and
may
learn
more
,
I
doe
not
doubt
,
but
by
a
seasonable
recourse
to
these
few
.
Rules
,
with
others
I
shall
set
down
in
their
due
place
,
that
they
will
be
perswaded
,
if
not
forced
,
to
reckon
this
Truth
,
of
the
Immortality
of
the
Soul
,
amongst
such
as
must
needs
appear
undeniable
to
those
that
have
parts
and
leisure
enough
accurately
to
examine
,
and
throughly
to
understand
what
I
have
here
written
for
the
demonstration
thereof
.
AXIOME
I.
What
ever
things
are
in
themselves
,
they
are
nothing
to
us
,
but
so
far
forth
as
they
become
known
to
our
Faculties
or
Cognitive
powers
.
2.
THis
Axiome
is
plain
of
it self
,
at
the
very
first
proposal
.
For
as
nothing
,
for
example
,
can
concern
the
Visive
faculty
,
but
so
far
forth
as
it
is
visible
;
so
there
is
nothing
that
can
challenge
any
stroak
to
so
much
as
a
touching
,
much
less
determining
our
Cognitive
powers
in
generall
,
but
so
far
forth
as
it
is
cognoscible
.
AXIOME
II.
Whatsoever
is
unknown
to
us
,
or
is
known
but
as
meerly
possible
,
is
not
to
move
us
,
or
determine
us
any
way
,
or
make
us
undetermined
;
but
we
are
to
rest
in
the
present
light
and
plain
determination
of
our
owne
Faculties
.
3.
THis
is
an
evident
Consectary
from
the
foregoing
Axiome
.
For
the
Existence
of
that
that
is
meerly
possible
is
utterly
unknown
to
us
to
be
,
and
therefore
is
to
have
no
weight
against
any
Conclusion
,
unless
we
will
condemn
our selves
to
eternall
Scepticisme
.
As
for
example
,
if
after
a
man
has
argued
for
a
God
and
Providence
,
from
the
wise
contrivance
in
the
frame
of
all
the
bodyes
of
Animals
upon
earth
,
one
should
reply
,
That
there
may
be
,
for
all
this
,
Animals
in
Saturn
,
Jupiter
,
or
some
other
of
the
Planets
,
of
very
inept
fabricks
;
Horses
,
suppose
,
and
other
Creatures
,
with
onely
one
eye
,
and
one
eare
,
and
that
both
on
a
side
,
the
eye
placed
also
where
the
ear
should
be
,
and
with
onely
three
leggs
;
Bulls
and
Rams
with
horns
on
their
backs
,
and
the
like
:
Such
allegations
as
these
,
according
to
this
Axiome
,
are
to
be
held
of
no
force
at
all
for
the
enervating
the
Conclusion
.
See
my
Antidote
against
Atheisme
,
lib.
1.
cap.
2.
and
9.
AXIOME
III.
All
our
Faculties
have
not
a
right
of
suffrage
for
determining
of
Truth
,
but
onely
Common
Notions
,
Externall
Sense
,
and
evident
and
undeniable
Deductions
of
Reason
.
4.
BY
Common
Notions
I
understand
what
ever
is
Noematically
true
,
that
is
to
say
,
true
at
first
sight
to
all
men
in
their
wits
,
upon
a
clear
perception
of
the
Terms
,
without
any
further
discourse
or
reasoning
.
From
Externall
Sense
I
exclude
not
Memory
,
as
it
is
a
faithfull
Register
thereof
.
And
by
undeniable
Deduction
of
Reason
,
I
mean
such
a
collection
of
one
Truth
from
another
,
that
no
man
can
discover
any
looseness
or
disjoyntedness
in
the
cohaesion
of
the
Argument
.
AXIOME
IV.
What
is
not
consonant
to
all
or
some
of
these
,
is
meer
Fancy
,
and
is
of
no
moment
for
the
evincing
of
Truth
or
Falsehood
,
by
either
it's
Vigour
or
Perplexiveness
.
5.
I
Say
meer
Fancy
,
in
Counter-distinction
to
such
Representations
as
,
although
they
be
not
the
pure
impresses
of
some
reall
Object
,
yet
are
made
by
Rationall
deduction
from
them
,
or
from
Common
Notions
,
or
from
both
.
Those
Representations
that
are
not
framed
upon
such
grounds
,
I
call
meer
Fancies
;
which
are
of
no
value
at
all
in
determining
of
Truth
.
For
if
Vigour
of
Fancy
will
argue
a
thing
true
,
then
all
the
dreams
of
mad-men
must
goe
for
Oracles
:
and
if
the
Perplexiveness
of
Imagination
may
hinder
assent
,
we
must
not
believe
Mathematicall
demonstration
,
and
the
16.
Proposition
of
the
3d
Book
of
Euclide
will
be
confidently
concluded
to
contain
a
contradiction
.
See
my
Antidote
lib.
1
cap.
4.
AXIOME
V.
Whatever
is
clear
to
any
one
of
these
Three
Faculties
,
is
to
be
held
undoubtedly
true
,
the
other
having
nothing
to
evidence
to
the
contrary
.
6.
OR
else
a
man
shall
not
be
assured
of
any
sensible
object
that
he
meets
with
,
nor
can
give
firm
assent
to
such
Truths
as
these
,
It
is
impossble
the
same
thing
should
be
,
and
not
be
,
at
once
;
Whatever
is
,
is
either
finite
,
or
infinite
;
and
the
like
.
AXIOME
VI.
What
is
rejected
by
one
,
none
of
the
other
Faculties
giving
evidence
for
it
,
ought
to
goe
for
a
Falsehood
.
7.
OR
else
a
man
may
let
pass
such
Impossibilities
as
these
for
Truth
,
or
doubt
whether
they
be
not
true
or
no
,
viz.
The
part
is
greater
then
the
whole
;
There
is
something
that
is
neither
finite
nor
infinite
.
Socrates
is
invisible
;
and
the
like
.
AXIOME
VII
.
What
is
plainly
and
manifestly
concluded
,
ought
to
be
held
undeniable
,
when
no
difficulties
are
alledged
against
it
,
but
such
as
are
acknowledged
to
be
found
in
other
Conclusions
held
by
all
men
undeniably
true
.
8.
AS
for
example
,
suppose
one
should
conclude
,
That
there
may
be
Infinite
Matter
,
or
,
That
there
is
Infinite
Space
,
by
very
rationall
arguments
;
and
that
it
were
objected
onely
,
That
then
the
Tenth
part
of
that
Matter
would
be
infinite
;
it
being
most
certain
That
there
is
Infinite
Duration
of
something
or
other
in
the
world
,
and
that
the
Tenth
part
of
this
Duration
is
infinite
;
it
is
no
enervating
at
all
of
the
former
Conclusion
,
it
being
incumbred
with
no
greater
incongruitie
then
is
acknowledged
to
consist
with
an
undeniable
Truth
.
AXIOME
VIII
.
The
Subject
,
or
naked
Essence
or
Substance
of
a
thing
,
is
utterly
unconceivable
to
any
of
our
Faculties
.
9.
FOr
the
evidencing
of
this
Truth
,
there
needs
nothing
more
then
a
silent
appeal
to
a
mans
owne
mind
,
if
he
doe
not
find
it
so
;
and
that
if
he
take
away
all
Aptitudes
,
Operations
,
Properties
and
Modifications
from
a
Subject
,
that
his
conception
thereof
vanishes
into
nothing
,
but
into
the
Idea
of
a
meer
Undiversificated
Substance
;
so
that
one
Substance
is
not
then
distinguishable
from
another
,
but
onely
from
Accidents
or
Modes
,
to
which
properly
belongs
no
subsistence
.
AXIOME
IX
There
are
some
Properties
,
Powers
and
Operations
,
immediately
appertaining
to
a
thing
,
of
which
no
reasons
can
be
given
,
nor
ought
to
be
demanded
,
nor
the
Way
or
Manner
of
the
cohaesion
of
the
Attribute
with
the
Subject
can
by
any
meanes
be
fancyed
or
imagined
.
10.
THE
evidence
of
this
Axiome
appeares
from
the
former
.
For
if
the
naked
substance
of
a
Thing
be
so
utterly
unconceiveable
,
there
can
be
nothing
deprehended
there
to
be
a
connexion
betwixt
it
and
it's
first
Properties
.
Such
is
Actuall
Divisibility
and
Impenetrability
in
Matter
.
By
Actuall
Divisibility
I
understand
Discerpibility
,
gross
tearing
or
cutting
one
part
from
another
.
These
are
immediate
properties
of
Matter
,
but
why
they
should
be
there
,
rather
then
in
any
other
Subject
,
no
man
can
pretend
to
give
,
or
with
any
credit
aske
the
reason
.
For
Immediate
Attributes
are
indemonstrable
,
otherwise
they
would
not
be
Immediate
.
11.
So
the
Immediate
Properties
of
a
Spirit
or
Immateriall
Substance
are
Penetrability
and
Indiscerpibility
.
The
necessary
cohaesion
of
which
Attributes
with
the
Subject
is
as
little
demonstrable
as
the
former
.
For
supposing
that
,
which
I
cannot
but
assert
,
to
be
evidently
true
,
That
there
is
no
Substance
but
it
has
in
some
sort
or
other
the
Three
dimensions
;
This
Substance
,
which
we
call
Matter
,
might
as
well
have
been
penetrable
as
impenetrable
,
and
yet
have
been
Substance
:
But
now
that
it
does
so
certainly
and
irresistibly
keep
one
part
of
it self
from
penetrating
another
,
it
is
so
,
we
know
not
why
.
For
there
is
no
necessary
connexion
discernible
betwixt
Substance
with
three
dimensions
,
and
Impenetrability
.
For
what
some
alledge
,
that
it
implyes
a
contradiction
,
That
extended
substance
should
run
one
part
into
another
;
for
so
part
of
the
Extension
,
and
consequently
of
the
Substance
,
would
be
lost
;
this
,
I
say
,
(
if
nearly
looked
into
)
is
of
no
force
.
For
the
Substance
is
no
more
lost
in
this
case
,
then
when
a
string
is
doubled
and
redoubled
,
or
a
piece
of
wax
reduced
from
a
long
figure
to
a
round
:
The
dimension
of
Longitude
is
in
some
part
lost
,
but
without
detriment
to
the
Substance
of
the
wax
.
In
like
manner
when
one
part
of
an
extended
Substance
runs
into
another
,
something
both
of
Longitude
,
Latitude
and
Profundity
may
be
lost
,
and
yet
all
the
Substance
there
still
;
as
well
as
Longitude
lost
in
the
other
case
without
any
loss
▪
of
the
Substance
.
And
as
what
was
lost
in
Longitude
was
gotten
in
Latitude
or
Profundity
before
,
so
what
is
lost
here
in
all
or
any
two
of
the
dimensions
,
is
kept
safe
in
Essential
Spissitude
.
For
so
I
will
call
this
Mode
or
Property
of
a
Substance
,
that
is
able
to
receive
one
part
of
it self
into
another
.
Which
fourth
Mode
is
as
easy
and
familiar
to
my
Understanding
,
as
that
of
the
Three
dimensions
to
my
Sense
or
Fancy
▪
For
I
mean
nothing
else
by
Spissitude
,
but
the
redoubling
or
contracting
of
Substance
into
less
space
then
it
does
sometimes
occupy
.
And
Analogous
to
this
is
the
lying
of
two
Substances
of
several
kindes
in
the
same
place
at
once
.
To
both
these
may
be
applied
the
termes
of
Reduplication
and
Saturation
:
The
former
when
Essence
or
Substance
is
but
once
redoubled
into
it self
or
into
another
;
the
latter
when
so
oft
,
that
it
will
not
easily
admit
any
thing
more
.
And
that
more
extensions
then
one
may
be
commensurate
,
at
the
same
time
,
to
the
same
Place
,
is
plain
,
in
that
Motion
is
coextended
with
the
Subject
wherein
it
is
,
and
both
with
Space
.
And
Motion
is
not
nothing
;
wherefore
two
things
may
be
commensurate
to
one
space
at
once
.
12.
Now
then
Extended
Substance
(
and
all
Substances
are
extended
)
being
of
it self
indifferent
to
Penetrability
or
Impenetrability
,
and
we
finding
one
kind
of
Substance
so
impenetrable
,
that
one
part
will
not
enter
at
all
into
another
(
which
with
as
much
reason
we
might
expect
to
find
so
irresistibly
united
one
part
with
another
that
nothing
in
the
world
could
dissever
them
.
For
this
Indiscerpibility
has
as
good
a
connexion
with
Substance
as
Impenetrability
has
,
they
neither
falling
under
the
cognoscence
of
Reason
or
Demonstration
,
but
being
immediate
Attributes
of
such
a
Subject
.
For
a
man
can
no
more
argue
from
the
Extension
of
Substance
,
that
it
is
Discerpible
,
then
that
it
is
Penetrable
;
there
being
as
good
a
capacity
in
Extension
for
Penetration
as
Discerption
)
I
conceive
,
I
say
,
from
hence
we
may
as
easily
admit
that
some
Substance
may
be
of
it self
Indiscerpible
,
as
well
as
others
Impenetrable
;
and
that
as
there
is
one
kind
of
Substance
,
which
of
it's
own
nature
is
Impenetrable
and
Discerpible
,
so
there
may
be
another
Indiscerpible
and
Penetrable
.
Neither
of
which
a
man
can
give
any
other
account
of
,
then
that
they
have
the
immediate
Properties
of
such
a
Subject
.
AXIOME
X.
The
discovery
of
some
Power
,
Property
,
or
Operation
,
incompetible
to
one
Subject
,
is
an
infallible
argument
of
the
existence
of
some
other
,
to
which
it
must
be
competible
.
13.
AS
when
Pythagoras
was
spoken
unto
by
the
River
Nessus
,
when
he
passed
over
it
,
and
a
Tree
by
the
command
of
Thespesion
the
chief
of
the
Gymnosophists
saluted
Apollonius
in
a
distinct
and
articulate
voice
,
but
small
as
a
womans
;
it
is
evident
,
I
say
,
That
there
was
something
there
that
was
neither
River
nor
Tree
,
to
which
these
salutations
must
be
attributed
,
no
Tree
nor
River
having
any
Faculty
of
Reason
nor
Speech
.
CHAP.
III.
1.
The
general
notions
of
Body
and
Spirit
.
2.
That
the
notion
of
Spirit
is
altogether
as
intelligible
as
that
of
Body
.
3.
Whether
there
be
any
Substance
of
a
mixt
nature
,
betwixt
Body
and
Spirit
.
1.
THE
greatest
and
grossest
obstacle
to
the
belief
of
the
Immortality
of
the
Soul
,
is
that
confident
opinion
in
some
,
as
if
the
very
notion
of
a
Spirit
were
a
piece
of
Non-sense
and
perfect
Incongruity
in
the
conception
thereof
.
Wherefore
to
proceed
by
degrees
to
our
maine
designe
,
and
to
lay
our
foundation
low
and
sure
,
we
will
in
the
first
place
expose
to
view
the
genuine
notion
of
a
Spirit
,
in
the
generall
acception
thereof
;
and
afterwards
of
several
kindes
of
Spirits
:
that
it
may
appear
to
all
,
how
unjust
that
cavill
is
against
Incorporeall
substances
,
as
if
they
were
meer
Impossibilities
and
contradictious
Inconsistencies
.
I
will
define
therefore
a
Spirit
in
generall
thus
,
A
substance
penetrable
and
indiscerpible
.
The
fitness
of
which
definition
will
be
the
better
understood
,
if
we
divide
Substance
in
generall
into
these
first
kindes
,
viz.
Body
and
Spirit
,
and
then
define
Body
to
be
A
Substance
impenetrable
and
discerpible
.
Whence
the
contrary
kind
to
this
is
fitly
defined
,
A
Substance
penetrable
and
indiscerpible
.
2.
Now
I
appeale
to
any
man
that
can
set
aside
prejudice
,
and
has
the
free
use
of
his
Faculties
,
whether
every
term
in
the
definition
of
a
Spirit
be
not
as
intelligible
and
congruous
to
reason
,
as
in
that
of
a
Body
.
For
the
precise
notion
of
Substance
is
the
same
in
both
,
in
which
,
I
conceive
,
is
comprised
Extension
and
Activity
either
connate
or
communicated
.
For
matter
it self
once
moved
can
move
other
matter
.
And
it
is
as
easy
to
understand
what
Penetrable
is
,
as
Impenetrable
,
and
what
Indiscerpible
as
Discerpible
;
and
Penetrability
and
Indiscerpibility
being
as
immediate
to
Spirit
,
as
Impenetrability
and
Discerpibility
to
Body
,
there
is
as
much
reason
to
be
given
for
the
attributes
of
the
one
as
of
the
other
,
by
Axiome
9.
And
Substance
in
its
precise
notion
including
no
more
of
Impenetrability
then
Indiscerpibility
,
we
may
as
well
wonder
how
one
kind
of
Substance
can
so
firmly
and
irresistibly
keep
out
another
Substance
(
as
Matter
for
example
does
the
parts
of
Matter
)
as
that
the
parts
of
another
Substance
hold
so
fast
together
,
that
they
are
by
no
means
Discerpible
,
as
we
have
already
intimated
:
And
therefore
this
holding
out
in
one
being
as
difficult
a
business
to
conceive
as
the
holding
together
in
the
other
,
this
can
be
no
prejudice
to
the
notion
of
a
Spirit
.
For
there
may
be
very
fast
union
where
we
cannot
at
all
imagine
the
cause
thereof
,
as
in
such
Bodies
which
are
exceeding
hard
,
where
no
man
can
fancy
what
holds
the
parts
together
so
strongly
;
and
there
being
no
greater
difficulty
here
,
then
that
a
man
cannot
imagine
what
holds
the
parts
of
a
Spirit
together
,
it
will
follow
by
Axiome
7.
that
the
notion
of
a
Spirit
is
not
to
be
excepted
against
as
an
incongruous
notion
,
but
is
to
be
admitted
for
the
notion
of
a
thing
that
may
really
exist
.
3.
It
may
be
doubted
,
whether
there
may
not
be
Essences
of
a
middle
condition
betwixt
these
Corporeal
and
Incorporeal
Substances
we
have
described
,
and
that
of
two
sorts
,
The
one
Impenetrable
and
Indiscerpible
,
the
other
Penetrable
and
Discerpible
.
But
concerning
the
first
,
if
Impenetrability
be
understood
in
reference
to
Matter
,
it
is
plaine
there
can
be
no
such
Essence
in
the
world
;
and
if
in
reference
to
its
own
parts
,
though
it
may
then
look
like
a
possible
Idea
in
it self
,
yet
there
is
no
footsteps
of
the
existence
thereof
in
Nature
,
the
Souls
of
men
and
Daemons
implying
contraction
and
dilatation
in
them
.
As
for
the
latter
,
it
has
no
priviledge
for
any
thing
more
then
Matter
it self
has
,
or
some
Mode
of
Matter
.
For
it
being
Discerpible
,
it
is
plain
it's
union
is
by
Juxtaposition
of
parts
,
and
the
more
penetrable
,
the
less
likely
to
conveigh
sense
and
motion
to
any
distance
.
Besides
the
ridiculous
sequel
of
this
supposition
,
that
will
fill
the
Universe
with
an
infinite
number
of
shreds
and
rags
of
Souls
and
Spirits
,
never
to
be
reduced
again
to
any
use
or
order
.
And
lastly
,
the
proper
notion
of
a
Substance
Incorporeal
fully
counter-distinct
to
a
Corporeal
Substance
,
necessarily
including
in
it
so
strong
and
indissoluble
union
of
parts
,
that
it
is
utterly
Indiscerpible
,
whenas
yet
for
all
that
in
this
general
notion
thereof
neither
sense
nor
cogitation
is
implyed
,
it
is
most
rational
to
conceive
,
that
that
Substance
wherein
they
are
must
assuredly
be
Incorporeal
in
the
strictest
signification
;
the
nature
of
cogitation
and
communion
of
sense
arguing
a
more
perfect
degree
of
union
then
is
in
meer
Indiscerpibility
of
parts
.
But
all
this
Scrupulositie
might
have
been
saved
;
For
I
confidently
promise
my self
,
that
there
are
none
so
perversly
given
to
tergiversations
and
subterfuges
,
but
that
they
will
acknowledge
,
whereever
I
can
prove
that
there
is
a
Substance
distinct
from
Body
or
Matter
,
that
it
is
in
the
most
full
and
proper
sense
Incorporeal
.
CHAP.
IV.
1.
That
the
notions
of
the
several
kindes
of
Immateriall
Beings
have
no
Inconsistencie
nor
Incongruitie
in
them
.
2.
That
the
nature
of
God
is
as
intelligible
as
the
nature
of
any
Being
whatsoever
.
3.
The
true
notion
of
his
Ubiquity
,
and
how
intelligible
it
is
.
4.
Of
the
union
of
the
Divine
Essence
.
5.
Of
his
power
of
Creation
.
1.
WE
have
shewn
,
that
the
notion
of
a
Spirit
in
general
is
not
at
all
incongruous
nor
impossible
:
And
it
is
as
congruous
,
consistent
and
intelligible
in
the
sundry
kindes
thereof
;
as
for
example
that
of
God
,
of
Angels
,
of
the
Souls
of
Men
and
Brutes
,
and
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Seminal
Forms
of
things
.
2.
The
notion
of
God
,
though
the
knowledge
thereof
be
much
prejudiced
by
the
confoundedness
and
stupidity
of
either
superstitious
or
profane
men
,
that
please
themselves
in
their
large
Rhetorications
,
concerning
the
unconceiveableness
and
utter
incomprehensibleness
of
the
Deity
;
the
one
by
way
of
a
devotional
exaltation
of
the
transcendency
of
his
nature
,
the
other
to
make
the
belief
of
his
exsistence
ridiculous
,
and
craftily
and
perversly
to
intimate
that
there
is
no
God
at
all
,
the
very
conception
of
him
being
made
to
appear
nothing
else
but
a
bundle
of
inconsistencies
and
impossibilities
;
Nevertheless
I
shall
not
at
all
stick
to
affirm
,
that
His
Idea
or
Notion
is
as
easy
as
any
Notion
else
whatsoever
,
and
that
we
may
know
as
much
of
him
as
of
any
thing
else
in
the
world
.
For
the
very
Essence
or
naked
Substance
of
nothing
can
possibly
be
known
by
Axiome
8.
But
for
His
Attributes
,
they
are
as
conspicuous
as
the
attributes
of
any
Subject
or
Substance
whatever
;
From
which
a
man
may
easily
define
him
thus
;
God
is
a
Spirit
eternal
,
infinite
in
essence
and
goodness
,
omniscient
,
omnipotent
,
and
of
himself
necessarily
existent
.
I
appeal
to
any
man
,
if
every
term
in
this
Definition
be
not
sufficiently
intelligible
.
For
as
for
Spirit
,
that
has
been
already
defined
and
explained
.
By
Eternal
I
understand
nothing
here
but
Duration
without
end
or
beginning
:
by
Infiniteness
of
essence
,
that
his
Essence
or
Substance
has
no
bounds
,
no
more
then
his
Duration
:
by
Infinite
in
goodness
,
such
a
benign
will
in
God
as
is
carried
out
to
boundless
and
innumerable
benefactions
:
by
Omnisciency
and
Omnipotency
,
the
ability
of
knowing
or
doing
any
thing
that
can
be
conceived
without
a
plain
contradiction
:
by
Self-existency
,
that
he
has
his
Being
from
none
other
:
and
by
necessary
Existence
,
that
he
cannot
fail
to
be
.
What
terms
of
any
Definition
are
more
plain
then
these
of
this
?
or
what
Subject
can
be
more
accurately
defined
then
this
is
?
For
the
naked
Subject
or
Substance
of
any
thing
is
no
otherwise
to
be
known
then
thus
.
And
they
that
gape
after
any
other
Speculative
knowledg
of
God
then
what
is
from
his
Attributes
and
Operations
,
they
may
have
their
heads
and
mouths
filled
with
many
hot
scalding
fancies
and
words
,
and
run
mad
with
the
boysterousness
of
their
own
Imagination
,
but
they
will
never
hit
upon
any
sober
Truth
.
3.
Thus
have
I
delivered
a
very
explicite
and
intelligible
notion
of
the
nature
of
God
;
which
I
might
also
more
compendiously
define
,
An
Essence
absolutely
perfect
,
in
which
all
the
terms
of
the
former
Definition
are
comprehended
,
and
more
then
I
have
named
,
or
thought
needful
to
name
,
much
less
to
insist
upon
;
as
his
power
of
Creation
,
and
his
Omnipresence
or
Ubiquity
,
which
are
necessarily
included
in
the
Idea
of
absolute
perfection
.
The
latter
whereof
some
ancient
Philosophers
endeavoring
to
set
out
,
have
defined
God
to
be
a
Circle
whose
Center
is
every
where
and
Circumference
no
where
.
By
which
description
certainly
nothing
else
can
be
meant
,
but
that
the
Divine
Essence
is
every
where
present
with
all
those
adorable
Attributes
of
Infinite
and
absolutely
perfect
Goodness
,
Knowledg
and
Power
,
according
to
that
sense
in
which
I
have
explained
them
.
Which
Ubiquity
or
Omnipresence
of
God
is
every
whit
as
intelligible
as
the
overspreading
of
Matter
into
all
places
.
4.
But
if
here
any
one
demand
,
How
the
parts
,
as
I
may
so
call
them
,
of
the
Divine
Amplitude
hold
together
,
that
of
Matter
being
so
discerpible
;
it
might
be
sufficient
to
remind
him
of
what
we
have
already
spoken
of
the
general
notion
of
a
Spirit
.
But
besides
that
,
here
may
be
also
a
peculiar
rational
account
given
thereof
,
it
implying
a
contradiction
,
that
an
Essence
absolutely
perfect
should
be
either
limited
in
presence
,
or
change
place
in
part
or
whole
,
they
being
both
notorious
Effects
or
Symptoms
of
Imperfection
,
which
is
inconsistent
with
the
nature
of
God
.
And
no
better
nor
more
cogent
reason
can
be
given
of
any
thing
,
then
that
it
implyes
a
contradiction
to
be
otherwise
.
5.
That
power
also
of
creating
things
of
nothing
,
there
is
a
very
close
connexion
betwixt
it
and
the
Idea
of
God
,
or
of
a
Being
absolutely
perfect
.
For
this
Being
would
not
be
what
it
is
conceived
to
be
,
if
it
were
destitute
of
the
power
of
Creation
,
and
therefore
this
Attribute
has
no
less
cohaerence
with
the
Subject
,
then
that
it
is
a
contradiction
it
should
not
be
in
it
,
as
was
observed
of
the
foregoing
Attribute
of
Indiscerpibilitie
in
God
.
But
to
alledge
that
a
man
cannot
imagine
how
God
should
create
something
of
nothing
,
or
how
the
Divine
Essence
holds
so
closely
and
invincibly
together
,
is
to
transgress
against
the
3.
4.
and
5.
Axiomes
,
and
to
appeal
to
a
Faculty
that
has
no
right
to
determine
the
case
.
CHAP.
V.
1.
The
Definition
belonging
to
all
Finite
and
Created
Spirits
.
2.
Of
Indiscerpibility
,
a
symbolical
representation
thereof
.
3.
An
Objection
answered
against
that
representation
.
1.
WE
have
done
with
the
notion
of
that
Infinite
and
Uncreated
Spirit
we
usually
call
God
;
we
come
now
to
those
that
are
Created
and
Finite
,
as
the
Spirits
of
Angels
,
Men
and
Brutes
,
we
will
cast
in
the
Seminal
Forms
also
,
or
Archei
,
as
the
Chymists
call
them
,
though
haply
the
world
stands
in
no
need
of
them
.
The
Properties
of
a
Spirit
,
as
it
is
a
notion
common
to
all
these
,
I
have
already
enumerated
in
my
Antidote
,
Lib.
1.
cap.
4.
Self-motion
,
Self-penetration
,
Self-contraction
and
dilatation
,
and
Indivisibility
,
by
which
I
mean
Indiscerpibility
:
to
which
I
added
Penetrating
,
Moving
,
and
Altering
the
matter
.
We
may
therefore
define
this
kind
of
Spirit
we
speak
of
,
to
be
A
substance
Indiscerpible
,
that
can
move
it self
,
that
can
penetrate
,
contract
,
and
dilate
it self
,
and
can
also
penetrate
,
move
,
and
alter
the
matter
.
We
will
now
examine
every
term
of
this
Definition
,
from
whence
it
shall
appear
,
that
it
is
as
congruous
and
intelligible
,
as
those
Definitions
that
are
made
of
such
things
as
all
men
without
any
scruple
acknowledg
to
exist
.
2.
Of
the
Indiscerpibility
of
a
Spirit
we
have
already
given
rational
grounds
to
evince
it
not
impossible
,
it
being
an
Immediate
attribute
thereof
,
as
Impenetrability
is
of
a
Body
,
and
as
conceivable
or
imaginable
,
that
one
Substance
of
it's
own
nature
may
invincibly
hold
its
parts
together
,
so
that
they
cannot
be
disunited
nor
dissevered
,
as
that
another
may
keep
out
so
stoutly
and
irresistibly
another
Substance
from
entring
into
the
same
space
or
place
with
it self
.
For
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Impenetrability
is
not
at
all
contained
in
the
precise
conception
of
a
Substance
as
Substance
,
as
I
have
already
signified
.
But
besides
that
Reason
may
thus
easily
apprehend
that
it
may
be
so
,
I
shall
a
little
gratifie
Imagination
,
and
it
may
be
Reason
too
,
in
offering
the
manner
how
it
is
so
,
in
this
kind
of
Spirit
we
now
speak
of
.
That
ancient
notion
of
Light
and
Intentional
species
is
so
far
from
a
plain
impossibility
,
that
it
has
been
heretofore
generally
,
and
is
still
by
very
many
persons
,
looked
upon
as
a
Truth
,
that
is
,
That
Light
and
Colour
doe
ray
in
such
sort
as
they
are
described
in
the
Peripatetical
Philosophie
.
Now
it
is
observable
in
Light
,
that
it
is
most
vigorous
towards
its
fountain
,
and
fainter
by
degrees
.
But
we
will
reduce
the
matter
to
one
lucid
point
,
which
,
according
to
the
acknowledged
Principles
of
Opticks
,
will
fill
a
distance
of
space
with
its
rays
of
light
:
Which
rayes
may
indeed
be
reverberated
back
towards
their
center
by
interposing
some
opake
body
,
and
so
this
Orbe
of
light
contracted
;
but
,
according
to
the
Aristotelean
Hypothesis
,
it
was
alwayes
accounted
impossible
that
they
should
be
clipt
off
,
or
cut
from
this
lucid
point
,
and
be
kept
apart
by
themselves
.
Those
whom
dry
Reason
will
not
satisfy
,
may
,
if
they
please
,
entertain
their
Fancy
with
such
a
representation
as
this
,
which
may
a
little
ease
the
anxious
importunity
of
their
mind
,
when
it
too
eagerly
would
comprehend
the
manner
how
this
Spirit
we
speak
of
may
be
said
to
be
Indiscerpible
.
For
think
of
any
ray
of
this
orbe
of
light
,
it
does
sufficiently
set
out
to
the
imagination
how
Extension
and
Indiscerpibility
may
consist
together
.
See
further
in
my
Antidote
,
Lib.
1.
cap.
4.
as
also
the
Appendix
cap.
3.
and
10.
3.
But
if
any
object
,
That
the
lucid
Center
of
this
orbe
,
or
the
Primary
substance
,
as
I
call
it
,
in
the
forecited
places
,
is
either
divisible
or
absolutely
indivisible
,
and
if
it
be
divisible
,
that
as
concerning
that
Inmost
of
a
Spirit
,
this
representation
is
not
at
all
serviceable
to
set
off
the
nature
thereof
,
by
shewing
how
the
parts
there
may
hold
together
so
indiscerpibly
,
but
if
absolutely
indivisible
,
that
it
seems
to
be
nothing
;
To
this
I
answer
,
what
Scaliger
somewhere
has
noted
,
That
what
is
infinitely
great
or
infinitely
small
,
the
imagination
of
man
is
at
a
loss
to
conceive
it
.
Which
certainly
is
the
ground
of
the
perplexedness
of
that
Probleme
concerning
Matter
,
whether
it
consists
of
points
,
or
onely
of
particles
divisible
in
infinitum
.
But
to
come
more
closely
to
the
business
;
I
say
that
though
we
should
acknowledg
the
Inmost
Center
of
life
,
or
the
very
first
point
,
as
I
may
so
call
it
,
of
the
primary
Substance
(
for
this
primary
Substance
is
in
some
sort
gradual
)
to
be
purely
indivisible
,
it
does
not
at
all
follow
,
no
not
according
to
Imagination
it self
,
that
it
must
be
nothing
.
For
let
us
imagine
a
Perfect
Plain
,
and
on
this
Plain
a
perfect
Globe
,
we
cannot
conceive
but
this
Globe
touches
the
Plain
,
and
that
in
what
we
ordinarily
call
a
point
,
else
the
one
would
not
be
a
Globe
,
or
the
other
not
a
Plain
.
Now
it
is
impossible
that
one
body
should
touch
another
,
and
yet
touch
one
another
in
nothing
.
Wherefore
this
inmost
Center
of
life
is
something
,
and
something
so
full
of
essential
vigour
and
virtue
,
that
though
gradually
it
diminish
,
yet
can
fill
a
certain
Sphere
of
Space
with
its
own
presence
and
activity
,
as
a
spark
of
light
illuminates
the
duskish
aire
.
Wherefore
there
being
no
greater
perplexity
nor
subtilty
in
the
consideration
of
this
Center
of
life
or
Inmost
of
a
Spirit
,
then
there
is
in
the
Atomes
of
Matter
,
we
may
by
Axiome
7.
rightly
conclude
,
That
Indiscerpibility
has
nothing
in
the
notion
thereof
,
but
what
may
well
consist
with
the
possibility
of
the
existence
of
the
Subject
whereunto
it
belongs
.
CHAP.
VI.
1.
Axiomes
that
tend
to
the
demonstrating
how
the
Center
or
First
point
of
the
Primary
Substance
of
a
Spirit
may
be
Indiscerpible
.
2.
Several
others
that
demonstrate
how
the
Secondary
Substance
of
a
Spirit
may
be
Indiscerpible
.
3.
An
application
of
these
Principles
.
4.
Of
the
union
of
the
Secondary
Substance
considered
transversly
.
5.
That
the
notion
of
a
Spirit
has
less
difficulty
then
that
of
Matter
.
6.
An
answer
to
an
Objection
from
the
Rational
faculty
.
7.
Answers
to
Objections
suggested
from
Fancy
.
8.
A
more
compendious
satisfaction
concerning
the
notion
of
a
Spirit
.
1.
AND
thus
we
have
fairly
well
gratified
the
Fancy
of
the
Curious
concerning
the
Extension
and
Indiscerpibility
of
a
Spirit
;
but
we
shall
advance
yet
higher
,
and
demonstrate
the
possibility
of
this
notion
to
the
severest
Reason
,
out
of
these
following
Principles
.
AXIOME
XI
.
A
Globe
touches
a
Plain
in
something
,
though
in
the
least
that
is
conceivable
to
be
reall
.
AXIOME
XII
.
The
least
that
is
conceivable
is
so
little
,
that
it
cannot
be
conceived
to
be
discerpible
into
less
.
AXIOME
XIII
.
As
little
as
this
is
,
the
repetition
of
it
will
amount
to
considerable
magnitudes
.
AS
for
example
,
if
this
Globe
be
drawn
upon
a
Plain
,
it
constitutes
a
Line
,
and
a
Cylinder
drawn
upon
a
Plain
,
or
this
same
Line
described
by
the
Globe
multiplyed
into
it self
,
constitutes
a
superficies
,
&c.
This
a
man
cannot
deny
,
but
the
more
he
thinks
of
it
,
the
more
certainly
true
he
will
find
it
.
AXIOME
XIV
.
Magnitude
cannot
arise
out
of
meer
Non-Magnitudes
.
FOR
multiply
Nothing
ten
thousand
millions
of
times
into
nothing
▪
the
Product
will
be
still
nothing
.
Besides
,
if
that
wherein
the
Globe
touches
a
Plain
were
more
then
Indiscerpible
,
that
is
,
purely
Indivisible
,
it
is
manifest
that
a
Line
will
consist
of
Points
Mathematically
so
called
,
that
is
,
purely
Indivisible
,
which
is
the
grandest
absurdity
that
can
be
admitted
in
Philosophy
,
and
the
most
contradictions
thing
imaginable
.
AXIOME
XV.
The
same
thing
by
reason
of
its
extreme
littleness
may
be
utterly
Indiscerpible
,
though
intellectually
Divisible
.
THis
plainly
arises
out
of
the
foregoing
Principles
:
For
every
Quantity
is
intellectually
divisible
;
but
something
Indiscerpible
was
afore
demonstrated
to
be
Quantity
,
and
consequently
divisible
,
otherwise
Magnitude
would
consist
of
Mathematicall
points
.
Thus
have
I
found
a
possibility
for
the
Notion
of
the
Center
of
a
Spirit
,
which
is
not
a
Mathematicall
point
,
but
Substance
,
in
Magnitude
so
little
,
that
it
is
Indiscerpible
;
but
in
virtue
so
great
,
that
it
can
send
forth
out
of
it self
so
large
a
Sphere
of
Secondary
Substance
,
as
I
may
so
call
it
,
that
it
is
able
to
actuate
grand
Proportions
of
Matter
,
this
whole
Sphere
of
life
and
activity
being
in
the
mean
time
utterly
Indiscerpible
.
2.
This
I
have
said
,
and
shall
now
prove
it
by
adding
a
few
more
Principles
of
that
evidence
,
as
the
most
rigorous
Reason
shall
not
be
able
to
deny
them
.
AXIOME
XVI
An
Emanative
Cause
is
the
notion
of
a
thing
possible
.
BY
an
Emanative
Cause
is
understood
such
a
Cause
as
meerly
by
Being
,
no
other
activity
or
causality
interposed
,
produces
an
Effect
.
That
this
is
possible
is
manifest
,
it
being
demonstrable
that
there
is
de
facto
some
such
Cause
in
the
world
;
because
something
must
move
it self
.
Now
if
there
be
no
Spirit
,
Matter
must
of
necessity
move
it self
,
where
you
cannot
imagine
any
activity
or
causality
,
but
the
bare
essence
of
the
Matter
from
whence
this
motion
comes
.
For
if
you
would
suppose
some
former
motion
that
might
be
the
cause
of
this
,
then
we
might
with
as
good
reason
suppose
some
former
to
be
the
cause
of
that
,
and
so
in
infinitum
.
AXIOME
XVII
.
An
Emanative
Effect
is
coexistent
with
the
very
substance
of
that
which
is
said
to
be
the
Cause
thereof
.
THis
must
needs
be
true
,
because
that
very
Substance
which
is
said
to
be
the
Cause
,
is
the
adaequate
&
immediate
Cause
,
and
wants
nothing
to
be
adjoyned
to
its
bare
essence
for
the
production
of
the
Effect
;
and
therefore
by
the
same
reason
the
Effect
is
at
any
time
,
it
must
be
at
all
times
,
or
so
long
as
that
Substance
does
exist
.
AXIOME
XVIII
.
No
Emanative
Effect
,
that
exceeds
not
the
virtues
and
powers
of
a
Cause
,
can
be
said
to
be
impossible
to
be
produced
by
it
.
THis
is
so
plain
,
that
nothing
need
be
added
for
either
explanation
or
proof
.
AXIOME
XIX
.
There
may
be
a
Substance
of
that
high
Vertue
and
Excellency
,
that
it
may
produce
another
Substance
by
Emanative
causality
,
provided
that
Substance
produced
be
in
due
graduall
proportions
inferiour
to
that
which
causes
it
.
THis
is
plain
out
of
the
foregoing
Principle
.
For
there
is
no
contradiction
nor
impossibility
of
a
Cause
producing
an
Effect
less
noble
then
it self
,
for
thereby
we
are
the
better
assured
that
it
does
not
exceed
the
capacity
of
its
own
powers
:
Nor
is
there
any
incongruity
,
that
one
Substance
should
cause
something
else
which
we
may
in
some
sense
call
Substance
,
though
but
Secondary
or
Emanatory
;
acknowledging
the
Primary
Substance
to
be
the
more
adequate
Object
of
divine
Creation
,
but
the
Secondary
to
be
referrible
also
to
the
Primary
or
Centrall
Substance
by
way
of
causall
relation
.
For
suppose
God
created
the
Matter
with
an
immediate
power
of
moving
it self
,
God
indeed
is
the
Prime
cause
as
well
of
the
Motion
as
of
the
Matter
,
and
yet
nevertheless
the
Matter
is
rightly
said
to
move
it self
.
Finally
,
this
Secondary
or
Emanatory
Substance
may
be
rightly
called
Substance
,
because
it
is
a
Subject
indued
with
certain
powers
and
activities
,
and
that
it
does
not
inhaere
as
an
Accident
in
any
other
Substance
or
Matter
,
but
could
maintaine
its
place
,
though
all
Matter
or
what
other
Substance
soever
were
removed
out
of
that
space
it
is
extended
through
,
provided
its
Primary
Substance
be
but
safe
.
3.
From
these
four
Principles
I
have
here
added
,
we
may
have
not
an
imaginative
but
rationall
apprehension
of
that
part
of
a
Spirit
which
we
call
the
Secondary
Substance
thereof
.
Whose
Extension
arising
by
graduall
Emanation
from
the
First
and
primest
Essence
,
which
we
call
the
Center
of
the
Spirit
(
which
is
no
impossible
supposition
by
the
16.
18.
and
19.
Axiomes
)
we
are
led
from
hence
to
a
necessary
acknowledgment
of
perfect
Indiscerpibility
of
parts
,
though
not
intellectuall
Indivisibility
,
by
Axiome
17.
for
it
implyes
a
contradiction
that
an
Emanative
effect
should
be
disjoyned
from
its
originall
.
4.
Thus
have
I
demonstrated
how
a
Spirit
,
considering
the
lineaments
of
it
(
as
I
may
so
call
them
)
from
the
Center
to
the
Circumference
,
is
utterly
indiscerpible
.
But
now
if
any
be
so
curious
as
to
ask
how
the
parts
thereof
hold
together
in
a
line
drawn
cross
to
these
from
the
Center
(
for
Imagination
,
it
may
be
,
will
suggest
they
lye
all
loose
)
I
answer
that
the
conjecture
of
Imagination
is
here
partly
true
and
partly
false
,
or
is
true
or
false
as
she
shall
be
interpreted
.
For
if
she
mean
by
loose
,
actually
disunited
,
it
is
false
and
ridiculous
:
but
if
only
so
discerpible
,
that
one
part
may
be
disunited
from
another
,
that
is
not
only
true
,
but
necessary
;
otherwise
a
Spirit
could
not
contract
one
part
and
extend
another
,
which
is
yet
an
Hypothesis
necessary
to
be
admitted
.
Wherefore
this
Objection
is
so
far
from
weakning
the
possibility
of
this
notion
,
that
it
gives
occasion
more
fully
to
declare
the
exact
concinnity
thereof
.
To
be
brief
therefore
,
a
Spirit
from
the
Center
to
the
Circumference
is
utterly
indiscerpible
,
but
in
lines
cross
to
this
it
is
closely
cohaerent
,
but
not
indiscerpibly
;
which
cohaesion
may
consist
in
an
immediate
union
of
these
parts
,
and
transverse
penetration
and
transcursion
of
secondary
substance
thorough
this
whole
Sphere
of
life
which
we
call
a
Spirit
.
Nor
need
we
wonder
that
so
full
an
Orbe
should
swell
out
from
so
subtil
and
small
a
point
as
the
Center
of
this
Spirit
is
supposed
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Aristotle
somewhere
sayes
of
the
mind
of
man
.
And
besides
it
is
but
what
is
seen
in
some
sort
to
the
very
eye
in
light
,
how
large
a
spheare
of
aire
a
little
spark
will
illuminate
.
5.
This
is
the
pure
Idea
of
a
created
Spirit
in
general
,
concerning
which
if
there
be
yet
any
cavill
to
be
made
,
it
can
be
none
other
then
what
is
perfectly
common
to
it
and
to
Matter
,
that
is
,
the
unimaginableness
of
Points
and
smallest
Particles
,
and
how
what
is
discerpible
cannot
at
all
hang
together
;
but
this
not
hindering
Matter
from
actuall
existence
,
there
is
no
reason
that
it
should
any
way
pretend
to
the
inferring
of
the
impossibility
of
the
existence
of
a
Spirit
by
Axiome
7.
But
the
most
lubricous
supposition
that
we
goe
upon
here
,
is
not
altogether
so
intricate
as
those
difficulties
in
Matter
.
For
if
that
be
but
granted
,
in
which
I
find
no
absurdity
,
That
a
Particle
of
Matter
may
be
so
little
that
it
is
utterly
uncapable
of
being
made
less
,
it
is
plain
that
one
and
the
same
thing
,
though
intellectually
divisible
,
may
yet
be
really
indiscerpible
.
And
indeed
it
is
not
only
possible
,
but
it
seems
necessary
that
this
should
be
true
:
For
though
we
should
acknowledg
that
Matter
were
discerpible
in
infinitum
,
yet
supposing
a
Cause
of
Infinite
distinct
perception
and
as
Infinite
power
,
(
and
God
is
such
)
this
Cause
can
reduce
this
capacity
of
infinite
discerpibleness
of
Matter
into
act
,
that
is
to
say
,
actually
and
at
once
discerp
it
or
disjoyn
it
into
so
many
particles
as
it
is
discerpible
into
.
From
whence
it
will
follow
,
that
one
of
these
particles
reduced
to
this
perfect
Parvitude
,
is
then
utterly
indiscerpible
,
and
yet
intellectually
divisible
,
otherwise
magnitude
would
consist
of
meer
points
,
which
would
imply
a
contradiction
.
We
have
therefore
plainly
demonstrated
by
reason
,
that
Matter
consists
of
parts
indiscerpible
;
and
therefore
there
being
no
other
Faculty
to
give
suffrage
against
it
,
for
neither
sense
nor
any
common
notion
can
contradict
it
,
it
remains
by
Axiome
5.
that
the
Conclusion
is
true
.
6.
What
some
would
object
from
Reason
,
that
these
perfect
Parvitudes
being
acknowledged
still
intellectually
divisible
,
must
still
have
parts
into
which
they
are
divisible
,
and
therefore
be
still
discerpible
▪
to
this
it
is
answered
,
That
division
into
parts
does
not
imply
any
discerpibility
,
because
the
parts
conceived
in
one
of
these
Minima
Corporalia
(
as
I
may
so
call
them
)
are
rather
essentiall
or
formall
parts
then
integrall
,
and
can
no
more
actually
be
dissevered
,
then
Sense
and
Reason
from
the
Soul
of
a
man
.
For
it
is
of
the
very
Essence
of
Matter
to
be
divisible
,
but
it
is
not
at
all
included
in
the
essence
thereof
to
be
discerpible
;
and
therefore
where
discerpibility
fails
there
is
no
necessity
that
divisibility
should
faile
also
.
See
the
Preface
,
Sect.
3.
7.
As
for
the
trouble
of
spurious
suggestions
or
representations
from
the
Fancy
,
as
if
these
perfect
Parvitudes
were
round
Bodyes
,
and
that
therefore
there
would
be
Triangular
intervals
betwixt
,
void
of
Matter
,
they
are
of
no
moment
in
this
case
,
she
alwayes
representing
a
Discerpible
magnitude
instead
of
an
Indiscerpible
one
.
Wherefore
she
bringing
in
a
false
evidence
,
her
testimony
is
to
be
rejected
;
nay
if
she
could
perplex
the
cause
far
worse
,
she
was
not
to
be
heard
,
by
Axiome
the
4.
Wherefore
Fancy
being
unable
to
exhibite
the
object
we
consider
,
in
its
due
advantages
,
for
ought
we
know
these
perfect
Parvitudes
may
lye
so
close
together
,
that
they
have
no
intervals
betwixt
:
nay
it
seems
necessary
to
be
so
;
For
if
there
were
any
such
intervalls
,
they
were
capable
of
particles
less
then
these
least
of
all
,
which
is
a
contradiction
in
Reason
,
and
a
thing
utterly
impossible
.
But
if
we
should
gratify
Fancy
so
far
as
to
admit
of
these
intervals
,
the
greatest
absurdity
would
be
,
that
we
must
admit
an
insensible
Vacuum
,
which
no
Faculty
will
be
able
ever
to
confute
.
But
it
is
most
rationall
to
admit
none
,
and
more
consonant
to
our
determination
concerning
these
Minima
Corporalia
,
as
I
call
them
,
whose
largeness
is
to
be
limited
to
the
least
reall
touch
of
either
a
Globe
on
a
Plain
,
or
a
Cone
on
a
Plain
,
or
a
Globe
on
a
Globe
;
if
you
conceive
any
reall
touch
less
then
another
,
let
that
be
the
measure
of
these
Minute
Realities
in
Matter
.
From
whence
it
will
follow
,
they
must
touch
a
whole
side
at
once
,
and
therefore
can
never
leave
any
empty
intervals
.
Nor
can
we
imagine
any
Angulosities
or
round
protuberancies
in
a
quantity
infinitely
little
,
more
then
we
can
in
one
infinitely
great
,
as
I
have
already
declared
in
my
Preface
.
I
must
confess
,
a
mans
Reason
in
this
speculation
is
mounted
far
beyond
his
Imagination
;
but
there
being
worse
intricacies
in
Theories
acknowledged
constantly
to
be
true
,
it
can
be
no
prejudice
to
the
present
Conclusion
,
by
the
4.
and
7.
Axiomes
.
8.
Thus
have
we
cleared
up
a
full
and
distinct
notion
of
a
Spirit
,
with
so
unexceptionable
accuracy
,
that
no
Reason
can
pretend
to
assert
it
impossible
,
nor
unintelligible
.
But
if
the
Theory
thereof
may
seem
more
operose
and
tedious
to
impatient
wits
,
and
the
punctuality
of
the
description
the
more
hazardous
and
incredible
,
as
if
it
were
beyond
our
Faculties
to
make
so
precise
a
Conclusion
in
a
subject
so
obscure
,
they
may
ease
their
understanding
,
by
contenting
themselves
with
what
we
have
set
down
Cap.
2.
Sect.
11
,
12.
and
remember
that
that
Wisdome
and
Power
that
created
all
things
,
can
make
them
of
what
nature
He
pleases
,
and
that
if
God
will
that
there
shall
be
a
Creature
that
is
penetrable
and
indiscerpible
,
that
it
is
as
easy
a
thing
for
him
to
make
one
so
of
its
own
nature
,
as
one
impenetrable
and
discerpible
,
and
indue
it
with
what
other
properties
he
pleases
,
according
to
his
own
will
and
purpose
:
which
induments
being
immediately
united
with
the
Subject
they
are
in
,
Reason
can
make
no
further
demand
how
they
are
there
,
by
the
9.
Axiome
.
CHAP.
VII
.
1.
Of
the
Self-motion
of
a
Spirit
.
2.
Of
Self-penetration
.
3.
Of
Self-contraction
and
dilatation
.
4.
The
power
of
penetrating
of
Matter
.
5.
The
power
of
moving
,
6.
And
of
altering
the
Matter
.
1.
WE
have
proved
the
Indiscerpibility
of
a
Spirit
as
well
in
Center
as
Circumference
,
as
well
in
the
Primary
as
Secondary
Substance
thereof
,
to
be
a
very
consistent
and
congruous
Notion
.
The
next
property
is
Self-motion
,
which
must
of
necessity
be
an
Attribute
of
something
or
other
;
For
by
Self-motion
I
understand
nothing
else
but
Self-activity
,
which
must
appertain
to
a
Subject
active
of
it self
.
Now
what
is
simply
active
of
it self
,
can
no
more
cease
to
be
active
then
to
Be
;
which
is
a
sign
that
Matter
is
not
active
of
it self
,
because
it
is
reducible
to
Rest
:
Which
is
an
Argument
not
only
that
Self-activity
belongs
to
a
Spirit
,
but
that
there
is
such
a
thing
as
a
Spirit
in
the
world
,
from
which
activity
is
communicated
to
Matter
.
And
indeed
if
Matter
as
Matter
had
motion
,
nothing
would
hold
together
but
Flints
,
Adamant
,
Brass
,
Iron
;
yea
this
whole
Earth
would
suddenly
melt
into
a
thinner
Substance
then
the
subtil
Aire
,
or
rather
it
never
had
been
condensated
together
to
this
consistency
we
finde
it
.
But
this
is
to
anticipate
my
future
purpose
of
proving
That
there
are
Spirits
existing
in
the
world
:
It
had
been
sufficient
here
to
have
asserted
,
That
Self-motion
or
Self-activity
is
as
conceivable
to
appertain
to
Spirit
as
Body
,
which
is
plain
at
first
sight
to
any
man
that
appeales
to
his
own
Faculties
.
Nor
is
it
at
all
to
be
scrupled
at
,
that
any
thing
should
be
allowed
to
move
it self
,
because
our
adversaries
that
say
there
is
nothing
but
Matter
in
the
world
,
must
of
necessity
(
as
I
have
intimated
already
)
confess
that
this
Matter
moves
it self
,
though
it
be
very
incongruous
so
to
affirm
.
2.
The
congruity
and
possibility
of
Self-penetration
in
a
created
Spirit
is
to
be
conceived
,
partly
from
the
limitableness
of
the
Subject
,
and
partly
from
the
foregoing
attributes
of
Indiscerpibility
and
Self-motion
.
For
Self-penetration
cannot
belong
to
God
,
because
it
is
impossible
any
thing
should
belong
to
him
that
implyes
imperfection
,
and
Self-penetration
cannot
be
without
the
lessening
of
the
presence
of
that
which
does
penetrate
it self
,
or
the
implication
that
some
parts
of
that
essence
are
not
so
well
as
they
may
be
,
which
is
a
contradiction
in
a
Being
which
is
absolutely
perfect
.
From
the
Attributes
of
Indiscerpibility
and
Self-motion
(
to
which
you
may
adde
Penetrability
from
the
generall
notion
of
a
Spirit
)
it
is
plain
that
such
a
Spirit
as
we
define
,
having
the
power
of
Motion
upon
the
whole
extent
of
its
essence
,
may
also
determine
this
Motion
according
to
the
Property
of
its
own
nature
:
and
therefore
if
it
determine
the
motion
of
the
exteriour
parts
inward
,
they
will
return
inward
towards
the
center
of
essentiall
power
;
which
they
may
easily
doe
without
resistance
,
the
whole
Subject
being
penetrable
,
and
without
damage
,
it
being
also
indiscerpible
.
3.
From
this
Self-penetration
we
doe
not
only
easily
,
but
necessarily
,
understand
Self-contraction
and
dilatation
to
arise
.
For
this
self-moving
Substance
,
which
we
call
a
Spirit
,
cannot
penetrate
it self
,
but
it
must
needs
therewith
contract
it self
;
nor
restore
it self
again
to
it's
former
state
,
but
it
does
thereby
dilate
it self
;
so
that
we
need
not
at
all
insist
upon
these
termes
.
4.
That
power
which
a
Spirit
has
to
penetrate
Matter
we
may
easily
understand
if
we
consider
a
Spirit
only
as
a
Substance
,
whose
immediate
property
is
Activity
.
For
then
it
is
not
harder
to
imagine
this
Active
Substance
to
pervade
this
or
the
other
part
of
Matter
,
then
it
is
to
conceive
the
pervading
or
disspreading
of
motion
it self
therein
.
6.
The
last
Terme
I
put
in
the
Definition
of
a
Spirit
,
is
the
power
of
altering
the
Matter
;
which
will
necessarily
follow
from
it's
power
of
moving
it
or
directing
its
motion
.
For
Alteration
is
nothing
else
but
the
varying
of
either
the
Figures
,
or
postures
,
or
the
degrees
of
motion
in
the
particles
;
all
which
are
nothing
else
but
the
results
of
locall
motion
.
Thus
have
we
cleared
the
intelligibility
and
possibility
of
all
the
Termes
that
belong
to
the
Notion
of
a
created
Spirit
in
generall
,
at
least
of
such
as
may
be
rationally
conceived
to
be
the
causes
of
any
visible
Phaenomena
in
the
world
:
We
will
now
descend
to
the
defining
of
the
chief
Species
thereof
.
CHAP.
VIII
.
1.
Four
main
Species
of
Spirits
.
2.
How
they
are
to
be
defined
.
3.
The
definition
of
a
Seminall
Forme
;
4.
Of
the
Soule
of
a
Brute
;
5.
Of
the
Soule
of
a
Man
.
6.
The
difference
betwixt
the
Soule
of
an
Angel
and
an
humane
Soule
.
7.
The
definition
of
an
Angelical
Soule
.
8.
Of
the
Platonicall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
9.
That
Des
Cartes
his
Demonstration
of
the
Existence
of
the
Humane
Soule
does
at
least
conclude
the
possibility
of
a
Spirit
.
1.
WE
have
enumerated
four
kindes
of
Spirits
,
viz.
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Seminall
Formes
,
the
Soules
of
Brutes
,
the
Humane
Soule
,
and
that
Soule
or
Spirit
which
actuates
or
informes
the
vehicles
of
Angels
:
For
I
look
upon
Angels
to
be
as
truly
a
compound
Being
,
consisting
of
Soule
and
Body
,
as
that
of
Men
and
Brutes
.
Their
Existence
we
shall
not
now
goe
about
to
prove
,
for
that
belongs
to
another
place
.
My
present
design
is
onely
to
expound
or
define
the
notion
of
these
things
,
so
far
forth
as
is
needful
for
the
evincing
that
they
are
the
Ideas
or
Notions
of
things
which
imply
no
contradiction
or
impossibility
in
their
conception
;
which
will
be
very
easy
for
us
to
perform
:
the
chief
difficulty
lying
in
that
more
General
notion
of
a
Spirit
,
which
we
have
so
fully
explained
in
the
foregoing
chapters
.
2.
Now
this
General
notion
can
be
contracted
into
Kindes
,
by
no
other
Differences
then
such
as
may
be
called
peculiar
powers
or
properties
belonging
to
one
Spirit
and
excluded
from
another
,
by
the
8.
Axiome
.
From
whence
it
will
follow
,
that
if
we
describe
these
several
kindes
of
Spirits
by
immediate
and
intrinsecall
properties
,
we
have
given
as
good
Definitions
of
them
as
any
one
can
give
of
any
thing
in
the
world
.
3.
We
will
begin
with
what
is
most
simple
,
the
Seminal
Formes
of
things
which
,
for
the
present
,
deciding
nothing
of
their
existence
,
according
to
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
possibilis
,
we
define
thus
;
A
Seminal
Forme
is
a
created
Spirit
organizing
duely
prepared
matter
into
life
and
vegetation
proper
to
this
or
the
other
kind
of
plant
.
It
is
beyond
my
imagination
what
can
be
excepted
against
this
description
,
it
containing
nothing
but
what
is
very
cohaerent
and
intelligible
.
For
in
that
it
is
a
Spirit
,
it
can
move
Matter
intrinsecally
,
or
at
least
direct
the
motion
thereof
,
But
in
that
it
is
not
an
Omnipotent
Spirit
,
but
Finite
and
Created
,
it
's
power
may
well
be
restrained
to
duely
prepared
Matter
both
for
vital
union
and
motion
.
He
that
has
made
these
particular
Spirits
,
varying
their
Faculties
of
Vital
union
according
to
the
diversity
of
the
preparation
of
Matter
,
and
so
limiting
the
whole
comprehension
of
them
all
,
that
none
of
them
may
be
able
to
be
vitally
joyned
with
any
matter
whatever
,
and
the
same
first
Cause
of
all
things
,
that
gives
them
a
power
of
uniting
with
and
moving
of
matter
duely
prepared
;
may
also
set
such
lawes
to
this
motion
,
that
when
it
lights
on
matter
fit
for
it
,
it
will
produce
such
and
such
a
Plant
,
that
is
to
say
,
it
will
shape
the
matter
into
such
Figure
,
Colour
and
other
properties
,
as
we
discover
in
them
by
our
Senses
.
4.
This
is
the
first
degree
of
Particular
Life
in
the
world
,
if
there
be
any
purely
of
this
degree
particular
.
But
now
,
as
Aristotle
has
somewhere
noted
,
the
Essences
of
things
are
like
Numbers
,
whose
Species
are
changed
by
adding
or
taking
away
an
Unite
;
adde
therefore
another
Intrinsecall
power
to
this
of
Vegetation
,
viz.
Sensation
,
and
it
becomes
the
Soule
of
a
Beast
.
For
in
truth
the
bare
Substance
it self
is
not
to
be
computed
in
explicite
knowledg
,
it
being
utterly
in
it self
unconceivable
,
and
therefore
we
will
onely
reckon
upon
the
Powers
.
A
Subject
therefore
from
whence
is
both
Vegetation
and
Sensation
is
the
general
notion
of
the
Soule
of
a
Brute
.
Which
is
distributed
into
a
number
of
kindes
,
the
effect
of
every
Intrinsecal
power
being
discernible
in
the
constant
shape
and
properties
of
every
distinct
kind
of
Brute
Creatures
.
5.
If
we
adde
to
Vegetation
and
Sensation
Reason
properly
so
called
,
we
have
then
a
setled
notion
of
the
Soule
of
Man
;
which
we
may
more
compleatly
describe
thus
:
A
created
Spirit
indued
with
Sense
and
Reason
,
and
a
power
of
organizing
terrestrial
matter
into
humane
shape
by
vital
union
therewith
.
6.
And
herein
alone
,
I
conceive
,
does
the
Spirit
or
Soule
of
an
Angel
(
for
I
take
the
boldness
to
call
that
Soule
,
what
ever
it
is
,
that
has
a
power
of
vitally
actuating
the
Matter
)
differ
from
the
Soule
of
a
Man
,
in
that
the
Soule
of
an
Angel
may
vitally
actuate
an
aëreal
or
aethereal
body
,
but
cannot
be
born
into
this
world
in
a
terrestrial
one
.
7.
To
make
an
end
therefore
of
our
Definitions
:
an
Angelical
Soule
is
very
intelligibly
described
thus
;
A
created
Spirit
indued
with
Reason
,
Sensation
,
and
a
power
of
being
vitally
united
with
and
actuating
of
a
Body
of
aire
or
aether
onely
.
Which
power
over
an
aëreal
or
aethereal
Body
is
very
easily
to
be
understood
out
of
that
general
notion
of
a
Spirit
in
the
foregoing
Chapters
.
For
it
being
there
made
good
,
that
union
with
Matter
is
not
incompetible
to
a
Spirit
,
and
consequently
nor
moving
of
it
,
nor
that
kind
of
motion
in
a
Spirit
which
we
call
Contraction
and
Dilatation
;
these
powers
,
if
carefully
considered
,
will
necessarily
infer
the
possibility
of
the
Actuation
and
Union
of
an
Angelical
Soule
with
an
aethereal
or
aiery
Body
.
8.
The
Platonists
write
of
other
orders
of
Spirits
or
Immaterial
Substances
,
as
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
there
being
more
Subtilty
then
either
usefulness
or
assurance
in
such
like
Speculations
,
I
shall
pass
them
over
at
this
time
;
having
already
,
I
think
,
irrefutably
made
good
,
That
there
is
no
incongruity
nor
incompossibility
comprised
in
the
Notion
of
Spirit
or
Incorporeal
Substance
.
9.
But
there
is
yet
another
way
of
inferring
the
same
,
and
it
is
the
Argument
of
Des-Cartes
,
whereby
he
would
conclude
that
there
is
de
facto
a
Substance
in
us
distinct
from
Matter
,
viz.
our
own
Minde
.
For
every
Real
affection
or
Property
being
the
Mode
of
some
Substance
or
other
,
and
reall
Modes
being
unconceivable
without
their
Subject
,
he
inferres
that
,
seeing
we
can
doubt
whether
there
be
any
such
thing
as
Body
in
the
world
(
by
which
doubting
we
seclude
Cogitation
from
Body
)
there
must
be
some
other
Substance
distinct
from
the
Body
,
to
which
Cogitation
belongs
.
But
I
must
confess
this
Argument
will
not
reach
home
to
Des-Cartes
his
purpose
,
who
would
prove
in
Man
a
substance
distinct
from
his
body
.
For
being
there
may
be
modes
common
to
more
Subjects
then
one
,
and
this
of
Cogitation
may
be
pretended
to
be
such
as
is
competible
as
well
to
substance
Corporeal
as
Incorporeal
,
it
may
be
conceived
apart
from
either
,
though
not
from
both
.
And
therefore
his
argument
does
not
prove
that
That
in
us
which
does
think
or
perceive
is
a
Substance
distinct
from
our
Body
,
but
onely
That
there
may
be
such
a
Substance
,
which
has
the
power
of
thinking
or
perceiving
,
which
yet
is
not
a
Body
.
For
it
being
impossible
that
there
should
be
any
real
mode
which
is
in
no
Subject
,
and
we
clearly
conceiving
Cogitation
independent
for
existence
on
Corporeal
Substance
;
it
is
necessary
,
That
there
may
be
some
other
Substance
on
which
it
may
depend
;
which
must
needs
be
a
Substance
Incorporeal
.
CHAP.
IX
.
1.
That
it
is
of
no
small
consequence
to
have
proved
the
Possibility
of
the
Existence
of
a
Spirit
.
2.
The
necessity
of
examining
of
Mr.
Hobbs
his
Reasons
to
the
contrary
.
3.
The
first
Excerption
out
of
Mr.
Hobbs
.
4.
The
second
Excerption
.
5.
The
third
.
6.
The
fourth
.
7.
The
fifth
.
8.
The
sixth
.
9.
The
seventh
.
10.
The
eighth
and
last
Excerption
.
1.
I
Have
been
,
I
believe
,
to
admiration
curious
and
sollicitous
to
make
good
,
that
the
Existence
of
a
Spirit
or
Incorporeal
Substance
is
possible
.
But
there
is
no
reason
any
one
should
wonder
that
I
have
spent
so
much
pains
to
make
so
small
and
inconsiderable
a
progresse
,
as
to
bring
the
thing
only
to
a
bare
possibility
.
For
though
I
may
seem
to
have
gained
little
to
my self
,
yet
I
have
thereby
given
a
very
signal
overthrow
to
the
adverse
party
,
whose
strongest
hold
seems
to
be
an
unshaken
confidence
,
That
the
very
notion
of
a
Spirit
or
Substance
Immaterial
is
a
perfect
Incompossibility
and
pure
Non-sense
.
From
whence
are
insinuated
no
better
Consequences
then
these
:
That
it
is
impossible
that
there
should
be
any
God
,
or
Soule
,
or
Angel
,
Good
or
Bad
;
or
any
Immortality
or
Life
to
come
.
That
there
is
no
Religion
,
no
Piety
nor
Impiety
,
no
Vertue
nor
Vice
,
Justice
nor
Injustice
,
but
what
it
pleases
him
that
has
the
longest
Sword
to
call
so
.
That
there
is
no
Freedome
of
Will
,
nor
consequently
any
Rational
remorse
of
Conscience
in
any
Being
whatsoever
,
but
that
all
that
is
,
is
nothing
but
Matter
and
corporeal
Motion
;
and
that
therefore
every
trace
of
mans
life
is
as
necessary
as
the
tracts
of
Lightning
,
and
the
fallings
of
Thunder
;
the
blind
impetus
of
the
Matter
breaking
through
or
being
stopt
every
where
,
with
as
certain
and
determinate
necessity
,
as
the
course
of
a
Torrent
after
mighty
stormes
and
showers
of
Rain
.
2.
And
verily
considering
of
what
exceeding
great
consequence
it
is
to
root
out
this
sullen
conceit
that
some
have
taken
up
concerning
Incorporeal
Substance
,
as
if
it
bore
a
contradiction
in
the
very
termes
,
I
think
I
shall
be
wanting
to
so
weighty
a
Cause
,
if
I
shall
content
my self
with
a
bare
recitation
of
the
Reasons
whereby
I
prove
it
possible
,
and
not
produce
their
Arguments
that
seem
most
able
to
maintain
the
contrary
.
And
truly
I
doe
not
remember
that
I
ever
met
with
any
one
yet
that
may
justly
be
suspected
to
be
more
able
to
make
good
this
Province
then
our
Countreyman
Mr.
Hobbs
,
whose
inexuperable
confidence
of
the
truth
of
the
Conclusion
,
may
well
assure
any
man
that
duely
considers
the
excellency
of
his
natural
Wit
and
Parts
,
that
he
has
made
choice
of
the
most
Demonstrative
Arguments
that
humane
Invention
can
search
out
for
the
eviction
thereof
.
3.
And
that
I
may
not
incurre
the
suspicion
of
mistaking
his
Assertion
,
or
of
misrepresenting
the
force
of
his
Reasons
,
I
shall
here
punctually
set
them
down
in
the
same
words
I
find
them
in
his
own
Writings
,
that
any
man
may
judge
if
I
doe
him
any
wrong
.
The
first
place
I
shall
take
notice
of
is
in
his
Leviathan
,
Chap.
34.
The
word
Body
in
the
most
general
acceptation
signifies
that
which
filleth
or
occupieth
some
certain
room
,
or
imagined
place
;
and
dependeth
not
on
the
Imagination
,
but
is
a
real
part
of
that
we
call
the
Universe
.
For
the
Universe
being
the
Aggregate
of
all
Bodyes
,
there
is
no
reall
part
thereof
that
is
not
also
Body
;
nor
any
thing
properly
a
Body
,
that
is
not
also
part
of
(
that
Aggregate
of
all
Bodyes
)
the
Universe
.
The
same
also
,
because
Bodyes
are
subject
to
change
,
that
is
to
say
,
to
variety
of
appearance
to
the
sense
of
living
Creatures
,
is
called
Substance
,
that
is
to
say
,
subject
to
various
Accidents
;
as
sometimes
to
be
moved
,
sometimes
to
stand
still
,
and
to
seem
to
our
senses
sometimes
Hot
,
sometimes
Cold
,
sometimes
of
one
Colour
,
Smell
,
Tast
,
or
Sound
,
sometimes
of
another
.
And
this
diversity
of
seeming
,
(
produced
by
the
diversity
of
the
operation
of
Bodyes
on
the
Organs
of
our
Sense
)
we
attribute
to
alterations
of
the
Bodyes
that
operate
,
and
call
them
Accidents
of
those
Bodyes
.
And
according
to
this
acception
of
the
word
,
Substance
and
Body
signifie
the
same
thing
;
and
therefore
Substance
incorporeal
are
words
which
when
they
are
joyned
together
destroy
one
another
,
as
if
a
man
should
say
an
Incorporeal
Body
.
4.
The
second
place
is
in
his
Physicks
,
Part
4.
Chap.
25.
Article
9.
But
it
is
here
to
be
observed
that
certain
Dreames
,
especially
such
as
some
men
have
when
they
are
betwixt
sleeping
and
waking
,
and
such
as
happen
to
those
that
have
no
knowledg
of
the
nature
of
Dreames
,
and
are
withall
superstitious
,
were
not
heretofore
nor
are
now
accounted
Dreames
.
For
the
Apparitions
men
thought
they
saw
,
and
the
voices
they
thought
they
heard
in
sleep
,
were
not
believed
to
be
Phantasmes
,
but
things
subsisting
of
themselves
,
and
Objects
without
those
that
Dreamed
.
For
to
some
men
,
as
well
sleeping
as
waking
,
but
especially
to
guilty
men
,
and
in
the
night
,
and
in
hallowed
places
,
Fear
alone
,
helped
a
little
with
the
storyes
of
such
Apparitions
,
hath
raised
in
their
mindes
terrible
Phantasmes
which
have
been
and
are
still
deceitfully
received
for
things
really
true
,
under
the
names
of
Ghosts
and
Incorporeal
Substances
.
5.
We
will
adde
a
third
out
of
the
same
book
,
Part
1.
Chap.
5.
Art.
4.
For
seeing
Ghosts
,
sensible
species
,
a
shadow
,
light
,
colour
,
sound
,
space
,
&c.
appear
to
us
no
less
sleeping
then
waking
,
they
cannot
be
things
without
us
,
but
onely
Phantasmes
of
the
mind
that
imagines
them
.
6.
And
a
fourth
out
of
his
Humane
Nature
,
Chap.
11.
Art.
4.
But
Spirits
supernaturall
commonly
signifie
some
Substance
without
dimension
,
which
two
words
doe
flatly
contradict
one
another
.
And
Article
5.
Nor
I
think
is
that
word
Incorporeal
at
all
in
the
Bible
,
but
is
said
of
the
Spirit
,
that
it
abideth
in
men
,
sometimes
that
it
dwelleth
in
them
,
sometimes
that
it
cometh
on
them
,
that
it
descendeth
,
and
goeth
,
and
cometh
,
and
that
Spirits
are
Angels
,
that
is
to
say
,
Messengers
;
all
which
words
doe
imply
locality
,
and
locality
is
Dimension
,
and
whatsoever
hath
dimension
is
Body
,
be
it
never
so
subtile
.
7.
The
fifth
Excerption
shall
be
out
of
his
Leviathan
,
Chap.
12.
And
for
the
Matter
or
Substance
of
the
Invisible
agents
so
fancyed
,
they
could
not
by
naturall
cogitation
fall
upon
any
other
conceit
,
but
that
it
was
the
same
with
that
of
the
Soule
of
Man
,
and
that
the
Soule
of
Man
was
of
the
same
Substance
with
that
which
appeareth
in
a
Dream
to
one
that
sleepeth
,
or
in
a
Looking-glass
to
one
that
is
awake
:
Which
,
men
not
knowing
that
such
Apparitions
are
nothing
else
but
creatures
of
the
Fancy
,
think
to
be
reall
and
external
Substances
,
and
therefore
call
them
Ghosts
,
as
the
Latines
called
them
Imagines
,
and
Umbrae
;
and
thought
them
Spirits
,
that
is
,
thin
aereal
bodies
;
and
those
invisible
Agents
,
which
they
feared
,
to
be
like
them
,
save
that
they
appeare
and
vanish
when
they
please
.
But
the
opinion
that
such
Spirits
were
Incorporeal
or
Immateriall
,
could
never
enter
into
the
minde
of
any
man
by
nature
;
because
,
though
men
may
put
together
words
of
contradictory
signification
,
as
Spirit
and
Incorporeal
,
yet
they
can
never
have
the
imagination
of
any
thing
answering
to
them
.
We
will
help
out
this
further
from
what
he
writes
in
his
Humane
Nature
,
Cap.
11.
Art.
5.
To
know
that
a
Spirit
is
,
that
is
to
say
,
to
have
natural
evidence
of
the
same
,
it
is
impossible
.
For
all
evidence
is
conception
,
and
all
conception
is
imagination
,
and
proceedeth
from
Sense
;
and
Spirits
we
suppose
to
be
those
Substances
which
work
not
upon
the
Sense
,
and
therefore
are
not
conceptible
.
8.
The
sixth
,
out
of
Chap.
45.
where
he
writes
thus
:
This
nature
of
Sight
having
never
been
discovered
by
the
ancient
pretenders
to
naturall
knowledg
,
much
less
by
those
that
consider
not
things
so
remote
(
as
that
knowledg
is
)
from
their
present
use
,
it
was
hard
for
men
to
conceive
of
those
Images
in
the
Fancy
and
in
the
Sense
,
otherwise
then
of
things
really
without
us
.
Which
some
(
because
they
vanish
away
they
know
not
whether
nor
how
)
will
have
to
be
absolutely
incorporeal
,
that
is
to
say
,
Immaterial
,
or
Forms
without
Matter
,
Colour
and
Figure
,
without
any
coloured
or
figured
body
,
and
that
they
can
put
on
aiery
bodyes
,
(
as
a
garment
)
to
make
them
visible
when
they
will
to
our
bodily
eyes
;
and
others
say
,
are
Bodyes
and
living
Creatures
,
but
made
of
Aire
,
or
other
more
subtile
and
aethereal
matter
,
which
is
then
,
when
they
will
be
seen
,
condensed
.
But
both
of
them
agree
on
one
general
appellation
of
them
,
Daemons
.
As
if
the
dead
of
whom
they
dreamed
were
not
the
Inhabitants
of
their
own
Brain
,
but
of
the
Aire
or
of
Heaven
or
Hell
,
not
Phantasmes
but
Ghosts
;
with
just
as
much
reason
as
if
one
should
say
he
saw
his
own
Ghost
in
a
Looking-glass
,
or
the
Ghosts
of
the
stars
in
a
River
,
or
call
the
ordinary
Apparition
of
the
Sun
of
the
quantity
of
about
a
foot
,
the
Daemon
or
Ghost
of
that
great
Sun
that
enlightneth
the
whole
visible
world
.
9.
The
seventh
is
out
of
the
next
Chapter
of
the
same
book
.
Where
he
again
taking
to
task
that
Jargon
,
as
he
calls
it
,
of
Abstract
Essences
and
Substantial
Formes
,
he
writes
thus
:
The
world
(
I
mean
not
the
Earth
onely
,
but
the
Universe
,
that
is
,
the
whole
mass
of
all
things
that
are
)
is
corporeal
,
that
is
to
say
,
Body
,
and
hath
the
Dimensions
of
Magnitude
,
namely
Length
,
Breadth
and
Depth
;
also
every
part
of
Body
is
likewise
Body
,
and
hath
the
like
dimensions
;
and
consequently
every
part
of
the
Universe
is
Body
,
and
that
which
is
not
Body
is
no
part
of
the
Universe
:
And
because
the
Universe
is
all
,
that
which
is
no
part
of
it
is
nothing
,
and
consequently
no
where
.
10.
The
eighth
and
last
we
have
a
little
after
in
the
same
Chapter
,
which
runs
thus
;
Being
once
fallen
into
this
errour
of
separated
essences
,
they
are
thereby
necessarily
involved
in
many
other
absurdities
that
follow
it
.
For
seeing
they
will
have
these
Formes
to
be
real
,
they
are
obliged
to
assign
them
some
place
.
But
because
they
hold
them
incorporeal
without
all
dimension
of
Quantity
,
and
all
men
know
that
Place
is
Dimension
,
and
not
to
be
filled
but
by
that
which
is
corporeall
,
they
are
driven
to
uphold
their
credit
with
a
distinction
,
that
they
are
not
indeed
any
where
Circumscriptivè
,
but
Definitivé
.
Which
termes
,
being
meer
words
,
and
in
this
occasion
insignificant
,
pass
onely
in
Latine
,
that
the
vanity
of
them
might
be
concealed
.
For
the
Circumscription
of
a
thing
is
nothing
else
but
the
determination
or
defining
of
it's
place
,
and
so
both
the
termes
of
distinction
are
the
same
.
And
in
particular
of
the
essence
of
man
,
which
they
say
is
his
Soule
,
they
affirm
it
to
be
all
of
it
in
his
little
finger
,
and
all
of
it
in
every
other
part
(
how
small
soever
)
of
his
Body
,
and
yet
no
more
Soule
in
the
whole
Body
then
in
any
one
of
these
parts
.
Can
any
man
think
that
God
is
served
with
such
Absurdities
?
And
yet
all
this
is
necessary
to
believe
to
those
that
will
believe
the
existence
of
an
incorporeal
Soule
separated
from
the
Body
.
CHAP.
X.
1.
An
Answer
to
the
first
Excerption
.
2.
To
the
second
.
3.
An
Answer
to
the
third
.
4.
To
the
fourth
Excerption
.
5.
An
Answer
to
the
fifth
.
6.
To
the
sixth
.
7.
To
the
seventh
.
8.
An
Answer
to
the
eighth
and
last
.
9.
A
brief
Recapitulation
of
what
has
been
said
hitherto
.
1.
WE
have
set
down
the
chiefest
passages
in
the
Writings
of
Mr.
Hobbs
,
that
confident
Exploder
of
Immaterial
Substances
out
of
the
world
.
It
remains
now
that
we
examine
them
,
and
see
whether
the
force
of
his
Arguments
beares
any
proportion
to
the
firmness
of
his
belief
,
or
rather
mis-belief
,
concerning
these
things
.
To
strip
therefore
the
first
Excerption
of
that
long
Ambages
of
words
,
and
to
reduce
it
to
a
more
plain
and
compendious
forme
of
reasoning
,
the
force
of
his
Argument
lies
thus
:
That
seeing
every
thing
in
the
Universe
is
Body
(
the
Universe
being
nothing
else
but
an
Aggregate
of
Bodies
)
Body
and
Substance
are
but
names
of
one
and
the
same
thing
;
it
being
called
Body
as
it
fills
a
place
,
and
Substance
as
it
is
the
Subject
of
severall
Alterations
and
Accidents
.
Wherefore
Body
and
Substance
being
all
one
,
Incorporeal
Substance
is
no
better
sense
then
an
Incorporeal
Body
,
which
is
a
contradiction
in
the
very
termes
.
But
it
is
plain
to
all
the
world
that
this
is
not
to
prove
,
but
to
suppose
what
is
to
be
proved
,
That
the
Universe
is
nothing
else
but
an
Aggregate
of
Bodyes
:
When
he
has
proved
that
,
we
will
acknowledge
the
sequel
;
till
then
he
has
proved
nothing
,
and
therefore
this
first
argumentation
must
pass
for
nought
.
2.
Let
us
examine
the
strength
of
the
Second
,
which
certainly
must
be
this
,
if
any
at
all
;
That
which
has
its
originall
meerly
from
Dreames
,
Feares
and
Superstitious
Faneyes
,
has
no
reall
existence
in
the
world
.
But
Incorporeall
Substances
have
no
other
Originall
.
The
Proposition
is
a
Truth
indubitable
,
but
the
Assumption
is
as
weak
as
the
other
is
strong
;
whether
you
understand
it
of
the
reall
Originall
of
these
Substances
,
or
of
the
Principles
of
our
knowledge
That
they
are
.
And
be
their
Originall
what
it
will
,
it
is
nothing
to
us
,
but
so
far
forth
as
it
is
cognoscible
to
us
by
Axiome
first
.
And
therefore
when
he
sayes
,
they
have
no
other
Originall
then
that
of
our
own
Fancy
,
he
must
be
understood
to
affirme
that
there
is
no
other
principle
of
the
knowledge
of
their
Existence
then
that
we
vainly
imagine
them
to
be
;
which
is
grossly
false
.
For
it
is
not
the
Dreams
and
Feares
of
Melancholick
and
Superstitious
persons
,
from
which
Philosophers
and
Christians
have
argued
the
Existence
of
Spirits
and
Immaterial
Substances
,
but
from
the
evidence
of
Externall
Objects
of
Sense
,
that
is
,
the
ordinary
Phaenomena
of
Nature
,
in
which
there
is
discoverable
so
profound
Wisdome
and
Counsell
,
that
they
could
not
but
conclude
that
the
order
of
things
in
the
world
was
from
a
higher
Principle
then
the
blind
motions
and
jumblings
of
Matter
and
meer
Corporeall
Beings
.
To
which
you
may
adde
what
usually
they
call
Apparitions
,
which
are
so
far
from
being
meerly
the
Dreams
and
Fancyes
of
the
Superstitious
,
that
they
are
acknowledged
by
such
as
cannot
but
be
deemed
by
most
men
over
Atheisticall
,
I
mean
Pomponatius
and
Cardan
,
nay
by
Vaninus
himself
,
though
so
devoted
to
Atheisme
,
that
out
of
a
perfect
mad
zeale
to
that
despicable
cause
he
died
for
it
.
I
omit
to
name
the
operations
of
the
Soule
,
which
ever
appeared
to
the
wisest
of
all
Ages
of
such
a
transcendent
condition
,
that
they
could
not
judge
them
to
spring
from
so
contemptible
a
Principle
as
bare
Body
or
Matter
.
Wherefore
to
decline
all
these
,
and
to
make
representation
onely
of
Dreames
and
Fancyes
to
be
the
occasions
of
the
world's
concluding
that
there
are
Incorporeall
Substances
,
is
to
fancy
his
Reader
a
meer
foole
,
and
publickly
to
profess
that
he
has
a
minde
to
impose
upon
him
.
3.
The
third
argumentation
is
this
:
That
which
appears
to
us
as
well
sleeping
as
wakeing
,
is
nothing
without
us
:
But
Ghosts
,
that
is
Immateriall
Substances
,
appeare
to
us
as
well
sleeping
as
waking
.
This
is
the
weakest
argument
that
has
been
yet
produced
:
for
both
the
Proposition
and
Assumption
are
false
.
For
if
the
Proposition
were
true
,
the
Sun
,
Moon
,
Stars
,
Clouds
,
Rivers
,
Meadows
,
Men
,
Women
,
and
other
living
creatures
were
nothing
without
us
:
For
all
these
appeare
to
us
as
well
when
we
are
sleeping
as
waking
.
But
Incorporeall
Substances
doe
not
appeare
to
us
as
well
sleeping
as
waking
.
For
the
notion
of
an
Incorporeall
Substance
is
so
subtile
and
refined
,
that
it
leaving
little
or
no
impression
on
the
Fancy
,
it
's
representation
is
meerly
supported
by
the
free
power
of
Reason
,
which
seldome
exercises
it self
in
sleep
,
unless
upon
easy
imaginable
Phantasmes
.
4.
The
force
of
the
fourth
Argument
is
briefly
this
:
Every
Substance
has
dimensions
;
but
a
Spirit
has
no
dimensions
.
Here
I
confidently
deny
the
Assumption
.
For
it
is
not
the
Characteristicall
of
a
Body
to
have
dimensions
,
but
to
be
Impenetrable
.
All
Substance
has
Dimensions
,
that
is
,
Length
,
Breadth
,
and
Depth
:
but
all
has
not
Impenetrability
.
See
my
Letters
to
Monsieur
Des-Cartes
,
besides
what
I
have
here
writ
,
Cap.
2
,
and
3.
5.
In
the
Excerptions
belonging
to
the
fifth
place
these
Arguments
are
comprised
.
1.
That
we
have
no
principle
of
knowledge
of
any
Immateriall
Being
,
but
such
as
a
Dream
or
a
Looking-Glasse
furnisheth
us
withall
.
2.
That
the
word
Spirit
or
Incorporeall
implyes
a
contradiction
,
and
cannot
be
conceived
to
be
sense
by
a
naturall
Understanding
.
3.
That
nothing
is
conceived
by
the
Understanding
but
what
comes
in
at
the
Senses
,
and
therefore
Spirits
not
acting
upon
the
Senses
must
remain
unknown
and
unconceivable
.
We
have
already
answered
to
the
first
in
what
we
have
returned
to
his
second
Argument
in
the
second
Excerption
.
To
the
second
I
answer
,
That
Spirit
or
Incorporeall
implyes
no
contradiction
,
there
being
nothing
understood
thereby
but
Extended
Substance
with
Activity
and
Indiscerpibility
,
leaving
out
Impenetrability
:
Which
I
have
above
demonstrated
to
be
the
notion
of
a
thing
possible
,
and
need
not
repeat
what
I
have
already
written
.
To
the
third
I
answer
,
That
Spirits
do
act
really
upon
the
Senses
,
by
acting
upon
Matter
that
affects
the
Senses
;
and
some
of
these
operations
being
such
,
that
they
cannot
be
rationally
attributed
to
the
Matter
alone
,
Reason
by
the
information
of
the
Senses
concludes
,
that
there
is
some
other
more
noble
Principle
distinct
from
the
Matter
.
And
as
for
that
part
of
the
Argument
that
asserts
that
there
is
nothing
in
the
Understanding
but
what
comes
in
at
the
Senses
,
I
shall
in
it's
due
place
demonstrate
it
to
be
a
very
gross
Errour
.
But
in
the
mean
time
I
conclude
,
that
the
Substance
of
every
thing
being
utterly
unconceivable
by
Axiome
8.
and
it
being
onely
the
Immediate
properties
by
which
a
man
conceives
every
thing
,
and
the
properties
of
Penetrability
and
Indiscerpibility
being
as
easy
to
conceive
,
as
of
Discerpibility
and
Impenetrability
,
and
the
power
of
communicating
of
motion
to
Matter
as
easy
as
the
Matters
reception
of
it
,
and
the
Union
of
Matter
with
Spirit
,
as
of
Matter
with
Matter
;
it
plainly
followes
,
that
the
notion
of
a
Spirit
is
as
naturally
conceivable
as
the
notion
of
a
Body
.
6.
In
this
sixth
Excerption
he
is
very
copious
in
jearing
and
making
ridiculous
the
opinion
of
Ghosts
and
Daemons
;
but
the
strength
of
his
Argument
,
if
it
have
any
,
is
this
,
viz.
If
there
be
any
such
things
as
Ghosts
or
Daemons
,
then
they
are
(
according
to
them
that
hold
this
opinion
)
either
those
Images
reflected
from
water
or
Looking-glasses
,
cloathing
themselves
in
aiery
garments
,
and
so
wandring
up
and
down
,
or
else
they
are
living
Creatures
made
of
nothing
but
Aire
or
some
more
subtile
and
AEthereall
Matter
.
One
might
well
be
amazed
to
observe
such
slight
and
vain
arguing
come
from
so
grave
a
Philosopher
,
were
not
a
man
well
aware
that
his
peculiar
eminency
,
as
himself
somewhere
professes
,
lies
in
Politicks
,
to
which
the
humours
and
Bravadoes
of
Eloquence
,
especially
amongst
the
simple
,
is
a
very
effectuall
and
serviceable
instrument
.
And
certainly
such
Rhetorications
as
this
cannot
be
intended
for
any
but
such
as
are
of
the
very
weakest
capacity
.
Those
two
groundless
conceits
that
he
would
obtrude
upon
the
sober
Assertors
of
Spirits
and
Daemons
belong
not
to
them
,
but
are
the
genuine
issue
of
his
own
Brain
.
For
,
for
the
former
of
them
,
it
is
most
justly
adjudged
to
him
,
as
the
first
Author
thereof
;
it
being
a
Rarity
,
which
neither
my self
nor
(
I
dare
say
)
any
else
ever
met
with
out
of
Mr.
Hobbs
his
Writings
.
And
the
latter
he
does
not
onely
not
goe
about
to
confute
here
,
but
makes
a
shew
of
allowing
it
,
for
fear
he
should
seem
to
deny
Scripture
,
in
Chap.
34.
of
his
Leviathan
.
But
those
that
assert
the
existence
of
Spirits
,
will
not
stand
to
Mr.
Hobbs
his
choice
for
defining
of
them
,
but
will
make
use
of
their
own
Reason
and
Judgment
for
the
setling
of
so
concerning
a
Notion
.
7.
In
this
seventh
Excerption
is
contained
the
same
Argument
that
was
found
in
the
first
;
but
to
deal
fairly
and
candidly
,
I
must
confess
it
is
better
backt
then
before
.
For
there
he
supposes
,
but
does
not
prove
,
the
chief
ground
of
his
Argument
;
but
here
he
offers
at
a
proof
of
it
,
couched
,
as
I
conceive
,
in
these
words
[
and
hath
the
dimensions
of
Magnitude
,
namely
Length
,
Breadth
and
Depth
]
for
hence
he
would
infer
that
the
whole
Universe
is
corporeall
,
that
is
to
say
,
every
thing
in
the
Universe
,
because
there
is
nothing
but
has
Length
,
Breadth
and
Depth
.
This
therefore
is
the
very
last
ground
his
Argument
is
to
be
resolved
into
.
But
how
weak
it
is
I
have
already
intimated
,
it
being
not
Trinall
Dimension
,
but
Impenetrability
,
that
constitutes
a
Body
.
8.
This
last
Excerption
seems
more
considerable
then
any
of
the
former
,
or
all
of
them
put
together
:
but
when
the
force
of
the
Arguments
therein
contained
is
duely
weighed
,
they
will
be
found
of
as
little
efficacy
to
make
good
the
Conclusion
as
the
rest
.
The
first
Argument
runs
thus
;
Whatsoever
is
reall
,
must
have
some
place
:
But
Spirits
can
have
no
place
.
But
this
is
very
easily
answered
.
For
if
nothing
else
be
understood
by
Place
,
but
Imaginary
Space
,
Spirits
and
Bodyes
may
be
in
the
same
imaginary
Space
,
and
so
the
Assumption
is
false
.
But
if
by
Place
be
meant
the
Concave
Superficies
of
one
Body
immediately
environing
another
Body
,
so
that
it
be
conceived
to
be
of
the
very
Formality
of
a
Place
,
immediately
to
environ
the
corporeall
Superficies
of
that
Substance
which
is
said
to
be
placed
;
then
it
is
impossible
that
a
Spirit
should
be
properly
said
to
be
in
a
Place
,
and
so
the
Proposition
will
be
false
.
Wherefore
there
being
these
two
acceptions
of
Place
,
that
Distinction
of
being
there
Circumscriptivè
and
Definitivè
is
an
allowable
Distinction
,
and
the
terms
may
not
signify
one
and
the
same
thing
.
But
if
we
will
with
Mr.
Hobbs
(
and
I
know
no
great
hurt
if
we
should
doe
so
)
confine
the
notion
of
Place
to
Imaginary
Space
,
this
distinction
of
the
Schools
will
be
needless
here
,
and
we
may
,
without
any
more
adoe
,
assert
,
that
Spirits
are
as
truly
in
Place
as
Bodyes
.
His
second
Argument
is
drawn
from
that
Scholastick
Riddle
,
which
I
must
confess
seems
to
verge
too
near
to
profound
Nonsense
,
That
the
Soule
of
man
is
tota
in
toto
and
tota
in
qualibet
parte
corporis
.
This
mad
Jingle
it
seems
has
so
frighted
Mr.
Hobbs
sometime
or
other
,
that
he
never
since
could
endure
to
come
near
the
notion
of
a
Spirit
again
,
not
so
much
as
to
consider
whether
it
were
a
meer
Bug-beare
,
or
some
reall
Being
.
But
if
Passion
had
not
surprised
his
better
Faculties
,
he
might
have
found
a
true
setled
meaning
thereof
,
and
yet
secluded
these
wilde
intricacies
that
the
heedless
Schools
seem
to
have
charged
it
with
:
For
the
Immediate
properties
of
a
Spirit
are
very
well
intelligible
without
these
aenigmaticall
flourishes
,
viz.
That
it
is
a
Substance
Penetrable
and
Indiscerpible
,
as
I
have
already
shewn
at
large
.
Nor
is
that
Scholastick
AEnigme
necessary
to
be
believed
by
all
those
that
would
believe
the
existence
of
an
Incorporeal
Soul
;
nor
do
I
believe
Mr.
Hobbs
his
interpretation
of
this
Riddle
to
be
so
necessary
.
And
it
had
been
but
fair
play
to
have
been
assured
,
that
the
Schools
held
such
a
perfect
contradiction
,
before
he
pronounced
the
belief
thereof
necessary
to
all
those
that
would
hold
the
Soule
of
Man
an
Immateriall
Substance
,
separable
from
the
Body
.
I
suppose
they
may
mean
nothing
by
it
,
but
what
Plato
did
by
his
making
the
Soule
to
consist
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
nor
Plato
any
thing
more
by
that
divisible
and
indivisible
Substance
,
then
an
Essence
that
is
intellectually
divisible
,
but
really
indiscerpible
.
9.
We
have
now
firmly
made
good
,
that
the
notion
of
a
Spirit
implyes
no
contradiction
nor
incompossibility
in
it
;
but
is
the
notion
or
Idea
of
a
thing
that
may
possibly
be
.
Which
I
have
done
so
punctually
and
particularly
,
that
I
have
cleared
every
Species
of
Substances
Incorporeall
from
the
imputation
of
either
obscurity
or
inconsistency
.
And
that
I
might
not
seem
to
take
advantage
in
pleading
their
cause
in
the
absence
of
the
adverse
party
,
I
have
brought
in
the
most
able
Advocate
and
the
most
assured
that
I
have
hitherto
ever
met
withall
;
and
dare
now
appeal
to
any
indifferent
Judge
,
whether
I
have
not
demonstrated
all
his
Allegations
to
be
weak
and
inconclusive
.
Wherefore
having
so
clearly
evinced
the
possibility
of
the
Existence
of
a
Spirit
,
we
shall
now
make
a
step
further
,
and
prove
That
it
is
not
onely
a
thing
possible
,
but
that
it
is
really
and
actually
in
Nature
.
CHAP.
XI
.
1.
Three
grounds
to
prove
the
Existence
of
an
Immateriall
Substance
,
whereof
the
first
is
fetcht
from
the
Nature
of
God
.
2.
The
second
from
the
Phaenomenon
of
Motion
in
the
world
.
3.
That
the
Matter
is
not
self-moveable
.
4.
An
Objection
that
the
Matter
may
be
part
self-moved
,
part
not
.
5.
The
first
Answer
to
the
Objection
.
6.
The
second
Answer
.
7.
Other
Evasions
answered
.
8.
The
Conclusion
,
That
no
Matter
is
self-moved
,
but
that
a
certain
quantity
of
motion
was
impressed
upon
it
at
its
first
Creation
by
God
.
1.
THere
be
three
main
Grounds
from
whence
a
man
may
be
assured
of
the
Existence
of
Spirituall
or
Immateriall
Substance
.
The
one
is
the
consideration
of
the
transcendent
excellency
of
the
nature
of
God
;
who
being
,
according
to
the
true
Idea
of
Him
,
an
Essence
absolutely
perfect
,
cannot
possibly
be
Body
,
and
consequently
must
be
something
Incorporeall
:
and
seeing
that
there
is
no
contradiction
in
the
notion
of
a
Spirit
in
generall
,
nor
in
any
of
those
kinds
of
Spirits
which
we
have
defined
,
(
where
the
notion
of
God
was
set
down
amongst
the
rest
)
and
that
in
the
very
notion
of
him
there
is
contained
the
reason
of
his
Existence
,
as
you
may
see
at
large
in
my
Antidote
,
Lib.
1.
Cap.
7.
8
;
certainly
if
we
find
any
thing
at
all
to
be
,
we
may
safely
conclude
that
He
is
much
more
.
For
there
is
nothing
besides
Him
of
which
one
can
give
a
reason
why
it
is
,
unless
we
suppose
him
to
be
the
Author
of
it
.
Wherefore
though
God
be
neither
Visible
nor
Tangible
,
yet
his
very
Idea
representing
to
our
Intellectuall
Faculties
the
necessary
reason
of
his
Existence
,
we
are
by
Axiome
5.
(
though
we
had
no
other
Argument
drawn
from
our
Senses
)
confidently
to
conclude
That
He
is
.
2.
The
second
ground
is
the
ordinary
Phaenomena
of
Nature
,
the
most
generall
whereof
is
Motion
.
Now
it
seems
to
me
demonstrable
from
hence
,
that
there
is
some
Being
in
the
world
distinct
from
Matter
.
For
Matter
being
of
one
simple
homogeneal
nature
,
&
not
distinguishable
by
specificall
differences
,
as
the
Schools
speak
,
it
must
have
every
where
the
very
same
Essentiall
properties
;
and
therefore
of
it self
it
must
all
of
it
be
either
without
motion
,
or
else
be
self-moving
,
and
that
in
such
or
such
a
tenor
,
or
measure
of
Motion
;
there
being
no
reason
imaginable
,
why
one
part
of
the
Matter
should
move
of
it self
lesse
then
another
;
and
therefore
if
there
be
any
such
thing
,
it
can
onely
arise
from
externall
impediment
.
3.
Now
I
say
,
if
Matter
be
utterly
devoid
of
Motion
in
it self
,
it
is
plain
it
has
it's
motion
from
some
other
Substance
,
which
is
necessarily
a
Substance
that
is
not
Matter
,
that
is
to
say
,
a
Substance
Incorporeall
.
But
if
it
be
moved
of
it self
,
in
such
or
such
a
measure
,
the
effect
here
being
an
Emanative
effect
,
cannot
possibly
fail
to
be
where-ever
Matter
is
,
by
Axiome
17.
especially
if
there
be
no
externall
impediment
:
And
there
is
no
impediment
at
all
,
but
that
the
terrestriall
parts
might
regain
an
activity
very
nigh
equall
to
the
aethereall
,
or
rather
never
have
lost
it
.
For
if
the
Planets
had
but
a
common
Dividend
of
all
the
motion
which
themselves
and
the
Sun
and
Stars
,
and
all
the
AEthereall
matter
possess
,
(
the
matter
of
the
Planets
being
so
little
in
comparison
of
that
of
the
Sun
,
Stars
and
AEther
)
the
proportion
of
motion
that
will
fall
due
to
them
would
be
exceeding
much
above
what
they
have
.
For
it
would
be
as
if
four
or
five
poor
men
in
a
very
rich
and
populous
city
should
,
by
giving
up
that
estate
they
have
,
in
a
levelling
way
,
get
equall
share
with
all
the
rest
.
Wherefore
every
Planet
could
not
faile
of
melting
it self
into
little
less
finer
Substance
then
the
purest
AEther
.
But
they
not
doing
so
,
it
is
a
signe
they
have
not
that
Motion
nor
Agitation
of
themselves
,
and
therefore
rest
content
with
what
has
extrinsecally
accrued
to
them
,
be
it
less
or
more
.
4.
But
the
pugnacious
,
to
evade
the
stroke
of
our
Dilemma
,
will
make
any
bold
shift
,
and
though
they
affront
their
own
faculties
in
saying
so
,
yet
they
will
say
,
and
must
say
,
That
part
of
the
Matter
is
self-moving
,
part
without
motion
of
it self
.
5.
But
to
this
I
answer
,
That
first
this
evasion
of
theirs
is
not
so
agreeable
to
experience
;
but
,
so
far
as
either
our
Sense
or
Reason
can
reach
,
there
is
the
same
Matter
every
where
.
For
consider
the
subtilest
parts
of
Matter
discoverable
here
below
,
those
which
for
their
Subtilty
are
invisible
,
and
for
their
Activity
wonderfull
,
I
mean
those
particles
that
cause
that
vehement
agitation
we
fell
in
Windes
:
They
in
time
loose
their
motion
,
become
of
a
visible
vaporous
consistency
,
and
turn
to
Clouds
,
then
to
Snow
or
Rain
,
after
haply
to
Ice
it self
;
but
then
in
process
of
time
,
first
melted
into
Water
,
then
exhaled
into
Vapours
,
after
more
fiercely
agitated
,
do
become
Wind
again
.
And
that
we
may
not
think
that
this
Reciprocation
into
Motion
and
Rest
belongs
onely
to
Terrestriall
particles
;
that
the
Heavens
themselves
be
of
the
same
Matter
,
is
apparent
from
the
Ejections
of
Comets
into
our
Vortex
,
and
the
perpetuall
rising
of
those
Spots
and
Scum
upon
the
Face
of
the
Sun
.
6.
But
secondly
,
to
return
what
is
still
more
pungent
.
This
Matter
that
is
Self-moved
,
in
the
impressing
of
Motion
upon
other
Matter
,
either
looses
of
its
own
motion
,
or
retains
it
still
entire
.
If
the
first
,
it
may
be
despoiled
of
all
its
motion
:
And
so
that
whose
immediate
nature
is
to
move
,
shall
rest
,
the
entire
cause
of
its
motion
still
remaining
,
viz.
it self
:
which
is
a
plain
contradiction
by
Axiome
17.
If
the
second
,
no
meaner
an
inconvenience
then
this
will
follow
,
that
the
whole
world
had
been
turned
into
pure
AEther
by
this
time
,
if
not
into
a
perfect
flame
,
or
at
least
will
be
in
the
conclusion
,
to
the
utter
destruction
of
all
corporeall
Consistencies
.
For
,
that
these
Self-moving
parts
of
Matter
are
of
a
considerable
copiousness
,
the
event
does
testify
,
they
having
melted
almost
all
the
world
already
into
Suns
,
Stars
and
AEther
,
nothing
remaining
but
Planets
and
Comets
to
be
dissolved
:
Which
all
put
together
scarce
beare
so
great
a
proportion
to
the
rest
of
the
Matter
of
the
Universe
,
as
an
ordinary
apple
to
the
ball
of
the
Earth
.
Wherefore
so
potent
a
Principle
of
Motion
still
adding
new
motion
to
Matter
,
and
no
motion
once
communicated
being
lost
,
(
for
according
to
the
laws
of
motion
,
no
Body
looses
any
more
motion
then
it
communicates
to
another
)
it
plainly
follows
,
that
either
the
world
had
been
utterly
burnt
up
ere
now
,
or
will
be
at
least
in
an
infinite
less
time
then
it
has
existed
,
nay
,
I
may
say
absolutely
in
a
very
little
time
,
and
will
never
return
to
any
frame
of
things
again
,
which
though
it
possibly
may
be
,
yet
none
but
a
mad-man
will
assert
,
by
Axiome
2.
And
that
it
has
not
yet
been
since
the
first
Epoches
of
History
,
is
a
Demonstration
this
second
Hypothesis
is
false
.
7.
There
is
yet
another
Evasion
or
two
,
which
when
they
are
answered
there
will
be
no
scruple
remaining
touching
this
point
.
The
first
is
,
That
the
Matter
is
all
of
it
homogeneall
,
of
the
like
nature
every
where
,
and
that
it
is
the
common
property
of
it
all
to
be
of
it self
indifferent
to
Motion
or
Rest
;
and
therefore
,
that
it
is
no
wonder
that
some
of
it
moves
and
other
some
of
it
rests
,
or
moves
less
then
other
some
.
To
which
I
answer
,
That
this
Indifferency
of
the
Matter
to
Motion
or
Rest
may
be
understood
two
wayes
:
Either
privatively
,
that
is
to
say
,
That
it
has
not
any
reall
or
active
propension
to
Rest
,
more
then
to
Motion
,
or
vice
versâ
,
but
is
meerly
passive
and
susceptive
of
what
Motion
or
Fixation
some
other
Agent
confers
upon
it
,
and
keeps
that
modification
exactly
and
perpetually
till
again
some
other
Agent
change
it
;
(
in
which
sense
I
allow
the
Assertion
to
be
true
,
but
it
makes
nothing
against
us
,
but
for
us
,
it
plainly
implying
that
there
is
an
Incorporeal
Substance
distinct
from
the
Matter
,
from
whence
the
Matter
both
is
and
must
be
moved
.
)
Or
else
,
this
Indifferency
is
to
be
understood
positively
,
that
is
to
say
,
That
the
Matter
has
a
reall
and
active
propension
as
well
to
Motion
as
to
Rest
,
so
that
it
moveth
it self
and
fixeth
it self
from
its
own
immediate
nature
:
From
whence
there
are
but
these
two
Absurdities
that
follow
:
the
first
,
That
two
absolutely
contrary
properties
are
immediately
seated
in
one
simple
Subject
;
then
which
nothing
can
seem
more
harsh
and
unhandsome
to
our
Logicall
faculties
;
unless
the
second
,
which
is
,
That
Motion
and
Rest
being
thus
the
emanative
effects
of
this
one
simple
Subject
,
the
Matter
will
both
move
and
rest
at
once
;
or
,
if
they
doe
not
understand
by
Rest
,
Fixation
,
but
a
meer
absence
of
motion
,
That
it
will
both
move
and
not
move
at
once
.
For
what
is
immediate
to
any
Subject
,
will
not
cease
to
be
,
the
Subject
not
being
destroyed
,
by
Axiome
17.
Nor
will
they
much
help
themselves
by
fancying
that
Matter
necessarily
exerting
both
these
immediate
powers
or
properties
at
once
of
Motion
and
Rest
,
moves
her self
to
such
a
measure
and
no
swifter
.
For
this
position
is
but
coincident
with
the
second
member
of
the
Dilemma
,
Sect.
3.
of
this
Chapter
;
and
therefore
the
same
Argument
will
serve
for
both
places
.
The
other
Evasion
is
,
by
supposing
part
of
the
Matter
to
be
Self-moving
,
and
part
of
it
Self-resting
,
in
a
positive
sense
,
or
Self-fixing
:
Which
is
particularly
directed
against
what
we
have
argued
Sect.
6.
But
that
this
supposition
is
false
is
manifest
from
experience
.
For
if
there
be
any
such
Self-fixing
parts
of
Matter
,
they
are
certainly
in
Gold
and
Lead
and
such
like
Metalls
;
but
it
is
plain
that
they
are
not
there
.
For
what
is
Self-fixing
,
will
immediately
be
reduced
to
Rest
,
so
soon
as
externall
violence
is
taken
off
,
by
Axiome
17.
Whence
it
will
follow
that
though
these
Self-fixing
parts
of
Matter
may
be
carried
by
other
matter
while
they
are
made
fast
to
it
,
yet
left
free
they
will
suddainly
rest
,
they
having
the
immediate
cause
of
Fixation
in
themselves
.
Nor
can
any
one
distrust
that
the
change
will
be
so
suddain
,
if
he
consider
how
suddainly
an
externall
force
puts
Matter
upon
motion
.
But
a
Bullet
of
gold
or
lead
put
thus
upon
motion
,
swift
or
slow
,
does
not
suddainly
reduce
it self
to
rest
.
Whence
it
plainly
appears
that
this
last
Evasion
contradicts
Experience
,
and
therefore
has
no
force
against
our
former
Arguments
.
8.
Wherefore
it
is
most
rationall
to
conclude
,
That
Matter
of
its
own
Nature
has
no
active
Principle
of
Motion
,
though
it
be
receptive
thereof
,
but
that
when
God
created
it
,
he
superadded
an
impress
of
Motion
upon
it
,
such
a
measure
and
proportion
to
all
of
it
,
which
remains
still
much-what
the
same
for
quantity
in
the
whole
,
though
the
parts
of
Matter
in
their
various
occursion
of
one
to
another
have
not
alwayes
the
same
proportion
of
it
.
Nor
is
there
any
more
necessity
that
God
should
reiterate
this
impress
of
Motion
on
the
Matter
created
,
then
that
he
should
perpetually
create
the
Matter
.
Neither
does
his
conservation
of
this
quantity
of
Motion
any
thing
more
imply
either
a
repetition
or
an
augmentation
of
it
,
then
the
conservation
of
the
Matter
does
the
superaddition
of
new
Matter
thereunto
.
Indeed
he
need
but
conserve
the
Matter
,
and
the
Matter
thus
conserved
will
faithfully
retain
,
one
part
with
another
,
the
whole
summe
of
Motion
first
communicated
to
it
,
some
small
moments
excepted
,
which
are
not
worth
the
mentioning
in
this
place
.
CHAP.
XII
.
1.
That
the
Order
and
Nature
of
things
in
the
Universe
argue
an
Essence
Spirituall
or
Incorporeall
.
2.
The
Evasion
of
this
Argument
.
3.
A
preparation
out
of
Mr.
Hobbs
to
answer
the
Evasion
.
4.
The
first
Answer
.
5.
The
second
Answer
.
6.
Mr.
Hobbs
his
mistake
,
of
making
the
Ignorance
of
Second
Causes
the
onely
Seed
of
Religion
.
1.
WE
have
discovered
out
of
the
simple
Phaenomenon
of
Motion
,
the
necessity
of
the
Existence
of
some
Incorporeall
Essence
distinct
from
the
Matter
:
But
there
is
a
further
assurance
of
this
Truth
,
from
the
consideration
of
the
Order
and
admirable
Effect
of
this
Motion
in
the
world
.
Suppose
Matter
could
move
it self
,
would
meere
Matter
,
with
Self-motion
,
amount
to
that
admirable
wise
contrivance
of
things
which
we
see
in
the
world
?
Can
a
blind
impetus
produce
such
effects
,
with
that
accuracy
and
constancy
,
that
,
the
more
wise
a
man
is
,
the
more
he
will
be
assured
That
no
Wisdome
can
adde
,
take
away
,
or
alter
any
thing
in
the
workes
of
Nature
,
whereby
they
may
be
bettered
?
How
can
that
therefore
that
has
not
so
much
as
Sense
,
arise
to
the
effects
of
the
highest
pitch
of
Reason
or
Intellect
?
But
of
this
I
have
spoke
so
fully
and
convincingly
in
the
second
Book
of
my
Antidote
,
that
it
will
be
but
a
needless
repetition
to
proceed
any
further
on
this
Subject
.
2.
All
the
evasion
that
I
can
imagine
our
Adversaries
may
use
here
,
will
be
this
:
That
Matter
is
capable
of
Sense
,
and
the
finest
and
most
subtil
of
the
most
refined
Sense
,
and
consequently
of
Imagination
too
,
yea
haply
of
Reason
and
Understanding
.
For
Sense
being
nothing
else
,
as
some
conceit
,
but
Motion
,
or
rather
Reaction
of
a
Body
pressed
upon
by
another
Body
,
it
will
follow
that
all
the
Matter
in
the
world
has
in
some
manner
or
other
the
power
of
Sensation
.
3.
Let
us
see
now
what
this
Position
will
amount
to
:
Those
that
make
Motion
and
Sensation
thus
really
the
same
,
they
must
of
necessity
acknowledg
that
no
longer
Motion
no
longer
Sensation
,
as
Mr.
Hobbs
has
ingenuously
confessed
Physic.
Chap.
25.
And
that
every
Motion
or
Reaction
must
be
a
new
Sensation
,
as
well
as
every
ceasing
of
Reaction
a
ceasing
of
Sensation
.
4.
Now
let
us
give
these
busie
active
particles
of
the
Matter
that
play
up
and
down
every
where
the
advantage
of
Sense
,
and
let
us
see
if
all
their
heads
laid
together
can
contrive
the
Anatomicall
fabrick
of
any
Creature
that
lives
.
Assuredly
when
all
is
summ'd
up
that
can
be
imagined
,
they
will
fall
short
of
their
account
.
For
I
demand
,
has
every
one
of
these
particles
that
must
have
an
hand
in
the
framing
of
the
Body
of
an
Animal
,
the
whole
design
of
the
work
by
the
impress
of
some
Phantasme
upon
it
,
or
,
as
they
have
severall
offices
,
so
have
they
severall
parts
of
the
design
?
If
the
first
,
it
being
most
certain
,
even
according
to
their
opinion
whom
we
oppose
,
that
there
can
be
no
knowledg
nor
perception
in
the
Matter
,
but
what
arises
out
of
the
Reaction
of
one
part
against
another
,
how
is
it
conceivable
that
any
one
particle
of
Matter
or
many
together
(
there
not
existing
yet
in
Nature
any
Animal
)
can
have
the
Idea
impressed
of
that
Creature
they
are
to
frame
?
Or
if
one
or
some
few
particles
have
the
sense
of
one
part
of
the
Animal
(
they
seeming
more
capable
of
this
,
the
parts
being
far
more
simple
then
the
whole
Compages
and
contrivement
)
and
other
some
few
of
other
parts
;
how
can
they
confer
notes
?
by
what
language
or
speech
can
they
communicate
their
counsell
one
to
another
?
Wherefore
that
they
should
mutually
serve
one
another
in
such
a
design
,
is
more
impossible
,
then
that
so
many
men
blind
and
dumb
from
their
nativity
should
joyn
their
forces
and
wits
together
to
build
a
Castle
,
or
carve
a
Statue
of
such
a
Creature
as
none
of
them
knew
any
more
of
in
several
,
then
some
one
of
the
smallest
parts
thereof
,
but
not
the
relation
it
bore
to
the
whole
.
5.
Besides
this
,
Sense
being
really
the
same
with
Corporeal
Motion
,
it
must
change
upon
new
impresses
of
Motion
,
so
that
if
a
particle
by
Sense
were
carried
in
this
line
,
it
meeting
with
a
counterbuffe
in
the
way
,
must
have
quite
another
Impress
and
Sense
,
and
so
forget
what
it
was
going
about
,
and
divert
its
course
another
way
.
Nay
though
it
scaped
free
,
Sense
being
Reaction
,
when
that
which
it
beares
against
is
removed
,
Sense
must
needs
cease
,
and
perfect
Oblivion
succeed
.
For
it
is
not
with
these
particles
as
with
the
Spring
of
a
Watch
,
or
a
bent
Crosbow
,
that
they
should
for
a
considerable
time
retain
the
same
Reaction
,
and
so
consequently
the
same
Sense
.
And
lastly
,
if
they
could
,
it
is
still
nothing
to
the
purpose
;
for
let
their
Sense
be
what
it
will
,
their
motion
is
necessary
,
it
being
meerly
corporeall
,
and
therefore
the
result
of
their
motion
cannot
be
from
any
kind
of
knowledg
.
For
the
corporeall
motion
is
first
,
and
is
onely
felt
,
not
directed
by
feeling
.
And
therefore
whether
the
Matter
have
any
Sense
or
no
,
what
is
made
out
of
it
is
nothing
but
what
results
from
the
wild
jumblings
and
knockings
of
one
part
thereof
against
another
,
without
any
purpose
,
counsell
or
direction
.
Wherefore
the
ordinary
Phaenomena
of
Nature
being
guided
according
to
the
most
▪
Exquisite
Wisdome
imaginable
,
it
is
plain
that
they
are
not
the
effects
of
the
meer
motion
of
Matter
,
but
of
some
Immateriall
Principle
,
by
Axiome
10.
6.
And
therefore
the
Ignorance
of
Second
Causes
is
not
so
rightly
said
to
be
the
Seed
of
Religion
,
(
as
Mr.
Hobbs
would
have
it
)
as
of
Irreligion
and
Atheisme
.
For
if
we
did
more
punctually
and
particularly
search
into
their
natures
,
we
should
clearly
discern
their
insufficiency
for
such
effects
as
we
discover
to
be
in
the
world
.
But
when
we
have
looked
so
closely
and
carefully
into
the
nature
of
Corporeall
Beings
,
and
can
finde
no
Causality
in
them
proportionable
to
these
Effects
we
speak
of
,
still
to
implead
our selves
rather
of
Ignorance
,
then
the
Matter
and
Corporeall
motion
of
Insufficiency
,
is
to
hold
an
opinion
upon
humour
,
and
to
transgress
against
our
first
and
second
Axiomes
.
CHAP.
XIII
.
1.
The
last
proof
of
Incorporeall
Substances
from
Apparitions
.
2.
The
first
Evasion
of
the
force
of
such
Arguings
.
3.
An
answer
to
that
Evasion
.
4.
The
second
Evasion
.
5.
The
first
kind
of
the
second
Evasion
.
6.
A
description
out
of
Virgil
of
that
Genius
that
suggests
the
dictates
of
the
Epicurean
Philosophy
.
7.
The
more
full
and
refined
sense
of
that
Philosophy
now
a
dayes
.
8.
The
great
efficacy
of
the
Stars
(
which
they
suppose
to
consist
of
nothing
but
Motion
and
Matter
)
for
production
of
all
manner
of
Creatures
in
the
world
.
1.
THE
Third
and
last
ground
which
I
would
make
use
of
,
for
evincing
the
Existence
of
Incorporeall
Substances
,
is
such
extraordinary
effects
as
we
cannot
well
imagine
any
naturall
,
but
must
needs
conceive
some
free
or
spontaneous
Agent
to
be
the
Cause
thereof
,
when
as
yet
it
is
clear
that
they
are
from
neither
Man
nor
Beast
.
Such
are
speakings
,
knockings
,
opening
of
doores
when
they
were
fast
shut
,
sudden
lights
in
the
midst
of
a
room
floating
in
the
aire
,
and
then
passing
and
vanishing
;
nay
,
shapes
of
Men
and
severall
sorts
of
Brutes
,
that
after
speech
and
converse
have
suddainly
disappeared
.
These
and
many
such
like
extraordinary
effects
(
which
,
if
you
please
,
you
may
call
by
one
generall
terme
of
Apparitions
)
seem
to
me
to
be
an
undeniable
Argument
,
that
there
be
such
things
as
Spirits
or
Incorporeall
Substances
in
the
world
;
and
I
have
demonstrated
the
sequel
to
be
necessary
in
the
last
Chapter
of
the
Appendix
to
my
Treatise
against
Atheisme
;
and
in
the
third
Book
of
that
Treatise
have
produced
so
many
and
so
unexceptionable
storyes
concerning
Apparitions
,
that
I
hold
it
superfluous
to
adde
any
thing
here
of
that
kind
,
taking
far
more
pleasure
in
exercising
of
my
Reason
then
in
registring
of
History
.
Besides
that
I
have
made
so
carefull
choice
there
already
,
that
I
cannot
hope
to
cull
out
any
that
may
prove
more
pertinent
or
convictive
;
I
having
pen'd
down
none
but
such
as
I
had
compared
with
those
severe
lawes
I
set
my self
in
the
first
Chapter
of
that
third
Book
,
to
prevent
all
tergiversations
and
evasions
of
gain-sayers
.
2.
But
,
partly
out
of
my
own
observation
,
and
partly
by
information
from
others
,
I
am
well
assured
there
are
but
two
wayes
whereby
they
escape
the
force
of
such
evident
narrations
.
The
first
is
a
firm
perswasion
that
the
very
notion
of
a
Spirit
or
Immateriall
Substance
is
an
Impossibility
or
Contradiction
in
the
very
termes
.
And
therefore
such
stories
implying
that
which
they
are
confident
is
impossible
,
the
Narration
at
the
very
first
hearing
must
needs
be
judged
to
be
false
,
and
therefore
they
think
it
more
reasonable
to
conclude
all
those
that
profess
they
have
seen
such
or
such
things
to
be
mad-men
or
cheats
,
then
to
give
credit
to
what
implyes
a
Contradiction
.
3.
But
this
Evasion
I
have
quite
taken
away
,
by
so
clearly
demonstrating
that
the
notion
of
a
Spirit
implies
no
more
contradiction
then
the
notion
of
Matter
;
and
that
its
Attributes
are
as
conceivable
as
the
Attributes
of
Matter
:
so
that
I
hope
this
creep-hole
is
stopt
for
ever
.
4.
The
second
Evasion
is
not
properly
an
evasion
of
the
truth
of
these
stories
concerning
Apparitions
,
but
of
our
deduction
therefrom
.
For
they
willingly
admit
of
these
Apparitions
and
Prodigies
recorded
in
History
,
but
they
deny
that
they
are
any
Arguments
of
a
truly
Spirituall
and
Incorporeall
Substance
distinct
from
the
Matter
thus
changed
into
this
or
that
shape
,
that
can
walk
and
speak
,
&c.
but
that
they
are
speciall
effects
of
the
influence
of
the
Heavenly
Bodyes
upon
this
region
of
Generation
and
Corruption
.
5.
And
these
that
answer
thus
are
of
two
sorts
.
The
one
have
great
Affinity
with
Aristotle
and
Avenroes
,
who
look
not
upon
the
Heavenly
Bodies
as
meer
Corporeall
Substances
,
but
as
actuated
with
Intelligencies
,
which
are
Essences
separate
and
Immateriall
.
But
this
Supposition
hurts
not
us
at
all
in
our
present
design
;
they
granting
that
which
I
am
arguing
for
,
viz.
a
Substance
Incorporeall
.
The
use
of
this
perverse
Hypothesis
is
only
to
shuffle
off
all
Arguments
that
are
drawn
from
Apparitions
,
to
prove
that
the
Souls
of
men
subsist
after
death
,
or
that
there
are
any
such
things
as
Daemons
or
Genii
of
a
nature
permanent
and
immortall
.
But
I
look
upon
this
Supposition
as
confutable
enough
,
were
it
worth
the
while
to
encounter
it
.
That
of
the
Sadduces
is
far
more
firm
,
they
supposing
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
nothing
else
but
the
efficacy
of
the
presence
of
God
altering
Matter
into
this
or
the
other
Apparition
,
or
Manifestation
;
as
if
there
were
but
one
Soule
in
all
things
,
and
God
were
that
Soule
variously
working
in
the
Matter
.
But
this
I
have
already
confuted
in
my
Philosophicall
Poems
.
6.
The
other
Influenciaries
hold
the
same
power
of
the
Heavens
as
these
;
though
they
do
not
suppose
so
high
a
Principle
in
them
,
yet
they
think
it
sufficient
for
the
salving
of
all
Sublunary
Phaenomena
,
as
well
ordinary
as
extraordinary
.
Truly
it
is
a
very
venerable
Secret
,
and
not
to
be
uttered
or
communicated
but
by
some
old
Silenus
lying
in
his
obscure
Grot
or
Cave
,
nor
that
neither
but
upon
due
circumstances
,
and
in
a
right
humour
,
when
one
may
find
him
with
his
veins
swell'd
out
with
wine
,
and
his
Garland
faln
off
from
his
head
through
his
heedless
drousiness
:
then
if
some
young
Chromis
and
Mnasylus
,
especially
assisted
by
a
fair
and
forward
AEgle
,
that
by
way
of
a
love-srollick
will
leave
the
tracts
of
her
fingers
in
the
blood
of
Mulberies
on
the
temples
and
forehead
of
this
aged
Satyre
,
while
he
sleeps
dog-sleep
,
and
will
not
seem
to
see
for
fear
he
forfeit
the
pleasure
of
his
feeling
;
then
,
I
say
,
if
these
young
lads
importune
him
enough
,
he
will
again
sing
that
old
song
of
the
Epicurean
Philosophy
,
in
an
higher
strain
then
ever
,
which
I
profess
I
should
abhor
to
recite
,
were
it
not
to
confute
;
it
is
so
monstrous
and
impious
.
But
because
no
sore
can
be
cured
that
is
concealed
,
I
must
bring
this
Hypothesis
into
view
also
,
which
the
Poet
has
briefly
comprised
in
this
summary
.
Namque
canebat
,
uti
magnum
per
inane
coacta
Semina
terrarumque
animaeque
marisque
fuissent
,
Et
liquidi
simul
ignis
;
ut
his
exordia
primis
Omnia
,
&
ipse
tener
mundi
concreverit
orbis
.
7.
The
fuller
and
more
refined
sense
whereof
now
a
daies
is
this
;
That
Matter
and
Motion
are
the
Principles
of
all
things
whatsoever
;
and
that
by
Motion
some
Atomes
or
particles
are
more
subtil
then
others
,
and
of
more
nimbleness
and
activity
.
That
motion
of
one
Body
against
another
does
every
where
necessarily
produce
Sense
,
Sense
being
nothing
else
but
the
Reaction
of
parts
of
the
Matter
.
That
the
subtiler
the
Matter
is
,
the
Sense
is
more
subtil
.
That
the
subtilest
Matter
of
all
is
that
which
constitutes
the
Sun
and
Stars
,
from
whence
they
must
needs
have
the
purest
and
subtilest
Sense
.
That
what
has
the
most
perfect
Sense
,
has
the
most
perfect
Imagination
and
Memory
,
because
Memory
and
Imagination
are
but
the
same
with
Sense
in
reality
,
the
latter
being
but
certain
Modes
of
the
former
.
That
what
has
the
perfectest
Imagination
,
has
the
highest
Reason
and
Providence
;
Providence
and
Reason
being
nothing
else
but
an
exacter
train
of
Phantasmes
,
Sensations
or
Imaginations
.
Wherefore
the
Sun
and
the
Stars
are
the
most
Intellectuall
Beings
in
the
world
,
and
in
them
is
that
Knowledg
Counsell
,
and
Wisdome
by
which
all
Sublunary
things
are
framed
and
governed
.
8.
These
by
their
severall
impresses
and
impregnations
have
filled
the
whole
Earth
with
vital
Motion
,
raising
innumerable
sorts
of
Flowers
,
Herbs
and
Trees
out
of
the
ground
.
These
have
also
generated
the
severall
Kindes
of
living
Creatures
.
These
have
filled
the
Seas
with
Fishes
,
the
Fields
with
Beasts
,
and
the
Aire
with
Fowles
;
the
Terrestriall
matter
being
as
easily
formed
into
the
living
shapes
of
these
severall
Animals
by
the
powerfull
impress
of
the
Imagination
of
the
Sun
and
Stars
,
as
the
Embryo
in
the
womb
is
marked
by
the
strong
fancy
of
his
Mother
that
bears
him
.
And
therefore
these
Celestiall
powers
being
able
to
frame
living
shapes
of
earthly
matter
by
the
impress
of
their
Imagination
,
it
will
be
more
easy
for
them
to
change
the
vaporous
Aire
into
like
transfigurations
.
So
that
admitting
all
these
Stories
of
Apparitions
to
be
true
that
are
recorded
in
Writers
,
it
is
no
Argument
of
the
Existence
of
any
Incorporeall
Principle
in
the
world
.
For
the
piercing
Fore-sight
of
these
glorious
Bodies
,
the
Sun
and
Stars
,
is
able
to
raise
what
Apparitions
or
Prodigies
they
please
,
to
usher
in
the
Births
or
fore-signify
the
Deaths
of
the
most
considerable
persons
that
appear
in
the
world
;
of
which
Pomponatius
himself
does
acknowledg
that
there
are
many
true
examples
both
in
Greek
and
Latine
History
.
This
is
the
deepest
Secret
that
old
Silenus
could
ever
sing
to
ensnare
the
ears
of
deceivable
Youth
.
And
it
is
indeed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
very
worst
sense
,
Horrendum
mysterium
,
a
very
dreadfull
and
dangerous
Mystery
,
saving
that
there
is
no
small
hope
that
it
may
not
prove
true
.
Let
us
therefore
now
examine
it
.
CHAP.
XIV
.
1.
That
the
Splendor
of
the
Celestiall
Bodies
proves
no
Fore-sight
nor
Soveraignty
that
they
have
over
us
.
2.
That
the
Stars
can
have
no
knowledg
of
us
,
Mathematically
demonstrated
.
3.
The
same
Conclusion
again
demonstrated
more
familiarly
.
4.
That
the
Stars
cannot
communicate
Thoughts
,
neither
with
the
Sun
nor
with
one
another
.
5.
That
the
Sun
has
no
knowledg
of
our
affairs
.
6.
Principles
laid
down
for
the
inferring
that
Conclusion
.
7.
A
demonstration
that
he
cannot
see
us
.
8.
That
he
can
have
no
other
kind
of
knowledg
of
us
,
nor
of
the
frame
of
any
Animall
on
Earth
.
9.
That
though
the
Sun
had
the
knowledg
of
the
right
frame
of
an
Animal
,
he
could
not
transmit
it
into
Terrestriall
matter
.
10.
An
Answer
to
that
Instance
of
the
Signature
of
the
Foetus
.
11.
12.
Further
Answers
thereto
.
13.
A
short
Increpation
of
the
confident
Exploders
of
Incorporeall
Substance
out
of
the
world
.
1.
THat
the
Light
is
a
very
glorious
thing
,
and
the
lustre
of
the
Stars
very
lovely
to
look
upon
,
and
that
the
Body
of
the
Sun
is
so
full
of
splendour
and
Majesty
,
that
without
flattery
we
may
profess
our selves
constrained
to
look
aside
,
as
not
being
able
to
bear
the
brightness
of
his
aspect
;
all
this
must
be
acknowledged
for
Truth
:
but
that
these
are
as
so
many
Eyes
of
Heaven
to
watch
over
the
Earth
,
so
many
kinde
and
carefull
Spectators
and
intermedlers
also
in
humane
affairs
,
as
that
phansifull
Chymist
Paracelsus
conceits
,
who
writeth
that
not
onely
Princes
and
Nobles
,
or
men
of
great
and
singular
worth
,
but
even
almost
every
one
,
near
his
death
has
some
prognostick
sign
or
other
(
as
knockings
in
the
house
,
the
dances
of
dead
men
,
and
the
like
)
from
these
compassionate
Fore-seers
of
his
approaching
Fate
;
this
I
must
confess
I
am
not
so
paganly
Superstitious
as
to
believe
one
syllable
of
,
but
think
it
may
be
demonstrated
to
be
a
meer
fancy
,
especially
upon
this
present
Hypothesis
,
That
the
Sun
and
Stars
have
no
immateriall
Being
residing
in
them
,
but
are
meer
Matter
consisting
of
the
subtilest
Particles
and
most
vehemently
agitated
.
For
then
we
cannot
but
be
assured
that
there
is
nothing
in
them
more
Divine
then
what
is
seen
in
other
things
that
shine
in
the
dark
,
suppose
rotten
wood
,
glo-worms
,
or
the
flame
of
a
rush-candle
.
2.
This
at
least
we
will
demonstrate
,
That
let
the
Sun
and
Stars
have
what
knowledg
they
will
of
other
things
,
they
have
just
none
at
all
of
us
,
nor
of
our
affairs
;
which
will
quite
take
away
this
last
Evasion
.
That
the
Stars
can
have
no
knowledg
of
us
is
exceeding
evident
.
For
whenas
the
Magnus
Orbis
of
the
Earth
is
but
as
a
Point
compared
with
the
distance
thereof
to
a
fixed
Star
,
that
is
to
say
,
when
as
that
Angle
which
we
may
imagine
to
be
drawn
from
a
Star
,
and
to
be
subtended
by
the
Diameter
of
the
Magnus
Orbis
,
is
to
Sense
no
Angle
at
all
,
but
as
a
meer
Line
;
how
little
then
is
the
Earth
it self
?
and
how
utterly
invisible
to
any
Star
,
when
as
her
Diameter
is
above
1100.
times
less
then
that
of
her
Magnus
Orbis
?
From
whence
it
is
clear
that
it
is
perfectly
impossible
that
the
Stars
,
though
they
were
endued
with
sight
,
could
so
much
as
see
the
Earth
it self
,
(
much
less
the
inhabitants
thereof
)
to
be
Spectators
and
Intermedlers
in
their
affaires
for
good
or
evil
;
and
there
being
no
higher
Principle
to
inspire
them
with
the
knowledg
of
these
things
,
it
is
evident
that
they
remain
utterly
ignorant
of
them
.
3.
Or
if
this
Demonstration
(
though
undeniably
true
in
it self
)
be
not
so
intelligible
to
every
one
,
we
may
adde
what
is
more
easy
and
familiar
,
viz.
That
the
Stars
being
lucid
Bodies
,
and
those
of
the
first
magnitude
near
an
hundred
times
bigger
then
the
Earth
,
and
yet
appearing
so
small
things
to
us
,
hence
any
one
may
collect
,
that
the
opake
Earth
will
either
be
quite
invisible
to
the
Stars
,
or
else
at
least
appear
so
little
,
that
it
will
be
impossible
that
they
should
see
any
distinct
Countries
,
much
less
Cities
,
Houses
,
or
Inhabitants
.
4.
Wherefore
we
have
plainly
swept
away
this
numerous
Company
of
the
celestiall
Senators
from
having
any
thing
to
doe
to
consult
about
,
or
any
way
to
oversee
the
affairs
of
Mankind
;
and
therefore
let
them
seem
to
wink
and
twinkle
as
cogitabundly
as
they
will
,
we
may
rest
in
assurance
that
they
have
no
plot
concerning
us
,
either
for
good
or
evill
,
as
having
no
knowledg
of
us
.
Nor
if
they
had
,
could
they
communicate
their
thoughts
to
that
great
deemed
Soveraign
of
the
world
,
the
Sun
;
they
being
ever
as
invisible
to
him
,
as
they
are
to
us
in
the
day
time
.
For
it
is
nothing
but
his
light
that
hinders
us
from
seeing
so
feeble
Objects
,
and
this
hindrance
consisteth
in
nothing
else
but
this
,
That
that
motion
which
by
his
Rayes
is
caused
in
the
Organ
is
so
fierce
and
violent
,
that
the
gentle
vibration
of
the
light
of
the
Stars
cannot
master
it
,
nor
indeed
bear
any
considerable
proportion
to
it
:
What
then
can
it
do
in
reference
to
the
very
Body
of
the
Sun
himself
,
the
matter
whereof
has
the
most
furious
motion
of
any
thing
in
the
world
?
5.
There
is
nothing
now
therefore
left
,
but
the
Sun
alone
,
that
can
possibly
be
conceived
to
have
any
knowledg
of
,
or
any
superintendency
over
our
terrestriall
affairs
.
And
how
uncapable
he
is
also
of
this
office
,
I
hold
it
no
difficult
thing
to
demonstrate
.
Whence
it
will
plainly
appear
,
that
those
Apparitions
that
are
seen
,
whether
in
the
Aire
or
on
Earth
(
which
are
rightly
looked
upon
as
an
Argument
of
Providence
and
Existence
of
some
Incorporeall
Essence
in
the
world
)
cannot
be
attributed
to
the
power
and
prevision
of
the
Sun
,
supposing
him
purely
corporeall
.
6.
For
it
is
a
thing
agreed
upon
by
all
sides
,
That
meer
Matter
has
no
connate
Ideas
in
it
of
such
things
as
we
see
in
the
world
;
but
that
upon
Reaction
of
one
part
moved
by
another
arises
a
kind
of
Sense
,
or
Perception
.
Which
opinion
as
it
is
most
rationall
in
it self
to
conceive
(
supposing
Matter
has
any
sense
in
it
at
all
)
so
it
is
most
consonant
to
experience
,
we
seeing
plainly
that
Sense
is
ever
caused
by
some
outward
corporeall
motion
upon
our
Organs
,
which
are
also
corporeall
.
For
that
Light
is
from
a
corporeal
motion
,
is
plain
from
the
reflexion
of
the
rayes
there
of
,
and
no
Sound
is
heard
but
from
the
motion
of
the
Aire
or
some
other
intermediate
Body
;
no
Voice
but
there
is
first
a
moving
of
the
tongue
;
no
Musick
but
there
must
either
be
the
blowing
of
wind
,
or
the
striking
upon
strings
,
or
something
Analogicall
to
these
,
and
so
in
the
other
Senses
.
Wherefore
if
there
be
nothing
but
Body
in
the
world
,
it
is
evident
that
Sense
arises
meerly
from
the
motion
of
one
part
of
Matter
against
another
,
and
that
Motion
is
ever
first
,
and
perception
followes
,
and
that
therefore
perception
must
necessarily
follow
the
laws
of
Motion
,
and
that
no
Percipient
can
have
any
thing
more
to
conceive
then
what
is
conveighed
by
corporeall
motion
.
Now
from
these
Principles
it
will
be
easy
to
prove
that
,
though
we
should
acknowledg
a
power
of
perception
in
the
Sun
,
yet
it
will
not
amount
to
any
ability
of
his
being
either
a
Spectator
,
or
Governor
of
our
affairs
here
on
Earth
.
7.
According
to
the
Computation
o●
Astronomers
,
even
of
those
that
speak
more
modestly
,
the
Sun
is
bigger
then
the
Earth
above
an
hundred
and
fifty
times
.
But
how
little
he
appears
to
us
every
eye
is
able
to
judge
.
How
little
then
must
the
Earth
appear
to
him
?
If
he
see
her
at
all
,
he
will
be
so
far
from
being
able
to
take
notice
of
any
Persons
or
Families
,
that
he
cannot
have
any
distinct
discerning
of
Streets
,
nor
Cities
,
no
not
of
Fields
,
nor
Countries
;
but
whole
Regions
,
though
of
very
great
Extent
,
will
vanish
here
,
as
Alcibiades
his
Patrimony
,
in
that
Map
of
the
world
Socrates
shewed
him
,
to
repress
the
pride
of
the
young
Heire
.
The
Earth
must
appear
considerably
less
to
him
then
the
Moon
does
to
us
,
because
the
Sun
appears
to
us
less
then
the
Moon
.
It
were
easy
to
demonstrate
that
her
discus
would
appear
to
the
Sun
near
thirty
,
nay
sixty
times
less
then
the
Moon
does
to
us
,
according
to
Lansbergius
his
computation
.
Now
consider
how
little
we
can
discern
in
that
broader
Object
of
sight
,
the
Moon
,
when
she
is
the
nighest
,
notwithstanding
we
be
placed
in
the
dark
,
under
the
shadow
of
the
Earth
,
whereby
our
sight
is
more
passive
and
impressible
.
How
little
then
must
the
fiery
eye
of
that
Cyclops
the
Sun
,
which
is
all
Flame
and
Light
,
discern
in
this
lesser
Object
the
Earth
,
his
vigour
and
motion
being
so
vehemently
strong
and
unyielding
?
What
effect
it
will
have
upon
him
,
we
may
in
some
sort
judge
by
our selves
;
For
though
our
Organ
be
but
moved
or
agitated
with
the
reflection
of
his
Rayes
,
we
hardly
see
the
Moon
when
she
is
above
the
Horizon
by
day
:
What
impress
then
can
our
Earth
,
a
less
Object
to
him
then
the
Moon
is
to
us
,
make
upon
the
Sun
,
whose
Body
is
so
furiously
hot
,
that
he
is
as
boyling
Fire
,
if
a
man
may
so
speak
,
and
the
Spots
about
him
are
,
as
it
were
,
the
scum
of
this
fuming
Cauldron
?
Besides
that
our
Atmosphere
is
so
thick
a
covering
over
us
at
that
distance
,
that
there
can
be
the
appearance
of
nothing
but
a
white
mist
enveloping
all
and
shining
like
a
bright
cloud
;
in
which
the
rayes
of
the
Sun
will
be
so
lost
,
that
they
can
never
return
any
distinct
representation
of
things
unto
him
.
Wherefore
it
is
as
evident
to
Reason
that
he
cannot
see
us
,
as
it
is
to
Sense
that
we
see
him
;
and
therefore
he
can
be
no
Overseer
nor
Intermedler
in
our
actions
.
8.
But
perhaps
you
will
reply
That
though
the
Sun
cannot
see
the
Earth
,
yet
he
may
have
a
Sense
and
perception
in
himself
(
for
he
is
a
fine
glittering
thing
,
and
some
strange
matter
must
be
presumed
of
him
)
that
may
amount
to
a
wonderfull
large
sphere
of
Understanding
,
Fore-knowledg
,
and
Power
.
But
this
is
a
meer
fancyfull
surmise
,
and
such
as
cannot
be
made
good
by
any
of
our
Faculties
:
Nay
the
quite
contrary
is
demonstrable
by
such
Principles
as
are
already
agreed
upon
.
For
there
are
no
connate
Ideas
in
the
Matter
,
and
therefore
out
of
the
collision
and
agitation
of
these
Solar
particles
,
we
cannot
rationally
expect
any
other
effect
in
the
Sun
,
then
such
as
we
experiment
in
the
percussion
of
our
own
eyes
,
out
of
which
ordinarily
followes
the
sense
of
a
confused
light
or
flame
.
If
the
Sun
therefore
has
any
sense
of
himself
,
it
must
be
only
the
perception
of
a
very
vigorous
Light
or
Fire
,
which
being
still
one
and
the
same
representation
,
it
is
a
question
whether
he
has
a
sense
of
it
or
no
,
any
more
then
we
have
of
our
bones
,
which
we
perceive
not
,
by
reason
of
our
accustomary
and
uninterrupted
sense
of
them
,
as
Mr.
Hobbs
ingeniously
conjectures
in
a
like
supposition
.
But
if
you
will
say
that
there
is
a
perception
of
the
jogging
or
justling
,
or
of
what
ever
touch
or
rubbing
of
one
Solar
particle
against
another
,
the
body
of
the
Sun
being
so
exceeding
liquid
,
and
consequently
the
particles
thereof
never
resting
,
but
playing
and
moving
this
way
and
that
way
;
they
hitting
and
fridging
so
fortuitously
one
against
another
,
the
perceptions
that
arise
from
hence
must
be
so
various
and
fortuitous
,
so
quick
and
short
,
so
inconsistent
,
flitting
and
unpermanent
,
that
if
any
man
were
in
such
a
condition
as
the
Sun
necessarily
is
,
according
to
this
Hypothesis
,
he
would
both
be
,
and
appear
to
all
the
world
to
be
,
stark
mad
;
he
would
be
so
off
and
on
,
and
so
unsetled
,
and
doe
,
and
think
,
and
speak
all
things
with
such
ungovernable
rashness
and
temerity
.
In
brief
,
that
the
Sun
by
this
tumultuous
agitation
of
his
fiery
Atoms
,
should
hit
upon
any
rationall
contrivance
or
right
Idea
of
any
of
these
living
Creatures
we
see
here
on
Earth
,
is
utterly
as
hard
to
conceive
,
as
that
the
Terrestriall
particles
themselves
should
justle
together
into
such
contrivances
and
formes
,
which
is
that
which
I
have
already
sufficiently
confuted
.
9.
And
if
the
Sun
could
light
on
any
such
true
frame
or
forme
of
any
Animall
,
or
the
due
rudiments
or
contrivance
thereof
,
it
is
yet
unconceivable
how
he
should
conveigh
it
into
this
Region
of
Generation
here
on
Earth
,
partly
by
reason
of
the
Earths
Distance
and
Invisibleness
,
and
partly
because
the
deepest
Principle
of
all
being
but
meer
Motion
,
without
any
superior
power
to
govern
it
,
this
imagination
of
the
Sun
working
on
the
Earth
can
be
but
a
simple
Rectilinear
impress
,
which
can
never
arise
to
such
an
inward
solid
organization
of
parts
in
living
Creatures
,
nor
hold
together
these
Spectres
or
Apparitions
in
the
Aire
,
in
any
more
certain
form
then
the
smoak
of
chymnies
,
or
the
fume
of
Tobacco
.
10.
Nor
is
that
instance
of
the
power
of
the
Mothers
fancy
on
the
Foetus
in
the
womb
,
any
more
then
a
meer
flourish
;
for
the
disparity
is
so
great
,
that
the
Argument
proves
just
nothing
:
For
whereas
the
Mother
has
an
Explicite
Idea
of
the
Foetus
and
every
part
thereof
,
the
Sun
and
Stars
have
no
distinct
Idea
at
all
of
the
parts
of
the
Earth
;
nay
I
dare
say
that
what
we
have
already
intimated
will
amount
to
a
Demonstration
,
That
though
they
had
Sense
,
yet
they
do
not
so
much
as
know
whether
this
Earth
we
live
on
be
in
rerum
Naturá
or
no.
11.
Again
,
the
mark
that
is
impressed
on
the
Foetus
,
the
Mother
has
a
clear
and
vivid
conception
of
;
but
the
curious
contrivance
in
the
Idea
of
Animals
,
I
have
shewn
how
incompetible
it
is
to
the
fortuitous
justling
of
the
fiery
particles
of
either
Sun
or
Stars
.
12.
Thirdly
,
the
impress
on
the
Foetus
is
very
simple
and
slight
,
and
seldome
so
curious
as
the
ordinary
impresses
of
Seals
upon
Wax
,
which
are
but
the
modifications
of
the
surface
thereof
;
but
this
supposed
impress
of
the
Imagination
of
the
Sun
and
Stars
is
more
then
a
solid
Statue
,
or
the
most
curious
Automaton
that
ever
was
invented
by
the
wit
of
man
;
and
therefore
impossible
to
proceed
from
a
meer
Rectilinear
impress
upon
the
AEther
down
to
the
Earth
from
the
Imagination
of
the
Sun
,
no
not
if
he
were
supposed
to
be
actuated
with
an
Intelligent
Soule
,
if
the
Earth
and
all
the
space
betwixt
her
and
him
were
devoid
thereof
.
Nor
do
I
conceive
,
though
it
be
an
infinitely
more
slight
business
,
that
the
direction
of
the
Signature
of
the
Foetus
upon
such
a
part
were
to
be
performed
by
the
Fancy
of
the
Mother
,
notwithstanding
the
advantage
of
the
organization
of
her
body
,
were
not
both
her self
and
the
Foetus
animated
Creatures
.
13.
Wherefore
we
have
demonstrated
beyond
all
Evasion
,
from
the
Phaenomena
of
the
Universe
,
That
of
necessity
there
must
be
such
a
thing
in
the
world
as
Incorporeall
Substance
;
let
inconsiderable
Philosophasters
hoot
at
it
,
and
deride
it
as
much
as
their
Follies
please
.
BOOK
II.
CHAP.
I.
1.
An
addition
of
more
Axiomes
for
the
demonstrating
that
there
is
a
Spirit
or
Immateriall
Substance
in
Man
.
2.
The
Truth
of
the
first
of
these
Axiomes
confirmed
from
the
testimony
of
Mr.
Hobbs
.
3.
The
proof
of
the
second
Axiome
.
4.
The
proof
of
the
third
.
5.
The
confirmation
of
the
fourth
from
the
testimony
of
Mr.
Hobbs
,
as
also
from
Reason
.
6.
An
explication
and
proof
of
the
fifth
.
7.
A
further
proof
thereof
.
8.
A
third
Argument
of
the
Truth
thereof
.
9.
An
Answer
to
an
Evasion
.
10.
Another
Evasion
answered
.
11.
A
further
Answer
thereto
.
12.
A
third
Answer
.
13.
A
fourth
Answer
,
wherein
is
mainly
contained
a
confirmation
of
the
first
Answer
to
the
second
Evasion
.
14.
The
plainness
of
the
sixth
Axiome
.
15.
The
proof
of
the
seventh
.
1.
HAving
cleared
the
way
thus
far
as
to
prove
that
there
is
no
Contradiction
nor
Inconsistency
in
the
notion
of
a
Spirit
,
but
that
it
may
Exist
in
Nature
,
nay
that
de
facto
there
are
Incorporeall
Substances
really
Existent
in
the
world
,
we
shall
now
drive
more
home
to
our
main
design
,
and
demonstrate
That
there
is
such
an
Immateriall
Substance
in
Man
,
which
,
from
the
power
it
is
conceived
to
have
in
actuating
and
guiding
the
Body
,
is
usually
called
the
Soule
.
This
Truth
we
shall
make
good
first
in
a
more
generall
way
,
but
not
a
whit
the
lesse
stringent
,
by
evincing
That
such
Faculties
or
Operations
as
we
are
conscious
of
in
our selves
,
are
utterly
incompetible
to
Matter
considered
at
large
without
any
particular
organization
.
And
then
afterwards
we
shall
more
punctually
consider
the
Body
of
man
,
and
every
possible
fitness
in
the
structure
thereof
,
that
is
worth
taking
notice
of
for
the
performance
of
these
Operations
we
ordinarily
find
in
our selves
.
And
that
this
may
be
done
more
plainly
and
convincingly
▪
we
will
here
adde
to
the
number
of
our
Axiomes
these
that
follow
.
AXIOME
XX.
Motion
or
Reaction
of
one
part
of
the
Matter
against
another
,
or
at
least
a
due
continuance
thereof
,
is
really
one
and
the
same
with
Sense
and
Perception
,
if
there
be
any
▪
Sense
or
Perception
in
Matter
.
2.
THis
Axiome
,
as
it
is
plain
enough
of
it self
(
supposing
there
were
nothing
but
Body
in
the
world
)
so
has
it
the
suffrage
of
our
most
confident
and
potent
adversary
Mr.
Hobbs
in
his
Elements
of
Philos.
Cap.
25.
Art.
2.
Whose
judgment
I
make
much
of
in
such
cases
as
these
,
being
perswaded
as
well
out
of
Reason
as
Charity
,
that
he
seeing
so
little
into
the
nature
of
Spirits
,
that
defect
is
compensated
with
an
extraordinary
Quick
sightedness
in
discerning
of
the
best
and
most
warrantable
wayes
of
salving
all
Phaenomena
from
the
ordinary
allowed
properties
of
Matter
.
Wherefore
I
shall
not
hold
it
impertinent
to
bring
in
his
Testimony
in
things
of
this
nature
,
my
Demonstrations
becoming
thereby
more
recommendable
to
men
of
his
own
Conclusions
.
But
my
design
being
not
a
particular
victory
over
such
a
sort
of
Men
,
but
an
absolute
establishing
of
the
Truth
,
I
shall
lay
down
no
Grounds
that
are
meerly
Argumenta
ad
hominem
;
but
such
as
I
am
perswaded
(
upon
this
Hypothesis
,
That
there
is
nothing
but
Body
in
the
world
)
are
evident
to
any
one
that
can
indifferently
judge
thereof
.
And
the
demonstration
of
this
present
Axiome
I
have
prefixed
in
my
Preface
Sect.
5.
AXIOME
XXI
.
So
far
as
this
continued
Reaction
reaches
,
so
far
reaches
Sense
or
Perception
,
and
no
farther
.
3.
THis
Axiome
is
to
be
understood
as
well
of
Duration
of
time
,
as
Extension
of
the
Subject
,
viz.
That
Sense
and
Perception
spread
no
further
in
Matter
then
Reaction
does
,
nor
remain
any
longer
then
this
Reaction
remains
.
Which
Truth
is
fully
evident
out
of
the
foregoing
Axiome
.
AXIOME
XXII
.
That
diversity
there
is
of
Sense
or
Perception
does
necessarily
arise
from
the
diversity
of
the
Magnitude
,
Figure
,
Position
,
Vigour
and
Direction
of
Motion
in
parts
of
the
Matter
.
4.
THE
truth
of
this
is
also
clear
from
the
20.
Axiome
,
For
Perception
being
really
one
and
the
same
thing
with
Reaction
of
Matter
one
part
against
another
,
and
there
being
a
diversity
of
perception
,
it
must
imply
also
a
diversity
of
modification
of
Reaction
;
and
Reaction
being
nothing
but
Motion
in
Matter
,
it
cannot
be
varied
but
by
such
variations
as
are
competible
to
Matter
,
viz.
such
as
are
Magnitude
,
Figure
,
Posture
,
Locall
Motion
,
wherein
is
contained
any
endeavour
towards
it
,
as
also
the
Direction
of
that
either
full
Motion
or
curb'd
endeavour
,
and
a
Vigour
thereof
;
which
if
you
run
to
the
lowest
degrees
,
you
will
at
last
come
to
Rest
,
which
therefore
is
someway
referrible
to
that
head
,
as
to
Magnitude
you
are
to
refer
Littleness
.
These
are
the
first
conceivables
in
Matter
,
and
therefore
diversity
of
perception
must
of
necessity
arise
from
these
.
AXIOME
XXIII
.
Matter
in
all
the
variety
of
those
Perceptions
it
is
sensible
of
,
has
none
but
such
as
are
impressed
by
Corporeall
Motions
,
that
is
to
say
,
that
are
perceptions
of
some
actions
or
modificated
Impressions
of
parts
of
Matter
bearing
one
against
another
.
5.
TO
this
Truth
Mr.
Hobbs
sets
his
seale
with
all
willingness
imaginable
,
or
rather
eagerness
,
as
also
his
followers
,
they
stoutly
contending
that
we
have
not
the
perception
of
any
thing
but
the
Phantasmes
of
materiall
Objects
,
and
of
sensible
words
or
Markes
,
which
we
make
to
stand
for
such
and
such
Objects
.
Which
certainly
would
be
most
true
if
there
were
nothing
but
Matter
in
the
world
;
so
that
they
speak
very
consonantly
to
their
own
Principles
:
I
say
,
this
is
not
only
true
in
that
School
,
but
also
rationall
in
it self
,
supposing
nothing
but
Matter
in
the
world
,
and
that
Perception
and
Reaction
is
really
one
.
For
that
Reaction
being
in
Brutes
as
well
as
in
Men
,
there
must
not
be
any
difference
by
a
perception
of
quite
another
kind
,
but
by
an
externall
way
of
communication
of
their
perceptions
.
And
therefore
the
distinction
betwixt
Men
and
Beasts
must
consist
onely
in
this
,
that
the
one
can
agree
in
some
common
mark
,
whether
Voices
or
Characters
,
or
whatever
else
,
to
express
their
perceptions
,
but
the
other
cannot
;
but
the
perceptions
themselves
must
be
of
one
kind
in
both
,
they
neither
of
them
perceiving
any
thing
but
corporeall
impressions
,
such
as
they
feel
by
the
parts
of
the
Matter
bearing
one
against
another
.
AXIOME
XXIV
.
The
distinct
Impression
of
any
considerable
extent
of
variegated
Matter
cannot
be
received
by
a
meer
point
of
Matter
.
6.
BY
a
meer
point
of
Matter
I
doe
not
mean
a
meer
Mathematicall
point
,
but
a
perfect
Parvitude
,
or
the
least
Reality
of
which
Matter
can
consist
,
concerning
which
I
have
already
spoke
Lib.
1.
Cap.
6.
This
being
the
least
quantity
that
discerpible
Matter
can
consist
of
,
no
particle
of
Matter
can
touch
it
less
then
it self
.
This
Parvitude
therefore
that
is
so
little
that
it
has
properly
no
integrall
parts
,
really
distinguishable
,
how
can
it
possibly
be
a
Subject
distinctly
receptive
of
the
view
,
haply
,
of
half
an
Horizon
at
once
?
which
sight
is
caused
by
reall
and
distinct
motion
from
reall
distinct
parts
of
the
Object
that
is
seen
.
7.
I
acknowledg
indeed
that
the
Pupill
of
the
Eye
is
but
small
in
comparison
of
those
vast
Objects
that
are
seen
through
it
,
as
also
that
through
a
Hole
exceedingly
much
less
,
made
suppose
in
brass
or
lead
,
large
Objects
are
transmitted
very
clearly
;
but
I
have
observed
with
all
that
you
may
lessen
the
hole
so
far
,
that
an
unclouded
day
at
noon
will
look
more
obscure
then
an
ordinary
moon-shine
night
.
Wherefore
Nature
has
bounds
,
and
reducing
her
to
the
least
measure
imaginable
,
the
effect
must
prove
insensible
.
8.
Again
,
this
Object
we
speak
of
may
be
so
variegated
,
I
mean
with
such
colours
,
that
it
may
imply
a
contradiction
,
that
one
and
the
same
particle
of
Matter
(
suppose
some
very
small
round
one
,
that
shall
be
the
Cuspe
of
the
visuall
Pyramide
or
Cone
)
should
receive
them
all
at
once
;
the
opposite
kindes
of
those
colours
being
uncommunicable
to
this
round
particle
,
otherwise
then
by
contrarietie
of
Motions
,
or
by
Rest
and
Motion
,
which
are
as
contrary
;
as
is
manifest
out
of
that
excellent
Theorem
concerning
Colours
in
Des-Cartes
his
Meteors
,
which
if
it
were
possible
to
be
false
,
yet
it
is
most
certainly
true
,
that
seeing
Motion
is
the
cause
of
Sight
,
the
contrariety
of
Objects
for
Colour
must
arise
out
of
contrary
modifications
of
Motion
in
this
particle
we
speak
of
,
that
immediatly
communicates
the
Object
to
the
Sentient
:
which
contrariety
of
Motions
at
the
same
time
and
within
the
same
surface
of
the
adaequate
place
of
a
Body
is
utterly
incompetible
thereto
.
10.
This
Subterfuge
therefore
being
thus
clearly
taken
away
,
they
substitute
another
,
viz.
That
the
distinct
parts
of
the
Object
doe
not
act
upon
this
round
particle
,
which
is
the
Cuspe
of
the
visuall
Pyramide
,
at
once
,
but
successively
,
and
so
swiftly
,
that
the
Object
is
represented
at
once
;
as
when
one
swings
about
a
fire-stick
very
fast
,
it
seems
one
continued
circle
of
fire
.
But
we
shall
find
this
instance
very
little
to
the
purpose
,
if
we
consider
,
that
when
one
swings
a
fire-stick
in
a
circle
,
it
describes
such
a
circle
in
the
bottome
of
the
Eye
,
not
upon
one
point
there
,
but
in
a
considerable
distance
;
and
that
the
Optick
Nerve
,
or
the
Spirits
therein
,
are
touched
successively
,
but
left
free
to
a
kind
of
Tremor
or
Vibration
as
it
were
,
(
so
as
it
is
in
the
playing
of
a
Lute
)
till
the
motion
has
gone
round
,
and
then
touches
in
the
same
place
again
,
so
quick
,
that
it
findes
it
still
vigorously
moved
:
But
there
being
but
one
particle
to
touch
upon
here
,
some
such
like
inconveniences
will
recurre
as
we
noted
in
the
former
case
.
11.
For
,
as
I
demonstrated
before
,
that
some
Colours
cannot
be
communicated
at
once
to
one
and
the
same
round
particle
of
Matter
;
so
from
thence
it
will
follow
here
,
That
,
such
Colours
succeeding
one
another
,
the
impress
of
the
one
will
take
off
immediatly
the
impress
of
the
other
;
from
whence
we
shall
not
be
able
to
see
such
various
Colours
as
are
discernible
in
a
very
large
Object
at
once
.
For
unless
the
impression
make
some
considerable
stay
upon
that
which
receives
it
,
there
is
no
Sensation
;
insomuch
that
a
man
may
wag
his
finger
so
fast
that
he
can
scarce
see
it
:
and
if
it
doe
make
a
due
stay
,
suppose
a
large
Object
checkered
with
the
most
opposite
Colours
,
it
were
impossible
that
we
should
see
that
checker-work
at
once
in
so
large
a
compass
as
we
doe
,
but
we
shall
onely
see
it
by
parts
,
the
parts
vanishing
and
coming
again
in
a
competent
swiftness
,
but
very
discernible
.
13.
Lastly
,
this
quick
vicissitude
of
impulse
or
impression
would
contaminate
all
the
Colours
,
and
make
the
whole
Object
as
it
were
of
one
confounded
colour
,
as
a
man
may
easily
perceive
in
a
painted
Wheel
;
For
what
is
it
but
a
quick
coming
on
of
one
colour
upon
the
same
part
of
the
Optick
nerve
,
upon
which
another
was
,
immediately
that
makes
the
whole
Wheel
seem
of
one
blended
colour
?
But
not
to
impose
upon
any
one
,
this
instance
of
the
Wheel
has
a
peculiar
advantage
above
this
present
Supposition
for
making
all
seem
one
confounded
colour
,
because
the
colours
of
the
Wheel
come
not
onely
upon
one
and
the
same
part
of
the
Nerve
,
but
in
one
and
the
same
line
from
the
Object
;
so
that
in
this
regard
the
instance
is
less
accommodate
.
But
it
is
shreudly
probable
,
that
fluid
perceptive
Matter
will
not
fail
to
find
the
colours
tinctured
from
one
another
in
some
measure
in
the
whole
Object
here
also
,
by
reason
of
the
instability
of
that
particle
that
is
plaied
upon
from
all
parts
thereof
.
At
least
it
is
an
unexceptionable
confirmation
of
our
first
Demonstration
of
the
weakness
of
the
second
Evasion
,
from
the
necessity
of
a
considerable
stay
upon
the
percipient
Matter
,
and
that
Sensation
cannot
be
but
with
some
leisurely
continuance
of
this
or
that
Motion
before
it
be
wiped
out
.
We
might
adde
also
that
there
ought
to
be
a
due
permanency
of
the
Object
that
presses
against
the
Organ
,
though
no
new
impression
suddenly
succeeded
to
wipe
out
the
former
,
as
one
may
experiment
in
swiftly
swinging
about
a
painted
Bullet
in
a
string
,
which
will
still
more
fully
confirme
what
we
aime
at
.
But
this
is
more
then
enough
for
the
making
good
of
this
24.
Axiome
;
whose
evidence
is
so
clear
of
it self
,
that
I
believe
there
are
very
few
but
will
be
convinced
of
it
at
the
first
sight
.
AXIOME
XXV
.
Whatever
impression
or
parts
of
any
impression
are
not
received
by
this
perfect
Parvitude
or
Reall
point
of
Matter
,
are
not
at
all
perceived
by
it
.
14.
THis
is
so
exceeding
plain
of
it self
,
that
it
wants
neither
explication
nor
proof
.
AXIOME
XXVI
.
What
ever
Sense
or
Motion
there
is
now
in
Matter
,
it
is
a
necessary
impression
from
some
other
part
of
Matter
,
and
does
necessarily
continue
till
some
part
or
other
of
Matter
has
justled
it
out
.
15.
THat
what
Motion
there
is
in
any
part
of
Matter
is
necessarily
there
,
and
there
continues
,
till
some
other
part
of
Matter
change
or
diminish
its
Motion
,
is
plain
from
the
lawes
of
Motion
set
down
by
Des-Cartes
in
his
Principia
Philosophiae
.
And
that
there
is
the
same
Reason
of
Sense
or
Perception
(
supposing
there
is
nothing
but
Matter
in
the
world
)
is
plain
from
Axiome
20.
that
makes
Motion
and
Sense
or
Perception
really
the
same
.
CHAP.
II.
1.
That
if
Matter
be
capable
of
Sense
,
Inanimate
things
are
so
too
:
And
of
Mr.
Hobbs
his
wavering
in
that
point
.
2.
An
Enumeration
of
severall
Faculties
in
us
that
Matter
is
utterly
uncapable
of
.
3.
That
Matter
in
no
kind
of
Temperature
is
capable
of
Sense
.
4.
That
no
one
point
of
Matter
can
be
the
Common
Sensorium
.
5.
Nor
a
multitude
of
such
Points
receiving
singly
the
entire
image
of
the
Object
.
6.
Nor
yet
receiving
part
part
,
and
the
whole
the
whole
.
7.
That
Memory
is
incompetible
to
Matter
.
8.
That
the
Matter
is
uncapable
of
the
notes
of
some
circumstances
of
the
Object
which
we
remembred
.
9.
That
Matter
cannot
be
the
seat
of
second
Notions
.
10.
Mr.
Hobbs
his
Evasion
of
the
foregoing
Demonstration
clearly
confuted
.
11.
That
the
freedome
of
our
Will
evinces
that
there
is
a
Substance
in
us
distinct
from
Matter
.
12.
That
Mr.
Hobbs
therefore
acknowledges
all
our
actions
necessary
.
1.
WE
have
now
made
our
addition
of
such
Axiomes
as
are
most
usefull
for
our
present
purpose
.
Let
us
therefore
,
according
to
the
order
we
propounded
,
before
we
consider
the
fabrick
and
organization
of
the
Body
,
see
if
such
Operations
as
we
find
in
our selves
be
competible
to
Matter
looked
upon
in
a
more
generall
manner
.
That
Matter
from
its
own
nature
is
uncapable
of
Sense
,
plainly
appears
from
Axiome
20.
&
21.
For
Motion
and
Sense
being
really
one
and
the
same
thing
,
it
will
necessarily
follow
,
that
where
ever
there
is
Motion
,
especially
any
considerable
duration
thereof
,
there
must
be
Sense
and
Perception
:
Which
is
contrary
to
what
we
find
in
a
Catochus
,
and
experience
daily
in
dead
Carkasses
;
in
both
which
,
though
there
be
Reaction
,
yet
there
is
no
Sense
.
In
brief
,
if
any
Matter
have
Sense
,
it
will
follow
that
upon
Reaction
all
shall
have
the
like
,
and
that
a
Bell
while
it
is
ringing
,
and
a
Bow
while
it
is
bent
,
and
every
Jack-in-a-box
that
School-boyes
play
with
,
while
it
is
held
in
by
the
cover
pressing
against
it
,
shall
be
living
Animals
,
or
Sensitive
Creatures
.
A
thing
so
foolish
and
frivolous
,
that
the
meer
recitall
of
the
opinion
may
well
be
thought
confutation
enough
with
the
sober
.
And
indeed
Mr.
Hobbs
himself
,
though
he
resolve
Sense
meerly
into
Reaction
of
Matter
,
yet
is
ashamed
of
these
odd
consequences
thereof
,
and
is
very
loth
to
be
reckoned
in
the
company
of
those
Philosophers
,
(
though
,
as
he
sayes
,
learned
men
)
who
have
maintained
that
all
Bodies
are
endued
with
Sense
,
and
yet
he
can
hardly
abstain
from
saying
that
they
are
;
onely
he
is
more
shie
of
allowing
them
Memory
,
which
yet
they
will
have
whether
he
will
or
no
,
if
he
give
them
Sense
.
As
for
Example
,
in
the
ringing
of
a
Bell
,
from
every
stroak
there
continues
a
tremor
in
the
Bell
,
which
decaying
,
must
according
to
his
Philosophie
be
Imagination
,
and
referring
to
the
stroak
past
must
be
Memory
;
and
if
a
stroak
overtake
it
within
the
compass
of
this
Memory
,
what
hinders
but
Discrimination
or
Judgment
may
follow
?
But
the
conclusion
is
consonant
enough
to
this
absurd
Principle
,
That
there
is
nothing
but
Matter
in
the
Universe
,
and
that
it
is
capable
of
perception
.
See
Mr.
Hobbs
his
Elements
of
Philos.
Chap.
25.
2.
But
we
will
not
content
our selves
onely
with
the
discovery
of
this
one
ugly
inconvenience
of
this
bold
Assertion
,
but
shall
further
endeavour
to
shew
that
the
Hypothesis
is
false
,
and
that
Matter
is
utterly
uncapable
of
such
operations
as
we
find
in
our selves
,
and
that
therefore
there
is
something
in
us
Immateriall
or
Incorporeall
.
For
we
finde
in
our selves
,
that
one
and
the
same
thing
both
heares
,
and
sees
,
and
tasts
,
and
,
to
be
short
,
perceives
all
the
variety
of
Objects
that
Nature
manifests
unto
us
.
Wherefore
Sense
being
nothing
but
the
impress
of
corporeall
motion
from
Objects
without
,
that
part
of
Matter
which
must
be
the
common
Sensorium
,
must
of
necessity
receive
all
that
diversity
of
impulsions
from
Objects
;
it
must
likewise
Imagine
,
Remember
,
Reason
,
and
be
the
fountain
of
spontaneous
Motion
,
as
also
the
Seat
of
what
the
Greeks
call
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
liberty
of
Will
:
Which
supposition
we
shall
finde
involved
in
unextricable
difficulties
.
3.
For
first
,
we
cannot
conceive
of
any
Portion
of
Matter
but
it
is
either
Hard
or
Soft
.
As
for
that
which
is
Hard
,
all
men
leave
it
out
as
utterly
unlike
to
be
endued
with
such
Cognitive
faculties
as
we
are
conscious
to
our selves
of
.
That
which
is
Soft
will
prove
either
opake
,
pellucid
,
or
lucid
.
If
opake
,
it
cannot
see
,
the
exterior
superficies
being
a
bar
to
the
inward
parts
.
If
pellucid
,
as
Aire
and
Water
,
then
indeed
it
will
admit
inwardly
these
Particles
and
that
Motion
which
are
the
conveighers
of
the
Sense
,
and
distinction
of
Colours
;
and
Sound
also
will
penetrate
.
But
this
Matter
being
heterogeneall
,
that
is
to
say
consisting
of
parts
of
a
different
nature
and
office
,
the
Aire
,
suppose
,
being
proper
for
Sound
,
and
those
Round
particles
which
Cartesius
describes
for
Colour
and
Light
;
the
perception
of
these
Objects
will
be
differently
lodged
;
but
there
is
some
one
thing
in
us
that
perceives
both
.
Lastly
,
if
lucid
,
there
would
be
much-what
the
same
inconvenience
that
there
is
in
the
opake
,
for
its
own
fieriness
would
fend
off
the
gentle
touch
of
externall
impresses
;
or
if
it
be
so
milde
and
thin
that
it
is
in
some
measure
diaphanous
,
the
inconveniences
will
again
recurre
that
were
found
in
the
pellucid
.
And
in
brief
,
any
liquid
Matter
has
such
variety
of
particles
in
it
,
that
if
the
Whole
,
as
it
must
,
(
being
the
common
Sensorium
)
be
affected
with
any
impress
from
without
,
the
parts
thereof
must
be
variously
affected
,
so
that
no
Object
will
seem
homogeneall
,
as
appeares
from
Axiome
22.
Which
Truth
I
shall
further
illustrate
by
a
homely
but
very
significant
representation
.
Suppose
we
should
put
Feathers
,
Bullets
and
Spur-rowels
in
a
Box
,
where
they
shall
lye
intermixedly
,
but
close
,
one
with
another
:
upon
any
jog
this
Box
receives
,
supposing
all
the
stuffage
thereof
has
Sense
,
it
is
evident
that
the
severall
things
therein
must
be
differently
affected
,
and
therefore
if
the
common
Sensorium
were
such
,
there
would
seem
no
homogeneall
Object
in
the
world
.
Or
at
least
these
severall
particles
shall
be
the
severall
Receptives
of
the
severall
motions
of
the
same
kinde
from
without
,
as
the
Aire
of
Sounds
,
the
Cartesian
Globuli
of
Light
and
Colours
.
But
what
receives
all
these
,
and
so
can
judge
of
them
all
,
we
are
again
at
a
loss
for
,
as
before
:
unless
we
imagine
it
some
very
fine
and
subtill
Matter
,
so
light
and
thinne
,
that
it
feels
not
it self
,
but
so
yielding
and
passive
,
that
it
easily
feels
the
several
assaults
and
impresses
of
other
Bodies
upon
it
,
or
in
it
;
which
yet
would
imply
,
that
this
Matter
alone
were
Sensitive
,
and
the
others
not
;
and
so
it
would
be
granted
,
that
not
all
Matter
(
no
not
so
much
as
in
Fluid
Bodies
)
has
Sense
.
Such
a
tempered
Matter
as
this
is
analogous
to
the
Animal
Spirits
in
Man
,
which
,
if
Matter
could
be
the
Soule
,
were
the
very
Soule
of
the
Body
,
and
common
percipient
of
all
Motions
from
within
or
without
,
by
reason
of
the
tenuity
,
passivity
and
neare
homogeneity
and
imperceptibility
of
any
change
or
alteration
from
the
playing
together
of
its
own
tenuious
and
light
particles
;
and
therefore
very
fit
to
receive
all
manner
of
impresses
from
others
.
Whence
we
may
rationally
conclude
,
That
some
such
subtile
Matter
as
this
,
is
either
the
Soule
,
or
her
immediate
instrument
for
all
manner
of
perceptions
.
The
latter
whereof
I
shall
prove
to
be
true
in
its
due
place
.
That
the
former
part
is
false
I
shall
now
demonstrate
,
by
proving
more
stringently
,
That
no
Matter
whatsoever
is
capable
of
such
Sense
and
Perception
as
we
are
conscious
to
our selves
of
.
4.
For
concerning
that
part
of
Matter
which
is
the
Common
Sensorium
,
I
demand
whether
some
one
point
of
it
receive
the
whole
image
of
the
Object
,
or
whether
it
is
wholly
received
into
every
point
of
it
,
or
finally
whether
the
whole
Sensorium
receive
the
whole
image
by
expanded
parts
,
this
part
of
the
Sensorium
this
part
of
the
image
,
and
that
part
that
.
If
the
first
,
seeing
That
in
us
which
perceives
the
externall
Object
moves
also
the
Body
,
it
will
follow
,
That
one
little
point
of
Matter
will
give
locall
motion
to
what
is
innumerable
millions
of
times
bigger
then
it self
,
of
which
there
cannot
be
found
nor
imagined
any
example
in
Nature
.
5.
If
the
second
,
this
difficulty
presents
it self
,
which
also
reflects
upon
the
former
Position
,
How
so
small
a
point
as
we
speak
of
should
receive
the
images
of
so
vast
,
or
so
various
Objects
at
once
,
without
Obliteration
or
Confusion
;
a
thing
impossible
,
as
is
manifest
from
Axiome
24.
And
therefore
not
receiving
them
,
cannot
perceive
them
by
Axiome
25.
But
if
every
point
or
particle
of
this
Matter
could
receive
the
whole
image
,
which
of
these
innumerable
particles
,
that
receive
the
Image
entirely
,
may
be
deemed
I
my self
that
perceive
this
Image
?
For
if
I
be
all
those
Points
,
it
will
come
to
pass
,
especially
in
a
small
Object
,
and
very
neare
at
hand
,
that
the
line
of
impulse
coming
to
divers
and
distant
Points
,
it
will
seem
to
come
as
from
severall
places
,
and
so
one
Object
will
necessarily
seem
a
Cluster
of
Objects
.
But
if
I
be
one
of
these
Points
,
what
becomes
of
the
rest
?
or
who
are
they
?
6.
There
remains
therefore
onely
the
third
way
,
which
is
that
the
parts
of
the
image
of
the
Object
be
received
by
the
parts
of
this
portion
of
Matter
,
which
is
supposed
the
common
Sensorium
.
But
this
does
perfectly
contradict
experience
;
for
we
finde
our selves
to
perceive
the
whole
Object
,
when
in
this
case
nothing
could
perceive
the
whole
,
every
part
onely
perceiving
its
part
;
and
therefore
there
would
be
nothing
that
can
judge
of
the
whole
.
No
more
then
three
men
,
if
they
were
imagined
to
sing
a
song
of
three
parts
,
and
none
of
them
should
heare
any
part
but
his
own
,
could
judge
of
the
Harmony
of
the
whole
.
9.
Those
that
are
commonly
called
by
the
name
of
Secundae
notiones
,
and
are
not
any
sensible
Objects
themselves
,
nor
the
Phantasmes
of
any
sensible
Objects
,
but
onely
our
manner
of
conceiving
them
,
o●
reasoning
about
them
,
in
which
number
are
comprehended
all
Logicall
and
Mathematicall
termes
;
these
,
I
say
,
never
came
in
at
the
Senses
,
they
being
no
impresses
of
corporeall
motion
,
which
excite
in
us
,
as
in
Doggs
and
other
Brutes
,
the
sense
onely
of
Sounds
,
of
Colours
,
of
Hot
,
of
Cold
,
and
the
like
.
Now
Matter
being
affected
by
no
perception
but
of
corporeall
impression
,
by
the
bearing
of
one
Body
against
another
;
it
is
plain
from
Axiome
23.
that
these
second
Notions
,
or
Mathematicall
and
Logicall
conceptions
,
cannot
be
seated
in
Matter
,
and
therefore
must
be
in
some
other
Substance
distinct
from
it
,
by
Axiome
10.
10.
Here
Mr.
Hobbs
,
to
avoid
the
force
of
this
Demonstration
,
has
found
out
a
marvelous
witty
invention
to
befool
his
followers
withall
,
making
them
believe
that
there
is
no
such
thing
as
these
Secundae
Notiones
,
distinct
from
the
Names
or
Words
whereby
they
are
said
to
be
signified
;
and
that
there
is
no
perception
in
us
,
but
of
such
Phantasmes
as
are
impressed
from
externall
Objects
,
such
as
are
common
to
Us
and
Beasts
:
and
as
for
the
Names
which
we
give
to
these
,
or
the
Phantasmes
of
them
,
that
there
is
the
same
reason
of
them
,
as
of
other
Markes
,
Letters
,
or
Characters
,
all
which
coming
in
at
the
Senses
,
he
would
beare
them
in
hand
that
it
is
a
plain
case
,
that
we
have
the
perception
of
nothing
but
what
is
impressed
from
corporeall
Objects
.
But
how
ridiculous
an
Evasion
this
is
,
may
be
easily
discovered
,
if
we
consider
,
that
if
these
Mathematicall
and
Logicall
Notions
we
speak
of
be
nothing
but
Names
,
Logicall
and
Mathematicall
Truths
will
not
be
the
same
in
all
Nations
,
because
they
have
not
the
same
names
.
For
Example
,
Similitudo
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
Proportio
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
Ratio
,
these
names
are
utterly
different
,
the
Greek
from
the
Latine
;
yet
the
Greeks
,
Latines
,
nor
any
Nation
else
,
doe
vary
in
their
conceptions
couched
under
these
different
names
:
Wherefore
it
is
plain
,
that
there
is
a
setled
Notion
distinct
from
these
Words
and
Names
,
as
well
as
from
those
corporeall
Phantasmes
impressed
from
the
Object
;
which
was
the
thing
to
be
demonstrated
.
11.
Lastly
,
we
are
conscious
to
our selves
of
that
faculty
which
the
Greekes
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
a
Power
in
our selves
,
notwithstanding
any
outward
assaults
or
importunate
temptations
,
to
cleave
to
that
which
is
vertuous
and
honest
,
or
to
yield
to
pleasures
,
or
other
vile
advantages
.
That
we
have
this
Liberty
and
freedome
in
our selves
,
and
that
we
refuse
the
good
,
and
chuse
the
evill
,
when
we
might
have
done
otherwise
;
that
naturall
Sense
of
Remorse
of
Conscience
is
an
evident
and
undeniable
witness
of
.
For
when
a
man
has
done
amiss
,
the
paine
,
grief
,
or
indignation
that
he
raises
in
himself
,
or
at
least
feels
raised
in
him
,
is
of
another
kind
from
what
we
finde
from
misfortunes
or
affronts
we
could
not
avoid
.
And
that
which
pinches
us
and
vexes
us
so
severely
,
is
the
sense
that
we
have
brought
such
an
evill
upon
our selves
,
when
it
was
in
our
power
to
have
avoided
it
.
Now
if
there
be
no
sense
nor
perception
in
us
,
but
what
arises
from
the
Reaction
of
Matter
one
part
against
another
;
whatever
Representation
of
things
,
whatever
Deliberation
or
Determination
we
fall
upon
,
it
will
by
Axiome
26.
be
purely
necessary
,
there
being
upon
this
Hypothesis
no
more
Freedome
while
we
deliberate
or
conclude
,
then
there
is
in
a
paire
of
scales
,
which
rests
as
necessarily
at
last
as
it
moved
before
.
Wherefore
it
is
manifest
that
this
faculty
we
call
Free-will
is
not
found
in
Matter
,
but
in
some
other
Substance
,
by
Axiome
10.
12.
Mr
Hobbs
therefore
,
to
give
him
his
due
,
consonantly
enough
to
his
own
principles
,
does
very
peremptorily
affirm
that
all
our
actions
are
necessary
.
But
I
having
proved
the
contrary
by
that
Faculty
which
we
may
call
Internall
Sense
or
Common
Notion
,
found
in
all
men
that
have
not
done
violence
to
their
own
Nature
;
unless
by
some
other
approved
Faculty
he
can
discover
the
contrary
,
my
Conclusion
must
stand
for
an
undoubted
Truth
by
Axiome
5.
He
pretends
therefore
some
Demonstration
of
Reason
,
which
he
would
oppose
against
the
dictate
of
this
Inward
Sense
;
which
it
will
not
be
amiss
to
examine
,
that
we
may
discover
his
Sophistry
.
CHAP.
III.
1.
Mr.
Hobbs
his
Arguments
whereby
he
would
prove
all
our
actions
necessitated
.
His
first
Argument
.
2.
His
second
Argument
.
3.
His
third
Argument
.
4.
His
fourth
Argument
.
5.
What
must
be
the
meaning
of
these
words
,
Nothing
taketh
beginning
from
it self
,
in
the
first
Argument
of
Mr.
Hobbs
.
6.
A
fuller
and
more
determinate
explication
of
the
foregoing
words
,
whose
sense
is
evidently
convinced
to
be
,
That
no
Essence
of
it self
can
vary
its
modification
.
7.
That
this
is
onely
said
by
Mr.
Hobbs
,
not
proved
,
and
a
full
confutation
of
his
Assertion
.
8.
Mr.
Hobbs
imposed
upon
by
his
own
Sophistry
.
9.
That
one
part
of
this
first
Argument
of
his
is
groundless
,
the
other
sophisticall
.
10.
The
plain
proposall
of
his
Argument
,
whence
appeares
more
fully
the
weakness
and
sophistry
thereof
.
11.
An
Answer
to
his
second
Argument
.
12.
An
Answer
to
the
third
.
13.
An
Answer
to
a
difficulty
concerning
the
Truth
and
Falsehood
of
future
Propositions
.
14.
An
Answer
to
Mr.
Hobbs
his
fourth
Argument
,
which
,
though
slighted
by
himself
,
is
the
strongest
of
them
all
.
15.
The
difficulty
of
reconciling
Free-will
with
Divine
Prescience
and
Prophecies
.
16.
That
the
faculty
of
Free-will
is
seldome
put
in
use
.
17.
That
the
use
of
it
is
properly
in
Morall
conflict
.
18.
That
the
Soule
is
not
invincible
there
neither
.
19.
That
Divine
decrees
either
finde
fit
Instruments
or
make
them
.
20.
That
the
more
exact
we
make
Divine
Prescience
,
even
to
the
comprehension
of
any
thing
that
implies
no
contradiction
in
it self
to
be
comprehended
,
the
more
cleare
it
is
that
mans
Will
may
be
sometimes
free
.
21.
Which
is
sufficient
to
make
good
my
last
Argument
against
Mr.
Hobbs
.
1.
HIS
first
Argument
runs
thus
(
I
will
repeat
it
in
his
own
words
,
as
also
the
rest
of
them
as
they
are
to
be
found
in
his
Treatise
of
Liberty
and
Necessity
)
I
conceive
,
(
saith
he
)
that
nothing
taketh
beginning
from
it self
,
but
from
the
action
of
some
other
immediate
agent
without
it self
;
and
that
therefore
,
when
first
a
man
hath
an
appetite
or
Will
to
something
,
to
which
immediatly
before
he
had
no
appetite
nor
Will
,
the
cause
of
his
Will
is
not
the
Will
it self
,
but
something
else
not
in
his
own
disposing
:
So
that
whereas
it
is
out
of
controversy
,
that
of
voluntary
actions
the
Will
is
the
necessary
cause
,
and
by
this
which
is
said
the
Will
is
also
caused
by
other
things
,
whereof
it
disposeth
not
,
it
followeth
,
that
voluntary
actions
have
all
of
them
necessary
causes
,
and
therefore
are
necessitated
.
2.
His
second
thus
,
I
hold
(
saith
he
)
that
to
be
a
sufficient
cause
,
to
which
nothing
is
wanting
that
is
needfull
to
the
producing
of
the
effect
:
The
same
also
is
a
necessary
cause
.
For
if
it
be
possible
that
a
sufficient
cause
shall
not
bring
forth
the
effect
,
then
there
wanteth
somewhat
which
was
needfull
for
the
producing
of
it
,
and
so
the
cause
was
not
sufficient
;
but
if
it
be
impossible
that
a
sufficient
cause
should
not
produce
the
effect
,
then
is
a
sufficient
cause
a
necessary
cause
,
for
that
is
said
to
produce
an
effect
necessarily
that
cannot
but
produce
it
.
Hence
it
is
manifest
,
that
whatsoever
is
produced
,
is
produced
necessarily
.
For
whatsoever
is
produced
,
hath
had
a
sufficient
cause
to
produce
it
,
or
else
it
had
not
been
.
What
followes
is
either
the
same
,
or
so
closely
depending
on
this
,
that
I
need
not
adde
it
.
3.
His
third
Argument
therefore
shall
be
that
which
he
urges
from
Future
disjunctions
.
For
example
,
let
the
case
be
put
of
the
Weather
,
'T
is
necessary
that
to
morrow
it
shall
rain
,
or
not
rain
;
If
therefore
,
saith
he
,
it
be
not
necessary
it
shall
rain
,
it
is
necessary
it
shall
not
rain
,
otherwise
there
is
no
necessity
that
the
Proposition
,
It
shall
rain
or
not
rain
,
should
be
true
.
4.
His
fourth
is
this
,
That
the
denying
of
Necessity
destroyeth
both
the
Decrees
and
the
Prescience
of
God
Almighty
.
For
whatsoever
God
hath
purposed
to
bring
to
pass
by
man
,
as
an
Instrument
,
or
foreseeth
shall
come
to
pass
,
a
man
,
if
he
have
liberty
from
necessitation
,
might
frustrate
,
and
make
not
to
come
to
pass
;
and
God
should
either
not
foreknow
it
,
and
not
decree
it
,
or
he
should
foreknow
such
things
shall
be
as
shall
never
be
,
and
decree
that
which
shall
never
come
to
pass
.
5.
The
Entrance
into
his
first
Argument
is
something
obscure
and
ambiguous
,
Nothing
taketh
beginning
from
it self
:
But
I
shall
be
as
candid
and
faithfull
an
Interpreter
as
I
may
.
If
he
mean
by
beginning
,
beginning
of
Existence
,
it
is
undoubtedly
true
,
That
no
Substance
,
nor
Modification
of
Substance
taketh
beginning
from
it self
;
but
this
will
not
infer
the
Conclusion
he
drives
at
.
But
if
he
mean
,
that
Nothing
taketh
beginning
from
it self
,
of
being
otherwise
affected
or
modified
then
before
;
he
must
either
understand
by
nothing
,
no
Essence
,
neither
Spirit
nor
Body
,
or
no
Modification
of
Essence
.
He
cannot
mean
Spirit
,
as
admitting
no
such
thing
in
the
whole
comprehension
of
Nature
.
If
Body
,
it
will
not
infer
what
he
aims
at
,
unless
there
be
nothing
but
Body
in
the
Universe
,
which
is
a
meer
precarious
Principle
of
his
,
which
he
beseeches
his
credulous
followers
to
admit
,
but
he
proves
it
no
where
,
as
I
have
already
noted
.
If
by
Modification
he
mean
the
Modification
of
Matter
or
Body
,
that
runs
still
upon
the
former
Principle
,
That
there
is
nothing
but
Body
in
the
world
,
and
therefore
he
proves
nothing
but
upon
a
begg'd
Hypothesis
,
and
that
a
false
one
;
as
I
have
elsewhere
demonstrated
.
Wherefore
the
most
favourable
Interpretation
I
can
make
is
,
That
he
means
by
no
thing
,
no
Essence
,
nor
Modification
of
Essence
,
being
willing
to
hide
that
dearly-hug'd
Hypothesis
of
his
(
That
there
is
nothing
but
Body
in
the
world
)
under
so
generall
and
uncertain
termes
.
6.
The
words
therefore
in
the
other
senses
having
no
pretence
to
conclude
any
thing
,
let
us
see
how
far
they
will
prevail
in
this
,
taking
no
thing
,
for
no
Essence
,
or
no
Modification
of
Essence
,
or
what
will
come
nearer
to
the
Matter
in
hand
,
no
Faculty
of
an
Essence
.
And
from
this
two-fold
meaning
,
let
us
examine
two
Propositions
,
that
will
result
from
thence
,
viz.
That
no
Faculty
of
any
Essence
can
vary
its
Operation
from
what
it
is
,
but
from
the
action
of
some
other
immediate
agent
without
it self
;
or
,
That
no
Essence
can
vary
its
Modification
or
Operation
by
it self
,
but
by
the
action
of
some
other
immediate
Agent
without
it
.
Of
which
two
Propositions
the
latter
seemes
the
better
sense
by
far
,
and
most
naturall
.
For
it
is
very
harsh
,
and
,
if
truly
looked
into
,
as
false
,
to
say
,
That
the
Mode
or
Faculty
of
any
Essence
changes
it self
,
for
it
is
the
Essence
it self
that
exerts
it self
into
these
variations
of
Modes
,
if
no
externall
Agent
is
the
cause
of
these
changes
.
And
Mr.
Hobbs
opposing
an
Externall
Agent
to
this
Thing
that
he
saies
does
not
change
it self
,
does
naturally
imply
,
That
they
are
both
not
Faculties
but
Substances
he
speakes
of
.
7.
Wherefore
there
remains
onely
the
latter
Proposition
to
be
examined
,
That
no
Essence
of
it self
can
vary
its
Modification
.
That
some
Essence
must
have
had
a
power
of
moving
is
plain
,
in
that
there
is
Motion
in
the
world
,
which
must
be
the
effect
of
some
Substance
or
other
.
But
that
Motion
in
a
large
sense
,
taking
it
for
mutation
or
change
,
may
proceed
from
that
very
Essence
in
which
it
is
found
,
seemes
to
me
plain
by
Experience
:
For
there
is
an
Essence
in
us
,
whatever
we
will
call
it
,
which
we
find
endued
with
this
property
;
as
appears
from
hence
,
that
it
has
variety
of
perceptions
,
Mathematicall
,
Logicall
,
and
I
may
adde
also
Morall
,
that
are
not
any
impresses
nor
footsteps
of
Corporeall
Motion
,
as
I
have
already
demonstrated
;
and
any
man
may
observe
in
himself
,
and
discover
in
the
writings
of
others
,
how
the
Minde
has
passed
from
one
of
these
perceptions
to
another
,
in
very
long
deductions
of
Demonstration
;
as
also
what
stilness
from
bodily
Motion
is
required
in
the
excogitation
of
such
series
of
Reasons
,
where
the
Spirits
are
to
run
into
no
other
posture
nor
motion
then
what
they
are
guided
into
by
the
Mind
it self
,
where
these
immateriall
and
intellectuall
Notions
have
the
leading
and
rule
.
Besides
in
grosser
Phantasmes
,
which
are
supposed
to
be
somewhere
impressed
in
the
Brain
,
the
composition
of
them
,
and
disclusion
and
various
disposall
of
them
,
is
plainly
an
arbitrarious
act
,
and
implies
an
Essence
that
can
,
as
it
lists
,
excite
in
it self
the
variety
of
such
Phantasmes
as
have
been
first
exhibited
to
her
from
Externall
Objects
,
and
change
them
and
transpose
them
at
her
own
will
.
But
what
need
I
reason
against
this
ground
of
Mr.
Hobbs
so
sollicitously
?
it
being
sufficient
to
discover
,
that
he
onely
saies
,
that
No
Essence
can
change
the
Modifications
of
it self
,
but
does
not
prove
it
;
and
therefore
whatever
he
would
infer
hereupon
is
meerly
upon
a
begg'd
Principle
.
8.
But
however
,
from
this
precarious
ground
he
will
infer
,
that
whenever
we
have
a
Will
to
a
thing
,
the
cause
of
this
Will
is
not
the
Will
it self
,
but
something
else
not
in
our
own
disposing
;
the
meaning
whereof
must
be
,
That
whenever
we
Will
,
some
corporeall
impress
,
which
we
cannot
avoid
,
forces
us
thereto
.
But
the
Illation
is
as
weak
as
bold
;
it
being
built
upon
no
foundation
,
as
I
have
already
shewn
.
I
shall
onely
take
notice
how
Mr.
Hobbs
,
though
he
has
rescued
himself
from
the
authority
of
the
Schools
,
and
would
fain
set
up
for
himself
,
yet
he
has
not
freed
himself
from
their
fooleries
in
talking
of
Faculties
and
Operations
(
and
the
absurditie
is
alike
in
both
)
as
separate
and
distinct
from
the
Essence
they
belong
to
,
wich
causes
a
great
deal
of
distraction
and
obscurity
in
the
speculation
of
things
.
I
speak
this
in
reference
to
those
expressions
of
his
of
the
Will
being
the
cause
of
willing
,
and
of
its
being
the
necessary
cause
of
voluntary
actions
,
and
of
things
not
being
in
its
disposing
.
Whenas
,
if
a
man
would
speak
properly
,
and
desired
to
be
understood
,
he
would
say
,
That
the
Subject
in
which
is
this
power
or
act
of
willing
,
(
call
it
Man
or
the
Soul
of
Man
)
is
the
cause
of
this
or
that
voluntary
action
.
But
this
would
discover
his
Sophistry
,
wherewith
haply
he
has
entrapt
himself
,
which
is
this
,
Something
out
of
the
power
of
the
Will
necessarily
causes
the
Will
;
the
Will
once
caused
is
the
necessary
cause
of
voluntary
actions
;
and
therefore
all
voluntary
actions
are
necessitated
.
9.
Besides
that
the
first
part
of
this
Argumentation
is
groundless
(
as
I
have
already
intimated
)
the
second
is
sophisticall
,
that
sayes
That
the
Will
is
the
necessary
cause
of
voluntary
actions
:
For
by
necessary
may
be
understood
either
necessitated
,
forced
and
made
to
act
,
whether
it
will
or
no
;
or
else
it
may
signify
that
the
Will
is
a
requisite
cause
of
voluntary
actions
,
so
that
there
can
be
no
voluntary
actions
without
it
.
The
latter
whereof
may
be
in
some
sense
true
,
but
the
former
is
utterly
false
.
So
the
Conclusion
being
inferred
from
assertions
whereof
the
one
is
groundless
,
the
other
Sophisticall
,
the
Illation
cannot
but
be
ridiculously
weak
and
despicable
.
But
if
he
had
spoke
in
the
Concrete
in
stead
of
the
Abstract
,
the
Sophistry
had
been
more
grossly
discoverable
,
or
rather
the
train
of
his
reasoning
languid
and
contemptible
.
Omitting
therefore
to
speak
of
the
Will
separately
,
which
of
it self
is
but
a
blind
Power
or
Operation
,
let
us
speak
of
that
Essence
which
is
endued
with
Will
,
Sense
,
Reason
,
and
other
Faculties
,
and
see
what
face
this
argumentation
of
his
will
bear
,
which
will
then
run
thus
;
10.
Some
externall
,
irresistible
Agent
does
ever
necessarily
cause
that
Essence
(
call
it
Soule
or
what
you
please
)
which
is
endued
with
the
faculties
of
Will
and
Understanding
,
●o
Will
.
This
Essence
,
endued
with
the
power
of
exerting
it self
into
the
act
of
Willing
,
is
the
necessary
cause
of
Voluntary
actions
.
Therefore
all
voluntary
actions
are
necessitated
.
The
first
Assertion
now
at
first
sight
appears
a
gross
falshood
,
the
Soule
being
endued
with
Understanding
as
well
as
Will
,
and
therefore
she
is
not
necessarily
determined
to
will
by
externall
impresses
,
but
by
the
displaying
of
certain
notions
and
perceptions
she
raises
in
her self
,
that
be
purely
intellectuall
.
And
the
second
seems
a
very
slim
and
lank
piece
of
Sophistrie
.
Both
which
my
reasons
already
alledged
doe
so
easily
and
so
plainly
reach
,
that
I
need
add
nothing
more
,
but
pass
to
his
second
Argument
,
the
form
whereof
in
brief
is
this
;
11.
Every
Cause
is
a
sufficient
cause
,
otherwise
it
could
not
produce
its
effect
:
Every
sufficient
cause
is
a
necessary
cause
,
that
is
to
say
,
will
be
sure
to
produce
the
effect
,
otherwise
something
was
wanting
thereto
,
and
it
was
no
sufficient
cause
:
And
therefore
every
cause
is
a
necessary
cause
,
and
consequently
every
Effect
or
Action
,
even
those
that
are
termed
Voluntary
,
are
necessitated
.
This
reasoning
looks
smartly
at
first
view
,
but
if
we
come
closer
to
it
,
we
shall
find
it
a
pittifull
piece
of
Sophistry
,
which
is
easily
detected
by
observing
the
ambiguity
of
that
Proposition
,
Every
sufficient
cause
is
a
necessary
cause
:
For
the
force
lyes
not
so
much
in
that
it
is
said
to
be
Sufficient
,
as
in
that
it
is
said
to
be
a
Cause
;
which
if
it
be
,
it
must
of
necessity
have
an
Effect
,
whether
it
be
sufficient
or
insufficient
;
which
discovers
the
Sophisme
.
For
these
relative
terms
of
Cause
and
Effect
necessarily
imply
one
another
.
But
every
Being
that
is
sufficient
to
act
this
or
that
if
it
will
,
and
so
to
become
the
Cause
thereof
,
doth
neither
act
,
nor
abstain
from
acting
necessarily
.
And
therefore
if
it
doe
act
,
it
addes
Will
to
the
Sufficiency
of
its
power
;
and
if
it
did
not
act
,
it
is
not
because
it
had
not
sufficient
power
,
but
because
it
would
not
make
use
of
it
.
So
that
we
see
that
every
sufficient
Cause
rightly
understood
without
captiositie
is
not
a
necessary
cause
,
nor
will
be
sure
to
produce
the
Effect
;
and
that
though
there
be
a
sufficiency
of
power
,
yet
there
may
be
something
wanting
,
to
wit
,
the
exertion
of
the
Will
;
whereby
it
may
come
to
pass
,
that
what
might
have
acted
,
if
it
would
,
did
not
:
but
if
it
did
,
Will
being
added
to
sufficient
Power
,
that
it
cannot
be
said
to
be
necessary
in
any
other
sense
,
then
of
that
Axiome
in
Metaphysicks
,
Quicquid
est
,
quamdiu
est
,
necesse
est
esse
:
The
reason
whereof
is
,
because
it
is
impossible
that
a
thing
should
be
and
not
be
at
once
.
But
before
it
acted
,
it
might
have
chosen
whether
it
would
have
acted
or
no
;
but
it
did
determine
it self
.
And
in
this
sense
is
it
to
be
said
to
be
a
free
Agent
,
&
not
a
necessary
one
.
So
that
it
is
manifest
,
that
though
there
be
some
prettie
perversness
of
wit
in
the
contriving
of
this
Argument
,
yet
there
is
no
solidity
at
all
at
the
bottome
.
12.
And
as
little
is
there
in
his
third
.
But
in
this
,
I
must
confess
,
I
cannot
so
much
accuse
him
of
Art
and
Sophistrie
,
as
of
ignorance
of
the
rules
of
Logick
;
for
he
does
plainly
assert
That
the
necessity
of
the
truth
of
that
Proposition
there
named
depends
on
the
necessity
of
the
truth
of
the
parts
thereof
;
then
which
no
grosser
errour
can
be
committed
in
the
Art
of
reasoning
.
For
he
might
as
well
say
that
the
necessity
of
the
truth
of
a
Connex
Axiome
depends
on
the
necessity
of
the
truth
of
the
parts
,
as
of
a
Disjunct
.
But
in
a
Connex
,
when
both
the
parts
are
not
onely
false
,
but
impossible
,
yet
the
Axiome
is
necessarily
true
.
As
for
example
,
If
Bucephalus
be
a
man
,
he
is
endued
with
humane
reason
;
this
Axiome
is
necessarily
true
,
and
yet
the
parts
are
impossible
.
For
Alexanders
horse
can
neither
be
a
man
,
nor
have
the
reason
of
a
man
,
either
radically
or
actually
.
The
necessity
therefore
is
only
laid
upon
the
connexion
of
the
parts
,
not
upon
the
parts
themselves
.
So
when
I
say
,
To
morrow
it
will
rain
,
or
it
will
not
rain
,
this
Disjunct
Proposition
also
is
necessary
,
but
the
necessity
lyes
upon
the
Disjunction
of
the
parts
,
not
upon
the
parts
themselves
:
For
they
being
immediately
disjoyned
,
there
is
a
necessity
that
one
of
them
must
be
,
though
there
be
no
necessity
that
this
must
be
determined
rather
then
that
.
As
when
a
man
is
kept
under
custodie
where
he
has
the
use
of
two
rooms
only
,
though
there
be
a
necessity
that
he
be
found
in
one
of
the
two
,
yet
he
is
not
confined
to
either
one
of
them
.
And
to
be
brief
,
and
prevent
those
frivolous
both
answers
and
replyes
that
follow
in
the
pursuit
of
this
Argument
in
Mr.
Hobbs
;
As
the
necessity
of
this
Disjunct
Axiome
lyes
upon
the
Disjunction
it self
,
so
the
truth
,
of
which
this
necessity
is
a
mode
,
must
lye
there
too
;
for
it
is
the
Disjunction
of
the
parts
that
is
affirmed
,
and
not
the
parts
themselves
,
as
any
one
that
is
but
moderately
in
his
wits
must
needs
acknowledg
.
13.
There
is
a
more
dangerous
way
that
Mr.
Hobbs
might
have
made
use
of
,
and
with
more
credit
,
but
yet
scarce
with
better
success
,
which
is
the
consideration
of
an
Axiome
that
pronounces
of
a
future
Contingent
,
such
as
this
,
Cras
Socrates
disputabit
.
For
every
Axiome
pronouncing
either
true
or
false
,
as
all
doe
agree
upon
;
if
this
Axiome
be
now
true
,
it
is
impossible
but
Socrates
should
dispute
to
morrow
;
or
if
it
be
now
false
,
it
is
impossible
he
should
:
and
so
his
Action
of
disputing
or
the
omission
thereof
will
be
necessary
,
for
the
Proposition
cannot
be
both
true
and
false
at
once
.
Some
are
much
troubled
to
extricate
themselves
out
of
this
Nooze
;
but
if
we
more
precisely
enquire
into
the
sense
of
the
Proposition
,
the
difficultie
will
vanish
.
He
therefore
that
affirms
that
Socrates
will
dispute
to
morrow
,
affirms
it
(
to
use
the
distinction
of
Futurities
that
Aristotle
somewhere
suggests
)
either
as
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
either
as
a
thing
that
is
likely
to
be
,
but
has
a
possibility
of
being
otherwise
,
or
else
as
a
thing
certainly
to
come
to
pass
.
If
this
latter
,
the
Axiome
is
false
;
if
the
former
,
it
is
true
:
and
so
the
liberty
of
Socrates
his
action
,
as
also
of
all
like
contingent
effects
,
are
thus
easily
rescued
from
this
sophistical
entanglement
.
For
every
Future
Axiome
is
as
incapable
of
our
judgment
,
unless
we
determine
the
sense
of
it
by
one
of
the
forenamed
modes
,
as
an
Indefinite
Axiome
is
,
before
we
in
our
minds
adde
the
notes
of
Universality
or
Particularity
:
Neither
can
we
say
of
either
of
them
,
that
they
are
true
or
false
,
till
we
have
compleated
and
determined
their
sense
.
14.
His
fourth
Argument
he
proposes
with
some
diffidence
and
dislike
,
as
if
he
thought
it
not
good
Logick
(
they
are
his
own
words
)
to
make
use
of
it
,
and
adde
it
to
the
rest
.
And
for
my
own
part
,
I
cannot
but
approve
of
the
consistency
of
his
judgment
,
and
coherency
with
other
parts
of
his
Philosophie
:
For
if
there
be
nothing
but
Body
or
Matter
in
the
whole
comprehension
of
things
,
it
will
be
very
hard
to
find
out
any
such
Deity
as
has
the
knowledg
or
foreknowledg
of
any
thing
:
And
therefore
I
suspect
that
this
last
is
onely
cast
in
as
argumentum
ad
hominem
,
to
puzzle
such
as
have
not
dived
to
so
profound
a
depth
of
naturall
knowledg
,
as
to
fancy
they
have
discovered
there
is
no
God
in
the
world
.
15.
But
let
him
vilifie
it
as
he
will
,
it
is
the
only
Argument
he
has
brought
,
that
has
any
tolerable
sense
or
solidity
in
it
;
and
it
is
a
Subject
that
has
exercised
the
wits
of
all
Ages
,
to
reconcile
the
Liberty
of
mans
Will
with
the
Decrees
and
Praescience
of
God
.
But
my
Freeness
,
I
hope
,
and
Moderation
shall
make
this
matter
more
easy
to
me
,
then
it
ordinarily
proves
to
them
that
venture
upon
it
.
My
Answer
therefore
in
brief
shall
be
this
;
16.
That
though
there
be
such
a
Faculty
in
the
Soule
of
man
as
Liberty
of
Will
,
yet
she
is
not
alwaies
in
a
state
of
acting
according
to
it
.
For
she
may
either
degenerate
so
far
,
that
it
may
be
as
certainly
known
what
she
will
doe
upon
this
or
that
occasion
,
as
what
an
hungry
Dog
will
doe
when
a
crust
is
offered
him
;
which
is
the
generall
condition
of
almost
all
men
in
most
occurrencies
of
their
lives
:
or
else
she
may
be
so
Heroically
good
,
though
that
happen
in
very
few
,
that
it
may
be
as
certainly
known
as
before
what
she
will
doe
or
suffer
upon
such
or
such
emergencies
:
and
in
these
cases
the
use
of
Liberty
of
Will
ceases
.
17.
That
the
use
of
the
Facultie
of
Free-will
is
properly
there
,
where
we
finde
our selves
so
near
to
an
AEquiponderancy
,
being
toucht
with
the
sense
of
Vertue
on
the
one
side
,
and
the
ease
or
pleasure
of
some
vitious
action
on
the
other
,
that
we
are
conscious
to
our selves
that
we
ought
,
and
that
we
may
,
if
we
will
,
abandon
the
one
and
cleave
to
the
other
.
18.
That
in
this
Conflict
the
Soule
has
no
such
absolute
power
to
determine
her self
to
the
one
or
the
other
action
,
but
Temptation
or
Supernaturall
assistance
may
certainly
carry
her
this
way
or
that
way
;
so
that
she
may
not
be
able
to
use
that
liberty
of
going
indifferently
either
way
.
19.
That
Divine
Decrees
either
find
men
sit
,
or
make
them
so
,
for
the
executing
of
whatever
is
absolutely
purposed
or
prophesied
concerning
them
.
20.
That
the
Praescience
of
God
is
so
vast
and
exceeding
the
comprehension
of
our
thoughts
,
that
all
that
can
be
safely
said
of
it
is
this
,
That
this
knowledg
is
most
perfect
and
exquisite
,
accurately
representing
the
Natures
,
Powers
and
Properties
of
the
thing
it
does
foreknow
.
Whence
it
must
follow
,
that
if
there
be
any
Creature
free
and
undeterminate
,
and
that
in
such
circumstances
and
at
such
a
time
he
may
either
act
thus
or
not
act
thus
,
this
perfect
Foreknowledge
must
discern
from
all
eternity
,
that
the
said
Creature
in
such
circumstances
may
either
act
thus
,
or
so
,
or
not
.
And
further
to
declare
the
perfection
of
this
Foreknowledg
and
Omniscience
of
God
;
as
His
Omnipotence
ought
to
exten
so
far
,
as
to
be
able
to
doe
whatsoever
implyes
no
contradiction
to
be
done
;
so
his
Praescience
and
Omniscience
ought
to
extend
so
far
,
as
to
know
precisely
and
fully
whatever
implies
no
contradiction
to
be
known
.
To
conclude
therefore
briefly
;
Free
or
Contingent
Effects
doe
either
imply
a
contradiction
to
be
foreknown
,
or
they
doe
not
imply
it
.
If
they
imply
a
contradiction
to
be
foreknown
,
they
are
no
Object
of
the
Omniscience
of
God
,
and
therefore
there
can
be
no
pretence
that
his
Foreknowledg
does
determinate
them
,
nor
can
they
be
argued
to
be
determined
thereby
.
If
they
imply
no
contradiction
to
be
foreknown
,
that
is
to
acknowledg
that
divine
Praescience
and
they
may
very
well
consist
together
.
And
so
either
way
,
notwithstanding
the
divine
Omniscience
,
the
Actions
of
men
may
be
free
.
21.
The
sum
therefore
of
all
is
this
,
That
mens
actions
are
sometimes
free
and
sometimes
not
free
;
but
in
that
they
are
at
any
time
free
,
is
a
Demonstration
that
there
is
a
faculty
in
us
that
is
incompetible
to
meer
Matter
:
which
is
sufficient
for
my
purpose
.
CHAP.
IV.
1.
An
Enumeration
of
sundry
Opinions
concerning
the
Seat
of
Common
Sense
.
2.
Upon
supposition
that
we
are
nothing
but
meer
Matter
,
That
the
whole
Body
cannot
be
the
Common
Sensorium
;
3.
Nor
the
Orifice
of
the
Stomack
;
4.
Nor
the
Heart
;
5.
Nor
the
Brain
;
6.
Nor
the
Membranes
;
7.
Nor
the
Septum
lucidum
;
8.
Nor
Regius
his
small
and
perfectly
solid
Particle
.
9.
The
probability
of
the
Conarion
being
the
common
Seat
of
Sense
.
1.
I
Have
plainly
proved
,
that
neither
those
more
Pure
and
Intellectual
faculties
of
Will
and
Reason
,
nor
yet
those
less
pure
of
Memory
and
Imagination
,
are
competible
to
meer
Bodies
.
Of
which
we
may
be
the
more
secure
,
I
having
so
convincingly
demonstrated
,
That
not
so
much
as
that
which
we
call
Externall
Sense
is
competible
to
the
same
:
all
which
Truths
I
have
concluded
concerning
Matter
generally
considered
.
But
because
there
may
be
a
suspicion
in
some
,
which
are
over
credulous
concerning
the
powers
of
Body
,
that
Organization
may
doe
strange
feats
(
which
Surmise
notwithstanding
is
as
fond
as
if
they
should
imagine
,
that
though
neither
Silver
,
nor
Steel
,
nor
Iron
,
nor
Lute-strings
,
have
any
Sense
apart
,
yet
being
put
together
in
such
a
manner
and
forme
,
as
will
(
suppose
)
make
a
compleat
Watch
,
they
may
have
Sense
;
that
is
to
say
,
that
a
Watch
may
be
a
living
creature
,
though
the
severall
parts
have
neither
Life
nor
Sense
)
I
shall
for
their
sakes
goe
more
particularly
to
work
,
and
recite
every
opinion
that
I
could
ever
meet
with
by
converse
with
either
men
or
books
concerning
the
Seat
of
the
Common
Sense
,
and
after
trie
whether
any
of
these
Hypotheses
can
possibly
be
admitted
for
Truth
,
upon
supposition
that
we
consist
of
nothing
but
meer
modified
and
organized
Matter
.
I
shall
first
recite
the
Opinions
,
and
then
examine
the
possibility
of
each
in
particular
,
which
in
brief
are
these
.
1.
That
the
whole
Body
is
theSeat
of
Common
Sense
.
2.
That
the
Orifice
of
the
Stomack
.
3.
The
Heart
.
4.
The
Brain
.
5.
The
Membranes
.
6.
The
Septum
lucidum
.
7.
Some
very
small
and
perfectly
solid
particle
in
the
Body
.
8.
The
Conarion
.
9.
The
concurse
of
the
Nerves
about
the
fourth
ventricle
of
the
Brain
.
10.
The
Spirits
in
that
fourth
ventricle
.
2.
That
the
first
Opinion
is
false
is
manifest
from
hence
,
That
upon
supposition
we
are
nothing
but
meer
Matter
,
if
we
grant
the
whole
Body
to
be
one
common
Sensorium
,
perceptive
of
all
Objects
,
Motion
which
is
impressed
upon
the
Eye
or
Eare
,
must
be
transmitted
into
all
the
parts
of
the
Body
.
For
Sense
is
really
the
same
with
communication
of
Motion
,
by
Axiome
20.
And
the
variety
of
Sense
arising
from
the
modification
of
Motion
,
which
must
needs
be
variously
modified
by
the
different
temper
of
the
parts
of
the
Body
,
by
Axiome
22.
it
plainly
followes
that
the
Eye
must
be
otherwise
affected
by
the
motion
of
Light
,
then
the
other
parts
to
which
this
motion
is
transmitted
.
Wherefore
if
it
be
the
whole
Body
that
perceives
,
it
will
perceive
the
Object
in
every
part
thereof
severall
wayes
modified
at
once
;
which
is
against
all
Experience
.
It
will
also
appear
in
all
likelihood
in
severall
places
at
once
,
by
reason
of
the
many
windings
and
turnings
that
must
happen
to
the
transmission
of
this
Motion
,
which
are
likely
to
be
as
so
many
Refractions
or
Reflections
.
3.
That
the
Orifice
of
the
Stomack
cannot
be
the
seat
of
Common
Sense
,
is
apparent
from
hence
,
That
that
which
is
the
common
Sentient
does
not
only
perceive
all
Objects
,
but
has
the
power
of
moving
the
Body
.
Now
besides
that
there
is
no
organization
in
the
mouth
of
the
Stomack
,
that
can
elude
the
strength
of
our
Arguments
laid
down
in
the
foregoing
Chapters
,
which
took
away
all
capacity
from
Matter
of
having
any
perception
at
all
in
it
,
there
is
no
Mechanicall
reason
imaginable
to
be
found
in
the
Body
,
whereby
it
will
appear
possible
,
that
supposing
the
mouth
of
the
Stomack
were
the
common
Percipient
of
all
Objects
,
it
could
be
able
to
move
the
rest
of
the
members
of
the
Body
,
as
we
finde
something
in
us
does
.
This
is
so
palpably
plain
,
that
it
is
needless
to
spend
any
more
words
upon
it
.
4.
The
same
may
be
said
concerning
the
Heart
.
For
who
can
imagine
,
that
if
the
Heart
were
that
common
Percipient
,
that
there
is
any
such
Mechanical
connexion
betwixt
it
and
all
the
parts
of
the
Body
,
that
it
may
,
by
such
or
such
a
perception
,
command
the
motion
of
the
Foot
or
little
Finger
?
Besides
that
it
seems
wholly
imployed
in
the
performance
of
its
Systole
and
Diastole
,
which
causes
such
a
great
difference
of
the
situation
of
the
Heart
by
turns
,
that
if
it
were
that
Seat
in
which
the
sense
of
all
Objects
center
,
we
should
not
be
able
to
see
things
steddily
resting
in
the
same
place
.
5.
How
uncapable
the
Brain
is
of
being
so
active
a
Principle
of
Motion
as
we
find
in
our selves
,
the
viscidity
thereof
does
plainly
indicate
.
Besides
that
Physitians
have
discovered
by
experience
,
that
the
Brain
is
so
far
from
being
the
common
Seat
of
all
senses
,
that
it
has
in
it
none
at
all
.
And
the
Arabians
,
that
say
it
has
,
have
distinguished
it
into
such
severall
offices
of
Imagination
,
Memory
,
Common
Sense
,
&c.
that
we
are
still
at
a
loss
for
some
one
part
of
Matter
,
that
is
to
be
the
Common
Percipient
of
all
these
.
But
I
have
so
clearly
demonstrated
the
impossibility
of
the
Brains
being
able
to
perform
those
functions
that
appertain
truly
to
what
ordinarily
men
call
the
Soule
,
in
my
Antidote
against
Atheisme
,
that
it
is
enough
to
refer
the
Reader
thither
.
6.
As
for
the
Membranes
,
whether
we
would
fancy
them
all
the
Seat
of
Common
Sense
,
or
some
one
Membrane
,
or
part
there
of
;
the
like
difficulties
will
accur
as
have
been
mentioned
already
.
For
if
all
the
Membranes
,
the
difference
and
situation
of
them
will
vary
the
aspect
and
sight
of
the
Object
,
so
that
the
same
things
will
appear
to
us
in
several
hues
and
severall
places
at
once
,
as
is
easily
demonstrated
from
Axiome
22.
If
some
one
Membrane
,
or
part
thereof
,
it
will
be
impossible
to
excogitate
any
Mechanicall
reason
,
how
this
one
particular
Membrane
,
or
any
part
thereof
,
can
be
able
so
strongly
and
determinately
to
move
upon
occasion
every
part
of
the
Body
.
7.
And
therefore
for
this
very
cause
cannot
the
Septum
lucidum
be
the
Common
Percipient
in
us
,
because
it
is
utterly
unimaginable
,
how
it
should
have
the
power
of
so
stoutly
and
distinctly
moving
our
exteriour
parts
and
limbs
.
8.
As
for
that
new
and
marvelous
Invention
of
Henricus
Regius
,
that
it
may
be
a
certain
perfectly
solid
,
but
very
small
particle
of
Matter
in
the
Body
,
that
is
the
seat
of
common
perception
;
besides
that
it
is
as
boldly
asserted
,
that
such
an
hard
particle
should
have
sense
in
it
,
as
that
the
filings
of
Iron
and
Steel
should
;
it
cannot
be
the
spring
of
Motion
:
For
how
should
so
small
at
Atome
move
the
whole
Body
,
but
by
moving
it self
?
But
it
being
more
subtile
then
the
point
of
any
needle
,
when
it
puts
it self
upon
motion
,
especially
such
strong
thrustings
as
we
sometimes
use
,
it
must
needs
passe
through
the
Body
and
leave
it
.
9.
The
most
pure
Mechanical
Invention
is
that
of
the
use
of
the
Conarion
,
proposed
by
Des-Cartes
;
which
,
considered
with
some
other
organizations
of
the
Body
,
bids
the
fairest
of
any
thing
I
have
met
withall
,
or
ever
hope
to
meet
withall
,
for
the
resolution
of
the
Passions
and
Properties
of
living
Creatures
into
meer
corporeall
motion
.
And
therefore
it
is
requisite
to
insist
a
little
upon
the
explication
thereof
,
that
we
may
the
more
punctually
confute
them
that
would
abuse
his
Mechanicall
contrivances
to
the
exclusion
of
all
Principles
but
Corporeall
,
in
either
Man
or
Beast
.
CHAP.
V.
1.
How
Perception
of
externall
Objects
,
Spontaneous
Motion
,
Memory
and
Imagination
,
are
pretended
to
be
performed
by
the
Conarion
,
Spirits
and
Muscles
,
without
a
Soule
.
2.
That
the
Conarion
,
devoid
of
a
Soule
,
cannot
be
the
common
Percipient
,
demonstrated
out
of
Des-Cartes
himself
.
3.
That
the
Conarion
,
with
the
Spirits
and
organization
of
the
Parts
of
the
Body
,
is
not
a
sufficient
Principle
of
Spontancous
motion
,
without
a
Soule
.
4.
A
aescription
of
the
use
of
the
Valvulae
in
the
Nerves
of
the
Muscles
for
spontaneous
motion
.
5.
The
insufficiency
of
this
contrivance
for
that
purpose
.
6.
A
further
demonstration
of
the
insufficiency
thereof
,
from
whence
is
clearly
evinced
that
Brutes
have
Soules
.
7.
That
Memory
cannot
be
salved
the
way
above
described
;
8.
Nor
Imagination
.
9.
A
Distribution
out
of
Des-Cartes
of
the
Functions
in
us
,
some
appertaining
to
the
Body
,
and
others
to
the
Soule
.
10.
The
Authors
Observations
there
upon
.
1
THE
sum
of
this
Abuse
must
in
brief
be
this
,
That
the
Glandula
Pinealis
is
the
common
Sentient
or
Percipient
of
all
Objects
;
and
without
a
Soule
,
by
vertue
of
the
Spirits
and
Organization
of
the
Body
,
may
doe
all
those
feats
that
we
ordinarily
conceive
to
be
performed
by
Soule
and
Body
joyned
together
.
For
it
being
one
,
whenas
the
rest
of
the
Organs
of
Sense
are
double
,
and
so
handsomely
seated
as
to
communicate
with
the
Spirits
as
well
of
the
posteriour
as
anteriour
Cavities
of
the
Brain
;
by
their
help
all
the
motions
of
the
Nerves
(
both
those
that
transmit
the
sense
of
outward
Objects
,
and
of
inward
affections
of
the
Body
,
such
as
Hunger
,
Thirst
and
the
like
)
are
easily
conveighed
unto
it
:
and
so
being
variously
moved
,
it
does
variously
determine
the
course
of
the
Spirits
into
such
and
such
Muscles
,
whereby
it
moves
the
Body
.
Moreover
that
the
transmission
of
Motion
from
the
Object
,
through
the
Nerves
,
into
the
inward
concavities
of
the
Brain
,
and
so
to
the
Conarion
,
opens
such
and
such
Pores
of
the
Brain
,
in
such
and
such
order
or
manner
,
which
remain
as
tracts
or
footsteps
of
the
presence
of
these
Objects
after
they
are
removed
.
Which
tracts
,
or
signatures
,
consist
mainly
in
this
,
that
the
Spirits
will
have
an
easier
passage
through
these
Pores
then
other
parts
of
the
Brain
.
And
hence
arises
Memory
,
when
the
Spirits
be
determined
,
by
the
inclining
of
the
Conarion
,
to
that
part
of
the
Brain
where
these
tracts
are
found
,
they
moving
then
the
Conarion
as
when
the
Object
was
present
,
though
not
so
strongly
.
From
the
hitting
of
the
Spirits
into
such
like
tracts
,
is
also
the
nature
of
Imagination
to
be
explained
;
in
which
there
is
little
difference
from
Memory
,
saving
that
the
reflection
upon
time
as
past
,
when
we
saw
or
perceived
such
or
such
a
thing
,
is
quite
left
out
.
But
these
are
not
all
the
operations
we
are
conscious
to
our selves
of
,
and
yet
more
then
can
be
made
out
by
this
Hypothesis
,
That
Perception
of
Objects
,
Spontaneous
Motion
,
Memory
and
Imagination
,
may
be
all
performed
by
vertue
of
this
Glandula
,
the
Animal
Spirits
,
and
meer
organization
of
the
Body
;
as
we
shall
plainly
find
,
though
but
upon
an
easy
examination
.
2.
For
that
the
Conarion
,
devoid
of
a
Soule
,
has
no
perception
of
any
one
Object
,
is
demonstrable
from
the
very
description
Cartesius
makes
of
the
transmission
of
the
image
,
suppose
through
the
Eye
to
the
Brain
,
and
so
to
the
Conarion
.
For
it
is
apparent
from
what
he
sets
down
in
the
35.
Article
of
his
Treatise
of
the
Passions
of
the
Soule
,
that
the
Image
that
is
propagated
from
the
Object
to
the
Conarion
,
is
impressed
thereupon
in
some
latitude
of
space
.
Whence
it
is
manifest
that
the
Conarion
does
not
,
nor
can
perceive
the
whole
Object
,
though
severall
parts
may
be
acknowledged
to
have
the
perception
of
the
severall
parts
thereof
.
But
something
in
us
perceives
the
whole
,
which
therefore
cannot
be
the
Conarion
.
And
that
we
doe
not
perceive
the
external
Object
double
,
is
not
so
much
because
the
Image
is
united
in
the
Organ
of
Common
Sense
,
as
that
the
lines
come
so
from
the
Object
to
both
the
Eyes
,
that
it
is
felt
in
one
place
;
otherwise
if
the
Object
be
very
near
,
and
the
direction
of
our
Eyes
be
not
fitted
to
that
nearness
,
it
will
seem
double
however
.
Which
is
a
Demonstration
that
a
man
may
see
with
both
eyes
at
once
;
and
for
my
own
part
,
I
'me
sure
that
I
see
better
at
distance
,
when
I
use
both
,
then
when
one
.
3.
As
for
Spontaneous
Motion
,
that
the
Conarion
cannot
be
a
sufficient
Principle
thereof
,
with
the
Spirits
and
organization
of
other
parts
of
the
Body
,
though
we
should
admit
it
a
fit
seat
of
Common
Sense
,
will
easily
appear
,
if
we
consider
,
that
so
weak
and
so
small
a
thing
as
that
Glandula
is
,
seems
utterly
unable
to
determine
the
spirits
with
that
force
and
violence
we
find
they
are
determined
in
running
,
striking
,
thrusting
and
the
like
;
and
that
it
is
evident
,
that
sometimes
scarce
the
thousandth
part
of
the
Conarion
shall
be
directer
of
this
force
;
viz.
when
the
Object
of
Sight
,
suppose
,
is
as
little
as
a
pin's
point
,
or
when
a
man
is
prick'd
with
a
needle
,
these
receptions
must
be
as
little
in
the
Glandula
as
in
the
exteriour
Sense
.
But
suppose
the
whole
Conarion
alwaies
did
act
in
the
determining
the
motion
of
the
Spirits
into
this
or
that
Muscle
;
it
is
impossible
that
such
fluid
Matter
as
these
Spirits
are
,
that
upon
the
noddings
of
the
Conarion
forward
may
easily
recede
back
,
should
ever
determine
their
course
with
that
force
and
strength
they
are
determined
.
But
haply
it
will
be
answered
,
That
such
subtile
and
fluid
bodies
as
the
Animall
Spirits
,
that
are
in
a
readiness
to
be
upon
Motion
any
way
,
the
least
thing
will
determine
their
course
,
and
that
the
Muscles
themselves
,
being
well
replenisht
with
Spirits
,
and
framed
with
such
Valvulae
as
will
easily
intromit
them
from
the
Brain
,
and
also
conveigh
them
out
of
one
opposite
Muscle
into
another
upon
the
least
redundance
of
Spirits
in
the
one
above
the
other
,
and
so
shut
them
in
;
that
that
force
we
find
in
spontaneous
Motion
may
very
well
be
salved
by
this
Mechanicall
Artifice
.
5.
We
will
not
here
alledge
that
this
may
be
onely
a
meer
fancy
,
these
Valvulae
in
the
Nerves
not
being
yet
discovered
by
any
Anatomist
to
be
part
of
the
Organization
of
the
Body
of
any
Animal
;
but
rather
shew
,
that
they
would
not
effect
what
is
aimed
at
,
though
they
were
admitted
.
For
first
it
does
not
appear
that
the
Spirits
will
make
more
hast
out
of
C.
into
B
,
then
the
pressure
caused
in
B.
by
the
determination
of
the
Spirits
from
the
Conarion
forces
them
to
.
For
all
places
being
alike
to
them
to
play
in
,
they
will
goe
no
further
then
they
are
driven
or
pressed
,
as
Wind
in
a
Bladder
.
And
how
the
Conarion
should
drive
or
press
the
Spirits
into
B
,
so
as
to
make
it
press
those
in
C
,
and
force
them
out
so
quick
and
smart
as
we
find
in
some
Actions
,
is
a
thing
utterly
unconceivable
.
6.
Besides
,
admit
that
the
Conarion
could
determine
them
with
some
considerable
force
so
into
B
,
that
they
would
make
those
in
C.
come
to
them
through
the
Valve
G
,
there
being
the
Valve
E.
to
transmit
them
into
C.
again
,
it
is
impossible
but
that
the
Tenth
part
of
that
force
which
we
ordinarily
use
to
open
a
mans
hand
against
his
will
,
should
whether
he
would
or
no
easily
open
it
.
For
a
very
ordinary
strength
moveing
K.
from
B.
towards
C.
must
needs
so
press
the
Spirits
in
B
,
that
they
will
certainly
pass
by
E.
into
C
,
if
our
Body
be
nothing
but
Matter
Mechanically
organized
.
And
therefore
it
is
the
meer
Imperium
of
our
Soule
that
does
determine
the
Spirits
to
this
Muscle
rather
then
the
other
,
and
holds
them
there
in
despite
of
externall
force
.
From
whence
it
is
manifest
that
brute
Beasts
must
have
Soules
also
.
7.
Concerning
Memory
and
Imagination
,
that
the
meer
Mechanical
reasons
of
Des-Cartes
will
not
reach
them
,
we
shall
clearly
understand
,
if
we
consider
that
the
easy
aperture
of
the
same
Pores
of
the
Brain
,
that
were
opened
at
the
presence
of
such
an
Object
,
is
not
sufficient
to
represent
the
Object
,
after
the
Conarion
has
by
inclining
it self
thitherward
determined
the
course
of
the
Spirits
into
the
same
Pores
.
For
this
could
onely
represent
the
Figure
of
a
thing
,
not
the
Colours
thereof
.
Besides
a
man
may
bring
an
hundred
Objects
,
and
expose
them
to
our
view
at
the
same
distance
,
the
Eye
keeping
exactly
in
the
same
posture
,
insomuch
that
it
shall
be
necessary
for
these
images
to
take
up
the
very
same
place
of
the
Brain
,
and
yet
there
shall
be
a
distinct
remembrance
of
all
these
;
which
is
impossible
if
there
be
no
Soule
in
us
,
but
all
be
meer
Matter
.
The
same
may
be
said
of
so
many
Names
or
Words
levell'd
if
you
will
out
of
a
Trunk
into
the
Eare
kept
accurately
in
the
same
posture
,
so
that
the
Sound
shall
beat
perpetually
upon
the
same
parts
of
the
Organ
,
yet
if
there
be
five
hundred
of
them
,
there
may
be
a
distinct
memory
for
every
one
of
them
;
which
is
a
power
perfectly
beyond
the
bounds
of
meer
Matter
,
for
there
would
be
a
necessary
confusion
of
all
.
8.
Lastly
,
for
those
imaginations
or
representations
that
are
of
no
one
Object
that
we
ever
see
,
but
made
up
of
severall
that
have
taken
their
distinct
places
in
the
Brain
,
how
can
the
Conarion
joyn
these
together
?
Or
rather
in
one
and
the
same
Object
,
suppose
this
Man
or
that
House
,
which
we
see
in
a
right
posture
,
and
has
left
such
a
signature
or
figure
in
the
Brain
as
is
fit
to
represent
it
so
,
how
can
the
Conarion
invert
the
posture
of
the
image
,
and
make
it
represent
the
House
and
Man
with
the
heels
upwards
?
Besides
the
difficulty
of
representing
the
Distance
of
an
Object
,
or
the
Breadth
thereof
,
concerning
which
we
have
spoken
already
.
It
is
impossible
the
Conarion
,
if
it
be
meer
Matter
,
should
perform
any
such
operations
as
these
.
For
it
must
raise
motions
in
it self
,
such
as
are
not
necessarily
conveighed
by
any
corporeall
impress
of
another
Body
,
which
is
plainly
against
Axiome
26.
9.
And
therefore
that
sober
and
judicious
Wit
Des-Cartes
dares
not
stretch
the
power
of
Mechanicall
organization
thus
far
,
but
doth
plainly
confess
,
that
as
there
are
some
Functions
that
belong
to
the
Body
alone
,
so
there
are
others
that
belong
to
the
Soule
,
which
he
calls
Cogitations
;
and
are
according
to
him
of
two
sorts
,
the
one
Actions
,
the
other
Passions
.
The
Actions
are
all
the
operations
of
our
Will
,
as
in
some
sense
all
Perceptions
may
be
termed
Actions
.
And
these
Actions
of
the
Will
are
either
such
as
are
meer
Intellectuall
Operations
,
and
end
in
the
Soule
her self
,
such
as
her
stirring
up
her self
to
love
God
,
or
contemplate
any
Immateriall
Object
;
or
they
are
such
as
have
an
influence
on
the
Body
,
as
when
by
vertue
of
our
Will
we
put
ourselves
upon
going
to
this
or
that
place
.
He
distinguishes
again
our
Perceptions
into
two
sorts
,
whereof
the
one
has
the
Soule
for
their
cause
,
the
other
the
Body
.
Those
that
are
caused
by
the
Body
are
most-what
such
as
depend
on
the
Nerves
.
But
besides
these
there
is
one
kind
of
Imagination
that
is
to
be
referred
hither
,
and
that
properly
has
the
Body
for
its
cause
,
to
wit
,
that
Imagination
that
arises
meerly
from
the
hitting
of
the
Animall
Spirits
against
the
tracts
of
those
Images
that
externall
Objects
have
left
in
the
Brain
,
and
so
representing
them
to
the
Conarion
;
which
may
happen
in
the
day-time
when
our
Fancy
roves
,
and
we
doe
not
set
our selves
on
purpose
to
think
on
things
,
as
well
as
it
does
in
sleep
by
night
.
Those
Perceptions
that
arrive
to
the
Soule
by
the
interposition
of
the
Nerves
,
differ
one
from
another
in
this
,
that
some
of
them
refer
to
outward
Objects
that
strike
our
Sense
,
others
to
our
Body
,
such
as
Hunger
,
Thirst
,
Pain
,
&c.
and
others
to
the
Soule
it self
,
as
Sorrow
,
Joy
,
Fear
,
&c.
Those
Perceptions
that
have
the
Soule
for
their
cause
,
are
either
the
Perceptions
of
her
own
Acts
of
Will
,
or
else
of
her
Speculation
of
things
purely
intelligible
,
or
else
of
Imaginations
made
at
pleasure
,
or
finally
of
Reminiscency
,
when
she
searches
out
something
that
she
has
let
slip
out
of
her
Memory
.
10.
That
which
is
observable
in
this
Distribution
is
this
,
That
all
those
Cogitations
that
he
calls
Actions
,
as
also
those
kind
of
Perceptions
,
whose
cause
he
assignes
to
the
Soule
,
are
in
themselves
(
and
are
acknowledged
by
him
)
of
that
nature
,
that
they
cannot
be
imitated
by
any
creature
by
the
meer
organization
of
i'ts
Body
.
But
for
the
other
,
he
holds
they
may
,
and
would
make
us
believe
they
are
in
Bodies
of
Brutes
,
which
he
would
have
meer
Machina's
,
that
is
,
That
from
the
meer
Mechanical
frame
of
their
Body
,
outward
Objects
of
Sense
may
open
Pores
in
their
Brains
so
,
as
that
they
may
determine
the
Animall
Spirits
into
such
and
such
Muscles
for
spontaneous
Motion
.
That
the
course
of
the
Spirits
also
falling
into
the
Nerves
in
the
Intestines
and
Stomack
,
Spleen
,
Heart
,
Liver
,
and
other
parts
,
may
cause
the
very
same
effects
of
Passion
,
suppose
of
Love
,
Hatred
,
Joy
,
Sorrow
,
in
these
brute
Machina's
,
as
we
feel
in
our
Bodies
,
though
they
,
as
being
senseless
,
feel
them
not
;
and
so
the
vellication
of
certain
Tunicles
and
Fibres
in
the
Stomack
and
Throat
,
may
affect
their
Body
as
ours
is
in
the
Sense
of
Hunger
or
Thirst
;
and
finally
that
the
hitting
of
the
Spirits
into
the
tracts
of
the
Brain
,
that
have
been
signed
by
Externall
Objects
,
may
act
so
upon
their
Body
as
it
does
upon
ours
in
Imagination
and
Memory
.
Now
adde
to
this
Machina
of
Des-Cartes
,
the
capacity
in
Matter
of
Sensation
and
Perception
,
(
which
yet
I
have
demonstrated
it
to
be
uncapable
of
)
and
it
will
be
exquisitely
as
much
as
Mr.
Hobbs
himself
can
expect
to
arise
from
meer
Body
,
that
is
,
All
the
Motions
thereof
being
purely
Mechanicall
,
the
perceptions
and
propensions
will
be
fatall
,
necessary
,
and
unavoidable
,
as
he
loves
to
have
them
.
But
being
all
Cogitations
that
Des-Cartes
terms
Actions
,
as
also
all
those
kind
of
Perceptions
that
he
acknowledges
the
Soule
to
be
the
cause
of
,
are
not
to
be
resolved
into
any
Mechanicall
contrivance
;
we
may
take
notice
of
them
as
a
peculiar
rank
of
Arguments
,
and
such
,
as
that
if
it
could
be
granted
,
that
the
Soules
of
Brutes
were
nothing
but
sentient
Matter
,
yet
it
would
follow
that
a
Substance
of
an
higher
nature
,
and
truly
Immateriall
,
must
be
the
Principle
of
those
more
noble
Operations
we
find
in
our selves
,
as
appears
from
Axiome
20.
and
26.
CHAP.
VI.
1.
That
no
part
of
the
Spinall
Marrow
can
be
the
Common
Sensorium
without
a
Soule
in
the
Body
.
2.
That
the
Animal
Spirits
are
more
likely
to
be
that
Common
Percipient
.
3.
But
yet
it
is
demonstrable
they
are
not
:
4.
As
not
being
so
much
as
capable
of
Sensation
;
5.
Nor
of
directing
Motion
into
the
Muscles
;
6.
Much
less
of
Imagination
and
rationall
Invention
;
7.
Nor
of
Memory
.
8.
An
answer
to
an
Evasion
.
9.
The
Authors
reason
,
why
he
has
confuted
so
particularly
all
the
suppositions
of
the
Seat
of
Common
Sense
,
when
few
of
them
have
been
asserted
with
the
exclusion
of
a
Soule
.
1.
THere
remain
now
onely
Two
Opinions
to
be
examined
:
the
one
,
That
place
of
the
Spinall
Marrow
where
Anatomists
conceive
there
is
the
nearest
concurse
of
all
the
Nerves
of
the
Body
;
the
other
,
the
Animall
Spirits
in
the
fourth
Ventricle
of
the
Brain
.
As
for
the
former
,
viz.
That
part
of
the
Spinall
Marrow
,
where
the
concurse
of
the
Nerves
are
conceived
to
be
,
as
I
have
answered
in
like
case
,
so
I
say
again
,
that
besides
that
I
have
already
demonstrated
,
that
Matter
is
uncapable
of
Sense
,
and
that
there
is
no
modification
thereof
in
the
Spinall
Marrow
,
that
will
make
it
more
likely
to
be
indued
with
that
Faculty
then
the
pith
of
Elder
or
a
mess
of
Curds
;
we
are
also
to
take
notice
,
that
it
is
utterly
inept
for
Motion
,
nor
is
it
conceivable
how
that
part
of
it
,
or
any
other
that
is
assigned
to
this
office
of
being
the
Common
Percipient
in
us
of
all
Thoughts
and
Objects
,
(
which
must
also
have
the
power
of
moving
our
members
)
can
,
having
so
little
agitation
in
it self
,
(
as
appearing
nothing
but
a
kind
of
soft
Pap
or
Pulp
)
so
nimbly
and
strongly
move
the
parts
of
our
Body
.
2.
In
this
regard
the
Animal
Spirits
seem
much
more
likely
to
perform
that
office
;
and
those
,
the
importunity
of
whose
gross
fancyes
constrains
them
to
make
the
Soule
Corporeall
,
doe
nevertheless
usually
pitch
upon
some
subtile
thin
Matter
to
constitute
her
nature
or
Essence
:
And
therefore
they
imagine
her
to
be
either
Aire
,
Fire
,
Light
,
or
some
such
like
Body
;
with
which
the
Animall
Spirits
have
no
small
affinity
.
3.
But
this
opinion
,
though
it
may
seem
plausible
at
first
sight
,
yet
the
difficulties
it
is
involved
in
are
insuperable
.
For
it
is
manifest
,
that
all
the
Arguments
that
are
brought
Chap.
2.
Sect.
3.
will
recur
with
full
force
in
this
place
.
For
there
is
no
Matter
that
is
so
perfectly
liquid
as
the
Animal
Spirits
,
but
consists
of
particles
onely
contiguous
one
to
another
,
and
actually
upon
Motion
playing
and
turning
one
by
another
,
as
busy
as
Atomes
in
the
Sun
.
Now
therefore
,
let
us
consider
whether
that
Treasury
of
pure
Animall
Spirits
contained
in
the
Fourth
Ventricle
be
able
to
Sustain
so
noble
an
office
as
to
be
the
common
Percipient
in
our
Body
,
which
,
as
I
have
often
repeated
,
is
so
complex
a
Function
,
that
it
does
not
onely
contain
the
perception
of
externall
Objects
,
but
Motion
,
Imagination
,
Reason
and
Memory
.
4.
Now
at
the
very
first
dash
,
the
transmission
of
the
image
of
the
Object
into
this
crowd
of
particles
cannot
but
hit
variously
upon
them
,
and
therefore
they
will
have
severall
Perceptions
amongst
them
,
some
haply
perceiving
part
of
the
Object
,
others
all
,
others
more
then
all
,
others
also
perceiving
of
it
in
one
place
,
and
others
in
another
.
But
the
Percipient
in
us
representing
no
such
confusion
or
disorder
in
our
beholding
of
Objects
,
it
is
plain
that
it
is
not
the
Animall
Spirits
that
is
it
.
5.
Again
,
that
which
is
so
confounded
a
Percipient
,
how
can
it
be
a
right
Principle
of
directing
Motion
into
the
Muscles
?
For
besides
what
disorder
may
happen
in
this
function
upon
the
distracted
representation
of
present
Objects
,
the
power
of
thinking
,
excogitating
and
deliberating
,
being
in
these
Animal
Spirits
also
,
(
and
they
having
no
means
of
communicating
one
with
another
,
but
justling
one
against
another
;
which
is
as
much
to
the
purpose
,
as
if
men
should
knock
heads
to
communicate
to
each
other
their
conceits
of
Wit
)
it
must
needs
follow
that
they
will
have
their
perceptions
,
inventions
,
and
deliberations
apart
;
which
when
they
put
in
Execution
,
must
cause
a
marvelous
confusion
in
the
Body
,
some
of
them
commanding
the
parts
this
way
,
others
driving
them
another
way
:
or
if
their
factions
have
many
divisions
and
subdivisions
,
every
one
will
be
so
weak
,
that
none
of
them
will
be
able
to
command
it
any
way
.
But
we
find
no
such
strugling
or
countermands
of
any
thing
in
us
,
that
would
act
our
Body
one
way
when
we
would
another
;
as
if
when
one
was
a
going
to
write
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
something
stronger
in
him
,
whose
conceits
he
is
not
privy
to
,
should
get
the
use
of
his
hand
,
and
,
in
stead
of
that
,
write
down
Arma
virúmque
cano
.
And
the
like
may
be
said
of
any
other
Spontaneous
Motion
,
which
being
so
constantly
within
our
command
as
it
is
,
it
is
a
sufficient
Argument
to
prove
that
it
is
not
such
a
lubricous
Substance
as
the
Animal
Spirits
,
nor
so
disunited
;
but
something
more
perfectly
One
and
Indivisible
.
6.
We
need
not
instance
any
further
concerning
the
power
of
Invention
and
Reason
,
how
every
particle
of
these
Animal
Spirits
has
a
liberty
to
think
by
it self
,
and
consult
with
it self
,
as
well
as
to
play
by
it self
,
and
how
there
is
no
possible
means
of
communicating
their
Thoughts
one
to
another
,
unless
it
should
be
,
as
I
have
said
,
by
hitting
one
against
another
:
but
that
can
onely
communicate
Motion
,
not
their
determinate
Thought
;
unless
that
these
particles
were
conceived
to
figure
themselves
into
the
shape
of
those
things
they
think
of
,
which
is
impossible
by
Axiome
26.
And
suppose
it
were
possible
one
particle
should
shape
it self
,
for
example
,
into
a
George
on
Horse-back
with
a
Lance
in
his
hand
,
and
another
into
an
Inchanted
Castle
;
this
George
on
Horse-back
must
run
against
the
Castle
,
to
make
the
Castle
receive
his
impress
and
similitude
.
But
what
then
?
Truly
the
encounter
will
be
very
unfortunate
.
For
St.
George
indeed
may
easily
break
his
Lance
,
but
it
is
impossible
that
he
should
by
justling
against
the
Particle
in
the
form
of
a
Castle
conveigh
the
entire
shape
of
himself
and
his
Horse
thereby
,
such
as
we
find
our selves
able
to
imagine
of
a
man
on
horse-back
.
Which
is
a
Truth
as
demonstrable
as
any
Theorem
in
Mathematicks
,
but
so
plain
at
first
sight
,
that
I
need
not
use
the
curiosity
of
a
longer
Demonstration
to
make
it
more
firm
.
Nor
is
there
any
colourable
evasion
by
venturing
upon
a
new
way
,
as
if
this
particle
having
transformed
it self
into
a
Castle
,
and
that
into
an
Horse-man
,
all
the
others
then
would
see
them
both
.
For
by
what
light
,
and
how
little
would
they
appear
,
and
in
what
different
places
,
according
to
the
different
posture
of
the
particles
of
the
Animal
Spirits
,
and
with
what
different
faces
,
some
seeing
one
side
,
others
another
?
But
besides
this
,
there
is
a
further
difficulty
,
that
if
such
Sensible
representations
as
these
could
be
conveighed
from
one
particle
to
another
by
corporeall
encounters
and
justlings
,
or
by
that
other
way
after
alledged
;
Logicall
and
Mathematicall
notions
can
not
.
So
that
some
of
the
Animal
Spirits
may
think
of
one
Demonstration
in
Mathematicks
,
or
of
part
of
that
Demonstration
,
and
others
of
another
:
insomuch
that
if
a
Mathematician
be
to
write
,
while
he
would
write
one
thing
upon
the
determination
of
these
Animal
Spirits
,
others
may
get
his
hand
to
make
use
of
for
the
writing
something
else
,
to
whose
Thoughts
and
Counsell
he
was
not
at
all
privy
;
nor
can
tell
any
thing
,
till
those
other
Animal
Spirits
have
writ
it
down
.
Which
Absurdities
are
so
mad
and
extravagant
,
that
a
man
would
scarce
defile
his
pen
by
recording
them
,
were
it
not
to
awaken
those
that
dote
so
much
on
the
power
of
Matter
(
as
to
think
it
of
it self
sufficient
for
all
Phaenomena
in
the
world
)
into
due
shame
and
abhorrence
of
their
foolish
Principle
.
7.
The
last
Faculty
I
will
consider
is
Memory
,
which
is
also
necessarily
joyned
with
the
rest
in
the
Common
Percipient
;
of
which
not
onely
the
fluidity
of
parts
,
but
also
their
dissipability
,
makes
the
Animal
Spirits
utterly
uncapable
.
For
certainly
,
the
Spirits
by
reason
of
their
Subtilty
and
Activity
are
very
dissipable
,
and
in
all
likelihood
remain
not
the
same
for
the
space
of
a
week
together
;
and
yet
things
that
one
has
not
thought
of
for
many
years
,
will
come
as
freshly
into
a
mans
minde
,
as
if
they
were
transacted
but
yesterday
.
8.
The
onely
Evasion
they
can
excogitate
here
is
this
,
That
as
there
is
a
continuall
supply
of
Spirits
by
degrees
,
so
,
as
they
come
in
,
they
are
seasoned
,
fermented
,
and
tinctured
with
the
same
notions
,
perceptions
and
propensions
that
the
Spirits
they
find
there
have
.
These
are
fine
words
,
but
signifie
nothing
but
this
,
that
the
Spirits
there
present
in
the
Brain
communicate
the
Notions
and
Perceptions
they
have
to
these
new-comers
;
which
is
that
which
I
have
already
proved
impossible
in
the
foregoing
Sections
.
And
therefore
it
is
impossible
that
the
Animal
Spirits
should
be
that
Common
Percipient
,
that
hears
,
sees
,
moves
,
remembers
,
understands
,
and
does
other
functions
of
life
that
we
perceive
performed
in
us
or
by
us
.
9.
We
have
now
particularly
evinced
,
that
neither
the
whole
Body
,
nor
any
of
those
parts
that
have
been
pitched
upon
,
if
we
exclude
the
presence
of
a
Soul
or
Immaterial
Substance
,
can
be
the
Seat
of
Common
Sense
.
In
which
I
would
not
be
so
understood
,
as
if
it
implyed
that
there
are
none
of
these
parts
,
but
some
or
other
have
affirmed
might
be
the
common
Sensorium
,
though
we
had
no
Soule
;
but
because
they
have
been
stood
upon
,
all
of
them
,
by
some
or
other
to
be
the
Seat
of
Common
Sense
,
supposing
a
Soule
in
the
Body
,
that
there
might
no
imaginable
doubt
or
scruple
be
left
behind
,
I
have
taken
the
pains
thus
punctually
and
particularly
to
prove
,
that
none
of
them
can
be
the
place
of
Common
Sense
without
one
.
And
thus
I
have
perfectly
finished
my
main
design
,
which
was
to
demonstrate
That
there
is
a
Soule
or
Incorporeall
Substance
residing
in
us
,
distinct
from
the
Body
.
But
I
shall
not
content
my self
here
,
but
for
a
more
full
discovery
of
her
Nature
and
Faculties
,
I
shall
advance
further
,
and
search
out
her
chief
Seat
in
the
Body
,
where
and
from
whence
she
exercises
her
most
noble
Functions
,
and
after
enquire
whether
she
be
confined
to
that
part
thereof
alone
,
or
whether
she
be
spred
through
all
our
members
;
and
lastly
consider
after
what
manner
she
sees
,
feels
,
hears
,
imagines
,
remembers
,
reasons
,
and
moves
the
Body
.
For
beside
that
I
shall
make
some
good
use
of
these
discoveries
for
further
purpose
,
it
is
also
in
it self
very
pleasant
to
have
in
readiness
a
rationall
and
cohaerent
account
,
and
a
determinate
apprehension
of
things
of
this
nature
.
CHAP.
VII
.
1.
His
enquiry
after
the
Seat
of
Common
Sense
,
upon
supposition
there
is
a
Soule
in
the
Body
.
2.
That
there
is
some
particular
part
in
the
Body
that
is
the
Seat
of
Common
Sense
.
3.
A
generall
division
of
their
Opinions
concerning
the
place
of
Common
Sense
.
4.
That
of
those
that
place
it
out
of
the
Head
there
are
two
sorts
.
5.
The
Invalidity
of
Helmont's
reasons
whereby
he
would
prove
the
Orifice
of
the
Stomack
to
be
the
principall
Seat
of
the
Soule
.
6.
An
Answer
to
Helmont's
storyes
for
that
purpose
.
7.
A
further
confutation
out
of
his
own
concessions
.
8.
Mr.
Hobbs
his
Opinion
confuted
,
that
makes
the
Heart
the
Seat
of
Common
Sense
.
9.
A
further
confutation
thereof
from
Experience
.
10.
That
the
Common
Sense
is
seated
somewhere
in
the
Head
.
11.
A
caution
for
the
choice
of
the
particular
place
thereof
.
12.
That
the
whole
Brain
is
not
it
;
13.
Nor
Regius
his
small
solid
Particle
;
14.
Nor
any
externall
Membrane
of
the
Brain
,
nor
the
Septum
Lucidum
.
15.
The
three
most
likely
places
.
16.
Objections
against
Cartesius
his
Opinion
concerning
the
Conarion
answered
.
17.
That
the
Conarion
is
not
the
Seat
of
Common
Sense
;
18.
Nor
that
part
of
the
Spinall
Marrow
where
the
Nerves
are
conceived
to
concurre
,
but
the
Spirits
in
the
fourth
Ventricle
of
the
Brain
.
1.
IT
will
therefore
be
requisite
for
us
to
resume
the
former
Opinions
,
altering
the
Hypothesis
;
and
to
examine
which
of
them
is
most
reasonable
,
supposing
there
be
a
Substance
immateriall
or
Soule
in
man
.
2.
That
there
is
some
particular
or
restrained
Seat
of
the
Common
Sense
,
is
an
Opinion
that
even
all
Philosophers
and
Physitians
are
agreed
upon
.
And
it
is
an
ordinary
Comparison
amongst
them
,
that
the
Externall
Senses
and
the
Common
Sense
considered
together
are
like
a
Circle
with
five
lines
drawn
from
the
Circumference
to
the
Centre
.
Wherefore
as
it
has
been
obvious
for
them
to
finde
out
particular
Organs
for
the
externall
Senses
,
so
they
have
also
attempted
to
assign
some
distinct
part
of
the
Body
for
to
be
an
Organ
of
the
Common
Sense
;
that
is
to
say
,
as
they
discovered
Sight
to
be
seated
in
the
Eye
,
Hearing
in
the
Eare
,
Smelling
in
the
Nose
,
&c.
so
they
conceived
that
there
is
some
part
of
the
Body
wherein
Seeing
,
Hearing
and
all
other
Perceptions
meet
together
,
as
the
lines
of
a
circle
in
the
centre
:
and
that
there
the
Soule
does
also
judge
and
discern
of
the
difference
of
the
Objects
of
the
outward
Senses
.
They
have
justly
therefore
excluded
all
the
Externall
parts
of
the
Body
from
the
lightest
suspition
of
any
capacity
of
undergoing
such
a
function
as
is
thus
generall
,
they
being
all
employed
in
a
more
particular
task
,
which
is
to
be
the
Organ
of
some
one
of
these
five
outward
Senses
;
and
to
be
affected
no
otherwise
,
then
by
what
is
impressed
upon
themselves
,
and
chiefly
from
their
proper
Objects
,
amongst
which
five
,
Touch
properly
so
called
has
the
greatest
share
,
it
being
as
large
as
the
Skin
that
covers
us
,
and
reaching
as
deep
as
any
Membrane
and
Nerve
in
the
limbs
and
trunk
of
the
Body
,
besides
all
the
Exteriour
parts
of
the
Head
.
All
which
can
no
more
see
,
then
the
Eye
can
hear
,
or
the
Eare
can
smell
.
3.
Besides
this
,
all
those
Arguments
that
doe
so
clearly
evince
that
the
place
of
Common
Sense
is
somewhere
in
the
Head
,
is
a
plain
demonstration
that
the
whole
Body
cannot
be
the
Seat
thereof
,
and
what
those
Arguments
are
you
shall
hear
anon
.
For
all
those
Opinions
that
have
pitched
on
any
one
Part
for
the
Seat
of
Common
Sense
,
being
to
be
divided
into
two
Ranks
,
to
wit
,
either
such
as
assign
some
particular
place
in
the
Body
,
or
else
in
the
Head
,
we
will
proceed
in
this
order
;
as
first
to
confute
those
that
have
made
choice
of
any
part
for
the
Seat
of
Common
Sense
out
of
the
Head
;
and
then
in
the
second
place
we
will
in
generall
shew
,
that
the
common
Sensorium
must
be
in
some
part
of
the
Head
;
and
lastly
,
of
those
many
opinions
concerning
what
part
of
the
Head
this
common
Sensorium
should
be
,
those
which
seem
less
reasonable
being
rejected
,
we
shall
pitch
upon
what
we
conceive
the
most
unexceptionable
.
4.
Those
that
place
the
Common
Sensorium
out
of
the
Head
,
have
seated
it
either
in
the
upper
Orifice
of
the
Stomack
,
or
in
the
Heart
.
The
former
is
Van-Helmont's
Opinion
,
the
other
Mr.
Hobbs
his
.
5.
As
for
Van-Helmont
,
there
is
nothing
he
alledges
for
his
Opinion
but
may
be
easily
answered
.
That
which
mainly
imposed
upon
him
was
the
exceeding
Sensibility
of
that
part
,
which
Nature
made
so
,
that
,
as
a
faithfull
&
sagacious
Porter
,
it
might
admit
nothing
into
the
Stomack
that
might
prove
mischievous
or
troublesome
to
the
Body
.
From
this
tender
Sensibility
,
great
offences
to
it
may
very
well
cause
Swoonings
,
and
Apoplexies
,
and
cessations
of
Sense
.
But
Fear
and
Joy
and
Grief
have
dispatched
some
very
suddainly
,
when
yet
the
first
entrance
of
that
deadly
stroak
has
been
at
the
Eare
or
the
Eye
,
from
some
unsupportable
ill
newes
or
horrid
spectacle
.
And
the
harsh
handling
of
an
angry
Sore
,
or
the
treading
on
a
Corn
on
the
Toe
,
may
easily
cast
some
into
a
swoon
,
and
yet
no
man
will
ever
imagine
the
Seat
of
the
Common
Sense
to
be
placed
in
the
Foot
.
In
fine
,
there
is
no
more
reason
to
think
the
Common
Sensorium
is
in
the
mouth
of
the
Stomack
,
because
of
the
Sensible
Commotions
we
feel
there
,
then
that
it
is
seated
in
the
Stars
,
because
we
so
clearly
perceive
their
Light
,
as
Des-Cartes
has
well
answered
upon
like
occasion
.
Nor
can
Phrensies
and
Madnesses
,
though
they
may
sometimes
be
observed
to
take
their
rise
from
thence
,
any
more
prove
that
it
is
the
Seat
of
the
Common
Sense
,
then
the
Furor
uterinus
,
Apoplexies
,
Epilepsies
,
and
Syncopes
proceeding
from
the
Wombe
,
doe
argue
that
the
common
Sensorium
of
Women
lyes
in
that
part
.
6.
And
if
we
consider
the
great
Sympathy
betwixt
the
Orifice
of
the
Stomack
and
the
Heart
,
whose
Pathemata
are
so
alike
and
conjoyned
,
that
the
Ancients
have
given
one
name
to
both
parts
,
calling
them
promiscuously
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
pains
of
the
Stomack
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
also
that
the
Heart
is
that
part
from
which
manifestly
are
the
supplyes
of
life
,
whence
the
Pulse
ceasing
life
cannot
long
continue
for
want
of
warmth
and
Spirits
;
here
is
an
evident
reason
,
how
it
may
happen
that
a
Wound
about
the
mouth
of
the
Stomack
may
dispatch
a
man
more
suddainly
then
a
wound
in
the
Head
,
they
being
both
supposed
mortal
,
though
the
seat
of
the
Sensitive
Soule
be
not
chiefly
in
the
aforesaid
Orifice
.
For
partly
the
naturall
Sympathy
betwixt
the
Orifice
of
the
Stomack
and
the
Heart
,
and
partly
the
horrour
and
pain
perceived
by
the
Soule
in
the
common
Sensorium
,
which
we
will
suppose
in
the
Head
,
does
so
dead
the
Heart
,
that
,
as
in
the
suddain
Passions
above
named
,
it
ceases
to
perform
the
ordinary
functions
of
Life
,
and
so
Pulse
and
Sense
and
all
is
gone
in
short
time
;
when
as
the
Head
being
wounded
mortally
,
Perception
is
thereby
so
diminished
,
that
the
Heart
scapes
the
more
free
from
the
force
of
that
lethiferous
passion
;
and
so
though
Sense
be
gone
,
can
continue
the
Pulse
a
longer
time
:
which
is
a
perfect
answer
to
Helmont's
stories
he
recites
in
his
Sedes
Animae
.
7.
To
all
which
I
may
adde
,
That
himself
does
acknowledg
in
the
end
of
that
Treatise
,
that
the
power
of
Motion
,
of
Will
,
Memory
and
Imagination
,
is
in
the
Brain
;
and
therefore
unless
a
man
will
say
and
deny
any
thing
,
he
must
say
that
the
Common
Sense
is
there
also
.
8.
The
Opinion
of
Mr.
Hobbs
bears
more
credit
and
countenance
with
it
,
as
having
been
asserted
heretofore
by
Philosophers
of
great
fame
,
Epicurus
,
Aristotle
,
and
the
School
of
the
Stoicks
:
but
if
we
look
closer
to
it
,
it
will
prove
as
little
true
as
the
other
;
especially
in
his
way
,
that
holds
there
is
no
Soule
in
a
Man
,
but
that
all
is
but
organized
Matter
.
For
let
him
declare
any
Mechanicall
reason
whereby
his
Heart
will
be
able
to
move
his
Finger
.
But
upon
this
Hypothesis
I
have
confuted
this
Opinion
already
.
It
is
more
maintainable
,
if
there
be
granted
a
Soule
in
the
Body
,
that
the
Heart
is
the
chief
Seat
thereof
,
and
place
of
Common
Sense
,
as
Aristotle
and
others
would
have
it
,
as
also
the
spring
of
Spontaneous
Motion
.
But
it
is
very
unlikely
,
that
that
part
that
is
so
continually
employed
in
that
naturall
Motion
of
contracting
and
dilating
it self
,
should
be
the
Seat
of
that
Principle
which
commands
Free
and
Spontaneous
progressions
:
Perceptions
also
would
be
horribly
disturbed
by
its
squeezing
of
it self
,
and
then
flagging
again
by
vicissitudes
.
Neither
would
Objects
appear
in
the
same
place
when
the
Heart
is
drawn
up
and
when
it
is
let
down
again
,
as
I
have
above
intimated
:
the
extream
heat
also
of
it
could
not
admit
that
it
be
affected
with
the
gentle
motions
of
the
Objects
of
Sense
,
the
Blood
being
there
in
a
manner
scalding
hot
.
And
it
is
in
this
sense
that
that
Aphorisme
in
Aristotle
is
to
be
understood
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
which
must
receive
the
variety
of
externall
impresses
,
must
not
be
it self
in
any
high
temper
or
agitation
.
9.
Wherefore
it
is
a
very
rash
thing
to
assert
,
that
the
Heart
is
the
Seat
of
Common
Sense
,
unless
by
some
plain
experience
it
could
be
evinced
to
be
so
,
whenas
indeed
Experiments
are
recorded
to
the
contrary
.
As
,
that
if
we
bind
a
Nerve
,
Sense
and
Motion
will
be
betwixt
the
Ligature
and
the
Brain
,
but
not
betwixt
the
Heart
and
the
Ligature
.
And
that
the
Crocodile
,
his
Heart
being
cut
cut
,
will
live
for
a
considerable
time
,
and
fight
,
and
defend
himself
.
The
like
is
observed
of
the
Sea-Tortoise
,
and
the
wild
Goat
,
as
Calcidius
writes
.
To
which
you
may
adde
what
Galen
relates
of
sacrificed
Beasts
,
that
their
Hearts
being
taken
out
and
laid
upon
the
Altar
,
they
have
been
seen
in
the
mean
time
not
onely
to
breath
,
and
roar
aloud
,
but
also
to
run
away
,
till
the
expence
of
Blood
has
made
them
fall
down
.
Which
Narrations
to
me
are
more
credible
,
I
having
seen
with
mine
own
eyes
a
Frog
quite
exenterated
,
heart
,
stomack
,
guts
and
all
taken
out
by
an
ingenious
friend
of
mine
,
and
dexterous
Anatomist
,
after
which
the
Frog
could
see
,
and
would
avoid
any
object
in
its
way
,
and
skipped
as
freely
and
nimbly
up
and
down
,
as
when
it
was
entire
,
and
that
for
a
great
while
.
But
a
very
little
wound
in
the
Head
deprives
them
immediatly
of
Life
and
Motion
.
Whence
it
is
plain
that
the
derivation
of
Sense
and
spontaneous
Motion
is
not
from
the
Heart
.
For
if
the
Motion
be
intercepted
betwixt
the
Brain
and
the
Heart
,
by
Mr.
Hobbs
his
own
concession
,
there
will
be
no
perception
of
the
Object
.
And
there
is
the
same
reason
of
the
Orifice
of
the
Stomack
:
so
that
this
one
Experiment
does
clearly
evince
these
two
Opinions
to
be
erroneous
.
10.
And
that
no
man
hereafter
may
make
any
other
unhappy
choice
in
the
parts
of
the
Body
,
we
shall
now
propose
such
Reasons
as
we
hope
will
plainly
prove
,
That
the
common
Sensorium
must
needs
be
in
the
Head
;
or
indeed
rather
repeat
them
:
For
some
of
those
whereby
we
proved
that
the
Heart
is
not
the
Seat
of
Common
Sense
,
will
plainly
evince
that
the
Head
is
.
As
that
out
of
Laurentius
,
that
a
Nerve
being
tied
,
Sense
and
Motion
will
be
preserved
from
the
ligature
up
towards
the
Head
,
but
downwards
they
will
be
lost
.
As
also
that
experiment
of
a
Frog
,
whose
brain
if
you
pierce
will
presently
be
devoid
of
Sense
and
Motion
,
though
all
the
Entrals
being
taken
out
it
will
skip
up
and
down
,
and
exercise
its
senses
as
before
.
Which
is
a
plain
evidence
that
Motion
and
Sense
is
derived
from
the
Head
;
and
there
is
now
no
pretence
to
trace
any
Motion
into
a
farther
fountain
,
the
Heart
(
from
whence
the
Nerves
were
conceived
to
branch
by
Aristotle
,
and
from
whence
certainly
the
Veins
and
Arteries
doe
,
as
appears
by
every
Anatomie
)
being
so
justly
discharged
from
that
office
.
To
which
it
may
suffice
to
adde
the
consideration
of
those
diseases
that
seize
upon
all
the
Animal
functions
at
once
,
such
as
are
the
Lethargie
,
Apoplexie
,
Epilepsie
,
and
the
like
,
the
causes
of
which
Physicians
find
in
the
Head
,
and
accordingly
apply
remedies
.
Which
is
a
plain
detection
that
the
Seat
of
the
Soule
,
as
much
as
concerns
the
Animal
Faculties
,
is
chiefly
in
the
Head
.
The
same
may
be
said
of
Phrensy
and
Melancholy
,
and
such
like
distempers
,
that
deprave
a
mans
Imagination
and
Judgment
;
Physitians
alwaies
conclude
something
amiss
within
the
Cranium
.
Lastly
,
if
it
were
nothing
but
the
near
attendance
of
the
outward
Senses
on
the
Soule
,
or
her
discerning
Faculty
,
being
so
fitly
placed
about
her
in
the
Head
;
this
,
unless
there
were
some
considerable
Argument
to
the
contrary
,
should
be
sufficient
to
determine
any
one
that
is
unprejudiced
,
to
conclude
that
the
Seat
of
Common
Sense
,
Understanding
,
and
command
of
Motion
,
is
there
also
.
11.
But
now
the
greatest
difficulty
will
be
to
define
In
what
part
thereof
it
is
to
be
placed
.
In
which
,
unless
we
will
goe
over-boldly
and
carelesly
to
work
,
we
are
to
have
a
regard
to
Mechanicall
congruities
,
and
not
pitch
upon
any
thing
that
,
by
the
advantage
of
this
Supposall
,
That
there
is
a
Soule
in
man
,
may
goe
for
possible
;
but
to
chuse
what
is
most
handsome
and
convenient
.
12.
That
the
whole
Brain
is
not
the
Seat
of
Common
Sense
,
appears
from
the
wounds
and
cuts
it
may
receive
without
the
destruction
of
that
Faculty
;
for
they
will
not
take
away
Sense
and
Motion
,
unless
they
pierce
so
deep
as
to
reach
the
Ventricles
of
the
Brain
,
as
Galen
has
observed
.
13.
Nor
is
it
in
Regius
his
small
solid
particle
.
For
besides
that
it
is
not
likely
the
Centre
of
Perception
is
so
minute
,
it
is
very
incongruous
to
place
it
in
a
Body
so
perfectly
solid
,
more
hard
then
Marble
,
or
Iron
.
But
this
Invention
being
but
a
late
freak
of
his
petulant
fancy
,
that
has
an
ambition
to
make
a
blunder
and
confusion
of
all
Des-Cartes
his
Metaphysicall
Speculations
,
(
and
therefore
found
out
this
rare
quirk
of
wit
to
shew
,
how
though
the
Soule
were
nothing
but
Matter
,
yet
it
might
be
incorruptible
and
immortal
)
it
was
not
worth
the
while
to
take
notice
of
it
here
in
this
Hypothesis
,
which
we
have
demonstrated
to
be
true
,
viz.
That
there
is
a
Soule
in
the
Body
,
whose
nature
is
immateriall
or
incorporeall
.
14.
Nor
are
the
Membranes
in
the
Head
the
common
Sensorium
;
neither
those
that
envelop
the
Brain
,
(
for
they
would
be
able
then
to
see
the
light
through
the
hole
the
Trepan
makes
,
though
the
party
Trepan'd
winked-with
his
eyes
;
to
say
nothing
of
the
conveyance
of
the
Nerves
,
the
Organs
of
externall
Sense
,
that
carry
beyond
these
exteriour
Membranes
,
and
therefore
point
to
a
place
more
inward
,
that
must
be
the
Recipient
of
all
their
impresses
)
nor
any
Internall
membrane
,
as
that
which
bids
fairest
for
it
,
the
Septum
Lucidum
,
as
being
in
the
midst
of
the
upper
Ventricle
.
But
yet
if
the
levell
of
Motion
through
the
externall
Senses
be
accurately
considered
,
some
will
shoot
under
,
and
some
in
a
distant
parallel
,
so
that
this
Membrane
will
not
be
struck
with
all
the
Objects
of
our
Senses
.
Besides
that
it
seems
odd
and
ridiculous
that
the
centre
of
Perception
should
be
either
driven
out
so
into
plates
,
or
spread
into
hollow
convexities
,
as
it
must
be
supposed
,
if
we
make
either
the
externall
or
internall
Membranes
of
the
Brain
the
Seat
of
Common
Sense
.
15.
The
most
likely
place
is
some
one
of
those
that
the
three
last
Opinions
point
at
,
viz.
either
the
Conarion
,
or
the
Concurse
of
the
Nerves
in
the
fourth
Ventricle
,
or
the
Animal
Spirits
there
.
16.
The
first
is
Des-Cartes
Opinion
,
and
not
rashly
to
be
refused
,
neither
doe
I
find
any
Arguments
hitherto
that
are
valid
enough
to
deface
it
.
Those
that
are
recited
out
of
Bartholine
,
and
subscribed
to
by
the
learned
Author
of
Adenographia
,
in
my
apprehension
have
not
the
force
to
ruin
it
:
we
will
first
repeat
them
,
and
then
examine
them
.
The
first
is
,
that
this
Glandula
is
too
little
to
be
able
to
represent
the
Images
of
all
that
the
Soule
has
represented
to
her
.
The
second
,
that
the
externall
Nerves
doe
not
reach
to
the
Glandula
,
and
that
therefore
it
cannot
receive
the
impress
of
sensible
Objects
.
The
third
,
that
it
is
placed
in
a
place
of
excrements
which
would
soile
the
species
of
things
.
The
fourth
,
that
the
species
of
things
are
perceived
there
where
they
are
carried
by
the
Nerves
.
But
the
Nerves
meet
about
the
beginning
or
head
of
the
Spinall
Marrow
,
a
more
noble
and
ample
place
then
the
Glandula
pinealis
.
To
the
first
I
answer
,
That
the
amplitude
of
that
place
where
the
Nerves
meet
in
the
Spinall
Marrow
,
is
not
large
enough
to
receive
the
distinct
impresses
of
all
the
Objects
the
mind
retains
in
Memory
.
Besides
,
that
the
other
parts
of
the
Brain
may
serve
for
that
purpose
,
as
much
as
any
of
it
can
.
For
it
is
the
Soule
it self
alone
that
is
capable
of
retaining
so
distinct
and
perfect
representations
,
though
it
may
make
an
occasionall
use
of
some
private
marks
it
impresses
in
the
Brain
;
which
haply
may
be
nothing
at
all
like
the
things
it
would
remember
,
nor
of
any
considerable
magnitude
nor
proportion
to
them
,
such
as
we
observe
in
the
words
Arx
and
Atomus
,
where
there
is
no
correspondency
of
either
likeness
or
bigness
,
betwixt
the
words
and
the
things
represented
by
them
.
To
the
second
,
That
though
there
be
no
continuation
of
Nerves
to
the
Conarion
,
yet
there
is
of
Spirits
;
which
are
as
able
to
conveigh
the
impresses
of
Motion
from
externall
Sense
to
the
Conarion
,
as
the
Aire
and
AEther
the
impress
of
the
Stars
unto
the
Eye
.
To
the
third
,
That
the
Glandula
is
conveniently
enough
placed
,
so
long
as
the
Body
is
sound
,
for
no
excrementitious
humours
will
then
overflow
it
or
besmeare
it
.
But
in
such
distempers
wherein
they
doe
,
Apoplexies
,
Catalepsies
,
or
such
like
diseases
will
arise
;
which
we
see
doe
fall
out
,
let
the
seat
of
Common
Sense
be
where
it
will
.
To
the
last
I
answer
,
that
the
Nerves
,
when
they
are
once
got
any
thing
far
into
the
Brain
,
are
devoid
of
Tunicles
,
and
be
so
soft
and
spongy
,
that
the
motion
of
the
Spirits
can
play
through
them
,
and
that
therefore
they
may
ray
through
the
sides
,
and
so
continue
their
motion
to
the
Conarion
,
whereever
their
extremities
may
seem
to
tend
.
17.
But
though
these
Arguments
doe
not
sufficiently
confute
the
Opinion
,
yet
I
am
not
so
wedded
to
it
,
but
I
can
think
something
more
unexceptionable
may
be
found
out
,
especially
it
being
so
much
to
be
suspected
,
that
all
Animals
have
not
this
Conarion
;
and
then
,
that
what
pleased
Des-Cartes
so
much
in
this
Invention
,
was
that
he
conceited
it
such
a
marvelous
fine
instrument
to
beat
the
Animal
Spirits
into
such
and
such
Pores
of
the
Brain
,
a
thing
that
I
cannot
at
all
close
with
for
reasons
above
alledged
.
Besides
that
Stones
have
been
found
in
this
Glandula
,
and
that
it
is
apparent
that
it
is
environ'd
with
a
net
of
veines
and
arteries
,
which
are
indications
that
it
is
a
part
assigned
for
some
more
inferiour
office
.
But
yet
I
would
not
dismiss
it
without
fair
play
.
18.
Wherefore
that
opinion
of
the
forecited
Author
,
who
places
the
Seat
of
Common
Sense
in
that
part
of
the
Spinall
Marrow
where
the
Nerves
are
suspected
to
meet
,
as
it
is
more
plain
and
simple
,
so
it
is
more
irrefutable
,
supposing
that
the
Soul's
Centre
of
perception
(
whereby
she
does
not
onely
apprehend
all
the
Objects
of
the
externall
Senses
,
but
does
imagine
,
reason
,
and
freely
command
and
determine
the
Spirits
into
what
part
of
the
Body
she
pleases
)
could
be
conveniently
seated
in
such
dull
pasty
Matter
as
the
Pith
of
the
Brain
is
;
a
thing
,
I
must
needs
profess
,
that
pleases
not
my
Palate
at
all
,
and
therefore
I
will
also
take
leave
of
this
opinion
too
,
and
adventure
to
pronounce
,
That
the
chief
Seat
of
the
Soule
,
where
she
perceives
all
Objects
,
where
she
imagines
,
reasons
,
and
invents
,
and
from
whence
she
commands
all
the
parts
of
the
Body
,
is
those
purer
Animal
Spirits
in
the
fourth
Ventricle
of
the
Brain
.
CHAP.
VIII
.
1.
The
first
reason
of
his
Opinion
,
the
convenient
Situation
of
these
Spirits
.
2.
The
second
,
that
the
Spirits
are
the
immediate
instrument
of
the
Soule
in
all
her
functions
.
3.
The
proof
of
the
second
Reason
from
the
generall
Authority
of
Philosophers
,
and
particularly
of
Hippocrates
;
4.
From
our
Sympathizing
with
the
changes
of
the
Aire
;
5.
From
the
celerity
of
Motion
and
Cogitation
;
6.
From
what
is
observed
generally
in
the
Generation
of
things
;
7.
From
Regius
his
experiment
of
a
Snaile
in
a
glass
;
8.
From
the
running
round
of
Images
in
a
Vertigo
;
9.
From
the
constitution
of
the
Eye
,
and
motion
of
the
Spirits
there
;
10.
From
the
dependency
of
the
actions
of
the
Soule
upon
the
Body
,
whether
in
Meditation
or
corporeall
Motion
;
11.
From
the
recovery
of
Motion
and
Sense
into
a
stupified
part
;
12.
And
lastly
from
what
is
observed
in
swooning
fits
,
of
paleness
and
sharpness
of
visage
,
&c.
13.
The
inference
from
all
this
,
That
the
Spirits
in
the
fourth
Ventricle
are
the
seat
of
Common
Sense
,
and
that
the
main
use
of
the
Brain
and
Nerves
is
to
preserve
the
Spirits
.
1.
THat
which
makes
me
embrace
this
Opinion
rather
then
any
other
is
this
,
That
first
,
this
situation
of
the
common
Sensorium
betwixt
the
Head
and
the
trunk
of
the
Body
,
is
the
most
exactly
convenient
to
receive
the
impresses
of
Objects
from
both
,
as
also
to
impart
Motion
to
the
Muscles
in
both
the
Head
and
in
the
Body
.
In
which
I
look
upon
it
as
equall
with
the
last
Opinion
,
and
superiour
to
all
them
that
went
before
.
For
whatever
may
be
objected
is
already
answered
in
what
I
have
said
to
the
last
Objection
against
Des-Cartes
.
2.
But
now
in
the
second
place
,
(
wherein
this
opinion
of
mine
has
a
notorious
advantage
above
all
else
that
I
know
)
It
is
most
reasonable
that
that
Matter
,
which
is
the
immediate
instrument
of
all
the
Animal
functions
of
the
Soule
,
should
be
the
chiefest
Seat
from
whence
and
where
she
exercises
these
functions
,
and
if
there
be
any
place
where
there
is
a
freer
plenty
of
the
purest
sort
of
this
Matter
,
that
her
peculiar
residence
should
be
there
.
Now
the
immediate
instrument
of
the
functions
of
the
Soule
is
that
thinner
Matter
which
they
ordinarily
call
Animal
Spirits
,
which
are
to
be
found
in
their
greatest
purity
and
plenty
in
the
fourth
Ventricle
of
the
Brain
.
From
whence
it
must
follow
that
that
precious
and
choice
part
of
the
Soule
which
we
call
the
Centre
of
perception
is
to
be
placed
in
that
Ventricle
,
not
in
any
pith
of
the
Brain
thereabout
,
but
in
the
midst
of
these
Spirits
themselves
;
for
that
is
the
most
naturall
situation
for
the
commanding
them
into
the
parts
of
the
Head
and
Body
,
besides
a
more
delicate
and
subtile
use
of
them
at
home
,
in
pursuing
various
imaginations
and
inventions
.
3.
That
this
thin
and
Spirituous
Matter
is
the
immediate
engine
of
the
Soule
in
all
her
operations
,
is
in
a
manner
the
generall
opinion
of
all
Philosophers
.
And
even
those
that
have
placed
the
Common
Sensorium
in
the
Heart
,
have
been
secure
of
the
truth
of
this
their
conceit
,
because
they
took
it
for
granted
,
that
the
left
Ventricle
thereof
was
the
fountain
of
these
pure
and
subtile
Spirits
,
and
please
themselves
very
much
,
in
that
they
fancied
that
Oracle
of
Physitians
,
the
grave
and
wise
Hippocrates
,
to
speak
their
own
sense
so
fully
and
significantly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
to
say
,
That
the
mind
of
man
is
in
the
left
Ventricle
of
his
Heart
,
and
that
it
is
not
nourished
from
meats
and
drinks
from
the
belly
,
but
by
a
clear
and
luminous
Substance
that
redounds
by
separation
from
the
blood
:
which
is
that
which
happens
exactly
in
the
Brain
.
For
the
Spirits
there
are
nothing
else
but
more
pure
and
subtill
parts
of
the
blood
,
whose
tenuity
and
agitation
makes
them
separate
from
the
rest
of
the
mass
thereof
,
and
so
replenish
the
Ventricles
of
the
Brain
.
4.
Moreover
our
sympathizing
so
sensibly
with
the
changes
of
the
Aire
,
which
Hippocrates
also
takes
notice
of
,
that
in
clear
Aire
our
thoughts
are
more
clear
,
and
in
cloudy
more
obscure
and
dull
,
is
no
slight
indication
that
that
which
conveighs
Sense
,
Thoughts
and
Passions
immediately
to
the
Soule
,
is
very
tenuious
and
delicate
,
and
of
a
nature
very
congenerous
to
the
Aire
with
which
it
changes
so
easily
.
5.
The
strange
Agility
also
of
Motions
and
Cogitations
that
we
find
in
our selves
,
has
forced
the
most
sluggish
witts
,
even
such
as
have
been
so
gross
as
to
deem
the
Soule
Corporeall
,
yet
to
chuse
the
freest
,
subtilest
and
most
active
Matter
to
compound
her
of
,
that
their
imaginations
could
excogitate
.
And
Lucretius
,
the
most
confident
of
the
Epicurean
Sect
,
thinks
he
has
hit
the
naile
on
the
head
in
his
choice
,
De
rerum
Nat.
lib.
3.
where
he
concludes
thus
,
Nunc
igitur
quoniam
est
animi
natura
reperta
Mobilis
egregie
,
per
quam
constare
necesse
est
Corporibus
parvis
&
laevibus
atque
rotundis
:
whose
testimony
I
account
the
better
in
this
case
,
by
how
much
the
more
crass
Philosopher
he
is
,
the
necessity
of
the
tenuity
of
particles
that
are
to
pervade
the
Body
of
a
Man
being
convinced
hence
to
be
so
plain
,
that
the
dimmest
eyes
can
easily
discover
it
.
6.
But
we
will
advance
higher
to
more
forcible
Arguments
,
amongst
which
this
,
I
think
,
may
find
some
place
,
That
we
cannot
discover
any
immediate
operation
of
any
kind
of
Soule
in
the
world
,
but
what
it
first
works
upon
that
Matter
which
participates
in
a
very
great
measure
of
this
fineness
and
tenuity
of
parts
,
which
will
easily
yield
and
be
guided
;
as
may
be
universally
observed
in
all
Generations
,
where
the
Body
is
alwaies
organized
out
of
thin
fluid
liquor
,
that
will
easily
yield
to
the
plastick
power
of
the
Soule
.
In
which
I
doe
not
doubt
but
it
takes
the
advantage
of
moving
the
most
subtile
parts
of
all
first
,
such
as
Des-Cartes
his
first
and
second
element
,
which
are
never
excluded
from
any
such
humid
and
tenuious
substance
:
which
elements
of
his
are
that
true
Heavenly
or
AEthereal
matter
which
is
every
where
,
as
Ficinus
somewhere
saith
Heaven
is
;
and
is
that
fire
which
Trismegist
affirms
is
the
most
inward
vehicle
of
the
minde
,
and
the
instrument
that
God
used
in
the
forming
of
the
world
,
and
which
the
Soul
of
the
world
,
where-ever
she
acts
,
does
most
certainly
still
use
.
7.
And
to
make
yet
a
step
further
,
That
ocular
demonstration
that
Henricus
Regius
brings
Philos.
Natur.
lib.
4.
cap.
16.
seems
to
me
both
ingenious
and
solid
.
It
is
in
a
Snail
,
such
as
have
no
shells
,
moving
in
a
glass
:
so
soon
as
she
begins
to
creep
,
certain
Bubbles
are
discovered
to
move
from
her
tail
to
her
head
;
but
so
soon
as
she
ceases
moving
,
those
Bubbles
cease
.
Whence
he
concludes
,
That
a
gale
of
spirits
that
circuit
from
her
head
along
her
back
to
her
tail
,
and
thence
along
her
belly
to
her
head
again
,
is
the
cause
of
her
progressive
motion
.
8.
That
such
thin
Spirits
are
the
immediate
instruments
of
Sense
,
is
also
discovered
by
what
is
observed
in
a
Vertigo
.
For
the
Brain
it self
is
not
of
such
a
fluid
substance
as
to
turn
round
,
and
to
make
external
Objects
seem
to
doe
so
.
Wherefore
it
is
a
sign
that
the
immediate
corporeal
instrument
of
conveying
the
images
of
things
is
the
Spirits
in
the
Brain
.
9.
And
that
they
are
the
chief
Organ
of
Sight
is
plain
in
the
exteriour
parts
of
the
Eye
;
for
we
may
easily
discern
how
full
they
are
of
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
pure
and
lucid
substance
which
Hippocrates
speaks
of
,
though
he
seat
it
in
a
wrong
place
;
and
how
upon
the
passions
of
the
minde
these
Spirits
ebbe
or
flow
in
the
Eye
,
and
are
otherwise
wonderful-significantly
modified
,
insomuch
that
the
Soul
even
seems
to
speak
through
them
,
in
that
silent
voice
of
Angels
,
which
some
fancy
to
be
by
nothing
but
by
dumb
shews
,
but
I
doe
not
at
all
believe
it
.
It
is
also
plain
enough
,
that
dimness
of
sight
comes
from
deficiency
of
these
Spirits
,
though
the
parts
of
the
Eye
otherwise
be
entire
enough
.
The
wider
opening
also
of
the
pupill
of
one
Eye
upon
the
shutting
of
the
other
does
indicate
the
flux
and
more
copious
presence
of
Spirits
there
,
as
Galen
has
ingeniously
collected
.
10.
To
which
we
may
adde
that
in
those
more
noble
operations
of
the
Minde
,
when
she
meditates
and
excogitates
various
Theorems
,
that
either
she
uses
some
part
of
the
Body
as
an
Instrument
then
,
or
acts
freely
and
independently
of
the
Body
.
That
the
latter
is
false
is
manifest
from
hence
,
that
then
the
change
of
Air
,
or
Distemper
and
Diseasedness
,
could
not
prejudice
her
in
her
Inventive
and
purely
Intellectuall
Operations
;
but
it
is
manifest
that
they
doe
,
and
that
a
mans
Minde
is
much
more
cloudy
one
time
then
another
,
and
in
one
Country
then
another
,
whence
is
that
proverbiall
Verse
,
Boeotûm
crasso
jurares
aere
natum
.
If
she
uses
any
part
of
the
Body
,
it
must
be
either
these
animal
Spirits
,
or
the
Brain
.
That
it
is
not
the
Brain
,
the
very
consistency
thereof
so
clammy
and
sluggish
is
an
evident
demonstration
,
which
will
still
have
the
more
force
,
if
we
consider
what
is
most
certainly
true
,
That
the
Soul
has
not
any
power
,
or
else
exceeding
little
,
of
moving
Matter
;
but
her
peculiar
priviledge
is
of
determining
Matter
in
motion
;
which
the
more
subtile
and
agitated
it
is
,
the
more
easily
by
reason
of
its
own
mobility
is
it
determined
by
her
.
For
if
it
were
an
immediate
faculty
of
the
Soul
to
contribute
motion
to
any
matter
,
I
doe
not
understand
how
that
faculty
never
failing
nor
diminishing
no
more
then
the
Soul
it self
can
fail
or
diminish
,
that
we
should
ever
be
weary
of
motion
.
In
so
much
that
those
nimble-footed
Maenades
or
she-Priests
of
Bacchus
,
with
other
agile
Virgins
of
the
Country
,
which
Dionysius
describes
dancing
in
the
flowry
meadows
of
Maeander
and
Cayster
,
might
,
if
life
and
limbs
would
last
,
be
found
dancing
there
to
this
very
day
,
as
free
and
frolick
as
wanton
Kids
(
as
he
pleases
to
set
out
their
activity
)
and
that
without
any
lassitude
at
all
.
For
that
immediate
motive
faculty
of
the
Soul
can
still
as
fresh
as
ever
impart
motion
to
all
the
Body
,
and
sooner
consume
it
into
air
or
ashes
by
heating
and
agitating
it
,
then
make
her self
weary
or
the
Body
seem
so
.
Wherefore
it
is
plain
that
that
motion
or
heat
that
the
Soul
voluntarily
confers
upon
the
Body
is
by
vertue
of
the
Spirits
,
which
she
,
when
they
are
playing
onely
and
gently
toying
amongst
themselves
,
sends
forth
into
the
exteriour
members
,
and
so
agitates
and
moves
them
:
but
they
being
so
subtile
and
dissipable
,
the
Soul
spends
them
in
using
of
them
;
and
they
being
much
spent
,
she
can
hardly
move
the
Body
any
longer
,
the
sense
whereof
we
call
Lassitude
.
These
are
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
Hippocrates
,
and
the
Souls
immediate
engine
of
motion
through
all
the
parts
of
the
Body
.
11.
As
they
are
also
of
Sense
in
the
more
remote
parts
,
as
well
as
in
the
Head
,
as
Spigelius
handsomely
insinuates
by
that
ordinary
example
of
a
mans
legge
being
stupified
or
asleep
,
as
some
call
it
,
by
compression
or
whatever
hinderance
may
be
of
the
propagation
of
the
Spirits
into
that
part
.
For
as
sense
and
motion
is
restored
,
a
man
may
plainly
feel
something
creep
into
it
tingling
and
stinging
like
Pismires
,
as
he
compares
it
;
which
can
be
nothing
but
the
Spirits
forcing
their
passage
into
the
part
.
Wherein
what
they
suffer
is
made
sensible
to
the
Soul
,
they
being
her
immediate
Vehicle
of
life
and
sense
.
12.
Lastly
,
in
swooning
fits
,
when
motion
and
sense
fails
,
the
exteriour
parts
are
pale
and
fallen
,
the
Face
looking
more
lean
and
sharp
;
of
which
there
can
be
no
other
meaning
,
then
that
that
benign
gale
of
vital
air
,
that
fill'd
up
the
parts
before
,
is
now
absent
and
retreated
from
them
;
that
is
,
that
the
fluid
Spirits
are
retired
,
without
which
no
sense
nor
motion
can
be
performed
:
whence
it
is
apparent
that
they
are
the
immediate
instrument
of
both
.
13.
I
have
proved
that
the
Animal
Spirits
are
the
Souls
immediate
organ
for
sense
and
motion
.
If
therefore
there
be
any
place
where
these
Spirits
are
in
the
fittest
plenty
and
purity
,
and
in
the
most
convenient
situation
for
Animal
functions
;
that
in
all
reason
must
be
concluded
the
chief
seat
and
Acropolis
of
the
Soul
.
Now
the
Spirits
in
the
middle
ventricle
of
the
brain
are
not
so
indifferently
situated
for
both
the
Body
and
the
Head
,
as
those
in
the
fourth
are
;
nor
so
pure
.
The
upper
Ventricles
,
being
two
,
are
not
so
fit
for
this
office
,
that
is
so
very
much
one
and
singular
.
Besides
that
the
sensiferous
impresses
of
motion
through
the
eyes
play
under
them
;
to
say
nothing
how
the
Spirits
here
are
less
defaecate
also
then
in
the
fourth
Ventricle
.
Wherefore
there
being
sufficient
plenty
,
and
greatest
purity
,
and
fittest
situation
of
the
Spirits
in
this
fourth
Ventricle
,
it
is
manifest
that
in
these
is
placed
the
Centre
of
Perception
,
&
that
they
are
the
common
Sensorium
of
the
Soul
.
And
that
as
the
Heart
pumps
out
Blood
perpetually
to
supply
the
whole
Body
with
nourishment
,
and
to
keep
up
the
bulk
of
this
edifice
for
the
Soul
to
dwell
in
,
as
also
from
the
more
subtile
and
agile
parts
thereof
,
to
replenish
the
Brain
and
Nerves
with
Spirits
,
which
are
the
immediate
instrument
of
the
Soul
for
Sense
and
Motion
;
so
it
is
plain
likewise
that
the
main
use
of
the
Brain
and
Nerves
is
to
keep
these
subtile
Spirits
from
over
speedy
dissipation
,
and
that
the
Brain
with
its
Caverns
is
but
one
great
round
Nerve
;
as
the
Nerves
with
their
invisible
porosities
are
but
so
many
smaller
productions
or
slenderer
prolongations
of
the
Brain
.
CHAP.
IX
.
1.
Several
Objections
against
Animal
Spirits
.
2.
An
Answer
to
the
first
Objection
touching
the
Porosity
of
the
Nerves
.
3.
To
the
second
and
third
from
the
Extravasation
of
the
Spirits
and
pituitous
Excrements
found
in
the
Brain
.
4.
To
the
fourth
fetcht
from
the
incredible
swiftness
of
motion
in
the
Spirits
.
5.
To
the
last
from
Ligation
.
6.
Undeniable
Demonstrations
that
there
are
Animall
Spirits
in
the
Ventricles
of
the
Brain
.
1.
BEfore
we
proceed
to
our
other
two
Enquiries
,
we
are
forced
to
make
a
stop
a
while
,
and
listen
to
some
few
Objections
made
by
some
late
Authours
,
who
against
the
common
stream
of
all
other
Philosophers
,
Physitians
and
Anatomists
,
are
not
ashamed
to
deny
that
there
are
any
such
things
as
Spirits
in
the
Body
;
or
at
least
that
there
are
any
in
the
Ventricles
of
the
Brain
.
For
as
for
the
Nerves
,
say
they
,
they
have
no
Pores
or
Cavities
to
receive
them
;
and
besides
,
it
is
plain
that
what
is
fluid
in
them
is
nothing
but
a
milky
white
juice
,
as
is
observed
in
the
pricking
of
a
Nerve
.
And
as
for
the
Ventricles
of
the
Brain
,
those
Cavities
are
too
big
,
and
the
Spirits
if
they
issue
into
them
,
will
be
as
extravasated
Blood
,
whence
they
must
needs
be
spoiled
and
corrupt
.
Besides
that
they
will
evaporate
at
those
passages
through
which
the
mucous
or
pituitous
excrements
pass
from
the
Brain
.
Whose
appearance
there
is
,
say
they
,
another
great
argument
that
these
Ventricles
were
intended
onely
for
receptacles
and
conveyances
of
such
excrementitious
Humours
which
the
Brain
discharges
it self
of
.
Lastly
,
if
Spontaneous
Motion
be
made
by
means
of
these
Spirits
,
it
could
not
be
so
extremely
sudden
as
it
is
,
for
we
can
wagge
our
finger
as
quick
as
thought
,
but
corporeal
Motion
cannot
be
so
swift
.
And
if
the
Spirits
be
continued
from
the
Head
to
the
Finger
,
suppose
,
in
the
ligation
of
the
Nerve
there
would
be
sense
from
the
Ligature
to
the
Fingers
end
;
which
is
,
say
they
,
against
Experience
.
These
are
the
main
Objections
I
have
met
withall
in
Hofman
and
others
;
but
are
such
as
I
think
are
very
easily
answered
:
and
indeed
they
doe
in
some
sort
clash
some
of
them
one
with
another
.
2.
For
how
can
the
Nerves
derive
juice
if
they
have
no
Pores
,
or
are
not
so
much
as
passable
to
these
thin
active
Spirits
we
speak
of
?
or
from
whence
can
we
better
conceive
that
juice
to
arise
,
then
from
these
Spirits
themselves
,
as
they
loose
their
agitation
,
and
flag
into
a
more
gross
consistency
?
3.
Neither
can
the
Spirits
be
looked
upon
as
extravasated
in
the
Ventricles
of
the
Brain
,
more
then
the
Blood
in
the
Auricles
or
Ventricles
of
the
Heart
.
Nor
is
there
any
fear
of
their
sliding
away
through
the
Infundibulum
,
the
pituitous
excrements
having
no
passage
there
but
what
they
make
by
their
weight
,
as
well
as
their
insinuating
moistness
,
which
always
besmearing
these
parts
makes
them
more
impervious
to
the
light
Spirits
,
whose
agility
also
and
componderancy
with
the
outward
Aire
renders
them
uncapable
of
leaving
the
Caverns
in
which
they
are
.
That
arguing
from
the
pituitous
excrements
found
there
,
that
they
were
made
onely
for
a
Receptacle
of
such
useless
redundancy
,
is
as
ineptly
inferred
,
as
if
a
man
should
argue
from
what
is
found
in
the
Intestinum
rectum
,
that
the
Stomack
and
all
the
Intestines
were
made
for
a
Receptacle
of
Stercoreous
excrement
.
The
Spirits
in
the
Ventricles
of
the
Brain
,
playing
about
and
hitting
against
the
sides
of
the
Caverns
they
are
in
,
will
in
process
of
time
abate
of
their
agitation
,
the
grosser
parts
especially
;
and
so
necessarily
come
to
a
more
course
consistency
,
and
settle
into
some
such
like
moist
Sediment
as
is
found
at
the
bottome
of
the
Ventricles
,
which
nature
dischargeth
through
fit
passages
,
whereby
the
Spirits
are
left
more
pure
.
But
because
this
necessary
faeculency
is
found
in
these
Cavities
,
to
conclude
that
that
is
the
onely
use
of
them
,
is
as
ridiculous
as
to
inferre
That
because
I
spit
at
my
Mouth
,
and
blow
my
Nose
,
that
that
was
the
chief
end
and
use
of
these
two
parts
of
my
Body
,
or
that
my
Eyes
were
not
made
for
seeing
,
but
weeping
.
4.
The
nature
of
the
swiftness
of
Motion
in
these
Spirits
is
much
like
that
of
Light
,
which
is
a
Body
as
well
as
they
.
But
that
Lucid
Matter
in
the
Sun
does
not
,
so
soon
as
he
appears
upon
the
Horizon
,
fly
so
many
thousand
miles
in
a
moment
to
salute
our
eyes
;
but
Motion
is
propagated
as
it
were
at
once
from
the
Sun
to
our
Eye
through
the
aethereal
Matter
betwixt
.
Or
suppose
a
long
Tube
,
as
long
as
you
will
,
and
one
to
blow
in
it
;
in
a
moment
,
so
soon
as
he
blows
at
one
end
,
the
Motion
will
be
felt
at
the
other
,
and
that
downwards
as
well
as
upwards
,
and
as
easily
;
to
satisfie
that
other
frivolous
Objection
I
find
in
Hofman
,
as
if
it
were
so
hard
a
business
that
these
Spirits
should
be
commanded
downwards
into
the
Nerves
.
But
the
Opposers
of
this
ancient
and
solid
Opinion
are
very
simple
and
careless
.
5.
That
of
the
Ligature
proves
nothing
.
For
though
the
Nerve
betwixt
the
Ligature
and
the
Finger
be
well
enough
stored
with
Spirits
,
yet
the
Centre
of
Perception
being
not
there
,
and
there
being
an
interruption
and
division
betwixt
the
Spirits
that
are
continued
to
their
Common
Sensorium
,
and
these
on
the
other
side
of
the
Ligature
;
't
is
no
more
wonder
,
that
we
feel
nothing
on
this
side
of
the
Ligature
,
then
that
we
see
nothing
in
our
neighbours
garden
,
when
a
wall
is
betwixt
,
though
the
Sun
shine
clearly
on
both
sides
of
the
wall
.
6.
We
see
how
invalid
their
Arguments
are
against
this
received
Opinion
of
almost
all
both
Physitians
and
Philosophers
:
It
is
needless
to
produce
any
for
the
confirmation
of
it
,
those
which
we
have
made
use
of
for
proving
that
the
Spirits
are
the
immediate
Instrument
of
the
Soule
,
being
of
equall
force
most
of
them
to
conclude
their
existence
in
the
Body
.
And
yet
for
an
overplus
I
will
not
much
care
to
cast
in
a
brief
suggestion
of
the
use
of
the
Lungs
,
which
the
best
Physitians
and
Anatomists
adjudge
to
be
chiefly
for
conveighing
prepared
aire
to
the
Heart
;
as
also
of
the
Rete
mirabile
and
Plexus
Choroides
,
whose
bare
situation
discover
their
use
,
that
they
may
more
plentifully
evaporate
the
thinner
and
more
agile
particles
of
the
Blood
into
the
Ventricles
of
the
Brain
.
The
Diastole
also
of
the
Brain
keeping
time
with
the
Pulse
of
the
Heart
,
is
a
manifest
indication
,
what
a
vehement
steam
of
Spirits
,
by
the
direct
and
short
passage
of
the
Arteriae
Carotides
,
are
carried
thither
.
For
if
one
part
of
the
Blood
be
more
fiery
and
subtill
then
another
,
it
will
be
sure
to
reach
the
Head
.
From
whence
considering
the
sponginess
&
laxness
of
the
Brain
,
and
thinness
of
the
Tunicles
in
the
little
Arteries
that
are
there
;
it
will
follow
by
Mechanical
necessity
that
the
Ventricles
thereof
will
be
filled
with
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
Hippocrates
so
fitly
describes
,
though
he
fancy
the
Seat
of
it
in
an
unfitting
place
.
But
the
purest
of
these
Spirits
being
in
the
fourth
Ventricle
,
as
Bartholine
and
others
have
judiciously
concluded
,
it
follows
plainly
from
what
has
been
alledged
,
That
the
Common
Sensorium
is
to
be
placed
in
the
midst
of
these
purer
Spirits
of
the
fourth
Ventricle
of
the
Brain
.
CHAP.
X.
1.
That
the
Soule
is
not
confined
to
the
Common
Sensorium
.
2.
The
first
Argument
from
the
Plastick
power
of
the
Soule
.
3.
Which
is
confirmed
from
the
graduall
dignity
of
the
Soules
Faculties
,
of
which
this
Plastick
is
the
lowest
;
4.
Externall
Sensation
the
next
;
5.
After
that
Imagination
,
and
then
Reason
.
6.
The
second
Argument
from
Passions
and
Sympathies
in
Animals
.
7.
An
illustration
of
the
manner
of
naturall
Magick
.
8.
The
third
Argument
from
the
Perception
of
Pain
in
the
exteriour
parts
of
the
Body
.
9.
The
fourth
and
last
from
the
nature
of
Sight
.
1.
WE
are
now
at
leisure
to
resume
the
two
remaining
Enquiries
;
the
former
whereof
is
,
whether
the
Soule
be
so
in
this
fourth
Ventricle
,
that
it
is
essentially
no
where
else
in
the
Body
,
or
whether
it
be
spread
out
into
all
the
Members
.
Regius
would
coup
it
up
in
the
Conarion
,
which
he
believes
to
be
the
Common
Sensorium
,
and
so
by
consequence
it
should
be
confined
to
the
fourth
Ventricle
,
and
not
expatiate
at
all
thence
,
supposing
that
the
Seat
of
Common
Sense
.
The
reason
of
this
conceit
of
his
is
this
,
That
whatever
is
in
the
rest
of
the
Body
,
may
come
to
pass
by
powers
meerly
Mechanical
;
wherein
he
does
very
superstitiously
tread
in
the
footsteps
of
his
Master
Des-Cartes
.
But
for
my
own
part
,
I
cannot
but
dissent
,
I
finding
in
neither
any
sufficient
grounds
of
so
novell
an
Opinion
,
but
rather
apparent
reasons
to
the
contrary
.
2.
As
first
the
Frame
of
the
Body
,
of
which
I
think
most
reasonable
to
conclude
the
Soule
her self
to
be
the
more
particular
Architect
(
for
I
will
not
wholly
reject
Plotinus
his
opinion
;
)
and
that
the
Plastick
power
resides
in
her
,
as
also
in
the
Soules
of
Brute
animals
,
as
very
learned
and
worthy
Writers
have
determined
.
That
the
Fabrick
of
the
Body
is
out
of
the
concurse
of
Atomes
,
is
a
meer
precarious
Opinion
,
without
any
ground
or
reason
.
For
Sense
does
not
discover
any
such
thing
,
the
first
rudiments
of
life
being
out
of
some
liquid
homogeneall
Matter
;
and
it
is
against
reason
,
that
the
tumbling
of
Atomes
or
corporeall
particles
should
produce
such
exquisite
frames
of
creatures
,
wherein
the
acutest
wit
is
not
able
to
find
any
thing
inept
,
but
all
done
exquisitely
wel
everywhere
,
where
the
foulness
and
courseness
of
Matter
has
not
been
in
fault
.
That
God
is
not
the
immediate
Maker
of
these
Bodyes
,
the
particular
miscarriages
demonstrate
.
For
there
is
no
Matter
so
perverse
and
stubborn
but
his
Omnipotency
could
tame
;
whence
there
would
be
no
Defects
nor
Monstrosities
in
the
generation
of
Animals
.
Nor
is
it
so
congruous
to
admit
,
that
the
Plastick
faculty
of
the
Soul
of
the
World
is
the
sole
contriver
of
these
Fabricks
of
particular
creatures
(
though
I
will
not
deny
but
she
may
give
some
rude
preparative
stroaks
towards
Efformation
:
)
but
that
in
every
particular
world
,
such
as
Man
is
especially
,
his
own
Soule
is
the
peculiar
and
most
perfective
Architect
thereof
,
as
the
Soule
of
the
World
is
of
it
.
For
this
vitall
Fabrication
is
not
as
in
artificiall
Architecture
,
when
an
external
person
acts
upon
Matter
,
but
implies
a
more
particular
and
near
union
with
that
Matter
it
thus
intrinsecally
shapes
out
and
organizes
.
And
what
ought
to
have
a
more
particular
and
close
union
with
our
Bodies
then
our
Souls
themselves
?
My
opinion
is
therefore
,
That
the
Soule
,
which
is
a
Spirit
,
and
therefore
contractible
and
dilatable
,
begins
within
less
compass
at
first
in
Organizing
the
fitly-prepared
Matter
,
and
so
bears
it self
on
in
the
same
tenour
of
work
till
the
Body
has
attained
its
full
growth
;
and
that
the
Soule
dilates
it self
in
the
dilating
of
the
Body
,
and
so
possesses
it
through
all
the
members
thereof
.
3.
The
congruity
of
this
Truth
will
further
discover
it self
,
if
we
consider
the
nature
of
the
faculties
of
the
Soule
(
of
which
you
may
read
more
fully
in
Enthusiasmus
Triumphatus
Artic.
3
,
4
,
5.
)
in
what
a
natural
graduality
they
arise
till
they
come
to
the
most
free
of
all
.
The
deepest
or
lowest
is
this
Plastick
power
we
have
already
spoke
of
,
in
virtue
whereof
is
continued
that
perpetuall
Systole
and
Diastole
of
the
Heart
,
as
I
am
more
prone
to
think
then
that
it
is
meerly
Mechanical
,
as
also
that
Respiration
that
is
performed
without
the
command
of
our
Will
:
For
the
Libration
or
Reciprocation
of
the
Spirits
in
the
Tensility
of
the
Muscles
would
not
be
so
perpetuall
,
but
cease
in
a
small
time
,
did
not
some
more
mysticall
Principle
then
what
is
meerly
Mechanical
give
Assistance
,
as
any
one
may
understand
by
observing
the
insufficiency
of
those
devices
that
Henricus
Regius
propounds
for
adaequate
causes
of
such
motions
in
the
Body
.
These
I
look
upon
as
the
First
Faculties
of
the
Soule
,
which
may
be
bounded
by
this
generall
character
,
That
the
exercise
of
them
does
not
at
all
imply
so
much
as
our
Perception
.
4.
Next
to
these
is
the
Sensation
of
any
externall
Object
,
such
as
Hearing
,
Seeing
,
Feeling
,
&c.
All
which
include
Perception
in
an
unresistible
necessity
thereof
,
the
Object
being
present
before
us
,
and
no
externall
Obstacle
interposing
.
5.
Imagination
is
more
free
,
we
being
able
to
avoid
its
representations
for
the
most
part
,
without
any
externall
help
;
but
it
is
a
degree
on
this
side
Will
and
Reason
,
by
which
we
correct
and
silence
unallowable
fancies
.
Thus
we
see
how
the
Faculties
of
the
Soule
rise
by
Degrees
;
which
makes
it
still
the
more
easy
and
credible
,
that
the
lowest
of
all
is
competible
to
her
as
well
as
the
highest
.
6.
Moreover
,
Passions
and
Sympathies
,
in
my
judgment
,
are
more
easily
to
be
resolved
into
this
Hypothesis
of
the
Souls
pervading
the
whole
Body
,
then
in
restraining
its
essentiall
presence
to
one
part
thereof
.
For
to
believe
that
such
an
horrible
Object
as
,
suppose
,
a
Bear
or
Tiger
,
by
transmission
of
Motion
from
it
through
the
eyes
of
an
Animal
to
the
Conarion
,
shall
so
reflect
thence
,
as
to
determine
the
Spirits
into
such
Nerves
as
will
streighten
the
Orifice
of
the
Heart
,
and
lessen
the
Pulse
,
and
cause
all
other
symptomes
of
Fear
;
seems
to
me
little
better
then
a
meer
piece
of
Mechanical
Credulity
.
Those
Motions
that
represent
the
Species
of
things
,
being
turned
this
way
or
the
other
way
,
without
any
such
impetus
of
Matter
as
should
doe
such
feats
as
Des-Cartes
speaks
of
in
his
Book
of
Passions
.
And
that
which
he
would
give
us
as
a
pledg
of
this
Truth
is
so
false
,
that
it
does
the
more
animate
me
to
dis-believe
the
Theorem
,
Artic.
13.
For
the
wafting
of
one's
hand
neare
the
Eye
of
a
mans
friend
,
is
no
sufficient
proof
That
externall
Objects
will
necessarily
and
Mechanically
determine
the
Spirits
into
the
Muscles
,
no
Faculty
of
the
Soule
intermedling
.
For
if
one
be
fully
assured
,
or
rather
can
keep
himself
from
the
fear
of
any
hurt
,
by
the
wafting
of
his
friends
Hand
before
his
Eye
,
he
may
easily
abstain
from
winking
:
But
if
fear
surprise
him
,
the
Soule
is
to
be
entitled
to
the
action
,
and
not
the
meer
Mechanisme
of
the
Body
.
Wherefore
this
is
no
proof
that
the
Phaenomena
of
Passions
,
with
their
consequences
,
may
be
salved
in
brute
Beasts
by
pure
Mechanicks
;
and
therefore
neither
in
Men
:
but
it
is
evident
that
they
arise
in
us
against
both
our
Will
and
Appetite
.
For
who
would
bear
the
tortures
of
Fears
and
Jealousies
,
if
he
could
avoid
it
?
And
therefore
the
Soule
sends
not
nor
determines
the
Spirits
thus
to
her
own
Torture
,
as
she
resides
in
the
Head
.
Whence
it
is
plain
that
it
is
the
effect
of
her
as
she
resides
in
the
Heart
and
Stomack
,
which
sympathize
with
the
horrid
representation
in
the
Common
Sensorium
,
by
reason
of
the
exquisite
unity
of
the
Soul
with
her self
,
&
of
the
continuity
of
Spirits
in
the
Body
,
the
necessary
instrument
of
all
her
Functions
.
And
there
is
good
reason
the
Heart
&
Stomack
should
be
so
much
affected
,
they
being
the
chief
Seats
of
those
Faculties
that
maintain
the
life
of
the
Body
▪
the
danger
whereof
is
the
most
eminent
Object
of
Fear
in
any
Animal
.
7.
From
this
Principle
,
I
conceive
that
not
onely
the
Sympathy
of
parts
in
one
particular
Subject
,
but
of
different
and
distant
Subjects
,
may
be
understood
:
such
as
is
betwixt
the
party
wounded
,
and
the
Knife
or
Sword
that
wounded
him
,
besmeared
with
the
Weapon-salve
,
and
kept
in
a
due
temper
:
Which
certainly
is
not
purely
Mechanical
,
but
Magical
,
though
not
in
an
unlawful
sense
;
that
is
to
say
,
it
is
not
to
be
resolved
into
meer
Matter
,
of
what
thinness
or
subtilty
soever
you
please
,
but
into
the
Unity
of
the
Soul
of
the
Universe
,
and
Continuity
of
the
subtile
Matter
,
which
answers
to
our
Animal
Spirits
.
And
in
this
sense
it
is
that
Plotinus
sayes
,
that
the
World
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
grand
Magus
or
Enchanter
.
And
I
doe
not
question
,
but
that
upon
this
score
meerly
,
without
the
association
of
any
Familiar
Spirit
,
several
odde
things
may
be
done
,
for
evil
as
well
as
good
.
For
this
Spirit
of
the
World
has
Faculties
that
work
not
by
Election
,
but
fatally
or
naturally
,
as
several
Gamaitus
we
meet
withall
in
Nature
seem
somewhat
obscurely
to
subindicate
.
Of
this
Principle
we
shall
speak
more
fully
in
its
due
place
.
8.
But
we
have
yet
a
more
clear
discovery
,
that
our
Soul
is
not
confined
to
any
one
part
of
the
Head
,
but
possesses
the
whole
Body
,
from
the
Perception
of
Pain
in
the
parts
thereof
:
For
it
is
plainly
impossible
,
that
so
high
a
torture
as
is
felt
but
in
the
pricking
of
a
Pin
,
can
be
communicated
to
the
Centre
of
Perception
upon
a
meer
Mechanical
account
.
For
whether
the
immediate
Instrument
of
Sense
be
the
Pith
of
the
Nerves
,
as
Des-Cartes
would
have
it
,
or
whether
it
be
the
Spirits
,
as
is
most
true
;
it
is
ridiculous
to
think
,
that
by
the
forcible
parting
of
what
was
joyned
together
at
ease
(
when
this
case
is
not
communicated
to
either
the
Spirits
,
or
Pith
of
the
Nerves
,
from
the
place
of
the
Puncture
,
to
the
very
seat
of
Common
Sense
)
that
the
Soul
there
seated
should
feel
so
smart
a
torment
,
unless
that
her
very
Essence
did
reach
to
the
part
where
the
pain
is
felt
to
be
.
For
then
the
reason
of
this
is
plain
,
that
it
is
the
Unity
of
Soul
possessing
the
whole
Body
,
and
the
Continuity
of
Spirits
that
is
the
cause
thereof
.
And
it
is
no
wonder
,
if
the
continuation
and
natural
composure
of
the
Spirits
be
Rest
and
Ease
to
the
Soul
,
that
a
violent
disjoyning
and
bruising
of
them
,
and
baring
the
Soul
of
them
,
as
I
may
so
speak
,
should
cause
a
very
harsh
and
torturous
sense
in
the
Centre
of
Perception
.
This
Argument
bears
undeniable
Evidence
with
it
,
if
we
doe
but
consider
the
fuzziness
of
the
Pith
of
the
Nerves
,
and
the
fluidity
of
the
Spirits
,
and
what
little
stress
or
crouding
so
small
a
thing
as
a
Pin
or
Needle
can
make
in
such
soft
and
liquid
Matter
.
CHAP.
XI
.
1.
That
neither
the
Soul
without
the
Spirits
,
nor
the
Spirits
without
the
presence
of
the
Soul
in
the
Organ
,
are
sufficient
causes
of
Sensation
.
2.
A
brief
declaration
how
Sensation
is
made
.
3.
How
Imagination
.
4.
Of
Reason
and
Memory
,
and
whether
there
be
any
Marks
in
the
Brain
.
5.
That
the
Spirits
are
the
immediate
Instrument
of
the
Soul
in
Memory
also
;
and
how
Memory
arises
;
6.
As
also
Forgetfulness
.
7.
How
spontaneous
Motion
is
performed
.
8.
How
we
walk
,
sing
,
and
play
,
though
thinking
of
something
else
.
9.
That
though
the
Spirits
be
not
alike
fine
every
where
,
yet
the
Sensiferous
Impression
will
pass
to
the
Common
Sensorium
.
10.
That
there
is
an
Heterogeneity
in
the
very
Soul
her self
;
and
what
it
is
in
her
we
call
the
Root
,
the
Centre
,
and
the
Eye
;
and
what
the
Rayes
and
Branches
.
11.
That
the
sober
and
allowable
Distribution
of
her
into
Parts
,
is
into
Perceptive
and
Plastick
.
1.
AFter
our
evincing
that
the
Soul
is
not
confined
to
the
Common
Sensorium
,
but
does
essentially
reach
all
the
Organs
of
the
Body
;
it
will
be
more
easy
to
determine
the
Nature
of
Sensation
and
other
Operations
we
mentioned
.
For
we
have
already
demonstrated
these
two
things
of
main
consequence
;
That
the
Spirits
are
not
sufficient
of
themselves
for
these
Functions
;
nor
the
Soul
of
her self
,
without
the
assistance
of
the
Spirits
:
as
is
plain
in
the
interception
or
disjunction
of
the
Spirits
by
Ligature
or
Obstruction
;
whence
it
is
,
that
Blindness
sometimes
happens
meerly
for
that
the
Optick
Nerve
is
obstructed
.
2.
Wherefore
briefly
to
dispatch
our
third
Querie
;
I
say
in
general
,
That
Sensation
is
made
by
the
arrival
of
motion
from
the
Object
to
the
Organ
;
where
it
is
received
in
all
the
circumstances
we
perceive
it
in
,
and
conveyed
by
vertue
of
the
Souls
presence
there
,
assisted
by
her
immediate
Instrument
the
Spirits
,
by
vertue
of
whose
continuity
to
those
in
the
Common
Sensorium
,
the
Image
or
Impress
of
every
Object
is
faithfully
transmitted
thither
.
3.
As
for
Imagination
,
there
is
no
question
but
that
Function
is
mainly
exercised
in
the
chief
seat
of
the
Soul
,
those
purer
Animal
Spirits
in
the
fourth
Ventricle
of
the
Brain
.
I
speak
especially
of
that
Imagination
which
is
most
free
,
such
as
we
use
in
Romantick
Inventions
,
or
such
as
accompany
the
more
severe
Meditations
and
Disquisitions
in
Philosophy
,
or
any
other
Intellectuall
entertainments
.
For
Fasting
,
fresh
Aire
,
moderate
Wine
,
and
all
things
that
tend
to
an
handsome
supply
and
depuration
of
the
Spirits
,
make
our
thoughts
more
free
,
subtile
,
and
clear
.
4.
Reason
is
so
involved
together
with
Imagination
,
that
we
need
say
nothing
of
it
apart
by
it self
.
Memory
is
a
Faculty
of
a
more
peculiar
consideration
;
and
if
the
Pith
of
the
Brain
contribute
to
the
Functions
of
any
power
of
the
mind
,
(
more
then
by
conserving
the
Animal
Spirits
)
it
is
to
this
.
But
that
the
Brain
should
be
stored
with
distinct
images
(
whether
they
consist
of
the
Flexures
of
the
supposed
Fibrillae
,
or
the
orderly
puncture
of
Pores
,
or
in
a
continued
modified
Motion
of
the
parts
thereof
,
some
in
this
manner
,
and
others
in
that
)
is
a
thing
,
as
I
have
already
proved
,
utterly
impossible
.
If
there
be
any
Marks
in
it
,
it
must
be
a
kind
of
Brachygraphie
,
some
small
dots
here
and
there
standing
for
the
recovering
to
Memory
a
series
of
things
that
would
fill
,
it
may
be
,
many
sheets
of
paper
to
write
them
at
large
.
As
if
a
man
should
tie
a
string
about
a
friends
finger
to
remember
a
business
,
that
a
whole
daies
discourse
,
it
may
be
,
was
but
little
enough
to
give
him
full
instructions
in
.
From
whence
it
is
plain
that
the
Memory
is
in
the
Soule
,
and
not
in
the
Brain
.
And
if
she
doe
make
any
such
Marks
as
we
speak
of
,
she
having
no
perception
of
them
distinct
from
the
representation
of
those
things
which
they
are
to
remind
her
of
,
she
must
not
make
them
by
any
Cognitive
power
,
but
by
some
such
as
is
Analogous
to
her
Plastick
Faculty
of
organizing
the
Body
,
where
she
acts
and
perceives
it
not
.
5.
But
whether
the
Soule
act
thus
or
no
upon
the
Brain
,
is
a
Matter
of
uncertain
determination
;
nor
can
it
be
demonstrated
by
any
experiment
that
I
know
.
And
therefore
if
we
will
contain
our selves
within
the
capacities
of
the
Spirits
,
which
I
have
so
often
affirmed
to
be
the
immediate
instrument
of
the
Soule
in
all
her
operations
,
that
Position
will
be
more
unexceptionable
.
And
truly
I
doe
not
understand
but
that
they
and
the
Soule
together
will
perform
all
the
Functions
of
Memory
that
we
are
conscious
to
our selves
of
.
And
therefore
I
shall
conclude
that
Memory
consists
in
this
,
That
the
Soule
has
acquired
a
greater
Promptitude
to
think
of
this
,
or
that
Phantasm
,
with
the
circumstances
thereof
,
which
were
raised
in
her
upon
some
occasion
.
Which
Promptitude
is
acquired
by
either
the
often
representation
of
the
same
Phantasme
to
her
;
or
else
by
a
more
vivid
impress
of
it
from
its
novelty
,
excellency
,
mischievousness
,
or
some
such
like
condition
that
at
once
will
pierce
the
Soule
with
an
extraordinary
resentment
;
or
finally
by
voluntary
attention
,
when
she
very
carefully
and
on
set
purpose
imprints
the
Idea
as
deeply
as
she
can
into
her
inward
Sense
.
This
Promptitude
to
think
on
such
an
Idea
will
lessen
in
time
,
and
be
so
quite
spent
,
that
when
the
same
Idea
is
represented
again
to
the
Soule
,
she
cannot
tell
that
ever
she
saw
it
before
.
But
before
this
inclination
thereto
be
quite
gone
,
upon
this
proneness
to
return
into
the
same
conception
,
with
the
circumstances
,
the
Relative
Sense
of
having
seen
it
before
(
which
we
call
Memory
)
does
necessarily
emerge
upon
a
fresh
representation
of
the
Object
.
6.
But
Forgetfulness
arises
either
out
of
meer
Desuetude
of
thinking
on
such
an
Object
,
or
on
others
that
are
linked
in
with
it
,
in
such
a
Series
as
would
represent
it
as
past
,
and
so
make
it
a
proper
Object
of
Memory
.
Or
else
for
that
the
Spirits
,
which
the
Soule
uses
in
all
her
Functions
,
be
not
in
a
due
temper
;
which
may
arise
from
overmuch
Coolness
,
or
Waterishness
in
the
Head
,
to
which
alone
Sennertus
ascribes
Obliviousness
.
7.
The
last
thing
we
are
to
consider
is
Spontaneous
Motion
.
Which
that
it
is
performed
by
the
continuation
of
the
Spirits
from
the
Seat
of
Common
Sense
to
the
Muscles
,
which
is
the
gross
Engine
of
Motion
,
is
out
of
doubt
.
The
manner
how
it
is
,
we
partly
feel
and
see
;
that
is
to
say
,
we
find
in
our selves
a
power
,
at
our
own
pleasure
to
move
this
or
the
other
member
with
very
great
force
,
and
that
the
Muscle
swels
that
moves
the
part
;
which
is
a
plain
indication
of
influx
of
Spirits
,
thither
directed
or
there
guided
by
our
meer
Will
:
a
thing
admirable
to
consider
,
and
worth
our
most
serious
meditation
.
That
this
direction
of
the
impresse
of
Motion
is
made
by
our
meer
Will
,
and
Imagination
of
doing
so
,
we
know
and
feel
it
so
intimately
,
that
we
can
be
of
nothing
more
sure
.
That
there
is
some
fluid
and
subtile
Matter
,
which
we
ordinarily
call
Spirits
,
directed
into
the
Muscle
that
moves
the
Member
,
its
swelling
does
evidence
to
our
sight
;
as
also
the
experience
,
that
moderate
use
of
wine
which
supplyes
Spirits
apace
,
will
make
this
motion
the
more
strong
.
As
for
the
manner
,
whether
there
be
any
such
Valvulae
or
no
in
the
Nerve
,
common
to
the
opposite
Muscles
,
as
also
in
those
that
are
proper
to
each
,
it
is
not
materiall
.
This
great
priviledge
of
our
Soules
directing
the
motion
of
Matter
thus
,
is
wonderfull
enough
in
either
Hypothesis
.
But
I
look
upon
the
Fibrous
parts
of
the
Muscle
as
the
main
engine
of
motion
;
which
the
Soule
moistning
with
that
subtil
liquor
of
the
Animal
Spirits
,
makes
them
swell
and
shrink
,
like
Lute-strings
in
rainy
weather
:
And
in
this
chiefly
consists
that
notable
strength
of
our
Limbs
in
spontaneous
motion
.
But
for
those
conceived
Valvulae
that
Experience
has
not
found
out
yet
,
nor
sufficient
Reason
,
they
are
to
wait
for
admission
till
they
bring
better
evidence
.
For
the
presence
of
the
Animal
Spirits
in
this
Fibrous
flesh
,
and
the
command
of
the
Soule
to
move
,
is
sufficient
to
salve
all
Phaenomena
of
this
kind
.
For
upon
the
Will
conceived
in
the
Common
Sensorium
,
that
part
of
the
Soule
that
resides
in
the
Muscles
,
by
a
power
near
a-kin
to
that
by
which
she
made
the
Body
and
the
Organs
thereof
,
guides
the
Spirits
into
such
Pores
and
parts
,
as
is
most
requisite
for
the
shewing
the
use
of
this
excellent
Fabrick
.
8.
And
in
virtue
of
some
such
power
as
this
,
doe
we
so
easily
walk
,
though
we
think
not
of
it
,
as
also
breath
,
and
sing
,
and
play
on
the
Lute
,
though
our
Mindes
be
taken
up
with
something
else
.
For
Custome
is
another
Nature
:
and
though
the
Animal
Spirits
,
as
being
meerly
corporeall
,
cannot
be
capable
of
any
habits
;
yet
the
Soule
,
even
in
that
part
thereof
that
is
not
Cognitive
,
may
,
and
therefore
may
move
the
Body
,
though
Cogitation
cease
;
provided
the
members
be
well
replenished
with
Spirits
,
whose
assistance
in
naturall
motions
of
Animals
is
so
great
,
that
their
Heads
being
taken
off
,
their
Body
for
a
long
time
will
move
as
before
:
as
Chalcidius
relates
of
Wasps
and
Hornets
,
who
will
fly
about
,
and
use
their
wings
,
a
good
part
of
an
houre
after
they
have
lost
their
Heads
:
which
is
to
be
imputed
to
the
residence
of
their
Soule
in
them
still
,
and
the
intireness
of
the
Animal
Spirits
,
not
easily
evaporating
through
their
crustaceous
Bodies
.
For
it
is
but
a
vulgar
conceit
to
think
,
that
the
Head
being
taken
off
,
the
Soule
must
presently
fly
out
,
like
a
Bird
out
of
a
Basket
,
when
the
Lid
is
lifted
up
.
For
the
whole
World
is
as
much
throng'd
with
Body
,
as
where
she
is
;
and
that
Tye
of
the
Spirits
as
yet
not
being
lost
,
it
is
a
greater
engagement
to
her
to
be
there
then
any
where
else
.
This
motion
therefore
in
the
Wasp
,
that
is
so
perfect
and
durable
,
I
hold
to
be
vitall
;
but
that
in
the
parts
of
dismembred
creatures
,
that
are
less
perfect
,
may
be
usually
Mechanicall
.
9.
We
have
now
,
so
far
forth
as
it
is
requisite
for
our
design
,
considered
the
Nature
and
Functions
of
the
Soule
;
and
have
plainly
demonstrated
,
that
she
is
a
Substance
distinct
from
the
Body
,
and
that
her
very
Essence
is
spread
throughout
all
the
Organs
thereof
:
as
also
that
the
generall
instrument
of
all
her
Operations
is
the
subtile
Spirits
;
which
though
they
be
not
in
like
quantity
and
sincerity
every
where
,
yet
they
make
all
the
Body
so
pervious
to
the
impresses
of
Objects
upon
the
externall
Organs
,
that
like
Lightning
they
pass
to
the
Common
Sensorium
.
For
it
is
not
necessary
that
the
Medium
be
so
fine
and
tenuious
as
the
Matter
where
the
most
subtile
motion
begins
.
Whence
Light
passes
both
Aire
and
Water
,
though
Aire
alone
is
not
sufficient
for
such
a
motion
as
Light
,
and
Water
almost
uncapable
of
being
the
Seat
of
the
fountain
thereof
.
This
may
serve
to
illustrate
the
passage
of
Sense
from
the
Membranes
(
or
in
what
other
seat
soever
the
Spirits
are
most
subtil
and
lucid
)
through
thicker
places
of
the
Body
to
the
very
Centre
of
Perception
.
10.
Lastly
,
we
have
discovered
a
kind
of
Heterogeneity
in
the
Soule
;
and
that
she
is
not
of
the
same
power
every
where
.
For
her
Centre
of
Perception
is
confined
to
the
Fourth
Ventricle
of
the
Brain
;
and
if
the
Sensiferous
Motions
we
speak
of
be
not
faithfully
conducted
thither
,
we
have
no
knowledg
of
the
Object
.
That
part
therefore
of
the
Soule
is
to
be
looked
upon
as
most
precious
;
and
she
not
being
an
independent
Mass
,
as
Matter
is
,
but
one
part
resulting
from
another
,
that
which
is
the
noblest
is
in
all
reason
to
be
deemed
the
cause
of
the
rest
.
For
which
reason
(
as
Synesius
calls
God
,
on
whom
all
things
depend
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
so
,
I
think
this
Part
may
be
called
the
Root
of
the
Soule
.
Which
apprehension
of
ours
will
seem
the
less
strange
,
if
we
consider
that
from
the
highest
Life
,
viz.
the
Deity
,
there
does
result
that
which
has
no
Life
nor
Sense
at
all
,
to
wit
the
stupid
Matter
.
Wherefore
in
very
good
Analogie
we
may
admit
,
that
that
pretious
part
of
the
Soule
in
which
resides
Perception
,
Sense
,
and
Understanding
,
may
send
forth
such
an
Essential
Emanation
from
it self
,
as
is
utterly
devoid
of
all
Sense
and
Perception
;
which
you
may
call
,
if
you
will
,
the
Exteriour
branches
of
the
Soule
,
or
the
Rayes
of
the
Soule
,
if
you
call
that
nobler
and
diviner
part
the
Centre
;
which
may
very
well
merit
also
the
appellation
of
the
Eye
of
the
Soule
,
all
the
rest
of
its
parts
being
but
meer
darkness
without
it
.
In
which
,
like
another
Cyclops
,
it
will
resemble
the
World
we
live
in
,
whose
one
Eye
is
conspicuous
to
all
that
behold
the
light
.
11.
But
to
leave
such
lusorious
Considerations
,
that
rather
gratifie
our
fancy
then
satisfy
our
severer
faculties
;
we
shall
content
our selves
hereafter
,
from
those
two
notorious
Powers
,
and
so
perfectly
different
,
which
Philosophers
acknowledg
in
the
Soule
,
to
wit
,
Perception
and
Organization
,
onely
to
term
that
more
noble
part
of
her
in
the
Common
Sensorium
,
the
Perceptive
,
and
all
the
rest
the
Plastick
part
of
the
Soule
.
CHAP.
XII
.
1.
An
Answer
to
an
Objection
,
That
our
Arguments
will
as
well
prove
the
Immortality
of
the
Souls
of
Brutes
,
as
of
Men.
2.
Another
Objection
inferring
the
Praeexistence
of
Brutes
Souls
,
and
consequently
of
ours
.
3.
The
first
Answer
to
the
Objection
.
4.
The
second
Answer
consisting
of
four
parts
.
5.
First
,
That
the
Hypothesis
of
Praeexistence
is
more
agreeable
to
Reason
then
any
other
Hypothesis
.
6.
And
not
onely
so
,
but
that
it
is
very
solid
in
it self
.
7.
That
the
Wisdome
and
Goodness
of
God
argue
the
truth
thereof
.
8.
As
also
the
face
of
Providence
in
the
World
.
9.
The
second
part
of
the
second
Answer
,
That
the
Praeexistence
of
the
Soul
has
the
suffrage
of
all
Philosophers
in
all
Ages
,
that
held
it
Incorporeal
.
10.
That
the
Gymnosophists
of
AEgypt
,
the
Indian
Brachmans
,
the
Persian
Magi
,
and
all
the
learned
of
the
Jews
were
of
this
Opinion
.
11.
A
Catalogue
of
particular
famous
persons
that
held
the
same
.
12.
That
Aristotle
was
also
of
the
same
minde
.
13.
Another
more
clear
place
in
Aristotle
to
this
purpose
,
with
Sennertus
his
Interpretation
.
14.
An
Answer
to
an
evasion
of
that
Interpretation
.
15.
The
last
and
clearest
place
of
all
out
of
Aristotles
Writings
.
1.
HAving
thus
discovered
the
Nature
of
the
Soul
,
and
that
she
is
a
Substance
distinct
from
the
Body
;
I
should
be
in
readiness
to
treat
of
her
Separation
from
it
,
did
I
not
think
my self
obliged
first
,
to
answer
an
envious
Objection
cast
in
our
way
,
whereby
they
would
make
us
believe
,
that
the
Arguments
which
we
have
used
,
though
they
be
no
less
then
Demonstrations
,
are
meer
Sophisms
,
because
some
of
them
,
and
those
of
not
the
least
validity
,
prove
what
is
very
absurd
and
false
,
viz.
That
the
Souls
of
Brutes
also
are
Substances
Incorporeal
,
distinct
from
the
Body
:
from
whence
it
will
follow
,
that
they
are
Immortal
.
But
to
this
I
have
answered
already
in
the
Appendix
to
my
Antidote
,
&c.
Cap.
10.
and
in
brief
concluded
,
That
they
are
properly
no
more
Immortal
then
the
stupid
Matter
,
which
never
perishes
,
and
that
out
of
a
terrestrial
Body
they
may
have
no
more
sense
then
it
.
For
all
these
things
are
as
it
pleases
the
first
Creatour
of
them
.
2.
To
this
they
perversly
reply
,
That
if
the
Souls
of
Brutes
subsist
after
death
,
and
are
then
sensless
and
unactive
,
it
will
necessarily
follow
that
they
must
come
into
Bodies
again
.
For
it
is
very
ridiculous
to
think
that
these
Souls
,
having
a
Being
yet
in
the
world
,
and
wanting
nothing
but
fitly-prepared
Matter
to
put
them
in
a
capacity
of
living
again
,
should
be
always
neglected
,
and
never
brought
into
play
,
but
that
new
ones
should
be
daily
created
in
their
stead
:
for
those
innumerable
Myriads
of
Souls
would
lie
useless
in
the
Universe
,
the
number
still
increasing
even
to
infinity
.
But
if
they
come
into
Bodies
again
,
it
is
evident
that
they
praeexist
:
and
if
the
Souls
of
Brutes
praeexist
,
then
certainly
the
Souls
of
Men
doe
so
too
.
Which
is
an
Opinion
so
wilde
and
extravagant
,
that
a
wry
mouth
and
a
loud
laughter
(
the
Argument
that
every
Fool
is
able
to
use
)
is
sufficient
to
silence
it
and
dash
it
out
of
countenance
.
No
wise
man
can
ever
harbour
such
a
conceit
as
this
,
which
every
Idiot
is
able
to
confute
by
consulting
but
with
his
own
Memory
.
For
he
is
sure
,
if
he
had
been
before
,
he
could
remember
something
of
that
life
past
.
Besides
the
unconceivableness
of
the
Approach
and
Entrance
of
these
praeexistent
Souls
into
the
Matter
that
they
are
to
actuate
.
3.
To
this
may
be
answered
two
things
.
The
first
,
That
though
indeed
it
cannot
be
well
denied
,
but
that
the
concession
of
the
Praeexistence
of
the
Souls
of
Brutes
is
a
very
fair
introduction
to
the
belief
of
the
Praeexistence
of
the
Souls
of
Men
also
;
yet
the
sequel
is
not
at
all
necessary
,
but
one
may
be
without
the
other
.
4.
The
second
is
this
,
That
if
the
sequel
were
granted
,
that
no
Absurdity
can
be
detected
from
thence
in
Reason
,
if
the
prejudices
of
Education
,
and
the
blinde
suggestion
of
unconcerned
Faculties
,
that
have
no
right
to
vote
here
,
be
laid
aside
.
To
speak
more
explicitely
,
I
say
,
This
consequence
of
our
Souls
Praeexistence
is
more
agreeable
to
Reason
then
any
other
Hypothesis
whatever
;
has
been
received
by
the
most
learned
Philosophers
of
all
Ages
,
there
being
scarce
any
of
them
that
held
the
Soul
of
man
immortal
upon
the
meer
light
of
Nature
and
Reason
,
but
asserted
also
her
Praeexistence
;
That
Memory
is
no
fit
Judge
to
appeal
to
in
this
Controversy
;
and
lastly
,
That
Traduction
and
Creation
are
as
intricate
and
unconceivable
as
this
opposed
Opinion
.
5.
I
shall
make
all
these
four
parts
of
my
Answer
good
in
order
.
The
truth
of
the
first
we
shall
understand
,
if
we
compare
it
with
those
Opinions
that
stand
in
competition
with
it
,
which
are
but
two
that
are
considerable
.
The
one
is
of
those
that
say
,
the
Soule
is
ex
traduce
;
the
other
of
those
that
say
it
is
created
,
upon
occasion
.
The
first
Opinion
is
a
plain
contradiction
to
the
notion
of
a
Soul
,
which
is
a
Spirit
,
and
therefore
of
an
Indivisible
,
that
is
of
an
Indiscerpible
,
Essence
.
The
second
Opinion
implies
both
an
Indignity
to
the
Majesty
of
God
,
(
in
making
Him
the
chief
assistant
and
actour
in
the
highest
,
freest
,
and
most
particular
way
that
the
Divinity
can
be
conceived
to
act
,
in
those
abominable
crimes
of
Whoredome
,
Adultery
,
Incest
,
nay
Buggery
it self
,
by
supplying
those
foul
coitions
with
new
created
Souls
for
the
purpose
:
)
and
also
an
injury
to
the
Souls
themselves
;
that
they
being
ever
thus
created
by
the
immediate
hand
of
God
,
and
therefore
pure
,
innocent
and
immaculate
,
should
be
imprisoned
in
unclean
,
diseased
and
disordered
Bodies
,
where
very
many
of
them
seem
to
be
so
fatally
over-mastered
,
and
in
such
an
utter
incapacity
of
closing
with
what
is
good
and
vertuous
,
that
they
must
needs
be
adjudged
to
that
extreme
calamity
which
attends
all
those
that
forget
God
.
Wherefore
these
two
opinions
being
so
incongruous
,
what
is
there
left
that
can
seem
probable
,
but
the
Praeexistency
of
the
Soul
?
6.
But
I
shall
not
press
the
Reasonableness
of
this
Opinion
onely
from
comparing
it
with
others
,
but
also
from
the
concinnity
that
is
to
be
found
in
it self
.
For
as
it
is
no
greater
wonder
that
every
particular
mans
Soul
that
lives
now
upon
Earth
should
be
à
mundo
condito
,
then
the
particular
Matter
of
their
Bodies
should
(
which
has
haply
undergone
many
Millions
of
Alterations
and
Modifications
,
before
it
lighted
into
such
a
contexture
as
to
prove
the
entire
Body
of
any
one
person
in
the
world
,
has
been
in
places
unimaginably
distant
,
has
filed
,
it
may
be
,
through
the
triangular
passages
of
as
many
Vortices
as
we
see
Stars
in
a
clear
frosty
night
,
and
has
shone
once
as
bright
as
the
Sun
(
as
the
Cartesian
Hypothesis
would
have
all
the
Earth
to
have
done
)
in
so
much
that
we
eat
,
and
drink
,
and
cloath
our selves
with
that
which
was
once
pure
Light
and
Flame
;
)
so
that
de
facto
they
do
bear
the
same
date
with
the
Creation
of
the
World
,
that
unavoidable
certainty
of
the
Praeexistence
of
the
Souls
of
Brutes
does
,
according
to
the
very
concession
of
our
Adversaries
,
fairly
insinuate
.
7.
But
this
is
not
all
.
Both
the
Attributes
of
God
,
and
Face
of
things
in
the
world
,
out
of
which
his
Providence
is
not
to
be
excluded
,
are
very
strong
Demonstrations
thereof
to
Reason
unprejudiced
.
For
first
,
if
it
be
good
for
the
Souls
of
men
to
be
at
all
,
the
sooner
they
are
the
better
.
But
we
are
most
certain
that
the
Wisdome
and
Goodness
of
God
will
doe
that
which
is
the
best
;
and
therefore
if
they
can
enjoy
themselves
before
they
come
into
these
terrestrial
Bodies
(
it
being
better
for
them
to
enjoy
themselves
then
not
)
they
must
be
before
they
come
into
these
Bodies
;
that
is
,
they
must
be
in
a
capacity
of
enjoying
themselves
without
them
for
long
periods
of
time
,
before
they
appeared
here
in
this
Age
of
the
World
.
For
nothing
hinders
but
that
they
may
live
before
they
come
into
the
Body
,
as
well
as
they
may
after
their
going
out
of
it
:
the
latter
whereof
is
acknowledged
even
by
them
that
deny
the
Praeexistence
.
Wherefore
the
Praeexistence
of
Souls
is
a
necessary
result
of
the
Wisdome
and
Goodness
of
God
,
who
can
no
more
fail
to
doe
that
which
is
best
,
then
he
can
to
understand
it
:
for
otherwise
his
Wisdome
would
exceed
his
Benignity
;
nay
there
would
be
less
hold
to
be
taken
of
his
Goodness
,
then
of
the
Bounty
of
a
very
benign
and
good
man
,
who
,
we
may
be
well
assured
,
will
slip
no
opportunity
of
doing
good
that
lies
in
his
power
,
especially
if
it
be
neither
damage
nor
trouble
to
him
;
both
which
hinderances
are
incompetible
to
the
Deity
.
8.
Again
,
the
face
of
Providence
in
the
World
seems
very
much
to
suit
with
this
Opinion
;
there
being
not
any
so
naturall
and
easy
account
to
be
given
of
those
things
that
seem
the
most
harsh
in
the
affairs
of
men
,
as
from
this
Hypothesis
,
That
their
Soules
did
once
subsist
in
some
other
state
;
where
,
in
severall
manners
and
degrees
,
they
forfeited
the
favour
of
their
Creatour
.
And
so
according
to
that
just
Nemesis
that
He
has
interwoven
in
the
constitution
of
the
Universe
,
and
of
their
own
natures
,
they
undergoe
several
calamities
and
asperities
of
fortune
,
and
sad
drudgeries
of
Fate
,
as
a
punishment
inflicted
,
or
a
disease
contracted
from
the
severall
Obliquities
of
their
Apostasie
.
Which
key
is
not
onely
able
to
unlock
that
recondite
mystery
of
some
particular
Mens
almost
fatal
aversness
from
all
Religion
and
Vertue
,
their
stupidity
and
dulness
and
even
invincible
slowness
to
these
things
from
their
very
child-hood
,
and
their
uncorrigible
propension
to
all
manner
of
Vice
;
but
also
of
that
squalid
forlorneness
and
brutish
Barbarity
,
that
whole
Nations
for
many
Ages
have
layen
under
,
and
many
doe
still
lye
under
at
this
very
day
.
Which
sad
Scene
of
things
must
needs
exceedingly
cloud
and
obscure
the
wayes
of
Divine
providence
,
and
make
them
utterly
unintelligible
;
unless
some
light
be
let
in
from
the
present
Hypothesis
we
speak
of
.
It
is
plain
therefore
that
there
are
very
weighty
Reasons
may
be
found
out
,
to
conclude
the
Praeexistence
of
Soules
.
And
therefore
this
Opinion
being
so
demonstrable
from
this
Faculty
,
and
there
being
no
other
that
can
contradict
it
,
(
for
that
the
verdict
of
Memory
in
this
case
is
invalid
I
shall
prove
anon
)
we
are
according
to
the
Light
of
Nature
undoubtedly
to
conclude
,
that
the
Soules
of
Men
doe
praeexist
,
by
Axiome
5.
9.
And
as
this
Hypothesis
is
Rationall
in
it self
,
so
has
it
also
gained
the
suffrage
of
all
Philosophers
of
all
Ages
,
of
any
note
,
that
have
held
the
Soule
of
Man
Incorporeal
and
Immortall
.
And
therefore
I
am
not
at
all
sollicitous
what
either
the
Epicureans
or
Stoicks
held
concerning
this
Matter
;
this
contest
being
betwixt
those
onely
that
agree
on
this
Truth
,
That
the
Soule
is
a
Substance
Immateriall
.
And
such
amongst
the
Philosophers
as
held
it
so
,
did
unanimously
agree
that
it
does
Praeexist
.
This
is
so
plain
,
that
it
is
enough
onely
to
make
this
challenge
;
every
one
in
the
search
will
satifie
himself
of
the
Truth
thereof
.
I
shall
onely
adde
,
for
the
better
countenance
of
the
business
,
some
few
instances
herein
,
as
a
pledge
of
the
Truth
of
my
generall
Conclusion
.
Let
us
cast
our
Eye
therefore
into
what
corner
of
the
World
we
will
,
that
has
been
famous
for
Wisdome
and
Literature
,
and
the
wisest
of
those
Nations
you
shall
find
the
Assertours
of
this
Opinion
.
10.
In
Egypt
,
that
ancient
Nurse
of
all
hidden
Sciences
,
that
this
Opinion
was
in
vogue
amongst
the
wise
men
there
,
those
fragments
of
Trismegist
doe
sufficiently
witness
.
For
though
there
may
be
suspected
some
fraud
and
corruption
in
severall
passages
in
that
Book
,
in
reference
to
the
interest
of
Christianity
;
yet
this
Opinion
of
the
Praeexistency
of
the
Soule
,
in
which
Christianity
did
not
interest
it self
,
cannot
but
be
judged
,
from
the
Testimony
of
those
Writings
,
to
have
been
a
Branch
of
the
Wisdome
of
that
Nation
:
of
which
Opinion
not
onely
the
Gymnosophists
and
other
wise
men
of
Egypt
were
,
but
also
the
Brachmans
of
India
,
and
the
Magi
of
Babylon
and
Persia
;
as
you
may
plainly
see
by
those
Oracles
that
are
called
either
Magicall
or
Chaldaicall
,
which
Pletho
and
Psellus
have
commented
upon
.
To
these
you
may
adde
the
abstruse
Philosophy
of
the
Jewes
,
which
they
call
their
Cabbala
,
of
which
the
Soules
Praeexistence
makes
a
considerable
part
;
as
all
the
learned
of
the
Jewes
doe
confess
.
And
how
naturally
applicable
this
Theory
is
to
those
three
first
mysterious
chapters
of
Genesis
,
I
have
,
I
hope
,
with
no
contemptible
success
,
endeavoured
to
shew
in
my
Conjectura
Cabbalistica
.
11.
And
if
I
should
particularize
in
persons
of
this
Opinon
,
truly
they
are
such
,
of
so
great
fame
for
depth
of
Understanding
and
abstrusest
Science
,
that
their
testimony
alone
might
seem
sufficient
to
bear
down
any
ordinary
modest
man
into
an
assent
to
their
doctrine
.
And
in
the
first
place
,
if
we
can
believe
the
Cabbala
of
the
Jewes
,
we
must
assign
it
to
Moses
,
the
greatest
Philosopher
certainly
that
ever
was
in
the
world
;
to
whom
you
may
adde
Zoroaster
,
Pythagoras
,
Epicharmus
,
Empedocles
,
Cebes
,
Euripides
,
Plato
,
Euclide
,
Philo
,
Virgil
,
Marcus
Cicero
,
Plotinus
,
Iamblicus
,
Proclus
,
Boethius
,
Psellus
,
and
severall
others
which
it
would
be
too
long
to
recite
.
And
if
it
were
fit
to
adde
Fathers
to
Philosophers
,
we
might
enter
into
the
same
list
Synesius
and
Origen
:
the
latter
of
whom
was
surely
the
greatest
Light
and
Bulwark
that
antient
Christianity
had
;
who
unless
there
had
been
some
very
great
Matter
in
it
,
was
far
from
that
levity
and
vanity
,
as
to
entertain
an
Opinion
so
vulgarly
slighted
and
neglected
by
other
men
:
and
the
same
may
be
said
of
others
that
were
Christians
,
as
Boethius
,
Psellus
,
and
the
late
learned
Marsilius
Ficinus
.
But
I
have
not
yet
ended
my
Catalogue
:
that
admirable
Physitian
Johannes
Fernelius
is
also
of
this
perswasion
,
and
is
not
content
to
be
so
himself
onely
,
but
discovers
those
two
grand
Masters
of
Medicine
,
Hippocrates
and
Galen
,
to
be
so
too
;
as
you
may
see
in
his
De
abditis
rerum
causis
.
Cardan
also
,
that
famous
Philosopher
of
his
Age
,
expresly
concludes
,
that
the
Rationall
Soule
is
both
a
distinct
Being
from
the
Soule
of
the
World
,
and
that
it
does
praeexist
before
it
comes
into
the
Body
:
and
lastly
Pomponatius
,
no
friend
to
the
Soules
Immortality
,
yet
cannot
but
confess
,
that
the
safest
way
to
hold
it
,
is
also
therewith
to
acknowledg
her
Praeexistence
.
12.
And
that
nothing
may
be
wanting
to
shew
the
frivolousness
of
this
part
of
the
Objection
,
we
shall
also
evince
that
Aristotle
,
that
has
the
luck
to
be
believed
more
then
most
Authors
,
was
of
the
same
opinion
,
in
his
Treatise
De
Anima
Lib.
1.
Cap.
3.
Where
he
speaks
of
the
necessity
of
the
qualification
of
the
Body
that
the
Soule
is
to
actuate
;
and
blaming
those
that
omit
that
consideration
,
sayes
,
that
they
are
as
careless
of
that
Matter
,
as
if
it
were
possible
that
,
according
to
the
Pythagorick
fables
,
any
Soule
might
enter
into
any
Body
.
Whenas
every
Animall
,
as
it
has
its
proper
species
,
so
it
is
to
have
its
peculiar
form
.
But
those
that
define
otherwise
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
he
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
They
speak
as
if
one
should
affirm
that
the
skil
of
a
Carpenter
did
enter
into
a
Flute
or
Pipe
;
for
every
Art
must
use
its
proper
Instruments
,
and
every
Soule
its
proper
Body
.
Where
(
as
Cardan
also
has
observed
)
Aristotle
does
not
find
fault
with
the
opinion
of
the
Soules
going
out
of
one
Body
into
another
,
(
which
implies
their
Praeexistence
:
)
but
that
the
Soule
of
a
Beast
should
goe
into
the
Body
of
a
Man
,
and
the
Soule
of
a
Man
into
a
Beasts
Body
;
this
is
the
Absurdity
that
Aristotle
justly
rejects
,
the
other
Opinion
he
seems
tacitely
to
allow
of
.
13.
He
speaks
something
more
plainly
in
his
De
Generat
.
Animal
.
Lib.
3.
Cap.
11.
There
are
generated
,
saith
he
,
in
the
Earth
,
and
in
the
moisture
thereof
,
Plants
and
living
Creatures
;
because
in
the
Earth
is
the
moisture
,
and
in
the
moisture
Spirit
,
and
in
the
whole
Universe
an
Animal
warmth
or
heat
;
insomuch
that
in
a
manner
all
places
are
full
of
Soules
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Adeò
ut
modo
quodam
omnia
sint
Animarum
plena
,
as
Sennertus
interprets
the
place
:
Aristotle
understanding
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
same
that
he
does
afterwards
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
Principle
we
call
Soule
,
according
to
the
nobility
whereof
he
asserts
,
that
Animals
are
more
or
less
noble
;
which
assertion
therefore
reaches
Humane
Soules
as
well
as
these
of
Beasts
.
14.
Nor
can
this
Text
be
eluded
by
being
so
injurious
to
Aristotle
,
as
to
make
him
to
assert
that
there
is
but
one
Soule
in
the
world
,
because
he
sayes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
the
text
admitting
of
Sennertus
his
exposition
as
well
as
this
other
;
that
which
is
most
reasonable
is
to
be
attributed
to
him
.
Now
if
his
meaning
was
,
that
there
is
but
One
Soule
in
the
World
that
goes
through
all
things
,
and
makes
the
Universe
one
great
Animal
,
as
the
Stoicks
would
have
it
,
he
need
not
say
that
all
places
are
in
a
manner
full
of
this
Soule
,
but
absolutely
full
of
it
,
as
our
Body
is
wholly
actuated
by
the
Soule
in
it
.
And
therefore
the
Sense
must
be
,
that
all
places
indeed
are
in
a
manner
full
of
Soules
:
not
that
they
have
opportunity
to
actuate
the
Matter
,
and
shew
their
presence
there
by
vitall
operation
;
but
are
there
dormient
as
to
any
visible
energie
,
till
prepared
Matter
engage
them
to
more
sensible
actions
.
15.
We
will
adde
a
third
place
still
more
clear
,
Lib.
2.
Chap.
3.
where
he
starts
this
very
question
of
the
Praeexistency
of
Soules
,
of
the
Sensitive
and
Rationall
especially
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whether
both
kindes
doe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
praeexist
,
before
they
come
into
the
Body
,
or
whether
the
Rationall
onely
;
and
he
concludes
thus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
It
remains
that
the
rationall
or
intellectual
Soule
onely
enter
from
without
,
as
being
onely
of
a
nature
purely
divine
,
with
whose
actions
the
actions
of
this
gross
Body
have
no
communication
.
Concerning
which
point
he
concludes
like
an
Orthodox
Scholar
of
his
excellent
Master
Plato
;
to
whose
footsteps
the
closer
he
keeps
,
the
less
he
ever
wanders
from
the
truth
.
For
in
this
very
place
he
does
plainly
profess
,
what
many
would
not
have
him
so
apertly
guilty
of
,
that
the
Soule
of
man
is
immortall
,
and
can
perform
her
proper
Functions
without
the
help
of
this
terrestriall
Body
.
And
thus
I
think
I
have
made
good
the
two
first
parts
of
my
answer
to
the
proposed
Objection
;
and
have
clearly
proved
,
that
the
Praeexistence
of
the
Soule
is
an
opinion
both
in
it self
the
most
rationall
that
can
be
maintained
,
and
has
had
the
suffrage
of
the
renownedst
Philosophers
in
all
Ages
of
the
World
;
and
that
therefore
this
sequel
from
our
arguments
for
the
Immortality
of
the
Soule
is
no
discovery
of
any
fallacy
in
them
.
CHAP.
XIII
.
1.
The
third
part
of
the
second
Answer
,
That
the
forgetting
of
the
former
state
is
no
good
argument
against
the
Soules
Praeexistence
.
2.
What
are
the
chief
causes
of
Forgetfulness
.
3.
That
they
all
conspire
,
and
that
in
the
highest
degree
,
to
destroy
the
memory
of
the
other
state
.
4.
That
mischances
and
Diseases
have
quite
taken
away
the
Memory
of
things
here
in
this
life
.
5.
That
it
is
impossble
for
the
Soule
to
remember
her
former
condition
without
a
Miracle
.
6.
The
fourth
part
of
the
second
Answer
,
That
the
entrance
of
a
Praeexistent
Soule
into
a
Body
is
as
intelligible
as
either
Creation
or
Traduction
.
1.
AS
for
the
two
last
Difficulties
,
concerning
the
Soules
Memory
of
her
former
state
,
and
the
manner
of
her
coming
into
the
Body
;
I
hope
I
shall
with
as
much
ease
extricate
my self
here
also
,
especially
in
the
former
.
For
if
we
consider
what
things
they
are
that
either
quite
take
away
,
or
exceedingly
diminish
our
Memory
in
this
life
;
we
shall
find
the
concurse
of
them
all
,
and
that
in
a
higher
degree
,
or
from
stronger
causes
,
contained
in
our
descent
into
this
earthly
Body
,
then
we
can
meet
with
here
:
they
none
of
them
being
so
violent
as
to
dislodge
us
out
of
it
.
2.
Now
the
things
that
take
away
our
Memory
here
,
are
chiefly
these
;
either
the
want
of
opportunity
of
being
reminded
of
a
thing
,
as
it
happens
with
many
,
who
rise
confident
they
slept
without
dreaming
such
a
night
,
and
yet
before
they
goe
to
bed
again
,
recover
a
whole
Series
of
representations
they
had
in
their
last
sleep
,
by
something
that
sell
out
in
the
day
,
without
which
it
had
been
impossible
for
them
to
recall
to
minde
their
Dream
.
Or
else
,
in
the
second
place
,
Desuetude
of
thinking
of
a
Matter
;
whereby
it
comes
to
pass
,
that
what
we
have
earnestly
meditated
,
laboured
for
,
and
pen'd
down
with
our
own
hands
when
we
were
at
Schoole
,
were
it
not
that
we
saw
our
names
written
under
the
Exercise
,
we
could
not
acknowledg
for
ours
when
we
are
grown
men
.
Or
lastly
,
some
considerable
change
in
the
frame
and
temper
of
our
Body
,
whether
from
some
externall
mischance
,
or
from
some
violent
Disease
,
or
else
from
old
age
,
which
is
disease
enough
of
it self
:
which
often
doe
exceedingly
impaire
,
if
not
quite
take
away
,
the
Memory
,
though
the
Soule
be
still
in
the
same
Body
.
3.
Now
all
these
Principles
of
Forgetfulness
,
namely
the
want
of
something
to
reminde
us
,
Desuetude
of
thinking
,
and
an
Extraordinary
change
in
the
Body
,
are
more
eminently
to
be
found
in
the
Descent
of
the
Soule
into
these
Earthly
prisons
,
then
can
happen
to
her
for
any
time
of
her
abode
therein
.
For
there
is
a
greater
difference
,
in
all
probability
,
betwixt
that
Scene
of
things
the
Soule
sees
out
of
the
Body
and
in
it
,
then
betwixt
what
shee
sees
sleeping
and
waking
:
and
the
perpetuall
occursions
of
this
present
life
continue
a
long
Desuetude
of
thinking
on
the
former
.
Besides
that
their
descent
hither
in
all
likelihood
scarce
befalls
them
but
in
their
state
of
Silence
and
Inactivity
,
in
which
myriads
of
Soules
may
haply
be
for
many
Ages
,
as
the
maintainers
of
this
Opinion
may
pretend
,
by
reason
of
the
innumerable
expirations
of
the
aëreal
periods
of
life
,
and
the
more
narrow
Lawes
of
preparing
terrestrial
Matter
.
And
lastly
,
her
coming
into
this
Earthly
Body
is
a
greater
and
more
disadvantageous
change
,
for
the
utter
spoiling
of
the
memory
of
things
she
was
acquainted
with
before
,
then
any
Mischance
or
Disease
can
be
for
the
bringing
upon
her
a
forgetfulness
of
what
she
has
known
in
this
life
.
4.
And
yet
that
Diseases
and
Casualties
have
even
utterly
taken
away
all
memory
,
is
amply
recorded
in
History
.
As
that
Messala
Corvinus
forgot
his
own
name
;
that
one
,
by
a
blow
with
a
stone
,
forgot
all
his
learning
;
another
,
by
a
fall
from
an
Horse
,
the
name
of
his
Mother
and
kinsfolks
.
A
young
Student
of
Montpelier
,
by
a
wound
,
lost
his
Memory
so
,
that
he
was
fain
to
be
taught
the
letters
of
the
Alphabet
again
.
The
like
befell
a
Franciscan
after
a
Feaver
.
And
Thucydides
writes
of
some
,
who
after
their
recovery
from
that
great
Pestilence
at
Athens
,
did
not
onely
forget
the
names
and
persons
of
their
friends
,
but
themselves
too
,
not
knowing
who
themselves
were
,
nor
by
what
name
they
were
called
:
Atque
etiam
quosdam
cepisse
oblivia
rerum
Cunctarum
,
neque
se
possent
cognoscere
ut
ipsi
;
as
the
Poet
Lucretius
sadly
sets
down
in
his
description
of
that
devouring
Plague
,
out
of
the
fore-named
Historian
.
5.
Wherefore
without
a
miracle
it
is
impossible
the
Soule
should
remember
any
particular
circumstance
of
her
former
condition
,
though
she
did
really
praeexist
,
and
was
in
a
capacity
of
acting
before
she
came
into
this
Body
,
(
as
Aristotle
plainly
acknowledges
she
was
)
her
change
being
far
greater
by
coming
into
the
Body
then
can
ever
be
made
while
she
staies
in
it
.
Which
we
haply
shall
be
yet
more
assured
of
,
after
we
have
considered
the
manner
of
her
descent
,
which
is
the
last
Difficulty
objected
.
6.
I
might
easily
decline
this
Controversie
,
by
pleading
onely
,
that
the
entrance
of
the
Soule
into
the
Body
,
supposing
her
Praeexistence
,
is
as
intelligible
as
in
those
other
two
wayes
,
of
Creation
and
Traduction
.
For
how
this
newly-created
Soule
is
infused
by
God
,
no
man
knowes
;
nor
how
,
if
it
be
traducted
from
the
Parents
,
both
their
Soules
contribute
to
the
making
up
a
new
one
.
For
if
there
be
decision
of
part
of
the
Soule
of
the
Male
,
in
the
injection
of
his
seed
into
the
matrix
of
the
Female
,
and
part
of
the
Female
Soule
to
joyn
with
that
of
the
Males
;
besides
that
the
decision
of
these
parts
of
their
Soules
makes
the
Soule
a
Discerpible
essence
,
it
is
unconceivable
how
these
two
parts
should
make
up
one
Soule
for
the
Infant
:
a
thing
ridiculous
at
first
view
.
But
if
there
be
no
decision
of
any
parts
of
the
Soule
,
and
yet
the
Soule
of
the
Parent
be
the
cause
of
the
Soule
of
the
Childe
,
it
is
perfectly
an
act
of
Creation
;
a
thing
that
all
sober
men
conclude
incompetible
to
any
particular
Creature
.
It
is
therfore
plainly
unintelligible
,
how
any
Soul
should
pass
from
the
Parents
into
the
Body
of
the
seed
of
the
Foetus
,
to
actuate
and
inform
it
:
which
might
be
sufficient
to
stop
the
mouth
of
the
Opposer
,
that
pretends
such
great
obscurities
concerning
the
entrance
of
Praeexistent
Souls
into
their
Bodies
.
CHAP.
XIV
.
1.
The
knowledge
of
the
difference
of
Vehicles
,
and
the
Soules
Union
with
them
,
necessary
for
the
understanding
how
she
enters
into
this
Earthly
Body
.
2.
That
though
the
name
of
Vehicle
be
not
in
Aristotle
,
yet
the
thing
is
there
.
3.
A
clearing
of
Aristotles
notion
of
the
Vehicle
,
out
of
the
Philosophy
of
Des-Cartes
.
4.
A
full
interpretation
of
his
Text.
5.
That
Aristotle
makes
onely
two
Vehicles
,
Terrestriall
and
AEthereall
;
which
is
more
then
sufficient
to
prove
the
Soul's
Oblivion
of
her
former
state
.
6.
That
the
ordinary
Vehicle
of
the
Soule
after
death
is
Aire
.
7.
The
duration
of
the
Soule
in
her
severall
Vehicles
.
8.
That
the
Union
of
the
Soule
with
her
Vehicle
does
not
consist
in
Mechanicall
Congruity
,
but
Vitall
.
9.
In
what
Vitall
congruity
of
the
Matter
consists
.
10.
In
what
Vital
congruity
of
the
Soule
consists
,
and
how
it
changing
,
the
Soule
may
be
free
from
her
aiery
Vehicle
,
without
violent
precipitation
out
of
it
.
11.
Of
the
manner
of
the
descent
of
Souls
into
Earthly
Bodies
.
12.
That
there
is
so
little
Absurdity
in
the
Praeexistence
of
Soules
,
that
the
concession
thereof
can
be
but
a
very
small
prejudice
to
our
Demonstrations
of
her
Immortality
.
1.
BUT
I
shall
spend
my
time
better
in
clearing
the
Opinion
I
here
defend
,
then
in
perplexing
that
other
that
is
so
gross
of
it self
,
that
none
that
throughly
understand
the
nature
of
the
Soule
,
can
so
much
as
allow
the
possibility
thereof
:
wherefore
for
the
better
conceiving
,
how
a
Praeexistent
Soule
may
enter
this
Terrestriall
Body
,
there
are
two
things
to
be
enquired
into
;
the
difference
of
the
Vehicles
of
Soules
,
and
the
cause
of
their
union
with
them
.
The
Platonists
doe
chiefly
take
notice
of
Three
kindes
of
Vehicles
,
AEthereal
,
AEreal
,
and
Terrestrial
,
in
every
one
whereof
there
may
be
several
degrees
of
purity
and
impurity
,
which
yet
need
not
amount
to
a
new
Species
.
2.
This
notion
of
Vehicles
,
though
it
be
discoursed
of
most
in
the
School
of
Plato
,
yet
is
not
altogether
neglected
by
Aristotle
,
as
appears
in
his
De
Generat
.
Animal
.
Lib.
2.
Cap.
3.
where
,
though
he
does
not
use
the
Name
,
yet
he
does
expresly
acknowledge
the
Thing
it self
:
For
he
does
plainly
affirm
,
that
every
Soule
partakes
of
a
Body
distinct
from
this
organized
terrestriall
Body
,
and
of
a
more
divine
nature
then
the
Elements
so
called
;
and
that
as
one
Soule
is
more
noble
then
another
,
so
is
the
difference
of
this
diviner
Body
;
which
yet
is
nothing
else
with
him
then
that
warmth
or
heat
in
the
seed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
not
fire
,
but
a
Spirit
contained
in
the
spumeous
seed
;
and
in
this
Spirit
a
nature
analogous
to
the
element
of
the
Stars
.
3.
Of
which
neither
Aristotle
himself
had
,
nor
any
one
else
can
have
,
so
explicite
an
apprehension
as
those
that
understand
the
first
and
second
Element
of
Des-Cartes
;
which
is
the
most
subtill
and
active
Body
that
is
in
the
World
,
&
is
of
the
very
same
nature
that
the
Heaven
and
Stars
are
,
that
is
to
say
,
is
the
very
Body
of
Light
,
(
which
is
to
be
understood
chiefly
of
the
first
Element
)
though
so
mingled
with
other
Matter
here
below
that
it
does
not
shine
,
but
is
the
Basis
of
all
that
naturall
warmth
in
all
generations
,
and
the
immediate
instrument
of
the
Soule
,
when
it
organizeth
any
Matter
into
the
figure
or
shape
of
an
Animall
;
as
I
have
also
intimated
elsewhere
,
when
I
proved
,
that
the
Spirits
are
the
immediate
instrument
of
the
Soule
in
all
Vital
and
Animal
functions
.
In
which
Spirits
of
necessity
is
contained
this
Coelestiall
Substance
,
which
keeps
them
from
congealing
,
as
it
does
also
all
other
liquid
bodies
,
and
must
needs
be
in
the
Pores
of
them
;
there
being
no
Vacuum
in
the
whole
comprehension
of
Nature
.
4.
The
full
and
express
meaning
therefore
of
Aristotles
text
must
be
this
,
that
in
the
spumeous
and
watry
or
terrene
moisture
of
the
seed
is
contained
a
Body
of
a
more
spirituous
or
aëreal
consistency
,
and
in
this
aëreal
or
spirituous
consistency
is
comprehended
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
nature
that
is
analogous
or
like
to
the
Element
of
the
stars
,
namely
that
is
of
it self
aethereal
and
lucid
.
5.
And
it
is
this
Vehicle
that
Aristotle
seems
to
assert
that
the
Soule
does
act
in
,
separate
from
the
Body
;
as
if
she
were
ever
either
in
this
terrestrial
Body
,
or
in
her
aethereal
one
:
which
if
it
were
true
,
so
vast
a
change
must
needs
obliterate
all
Memory
of
her
former
condition
,
when
she
is
once
plunged
into
this
earthly
prison
.
But
it
seems
not
so
probable
to
me
,
that
Nature
admits
of
so
great
a
Chasme
;
nor
is
it
necessary
to
suppose
it
,
for
this
purpose
:
the
descent
of
the
Soule
out
of
her
aiery
Vehicle
into
this
terrestrial
Body
,
and
besmearing
moisture
of
the
first
rudiments
of
life
,
being
sufficient
to
lull
her
into
an
eternall
oblivion
of
whatever
hapned
to
her
in
that
other
condition
;
to
say
nothing
of
her
long
state
of
Silence
and
Inactivity
before
her
turn
come
to
revive
in
an
earthly
body
.
6.
Wherefore
not
letting
go
that
more
orderly
conceit
of
the
Platonists
;
I
shall
make
bold
to
assert
,
that
the
Soule
may
live
and
act
in
an
aëreal
Vehicle
as
well
as
in
the
aethereal
;
and
that
there
are
very
few
that
arrive
to
that
high
happiness
,
as
to
acquire
a
Coelestial
Vehicle
immediatly
upon
their
quitting
the
terrestrial
one
:
that
heavenly
Chariot
necessarily
carrying
us
in
triumph
to
the
greatest
happiness
the
Soule
of
man
is
capable
of
:
which
would
arrive
to
all
men
indifferently
,
good
and
bad
,
if
the
parting
with
this
earthly
Body
would
suddainly
mount
us
into
the
heavenly
.
Wherefore
by
a
just
Nemesis
,
the
Soules
of
Men
that
are
not
very
Heroically
vertuous
,
will
finde
themselves
restrained
within
the
compass
of
this
caliginous
Aire
,
as
both
Reason
it self
will
suggest
,
and
the
Platonists
have
unanimously
determined
.
7.
We
have
competently
described
the
difference
of
those
three
kinds
of
Vehicles
,
for
their
purity
and
consistency
.
The
Platonists
adde
to
this
the
difference
of
duration
,
making
some
of
them
of
that
nature
as
to
entertain
the
Soule
a
longer
time
in
them
,
others
a
shorter
.
The
shortest
of
all
is
that
of
the
Terrestrial
Vehicle
.
In
the
Aëreal
the
Soule
may
inhabit
,
as
they
define
,
many
Ages
,
and
in
the
AEthereal
for
ever
.
8.
But
this
makes
little
to
the
clearing
of
the
manner
of
their
descent
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
cannot
be
better
understood
,
then
by
considering
their
Union
with
the
Body
generated
,
or
indeed
with
any
kinde
of
Body
whatever
,
where
the
Soul
is
held
captive
,
and
cannot
quit
her self
thereof
by
the
free
imperium
of
her
own
Imagination
and
Will.
For
what
can
be
the
cause
of
this
cohaesion
,
the
very
essence
of
the
Soul
being
so
easily
penetrative
of
Matter
,
and
the
dimensions
of
all
Matter
being
alike
penetrable
every
where
?
For
there
being
no
more
Body
or
Matter
in
a
Vessel
filled
with
Lead
then
when
it
is
full
of
Water
,
nor
when
full
with
Water
then
when
with
Aire
,
or
what
other
subtiler
Body
soever
that
can
be
imagined
in
the
Universe
;
it
is
manifest
that
the
Crassities
of
Matter
is
every
where
alike
,
and
alike
penetrable
and
passable
to
the
Soul
.
And
therefore
it
is
unconceivable
how
her
Union
should
be
so
with
any
of
it
,
as
that
she
should
not
be
able
at
any
time
to
glide
freely
from
one
part
thereof
to
another
as
she
pleases
.
It
is
plain
therefore
,
that
this
Union
of
the
Soul
with
Matter
does
not
arise
from
any
such
gross
Mechanical
way
,
as
when
two
Bodies
stick
one
in
another
by
reason
of
any
toughness
and
viscosity
,
or
straight
commissure
of
parts
;
but
from
a
congruity
of
another
nature
,
which
I
know
not
better
how
to
term
then
Vital
:
which
Vital
Congruity
is
chiefly
in
the
Soul
it self
,
it
being
the
noblest
Principle
of
Life
;
but
is
also
in
the
Matter
,
and
is
there
nothing
but
such
modification
thereof
as
fits
the
Plastick
part
of
the
Soul
,
and
tempts
out
that
Faculty
into
act
.
9.
Not
that
there
is
any
Life
in
the
Matter
with
which
this
in
the
Soul
should
sympathize
and
unite
;
but
it
is
termed
Vital
because
it
makes
the
Matter
a
congruous
Subject
for
the
Soul
to
reside
in
,
and
exercise
the
functions
of
life
.
For
that
which
has
no
life
it self
,
may
tie
to
it
that
which
has
.
As
some
men
are
said
to
be
tied
by
the
teeth
,
or
tied
by
the
ear
,
when
they
are
detained
by
the
pleasure
they
are
struck
with
from
good
Musick
or
delicious
Viands
.
But
neither
is
that
which
they
eat
alive
,
nor
that
which
makes
the
Musick
,
neither
the
Instrument
,
nor
the
Air
that
conveys
the
sound
.
For
there
is
nothing
in
all
this
but
meer
Matter
and
corporeal
motion
,
and
yet
our
vital
functions
are
affected
thereby
.
Now
as
we
see
that
the
Perceptive
part
of
the
Soul
is
thus
vitally
affected
with
that
which
has
no
life
in
it
,
so
it
is
reasonable
that
the
Plastick
part
thereof
may
be
so
too
;
That
there
may
be
an
Harmony
betwixt
Matter
thus
and
thus
modified
,
and
that
Power
that
we
call
Plastick
,
that
is
utterly
devoid
of
all
Perception
.
And
in
this
alone
consists
that
which
we
call
Vital
Congruity
in
the
prepared
Matter
,
either
to
be
organized
,
or
already
shaped
into
the
perfect
form
of
an
Animal
.
10.
And
that
Vital
Congruity
which
is
in
the
Soul
,
I
mean
in
the
Plastick
part
thereof
,
is
analogous
to
that
Pleasure
that
is
perceived
by
the
Sense
,
or
rather
to
the
capacity
of
receiving
it
,
when
the
Sense
is
by
agreeable
motions
from
without
or
in
the
Body
it self
very
much
gratified
,
and
that
whether
the
Minde
will
or
no.
For
there
are
some
Touches
that
will
in
their
Perception
seem
pleasant
,
whether
our
Judgement
would
have
them
so
or
not
.
What
this
is
to
the
Perceptive
part
of
the
Soul
,
that
other
Congruity
of
Matter
is
to
the
Plastick
.
And
therefore
that
which
ties
the
Soul
and
this
or
that
Matter
together
,
is
an
unresistible
and
unperceptible
pleasure
,
if
I
may
so
call
it
,
arising
from
the
congruity
of
Matter
to
the
Plastick
faculty
of
the
Soul
:
which
Congruity
in
the
Matter
not
failing
,
nor
that
in
the
Soul
,
the
Union
is
at
least
as
necessary
as
the
continuation
of
eating
and
drinking
,
so
long
as
Hunger
and
Thirst
continues
,
and
the
Meat
and
Drink
proves
good
.
But
either
satiety
in
the
Stomack
,
or
some
ill
tast
in
the
Meat
may
break
the
congruity
on
either
side
,
and
then
the
action
will
cease
with
the
pleasure
thereof
.
And
upon
this
very
account
may
a
Soul
be
conceived
to
quit
her
aiery
Vehicle
within
a
certain
period
of
Ages
,
as
the
Platonists
hold
she
does
,
without
any
violent
precipitation
of
her self
out
of
it
.
11.
What
are
the
strings
or
cords
that
tie
the
Soul
to
the
Body
,
or
to
what
Vehicle
else
soever
,
I
have
declared
as
clearly
as
I
can
.
From
which
it
will
be
easy
to
understand
the
manner
of
her
descent
.
For
assuredly
,
the
same
cords
or
strings
that
tie
her
there
,
may
draw
her
thither
:
Where
the
carcass
is
,
there
will
the
Eagles
be
gathered
.
Not
that
she
need
use
her
Perceptive
faculty
in
her
descent
,
as
Hawks
and
Kites
by
their
sight
or
smelling
fly
directly
to
the
lure
or
the
prey
:
but
she
being
within
the
Atmosphear
(
as
I
may
so
call
it
)
of
Generation
,
and
so
her
Plastick
power
being
reached
and
toucht
by
such
an
invisible
reek
,
(
as
Birds
of
prey
are
,
that
smell
out
their
food
at
a
distance
;
)
she
may
be
fatally
carried
,
all
Perceptions
ceasing
in
her
,
to
that
Matter
that
is
so
fit
a
receptacle
for
her
to
exercise
her
efformative
power
upon
.
For
this
Magick-sphere
,
as
I
may
so
term
it
,
that
has
this
power
of
conjuring
down
Souls
into
earthly
Bodies
,
the
nearer
the
Centre
,
the
vertue
is
the
stronger
;
and
therefore
the
Soul
will
never
cease
till
she
has
slided
into
the
very
Matter
that
sent
out
those
rays
or
subtile
reek
to
allure
her
.
From
whence
it
is
easy
to
conceive
that
the
Souls
of
Brutes
also
,
though
they
be
not
able
to
exercise
their
Perceptive
faculty
out
of
a
terrestrial
body
,
yet
they
may
infallibly
finde
the
way
again
into
the
world
,
as
often
as
Matter
is
fitly
prepared
for
generation
.
And
this
is
one
Hypothesis
,
and
most
intelligible
to
those
that
are
pleased
so
much
with
the
opinion
of
those
large
Sphears
they
conceive
of
emissary
Atomes
.
There
is
also
another
,
which
is
the
Power
and
Activity
of
the
Spirit
of
Nature
or
Inferiour
Soul
of
the
World
,
who
is
as
fit
an
Agent
to
transmit
particular
Souls
,
as
she
is
to
move
the
parts
of
Matter
.
But
of
this
hereafter
.
12.
What
has
been
said
is
enough
for
the
present
to
illustrate
the
pretended
obscurity
and
unconceivableness
of
this
Mystery
.
So
that
I
have
fully
made
good
all
the
four
parts
of
my
Answer
to
that
Objection
that
would
have
supplanted
the
force
of
my
strongest
Arguments
for
the
Souls
Immortality
,
and
have
clearly
proved
,
that
though
this
sequel
did
necessarily
result
from
them
,
That
the
Souls
both
of
Men
and
Beasts
did
Prae-exist
,
yet
to
unprejudiced
reason
there
is
no
Absurdity
nor
Inconvenience
at
all
in
the
Opinion
.
And
therefore
this
Obstacle
being
removed
,
I
shall
the
more
chearfully
proceed
to
the
demonstrating
of
the
Souls
actual
Separation
from
the
Body
.
CHAP.
XV.
1.
What
is
meant
by
the
Separation
of
the
Soul
,
with
a
confutation
of
Regius
,
who
would
stop
her
in
the
dead
Corps
.
2.
An
Answer
to
those
that
profess
themselves
puzled
how
the
Soul
can
get
out
of
the
Body
.
3.
That
there
is
a
threefold
Vital
Congruity
to
be
found
in
three
several
Subjects
.
4.
That
this
triple
Congruity
is
also
competible
to
one
Subject
,
viz.
the
Soul
of
Man
5.
That
upon
this
Hypothesis
it
is
very
intelligible
how
the
Soul
may
leave
the
Body
.
6.
That
her
Union
with
the
aereal
Vehicle
may
be
very
suddain
,
and
as
it
were
in
a
moment
.
7.
That
the
Soul
is
actually
separate
from
the
Body
is
to
be
proved
either
by
History
or
Reason
.
Examples
of
the
former
kinde
out
of
Pliny
,
Herodotus
,
Ficinus
.
8.
Whether
the
Exstasie
of
Witches
prove
an
actual
separation
of
the
Soul
from
the
Body
.
9.
That
this
real
separation
of
the
Soul
in
Exstasie
is
very
possible
.
10.
How
the
Soul
may
be
loosned
and
leave
the
Body
,
and
yet
return
thither
again
.
11.
That
though
Reason
and
Will
cannot
in
this
life
release
the
Soul
from
the
Body
,
yet
Passion
may
;
and
yet
so
that
she
may
return
again
.
12.
The
peculiar
power
of
Desire
for
this
purpose
.
13.
Of
Cardans
Exstasies
,
and
the
Ointment
of
Witches
,
and
what
truth
there
may
be
in
their
confessions
.
1.
COncerning
the
actual
and
local
Separation
of
the
Soul
from
the
Body
,
it
is
manifest
that
it
is
to
be
understood
of
this
Terrestrial
Body
.
For
to
be
in
such
a
separate
state
,
as
to
be
where
no
Body
or
Matter
is
,
is
to
be
out
of
the
World
:
the
whole
Universe
being
so
thick
set
with
Matter
,
or
Body
,
that
there
is
not
to
be
found
the
least
vacuity
therein
.
The
question
therefore
is
onely
,
whether
upon
death
the
Soul
can
pass
from
the
Corps
into
some
other
place
.
Henricus
Regius
seems
to
arrest
her
there
by
that
general
law
of
Nature
,
termed
the
law
of
Immutability
;
whereby
every
thing
is
to
continue
in
the
same
condition
it
once
is
in
,
till
something
else
change
it
.
But
the
application
of
this
law
is
very
grosly
injust
in
this
case
.
For
as
I
have
above
intimated
,
the
Union
of
the
Soul
with
the
Body
is
upon
certain
terms
;
neither
is
every
peece
of
Matter
fit
for
every
Soul
to
unite
with
,
as
Aristotle
of
old
has
very
solidly
concluded
.
Wherefore
that
condition
of
the
Matter
being
not
kept
,
the
Soul
is
no
longer
engaged
to
the
Body
.
What
he
here
says
for
the
justifying
of
himself
,
is
so
arbitrarious
,
so
childish
and
ridiculous
,
that
,
according
to
the
merit
thereof
,
I
shall
utterly
neglect
it
,
and
pass
it
by
,
not
vouchsafing
of
it
any
Answer
.
2.
Others
are
much
puzled
in
their
imagination
,
how
the
Soul
can
get
out
of
the
Body
,
being
imprisoned
and
lockt
up
in
so
close
a
Castle
.
But
these
seem
to
forget
both
the
nature
of
the
Soul
,
with
the
tenuity
of
her
Vehicle
,
and
also
the
Anatomy
of
the
Body
.
For
considering
the
nature
of
the
Soul
her self
,
and
of
Matter
which
is
alike
penetrable
every
where
,
the
Soul
can
pass
through
solid
Iron
and
Marble
as
well
as
through
the
soft
Air
and
AEther
;
so
that
the
thickness
of
the
Body
is
no
impediment
to
her
.
Besides
,
her
Astral
Vehicle
is
of
that
tenuity
,
that
it self
can
as
easily
pass
the
smallest
pores
of
the
Body
,
as
the
Light
does
Glass
,
or
the
Lightning
the
Scabbard
of
a
Sword
without
tearing
or
scorching
of
it
.
And
lastly
,
whether
we
look
upon
that
principal
seat
of
the
Plastick
power
,
the
Heart
,
or
that
of
Perception
,
the
Brain
;
when
a
man
dies
,
the
Soul
may
collect
her self
and
the
small
residue
of
Spirits
(
that
may
haply
serve
her
in
the
inchoation
of
her
new
Vehicle
)
either
into
the
Heart
,
whence
is
an
easy
passage
into
the
Lungs
,
and
so
out
at
the
Mouth
;
or
else
into
the
Head
,
out
of
which
there
are
more
doors
open
then
I
will
stand
to
number
.
These
things
are
very
easily
imaginable
,
though
as
invisible
as
the
Air
,
in
whose
element
they
are
transacted
.
3.
But
that
they
may
still
be
more
perfectly
understood
,
I
shall
resume
again
the
consideration
of
that
Faculty
in
the
Plastick
part
of
the
Soul
,
which
we
call
Vital
Congruity
.
Which
according
to
the
number
of
Vehicles
,
we
will
define
to
be
threefold
,
Terrestrial
,
AEreal
,
and
AEthereal
or
Coelestial
.
That
these
Vital
Congruities
are
found
,
some
in
some
kinde
of
Spirits
,
and
others
in
othersome
,
is
very
plain
.
For
that
the
Terrestrial
is
in
the
Soul
of
Brutes
and
in
our
own
is
without
controversie
;
as
also
that
the
AEreal
in
that
kinde
of
Beings
which
the
Ancients
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
lastly
,
that
the
Heavenly
and
AEthereal
in
those
Spirits
that
Antiquity
more
properly
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
being
Inhabitants
of
the
Heavens
.
For
that
there
are
such
AEreal
and
AEthereal
Beings
that
are
analogous
to
Terrestrial
Animals
;
if
we
compare
the
nature
of
God
with
the
Phaenomena
of
the
world
,
it
cannot
prove
less
then
a
Demonstration
.
For
this
Earth
that
is
replenisht
with
living
Creatures
,
nay
put
in
all
the
Planets
too
that
are
in
the
world
,
and
fancy
them
inhabited
,
they
all
joyned
together
bear
not
so
great
a
proportion
to
the
rest
of
the
liquid
Matter
of
the
Universe
(
that
is
in
a
nearer
capacity
of
being
the
Vehicle
of
Life
)
as
a
single
Cumin-seed
to
the
Globe
of
the
Earth
.
But
how
ridiculous
a
thing
would
it
be
,
that
all
the
Earth
beside
being
neglected
,
onely
one
peece
thereof
no
better
then
the
rest
,
nor
bigger
then
the
smallest
seed
,
should
be
inhabited
?
The
same
may
be
said
also
of
the
compass
of
the
Aire
;
and
therefore
it
is
necessary
to
enlarge
their
Territories
,
and
confidently
to
pronounce
there
are
AEthereal
Animals
,
as
well
as
Terrestrial
and
AEreal
.
4.
It
is
plain
therefore
that
these
three
Congruities
are
to
be
found
in
severall
Subjects
;
but
that
which
makes
most
to
our
purpose
,
is
to
finde
them
in
one
,
and
that
in
the
Soule
of
Man
.
And
there
will
be
an
easy
intimation
thereof
,
if
we
consider
the
vast
difference
of
those
Faculties
that
we
are
sure
are
in
her
Perceptive
part
,
and
how
they
occasionally
emerge
,
and
how
upon
the
laying
asleep
of
one
,
others
will
spring
up
.
Neither
can
there
be
any
greater
difference
betwixt
the
highest
and
lowest
of
these
Vitall
congruities
in
the
Plastick
part
,
then
there
is
betwixt
the
highest
and
lowest
of
those
Faculties
that
result
from
the
Perceptive
.
For
some
Perceptions
are
the
very
same
with
those
of
Beasts
;
others
little
inferiour
to
those
that
belong
to
Angels
,
as
we
ordinarily
call
them
;
some
perfectly
brutish
,
others
purely
divine
:
why
therefore
may
there
not
reside
so
great
a
Latitude
of
capacities
in
the
Plastick
part
of
the
Soule
,
as
that
she
may
have
in
her
all
those
three
Vitall
Congruities
,
whereby
she
may
be
able
livingly
to
unite
as
well
with
the
Coelestial
and
AEreal
Body
,
as
with
this
Terrestrial
one
?
Nay
,
our
nature
being
so
free
and
multifarious
as
it
is
,
it
would
seem
a
reproach
to
Providence
,
to
deny
this
capacity
of
living
in
these
several
Vehicles
;
because
that
Divine
Nemesis
which
is
supposed
to
rule
in
the
world
,
would
seem
defective
without
this
contrivance
.
But
without
controversy
,
Eternall
Wisdome
and
Justice
has
forecast
that
which
is
the
best
:
and
,
unless
we
will
say
nothing
at
all
,
we
having
nothing
to
judge
by
but
our
own
Faculties
,
we
must
say
that
the
Forecast
is
according
to
what
we
,
upon
our
most
accurate
search
,
doe
conceive
to
be
the
best
.
For
there
being
no
Envy
in
the
Deity
,
as
Plato
somewhere
has
noted
,
it
is
not
to
be
thought
but
that
He
has
framed
our
Faculties
so
,
that
when
we
have
rightly
prepared
our selves
for
the
use
of
them
,
they
will
have
a
right
correspondency
with
those
things
that
are
offered
to
them
to
contemplate
in
the
world
.
And
truly
if
we
had
here
time
to
consider
,
I
doe
not
doubt
but
it
might
be
made
to
appear
a
very
rationall
thing
,
that
there
should
be
such
an
Amphibion
as
the
Soule
of
man
,
that
had
a
capacity
(
as
some
Creatures
have
to
live
either
in
the
Water
or
on
the
Earth
)
to
change
her
Element
,
and
after
her
abode
here
in
this
Terrestrial
Vehicle
amongst
Men
and
Beasts
,
to
ascend
into
the
company
of
the
AEreal
Genii
,
in
a
Vehicle
answerable
to
their
nature
.
5.
Supposing
then
this
triple
capacity
of
Vital
Congruity
in
the
Soule
of
Man
,
the
manner
how
she
may
leave
this
Body
is
very
intelligible
.
For
the
Bodies
fitness
of
temper
to
retain
the
Soule
being
lost
in
Death
,
the
lower
Vitall
Congruity
in
the
Soule
looseth
its
Object
,
and
consequently
its
Operation
.
And
therefore
as
the
letting
goe
one
thought
in
the
Perceptive
part
of
the
Soule
is
the
bringing
up
another
;
so
the
ceasing
of
one
Vitall
Congruity
is
the
wakening
of
another
,
if
there
be
an
Object
,
or
Subject
,
ready
to
entertain
it
;
as
certainly
there
is
,
partly
in
the
Body
,
but
mainly
without
it
.
For
there
is
a
vitall
Aire
that
pervades
all
this
lower
world
,
which
is
continued
with
the
life
of
all
things
,
and
is
the
chiefest
Principle
thereof
.
Whence
Theon
in
his
Scholia
upon
Aratus
interprets
that
Hemistich
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
a
secondary
meaning
as
spoken
of
the
Aire
,
which
he
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
naturall
Jupiter
,
in
whom
,
in
an
inferiour
sense
,
we
may
be
said
to
live
,
and
move
,
and
have
our
Being
:
for
without
Aire
,
neither
Fishes
,
Fowls
,
nor
Beasts
can
subsist
,
it
administring
the
most
immediate
matter
of
life
unto
them
,
by
feeding
&
refreshing
their
Animal
Spirits
.
Wherefore
upon
the
cessation
of
the
lowest
Vitall
Congruity
,
that
AEreal
capacity
awakening
into
Act
,
and
finding
so
fit
Matter
every
where
to
employ
her self
upon
,
the
Soule
will
not
faile
to
leave
the
Body
;
either
upon
choice
,
by
the
power
of
her
own
Imagination
&
Will
;
or
else
(
supposing
the
very
worst
that
can
happen
)
by
a
naturall
kinde
of
Attraction
,
or
Transvection
,
she
being
her self
,
in
that
stound
and
confusion
that
accompanies
Death
,
utterly
unsensible
of
all
things
.
For
the
Aire
without
being
more
whole
some
and
vitall
then
in
the
corrupt
caverns
of
the
dead
Body
,
and
yet
there
being
a
continuation
thereof
with
that
without
;
it
is
as
easy
to
understand
,
how
(
that
Principle
of
joyning
therewith
in
the
Plastick
part
of
the
Soule
being
once
excited
)
she
will
naturally
glide
out
of
the
Body
into
the
free
Aire
,
as
how
the
Fire
will
ascend
upwards
,
or
a
Stone
fall
downwards
:
for
neither
are
the
motions
of
these
meerly
Mechanicall
,
but
vitall
or
Magicall
,
that
cannot
be
resolved
into
meer
Matter
,
as
I
shall
demonstrate
in
my
Third
Book
.
6.
And
being
once
recovered
into
this
vast
Ocean
of
Life
,
and
sensible
Spirit
of
the
world
,
so
full
of
enlivening
Balsame
;
it
will
be
no
wonder
if
the
Soule
suddainly
regain
the
use
of
her
Perceptive
faculty
,
being
,
as
it
were
in
a
moment
,
regenerate
into
a
naturall
power
of
Life
and
Motion
,
by
so
happy
a
concurse
of
rightly-prepared
Matter
for
her
Plastick
part
vitally
to
unite
withall
.
For
grosser
generations
are
performed
in
almost
as
inconsiderable
a
space
of
time
;
if
those
Histories
be
true
,
of
extemporary
Sallads
,
sowne
and
gathered
not
many
hours
before
the
meale
they
are
eaten
at
:
and
of
the
suddain
ingendring
of
Frogs
upon
the
fall
of
rain
,
whole
swarms
whereof
that
had
no
Being
before
,
have
appeared
with
perfect
shape
and
liveliness
in
the
space
of
half
an
houre
,
after
some
more
unctuous
droppings
upon
the
dry
ground
;
as
I
find
not
onely
recited
out
of
Fallopius
,
Scaliger
,
and
others
,
but
have
been
certainly
my self
informed
of
it
by
them
that
have
been
eye-witnesses
thereof
;
as
Vaninus
also
professes
himself
to
have
been
by
his
friend
Johannes
Ginochius
,
who
told
him
for
a
certain
,
that
in
the
month
of
July
he
saw
with
his
own
eyes
a
drop
of
rain
suddenly
turned
into
a
Frog
.
By
such
examples
as
these
it
is
evident
,
that
the
reason
why
Life
is
so
long
a
compleating
in
Terrestrial
generations
,
is
onely
the
sluggishness
of
the
Matter
the
Plastick
power
works
upon
.
Wherefore
a
Soule
,
once
united
with
Aire
,
cannot
miss
of
being
able
,
in
a
manner
in
the
twinckling
of
an
eye
,
to
exercise
all
Perceptive
functions
again
,
if
there
was
ever
any
intercessation
of
them
in
the
astonishments
of
Death
.
7.
How
the
Soule
may
live
and
act
separate
from
the
Body
,
may
be
easily
understood
out
of
what
has
been
spoken
.
But
that
she
does
so
de
facto
,
there
are
but
two
wayes
to
prove
it
;
the
one
by
the
testimony
of
History
,
the
other
by
Reason
.
That
of
History
,
is
either
of
persons
perfectly
dead
,
or
of
those
that
have
been
subject
to
Ecstasies
,
or
rather
to
that
height
thereof
which
is
more
properly
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
the
Soule
does
really
leave
the
Body
,
and
yet
return
again
.
Of
this
latter
sort
is
that
example
that
Pliny
recites
of
Hermotimus
Clazomenius
,
whose
Soule
would
often
quit
her
Body
,
and
wander
up
and
down
;
and
after
her
return
tell
many
true
stories
of
what
she
had
seen
during
the
time
of
her
disjunction
.
The
same
,
Maximus
Tyrius
and
Herodotus
report
of
Aristaeus
Proconnesius
.
Marsilius
Ficinus
adjoyns
to
this
rank
that
narration
in
Aulus
Gellius
,
concerning
one
Cornelius
,
a
Priest
,
who
in
an
Ecstasie
saw
the
Battel
fought
betwixt
Caesar
and
Pompey
in
Thessalie
,
his
Body
being
then
at
Padua
;
and
yet
could
,
after
his
return
to
himself
,
punctually
declare
the
Time
,
Order
and
Success
of
the
Fight
.
That
in
Wierus
of
the
Weasell
coming
out
of
the
Souldiers
mouth
when
he
was
asleep
,
is
a
more
plain
example
:
which
,
if
it
were
true
,
would
make
Aristaeus
his
Pigeon
not
so
much
suspected
of
fabulosity
as
Pliny
would
have
it
.
Severall
Relations
there
are
in
the
world
to
this
effect
,
that
cannot
but
be
loudly
laughed
at
by
them
that
think
the
Soule
inseparable
from
the
Body
;
and
ordinarily
they
seem
very
ridiculous
also
to
those
that
think
it
is
separable
,
but
as
firmly
believe
that
it
is
never
,
nor
ever
can
be
,
separate
but
in
Death
.
8.
Bodinus
has
a
very
great
desire
,
notwithstanding
it
is
so
incredible
to
others
,
that
the
thing
should
be
true
;
it
being
so
evincing
an
argument
for
the
Soules
Immortality
.
And
he
thinks
this
Truth
is
evident
from
innumerable
examples
of
the
Ecstasies
of
Witches
:
which
we
must
confess
with
him
not
to
be
natural
;
but
that
they
amount
to
a
perfect
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
carrying
away
the
Soule
out
of
the
Body
,
the
lively
sense
of
their
meeting
,
and
dancing
,
and
adoring
the
Devill
,
and
the
mutuall
remembrance
of
the
persons
that
meet
one
another
there
at
such
a
time
,
will
be
no
infallible
Demonstration
that
they
were
there
indeed
,
while
their
Bodies
lay
at
home
in
Bed
.
Conformity
of
their
Confessions
concerning
the
same
Conventicle
is
onely
a
shrewd
probability
,
if
it
once
could
be
made
good
,
that
this
leaving
their
Bodies
were
a
thing
possible
.
For
when
they
are
out
of
them
,
they
are
much-what
in
the
same
condition
that
other
Spirits
are
,
and
can
imitate
what
shape
they
please
;
so
that
many
of
these
Transformations
into
Wolves
and
Cats
,
may
be
as
likely
of
the
Soule
having
left
thus
the
Body
,
as
by
the
Devils
possessing
the
Body
and
transfiguring
it
himself
.
And
what
these
aiery
Cats
or
Wolves
suffer
,
whether
cuttings
of
their
limbs
,
or
breaking
the
Back
,
or
any
such
like
mischief
,
that
the
Witch
in
her
Bed
suffers
the
like
,
may
very
well
arise
from
that
Magick
Sympathy
that
is
seated
in
the
Unity
of
the
Spirit
of
the
World
,
and
the
continuity
of
the
subtill
Matter
dispersed
throughout
.
The
Universe
in
some
sense
being
,
as
the
Stoicks
and
Platonists
define
it
,
one
vast
entire
Animal
.
9.
Now
that
this
reall
Separation
of
the
Soule
may
happen
in
some
Ecstasies
,
will
be
easily
admitted
,
if
we
consider
that
the
Soule
in
her
own
Nature
is
separable
from
the
Body
,
as
being
a
Substance
really
distinct
therefrom
;
and
that
all
Bodies
are
alike
penetrable
and
passable
to
her
,
she
being
devoid
of
that
corporeall
property
which
they
ordinarily
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
therefore
can
freely
slide
through
any
Matter
whatsoever
,
without
any
knocking
or
resistance
;
and
lastly
,
that
she
does
not
so
properly
impart
Heat
and
Motion
to
the
Body
,
as
Organization
:
and
therefore
when
the
Body
is
well
organized
,
and
there
be
that
due
temper
of
the
Blood
,
the
Heart
and
Pulse
will
in
some
measure
beat
,
and
the
Brain
will
be
replenish't
with
Spirits
,
and
therewith
the
whole
Body
,
though
the
Soule
were
out
of
it
.
In
which
case
(
saving
that
the
Spirit
of
Nature
cannot
be
excluded
thence
)
it
would
be
perfectly
Cartesius
his
Machina
without
Sense
;
though
seemingly
as
much
alive
as
any
animate
Creature
in
a
deep
sleep
.
Whence
it
appears
,
that
if
the
Soule
could
leave
the
Body
,
that
she
might
doe
it
for
a
certain
time
without
any
detriment
thereto
,
that
is
,
so
long
as
she
might
well
live
without
Repast
.
Which
fully
answers
their
fears
,
who
conceit
that
if
the
Soule
was
but
once
out
of
the
Body
,
perfect
Death
must
necessarily
ensue
,
and
all
possible
return
thither
be
precluded
.
10.
But
all
the
difficulty
is
to
understand
how
the
Soul
may
be
loosned
from
the
Body
,
while
the
Body
is
in
a
fit
condition
to
retain
her
.
That
is
a
very
great
Difficulty
indeed
,
and
in
a
manner
impossible
for
any
power
but
what
is
supernatural
.
But
it
is
not
hard
to
conceive
that
this
vital
fitness
in
the
Body
may
be
changed
,
either
by
way
of
natural
Disease
,
or
by
Art
.
For
why
may
not
some
certain
Fermentation
in
the
Body
so
alter
the
Blood
and
Spirits
,
that
the
powers
of
the
Plastick
part
of
the
Soul
may
cease
to
operate
,
as
well
as
sometimes
the
Perceptive
faculties
doe
,
as
in
Catalepsies
,
Apoplexies
,
and
the
like
?
Wherefore
this
passing
of
the
Soul
out
of
the
Body
in
Sleep
,
or
Ecstasie
,
may
be
sometime
a
certain
Disease
,
as
well
as
that
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
those
that
walk
in
their
sleep
.
Now
if
it
should
happen
that
some
such
distemper
should
arise
in
the
Body
,
as
would
very
much
change
the
Vital
Congruity
thereof
for
a
time
,
and
in
this
Paroxysm
that
other
Disease
of
the
Noctambuli
should
surprise
the
party
;
his
Imagination
driving
him
to
walk
to
this
or
that
place
,
his
Soul
may
very
easily
be
conceived
in
this
loosned
condition
it
lies
in
,
to
be
able
to
leave
the
Body
,
and
pass
in
the
Aire
,
as
other
Inhabitants
of
that
Element
doe
,
and
act
the
part
of
separate
Spirits
,
and
exercise
such
Functions
of
the
perceptive
faculty
,
as
they
do
that
are
quite
released
from
Terrestrial
Matter
.
Onely
here
is
the
difference
,
That
that
damp
in
the
Body
that
loosned
the
Union
of
the
Soul
being
spent
;
the
Soul
,
by
that
natural
Magick
I
have
more
then
once
intimated
,
will
certainly
return
to
the
Body
,
and
unite
with
it
again
as
firm
as
ever
.
But
no
man
can
when
he
pleases
pass
out
of
his
Body
thus
,
by
the
Imperium
of
his
Will
,
no
more
then
he
can
walk
in
his
Sleep
:
For
this
capacity
is
pressed
down
more
deep
into
the
lower
life
of
the
Soul
,
whither
neither
the
Liberty
of
Will
,
nor
free
Imagination
can
reach
.
11.
Passion
is
more
likely
to
take
effect
in
this
case
then
either
of
the
other
two
Powers
,
the
seat
of
Passions
being
originally
in
the
Heart
,
which
is
the
chief
Fort
of
these
lower
Faculties
;
and
therefore
by
their
propinquity
can
more
easily
act
upon
the
first
Principles
of
Vital
Union
.
The
effect
of
these
has
been
so
great
,
that
they
have
quite
carried
the
Soul
out
of
the
Body
,
as
appears
in
sundry
Histories
of
that
kinde
.
For
both
Sophocles
and
Dionysius
the
Sicilian
Tyrant
died
suddainly
upon
the
news
of
a
Tragick
Victory
;
as
Polycrita
also
a
Noble-Woman
of
the
Isle
of
Naxus
,
the
Poet
Philippides
,
and
Diagoras
of
Rhodes
,
upon
the
like
excess
of
Joy
.
We
might
adde
examples
of
sudden
Fear
and
Grief
,
but
it
is
needless
.
It
is
a
known
and
granted
Truth
,
that
Passion
has
so
much
power
over
the
vital
temper
of
the
Body
,
as
to
make
it
an
unfit
mansion
for
the
Soul
;
from
whence
will
necessarily
follow
her
disunion
from
it
.
Now
if
Passion
will
so
utterly
change
the
Harmony
of
the
Blood
and
Spirits
,
as
quite
to
release
the
Soul
from
the
Body
by
a
perfect
Death
;
why
may
it
not
sometime
act
on
this
side
that
degree
,
and
onely
bring
a
present
intemperies
,
out
of
which
the
Body
may
recover
,
and
consequently
regain
the
Soul
back
again
,
by
virtue
of
that
Mundane
Sympathy
I
have
so
often
spoke
of
?
12.
Now
of
all
Passions
whatever
,
excess
of
Desire
is
fittest
for
this
more
harmless
and
momentany
ablegation
of
the
Soul
from
the
Body
;
because
the
great
strength
thereof
is
so
closely
assisted
with
the
imagination
of
departing
to
the
place
where
the
party
would
be
,
that
upon
disunion
not
amounting
to
perfect
Death
,
the
power
of
Fancy
may
carry
the
Soul
to
the
place
intended
;
and
being
satisfied
and
returned
,
may
rekindle
life
in
the
Body
to
the
same
degree
it
had
before
it
was
infested
by
this
excess
of
Desire
.
This
is
that
,
if
any
thing
,
that
has
made
dying
men
visit
their
friends
before
their
departure
,
at
many
miles
distance
,
their
Bodies
still
keeping
their
sick
bed
;
and
those
that
have
been
well
,
give
a
visit
to
their
sick
friends
,
of
whose
health
they
have
been
over-desirous
and
solicitous
.
For
this
Ecstasie
is
really
of
the
Soul
,
and
not
of
the
Blood
or
Animal
Spirits
;
neither
of
which
have
any
Sense
or
Perception
in
them
at
all
.
And
therefore
into
this
Principle
is
to
be
resolved
that
Story
which
Martinus
Del-Rio
reports
of
a
Lad
who
,
through
the
strength
of
Imagination
and
Desire
of
seeing
his
Father
,
fell
into
an
Ecstasie
;
and
after
he
came
to
himself
,
confidently
affirmed
he
had
seen
him
,
and
told
infallible
circumstances
of
his
being
present
with
him
.
13.
That
Cardan
and
others
could
fall
into
an
Ecstasie
when
they
pleased
,
by
force
of
Imagination
and
Desire
to
fall
into
it
,
is
recorded
and
believed
by
very
grave
and
sober
Writers
:
but
whether
they
could
ever
doe
it
to
a
compleat
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
local
disjunction
of
the
Soul
from
the
Body
,
I
know
none
that
dare
affirm
;
such
events
being
rather
the
chances
of
Nature
and
Complexion
,
as
in
the
Noctambuli
,
then
the
effects
of
our
Will.
But
we
cannot
assuredly
conclude
but
that
Art
may
bring
into
our
own
power
and
ordering
that
which
natural
causes
put
upon
us
sometimes
without
our
leaves
.
But
whether
those
Oyntments
of
Witches
have
any
such
effect
,
or
whether
those
unclean
Spirits
they
deal
with
,
by
their
immediate
presence
in
their
Bodies
,
cannot
for
a
time
so
suppress
or
alter
their
Vital
fitness
to
such
a
degree
as
will
loosen
the
Soul
,
I
leave
to
more
curious
Inquisitors
to
search
after
.
It
is
sufficient
that
I
have
demonstrated
a
very
intelligible
possibility
of
this
actual
separation
without
Death
properly
so
called
.
From
whence
the
peremptory
Confessions
of
Witches
,
and
the
agreement
of
the
story
which
they
tell
in
several
,
as
well
those
that
are
there
bodily
,
as
they
that
leave
their
Bodies
behinde
them
,
especially
when
at
their
return
they
bring
something
home
with
them
,
as
a
permanent
sign
of
their
being
at
the
place
,
is
(
though
it
may
be
all
the
delusion
of
their
Familiars
)
no
contemptible
probability
of
their
being
there
indeed
where
they
declare
they
have
been
.
For
these
are
the
greatest
evidences
that
can
be
had
in
humane
affairs
:
And
nothing
,
so
much
as
the
supposed
Impossibility
thereof
,
has
deterred
men
from
believing
the
thing
to
be
true
.
CHAP.
XVI
.
1.
That
Souls
departed
communicate
Dreams
.
2.
Examples
of
Apparitions
of
Souls
deceased
.
3.
Of
Apparitions
in
fields
where
pitcht
Battels
have
been
fought
;
as
also
of
those
in
Churchyards
,
and
other
vaporous
places
.
4.
That
the
Spissitude
of
the
Air
may
well
contribute
to
the
easiness
of
the
appearing
of
Ghosts
and
Spectres
.
5.
A
further
proof
thereof
from
sundry
examples
.
6.
Of
Marsilius
Ficinus
his
appearing
after
death
.
7.
With
what
sort
of
people
such
examples
as
these
avail
little
.
8.
Reasons
to
perswade
the
unprejudiced
that
ordinarily
those
Apparitions
that
bear
the
shape
and
person
of
the
deceased
,
are
indeed
the
Souls
of
them
.
1.
THE
Examples
of
the
other
sort
,
viz.
of
the
appearing
of
the
Ghosts
of
men
after
death
,
are
so
numerous
and
frequent
in
all
mens
mouths
,
that
it
may
seem
superfluous
to
particularize
in
any
.
This
appearing
is
either
by
Dreams
,
or
open
Vision
,
In
Dreams
,
as
that
which
hapned
to
Avenzoar
Albumaron
an
Arabian
Physitian
,
to
whom
his
lately-deceased
friend
suggested
in
his
sleep
a
very
soverain
Medicine
for
his
sore
Eyes
.
Like
to
this
is
that
in
Diodorus
concerning
Isis
Queen
of
AEgypt
,
whom
he
reports
to
have
communicated
remedies
to
the
AEgyptians
in
their
sleep
after
her
death
,
as
well
as
she
did
when
she
was
alive
.
Of
this
kinde
is
also
that
memorable
story
of
Posidonius
the
Stoick
,
concerning
two
young
men
of
Arcadia
,
who
being
come
to
Megara
,
and
lying
the
one
at
a
Victuallers
,
the
other
in
an
Inne
;
he
in
the
Inne
while
he
was
asleep
dream'd
that
his
Fellow-traveller
earnestly
desired
him
to
come
and
help
him
,
as
being
assaulted
by
the
Victualler
,
and
in
danger
to
be
killed
by
him
:
But
he
,
after
he
was
perfectly
awake
,
finding
it
but
a
Dream
,
neglected
it
.
But
faln
asleep
again
,
his
murdered
friend
appeared
to
him
the
second
time
,
beseeching
him
,
that
though
he
did
not
help
him
alive
,
yet
he
would
see
his
Death
revenged
;
telling
him
how
the
Victualler
had
cast
his
Body
into
a
Dung-cart
,
and
that
if
he
would
get
up
timely
in
the
morning
,
and
watch
at
the
Town-gate
,
he
might
thereby
discover
the
murder
:
which
he
did
accordingly
,
and
so
saw
Justice
done
on
the
Murderer
.
Nor
does
the
first
Dream
make
the
second
impertinent
to
our
purpose
:
For
as
that
might
be
from
the
strength
of
Imagination
,
and
desire
of
help
in
the
distressed
Arcadian
,
impressed
on
the
Spirit
of
the
World
,
and
so
transmitted
to
his
friend
asleep
(
a
condition
fittest
for
such
communications
;
)
so
it
is
plain
that
this
after
his
Death
must
fail
,
if
his
Soul
did
either
cease
to
be
or
to
act
.
And
therefore
it
is
manifest
that
she
both
was
and
did
act
,
and
suggested
this
Dream
in
revenge
of
the
Murder
.
Of
which
kinde
there
be
infinite
examples
,
I
mean
of
Murders
discovered
by
Dreams
,
the
Soul
of
the
person
murdered
seeming
to
appear
to
some
or
other
asleep
,
and
to
make
his
complaint
to
them
.
But
I
will
content
my self
onely
to
adde
an
Example
of
Gratitude
to
this
of
Revenge
.
As
that
of
Simonides
,
who
lighting
by
chance
on
a
dead
Body
by
the
Sea
side
,
and
out
of
the
sense
of
Humanity
bestowing
Burial
upon
it
,
was
requited
with
a
Dream
that
saved
his
life
.
For
he
was
admonisht
to
desist
from
his
Voyage
he
intended
by
Sea
,
which
the
Soul
of
the
deceased
told
him
would
be
so
perillous
,
that
it
would
hazard
the
lives
of
the
Passengers
.
He
believed
the
Vision
,
and
abstaining
was
safe
:
those
others
that
went
suffered
Shipwrack
.
2.
We
will
adjoyn
onely
an
Example
or
two
of
that
other
kind
of
Visions
,
which
are
ordinarily
called
the
Apparitions
of
the
dead
.
And
such
is
that
which
Pliny
relates
at
large
in
his
Epistle
to
Sura
,
of
an
house
haunted
at
Athens
,
and
freed
by
Athenodorus
the
Philosopher
,
after
the
Body
of
that
person
that
appeared
to
him
was
digged
up
,
and
interred
with
due
solemnity
.
It
is
not
a
thing
unlikely
,
that
most
houses
that
are
haunted
,
are
so
chiefly
from
the
Soules
of
the
deceased
;
who
have
either
been
murdered
,
or
some
way
injured
,
or
have
some
hid
treasure
to
discover
,
or
the
like
.
And
persons
are
haunted
for
the
like
causes
,
as
well
as
houses
;
as
Nero
was
after
the
murdering
of
his
Mother
;
Otho
pull'd
out
of
his
bed
in
the
night
by
the
Ghost
of
Galba
.
Such
instances
are
infinite
:
as
also
those
wherein
the
Soule
of
ones
friend
,
suppose
Father
,
Mother
,
or
Husband
,
have
appeared
to
give
them
good
counsell
,
and
to
instruct
them
of
the
event
of
the
greatest
affairs
of
their
life
.
The
Ghosts
also
of
deceased
Lovers
have
been
reported
to
adhere
to
their
Paramours
,
after
they
had
left
their
Bodies
;
taking
all
opportunities
to
meet
them
in
Solitude
,
whether
by
day
or
by
night
.
3.
There
be
also
other
more
fortuitous
occursions
of
these
deceased
Spirits
;
of
which
one
can
give
no
account
,
unless
it
be
,
because
they
find
themselves
in
a
more
easy
capacity
to
appear
.
As
haply
it
may
be
in
Fields
after
great
slaughters
of
Armies
,
and
in
publick
Buriall-places
.
Though
some
would
ridiculously
put
off
these
Apparitions
,
by
making
them
nothing
but
the
reek
or
vapour
of
the
Bodies
of
the
dead
,
which
they
fancy
will
fall
into
the
like
stature
and
shape
with
the
man
it
comes
from
:
Which
yet
Cardan
playes
the
fool
in
as
well
as
Vaninus
and
others
;
as
he
does
also
in
his
account
of
those
Spectra
that
appear
so
ordinarily
in
Iseland
,
where
the
Inhabitants
meet
their
deceased
friends
in
so
lively
an
Image
,
that
they
salute
them
and
embrace
them
for
the
same
persons
;
not
knowing
of
their
death
,
unless
by
their
suddain
disappearing
,
or
by
after-information
that
they
were
then
dead
.
This
he
imputes
partly
to
the
Thickness
of
the
Aire
,
and
partly
to
the
foule
food
and
gross
spirits
of
the
Islanders
;
and
yet
implies
,
that
their
fancies
are
so
strong
,
as
to
convert
the
thick
vaporous
aire
into
the
compleat
shape
of
their
absent
and
deceased
acquaintance
,
and
so
perswade
themselves
that
they
see
them
,
and
talk
with
them
,
whenas
it
is
nothing
else
but
an
aiery
Image
made
by
the
power
of
their
own
Fancy
.
But
certainly
it
had
been
better
flatly
to
have
denied
the
Narration
,
then
to
give
so
slight
and
unprobable
reason
of
the
Phaenomenon
.
4.
That
the
Spissitude
of
the
Aire
in
that
place
may
contribute
something
to
the
frequency
of
these
Spectra
,
is
rationall
enough
.
For
it
being
more
thick
,
it
is
the
more
easily
reduced
to
a
visible
consistency
:
but
must
be
shaped
,
not
by
the
fancy
of
the
Spectatour
,
(
for
that
were
a
monstrous
power
)
but
by
the
Imagination
of
the
Spirit
that
actuates
its
own
Vehicle
of
that
gross
Aire
.
For
the
same
reason
also
in
other
places
these
Apparitions
haply
appear
oftner
in
the
Night
then
in
the
Day
,
the
Aire
being
more
clammy
and
thick
after
the
Sun
has
been
some
while
down
then
before
.
To
which
also
that
custome
of
the
Lappians
,
a
people
of
Scandia
,
seems
something
to
agree
;
who
,
as
Caspar
Peucerus
relates
,
are
very
much
haunted
with
Apparitions
of
their
deceased
friends
.
For
which
trouble
they
have
no
remedy
but
burying
them
under
their
Hearth
.
Which
Ceremony
can
have
no
naturall
influence
upon
these
Lemures
,
unless
they
should
hereby
be
engaged
to
keep
in
a
warmer
aire
,
&
consequently
more
rarified
,
then
if
they
were
interred
elsewhere
,
Or
rather
because
their
Bodies
will
sooner
putrify
by
the
warmth
of
the
hearth
;
whenas
otherwise
the
coldness
of
that
Clime
would
permit
them
to
be
sound
a
longer
time
,
and
consequently
be
fit
for
the
Souls
of
the
deceased
to
have
recourse
to
and
replenish
their
Vehicle
with
such
a
Cambium
or
gluish
moisture
,
as
will
make
it
far
easier
to
be
commanded
into
a
visible
consistence
.
5.
That
this
facilitates
their
condition
of
appearing
,
is
evident
from
that
known
recourse
these
infestant
Spirits
have
to
their
dead
Bodies
.
As
is
notorious
in
the
History
of
Cuntius
,
which
I
have
set
down
at
large
in
my
Antidote
,
Lib.
3.
Cap.
9.
and
of
the
Silesian
Shoomaker
and
his
Maid
in
the
foregoing
Chapter
.
To
which
you
may
adde
what
Agrippa
writes
out
of
the
Cretian
Annals
,
How
there
the
Catechanes
,
that
is
the
Spirits
of
the
deceased
Husbands
,
would
be
very
troublesome
to
their
Wives
,
&
endeavour
to
lye
with
them
,
while
they
could
have
any
recourse
to
their
dead
Bodies
.
Which
mischief
therefore
was
prevented
by
a
Law
,
that
if
any
Woman
was
thus
infested
,
the
Body
of
her
Husband
should
be
burnt
,
and
his
Heart
struck
through
with
a
stake
.
Which
also
put
a
speedy
end
to
those
stirs
and
tragedies
the
Ghost
of
Cuntius
and
those
others
caused
at
Pentsch
and
Breslan
in
Silesia
.
The
like
disquietnesses
are
reported
to
have
hapned
in
the
year
1567.
at
Trawtenaw
a
city
of
Bohemia
,
by
one
Stephanus
Hubener
,
who
was
to
admiration
grown
rich
,
as
Cuntius
of
Pentsch
,
and
when
he
died
,
did
as
much
mischief
to
his
fellow-Citizens
.
For
he
would
ordinarily
appear
in
the
very
shape
he
was
when
he
was
alive
,
and
such
as
he
met
would
salute
them
with
so
close
embraces
,
that
he
caused
many
to
fall
sick
and
several
to
die
by
the
unkinde
huggs
he
gave
them
.
But
burning
his
Body
rid
the
Town
of
the
perilous
occursations
of
this
malicious
Gobling
.
All
which
instances
doe
prove
not
onely
the
appearing
of
Souls
after
they
have
left
this
life
,
but
also
that
some
thickning
Matter
,
such
as
may
be
got
either
from
Bodies
alive
,
or
lately
dead
,
or
as
fresh
as
those
that
are
but
newly
dead
(
as
the
Body
of
this
Hubener
was
,
though
it
had
lyen
20
weeks
in
the
Grave
,
)
or
lastly
from
thick
vaporous
Air
,
may
facilitate
much
their
appearing
,
and
so
invite
them
to
play
tricks
,
when
they
can
doe
it
at
so
cheap
a
rate
;
though
they
have
little
or
no
end
in
doing
them
,
but
the
pleasing
of
their
own
,
either
ludicrous
,
or
boisterous
and
domineering
,
humour
.
6.
But
of
any
private
person
that
ever
appeared
upon
design
after
his
death
,
there
is
none
did
upon
a
more
noble
one
then
that
eximious
Platonist
Marsilius
Ficinus
;
who
having
,
as
Baronius
relates
,
made
a
solemn
vow
with
his
fellow-Platonist
Michael
Mercatus
(
after
they
had
been
pretty
warmly
disputing
of
the
Immortality
of
the
Soul
,
out
of
the
Principles
of
their
Master
Plato
)
that
whether
of
them
two
died
first
should
appear
to
his
friend
,
and
give
him
certain
information
of
that
Truth
;
(
it
being
Ficinus
his
fate
to
die
first
,
and
indeed
not
long
after
this
mutual
resolution
)
he
was
mindful
of
his
promise
when
he
had
left
the
Body
.
For
Michael
Mercatus
being
very
intent
at
his
Studies
betimes
on
a
morning
,
heard
an
horse
riding
by
with
all
speed
,
and
observed
that
he
stopped
at
his
window
;
and
therewith
heard
the
voice
of
his
friend
Ficinus
crying
out
aloud
,
O
Michael
,
Michael
,
vera
,
vera
sunt
illa
.
Whereupon
he
suddenly
opened
the
window
,
and
espying
Marsilius
on
a
white
Steed
,
called
after
him
;
but
he
vanisht
in
his
sight
.
He
sent
therefore
presently
to
Florence
to
know
how
Marsilius
did
;
and
understood
that
he
died
about
that
hour
he
called
at
his
window
,
to
assure
him
of
his
own
and
other
mens
Immortalities
.
7.
The
Examples
I
have
produced
of
the
appearing
of
the
Souls
of
men
after
death
,
considering
how
clearly
I
have
demonstrated
the
separability
of
them
from
the
Body
,
and
their
capacity
of
Vital
Union
with
an
aiery
Vehicle
,
cannot
but
have
their
due
weight
of
Argument
with
them
that
are
unprejudiced
.
But
as
for
those
that
have
their
minds
enveloped
in
the
dark
mist
of
Atheism
,
that
lazy
and
Melancholy
saying
which
has
dropt
from
the
careless
pen
of
that
uncertain
Writer
Cardan
,
Orbis
magnus
est
,
&
aevum
longum
,
&
error
ac
timor
multum
in
hominibus
possunt
,
will
prevail
more
with
them
then
all
the
Stories
the
same
Authour
writes
of
Apparitions
,
or
whatever
any
one
else
can
adde
unto
them
.
And
others
that
doe
admit
of
these
things
,
praeconceptions
from
Education
,
That
the
Soul
when
she
departs
this
life
,
is
suddenly
either
twitched
up
into
the
Coelum
Empyreum
,
or
hurried
down
headlong
towards
the
Centre
of
the
Earth
,
makes
the
Apparitions
of
the
Ghosts
of
men
altogether
incredible
to
them
;
they
always
substituting
in
their
place
some
Angel
or
Devil
which
must
represent
their
persons
,
themselves
being
not
at
leisure
to
act
any
such
part
.
8.
But
Misconceit
and
Prejudice
,
though
it
may
hinder
the
force
of
an
Argument
with
those
that
are
in
that
manner
entangled
,
yet
Reason
cannot
but
take
place
with
them
that
are
free
.
To
whom
I
dare
appeal
whether
(
considering
the
aereal
Vehicles
of
Souls
which
are
common
to
them
with
other
Genii
,
so
that
whatever
they
are
fancied
to
doe
in
their
stead
,
they
may
perform
themselves
;
as
also
how
congruous
it
is
,
that
those
persons
that
are
most
concerned
,
when
it
is
in
their
power
,
should
act
in
their
own
affairs
,
as
in
detecting
the
Murtherer
,
in
disposing
their
estate
,
in
rebuking
injurious
Executors
,
in
visiting
and
counselling
their
Wives
and
Children
,
in
forewarning
them
of
such
and
such
courses
,
with
other
matters
of
like
sort
;
to
which
you
may
adde
the
profession
of
the
Spirit
thus
appearing
,
of
being
the
Soul
of
such
an
one
,
as
also
the
similitude
of
person
;
and
that
all
this
adoe
is
in
things
very
just
and
serious
,
unfit
for
a
Devil
with
that
care
and
kindness
to
promote
,
and
as
unfit
for
a
good
Genius
,
it
being
below
so
noble
a
nature
to
tell
a
Lie
,
especially
when
the
affair
may
be
as
effectually
transacted
without
it
;
)
I
say
,
I
dare
appeal
to
any
one
,
whether
all
these
things
put
together
and
rightly
weighed
,
the
violence
of
prejudice
not
pulling
down
the
ballance
,
it
will
not
be
certainly
carried
for
the
present
cause
;
and
whether
any
indifferent
Judge
ought
not
to
conclude
,
if
these
Stories
that
are
so
frequent
every
where
and
in
all
Ages
concerning
the
Ghosts
of
men
appearing
be
but
true
,
that
it
is
true
also
that
it
is
their
Ghosts
,
and
that
therefore
the
Souls
of
men
subsist
and
act
after
they
have
left
these
earthly
Bodies
.
CHAP.
XVII
.
1.
The
preeminence
of
Arguments
drawn
from
Reason
above
those
from
Story
.
2.
The
first
step
toward
a
Demonstration
of
Reason
that
the
Soul
acts
out
of
her
Body
,
for
that
she
is
an
immaterial
Substance
separable
therefrom
.
3.
The
second
,
That
the
immediate
instruments
for
Sense
,
Motion
,
and
Organization
of
the
Body
,
are
certain
subtile
and
tenuious
Spirits
.
4.
A
comparison
betwixt
the
Soul
in
the
Body
and
the
AEreal
Genii
,
5.
Of
the
nature
of
Daemons
from
the
account
of
Marcus
the
Eremite
,
and
how
the
Soul
is
presently
such
,
having
once
left
this
Body
.
6.
An
Objection
concerning
the
Souls
of
Brutes
:
to
which
is
answered
,
First
by
way
of
concession
;
7.
Secondly
,
by
confuting
the
Arguments
for
the
former
concession
.
8.
That
there
is
no
rational
doubt
at
all
of
the
Humane
Soul
acting
after
death
.
9.
A
further
Argument
of
her
activity
out
of
this
Body
,
from
her
conflicts
with
it
while
she
is
in
it
.
10.
As
also
from
the
general
hope
and
belief
of
all
Nations
,
that
they
shall
live
after
death
.
1.
BUT
we
proceed
now
to
what
is
less
subject
to
the
evasions
and
misinterpretations
of
either
the
Profane
or
Superstitious
.
For
none
but
such
as
will
profess
themselves
meer
Brutes
can
cast
off
the
Decrees
and
Conclusions
of
Philosophy
and
Reason
;
though
they
think
that
in
things
of
this
nature
they
may
,
with
a
great
deal
of
applause
and
credit
,
refuse
the
testimony
of
other
mens
senses
if
not
of
their
own
:
all
Apparitions
being
with
them
nothing
but
the
strong
surprisals
of
Melancholy
and
Imagination
.
But
they
cannot
with
that
ease
nor
credit
silence
the
Deductions
of
Reason
,
by
saying
it
is
but
a
Fallacy
,
unlesse
they
can
shew
the
Sophisme
:
which
they
cannot
doe
,
where
it
is
not
.
2.
To
carry
on
therefore
our
present
Argument
in
a
rational
way
,
and
by
degrees
;
we
are
first
to
consider
,
That
(
according
as
already
has
been
clearly
demonstrated
)
there
is
a
Substance
in
us
which
is
ordinarily
called
the
Soul
,
really
distinct
from
the
Body
,
(
for
otherwise
how
can
it
be
a
Substance
?
)
And
therefore
it
is
really
and
locally
separable
from
the
Body
.
Which
is
a
very
considerable
step
towards
what
we
aim
at
.
3.
In
the
next
place
we
are
to
take
notice
,
That
the
immediate
Instrument
of
the
Soul
are
those
tenuious
and
aereal
particles
which
they
ordinarily
call
the
Spirits
;
that
these
are
they
by
which
the
Soul
hears
,
sees
,
feels
,
imagines
,
remembers
,
reasons
,
and
by
moving
which
,
or
at
least
directing
their
motion
,
she
moves
likewise
the
Body
;
and
by
using
them
,
or
some
subtile
Matter
like
them
,
she
either
compleats
,
or
at
least
contributes
to
the
Bodies
Organization
.
For
that
the
Soul
should
be
the
Vital
Architect
of
her
own
house
,
that
close
connexion
and
sure
possession
she
is
to
have
of
it
,
distinct
and
secure
from
the
invasion
of
any
other
particular
Soul
,
seems
no
slight
Argument
.
And
yet
that
while
she
is
exercising
that
Faculty
,
she
may
have
a
more
then
ordinary
Union
or
Implication
with
the
Spirit
of
Nature
,
or
the
Soul
of
the
World
,
so
far
forth
as
it
is
Plastick
,
seems
not
unreasonable
:
and
therefore
is
asserted
by
Plotinus
;
and
may
justly
be
suspected
to
be
true
,
if
we
attend
to
the
prodigious
effects
of
the
Mothers
Imagination
derived
upon
the
Infant
,
which
sometimes
are
so
very
great
,
that
,
unless
she
raised
the
Spirit
of
Nature
into
consent
,
they
might
well
seem
to
exceed
the
power
of
any
Cause
.
I
shall
abstain
from
producing
any
Examples
till
the
proper
place
:
in
the
mean
time
I
hope
I
may
be
excused
from
any
rashness
in
this
assignation
of
the
cause
of
those
many
and
various
Signatures
found
in
Nature
,
so
plainly
pointing
at
such
a
Principle
in
the
World
as
I
have
intimated
before
.
4.
But
to
return
,
and
cast
our
eye
upon
the
Subject
in
hand
.
It
appears
from
the
two
precedent
Conclusions
,
that
the
Soul
considered
as
invested
immediately
with
this
tenuious
Matter
we
speak
of
,
which
is
her
inward
Vehicle
,
has
very
little
more
difference
from
the
aereal
Genii
,
then
a
man
in
a
Prison
from
one
that
is
free
.
The
one
can
onely
see
,
and
suck
air
through
the
Grates
of
the
Prison
,
and
must
be
annoyed
with
all
the
stench
and
unwholsome
fumes
of
that
sad
habitation
;
whenas
the
other
may
walk
and
take
the
fresh
air
,
where
he
finds
it
most
commodious
and
agreeable
.
This
difference
there
is
betwixt
the
Genii
and
an
incorporated
Soul
.
The
Soul
,
as
a
man
faln
into
a
deep
pit
,
(
who
can
have
no
better
Water
,
nor
Air
,
nor
no
longer
enjoyment
of
the
Sun
,
and
his
chearful
light
and
warmth
,
then
the
measure
and
quality
of
the
pit
will
permit
him
)
so
she
once
immured
in
the
Body
cannot
enjoy
any
better
Spirits
(
in
which
all
her
life
and
comfort
consists
)
then
the
constitution
of
the
Body
after
such
circuits
of
concoction
can
administer
to
her
.
But
those
Genii
of
the
Aire
,
who
possess
their
Vehicles
upon
no
such
hard
terms
,
if
themselves
be
not
in
fault
,
may
by
the
power
of
their
minds
accommodate
themselves
with
more
pure
and
impolluted
Matter
,
and
such
as
will
more
easily
conspire
with
the
noblest
and
divinest
functions
of
their
Spirit
.
In
brief
therefore
,
if
we
consider
things
aright
,
we
cannot
abstain
from
strongly
surmising
,
that
there
is
no
more
difference
betwixt
a
Soule
and
an
aëreal
Genius
,
then
there
is
betwixt
a
Sword
in
the
scabbard
and
one
out
of
it
:
and
that
a
Soule
is
but
a
Genius
in
the
Body
,
and
a
Genius
a
Soule
out
of
the
Body
;
as
the
Antients
also
have
defined
,
giving
the
same
name
,
as
well
as
nature
,
promiscuously
to
them
both
,
by
calling
them
both
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
I
have
elsewhere
noted
.
5.
This
is
very
consonant
to
what
Michael
Psellus
sets
down
,
from
the
singular
knowledge
and
experience
of
Marcus
the
Eremite
,
in
these
matters
;
who
describes
the
nature
of
these
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
being
throughout
Spirit
and
Aire
;
whence
they
heare
and
see
and
feel
in
every
part
of
their
Body
.
Which
he
makes
good
by
this
reason
,
and
wonders
at
the
ignorance
of
men
that
doe
not
take
notice
of
it
,
viz.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
it
is
neither
Bones
,
nor
Nerves
,
nor
any
gross
or
visible
part
of
the
Body
,
or
of
any
Organ
thereof
,
whereby
the
Soule
immediately
exercises
the
functions
of
Sense
;
but
that
it
is
the
Spirits
that
are
her
nearest
and
inmost
instrument
of
these
operations
:
Of
which
when
the
Body
is
deprived
,
there
is
found
no
Sense
in
it
,
though
the
gross
Organs
and
parts
are
in
their
usuall
consistency
,
as
we
see
in
Syncopes
and
Apoplexies
.
Which
plainly
shewes
,
that
the
immediate
Vehicle
of
Life
are
the
Spirits
;
and
that
the
Soules
connexion
with
the
Body
is
by
these
;
as
the
most
learned
Physicians
doe
conclude
with
one
consent
.
Whence
it
will
follow
,
that
this
Vinculum
being
broke
,
the
Soule
will
be
free
from
the
Body
,
and
will
as
naturally
be
carried
out
of
the
corrupt
carkass
that
now
has
no
harmony
with
the
Soule
,
into
that
Element
that
is
more
congenerous
to
her
,
the
vital
Aire
,
as
the
Fire
will
mount
upwards
;
as
I
have
already
noted
.
And
so
Principles
of
Life
being
fully
kindled
in
this
thinner
Vehicle
,
she
becomes
as
compleat
for
Sense
and
Action
as
any
other
Inhabitants
of
these
aiery
regions
.
6.
There
is
onely
one
perverse
Objection
against
this
so
easy
and
naturall
Conclusion
,
which
is
this
;
That
by
this
manner
of
reasoning
,
the
Soules
of
Brutes
,
especially
those
of
the
perfecter
sort
,
will
also
not
onely
subsist
,
(
for
that
difficulty
is
concocted
pretty
well
already
)
but
also
live
and
enjoy
themselves
after
death
.
To
which
I
dare
boldly
answer
,
That
it
is
a
thousand
times
more
reasonable
that
they
doe
,
then
that
the
Soules
of
Men
doe
not
.
Yet
I
will
not
confidently
assert
,
that
they
doe
,
or
doe
not
;
but
will
lightly
examine
each
Hypothesis
.
And
first
,
by
way
of
feigned
concession
,
we
will
say
,
They
doe
;
and
take
notice
of
the
Reasons
that
may
induce
one
to
think
so
.
Amongst
which
two
prime
ones
are
those
involved
in
the
Objection
,
That
they
doe
subsist
after
death
;
and
,
That
the
immediate
instrument
of
their
Vitall
Functions
is
their
Spirits
,
as
well
as
in
Man
.
To
which
we
may
adde
,
That
for
the
present
we
are
fellow-inhabitants
of
one
and
the
same
Element
,
the
Earth
,
subject
to
the
same
fate
of
Fire
,
Deluges
and
Earthquakes
.
That
it
is
improbable
,
that
the
vast
space
of
Aire
and
AEther
,
that
must
be
inhabited
by
living
creatures
,
should
have
none
but
of
one
sort
,
that
is
the
Angels
or
Genii
,
good
or
bad
.
For
it
would
seem
as
great
a
solitude
,
as
if
Men
alone
were
the
Inhabitants
of
the
Earth
,
or
Mermaids
of
the
Sea
.
That
the
periods
of
vitall
congruity
,
wound
up
in
the
Nature
of
their
Soules
,
by
that
eternall
Wisdome
that
is
the
Creatress
of
all
things
,
may
be
shorter
or
longer
,
according
as
the
property
of
their
essence
and
relation
to
the
Universe
requires
;
and
that
so
their
Descents
and
Returns
may
be
accordingly
swifter
or
slower
.
That
it
is
more
conformable
to
the
Divine
goodness
to
be
so
then
otherwise
,
if
their
natures
will
permit
it
:
And
that
their
existence
would
be
in
vain
,
while
they
were
deprived
of
vital
operation
when
they
may
conveniently
have
it
.
That
they
would
be
no
more
capable
of
Salvation
in
the
other
state
,
then
they
are
here
of
Conversion
.
That
the
intellectual
Inhabitants
of
the
Aire
having
also
externall
and
corporeall
Sense
,
variety
of
Objects
would
doe
as
well
there
,
as
here
amongst
us
on
Earth
.
Besides
that
Historyes
seem
to
imply
,
as
if
there
were
such
kind
of
aereal
Animals
amongst
them
,
as
Dogs
,
Horses
,
and
the
like
.
And
therefore
to
be
short
,
that
the
Soules
of
Brutes
cease
to
be
alive
after
they
are
separate
from
this
Body
,
can
have
no
other
reason
,
then
Immorality
the
Mother
of
Ignorance
,
(
that
is
,
nothing
but
narrowness
of
spirit
,
out
of
over-much
self-love
,
and
contempt
of
other
Creatures
)
to
embolden
us
so
confidently
to
adhere
to
so
groundless
a
Conclusion
.
7.
This
Position
makes
indeed
a
plausible
shew
,
insomuch
that
if
the
Objection
drove
one
to
acknowledge
it
for
Truth
,
he
might
seem
to
have
very
little
reason
to
be
ashamed
of
it
.
But
this
Controversy
is
not
so
easily
decided
.
For
though
it
be
plain
that
the
Soules
of
Beasts
be
Substances
really
separable
from
their
Bodies
;
yet
if
they
have
but
one
Vital
congruity
,
namely
the
Terrestriall
one
,
they
cannot
recover
life
in
the
Aire
.
But
their
having
one
or
two
,
or
more
Vital
congruities
,
wholy
depends
upon
his
wisdome
&
counsel
that
has
made
all
things
.
Besides
,
the
Souls
of
Brutes
seem
to
have
a
more
passive
nature
,
then
to
be
able
to
manage
or
enjoy
this
escape
of
Death
,
that
free
and
commanding
Imagination
belonging
onely
to
us
,
as
also
Reminiscency
.
But
Brutes
have
onely
a
passive
Imagination
,
and
bare
Memory
;
which
failing
them
in
all
likelyhood
in
the
shipwrack
of
their
Body
,
if
they
could
live
in
the
Aire
,
they
would
begin
the
World
perfectly
on
a
new
score
,
which
is
little
better
then
Death
:
so
that
they
might
in
this
sense
be
rightly
deemed
mortall
.
Our
being
Co-inhabitants
of
the
same
element
,
the
Earth
,
proves
nothing
:
for
by
the
same
reason
,
Worms
and
Fleas
should
live
out
of
their
Bodies
,
and
Fishes
should
not
,
who
notwithstanding
,
their
shape
,
it
may
be
,
a
little
changed
(
for
there
is
no
necessity
that
these
creatures
in
their
aiery
Vehicles
should
be
exactly
like
themselves
in
their
terrestriall
ones
)
might
act
and
live
in
the
more
moist
tracts
of
the
Aire
.
As
for
the
supposed
solitude
that
would
be
in
the
Aire
,
it
reaches
not
this
Matter
.
For
in
the
lower
Regions
thereof
,
the
various
Objects
of
the
Earth
and
Sea
will
serve
the
turn
.
The
winding
up
of
those
severall
circuits
of
vitall
congruity
may
indeed
pass
for
an
ingenious
invention
,
as
of
a
thing
possible
in
the
Soules
of
Brutes
:
but
,
as
the
Schools
say
well
,
A
posse
ad
esse
non
valet
consequentia
.
As
for
that
Argument
from
Divine
Goodness
,
it
not
excluding
his
Wisdom
which
attempers
it self
to
the
natures
of
things
,
&
we
not
knowing
the
nature
of
the
Soules
of
Brutes
so
perfectly
as
we
doe
our
own
,
we
cannot
so
easily
be
assured
from
thence
what
will
be
in
this
case
.
A
Musitian
strikes
not
all
strings
at
once
;
neither
is
it
to
be
expected
that
every
thing
in
Nature
at
every
time
should
act
:
but
when
it
is
its
turn
,
then
touched
upon
it
will
give
its
sound
;
in
the
interim
it
lies
silent
.
And
so
it
may
be
with
the
Soules
of
Brutes
for
a
time
,
especially
when
the
vitall
temper
of
Earth
and
Aire
and
Sea
shall
fail
;
yea
and
at
other
times
too
,
if
none
but
Intellectual
Spirits
be
fit
to
manage
AEreall
Vehicles
.
I
confess
indeed
,
that
Salvation
can
no
more
belong
to
the
Soules
of
Brutes
then
Conversion
;
but
that
is
as
true
of
the
Soules
of
Plants
,
(
if
they
have
any
distinct
from
the
Universall
Spirit
of
Nature
)
but
yet
it
does
not
prove
that
the
Soules
of
Vegetables
shall
live
and
act
in
Aiery
Vehicles
,
after
an
Herbe
or
Tree
is
dead
and
rotten
here
.
To
that
of
conveniency
of
variety
of
Objects
for
the
aiery
Inhabitants
I
have
answered
already
.
And
for
the
Apparitions
of
Horses
,
Doggs
and
the
like
,
they
may
be
the
transformation
of
the
aerial
Genii
into
these
shapes
:
Which
though
it
be
a
sign
that
they
would
not
abhor
from
the
use
and
society
of
such
aeriall
Animals
,
if
they
had
them
;
yet
they
may
the
better
want
them
,
they
being
able
so
well
themselves
to
supply
their
places
.
We
will
briefly
therefore
conclude
,
that
from
the
meer
light
of
Reason
it
cannot
be
infallibly
demonstrated
,
that
the
Soules
of
Brutes
doe
not
live
after
death
,
nor
that
it
is
any
Incongruity
in
Nature
to
say
they
do
.
Which
is
sufficient
to
enervate
the
present
Objection
.
8.
But
for
the
life
and
activity
of
the
Soules
of
Men
out
of
this
Body
,
all
things
goe
on
hand-smooth
for
it
,
without
any
check
or
stop
.
For
we
finding
the
aerial
Genii
so
exceeding
near-a-kin
to
us
in
their
Faculties
,
we
being
both
intellectuall
Creatures
,
and
both
using
the
same
immediate
instrument
of
Sense
and
Perception
,
to
wit
,
aeriall
Spirits
,
insomuch
that
we
can
scarce
discover
any
other
difference
betwixt
us
then
there
is
betwixt
a
man
that
is
naked
and
one
clad
in
gross
thick
cloathing
;
it
is
the
most
easy
and
naturall
inference
that
can
be
,
to
conclude
,
that
when
we
are
separate
from
the
Body
,
and
are
invested
onely
in
Aire
,
that
we
shall
be
just
like
them
,
and
have
the
same
life
and
activity
they
have
.
For
though
a
Brute
fall
short
of
this
Priviledge
,
it
ought
to
be
no
disheartning
to
us
,
because
there
is
a
greater
cognation
betwixt
the
Intellectual
Faculties
and
the
aiery
or
aethereal
Vehicle
,
then
there
is
betwixt
such
Vehicles
and
those
more
low
and
sensuall
powers
common
to
us
with
Beasts
.
And
we
finde
,
in
taking
the
fresh
aire
,
that
the
more
fine
and
pure
our
Spirits
are
,
our
thoughts
become
the
more
noble
&
divine
,
and
the
more
purely
intellectuall
.
Nor
is
the
step
greater
upwards
then
downwards
:
For
seeing
that
what
in
us
is
so
Divine
and
Angelicall
may
be
united
with
the
body
of
a
Brute
,
(
for
such
is
this
Earthly
cloathing
)
why
may
not
the
Soule
,
notwithstanding
her
terrestriall
Congruity
of
life
,
(
which
upon
new
occasions
may
be
easily
conceived
to
surcease
from
acting
)
be
united
with
the
Vehicle
of
an
Angel
?
So
that
there
is
no
puzzle
at
all
concerning
the
Soul
of
Man
,
but
that
immediately
upon
Death
she
may
associate
her self
with
those
aeriall
Inhabitants
,
the
Genii
or
Angels
.
9.
Which
we
may
still
be
the
better
assured
of
,
if
we
consider
how
we
have
such
Faculties
in
us
,
as
the
Soul
finds
hoppled
and
fettered
,
clouded
and
obscured
by
her
fatal
residence
in
this
prison
of
the
Body
.
In
so
much
that
,
so
far
as
it
is
lawful
,
she
falls
out
with
it
for
those
incommodations
that
the
most
confirmed
brutish
health
brings
usually
upon
her
.
How
her
Will
tuggs
against
the
impurity
of
the
Spirits
that
stir
up
bestial
Passions
,
(
that
are
notwithstanding
the
height
and
flower
of
other
Creatures
enjoyments
)
and
how
many
times
her
whole
life
upon
Earth
is
nothing
else
but
a
perpetual
warfare
against
the
results
of
her
union
with
this
lump
of
Earth
that
is
so
much
like
to
other
terrestrial
Animals
.
Whence
it
is
plain
she
finds
her self
in
a
wrong
condition
,
and
that
she
was
created
for
a
better
and
purer
state
;
which
she
could
not
attain
to
,
unless
she
lived
out
of
the
Body
:
which
she
does
in
some
sort
in
divine
Ecstasies
and
Dreams
;
in
which
case
she
making
no
use
of
the
Bodies
Organs
,
but
of
the
purer
Spirits
in
the
fourth
Ventricle
of
the
Brain
,
she
acts
as
it
were
by
her self
,
and
performs
some
preludious
Exercises
,
conformable
to
those
in
her
aiery
Vehicle
.
10.
Adde
unto
all
this
,
that
the
Immortality
of
the
Soul
is
the
common
,
and
therefore
naturall
,
hope
and
expectation
of
all
Nations
;
there
being
very
few
so
barbarous
as
not
to
hold
it
for
a
Truth
:
though
,
it
may
be
,
as
in
other
things
,
they
may
be
something
ridiculous
in
the
manner
of
expressing
themselves
about
it
;
as
that
they
shall
retire
after
Death
to
such
a
Grove
or
Wood
,
or
beyond
such
a
Hill
,
or
unto
such
an
Island
,
such
as
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Island
where
Achilles
Ghost
was
conceived
to
wander
,
or
the
Insulae
Fortunatae
,
the
noted
Elysium
of
the
Ancients
.
And
yet
,
it
may
be
,
if
we
should
tell
these
of
the
Coelum
Empyreum
,
and
compute
the
height
of
it
,
and
distance
from
the
Earth
,
and
how
many
solid
Orbs
must
be
glided
through
before
a
Soul
can
come
thither
;
these
simple
Barbarians
would
think
as
odly
of
the
Scholastick
Opinion
as
we
do
of
theirs
:
and
it
may
be
some
more
judicious
and
sagacious
Wit
will
laugh
at
us
both
alike
.
It
is
sufficient
,
that
in
the
main
all
Nations
in
a
manner
are
agreed
that
there
is
an
Immortality
to
be
expected
,
as
well
as
that
there
is
a
Deity
to
be
worshipped
;
though
ignorance
of
circumstances
makes
Religion
vary
,
even
to
Monstrosity
,
in
many
parts
of
the
world
.
But
both
Religion
,
and
the
belief
of
the
Reward
of
it
,
which
is
a
blessed
state
after
Death
,
being
so
generally
acknowledged
by
all
the
Inhabitants
of
the
Earth
;
it
is
a
plain
Argument
that
it
is
true
according
to
the
Light
of
Nature
.
And
not
onely
because
they
believe
so
,
but
because
they
do
so
seriously
either
desire
it
,
or
are
so
horribly
afraid
of
it
,
if
they
offend
much
against
their
Consciences
:
which
properties
would
not
be
in
men
so
universally
,
if
there
were
no
Objects
in
Nature
answering
to
these
Faculties
,
as
I
have
elsewhere
argued
in
the
like
case
.
CHAP.
XVIII
.
1.
That
the
Faculties
of
our
Souls
,
and
the
nature
of
the
immediate
instrument
of
them
,
the
Spirits
,
doe
so
nearly
symbolize
with
those
of
Daemons
,
that
it
seems
reasonable
,
if
God
did
not
on
purpose
hinder
it
,
that
they
would
not
fail
to
act
out
of
this
earthly
Body
.
2.
Or
if
they
would
,
his
power
and
wisdome
could
easily
implant
in
their
essence
a
double
or
triple
Vital
Congruity
,
to
make
all
sure
.
3.
A
further
demonstration
of
the
present
Truth
from
the
Veracity
of
God
.
4.
An
Answer
to
an
Objection
against
the
foregoing
Argument
.
5.
Another
Demonstration
from
His
Justice
.
6.
An
Answer
to
an
Objection
.
7.
An
Answer
to
another
Objection
.
8.
Another
Argument
from
the
Justice
of
God
.
9.
An
Objection
answered
.
10.
An
invincible
Demonstration
of
the
Souls
Immortality
from
the
Divine
Goodness
.
11.
A
more
particular
enforcement
of
that
Argument
,
and
who
they
are
upon
whom
it
will
work
least
.
12.
That
the
noblest
and
most
vertuous
Spirit
is
the
most
assurable
of
the
Souls
Immortality
.
1.
BUT
finally
,
to
make
all
sure
,
let
us
contemplate
the
Nature
of
God
,
who
is
the
Author
and
Maker
of
all
things
,
according
to
whose
Goodness
,
Wisdome
and
Power
all
things
were
created
,
and
are
ever
ordered
;
and
let
us
take
special
notice
how
many
steps
towards
this
Immortality
we
now
treat
of
,
are
impressed
upon
the
very
nature
of
the
Soul
already
;
and
then
seriously
consider
,
if
it
be
possible
that
the
Soveraign
Deity
should
stop
there
,
and
goe
no
further
,
when
there
are
so
great
reasons
,
if
we
understand
any
thing
,
that
He
perfect
our
expectations
.
For
we
have
already
clearly
demonstrated
,
That
the
Soul
of
man
is
a
Substance
actually
separable
from
the
Body
,
and
that
all
her
Operations
&
Functions
are
immediately
performed
,
not
by
those
parts
of
the
Body
that
are
of
an
earthly
and
gross
consistency
,
but
by
what
is
more
aeriall
or
aethereall
,
the
Vitall
and
Animall
Spirits
;
which
are
very
congenerous
to
the
Vehicles
of
the
Angels
or
Genii
.
Insomuch
that
if
the
Divine
power
did
but
leave
Nature
to
work
of
it self
,
it
might
seem
very
strange
,
considering
those
Divine
and
Intellectuall
Faculties
in
us
,
(
as
conformable
to
the
essences
or
Soules
of
Angels
as
our
Animal
Spirits
are
to
their
Vehicles
)
if
it
would
not
be
an
immediate
sequel
of
this
Priviledge
,
that
our
Soules
,
once
separate
from
the
Body
,
should
act
and
inform
the
Aire
they
are
in
with
like
facility
that
other
Genii
doe
,
there
being
so
very
little
difference
betwixt
both
their
natures
.
2.
Or
if
one
single
Plastick
power
,
in
a
Subject
so
near
a-kin
to
these
aerial
people
,
will
not
necessarily
suffice
for
both
states
,
certainly
it
must
be
a
very
little
addition
that
will
help
out
:
and
how
easy
is
it
for
that
Eternall
Wisdome
to
contrive
a
double
or
triple
Vitall
Congruity
,
to
wit
,
aeriall
and
aethereal
,
as
well
as
terrestrial
,
in
such
an
Essence
,
whose
Faculties
and
properties
doe
so
plainly
symbolize
with
those
purer
Inhabitants
of
both
the
AEther
and
Aire
?
3.
But
this
is
not
all
we
have
to
say
.
For
if
there
be
one
thing
more
precious
in
the
Deity
then
another
,
we
shall
have
it
all
as
a
sure
and
infallible
pledge
of
this
present
Truth
,
That
our
Souls
will
not
fail
to
prove
Immortall
.
And
for
my
own
part
,
I
know
nothing
more
precious
in
the
Godhead
then
his
Veracity
,
Justice
and
Goodness
;
and
all
these
three
will
assure
us
and
secure
us
,
that
we
shall
sustain
no
loss
or
damage
by
our
departure
out
of
these
Earthly
Bodies
,
in
either
Life
or
Essence
.
For
it
were
a
very
high
reproach
to
that
Attribute
of
God
which
we
call
his
Veracity
,
he
so
plainly
and
universally
promising
to
all
the
Nations
of
the
World
,
where
there
is
any
Religion
at
all
,
a
happy
state
after
this
life
;
if
there
should
in
reality
be
no
such
thing
to
be
expected
.
For
he
does
not
onely
connive
it
the
Errour
,
if
it
be
one
,
by
not
declaring
himself
against
it
,
(
as
any
upright
person
would
,
if
another
should
take
upon
him
,
in
his
presence
or
hearing
,
to
tell
others
that
he
intended
to
bestow
such
and
such
gifts
and
revenues
upon
them
,
when
there
was
no
such
matter
:
)
but
he
has
,
as
a
man
may
say
,
on
set
purpose
indued
men
with
extraordinary
parts
and
powers
,
to
set
this
Opinion
on
foot
in
the
Earth
;
all
Prophets
and
Workers
of
Miracles
that
have
appeared
in
the
world
,
having
one
way
or
other
assured
to
Man-kind
this
so
weighty
Truth
.
And
the
most
Noble
&
Vertuous
Spirits
in
all
Ages
have
been
the
most
prone
to
believe
it
.
And
this
not
onely
out
of
a
sense
of
their
own
Interest
;
but
any
one
that
ever
had
the
happiness
to
experience
these
things
,
may
observe
,
That
that
Clearness
&
Purity
of
temper
that
most
consists
with
the
Love
and
admiration
of
God
and
Vertue
,
and
all
those
divine
Accomplishments
that
even
those
that
never
could
attain
to
them
give
their
highest
approbation
of
,
I
say
,
that
this
more
refined
temper
of
Minde
does
of
it self
beget
a
wonderful
proneness
,
if
not
a
necessity
,
of
presuming
of
the
Truth
of
this
Opinion
we
plead
for
.
And
therefore
if
it
be
not
true
,
God
has
laid
a
train
in
Nature
,
that
the
most
vertuous
and
pious
men
shall
be
the
most
sure
to
be
deceived
:
Which
is
a
contradiction
to
his
Attribute
of
Veracity
.
4.
Nor
can
the
strength
of
this
Argument
be
evaded
by
replying
,
that
God
may
deceive
men
for
their
good
,
as
Parents
doe
their
Children
;
and
therefore
His
Wisdome
may
contrive
such
a
naturall
Errour
as
this
,
to
be
serviceable
for
States
and
Polities
,
to
keep
the
people
in
awe
,
and
so
render
them
more
faithfull
and
governable
.
I
must
confess
that
there
does
result
from
this
divine
Truth
such
an
usefulness
,
by
the
by
,
for
the
better
holding
together
of
Common-weals
;
but
to
think
that
this
is
the
main
use
thereof
,
and
that
there
is
nothing
more
in
it
then
so
,
is
as
Idioticall
and
Childish
,
as
to
conclude
,
that
because
the
Stars
,
those
vast
lights
,
doe
some
small
offices
for
us
by
Night
,
that
therefore
that
is
all
the
meaning
of
them
,
and
that
they
serve
for
nothing
else
.
Besides
,
there
is
no
Father
would
tell
a
Lye
to
his
Child
,
if
he
were
furnisht
with
truth
as
effectual
for
his
purpose
;
and
if
he
told
any
thing
really
good
,
as
well
as
desirable
,
to
his
Childe
,
to
induce
him
to
Obedience
,
if
it
lay
in
his
power
,
he
would
be
sure
to
perform
his
promise
.
But
it
is
in
the
power
of
God
to
make
good
whatever
he
has
propounded
for
reward
;
nor
need
he
make
use
of
any
falshood
in
this
matter
.
Wherefore
if
he
doe
,
he
has
less
Veracity
then
an
ordinary
honest
man
;
which
is
blasphemous
,
and
contradictious
to
the
nature
of
the
Deity
.
5.
Again
upon
point
of
Justice
,
God
was
engaged
to
contrive
the
Nature
and
Order
of
things
so
,
that
the
Soules
of
Men
may
live
after
death
,
and
that
they
may
fare
according
to
their
behaviour
here
upon
earth
.
For
the
Godhead
,
as
the
Philosopher
calls
him
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
does
immutably
and
inevitably
distribute
Justice
,
both
Reward
and
Punishment
,
in
the
world
.
But
how
difficult
a
thing
it
is
to
be
good
and
to
live
according
to
Vertue
,
the
common
practise
and
complaint
of
all
men
doe
confess
with
one
consent
;
and
that
it
is
exceeding
hard
to
perswade
any
one
to
doe
that
violence
to
their
own
natures
,
as
to
endeavour
after
a
due
degree
and
right
sense
of
Vertue
(
for
Craft
and
Policy
are
easy
enough
,
and
other
things
there
are
that
,
set
against
the
contrary
Vices
,
look
like
Vertues
,
but
are
not
:
)
But
to
perswade
to
those
that
truly
are
,
is
,
I
say
,
exceeding
hard
,
if
not
impossible
,
without
the
inculcation
of
this
grand
concernment
,
the
State
of
the
Soule
after
Death
,
and
the
Reward
that
will
then
follow
a
Vertuous
life
.
Of
which
hopes
if
we
be
frustrated
by
the
Soules
Mortality
,
we
are
defrauded
of
our
Reward
,
and
God
of
the
honour
of
Justice
.
6.
Nor
can
the
force
of
this
Argument
be
enervated
by
either
that
high
pretension
of
Stoicisme
,
That
Vertue
to
it self
is
a
sufficient
reward
;
or
that
the
very
hopes
of
this
Immortality
,
it
being
accompanied
with
so
much
joy
,
tranquillity
and
contentment
,
will
countervail
all
the
pain
and
trouble
of
either
acquiring
,
or
keeping
close
to
Vertue
once
acquired
.
For
as
for
the
first
,
It
is
one
thing
to
talk
high
,
and
another
thing
to
practise
.
And
for
my
own
part
,
I
think
in
the
main
,
that
Epicurus
,
who
placed
the
chiefest
good
in
Pleasure
,
Philosophized
more
solidly
then
the
paradoxical
Stoicks
.
For
questionless
that
is
that
which
all
men
ought
to
drive
at
,
if
they
had
the
true
notion
of
it
,
and
knew
wherein
to
place
it
,
or
could
arrive
to
the
purest
and
most
warrantable
sense
of
it
.
But
there
can
be
no
Pleasure
,
(
without
a
perfect
Miracle
)
while
our
Spirits
are
disturbed
and
vitiated
by
sordid
and
contemptible
Poverty
,
by
Imprisonments
,
Sicknesses
,
Tortures
,
ill
Diet
,
and
a
number
of
such
Adversities
,
that
those
that
are
the
most
exactly
vertuous
have
been
in
all
Ages
most
lyable
to
.
Besides
the
care
and
sollicitude
of
perpetually
standing
upon
their
guard
,
the
stings
of
Calumny
and
Defamation
,
and
a
continuall
vexation
to
see
the
baseness
and
vileness
of
mens
tempers
,
and
ugly
oblique
transactions
of
affairs
in
the
world
.
Which
inquietudes
cannot
be
avoided
by
any
other
remedy
but
what
is
as
ill
as
the
disease
,
or
worse
,
it
being
altogether
incompetible
to
a
true
Heroicall
tenour
of
minde
;
I
mean
their
Stoical
Apathy
;
of
which
the
best
that
can
be
said
is
,
that
it
is
a
kind
of
constant
and
safe
piece
of
fullenness
,
stating
us
onely
in
the
condition
of
those
that
are
said
to
have
neither
wone
nor
lost
:
So
poor
a
reward
is
persecuted
and
distressed
Vertue
of
it self
,
without
the
hope
of
future
Happiness
.
7.
But
to
say
,
the
Hope
thereof
without
Enjoyment
is
a
sufficient
compensation
,
is
like
that
mockery
Plutarch
records
of
Dionysius
towards
a
Fidler
,
whom
he
caused
to
play
before
him
,
promising
him
a
reward
;
but
when
he
demanded
it
of
him
for
his
pains
,
denied
it
him
,
or
rather
said
it
was
paid
already
,
putting
him
off
with
this
jest
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
So
long
as
you
pleased
me
with
playing
,
so
long
you
rejoyced
your self
with
hoping
after
the
reward
;
so
that
you
are
sufficiently
paid
already
.
Which
piece
of
injurious
mirth
may
be
passable
in
a
ludicrous
matter
,
and
from
a
Tyrant
,
where
height
of
Fortune
makes
proud
and
forgetful
Mortality
contemn
their
inferiours
:
But
in
a
thing
of
this
nature
,
that
concerns
not
onely
this
transient
life
,
but
the
sempiternal
duration
of
the
Soul
,
Injustice
there
is
unspeakably
grievous
;
and
so
much
the
more
harsh
and
uncomely
,
if
we
consider
that
it
is
supposed
to
be
committed
,
not
by
a
frail
earthly
Potentate
,
(
the
height
of
whose
Honours
may
make
him
regardless
of
smaller
affairs
and
meaner
persons
,
)
but
by
the
God
of
Heaven
,
who
can
with
the
like
ease
attend
all
things
as
he
can
any
one
thing
;
and
who
is
perfectly
and
immutably
just
,
not
doing
nor
omitting
any
thing
by
changeable
humours
,
as
it
happens
in
vain
Men
,
but
ever
acting
according
to
the
transcendent
Excellency
and
Holiness
of
his
own
Nature
.
8.
Neither
is
Divine
Justice
engaged
onely
to
reward
,
but
also
to
punish
;
which
cannot
be
,
unless
the
Souls
of
men
subsist
after
Death
.
For
there
are
questionless
many
thousands
that
have
committed
most
enormous
Villanies
,
persecuted
the
Good
,
taking
away
their
possessions
,
liberties
,
or
lives
;
adding
sometimes
most
barbarous
tortures
and
reproachful
abuses
;
and
in
all
this
highly
gratified
their
covetousness
,
ambition
and
revenge
;
nay
,
it
may
be
the
bestial
ferocity
of
their
own
spirits
,
that
have
pleased
themselves
exceedingly
to
bring
the
truly
religious
into
disgrace
,
and
have
laughed
at
all
vertuous
actions
as
the
fruits
of
Ignorance
and
Folly
;
and
yet
for
all
this
have
died
in
peace
on
their
beds
,
after
their
lives
have
been
as
thick
set
with
all
sensual
enjoyments
of
Honour
,
Riches
and
Pleasure
,
as
their
Story
is
with
Frauds
,
Rapines
,
Murders
,
Sacriledges
,
and
whatever
crimes
the
impious
boldness
of
lawless
persons
will
venture
on
.
9.
Such
things
as
these
happen
proportionably
through
all
the
ranks
and
orders
of
men
.
Nor
is
it
sufficient
to
reply
that
their
own
Consciences
,
as
so
many
Furies
,
do
lash
them
and
scorch
them
in
this
life
:
For
we
speak
of
inveterate
and
successful
wickedness
,
where
that
Principle
is
utterly
laid
asleep
;
or
if
it
at
any
time
wake
and
cry
,
the
noise
of
the
affairs
of
the
world
,
and
hurry
of
business
,
and
continual
visits
of
friends
and
flatterers
,
false
instructions
of
covetous
Priests
or
mercenary
Philosophers
(
who
for
gain
will
impudently
corrupt
and
pervert
both
the
Light
of
Nature
and
Sense
of
Religion
)
the
sound
and
clatter
of
these
,
I
say
,
will
so
possess
the
ear
of
the
prosperously
wicked
,
that
the
voice
of
conscience
can
be
no
more
heard
in
this
continual
tumult
,
then
the
vagient
cries
of
the
Infant
Jupiter
amidst
the
rude
shuffles
and
dancings
of
the
Cretick
Corybantes
,
and
the
tinckling
and
clashing
of
their
brazen
Targets
.
And
therefore
if
there
be
no
Life
hereafter
,
the
worst
of
men
have
the
greatest
share
of
happiness
,
their
passions
and
affections
being
so
continually
gratified
,
and
that
to
the
height
,
in
those
things
that
are
so
agreeable
,
and
,
rightly
circumstantiated
,
allowable
to
humane
Nature
:
such
as
are
the
sweet
reflection
on
the
success
of
our
political
management
of
the
affairs
of
the
World
;
the
general
tribute
of
Honour
and
respect
for
our
Policy
and
Wit
,
and
that
ample
testimony
thereof
,
our
acquisitions
of
Power
or
Riches
;
that
great
satisfaction
of
foiling
and
bearing
down
our
Enemies
,
and
obliging
and
making
sure
our
more
serviceable
Friends
;
to
which
finally
you
may
adde
all
the
variety
of
Mirth
and
Pastime
that
flesh
and
blood
can
entertain
it self
with
,
from
either
Musick
,
Wine
,
or
Women
.
10.
Thirdly
and
lastly
,
the
Mortality
of
the
Soul
is
not
onely
inconsistent
with
the
Veracity
and
Justice
of
God
,
but
also
with
his
Goodness
,
the
most
soveraign
and
sacred
Attribute
in
the
Deity
,
and
which
alone
is
enough
to
demonstrate
,
That
the
Soul
of
man
cannot
perish
in
Death
.
For
suppose
that
God
had
made
no
promise
to
us
,
either
by
any
extraordinary
Prophet
,
or
by
the
suggestion
of
our
own
natural
Faculties
,
that
we
shall
be
Immortal
,
and
that
there
was
neither
Merit
nor
Demerit
in
this
life
,
so
that
all
plea
from
either
the
Divine
Veracity
or
Justice
were
quite
cut
off
;
his
Goodness
alone
(
especially
if
we
consider
how
capable
the
Soul
is
of
after-subsistence
)
is
a
sufficient
assurance
that
we
shall
not
fail
to
live
after
Death
.
For
how
can
that
soveraign
Goodness
,
assisted
by
an
omnipotent
Knowledge
,
fail
to
contrive
it
so
;
it
being
so
infinitely
more
conformable
to
his
Transcendent
Bounty
,
to
ordain
thus
then
otherwise
?
that
is
to
say
,
so
soon
as
he
created
the
World
,
to
make
it
so
compleat
,
as
at
once
to
bring
into
Being
not
onely
all
Corporeal
Substance
(
according
as
all
men
confess
he
did
)
but
also
all
Substances
Immaterial
or
Incorporeal
,
and
as
many
of
them
as
can
partake
of
Life
,
and
of
enjoyment
of
themselves
and
the
Universe
,
to
set
them
upon
living
and
working
in
all
places
and
Elements
that
their
Nature
is
able
to
operate
in
;
and
therefore
amongst
other
Beings
of
the
Intellectual
Order
,
that
the
Souls
of
men
also
,
whereever
they
were
,
or
ever
should
be
,
especially
if
it
were
not
long
of
themselves
,
should
have
a
power
of
Life
and
Motion
,
and
that
no
other
Nemesis
should
follow
them
then
what
they
themselves
lay
the
trains
of
;
nor
this
to
utter
annihilation
,
but
by
way
of
chastisement
or
punishment
:
and
that
they
being
of
so
multifarious
a
nature
,
as
to
have
such
Faculties
as
are
nearly
a-kin
to
Brutes
,
as
well
as
such
as
have
so
close
an
affinity
with
those
of
the
aereal
Genii
and
celestial
Angels
,
that
their
Vital
Congruity
should
be
as
multifarious
,
and
themselves
made
capable
of
a
living
Union
with
either
Celestial
,
AErial
,
or
Terrestrial
Vehicles
;
and
that
the
leaving
of
one
should
be
but
the
taking
up
of
another
,
so
long
as
the
Elements
continue
in
their
natural
temper
,
and
as
soon
as
the
Laws
of
Generation
will
permit
.
11.
These
,
and
a
long
series
of
other
things
consonant
to
these
,
represent
themselves
to
their
view
that
have
the
favour
of
beholding
the
more
hidden
treasures
of
the
Divine
Benignity
.
But
they
being
more
then
the
present
occasion
requires
,
I
shall
content
my self
with
what
precisely
touches
the
matter
in
hand
,
which
is
,
That
the
Soul
of
Man
being
capable
to
act
after
this
life
in
an
AErial
Vehicle
,
as
well
as
here
in
an
Earthly
;
and
it
being
better
that
she
do
live
and
act
,
then
that
she
be
idle
and
silent
in
death
;
and
it
depending
meerly
upon
the
Will
of
God
whether
she
shall
or
no
;
He
ordering
the
natures
of
things
infallibly
according
to
what
is
best
,
must
of
necessity
ordain
that
the
Souls
of
men
live
and
act
after
death
.
This
is
an
unavoidable
Deduction
of
Reason
to
those
that
acknowledge
the
Being
of
God
,
and
rightly
relish
that
transcendent
Attribute
in
the
Divine
Nature
.
For
those
that
have
a
true
sense
thereof
,
can
as
hardly
deny
this
Conclusion
as
the
Existence
of
the
Deity
.
Nor
can
they
ever
be
perswaded
,
that
He
who
is
so
perfectly
good
in
himself
,
and
to
whom
they
have
so
long
adhered
in
faithful
obedience
and
amorous
dedevotion
,
has
made
them
of
such
a
nature
,
that
when
they
hope
most
to
enjoy
him
,
they
shall
not
be
able
to
enjoy
him
at
all
,
nor
any
thing
else
;
as
not
being
in
a
capacity
to
act
but
in
an
earthly
Body
.
But
to
those
that
be
of
a
meer
animal
temper
,
that
relish
no
love
but
that
of
themselves
and
their
own
interest
,
nor
care
for
any
but
those
that
are
serviceable
to
them
,
and
make
for
their
profit
,
these
being
prone
to
judge
of
God
according
to
the
vileness
of
their
own
Spirit
,
will
easily
conceit
,
that
Gods
care
of
us
and
tenderness
over
us
is
onely
proportionable
to
the
fruit
he
reaps
by
us
;
which
is
just
none
at
all
.
12.
And
therefore
this
Argument
especially
,
and
also
the
two
former
,
though
they
be
undeniable
Demonstrations
in
themselves
,
yet
they
requiring
a
due
resentment
of
Morality
,
that
is
of
Veracity
,
Justice
and
Goodness
,
in
him
that
is
to
be
perswaded
by
them
;
it
will
follow
,
that
those
whose
mindes
are
most
blinded
and
debased
by
Vice
,
will
feel
least
the
force
of
them
;
and
the
Noblest
and
most
generous
Spirit
will
be
the
most
firmly
assured
of
the
Immortality
of
the
Soule
.
BOOK
III.
CHAP.
I.
1.
Why
the
Authour
treats
of
the
state
of
the
Soul
after
Death
,
and
in
what
Method
.
2.
Arguments
to
prove
that
the
Soule
is
ever
united
vitally
with
some
Matter
or
other
.
3.
Further
Reasons
to
evince
the
same
.
4.
That
the
Soule
is
capable
of
an
aiery
and
aethereal
Body
,
as
well
as
a
terrestrial
.
5.
That
she
ordinarily
passes
out
of
an
earthly
into
an
aereal
Vehicle
first
.
6.
That
in
her
aiery
Vehicle
she
is
capable
of
Sense
,
Pleasure
,
and
Pain
.
7.
That
the
main
power
of
the
Soule
over
her
aereal
Vehicle
is
the
direction
of
Motion
in
the
particles
thereof
.
8.
That
she
may
also
adde
or
diminish
Motion
in
her
aethereal
.
9.
How
the
purity
of
the
Vehicle
confers
to
the
quickness
of
Sense
and
Knowledge
.
10.
Of
the
Soules
power
of
changing
the
temper
of
her
aereal
Vehicle
;
11.
As
also
the
shape
thereof
.
12.
The
plainness
of
the
last
Axiome
.
1.
WE
have
,
I
hope
,
with
undeniable
evidence
demonstrated
the
Immortality
of
the
Soule
to
such
as
neither
by
their
slowness
of
parts
,
nor
any
prejudice
of
Immor●ality
,
are
made
incompetent
Judges
of
the
truth
of
Demonstrations
of
this
kind
:
so
that
I
have
already
perfected
my
main
Design
.
But
my
own
curiosity
,
and
the
desire
of
gratifying
others
who
love
to
entertain
themselves
with
speculations
of
this
nature
,
doe
call
me
out
something
further
;
if
the
very
Dignity
of
the
present
Matter
I
am
upon
doth
not
justly
require
me
,
as
will
be
best
seen
after
the
finishing
thereof
:
Which
is
concerning
the
State
of
the
Soule
after
Death
.
Wherein
though
I
may
not
haply
be
able
to
fix
my
foot
so
firmly
as
in
the
foregoing
part
of
this
Treatise
,
yet
I
will
assert
nothing
but
what
shall
be
reasonable
,
though
not
demonstrable
,
and
far
preponderating
to
whatever
shall
be
alledged
to
the
contrary
,
and
in
such
clear
order
and
Method
,
that
if
what
I
write
be
not
worthy
to
convince
,
it
shall
not
be
able
to
deceive
or
entangle
by
perplexedness
and
obscurity
;
and
therefore
I
shall
offer
to
view
at
once
the
main
Principles
upon
which
I
shall
build
the
residue
of
my
Discourse
.
AXIOME
XXVII
.
The
Soule
separate
from
this
Terrestrial
Body
is
not
released
from
all
Vital
Union
with
Matter
.
2.
THis
is
the
general
Opinion
of
the
Platonists
.
Plotinus
indeed
dissents
,
especially
concerning
the
most
divine
Souls
,
as
if
they
at
last
were
perfectly
unbared
of
all
Matter
,
and
had
no
union
with
any
thing
but
God
himself
:
which
I
look
upon
as
a
fancy
proceeding
from
the
same
inequality
of
temper
,
that
made
him
surmise
that
the
most
degenerate
Soules
did
at
last
sleep
in
the
bodies
of
Trees
,
and
grew
up
meerly
into
Plantal
life
.
Such
fictions
as
these
of
fancyfull
men
have
much
depraved
the
ancient
Cabbala
and
sacred
Doctrine
which
the
Platonists
themselves
doe
profess
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
holy
Tradition
received
from
the
mouth
of
God
or
Angels
.
But
however
Plotinus
himself
does
not
deny
but
till
the
Soule
arrive
to
such
an
exceeding
height
of
purification
,
that
she
acts
in
either
an
aiery
or
celestial
Body
.
But
that
she
is
never
released
so
perfectly
from
all
Matter
,
how
pure
soever
and
tenuious
,
her
condition
of
operating
here
in
this
life
is
a
greater
presumption
then
can
be
fetcht
from
any
thing
else
,
that
she
ever
is
.
For
we
finde
plainly
that
her
most
subtil
and
most
intellectual
operations
depend
upon
the
fitness
of
temper
in
the
Spirits
;
and
that
it
is
the
fineness
and
purity
of
them
that
invites
her
and
enables
her
to
love
and
look
after
divine
and
intellectual
Objects
:
Which
kind
of
Motions
if
she
could
exert
immediately
by
her
own
proper
power
and
essence
,
what
should
hinder
her
but
that
,
having
a
will
,
she
should
bring
it
to
effect
,
which
yet
we
finde
she
cannot
if
the
Spirits
be
indisposed
.
Nor
can
the
Soule
well
be
hindred
by
the
undue
temper
of
the
Spirits
in
these
Acts
,
if
they
be
of
that
nature
that
they
belong
to
the
bare
essence
of
the
Soule
quite
praescinded
from
all
Union
with
Matter
.
For
then
as
to
these
Acts
it
is
all
one
where
the
Soule
is
,
that
is
,
in
what
Matter
she
is
(
and
she
must
be
in
some
,
because
the
Universe
is
every
where
thick-set
with
Matter
)
whether
she
be
raised
into
the
purest
regions
of
the
Aire
,
or
plunged
down
into
the
foulest
Receptacles
of
Earth
or
Water
;
for
her
intellectual
actings
would
be
alike
in
both
.
What
then
is
there
imaginable
in
the
Body
that
can
hinder
her
in
these
Operations
?
Wherefore
it
is
plain
that
the
nature
of
the
Soule
is
such
,
as
that
she
cannot
act
but
in
dependence
on
Matter
,
and
that
her
Operations
are
some
way
or
other
alwaies
modified
thereby
.
And
therefore
if
the
Soule
act
at
all
after
death
,
(
which
we
have
demonstrated
she
does
)
it
is
evident
that
she
is
not
released
from
all
vitall
union
with
all
kind
of
Matter
whatsoever
:
Which
is
not
onely
the
Opinion
of
the
Platonists
,
but
of
Aristotle
also
,
as
may
be
easily
gathered
out
of
what
we
have
above
cited
out
of
him
,
Lib.
2.
Cap.
14.
3.
Besides
,
it
seems
a
very
wilde
leap
in
nature
,
that
the
Soul
of
Man
,
from
being
so
deeply
and
muddily
immersed
into
Matter
,
as
to
keep
company
with
Beasts
,
by
vitall
union
with
gross
flesh
and
bones
,
should
so
on
a
suddain
be
changed
,
that
she
should
not
adhere
to
any
Matter
whatsoever
,
but
ascend
into
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
competible
haply
to
none
but
God
himself
;
unless
there
be
such
Creatures
as
the
Platonists
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
pure
Intellects
.
This
must
seem
to
any
indifferent
man
very
harsh
and
incongruous
,
especially
if
we
consider
what
noble
Beings
there
are
on
this
side
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
all
the
Philosophers
that
ever
treated
of
them
acknowledge
to
be
vitally
united
with
either
aerial
or
aethereal
Vehicles
.
For
of
this
condition
are
all
the
Genii
or
Angels
.
It
is
sufficient
therefore
that
the
Soule
never
exceed
the
immateriality
of
those
orders
of
Beings
;
the
lower
sort
whereof
that
they
are
vitally
united
to
Vehicles
of
Aire
,
their
ignorance
in
Nature
seems
manifestly
to
bewray
.
For
it
had
been
an
easy
thing
,
and
more
for
their
credit
,
to
have
informed
their
followers
better
in
the
Mysteries
of
Nature
;
but
that
themselves
were
ignorant
of
these
things
,
which
they
could
not
but
know
,
if
they
were
not
thus
bound
to
their
aiery
bodies
.
For
then
they
were
not
engaged
to
move
with
the
whole
course
of
the
Aire
,
but
keeping
themselves
steddy
,
as
being
disunited
from
all
Matter
,
they
might
in
a
moment
have
perceived
both
the
diurnal
and
annual
motion
of
the
Earth
,
and
so
have
saved
the
Credit
of
their
followers
,
by
communicating
this
Theory
to
them
;
the
want
of
the
knowledge
whereof
spoiles
their
repute
with
them
that
understand
the
Systeme
of
the
world
better
then
themselves
,
for
all
they
boast
of
their
Philosophy
,
so
as
if
it
were
the
Dictate
of
the
highest
Angels
.
AXIOME
XXVIII
.
There
is
a
Triple
Vitall
Congruity
in
the
Soule
,
namely
AEthereall
,
AEriall
,
and
Terrestriall
.
4.
THat
this
is
the
common
Opinion
of
the
Platonists
,
I
have
above
intimated
.
That
this
Opinion
is
also
true
in
it self
,
appears
from
the
foregoing
Axiome
.
Of
the
Terrestrial
Congruity
there
can
be
no
doubt
;
and
as
little
can
there
be
but
that
at
least
one
of
the
other
two
is
to
be
granted
,
else
the
Soule
would
be
released
from
all
vital
union
with
Matter
after
Death
.
Wherefore
she
has
a
vital
aptitude
at
least
to
unite
with
Aire
:
But
Aire
is
a
common
Receptacle
of
bad
and
good
Spirits
(
as
the
Earth
is
of
all
sorts
of
men
and
beasts
)
nay
indeed
rather
of
those
that
are
in
some
sort
or
other
bad
,
then
of
good
,
as
it
is
upon
Earth
.
But
the
Soule
of
Man
is
capable
of
very
high
refinements
,
even
to
a
condition
purely
Angelicall
.
Whence
Reason
will
judge
it
fit
,
and
all
Antiquity
has
voted
it
,
That
the
Souls
of
men
arrived
to
such
a
due
pitch
of
purification
must
at
last
obtain
celestial
Vehicles
.
AXIOME
XXIX
.
According
to
the
usual
custome
of
Nature
,
the
Soul
awakes
orderly
into
these
Vital
Congruities
,
not
passing
from
one
Extreme
to
another
without
any
stay
in
the
middle
.
5.
THis
Truth
,
besides
that
at
first
sight
it
cannot
but
seem
very
reasonable
,
according
to
that
known
Aphorism
,
Natura
non
facit
saltum
;
so
if
it
be
further
examined
,
the
solidity
thereof
will
more
fully
appear
.
For
considering
how
small
degrees
of
purification
the
Souls
of
almost
all
men
get
in
this
life
,
even
theirs
who
pass
vulgarly
for
honest
and
good
men
,
it
will
plainly
follow
that
very
few
arrive
to
their
AEthereal
Vehicle
immediately
upon
quitting
their
Terrestrial
Body
;
that
being
a
priviledge
that
has
appertained
to
none
but
very
Noble
and
Heroical
Spirits
indeed
,
of
which
History
records
but
very
few
.
But
that
there
may
be
degrees
of
purity
and
excellency
in
the
AErial
Bodies
,
is
a
thing
that
is
not
to
be
denied
,
so
that
a
just
Nemesis
will
finde
out
every
one
after
death
.
AXIOME
XXX
.
The
Soul
in
her
AErial
Vehicle
is
capable
of
Sense
properly
so
called
,
and
consequently
of
Pleasure
and
Pain
.
6.
THIS
plainly
appears
from
the
27.
and
28.
Axiomes
.
For
there
is
a
necessity
of
the
resulting
of
Sense
from
Vital
Union
of
the
Soul
with
any
Body
whatsoever
:
and
we
may
remember
that
the
immediate
instrument
of
Sense
,
even
in
this
earthly
Body
,
are
the
Spirits
:
so
that
there
can
be
no
doubt
of
this
Truth
.
And
Pleasure
and
Pain
being
the
proper
modifications
of
Sense
,
and
there
being
no
Body
but
what
is
passible
,
it
is
evident
that
these
Vehicles
of
Air
are
subject
to
Pain
as
well
as
Pleasure
,
in
this
Region
where
ill
things
are
to
be
met
with
as
well
as
good
.
AXIOME
XXXI
.
The
Soul
can
neither
impart
to
nor
take
away
from
the
Matter
of
her
Vehicle
of
Air
any
considerable
degree
of
Motion
,
but
yet
can
direct
the
particles
moved
which
way
she
pleases
by
the
Imperium
of
her
Will.
7.
THE
reasonableness
of
this
Axiome
may
be
evinced
,
partly
out
of
the
former
;
for
considering
the
brushiness
and
angulosity
of
the
parts
of
the
Air
,
a
more
then
ordinary
Motion
or
compressive
Rest
may
very
well
prove
painful
to
the
Soul
,
and
dis-harmonious
to
her
touch
;
and
partly
from
what
we
may
observe
in
our
own
Spirits
in
this
Body
,
which
we
can
onely
direct
,
not
give
Motion
to
,
nor
diminish
their
Motion
by
our
Imagination
or
Will
,
(
for
no
man
can
imagine
himself
into
Heat
or
Cold
,
the
sure
consequences
of
extraordinary
Motion
and
Rest
,
by
willing
his
Spirits
to
move
faster
or
slower
;
but
he
may
direct
them
into
the
Organs
of
spontaneous
Motion
,
and
so
by
moving
the
grosser
parts
of
the
Body
,
by
this
direction
he
may
spend
them
,
and
heat
these
parts
in
the
expence
of
them
;
and
this
is
all
we
can
doe
)
and
partly
from
that
Divine
Providence
that
made
all
things
,
and
measures
out
the
Powers
and
Faculties
of
his
Creatures
according
to
his
own
Wisdome
and
Counsel
,
and
therefore
has
bound
that
state
of
the
Soul
to
straighter
conditions
,
that
is
competible
to
the
bad
as
well
as
to
the
good
.
AXIOME
XXXII
.
Though
the
Soul
can
neither
confer
nor
take
away
any
considerable
degree
of
Motion
from
the
Matter
of
her
Aiery
Vehicle
,
yet
nothing
hinders
but
that
she
may
doe
both
in
her
AEthereal
.
8.
THE
reason
hereof
is
,
because
the
particles
of
her
AEthereal
Vehicle
consist
partly
of
smooth
sphaericall
Figures
,
and
partly
of
tenuious
Matter
,
so
exceeding
liquid
that
it
will
without
any
violence
comply
to
any
thing
:
whenas
the
Aire
,
as
may
be
observed
in
Winde-Guns
,
has
parts
so
stubborn
and
so
stiff
,
that
after
they
have
been
compressed
to
such
a
certain
degree
that
the
barrel
of
the
Piece
grows
hot
again
,
they
have
not
lost
their
shapes
nor
virtue
;
but
like
a
spring
of
Steel
,
liberty
being
given
,
they
return
to
their
natural
posture
with
that
violence
,
that
they
discharge
a
Bullet
with
equal
force
that
Gun-powder
does
.
Besides
that
the
Goodness
of
that
Deity
on
whom
all
Beings
depend
,
may
be
justly
thought
to
have
priviledged
the
AEthereal
Congruity
of
Life
(
which
awakes
onely
in
perfectly-obedient
Souls
,
such
as
may
be
trusted
as
throughly
faithful
to
his
Empire
)
with
a
larger
power
then
the
other
,
there
being
no
incompetibleness
in
the
Subject
.
For
it
is
as
easy
a
thing
to
conceive
that
God
may
endow
a
Soul
with
a
power
of
moving
or
resting
Matter
,
as
of
determining
the
motions
thereof
.
AXIOME
XXXIII
.
The
purer
the
Vehicle
is
,
the
more
quick
and
perfect
are
the
Perceptive
Faculties
of
the
Soul
.
9.
THE
truth
of
this
we
may
in
a
manner
experience
in
this
life
,
where
we
finde
that
the
quickness
of
Hearing
,
Seeing
,
Tasting
,
Smelling
,
the
nimbleness
of
Reminiscency
,
Reason
,
and
all
other
Perceptive
Faculties
,
are
advanced
or
abated
by
the
clearness
,
or
foulness
and
dulness
of
the
Spirits
of
our
Body
;
and
that
Oblivion
and
Sottishness
arise
from
their
thickness
and
earthiness
,
or
waterishness
,
or
whatsoever
other
gross
consistency
of
them
:
which
distemper
removed
,
and
the
Body
being
replenished
with
good
Spirits
in
sufficient
plenty
and
purity
,
the
Minde
recovers
her
activity
again
,
remembers
what
she
had
forgot
,
and
understands
what
she
was
before
uncapable
of
,
sees
and
hears
at
a
greater
distance
;
and
so
of
the
rest
.
AXIOME
XXXIV
.
The
Soul
has
a
marvellous
power
of
not
onely
changing
the
temper
of
her
Aiery
Vehicle
,
but
also
of
the
external
shape
thereof
.
10.
THE
truth
of
the
first
part
of
this
Axiome
appears
from
daily
experience
;
for
we
may
frequently
observe
how
strangely
the
Passions
of
the
Mind
will
work
upon
our
Spirits
in
this
state
,
how
Wrath
,
and
Grief
,
and
Envy
will
alter
the
Body
,
to
say
nothing
of
other
Affections
.
And
assuredly
the
finer
the
Body
is
,
the
more
mutable
it
is
upon
this
account
:
so
that
the
Passions
of
the
Minde
must
needs
have
a
very
great
influence
upon
the
Souls
AEreal
Vehicle
;
which
though
they
cannot
change
into
any
thing
but
Air
,
yet
they
may
change
this
Air
into
qualifications
as
vastly
different
as
Vertue
is
from
Vice
,
Sickness
from
Health
,
Pain
from
Pleasure
,
Light
from
Darkness
,
and
the
stink
of
a
Gaol
from
the
Aromatick
odours
of
a
flourishing
Paradise
.
11.
The
truth
of
the
latter
part
is
demonstrable
from
the
latter
part
of
the
31.
Axiome
.
For
supposing
a
power
in
the
Soul
of
directing
the
motions
of
the
particles
of
her
fluid
Vehicle
,
it
must
needs
follow
that
she
will
also
have
a
power
of
shaping
it
in
some
measure
according
to
her
own
Will
and
Fancy
.
To
which
you
may
adde
,
as
no
contemptible
pledge
of
this
Truth
,
what
is
done
in
that
kinde
by
our
Will
and
Fancy
in
this
life
:
as
,
onely
because
I
will
and
fancy
the
moving
of
my
Mouth
,
Foot
,
or
Fingers
,
I
can
move
them
,
provided
I
have
but
Spirits
to
direct
into
this
motion
;
and
the
whole
Vehicle
of
the
Soul
is
in
a
manner
nothing
else
but
Spirits
.
The
Signatures
also
of
the
Foetus
in
the
Womb
by
the
Desire
and
Imagination
of
the
Mother
,
is
very
serviceable
for
the
evincing
of
this
Truth
:
but
I
shall
speak
of
it
more
fully
in
its
place
.
AXIOME
XXXV
.
It
is
rational
to
think
,
that
as
some
Faculties
are
laid
asleep
in
Death
or
after
Death
,
so
others
may
awake
that
are
more
sutable
for
that
state
.
12.
THE
truth
of
this
Axiome
appears
from
hence
,
That
our
Souls
come
not
by
chance
,
but
are
made
by
an
All-wise
God
,
who
foreseeing
all
their
states
,
has
fitted
the
Excitation
or
Consopition
of
Powers
and
Faculties
,
sutably
to
the
present
condition
they
are
to
be
in
.
AXIOME
XXXVI
.
Whether
the
Vital
Congruity
of
the
Soul
expire
,
as
whose
period
being
quite
unwound
,
or
that
of
the
Matter
be
defaced
by
any
essential
Dis-harmony
,
Vital
Union
immediately
ceases
.
13.
THis
last
Axiome
is
plain
enough
of
it self
at
first
sight
,
and
the
usefulness
thereof
may
be
glanced
at
in
his
due
place
.
These
are
the
main
Truths
I
shall
recurre
to
,
or
at
least
suppose
,
in
my
following
Disquisitions
:
others
will
be
more
seasonably
delivered
in
the
continuation
of
our
Discourse
.
CHAP.
II.
1.
Of
the
Dimensions
of
the
Soul
considered
barely
in
her self
.
2.
Of
the
Figure
of
the
Souls
Dimensions
.
3.
Of
the
Heterogeneity
of
her
Essence
.
4.
That
there
is
an
Heterogeneity
in
her
Plastick
part
distinct
from
the
Perceptive
.
5.
Of
the
acting
of
this
Plastick
part
in
her
framing
of
the
Vehicle
.
6.
The
excellency
of
Des-Cartes
his
Philosophy
.
7.
That
the
Vehicles
of
Ghosts
have
as
much
of
solid
corporeal
Substance
in
them
as
the
Bodies
of
Men.
8.
The
folly
of
the
contrary
Opinion
evinced
.
9.
The
advantage
of
the
Soul
,
for
matter
of
Body
,
in
the
other
state
,
above
this
.
1.
THat
we
may
now
have
a
more
clear
and
determinate
apprehension
of
the
nature
and
condition
of
the
Soul
out
of
the
Body
,
let
us
first
consider
her
a
while
,
what
she
is
in
her
own
Essence
,
without
any
reference
to
any
Body
at
all
,
and
we
shall
finde
her
a
Substance
extended
and
indiscerpible
,
as
may
be
easily
gathered
out
of
what
we
have
written
,
Lib.
1.
Cap.
3
,
5
,
8.
as
also
Lib.
2.
Cap.
1
,
2.
And
it
is
a
seasonable
contemplation
here
(
where
we
consider
the
Soul
as
having
left
this
Terrestrial
Body
)
that
she
hath
as
ample
,
if
not
more
ample
,
Dimensions
of
her
own
,
then
are
visible
in
the
Body
she
has
left
.
Which
I
think
worth
taking
notice
of
,
that
it
may
stop
the
mouths
of
them
that
,
not
without
reason
,
laugh
at
those
unconceivable
and
ridiculous
fancies
of
the
Schools
;
that
first
rashly
take
a
way
all
Extension
from
Spirits
,
whether
Soules
or
Augels
,
and
then
dispute
how
many
of
them
booted
and
spur'd
may
dance
on
a
needles
point
at
once
.
Fooleries
much
derogatory
to
the
Truth
,
and
that
pinch
our
perception
into
such
an
intolerable
streightness
and
evanidness
,
that
we
cannot
imagine
any
thing
of
our
own
Being
;
and
if
we
doe
,
are
prone
to
fall
into
despair
,
or
contempt
of
our selves
,
by
fancying
our selves
such
unconsiderable
Motes
of
the
Sun
.
2.
But
as
it
is
very
manifest
that
the
Soule
has
Dimensions
,
and
yet
not
infinite
,
and
therefore
that
she
is
necessarily
bounded
in
some
Figure
or
other
;
so
it
is
very
uncertain
whether
there
be
any
peculiar
Figure
naturall
to
her
,
answerable
to
animal
shape
,
or
whether
she
be
of
her self
of
either
a
Round
or
Oval
figure
,
but
does
change
her
shape
according
as
occasion
requires
.
It
is
not
material
to
define
any
thing
in
this
Question
more
then
thus
,
That
when
the
Soule
acts
in
Terrestrial
Matter
,
her
Plastick
part
is
determined
to
the
Organization
of
the
Body
into
humane
forme
;
and
in
the
AEreal
or
AEthereal
,
that
she
is
neither
more
nor
less
determined
to
any
shape
then
the
Genii
or
Angels
,
and
that
if
their
Vehicles
are
more
naturally
guided
into
one
shape
then
another
,
that
hers
is
in
the
same
condition
;
so
that
in
her
visible
Vehicle
she
will
bear
the
ordinary
form
of
Angels
,
such
a
countenance
,
and
so
cloathed
,
as
they
.
3.
That
which
is
more
material
,
I
think
is
more
easy
to
be
defined
,
and
that
is
,
whether
the
Soule
be
one
Homogeneal
Substance
,
or
whether
it
be
in
some
manner
Heterogeneal
.
That
the
latter
is
in
some
measure
true
,
is
manifest
from
what
we
have
written
Lib.
2.
Cap.
11.
viz.
That
the
Perceptive
faculty
reaches
not
throughout
the
whole
Soule
,
but
is
confined
to
a
certain
part
,
which
we
called
the
Centre
or
Eye
of
the
Soule
,
as
also
her
Perceptive
part
;
but
all
the
rest
Plastick
.
But
here
arises
a
further
Scruple
,
whether
there
be
not
an
Heterogeneity
in
the
very
Plastick
part
also
of
the
Soule
.
The
Aristotelians
seem
to
be
confident
there
is
not
,
and
doe
affirm
that
if
there
were
an
Eye
in
the
Toe
,
the
Toe
would
see
as
well
as
the
Head
.
Of
which
I
very
much
doubt
:
For
hence
it
would
follow
that
some
Creatures
would
have
a
glimmering
of
Light
all
over
,
they
being
in
a
manner
all
over
transparent
;
and
some
thin
and
clear
Complexions
might
haply
have
the
perception
of
Light
betwixt
the
lower
parts
of
their
Fingers
,
which
are
in
some
good
measure
pellucid
;
and
therefore
Life
and
Spirits
being
continued
from
thence
to
the
Conarion
,
as
they
are
,
or
to
the
fourth
Ventricle
of
the
Brain
,
it
would
follow
that
the
Soule
would
have
a
perception
of
some
glimmerings
of
Light
from
thence
,
which
were
to
see
there
as
well
as
to
feel
.
4.
Wherefore
it
seems
more
rationall
to
admit
an
Heterogeneity
in
the
Plastick
part
of
the
Soule
also
,
and
to
acknowledge
that
every
removall
from
the
Seat
of
Common
Sense
,
that
is
to
say
,
every
Circle
that
surrounds
the
Centre
of
the
Soule
,
has
not
the
same
bounds
of
power
,
neither
for
number
nor
extent
.
But
that
as
concerning
the
former
,
there
is
a
gradual
falling
off
from
the
first
excellency
,
which
is
the
Perceptive
part
of
the
Soule
;
the
closest
Circle
to
which
is
that
part
of
the
Plastick
that
is
able
to
convey
Objects
of
Sight
as
well
as
of
Touch
and
Hearing
,
and
what
other
Senses
else
there
may
be
in
the
Soule
.
The
next
Circle
is
Hearing
without
Seeing
,
though
not
without
Touch
:
for
Touch
spreads
through
all
,
but
in
its
exteriour
region
,
which
is
excessively
the
greatest
,
it
transmits
the
circumstantiated
Perceptions
of
no
Objects
but
those
that
are
Tactile
;
but
to
others
it
is
onely
as
a
dead
Medium
,
as
the
Circle
of
Hearing
is
but
as
a
dead
Medium
to
the
Objects
of
Sight
.
So
that
if
we
would
please
our
Imagination
with
Ficinus
,
in
fancying
the
Soule
as
a
Star
,
we
shall
doe
it
more
perfectly
,
if
we
look
upon
her
in
her
Circles
,
as
having
an
Halo
about
her
:
For
the
Soule
to
our
Reason
is
no
more
homogeneal
,
then
that
Spectacle
is
to
our
Sight
.
5.
But
if
we
look
upon
the
Soule
as
ever
propending
to
some
personall
shape
,
the
direction
of
the
Plastick
rayes
must
then
tend
to
a
kind
of
Organization
,
so
far
as
is
conducent
to
the
state
the
Soule
is
in
,
whether
in
an
Aiery
or
AEthereal
Vehicle
.
For
that
the
Plastick
power
omits
or
changes
as
she
is
drawn
forth
by
the
nature
of
the
Matter
she
acts
upon
,
is
discoverable
in
her
Organization
of
our
Bodies
here
.
For
in
all
likelihood
the
Soule
in
her self
is
as
much
of
one
sex
as
another
;
which
makes
her
sometimes
signe
the
Matter
with
both
,
but
that
very
seldome
:
and
therefore
it
is
manifest
that
she
omits
one
part
of
her
Plastick
power
,
and
makes
use
of
the
other
,
in
almost
all
efformations
of
the
Foetus
.
Whence
it
is
easy
to
conclude
,
that
supposing
her
Plastick
power
naturally
work
the
AEthereal
or
AEreal
Vehicle
into
any
animal
shape
,
it
may
put
forth
onely
such
stroaks
of
the
efformative
vertue
as
are
convenient
and
becoming
the
Angelical
Nature
.
But
according
to
this
Hypothesis
haply
all
Objects
of
Sense
will
not
arrive
to
the
Centre
of
the
Soule
from
every
part
of
the
Horizon
;
no
not
though
this
Organization
were
not
naturall
but
meerly
arbitrarious
.
But
be
the
Soule
conceived
either
bound
up
thus
into
animal
forme
,
or
spread
loose
into
any
careless
round
shape
,
according
as
her
rayes
shall
display
themselves
in
her
Vehicle
of
Aire
or
AEther
,
yet
the
seat
of
sight
will
be
duely
restrained
,
which
is
a
consideration
of
no
contemptible
consequence
.
6.
This
in
generall
may
suffice
concerning
the
very
Nature
of
the
Soule
it self
,
her
Extension
and
Heterogeneity
.
I
shall
onely
adde
to
this
one
Observable
concerning
her
Aiery
and
AEthereal
Vehicle
,
and
then
I
shall
descend
to
more
particular
disquisitions
.
Rash
fancies
and
false
deductions
from
misunderstood
Experiments
have
made
some
very
confident
that
there
is
a
Vacuum
in
Nature
,
and
that
every
Body
by
how
much
more
light
it
is
,
so
much
less
substance
it
has
in
it self
.
A
thing
very
fond
and
irrational
,
at
the
first
sight
,
to
such
as
are
but
indifferently
well
versed
in
the
incomparable
Philosophy
of
Renatus
Des-Cartes
,
whose
dexterous
wit
and
through
insight
into
the
nature
and
lawes
of
Matter
,
has
so
perfected
the
reasons
of
those
Phaenomena
,
that
Demooritus
,
Epicurus
,
Lucretius
and
others
have
puzzled
themselves
about
,
that
there
seems
nothing
now
wanting
as
concerning
that
way
of
Philosophizing
,
but
patience
and
an
unprejudiced
judgment
to
peruse
what
he
has
writ
.
7.
According
therefore
to
his
Philosophy
and
the
Truth
,
there
is
ever
as
much
Matter
or
Body
in
one
consistency
as
another
;
as
for
example
,
there
is
as
much
Matter
in
a
Cup
of
Aire
as
in
the
same
Cup
filled
with
Water
,
and
as
much
in
this
Cup
of
Water
as
if
it
were
filled
with
Lead
or
Quicksilver
.
Which
I
take
notice
of
here
,
that
I
may
free
the
imagination
of
men
from
that
ordinary
and
idiotick
misapprehension
which
they
entertain
of
Spirits
that
appear
,
as
if
they
were
as
evanid
and
devoid
of
Substance
as
the
very
shadowes
of
our
Bodies
cast
against
a
Wall
,
or
our
Images
reflected
from
a
River
or
Looking-glass
:
and
therefore
from
this
errour
have
given
them
names
accordingly
,
calling
the
Ghosts
of
men
that
present
themselves
to
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
Umbrae
,
Images
and
Shades
.
The
which
,
the
more
visible
they
are
,
they
think
them
the
more
substantial
;
fancying
that
the
Aire
is
so
condensed
,
that
there
is
not
onely
more
of
it
,
but
also
that
simply
there
is
more
Matter
or
Substance
,
when
it
appears
thus
visible
,
then
there
was
in
the
same
space
before
.
And
therefore
they
must
needs
conceit
that
Death
reduces
us
to
a
pittifull
thin
pittance
of
Being
,
that
our
Substance
is
in
a
manner
lost
,
and
nothing
but
a
tenuious
reek
remains
,
no
more
in
proportion
to
us
,
then
what
a
sweating
horse
leaves
behind
him
as
he
gallops
by
in
a
frosty
morning
.
Which
certainly
must
be
a
very
lamentable
consideration
to
such
as
love
this
thick
and
plump
Body
they
beare
about
with
them
,
and
are
pleased
to
consider
how
many
pounds
they
outweighed
their
Neighbour
the
last
time
they
were
put
in
the
ballance
together
.
8.
But
if
a
kinde
of
dubious
Transparency
will
demonstrate
the
deficiency
of
Corporeal
Substance
,
a
Pillar
of
Crystal
will
have
less
thereof
then
one
of
Tobacco-smoak
;
which
though
it
may
be
so
doubtful
and
evanid
an
Object
to
the
Eye
,
if
we
try
it
by
the
Hand
,
it
will
prove
exceeding
solid
:
as
also
these
Ghosts
that
are
said
to
appear
in
this
manner
have
proved
to
them
that
have
touched
them
,
or
have
been
touched
by
them
.
For
it
is
a
thing
ridiculous
and
unworthy
of
a
Philosopher
,
to
judge
the
measure
of
corporeal
Matter
by
what
it
seems
to
our
sight
;
for
so
Air
would
be
nothing
at
all
:
or
what
it
is
to
our
handing
or
weighing
of
it
;
for
so
indeed
a
Cup
of
Quick-silver
would
seem
to
have
infinitely
more
Matter
in
it
then
one
fill'd
with
Air
onely
,
and
a
vessel
of
Water
less
when
it
is
plung'd
under
the
water
in
the
River
,
then
when
it
is
carried
in
the
Air.
But
we
are
to
remember
,
that
let
Matter
be
of
what
consistency
it
will
,
as
thin
and
pure
as
the
flame
of
a
candle
,
there
is
not
less
of
corporeal
Substance
therein
then
there
is
in
the
same
dimensions
of
Silver
,
Lead
,
or
Gold
.
9.
So
that
we
need
not
bemoan
the
shrivell'd
condition
of
the
deceased
,
as
if
they
were
stript
almost
of
all
Substance
corporeal
,
and
were
too
thinly
clad
to
enjoy
themselves
as
to
any
Object
of
Sense
.
For
they
have
no
less
Body
then
we
our selves
have
,
onely
this
Body
is
far
more
active
then
ours
,
being
more
spiritualized
,
that
is
to
say
,
having
greater
degrees
of
Motion
communicated
unto
it
;
which
the
whole
Matter
of
the
world
receives
from
some
spiritual
Being
or
other
,
and
therefore
in
this
regard
may
be
said
the
more
to
symbolize
with
that
immaterial
Being
,
the
more
Motion
is
communicated
to
it
:
As
it
does
also
in
that
which
is
the
effect
of
Motion
,
to
wit
the
tenuity
and
subtilty
of
its
particles
,
whereby
it
is
enabled
to
imitate
,
in
some
sort
,
the
proper
priviledge
of
Spirits
that
pass
through
all
Bodies
whatsoever
.
And
these
Vehicles
of
the
Soul
,
by
reason
of
the
tenuity
of
their
parts
,
may
well
pass
through
such
Matter
as
seems
to
us
impervious
,
though
it
be
not
really
so
to
them
.
For
Matter
reduced
to
such
fluid
subtilty
of
particles
as
are
invisible
,
may
well
have
entrance
through
Pores
unperceptible
.
Whence
it
is
manifest
that
the
Soul
,
speaking
in
a
natural
sense
,
loseth
nothing
by
Death
,
but
is
a
very
considerable
gainer
thereby
.
For
she
does
not
onely
possess
as
much
Body
as
before
,
with
as
full
and
solid
dimensions
,
but
has
that
accession
cast
in
,
of
having
this
Body
more
invigorated
with
Life
and
Motion
then
it
was
formerly
.
Which
consideration
I
could
not
but
take
notice
of
,
that
I
might
thereby
expunge
that
false
conceit
that
adheres
to
most
mens
fancies
,
of
that
evanid
and
starved
condition
of
the
other
state
.
CHAP.
III.
1.
That
the
natural
abode
of
the
Soul
after
death
is
the
Air.
2.
That
she
cannot
quit
the
AErial
Regions
till
the
AEthereal
Congruity
of
life
be
awakened
in
her
.
3.
That
all
Souls
are
not
in
the
same
Region
of
the
Aire
.
4.
Cardans
conceit
of
placing
all
Daemons
in
the
upper
Region
.
5.
The
use
of
this
conceit
for
the
shewing
the
reason
of
their
seldome
appearing
.
6.
That
this
Phaenomenon
is
salved
by
a
more
rational
Hypothesis
.
7.
A
further
confutation
of
Cardans
Opinion
.
8.
More
tending
to
the
same
scope
.
9.
The
Original
of
Cardans
errour
concerning
the
remote
operations
of
Daemons
.
10.
An
Objection
how
Daemons
and
Souls
separate
can
be
in
this
lower
Region
,
where
Winds
and
Tempests
are
so
frequent
.
11.
A
preparation
to
an
Answer
from
the
consideration
of
the
nature
of
the
Winds
.
12.
Particular
Answers
to
the
Objection
.
13.
A
further
Answer
from
the
nature
of
the
Statick
Faculty
of
the
Soul
.
14.
Another
from
the
suddain
power
of
actuating
her
Vehicle
.
15.
What
incommodations
she
suffers
from
haile
,
rain
,
&c.
1.
THose
more
particular
Enquiries
we
intend
to
fall
upon
,
may
be
reduced
to
these
few
Heads
:
viz.
The
place
of
the
Souls
abode
,
Her
employment
,
and
Her
moral
condition
after
Death
.
That
the
place
of
Her
abode
is
the
Aire
,
is
the
constant
opinion
of
the
ancient
Philosophers
and
natural
Theologers
,
who
doe
unanimously
make
that
Element
the
Receptacle
of
Souls
departed
:
which
therefore
they
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
men
deceased
are
in
a
state
of
invisibility
,
as
the
place
they
are
confined
to
is
an
Element
utterly
invisible
of
its
own
nature
,
and
is
accloy'd
also
with
caliginous
mists
,
and
enveloped
by
vicissitudes
with
the
dark
shadow
of
the
Earth
.
The
truth
of
this
opinion
of
theirs
is
plainly
demonstrable
from
the
29.
and
31.
Axiomes
.
For
Nature
making
no
enormous
jumps
,
it
must
needs
follow
,
that
separate
Souls
must
take
their
first
station
in
the
Aire
,
because
that
Vital
Congruity
that
fits
an
AErial
Vehicle
does
of
order
awaken
immediately
upon
the
quitting
of
the
Earthly
Body
.
2.
Wherefore
the
Soul
being
thus
vitally
united
with
a
Body
or
Vehicle
of
Aire
,
it
is
impossible
that
she
should
drive
out
of
those
Regions
:
because
her
motions
are
onely
according
to
the
capacity
of
her
Vehicle
,
she
being
not
able
to
alter
the
consistency
thereof
into
any
more
subtile
or
purer
temper
then
the
Aire
will
admit
of
,
keeping
still
its
own
Species
.
Onely
she
may
conspissate
the
Aire
by
directing
the
motion
thereof
towards
her
,
and
so
squeezing
out
a
considerable
part
of
the
first
and
second
Element
may
retain
more
Aire
then
ordinary
:
But
she
cannot
command
the
Air
from
her
so
entirely
,
as
to
actuate
these
two
Elements
alone
,
or
any
considerable
part
of
them
,
because
the
AEthereal
Congruity
of
life
is
as
yet
wholy
asleep
;
nor
is
it
in
the
power
of
the
Soul
to
awake
it
as
she
pleases
:
and
therefore
it
would
be
Pain
and
Death
to
her
to
attempt
the
removal
of
the
aerial
Matter
quite
from
her
.
Besides
that
it
would
require
such
a
force
as
would
imply
a
contribution
of
motion
to
it
,
as
well
as
direction
of
it
,
to
make
it
able
to
bear
against
other
parts
of
the
Aire
that
love
not
to
be
streightned
nor
crouded
:
which
though
it
may
haply
be
done
in
some
measure
,
yet
that
she
may
by
this
force
of
direction
recover
a
whole
Vehicle
of
AEther
,
seems
excessively
improbable
,
as
is
plain
from
the
31.
Axiome
.
3.
Wherefore
it
is
necessary
that
the
Soul
departed
this
life
should
be
somewhere
in
the
Aire
,
though
it
be
not
at
all
necessary
that
they
should
inhabit
all
of
them
the
same
Region
thereof
.
For
as
some
Souls
are
more
purified
then
others
when
they
leave
the
Body
,
so
a
more
pure
degree
of
Vital
Congruity
will
awake
in
them
:
whence
by
that
Divine
Nemesis
that
runs
through
all
things
,
they
will
be
naturally
conveyed
to
such
places
,
and
be
associated
to
such
company
as
is
most
congruous
to
their
Nature
;
and
will
be
as
distinctly
sorted
by
that
eternal
Justice
that
God
has
so
deeply
ingrafted
in
the
very
essential
contexture
of
the
Universe
,
as
humane
Laws
dispose
of
persons
with
us
,
sending
some
to
Prisons
,
some
to
Pest-houses
,
and
others
to
the
Prytaneum
.
4.
It
will
therefore
,
in
all
likelihood
,
fall
to
some
of
their
shares
to
be
fatally
fettered
to
this
lower
Region
of
the
Aire
,
as
I
doubt
not
but
many
other
Spirits
are
;
though
Cardan
much
pleases
himself
with
a
peculiar
conceit
of
his
own
,
as
if
the
supreme
Region
of
the
Aire
was
the
onely
habitation
of
all
Daemons
or
Spirits
whatever
,
and
that
their
descent
to
us
is
as
rare
as
the
diving
of
Men
into
the
bottome
of
the
Sea
,
and
almost
as
difficult
,
this
thick
Aire
we
breathe
in
being
in
a
manner
as
unsutable
to
their
tenuious
consistencies
as
the
Water
is
to
us
;
in
which
we
are
fain
to
hold
out
breath
,
and
consequently
to
make
a
very
short
stay
in
that
Element
.
Besides
that
he
fancies
the
passage
of
the
Middle
Region
tedious
to
them
,
by
reason
of
its
Coldness
;
which
therefore
he
saith
is
as
it
were
a
fence
betwixt
us
and
them
,
as
the
Sea
is
betwixt
the
Fishes
and
us
;
whom
though
we
exceed
much
in
Wit
and
Industry
,
and
have
a
great
desire
to
catch
them
and
kill
them
,
yet
we
get
very
few
into
our
hands
in
comparison
of
those
that
scape
us
:
And
so
these
Daemos
,
though
they
bear
us
no
good
will
,
by
bodily
conflict
they
can
hurt
none
of
us
(
as
being
so
difficult
a
thing
to
come
at
us
)
and
very
few
of
us
by
their
Art
and
Industry
.
For
this
fancyfull
Philosopher
will
have
them
onely
attempt
us
as
we
do
the
Fishes
,
by
Baits
,
and
Nets
,
and
Eel-spears
,
or
such
like
Engines
which
we
cast
into
the
bottom
of
the
Water
:
So
these
aerial
Genii
,
keeping
their
station
above
in
the
third
Region
of
the
Aire
(
as
we
doe
on
the
bank
of
the
River
,
or
in
a
Boat
on
the
Sea
,
when
we
fish
)
by
sending
down
Dreams
and
Apparitions
,
may
entangle
some
men
so
,
that
by
affrightments
and
disturbances
of
minde
at
last
,
though
at
this
distance
,
they
may
work
their
ruine
and
destruction
.
5.
This
Hypothesis
,
I
suppose
,
he
has
framed
to
give
an
account
why
the
appearing
of
the
Genii
is
so
seldome
,
and
why
so
little
hurt
is
done
by
them
as
there
is
.
For
an
Answer
would
be
ready
,
that
this
lower
A●●e
is
no
Element
for
them
to
abide
in
:
and
that
it
is
as
foolishly
argued
by
those
that
say
there
are
no
Spirits
,
because
they
are
so
seldome
seen
,
as
if
the
Fishes
,
upon
a
concession
of
Speech
and
Reason
to
their
mute
Tribe
,
should
generally
conclude
,
that
there
are
no
such
Creatures
as
Men
or
Horses
,
because
it
happens
so
very
seldome
that
they
can
see
them
;
and
should
contemn
and
laugh
ac
those
Fishes
that
,
having
had
the
hap
to
meet
with
them
,
should
say
they
have
seen
such
Creatures
,
as
if
they
were
fanatick
and
lunatick
,
and
not
well
in
their
wits
,
or
else
too
much
in
them
,
and
that
they
contrived
such
fictions
for
some
political
design
.
6.
Which
Parable
may
hold
good
,
though
not
upon
the
same
grounds
,
onely
by
substituting
difference
of
condition
for
distance
of
place
;
and
the
similitude
will
prove
as
sound
as
before
.
For
,
for
a
Spirit
to
condensate
his
Vehicle
to
almost
a
Terrestrial
grossness
and
Visibility
,
is
as
rare
and
uncouth
as
for
Terrestrial
animals
to
dive
to
the
bottom
of
the
Sea
,
and
its
likely
every
jot
as
difficult
:
and
so
the
reason
as
obvious
why
so
few
are
seen
,
&
the
confident
denial
of
their
existence
as
rash
and
foolish
,
by
then
that
have
not
seen
them
themselves
.
For
it
is
as
if
the
Fishes
should
contest
amongst
themselves
about
the
existence
of
Men
,
and
their
diving
into
the
Water
,
and
whether
there
were
any
places
haunted
in
the
Sea
;
as
those
would
be
the
most
famous
where
they
fish
for
Pearls
,
or
that
cause
the
most
frequent
Shipwracks
,
or
are
most
pleasant
to
swim
in
.
And
some
notable
occasion
,
mischance
,
or
weighty
design
,
such
as
occurre
more
rarely
,
must
be
reasonably
conceived
the
onely
invitements
to
the
Genii
to
expose
themselves
to
our
view
.
7.
That
there
is
so
little
hurt
done
by
them
,
need
not
be
resolved
into
the
distance
of
their
habitation
,
but
into
the
Law
of
the
Universe
,
whose
force
penetrates
through
all
orders
of
Beings
.
Besides
,
it
is
too
trivial
and
idiotick
a
conceit
,
&
far
below
the
pitch
of
a
Philosopher
,
to
think
that
all
AErial
Spirits
are
Haters
of
Mankinde
,
so
as
to
take
delight
meerly
in
destroying
them
.
For
Men
do
not
hate
Fishes
because
they
live
in
another
Element
different
from
theirs
,
but
catch
them
meerly
in
love
to
themselves
,
for
gain
and
food
;
which
the
aiery
Genii
cannot
aim
at
in
destroying
of
us
.
But
to
doe
Mischef
meerly
for
Mischiefs
sake
,
is
so
excessive
an
Enormity
,
that
some
doubt
whether
it
be
competible
to
any
Intellectual
Being
.
And
therefore
Cardan
ought
to
have
proved
that
first
:
as
also
,
if
there
be
any
so
extremely
degenerate
,
that
there
be
many
of
them
,
or
rather
so
many
that
they
cannot
be
awed
by
the
number
of
those
that
are
less
depraved
.
For
we
may
observe
that
men
amongst
our selves
that
are
sufficiently
wicked
,
yet
they
abhor
very
much
from
those
things
that
are
grossly
&
causlesly
destructive
to
either
Man
or
Beast
;
&
themselves
would
help
to
destroy
,
punish
,
or
at
least
hinder
the
attempters
of
such
wild
&
exorbitant
outrages
that
have
no
pretence
of
Reason
,
but
are
a
meer
exercise
of
Cruelty
and
Vexation
to
other
Creatures
.
He
also
ought
to
have
demonstrated
,
that
all
Mankind
are
not
the
Peculium
of
some
Spirits
or
other
,
and
that
there
are
not
invisible
Governours
of
Nations
,
Cities
,
Families
,
and
sometime
of
particular
Men
;
and
that
at
least
a
Political
Goodness
,
such
as
serves
for
the
safety
of
Persons
and
what
belongs
to
them
,
is
not
exceedingly
more
prevalent
even
in
these
Kingdomes
of
the
Aire
,
then
gross
Injustice
.
For
all
this
may
be
on
this
side
of
the
Divine
Life
:
so
that
there
is
no
feare
of
making
these
aerial
Inhabitants
over-perfect
by
this
Supposition
.
In
a
word
,
he
should
have
proved
that
Political
Order
,
in
the
full
exercise
thereof
,
did
not
reach
from
Heaven
to
Earth
,
and
pierce
into
the
Subterraneous
Regions
also
,
if
there
be
any
Intellectual
Creatures
there
.
For
this
will
suffice
to
give
a
reason
that
so
little
hurt
is
done
,
though
all
places
be
full
of
AErial
Spirits
.
8.
Adde
unto
all
this
,
that
though
they
may
not
be
permitted
to
doe
any
gross
evill
themselves
,
and
to
kill
men
at
pleasure
without
their
consents
,
yet
they
may
abet
them
in
such
wayes
,
or
invite
them
to
such
courses
,
as
will
prove
destructive
to
them
:
but
,
it
may
be
,
with
no
greater
plot
then
we
have
when
we
set
Doggs
together
by
the
eares
,
fight
Cocks
,
bait
Beares
and
Bulls
,
run
Horses
,
and
the
like
;
where
often
,
by
our
occasion
,
as
being
excited
and
animated
by
us
,
they
pursue
their
own
inclinations
,
to
the
loss
of
their
lives
.
But
though
we
doe
not
care
to
kill
a
Dog
or
a
Cock
in
this
way
;
yet
there
is
none
so
barbarous
as
to
knock
these
Creatures
on
the
head
meerly
because
they
will
doe
so
.
So
these
worser
kind
of
Genii
,
according
as
their
tempers
are
,
may
haply
follow
some
men
prone
to
such
or
such
vices
,
in
which
they
may
drive
them
in
way
of
contest
,
or
to
please
their
own
fancies
,
to
the
utmost
they
can
doe
in
it
;
and
,
taking
their
parts
,
sport
themselves
in
making
one
man
overcome
another
in
duelling
,
in
drinking
,
in
craft
and
undermining
,
in
wenching
,
in
getting
riches
,
in
clambering
to
honours
;
and
so
of
the
rest
.
Where
it
may
be
their
pastime
to
try
the
Victory
of
that
Person
they
have
taken
to
;
and
if
he
perish
by
the
hurry
of
their
temptations
and
animations
,
it
is
a
thing
they
intended
no
more
,
it
may
be
,
then
he
that
sets
his
Cock
into
the
pit
desires
his
neck
should
be
broke
:
but
if
it
happen
so
,
the
sorrow
is
much
alike
in
both
cases
.
And
therefore
these
Spirits
may
doe
mischief
enough
in
the
world
,
in
abetting
men
that
act
it
,
though
haply
they
neither
take
pleasure
in
doing
of
it
upon
any
other
termes
,
nor
if
they
did
,
are
able
to
doe
it
,
there
being
so
many
watchfull
eyes
over
them
.
For
these
AErial
Legions
are
as
capable
of
Political
Honesty
,
and
may
as
deeply
resent
it
,
as
the
Nations
of
the
Earth
doe
,
and
it
may
be
more
deeply
.
9.
But
if
these
Creatures
were
removed
so
far
off
as
Cardan
would
have
them
,
I
doe
not
see
how
they
could
have
any
communion
at
all
with
us
,
to
doe
us
either
good
or
hurt
.
For
that
they
are
able
to
send
Apparitions
or
Dreames
at
this
distance
,
is
it self
but
a
Dream
,
occasioned
from
that
first
errour
in
the
Aristotelian
Philosophy
,
that
makes
God
and
the
Intelligences
act
from
the
heavenly
sphears
,
and
so
to
produce
all
these
effects
of
Nature
below
;
such
as
can
never
be
done
but
by
a
present
Numen
and
Spirit
of
Life
that
pervades
all
things
.
10.
This
conceit
therefore
of
his
shall
be
no
hindrance
to
our
concluding
,
That
this
lower
Region
of
the
Aire
is
also
replenisht
with
Daemons
.
Which
if
it
be
,
it
is
not
unlikely
but
that
the
impurer
Souls
wander
there
also
;
though
I
have
taken
all
this
pains
to
bring
still
greater
trouble
upon
my self
.
For
it
is
obvious
to
object
that
which
Lucretius
has
started
of
old
,
that
this
Region
being
so
obnoxious
to
Windes
and
tempests
,
the
Souls
will
not
be
able
to
keep
their
Vehicles
of
Aire
about
them
,
but
that
they
will
be
blown
in
pieces
by
the
roughness
of
these
storms
.
But
we
may
be
easily
delivered
of
this
solicitude
,
if
we
consider
the
nature
of
the
Windes
,
the
nature
of
these
Vehicles
,
&
the
Statick
power
of
the
Soule
.
For
to
say
theywil
make
as
good
shift
as
the
Genii
here
,
is
not
fully
satisfactory
,
because
a
man
would
also
willingly
understand
how
the
Genii
themselves
are
not
liable
to
this
inconvenience
.
My
Answer
therefore
shall
reach
both
.
11.
That
Windes
are
nothing
else
but
Watery
particles
at
their
greatest
agitation
,
Cartesius
has
very
handsomely
demonstrated
in
his
Meteors
:
Which
particles
doe
not
so
much
drive
the
Aire
before
them
,
as
pass
through
it
,
as
a
flight
of
arrowes
and
showers
of
haile
or
rain
.
One
part
of
the
Aire
therefore
is
not
driven
from
another
;
but
it
is
as
if
one
should
conceive
so
many
little
pieces
of
haire
twirling
on
their
middle
point
as
at
quarter-staffe
,
and
so
passing
through
the
Aire
;
which
motion
would
pass
free
,
without
carrying
the
Aire
along
with
it
.
This
therefore
being
the
nature
of
Winde
,
the
Aire
is
not
torn
apieces
thereby
,
though
we
finde
the
impetus
of
it
moveing
against
us
,
because
it
cannot
penetrate
our
Bodies
with
that
facility
that
it
does
the
Aire
.
12.
But
the
Vehicles
of
the
Genii
and
Souls
deceased
are
much-what
of
the
very
nature
of
the
Aire
;
whence
it
is
plainly
impossible
that
the
Winde
should
have
any
other
force
on
them
,
then
what
it
has
on
the
rest
of
that
Element
;
and
therefore
the
least
thing
imaginable
will
hold
all
the
parts
together
.
Which
is
true
also
if
the
Winde
did
carry
along
the
Aire
with
it
:
for
then
the
Vehicles
of
the
Genii
would
move
along
with
the
stream
,
suffering
little
or
no
violence
at
all
,
unless
they
would
force
themselves
against
it
.
Which
they
are
not
necessitated
to
doe
,
as
indeed
not
so
much
as
to
come
into
it
,
or
not
at
least
to
continue
in
it
,
but
may
take
shelter
,
as
other
living
Creatures
doe
,
in
houses
,
behind
walls
,
in
woods
,
dales
,
caverns
,
rocks
and
other
obvious
places
;
and
that
maturely
enough
,
the
change
of
Aire
and
prognostick
of
storms
being
more
perceptible
to
them
then
to
any
terrestrial
animal
.
13.
And
yet
they
need
not
be
so
cautious
to
keep
out
of
danger
,
they
having
a
power
to
grapple
with
the
greatest
of
it
,
which
is
their
Statick
faculty
;
which
arises
from
the
power
of
directing
the
motion
of
the
particles
of
their
Vehicle
.
For
they
having
this
power
of
directing
the
motion
of
these
particles
which
way
they
please
,
by
Axiome
31.
it
necessarily
followes
,
that
they
can
determinate
their
course
inwards
,
or
toward
the
Centre
;
by
which
direction
they
will
be
all
kept
close
together
,
firm
and
tight
:
which
ability
I
call
the
Statick
power
of
the
Soule
.
Which
if
it
can
direct
the
whole
agitation
of
the
particles
of
the
Vehicle
,
as
well
those
of
the
first
and
second
Element
as
those
of
the
Aire
,
and
that
partly
towards
the
Centre
,
and
partly
in
a
countertendency
against
the
storme
,
this
force
and
firmness
will
be
far
above
the
strongest
windes
that
she
can
possibly
meet
with
.
14.
Wherefore
the
Soules
Vehicle
is
in
no
danger
from
the
boisterousness
of
the
Winds
,
and
if
it
were
,
yet
there
is
no
fear
of
cessation
of
Life
.
For
as
the
Wind
blowes
off
one
part
of
Aire
,
it
brings
on
another
which
may
be
immediately
actuated
by
the
presence
of
the
Soule
;
though
there
be
no
need
to
take
refuge
in
so
large
an
Hypothesis
.
And
it
is
more
probable
that
she
is
more
peculiarly
united
to
one
part
of
the
Aire
then
another
,
and
that
she
dismisses
her
Vehicle
but
by
degrees
,
as
our
Spirits
leasurely
pass
away
by
insensible
Perspiration
.
15.
We
see
how
little
the
Souls
Vehicle
can
be
incommodated
by
storms
of
Winde
.
And
yet
Rain
,
Haile
,
Snow
and
Thunder
will
incommodate
her
still
less
.
For
they
pass
as
they
doe
through
other
parts
of
the
Aire
,
which
close
again
immediately
,
and
leave
neither
wound
nor
scarre
behinde
them
.
Wherefore
all
these
Meteors
in
their
Mediocrity
may
be
a
pleasure
to
her
and
refreshment
;
and
in
their
excess
no
long
pain
,
nor
in
their
highest
rage
any
destruction
of
life
at
all
.
From
whence
we
may
safely
conclude
,
that
not
onely
the
Upper
Region
,
but
this
Lower
also
,
may
be
inhabited
both
by
the
deceased
Souls
of
Men
and
by
Daemons
.
CHAP.
IV.
1.
That
the
Soule
once
having
quitted
this
earthly
Body
becomes
a
Daemon
.
2.
Of
the
Externall
Senses
of
the
Soule
separate
,
their
number
and
limits
in
the
Vehicle
.
3.
Of
Sight
in
a
Vehicle
organized
and
unorganized
.
4.
How
Daemons
and
separate
Souls
hear
and
see
at
a
vast
Distance
:
and
whence
it
is
that
though
they
may
so
easily
hear
or
see
us
,
we
may
neither
see
nor
hear
them
.
5.
That
they
have
Hearing
as
well
as
Sight
.
6.
Of
the
Touch
,
Smell
,
Tast
,
and
Nourishment
of
Daemons
.
7.
The
external
employment
that
the
Genii
and
Souls
deceased
may
have
out
of
the
Body
.
8.
That
the
actions
of
Separate
Souls
,
in
reference
to
us
,
are
most-what
conformable
to
their
life
here
on
Earth
.
9.
What
their
entertainments
are
in
reference
to
themselves
.
10.
The
distinction
of
orders
of
Daemons
from
the
places
they
most
frequent
.
1.
THE
next
thing
we
are
to
enquire
into
is
the
Employment
of
the
Soul
after
Death
;
how
she
can
entertain
her self
,
and
pass
away
the
time
,
and
that
either
in
Solitude
,
in
Company
,
or
as
she
is
a
Political
member
of
some
Kingdome
or
Empire
.
Concerning
all
which
in
the
general
we
may
conclude
,
that
it
is
with
her
as
with
the
rest
of
the
AErial
Genii
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
Soul
having
once
put
off
this
terrestrial
Body
becomes
a
Genius
her self
;
as
Maximus
Tyrius
,
Xenocrates
,
Philo
and
others
expresly
affirm
.
But
we
shall
consider
these
things
more
particularly
.
2.
As
for
those
employments
wherewith
she
may
entertain
her self
in
solitude
,
they
are
either
Objects
of
the
External
Senses
,
or
of
the
Inward
Minde
.
Concerning
the
former
whereof
it
is
more
easie
to
move
Questions
then
satisfy
them
;
as
Whether
she
have
the
same
number
of
Senses
she
had
in
this
life
.
That
she
is
endued
with
Hearing
,
Sight
and
Touch
,
I
think
there
can
be
no
scruple
,
because
these
will
fall
to
her
share
necessarily
,
whether
her
Vehicle
be
organized
or
not
;
and
that
of
Seeing
and
Touch
is
the
most
uncontrovertible
of
all
.
For
the
sense
of
visible
Objects
being
discovered
to
us
by
transmission
of
Motion
through
those
Spherical
particles
that
are
continued
along
from
the
Object
through
the
Aire
to
our
very
Organ
of
Sight
(
which
sees
meerly
by
reason
of
these
particles
vitally
united
with
the
Soul
)
the
same
particles
pervading
all
the
Souls
Vehicle
,
it
is
impossible
but
that
she
should
see
.
But
the
Question
is
,
whether
she
sees
in
every
part
thereof
.
To
which
I
must
answer
,
No
:
partly
from
what
I
have
already
declared
concerning
the
Heterogeneity
of
her
Plastick
part
;
and
partly
from
a
gross
inconvenience
that
would
follow
this
Supposition
.
For
if
we
should
grant
that
the
Soul
saw
in
every
part
of
her
Vehicle
,
every
Object
that
is
near
would
not
onely
seem
double
,
but
centuple
,
or
millecuple
;
which
would
be
a
very
ugly
enormity
and
defacement
of
Sight
.
Wherefore
we
have
,
with
very
good
reason
,
restrained
the
Visive
faculty
of
the
Soul
in
this
state
of
Separation
,
as
well
as
it
was
in
the
Terrestrial
Body
.
3.
But
this
hinders
nothing
but
that
the
Soul
,
when
she
lies
in
one
Homogeneal
orb
of
Aire
,
devoid
of
organization
,
may
see
round
about
her
,
behinde
,
before
,
above
,
beneath
,
and
every
way
.
But
if
she
organize
her
Vehicle
,
Sight
may
haply
be
restrain'd
,
as
in
us
who
cannot
see
behinde
us
.
Which
Consideration
we
toucht
upon
before
.
4.
It
is
plain
therefore
that
these
AErial
Spirits
,
though
we
cannot
see
them
,
cannot
miss
of
seeing
us
;
and
that
,
it
may
be
,
from
a
mighty
distance
,
if
they
can
transform
their
Vehicle
,
or
the
Organ
of
Sight
,
into
some
such
advantageous
Figure
as
is
wrought
in
Dioptrick
Glasses
.
Which
power
will
infinitely
exceed
the
contracting
and
dilating
of
the
pupil
of
our
Eye
,
which
yet
is
a
weaker
and
more
defectuous
attempt
towards
so
high
a
Priviledge
as
we
speak
of
:
which
notwithstanding
may
seem
very
possible
in
Spirits
from
31.
and
34.
Axiomes
.
The
same
also
may
be
said
of
their
Hearing
.
For
the
same
principle
may
enable
them
to
shape
themselves
Organs
for
the
receiving
of
Sounds
,
of
greater
art
and
excellency
then
the
most
accurate
Acoustick
we
read
of
,
or
can
excogitate
.
Wherefore
it
is
a
very
childish
mistake
to
think
,
that
because
we
neither
see
the
shape
nor
hear
the
discourse
of
Spirits
,
that
they
neither
hear
nor
see
us
.
For
soft
Bodies
are
impressible
by
hard
ones
,
but
not
on
the
contrary
;
as
melted
Wax
will
receive
the
Signature
of
the
Seal
,
but
the
Seal
is
not
at
all
impressed
upon
by
the
Wax
.
And
so
a
solid
Body
will
stop
the
course
of
the
Aire
,
but
the
Aire
will
not
stop
the
course
of
a
solid
Body
;
and
every
inconsiderable
terrestrial
consistency
will
reflect
Light
,
but
Light
scarce
moves
any
terrestrial
Body
out
of
its
place
,
but
is
rebounded
back
by
it
.
That
therefore
that
is
most
tenuious
and
thin
,
is
most
passive
,
and
therefore
if
it
be
once
the
Vehicle
of
Sense
,
is
most
sensible
.
Whence
it
will
follow
,
that
the
reflexion
of
Light
from
Objects
being
able
to
move
our
Organs
,
that
are
not
so
fine
,
they
will
more
necessarily
move
those
of
the
Genii
,
and
at
a
greater
distance
.
But
their
Bodies
being
of
diaphanous
Aire
,
it
is
impossible
for
us
to
see
them
,
unless
they
will
give
themselves
the
trouble
of
reducing
them
to
a
more
terrestrial
consistency
,
whereby
they
may
reflect
light
.
Nor
can
we
easily
hear
their
ordinary
speech
,
partly
because
a
very
gentle
motion
of
the
Aire
will
act
upon
their
Vehicles
,
and
partly
because
they
may
haply
use
the
finer
and
purer
part
of
that
Element
in
this
exercise
,
which
is
not
so
fit
to
move
our
Sense
.
And
therefore
unless
they
will
be
heard
datâ
operâ
,
naturally
that
impress
of
the
Aire
in
their
usual
discourse
can
never
strike
our
Organ
.
5.
And
that
we
may
not
seem
to
say
all
this
for
nought
;
that
they
will
have
Hearing
as
well
as
Seeing
,
appears
from
what
I
have
intimated
above
,
that
this
Faculty
is
ranged
near
the
Common
Sensorium
in
the
Vehicle
,
as
well
as
that
of
Sight
,
and
therefore
the
Vehicle
being
all
Aire
,
such
percussions
of
it
as
cause
the
sense
of
Sound
in
us
will
necessarily
doe
the
like
in
them
;
but
more
accurately
,
haply
,
if
they
organize
their
Vehicle
for
the
purpose
,
which
will
answer
to
the
arrection
of
the
Ears
of
Animals
,
for
the
better
taking
in
the
Sound
.
6.
That
they
have
the
sense
of
Touch
is
inevitably
true
,
else
how
could
they
feel
resistance
,
which
is
necessary
in
the
bearing
of
one
Body
against
another
,
because
they
are
impenetrable
?
And
to
speak
freely
my
mind
,
it
will
be
a
very
hard
thing
to
disprove
that
they
have
not
something
analogical
to
Smell
and
Tast
,
which
are
very
near
a-kin
to
Touch
properly
so
called
.
For
Fumes
and
Odours
passing
so
easily
through
the
Aire
,
will
very
naturally
insinuate
into
their
Vehicles
also
:
which
Fumes
,
if
they
be
grosser
and
humectant
,
may
raise
that
diversification
of
Touch
which
we
Mortals
call
Tasting
;
if
more
subtile
and
dry
,
that
which
we
call
Smelling
.
Which
if
we
should
admit
,
we
are
within
modest
bounds
as
yet
in
comparison
of
others
;
as
Cardan
,
who
affirms
downright
that
the
AErial
Genii
are
nourished
,
and
that
some
of
them
get
into
the
Bodies
of
Animals
to
batten
themselves
there
in
their
Blood
and
Spirits
.
Which
is
also
averred
by
Marcus
the
Mesopotamian
Eremite
in
Psellus
,
who
tells
us
that
the
purer
sort
of
the
Genii
are
nourished
by
drawing
in
the
Aire
,
as
our
Spirits
are
in
the
Nerves
and
Arteries
;
and
that
other
Genii
,
of
a
courser
kinde
,
suck
in
moisture
,
not
with
the
Mouth
as
we
doe
,
but
as
a
Sponge
does
water
.
And
Moses
AEgyptius
writes
concerning
the
Zabii
,
that
they
eat
of
the
blood
of
their
Sacrifice
,
because
they
thought
it
was
the
food
of
the
Daemons
they
worshipped
,
and
that
by
eating
thereof
they
were
in
a
better
capacity
to
communicate
with
them
.
Which
things
if
they
could
be
believed
,
that
would
be
no
such
hard
Probleme
concerning
the
Familiars
of
Witches
,
why
they
suck
them
.
But
such
curiosities
,
being
not
much
to
our
purpose
,
I
willingly
omit
.
7.
The
conclusion
of
what
has
been
said
is
this
,
That
it
is
certain
that
the
Genii
,
and
consequently
the
Souls
of
men
departed
,
who
ipso
facto
are
of
the
same
rank
with
them
,
have
the
sense
of
Seeing
,
Hearing
,
and
Touching
,
and
not
improbably
of
Smelling
and
Tasting
.
Which
Faculties
being
granted
,
they
need
not
be
much
at
a
loss
how
to
spend
their
time
,
though
it
were
but
upon
external
Objects
;
all
the
furniture
of
Heaven
and
Earth
being
fairly
exposed
to
their
view
.
They
see
the
same
Sun
and
Moon
that
we
doe
,
behold
the
persons
and
converse
of
all
men
,
and
,
if
no
special
Law
inhibit
them
,
may
pass
from
Town
to
Town
,
and
from
City
to
City
,
as
Hesiod
also
intimates
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
There
is
nothing
that
we
enjoy
but
they
may
have
their
fees
out
of
it
;
fair
Fields
,
large
and
invious
Woods
,
pleasant
Gardens
,
high
and
healthful
Mountains
,
where
the
purest
gusts
of
Aire
are
to
be
met
with
,
Crystal
Rivers
,
mossy
Springs
,
solemnity
of
Entertainments
,
Theatrick
Pomps
and
Shews
,
publick
and
private
Discourses
,
the
exercises
of
Religion
,
whether
in
Temples
,
Families
,
or
hidden
Cells
.
They
may
be
also
(
and
haply
not
uninteressed
)
Spectators
of
the
glorious
and
mischievous
hazards
of
War
,
whether
Sea-fights
or
Land-fights
;
besides
those
soft
and
silent
,
though
sometimes
no
less
dangerous
,
Combats
in
the
Camps
of
Cupid
;
and
a
thousand
more
particularities
that
it
would
be
too
long
to
reckon
up
,
where
they
haply
are
not
men
Spectators
but
Abettors
,
as
Plutarch
writes
:
Like
old
men
that
are
past
Wrestling
,
Pitching
the
Barre
,
or
playing
at
Cudgels
themselves
,
yet
will
assist
and
abet
the
young
men
of
the
Parish
at
those
Exercises
.
So
the
Souls
of
men
departed
,
though
they
have
put
off
with
the
Body
the
capacity
of
the
ordinary
functions
of
humane
Life
,
yet
they
may
assist
and
abet
them
,
as
pursuing
some
design
in
them
;
and
that
either
for
evil
or
good
,
according
as
they
were
affected
themselves
when
they
were
in
the
Body
.
8.
In
brief
,
whatever
is
the
custome
and
desire
of
the
Soul
in
this
life
,
that
sticks
and
adheres
to
her
in
that
which
is
to
come
;
and
she
will
be
sure
,
so
farre
as
she
is
capable
,
either
to
act
it
,
or
to
be
at
least
a
Spectator
and
Abettor
of
such
kinde
of
actions
.
—
Quae
gratia
currûm
Armorumque
fuit
vivis
,
quae
cura
nitentes
Pascere
equos
,
eadem
sequitur
tellure
repostos
.
Which
rightly
understood
is
no
poetical
fiction
,
but
a
professed
Truth
in
Plato's
Philosophy
.
And
Maximus
Tyrius
speaks
expresly
even
of
the
better
sort
of
Soules
,
who
having
left
the
Body
,
and
so
becoming
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
being
made
ipso
facto
Genii
in
stead
of
men
,
that
,
beside
the
peculiar
happiness
they
reap
thereby
to
themselves
,
they
are
appointed
by
God
,
and
have
a
mission
from
him
,
to
be
Overseers
of
humane
affairs
:
but
that
every
Genius
does
not
perform
every
office
,
but
as
their
naturall
Inclinations
and
Customes
were
in
this
life
,
they
exercise
the
like
in
some
manner
in
the
other
.
And
therefore
he
will
have
AEsculapius
to
practise
Physick
still
,
and
Hercules
to
exercise
his
strength
,
Amphilochus
to
prophesy
,
Castor
and
Pollux
to
navigate
,
Minos
to
hear
causes
,
and
Achilles
to
war
.
Which
opinion
is
as
likely
to
hold
true
in
Bad
Souls
as
in
Good
;
and
then
it
will
follow
,
that
the
Souls
of
the
wicked
make
it
their
business
to
assist
and
abet
the
exercise
of
such
Vices
as
themselves
were
most
addicted
to
in
this
life
,
and
to
animate
and
tempt
men
to
them
.
From
whence
it
would
follow
,
that
they
being
thus
by
their
separate
state
Daemons
,
as
has
been
said
already
,
if
they
be
also
tempters
to
evil
,
they
will
very
little
differ
from
meer
Devils
.
9.
But
besides
this
employment
in
reference
to
us
,
they
may
entertain
themselves
with
Intellectuall
Contemplations
,
whether
Naturall
,
Mathematical
,
or
Metaphysical
.
For
assuredly
Knowledge
is
not
so
easy
and
cheap
in
this
state
of
Separation
,
but
that
they
may
advance
and
improve
themselves
by
exercise
and
Meditations
.
And
they
being
in
a
capacity
to
forget
by
reason
of
desuetude
,
it
will
be
a
new
pleasure
to
them
to
recall
to
minde
their
almost
obliterate
speculations
.
And
for
those
that
take
more
pleasure
in
outward
Sense
then
in
the
operations
of
their
Understanding
;
there
being
so
much
change
in
Nature
,
and
so
various
qualifications
of
the
Aire
and
these
inferiour
Elements
,
which
must
needs
act
upon
their
aerial
Bodies
to
more
or
less
gratification
or
dislike
,
this
also
will
excuse
them
from
being
idle
,
and
put
them
upon
quest
after
such
refreshments
and
delights
as
Nature
will
afford
the
multifarious
presages
and
desires
of
their
flitting
Vehicles
.
10.
Not
but
that
they
keep
constant
to
some
generall
inclination
,
which
has
divided
these
aerial
wanderers
into
so
many
Orders
or
Tribes
;
the
ancient
Philosophers
and
Poets
(
which
are
Philosophers
of
the
antientest
standing
of
all
)
having
assigned
places
proper
to
each
Order
:
the
Sea
,
Rivers
and
Springs
to
one
,
Mountains
and
Groves
to
others
,
and
so
of
the
rest
.
Whence
they
imposed
also
those
names
of
the
Nereides
,
Naiades
,
Oreades
,
Dryades
,
and
the
like
:
to
which
you
may
adde
the
Dii
Tutelares
of
Cities
and
Countries
,
and
those
that
love
the
warmth
of
Families
and
homely
converse
of
Men
,
such
as
they
styled
Lares
familiares
.
All
which
,
and
hundreds
more
,
which
there
is
no
need
to
recite
,
though
they
be
engaged
ever
in
one
natural
propension
,
yet
there
being
so
great
variety
of
occasions
to
gratify
it
more
or
less
,
their
thoughts
may
be
imployed
in
purchasing
and
improving
those
delights
that
are
most
agreeable
to
their
own
nature
.
Which
particularities
to
run
over
would
be
as
infinite
as
useless
.
These
short
intimations
are
sufficient
to
make
us
understand
that
the
Genii
and
separate
Souls
need
want
no
Employment
,
no
not
in
Solitude
:
for
such
must
their
stay
also
amongst
us
be
esteemed
,
when
they
doe
not
sensibly
and
personally
converse
with
us
.
CHAP.
V.
1.
That
the
Separate
Soule
spends
not
all
her
time
in
Solitude
.
2.
That
her
converse
with
us
seems
more
intelligible
then
that
with
the
Genii
.
3.
How
the
Genii
may
be
visible
one
to
another
,
though
they
be
to
us
invisible
.
4.
Of
their
approaches
,
and
of
the
limits
of
their
swiftness
of
motion
:
5.
And
how
they
far
exceed
us
in
celerity
.
6.
Of
the
figure
or
shape
of
their
Vehicles
,
and
of
their
privacy
,
when
they
would
be
invisible
.
7.
That
they
cannot
well
converse
in
a
meer
simple
Orbicular
forme
.
8.
That
they
converse
in
humane
shape
,
at
least
the
better
sort
of
them
.
9.
Whether
the
shape
they
be
in
proceed
meerly
from
the
Imperium
of
their
Will
and
Fancy
,
or
is
regulated
by
a
natural
Character
of
the
Plastick
part
of
the
Soule
.
10.
That
the
personal
shape
of
a
Soule
or
Genius
is
partly
from
the
Will
,
and
partly
from
the
Plastick
power
.
11.
That
considering
how
the
Soul
organizes
the
Foetus
in
the
Womb
,
and
moves
our
limbs
at
pleasure
;
it
were
a
wonder
if
Spirits
should
not
have
such
command
over
their
Vehicles
as
is
believed
.
12.
A
further
Argument
from
an
excessive
vertue
some
have
given
to
Imagination
.
1.
BUT
the
separate
state
of
the
Soule
does
not
condemn
her
to
this
Solitude
,
but
being
admitted
into
the
order
of
the
Genii
,
she
is
possessed
of
their
Priviledges
,
which
is
to
converse
personally
with
this
AErial
people
,
and
also
upon
occasion
with
the
Inhabitants
of
the
Earth
;
though
the
latter
with
far
more
difficulty
.
2.
As
for
her
converse
with
the
AErial
Genii
and
other
Souls
separate
,
it
must
be
in
all
reason
concluded
to
be
exceeding
much
more
frequent
then
that
with
men
,
and
yet
this
latter
is
in
some
sort
more
intelligible
;
because
it
is
certain
she
can
see
us
,
light
being
reflected
from
our
opake
Bodies
unto
her
Sense
,
and
by
conspissating
her
Vehicle
she
may
make
her self
visible
to
us
.
But
the
Vehicles
of
the
Genii
and
of
Souls
being
in
their
natural
consistence
purely
AErial
,
and
Air
being
a
transparent
Body
,
it
will
transmit
the
light
wholly
;
and
so
no
reflexion
being
made
from
these
aiery
Bodies
,
they
can
have
no
perception
of
one
anothers
presence
,
and
therefore
no
society
nor
communion
one
with
another
.
3.
This
seems
a
shrewd
Difficulty
at
the
first
view
.
But
it
is
easily
taken
off
,
if
we
consider
that
Aire
will
admit
of
many
degrees
of
Rarefaction
and
Condensation
,
and
yet
still
appear
unto
us
alike
invisible
,
as
one
may
observe
in
the
Weather-glass
.
But
it
were
more
proper
to
propose
in
this
case
the
experiment
of
the
Wind-gun
,
wherein
the
Aire
is
compressed
to
a
great
number
of
degrees
of
condensatiō
beyond
its
natural
state
;
within
the
compass
of
many
whereof
there
is
no
doubt
,
if
not
in
the
utmost
,
that
the
Aire
does
remaine
invisible
to
us
.
But
there
is
no
scruple
to
be
made
but
that
in
the
progress
of
these
degrees
of
Condensation
the
Aire
,
if
it
were
in
a
Glass-barrel
,
might
become
visible
to
the
Genii
,
by
reason
of
the
tenderness
and
delicacy
of
their
Senses
,
before
it
would
be
so
to
us
.
Whence
it
followes
,
that
the
Vehicles
of
the
Genii
may
have
a
consistency
different
from
the
Aire
,
and
perceptible
to
them
,
that
is
to
say
,
to
one
anothers
sight
,
though
it
be
as
unperceptible
to
us
as
the
rest
of
the
Aire
is
.
As
,
it
may
be
,
a
man
that
has
but
bad
eyes
would
not
be
able
to
distinguish
Ice
immersed
in
the
Water
from
the
Water
it self
by
his
Sight
,
though
he
might
by
his
Touch.
Or
if
their
Vehicles
could
be
supposed
purer
and
finer
then
the
rest
of
the
Aire
,
their
presence
might
be
perceptible
by
that
means
too
.
For
this
vaporous
Aire
having
without
question
a
confused
reflection
of
light
in
it
,
every
way
in
some
proportion
like
that
in
a
Mist
,
or
when
the
Sun
shines
waterishly
and
prognosticks
rain
;
these
repercussions
of
light
being
far
more
sensible
to
the
Genii
then
to
us
,
the
lessening
of
them
would
be
more
sensible
,
and
therefore
the
diminution
of
reflection
from
their
Vehicles
would
be
sufficient
to
discover
their
presence
one
to
another
:
and
for
the
illustrating
of
this
Hypothesis
,
the
experiment
of
the
Weather-glass
is
more
proper
.
But
the
other
supposition
I
look
upon
as
the
more
likely
to
be
true
;
and
that
as
the
aquatil
Animals
that
live
in
the
Sea
have
a
consistency
grosser
then
the
Element
they
move
in
,
so
it
is
with
these
that
live
in
the
Aire
,
though
there
be
nothing
near
so
great
a
difference
here
as
in
that
other
Element
.
4.
It
is
plain
therefore
,
that
the
Persons
of
the
Genii
and
separate
Souls
are
visible
one
to
another
.
But
yet
not
at
any
distance
,
and
therefore
there
is
necessity
of
approaching
to
one
another
for
mutual
converse
:
which
enforces
us
to
say
something
of
their
Local
Motion
.
Which
is
neither
by
Fins
nor
Wings
,
as
in
Fishes
or
Birds
,
who
are
fain
to
sustain
themselves
by
these
instruments
from
sinking
to
the
bottome
of
either
Element
:
but
it
is
meerly
by
the
direction
of
the
agitation
of
the
particles
of
their
Vehicle
toward
the
place
they
aime
at
;
and
in
such
a
swiftness
or
leasureliness
as
best
pleases
themselves
,
and
is
competible
to
their
natures
.
For
they
can
goe
no
swifter
then
the
whole
summe
of
agitation
of
the
particles
of
their
Vehicle
will
carry
so
much
Matter
,
nor
indeed
so
swift
;
for
it
implies
that
their
Vehicles
would
be
turned
into
an
absolutely
hard
Body
,
such
as
Brass
or
Iron
,
or
whatever
we
find
harder
;
so
that
necessarily
they
would
fall
down
to
the
Earth
as
dead
as
a
Stone
.
Those
therefore
are
but
phantastick
conceits
that
give
such
agility
to
Spirits
,
as
if
they
could
be
here
and
there
and
every
where
at
once
,
skip
from
one
Pole
of
the
World
to
another
,
&
be
on
the
Earth
again
in
a
moment
:
whenas
in
truth
they
can
pass
with
no
greater
swiftness
then
the
direction
of
such
a
part
of
the
agitation
of
the
particles
of
their
Vehicles
will
permit
,
as
may
be
spared
from
what
is
employed
in
keeping
them
within
a
tolerable
compass
of
a
due
aerial
fluidity
.
5.
And
this
alone
will
suffice
to
make
them
exceed
us
in
activity
and
swiftness
by
many
degrees
.
For
their
whole
Vehicle
is
haply
at
least
as
thin
and
moveable
as
our
animal
Spirits
,
which
are
very
few
in
comparison
of
this
luggage
of
an
earthly
Body
that
they
are
to
drive
along
with
them
.
But
the
spiritual
Bodies
of
the
Genii
have
nothing
to
drive
along
with
them
but
themselves
;
and
therefore
are
more
free
and
light
,
compared
to
us
,
then
a
mettl'd
Steed
that
has
cast
his
Rider
,
compared
with
a
Pack-horse
loaden
with
a
sack
of
Salt
.
6.
The
next
,
thing
to
be
considered
,
touching
the
mutual
conversation
of
these
aerial
Genii
,
is
the
shape
they
appear
in
one
to
another
,
of
what
Figure
it
is
,
and
whether
the
Figure
be
Natural
,
or
Arbitrarious
,
or
Mixt.
For
that
they
must
appear
in
some
Figure
or
other
is
plain
,
in
that
their
Vehicles
are
not
of
an
infinite
extension
.
It
is
the
more
general
Opinion
,
that
there
is
no
particular
Figure
that
belongs
unto
them
naturally
,
unless
it
be
that
which
of
all
Figures
is
most
simple
,
and
most
easy
to
conform
to
,
even
by
external
helps
,
which
is
the
equal
compression
of
the
Aire
on
every
side
of
the
Vehicle
,
by
which
means
drops
of
Dew
and
Rain
and
pellets
of
Hail
come
so
ordinarily
into
that
shape
.
Which
also
will
more
handsomely
accord
with
the
nature
of
the
Soul
,
supposing
she
consist
of
Central
and
Radial
essence
,
as
I
have
above
described
,
and
the
Common
Sensorium
be
placed
in
the
midst
.
In
this
Figure
may
the
Soul
reside
in
the
Aire
,
and
haply
melt
her self
,
I
mean
her
Vehicle
,
into
near
so
equal
a
liquidity
with
that
part
of
that
Element
adjacent
to
her
,
that
it
may
be
in
some
measure
like
our
retiring
into
secrecy
from
the
sight
of
men
,
when
we
desire
to
be
private
by
our selves
.
7.
But
she
may
,
if
she
will
,
and
likely
with
farre
more
ease
,
change
this
consistency
of
her
AErial
Body
into
such
a
degree
of
thickness
,
that
there
may
be
a
dubious
discovery
of
her
,
as
in
the
glimpse
of
a
Fish
under
the
water
,
and
may
still
make
her self
more
visible
to
her
fellow
-
Genii
,
though
keeping
yet
this
simple
Orbicular
form
.
But
what
converse
there
can
be
betwixt
two
such
heaps
of
living
Aire
,
I
know
not
.
They
may
indeed
communicate
their
affections
one
to
another
in
such
a
way
as
is
discovered
in
the
Eye
,
wherein
the
motions
of
the
Spirits
doe
plainly
indicate
the
Passions
of
the
Minde
:
so
that
it
may
seem
possible
,
in
this
simple
Figure
,
to
make
known
their
joy
or
grief
,
peaceableness
or
wrath
,
love
or
dislike
,
by
the
modification
of
the
motion
of
the
Spirits
of
their
Vehicle
.
But
how
there
can
well
be
entertained
any
Intellectual
or
Rational
Conference
,
without
any
further
organization
of
their
Aiery
Bodies
,
I
profess
my self
at
a
loss
to
understand
.
8.
Wherefore
the
Genii
and
separate
Souls
,
whatever
their
shape
be
in
private
,
appear
in
a
more
operose
and
articulate
form
when
they
are
to
converse
with
one
another
.
For
they
can
change
their
Figure
in
a
manner
as
they
please
,
by
Axiome
34.
Which
power
,
I
conceive
,
will
be
made
use
of
not
onely
for
service
,
but
ornament
and
pulcritude
.
And
the
most
unexceptionable
Beauty
,
questionless
,
is
that
of
Man
in
the
best
patterns
(
chuse
what
Sex
you
will
)
and
far
above
the
rest
of
Creatures
;
which
is
not
our
judgement
onely
,
but
His
that
made
us
.
For
certainly
he
would
give
to
the
Principal
of
terrestrial
Animals
the
noblest
form
and
shape
;
which
though
it
be
much
obscured
by
our
unfortunate
Fall
,
yet
questionless
the
defacement
is
not
so
great
,
but
that
we
may
have
a
near
guess
what
it
has
been
heretofore
.
It
is
most
rational
therefore
to
conclude
,
that
the
AErial
Genii
converse
with
one
another
in
Humane
shape
,
at
least
the
better
sort
of
them
.
9.
But
the
difficulty
now
is
,
whether
that
Humane
shape
that
the
Soul
transforms
her
Vehicle
into
,
be
simply
the
effect
of
the
Imperium
of
her
Will
over
the
Matter
she
actuates
,
or
that
her
Will
may
be
in
some
measure
limited
or
circumscribed
in
its
effect
by
a
concomitant
exertion
of
the
Plastick
power
;
so
that
what
proceeds
from
the
Will
may
be
onely
more
general
,
that
is
,
That
the
Souls
Will
may
onely
command
the
Vehicle
into
an
Animal
form
;
but
that
it
is
the
form
or
shape
of
a
Man
,
may
arise
in
a
more
natural
way
from
the
concomitant
exertion
of
the
Plastick
vertue
.
I
say
,
in
a
more
easy
and
natural
way
:
For
vehemency
of
desire
to
alter
the
Figure
into
another
representation
may
make
the
appearance
resemble
some
other
creature
:
But
no
forced
thing
can
last
long
.
The
more
easy
and
natural
shape
therefore
that
,
at
least
,
the
better
Genii
appear
in
,
is
Humane
:
which
if
it
be
granted
,
it
may
be
as
likely
that
such
a
determinate
Humane
shape
may
be
more
easy
and
natural
then
another
,
and
that
the
Soul
,
when
she
wills
to
appear
in
personal
Figure
,
will
transform
her
Vehicle
into
one
constant
likeness
,
unless
she
disguise
her self
on
set
purpose
.
That
is
,
the
Plastick
power
of
every
Soul
,
whether
of
Men
,
or
of
the
other
Genii
,
does
naturally
display
it self
into
a
different
modification
of
the
Humane
shape
,
which
is
the
proper
Signature
of
every
particular
or
individual
person
:
which
though
it
may
be
a
little
changed
in
Generation
by
vertue
of
the
Imagination
of
the
Parents
,
or
quality
of
their
seed
,
yet
the
Soul
set
free
from
that
Body
she
got
here
,
may
exquisitely
recover
her
ancient
form
again
.
10.
Not
that
the
Plastick
virtue
,
awakened
by
the
Imperium
of
her
Will
,
shall
renewall
the
lineaments
it
did
in
this
Earthly
Body
(
for
abundance
of
them
are
useless
and
to
no
purpose
,
which
therefore
,
Providence
so
ordaining
,
will
be
silent
in
this
aiery
figuration
,
and
onely
such
operate
as
are
fit
for
this
separate
state
;
and
such
are
those
as
are
requisite
to
perfect
the
visible
feature
of
a
Person
,
giving
him
all
parts
of
either
ornament
or
use
for
the
pleasure
of
rational
converse
;
)
nor
that
this
Efformative
power
does
determine
the
whole
appearance
alone
(
for
these
aerial
Spirits
appear
variously
clad
,
some
like
beautiful
Virgins
,
others
like
valiant
Warriours
with
their
Helmets
and
Plumes
of
feathers
,
as
Philostratus
would
make
us
believe
Achilles
did
to
Apollonius
:
)
But
there
is
a
mixt
action
and
effect
,
resulting
partly
from
the
freeness
of
the
Will
and
Imagination
,
and
partly
from
the
natural
propension
of
the
Plastick
virtue
,
to
cast
the
Vehicle
into
such
a
personal
shape
.
11.
Which
Prerogative
of
the
Soul
,
in
having
this
power
thus
to
shape
her
Vehicle
at
will
,
though
it
may
seem
very
strange
,
because
we
doe
not
see
it
done
before
our
eyes
,
nor
often
think
of
such
things
;
yet
it
is
not
much
more
wonderful
then
that
she
organizes
the
Foetus
in
the
womb
,
or
that
we
can
move
the
parts
of
our
Body
meerly
by
our
Will
and
Imagination
.
And
that
the
aerial
Spirits
can
doe
these
things
,
that
they
can
thus
shape
their
Vehicles
,
and
transform
themselves
into
several
Appearances
,
I
need
bring
no
new
instances
thereof
.
Those
Narrations
I
have
recited
in
my
Third
Book
against
Atheism
doe
sufficiently
evince
this
Truth
.
And
verily
,
considering
the
great
power
acknowledged
in
Imagination
by
all
Philosophers
,
nothing
would
seem
more
strange
,
then
that
these
Aiery
Spirits
should
not
have
this
command
over
their
own
Vehicles
,
to
transform
them
as
they
please
.
12.
For
there
are
some
,
and
they
of
no
small
note
,
that
attribute
so
wonderful
effects
to
that
Faculty
armed
with
confidence
and
belief
(
to
which
Passion
Fear
may
in
some
manner
be
referred
,
as
being
a
strong
belief
of
an
imminent
evil
,
and
that
it
will
surely
take
effect
,
as
also
vehement
Desire
,
as
being
accompanied
with
no
small
measure
of
perswasion
that
we
may
obtain
the
thing
desired
,
else
Desire
would
not
be
so
very
active
)
I
say
,
they
attribute
so
wonderful
force
to
Imagination
,
that
they
affirm
that
it
will
not
onely
alter
a
mans
own
Body
,
but
act
upon
anothers
,
and
that
at
a
distance
;
that
it
will
inflict
diseases
on
the
sound
,
and
heal
the
sick
;
that
it
will
cause
Hail
,
Snows
and
Winds
;
that
it
will
strike
down
an
Horse
or
Camel
,
and
cast
their
Riders
into
a
ditch
;
that
it
will
doe
all
the
feats
of
Witchcraft
,
even
to
the
making
of
Ghosts
and
Spirits
appear
,
by
transforming
the
adjacent
Aire
into
the
shape
of
a
person
that
cannot
onely
be
felt
and
seen
,
but
heard
to
discourse
,
and
that
not
onely
by
them
whose
Imagination
created
this
aiery
Spectrum
,
but
by
other
by-standers
,
whose
Fancy
contributed
nothing
to
its
existence
.
To
such
an
extent
as
this
have
Avicenna
,
Algazel
,
Paracelsus
,
Pomponatius
,
Vaninus
and
others
,
exalted
the
power
of
humane
Imagination
:
which
if
it
were
true
,
this
transfiguration
of
the
Vehicles
of
the
separate
Souls
and
Genii
were
but
a
trifle
in
comparison
thereof
.
CHAP.
VI.
1.
More
credible
Instances
of
the
effects
of
Imagination
.
2.
A
special
and
peculiar
Instance
in
Signatures
of
the
Foetus
.
3.
That
what
Fienus
grants
,
who
has
so
cautiously
bounded
the
power
of
Fancy
,
is
sufficient
for
the
present
purpose
.
4.
Examples
approved
of
by
Fienus
.
5.
Certain
Examples
rejected
by
him
,
and
yet
approved
of
by
Fernelius
and
Sennertus
.
6.
Three
notorious
Stories
of
the
power
of
the
Mothers
Imagination
on
the
Foetus
,
out
of
Helmont
.
7.
A
conjectural
inference
from
those
Stories
,
what
influence
the
Spirit
of
Nature
has
in
all
Plastick
operations
.
8.
A
further
confirmation
of
the
Conjecture
from
Signatures
on
the
Foetus
.
9.
An
application
thereof
to
the
transfiguration
of
the
Vehicles
of
Daemons
.
1.
BUT
I
shall
contain
my
belief
within
more
moderate
bounds
,
that
which
the
most
sober
Authors
assent
to
being
sufficient
for
our
turn
;
and
that
is
the
power
of
Imagination
on
our
own
Bodies
,
or
what
is
comprehended
within
our
own
,
viz.
the
Foetus
in
the
Womb
of
the
Mother
.
For
that
Imagination
will
bring
real
and
sensible
effects
to
pass
is
plain
,
in
that
some
have
raised
diseases
in
their
own
Bodies
by
too
strongly
imagining
of
them
;
by
fancying
bitter
or
soure
things
,
have
brought
those
real
sapours
into
their
mouths
;
at
the
remembring
of
some
filthy
Object
,
have
faln
a
vomiting
;
at
the
imagining
of
a
Potion
,
have
faln
▪
a
purging
;
and
many
such
things
of
the
like
nature
.
Amongst
which
,
that
of
prefixing
to
ones
self
what
time
in
the
morning
we
will
wake
,
is
no
less
admirable
then
my
.
Which
alterations
upon
the
Spirits
for
the
production
of
such
qualities
,
is
every
jot
as
hard
as
the
ranging
them
into
new
figures
or
postures
.
But
the
hardest
of
all
is
,
to
make
them
so
determinately
active
,
as
to
change
the
shape
of
the
Body
,
by
sending
out
knobs
like
horns
,
as
it
hapned
to
Cyppus
,
of
which
Agrippa
speaks
in
his
Occult.
Philosoph
.
Which
I
should
not
have
repeated
here
,
had
I
not
been
credibly
informed
of
a
later
example
of
the
like
effect
of
Imagination
,
though
upon
more
fancyful
grounds
.
That
feare
has
killed
some
,
and
turned
others
gray
,
is
to
be
referred
to
Imagination
also
:
the
latter
of
which
examples
is
a
signe
that
the
Plastick
power
of
the
Soule
has
some
influence
also
upon
the
very
haires
:
which
will
make
it
less
marvellous
that
the
Souls
Vehicle
may
be
turned
into
the
live
effigies
of
a
Man
,
not
a
haire
,
that
is
necessary
to
the
perfecting
of
his
representation
,
being
excluded
,
free
Imagination
succeeding
or
assisting
the
Plastick
power
in
the
other
state
.
2.
But
of
all
Examples
,
those
of
the
Signatures
of
the
Foetus
by
the
Imagination
of
the
Mother
come
the
nearest
to
our
purpose
.
For
we
may
easily
conceive
,
that
as
the
Plastick
power
in
the
Foetus
is
directed
or
seduced
by
the
force
of
the
Mothers
Fancy
;
so
the
Efformative
virtue
in
Souls
separate
and
the
Genii
may
be
governed
and
directed
or
perverted
by
the
force
of
their
Imagination
.
And
so
much
the
more
surely
by
how
much
the
union
is
more
betwixt
the
Imagination
of
the
Soule
and
her
own
Plastick
faculty
,
then
betwixt
her
and
the
Plastick
power
of
another
Soule
;
and
the
capacity
of
being
changed
,
greater
in
the
yielding
aerial
Vehicle
,
then
in
the
grosser
rudiments
of
the
Foetus
in
the
Womb.
3.
And
yet
the
effects
of
the
force
of
the
Mothers
Imagination
in
the
signing
of
the
Foetus
is
very
wonderful
,
and
almost
beyond
belief
,
to
those
that
have
not
examined
these
things
.
But
the
more
learned
sort
both
of
Physitians
and
Philosophers
are
agreed
on
the
truth
thereof
,
as
Empedocles
,
Aristotle
,
Pliny
,
Hippocrates
,
Galen
,
and
all
the
modern
Physitians
,
being
born
down
into
assent
by
daily
experience
.
For
these
Signatures
of
less
extravagance
and
enormity
are
frequent
enough
,
as
the
similitude
of
Cherries
,
Mulberries
,
the
colour
of
Claret-wine
spilt
on
the
woman
with
child
,
with
many
such
like
instances
.
And
if
we
stand
but
to
what
Fienus
has
defined
in
this
matter
,
who
has
,
I
think
,
behaved
himself
as
cautiously
and
modestly
as
may
be
,
there
will
be
enough
granted
to
assure
us
of
what
we
aime
at
.
For
he
does
acknowledge
that
the
Imagination
of
the
Mother
may
change
the
figure
of
the
Foetus
so
as
to
make
it
beare
a
resemblance
,
though
not
absolutely
perfect
,
of
an
Ape
,
Pig
,
or
Dog
,
or
any
such
like
Animal
.
The
like
he
affirms
of
colours
,
haires
,
and
excrescencies
of
several
sorts
:
that
it
may
produce
also
what
is
very
like
or
analogous
to
horns
and
hoofs
,
and
that
it
may
encrease
the
bigness
and
number
of
the
parts
of
the
Body
.
4.
And
though
he
does
reject
several
of
the
examples
he
has
produced
out
of
Authors
,
yet
those
which
he
admits
for
true
are
Indications
plain
enough
,
what
we
may
expect
in
the
Vehicle
of
a
departed
Soule
or
Daemon
.
As
that
of
the
Hairy
girle
out
of
Marcus
Damascenus
;
that
other
out
of
Guilielmus
Paradinus
,
of
a
Child
whose
skin
and
nails
resembled
those
of
a
Bear
;
and
a
third
out
of
Balduinus
Ronsaeus
,
of
one
born
with
many
excrescencies
coloured
and
figured
like
those
in
a
Turky-cock
;
and
a
fourth
out
of
Pareus
,
of
one
who
was
born
with
an
head
like
a
Frog
;
as
lastly
that
out
of
Avicenna
,
of
chickens
with
hawks
heads
.
All
which
deviations
of
the
Plastick
power
hapned
from
the
force
of
Imagination
in
the
Females
,
either
in
the
time
of
Conception
,
or
gestation
of
their
young
.
5.
But
he
scruples
of
giving
assent
to
others
,
which
yet
are
assented
to
by
very
learned
writers
.
As
that
of
Black-moores
being
born
of
white
Parents
,
and
white
Children
of
black
,
by
the
exposal
of
pictures
representing
an
AEthiopian
or
European
:
which
those
two
excellent
Physitians
,
Fernelius
and
Sennertus
,
both
agree
to
.
He
rejects
also
that
out
of
Cornelius
Gemma
,
of
a
Child
that
was
born
with
his
Forehead
wounded
and
running
with
blood
,
from
the
husbands
threatning
his
wife
,
when
she
was
big
,
with
a
drawn
sword
which
he
directed
towards
her
Forehead
.
Which
will
not
seem
so
incredible
,
if
we
consider
what
Sennertus
records
of
his
own
knowledg
,
viz.
That
a
Woman
with
child
seeing
a
Butcher
divide
a
Swines
head
with
his
Cleaver
,
brought
forth
her
Child
with
its
face
cloven
in
the
upper
jaw
,
the
palate
,
and
upper
lip
to
the
very
nose
.
6.
But
the
most
notorious
instances
of
this
sort
are
those
of
Helmont
De
injectis
materialibus
.
The
one
of
a
Taylors
wife
at
Mechlin
,
who
standing
at
her
doore
,
and
seeing
a
souldiers
hand
cut
off
in
a
quarrel
,
presently
fell
into
labour
,
being
struck
with
horrour
at
the
spectacle
,
and
brought
forth
a
child
with
one
hand
,
the
other
arm
bleeding
without
one
,
of
which
wound
the
infant
died
by
the
great
expense
of
blood
.
Another
woman
,
the
wife
of
one
Marcus
De
Vogeler
Merchant
of
Antwerp
,
in
the
year
1602.
seeing
a
souldier
begging
who
had
lost
his
right
arme
in
Ostend-siege
,
which
he
shewed
to
the
people
still
bloody
,
fell
presently
into
labour
,
and
brought
forth
a
Daughter
with
one
arme
struck
off
,
nothing
left
but
a
bloody
stump
to
employ
the
Chirurgions
skill
:
this
woman
married
afterwards
to
one
Hoochcamer
Merchant
of
Amsterdam
,
and
was
yet
alive
in
the
year
1638.
as
Helmont
writes
.
He
adds
a
third
example
,
of
another
Merchants
wife
which
he
knew
,
who
hearing
that
on
a
morning
there
were
thirteen
men
to
be
beheaded
(
this
hapned
at
Antwerp
in
Duke
D'
Alva
his
time
)
she
had
the
curiosity
to
see
the
execution
.
She
getting
therefore
a
place
in
the
Chamber
of
a
certain
widow-woman
,
a
friend
of
hers
that
dwelt
in
the
market-place
,
beheld
this
Tragick
spectacle
;
upon
which
she
suddainly
fell
into
labour
,
and
brought
forth
a
perfectly-formed
infant
,
onely
the
head
was
wanting
,
but
the
neck
bloody
as
their
bodies
she
beheld
that
had
their
heads
cut
off
.
And
that
which
does
still
advance
the
wonder
is
,
that
the
hand
,
arme
,
and
head
of
these
infants
,
were
none
of
them
to
be
found
.
From
whence
Van-Helmont
would
infer
a
penetration
of
corporeal
dimensions
;
but
how
groundlessly
I
will
not
dispute
here
.
7.
If
these
Stories
he
recites
be
true
,
as
I
must
confess
I
doe
not
well
know
how
to
deny
them
,
he
reporting
them
with
so
honest
and
credible
circumstances
;
they
are
notable
examples
of
the
power
of
Imagination
,
and
such
as
doe
not
onely
win
belief
to
themselves
,
but
also
to
others
that
Fienus
would
reject
,
not
of
this
nature
onely
we
are
upon
,
of
wounding
the
body
of
the
Infant
,
but
also
of
more
exorbitant
conformation
of
parts
,
of
which
we
shall
bring
an
instance
or
two
anon
.
In
the
mean
time
,
while
I
more
carefully
contemplate
this
strange
virtue
and
power
of
the
Soule
of
the
Mother
,
in
which
there
is
no
such
measure
of
purification
or
exaltedness
,
that
it
should
be
able
to
act
such
miracles
,
as
I
may
call
them
,
rather
then
natural
effects
;
I
cannot
but
be
more
then
usually
inclinable
to
think
that
the
Plastick
faculty
of
the
Soule
of
the
Infant
,
or
whatever
accessions
there
may
be
from
the
Imagination
of
the
Mother
,
is
not
the
adaequate
cause
of
the
formation
of
the
Foetus
:
a
thing
which
Plotinus
somewhere
intimates
by
the
by
,
as
I
have
already
noted
,
viz.
That
the
Soule
of
the
World
,
or
the
Spirit
of
Nature
,
assists
in
this
performance
.
Which
if
it
be
true
,
we
have
discovered
a
Cause
proportionable
to
so
prodigious
an
Effect
.
For
we
may
easily
conceive
that
the
deeply-impassionated
fancy
of
the
Mother
snatches
away
the
Spirit
of
Nature
into
consent
:
which
Spirit
may
rationally
be
acknowledged
to
have
a
hand
in
the
efformation
of
all
vital
Beings
in
the
World
,
and
haply
be
the
onely
Agent
in
forming
of
all
manner
of
Plants
.
In
which
kinde
whether
she
exert
her
power
in
any
other
Elements
then
Earth
and
Water
,
I
will
conclude
no
further
,
then
that
there
may
be
a
possibility
thereof
in
the
calmer
Regions
of
Aire
and
AEther
.
To
the
right
understanding
of
which
conjecture
,
some
light
will
offer
it self
from
what
we
have
said
concerning
the
Visibility
and
Consistency
of
the
aerial
Daemons
in
their
occursions
one
with
another
.
8.
But
this
is
not
the
onely
Argument
that
would
move
one
to
think
that
this
Spirit
of
Nature
intermeddles
with
the
Efformation
of
the
Foetus
.
For
those
Signatures
that
are
derived
on
the
Infant
from
the
Mothers
fancy
in
the
act
of
Conception
,
cannot
well
be
understood
without
this
Hypothesis
.
For
what
can
be
the
Subject
of
that
Signature
?
Not
the
Plastick
part
of
the
Soul
of
the
Mother
;
for
that
it
is
not
the
Mothers
Soul
that
efforms
the
Embryo
,
as
Sennertus
ingeniously
conjectures
from
the
manner
of
the
efformation
of
Birds
,
which
is
in
their
Egges
,
distinct
from
the
Hen
,
and
they
may
as
well
be
hatched
without
any
Hen
at
all
,
a
thing
ordinarily
practised
in
AEgypt
;
nor
the
Body
of
the
Embryo
,
for
it
has
yet
no
Body
;
nor
its
Soul
,
for
the
Soul
,
if
we
believe
Aristotle
,
is
not
yet
present
there
.
But
the
Spirit
of
Nature
is
present
every
where
,
which
snatcht
into
consent
by
the
force
of
the
Imagination
of
the
Mother
,
retains
the
Note
,
and
will
be
sure
to
seal
it
on
the
Body
of
the
Infant
.
For
what
rude
inchoations
the
Soul
of
the
World
has
begun
in
the
Matter
of
the
Foetus
,
this
Signature
is
comprehended
in
the
whole
design
,
and
after
compleated
by
the
presence
and
operation
of
the
particular
Soul
of
the
Infant
,
which
cooperates
conformably
to
the
pattern
of
the
Soul
of
the
World
,
and
insists
in
her
footsteps
;
who
having
once
begun
any
hint
to
an
entire
design
,
she
is
alike
able
to
pursue
it
in
any
place
,
she
being
every
where
like
or
rather
the
same
to
her self
.
For
as
our
Soul
being
one
,
yet
,
upon
the
various
temper
of
the
Spirits
,
exerts
her self
into
various
imaginations
and
conceptions
;
so
the
Soul
of
the
World
,
being
the
same
perfectly
every
where
,
is
engaged
to
exert
her
efformative
power
every
where
alike
,
where
the
Matter
is
exactly
the
same
.
Whence
it
had
been
no
wonder
,
if
those
Chickens
above-mentioned
with
Hawks
heads
had
been
hatched
an
hundred
miles
distant
from
the
Hen
,
whose
Imagination
was
disturbed
in
the
act
of
Conception
:
because
the
Soul
of
the
World
had
begun
a
rude
draught
,
which
it self
would
as
necessarily
pursue
every
where
,
as
a
Geometrician
certainly
knows
how
to
draw
a
Circle
that
will
fit
three
Points
given
.
9.
This
Opinion
therefore
of
Plotinus
is
neither
irrational
nor
unintelligible
,
That
the
Soul
of
the
World
interposes
and
insinuates
into
all
generations
of
things
,
while
the
Matter
is
fluid
and
yielding
.
Which
would
induce
a
man
to
believe
,
that
she
may
not
stand
idle
in
the
transfiguration
of
the
Vehicles
of
the
Daemons
,
but
assist
their
fancies
and
desires
,
and
so
help
to
cloath
them
and
attire
them
according
to
their
own
pleasures
:
or
it
may
be
sometimes
against
their
wills
,
as
the
unwieldiness
of
the
Mothers
Fancy
forces
upon
her
a
Monstrous
birth
.
CHAP.
VII
.
1.
Three
notable
Examples
of
Signatures
,
rejected
by
Fienus
:
2.
And
yet
so
farre
allowed
for
possible
,
as
will
fit
our
design
.
3.
That
Helmonts
Cherry
and
Licetus
his
Crab-fish
are
shrewd
arguments
that
the
Soul
of
the
World
has
to
do
with
all
Efformations
of
both
Animals
and
Plants
.
4.
An
Example
of
a
most
exact
and
lively
Signature
out
of
Kircher
:
5.
With
his
judgement
thereupon
.
6.
Another
Example
out
of
him
of
a
Child
with
gray
hairs
.
7.
An
application
of
what
has
been
said
hitherto
,
concerning
the
Signatures
of
the
Foetus
,
to
the
transfiguration
of
the
aiery
Vehicles
of
separate
Souls
and
Daemons
.
8.
Of
their
personal
transformation
visible
to
us
.
1.
THose
other
Examples
of
the
Signation
of
the
Foetus
from
the
Mothers
Fancy
,
which
Fienus
rejecteth
,
the
one
of
them
is
out
of
Wierus
,
of
a
man
that
threatned
his
wife
when
she
was
bigge
with
child
,
saying
,
she
bore
the
Devil
in
her
womb
,
and
that
he
would
kill
him
:
whereupon
,
not
long
after
,
she
brought
forth
a
Child
well
shaped
from
the
middle
downwards
,
but
upwards
spotted
with
black
and
red
spots
,
with
eyes
in
its
forehead
,
a
mouth
like
a
Satyre
,
ears
like
a
Dog
,
and
bended
horns
on
its
head
like
a
Goat
.
The
other
out
of
Ludovicus
Vives
,
of
one
who
returning
home
in
the
disguise
of
a
Devil
,
whose
part
he
had
acted
on
the
Stage
,
and
having
to
doe
with
his
wife
in
that
habit
,
saying
he
would
beget
a
Devil
on
her
,
impregnated
her
with
a
Monster
of
a
shape
plainly
diabolical
.
The
third
and
most
remarkable
is
out
of
Peramatus
,
of
a
Monster
born
at
S.
Laurence
in
the
West-Indies
,
in
the
year
1573
▪
the
narration
whereof
was
brought
to
the
Duke
of
Medina
Sidonia
from
very
faithful
hands
.
How
there
was
a
Child
born
there
at
that
time
,
that
besides
the
horrible
deformity
of
its
mouth
,
ears
and
nose
,
had
two
horns
on
the
head
,
like
those
of
young
Goats
,
long
hair
on
the
body
,
a
fleshy
girdle
about
his
middle
,
double
,
from
whence
hung
a
peece
of
flesh
like
a
purse
,
and
a
bell
of
flesh
in
his
left
hand
,
like
those
the
Indians
use
when
they
dance
,
white
boots
of
flesh
on
his
legges
,
doubled
down
:
In
brief
,
the
whole
shape
was
horrid
and
diabolical
,
and
conceived
to
proceed
from
some
fright
the
Mother
had
taken
from
the
antick
dances
of
the
Indians
,
amongst
whom
the
Devil
himself
does
not
fail
to
appear
sometimes
.
2.
These
Narrations
Fienus
rejecteth
,
not
as
false
,
but
as
not
being
done
by
any
natural
power
,
or
if
they
be
,
that
the
descriptions
are
something
more
lively
then
the
truth
.
But
in
the
mean
time
he
does
freely
admit
,
that
by
the
meer
power
of
Imagination
there
might
be
such
excrescencies
as
might
represent
those
things
that
are
there
mentioned
;
though
those
diabolical
shapes
could
not
have
true
horns
,
hoofs
,
tail
,
or
any
other
part
,
specifically
distinct
from
the
nature
of
Man
.
But
so
farre
as
he
acknowledges
is
enough
for
our
turn
.
3.
But
Fortunius
Licetus
is
more
liberal
in
his
grants
,
allowing
not
onely
that
the
Births
of
women
may
be
very
exqulsitely
distorted
in
some
of
their
parts
into
the
likeness
of
those
of
Brutes
,
but
that
Chimaerical
imaginations
in
Dreams
may
also
effect
it
,
as
well
as
Fancies
or
external
Objects
when
they
are
awake
.
Of
the
latter
sort
whereof
he
produces
an
Example
that
will
more
then
match
our
purpose
,
of
a
Sicilian
matron
,
who
by
chance
beholding
a
Crab
in
a
Fishermans
hand
new
caught
,
and
of
a
more
then
ordinary
largeness
,
when
she
was
brought
to
bed
,
brought
forth
a
Crab
(
as
well
as
a
Child
)
perfectly
like
those
that
are
ordinarily
caught
in
the
Sea
.
This
was
told
him
by
a
person
of
credit
,
who
both
knew
the
Woman
,
and
saw
the
Crab
she
brought
forth
.
Helmonts
Cherry
he
so
often
mentions
,
and
how
it
was
green
,
pale
,
yellow
,
and
red
,
at
the
times
of
year
other
Cherries
are
,
is
something
of
this
nature
;
that
is
to
say
,
comes
near
to
the
perfect
species
of
a
Cherry
,
as
this
did
of
a
Crab
,
the
plantal
life
of
a
Cherry
being
in
some
measure
in
the
one
,
as
the
life
of
an
Animal
was
perfectly
in
the
other
.
Which
confirms
what
we
said
before
,
that
strength
of
our
Desire
and
Imagination
may
snatch
into
consent
the
Spirit
of
Nature
,
and
make
it
act
:
which
once
having
begun
,
leaves
not
off
,
if
Matter
will
but
serve
for
to
work
upon
;
and
being
the
same
in
all
places
,
acts
the
same
upon
the
same
Matter
,
in
the
same
circumstances
.
For
the
Root
and
Soul
of
every
Vegetable
is
the
Spirit
of
Nature
;
in
virtue
whereof
this
Cherry
flourisht
and
ripened
,
according
to
the
seasons
of
the
Country
where
the
party
was
that
bore
that
live
Signature
.
These
two
instances
are
very
shrewd
arguments
that
the
Soul
of
the
World
has
to
doe
with
all
Efformations
of
either
Plants
or
Animals
.
For
neither
the
Childs
Soul
nor
the
Mothers
,
in
any
likelihood
,
could
frame
that
Crab
,
though
the
Mother
might
,
by
that
strange
power
of
Desire
and
Imagination
,
excite
the
Spirit
of
the
World
that
attempts
upon
any
Matter
that
is
fitted
for
generation
,
some
way
or
other
,
to
make
something
of
it
;
and
being
determined
by
the
fancy
of
the
Woman
,
might
sign
the
humid
materials
in
her
Womb
with
the
image
of
her
Minde
.
4.
Wherefore
if
Fienus
had
considered
from
what
potent
causes
Signatures
may
arise
,
he
would
not
have
been
so
scrupulous
in
believing
that
degree
of
exactness
that
some
of
them
are
reported
to
have
:
or
if
he
had
had
the
good
hap
to
have
met
with
so
notable
an
example
thereof
,
as
Kircher
professes
himself
to
have
met
with
.
For
he
tells
a
story
of
a
man
that
came
to
him
for
this
very
cause
,
to
have
his
opinion
what
a
certain
strange
Signature
,
which
he
had
on
his
Arm
from
his
birth
,
might
portend
;
concerning
which
he
had
consulted
both
Astrologers
and
Cabbalists
,
who
had
promised
great
preferments
,
the
one
imputing
it
to
the
Influence
of
the
Stars
,
the
other
to
the
favour
of
the
sealing
Order
of
Angels
.
But
Kircher
would
not
spend
his
judgement
upon
a
meer
verbal
description
thereof
;
though
he
had
plainly
enough
told
him
,
it
was
the
Pope
sitting
on
his
Throne
,
with
a
Dragon
under
his
feet
,
and
an
Angel
putting
a
Crown
on
his
head
.
Wherefore
the
man
desirous
to
hear
a
further
confirmation
of
these
hopes
(
he
had
conceived
from
the
favourable
conjectures
of
others
)
by
the
suffrage
of
so
learned
a
man
,
was
willing
in
private
to
put
off
his
doublet
,
and
shew
his
Arm
to
Kircher
:
who
having
viewed
it
with
all
possible
care
,
does
profess
that
the
Signature
was
so
perfect
,
that
it
seemed
rather
the
work
of
Art
then
of
exorbitating
Nature
;
&
yet
by
certain
observations
he
made
,
that
he
was
well
assured
it
was
the
work
of
Nature
,
and
not
of
Art
,
though
it
was
an
artificial
piece
that
Nature
imitated
,
viz.
the
picture
of
Pope
Gregory
the
thirteenth
,
who
is
sometimes
drawn
according
as
this
Signature
did
lively
represent
,
namely
on
a
Throne
,
with
a
Dragon
under
his
feet
,
leaning
with
one
hand
on
his
Seat
,
and
bearing
the
other
in
that
posture
in
which
they
give
the
Benediction
,
and
an
Angel
removing
a
Curtain
,
and
reaching
a
Crown
towards
his
head
.
5.
Kircher
therefore
leaving
the
superstitions
and
fooleries
of
the
spurious
Cabbalists
and
Astrologers
,
told
him
the
truth
,
though
nothing
so
pleasant
as
their
lies
and
flatteries
,
viz.
That
this
Signature
was
not
impressed
by
any
either
influence
of
the
Stars
,
or
Seals
of
Angels
,
but
that
it
was
the
effect
of
the
Imagination
of
his
Mother
that
bore
him
,
who
in
some
more
then
ordinary
fit
of
affection
towards
this
Pope
,
whose
picture
she
beheld
in
some
Chappel
or
other
place
of
her
devotion
,
and
having
some
occasion
to
touch
her
Arm
,
printed
that
image
on
the
Arm
of
her
Child
,
as
it
ordinarily
happens
in
such
cases
.
Which
doubtless
was
the
true
solution
of
the
mystery
.
6.
The
same
Author
writes
,
how
he
was
invited
by
a
friend
to
contemplate
another
strange
miracle
(
as
he
thought
that
did
invite
him
to
behold
it
)
that
he
might
spend
his
judgement
upon
it
.
Which
was
nothing
else
but
an
exposed
Infant
of
some
fourteen
days
old
,
that
was
gray-hair'd
,
both
head
and
eye-brows
.
Which
his
friend
,
an
Apothecary
,
look't
upon
as
a
grand
Prodigy
,
till
he
was
informed
of
the
cause
thereof
.
That
the
Mother
that
brought
it
forth
,
being
married
to
an
old
man
whose
head
was
all
white
,
the
fear
of
being
surprized
in
the
act
of
Adultery
by
her
snowy-headed
husband
,
made
her
imprint
that
colour
on
the
Child
she
bore
.
Which
Story
I
could
not
omit
to
recite
,
it
witnessing
to
what
an
exact
curiosity
the
power
of
Fancy
will
work
,
for
the
fashioning
and
modifying
the
Matter
,
not
missing
so
much
as
the
very
colours
of
the
hair
,
as
I
have
already
noted
something
to
that
purpose
.
7.
To
conclude
therefore
at
length
,
and
leave
this
luxuriant
Theme
.
Whether
it
be
the
Power
of
Imagination
carrying
captive
the
Spirit
of
Nature
into
consent
,
or
the
Soule
of
the
Infant
,
or
both
;
it
is
evident
that
the
effects
are
notable
,
and
sometimes
very
accurately
answering
the
Idea
of
the
Impregnate
,
derived
upon
the
moist
and
ductil
matter
in
the
Womb
:
Which
yet
,
not
being
any
thing
so
yielding
as
the
soft
aire
,
nor
the
Soule
of
the
Mother
so
much
one
with
that
of
the
Infant
as
the
separate
Soule
is
one
with
it self
,
nor
so
peculiarly
united
to
the
Body
of
the
Infant
as
the
Soule
separate
with
her
own
Vehicle
,
nor
having
any
nearer
or
more
mysterious
commerce
with
the
Spirit
of
Nature
,
then
she
has
when
her
Plastick
part
,
by
the
Imperium
of
her
Will
and
Imagination
,
is
to
organize
her
Vehicle
into
a
certain
shape
and
form
,
which
is
a
kind
of
a
momentaneous
birth
of
the
distinct
Personality
,
of
either
a
Soule
separate
,
or
any
other
Daemon
;
it
followes
,
that
we
may
be
very
secure
,
that
there
is
such
a
power
in
the
Genii
and
Separate
Souls
,
that
they
can
with
ease
and
accuracy
transfigure
themselves
into
shapes
and
forms
agreeable
to
their
own
temper
and
nature
.
8.
All
which
I
have
meant
hitherto
in
reference
to
their
visible
congresses
one
with
another
.
But
they
are
sometimes
visible
to
us
also
,
under
some
Animal
shape
,
which
questionless
is
much
more
difficult
to
them
then
that
other
Visibility
is
.
But
this
is
also
possible
,
though
more
unusual
by
far
,
as
being
more
unnatural
.
For
it
is
possible
by
Art
to
compress
Aire
so
,
as
to
reduce
it
to
visible
opacity
,
and
has
been
done
by
some
,
and
particularly
by
a
friend
of
Des-Cartes
,
whom
he
mentions
in
his
Letters
as
having
made
this
Experiment
;
the
Aire
getting
this
opacity
by
squeezing
the
Globuli
out
of
it
.
Which
though
the
separate
Souls
and
Spirits
may
doe
by
that
directive
faculty
,
Axiome
31.
yet
surely
it
would
be
very
painful
.
For
the
first
Element
lying
bare
,
if
the
Aire
be
not
drawn
exceeding
close
,
it
will
cause
an
ungratefull
heat
;
and
if
it
be
,
as
unnatural
a
cold
;
and
so
small
a
moment
will
make
the
first
Element
too
much
or
too
little
,
that
it
may
,
haply
,
be
very
hard
,
at
least
for
these
inferiour
Spirits
,
to
keep
steddily
in
a
due
mean
.
And
therefore
,
when
they
appear
,
it
is
not
unlikely
but
that
they
soak
their
Vehicles
in
some
vaporous
or
glutinous
moisture
or
other
,
that
they
may
become
visible
to
us
at
a
more
easy
rate
.
CHAP.
VIII
.
1.
That
the
Better
sort
of
Genii
converse
in
Humane
shape
,
the
Baser
sometimes
in
Bestial
.
2.
How
they
are
disposed
to
turn
themselves
into
several
Bestial
forms
.
3.
Of
Psellus
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Igneous
splendours
of
Daemons
,
how
they
are
made
.
4.
That
the
external
beauty
of
the
Genii
is
according
to
the
degree
of
the
inward
vertue
of
their
minds
.
5.
That
their
aerial
forme
need
not
be
purely
transparent
,
but
more
finely
opake
,
and
coloured
.
6.
That
there
is
a
distinction
of
Masculine
and
Feminine
beauty
in
their
personal
figurations
.
1.
AFter
this
Digression
,
of
shewing
the
facility
of
the
figuring
of
the
Vehicles
of
the
Genii
into
personal
shape
,
I
shall
return
again
where
we
left
;
which
was
concerning
the
Society
of
these
Genii
and
Souls
separate
,
and
under
what
shape
they
converse
one
with
another
;
which
I
have
already
defined
to
be
Humane
,
especially
in
the
better
sort
of
Spirits
.
And
as
for
the
worst
kind
,
I
should
think
that
they
are
likewise
for
the
most
part
in
Humane
form
,
though
disguised
with
ugly
circumstances
;
but
that
they
figure
themselves
also
in
Bestial
appearances
;
it
being
so
easy
for
them
to
transform
their
Vehicle
into
what
shape
they
please
,
and
to
imitate
the
figures
as
dexterously
as
some
men
will
the
voices
of
brute
beasts
,
whom
we
may
hear
sing
like
a
Cuckow
,
crow
like
a
Cock
,
bellow
like
a
Cow
and
Calfe
,
bark
like
a
Dog
,
grunt
and
squeak
like
a
Pig
,
and
indeed
imitate
the
cry
of
almost
any
Bird
or
Beast
whatsoever
.
And
as
easy
a
matter
is
it
for
these
lower
Genii
to
resemble
the
shapes
of
all
these
Creatures
,
in
which
they
also
appear
visibly
oftentimes
to
them
that
entertain
them
,
and
sometimes
to
them
that
would
willingly
shun
them
.
2.
Nor
is
it
improbable
,
but
the
variety
of
their
impurities
may
dispose
them
to
turn
themselves
into
one
brutish
shape
rather
then
another
;
as
envying
,
or
admiring
,
or
in
some
sort
approving
and
liking
the
condition
and
properties
of
such
and
such
Beasts
:
as
Theocritus
merrily
sets
out
the
Venereousness
of
the
Goatheard
he
describes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
As
if
he
envied
the
happiness
of
the
he-Goats
,
and
wisht
himself
in
their
stead
,
in
their
acts
of
carnal
Copulation
.
So
according
to
the
several
bestial
properties
that
symbolize
with
uncleanness
and
vitiousness
of
the
tempers
of
these
Daemons
,
they
may
have
a
propension
to
imitate
their
shape
rather
then
others
,
and
appear
ugly
,
according
to
the
manner
and
measure
of
their
internal
turpitudes
.
3.
As
it
is
likely
also
that
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
those
Igneous
Splendours
Psellus
makes
mention
of
,
(
as
the
end
and
scope
of
the
nefarious
ceremonies
those
wicked
wretches
,
he
describes
,
often
used
)
were
coloured
according
to
the
more
or
less
feculency
of
the
Vehicle
of
the
Daemon
that
did
appear
in
this
manner
,
viz.
in
no
personal
shape
,
but
by
exhibiting
a
light
to
the
eyes
of
his
abominable
Spectatours
and
Adorers
:
which
,
I
suppose
,
he
stirred
up
within
the
limits
of
his
own
Vehicle
;
the
power
of
his
Will
and
Imagination
,
by
Axiome
31
,
commanding
the
grosser
particles
of
the
Aire
and
terrestrial
vapours
,
together
with
the
Globuli
,
to
give
back
every
way
,
from
one
point
to
a
certain
compass
,
not
great
,
and
therefore
the
more
easy
to
be
done
.
Whence
the
first
Element
lyes
bare
in
some
considerable
measure
,
whose
activity
cannot
but
lick
into
it
some
particles
of
the
Vehicle
that
borders
next
thereto
,
and
thereby
exhibit
,
not
a
pure
star-like
light
(
which
would
be
,
if
the
first
Element
thus
unbared
,
and
in
the
midst
of
pure
aire
,
were
it self
unmixt
with
other
Matter
)
but
the
feculency
of
those
parts
that
it
abrades
and
converts
into
fewel
,
and
the
foulness
of
the
ambient
Vehicle
through
which
it
shines
,
makes
it
look
red
and
fiery
like
the
Horizontal
Sun
seen
through
a
thick
throng
of
vapours
.
Which
fiery
splendour
may
either
onely
slide
down
amongst
them
,
and
so
pass
by
with
the
Motion
of
the
Daemons
Vehicle
,
which
Psellus
seems
mainly
to
aime
at
;
or
else
it
may
make
some
stay
and
discourse
with
them
it
approaches
,
according
as
I
have
heard
some
Narrations
.
The
reason
of
which
lucid
appearances
being
so
intelligible
out
of
the
Principles
of
Cartesius
his
Philosophy
,
we
need
not
conceit
that
they
are
nothing
but
the
prestigious
delusions
of
Fancy
,
and
no
real
Objects
,
as
Psellus
would
have
them
;
it
being
no
more
uncompetible
to
a
Daemon
to
raise
such
a
light
in
his
Vehicle
,
and
a
purer
then
I
have
described
,
then
to
a
wicked
man
to
light
a
candle
at
a
tinderbox
.
4.
But
what
we
have
said
concerning
the
purity
and
impurity
of
this
light
,
remindes
me
of
what
is
of
more
sutable
consequence
to
discourse
of
here
,
which
is
the
Splendour
and
Beauty
of
personal
shape
in
the
better
sort
of
the
Genii
.
Which
assuredly
is
greater
or
lesser
,
according
to
the
degrees
of
Vertue
and
moral
Affections
in
them
.
For
even
in
this
Body
,
that
is
not
so
yielding
to
the
powers
of
the
Mind
,
a
man
may
observe
,
that
according
as
persons
are
better
or
worse
inclined
,
the
aire
of
their
visage
will
alter
much
,
and
that
vicious
courses
,
defacing
the
inward
pulcritude
of
the
Soul
,
doe
even
change
the
outward
countenance
to
an
abhorred
hue
.
Which
must
therefore
necessarily
take
place
,
in
a
far
greater
measure
,
in
the
other
state
;
where
our
outward
form
is
wholy
framed
from
the
inward
Imperium
of
our
Minde
:
which
by
how
much
more
pure
it self
is
,
it
will
exhibit
the
more
irreprehensible
pulcritude
in
the
outward
feature
and
fashion
of
the
Body
,
both
for
proportion
of
parts
,
the
spirit
and
aire
of
the
Countenance
,
and
the
ornament
of
cloaths
and
attirings
:
there
being
an
indissoluble
connexion
in
the
Soule
of
the
Sense
of
these
three
things
together
,
Vertue
,
Love
,
and
Beauty
;
of
all
which
she
her self
is
the
first
Root
,
and
especially
in
the
separate
state
,
even
of
outward
Beauty
it self
:
whence
the
converse
of
the
most
vertuous
there
must
needs
afford
the
highest
pleasure
and
satisfaction
;
not
onely
in
point
of
rational
communication
,
but
in
reference
to
external
and
personal
complacency
also
.
For
if
Vertue
and
Vice
can
be
ever
seen
with
outward
eyes
,
it
must
be
in
these
aerial
Vehicles
,
which
yield
so
to
the
Will
and
Idea
of
good
and
pure
affections
,
that
the
Soule
in
a
manner
becomes
perfectly
transparent
through
them
,
discovering
her
lovely
beauty
in
all
the
efflorescencies
thereof
,
to
the
ineffable
enravishment
of
the
beholder
.
5.
Not
that
I
mean
,
that
there
is
any
necessity
that
their
Vehicle
should
be
as
a
Statue
of
fluid
Crystal
;
but
that
those
impresses
of
beauty
and
ornament
will
be
so
faithfully
and
lively
represented
,
according
to
the
dictates
of
her
inward
Sense
and
Imagination
,
that
if
we
could
see
the
Soule
her self
,
we
could
know
no
more
by
her
then
she
thus
exhibits
to
our
eye
:
which
personal
figuration
in
the
extimate
parts
thereof
,
that
represent
the
Body
,
Face
and
Vestments
,
may
be
attempered
to
so
fine
an
opacity
,
that
it
may
reflect
the
light
in
more
perfect
colours
then
it
is
from
any
earthly
body
,
and
yet
the
whole
Vehicle
be
so
devoid
of
weight
,
as
it
will
necessarily
keep
its
station
in
the
Aire
.
Which
we
cannot
wonder
at
,
while
we
consider
the
hanging
of
the
Clouds
there
,
less
aerial
by
far
then
this
consistency
we
speak
of
:
to
say
nothing
of
aerial
Apparitions
as
high
as
the
clouds
,
and
in
the
same
colours
and
figures
as
are
seen
here
below
,
and
yet
no
reflexions
of
terrestrial
Objects
,
as
I
have
proved
in
my
Third
Book
against
Atheism
.
6.
The
exact
Beauty
of
the
personal
shapes
and
becoming
habits
of
these
aiery
Beings
,
the
briefest
and
safest
account
thereof
that
Philosophy
can
give
,
is
to
referre
to
the
description
of
such
things
in
Poets
:
and
then
,
when
we
have
perused
what
the
height
and
elegancy
of
their
fancy
has
penn'd
down
.
to
write
under
it
,
An
obscure
Subindication
of
the
transcendent
pulcritude
of
the
AErial
Genii
,
whether
Nymphs
or
Heroes
.
For
though
there
be
neither
Lust
,
nor
difference
of
Sex
amongst
them
(
whence
the
kindest
commotions
of
minde
will
never
be
any
thing
else
but
an
exercise
of
Intellectual
love
,
whose
Object
is
Vertue
and
Beauty
;
)
yet
it
is
not
improbable
but
that
there
are
some
general
strictures
of
discrimination
of
this
Beauty
into
Masculine
and
Feminine
:
partly
because
the
temper
of
their
Vehicles
may
encline
to
this
kinde
of
pulcritude
rather
then
that
;
and
partly
because
several
of
these
aerial
Spirits
have
sustained
the
difference
of
Sex
in
this
life
,
some
of
them
here
having
been
Males
,
others
Females
:
and
therefore
their
History
being
to
be
continued
from
their
departure
hence
,
they
ought
to
retain
some
character
,
especially
so
general
a
one
,
of
what
they
were
here
.
And
it
is
very
harsh
to
conceit
that
AEneas
should
meet
with
Dido
in
the
other
World
in
any
other
form
then
that
of
a
Woman
:
whence
a
necessity
of
some
slighter
distinction
of
habits
,
and
manner
of
wearing
their
hair
,
will
follow
.
Which
dress
,
as
that
of
the
Masculine
mode
,
is
easily
fitted
to
them
by
the
power
of
their
Will
and
Imagination
:
as
appears
from
that
Story
out
of
Peramatus
,
of
the
Indian
Monster
that
was
born
with
fleshy
boots
,
girdle
,
purse
,
and
other
things
that
are
no
parts
of
a
man
,
but
his
cloathing
or
utensils
;
and
this
meerly
by
the
Fancy
of
his
Mother
,
disturb'd
and
frighted
,
either
in
sleep
or
awake
,
with
some
such
ugly
appearance
as
that
Monster
resembled
.
CHAP.
IX
.
1.
A
general
account
of
the
mutual
entertains
of
the
Genii
in
the
other
World
.
2.
Of
their
Philosophical
and
Political
Conferences
.
3.
Of
their
Religious
Exercises
.
4.
Of
the
innocent
Pastimes
and
Recreations
of
the
better
sort
of
them
.
5.
A
confirmation
thereof
from
the
Conventicles
of
Witches
.
6.
Whether
the
purer
Daemons
have
their
times
of
repast
or
no.
7.
Whence
the
bad
Genii
have
their
food
.
8.
Of
the
food
and
feastings
of
the
better
sort
of
Genii
.
1.
WE
have
now
accurately
enough
defined
in
what
form
or
garb
the
aerial
Genii
converse
with
one
another
.
It
remains
we
consider
how
they
mutually
entertain
one
another
in
passing
away
the
time
.
Which
is
obvious
enough
to
conceive
,
to
those
that
are
not
led
aside
into
that
blind
Labyrinth
which
the
generality
of
men
are
kept
in
,
of
suspecting
that
no
representation
of
the
state
of
these
Beings
is
true
,
that
is
not
so
confounded
and
unintelligible
that
a
man
cannot
think
it
sense
,
unless
he
wink
with
the
inward
eyes
of
his
Minde
,
and
command
silence
to
all
his
Rational
Faculties
.
But
if
he
will
but
bethink
himself
,
that
the
immediate
instrument
of
the
Soul
in
this
life
is
the
Spirits
,
which
are
very
congenerous
to
the
body
of
Angels
;
and
that
all
our
passions
and
conceptions
are
either
suggested
from
them
,
or
imprest
upon
them
;
he
cannot
much
doubt
but
that
all
his
Faculties
of
Reason
,
Imagination
and
Affection
,
for
the
general
,
will
be
in
him
in
the
other
state
as
they
were
here
in
this
:
namely
,
that
he
will
be
capable
of
Love
,
of
Joy
,
of
Grief
,
of
Anger
;
that
he
will
be
able
to
imagine
,
to
discourse
,
to
remember
,
and
the
rest
of
such
operations
as
were
not
proper
to
the
Fabrick
of
this
earthly
Body
,
which
is
the
Officine
of
Death
and
Generation
.
2.
Hence
it
will
follow
,
that
the
Souls
of
men
deceaed
,
and
the
rest
of
the
aerial
Daemons
,
may
administer
much
content
to
one
another
in
mutual
Conferences
concerning
the
nature
of
things
,
whether
Moral
,
Natural
,
or
Metaphysical
.
For
to
think
that
the
quitting
the
earthly
Body
entitles
us
to
an
Omnisciency
,
is
a
Fable
never
enough
to
be
laught
at
.
And
Socrates
,
somewhere
in
Plato
,
presages
,
that
he
shall
continue
his
old
Trade
when
he
comes
into
the
other
World
;
convincing
and
confounding
the
idle
and
vain-glorious
Sophists
whereever
he
went
.
And
by
the
same
reason
Platonists
,
Aristotelians
,
Stoicks
,
Epicureans
,
and
whatever
other
sects
and
humors
are
on
the
Earth
,
may
in
likelihood
be
met
with
there
,
so
far
as
that
estate
will
permit
;
though
they
cannot
doubt
of
all
things
we
doubt
of
here
.
For
these
aerial
Spirits
know
that
themselves
are
,
and
that
the
Souls
of
men
subsist
and
act
after
death
,
unless
such
as
are
too
deeply
tinctured
with
Avenroism
.
But
they
may
doubt
whether
they
will
hold
out
for
ever
,
or
whether
they
will
perish
at
the
conflagration
of
the
World
,
as
the
Stoicks
would
have
them
.
It
may
be
also
a
great
controversie
amongst
them
,
whether
Pythagoras's
or
Ptolemies
Hypothesis
be
true
concerning
the
Motion
of
the
Earth
;
and
whether
the
Stars
be
so
bigge
as
some
define
them
.
For
these
lower
Daemons
have
no
better
means
then
we
to
assure
themselves
of
the
truth
or
falshood
of
these
Opinions
.
Besides
the
discourse
of
News
,
of
the
affairs
as
well
of
the
Earth
as
Aire
.
For
the
aerial
Inhabitants
cannot
be
less
active
then
the
terrestrial
,
nor
less
busie
,
either
in
the
performance
of
some
solemn
exercises
,
or
in
carrying
on
designs
party
against
party
;
and
that
either
more
Private
or
more
Publick
;
the
events
of
which
will
fill
the
aerial
Regions
with
a
quick
spreading
fame
of
their
Actions
.
To
say
nothing
of
prudential
conjectures
concerning
future
successes
aforehand
,
and
innumerable
other
entertains
of
Conference
,
which
would
be
too
long
to
reckon
up
,
but
bear
a
very
near
analogy
to
such
as
men
pass
away
their
time
in
here
.
3.
But
of
all
Pleasures
,
there
are
none
that
are
comparable
to
those
that
proceed
from
their
joynt
exercise
of
Religion
and
Devotion
.
For
their
Bodies
surpassing
ours
so
much
in
tenuity
and
purity
,
they
must
needs
be
a
fitter
soil
for
the
Divinest
thoughts
to
spring
up
in
,
and
the
most
delicate
and
most
enravishing
affections
towards
their
Maker
.
Which
being
heightned
by
sacred
Hymns
and
Songs
,
sung
with
voices
perfectly
imitating
the
sweet
passionate
relishes
of
the
sense
of
their
devout
minds
,
must
even
melt
their
Souls
into
Divine
Love
,
and
make
them
swim
with
joy
in
God
.
But
these
kinds
of
exercises
being
so
highly
rapturous
and
ecstatical
,
transporting
them
beyond
the
ordinary
limits
of
their
Nature
,
cannot
in
Reason
be
thought
to
be
exceeding
frequent
;
but
as
a
solemn
Repast
,
after
which
they
shall
enjoy
themselves
better
for
a
good
space
of
time
after
.
4.
Wherefore
there
be
other
entertainments
,
which
though
they
be
of
an
inferiour
nature
to
these
,
yet
they
farre
exceed
the
greatest
pleasure
and
contentments
of
this
present
state
.
For
the
Animal
life
being
as
essential
to
the
Soul
as
union
with
a
Body
,
which
she
is
never
free
from
;
it
will
follow
that
there
be
some
fitting
gratifications
of
it
in
the
other
World
.
And
none
greater
can
be
imagined
then
Sociableness
and
Personal
complacency
,
not
onely
in
rational
discourses
,
which
is
so
agreeable
to
the
Philosophical
Ingeny
,
but
innocent
Pastimes
,
in
which
the
Musical
and
Amorous
propension
may
be
also
recreated
.
For
these
three
dispositions
are
the
flowr
of
all
the
rest
,
as
Plotinus
has
somewhere
noted
:
And
his
reception
into
the
other
World
is
set
out
by
Apollo's
Oracle
,
from
some
such
like
circumstances
as
these
.
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Of
the
meaning
of
which
Verses
that
the
Reader
may
not
quite
be
deprived
,
I
shall
render
their
sense
in
this
careless
paraphrase
:
Now
the
blest
meetings
thou
arriv'st
unto
Of
th'
airy
Genii
,
where
soft
winds
do
blow
,
Where
Friendship
,
Love
,
&
gentle
sweet
Desire
Fill
their
thrice-welcom
guests
with
joys
entire
,
Ever
supply'd
from
that
immortal
spring
Whose
streams
pure
Nectar
from
great
Jove
doe
bring
:
Whence
kind
converse
and
amorous
eloquence
Warm
their
chast
minds
into
the
highest
sense
Of
Heav'nly
Love
,
whose
myst'ries
they
declare
Midst
the
fresh
breathings
of
the
peaceful
Aire
.
And
he
holds
on
,
naming
the
happy
company
the
Soul
of
Plotinus
was
to
associate
with
,
viz.
Pythagoras
,
Plato
,
and
the
purer
Spirits
of
the
Golden
Age
,
and
all
such
as
made
up
the
Chorus
of
immortal
Love
and
Friendship
.
These
sing
,
and
play
,
and
dance
together
,
reaping
the
lawful
pleasures
of
the
very
Animal
life
,
in
a
far
higher
degree
then
we
are
capable
of
in
this
World
.
For
every
thing
here
does
as
it
were
tast
of
the
cask
,
and
has
some
coursness
and
foulness
with
it
.
The
sweet
motions
of
the
Spirits
in
the
passion
of
Love
can
very
hardly
be
commanded
off
from
too
near
bordering
upon
the
shameful
sense
of
Lust
;
the
Fabrick
of
the
terrestrial
Body
almost
necessitating
them
to
that
deviation
.
The
tenderer
Ear
cannot
but
feel
the
rude
thumpings
of
the
wood
,
and
gratings
of
the
rosin
,
the
hoarsness
,
or
some
harshness
and
untunableness
or
other
,
in
the
best
consorts
of
Musical
Instruments
and
Voices
.
The
judicious
Eye
cannot
but
espy
some
considerable
defect
in
either
the
proportion
,
colour
,
or
the
aire
of
the
face
,
in
the
most
fam'd
and
most
admired
beauties
of
either
Sex
:
to
say
nothing
of
the
inconcinnity
of
their
deportment
and
habits
.
But
in
that
other
state
,
where
the
Fancy
consults
with
that
first
Exemplar
of
Beauty
,
Intellectual
Love
and
Vertue
,
and
the
Body
is
wholly
obedient
to
the
imagination
of
the
Minde
,
and
will
to
every
Punctilio
yield
to
the
impresses
of
that
inward
pattern
;
nothing
there
can
be
found
amiss
,
every
touch
and
stroak
of
motion
and
Beauty
being
conveyed
from
so
judicious
a
power
through
so
delicate
and
depurate
a
Medium
.
Wherefore
they
cannot
but
enravish
one
anothers
Souls
,
while
they
are
mutual
Spectators
of
the
perfect
pulcritude
of
one
anothers
persons
,
and
comely
carriage
,
of
their
graceful
dancing
,
their
melodious
singing
and
playing
,
with
accents
so
sweet
and
soft
,
as
if
we
should
imagine
the
Aire
here
of
it self
to
compose
Lessons
,
and
send
forth
Musical
sounds
without
the
help
of
any
terrestrial
Instrument
.
These
,
and
such
like
Pastimes
as
these
,
are
part
of
the
happiness
of
the
best
sort
of
the
aerial
Genii
.
5.
Which
the
more
certain
knowledge
of
what
is
done
amongst
the
inferiour
Daemons
will
further
assure
us
of
.
For
it
is
very
probable
that
their
Conventicles
,
into
which
Witches
and
Wizzards
are
admitted
,
are
but
a
depraved
adumbration
of
the
friendly
meetings
of
the
superiour
Genii
.
And
what
Musick
,
Dancing
and
Feasting
there
is
in
these
,
the
free
confession
of
those
Wretches
,
or
fortuitous
detection
of
others
,
has
made
manifest
to
the
World
,
viz.
How
Humane
and
Angelical
Beauty
is
transformed
there
into
Bestial
Deformity
,
the
chief
in
the
company
ordinarily
appearing
in
the
Figures
of
Satyres
,
Apes
,
Goats
,
or
such
like
ugly
Animals
;
how
the
comely
deportments
of
Body
,
into
ridiculous
gesticulations
,
perverse
postures
and
antick
dances
;
and
how
innocuous
love
and
pure
friendship
degenerates
into
the
most
brutish
lust
and
abominable
obscenity
that
can
be
imagined
:
of
which
I
will
adde
nothing
more
,
having
spoke
enough
of
this
matter
in
the
Appendix
to
my
Antidote
Chap.
12.
6.
What
is
most
material
for
the
present
,
is
to
consider
,
whether
as
the
Musick
and
Dancing
of
these
lower
and
more
deeply-lapsed
Daemons
,
are
a
distorted
imitation
of
what
the
higher
and
more
pure
Daemons
doe
in
their
Regions
;
so
their
Feasting
may
not
be
a
perverted
resemblance
of
the
others
Banquetings
also
:
that
is
to
say
,
it
is
worth
our
enquiring
into
,
whether
they
doe
not
eat
and
drink
as
well
as
these
.
For
the
rich
amongst
us
must
have
their
repast
as
well
as
the
poor
,
and
Princes
feed
as
well
as
Prisoners
,
though
there
be
a
great
difference
in
their
diet
.
And
I
must
confess
,
there
is
no
small
difficulty
in
both
,
whence
the
good
or
bad
Genii
may
have
their
food
;
though
it
be
easy
enough
to
conceive
that
they
may
feed
and
refresh
their
Vehicles
.
For
supposing
they
doe
vitally
actuate
some
particular
portion
of
the
Aire
that
they
drive
along
with
them
,
which
is
of
a
certain
extent
,
it
is
most
natural
to
conceive
,
that
partly
by
local
motion
,
and
partly
by
the
activity
of
their
thoughts
,
they
set
some
particles
of
their
Vehicles
into
a
more
then
usual
agitation
,
which
being
thus
moved
,
scatter
and
perspire
;
and
that
so
the
Vehicle
lessens
in
some
measure
,
and
therefore
admits
of
a
recruite
:
which
must
be
either
by
formal
repast
,
or
by
drawing
in
the
crude
Aire
onely
,
which
haply
may
be
enough
;
but
it
being
so
like
it self
alwaies
,
the
pleasure
will
be
more
flat
.
Wherefore
it
is
not
improbable
but
that
both
may
have
their
times
of
Refection
,
for
pleasure
at
least
,
if
not
necessity
;
which
will
be
the
greater
advantage
for
the
Good
,
and
the
more
exquisite
misery
for
the
Bad
,
they
being
punishable
in
this
regard
also
.
7.
But
,
as
I
said
,
the
greatest
difficulty
is
to
give
a
rationall
account
whence
the
bad
Genii
have
their
food
,
in
their
execrable
feasts
,
so
formally
made
up
into
dishes
.
That
the
materials
of
it
is
a
vaporous
aire
,
appears
as
well
from
the
faintness
and
emptiness
of
them
that
have
been
entertained
at
those
feasts
,
as
from
their
forbidding
the
use
of
Salt
at
them
,
it
having
a
virtue
of
dissolving
of
all
aqueous
substances
,
as
well
as
hindering
their
congelation
.
But
how
the
Aire
is
moulded
up
into
that
form
and
consistency
,
it
is
very
hard
to
conceive
:
whether
it
be
done
by
the
meer
power
of
Imagination
upon
their
own
Vehicles
,
first
dabled
in
some
humidities
that
are
the
fittest
for
their
design
,
which
they
change
into
these
forms
of
Viands
,
and
then
withdraw
,
when
they
have
given
them
such
a
figure
,
colour
,
and
consistency
,
with
some
small
touch
of
such
a
sapour
or
tincture
:
or
whether
it
be
the
priviledge
of
these
AErial
Creatures
,
by
a
sharp
Desire
and
keen
Imagination
,
to
pierce
the
Spirit
of
Nature
,
so
as
to
awaken
her
activity
,
and
engage
her
to
the
compleating
in
a
moment
,
as
it
were
,
the
full
design
of
their
own
wishes
,
but
in
such
matter
as
the
Element
they
are
in
is
capable
of
,
which
is
this
crude
and
vaporous
Aire
;
whence
their
food
must
be
very
dilute
and
flashie
,
and
rather
a
mockery
then
any
solid
satisfaction
and
pleasure
.
8.
But
those
Superiour
Daemons
,
which
inhabit
that
part
of
the
Aire
that
no
storm
nor
tempest
can
reach
,
need
be
put
to
no
such
shifts
,
though
they
may
be
as
able
in
them
as
the
other
.
For
in
the
tranquillity
of
those
upper
Regions
,
that
Promus-Condus
of
the
Universe
,
the
Spirit
of
Nature
,
may
silently
send
forth
whole
Gardens
and
Orchards
of
most
delectable
fruits
and
flowers
,
of
an
aequilibrious
ponderosity
to
the
parts
of
the
Aire
they
grow
in
,
to
whose
shape
and
colours
the
transparency
of
these
Plants
may
adde
a
particular
lustre
,
as
we
see
it
is
in
precious
Stones
.
And
the
Chymists
are
never
quiet
till
the
heat
of
their
fancy
have
calcined
and
vitrified
the
Earth
into
a
crystal-line
pellucidity
,
conceiting
that
it
will
be
then
a
very
fine
thing
indeed
,
and
all
that
then
growes
out
of
it
:
which
desirable
Spectacle
they
may
haply
enjoy
in
a
more
perfect
manner
,
whenever
they
are
admitted
into
those
higher
Regions
of
the
Aire
.
For
the
very
Soile
then
under
them
shall
be
transparent
,
in
which
they
may
trace
the
very
Roots
of
the
Trees
of
this
Superiour
Paradise
with
their
eyes
,
and
if
it
may
not
offend
them
,
see
this
opake
Earth
through
it
,
bounding
their
sight
with
such
a
white
splendour
as
is
discovered
in
the
full
Moon
,
with
that
difference
of
brightness
that
will
arise
from
the
distinction
of
Land
and
Water
;
and
if
they
will
recreate
their
palats
,
may
tast
of
such
Fruits
,
as
whose
natural
juice
will
vie
with
their
noblest
Extractions
and
Quintessences
.
For
such
certainly
will
they
there
find
the
blood
of
the
Grape
,
the
rubie-coloured
Cherries
,
and
Nectarines
.
And
if
for
the
compleating
of
the
pleasantness
of
these
habitations
,
that
they
may
look
less
like
a
silent
and
dead
solitude
,
they
meet
with
Birds
&
Beasts
of
curious
shapes
and
colours
,
the
single
accents
of
whose
voices
are
very
grateful
to
the
ear
,
and
the
varying
of
their
notes
perfect
musical
harmony
;
they
would
doe
very
kindly
to
bring
us
word
back
of
the
certainty
of
these
things
,
and
make
this
more
then
a
Philosophical
Conjecture
.
But
that
there
may
be
Food
and
Feasting
in
those
higher
aerial
Regions
,
is
less
doubted
by
the
Platonists
;
which
makes
Maximus
Tyrius
call
the
Soul
,
when
she
has
left
the
Body
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
the
above-cited
Oracle
of
Apollo
describes
the
felicity
of
that
Chorus
of
immortal
Lovers
he
mentions
there
,
from
feasting
together
with
the
blessed
Genii
,
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
that
the
Nectar
and
Ambrosia
of
the
Poets
may
not
be
a
meer
fable
.
For
the
Spirit
of
Nature
,
which
is
the
immediate
instrument
of
God
,
may
enrich
the
fruits
of
these
AErial
Paradises
with
such
liquors
,
as
being
received
into
the
bodies
of
these
purer
Daemons
,
and
diffusing
it self
through
their
Vehicles
,
may
cause
such
grateful
motions
analogical
to
our
tast
,
and
excite
such
a
more
then
ordinary
quickness
in
their
mindes
,
and
benign
cheerfulness
,
that
it
may
far
transcend
the
most
delicate
Refection
that
the
greatest
Epicures
could
ever
invent
upon
Earth
;
and
that
without
all
satiety
and
burdensomeness
,
it
filling
them
with
nothing
but
Divine
Love
,
Joy
,
and
Devotion
.
CHAP.
X.
1.
How
hard
it
is
to
define
any
thing
concerning
the
AErial
or
AEthereal
Elysiums
.
2.
That
there
is
Political
order
and
Lawes
amongst
these
aiery
Daemons
.
3.
That
this
Chain
of
Government
reaches
down
from
the
highest
AEthereal
Powers
through
the
AErial
to
the
very
Inhabitants
of
the
Earth
.
4.
The
great
security
we
live
in
thereby
.
5.
How
easily
detectible
and
punishable
wicked
Spirits
are
by
those
of
their
own
Tribe
.
6.
Other
reasons
of
the
security
we
find
our selves
in
from
the
gross
infestations
of
evil
Spirits
.
7.
What
kind
of
punishments
the
AErial
Officers
inflict
upon
their
Malefactours
.
1.
I
Might
enlarge
my self
much
on
this
Subject
,
by
representing
the
many
Concamerations
of
the
AErial
and
AEthereal
Elysiums
,
depainting
them
out
in
all
the
variety
of
their
Ornaments
:
but
there
is
no
prudence
of
being
lavish
of
ones
pen
in
a
matter
so
lubricous
and
Conjectural
.
Of
the
bare
existence
whereof
we
have
no
other
ground
,
then
that
otherwise
the
greatest
part
of
the
Universe
by
infinite
measure
,
and
the
most
noble
,
would
lye
as
it
were
uncultivate
,
like
a
desart
of
Sand
,
wherein
a
man
can
spie
neither
Plant
nor
living
Creature
.
Which
though
it
may
seem
as
strange
,
as
if
Nature
should
have
restrained
all
the
Varieties
she
would
put
forth
to
one
contemptible
Mole-hil
,
and
have
made
all
the
rest
of
the
Earth
one
Homogeneal
surface
of
dry
clay
or
stone
,
on
which
not
one
sprig
of
Grass
,
much
less
any
Flower
or
Tree
,
should
grow
,
nor
Bird
nor
Beast
be
found
once
to
set
their
foot
thereon
:
yet
the
Spirits
of
us
Mortals
being
too
pusillanimous
to
be
able
to
grapple
with
such
vast
Objects
,
we
must
resolve
to
rest
either
ignorant
,
or
sceptical
,
in
this
matter
.
2.
And
therefore
let
us
consider
what
will
more
easily
fall
under
our
comprehension
,
and
that
is
the
Polity
of
the
aiery
Daemons
.
Concerning
which
,
that
in
general
there
is
such
a
thing
among
them
,
is
the
most
assuredly
true
in
it self
,
and
of
the
most
use
to
us
to
be
perswaded
of
.
To
know
their
particular
orders
and
customes
is
a
more
needless
Curiosity
.
But
that
they
doe
lye
under
the
restraint
of
Government
,
is
not
onely
the
opinion
of
the
Pythagoreans
(
who
have
even
to
the
nicity
of
Grammatical
Criticisme
assigned
distinct
names
to
the
Law
that
belongs
to
these
Three
distinct
ranks
of
Beings
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
calling
the
Law
that
belongs
to
the
first
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
second
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
third
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
but
it
is
also
the
easy
and
obvious
suggestion
of
ordinary
Reason
,
that
it
must
needs
be
so
,
and
especially
amongst
the
AErial
Genii
in
these
lower
Regions
,
they
being
a
mixt
rabble
of
good
and
bad
,
wise
and
foolish
,
in
such
a
sense
as
we
may
say
the
Inhabitants
of
the
Earth
are
so
,
and
therefore
they
must
naturally
fall
under
a
Government
,
and
submit
to
Lawes
,
as
well
&
for
the
same
reasons
as
Men
doe
.
For
otherwise
they
cannot
tolerably
subsist
,
nor
enjoy
what
rights
may
some
way
or
other
appertain
to
them
.
For
the
Souls
of
men
deceased
and
the
Daemons
,
being
endued
with
corporeal
Sense
,
by
Axiome
30.
and
therefore
capable
of
Pleasure
and
Pain
,
and
consequently
of
both
Injury
and
Punishment
,
it
is
manifest
,
that
having
the
use
of
Reason
,
they
cannot
fail
to
mould
themselves
into
some
Political
form
or
other
;
and
so
to
be
divided
into
Nations
and
Provinces
,
and
to
have
their
Officers
of
State
,
from
the
King
on
his
Throne
to
the
very
lowest
and
most
abhorred
Executioners
of
Justice
.
3.
Which
invisible
Government
is
not
circumscribed
within
the
compass
of
the
aiery
Regions
,
but
takes
hold
also
on
the
Inhabitants
of
the
Earth
,
as
the
Government
of
Men
does
on
several
sorts
of
brute
Beasts
,
and
the
AEthereal
Powers
also
have
a
Right
and
Exercise
of
Rule
over
the
AErial
.
Whence
nothing
can
be
committed
in
the
World
against
the
more
indispensable
Laws
thereof
,
but
a
most
severe
and
inevitable
punishment
will
follow
:
every
Nation
,
City
,
Family
and
Person
,
being
in
some
manner
the
Peculium
,
and
therefore
in
the
tutelage
,
of
some
invisible
Power
or
other
,
as
I
have
above
intimated
.
4.
And
such
Transgressions
as
are
against
those
Laws
without
whose
observance
the
Creation
could
not
subsist
,
we
may
be
assured
are
punished
with
Torture
intolerable
,
and
infinitely
above
any
Pleasure
imaginable
the
evil
Genii
can
take
in
doing
of
those
of
their
own
Order
,
or
us
Mortals
,
any
mischief
.
Whence
it
is
manifest
that
we
are
as
secure
from
their
gross
outrages
(
such
as
the
firing
of
our
houses
,
the
stealing
away
our
jewels
,
or
more
necessary
Utensils
,
murdering
our selves
or
children
,
destroying
our
cattel
,
corn
,
and
other
things
of
the
like
sort
,
)
as
if
they
were
not
in
rerum
natura
.
Unless
they
have
some
special
permission
to
act
,
or
we
our selves
enable
them
by
our
rash
and
indiscreet
tampering
with
them
,
or
suffer
from
the
malice
of
some
person
that
is
in
league
with
them
.
For
their
greatest
liberty
of
doing
mischief
is
upon
that
account
;
which
yet
is
very
much
limited
,
in
that
all
these
Actions
must
pass
the
consent
of
a
visible
person
,
not
hard
to
be
discovered
in
these
unlawful
practices
,
and
easy
to
be
punished
by
the
Law
of
Men.
5.
And
the
AErial
Genii
can
with
as
much
ease
inflict
punishment
on
one
another
,
as
we
Mortals
can
apprehend
,
imprison
,
and
punish
such
as
transgress
against
our
Laws
.
For
though
these
Daemons
be
invisible
to
us
,
yet
they
are
not
so
to
their
own
Tribe
:
nor
can
the
activity
and
subtilty
of
the
Bad
over-master
the
Good
Commonwealths-men
there
,
that
uphold
the
Laws
better
then
they
are
amongst
us
.
Nor
may
the
various
Transfiguration
of
their
shapes
conceal
their
persons
,
no
more
then
the
disguises
that
are
used
by
fraudulent
men
.
For
they
are
as
able
to
discern
what
is
fictitious
from
what
is
true
and
natural
amongst
themselves
,
as
we
are
amongst
our selves
.
And
every
AErial
Spirit
being
part
of
some
Political
subdivision
,
upon
any
outrage
committed
,
it
will
be
an
easy
matter
to
hunt
out
the
Malefactor
.
No
Daemon
being
able
so
to
transfigure
himself
,
but
upon
command
he
will
be
forced
to
appear
in
his
natural
and
usual
form
,
not
daring
to
deny
upon
examination
to
what
particular
Subdivision
he
belongs
.
Whence
the
easy
discovery
of
their
miscarriages
,
and
certainty
of
insupportable
torment
,
will
secure
the
World
from
all
the
disorder
that
some
scrupulous
wits
suspect
would
arise
from
this
kinde
of
Creatures
,
if
they
were
in
Being
.
6.
To
which
we
may
adde
also
,
That
what
we
have
,
is
useless
to
them
,
and
that
it
is
very
hard
to
conceive
that
there
are
many
Rational
Beings
so
degenerate
as
to
take
pleasure
in
ill
,
when
it
is
no
good
to
themselves
.
That
Socrates
his
Aphorism
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
may
be
in
no
small
measure
true
in
the
other
World
,
as
well
as
in
this
.
That
all
that
these
evil
Spirits
desire
,
may
be
onely
our
lapse
into
as
great
a
degree
of
Apostasy
from
God
as
themselves
,
and
to
be
full
partakers
with
them
of
their
false
Liberty
;
as
debauched
persons
in
this
life
love
to
make
Proselytes
,
and
to
have
respect
from
their
Nurslings
in
wickedness
.
And
several
other
Considerations
there
are
that
serve
for
the
taking
away
this
Panick
fear
of
the
incursations
and
molestations
of
these
aerial
Inhabitants
,
and
might
further
silence
the
suspicious
Atheist
;
which
I
willingly
omit
,
having
said
more
then
enough
of
this
Subject
already
.
See
Cap.
3.
Sect.
7
,
8.
7.
If
any
be
so
curious
,
as
to
demand
what
kinde
of
Punishment
this
People
of
the
Aire
inflict
upon
their
Malefactors
,
I
had
rather
referre
them
to
the
Fancies
of
Cornelius
Agrippa
,
De
Occult.
Philosoph
.
Lib.
3.
Cap.
41.
then
be
laught
at
my self
for
venturing
to
descend
to
such
particularities
.
Amongst
other
things
he
names
their
Incarceration
,
or
confinement
to
most
vile
and
squalid
Habitations
.
His
own
words
are
very
significant
:
Accedunt
etiam
vilissimorum
ac
teterrimorum
locorum
habitacula
,
ubi
AEtnaei
ignes
,
aquarum
ingluvies
,
fulgurum
&
tonitruorum
concussus
,
terrarum
voragines
,
ubi
Regio
lucis
inops
,
nec
radiorum
Solis
capax
,
ignaráque
splendoris
syderum
,
perpetuis
tenebris
&
noctis
specie
caligat
.
Whence
he
would
make
us
believe
,
that
the
subterraneous
caverns
of
the
Earth
are
made
use
of
for
Dungeons
for
the
wicked
Daemons
to
be
punished
in
:
as
if
the
several
Volcano's
,
such
as
AEtna
,
Vesuvius
,
Hecla
,
and
many
others
,
especially
in
America
,
were
so
many
Prisons
or
houses
of
Correction
for
the
unruly
Genii
.
That
there
is
a
tedious
restraint
upon
them
upon
villanies
committed
,
and
that
intolerable
,
is
without
all
question
;
they
being
endued
with
corporeal
Sense
,
and
that
more
quick
and
passive
then
ours
,
and
therefore
more
subject
to
the
highest
degrees
of
torment
.
So
that
not
onely
by
incarcerating
them
,
&
keeping
them
in
by
a
watch
,
in
the
caverns
of
burning
Mountains
,
where
the
heat
of
those
infernal
Chambers
and
the
steam
of
Brimstone
cannot
but
excruciate
them
exceedingly
,
but
also
by
commanding
them
into
sundry
other
Hollows
of
the
ground
,
noysome
by
several
fumes
and
vapours
,
they
may
torture
them
in
several
fashions
and
degrees
,
fully
proportionable
to
the
greatest
crime
that
is
in
their
power
to
commit
,
and
farre
above
what
the
cruellest
Tyranny
has
inflicted
here
,
either
upon
the
guilty
or
innocent
.
But
how
these
Confinements
and
Torments
are
inflicted
on
them
,
and
by
what
Degrees
and
Relaxations
,
is
a
thing
neither
easy
to
determine
,
nor
needful
to
understand
.
Wherefore
we
will
surcease
from
pursuing
any
further
so
unprofitable
a
Subject
,
and
come
to
the
Third
general
Head
we
mentioned
,
which
is
,
What
the
Moral
condition
of
the
Soul
is
when
she
has
left
this
Body
.
CHAP.
XI
.
1.
Three
things
to
be
considered
before
we
come
to
the
moral
condition
of
the
Soul
after
death
:
namely
,
her
Memory
of
transactions
in
this
life
.
2.
The
peculiar
feature
and
individual
Character
of
her
AErial
Vehicle
.
3.
The
Retainment
of
the
same
Name
.
4.
How
her
ill
deportment
here
lays
the
train
of
her
Misery
hereafter
.
5.
The
unspeakable
torments
of
Conscience
worse
then
Death
,
and
not
to
be
avoided
by
dying
.
6.
Of
the
hideous
tortures
of
external
sense
on
them
,
whose
searedness
of
Conscience
may
seem
to
make
them
uncapable
of
her
Lashes
.
7.
Of
the
state
of
the
Souls
of
the
more
innocent
and
conscientious
Pagans
.
8.
Of
the
natural
accruments
of
After-happiness
to
the
morally
good
in
this
life
.
9.
How
the
Soul
enjoys
her
actings
or
sufferings
in
this
Life
for
an
indispensable
Cause
,
when
she
has
passed
to
the
other
.
10.
That
the
reason
is
proportionably
the
same
in
things
of
less
consequence
.
11.
What
mischief
men
may
create
to
themselves
in
the
other
world
by
their
Zealous
mistakes
in
this
.
12.
That
though
there
were
no
Memory
after
Death
,
yet
the
manner
of
our
Life
here
may
sow
the
seeds
of
the
Souls
future
happiness
or
misery
.
1.
FOR
the
better
solution
of
this
Question
,
there
is
another
first
in
nature
to
be
decided
;
namely
,
Whether
the
Soul
remembers
any
thing
of
this
Life
after
Death
.
For
Aristotle
and
Cardan
seem
to
deny
it
;
but
I
doe
not
remember
any
reasons
in
either
that
will
make
good
their
Opinion
.
But
that
the
contrary
is
true
,
appears
from
what
we
have
already
proved
Lib.
2.
Cap.
11.
viz.
That
the
immediate
seat
of
Memory
is
the
Soul
her self
,
and
that
all
Representations
with
their
circumstances
are
reserved
in
her
,
not
in
the
Spirits
(
a
thing
which
Vaninus
himself
cannot
deny
)
nor
in
any
part
of
the
Body
.
And
that
the
Spirits
are
onely
a
necessary
Instrument
whereby
the
Soul
works
;
which
while
they
are
too
cool
and
gross
and
waterish
,
Oblivion
creeps
upon
her
,
in
that
measure
that
the
Spirits
are
thus
distempered
;
but
the
disease
being
chased
away
,
and
the
temper
of
the
Spirits
rectified
,
the
Soul
forthwith
recovers
the
memory
of
what
things
she
could
not
well
command
before
,
as
being
now
in
a
better
state
of
Activity
.
Whence
,
by
the
33.
Axiome
,
it
will
follow
,
that
her
Memory
will
be
rather
more
perfect
after
Death
,
and
Conscience
more
nimble
to
excuse
or
accuse
her
according
to
her
Deeds
here
.
2.
It
is
not
altogether
beside
the
purpose
to
take
notice
also
,
That
the
natural
and
usual
Figure
of
the
Souls
AErial
Vehicle
bears
a
resemblance
with
the
feature
of
the
party
in
this
life
;
it
being
most
obvious
for
the
Plastick
part
(
at
the
command
of
the
Will
to
put
forth
into
personal
shape
)
to
fall
as
near
to
that
in
this
life
as
the
new
state
will
permit
.
With
which
act
the
Spirit
of
Nature
haply
does
concurre
,
as
in
the
figuration
of
the
Foetus
;
but
with
such
limits
as
becomes
the
AErial
Congruity
of
life
,
of
which
we
have
spoke
already
:
as
also
how
the
proper
Idea
or
Figure
of
every
Soul
(
though
it
may
deflect
something
by
the
power
of
the
Parents
Imagination
in
the
act
of
Conception
,
or
Gestation
,
yet
)
may
return
more
near
to
its
peculiar
semblance
afterwards
,
and
so
be
an
unconcealable
Note
of
Individuality
.
3.
We
will
adde
to
all
this
,
the
Retainment
of
the
same
Name
which
the
deceased
had
here
,
unless
there
be
some
special
reason
to
change
it
:
so
that
their
persons
will
be
as
punctually
distinguisht
and
circumscribed
as
any
of
ours
in
this
life
.
All
which
things
,
as
they
are
most
probable
in
themselves
,
that
they
will
thus
naturally
fall
out
,
so
they
are
very
convenient
for
administration
of
Justice
,
and
keeping
of
Order
in
the
other
State
.
4.
These
things
therefore
premised
,
it
will
not
be
hard
to
conceive
how
the
condition
of
the
Soul
after
this
life
depends
on
her
Moral
deportment
here
.
For
Memory
ceasing
not
,
Conscience
may
very
likely
awake
more
furiously
then
ever
;
the
Mind
becoming
a
more
clear
Judge
of
evil
Actions
past
,
then
she
could
be
in
the
Flesh
,
being
now
stript
of
all
those
circumstances
and
concurrences
of
things
that
kept
her
off
from
the
opportunity
of
calling
her self
to
account
,
or
of
perceiving
the
ugliness
of
her
own
ways
.
Besides
,
there
being
that
communication
betwixt
the
Earth
and
the
Aire
,
that
at
least
the
fame
of
things
will
arrive
to
their
cognoscence
that
have
left
this
life
;
the
after
ill
success
of
their
wicked
enterprises
and
unreasonable
transactions
may
arm
their
tormenting
Conscience
with
new
whips
and
stings
,
when
they
shall
either
hear
,
or
see
with
their
eyes
,
what
they
have
unjustly
built
up
,
to
run
with
shame
to
ruine
,
and
behold
all
their
designs
come
to
nought
,
and
their
fame
blasted
upon
Earth
.
5.
This
is
the
state
of
such
Souls
as
are
capable
of
a
sense
of
dislike
of
their
past-actions
:
and
a
man
would
think
they
need
no
other
punishment
then
this
,
if
he
consider
the
mighty
power
of
the
Minde
over
her
own
Vehicle
,
and
how
vulnerable
it
is
from
her self
.
These
Passions
therefore
of
the
Soule
that
follow
an
ill
Conscience
,
must
needs
bring
her
aiery
body
into
intolerable
distempers
,
worse
then
Death
it self
.
Nor
yet
can
she
die
if
she
would
,
neither
by
fire
,
nor
sword
,
nor
any
means
imaginable
;
no
not
if
she
should
fling
her self
into
the
flames
of
smoaking
AEtna
.
For
suppose
she
could
keep
her self
so
long
there
,
as
to
indure
that
hideous
pain
of
destroying
the
vital
Congruity
of
her
Vehicle
by
that
sulphureous
fire
;
she
would
be
no
sooner
released
,
but
she
would
catch
life
again
in
the
Aire
,
and
all
the
former
troubles
and
vexations
would
return
,
besides
the
overplus
of
these
pangs
of
Death
.
For
Memory
would
return
,
and
an
ill
Conscience
would
return
,
and
all
those
busie
Furies
,
those
disordered
Passions
which
follow
it
.
And
thus
it
would
be
,
though
the
Soule
should
kill
her self
a
thousand
and
a
thousand
times
;
she
could
but
pain
and
punish
her self
,
not
destroy
her self
.
6.
But
if
we
could
suppose
some
mens
Consciences
seared
in
the
next
state
as
well
as
this
,
(
for
certainly
there
are
that
make
it
their
business
to
obliterate
all
sense
of
difference
of
Good
and
Evil
out
of
their
minds
;
&
hold
it
to
be
an
high
strain
of
wit
(
though
it
be
nothing
else
but
a
piece
of
bestial
stupidity
)
to
think
there
is
no
such
thing
as
Vice
and
Vertue
,
and
that
it
is
a
principall
part
of
perfection
,
to
be
so
degenerate
as
to
act
according
to
this
Principle
without
any
remorse
at
all
;
)
these
men
may
seem
to
have
an
excellent
priviledge
in
the
other
world
,
they
being
thus
armour-proof
against
all
the
fiery
darts
of
that
domestick
Devil
:
As
if
the
greatest
security
in
the
other
life
were
,
to
have
been
compleatly
wicked
in
this
.
But
it
is
not
out
of
the
reach
of
meer
Reason
and
Philosophy
to
discover
,
that
such
bold
and
impudent
wretches
as
have
lost
all
inward
sense
of
Good
and
Evil
,
may
there
against
their
wills
feel
a
lash
in
the
outward
.
For
the
divine
Nemesis
is
excluded
out
of
no
part
of
the
Universe
;
and
Goodness
and
Justice
,
which
they
contemn
here
,
will
be
acquainted
with
them
in
that
other
state
,
whether
they
will
or
no
▪
I
speak
of
such
course
Spirits
that
can
swallow
down
Murder
,
Perjury
,
Extortion
,
Adultery
,
Buggery
,
and
the
like
gross
crimes
,
without
the
least
disgust
,
and
think
they
have
a
right
to
satisfy
their
own
Lust
,
though
it
be
by
never
so
great
injury
against
their
Neighbour
.
If
these
men
should
carry
it
with
impunity
,
there
were
really
no
Providence
,
and
themselves
were
the
truest
Prophets
and
faithfullest
Instructers
of
mankind
,
divulging
the
choicest
Arcanum
they
have
to
impart
to
them
,
namely
That
there
is
no
God
.
But
the
case
stands
quite
otherwise
.
For
whether
it
be
by
the
importunity
of
them
they
injure
in
this
life
,
who
may
meet
with
them
afterward
,
as
Cardan
by
way
of
objection
suggests
in
his
Treatise
of
this
Subject
;
or
whether
by
a
general
desertion
by
all
of
the
other
world
that
are
able
to
protect
,
(
such
Monsters
as
I
describe
being
haply
far
less
in
proportion
to
the
number
of
the
other
state
,
then
these
here
are
to
this
;
)
they
will
be
necessarily
exposed
to
those
grim
and
remorsless
Officers
of
Justice
,
who
are
as
devoid
of
all
sense
of
what
is
good
as
those
that
they
shall
punish
.
So
that
their
penalty
shall
be
inflicted
from
such
as
are
of
the
same
principles
with
themselves
,
who
watch
for
such
booties
as
these
,
and
when
they
can
catch
them
,
dress
them
and
adorn
them
according
to
the
multifarious
petulancy
of
their
own
unaccountable
humours
;
and
taking
a
speciall
pride
and
pleasure
in
the
making
and
seeing
Creatures
miserable
,
fall
upon
their
prey
with
all
eagerness
and
alacrity
,
as
the
hungry
Lions
on
a
condemned
malefactour
,
but
with
more
ferocity
and
insultation
by
far
.
For
having
more
wit
,
and
,
if
it
be
possible
,
less
goodness
then
the
Soule
they
thus
assault
,
they
satiate
their
lascivient
cruelty
with
all
manner
of
abuses
and
torments
they
can
imagine
,
giving
her
onely
so
much
respite
as
will
serve
to
receive
their
new
inventions
with
a
fresher
smart
and
more
distinct
pain
.
Neither
can
any
Reason
or
Rhetorick
prevail
with
them
,
no
Expostulation
,
Petition
or
Submission
.
For
to
what
purpose
can
it
be
,
to
expostulate
about
injury
and
violence
with
them
whose
deepest
reach
of
wit
is
to
understand
this
one
main
Principle
,
That
every
ones
Lust
,
when
he
can
act
with
impunity
,
is
the
most
sacred
and
soveraign
Law
?
Or
what
can
either
Petitions
or
Submissions
doe
with
those
who
hold
it
the
most
contemptible
piece
of
fondness
and
filliness
that
is
,
to
be
intreated
to
recede
from
their
own
Interest
?
And
they
acknowledging
no
such
thing
as
Vertue
and
Vice
,
make
it
their
onely
interest
to
please
themselves
in
what
is
agreeable
to
their
own
desires
:
and
their
main
pleasure
is
,
to
excruciate
and
torture
,
in
the
most
exquisite
wayes
they
can
,
as
many
as
Opportunity
delivers
up
to
their
power
.
And
thus
we
see
how
,
in
the
other
life
,
the
proud
conceited
Atheist
may
at
last
feel
the
sad
inconvenience
of
his
own
Practises
and
Principles
.
For
even
those
that
pleased
themselves
in
helping
him
forward
,
while
he
was
in
this
life
,
to
that
high
pitch
of
wickedness
,
may
haply
take
as
much
pleasure
to
see
him
punisht
by
those
grim
Executioners
,
in
the
other
.
Like
that
sportful
cruelty
(
which
some
would
appropriate
to
Nero's
person
)
of
causing
the
Vestal
virgins
to
be
ravisht
,
and
then
putting
them
to
death
for
being
so
.
7.
But
this
Subject
would
be
too
tedious
and
too
Tragical
to
insist
on
any
longer
.
Let
us
cast
our
eyes
therefore
upon
a
more
tolerable
Object
;
and
that
is
The
state
of
the
Soul
that
has
,
according
to
the
best
opportunity
she
had
of
knowledge
,
liv'd
vertuously
and
conscientiously
,
in
what
part
or
Age
of
the
world
soever
.
For
though
this
Moral
Innocency
amongst
the
Pagans
will
not
amount
to
what
our
Religion
calls
Salvation
;
yet
it
cannot
but
be
advantageous
to
them
in
the
other
state
,
according
to
the
several
degrees
thereof
;
they
being
more
or
less
Happy
or
Miserable
,
as
they
have
been
more
or
less
Vertuous
in
this
life
.
For
we
cannot
imagine
why
God
shoud
be
more
harsh
to
them
in
the
other
world
then
in
this
,
nothing
having
happened
to
them
to
alienate
his
affection
but
Death
;
which
was
not
in
their
power
to
avoid
,
and
looks
more
like
a
punishment
then
a
fault
:
though
it
be
neither
to
those
that
are
well-meaning
and
consciencious
,
and
not
professed
contemners
of
the
wholsome
suggestions
of
the
light
of
Nature
,
but
are
lovers
of
Humanity
and
Vertue
.
For
to
these
it
is
onely
an
entrance
into
another
life
,
—
Ad
amoena
vireta
Fortunatorum
nemorum
,
sedesque
beatas
,
Which
Truth
I
could
not
conceal
,
it
being
a
great
prejudice
to
Divine
Providence
to
think
otherwise
.
For
to
those
that
are
free
,
her
wayes
will
seem
as
unintelligible
in
overloading
the
simple
with
punishment
,
as
in
not
rewarding
the
more
perfectly
righteous
and
illuminate
.
For
from
a
fault
in
either
they
will
be
tempted
to
a
misbelief
of
the
whole
,
and
hold
no
Providence
at
all
.
8.
Let
there
therefore
be
peculiar
priviledges
of
Morality
,
every
where
,
to
those
that
pass
into
the
other
State
.
For
unless
God
make
a
stop
on
purpose
,
it
will
naturally
follow
,
that
Memory
after
Death
suggesting
nothing
but
what
the
Conscience
allows
of
,
much
Tranquillity
of
minde
must
result
from
thence
,
and
a
certain
health
and
beauty
of
the
AErial
Vehicle
;
also
better
Company
and
Converse
,
and
more
pleasant
Tracts
and
Regions
to
inhabit
.
For
what
Plotinus
speaks
of
the
extreme
degrees
,
Ennead
.
4.
Lib.
4.
Cap.
45.
is
also
true
of
the
intermediate
,
else
Divine
Justice
would
be
very
maime
.
For
a
man
,
saith
he
,
having
once
appropriated
to
himself
a
pravity
of
temper
,
and
united
with
it
,
is
known
well
what
he
is
;
and
according
to
his
nature
is
thrust
forward
to
what
he
propends
to
,
both
here
,
and
departed
hence
,
and
so
shall
be
pulled
by
the
drawings
of
Nature
into
a
sutable
place
.
But
the
Good
man
his
Receptions
and
Communications
shall
be
of
another
sort
,
by
the
drawing
as
it
were
of
certain
hidden
strings
transposed
and
pulled
by
Natures
own
fingers
.
So
admirable
is
the
power
and
order
of
the
Universe
,
all
things
being
carried
on
in
a
silent
way
of
Justice
,
which
none
can
avoid
,
and
which
the
wicked
man
has
no
perception
nor
understanding
of
,
but
is
drawn
,
knowing
nothing
whither
in
the
Universe
he
ought
to
be
carried
.
But
the
good
man
both
knows
and
goes
whither
he
ought
,
and
discerns
before
he
departs
hence
where
he
must
inhabit
,
and
is
full
of
hopes
that
it
shall
be
with
the
Gods
.
This
large
Paragraph
of
Plotinus
is
not
without
some
small
Truth
in
it
,
if
rightly
limited
and
understood
;
but
seems
not
to
reach
at
all
the
Circumstances
and
accruments
of
happiness
to
the
Soul
in
the
other
State
,
which
will
naturally
follow
her
from
her
transactions
in
this
life
.
9.
For
certainly
,
according
to
the
several
degrees
of
Benignity
of
Spirit
,
and
the
desire
of
doing
good
to
mankinde
in
this
life
,
and
the
more
ample
opportunities
of
doing
it
,
the
felicity
of
the
other
World
is
redoubled
upon
them
;
there
being
so
certain
communication
and
entercourse
betwixt
both
.
And
therefore
they
that
act
or
suffer
deeply
in
such
Causes
as
God
will
maintain
in
the
World
,
and
are
just
and
holy
at
the
bottome
,
(
and
there
are
some
Principles
that
are
indispensably
such
,
which
Providence
has
countenanced
both
by
Miracles
,
the
suffrages
of
the
Wisest
men
in
all
Ages
,
and
the
common
voice
of
Nature
)
those
that
have
been
the
most
Heroical
Abetters
and
Promoters
of
these
things
in
this
life
,
will
naturally
receive
the
greater
contentment
of
Minde
after
it
,
being
conscious
to
themselves
how
seriously
they
have
assisted
what
God
will
never
desert
,
and
that
Truth
is
mighty
,
and
must
at
last
prevail
;
which
they
are
better
assured
of
out
of
the
Body
,
then
when
they
were
in
it
.
10.
Nor
is
this
kinde
of
access
of
Happiness
to
be
confined
onely
to
our
furtherance
of
what
is
of
the
highest
and
most
indispensable
consideration
here
,
but
in
proportion
touches
all
transactions
that
proceed
from
a
vertuous
and
good
principle
,
whereof
there
are
several
degrees
:
amongst
which
those
may
not
be
esteemed
the
meanest
that
refer
to
a
National
good
.
And
therefore
those
that
,
out
of
a
natural
generosity
of
Spirit
and
successful
fortitude
in
Warre
,
have
delivered
their
Country
from
bondage
,
or
have
been
so
wise
and
understanding
in
Politicks
,
as
to
have
contrived
wholsome
Laws
for
the
greater
happiness
and
comfort
of
the
People
,
while
such
a
Nation
prospers
and
is
in
being
,
it
cannot
but
be
an
accrument
of
happiness
to
these
so
considerable
Benefactors
,
unless
we
should
imagine
them
less
generous
and
good
in
the
other
World
,
where
they
have
the
advantage
of
being
Better
.
And
what
I
have
said
in
this
more
notable
instance
,
is
in
a
degree
true
in
things
of
smaller
concernment
,
which
would
be
infinite
to
rehearse
.
But
whole
Nations
,
with
their
Laws
and
Orders
of
Men
,
and
Families
may
fail
,
and
therefore
these
accessions
be
cut
off
;
but
he
that
laies
out
his
pains
in
this
life
,
for
the
carrying
on
such
designs
as
will
take
place
so
long
as
the
World
endures
,
and
must
have
a
compleat
Triumph
at
last
,
such
a
one
laies
a
train
for
an
everlasting
advantage
in
the
other
World
,
which
,
in
despite
of
all
the
tumblings
and
turnings
of
unsetled
fortune
,
will
be
sure
to
take
effect
.
11.
But
this
matter
requires
Judgement
as
well
as
Heat
and
Forwardness
.
For
pragmatical
Ignorance
,
though
accompanied
with
some
measure
of
Sincerity
and
well-meaning
,
may
set
a-foot
such
things
in
the
World
,
or
set
upon
record
such
either
false
,
or
impertinent
and
unseasonable
,
Principles
,
as
being
made
ill
use
of
,
may
very
much
prejudice
the
Cause
one
desires
to
promote
;
which
will
be
a
sad
spectacle
for
them
in
the
other
State
.
For
though
their
simplicity
may
be
pardonable
,
yet
they
will
not
fail
to
finde
the
ill
effect
of
their
mistake
upon
themselves
.
As
he
that
kills
a
friend
in
stead
of
an
enemy
,
though
he
may
satisfy
his
Conscience
that
rightly
pleads
his
innocency
,
yet
he
cannot
avoid
the
sense
of
shame
and
sorrow
that
naturally
follows
so
mischievous
an
error
.
12.
Such
accruencies
as
these
there
may
be
to
our
enjoyments
in
the
other
World
,
from
the
durable
traces
of
our
transactions
in
this
,
if
we
have
any
Memory
of
things
after
Death
,
as
I
have
already
demonstrated
that
we
have
.
But
if
we
had
not
,
but
Aristotles
and
Cardan's
Opinion
were
true
,
yet
Vertue
and
Piety
will
not
prove
onely
useful
for
this
present
state
.
Because
according
to
our
living
here
,
we
shall
hereafter
,
by
a
hidden
concatenation
of
Causes
,
be
drawn
to
a
condition
answerable
to
the
purity
or
impurity
of
our
Souls
in
this
life
:
that
silent
Nemesis
that
passes
through
the
whole
contexture
of
the
Universe
,
ever
fatally
contriving
us
into
such
a
state
as
we
our selves
have
fitted
our selves
for
by
our
accustomary
actions
.
Of
so
great
consequence
is
it
,
while
we
have
opportunity
,
to
aspire
to
the
best
things
.
CHAP.
XII
.
1.
What
the
Spirit
of
Nature
is
.
2.
Experiments
that
argue
its
real
Existence
;
such
as
that
of
two
strings
tuned
Unisons
.
3.
Sympathetick
Cures
and
Tortures
.
4.
The
Sympathy
betwixt
the
Earthly
and
Astral
Body
.
5.
Monstrous
Births
.
6.
The
Attraction
of
the
Loadstone
and
Roundness
of
the
Sun
and
Stars
.
1.
WE
had
now
quite
finished
our
Discourse
,
did
I
not
think
it
convenient
to
answer
a
double
expectation
of
the
Reader
.
The
one
is
touching
the
Spirit
of
Nature
,
the
other
the
producing
of
Objections
that
may
be
made
against
our
concluded
Assention
of
the
Souls
Immortality
.
For
as
for
the
former
,
I
can
easily
imagine
he
may
well
desire
a
more
punctual
account
of
that
Principle
I
have
had
so
often
recourse
to
,
then
I
have
hitherto
given
,
and
will
think
it
fit
that
I
should
somewhere
more
fully
explain
what
I
mean
by
the
terms
,
and
shew
him
my
strongest
grounds
why
I
conceive
there
is
any
such
Being
in
the
World
.
To
hold
him
therefore
no
longer
in
suspence
,
I
shall
doe
both
in
this
place
.
The
Spirit
of
Nature
therefore
,
according
to
that
notion
I
have
of
it
,
is
,
A
substance
incorporeal
,
but
without
Sense
and
Animadversion
,
pervading
the
whole
Matter
of
the
Universe
,
and
exercising
a
plastical
power
therein
according
to
the
sundry
predispositions
and
occasions
in
the
parts
it
works
upon
,
raising
such
Phaenomena
in
the
World
,
by
directing
the
parts
of
the
Matter
and
their
Motion
,
as
cannot
be
resolved
into
meer
Mechanical
powers
.
This
rude
Description
may
serve
to
convey
to
any
one
a
conception
determinate
enough
of
the
nature
of
the
thing
.
And
that
it
is
not
a
meer
Notion
,
but
a
real
Being
,
besides
what
I
have
occasionally
hinted
already
(
and
shall
here
again
confirm
by
new
instances
)
there
are
several
other
considerations
may
perswade
us
.
2.
The
first
whereof
shall
be
concerning
those
experiments
of
Sympathetick
Pains
,
Asswagements
and
Cures
,
of
which
there
are
many
Examples
,
approved
by
the
most
scrupulous
Pretenders
to
sobriety
and
judgment
,
and
of
all
which
I
cannot
forbear
to
pronounce
,
that
I
suspect
them
to
come
to
pass
by
some
such
power
as
makes
strings
that
be
tuned
Unisons
(
though
on
several
Instruments
)
the
one
being
touched
,
the
other
to
tremble
and
move
very
sensibly
,
and
to
cast
off
a
straw
or
pin
or
any
such
small
thing
laid
upon
it
.
Which
cannot
be
resolved
into
any
Mechanical
Principle
,
though
some
have
ingeniously
gone
about
it
.
For
before
they
attempted
to
shew
the
reason
,
why
that
string
that
is
not
Unison
to
that
which
is
struck
should
not
leap
and
move
,
as
it
doth
that
is
,
they
should
have
demonstrated
,
that
by
the
meer
Vibration
of
the
Aire
that
which
is
Unison
can
be
so
moved
;
for
if
it
could
,
these
Vibrations
would
not
fail
to
move
other
Bodies
more
movable
by
farre
then
the
string
it self
that
is
thus
moved
.
As
for
example
,
if
one
hung
loose
near
the
string
that
is
struck
a
small
thred
of
silk
or
an
hair
with
some
light
thing
at
the
end
of
it
,
they
must
needs
receive
those
reciprocal
Vibrations
that
are
communicated
to
the
Unison
string
at
a
far
greater
distance
,
if
the
meer
motion
of
the
material
Aire
caused
the
subsultation
of
the
string
tuned
Unison
.
Which
yet
is
contrary
to
experience
.
Besides
that
,
if
it
were
the
meer
Vibration
of
the
Aire
that
caused
this
tremor
in
the
Unison
string
,
the
effect
would
not
be
considerable
,
unless
both
the
strings
lay
well-nigh
in
the
same
Plane
,
and
that
the
Vibration
of
the
string
that
is
struck
be
made
in
that
Plane
they
both
lie
in
.
But
let
the
string
be
struck
so
as
to
cut
the
Plane
perpendicularly
by
its
tremulous
excursions
,
or
let
both
the
strings
be
in
two
several
Planes
at
a
good
distance
above
one
another
,
the
event
is
much-what
the
same
,
though
the
Aire
cannot
rationally
be
conceived
to
vibrate
backwards
and
forwards
,
but
well-nigh
in
the
very
Planes
wherein
the
strings
are
moved
.
All
which
things
do
clearly
shew
,
that
pure
corporeal
causes
cannot
produce
this
effect
:
and
that
therefore
we
must
suppose
,
that
both
the
strings
are
united
with
some
one
incorporeal
Being
,
which
has
a
different
Unity
and
Activity
from
Matter
,
but
yet
a
Sympathy
therewith
;
which
affecting
this
immaterial
Being
,
makes
it
affect
the
Matter
in
the
same
manner
in
another
place
,
where
it
does
symbolize
with
that
other
in
some
predisposition
or
qualification
,
as
these
two
strings
doe
in
being
tuned
Unisons
to
one
another
:
and
this
,
without
sending
any
particles
to
the
Matter
it
does
thus
act
upon
;
as
my
thought
of
moving
of
my
Toe
being
represented
within
my
Brain
,
by
the
power
of
my
Soul
I
can
,
without
sending
Spirits
into
my
Toe
,
but
onely
by
making
use
of
them
that
are
there
,
move
my
Toe
as
I
please
,
by
reason
of
that
Unity
and
Activity
that
is
peculiar
to
my
Soul
as
a
spiritual
substance
that
pervades
my
whole
Body
.
Whence
I
would
conclude
also
,
that
there
is
some
such
Principle
as
we
call
the
Spirit
of
Nature
,
or
the
Inferiour
Soul
of
the
World
,
into
which
such
Phaenomena
as
these
are
to
be
resolved
.
3.
And
I
account
Sympathetick
Cures
,
Pains
and
Asswagements
to
be
such
.
As
for
example
,
when
in
the
use
of
those
Magnetick
Remedies
,
as
some
call
them
,
they
can
make
the
wound
dolorously
hot
or
chill
at
a
great
distance
,
or
can
put
it
into
perfect
case
,
this
is
not
by
any
agency
of
emissary
Atoms
.
For
these
hot
Atoms
would
cool
sufficiently
in
their
progress
to
the
party
through
the
frigid
aire
;
and
the
cold
Atoms
,
if
they
could
be
so
active
as
to
dispatch
so
far
,
would
be
warm
enough
by
their
journey
in
the
Summer
Sun
.
The
inflammations
also
of
the
Cowes
Udder
by
the
boyling
over
of
the
milk
into
the
fire
,
the
scalding
of
mens
entrails
at
a
distance
by
the
burning
of
their
excrements
,
with
other
pranks
of
the
like
nature
,
these
cannot
be
rationally
resolved
into
the
recourse
of
the
Spirits
of
Men
or
Kine
mingled
with
fiery
Atoms
,
and
so
re-entring
the
parts
thus
affected
,
because
the
minuteness
of
those
toms
argues
the
suddainness
of
their
extinction
,
as
the
smallest
wires
made
red
hot
soonest
cool
.
To
all
which
you
may
adde
that
notable
example
of
the
Wines
working
when
the
Vines
are
in
the
flower
,
and
that
this
sympathetick
effect
must
be
from
the
Vines
of
that
country
from
which
they
came
:
whence
these
exhalations
of
the
Vineyards
must
spread
as
far
as
from
Spain
and
the
Canaries
to
England
,
and
by
the
same
reason
must
reach
round
about
every
way
as
far
from
the
Canaries
,
besides
their
journey
upwards
into
the
Aire
.
So
that
there
will
be
an
Hemisphere
of
vineall
Atoms
of
an
incredible
extent
,
unless
they
part
themselves
into
trains
,
and
march
onely
to
those
places
whither
their
Wines
are
carried
.
But
what
corporeal
cause
can
guide
them
thither
?
Which
question
may
be
made
of
other
Phaenomena
of
the
like
nature
.
Whence
again
it
will
be
necessary
to
establish
the
Principle
I
drive
at
,
though
the
effects
were
caused
by
the
transmission
of
Atoms
.
4.
The
notablest
examples
of
this
Mundane
Sympathy
are
in
histories
more
uncertain
and
obscure
,
and
such
as
,
though
I
have
been
very
credibly
informed
yet
,
as
I
have
already
declared
my self
,
I
dare
onely
avouch
as
possible
,
viz.
the
Souls
of
men
leaving
their
Bodies
,
and
appearing
in
shapes
suppose
of
Cats
,
Pigeons
,
Wezels
,
and
sometimes
of
Men
,
and
that
whatever
hurt
befalls
them
in
these
Astral
bodies
,
as
the
Paracelsians
love
to
call
them
,
the
same
is
inflicted
upon
their
Terrestrial
lying
in
the
mean
time
in
their
beds
or
on
the
ground
.
As
if
their
Astral
bodies
be
scalded
,
wounded
,
have
the
back
broke
,
the
same
certainly
happens
to
their
Earthly
bodies
.
Which
things
if
they
be
true
,
in
all
likelihood
they
are
to
be
resolved
into
this
Principle
we
speak
of
,
and
that
the
Spirit
of
Nature
is
snatcht
into
consent
with
the
imagination
of
the
Soules
in
these
Astral
bodies
or
aiery
Vehicles
.
Which
act
of
imagining
must
needs
be
strong
in
them
,
it
being
so
set
on
and
assisted
by
a
quick
and
sharp
pain
and
fright
in
these
scaldings
,
woundings
,
and
stroaks
on
the
back
;
some
such
thing
happening
here
as
in
women
with
child
,
whose
Fancies
made
keen
by
a
suddain
fear
,
have
deprived
their
children
of
their
arms
,
yea
and
of
their
heads
too
,
as
also
appears
by
two
remarkable
stories
Sr.
Kenelme
Digby
relates
in
his
witty
and
eloquent
Discourse
of
the
Cure
of
Wounds
by
the
powder
of
Sympathy
,
besides
what
we
have
already
recited
out
of
Helmont
.
See
Lib.
2.
Cap.
15.
Sect.
8
,
9
,
10.
5.
Which
effects
I
suppose
to
be
beyond
the
power
of
any
humane
Fancy
unassisted
by
some
more
forceable
Agent
;
as
also
that
prodigious
birth
he
mentions
of
a
woman
of
Carcassona
,
who
by
her
overmuch
sporting
and
pleasing
her self
with
an
Ape
while
she
was
with
Child
,
brought
forth
a
Monster
exactly
of
that
shape
.
And
if
we
should
conclude
with
that
learned
Writer
,
that
it
was
a
real
Ape
,
it
is
no
more
wonderfull
,
nor
so
much
,
as
that
birth
of
a
Crabfish
or
Lobster
we
have
above
mentioned
out
of
Fortunius
Licetus
;
as
we
might
also
other
more
usual
,
though
no
less
monstrous
births
for
the
wombs
of
women
to
bear
.
Of
which
the
Soul
of
the
Mother
cannot
be
suspected
to
be
the
cause
,
she
not
so
much
as
being
the
efformer
of
her
own
Foetus
,
as
that
judicious
Naturalist
Dr.
Harvey
has
determined
.
And
if
the
Mothers
Soule
could
be
the
efformer
of
the
Foetus
,
in
all
reason
her
Plastick
power
would
be
ever
particular
and
specifick
as
the
Soul
it self
is
particular
.
What
remains
therefore
but
the
universal
Soule
of
the
World
or
Spirit
of
Nature
that
can
doe
these
feats
?
who
,
Vertumnus
like
,
is
ready
to
change
his
own
Activity
and
the
yielding
matter
into
any
mode
and
shape
indifferently
as
occasion
engages
him
,
and
so
to
prepare
an
edifice
,
at
least
the
more
rude
stroaks
and
delineaments
thereof
,
for
any
specifick
Soule
whatsoever
,
and
in
any
place
where
the
Matter
will
yield
to
his
operations
.
But
the
time
of
the
arrival
thither
of
the
particular
guest
it
is
intended
for
,
though
we
cannot
say
how
soon
it
is
,
yet
we
may
be
sure
it
is
not
later
then
a
clear
discovery
of
Sensation
as
well
as
Vegetation
and
organization
in
the
Matter
.
6.
The
Attraction
of
the
Load-stone
seems
to
have
some
affinity
with
these
instances
of
Sympathy
.
This
mystery
Des-Cartes
has
explained
with
admirable
artifice
as
to
the
immediate
corporeal
causes
thereof
,
to
wit
,
those
wreathed
particles
which
he
makes
to
pass
certain
screw-pores
in
the
Load-stone
and
Iron
.
But
how
the
efformation
of
these
particles
is
above
the
reach
of
the
meer
mechanical
powers
in
Matter
,
as
also
the
exquisite
direction
of
their
motion
,
whereby
they
make
their
peculiar
Vortex
he
describes
about
the
Earth
from
Pole
to
Pole
,
and
thread
an
incrustated
Star
,
passing
in
a
right
line
in
so
long
a
journey
as
the
Diameter
thereof
without
being
swung
to
the
sides
;
how
these
things
,
I
say
,
are
beyond
the
powers
of
Matter
,
I
have
fully
enough
declared
&
proved
in
a
large
Letter
of
mine
to
V.
C.
and
therefore
that
I
may
not
actum
agere
,
shall
forbear
speaking
any
farther
thereof
in
this
place
.
To
which
you
may
adde
,
that
meer
corporeal
motion
in
Matter
,
without
any
other
guide
,
would
never
so
much
as
produce
a
round
Sun
or
Star
,
of
which
figure
notwithstanding
Des-Cartes
acknowledges
them
to
be
.
But
my
reasons
why
it
cannot
be
effected
by
the
simple
Mechanical
powers
of
Matter
,
I
have
particularly
set
down
in
my
Letters
to
that
excellent
Philosopher
.
CHAP.
XIII
.
1.
That
the
Descent
of
heavy
Bodies
argues
the
existence
of
the
Spirit
of
Nature
,
because
else
they
would
either
hang
in
the
Aire
as
they
are
placed
,
2.
Or
would
be
diverted
from
a
perpendicular
as
they
fall
near
a
Plate
of
Metall
set
stooping
.
3.
That
the
endeavour
of
the
AEther
or
Aire
from
the
Centre
to
the
Circumference
is
not
the
cause
of
Gravity
,
against
Mr.
Hobbs
.
4.
A
full
confutation
of
Mr.
Hobbs
his
Opinion
.
5.
An
ocular
Demonstration
of
the
absurd
consequence
thereof
.
6.
An
absolute
Demonstration
that
Gravity
cannot
be
the
effect
of
meer
Mechanical
powers
.
7.
The
Latitude
of
the
operations
of
the
Spirit
of
Nature
,
how
large
and
where
bounded
.
8.
The
reason
of
its
name
.
9.
It
s
grand
office
of
transmitting
Souls
into
rightly-prepared
Matter
.
1.
AND
a
farther
confirmation
that
I
am
not
mistaken
therein
,
is
what
we
daily
here
experience
upon
Earth
,
which
is
the
descending
of
heavy
Bodies
,
as
we
call
them
.
Concerning
the
motion
whereof
I
agree
with
Des-Cartes
in
the
assignation
of
the
immediate
corporeal
cause
,
to
wit
,
the
AEtherial
matter
,
which
is
so
plentifully
in
the
Air
over
it
is
in
grosser
Bodies
;
but
withall
doe
vehemently
surmise
,
that
there
must
be
some
immaterial
cause
,
such
as
we
call
the
Spirit
of
Nature
or
Inferiour
Soule
of
the
World
,
that
must
direct
the
motions
of
the
AEtherial
particles
to
act
upon
these
grosser
Bodies
to
drive
them
towards
the
Earth
.
For
that
surplusage
of
Agitation
of
the
globular
particles
of
the
AEther
above
what
they
spend
in
turning
the
Earth
about
,
is
carried
every
way
indifferently
,
according
to
his
own
concession
;
by
which
motion
the
drops
of
liquors
are
formed
into
round
figures
,
as
he
ingeniously
concludes
.
From
whence
it
is
apparent
,
that
a
bullet
of
iron
,
silver
or
gold
placed
in
the
aire
is
equally
assalted
on
all
sides
by
the
occursion
of
these
aethereal
particles
,
and
therefore
will
be
moved
no
more
downwards
then
upwards
,
but
hang
in
aequilibrio
,
as
a
piece
of
Cork
rests
on
the
water
,
where
there
is
neither
winde
nor
stream
,
but
is
equally
plaied
against
by
the
particles
of
water
on
all
sides
.
3.
Nor
can
the
endeavour
of
the
celestial
Matter
from
the
centre
to
the
circumference
take
place
here
.
For
besides
that
Des-Cartes
,
the
profoundest
Master
of
Mechanicks
,
has
declin'd
that
way
himself
(
though
Mr.
Hobbs
has
taken
it
up
,
)
it
would
follow
,
that
near
the
Poles
of
the
Earth
there
would
be
no
descent
of
heavy
Bodies
at
all
,
and
in
the
very
Clime
we
live
in
none
perpendicular
.
To
say
nothing
how
this
way
will
not
salve
the
union
of
that
great
Water
that
adheres
to
the
body
of
the
Moon
.
6.
Adde
unto
all
this
,
that
if
the
motion
of
gross
Bodies
were
according
to
meer
Mechanical
laws
,
a
Bullet
,
suppose
of
Lead
or
Gold
,
cast
up
into
the
aire
,
would
never
descend
again
,
but
would
persist
in
a
rectilinear
motion
.
For
it
being
farre
more
solid
then
so
much
Aire
&
AEther
put
together
as
would
fill
its
place
,
and
being
moved
with
no
less
swiftness
then
that
wherewith
the
Earth
is
carried
about
in
twenty
four
hours
,
it
must
needs
break
out
in
a
straight
line
through
the
thin
aire
,
and
never
return
again
to
the
Earth
,
but
get
away
as
a
Comet
does
out
of
a
Vortex
.
And
that
de
facto
a
Canon
Bullet
has
been
shot
so
high
that
it
never
fell
back
again
upon
the
ground
,
Des-Cartes
does
admit
of
as
a
true
experiment
.
Of
which
,
for
my
own
part
,
I
can
imagine
no
other
unexceptionable
reason
,
but
that
at
a
certain
distance
the
Spirit
of
Nature
in
some
regards
leaves
the
motion
of
Matter
to
the
pure
laws
of
Mechanicks
,
but
within
other
bounds
checks
it
,
whence
it
is
that
the
Water
does
not
swill
out
of
the
Moon
.
7.
Now
if
the
pure
Mechanick
powers
in
Matter
and
Corporeal
motion
will
not
amount
to
so
simple
a
Phaenomenon
as
the
falling
of
a
stone
to
the
Earth
,
how
shall
we
hope
they
will
be
the
adaequate
cause
of
sundry
sorts
of
Plants
and
other
things
,
that
have
farre
more
artifice
and
curiosity
then
the
direct
descent
of
a
stone
to
the
ground
.
Nor
are
we
beaten
back
again
by
this
discovery
into
that
dotage
of
the
confounded
Schools
,
who
have
indued
almost
every
different
Object
of
our
Senses
with
a
distinct
Substantial
form
,
and
then
puzzle
themselves
with
endless
scrupulosities
about
the
generation
,
corruption
,
and
mixtion
of
them
.
For
I
affirm
with
Des-Cartes
,
that
nothing
affects
our
Senses
,
but
such
variations
of
Matter
as
are
made
by
difference
of
Motion
,
Figure
,
Situation
of
parts
,
&c.
but
I
dissent
from
him
in
this
,
in
that
I
hold
it
is
not
meer
and
pure
mechanical
motion
that
causes
all
these
sensible
Modifications
in
Matter
,
but
that
many
times
the
immediate
Director
thereof
is
this
Spirit
of
Nature
(
I
speak
of
)
one
and
the
same
every
where
,
and
acting
alwaies
alike
upon
like
occasions
,
as
a
clear-minded
man
and
of
a
solid
judgment
gives
alwaies
the
same
verdict
in
the
same
circumstances
.
For
this
Spirit
of
Nature
intermedling
with
the
efformation
of
the
Foetus
of
Animals
(
as
I
have
already
shewn
more
then
once
)
where
notwithstanding
there
seems
not
so
much
need
,
there
being
in
them
a
more
particular
Agent
for
that
purpose
;
't
is
exceeding
rational
that
all
Plants
and
Flowers
of
all
sorts
(
in
which
we
have
no
argument
to
prove
there
is
any
particular
Souls
)
should
be
the
effects
of
this
Universal
Soule
of
the
World
.
Which
Hypothesis
,
besides
that
it
is
most
reasonable
in
it self
,
according
to
that
ordinary
Axiome
,
Frustra
fit
per
plura
quod
fieri
potest
per
pauciora
,
is
also
very
serviceable
for
the
preventing
many
hard
Problems
about
the
Divisibility
of
the
Soules
of
Plants
,
their
Transmutations
into
other
Species
,
the
growing
of
Slips
,
and
the
like
.
For
there
is
one
Soule
ready
every
where
to
pursue
the
advantages
of
prepared
Matter
.
Which
is
the
common
and
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
all
Plantal
appearances
,
or
of
whatever
other
Phaenomena
there
be
,
greater
or
smaller
,
that
exceed
the
pure
Mechanical
powers
of
Matter
.
We
except
onely
Men
and
Beasts
,
who
having
all
of
them
the
capacity
of
some
sort
of
enjoyments
or
other
,
it
was
fit
they
should
have
particular
Souls
for
the
multiplying
of
the
sense
of
those
enjoyments
which
the
transcendent
Wisdome
of
the
Creatour
has
contrived
.
8.
I
have
now
plainly
enough
set
down
what
I
mean
by
the
Spirit
of
Nature
,
and
sufficiently
proved
its
Existence
.
Out
of
what
has
been
said
may
be
easily
conceived
why
I
give
it
this
name
,
it
being
a
Principle
that
is
of
so
great
influence
and
activity
in
the
Nascency
as
I
may
so
call
it
,
&
Coalescency
of
things
:
And
this
not
onely
in
the
production
of
Plants
,
with
all
other
Concretions
of
an
inferiour
nature
,
and
yet
above
the
meer
Mechanical
lawes
of
Matter
;
but
also
in
respect
of
the
birth
of
Animals
,
whereunto
it
is
preparatory
and
assistent
.
I
know
not
whether
I
may
entitle
it
also
to
the
guidance
of
Animals
in
the
chiefest
of
those
actions
which
we
usually
impute
to
natural
Instinct
.
Amongst
which
none
so
famous
as
the
Birds
making
their
Nests
,
and
particularly
the
artificial
structure
of
the
Martins
nests
under
the
arches
of
Church-windowes
.
In
which
there
being
so
notable
a
design
unknown
to
themselves
,
and
so
small
a
pleasure
to
present
Sense
,
it
looks
as
if
they
were
actuated
by
another
,
inspired
and
carried
away
in
a
natural
rapture
by
this
Spirit
of
Nature
to
doe
they
know
not
what
,
though
it
be
really
a
necessary
provision
and
accommodation
for
laying
their
Eggs
,
and
hatching
their
young
,
in
the
efformation
whereof
this
Inferiour
Soule
of
the
World
is
so
rationally
conceived
to
assist
and
intermeddle
:
and
therefore
may
the
better
be
supposed
to
over-power
the
Fancy
,
and
make
use
of
the
members
of
the
Birds
to
build
these
convenient
Receptacles
,
as
certain
shops
to
lay
up
the
Matter
whereon
she
intends
to
work
,
namely
the
Eggs
of
these
Birds
whom
she
thus
guides
in
making
of
their
nests
.
9.
But
this
argument
being
too
lubricous
,
I
will
not
much
insist
upon
it
.
The
most
notable
of
those
offices
that
can
be
assigned
to
the
Spirit
of
Nature
,
and
that
sutably
to
his
name
,
is
the
Translocation
of
the
Souls
of
Beasts
into
such
Matter
as
is
most
fitting
for
them
,
he
being
the
common
Proxenet
or
Contractor
of
all
natural
Matches
and
Marriages
betwixt
forms
and
matter
,
if
we
may
also
speak
Metaphors
as
well
as
Aristotle
,
whose
Aphorisme
it
is
,
that
Materia
appetit
formam
ut
foemina
virum
.
This
Spirit
therefore
may
have
not
onely
the
power
of
directing
the
motion
of
Matter
at
hand
,
but
also
of
transporting
of
particular
Souls
and
Spirits
in
their
state
of
Silence
and
Inactivity
to
such
Matter
as
they
are
in
a
fitness
to
catch
life
in
again
.
Which
Transportation
or
Transmission
may
very
well
be
at
immense
distances
,
the
effect
of
this
Sympathy
and
Coactivity
being
so
great
in
the
working
of
Wines
,
as
has
been
above
noted
,
though
a
thing
of
less
concernment
.
Whence
,
to
conclude
,
we
may
look
upon
this
Spirit
of
Nature
as
the
great
Quarter-master-General
of
divine
Providence
,
but
able
alone
,
without
any
under-Officers
,
to
lodge
every
Soule
according
to
her
rank
and
merit
whenever
she
leaves
the
Body
:
And
would
prove
a
very
serviceable
Hypothesis
for
those
that
fancy
the
praeexistence
of
humane
Souls
;
to
declare
how
they
may
be
conveighed
into
Bodies
here
,
be
they
at
what
distance
they
will
before
;
and
how
Matter
haply
may
be
so
fitted
,
that
the
best
of
them
may
be
fetcht
from
the
purest
aethereal
Regions
into
an
humane
Body
,
without
serving
any
long
Apprentiship
in
the
intermediate
Aire
:
as
also
how
the
Souls
of
Brutes
,
though
the
Earth
were
made
perfectly
inept
for
the
life
of
any
Animal
,
need
not
lye
for
ever
useless
in
the
Universe
.
But
such
speculations
as
these
are
of
so
vast
a
comprehension
and
impenetrable
obscurity
,
that
I
cannot
have
the
confidence
to
dwell
any
longer
thereon
;
especially
they
not
touching
so
essentially
our
present
designe
,
and
being
more
fit
to
fill
a
volume
themseves
,
then
to
be
comprised
within
the
narrow
limits
of
my
now
almost-finish'd
Discourse
.
CHAP.
XIV
.
1.
Objections
against
the
Souls
Immortality
from
her
condition
in
Infancy
,
Old
age
,
Sleep
and
Sicknesses
.
2.
Other
Objections
taken
from
Experiments
that
seem
to
prove
her
Discerpibility
.
3.
As
also
from
the
seldome
appearing
of
the
Souls
of
the
deceased
;
4.
And
from
our
natural
fear
of
Death
.
5.
A
Subterfuge
of
the
adverso
party
,
in
supposing
but
one
Soule
common
to
all
Creatures
.
6.
An
Answer
concerning
the
Littleness
of
the
Soule
in
Infancy
:
7.
As
also
concerning
the
weakness
of
her
Intellectuals
then
,
and
in
Old
age
.
8.
That
Sleep
does
not
at
all
argue
the
Souls
Mortality
,
but
rather
illustrate
her
Immortality
.
9.
An
Answer
to
the
Objection
from
Apoplexies
and
Catalepsies
:
10.
As
also
to
that
from
Madness
.
11.
That
the
various
depravations
of
her
Intellectual
Faculties
doe
no
more
argue
her
Mortality
,
then
the
worser
Modifications
of
Matter
its
natural
Annihilability
.
And
why
God
created
Souls
sympathizing
with
Matter
.
1.
AS
for
the
Objections
that
are
usually
made
against
the
Immortality
of
the
Soule
;
to
propound
them
all
,
were
both
tedious
and
useless
,
there
being
scarce
above
one
in
twenty
that
can
appear
of
any
moment
to
but
an
indifferent
Wit
and
Judgment
.
But
the
greatest
difficulties
that
can
be
urged
I
shall
bring
into
play
,
that
the
Truth
we
doe
maintain
may
be
the
more
fully
cleared
,
and
the
more
firmly
believed
.
The
most
material
Objections
that
I
know
against
the
Souls
Immortality
,
are
these
five
.
The
First
is
from
the
consideration
of
the
condition
of
the
Soule
in
Infancy
,
and
Old
age
,
as
also
in
Madness
,
Sleep
,
and
Apoplexies
.
For
if
we
doe
but
observe
the
great
difference
of
our
Intellectual
operations
in
Infancy
and
Dotage
from
what
they
are
when
we
are
in
the
prime
of
our
years
,
and
how
that
our
Wit
grows
up
by
degrees
,
flourishes
for
a
time
,
and
at
last
decayes
,
keeping
the
same
pace
with
the
changes
that
Age
and
Years
bring
into
our
Body
,
which
observes
the
same
lawes
that
Flowers
and
Plants
;
what
can
we
suspect
,
but
that
the
Soule
of
Man
,
which
is
so
magnificently
spoken
of
amongst
the
learned
,
is
nothing
else
but
a
Temperature
of
Body
,
and
that
it
growes
and
spreads
with
it
,
both
in
bigness
and
virtues
,
and
withers
and
dies
as
the
Body
does
,
or
at
least
that
it
does
wholly
depend
on
the
Body
in
its
Operations
,
and
therefore
that
there
is
no
sense
nor
perception
of
any
thing
after
death
?
And
when
the
Soule
has
the
best
advantage
of
years
,
she
is
not
then
exempted
from
those
Eclipses
of
the
powers
of
the
Minde
that
proceed
from
Sleep
,
Madness
,
Apoplexies
,
and
other
Diseases
of
that
nature
.
All
which
shew
her
condition
,
whatever
more
exalted
Wits
surmise
of
her
,
that
she
is
but
a
poor
mortal
and
corporeal
thing
.
2.
The
Second
Objection
is
taken
from
such
Experiments
as
are
thought
to
prove
the
Soule
divisible
in
the
grossest
sense
,
that
is
to
say
,
discerpible
into
pieces
.
And
it
seems
a
clear
case
in
those
more
contemptible
Animals
which
are
called
Insects
,
especially
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Aristotle
describes
them
,
and
doth
acknowledge
that
being
cut
into
pieces
,
each
segment
will
have
its
motion
and
sense
apart
to
it self
.
The
most
notable
Instance
of
this
kind
is
in
the
Scolopendra
,
whose
parts
Aristotle
(
Histor.
Animal
.
Lib.
4.
Cap.
7.
)
affirmes
to
live
a
long
time
divided
,
and
to
run
backwards
and
forwards
;
and
therefore
he
will
have
it
to
look
like
many
living
Creatures
growing
together
,
rather
then
one
single
one
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
De
Juvent
.
&
Senect.
Cap.
2.
But
yet
he
will
not
afford
them
the
priviledge
of
Plants
,
whose
Slips
will
live
and
grow
,
being
set
in
the
Earth
.
But
the
instances
that
belong
to
this
Objection
ascend
higher
,
for
they
pretend
that
the
parts
of
perfect
Animals
will
also
live
asunder
.
There
are
two
main
instances
thereof
.
The
one
,
that
of
the
Eagle
Fromondus
mentions
,
whose
head
being
chopt
off
by
an
angry
Clown
,
for
quarrelling
with
his
dog
,
the
Body
flew
over
the
barn
near
the
place
of
this
rude
execution
.
This
was
done
at
Fromondus
his
fathers
house
:
nor
is
the
story
improbable
,
if
we
consider
what
ordinarily
happens
in
Pigeons
and
Ducks
,
when
their
heads
are
cut
off
.
The
other
instance
is
,
of
a
Malefactour
beheaded
at
Antwerp
,
whose
head
when
it
had
given
some
few
jumps
into
the
crowd
,
and
a
Dog
fell
a
licking
the
blood
,
caught
the
Dogs
eare
in
its
teeth
,
and
held
it
so
fast
,
that
he
being
frighted
ran
away
with
the
mans
head
hanging
at
his
eare
,
to
the
great
astonishment
and
confusion
of
the
people
.
This
was
told
Fromondus
by
an
eye-witness
of
the
fact
.
From
which
two
examples
they
think
may
be
safely
inferred
,
that
the
Souls
of
Men
,
as
well
as
of
the
more
perfect
kinde
of
Brutes
,
are
also
discerpible
.
That
example
in
the
same
Authour
out
of
Josephus
Acosta
,
if
true
,
yet
is
finally
to
this
purpose
.
For
the
speaking
of
the
sacrificed
Captive
,
when
his
Heart
was
cut
out
,
may
be
a
further
confirmation
indeed
that
the
Brain
is
the
Seat
of
the
Common
Sense
,
but
no
argument
of
the
Divisibility
of
the
Soule
,
she
remaining
at
that
time
entire
in
the
Body
,
after
the
cutting
out
of
the
Heart
,
whose
office
it
is
to
afford
Spirits
,
which
were
not
so
far
yet
dissipated
,
but
that
they
sufficed
for
that
suddain
operation
of
life
.
3.
The
Third
Objection
is
from
the
seldome
appearance
of
the
Souls
of
the
deceased
.
For
if
they
can
at
all
appear
,
why
do
they
not
oftner
?
if
they
never
appear
,
it
is
a
strong
suspicion
that
they
are
not
at
all
in
Being
.
4.
The
Fourth
is
from
the
Fear
of
Death
,
and
an
inward
down-bearing
sense
in
us
at
some
times
,
that
we
are
utterly
mortal
,
and
that
there
is
nothing
to
be
expected
after
this
life
.
5.
The
Fifth
and
last
is
rather
a
Subterfuge
then
an
Objection
,
That
there
is
but
One
Common
Soul
in
all
Men
and
Beasts
,
that
operates
according
to
the
variety
of
Animals
and
Persons
it
does
actuate
and
vivificate
,
bearing
a
seeming
particularity
according
to
the
particular
pieces
of
Matter
it
enforms
,
but
is
one
in
all
;
and
that
this
particularity
of
Body
being
lost
,
this
particular
Man
or
Beast
is
lost
,
and
so
every
living
creature
is
properly
and
intirely
mortal
.
These
are
the
reallest
and
most
pertinent
Objections
I
could
ever
meet
withall
,
or
can
excogitate
,
concerning
the
Souls
Immortality
:
to
which
I
shall
answer
in
order
.
6.
And
to
the
First
,
which
seems
to
be
the
shrewdest
,
I
say
,
that
neither
the
Contractedness
of
the
Soule
in
Infancy
,
nor
the
Weakness
of
her
Intellectual
Operations
either
then
or
in
extream
Old
age
,
are
sufficient
proofs
of
her
Corporeity
or
Mortality
.
For
what
wonder
is
it
that
the
Soule
,
faln
into
this
low
and
fatal
condition
,
where
she
must
submit
to
the
course
of
Nature
,
and
the
lawes
of
other
Animals
that
are
generated
here
on
Earth
,
should
display
her self
by
degrees
,
from
smaller
dimensions
to
the
ordinary
size
of
men
;
whenas
this
faculty
of
contracting
and
dilating
of
themselves
is
in
the
very
essence
and
notion
of
all
Spirits
?
as
I
have
noted
already
Lib.
1.
Cap.
5.
So
she
does
but
that
leisurely
and
naturally
now
,
being
subjected
to
the
lawes
of
this
terrestrial
Fate
,
which
she
does
,
exempt
from
this
condition
,
suddainly
and
freely
:
not
growing
by
Juxta-position
of
parts
,
or
Intromission
of
Matter
,
but
inlarging
of
her self
with
the
Body
meerly
by
the
dilatation
of
her
own
Substance
,
which
is
one
and
the
same
alwaies
.
7.
As
for
the
Debility
of
her
Intellectuals
in
Infancy
and
Old
age
,
this
consideration
has
less
force
to
evince
her
a
meer
corporeal
essence
then
the
former
,
and
touches
not
our
Principles
at
all
,
who
have
provided
for
the
very
worst
surmise
concerning
the
operations
of
the
Minde
,
in
acknowledging
them
,
of
my
own
accord
,
to
depend
very
intimately
on
the
temper
and
tenour
of
the
Souls
immediate
instrument
,
the
Spirits
;
which
being
more
torpid
and
watry
in
Children
and
Old
men
,
must
needs
hinder
her
in
such
operations
as
require
another
constitution
of
Spirits
then
is
usually
in
Age
and
Childhood
:
though
I
will
not
profess
my self
absolutely
confident
,
that
the
Soule
cannot
act
without
all
dependence
on
Matter
.
But
if
it
does
not
,
which
is
most
probable
,
it
must
needs
follow
,
that
its
Operations
will
keep
the
lawes
of
the
Body
it
is
united
with
.
Whence
it
is
demonstrable
how
necessary
Purity
and
Temperance
is
to
preserve
and
advance
a
mans
Parts
.
8.
As
for
Sleep
,
which
the
dying
Philosopher
called
the
Brother
of
Death
,
I
doe
not
see
how
it
argues
the
Souls
Mortality
,
more
then
a
mans
inability
to
wake
again
:
but
rather
helps
us
to
conceive
,
how
that
though
the
stounds
and
agonies
of
Death
seem
utterly
to
take
away
all
the
hopes
of
the
Souls
living
after
them
;
yet
upon
a
recovery
of
a
quicker
Vehicle
of
Aire
,
she
may
suddainly
awake
into
fuller
and
fresher
participation
of
life
then
before
.
But
I
may
answer
also
,
that
Sleep
being
onely
the
ligation
of
the
outward
Senses
,
and
the
interception
of
motion
from
the
external
world
,
argues
no
more
any
radical
defect
of
Life
and
Immortality
in
the
Soul
,
then
the
having
a
mans
Sight
bounded
within
the
walls
of
his
chamber
by
Shuts
,
does
argue
any
blindness
in
the
immured
party
:
who
haply
is
busy
reading
by
candle-light
,
and
that
with
ease
,
so
small
a
print
as
would
trouble
an
ordinary
Sight
to
read
it
by
day
.
And
that
the
Soule
is
not
perpetually
employed
in
sleep
,
is
very
hard
for
any
to
demonstrate
;
we
so
often
remembring
our
dreams
meerly
by
occasions
,
which
if
they
had
not
occurred
,
we
had
never
suspected
we
had
dreamed
that
night
.
9.
Which
Answer
,
as
also
the
former
,
is
applicable
to
Apoplexies
,
Catalepsies
,
and
whatever
other
Diseases
partake
of
their
nature
,
and
witness
how
nimble
the
Soule
is
to
act
upon
the
suppeditation
of
due
Matter
,
and
how
Life
and
Sense
and
Memory
and
Reason
,
and
all
return
,
upon
return
of
the
fitting
temper
of
the
Spirits
,
suitable
to
that
vital
Congruity
that
then
is
predominant
in
the
Soule
.
10.
And
as
for
Madness
,
there
are
no
Apprehensions
so
frantick
but
are
arguments
of
the
Souls
Immortality
,
not
as
they
are
frantick
,
but
as
Apprehensions
.
For
Matter
cannot
apprehend
any
thing
,
either
wildly
or
soberly
,
as
I
have
already
sufficiently
demonstrated
.
And
it
is
as
irrational
for
a
man
to
conclude
,
that
the
depraved
Operations
of
the
Soule
argue
her
Mortality
,
as
that
the
worser
tempers
,
or
figures
,
or
whatever
more
contemptible
modifications
there
are
of
Matter
,
should
argue
its
annihilation
by
the
meer
power
of
Nature
;
which
no
man
that
understands
himself
will
ever
admit
.
The
Soule
indeed
is
indued
with
several
Faculties
,
and
some
of
them
very
fatally
passive
,
such
as
those
are
that
have
the
nearest
commerce
with
Matter
,
and
are
not
so
absolutely
in
her
own
power
,
but
that
her
levity
and
mindlesness
of
the
divine
light
may
bring
her
into
subjection
to
them
;
as
all
are
,
in
too
sad
a
sort
,
that
are
incarcerate
in
this
terrestrial
Body
,
but
some
have
better
luck
then
other
some
in
this
wild
and
audacious
ramble
from
a
more
secure
state
.
Of
which
Apostasy
if
there
be
some
that
are
made
more
tragick
examples
then
others
of
their
stragling
from
their
soveraign
Happiness
,
it
is
but
a
merciful
admonition
of
the
danger
we
all
have
incurr'd
,
by
being
where
we
are
;
and
very
few
so
wel
escaped
,
but
that
if
they
could
examine
their
Desires
,
Designs
,
and
Transactions
here
,
by
that
Truth
they
were
once
masters
of
,
they
would
very
freely
confess
,
that
the
mistakes
and
errours
of
their
life
are
not
inferiour
to
,
but
of
worse
consequence
then
,
those
of
natural
Fools
and
Mad-men
,
whom
all
either
hoot
at
for
their
folly
,
or
else
lament
their
misery
.
And
questionless
the
Souls
of
Men
,
if
they
were
once
reduced
to
that
sobriety
they
are
capable
of
,
would
be
as
much
ashamed
of
such
Desires
and
Notions
they
are
now
wholly
engaged
in
,
as
any
mad-man
,
reduced
to
his
right
Senses
,
is
of
those
freaks
he
played
when
he
was
out
of
his
wits
.
11.
But
the
variety
of
degrees
,
or
kindes
of
depravation
in
the
Intellective
faculties
of
the
Soule
,
her
Substance
being
indiscerpible
,
cannot
at
all
argue
her
Mortality
,
no
more
then
the
different
modifications
of
Matter
the
Annihilability
thereof
,
as
I
have
already
intimated
.
Nor
need
a
man
trouble
himself
how
there
should
be
such
a
Sympathy
betwixt
Body
and
Soule
,
when
it
is
so
demonstrable
that
there
is
.
For
it
is
sufficient
to
consider
,
that
it
is
their
immediate
nature
so
to
be
by
the
will
and
ordinance
of
Him
that
has
made
all
things
.
And
that
if
Matter
has
no
Sense
nor
Cogitation
it self
,
as
we
have
demonstrated
it
has
not
,
it
had
been
in
vain
,
if
God
had
not
put
forth
into
Being
that
Order
of
immaterial
Creatures
which
we
call
Souls
,
vitally
unitable
with
the
Matter
:
Which
therefore
,
according
to
the
several
modifications
thereof
,
will
necessarily
have
a
different
effect
upon
the
Soule
,
the
Soule
abiding
still
as
unperishable
as
the
Matter
that
is
more
mutable
then
she
.
For
the
Matter
is
dissipable
,
but
she
utterly
indiscerpible
.
CHAP.
XV.
1.
An
Answer
to
the
experiment
of
the
Scolopendra
cut
into
pieces
.
2.
And
to
the
flying
of
an
headless
Eagle
over
a
barn
,
as
also
to
that
of
the
Malefactours
head
biteing
a
Dog
by
the
eare
.
3.
A
superaddition
of
a
difficulty
concerning
Monsters
born
with
two
or
more
Heads
and
but
one
Body
and
Heart
.
4.
A
solution
of
the
difficulty
.
5.
An
answer
touching
the
seldome
appearing
of
the
Souls
of
the
deceased
:
6.
As
also
concerning
the
fear
of
Death
;
7.
And
a
down-bearing
sense
that
sometimes
so
forcibly
obtrudes
upon
us
the
belief
of
the
Souls
Mortality
.
8.
Of
the
Tragical
Pompe
and
dreadful
Praeludes
of
Death
,
with
some
corroborative
Considerations
against
such
sad
spectacles
.
9.
That
there
is
nothing
really
sad
and
miserable
in
the
Universe
,
unless
to
the
wicked
and
impious
.
1.
NOR
doe
those
Instances
in
the
second
Objection
prove
any
thing
to
the
contrary
,
as
if
the
Soule
it self
were
really
divisible
.
The
most
forcible
Example
is
that
of
the
Scolopendra
,
the
motion
of
the
divided
parts
being
so
quick
and
nimble
,
and
so
lasting
.
But
it
is
easy
to
conceive
,
that
the
activity
of
the
Spirits
in
the
Mechanical
conformation
of
the
pieces
of
that
Insect
,
till
motion
has
dissipated
them
,
will
as
necessarily
make
them
run
up
and
down
,
as
Gunpowder
in
a
squib
will
cause
its
motion
.
And
therefore
the
Soule
of
the
Scolopendra
will
be
but
in
one
of
those
Segments
,
and
uncertain
in
which
,
but
likely
according
as
the
Segments
be
made
.
For
cut
a
Wasps
head
off
from
the
Body
,
the
Soule
retires
out
of
the
head
into
the
Body
;
but
cut
her
in
the
wast
,
leaving
the
upper
part
of
the
Body
to
the
head
,
the
Soule
then
retires
into
that
forepart
of
the
Wasp
.
And
therefore
it
is
no
wonder
that
the
head
being
cut
off
,
the
Body
of
the
Wasp
will
fly
and
flutter
so
long
,
the
Soule
being
still
in
it
,
and
haply
conferring
to
the
direction
of
the
Spirits
for
motion
,
not
out
of
Sense
,
but
from
custome
or
nature
:
as
we
walk
not
thinking
of
it
,
or
play
of
the
Lute
though
our
minde
be
running
on
something
else
,
as
I
have
noted
before
.
But
when
the
wast
is
left
to
the
head
,
it
is
less
wonder
,
for
then
the
Animal
may
not
be
destitute
of
sense
and
fancy
,
to
conveigh
the
Spirits
to
move
the
wings
.
2.
The
former
case
will
fit
that
of
the
headless
Eagle
that
flew
over
the
Barn
.
But
the
mans
head
that
catcht
the
Dog
by
the
ear
would
have
more
difficulty
in
it
(
it
not
seeming
so
perfectly
referrible
to
the
latter
case
of
the
Wasp
)
did
not
we
consider
how
hard
the
teeth
will
set
in
a
swoon
.
As
this
Head
therefore
was
gasping
while
the
Dog
was
licking
the
blood
thereof
,
his
ear
chanced
to
dangle
into
the
mouth
of
it
,
which
closing
together
as
the
ear
hung
into
it
,
pinched
it
so
fast
that
it
could
not
fall
off
.
Besides
it
is
not
altogether
improbable
,
especially
considering
that
some
men
die
upwards
,
and
some
downwards
,
that
the
Soul
may
,
as
it
happens
,
sometimes
retire
into
the
Head
,
and
sometimes
into
the
Body
,
in
these
decollations
,
according
as
they
are
more
or
less
replenisht
with
Spirits
,
and
by
the
lusty
jumping
of
this
Head
,
it
should
seem
it
was
very
full
of
them
.
Many
such
things
as
these
also
may
happen
by
the
activity
of
the
Spirit
of
Nature
,
who
,
its
like
,
may
be
as
busy
in
the
ruines
of
Animals
,
while
the
Spirits
last
,
as
it
is
in
the
fluid
rudiments
of
them
when
they
are
generated
.
But
the
former
answers
being
sufficient
,
it
is
needless
to
enlarge
our selves
upon
this
new
Theme
.
3.
To
this
second
Objection
might
have
been
added
such
monstrous
births
,
as
seem
to
imply
the
Perceptive
part
of
the
Soul
divided
actually
into
two
or
more
parts
.
For
Aristotle
seems
expresly
to
affirm
,
De
Generat
.
Animal
.
Lib.
4.
Cap.
4.
that
that
monstrous
birth
that
has
two
hearts
is
two
Animals
,
but
that
which
has
but
one
heart
is
but
one
.
From
whence
it
will
follow
that
there
is
but
one
Soul
also
in
that
one-hearted
Monster
,
though
it
have
two
or
more
heads
;
whence
it
is
also
evident
,
that
the
Perceptive
part
of
that
one
Soule
must
be
actually
divided
into
two
or
more
.
This
opinion
of
Aristotle
Sennertus
subscribes
to
,
and
therefore
conceives
that
that
monstrous
child
that
was
borne
at
Emmaus
,
in
Theodosius
his
time
,
with
two
heads
and
two
hearts
,
was
two
persons
;
but
that
other
borne
Anno
1531.
with
two
heads
&
but
one
heart
,
who
lived
till
he
was
a
man
,
was
but
one
person
.
Which
he
conceives
appears
the
plainer
,
in
that
both
the
heads
professed
their
agreement
perpetually
to
the
same
actions
,
in
that
they
had
the
same
appetite
,
the
same
hunger
and
thirst
,
spoke
alike
,
had
the
same
desire
to
lye
with
their
wife
,
and
of
all
other
acts
of
exonerating
nature
.
But
for
that
other
that
had
two
hearts
,
and
was
divided
to
the
Navel
,
there
was
not
this
identity
of
affection
and
desire
,
but
sometimes
one
would
have
a
mind
to
a
thing
,
and
sometimes
another
,
sometimes
they
would
play
with
one
another
,
and
sometimes
fight
.
See
Sennert
.
Epitom
.
Scient.
Natural
.
Lib.
6.
Cap.
1.
4.
But
I
answer
,
and
first
to
Aristotles
authority
,
that
he
does
not
so
confidently
assert
,
that
every
Monster
that
has
but
one
heart
is
but
one
Animal
.
For
his
words
run
thus
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Where
he
onely
speaks
hypothetically
,
not
peremptorily
,
that
the
Heart
is
that
part
where
the
first
Principle
of
life
is
,
and
from
which
the
rest
of
life
in
Soul
or
Body
is
to
be
derived
.
For
indeed
he
makes
it
elswhere
the
seat
of
Common
Sense
,
but
that
it
is
a
mistake
we
have
already
demonstrated
,
and
himself
seems
not
confident
of
his
own
Opinion
;
and
therefore
we
may
with
the
less
offence
decline
it
,
and
affirm
(
and
that
without
all
hesitancy
)
that
a
Monster
is
either
one
or
more
Animals
according
to
the
number
of
the
heads
of
it
,
and
that
there
are
as
many
distinct
Souls
as
there
are
heads
in
a
monstrous
Birth
.
But
from
the
heads
downwards
the
Body
being
but
one
,
and
the
heart
but
one
,
that
there
must
needs
be
a
wonderful
exact
concord
in
the
sense
of
affections
in
these
heads
,
they
having
their
Blood
and
Spirits
from
one
fountain
,
and
one
common
seat
of
their
passions
and
desires
.
But
questionless
whenever
one
head
winked
,
he
could
not
then
see
by
the
eyes
of
the
other
;
or
if
one
had
pricked
one
of
these
heads
,
the
other
would
not
have
felt
it
:
though
whatever
was
inflicted
below
,
it
is
likely
they
both
felt
alike
,
both
the
Souls
equally
acting
the
Body
of
this
Monster
,
but
the
heads
being
actuated
by
them
onely
in
several
.
Which
is
a
sufficient
answer
to
Sennertus
.
5.
The
weakness
of
the
third
Objection
is
manifest
,
in
that
it
takes
away
the
Existence
of
all
Spirits
,
as
well
as
the
Souls
of
the
deceased
.
Of
whose
Being
notwithstanding
none
can
doubt
that
are
not
dotingly
incredulous
.
We
say
therefore
that
the
Souls
of
men
,
being
in
the
same
condition
that
other
Spirits
are
,
appear
sometimes
,
though
but
seldome
.
The
cause
in
both
being
,
partly
the
difficulty
of
bringing
their
Vehicles
to
an
unnatural
consistency
,
and
partly
they
having
no
occasion
so
to
doe
,
and
lastly
it
being
not
permitted
to
them
to
doe
as
they
please
,
or
to
be
where
they
have
a
minde
to
be
.
6.
As
for
the
Fear
of
Death
,
and
that
down-bearing
sense
that
sometimes
so
uncontroulably
suggests
to
us
that
we
are
wholly
mortal
:
To
the
first
I
answer
,
that
it
is
a
necessary
result
of
our
union
with
the
Body
,
and
if
we
should
admit
it
one
of
the
imperfections
or
infirmities
we
contract
by
being
in
this
state
,
it
were
a
solid
Answer
.
And
therefore
this
fear
and
presage
of
ill
in
Death
is
no
argument
that
there
is
any
ill
in
it
,
nor
any
more
to
be
heeded
then
the
predictions
of
any
fanatical
fellow
that
will
pretend
to
prophecie
.
But
besides
this
,
it
is
fitting
that
there
should
be
in
us
this
fear
and
abhorrency
,
to
make
us
keep
this
station
Providence
has
plac't
us
in
;
otherwise
every
little
pet
would
invite
us
to
pack
our selves
out
of
this
World
,
and
try
our
fortunes
in
the
other
,
and
so
leave
the
Earth
to
be
inhabited
onely
by
Beasts
,
whenas
it
is
to
be
ordered
and
cultivated
by
Men.
7.
To
the
second
I
answer
,
that
such
peremptory
conclusions
are
nothing
but
the
impostures
of
Melancholy
,
or
some
other
dull
and
fulsome
distempers
of
blood
that
corrupt
the
Imagination
;
but
that
Fancy
proves
nothing
,
by
Axiome
4.
And
that
though
the
Soul
enthroned
in
her
AEthereal
Vehicle
be
a
very
magnificent
thing
,
full
of
Divine
Love
,
Majesty
and
Tranquillity
;
yet
in
this
present
state
she
is
inclogg'd
and
accloy'd
with
the
foulness
and
darkness
of
this
Terrestrial
Body
,
she
is
subject
to
many
fears
and
jealousies
,
and
other
disturbing
passions
,
whose
Objects
though
but
a
mockery
,
yet
are
a
real
disquiet
to
her
minde
in
this
her
Captivity
and
Imprisonment
.
Which
condition
of
hers
is
lively
set
out
by
that
incomparable
Poet
and
Platonist
,
AEneid
.
6.
where
,
comparing
that
more
free
and
pure
state
of
our
Souls
in
their
celestial
or
fiery
Vehicles
with
their
restraint
in
this
earthly
Dungeon
,
he
makes
this
short
and
true
description
of
the
whole
matter
.
Igneus
est
ollis
,
vigor
,
&
coelestis
origo
Seminibus
;
quantum
non
noxia
corpora
tardant
,
Terrenique
hebetant
artus
,
moribundáque
membra
:
Hinc
metuunt
,
cupiúntque
,
dolent
,
gaudéntque
,
nec
auras
Respiciunt
,
claust
tenebris
&
carcere
caeco
.
To
this
sense
,
A
fiery
vigour
from
an
heavenly
source
Is
in
these
seeds
,
so
far
as
the
dull
force
Of
noxious
Bodies
does
not
them
retard
,
In
heavy
earth
and
dying
limbs
imbar'd
.
Hence
,
fool'd
with
fears
,
foul
lusts
,
sharp
grief
,
vain
joy
,
In
this
dark
Gaol
they
low
and
groveling
lie
,
Nor
with
one
glance
of
their
oblivious
minde
Look
back
to
that
free
Aire
they
left
behinde
.
This
is
the
sad
estate
of
the
more
deeply-lapsed
Souls
upon
Earth
;
who
are
so
wholly
mastered
by
the
motions
of
the
Body
,
that
they
are
carried
headlong
into
an
assent
to
all
the
suggestions
and
imaginations
that
it
so
confidently
obtrudes
upon
them
;
of
which
that
of
our
mortality
is
not
the
weakest
.
But
such
melancholy
fancies
,
that
would
beare
us
down
so
peremptorily
that
we
are
utterly
extinct
in
death
,
are
no
more
argument
thereof
,
then
those
of
them
that
have
been
perswaded
they
were
dead
already
,
while
they
were
alive
;
and
therefore
would
not
eat
,
because
they
thought
the
dead
never
take
any
repast
,
till
they
were
cheated
into
an
appetite
,
by
seeing
some
of
their
friends
disguised
in
winding-sheets
feed
heartily
at
the
table
,
whose
example
then
they
thought
fit
to
follow
,
and
so
were
kept
alive
.
8.
I
cannot
but
confess
that
the
Tragick
pomp
and
preparation
to
dying
,
that
layes
wast
the
operations
of
the
minde
,
putting
her
into
fits
of
dotage
or
fury
,
making
the
very
visage
look
ghastly
and
distracted
,
and
at
the
best
sadly
pale
and
consumed
,
as
if
Life
and
Soule
were
even
almost
quite
extinct
,
cannot
but
imprint
strange
impressions
even
upon
the
stoutest
minde
,
and
raise
suspicions
that
all
is
lost
in
so
great
a
change
.
But
the
Knowing
and
Benign
Spirit
though
he
may
flow
in
tears
at
so
dismal
a
Spectacle
,
yet
it
does
not
at
all
suppress
his
hope
and
confidence
of
the
Souls
safe
passage
into
the
other
world
;
and
is
no
otherwise
moved
then
the
more
passionate
Spectatours
of
some
cunningly-contrived
Tragedy
,
where
persons
whose
either
Vertue
,
or
misfortunes
,
or
both
,
have
wonne
the
affection
of
the
beholders
,
are
at
last
seen
wallowing
in
their
blood
,
and
after
some
horrid
groans
and
gasps
,
lye
stretcht
stark
dead
upon
the
stage
:
but
being
once
drawn
off
,
find
themselves
well
and
alive
,
and
are
ready
to
tast
a
cup
of
wine
with
their
friends
in
the
attiring
room
,
to
solace
themselves
really
,
after
their
fictitious
pangs
of
death
,
and
leave
the
easy-natur'd
multitude
to
indulge
to
their
soft
passions
for
an
evil
that
never
befell
them
.
9.
The
fear
and
abhorrency
therefore
we
have
of
Death
,
and
the
sorrow
that
accompanies
it
,
is
no
argument
but
that
we
may
live
after
it
,
and
are
but
due
affections
for
those
that
are
to
be
spectatours
of
the
great
Tragick-Comedy
of
the
World
;
the
whole
plot
whereof
being
contrived
by
infinite
Wisdome
and
Goodness
,
we
cannot
but
surmise
that
the
most
sad
representations
are
but
a
shew
,
but
the
delight
real
to
such
as
are
not
wicked
and
impious
;
and
that
what
the
ignorant
call
Evil
in
this
Universe
is
but
as
the
shadowy
stroaks
in
a
fair
picture
,
or
the
mournful
notes
in
Musick
,
by
which
the
beauty
of
the
one
is
more
lively
and
express
,
and
the
melody
of
the
other
more
pleasing
and
melting
.
CHAP.
XVI
.
1.
That
that
which
we
properly
are
is
both
Sensitive
and
Intellectual
.
2.
What
is
the
true
notion
of
a
Soul
being
One.
3.
That
if
there
be
but
One
Soule
in
the
world
,
it
is
both
Rational
and
Sensitive
.
4.
The
most
favourable
representation
of
their
Opinion
that
hold
but
One.
5.
A
confutation
of
the
foregoing
representation
.
6.
A
Reply
to
the
confutation
.
7.
An
answer
to
the
Reply
.
8.
That
the
Soule
of
Man
is
not
properly
any
Ray
either
of
God
or
the
Soule
of
the
World
.
9.
And
yet
if
she
were
so
,
it
would
be
no
prejudice
to
her
Immortality
:
whence
the
folly
of
Pomponatius
is
noted
.
10.
A
further
animadversion
upon
Pomponatius
his
folly
,
in
admitting
a
certain
number
of
remote
Intelligencies
,
and
denying
Particular
Immaterial
Substances
in
Men
and
Brutes
.
1.
AS
for
the
last
Objection
,
or
rather
Subterfuge
,
of
such
as
have
no
minde
to
finde
their
Souls
immortal
,
pretending
indeed
they
have
none
distinct
from
that
one
Universal
Soule
of
the
World
,
whereby
notwithstanding
they
acknowledge
that
the
operations
we
are
conscious
to
our selves
of
,
of
Reason
and
other
Faculties
,
cannot
be
without
one
;
we
shall
easily
discover
either
the
falsness
or
unserviceableness
of
this
conceit
for
their
design
,
who
would
so
fain
slink
out
of
Being
,
after
the
mad
freaks
they
have
played
in
this
Life
.
For
it
is
manifestly
true
,
that
a
man
is
most
properly
that
,
whatever
it
is
,
that
animadverts
in
him
;
for
that
is
such
an
operation
that
no
Being
but
himself
can
doe
it
for
him
.
And
that
which
animadverts
in
us
does
not
onely
perceive
and
take
notice
of
its
Intellectual
and
Rational
operations
,
but
of
all
Sensations
whatsoever
that
we
are
conscious
of
,
whether
they
terminate
in
our
Body
or
on
some
outward
Object
.
From
whence
it
is
plain
,
that
That
which
we
are
is
both
Sensitive
and
Intellectual
.
2.
Now
if
we
rightly
consider
what
is
comprehended
in
the
true
and
usual
notion
of
the
Unity
of
a
Soule
,
it
is
very
manifest
that
the
Animadversive
thereof
is
but
one
,
and
that
there
is
no
Sensation
nor
Perception
of
any
kinde
in
the
Soule
,
but
what
is
communicated
to
and
perceived
by
the
whole
Animadversive
.
3.
Which
things
being
premised
,
it
necessarily
follows
,
that
if
there
be
but
one
Soule
in
the
World
,
that
Soule
is
both
Rational
and
Sensitive
,
and
that
there
cannot
be
any
Pain
,
Pleasure
or
Speculation
,
in
one
mans
Soule
,
but
the
same
would
be
in
all
,
nay
that
a
man
cannot
lash
a
Dog
,
or
spur
a
Horse
,
but
himself
would
feel
the
smart
of
it
:
which
is
flatly
against
all
experience
,
and
therefore
palpably
false
.
Of
this
wilde
Supposition
I
have
spoken
so
fully
in
my
Poems
,
that
I
need
adde
nothing
here
in
this
place
,
having
sufficiently
confuted
it
there
.
4.
But
not
to
cut
them
so
very
short
,
let
us
imagine
the
most
favourable
contrivance
of
their
opinion
we
can
,
and
conceit
that
though
this
Soule
of
the
World
be
of
it self
every
where
alike
,
and
that
the
Animadversive
faculty
is
in
it
all
in
like
vigour
;
yet
it
being
engaged
in
severally-tempered
Bodies
,
Animadversion
is
confin'd
to
that
part
of
Matter
onely
which
it
actuates
,
and
is
stupid
and
unsensible
of
all
other
operations
,
whether
Sensitive
or
Intellectual
,
that
are
transacted
by
her
without
,
in
other
persons
:
a
thing
very
hard
to
conceive
,
and
quite
repugnant
to
the
Idea
of
the
Unity
of
a
Soule
,
not
to
be
conscious
to
her self
of
her
own
perceptions
.
But
let
it
pass
for
a
possibility
,
and
let
us
suppose
that
one
part
of
the
Soule
of
the
World
informs
one
man
,
and
another
another
,
or
at
least
some
vital
Ray
there
,
yet
notwithstanding
,
this
opinion
will
be
incumbred
with
very
harsh
difficulties
.
For
if
several
parts
of
the
Soul
of
the
World
inform
several
parts
of
the
Matter
,
when
a
man
changes
his
place
,
he
either
tears
one
part
of
the
Soul
of
the
World
from
another
,
or
else
changes
Souls
every
step
;
and
therefore
it
is
a
wonder
that
he
changes
not
his
Wits
too
,
and
loses
his
Memory
.
Unless
they
will
say
that
every
part
of
the
Soul
of
the
World
,
upon
the
application
of
a
new
Body
,
acts
just
so
in
it
as
that
part
acted
which
it
left
,
if
there
be
no
change
or
alteration
thereof
:
whence
every
part
of
the
Soul
of
the
World
will
have
the
self-same
Thoughts
,
Errours
,
Truths
,
Remembrances
,
Pains
,
Pleasures
,
that
the
part
had
the
Body
newly
left
.
So
that
a
man
shall
always
fancy
it
is
himself
,
whereever
he
goes
,
though
this
self
be
nothing
but
the
Soul
of
the
World
acting
in
such
a
particular
Body
,
and
retaining
and
renewing
to
her self
the
Memory
of
all
Accidents
,
Impressions
,
Motions
and
Cogitations
,
she
had
the
perception
of
in
this
particular
piece
of
organized
Matter
.
This
is
the
most
advantageous
representation
of
this
Opinion
that
can
possibly
be
excogitated
.
But
I
leave
it
to
those
that
love
to
amuse
themselves
in
such
mysteries
,
to
try
if
they
can
make
any
good
sense
of
it
.
5.
And
he
that
can
fancy
it
as
a
thing
possible
,
I
would
demand
of
him
,
upon
this
supposition
,
who
himself
is
;
and
he
cannot
deny
but
that
he
is
a
Being
Perceptive
and
Animadversive
,
which
the
Body
is
not
,
and
therefore
that
himself
is
not
the
Body
;
wherefore
he
is
that
in
him
which
is
properly
called
Soul
:
But
not
its
Operations
,
for
the
former
reason
;
because
they
perceive
nothing
,
but
the
Soul
perceives
them
in
exerting
them
:
nor
the
Faculties
,
for
they
perceive
not
one
anothers
Operations
;
but
that
which
is
a
mans
Self
perceives
them
all
:
Wherefore
he
must
say
he
is
the
Soul
;
and
there
being
but
one
Soul
in
the
World
,
he
must
be
forc'd
to
vaunt
himself
to
be
the
Soul
of
the
World
.
But
this
boasting
must
suddainly
fall
again
,
if
he
but
consider
that
the
Soul
of
the
World
will
be
every
mans
personal
Ipseity
as
well
as
his
;
whence
every
one
man
will
be
all
men
,
and
all
men
but
one
Individual
man
:
which
is
a
perfect
contradiction
to
all
the
Laws
of
Metaphysicks
and
Logick
.
6.
But
reminded
of
these
inconveniences
,
he
will
pronounce
more
cautiously
,
and
affirm
that
he
is
not
the
Soul
of
the
World
at
large
,
but
onely
so
far
forth
as
she
expedites
or
exerts
her self
into
the
Sense
and
Remembrance
of
all
those
Notions
or
Impresses
that
happen
to
her
,
whereever
she
is
joyned
with
his
Body
;
but
that
so
soon
as
this
Body
of
his
is
dissipated
and
dissolved
,
that
she
will
no
longer
raise
any
such
determinate
Thoughts
or
Senses
that
referre
to
that
Union
,
and
that
so
the
Memory
of
such
Actions
,
Notions
and
Impressions
,
that
were
held
together
in
relation
to
a
particular
Body
,
being
lost
and
laid
aside
upon
the
failing
of
the
Body
to
which
they
did
referre
,
this
Ipseity
or
Personality
which
consisted
mainly
in
this
,
does
necessarily
perish
in
death
.
This
certainly
is
that
(
if
they
know
their
own
meaning
)
which
many
Libertines
would
have
,
who
are
afraid
to
meet
themselves
in
the
other
World
,
for
fear
they
should
quarrel
with
themselves
there
for
their
transactions
in
this
.
And
it
is
the
handsomest
Hypothesis
that
they
can
frame
in
favour
of
themselves
,
and
farre
beyond
that
dull
conceit
,
That
there
is
nothing
but
meer
Matter
in
the
World
;
which
is
infinitely
more
lyable
to
confutation
.
7.
And
yet
this
is
too
scant
a
covering
to
shelter
them
and
secure
them
from
the
sad
after-claps
they
may
justly
suspect
in
the
other
life
.
For
first
,
it
is
necessary
for
them
to
confess
that
they
have
in
this
life
as
particular
and
proper
sense
of
Torment
,
of
Pleasure
,
of
Peace
,
and
Pangs
of
Conscience
,
and
of
other
impressions
,
as
if
they
had
an
individual
Soul
of
their
own
distinct
from
that
of
the
World
,
and
from
every
ones
else
;
and
that
if
there
be
any
Daemons
or
Genii
,
as
certainly
there
are
,
that
it
is
so
with
them
too
.
We
have
also
demonstrated
,
that
all
Sense
and
Perception
is
immediately
excited
in
the
Soul
by
the
Spirits
;
wherefore
with
what
confidence
can
they
promise
themselves
that
the
death
of
this
earthly
Body
will
quite
obliterate
all
the
tracts
of
their
Being
here
on
earth
?
whenas
the
subtiler
ruines
thereof
,
in
all
likelihood
,
may
determine
the
Thoughts
of
the
Soul
of
the
World
to
the
same
tenour
as
before
,
and
draw
from
her
the
memory
of
all
the
Transactions
of
this
life
,
and
make
her
exercise
her
judgement
upon
them
,
and
cause
her
to
contrive
the
most
vital
exhalations
of
the
terrestrial
Body
into
an
aerial
Vehicle
,
of
like
nature
with
the
ferment
of
these
material
rudiments
of
life
,
saved
out
of
the
ruines
of
death
.
For
any
slight
touch
is
enough
to
engage
her
to
perfect
the
whole
Scene
,
and
so
a
man
shall
be
represented
to
himself
and
others
in
the
other
state
,
whether
he
will
or
no
;
and
have
as
distinct
a
personal
Ipseity
there
as
he
had
in
this
life
.
Whence
it
is
plain
,
that
this
false
Hypothesis
,
That
we
are
nothing
but
the
Soul
of
the
World
acting
in
our
Bodies
,
will
not
serve
their
turns
at
all
that
would
have
it
so
;
nor
secure
them
from
future
danger
,
though
it
were
admitted
to
be
true
.
But
I
have
demonstrated
it
false
already
,
from
the
notion
of
the
Unity
of
a
Soul
.
Of
the
truth
of
which
Demonstration
we
shall
be
the
better
assured
,
if
we
consider
that
the
subtile
Elements
,
which
are
the
immediate
conveyers
of
Perceptions
in
our
Souls
,
are
continued
throughout
in
the
Soul
of
the
World
,
and
insinuate
into
all
living
Creatures
.
So
that
the
Soul
of
the
World
will
be
necessarily
informed
in
every
one
,
what
she
thinks
or
feels
every
where
,
if
she
be
the
onely
Soul
that
actuates
every
Animal
upon
Earth
.
8.
That
other
conceit
,
of
our
Souls
being
a
Vital
Ray
of
the
Soul
of
the
World
,
may
gain
much
countenance
by
expressions
in
ancient
Authors
that
seem
to
favour
the
Opinion
:
as
that
of
Epictetus
,
who
saith
that
the
Souls
of
men
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
Philo
calls
the
Minde
of
Man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
Trismegist
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
All
which
expressions
make
the
Soul
of
man
a
Ray
or
Beam
of
the
Soul
of
the
World
or
of
God
.
But
we
are
to
take
notice
that
they
are
but
Metaphorical
phrases
,
and
that
what
is
understood
thereby
,
is
,
that
there
is
an
emanation
of
a
secondary
substance
from
the
several
parts
of
the
Soul
of
the
World
,
resembling
the
Rayes
of
the
Sun
.
Which
way
of
conception
,
though
it
be
more
easy
then
the
other
,
yet
it
has
difficulties
enough
.
For
this
Vital
Ray
must
have
some
head
from
whence
it
is
stretched
,
and
so
the
Body
would
be
like
a
Bird
in
a
string
,
which
would
be
drawn
to
a
great
length
when
one
takes
long
voyages
,
suppose
to
the
East
or
West
Indies
.
Or
if
you
will
not
have
it
a
linear
Ray
,
but
an
Orb
of
particular
life
;
every
such
particular
Orb
must
be
hugely
vast
,
that
the
Body
may
not
travel
out
of
the
reach
of
the
Soul
.
Besides
,
this
Orb
will
strike
through
other
Bodies
as
well
as
its
own
,
and
its
own
be
in
several
parts
of
it
;
which
are
such
incongruities
and
inconcinnities
as
are
very
harsh
and
unpleasing
to
our
Rational
faculties
.
Wherefore
that
notion
is
infinitely
more
neat
and
safe
,
that
proportions
the
Soul
to
the
dimensions
of
the
Body
,
and
makes
her
independent
on
any
thing
but
the
Will
of
her
Creator
;
in
which
respect
of
dependence
she
may
be
said
to
be
a
Ray
of
him
,
as
the
rest
of
the
Creation
also
;
but
in
no
other
sense
that
I
know
of
,
unless
of
likeness
and
similitude
,
she
being
the
Image
of
God
,
as
the
Rays
of
Light
are
of
the
Sun
.
9.
But
let
every
particular
Soul
be
so
many
Rayes
of
the
Soul
of
the
World
,
what
gain
they
by
this
,
whenas
these
Rayes
may
be
as
capable
of
all
the
several
congruities
of
life
,
as
the
Soul
is
in
that
sense
we
have
described
?
and
therefore
Personality
,
Memory
and
Conscience
will
as
surely
return
or
continue
in
the
other
state
,
according
to
this
Hypothesis
,
as
the
other
more
usual
one
.
Which
also
discovers
the
great
folly
of
Pomponatius
(
and
of
as
many
as
are
of
the
same
leven
with
him
)
who
indeed
is
so
modest
and
judicious
as
not
to
deny
Apparitions
,
but
attributes
all
to
the
influence
of
the
Stars
,
or
rather
the
Intelligencies
of
the
Celestial
Orbs.
For
they
giving
life
and
animation
to
brute
Animals
,
why
may
they
not
also
,
upon
occasion
,
animate
and
actuate
the
Aire
into
shape
and
form
,
even
to
the
making
of
them
speak
and
discourse
one
shape
with
another
?
For
so
Pomponatius
argues
in
his
Book
of
the
Immortality
of
the
Soul
,
from
Aquinas
his
concession
,
that
Angels
and
Souls
separate
may
figure
the
Aire
into
shape
,
and
speak
through
it
;
Quare
igitur
Intelligentiae
moventes
corpora
coelestia
haec
facere
non
possunt
cum
suis
instrumentis
quae
tot
ac
tanta
possunt
quae
faciunt
Psittacos
,
Picos
,
Corvos
&
Merulas
,
loqui
?
And
a
little
after
,
he
plainly
reasons
from
the
power
the
Intelligencies
have
of
generating
Animals
,
that
it
is
not
at
all
strange
that
they
should
raise
such
kinde
of
Apparitions
as
are
recorded
in
History
.
But
if
these
Celestial
Intelligencies
be
confined
to
their
own
Orbs
,
so
as
that
no
secondary
Essence
reach
these
inferiour
Regions
,
it
is
impossible
to
conceive
how
they
can
actuate
the
Matter
here
below
.
But
if
there
be
any
such
essential
emanations
from
them
,
whereby
they
actuate
the
Matter
into
these
living
Species
we
see
in
the
World
,
of
Men
and
Brutes
;
nothing
hinders
but
the
same
emanations
remaining
,
may
actuate
the
Aire
when
this
earthly
fabrick
fails
,
and
retain
the
memory
of
things
transacted
in
this
life
,
and
that
still
our
Personality
will
be
conserved
as
perfect
and
distinct
as
it
was
here
.
10.
But
this
conceit
of
Pomponatius
is
farre
more
foolish
then
theirs
that
make
onely
one
Anima
Mundi
that
passes
through
all
the
Matter
of
the
World
,
and
is
present
in
every
place
,
to
doe
all
feats
that
there
are
to
be
done
.
But
to
acknowledge
so
many
several
Intellectual
Beings
as
there
be
fancied
Celestial
Orbs
,
and
to
scruple
,
or
rather
to
seem
confident
,
that
there
are
not
so
many
particular
Souls
as
there
be
Men
here
on
Earth
,
is
nothing
but
Humour
and
Madness
.
For
it
is
as
rational
to
acknowledge
eight
hundred
thousand
Myriads
of
Intellectual
and
Immaterial
Beings
,
really
distinct
from
one
another
,
as
eight
;
and
an
infinite
number
,
as
but
one
,
that
could
not
create
the
Matter
of
the
World
.
For
then
two
Substances
,
wholly
independent
on
one
another
,
would
be
granted
,
as
also
the
Infinite
parts
of
Matter
that
have
no
dependence
one
on
the
other
.
Why
may
not
there
be
therefore
infinite
numbers
of
Spirits
or
Souls
that
have
as
little
dependence
one
on
another
,
as
well
as
there
should
be
eight
Intelligencies
?
whenas
the
motions
and
operations
of
every
Animal
are
a
more
certain
argument
of
an
Immaterial
Being
residing
there
,
then
the
motions
of
the
Heavens
of
any
distinct
Intelligencies
in
their
Orbs
,
if
they
could
be
granted
to
have
any
:
And
it
is
no
stranger
a
thing
to
conceive
an
Infinite
multitude
of
Immaterial
,
as
well
as
Material
,
Essences
,
independent
on
one
another
,
then
but
two
,
namely
the
Matter
and
the
Soule
of
the
World
.
But
if
there
be
so
excellent
a
principle
existent
as
can
create
Beings
,
as
certainly
there
is
;
we
are
still
the
more
assured
that
there
are
such
multitudes
of
spiritual
Essences
,
surviving
all
the
chances
of
this
present
life
,
as
the
most
sober
and
knowing
men
in
all
Ages
have
professed
there
are
.
CHAP.
XVII
.
1.
That
the
Authour
having
safely
conducted
the
Soule
into
her
AErial
condition
through
the
dangers
of
Death
,
might
well
be
excused
from
attending
her
any
further
.
2.
What
reasons
urge
him
to
consider
what
fates
may
befall
her
afterwards
.
3.
Three
hazzards
the
Soule
runs
after
this
life
,
whereby
she
may
again
become
obnoxious
to
death
,
according
to
the
opinion
of
some
.
4.
That
the
aerial
Genii
are
mortal
,
confirmed
by
three
testimonies
.
5.
The
one
from
the
Vision
of
Facius
Cardanus
,
in
which
the
Spirits
that
appeared
to
him
profest
themselves
mortal
.
6.
The
time
they
stayed
with
him
,
and
the
matters
they
disputed
of
.
7.
What
credit
Hieronymus
Cardanus
gives
to
his
Fathers
Vision
.
8.
The
other
testimony
out
of
Plutarch
,
concerning
the
Death
of
the
great
God
Pan.
9.
The
third
and
last
of
Hesiod
,
whose
opinion
Plutarch
has
polisht
and
refined
.
10.
An
Enumeration
of
the
several
Paradoxes
contained
in
Facius
Cardanus
his
Vision
.
11.
What
must
be
the
sense
of
the
third
Paradox
,
if
those
AErial
Speculatours
spake
as
they
thought
.
12.
Another
Hypothesis
to
the
same
purpose
.
13.
The
craft
of
these
Daemons
,
in
shuffling
in
poysonous
errour
amongst
solid
Truths
.
14.
What
makes
the
story
of
the
death
of
Pan
less
to
the
present
matter
,
with
an
addition
of
Demetrius
his
observations
touching
the
Sacred
Islands
neare
Britain
.
15.
That
Hesiod
his
opinion
is
the
most
unexceptionable
,
and
that
the
harshness
therein
is
but
seeming
,
not
real
.
16.
That
the
AEthereal
Vehicle
instates
the
Soule
in
a
condition
of
perfect
Immortality
.
17.
That
there
is
no
internal
impediment
to
those
that
are
Heroically
good
,
but
that
they
may
attain
an
everlasting
happiness
after
Death
.
1.
WE
have
now
,
maugre
all
the
oppositions
and
Objections
made
to
the
contrary
,
safely
conducted
the
Soule
into
the
other
state
,
and
installed
her
into
the
same
condition
with
the
AErial
Genii
.
I
might
be
very
well
excused
,
if
I
took
leave
of
her
here
,
and
committed
her
to
that
fortune
that
attends
those
of
the
Invisible
World
:
it
being
more
seasonable
for
them
that
are
there
,
to
meditate
and
prefigure
in
their
mindes
all
futurities
belonging
to
them
,
then
for
us
that
are
on
this
side
the
passage
.
It
is
enough
that
I
have
demonstrated
,
that
neither
the
Essence
nor
Operations
of
the
Soule
are
extinct
by
Death
;
but
that
they
either
not
intermit
,
or
suddainly
revive
upon
the
recovery
of
her
aiery
Body
.
2.
But
seeing
that
those
that
take
any
pleasure
at
all
in
thinking
of
these
things
,
can
seldome
command
the
ranging
of
their
thoughts
within
what
compass
they
please
,
and
that
it
is
obvious
for
them
to
doubt
whether
the
Soule
can
be
secure
of
her
permanency
in
life
in
the
other
world
,
(
it
implying
no
contradiction
,
That
her
Vital
Congruity
,
appropriate
to
this
or
that
Element
,
may
either
of
it self
expire
,
or
that
she
may
by
some
carelesness
debilitate
one
Congruity
,
and
awaken
another
,
in
some
measure
,
and
so
make
her self
obnoxious
to
Fate
;
)
we
cannot
but
think
it
in
a
manner
necessary
to
extricate
such
difficulties
as
these
,
that
we
may
not
seem
in
this
after-game
to
loose
all
we
won
in
the
former
;
and
make
men
suspect
that
the
Soule
is
not
at
all
immortal
,
if
her
Immortality
will
not
secure
her
against
all
future
fates
.
3.
To
which
she
seems
liable
upon
three
accounts
.
The
one
we
have
named
already
,
and
respects
an
intrinsecal
Principle
,
the
Periodical
terms
of
her
Vital
Congruity
,
or
else
the
Levity
and
Miscarriage
of
her
own
Will.
Which
obnoxiousness
of
hers
is
still
more
fully
argued
from
what
is
affirmed
of
the
AErial
Genii
(
whose
companion
and
fellow-Citizen
she
is
)
whom
sundry
Philosophers
assert
to
be
Mortal
.
The
other
two
hazards
she
runs
are
from
without
,
to
wit
,
the
Conflagration
of
the
World
,
and
the
Extinction
of
the
Sun
.
4.
That
the
AErial
Genii
are
mortal
,
three
main
Testimonies
are
alledged
for
it
.
The
Vision
of
Facius
Cardanus
,
the
Death
of
the
great
God
Pan
,
in
Plutarch
,
and
the
Opinion
of
Hesiod
.
I
will
set
them
all
down
fully
,
as
I
finde
them
,
and
then
answer
to
them
.
The
Vision
of
Facius
Cardanus
is
punctually
recited
by
his
son
Hieronymus
in
his
De
Subtilitate
Lib.
19.
in
this
manner
.
5.
That
his
Father
Facius
Cardanus
,
who
confessed
that
he
had
the
society
of
a
familiar
Spirit
for
about
thirty
years
together
,
told
him
this
following
Story
often
when
he
was
alive
,
and
after
his
death
he
found
the
exact
relation
of
it
committed
to
writing
,
which
was
this
.
The
13.
day
of
August
1491.
after
I
had
done
my
holy
things
,
at
the
20.
houre
of
the
day
,
there
appeared
to
me
,
after
their
usual
manner
,
seven
men
cloathed
in
silk
garments
,
with
cloaks
after
the
Greek
mode
,
with
purple
stockins
and
crimson
Cassocks
,
red
and
shining
on
their
breasts
;
nor
were
they
all
thus
clad
,
but
onely
two
of
them
who
were
the
chief
.
On
the
ruddier
and
taller
of
these
two
other
two
waited
,
but
the
less
and
paler
had
three
attendants
;
so
that
they
made
up
seven
in
all
.
They
were
about
fourty
years
of
age
,
but
lookt
as
if
they
had
not
reacht
thirty
.
When
they
were
asked
who
they
were
,
they
answered
that
they
were
Homines
aerii
,
AErial
Men
,
who
are
born
and
die
as
we
;
but
that
their
life
is
much
longer
then
ours
,
as
reaching
to
300.
years
.
Being
asked
concerning
the
Immortality
of
our
Souls
,
they
answered
,
Nihil
quod
cuique
proprium
esset
superesse
,
That
they
were
of
a
nearer
affinity
with
the
Divi
then
we
;
but
yet
infinitely
different
from
them
:
and
that
their
happiness
or
misery
as
much
transcended
ours
,
as
ours
does
the
brute
Beasts
.
That
they
knew
all
things
that
are
hid
,
whether
Monies
or
Books
.
And
that
the
lowest
sort
of
them
were
the
Genii
of
the
best
and
noblest
men
,
as
the
basest
men
are
the
trainers
up
of
the
best
sort
of
Dogs
.
That
the
tenuity
of
their
Bodies
was
such
,
that
they
can
doe
us
neither
good
nor
hurt
,
saving
in
what
they
may
be
able
to
doe
by
Spectres
and
Terrours
,
and
impartment
of
Knowledge
.
That
they
were
both
publick
Professors
in
an
Academy
,
and
that
he
of
the
lesser
stature
had
300.
disciples
,
the
other
200.
Cardan's
Father
further
asking
them
why
they
would
not
reveal
such
treasures
as
they
knew
unto
men
;
they
answered
,
that
there
was
a
special
law
against
it
,
upon
a
very
grievous
penalty
.
6.
These
aerial
Inhabitants
stai'd
at
least
three
hours
with
Facius
Cardanus
,
disputing
and
arguing
of
sundry
things
,
amongst
which
one
was
the
Original
of
the
World
.
The
taller
denied
that
God
made
the
world
ab
aeterno
:
the
lesser
affirmed
that
he
so
created
it
every
moment
,
that
if
he
should
desist
but
one
moment
,
it
would
perish
.
Whereupon
the
othèr
cited
some
things
out
of
the
Disputations
of
Avenroes
,
which
Book
was
not
yet
extant
,
and
named
several
other
Treatises
,
part
whereof
are
known
,
part
not
,
which
were
all
of
Avenroes
his
writing
,
and
withall
did
openly
profess
himself
to
be
an
Avenroist
.
7.
The
record
of
this
Apparition
Cardan
found
amongst
his
Fathers
Papers
,
but
seems
unwilling
to
determine
whether
it
be
a
true
history
or
a
Fable
,
but
disputes
against
it
in
such
a
shuffling
manner
,
as
if
he
was
perswaded
it
were
true
,
and
had
a
mind
that
others
should
think
it
so
.
I
am
sure
he
most-what
steers
his
course
in
his
Metaphysical
adventures
according
to
this
Cynosura
,
which
is
no
obscure
indication
of
his
assent
and
belief
.
8.
That
of
the
Death
of
the
great
God
Pan
,
you
may
read
in
Plutarch
in
his
De
defectu
Oraculorum
;
where
Philippus
,
for
the
proof
of
the
Mortality
of
Daemons
,
recites
a
Story
which
he
heard
from
one
AEmilianus
a
Roman
,
&
one
that
was
remov'd
far
enough
from
all
either
stupidity
or
vanity
:
How
his
Father
Epitherses
being
shipt
for
Italy
,
in
the
evening
,
near
the
Echinades
,
the
winde
failed
them
;
and
their
Ship
being
carried
by
an
uncertain
course
upon
the
Island
Paxae
,
that
most
of
the
Passengers
being
waken
,
many
of
them
drinking
merrily
after
Supper
,
there
was
a
voice
suddainly
heard
from
the
Island
,
which
called
to
Thamus
by
name
,
who
was
an
AEgyptian
by
birth
,
and
the
Pilot
of
the
Ship
:
which
the
Passengers
much
wondred
at
,
few
of
them
having
taken
notice
of
the
Pilots
name
before
.
He
was
twice
called
to
before
he
gave
any
sign
that
he
attended
to
the
voice
,
but
after
giving
express
attention
,
a
clear
and
distinct
voice
was
heard
from
the
Island
,
uttering
these
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
company
was
much
astonisht
at
the
hearing
of
the
voice
:
and
after
much
debate
amongst
themselves
,
Thamus
resolved
that
,
if
the
wind
blew
fair
,
he
would
sail
by
and
say
nothing
;
but
if
they
were
becalmed
there
,
he
would
doe
his
Message
:
and
therefore
they
being
becalmed
when
they
came
to
Palodes
,
neither
winde
nor
tide
carrying
them
on
,
Thamus
looking
out
of
the
poop
of
the
Ship
toward
the
shore
,
delivered
his
Message
,
telling
them
that
the
great
Pan
was
dead
.
Upon
which
was
suddainly
heard
as
it
were
a
joynt
groaning
of
a
multitude
together
,
mingled
with
a
murmurous
admiration
.
9.
The
opinion
of
Hesiod
also
is
,
that
the
Genii
or
Daemons
within
a
certain
period
of
years
doe
die
;
but
he
attributes
a
considerable
Longaevity
to
them
,
to
wit
of
nine
thousand
seven
hundred
and
twenty
years
,
which
is
the
utmost
that
any
allow
them
,
most
men
less
.
Plutarch
,
under
the
person
of
others
,
has
polisht
this
Opinion
into
a
more
curious
and
distinct
dress
:
for
out
of
the
mortality
of
the
Daemons
,
and
the
several
ranks
which
Hesiod
mentions
of
Rational
Beings
,
viz.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
has
affixed
a
certain
manner
and
law
of
their
passing
out
of
one
state
into
another
,
making
them
to
change
their
Elements
as
well
as
Dignities
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
he
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
other
,
he
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
having
sufficient
command
of
themselves
,
are
again
wrought
down
into
humane
Bodies
,
to
live
there
an
evanid
and
obscure
life
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
he
phrases
it
.
10.
These
are
the
most
notable
Testimonies
for
the
Mortality
of
Daemons
that
I
have
met
withall
,
and
therefore
the
more
worth
our
reviewing
.
That
Vision
of
Facius
Cardanus
,
if
it
be
not
a
Fable
,
contains
many
Paradoxes
.
As
first
,
That
these
AErial
Genii
are
born
at
set
times
as
well
as
we
.
Not
that
any
she
-
Daemons
are
brought
to
bed
of
them
,
but
that
they
seem
to
have
a
beginning
of
their
Existence
,
from
which
they
may
be
reckoned
to
have
continued
,
some
more
years
and
some
less
.
A
thing
unconceivable
,
unless
we
should
imagine
that
there
is
still
a
lapse
or
descent
of
Souls
out
of
the
higher
Regions
of
the
Aire
into
these
lower
,
or
that
these
that
leave
these
earthly
Bodies
pass
into
the
number
of
the
aiery
Daemons
.
As
neither
their
death
can
so
well
be
understood
,
unless
we
should
fancy
that
their
Souls
pass
into
more
pure
Vehicles
,
or
else
descend
into
Terrestrial
Bodies
.
For
Cardan
himself
acknowledges
they
perish
not
;
which
also
is
agreeable
with
his
Opinion
of
the
Praeexistence
of
our
Souls
.
Secondly
,
That
these
AErial
Genii
live
but
about
300.
years
,
which
is
against
He
siod
and
the
greatest
number
of
the
Platonists
,
unless
they
should
speak
of
that
particular
Order
themselves
were
of
;
for
it
is
likely
there
may
be
as
much
difference
in
their
ages
,
as
there
is
in
the
ages
of
several
kinds
of
Birds
and
Beasts
.
Thirdly
,
That
our
Souls
are
so
farre
mortal
,
as
that
there
is
nothing
proper
to
us
remaining
after
death
.
Fourthly
,
That
they
were
nearer
allied
to
the
Gods
then
we
by
farre
,
and
that
there
was
as
much
difference
betwixt
them
and
us
,
as
there
is
betwixt
us
and
Beasts
.
Which
they
must
understand
then
concerning
the
excellency
of
their
Vehicles
,
and
the
natural
activity
of
them
,
not
the
preeminency
of
their
Intellectual
Faculties
.
Or
if
they
doe
,
they
must
be
understood
of
the
better
sort
of
those
AErial
Spirits
.
Or
if
they
mean
it
of
all
their
Orders
,
it
may
be
a
mistake
out
of
pride
:
as
those
that
are
rich
and
powerful
as
well
as
speculative
amongst
us
,
take
it
for
granted
that
they
are
more
judicious
and
discerning
then
the
poor
and
despicable
,
let
them
be
never
so
wise
.
Fifthly
,
That
they
know
all
secret
things
,
whether
hidden
Books
or
Monies
:
which
men
might
doe
too
,
if
they
could
stand
by
concealedly
from
them
that
hide
them
.
Sixthly
,
That
the
lowest
sort
of
them
were
the
Genii
of
the
Noblest
men
,
as
the
baser
sort
of
Men
are
the
Keepers
and
Educators
of
the
better
kinde
of
Dogs
and
Horses
.
This
clause
of
the
Vision
also
is
inveloped
with
obscurity
,
they
having
not
defined
whether
this
meanness
of
condition
of
the
Tutelar
Genii
be
to
be
understood
in
a
Political
or
Physical
sense
;
whether
the
meanness
of
rank
and
power
,
or
of
natural
wit
and
sagacity
;
in
which
many
times
the
Groom
exceeds
the
young
Gallant
who
assigns
him
to
keep
his
Dogs
and
Horses
.
Seventhly
,
That
such
is
the
thinness
and
lightness
of
their
Bodies
,
that
they
can
doe
neither
good
nor
hurt
thereby
,
though
they
may
send
strange
Sights
and
Terrors
,
and
communicate
Knowledge
;
which
then
must
be
chiefly
of
such
things
as
belong
to
their
aerial
Region
.
For
concerning
matters
in
the
Sea
,
the
Fishes
,
if
they
could
speak
,
might
inform
men
better
then
they
.
And
for
their
corporeal
debility
,
it
is
uncertain
whether
they
may
not
pretend
it
,
to
animate
their
Confabulators
to
a
more
secure
converse
,
or
whether
the
thing
be
really
true
in
some
kindes
of
them
.
For
that
it
is
not
in
all
,
may
be
evinced
by
that
Narration
that
Cardan
a
little
after
recites
out
of
Erasmus
,
of
the
Devil
that
carried
a
Witch
into
the
Aire
,
and
set
her
on
the
top
of
a
Chimney
,
giving
her
a
Pot
,
and
bidding
her
turn
the
mouth
downwards
,
which
done
the
whole
Town
was
fired
,
and
burnt
down
within
the
space
of
an
hour
.
This
hapned
April
the
10.
Anno
1533.
The
Towns
name
was
Schiltach
,
eight
German
miles
distant
from
Friburg
.
The
Story
is
so
well
attested
,
and
guarded
with
such
unexceptionable
circumstances
,
that
though
Cardan
love
to
shew
his
wit
in
cavilling
at
most
he
recites
,
yet
he
finds
nothing
at
all
to
quarrel
at
in
his
.
Eighthly
,
That
there
are
Students
and
Professors
of
Philosophy
in
the
AErial
World
,
and
are
divided
into
Sects
and
Opinions
there
,
as
well
as
we
are
here
.
Which
cannot
possibly
be
true
,
unless
they
set
some
value
upon
knowledge
,
and
are
at
an
eager
loss
how
to
finde
it
,
and
are
fain
to
hew
out
their
way
by
arguing
and
reasoning
as
we
doe
.
Ninthly
and
lastly
,
That
they
are
reduced
under
a
Political
Government
,
and
are
afraid
of
the
infliction
of
punishment
.
11.
These
are
the
main
matters
comprehended
in
Facius
his
Vision
,
which
how
true
they
all
are
,
would
be
too
much
trouble
to
determine
.
But
one
clause
,
which
is
the
third
,
I
cannot
let
pass
,
it
so
nearly
concerning
the
present
Subject
,
and
seeming
to
intercept
all
hopes
of
the
Souls
Immortality
.
To
speak
therefore
to
the
summe
of
the
whole
business
;
we
must
either
conceive
these
aerial
Philosophers
to
instruct
Facius
Cardanus
as
well
as
they
could
,
they
being
guilty
of
nothing
but
a
forward
pride
,
to
offer
themselves
as
dictating
Oracles
to
that
doubtful
Exorcist
(
for
his
son
Cardan
acknowledges
that
his
Father
had
a
form
of
Conjuration
that
a
Spaniard
gave
him
at
his
death
;
)
or
else
we
must
suppose
them
to
take
the
liberty
of
equivocating
,
if
not
of
downright
lying
.
Now
if
they
had
a
minde
to
inform
Facius
Cardanus
of
these
things
directly
as
they
themselves
thought
of
them
,
it
being
altogether
unlikely
but
that
there
appeared
to
them
,
in
their
aerial
Regions
,
such
sights
as
represented
the
persons
of
men
here
deceased
,
it
is
impossible
that
they
should
think
otherwise
then
as
we
have
described
their
Opinion
in
the
fore-going
Chapter
,
that
hold
there
is
but
one
Soul
in
the
World
,
by
which
all
living
Creatures
are
actuated
.
Which
,
though
but
a
meer
possibility
,
if
so
much
,
yet
some
or
other
of
these
aerial
Speculators
may
as
well
hold
to
it
as
some
doe
amongst
us
.
For
Pomponatius
and
others
of
the
Avenroists
are
as
ridiculously
pertinacious
as
they
.
And
therefore
these
Avenroistical
Daemons
answered
punctually
according
to
the
Conclusions
of
their
own
School
,
Nihil
proprium
cuiquam
superesse
post
mortem
.
For
the
Minde
or
Soul
being
a
Substance
common
to
all
,
and
now
disunited
from
those
Terrestrial
Bodies
which
it
actuated
in
Plato
,
suppose
,
or
Socrates
,
and
these
Bodies
dead
and
dissipated
,
and
onely
the
common
Soul
of
the
World
surviving
,
there
being
nothing
but
this
Soul
and
these
Bodies
to
make
up
Socrates
and
Plato
;
they
conclude
it
is
a
plain
case
,
that
nothing
that
is
proper
survives
after
death
.
And
therefore
,
though
they
see
the
representation
of
Socrates
and
Plato
in
the
other
World
,
owning
also
their
own
personalities
,
with
all
the
actions
they
did
,
and
accidents
that
befell
them
in
this
life
;
yet
according
to
the
sullen
subtilties
and
curiosities
of
their
School
,
they
may
think
and
profess
,
that
to
speak
accurately
and
Philosophically
it
is
none
of
them
,
there
being
no
Substance
proper
to
them
remaining
after
death
,
but
onely
the
Soul
of
the
World
,
renewing
the
thoughts
to
her self
of
what
appertained
to
those
parties
in
this
life
.
12.
This
is
one
Hypothesis
consistent
enough
with
the
veracity
of
these
Daemons
;
but
there
is
also
another
,
not
at
all
impossible
,
viz.
That
the
Vehicles
of
the
Souls
of
men
departed
are
as
invisible
to
this
Order
of
the
Genii
that
confabulated
with
Facius
Cardanus
as
that
Order
is
to
us
:
and
that
therefore
,
though
there
be
the
appearances
of
the
Ghosts
of
Men
deceased
to
them
as
well
as
to
us
;
yet
it
being
but
for
a
time
,
it
moves
them
no
more
then
our
confirmed
Epicureans
in
this
world
are
moved
thereby
:
especially
it
being
prone
for
them
to
think
that
they
are
nothing
but
some
ludicrous
spectacles
that
the
universal
Soule
of
the
World
represents
to
her self
and
other
Spectatours
,
when
,
and
how
long
a
time
she
pleases
,
and
the
vaporous
reliques
of
the
dead
body
administer
occasion
.
Now
that
the
Vehicles
of
the
Souls
of
men
departed
this
life
,
after
they
are
come
to
a
setled
condition
,
may
be
farre
thinner
and
more
invisible
then
those
of
the
fore-named
Daemons
,
without
committing
any
inconcinnity
in
Nature
,
may
appear
from
hence
:
For
the
excellency
of
the
inward
Spirit
is
not
alwaies
according
to
the
consistency
of
the
Element
with
which
it
does
incorporate
;
otherwise
those
Fishes
that
are
of
humane
shape
,
and
are
at
set
times
taken
in
the
Indian
Sea
,
should
have
an●
higher
degree
of
Reason
and
Religion
then
we
that
live
upon
Earth
,
and
have
bodies
made
of
that
Element
.
Whence
nothing
hinders
but
that
the
Spirit
of
Man
may
be
more
noble
then
the
Spirit
of
some
of
the
aerial
Daemons
.
And
Nature
not
alwaies
running
in
Arithmetical
,
but
also
it
Geometrical
Progression
,
one
Remove
it
one
may
reach
far
above
what
is
before
it
for
the
present
in
the
other
degrees
of
Progression
.
As
a
creeping
worm
is
above
a
cad-worm
,
and
any
four-footed
beasts
above
the
birds
,
till
they
can
use
their
leggs
as
well
as
they
;
but
they
are
no
sooner
even
with
them
,
but
they
are
straight
far
above
them
,
and
cannot
onely
goe
,
but
fly
.
As
a
Peasant
is
above
an
imprison'd
Prince
,
and
has
more
command
;
but
this
Prince
can
be
no
sooner
set
free
and
become
even
with
the
Peasant
in
his
liberty
,
but
he
is
infinitely
above
him
.
And
so
it
may
be
naturally
with
the
Souls
of
men
when
they
are
freed
from
this
prison
of
the
Body
,
their
steps
being
made
in
Geometrical
Progression
,
as
soon
as
they
seem
equal
to
that
Order
of
Daemons
we
speak
of
,
they
may
mount
far
above
them
in
tenuity
and
subtilty
of
Body
,
and
so
become
invisible
to
them
;
and
therefore
leave
them
in
a
capacity
of
falsly
surmising
that
they
are
not
at
all
,
because
they
cannot
see
them
.
13.
But
if
they
thought
that
there
is
either
some
particular
Ray
of
the
Soule
of
the
World
,
that
belongs
peculiarly
suppose
to
Socrates
or
Plato
,
or
that
they
had
proper
Souls
really
distinct
,
then
it
is
evident
that
they
did
either
equivocate
or
lye
.
Which
their
pride
and
scorn
of
mankinde
(
they
looking
upon
us
but
as
Beasts
in
comparison
of
themselves
)
might
easily
permit
;
they
making
no
more
conscience
to
deceive
us
,
then
we
doe
to
put
a
dodge
upon
a
dog
,
to
make
our selves
merry
.
But
if
they
had
a
design
to
winde
us
into
some
dangerous
errour
,
it
is
very
likely
that
they
would
shuffle
it
in
amongst
many
Truths
,
that
those
Truths
being
examined
,
and
found
solid
at
the
bottome
,
we
might
not
suspect
any
one
of
their
dictates
to
be
false
.
Wherefore
this
Vision
being
ill
meant
,
the
poison
intended
was
,
that
of
the
Souls
Mortality
;
the
dangerous
falseness
of
which
opinion
was
to
be
covered
by
the
mixture
of
others
that
are
true
.
14.
As
for
that
Relation
of
AEmilianus
,
which
he
heard
from
his
Father
Epitherses
,
it
would
come
still
more
home
to
the
purpose
,
if
the
conclusion
of
the
Philologers
at
Rome
,
after
Thamus
had
been
sent
for
,
and
averred
the
truth
thereof
to
Tiberius
Caesar
,
could
be
thought
authentick
,
namely
,
that
this
Pan
,
the
news
of
whose
death
Thamus
told
to
the
Daemons
at
Palodes
,
was
the
Son
of
Mercury
and
Penelope
;
for
then
't
is
plain
that
Pan
was
an
humane
Soule
,
and
therefore
concerns
the
present
question
more
nearly
.
But
this
Narration
being
applicable
to
a
more
sacred
and
venerable
Subject
,
it
looses
so
much
of
its
force
and
fitness
for
the
present
use
.
That
which
Demetrius
adds
,
concerning
certain
Holy
Islands
neare
Britain
,
had
been
more
fit
in
this
regard
.
Whither
when
Demetrius
came
,
suddainly
upon
his
arrival
there
happened
a
great
commotion
of
the
air
,
mighty
tempests
&
prodigious
whirlwinds
.
After
the
ceasing
whereof
,
the
Inhabitants
pronounced
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
some
of
a
nature
more
then
humane
was
dead
.
Upon
which
Plutarch
,
according
to
his
usual
Rhetorick
,
descants
after
this
manner
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
As
the
lightning
of
a
lamp
brings
no
grievance
with
it
,
but
the
extinction
of
it
is
offensive
to
many
;
sogreat
Souls
,
while
they
remain
kindled
into
life
,
shine
forth
harmlesly
and
benignly
,
but
their
extinction
or
corruption
often
stirs
up
windes
and
tempests
,
as
in
this
present
example
,
and
often
infects
the
aire
with
pestilential
annoiances
.
15.
But
the
last
Testimony
is
the
most
unexceptionable
,
though
the
least
pretending
to
be
infallible
,
and
seems
to
strike
dead
both
waies
.
For
whether
the
Souls
of
men
that
goe
out
of
these
earthly
bodies
be
vertuous
or
vitious
,
they
must
die
to
their
AErial
Vehicles
.
Which
seems
a
sad
story
at
first
sight
,
and
as
if
Righteousness
could
not
deliver
from
Death
.
But
if
it
be
more
carefully
perused
,
the
terrour
will
be
found
onely
to
concern
the
Wicked
.
For
the
profoundest
pitch
of
Death
is
the
Descent
into
this
Terrestrial
Body
,
in
which
,
besides
that
we
necessarily
forget
whatever
is
past
,
we
doe
for
the
present
lead
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
dark
and
obscure
life
,
as
Plutarch
speaks
,
dragging
this
weight
of
Earth
along
with
us
,
as
Prisoners
and
Malefactours
doe
their
heavy
shackles
in
their
sordid
and
secluse
confinements
.
But
in
our
return
back
from
this
state
,
Life
is
naturally
more
large
to
them
that
are
prepared
to
make
good
use
of
that
advantage
they
have
of
their
Aiery
Vehicle
.
But
if
they
be
not
masters
of
themselves
in
that
state
,
they
will
be
fatally
remanded
back
to
their
former
Prison
in
process
of
time
;
which
is
the
most
gross
Death
imaginable
.
But
for
the
Good
and
vertuous
Souls
,
that
after
many
Ages
change
their
AErial
Vehicle
for
an
AEthereal
one
,
that
is
no
Death
to
them
,
but
an
higher
ascent
into
life
.
And
a
man
may
as
well
say
of
an
Infant
,
that
has
left
the
dark
Wombe
of
his
Mother
,
that
this
change
of
his
is
Death
,
as
that
a
Genius
dies
by
leaving
the
gross
Aire
,
and
emerging
into
that
Vehicle
of
Light
,
which
they
ordinarily
call
AEthereal
or
Coelestial
.
16.
There
may
be
therefore
,
by
Axiome
36.
a
dangerous
relapse
out
of
the
AErial
Vehicle
into
the
Terrestrial
,
which
is
properly
the
Death
of
the
Soule
that
is
thus
retrograde
.
But
for
those
that
ever
reach
the
AEthereal
state
,
the
periods
of
life
there
are
infinite
;
&
though
they
may
have
their
Perige's
as
well
as
Apoge's
,
yet
these
Circuits
being
of
so
vast
a
compass
,
and
their
Perige's
so
rare
and
short
,
and
their
return
as
certain
to
their
former
Apsis
,
as
that
of
the
Coelestial
Bodies
,
and
their
athereal
sense
never
leaving
them
in
their
lowest
touches
towards
the
Earth
;
it
is
manifest
that
they
have
arrived
to
that
life
that
is
justly
styled
Eternal
.
17.
Whence
it
is
plain
,
that
perseverance
in
Vertue
,
if
no
external
Fate
hinder
,
will
carry
Man
to
an
Immortal
life
.
But
whether
those
that
be
thus
Heroically
good
,
be
so
by
discipline
and
endeavour
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
a
special
favour
and
irresistible
design
of
God
,
is
not
to
be
disputed
in
this
place
;
though
it
be
at
large
discussed
somewhere
in
the
Dialogues
of
Plato
.
But
in
the
mean
time
we
will
not
doubt
to
conclude
,
that
there
is
no
Internal
impediment
to
those
that
are
highly
and
Heroically
vertuous
,
but
that
,
in
process
of
time
,
they
may
arrive
to
an
everlasting
security
of
Life
and
Happiness
,
after
they
have
left
this
earthly
Body
.
CHAP.
XVIII
.
1.
The
Conflagration
of
the
World
an
Opinion
of
the
Stoicks
.
2.
Two
ways
of
destroying
the
World
the
Ancients
have
taken
notice
of
,
&
especially
that
by
Fire
.
3.
That
the
Conflagration
of
the
World
,
so
far
as
it
respects
us
,
is
to
be
understood
onely
of
the
burning
of
the
Earth
.
4.
That
the
ends
of
the
Stoicks
Conflagration
is
competible
onely
to
the
Earths
burning
.
5.
An
acknowledgement
that
the
Earth
may
be
burnt
,
though
the
proof
thereof
be
impertinent
to
this
place
.
6.
That
the
Conflagration
thereof
will
prove
very
fatal
to
the
Souls
of
Wicked
men
and
Daemons
.
7.
Five
several
Opinions
concerning
their
state
after
the
Conflagration
;
whereof
the
first
is
,
That
they
are
quite
destroy'd
by
Fire
.
8.
The
second
,
That
they
are
annihilated
by
a
special
act
of
Omnipotency
.
9.
The
third
,
That
they
lye
sensless
in
an
eternal
Death
.
10.
The
fourth
,
That
they
are
in
a
perpetual
furious
and
painful
Dream
.
11.
The
fifth
and
last
,
That
they
will
revive
again
,
and
that
the
Earth
and
Aire
will
be
inhabited
by
them
.
12.
That
this
last
seems
to
be
fram'd
from
the
fictitious
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
Stoicks
,
who
were
very
sorry
Metaphysicians
,
and
as
ill
Naturallists
.
13.
An
Animadversion
upon
a
self-contradicting
sentence
of
Seneca
.
14.
The
unintelligibleness
of
the
state
of
the
Souls
of
the
Wicked
after
the
Conflagration
.
15.
That
the
AEthereal
Inhabitants
will
be
safe
.
And
what
will
then
become
of
Good
men
and
Daemons
on
the
Earth
and
in
the
Aire
.
And
how
they
cannot
be
delivered
but
by
a
supernatural
power
.
1.
AS
for
the
External
impediments
,
we
shall
now
examine
them
,
and
see
of
what
force
they
will
be
,
and
whether
they
be
at
all
.
The
former
of
which
is
the
Conflagration
of
the
World
.
Which
is
an
ancient
Opinion
,
believed
and
entertain'd
,
not
onely
by
Religious
,
but
by
Philosophers
also
,
the
Stoicks
especially
,
who
affirm
that
the
Souls
of
Men
doe
subsist
indeed
after
Death
,
but
cannot
continue
any
longer
in
being
then
to
the
Conflagration
of
the
World
.
But
it
is
not
so
much
material
what
they
thought
,
as
to
consider
what
is
the
condition
indeed
of
the
Souls
of
Men
and
Daemons
after
that
sad
Fate
.
2.
Those
that
will
not
have
the
World
eternal
have
found
out
two
ways
to
destroy
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
Water
or
by
Fire
.
Which
,
they
say
,
does
as
naturally
happen
in
a
vast
Period
of
Time
,
which
they
call
Annus
magnus
,
as
Winter
and
Summer
doe
in
our
ordinary
year
.
Inundatio
non
secus
quam
Hyems
,
quam
AEstas
lege
Mundi
venit
.
But
for
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
not
being
so
famous
,
nor
so
frequently
spoken
of
,
nor
so
destructive
,
nor
so
likely
to
end
the
World
as
the
other
way
,
nor
belonging
so
properly
to
our
enquiry
,
we
shall
let
it
pass
.
The
general
Prognostick
is
concerning
Fire
now
,
not
onely
of
the
Stoicks
,
as
Zeno
,
Cleanthes
,
Chrysippus
,
Seneca
;
but
of
several
also
of
different
Sects
,
as
Heraclitus
,
Epicurus
,
Cicero
,
Pliny
,
Aristocles
,
Numenius
,
and
sundry
others
.
3.
But
though
there
be
so
great
and
unanimous
consent
that
the
World
shall
be
burnt
,
yet
they
doe
not
express
themselves
all
alike
in
the
business
.
Seneca's
vote
is
the
most
madly
explicite
of
any
,
making
the
very
Stars
run
and
dash
one
against
another
,
and
so
set
all
on
fire
.
But
Posidonius
and
Panaetius
had
more
wit
,
who
did
not
hold
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
the
other
Stoicks
did
.
For
the
destroying
of
the
AEthereal
Regions
by
Fire
is
as
foolish
a
fancy
as
the
sentencing
of
the
Eele
to
be
drown'd
,
because
the
matter
of
the
AEther
is
too
fine
and
subtile
for
Fire
to
rage
in
,
it
being
indeed
nothing
but
a
pure
.
light
or
fire
it self
.
And
yet
this
AEthereal
Matter
is
infinitely
the
greatest
portion
of
the
World
.
Wherefore
the
World
cannot
be
said
properly
to
be
lyable
to
the
destruction
of
Fire
from
any
natural
causes
,
as
the
Stoicks
would
have
it
.
Which
is
demonstratively
true
upon
Des-Cartes
his
Principles
,
who
makes
Fire
nothing
but
the
motion
of
certain
little
particles
of
Matter
,
and
holds
that
there
is
no
more
motion
at
one
time
in
the
World
then
at
another
;
because
one
part
of
the
Matter
cannot
impress
any
agitation
upon
another
,
but
it
must
lose
so
much
it self
.
This
hideous
noise
therefore
of
the
Conflagration
of
the
World
must
be
restrain'd
to
the
firing
of
the
Earth
onely
,
so
farre
as
it
concerns
us
.
For
there
is
nothing
else
combustible
in
the
Universe
but
the
Earth
,
and
other
Planets
,
and
what
Vapours
and
Exhalations
arise
from
them
.
4.
This
Conflagration
therefore
that
Philosophers
,
Poets
,
Sibyls
,
and
all
have
fill'd
the
World
with
the
fame
of
,
is
nothing
but
the
burning
of
the
Earth
.
And
the
ends
the
Stoicks
pretend
of
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
may
be
competible
to
it
,
but
not
to
the
burning
of
the
Heavens
or
AEther
at
all
;
as
any
but
meanly
skilled
in
Philosophy
cannot
but
acknowledge
.
For
their
nature
is
so
simple
that
they
cannot
corrupt
,
and
therefore
want
no
renovation
,
as
the
Earth
does
.
Nor
do
the
Inhabitants
of
those
heavenly
Regions
defile
themselves
with
any
vice
;
or
if
they
doe
,
they
sink
from
their
material
station
as
well
as
moral
,
and
fall
towards
these
terrestrial
dreggs
.
And
therefore
that
part
of
the
happy
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Seneca
speaks
of
,
Omne
animal
ex
integro
generabitur
,
dabitúrque
terris
homo
inscius
scelerum
,
&
melioribus
auspiciis
natus
,
will
take
no
place
with
those
AEthereal
Creatures
.
5.
We
are
willing
then
to
be
born
down
,
by
this
common
and
loud
cry
of
Fire
that
must
burn
the
World
,
into
an
acknowledgement
that
the
Earth
may
within
a
certain
Period
of
time
be
burnt
,
with
all
those
things
that
are
upon
it
or
near
it
.
But
what
concurse
of
natural
causes
may
contribute
to
this
dismal
spectacle
,
is
not
proper
for
me
to
dispute
,
especially
in
this
place
.
I
shall
onely
take
a
view
of
what
sad
effects
this
Conflagration
may
have
upon
the
Souls
of
Daemons
and
Men.
For
that
those
those
that
have
recovered
their
AEthereal
Vehicles
are
exempt
from
this
fate
,
is
evident
,
the
remoteness
of
their
habitation
securing
them
from
both
the
rage
and
noisomness
of
these
sulphureous
flames
.
6.
The
most
certain
and
most
destractive
execution
that
this
Fire
will
doe
,
must
be
upon
the
unrecovered
Souls
of
Wicked
Men
and
Daemons
;
those
that
are
so
deeply
sunk
and
drown'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
the
very
consistency
of
their
Vehicles
does
imprison
them
within
the
confines
of
this
thick
caliginous
aire
.
These
Souls
or
Spirits
therefore
that
have
so
inextricably
entangled
themselves
in
the
Fate
of
this
lower
World
,
giving
up
all
their
Senses
to
the
momentany
pleasures
of
the
moist
luxurious
Principle
,
which
is
the
very
seat
of
Death
,
these
,
in
the
mystical
Philosophy
of
the
Ancients
,
are
the
Nymphs
,
to
whom
though
they
allot
a
long
Series
of
years
,
yet
they
doe
not
exempt
them
from
mortality
and
fate
.
And
Demetrius
in
Plutarch
pronounces
expresly
out
of
Hesiod
,
that
their
life
will
be
terminated
with
the
Conflagration
of
the
World
,
from
what
the
Poet
intimates
AEnigmatically
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
7.
But
to
leave
these
Poetical
Riddles
,
and
take
a
more
serious
and
distinct
view
of
the
condition
of
the
Soul
after
the
Conflagration
of
the
Earth
;
we
shall
finde
five
several
sorts
of
Opinions
concerning
it
.
The
first
hold
,
That
this
unmerciful
heat
and
fire
will
at
last
destroy
and
consume
the
Soul
as
well
as
the
Body
.
But
this
seems
to
me
impossible
,
that
any
created
Substance
should
utterly
destroy
another
Substance
,
so
as
to
reduce
it
to
nothing
.
For
no
part
of
Matter
,
acting
the
most
furiously
upon
another
part
thereof
,
does
effect
that
.
It
can
onely
attenuate
,
dissipate
and
disperse
the
parts
,
and
make
them
invisible
.
But
the
Substance
of
the
Soul
is
indissipable
and
indiscerpible
,
and
therefore
remains
entire
,
whatever
becomes
of
the
Body
or
Vehicle
.
8.
The
second
Opinion
is
,
That
after
long
and
tedious
torture
in
these
flames
,
the
Soul
by
a
special
act
of
Omnipotency
is
annihilated
.
But
,
me
thinks
,
this
is
to
put
Providence
too
much
to
her
shifts
,
as
if
God
were
so
brought
to
a
plunge
in
his
creating
a
Creature
of
it self
immortal
,
that
he
must
be
fain
to
uncreate
it
again
,
that
is
to
say
to
annihilate
it
.
Besides
that
that
divine
Nemesis
that
lies
within
the
compass
of
Philosophy
,
never
supposes
any
such
forcible
eruptions
of
the
Deity
into
extraordinary
effects
,
but
that
all
things
are
brought
about
by
a
wise
and
infallible
or
inevitable
train
of
secondary
Causes
,
whether
natural
or
free
Agents
.
9.
The
third
therefor
●●
to
avoid
these
absurdities
,
denies
both
absumption
by
Fire
and
annihilation
;
but
conceives
,
That
tediousness
and
extremity
of
pain
makes
the
Soul
at
last
,
of
her self
,
shrink
from
all
commerce
with
Matter
;
the
immediate
Principle
of
Union
,
which
we
call
Vital
Congruity
,
consisting
of
a
certain
modification
of
the
Body
or
Vehicle
as
well
as
of
the
Soul
,
which
being
spoiled
and
lost
,
and
the
Soul
thereby
quite
loosned
from
all
sympathy
with
Body
or
Matter
,
she
becomes
perfectly
dead
,
and
sensless
to
all
things
,
by
Axiome
36.
and
,
as
they
say
,
will
so
remain
for
ever
.
But
this
seems
not
so
rational
;
for
,
as
Aristotle
somewhere
has
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Wherefore
so
many
entire
immaterial
Substances
would
be
continued
in
being
to
all
Eternity
to
no
end
nor
purpose
,
notwithstanding
they
may
be
made
use
of
,
and
actuate
Matter
again
as
well
as
ever
.
10.
A
fourth
sort
therefore
of
Speculators
there
is
,
who
conceive
that
after
this
solution
of
the
Souls
or
Spirits
of
Wicked
Men
and
Daemons
from
their
Vehicles
,
That
their
pain
is
continued
to
them
even
in
that
separate
state
,
they
falling
into
an
unquiet
sleep
,
full
of
furious
tormenting
Dreams
,
that
act
as
fiercely
upon
their
Spirits
,
as
the
external
Fire
did
upon
their
Bodies
.
But
others
except
against
this
Opinion
as
a
very
uncertain
Conjecture
,
it
supposing
that
which
to
them
seems
not
so
sound
,
viz.
That
the
Soul
can
act
when
it
has
lost
all
vital
Union
with
the
Matter
;
which
seems
repugnant
with
that
so
intimate
and
essential
aptitude
it
has
to
be
united
therewith
.
And
the
Dreams
of
the
Soul
in
the
Body
are
not
transacted
without
the
help
of
the
Animal
Spirits
in
the
Brain
,
they
usually
symbolizing
with
their
temper
.
Whence
they
conclude
,
that
there
is
no
certain
ground
to
establish
this
Opinion
upon
.
11.
The
last
therefore
,
to
make
all
sure
,
that
there
may
be
no
inconvenience
in
admitting
that
the
Souls
or
Spirits
as
well
of
evil
Daemons
as
wicked
Men
,
disjoyned
from
their
Vehicles
by
the
force
of
that
fatal
Conflagration
,
may
subsist
,
have
excogitated
an
odde
and
unexpected
Hypothesis
,
That
when
this
firing
of
the
World
has
done
due
execution
upon
that
unfortunate
Crue
,
and
tedious
and
direful
torture
has
we
aried
their
afficted
Ghosts
into
an
utter
recess
from
all
Matter
,
and
thereby
into
a
profound
sleep
or
death
;
that
after
a
long
Series
of
years
,
when
not
onely
the
fury
of
the
Fire
is
utterly
slaked
,
but
that
vast
Atmosphere
of
smoak
and
vapours
,
which
was
sent
up
during
the
time
of
the
Earths
Conflagration
,
has
returned
back
in
copious
showres
of
rain
(
which
will
again
make
Seas
and
Rivers
,
will
binde
and
consolidate
the
ground
,
and
,
falling
exceeding
plentifully
all
over
,
make
the
soil
pleasant
and
fruitful
,
and
the
Aire
cool
and
wholsome
)
that
Nature
recovering
thus
to
her
advantage
,
and
becoming
youthful
again
,
and
full
of
genital
salt
and
moisture
,
the
Souls
of
all
living
Creatures
belonging
to
these
lower
Regions
of
the
Earth
and
Aire
will
awaken
orderly
in
their
proper
places
.
The
Seas
and
Rivers
will
be
again
replenished
with
Fish
;
the
Earth
will
send
forth
all
manner
of
Fowls
,
four-footed
Beasts
,
and
creeping
things
;
and
the
Souls
of
Men
also
shall
then
catch
life
from
the
more
pure
and
balsamick
parts
of
the
Earth
,
and
be
clothed
again
in
terrestrial
Bodies
;
and
lastly
,
the
AErial
Genii
,
that
Element
becoming
again
wholsome
and
vital
,
shall
,
in
due
order
and
time
,
awaken
and
revive
in
the
cool
rorid
Aire
.
Which
Expergeraction
into
life
is
accompanied
,
say
they
,
with
propensions
answerable
to
those
resolutions
they
made
with
themselves
in
those
fiery
torments
,
and
with
which
they
fell
into
their
long
sleep
.
12.
But
the
whole
Hypothesis
seems
to
be
framed
out
of
that
dream
of
the
Stoicks
,
concerning
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
World
after
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
thereof
.
As
if
that
of
Seneca
belonged
to
this
case
,
Epist.
36.
Mors
,
quam
pertimescimus
ac
recusamus
,
intermittit
vitam
,
non
eripit
.
Veniet
iterum
qui
nos
in
lucem
reponet
dies
,
quem
multi
recusarent
,
nisi
oblitos
reduceret
.
But
how
coursly
the
Stoicks
Philosophize
when
they
are
once
turned
out
of
their
rode-way
of
moral
Sentences
,
any
one
but
moderately
skilled
in
Nature
and
Metaphysicks
may
easily
discern
.
For
what
Errors
can
be
more
gross
then
those
that
they
entertain
of
God
,
of
the
Soul
,
and
of
the
Stars
,
they
making
the
two
former
Corporeal
Substances
,
and
feeding
the
latter
with
the
Vapours
of
the
Earth
,
affirming
that
the
Sun
sups
up
the
water
of
the
great
Ocean
to
quench
his
thirst
,
but
that
the
Moon
drinks
off
the
lesser
Rivers
and
Brooks
;
which
is
as
true
as
that
the
Ass
drunk
up
the
Moon
.
Such
conceits
are
more
fit
for
Anacreon
in
a
drunken
fit
to
stumble
upon
,
who
to
invite
his
Companions
to
tipple
,
composed
that
Catch
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
then
for
to
be
either
found
out
or
owned
by
a
serious
and
sober
Philosopher
.
And
yet
Seneca
mightily
triumphs
in
this
notion
of
foddering
the
Stars
with
the
thick
foggs
of
the
Earth
,
and
declares
his
opinion
with
no
mean
strains
of
eloquence
:
but
I
loving
solid
sense
better
then
fine
words
,
shall
not
take
the
pains
to
recite
them
.
13.
At
what
a
pitch
his
understanding
was
set
,
may
be
easily
discerned
by
my
last
quotation
,
wherein
there
seems
a
palpable
contradiction
.
Veniet
iterum
qui
nos
in
lucem
reponet
dies
,
quem
multi
recusarent
,
nisi
oblitos
reduceret
.
If
nos
,
how
oblitos
?
If
oblitos
,
how
nos
?
For
we
are
not
we
,
unless
we
remember
that
we
are
so
.
And
if
mad-men
may
be
said
,
and
that
truly
,
to
be
besides
themselves
,
or
not
to
be
themselves
,
because
they
have
lost
their
wits
;
certainly
they
will
be
far
from
being
themselves
that
have
quite
lost
the
Memory
of
themselves
,
but
must
be
as
if
they
had
never
been
before
.
As
Lucretius
has
excellently
well
declared
himself
,
De
rerum
naturâ
Lib.
3.
Nee
,
si
materiam
nostram
conlegerit
aetas
Post
obitū
,
rursumque
redegerit
ut
sita
nunc
est
,
Atque
iterum
nobis
fuerint
data
lumina
vitae
,
Pertineat
quicquam
tamen
ad
nos
id
quoque
factum
,
Interrupta
semel
cum
sit
retinentia
nostri
.
Where
the
Poet
seems
industriously
to
explode
all
the
hopes
of
any
benefit
of
this
Stoical
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
to
profess
that
he
is
as
if
he
had
never
been
,
that
cannot
remember
he
has
ever
been
before
.
From
whence
it
would
follow
,
that
though
the
Souls
of
men
should
revive
after
the
Conflagration
of
the
World
,
yet
they
have
not
escaped
a
perpetual
and
permanent
death
.
14.
We
see
therefore
how
desperately
undemonstrable
the
condition
of
the
Soule
is
after
the
Conflagration
of
the
Earth
,
all
these
five
Opinions
being
accompanied
with
so
much
lubricity
and
uncertainty
.
And
therefore
they
are
to
be
looked
upon
rather
as
some
Night-landskap
to
feed
our
amused
Melancholy
,
then
a
clear
and
distinct
draught
of
comprehensible
Truth
to
inform
our
Judgment
.
15.
All
that
we
can
be
assured
of
is
,
that
those
Souls
that
have
obtained
their
aethereal
Vehicles
are
out
of
the
reach
of
that
sad
fate
that
followes
this
Conflagration
;
and
that
the
wicked
Souls
of
Men
and
Daemons
will
be
involved
in
it
.
But
there
are
a
middle
sort
betwixt
these
,
concerning
whom
not
onely
curiosity
but
good
will
would
make
a
man
sollicitous
.
For
it
is
possible
,
that
the
Conflagration
of
the
World
may
surprise
many
thousands
of
Souls
,
that
neither
the
course
of
Time
,
nor
Nature
,
nor
any
higher
Principle
has
wrought
up
into
an
AEthereal
Congruity
of
life
,
but
yet
may
be
very
holy
,
innocent
and
vertuous
.
Which
we
may
easily
believe
,
if
we
consider
that
these
very
Earthly
Bodies
are
not
so
great
impediments
to
the
goodness
and
sincerity
of
the
Minde
,
but
that
many
,
even
in
this
life
,
have
given
great
examples
thereof
.
Nor
can
that
AErial
state
be
less
capable
of
,
nor
wel
be
without
,
the
good
Genii
,
no
more
then
the
Earth
without
good
men
,
who
are
the
most
immediate
Ministers
of
the
Goodness
and
Justice
of
God
.
But
exemption
from
certain
fates
in
the
world
is
not
alwaies
entailed
upon
Innocency
,
but
most
ordinarily
upon
natural
power
.
And
therefore
there
may
be
numbers
of
the
good
Genii
,
and
of
very
holy
and
innocuous
Spirits
of
men
departed
,
the
consistency
of
whose
Vehicles
may
be
such
,
that
they
can
no
more
quit
these
aerial
Regions
,
then
we
can
fly
into
them
,
that
have
heavy
bodies
,
without
wings
.
To
say
nothing
of
those
vertuous
and
pious
men
that
may
haply
be
then
found
alive
,
and
so
be
liable
to
be
overtaken
by
this
storm
of
fire
.
Undoubtedly
,
unless
there
appear
,
before
the
approach
of
this
fate
,
some
visible
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Jupiter
Sospitator
,
as
the
heathens
would
call
him
,
they
must
necessarily
be
involved
in
the
ruine
of
the
wicked
.
Which
would
be
a
great
eye-sore
in
that
exact
and
irreprehensible
frame
of
Providence
,
that
all
men
promise
to
themselves
who
acknowledge
that
there
is
a
God
.
Wherefore
according
to
the
light
of
Reason
,
there
must
be
some
supernatural
means
to
rescue
those
innocuous
and
benign
Spirits
out
of
this
common
calamity
.
But
to
describe
the
manner
of
it
here
how
it
must
be
done
,
would
be
to
entitle
natural
Light
and
Philosophy
to
greater
abilities
then
they
are
guilty
of
;
and
therefore
that
Subject
must
be
reserved
for
its
proper
place
.
CHAP.
XIX
.
1.
That
the
Extinction
of
the
Sun
is
no
Panick
feare
,
but
may
be
rationally
suspected
from
the
Records
of
History
and
grounds
of
Natural
Philosophy
.
2.
The
sad
Influence
of
this
Extinction
upon
Man
and
Beast
,
and
all
the
aerial
Daemons
imprison'd
within
their
several
Atmospheres
in
our
Vortex
.
3.
That
it
will
doe
little
or
no
damage
to
the
AEthereal
Inhabitants
in
reference
to
heat
or
warmth
.
4.
Nor
will
they
find
much
want
of
his
light
.
5.
And
if
they
did
,
they
may
pass
out
of
one
Vortex
into
another
,
by
the
Priviledge
of
their
AEthereal
Vehicles
;
6.
And
that
without
any
labour
or
toile
,
and
as
maturely
as
they
please
.
7.
The
vast
incomprehensibleness
of
the
tracts
and
compasses
of
the
waies
of
Providence
.
8.
A
short
Recapitulation
of
the
whole
Discourse
.
9.
An
Explication
of
the
Persians
two
Principles
of
Light
and
Darkness
,
which
they
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
when
and
where
the
Principle
of
Light
gets
the
full
victory
.
10.
That
Philosophy
,
or
something
more
sacred
then
Philosophy
,
is
the
onely
Guide
to
a
true
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1.
THE
last
danger
that
threatens
the
separate
Soule
is
the
Extinction
of
the
Sun
;
which
though
it
may
seem
a
meer
Panick
fear
at
first
sight
,
yet
if
the
matter
be
examined
,
there
will
appear
no
contemptible
reasons
that
may
induce
men
to
suspect
that
it
may
at
last
fall
out
,
there
been
,
at
certain
times
,
such
near
offers
in
Nature
towards
this
sad
accident
already
.
Pliny
,
though
he
instances
but
in
one
example
,
yet
speaks
of
it
as
a
thing
that
several
times
comes
to
pass
.
Fiunt
,
saith
he
,
prodigiosi
&
longiores
solis
defectus
,
qualis
occiso
Dictatore
Caesare
,
&
Antoniano
bello
,
totius
anni
pallore
continuo
.
The
like
happened
in
Justinians
time
,
as
Cedrenus
writes
;
when
,
for
a
whole
year
together
,
the
Sun
was
of
a
very
dim
and
duskish
hue
,
as
if
he
had
been
in
a
perpetuall
Eclipse
.
And
in
the
time
of
Irene
the
Empress
it
was
so
dark
for
seventeen
dayes
together
,
that
the
ships
lost
their
way
on
the
sea
,
and
were
ready
to
run
against
one
another
,
as
Theophanes
relates
.
But
the
late
accurate
discovery
of
the
spots
of
the
Sun
by
Shiner
,
and
the
appearing
and
disappearing
of
fixt
Stars
,
and
the
excursions
of
Comets
into
the
remoter
parts
of
our
Vortex
,
as
also
the
very
intrinsecal
contexture
of
that
admirable
Philosophy
of
Des-Cartes
,
doe
argue
it
more
then
possible
that
,
after
some
vast
periods
of
time
,
the
Sun
may
be
so
inextricably
inveloped
by
the
Maculae
that
he
is
never
free
from
,
that
he
may
quite
loose
his
light
.
2.
The
Preambles
of
which
Extinction
will
be
very
hideous
,
and
intolerable
to
all
the
Inhabitants
of
the
Planets
in
our
Vortex
,
if
the
Planets
have
then
any
Inhabitants
at
all
.
For
this
defect
of
light
and
heat
coming
on
by
degrees
,
must
needs
weary
out
poor
mortals
with
heavy
languishments
,
both
for
want
of
the
comfort
of
the
usual
warmth
of
the
Sun
,
whereby
the
Bodies
of
men
are
recreated
,
and
also
by
reason
of
his
inability
to
ripen
the
fruits
of
the
Soile
;
whence
necessarily
must
follow
Famine
,
Plagues
,
Sicknesses
,
and
at
length
an
utter
devastation
and
destruction
of
both
Man
and
Beasts
.
Nor
can
the
AErial
Daemons
scape
free
,
but
that
the
vital
tye
to
their
Vehicles
necessarily
confining
them
to
their
several
Atmospheres
,
they
will
be
inevitably
imprisoned
in
more
then
Cimmerian
darkness
.
For
the
Extinction
of
the
Sun
will
put
out
the
light
of
all
their
Moons
,
and
nothing
but
Ice
,
and
Frost
,
and
flakes
of
Snow
,
and
thick
mists
,
as
palpable
as
that
of
AEgypt
,
will
possess
the
Regions
of
their
habitation
.
Of
which
sad
spectacle
though
those
twinkling
eyes
of
heaven
,
the
Stars
,
might
be
compassionate
spectatours
;
yet
they
cannot
send
out
one
ray
of
light
to
succour
or
visit
them
,
their
tender
and
remote
beams
not
being
able
to
pierce
,
much
less
to
dissipate
,
the
clammy
and
stiff
consistency
of
that
long
and
fatal
Night
.
3.
Wherefore
calling
our
mind
off
from
so
dismal
a
sight
,
let
us
place
it
upon
a
more
hopeful
Object
;
and
consider
the
condition
of
those
Souls
that
have
arrived
to
their
AEthereal
Vehicle
,
and
see
how
far
this
fate
can
take
hold
of
them
.
And
it
is
plain
at
first
sight
,
that
they
are
out
of
the
reach
of
this
misty
dungeon
,
as
being
already
mounted
into
the
secure
mansions
of
the
purer
AEther
.
The
worst
that
can
be
imagined
of
them
is
,
that
they
may
finde
themselves
in
a
condition
something
like
that
of
ours
when
we
walk
out
in
a
clear
,
starlight
,
frosty
night
,
which
to
them
that
are
sound
is
rather
a
pleasure
then
offence
.
And
if
we
can
beare
it
with
some
delight
in
these
Earthly
Bodies
,
whose
parts
will
grow
hard
and
stiff
for
want
of
due
heat
,
it
can
prove
nothing
else
but
a
new
modification
of
tactual
pleasure
to
those
AEthereal
Inhabitants
,
whose
bodies
are
not
constipated
as
ours
,
but
are
themselves
a
kinde
of
agile
light
and
fire
.
All
that
can
be
conceived
is
,
that
the
spherical
particles
of
their
Vehicles
may
stand
a
little
more
closely
and
firmly
together
then
usual
,
whence
the
triangular
intervals
being
more
straight
,
the
subtilest
element
will
move
something
more
quick
in
them
,
which
will
raise
a
sense
of
greater
vigour
and
alacrity
then
usual
.
So
little
formidable
is
this
fate
to
them
in
this
regard
.
4.
But
their
light
,
you
'l
say
,
will
be
obscured
,
the
Sun
being
put
out
,
whose
shining
seems
to
concern
the
Gods
as
well
as
Men
,
as
Homer
would
intimate
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
I
answer
,
that
that
of
Homer
is
chiefly
to
be
understood
of
the
AErial
Daemons
,
not
the
AEthereal
Deities
,
who
can
turn
themselves
into
a
pure
actual
Light
when
they
please
.
So
that
there
is
no
fear
but
that
their
personal
converse
will
be
as
chearful
and
distinct
as
before
,
white
letters
being
as
legible
upon
black
paper
as
black
upon
white
.
But
this
is
to
suppose
them
in
the
dark
,
which
they
are
not
,
but
in
a
more
soft
and
mild
light
,
which
is
but
a
change
of
pleasure
,
as
it
is
to
see
the
Moon
shine
fair
into
a
roome
after
the
putting
out
of
the
Candle
.
And
certainly
the
contribution
of
the
light
of
the
Stars
is
more
to
their
quick
and
tender
Senses
,
then
the
clearest
Moon-shine
night
is
to
ours
;
though
we
should
suppose
them
no
nearer
any
Star
then
we
are
.
But
such
great
changes
as
these
may
have
their
conveniences
for
such
as
Providence
will
favour
,
as
well
as
their
inconveniences
.
And
the
Extinction
of
our
Sun
may
be
the
Augmentation
of
Light
in
some
Star
of
a
neighbouring
Vortex
.
Which
though
it
may
not
be
able
to
pierce
those
Cimmerian
Prisons
I
spake
of
before
,
yet
it
may
give
sufficient
light
to
these
Spirits
that
are
free
.
Besides
that
the
Discerption
and
spoil
of
our
Vortex
,
that
will
then
happen
,
will
necessarily
bring
us
very
much
nearer
the
Centre
of
some
other
,
whose
Star
will
administer
sufficient
light
to
the
AEthereal
Genii
,
though
it
be
too
weak
to
relieve
the
AErial
.
And
that
so
remote
a
distance
from
these
central
Luminaries
of
the
Vortices
is
consistent
with
the
perfectest
happiness
,
we
may
discern
partly
,
in
that
the
Coelestial
Matter
above
Saturn
,
till
the
very
marge
of
the
Vortex
,
is
more
strongly
agitated
then
that
betwixt
him
and
the
Sun
,
and
therefore
has
less
need
of
the
Suns
beams
to
conserve
its
agility
and
liquidity
;
and
partly
,
in
that
those
huge
vast
Regions
of
Aither
would
be
lost
,
and
in
vain
in
a
manner
,
if
they
were
not
frequented
by
AEthereal
Inhabitants
,
which
in
all
reason
and
likelihood
are
of
the
noblest
kinde
,
according
to
the
nature
of
their
Element
.
And
therefore
all
the
AEthereal
People
may
retire
thither
upon
such
an
exigency
as
this
,
and
there
rest
secure
in
joy
and
happiness
,
in
these
true
Intermundia
Deorum
which
Epicurus
dream'd
of
.
5.
Which
we
may
easily
admit
,
if
we
consider
the
grand
Priviledges
of
the
AEthereal
Vehicle
,
wherein
so
great
a
power
of
the
Soul
is
awakened
,
that
she
can
moderate
the
motion
of
the
particles
thereof
as
she
pleases
,
by
adding
or
diminishing
the
degrees
of
agitation
,
Axiome
32.
whereby
she
is
also
able
to
temper
the
solidity
thereof
,
and
,
according
to
this
contemperation
of
her
Vehicle
,
to
ascend
or
descend
in
the
Vortex
as
she
lists
her self
,
and
that
with
a
great
variety
of
swiftness
,
according
to
her
own
pleasure
.
By
the
improvement
of
which
Priviledge
she
may
also
,
if
she
please
,
pass
from
one
Vortex
into
another
,
and
receive
the
warmth
of
a
new
Vesta
,
so
that
no
fate
imaginable
shall
be
ever
able
to
lay
hold
upon
her
.
6.
Nor
will
this
be
any
more
labour
to
her
,
then
sailing
down
the
stream
.
For
she
,
having
once
fitted
the
agitation
and
solidity
of
her
Vehicle
for
her
celestial
voiage
,
will
be
as
naturally
carried
whither
she
is
bound
,
as
a
stone
goes
downward
,
or
the
fire
upward
.
So
that
there
is
no
fear
of
any
lassitude
,
no
more
then
by
being
rowed
in
a
Boat
,
or
carried
in
a
Sedan
.
For
the
celestial
Matter
that
environs
her
Vehicle
,
works
her
upward
or
downward
,
toward
the
Centre
or
from
the
Centre
of
a
Vortex
,
at
its
own
proper
pains
and
charges
.
Lastly
,
such
is
the
tenuity
and
subtilty
of
the
Senses
of
the
AEthereal
Inhabitants
,
that
their
prevision
and
sagacity
must
be
,
beyond
all
conceit
,
above
that
of
ours
,
besides
that
there
will
be
warnings
and
premonitions
of
this
future
disaster
,
both
many
,
and
those
very
visible
and
continued
,
before
the
Sun
shall
fail
so
far
,
as
that
they
shall
at
all
be
concerned
in
his
decay
;
so
that
the
least
blast
of
misfortune
shall
never
be
able
to
blow
upon
them
,
nor
the
least
evil
imaginable
overtake
them
.
7.
This
is
a
small
glance
at
the
Mysteries
of
Providence
,
whose
fetches
are
so
large
,
and
Circuits
so
immense
,
that
they
may
very
well
seem
utterly
incomprehensible
to
the
Incredulous
and
Idiots
,
who
are
exceeding
prone
to
think
that
all
things
will
ever
be
as
they
are
,
and
desire
they
should
be
so
:
though
it
be
as
rude
and
irrational
,
as
if
one
that
comes
into
a
Bad
,
and
is
taken
much
with
the
first
Dance
he
sees
,
would
have
none
danced
but
that
,
or
have
them
move
no
further
one
from
another
then
they
did
when
he
first
came
into
the
room
;
whenas
they
are
to
trace
nearer
one
another
,
or
further
off
,
according
to
the
measures
of
the
Musick
,
and
the
law
of
the
Dance
they
are
in
.
And
the
whole
Matter
of
the
Universe
,
and
all
the
parts
thereof
,
are
ever
upon
Motion
,
and
in
such
a
Dance
,
as
whose
traces
backwards
and
forwards
take
a
vast
compass
;
and
what
seems
to
have
made
the
longest
stand
,
must
again
move
,
according
to
the
modulations
and
accents
of
that
Musick
,
that
is
indeed
out
of
the
hearing
of
the
acutest
ears
,
but
yet
perceptible
by
the
purest
Minds
and
the
sharpest
Wits
.
The
truth
whereof
none
would
dare
to
oppose
,
if
the
breath
of
the
gainsayer
could
but
tell
its
own
story
,
and
declare
through
how
many
Stars
and
Vortices
it
has
been
strained
,
before
the
particles
thereof
met
,
to
be
abused
to
the
framing
of
so
rash
a
contradiction
.
8.
We
have
now
finisht
our
whole
Discourse
,
the
summary
result
whereof
is
this
;
That
there
is
an
incorporeal
Substance
,
and
that
in
Man
,
which
we
call
his
Soul
.
That
this
Soul
of
his
subsists
and
acts
after
the
death
of
his
Body
,
and
that
usually
first
in
an
AErial
Vehicle
,
as
other
Daemons
doe
;
wherein
she
is
not
quite
exempt
from
fate
,
but
is
then
perfect
and
secure
,
when
she
has
obtain'd
her
AEthereal
one
,
she
being
then
out
of
the
reach
of
that
evil
Principle
,
whose
dominion
is
commensurable
with
misery
and
death
.
Which
power
the
Persian
Magi
termed
Arimanius
,
and
resembled
him
to
Darkness
,
as
the
other
good
Principle
,
which
they
called
Oromazes
,
to
Light
,
styling
one
by
the
name
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
other
by
the
name
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
9.
Of
which
there
can
be
no
other
meaning
that
will
prove
allowable
,
but
an
adumbration
of
those
two
grand
parts
of
Providence
,
the
one
working
in
the
Demoniacal
,
the
other
in
the
Divine
Orders
.
Betwixt
which
natures
there
is
perpetually
more
or
less
strife
and
contest
,
both
inwardly
and
outwardly
.
But
if
Theopompus
his
prophecy
be
true
in
Plutarch
,
who
was
initiated
into
these
Arcana
,
the
power
of
the
Benign
Principle
will
get
the
upper
hand
at
last
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
At
length
Hades
or
Arimanius
will
be
left
in
the
lurch
,
who
so
strongly
holds
us
captive
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
men
shall
then
be
perfectly
happy
,
needing
no
food
,
nor
casting
any
shadow
.
For
what
shadow
can
that
Body
cast
that
is
a
pure
and
transparent
light
,
such
as
the
AEthereal
Vehicle
is
?
And
therefore
that
Oracle
is
then
fulfilled
,
when
the
Soul
has
ascended
into
that
condition
we
have
already
described
,
in
which
alone
it
is
out
of
the
reach
of
Fate
and
Mortality
.
10.
This
is
the
true
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
speak
according
to
the
Persian
Language
,
with
whose
empty
title
Emperours
and
great
Potentates
of
the
Earth
have
been
ambitious
to
adorn
their
memory
after
death
;
but
is
so
high
a
Priviledge
of
the
Soul
of
Man
,
that
meer
Political
vertues
,
as
Plotinus
calls
them
,
can
never
advance
her
to
that
pitch
of
Happiness
.
Either
Philosophy
,
or
something
more
sacred
then
Philosophy
,
must
be
her
Guide
to
so
transcendent
a
condition
.
And
not
being
curious
to
dispute
,
whether
the
Pythagoreans
ever
arrived
to
it
by
living
according
to
the
precepts
of
their
Master
,
I
shall
notwithstanding
with
confidence
averre
,
that
what
they
aimed
at
,
is
the
sublimest
felicity
our
nature
is
capable
of
;
and
being
the
utmost
Discovery
this
Treatise
could
pretend
to
,
I
shall
conclude
all
with
a
Distich
of
theirs
(
which
I
have
elswhere
taken
notice
of
upon
like
occasion
)
it
comprehending
the
furthest
scope
,
not
onely
of
their
Philosophy
,
but
of
this
present
Discourse
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
To
this
sense
,
Who
after
death
once
reach
th'
aethereal
Plain
Are
straight
made
Gods
,
and
never
die
again
.