PHILOSOPHICAL
CONFERENCES
.
PART
II.
Monday
,
November
6.
〈…〉
.
FOr
Introduction
to
the
Ensuing
Conferencs
,
it
seems
requisite
that
an
Account
be
given
of
two
things
I.
Of
what
pass'd
during
the
Vacation
.
II.
Of
some
difficulties
touching
these
Exercises
.
As
for
the
first
;
The
Vacation
was
spent
in
the
proposal
and
examination
of
divers
Secrets
and
Curiosities
of
some
Arts
and
Sciences
,
a
few
whereof
shall
be
summarily
mention'd
in
the
order
as
they
were
propos'd
;
and
most
of
which
were
found
true
by
the
person●
appointed
by
the
Company
,
to
examine
and
make
experiments
of
the
same
.
The
First
was
a
way
to
describe
a
Circle
,
of
what
greatness
soever
,
without
knowing
the
Centre
of
it
,
but
supposing
the
Centre
were
inaccessible
.
II.
A
way
to
make
the
Vernish
of
China
,
black
and
yellow
,
gilded
.
III.
To
make
a
plain
Looking-glass
representing
the
objects
upon
its
surface
,
and
not
inwards
,
as
they
usually
appear
.
IV.
To
make
a
Spherical
Mirror
,
representing
the
Figures
in
their
true
proportion
,
and
not
corrupted
,
as
they
are
in
the
vulgar
ones
.
V.
To
make
one
or
more
very
conspicuous
figures
appear
in
the
Air
,
by
the
help
of
a
Concave
Glasse
.
VI.
To
cool
Wine
speedily
in
Summer
,
and
to
freeze
water
for
that
purpose
.
VII
.
To
decypher
all
common
and
decypherable
Cyphers
.
VIII
.
To
give
the
Invention
of
almost
a
number
of
Cyphers
,
which
cannot
be
decypher'd
;
as
,
among
others
,
to
write
with
a
single
point
for
each
Letter
:
with
two
Books
,
in
which
no
extraordinary
mark
is
to
be
seen
.
IX
.
To
write
with
a
Cypher
,
which
may
be
read
in
two
different
Languages
.
X.
To
comprise
under
a
manifest
sense
an
other
hidden
signification
,
as
ample
as
the
first
.
XI
.
To
write
upon
a
body
which
will
never
perish
,
not
even
by
Fire
;
at
which
alone
it
is
to
be
read
,
and
to
answer
thereunto
by
the
same
way
,
making
the
Letters
disappear
and
return
again
at
pleasure
.
XII
.
A
way
of
writing
or
impression
,
which
represents
all
the
properties
of
every
thing
,
with
as
few
Letters
as
the
ordinary
way
of
writing
.
XIII
.
A
way
to
give
intelligence
in
six
hours
at
a
hundred
leagues
distance
,
without
Bells
,
Canons
,
or
the
like
means
.
XIV
.
A
way
to
give
intelligence
in
an
instant
of
what
is
done
at
fifty
leagues
distance
and
more
,
and
that
of
a
sudden
accident
.
XV.
A
way
whereby
a
person
being
in
his
Closet
may
make
his
Mind
understood
in
a
hundred
places
of
the
house
,
and
receive
answers
by
the
same
way
without
noise
,
and
without
notice
taken
thereof
by
those
that
shall
be
in
his
company
.
XVI
.
To
shew
and
teach
the
true
Proportions
of
Mans
Body
,
in
one
Lecture
,
as
exactly
as
Albert
Durer
hath
done
.
XVII
.
To
describe
all
Plat-forms
,
and
designe
all
the
orders
of
Columnes
exactly
,
according
to
their
true
proportion
.
XVIII
.
A
way
to
engrave
very
easily
with
Aqua
Fortis
,
without
knowing
how
to
hatch
.
XIX
.
To
cast
Account
without
pen
or
counters
,
by
a
way
which
cannot
be
forgotten
.
XX.
To
learn
the
method
of
Writing
in
one
hour
,
by
retaining
onely
three
letters
.
XXI
.
To
keep
Flowers
,
yea
,
a
whole
Garden
,
fresh
,
throughout
the
year
.
XXII
.
To
learn
all
the
tricks
and
subtleties
of
Juglers
,
and
consequently
to
cease
admiring
them
.
XXIII
.
To
make
two
solid
bodies
actually
cold
,
which
being
together
shall
become
so
hot
of
themselves
immediately
,
as
not
to
be
touch'd
;
and
to
keep
their
heat
for
several
moneths
,
and
possibly
for
some
years
.
XXIV
.
To
shew
in
a
portable
Instrument
,
in
small
or
greater
proportion
,
all
objects
that
shall
be
presented
.
XXV
.
To
teach
a
Mother-language
,
of
which
all
other
Languages
are
Dialects
,
and
may
be
learn'd
by
it
:
Which
the
Proposer
affirmes
so
easie
,
that
he
will
teach
the
whole
Grammar
of
it
in
six
hours
;
but
six
moneths
are
requisite
to
learn
the
signification
of
all
its
words
.
XXVI
.
To
teach
all
persons
to
argue
without
errour
,
in
all
kind
of
Modes
and
Figures
,
in
a
quarter
of
an
hour
.
XXVII
.
To
shew
a
secret
,
by
help
whereof
any
man
may
pronounce
any
strange
Language
as
naturally
as
his
own
,
be
it
Astatick
,
African
,
or
American
,
and
he
an
European
;
or
,
on
the
contrary
;
which
is
a
way
to
remedy
the
bad
Accents
and
pronuntiations
both
in
strangers
and
natives
,
whereby
they
are
so
manifestly
distinguish'd
.
XXVIII
.
To
make
a
Girder
or
Joint
broken
in
two
or
three
places
,
to
serve
without
pins
.
XXIX
.
To
pierce
a
door
immediately
with
a
Candle
not
lighted
.
XXX
.
To
make
a
Pistol
of
a
foot
and
half
in
length
carry
three
hundred
paces
.
XXXI
.
To
make
a
good
quantity
of
fresh
water
speedily
in
the
main
Sea
.
XXXII
.
To
measure
the
depth
of
the
Sea
,
where
the
plummet
cannot
reach
,
or
where
it
is
unperceiveable
.
XXXIII
.
To
shew
all
the
feats
and
subtleties
that
are
perform'd
with
Cards
,
as
to
make
the
Card
you
think
of
come
at
what
number
is
requir'd
;
to
tell
15.
persons
,
who
have
two
Cards
a
piece
,
what
Cards
every
one
hath
,
&c.
XXXIV
.
To
draw
two
lines
,
which
being
extended
infinitely
,
shall
always
come
nearer
,
but
never
meet
.
XXXV
.
To
make
a
light
without
Oyle
,
Wax
,
Tallow
,
Gum
,
or
Fat
,
at
small
charge
,
which
shall
less
offend
the
sight
in
a
whole
nights
reading
,
then
the
light
of
an
ordinary
Candle
doth
in
a
quarter
of
an
hour
.
XXXVI
.
To
make
Glasses
,
through
which
the
Sun
doth
not
penetrate
,
though
his
light
do
.
XXXVII
.
To
make
old
defac'd
Characters
legible
.
XXXVIII
.
To
continue
under
water
for
some
hours
without
a
Tube
.
XXXIX
.
To
make
a
Needle
which
shall
always
turn
towards
the
North
,
though
it
were
never
touch'd
with
a
Loadstone
.
XL.
To
make
a
Fire
without
combustible
matter
,
portable
in
any
place
whatsoever
,
fit
to
boile
withall
,
and
which
will
last
many
hundred
years
,
yea
,
as
long
as
the
world
.
XLI
.
To
make
a
Mineral
Tree
,
of
a
mixture
of
Metals
,
which
shall
grow
in
form
of
a
Tree
in
a
vessel
of
Glasse
well
clos'd
.
XLII
.
To
turn
Iron
into
Steel
and
Copper
,
to
keep
it
from
rusting
;
and
give
it
such
a
temper
,
that
a
complete
sute
of
Armes
of
three
quarters
less
weight
then
ordinary
shall
resist
Musket-shot
.
XLIII
.
To
encrease
a
Man's
Pulse
so
that
he
shall
seem
to
have
a
Fever
;
and
to
diminish
it
so
,
that
he
shall
seem
a
dying
,
yet
both
without
prejudice
to
his
health
.
XLIV
.
Many
Secrets
were
propos'd
for
the
preservation
of
Health
,
and
Cure
of
Diseases
,
the
mentioning
whereof
I
defer
till
experience
shall
be
made
of
them
;
Credulity
being
not
less
excuseable
,
or
more
dangerous
in
any
Art
or
Science
,
then
in
Physick
;
and
therefore
I
am
the
more
cautious
and
careful
to
publish
none
but
certain
things
,
and
such
as
deserve
to
be
communicated
.
As
for
the
second
Point
,
which
consists
in
the
resolution
of
some
difficulties
observ'd
in
the
course
of
these
Conferences
;
't
is
true
,
they
were
not
sooner
publish'd
but
some
took
exception
that
there
was
not
a
choice
made
of
some
few
persons
to
speak
,
any
that
seem'd
of
quality
being
admitted
to
declare
their
Sentiments
;
because
(
said
they
)
this
diversity
of
minds
,
which
is
one
of
the
wonders
of
the
Universe
,
cannot
but
produce
unpleasing
discords
and
dissonances
,
sometimes
prejudicial
to
the
publick
:
or
,
at
least
,
they
advis'd
to
restrain
their
discourses
to
certain
laws
and
modifications
,
and
limit
to
a
set
space
of
time
,
which
it
should
not
be
lawful
for
any
to
exceed
:
and
this
in
order
to
remedy
the
itch
of
speaking
,
no
less
then
of
writing
,
in
many
who
are
so
fond
of
being
heard
.
On
the
contrary
,
others
lik'd
nothing
so
much
in
this
free
commerce
of
wits
as
an
unconfined
liberty
;
conceiving
nothing
more
advantagious
for
the
initiation
of
the
young
,
the
divertisement
of
the
old
,
and
the
honest
recreation
of
all
;
nor
which
more
testifies
to
Posterity
the
generous
proceeding
of
those
that
govern
,
diametrically
opposite
to
the
tyrannical
slavery
of
some
others
,
then
this
publick
liberty
afforded
to
every
Gentleman
to
produce
and
speak
what
he
thinks
in
these
Conferences
,
regulated
by
the
bounds
prescrib'd
by
themselves
,
and
so
strictly
observ'd
,
that
the
severest
Censors
of
the
host
august
Bodies
,
and
Sovereign
Courts
,
who
are
often
present
at
them
,
have
hitherto
found
nothing
to
disapprove
therein
,
the
persons
nominated
by
the
Assembly
to
preside
in
the
same
,
having
comported
themselves
with
such
civility
towards
those
to
whom
they
signifi'd
when
it
was
time
to
cease
speaking
,
that
they
have
had
abundant
cause
to
be
satisfi'd
,
and
the
Assembly
taken
more
content
in
the
diversity
of
the
Speakers
opinions
,
then
if
they
had
been
all
of
one
mind
;
as
the
identity
of
many
sounds
do's
not
make
harmony
.
Afterwards
some
propounded
that
only
two
persons
might
speak
upon
a
Question
,
one
for
the
affirmative
part
,
and
the
other
for
the
Negative
;
and
in
that
,
at
most
,
a
third
might
conciliate
their
different
judgements
in
things
wherein
a
third
opinion
might
have
place
;
to
the
end
the
hearers
might
have
no
more
to
do
but
to
assent
to
that
which
should
seem
best
.
But
as
this
hath
been
practis'd
sometimes
,
and
may
be
continu'd
in
matters
convenient
for
it
;
so
it
seems
injust
to
others
,
to
stop
the
mouths
of
the
rest
of
the
company
,
only
for
the
hearing
of
two
or
three
;
besides
the
tediousness
of
a
long
discourse
;
whereas
the
multitude
of
concise
verdicts
resembles
a
Nose-gay
diversifi'd
with
many
Flowers
of
different
colour
and
odour
:
besides
that
there
are
many
subjects
,
concerning
which
so
different
judgements
arise
that
the
number
thereof
cannot
be
limited
;
our
Reason
being
so
little
captivated
,
that
it
finds
out
new
paths
every
day
to
arrive
at
Truth
which
it
goes
to
seek
beyond
the
Imaginary
spaces
.
Some
,
to
make
these
Conferences
the
more
esteem'd
,
would
have
them
held
but
once
a
moneth
:
others
were
so
far
from
being
weary
of
them
,
that
they
desir'd
them
every
day
.
But
to
comply
with
both
,
it
was
thought
expedient
to
hold
them
once
a
week
.
Some
desir'd
to
handle
but
one
Question
;
others
,
more
.
Experience
hath
manifested
,
that
the
former
course
would
be
tedious
,
and
the
latter
full
of
confusion
,
could
the
brevity
of
the
time
admit
it
.
The
Points
pitch'd
upon
at
the
last
Conference
to
be
treated
in
the
next
,
were
these
.
CONFERENCE
LI.
I.
At
what
time
the
Year
ought
to
begin
.
II.
Why
the
Load-stone
draws
Iron
.
I.
At
what
time
the
year
ought
to
begin
.
SInce
the
Year
begins
by
a
Moneth
;
the
Moneth
by
a
Day
;
the
Day
by
an
Hour
;
the
Hour
by
a
Minute
;
the
Question
seems
to
demand
at
what
moment
the
Year
ought
to
begin
.
A
Year
is
a
space
of
Time
;
Time
is
the
duration
of
motion
;
the
most
perfect
of
motions
is
the
local
;
the
most
excellent
of
local
motions
is
the
circular
and
celestial
,
which
bath
something
of
infinity
.
Now
,
to
speak
generally
,
a
Year
is
the
revolution
of
some
celestial
Orb
,
and
takes
its
name
from
the
spherical
bodies
which
return
to
the
same
place
from
whence
they
departed
.
So
the
year
of
Saturn
,
is
of
10955
days
and
twelve
hours
;
that
of
Jupiter
,
of
4331
days
,
eighteen
hours
;
that
of
Mars
,
of
687
days
;
that
of
the
Sun
,
of
365
days
,
six
hours
,
wanting
eleven
minutes
;
th●se
of
Venus
and
Mercury
are
almost
like
that
of
the
Sun
;
that
of
the
Moon
is
of
about
twenty
nine
days
.
But
the
longest
year
of
all
is
that
of
the
eighth
Sphere
,
call'd
the
perfect
or
Platonick
year
,
at
the
end
of
which
all
the
Stars
are
to
return
to
the
same
places
and
distances
that
they
had
at
the
Creation
,
which
shall
be
accomplish'd
,
as
the
Platonists
say
,
in
490000
Solar
years
,
by
vertue
of
the
Septenary
multiply'd
seven
times
,
according
to
the
number
of
the
seven
other
inferior
Orbs
;
but
more
probably
,
according
to
Alphonsus
,
in
36000
years
,
considering
that
the
eighth
Sphere
moves
but
one
degree
in
a
hundred
years
,
and
so
in
36000
years
pervades
the
360
degrees
of
the
Zodiack
.
The
Cynical
year
of
the
Egyptians
and
Babylonians
was
measur'd
by
the
course
of
the
celestial
Dog
,
or
of
Orion
,
and
consisted
of
1460
years
.
The
Sabbatical
year
of
the
Jews
was
every
seventh
year
;
the
Jubilary
,
every
fiftieth
,
in
which
they
rested
,
and
the
Trumpets
sounded
.
Which
minds
me
of
the
Intermission
which
this
company
made
at
its
fiftieth
Conference
,
after
which
the
Trumpet
animates
us
to
a
new
Career
.
Now
although
civil
years
may
be
measur'd
by
the
motion
of
any
Celestial
Body
whatsoever
;
yet
the
Sun
and
the
Moon
,
the
two
grand
Luminaries
,
have
been
by
general
consent
taken
to
describe
the
year
;
one
whereof
is
call'd
Solar
,
being
the
interval
during
which
the
Sun
running
through
the
twelve
Signes
of
the
Zodiack
comes
again
to
the
same
point
from
whence
he
set
forth
;
the
other
is
Lunar
,
being
the
space
of
time
in
which
the
Moon
is
twelve
times
in
conjunction
with
the
Sun
(
for
otherwise
the
Lunar
year
,
properly
taken
,
is
but
one
moneth
)
which
year
is
of
354
days
,
eight
hours
,
and
some
minutes
;
by
consequence
less
then
the
Solar
by
about
eleven
days
,
whereof
the
difference
and
reduction
is
call'd
the
Epact.
So
that
it
must
be
known
,
in
the
first
place
,
of
what
year
the
Question
is
to
be
understood
.
For
if
the
Solar
year
be
meant
(
as
it
seems
to
be
)
it
must
begin
by
the
minute
in
which
the
Sun
enters
the
first
point
of
the
Ram
,
who
is
for
that
reason
said
to
open
the
year
with
his
horns
.
The
Second
said
,
The
Year
is
a
Circle
,
for
that
cause
hieroglyphically
represented
under
the
figure
of
a
Serpent
biting
his
own
tail
,
and
nam'd
by
the
Greeks
Eniautos
,
that
is
to
say
,
In
it self
,
and
by
the
Hebrews
Schanah
,
which
signifies
Reiteration
.
As
therefore
there
is
neither
beginning
nor
end
in
a
circle
,
so
neither
is
there
properly
in
a
year
,
each
moment
whereof
may
be
its
beginning
and
its
end
.
Yet
God's
command
to
the
Jews
to
begin
the
year
with
the
moneth
of
March
,
joyn'd
to
the
probability
that
the
world
was
then
created
,
would
make
me
to
begin
it
so
,
had
not
Christians
more
reason
to
begin
theirs
by
the
day
on
which
they
receiv'd
their
most
signal
benefits
from
the
hand
of
God
,
namely
,
our
Saviours
Nativity
.
Yet
not
by
Christmas
day
,
but
on
that
of
the
Circumcision
,
'
on
which
the
Son
of
God
began
to
effect
the
mystery
of
our
Redemption
by
the
effusion
of
his
blood
;
as
the
same
Christians
compute
their
years
,
not
from
the
Creation
of
the
World
,
but
from
the
Mystery
of
the
Incarnation
.
The
Third
said
,
There
are
six
terms
,
by
which
we
may
commence
the
year
;
namely
the
Apogaeum
,
and
Perigaeum
,
of
the
Sun
,
the
two
Solstices
,
and
the
two
Aequinoxes
.
The
two
first
cannot
be
proper
for
it
,
because
they
are
not
fix'd
points
,
but
moveable
according
to
the
trepidation
of
the
Firmament
.
Nor
the
Solstices
,
since
they
are
different
according
to
the
several
Nations
.
For
our
Summer
Solstice
is
the
Winter
Solstice
to
our
Antipodes
,
who
dwell
in
the
Southern
temperate
Zone
;
and
,
on
the
contrary
,
our
Winter
Solstice
is
their
Summer
Solstice
.
It
follows
then
that
the
year
must
be
begun
by
that
of
the
Aequinoxes
,
in
which
the
Sun
first
mov'd
at
the
Creation
,
being
the
Spring-time
,
in
which
the
earth
,
according
to
God's
command
,
produc'd
the
Germen
or
tender
Grass
,
and
green
Herb.
And
this
likewise
is
the
time
when
the
State
of
Heaven
is
such
that
the
Astrologers
make
their
surest
Predictions
from
it
of
the
whole
constitution
of
the
year
ensuing
.
The
Fourth
said
,
That
the
year
may
with
more
reason
be
begun
at
Autumn
,
as
being
rather
the
Season
when
the
world
was
created
,
for
that
the
Trees
are
at
this
time
laden
with
fruit
;
and
God
was
no
less
provident
to
prepare
food
for
man
then
he
is
for
children
new
born
,
to
whom
their
mothers
no
sooner
give
life
but
they
have
nourishment
ready
for
them
in
their
breasts
.
The
Fifth
said
,
That
being
the
Aequinoxes
and
Seasons
of
the
Year
happen
not
always
at
the
same
time
in
respect
of
all
people
,
they
cannot
be
a
general
rule
for
the
beginning
of
the
year
,
which
't
were
more
expedient
to
refere
to
the
moment
of
the
Creation
.
But
because
only
he
that
knows
the
end
of
it
knows
the
beginning
of
it
,
there
remains
nothing
to
men
but
light
conjectures
:
The
fruits
which
appear'd
upon
the
Trees
concluding
no
more
necessarily
for
Autumn
then
the
tender
Grass
of
the
earth
for
the
Spring
,
or
the
nakedness
of
our
first
Parent
for
Summer
,
and
the
sterility
of
the
earth
immediately
after
his
sin
,
for
Winter
.
Yea
,
were
the
instant
of
the
Creation
known
to
us
,
we
should
be
still
in
doubt
,
whether
to
begin
the
year
from
the
day
of
the
Creation
which
was
Sunday
,
or
from
the
fourth
day
which
is
Wednesday
,
on
which
the
Sun
and
Moon
were
created
;
since
the
year
depends
upon
their
Revolution
;
or
lastly
,
from
the
sixth
which
is
Fryday
,
on
which
Adam
was
created
,
who
alone
was
capable
among
all
creatures
to
compute
their
motions
.
I
should
therefore
judge
it
best
to
take
the
Apogaeum
of
the
Sun
,
or
the
moment
wherein
he
is
most
elevated
above
the
earth
,
as
the
most
noble
and
eminent
place
in
which
he
is
found
during
the
whole
course
of
the
year
,
being
then
as
in
his
throne
,
from
whence
he
makes
himself
conspicuous
to
all
the
world
;
rather
then
in
any
other
place
of
Heaven
,
and
consequently
may
then
better
serve
for
a
signal
of
the
end
of
one
year
and
the
beginning
of
another
.
And
although
the
years
would
not
be
perfectly
equal
in
duration
,
yet
the
difference
would
be
but
small
,
and
they
would
be
computed
by
all
men
after
the
same
sort
,
which
is
the
thing
requir'd
.
The
Sixth
said
,
The
commencement
of
the
year
is
as
various
as
that
of
the
day
;
which
the
Persians
and
Babylonians
began
at
the
rising
of
the
Sun
,
the
Arabians
from
one
Noon
to
another
,
as
the
Astrologers
still
do
,
to
find
the
Houses
of
the
Sun
and
other
Planets
:
the
Jews
,
from
Sun-set
,
or
from
one
evening
to
another
,
according
to
what
is
said
in
Genesis
,
that
the
Evening
and
the
Morning
were
one
day
;
which
way
of
counting
the
hours
is
still
practis'd
in
Italy
,
Bohemia
and
Silesia
.
The
remainder
of
Christians
reckon
their
day
from
one
mid-night
to
another
;
because
the
night
was
before
the
day
,
as
we
read
,
in
Genesis
,
that
in
the
beginning
darkness
cover'd
the
face
of
the
deep
;
but
chiefly
because
our
Lord
was
born
at
mid-night
.
So
that
't
is
an
indifferent
thing
both
where
the
natural
day
be
begun
,
provided
its
revolution
be
always
of
twenty
four
hours
;
and
where
each
people
begins
the
Solar
year
,
provided
they
agree
upon
the
revolution
of
the
Sun
,
and
end
it
at
the
same
point
where
they
began
it
.
The
Seventh
said
,
Although
nothing
be
more
certain
then
the
measure
of
the
Sun's
course
,
composing
the
Astronomical
year
,
which
is
divided
into
Conversional
or
Tropical
,
and
Sydereal
.
Yet
being
this
course
is
not
concluded
in
an
intire
number
of
moneths
,
days
,
nor
yet
of
hours
(
for
some
minutes
must
be
added
to
it
)
hence
ariseth
the
difficulty
to
regulate
the
years
;
the
confusion
whereof
has
been
encreas'd
by
the
divers
political
and
civil
years
establish'd
by
Legislators
who
have
endeavour'd
to
comply
in
this
point
with
the
vulgar
,
which
likes
nothing
but
what
is
intire
and
easie
to
comprehend
.
Romulus
began
his
year
at
the
Vernal
Aequinox
,
and
compos'd
it
of
304
days
divided
into
ten
moneths
.
Numa
observing
that
the
course
of
the
Sun
,
and
the
Lunations
did
no
agree
,
and
that
the
cold
weather
was
often
found
in
Summer
,
and
Harvest
in
Winter
,
added
January
and
February
to
it
.
The
progress
of
time
having
shewn
that
this
reformation
was
still
imperfect
,
Julius
Caesar
,
670
years
after
him
,
assisted
by
Sosigenes
a
great
Mathematician
,
corrected
the
defect
,
adding
three
moneths
to
the
year
in
which
he
made
this
rectification
,
which
was
the
708th
year
of
the
building
of
Rome
;
namely
,
two
moneths
between
November
and
December
,
one
of
29
days
and
the
other
of
30
:
and
another
of
30
days
at
the
end
of
December
,
to
make
up
the
days
which
were
pass'd
.
So
that
this
year
Debtors
had
three
moneths
respite
.
Then
he
divided
the
year
into
365
days
,
for
this
cause
call'd
from
his
name
the
Julian
year
.
But
because
the
Sun
is
neer
six
hours
more
in
accomplishing
his
Period
,
he
added
a
day
every
fourth
year
after
the
twenty
third
of
February
which
they
call'd
Sexto
Calendas
,
and
because
in
counting
it
twice
they
said
bis
sexto
Calendas
,
this
year
truth
thence
retain'd
the
name
of
Bissextile
,
attributed
by
the
vulgar
to
sinister
and
unfortunate
things
.
And
to
confirm
the
moneths
to
the
Lunations
,
he
was
contented
to
observe
that
every
nineteenth
year
the
Moon
is
found
in
the
same
place
;
which
was
the
discovery
of
another
Mathematician
of
Athens
nam'd
Meton
.
And
forasmuch
as
they
mark'd
this
number
of
19
in
their
Kalendar
with
a
Cypher
of
gold
,
thence
it
came
to
be
call'd
the
Gold
Number
.
The
Christians
took
up
this
Calculation
as
the
best
of
all
.
But
because
there
wants
eleven
minutes
every
fourth
year
to
make
the
Bissextile
or
Leap-year
intire
,
it
was
found
that
from
the
time
of
Julius
Caesar
to
Gregory
XIII
.
the
Lunations
and
Aequinoxes
had
anticipated
ten
days
,
which
render'd
the
Golden
Number
useless
,
and
remov'd
Easter
and
other
moveable
Feasts
out
of
their
true
place
.
Therefore
this
Pope
,
assisted
by
Doctor
Lilio
a
Physitian
,
retrench'd
those
ten
days
throughout
all
Christendom
,
except
in
places
who
are
not
pleas'd
with
novelty
,
unless
so
far
as
it
displeases
the
Pope
.
Which
anticipation
will
always
oblige
future
Ages
to
use
a
like
reformation
of
the
Julian
year
;
which
we
begin
from
the
mid-night
which
precedes
the
first
Sun-rise
of
the
moneth
of
January
.
But
the
most
sensible
knowledge
to
be
had
of
the
duration
and
beginning
of
the
Solar
year
is
obtain'd
by
observing
the
day
on
which
the
shadow
of
the
perpendicular
needle
of
a
Quadrant
is
found
longest
at
noon
,
being
a
certain
sign
that
the
Sun
is
then
most
depress'd
,
and
consequently
that
we
must
there
set
down
the
end
of
the
preceding
year
and
the
beginning
of
the
next
,
which
is
visible
by
the
exaltation
of
the
Sun
,
whose
shadow
will
not
be
found
equal
again
till
after
the
revolution
of
a
just
year
.
II.
Why
the
Load-stone
draws
Iron
.
Had
Stones
life
,
as
Cardan
held
,
the
solution
of
the
second
Question
would
be
easie
.
For
the
Load-stone's
drawing
Iron
would
be
no
more
a
wonder
then
an
Animal's
going
to
seek
its
food
.
Now
of
those
things
which
draw
others
,
some
do
it
for
eschewing
of
vacuity
:
so
water
and
other
more
ponderous
bodies
ascend
,
air
and
other
light
bodies
descend
,
either
of
them
against
its
proper
inclination
,
to
prevent
a
vacuum
.
Others
do
it
,
out
of
desire
to
obtain
what
they
need
,
as
their
nourishment
.
So
Plants
attract
the
juice
of
the
earth
;
the
Gall-bladder
,
Choler
;
the
Splene
,
the
Melancholy
humour
;
and
every
part
,
blood
.
Others
do
it
by
the
mutual
resemblance
of
the
spirits
issuing
out
of
them
;
such
is
the
first
motion
of
affection
arising
between
two
persons
of
the
same
humour
and
inclination
.
But
others
are
mov'd
locally
with
out
any
manifest
and
corporeal
cause
;
so
are
the
vapours
and
the
dew
drawn
up
by
the
Sun
;
straw
by
Amber
;
the
womb
by
good
smells
;
the
Load-stone
by
the
North-star
,
the
Heliotrope
and
Selenotrope
by
the
Sun
and
the
Moon
,
whose
motions
they
follow
.
Now
in
attraction
,
it
is
requisite
that
the
attractive
vertue
be
stronger
then
the
resistance
of
the
body
which
is
attracted
.
The
greatest
resistance
is
from
the
ponderosity
of
a
body
;
the
elevation
of
which
without
manifest
cause
is
accounted
miraculous
,
and
attributed
by
Divines
to
the
Divine
Power
alone
;
as
when
our
Lord
walk'd
upon
the
water
.
And
so
indeed
would
be
the
suspension
of
the
gravity
of
iron
attracted
by
the
Load-stone
,
if
it
were
not
ordinary
:
the
cause
whereof
may
be
ascrib'd
to
the
meeting
of
spirits
streaming
out
of
the
Iron
and
the
Load-stone
;
which
being
viscous
and
once
joyn'd
together
are
somewhat
hard
to
be
separated
.
The
Second
said
,
That
as
every
body
diffuses
about
it
visible
,
odorable
,
and
sonorous
species
,
which
appear
not
to
us
,
unless
they
be
reflected
by
some
body
proper
to
unite
them
;
the
visible
species
,
by
a
Glass
;
odours
by
heat
;
sound
,
by
a
hollow
body
,
such
as
makes
the
Echo
:
In
like
manner
,
the
Load-stone
and
the
Iron
emit
attractive
species
round
about
,
which
are
lost
,
unless
these
of
the
one
light
upon
those
of
the
other
;
for
then
their
nature
is
,
so
to
conjoyn
themselves
that
their
union
is
indissoluble
otherwise
then
by
violence
:
wherein
there
seems
to
be
no
greater
marvel
then
in
all
other
motions
of
natural
bodies
,
which
act
variously
one
upon
another
according
to
the
disposition
of
the
next
matter
.
So
the
fire
acts
upon
combustible
matter
,
and
not
upon
other
;
the
reason
of
these
affects
depending
upon
the
determination
of
every
particular
cause
,
the
chain
whereof
is
invisible
and
conceal'd
from
men
.
The
Third
said
,
The
Superior
bodies
act
upon
the
inferior
,
and
all
motions
here
below
proceed
from
those
of
the
Celestial
Bodies
,
which
are
therefore
purposely
contiguous
.
That
of
the
Load-stone
and
Iron
proceeds
from
the
polar
Stars
,
which
act
so
sensibly
upon
this
Stone
,
that
being
hung
up
in
aequilibrio
,
it
spontaneously
turns
one
part
towards
the
Arctick
,
and
the
other
towards
the
Antarctick
Pole
;
unless
in
certain
places
where
it
varies
between
five
and
six
degrees
,
because
't
is
drawn
by
a
stronger
magnetick
virtue
proceeding
from
the
Earth
.
But
this
Stone
draws
Iron
the
more
easily
,
because
't
is
almost
of
the
same
nature
with
it self
;
and
the
Magnet
is
easily
turn'd
into
Iron
in
the
Mines
by
a
coction
made
by
the
virtue
of
the
same
stars
.
For
the
liker
things
are
,
the
more
inclin'd
they
are
to
unite
together
;
so
Flame
unites
with
Flame
,
the
drops
of
water
joyn
together
,
a
great
Load-stone
draws
the
less
,
and
Steel
attracts
the
filings
of
steel
.
The
Fourth
said
,
As
there
is
a
civil
converse
between
men
,
for
preservation
of
society
,
so
there
is
a
natural
one
establish'd
by
God
amongst
the
other
creatures
,
for
the
support
of
their
common
being
,
consisting
chiefly
in
their
being
mov'd
one
towards
another
:
Fire
attracts
unctuous
exhalations
,
and
it self
tends
towards
the
Etherial
fire
,
the
Air
is
drawn
by
the
Lungs
,
the
Sea
is
drawn
up
by
the
Moon
,
which
causes
its
ebbing
and
flowing
;
straw
and
dust
by
the
Agate
,
Iron
by
the
Load-stone
;
the
virtue
whereof
,
together
with
the
occult
properties
of
all
other
bodies
,
I
attribute
to
that
universal
Spirit
which
carries
every
entity
to
its
particular
good
.
The
Fifth
said
,
If
we
would
understand
the
causes
of
the
motion
,
we
must
first
discover
their
nature
,
which
is
the
principle
of
motion
.
Now
the
particular
nature
of
every
thing
is
unknown
to
all
men
,
as
well
as
the
proportion
of
the
mixture
of
their
substances
,
whereon
their
occult
properties
depend
,
as
the
manifest
qualities
do
on
the
mixtion
of
their
first
qualities
;
which
we
are
wont
to
call
manifest
,
not
but
that
the
reason
of
them
is
as
difficult
as
of
the
rest
,
but
because
they
are
more
ordinary
.
Which
indeed
has
caus'd
us
to
give
them
the
name
,
e.
g.
of
lightness
to
the
fire
,
heaviness
to
the
earth
,
though
no
person
has
hither
to
assign'd
the
cause
thereof
.
Give
but
a
name
to
this
quality
which
the
Iron
hath
of
moving
towards
the
Load-stone
,
it
will
be
as
manifest
as
the
motive
virtue
which
carries
a
stone
towards
its
centre
.
We
may
indeed
alledge
the
final
cause
of
both
,
and
say
,
in
general
,
that
't
is
the
good
of
the
thing
mov'd
that
sets
it
in
motion
,
or
,
on
the
contrary
,
the
good
of
the
thing
whereunto
it
tends
that
moves
and
attracts
it
,
but
the
formal
cause
,
which
we
here
inquire
,
is
equally
unknown
.
The
Sixth
said
,
That
Iron
is
carri'd
to
the
Load-stone
as
to
its
good
,
and
as
the
stone
to
its
centre
;
and
hence
it
is
that
the
Iron
turns
towards
the
North
,
which
is
the
native
place
of
the
Magnet
.
For
being
a
natural
,
not
a
violent
motion
,
the
motive
faculty
must
be
in
the
Iron
,
which
moves
it self
;
the
goodness
of
the
object
attracting
only
by
a
metaphorical
motion
,
which
supposes
a
motive
faculty
in
the
thing
mov'd
.
CONFERENCE
LII
.
I.
Of
a
Point
.
II.
Whether
other
Animals
besides
Man
have
the
use
of
Reason
.
I.
Of
a
Point
.
IF
it
be
true
that
there
are
more
wonders
in
a
Hand-worm
then
in
an
Elephant
,
because
all
the
faculties
which
are
extended
and
have
their
manifest
causes
and
instruments
in
the
latter
,
are
found
compendiously
Epitomiz'd
in
the
former
,
and
(
as
it
were
)
independent
of
their
organs
;
there
will
be
more
wonders
in
a
Point
then
in
all
the
rest
of
the
bodies
which
are
compos'd
of
it
.
Indeed
there
's
nothing
so
small
as
a
Point
,
and
yet
't
is
the
object
of
most
Sciences
.
Grammar
treats
of
the
Point
of
distinction
;
Natural
Philosophy
,
of
the
Point
of
reflection
,
and
that
which
serves
for
the
Centre
of
the
Earth
;
Astrology
of
the
vertical
points
,
Zenith
and
Nadir
,
and
makes
use
of
them
to
compute
the
motions
of
the
Celestial
Bodies
.
Geography
hath
its
four
Cardinal
Points
.
All
Sciences
and
Arts
borrow
this
word
,
to
give
some
order
to
the
things
whereof
they
treat
.
Lastly
,
it
serves
for
a
principle
to
Geometry
which
begins
its
first
Propositions
with
it
.
And
because
,
if
we
believe
Plato
,
every
beginning
is
divine
;
a
Point
which
is
the
principle
of
a
line
(
as
this
is
of
a
surface
,
this
of
a
body
;
an
instant
,
of
time
;
and
an
unite
,
of
number
)
hath
something
of
Divinity
;
which
Trismegistus
,
for
that
reason
,
calls
a
Centre
or
Point
,
whose
Circumference
is
no
where
;
and
therefore
they
who
hear
us
speak
of
a
Point
must
not
think
that
it
is
of
an
inconsiderable
matter
.
The
Second
said
,
Although
much
is
not
to
be
argu'd
from
our
manner
of
speaking
,
in
which
the
word
Point
(
with
us
French
)
signifies
a
negation
;
yet
it
seems
to
imply
,
that
if
it
be
something
,
it
wants
but
little
of
being
nothing
.
For
to
speak
truth
,
a
Point
is
the
mean
which
is
found
between
nothing
and
something
.
'T
is
not
an
accident
;
for
it
doth
not
betide
,
befall
or
arrive
to
a
substance
,
but
is
before
,
and
inseparable
from
the
same
.
Nor
is
it
a
substance
,
since
a
substance
is
infinitely
divisible
,
but
a
Point
is
that
which
hath
no
parts
,
that
is
to
say
,
is
indivisible
.
We
cannot
compare
it
to
an
instant
in
respect
of
time
,
for
the
time
past
hath
been
instant
or
present
,
and
the
future
shall
be
so
;
but
a
Point
is
not
,
and
never
shall
be
,
a
quantity
,
nor
to
a
Unite
,
in
regard
of
Number
;
since
Number
is
made
of
Unites
,
and
an
Unite
added
to
the
greatest
number
whatever
renders
the
same
yet
greater
;
whereas
a
hundred
Millions
of
of
Points
together
make
but
a
Point
,
because
that
which
hath
no
quantity
of
it self
cannot
give
any
.
Nevertheless
't
is
most
probable
that
a
Point
exists
really
,
since
't
is
the
foundation
of
all
other
quantities
;
and
two
Spheres
exactly
round
touch
one
another
but
in
a
Point
.
The
Third
said
,
As
there
is
no
mean
between
contradictories
,
so
neither
can
there
be
any
between
nothing
and
something
,
Entity
and
Non
entity
.
Now
a
Point
being
the
term
of
a
line
,
and
every
where
in
it
,
must
consequently
be
some
thing
.
Yea
I
maintain
that
it
is
a
body
and
divisible
,
by
this
argument
.
One
sole
Being
is
not
finite
,
to
wit
,
the
Creator
;
all
others
,
to
wit
,
the
Creatures
,
and
every
part
of
them
,
are
finite
.
Every
finite
thing
is
compos'd
of
parts
,
being
compos'd
of
ends
or
extremities
,
and
a
middle
.
For
it
would
be
as
ridiculous
to
say
that
a
thing
is
finite
with
out
ends
,
as
to
say
that
a
thing
is
long
without
length
,
or
hot
without
heat
.
A
mathematical
point
is
a
finite
thing
.
Therefore
't
is
compos'd
of
parts
.
To
say
that
it
is
finite
negatively
,
and
not
positively
,
cannot
hold
.
For
as
every
mensurable
solid
is
compos'd
of
and
terminated
by
Mathematical
surfaces
,
these
by
lines
,
and
lines
by
points
;
so
a
point
is
compos'd
of
and
terminated
by
its
ends
,
which
are
its
parts
and
extremities
:
these
again
being
compos'd
of
parts
external
and
internal
,
are
also
finite
,
and
consequently
divisible
to
infinity
.
Therefore
a
Point
is
not
finite
by
negation
,
which
is
nothing
,
since
nothing
is
not
the
term
of
a
Point
.
Neither
is
it
terminated
by
it self
,
since
every
thing
is
bounded
by
some
term
which
is
without
it
;
and
if
nothing
cannot
measure
it self
,
much
less
can
it
bound
or
perfect
it self
.
For
't
is
so
true
,
that
every
solid
,
how
small
soever
,
is
divisible
to
infinity
,
that
the
Naturalists
maintain
that
if
by
Divine
Omnipotence
(
Humane
and
Angelical
power
being
too
short
)
a
grain
of
Millet
should
be
divided
into
a
hundred
millions
of
parts
every
moment
from
the
Creation
to
the
end
of
the
World
,
the
progression
would
never
come
to
an
Indivisible
Point
.
This
is
justifi'd
by
the
Section
of
a
Circle
or
Globe
.
For
if
the
Diametre
of
a
Circle
be
divided
into
two
equal
parts
,
the
Centre
of
it
,
which
is
a
point
,
will
be
semblably
into
two
equal
parts
;
for
it
must
not
be
all
on
one
side
;
otherwise
the
division
would
be
unequal
;
nor
must
it
be
turn'd
into
nothing
since
't
is
not
possible
for
any
thing
to
be
annihilated
naturally
.
But
if
those
two
Semidiametres
were
re-united
as
at
first
,
the
two
parts
of
the
divided
Point
would
be
rejoyn'd
into
one
point
which
would
make
the
Centre
again
.
In
like
manner
if
a
Globe
perfectly
round
touch'd
a
perfect
plain
,
all
agree
that
it
would
be
in
a
Mathematical
point
,
which
is
not
indivisible
.
For
the
point
of
the
plain
hath
parts
,
since
it
hath
all
the
situations
of
place
whereunto
parts
answer
,
namely
before
,
behind
,
above
,
below
,
right
and
left
;
and
the
point
of
the
Globe
touches
the
point
of
the
plain
in
the
upper
part
;
now
that
which
hath
an
upper
part
hath
also
an
under
part
.
Moreover
,
every
point
is
part
of
the
body
in
which
it
inheres
;
for
a
Part
is
one
finite
thing
united
to
another
,
composing
the
whole
with
the
other
parts
together
.
But
the
point
of
the
Globe
is
such
;
else
it
must
be
said
that
the
surface
of
the
Globe
is
no
part
of
it
.
Seeing
there
is
the
same
proportion
between
a
point
and
a
line
,
a
line
and
a
surface
,
as
there
is
between
a
surface
and
a
body
;
and
that
when
a
Globe
rouls
upon
many
points
,
it
rouls
also
upon
the
surface
,
which
therefore
differs
not
from
them
but
by
More
and
Less
.
Whence
it
follows
that
a
Mathematical
,
point
is
a
small
term
of
quantity
,
uniting
and
terminating
Mathematical
lines
without
length
,
breadth
and
depth
mensurable
and
consequently
a
body
.
For
it
is
compos'd
of
parts
irrational
and
inexpressible
;
that
is
,
which
the
Mathematician
cannot
tell
how
long
,
broad
and
deep
,
they
are
.
The
Fourth
said
,
Nature
has
hid
the
highest
mysteries
in
the
lowest
,
and
seemingly
vilest
things
;
which
also
are
hardest
to
be
understood
;
not
so
much
through
imperfection
of
essence
;
for
an
atome
flying
in
the
air
is
as
true
an
essence
as
the
whole
earth
:
But
because
our
senses
perceive
only
such
objects
as
are
able
to
excite
a
motion
in
the
Organs
;
now
a
Point
cannot
do
this
,
and
so
the
Intellect
which
judges
of
things
by
the
species
receiv'd
,
cannot
receive
those
of
a
Point
,
nor
consequently
have
perfect
knowledge
of
it
.
Therefore
the
Philosopher
defines
not
a
point
By
what
it
is
,
but
By
what
it
is
not
,
when
he
saith
that
a
Point
is
something
imperceptible
inherent
in
the
Continuum
.
Yet
this
knowledge
of
a
point
by
negation
,
is
not
by
negation
of
essence
but
of
divisibility
,
it
being
of
its
own
nature
an
indivisible
entity
.
For
if
it
can
be
divided
into
other
parts
,
't
is
no
longer
a
point
,
't
is
a
line
,
and
must
be
so
term'd
how
small
soever
it
be
.
Essence
not
finite
is
incommunicable
to
the
Creator
,
being
a
perfection
of
immense
grandeur
;
yet
a
Point
may
be
of
an
essence
not
finite
too
,
because
such
essence
is
in
a
Point
an
imperfection
,
and
privation
of
greatness
.
Moreover
,
a
Point
is
either
continuant
or
terminant
;
each
of
which
is
nothing
but
a
mode
of
being
,
a
respect
and
correspondence
of
parts
one
to
another
;
which
consequently
may
be
produc'd
and
annihilated
without
miracle
,
as
modes
,
forms
,
and
figures
are
.
For
supposing
a
Globe
exactly
divided
into
two
parts
,
there
's
no
more
inconvenience
in
saying
that
the
Central
point
is
perish'd
,
then
that
when
a
ball
of
Wax
is
press'd
flat
,
the
Spherical
figure
ceases
to
be
.
The
Fifth
said
,
That
as
in
the
Creation
natural
bodies
were
made
of
nothing
,
so
the
production
of
Mathematical
bodies
begins
by
a
Point
which
is
a
nothing
:
And
(
indeed
)
a
Point
is
so
far
from
being
demonstrated
a
reality
by
the
application
of
a
Globe
upon
a
Plain
,
which
cannot
touch
one
the
other
but
by
a
line
,
that
the
most
slender
and
inperceptible
point
of
a
Needle
falling
perpendicularly
upon
the
most
polish'd
steel
,
yea
(
if
't
were
possible
)
upon
as
small
a
point
of
another
Needle
,
cannot
touch
one
another
but
by
the
surface
of
their
body
:
Whence
it
appears
that
a
Mathematical
Point
is
infinitely
less
then
any
material
point
whatsoever
,
which
only
represents
the
figure
thereof
grosly
to
our
senses
.
II.
Whether
Brutes
have
Reason
.
The
second
Point
was
prefac'd
with
the
consideration
of
the
difficulty
of
a
fair
discussion
,
because
men
are
parties
;
and
none
is
competent
to
determine
the
question
but
either
he
that
is
above
both
man
and
beast
,
or
equally
participates
of
both
:
it
being
as
likely
in
the
general
cause
,
as
't
is
usual
in
all
particular
,
that
men
will
arrogate
the
advantage
to
their
own
species
.
Yet
man's
dominion
over
beasts
,
the
conformation
of
his
body
,
the
operations
of
his
mind
,
and
the
works
of
both
compar'd
to
those
of
other
animals
,
seem
to
decide
the
question
.
For
man
alone
knows
,
not
only
God
,
and
the
other
creatures
,
but
also
himself
,
by
a
reflection
of
the
Understanding
,
which
is
the
highest
act
of
Reason
.
His
body
alone
is
shap'd
so
that
his
eyes
are
erected
towards
heaven
,
his
members
are
flexible
and
versatile
,
especially
his
hand
(
the
organ
of
organs
;
)
he
sits
down
most
commodiously
and
gracefully
at
the
exercising
of
all
Arts
;
and
his
manifold
artificial
productions
,
perfecting
and
surpasing
those
of
nature
,
find
nothing
comparable
to
them
amongst
those
of
other
animals
.
And
therefore
I
adhere
to
the
Holy
Scripture
,
which
denies
understanding
to
beasts
;
and
to
what
antiquity
,
especially
Philosophy
,
determines
,
which
hath
found
no
more
peculiar
difference
whereby
to
distinguish
man
from
beast
then
Reason
.
The
Second
said
,
Since
Reason
is
the
hand
of
Judgement
,
as
the
speech
is
of
Reason
,
and
the
hand
it self
is
the
instrument
subservient
to
speech
;
one
of
these
degrees
must
lead
us
to
the
knowledge
of
the
other
.
I
mean
,
that
since
Reason
is
the
hand
of
the
Judgement
,
such
animals
as
shall
be
found
to
have
judgement
can
no
more
be
without
Reason
then
a
man
naturally
without
a
hand
.
Now
all
are
constrain'd
to
acknowledge
some
judgement
in
animals
,
for
otherwise
they
could
not
exercise
the
functions
of
their
external
and
internal
senses
,
which
divers
have
in
a
more
eminent
degree
then
we
.
They
have
a
Common
Sense
;
for
they
distinguish
the
objects
of
the
senses
;
a
Phancy
,
since
they
are
all
equally
lead
to
sensible
good
;
many
of
them
are
indu'd
with
memory
,
as
Dogs
and
Horses
,
which
bark
and
neigh
in
their
sleep
;
which
cannot
be
done
but
by
some
higher
faculty
,
uniting
and
enjoyning
the
species
drawn
out
of
their
memory
:
an
effect
not
possible
to
proceed
from
any
other
cause
then
Reason
.
But
that
which
removes
all
scruple
,
is
,
that
they
are
capable
of
discipline
;
and
there
's
no
feat
of
activity
but
they
learn
it
sooner
then
Man
;
witness
the
Elephants
which
danc'd
upon
the
rope
at
Rome
,
and
the
Goats
which
do
as
much
here
at
this
time
;
not
to
mention
Dogs
,
Horses
,
Apes
,
and
other
Creatures
which
are
manag'd
,
and
Birds
which
are
taught
to
speak
.
The
Third
confirm'd
this
Opinion
by
the
Example
of
the
Elephant
,
who
before
the
Tinker
was
paid
,
try'd
whether
the
kettle
(
wherein
he
us'd
to
have
his
food
)
was
well
mended
by
filling
it
with
water
;
of
the
Ox
,
who
never
drew
up
above
a
certain
number
of
buckets
of
water
;
of
the
Fox
,
who
caus'd
the
water
in
a
pitcher
to
ascend
by
filling
it
with
stones
,
and
alwayes
layes
his
Ear
to
a
frozen
river
,
to
hear
whether
the
water
moves
under
the
Ice
,
before
he
trusts
himself
upon
it
;
of
the
Dog
,
who
having
scented
two
paths
,
casts
himself
into
the
third
without
Smelling
at
all
,
and
concludes
that
the
tract
of
his
game
;
of
the
Cat
,
which
although
hungry
dares
not
eat
the
meat
she
sees
,
for
fear
of
the
whip
which
she
sees
not
.
All
which
he
said
were
so
many
Syllogismes
,
and
concluded
with
an
induction
of
sundry
Animals
,
which
gave
Man
the
knowledge
of
building
,
as
the
Swallow
;
of
spinning
,
as
the
Spider
;
of
hoarding
provisions
,
as
the
Pismire
,
to
whose
School
Solomon
sends
the
sluggard
;
of
presaging
fair
weather
,
as
the
Kings-fisher
;
the
downfall
of
houses
,
as
Rats
and
Mice
;
of
making
Clysters
,
as
the
Ibis
;
of
letting
blood
,
as
the
Hippopotamus
,
or
Sea-horse
;
That
to
accuse
our
Masters
of
want
of
Reason
,
is
an
act
of
notorious
ingratitude
.
The
Fourth
said
,
Faculties
are
discover'd
by
their
actions
,
and
these
are
determin'd
by
their
end
.
Now
the
actions
of
Men
and
beasts
are
alike
,
and
have
the
same
End
,
Good
,
Profitable
,
Delightful
,
or
Honest.
There
is
no
Controversie
concerning
the
two
former
.
And
Honesty
,
which
consists
in
the
exercise
of
Virtue
,
they
have
in
an
eminent
degree
.
Witness
the
courage
of
the
Lyon
,
in
whom
this
Virtue
is
not
produc'd
by
vanity
or
interest
,
as
it
is
in
men
.
Nor
was
it
ever
seen
that
Lyons
became
servants
to
other
Lyons
,
(
as
we
see
Men
are
to
one
another
for
want
of
courage
)
which
prefers
a
thousand
deaths
before
servitude
.
Their
Temperance
and
Continence
is
apparent
,
in
that
they
are
contented
with
pleasures
lawful
and
necessary
,
not
resembling
the
disorderly
Appetites
of
Men
,
who
not
contented
with
one
sort
of
food
depopulate
the
Air
,
the
Earth
,
and
the
Waters
,
rather
to
provoke
then
satiate
their
gluttony
.
The
fidelity
of
the
Turtle
,
and
the
Chastity
of
the
Dove
,
are
such
as
have
serv'd
for
a
Comparison
,
in
the
Canticles
,
of
the
Spouse
.
The
fidelity
of
the
Dog
to
his
Master
exceeds
that
of
Men.
The
Raven
is
so
Continent
,
that
't
is
observ'd
to
live
600.
years
without
a
Male
,
if
her
own
happen
to
be
kill'd
.
For
their
good
Constitution
gives
them
so
long
a
life
,
which
in
Men
Nature
or
their
own
disorders
terminate
within
a
few
years
.
As
for
Justice
,
the
foundation
of
all
Humane
Laws
is
the
Natural
,
which
is
common
to
beasts
with
Men.
The
Fifth
said
,
Reason
is
a
proportion
,
correspondence
,
and
adjustment
,
of
two
or
more
things
compar'd
one
with
another
;
whence
it
follows
that
being
Comparison
cannot
be
made
but
by
Man
,
he
alone
is
capable
of
Reason
.
Moreover
,
he
alone
exercises
Justice
,
which
is
nothing
else
but
the
same
reason
which
he
judges
to
every
one
,
under
which
is
comprehended
Religion
,
a
thing
unknown
to
brutes
;
when
Prudence
,
Fortitude
,
and
Temperance
,
are
improperly
attributed
,
because
these
are
habits
of
the
Will
,
(
which
Faculty
brutes
have
not
)
and
presuppose
a
knowledge
(
which
they
want
too
)
of
the
vicious
Extremes
of
every
of
their
actions
.
The
Sixth
said
,
'T
was
not
without
Reason
that
the
first
Age
of
Innocence
,
and
afterwards
Pythagoras
,
upon
the
account
of
his
Metempsychosis
,
spar'd
the
lives
of
beasts
;
that
when
God
sav'd
but
four
couple
of
all
Mankind
from
the
deluge
,
he
preserv'd
seven
of
every
clean
Animal
,
and
made
the
Angel
which
with-stood
the
Prophet
Balaam
rather
visible
to
his
Ass
then
to
him
;
that
this
Animal
,
and
the
Ox
,
(
whose
acknowledgement
towards
their
Masters
is
alledg'd
by
Isaiah
,
to
exprobriate
to
the
Israelites
their
ingratitude
towards
God
)
were
the
first
witnesses
of
our
Saviours
Birth
,
who
commands
to
be
innocent
and
prudent
,
like
some
of
them
.
Which
presupposes
not
onely
Reason
in
them
,
but
that
they
have
more
thereof
then
Man
,
with
what
ever
cavillation
he
may
disguise
their
virtues
;
saying
,
that
what
is
Knowledge
in
God
.
Intelligence
in
Angels
,
Reason
in
Man
,
Inclination
in
Inanimate
Bodies
,
is
Instinct
in
brutes
.
For
since
a
beast
attaines
to
his
End
better
then
Man
,
and
is
not
so
subject
to
change
as
he
,
it
may
seem
that
a
nobler
name
should
be
given
to
that
Faculty
which
accomplisheth
its
work
best
,
then
to
that
is
for
the
most
part
deficient
therein
.
And
therefore
either
a
brute
hath
more
reason
then
Man
,
or
that
which
Man
calls
Instinct
in
a
beast
is
more
excellent
then
his
Reason
,
a
Faculty
ordinarily
faulty
,
subject
to
surprize
and
to
be
surpriz'd
.
The
Seventh
said
,
'T
is
too
rustick
an
impiety
(
to
use
Saint
Austine's
words
against
the
Manichees
,
who
inclin'd
to
this
Error
)
to
believe
that
beasts
have
Reason
,
since
they
have
not
a
perfect
use
of
all
the
outward
Senses
,
but
onely
of
such
as
are
altogether
necessary
to
their
being
,
Touching
,
and
Tasting
:
For
Smells
,
Sounds
,
and
Colours
,
move
them
not
,
further
then
the
same
are
serviceable
to
those
two
senses
.
Nor
must
we
deceive
our selves
by
their
having
a
Phancy
or
Inferior
Judgement
;
so
long
as
they
have
nothing
of
that
Divine
Piece
by
which
Man
knows
Universals
,
defines
,
composes
,
and
divides
,
comprehends
similitudes
and
dissimilitudes
with
their
causes
.
They
have
an
Appetite
too
,
by
which
they
are
carry'd
towards
their
proper
Good
.
But
because
their
knowledge
of
this
Good
is
neither
sufficient
nor
intire
as
that
of
Man
is
,
who
alone
knows
Good
as
Good
,
the
End
as
such
;
this
Appetite
is
rul'd
and
guided
by
a
superior
cause
,
(
as
a
Ship
by
the
Pilot
)
which
cause
necessarily
leads
this
Appetite
to
good
,
as
it
also
inclines
the
stone
to
its
centre
,
which
it
never
fails
to
find
.
So
that
this
infallibility
alledg'd
in
the
works
of
brutes
is
rather
a
sign
of
their
want
of
Reason
,
which
is
the
cause
that
Man
endued
with
sufficient
knowledge
,
and
for
this
reason
plac'd
between
Good
and
Evil
,
Fire
and
Water
,
can
alone
freely
move
towards
the
one
or
the
other
;
whence
it
comes
to
pass
that
he
frequently
fails
in
his
purposes
,
because
his
Reason
oftentimes
takes
appearance
for
truth
.
CONFERENCE
LIII
.
I.
Whether
there
be
more
then
five
Senses
.
II.
Whether
is
better
,
to
speak
,
or
to
be
silent
.
I.
Whether
there
be
more
then
five
Senses
.
THe
Maxime
,
That
things
are
not
to
be
multipli'd
without
Reason
,
is
founded
upon
the
capacity
of
the
Humane
Mind
,
which
being
one
,
though
its
faculties
be
distinct
in
their
Operations
,
conceives
things
onely
under
the
species
of
unity
.
So
that
when
there
are
many
in
number
,
it
makes
one
species
of
them
;
of
many
specifically
different
,
one
Genus
;
and
,
consequently
,
can
much
less
suffer
the
making
two
things
of
that
which
is
but
one
.
This
has
given
ground
to
some
to
affirm
,
That
there
is
but
one
External
Sense
,
which
ought
no
more
to
be
distributed
into
five
species
under
pretext
that
there
are
five
Organs
,
then
one
and
the
same
River
which
here
makes
bellows
blow
,
and
hammers
beat
,
presses
cloth
,
and
decorticates
oats
,
or
grinds
flour
;
For
't
is
one
breath
which
passing
through
several
Organes
and
Pipes
renders
several
tones
;
one
and
the
same
Sun
,
which
penetrating
through
various
glasses
represents
as
many
colours
.
Moreover
,
their
end
is
to
all
the
same
,
namely
,
to
avoid
what
may
hurt
,
and
pursue
what
may
profit
the
Creature
.
The
Second
said
,
This
would
be
true
,
if
the
Soul
alone
were
the
Subject
of
Sensation
;
but
when
the
Eye
is
pull'd
out
,
although
the
visual
spirits
remain
entire
;
or
if
the
Eye
being
sound
and
clear
,
yet
some
obstruction
hinders
the
afflux
of
the
spirits
to
it
,
(
as
in
a
Gutta
Serena
)
there
is
no
vision
made
:
An
Evidence
that
seeing
is
an
action
of
both
,
and
,
consequently
,
the
Senses
are
as
many
as
the
several
Organs
which
determine
and
specificate
the
same
.
But
the
Taste
being
comprehended
under
the
Touch
,
by
the
Philosophers
definition
,
must
be
a
species
thereof
;
and
therefore
there
are
but
four
Senses
,
as
four
Elements
,
the
Taste
and
the
Touch
(
which
it
comprehends
)
being
exercis'd
in
the
earth
gross
as
themselves
;
the
Sight
in
Water
,
in
which
its
Organ
swims
,
and
of
which
it
almost
wholly
consists
;
the
Smelling
by
the
Fire
,
which
awakens
odours
,
and
reduces
them
out
of
power
into
act
;
and
the
Hearing
,
in
the
Air
,
which
is
found
naturally
implanted
in
the
Ear
,
and
is
the
sole
medium
of
this
sense
,
according
to
Aristotle
;
the
hearing
of
Fishes
being
particular
to
them
in
the
Water
,
and
very
obscure
.
The
Third
said
,
He
was
of
Scaliger's
mind
,
who
reckons
Titillation
for
the
sixth
sense
.
For
if
the
Taste
,
though
comprehended
under
the
Touching
,
(
as
was
said
)
constitutes
a
distinct
sense
,
why
not
Titillation
,
which
is
a
species
of
Touching
too
;
considering
that
it
represents
things
otherwise
then
the
ordinary
Touch
doth
,
and
hath
its
particular
Organs
,
as
the
soles
of
the
Feet
,
the
palmes
of
the
Hands
,
the
Flanks
,
the
Arm-pits
,
and
some
other
places
.
Yea
,
Touching
may
be
accounted
the
Genus
of
the
Senses
,
since
all
partake
thereof
.
The
Fourth
said
,
That
those
actions
which
some
Animals
perform
more
perfectly
then
we
,
(
as
the
Dog
exceeds
us
in
Smelling
,
the
Spider
in
Touching
,
the
Eagle
in
Seeing
,
and
many
in
presaging
the
seasons
and
weather
)
seem'd
to
be
the
effects
of
6
,
7
,
or
8
Senses
;
there
being
no
proportion
between
such
great
extraordinary
effects
and
their
Organes
,
the
structure
whereof
is
the
same
with
those
of
other
Animals
,
which
come
not
near
the
same
.
Yea
,
that
't
is
by
some
supernumerary
sense
found
in
each
Animal
,
that
they
have
knowledge
of
what
is
serviceable
or
hurtful
to
them
in
particular
.
For
example
,
who
teaches
the
Dog
the
virtue
of
Grass
,
the
Hart
of
Dittany
?
their
ordinary
Senses
cannot
.
Nor
is
it
likely
that
so
many
occult
properties
have
been
produc'd
by
Nature
,
to
remain
unknown
.
But
they
cannot
be
understood
unless
by
some
Sense
which
is
not
vulgar
,
considering
that
all
the
Senses
together
understand
not
their
substance
.
The
Fifth
said
,
There
are
five
external
Senses
,
neither
more
,
nor
less
;
because
there
needs
so
many
and
no
more
,
to
perceive
and
apprehend
all
external
objects
:
And
as
when
one
of
our
Senses
is
deprav'd
or
abolish'd
,
another
cannot
repair
it
,
nor
succeed
it
in
all
its
functions
;
so
if
there
were
more
then
five
,
the
over-plus
would
be
useless
,
there
being
no
accident
but
falls
under
the
cognisance
of
these
five
Senses
:
And
although
each
of
them
is
not
sufficient
thereunto
severally
,
yet
they
serve
well
enough
all
together
;
as
in
the
perception
of
motion
,
rest
,
number
,
magnitude
,
and
figure
,
which
are
common
objects
to
divers
Senses
.
Now
if
there
were
need
of
more
then
five
Senses
,
't
would
be
to
judge
of
objects
wherein
the
others
fail
.
So
that
the
supernumeraries
being
unprofitable
,
't
is
not
necessary
to
establish
more
then
five
.
And
as
for
substance
,
't
is
not
consistent
with
its
Nature
to
be
known
by
the
external
Senses
.
The
Sixth
said
,
Man
being
compos'd
of
three
Pieces
,
a
Soul
,
a
Body
,
and
Spirits
of
a
middle
Nature
between
both
;
the
five
Senses
suffice
to
the
perfection
and
support
of
these
three
parts
.
Knowledge
,
which
is
the
sole
Good
of
the
Soul
,
is
acquir'd
by
invention
and
discipline
;
for
which
we
have
Eyes
and
Ears
.
Good
Odours
recreate
and
repair
the
Spirits
.
The
Touch
and
Taste
are
the
Bodie
's
guards
,
the
first
by
preserving
it
from
hurtfull
qualities
which
invade
it
from
without
;
and
the
second
,
from
such
as
enter
and
are
taken
in
by
the
mouth
.
And
therefore
't
is
in
vain
to
establish
more
.
The
Seventh
said
,
Since
,
according
to
the
Philosophers
,
Sense
is
a
passive
quality
,
and
Sensation
is
made
when
the
Organ
is
alter'd
by
the
object
;
there
must
be
as
many
several
Senses
as
there
are
different
objects
,
which
variously
alter
the
Organs
.
Now
amongst
Colours
,
Odours
,
and
other
sensible
objects
,
there
are
many
different
species
;
and
the
qualities
perceiv'd
by
the
Touch
are
almost
infinite
.
Nor
is
it
material
to
say
that
they
all
proceed
from
the
first
qualities
,
since
Colors
,
Odours
,
and
Tasts
,
are
likewise
second
qualities
arising
from
those
first
,
and
nevertheless
make
different
Senses
.
The
Eighth
said
,
Although
it
be
true
,
that
Faculties
are
determin'd
by
objects
,
yet
must
not
these
Faculties
be
therefore
multiply'd
according
to
the
multitude
of
objects
.
So
,
though
White
and
Black
are
different
,
nevertheless
because
they
both
act
after
the
same
manner
,
namely
,
by
sending
their
intentional
species
through
the
same
medium
,
to
the
same
Organ
,
the
Sight
alone
sufficeth
for
judging
of
their
difference
.
The
Ninth
said
,
Since
four
things
are
requisite
to
Sensation
,
to
wit
,
the
Faculty
,
the
Organ
,
the
Medium
,
and
the
Object
;
't
is
by
them
that
the
number
of
Senses
is
determin'd
.
The
Object
cannot
do
it
,
otherwise
there
would
not
be
five
Senses
,
but
infinitely
more
.
Nor
can
the
Faculty
do
it
,
being
inseparable
from
the
Soul
,
or
rather
the
Soul
it self
,
and
consequently
but
one
;
and
to
say
that
there
is
but
one
Sense
,
is
erroneously
to
make
an
external
Sense
of
the
Common
Sense
.
Much
less
can
the
Medium
do
it
,
since
one
and
the
same
Medium
serves
to
many
Senses
,
and
one
and
the
same
Sense
is
exercis'd
in
several
Mediums
,
as
the
Sight
in
the
Air
and
the
Water
.
It
remains
therefore
that
the
diversity
proceed
from
that
of
the
Organs
,
which
being
but
five
,
make
the
like
number
of
Senses
.
II.
Whether
is
better
,
to
be
silent
or
to
speak
.
Upon
the
Second
Point
it
was
said
,
'T
is
a
greater
difficulty
,
and
consequently
more
a
virtue
,
to
hold
one's
peace
then
to
speak
;
the
latter
being
natural
to
Man
,
and
very
easie
,
when
he
has
once
got
the
habit
of
it
;
but
the
former
is
a
constrain'd
Action
,
and
to
practise
which
handsomely
the
Mind
must
be
disciplin'd
to
do
violence
to
the
itch
of
declaring
it self
;
every
one
conceiving
it
his
interest
that
the
truth
be
known
.
And
there
are
fewer
examples
of
those
that
have
sav'd
themselves
by
speaking
,
then
of
those
that
have
lost
themselves
by
not
keeping
Secrecie
;
justly
term'd
the
Soul
of
the
State
and
of
affairs
,
which
once
vented
,
of
easie
become
impossible
.
Whence
arose
the
name
of
Secretaries
for
principal
Ministers
and
Officers
of
States
and
great
Houses
;
and
indeed
,
't
is
at
this
day
a
title
affected
by
the
meanest
Clerks
,
testifying
thereby
in
what
esteem
they
have
Silence
.
And
the
unworthiest
of
all
Vices
,
Treachery
,
ordinarily
takes
advantage
of
this
defect
of
Secrecie
,
which
renders
Men
full
of
chinks
,
and
like
a
sieve
,
so
that
many
can
more
easily
keep
a
coal
in
their
mouths
then
a
secret
.
On
the
contrary
,
Silence
is
so
much
reverenc'd
,
that
the
wisest
persons
,
when
they
are
to
speak
or
write
,
come
the
nearest
it
they
can
by
their
brevity
;
and
that
upon
this
account
the
fool
,
so
long
as
he
holds
his
peace
,
differs
not
from
the
wise
.
Therefore
Pythagoras
made
it
the
chief
point
of
his
Philosophy
,
leaving
his
Scholars
for
five
years
to
do
nothing
else
but
hear
,
and
abstain
from
eating
fish
,
out
of
the
particular
esteem
he
had
thereof
for
its
taciturnity
.
All
Monastick
persons
account
it
one
of
their
highest
virtues
,
and
the
introduction
to
all
others
;
and
the
Pagans
made
a
God
of
Silence
,
nam'd
Harpocrates
,
whose
Statue
held
a
finger
upon
its
mouth
.
And
both
the
sacrifices
of
this
god
and
all
their
other
mysteries
,
(
which
word
implyes
Secrecie
)
were
perform'd
without
speaking
.
Therefore
Alexander
meaning
to
teach
Hephaestion
,
that
he
that
would
serve
his
King
well
must
know
well
how
to
be
silent
,
clap'd
the
seal
of
his
Ring
upon
his
lips
.
The
greatest
talkers
are
commonly
the
least
actors
;
God
having
as
't
were
put
in
balance
words
on
one
side
,
and
effects
on
the
other
,
as
the
leaves
and
flowers
there
,
and
the
fruits
here
.
The
Second
said
,
As
the
corruption
of
things
is
the
greater
by
how
much
the
more
excellent
they
are
;
so
speech
being
the
fairest
ornament
of
Man
,
the
abuse
thereof
is
the
most
dangerous
;
and
the
rather
,
for
that
too
much
speaking
is
an
incurable
malady
,
since
it
cannot
be
cur'd
but
by
the
counsel
of
those
that
reprehend
it
,
whereof
great
speakers
are
incapable
,
it
being
their
custome
not
to
hear
any
body
.
In
requital
for
which
they
are
avoided
by
all
the
world
.
For
every
Man
thinks
himself
concern'd
to
uphold
the
truth
,
and
is
therefore
displeas'd
when
he
meets
one
that
would
arrogate
this
right
to
himself
,
and
frustrate
all
others
of
the
glory
which
follows
that
action
.
But
,
which
is
worse
,
no
credit
is
given
to
them
,
although
belief
is
the
end
of
speech
.
For
Man
affects
nothing
so
much
as
to
be
esteem'd
true
and
honest
,
because
the
perfection
of
his
being
consists
in
these
two
points
)
and
therefore
he
employes
his
utmost
endeavours
to
make
himself
believ'd
such
;
whereas
a
babler
finding
no
belief
amongst
Men
,
and
goodness
and
truth
walking
with
the
same
foot
,
he
is
acounted
to
have
neither
the
one
nor
the
other
.
Indeed
great
speakers
are
ordinarily
great
lyers
;
because
words
are
not
true
but
so
far
as
they
are
weigh'd
and
balanc'd
in
the
Mind
,
which
being
finite
cannot
know
many
things
at
once
,
but
successively
and
with
time
,
which
the
talker
allows
not
to
himself
.
And
as
Truth
is
in
Unity
,
so
is
Lying
in
Multiplicity
,
but
especially
in
confusion
,
which
is
a
diversity
without
order
,
and
is
almost
inseparable
from
great
discourses
,
and
produces
the
like
in
the
Minds
of
the
Hearers
,
and
consequently
unbeliefs
.
The
Third
said
,
A
Man
should
take
no
greater
care
then
to
govern
his
Tongue
,
because
't
is
a
member
the
easilest
mov'd
,
and
never
weary
.
Hence
old
men
are
so
much
delighted
with
talking
,
because
they
have
onely
this
member
at
their
devotion
.
Which
Nature
fore-seeing
,
and
that
Man
would
have
frequent
and
long
use
of
it
,
hath
given
it
a
strong
Ligament
,
ten
Muscles
,
and
three
couple
of
the
seven
pair
of
Nerves
which
are
diffus'd
through
the
rest
of
the
Body
.
Besides
,
Man
being
a
sociable
Animal
,
is
naturally
much
inclin'd
to
discourse
,
which
is
the
bond
of
humane
society
.
'T
is
requisite
therefore
that
Reason
,
which
should
govern
all
Man's
inclinations
,
govern
this
of
speech
chiefly
,
to
which
the
ought
not
give
liberty
except
when
the
same
may
be
beneficial
to
the
speaker
,
or
to
the
hearer
,
or
to
some
other
.
Nevertheless
,
(
to
speak
generally
)
as
action
is
more
noble
then
Privation
,
and
Motion
then
Rest
;
so
to
speak
is
a
thing
more
excellent
then
to
hold
one's
peace
.
The
Fourth
said
,
The
moderation
of
speech
,
call'd
Taciturnity
,
is
a
species
of
Temperance
,
and
hath
its
two
extremes
equally
vicious
;
namely
,
immoderate
talking
,
and
dull
silence
,
when
one
holds
his
peace
,
although
a
just
cause
obliges
him
to
speak
,
as
the
acknowledgement
of
a
truth
,
or
of
some
benefit
;
and
when
our
own
interest
or
friends
is
considerably
engag'd
,
or
also
when
an
occasion
makes
some
discourse
to
be
expected
from
us
,
as
in
a
publick
assembly
,
feast
,
or
other
place
of
rejoycing
,
in
which
case
silence
is
no
less
shameful
,
then
too
much
speaking
is
every
where
distateful
.
This
Virtue
,
which
holds
the
middle
,
shews
where
,
when
,
how
,
how
much
,
we
ought
to
speak
and
be
silent
;
what
things
are
fit
to
be
spoken
,
and
to
what
persons
.
As
for
things
,
they
must
be
true
,
honest
,
and
approved
by
us
within
,
before
they
are
expos'd
and
lay'd
abroad
;
the
Tongue
must
follow
,
and
not
go
before
the
Mind
,
whose
interpreter
it
is
,
as
the
Hand
is
the
Tongue
's
Secretary
,
and
for
this
purpose
is
lay'd
upon
the
Heart
,
out
of
whose
abundance
it
alwayes
speaks
,
unless
dissimulation
alter
the
case
.
And
as
the
constitution
and
temper
of
the
Tongue
,
is
taken
by
Physitians
for
a
certain
signe
of
that
of
the
internal
parts
;
so
the
words
are
of
the
inclinations
and
habits
of
the
Soul
,
which
has
its
throne
in
the
Tongue
to
make
it self
understood
,
as
in
the
Eyes
to
render
it self
visible
.
Now
the
Tongue
,
being
the
principal
Organ
of
speech
,
hereby
serves
to
put
a
manifest
discrimination
between
Man
and
brutes
;
some
of
which
make
a
sound
,
as
Grashoppers
;
others
have
a
voice
,
as
all
those
that
have
Lungs
,
but
none
have
speech
.
As
for
other
circumstances
,
we
must
refrain
as
much
as
possible
from
speaking
with
fools
,
of
wicked
persons
notoriously
known
such
,
and
a
little
before
persons
of
age
and
authority
,
or
who
understand
more
then
our
selvs
;
as
also
from
speaking
of
a
serious
matter
amongst
mirth
,
or
of
a
ridiculous
matter
in
grave
and
serious
affairs
;
we
must
take
care
to
be
silent
in
places
destinated
onely
to
hear
,
as
in
the
Church
,
and
in
Judiciary
Courts
.
Which
injunction
lies
most
upon
Women
,
Children
,
and
Servants
.
In
brief
,
't
is
one
of
the
greatest
points
of
Prudence
to
know
when
't
is
a
fit
time
to
speak
,
and
when
to
be
silent
.
The
Fifth
said
,
The
Reason
of
Man
is
that
Universal
Spirit
which
is
the
Soul
of
the
world
,
giving
activity
and
motion
to
every
thing
;
't
is
this
that
turns
about
the
Celestial
Spheres
,
and
moves
the
inferior
Elements
by
an
innate
principle
.
It
makes
it self
understood
by
speech
and
writing
,
the
nobleness
of
one
whereof
above
the
other
seems
to
determine
the
question
.
Now
Reason
is
more
in
controversie
between
us
and
beasts
then
speech
,
and
speech
then
writing
;
for
some
admit
a
certain
degree
of
Reason
and
Judgement
in
brutes
;
and
many
of
them
,
whose
Tongues
are
soft
,
large
,
and
free
,
perfectly
imitate
our
speech
;
but
they
have
nothing
that
comes
near
writing
,
which
is
solely
peculiar
to
Man
.
Moreover
,
by
Reason
we
are
onely
wise
to
our selves
,
by
speech
we
are
so
to
some
few
others
who
hear
us
.
But
by
writing
our
Wisedom
is
communicated
to
all
the
world
,
and
lasts
to
eternity
.
'T
was
by
writing
with
the
finger
in
the
dust
that
our
Lord
confounded
the
Jews
,
without
speaking
a
word
;
and
when
he
was
falsely
accus'd
before
Pilate
,
he
open'd
not
his
mouth
to
defend
himself
.
Now
this
writing
,
free
from
the
troublesomeness
of
praters
,
borrows
all
its
force
from
silence
,
which
is
more
eloquent
then
all
the
talk
of
Men
;
but
especially
in
respect
of
God
,
whose
praise
(
saith
the
Psalmist
)
is
silence
,
and
with
whom
the
lifting
up
of
the
Heart
,
and
mental
prayer
,
is
more
prevalent
then
all
the
voices
and
speeches
in
the
world
.
Such
was
that
of
Moses
,
of
whom
it
was
said
,
in
Exod.
that
he
pray'd
in
his
Heart
;
and
yet
God
saith
to
him
,
Wherefore
cryest
thou
to
me
in
this
manner
?
Such
is
the
silence
of
true
worshippers
,
who
worship
in
Spirit
and
Truth
.
Moreover
,
the
Prophet
Jeremy
assures
us
,
That
't
is
a
good
thing
to
wait
for
the
mercy
of
God
in
silence
.
The
Angel
Gabriel
began
his
combate
against
the
Dragon
with
silence
.
And
Judith
being
upon
the
point
to
slay
Holofernes
,
made
her
prayers
to
God
with
tears
and
silence
.
Besides
,
't
is
a
signe
of
Humility
and
Modesty
amongst
Men.
The
Sixth
said
,
That
to
judge
well
of
the
Question
,
we
must
recur
to
Nature
,
who
having
given
Man
two
Ears
open
,
for
one
Tongue
shut
up
,
intimates
plainly
,
that
he
has
more
need
of
hearing
and
holding
his
peace
,
then
of
speaking
.
And
because
the
wounds
of
the
Tongue
(
compar'd
by
the
Royal
Prophet
to
a
sharp
razor
,
and
to
a
consuming
fire
by
the
Apostle
Saint
James
)
aresometimes
more
mortal
then
those
of
the
Sword
;
she
is
not
contented
to
put
a
reine
under
it
,
call'd
Froenum
Linguae
,
to
stop
its
intemperance
,
but
hath
also
surrounded
it
with
strong
barriers
,
the
two
rows
of
Teeth
,
besides
those
of
the
Lips
.
But
that
which
makes
very
much
for
silence
,
is
,
that
Men
oftner
repent
of
having
spoken
,
then
of
having
held
their
peace
.
And
't
is
not
said
,
in
the
Holy
Scripture
,
that
Men
shall
be
blam'd
for
having
been
silent
;
but
that
they
shall
give
account
even
of
the
least
idle
words
.
Speaking
therefore
is
more
graceful
,
but
silence
is
more
safe
;
speech
is
the
property
of
Man
,
but
silence
of
the
wise
Man
.
CONFERENCE
LIV.
I.
Of
Touch.
II.
Of
Fortune
.
I.
Of
the
Touch
WHat
the
Centre
is
in
the
Earth
,
the
Earth
amongst
the
Elements
,
a
Star
in
Heaven
,
Sovereignty
in
a
State
,
Faith
in
Religion
,
Natural
Motion
in
Physick
,
Equity
in
Law
,
Reason
in
Philosophy
,
the
Body
in
Man
,
the
Sense
in
a
living
Creature
,
that
the
Touch
is
in
all
the
other
Senses
;
that
is
to
say
,
't
is
their
foundation
,
and
the
condition
without
which
none
of
them
can
subsist
.
For
there
are
Animals
which
see
not
,
as
Moles
;
which
hear
not
,
as
the
Asp
,
and
most
Insects
;
which
have
not
Smelling
,
as
those
who
are
troubled
with
rheume
;
which
have
no
Taste
,
as
most
sick
persons
.
But
if
there
be
found
any
which
hath
not
the
Sense
of
Touching
,
at
the
same
time
it
ceases
to
be
an
Animal
,
since
it
is
not
term'd
such
but
inasmuch
as
it
hath
a
sensitive
life
,
which
consists
in
the
knowledge
of
good
and
evil
,
sensible
by
pleasure
and
pain
,
the
two
symptoms
of
the
Touch
,
and
which
alone
bear
the
sway
,
and
turn
the
balance
in
all
the
actions
of
Man
;
the
scope
of
all
which
,
is
,
either
to
pursue
good
,
or
to
avoid
evil
.
The
Second
said
,
That
,
for
this
purpose
,
as
sensitive
life
is
diffus'd
throughout
the
Body
;
so
the
Touch
,
which
is
inseparable
from
that
life
,
hath
not
,
as
the
other
Senses
,
a
particular
and
limited
Organ
,
but
is
extended
into
all
the
parts
of
the
Body
.
Because
,
as
among
the
objects
of
the
Senses
,
onely
the
tangible
Qualities
give
being
,
and
constitute
the
Animal
by
their
proportion
and
temperature
;
so
they
alone
destroy
it
by
their
excess
and
disproportion
.
So
that
as
onely
a
small
part
of
the
Body
sees
,
another
hears
,
another
smells
,
and
another
tasts
;
if
there
had
been
but
one
part
of
the
Body
that
could
by
touching
have
discern'd
the
quality
of
its
object
,
it
would
have
hapned
,
that
whilst
this
part
were
delighted
with
one
of
those
objects
,
the
excess
of
some
other
might
have
destroy'd
all
the
rest
of
the
Animal
,
without
its
perceiving
the
same
;
and
so
it
would
have
perish'd
without
knowing
,
and
consequently
being
able
to
avoid
the
same
,
which
is
the
principal
end
of
the
Senses
;
which
,
for
this
reason
,
represent
death
to
themselves
so
terrible
,
to
the
end
that
the
horrour
thereof
might
oblige
them
to
a
greater
care
of
their
preservation
.
The
Third
said
,
That
as
Man
is
surpass'd
in
other
senses
by
brutes
,
so
he
excells
them
in
Touching
,
which
he
hath
most
exquisite
and
perfect
.
He
alone
,
of
all
creatures
,
has
Hands
wherewith
to
touch
,
and
a
smooth
soft
skin
the
better
to
judge
of
tangible
qualities
.
For
being
he
was
made
to
judge
of
things
,
it
was
requisite
that
he
should
be
provided
of
a
faithful
messenger
,
as
the
touch
is
,
to
make
him
a
true
report
thereof
.
And
because
he
was
design'd
to
more
sublime
actions
then
brutes
,
therefore
he
needed
a
more
perfect
temperature
;
of
which
the
goodness
of
Touch
is
a
most
sure
sign
.
Hence
the
Physiognomist
reckons
the
subtlety
of
this
sense
to
a
most
certain
token
of
that
of
the
Mind
;
as
its
contrary
,
of
stupidity
;
an
exquisite
Touch
denoting
the
softness
and
tenderness
of
the
flesh
,
upon
which
,
consequently
,
tangible
Qualities
easily
make
their
impression
;
and
this
tenderness
denotes
the
good
temper
of
the
Body
,
which
is
followed
by
sutable
actions
of
the
Mind
.
Hence
it
is
that
great
wits
have
commonly
weak
and
delicate
bodies
;
but
the
stupid
and
dull
the
most
robust
and
brawny
.
Therefore
as
the
Touch
distinguishes
Men
from
brutes
,
so
it
does
Men
from
one
another
.
But
the
Sight
and
the
other
Senses
do
not
so
;
for
,
on
the
contrary
,
it
frequently
comes
to
pass
that
great
spirits
have
the
shortest
sight
,
and
the
other
Senses
less
exquisite
.
The
Fourth
said
,
That
the
Touch
is
not
only
the
most
necessary
in
all
Animals
,
since
it
serves
them
for
a
specifical
difference
;
(
sensibility
,
which
distinguishes
them
from
Plants
,
being
commonly
taken
for
the
faculty
of
Touching
,
witness
our
vulgar
phrase
,
which
calls
one
man
more
sensible
then
another
,
when
he
is
more
easily
affected
by
the
tactile
qualities
)
but
't
is
the
sole
sense
of
many
Animals
,
especially
,
Zoophytes
or
Plant-animals
,
such
as
Spunge
,
Coral
,
and
all
kind
of
Oysters
.
The
first
of
which
hears
not
,
sees
not
,
smells
not
,
and
tastes
not
its
nourishment
;
but
only
dilates
it self
to
receive
it
,
and
contracts
it self
to
retain
it
as
soon
as
it
feels
it
neer
.
The
second
,
by
the
relation
of
divers
,
who
fetch
it
from
under
the
water
,
averts
it self
by
bowing
the
contrary
way
as
soon
as
it
feels
the
touch
of
their
instruments
.
The
last
have
no
Organical
parts
;
and
if
they
had
,
the
same
would
be
useless
to
them
,
because
they
are
destitute
of
local
motion
,
and
of
every
other
sense
,
except
that
of
Touching
,
by
which
they
open
and
shut
themselves
.
And
which
Nature
has
given
,
as
gross
as
it
is
,
for
a
supplement
to
the
subtilest
sense
,
to
wit
,
the
Sight
.
The
Fifth
said
,
That
the
nobleness
of
the
Touch
appears
,
principally
,
in
that
't
is
the
most
infallible
of
all
the
senses
;
as
the
most
honourable
persons
are
accounted
most
worthy
of
credit
.
Therefore
our
Lord
being
to
convince
S.
Thomas
,
at
that
time
incredulous
,
caus'd
him
to
feel
his
side
;
and
manifest
things
are
call'd
palpable
,
because
the
Touch
is
the
last
sense
that
is
deceiv'd
.
Whence
they
who
dream
do
not
frequently
find
their
errour
,
till
putting
forth
their
hands
to
the
phantasin
they
begin
to
be
convinc'd
that
it
is
nothing
but
air
.
The
Sixth
said
,
That
as
't
is
a
common
vice
to
all
the
Senses
to
be
deceiv'd
,
so
that
of
Touch
is
not
more
exempt
from
it
then
the
rest
;
and
the
less
,
because
it
judges
of
the
quality
of
its
objects
only
by
comparison
;
according
to
the
diversity
of
which
one
and
the
same
thing
diversly
affects
it
,
and
is
sometimes
apprehended
one
way
,
sometimes
another
.
A
man
that
comes
out
of
a
hot
Bath
shivers
in
the
same
air
which
he
accounted
warm
before
he
enter'd
into
the
water
;
and
when
he
that
learns
to
dance
puts
off
his
leaden
soles
he
thinks
his
feet
lighter
then
he
did
before
he
put
them
on
.
The
Seventh
said
,
The
Touch
is
an
external
sense
,
terrestrial
and
gross
;
it
perceives
hot
and
cold
,
dry
and
moist
,
heavy
and
light
▪
hard
and
soft
,
smooth
and
rough
,
or
unequal
,
acide
,
viscous
or
slippery
,
thick
and
thin
,
tough
and
friable
,
or
brittle
,
and
other
such
tactile
and
earthy
qualities
.
For
,
as
there
are
five
simple
Bodies
in
Nature
,
namely
the
Heaven
and
the
Elements
,
so
each
of
the
five
external
Senses
corresponds
to
one
of
them
;
the
Sight
to
Heaven
,
in
regard
of
its
transparence
and
lucidity
;
the
other
four
to
the
Elements
;
of
which
the
Earth
symbolizeth
with
the
Touch
▪
because
every
thing
that
is
felt
must
have
some
solidity
and
consistence
,
which
proceeds
from
the
Earth
;
otherwise
it
could
not
make
it self
felt
by
it self
,
but
only
by
some
predominant
quality
,
as
we
feel
not
the
air
when
it
touches
us
,
unless
it
be
extreamly
cold
or
hot
.
The
Organ
of
Feeling
is
inward
skin
which
incompasses
the
whole
body
of
a
creature
,
by
reason
of
its
so
perfect
and
equal
temperature
that
it
is
neither
hot
nor
cold
,
dry
,
moist
,
but
equally
partakes
of
all
these
qualities
(
a
requisite
condition
in
the
Organs
of
the
senses
which
must
be
unprovided
of
all
the
qualities
whereof
they
are
to
judge
.
)
So
the
Crystalline
humour
is
without
colour
,
the
tongue
without
sapour
,
the
nostrils
without
scent
,
the
ears
without
any
sound
.
And
the
skin
is
neither
hard
like
the
bones
,
nor
soft
like
the
flesh
,
but
of
a
temper
between
both
;
being
therefore
call'd
a
Nervous
flesh
,
and
a
fleshy
Nerve
:
which
skin
,
never
so
little
touch'd
,
feels
perfectly
;
which
would
not
come
to
pass
if
it
were
not
the
Organ
of
the
Touch.
'T
is
therefore
woven
of
infinite
nerves
,
terminated
in
it
and
bringing
the
animal
spirits
to
it
,
which
are
the
efficient
causes
of
the
Touch
as
well
as
of
all
the
other
Senses
.
For
what
the
Philosopher
saith
,
That
a
sensible
object
apply'd
upon
the
Organ
is
not
perceiv'd
,
must
be
understood
only
of
the
three
Senses
which
are
for
the
convenience
of
an
animal
,
to
wit
,
the
Sight
,
Hearing
and
Smelling
;
not
of
the
other
two
,
which
are
for
its
absolute
necessity
,
upon
which
consideration
Nature
hath
appointed
them
to
judge
more
neerly
,
exercising
these
two
Senses
by
a
medium
internal
and
inseparable
from
the
Organ
.
II.
Of
Fortune
.
Upon
the
second
Point
it
was
said
,
Fortune
is
a
cause
by
accident
in
things
which
are
done
for
some
end
,
by
an
Agent
that
makes
use
of
Reason
.
So
't
is
fortune
,
when
one
walking
for
his
health
,
or
divertisement
,
finds
a
Purse
:
but
chance
,
hazard
,
or
adventure
is
in
things
which
act
for
some
end
without
election
,
as
brutes
,
mad
people
and
children
,
who
are
not
fortunate
,
or
unfortunate
,
unless
in
hope
.
The
difficulty
of
understanding
the
nature
of
Fortune
ariseth
from
the
infinite
abundance
of
things
which
may
be
causes
of
things
which
befall
men
.
And
as
't
is
proper
to
man
to
admire
what
he
understands
not
,
upon
the
observation
of
the
many
strange
and
unforeseen
accidents
in
the
world
;
some
say
that
they
come
to
pass
by
a
fatal
destiny
necessarily
guiding
every
cause
to
its
effect
;
others
,
that
they
fall
out
by
chance
,
to
which
the
ancient
Philosophers
ascrib'd
so
much
,
that
Empedocles
accounted
the
situation
of
the
Elements
fortuitous
;
Democritus
and
Leucippus
thought
the
production
of
all
things
was
effected
by
the
casual
concourse
of
their
atomes
flying
in
the
vacuum
:
insomuch
that
out
of
a
blind
superstition
they
erected
Temples
and
Altars
to
Fortune
.
For
indeed
there
is
nothing
divine
in
Fortune
;
since
there
is
not
any
cause
by
it self
but
may
be
a
cause
by
accident
,
and
consequently
Fortune
.
Nor
is
it
the
Divine
Providence
,
since
that
which
is
foreseen
cannot
be
call'd
fortuitous
.
But
we
give
the
appellation
of
Fortune
to
any
cause
,
which
missing
of
its
proper
effect
produceth
another
which
it
intended
not
.
The
Second
said
,
'T
was
the
ignorance
of
men
that
invented
Fortune
,
which
hath
no
other
existence
but
in
their
imagination
.
For
every
thing
that
is
hath
a
certain
cause
determined
to
its
effect
.
But
Fortune
and
Chance
are
uncertain
and
indeterminate
;
therefore
not
causes
.
And
although
the
proximate
cause
of
every
thing
be
unknown
to
us
,
yet
't
is
not
the
less
certain
for
all
that
,
in
respect
of
God
,
who
ignores
nothing
.
Therefore
if
there
be
a
fortune
in
respect
of
us
,
't
is
an
effect
of
our
ignorance
.
The
Third
said
,
We
must
establish
in
Nature
either
Destiny
or
Fortune
.
The
former
seems
to
fasten
man
to
Ixion's
wheel
,
which
permits
him
not
to
do
any
thing
of
himself
,
and
takes
from
him
the
commendation
of
good
,
and
blame
of
evil
;
rendring
him
by
this
means
guiltless
of
whatever
he
do's
,
and
laying
all
upon
universal
causes
(
whatever
distinction
may
be
made
of
God's
will
,
in
general
and
particular
;
it
not
being
conceivable
that
two
contrary
wills
can
at
the
same
time
proceed
from
the
same
source
.
The
second
is
more
correspondent
with
the
daily
events
,
which
produce
effects
whereof
no
necessary
cause
can
be
found
.
Indeed
,
if
effects
are
to
be
divided
according
to
their
causes
,
't
is
certain
that
some
are
necessary
and
some
contingent
;
whereof
the
latter
being
fortuitous
cannot
be
referr'd
to
any
thing
but
to
Fortune
.
Yea
of
the
things
which
come
to
pass
in
the
world
,
some
always
arrive
in
the
same
manner
,
as
day
and
night
when
the
Sun
rises
and
sets
;
others
fall
out
ordinarily
,
but
not
always
,
as
that
a
child
is
born
with
five
fingers
on
a
hand
,
there
being
some
that
have
six
;
and
others
,
on
the
contrary
,
arrive
very
rarely
,
as
Monsters
.
But
if
this
variety
of
causes
and
effects
hath
place
in
natural
things
,
't
is
found
much
oftner
in
humane
actions
,
whose
constancy
is
unconstancy
it self
;
there
being
not
any
whose
effect
is
certain
.
For
what
man
can
promise
himself
that
when
he
labours
he
shall
infallibly
become
rich
,
that
when
he
fights
he
shall
have
the
victory
,
that
when
he
serves
he
shall
be
acceptable
,
or
that
when
he
loves
he
shall
be
lov'd
?
Whereas
,
on
the
contrary
,
we
see
many
persons
enrich'd
without
labour
,
honour'd
without
fighting
,
and
acceptable
without
performance
of
any
services
;
and
(
which
is
more
)
many
times
hated
by
those
they
love
,
and
lov'd
by
those
they
hate
.
Of
all
which
we
must
either
assign
some
cause
,
or
confess
that
there
is
no
other
cause
thereof
but
hap
or
mishap
,
which
they
call
Fortune
.
The
Fourth
said
,
That
Dionysius
the
younger
,
the
Tyrant
of
Syracuse
,
was
not
of
their
judgement
who
disclaim
Fortune
,
assigning
the
cause
of
his
not
being
able
to
preserve
the
Estates
of
his
Father
,
That
he
left
him
Heir
of
all
,
excepting
his
Fortune
.
Now
the
Ancients
had
Fortune
in
great
reverence
,
and
put
her
amongst
their
domestick
Gods
.
And
the
Emperours
religiously
kept
her
Statue
of
gold
,
which
they
sent
as
a
badge
of
Empire
,
to
those
whom
they
intended
to
design
their
successors
.
Thus
Antoninus
Pius
,
being
ready
to
dye
,
sent
it
to
Marcus
Antoninus
the
Philosopher
;
and
Severus
sent
it
to
his
two
sons
,
Bassianus
,
and
Geta.
Moreover
,
because
it
visibly
bears
the
chief
stroke
in
gaming
,
even
in
those
Games
to
which
she
gives
not
the
addition
of
her
name
,
and
depend
not
upon
skill
;
there
are
found
some
,
at
this
day
,
who
think
they
can
fix
her
to
some
thing
which
they
wear
about
them
while
they
are
at
play
;
others
attribute
it
to
a
particular
situation
of
their
bodies
in
respect
of
the
Planets
.
But
all
agree
,
that
Caesar
ow'd
more
to
his
valour
then
to
his
fortune
;
that
if
she
could
not
make
an
Orator
of
a
Consul
,
or
the
contrary
;
yet
she
can
make
a
poor
man
rich
by
play
;
and
he
must
be
a
great
Rhetorician
that
can
perswade
those
who
have
good
or
bad
luck
,
that
there
is
no
Fortune
.
The
Fifth
said
,
'T
would
be
too
much
presumption
in
us
to
accuse
all
antiquity
of
ignorance
,
which
observ'd
not
only
certain
persons
and
places
,
but
some
days
and
hours
fortunate
and
unfortunate
,
noting
the
happy
days
with
chalk
,
and
the
other
with
a
black
stone
.
Moreover
,
Philosophers
divide
goods
into
those
of
the
Mind
,
the
Body
,
and
Fortune
,
comprizing
under
the
latter
,
Friends
,
Lineage
,
Reputation
,
Honours
and
Riches
,
which
are
the
things
men
make
most
account
of
in
this
world
.
And
riches
are
so
commonly
attributed
to
her
,
that
they
are
frequently
denoted
by
the
name
of
Fortune
.
So
that
to
maintain
that
there
is
no
such
thing
,
is
to
go
about
to
overthrow
common
sense
,
and
to
correct
Calepin
.
But
her
efficiency
is
chiefly
prov'd
by
the
employments
which
happen
to
many
,
contrary
to
all
apparence
,
according
to
the
diversity
of
which
every
one
makes
progress
,
or
not
,
in
riches
and
honours
.
For
he
that
labours
in
little
things
takes
most
pains
,
and
gets
least
,
and
so
,
on
the
contrary
,
which
cannot
be
attributed
to
any
thing
else
but
fortune
,
no
more
then
the
contracts
,
bargains
,
and
other
actions
of
men
,
which
are
made
almost
always
by
chance
.
Whence
arose
the
Proverb
,
There
is
nothing
but
good
luck
and
bad
luck
in
the
world
.
In
War
,
such
a
great
Captain
is
constantly
unfortunate
,
whereas
Timotheus
was
always
the
contrary
,
in
whose
Nets
Cities
came
to
be
taken
whilst
he
slept
.
In
Physick
,
such
a
Doctor
is
always
accounted
lucky
,
whereas
't
was
enough
to
kill
a
sick
man
but
to
have
seen
Hermocrates
in
a
dream
;
not
to
mention
what
the
Lawyers
themselves
call
the
hazard
of
Judgements
.
The
Sixth
said
,
The
Ancients
did
like
the
Gouty
person
mention'd
by
Montagne
,
who
ate
Saucidges
and
Gammons
,
and
drunk
of
the
best
,
that
he
might
have
whom
to
lay
the
fault
upon
.
They
phancy'd
Fortune
,
that
they
might
have
whom
to
blame
for
evil
events
,
or
rather
to
blaspheme
against
the
Deity
.
She
is
a
pure
fiction
of
the
Poets
,
who
represented
her
upon
a
wheel
,
one
half
whereof
always
ascends
,
and
the
other
descends
;
to
shew
the
volubility
and
continual
vicissitude
of
humane
things
;
blind
,
to
signifie
that
good
or
evil
doth
not
always
befall
us
according
to
desert
,
but
oftentimes
without
distinction
;
sometimes
a
man
,
and
sometimes
a
woman
,
but
principally
the
latter
,
to
denote
her
inconstancy
;
all
this
mysteriously
,
as
all
their
other
fables
;
to
take
which
literally
,
were
to
do
worse
then
the
learned
Pagans
themselves
.
The
Seventh
said
,
Every
one
is
the
Artificer
of
his
own
fortune
,
and
all
the
Deities
are
present
where
Prudence
is
,
though
we
rank
Fortune
among
the
Gods
.
Of
whom
we
may
say
what
Hercules
said
to
the
bemired
Waggoner
,
who
invok'd
him
,
but
touch'd
not
the
wheel
,
Help
thy self
,
and
God
will
help
thee
;
none
having
ever
obtain'd
the
title
of
fortunate
,
but
by
great
pains
,
watchings
and
industries
;
means
,
which
the
vulgar
not
observing
so
much
as
their
effect
,
attribute
it
to
a
Deity
.
Moreover
,
dextrous
men
affect
the
title
of
lucky
,
because
the
vulgar
esteems
them
the
more
for
it
;
and
the
great
est
States-men
hiding
their
counsels
and
the
instruments
they
make
use
of
to
accomplish
their
designes
,
give
occasion
to
this
errour
.
Therefore
when
Zeno
had
lost
all
his
wealth
by
Shipwreck
he
should
not
have
said
,
Fortune
,
thou
hast
done
well
to
bring
me
to
this
short
cloak
;
but
rather
have
accus'd
his
own
imprudence
in
having
ventur'd
all
his
estate
at
sea
.
For
since
there
is
nothing
in
the
world
but
hath
its
cause
,
and
fortune
is
that
which
is
done
by
no
cause
,
it
follows
that
there
is
no
such
thing
as
fortune
.
CONFERENCE
LV.
I.
Of
the
Taste
.
II.
Whether
Poetry
be
useful
.
I.
Of
the
Taste
.
THe
right
handling
of
a
subject
requiring
the
knowledge
of
its
differences
,
an
Apicius
might
seem
fitter
to
discourse
of
Taste
then
a
Philosopher
,
in
whom
too
exact
a
knowledge
of
Sauces
would
be
accounted
blameable
;
yet
the
word
of
Sapience
or
Wisdom
,
among
the
Latines
,
taking
its
name
from
Sapours
,
the
Sages
who
profess
it
may
seem
oblig'd
too
to
be
expert
in
this
matter
.
Besides
,
this
Sense
supplies
Physitians
with
the
surest
evidence
of
the
faculties
of
every
medicament
by
their
Sapours
;
which
are
second
Qualities
resulting
from
the
various
mixture
of
the
four
first
,
whereof
the
Taste
is
an
external
sense
,
discerning
Sapours
by
help
of
the
moisture
in
the
mouth
,
and
the
Nerve
of
the
third
Congjugation
,
which
is
expanded
upon
the
tongue
,
whose
flesh
is
therefore
spungy
and
porous
,
the
more
easily
to
imbibe
the
same
.
Thus
the
object
of
the
Taste
is
sapour
or
rellish
;
the
Organ
is
the
Nerve
;
the
medium
is
the
flesh
of
the
tongue
,
the
condition
without
which
it
is
not
exercis'd
is
the
humour
,
either
internal
,
as
that
of
the
mouth
(
supply'd
by
the
Tonsils
or
Almonds
)
or
external
,
as
the
moisture
which
all
bodies
have
either
in
act
or
in
power
.
Whence
,
they
whose
tongue
is
dry
cannot
taste
that
which
is
so
;
nevertheless
,
the
humidity
must
be
moderate
,
since
its
excess
no
less
depraves
the
taste
then
its
defect
.
The
Second
said
,
Since
the
Organ
ought
not
to
be
prepossess'd
with
the
quality
of
its
object
,
the
Tongue
which
perceives
Sapours
which
are
all
moist
(
call'd
therefore
,
by
the
Greeks
,
Juice
)
must
be
destitute
of
all
humidity
:
for
that
cannot
be
receiv'd
which
is
possess'd
already
.
And
as
there
is
in
every
Organ
a
principal
part
which
makes
the
sensation
more
perfectly
then
the
rest
;
so
the
tip
of
the
tongue
is
more
proper
to
perceive
tastes
by
reason
of
the
Nerves
destinated
to
the
sense
of
tasting
,
which
are
found
more
soft
there
then
its
root
,
and
of
the
liquor
which
is
more
retain'd
,
and
more
subtile
there
,
and
consequently
makes
rellishes
penetrate
more
effectually
.
And
although
some
parts
of
these
Nerves
are
expanded
to
the
palate
and
gullet
,
yet
the
taste
is
very
little
perceiveable
there
.
Therefore
Philoxenus
went
upon
a
mistake
when
he
wish'd
for
the
neck
of
a
Crane
;
for
a
long
neck
conduces
nothing
either
to
the
advancing
or
continuing
of
the
taste
.
The
Third
said
,
Most
Animals
have
the
sense
of
Tasting
,
to
the
end
they
may
distinguish
their
food
from
poyson
,
and
what
food
is
best
,
as
the
sweetest
is
.
For
all
animals
,
and
particularly
man
,
are
nourish'd
only
with
what
is
sweet
.
Whence
children
,
in
whom
nature
being
neerer
its
original
is
less
corrupted
,
desire
sweets
so
much
:
and
if
we
mix
other
Sapours
,
't
is
either
because
sweet
things
glut
and
disgust
sooner
,
easily
filling
the
Stomack
,
in
which
by
reason
of
their
unctuous
consistence
they
swim
uppermost
;
or
else
because
the
depravation
of
our
temper
makes
us
sometimes
desire
contrary
things
to
correct
it
,
and
sometimes
like
,
to
preserve
it
.
The
Fourth
said
,
Many
Animals
have
no
taste
nor
perception
of
Sapours
,
as
,
amongst
others
,
the
Crocodile
,
which
also
wants
a
tongue
,
the
Organ
of
it
;
the
Estrich
,
when
it
eats
Iron
;
and
the
Wolf
,
earth
:
both
which
are
insipid
.
Such
was
that
Lazarus
,
mention'd
by
Columbus
,
who
swallow'd
glass
,
pitch
,
tallow
,
and
other
things
,
without
disgust
;
and
that
Maid
in
the
King
of
Persia's
Court
,
who
eat
all
sort
of
poysons
,
how
corroding
soever
,
and
was
nourish'd
therewith
.
It
being
observ'd
,
in
the
dissection
of
their
bodies
,
that
the
third
couple
of
Nerves
,
which
serve
to
the
Taste
,
was
reflected
towards
the
back
part
of
the
head
.
The
Fifth
said
,
Sapour
is
a
quality
of
the
aliment
;
but
nourisheth
not
,
because
't
is
a
meer
accident
;
only
by
it
the
animal
judges
of
the
qualities
of
its
food
.
The
matter
of
Sapour
is
humid
;
because
sapours
are
easily
receiv'd
and
expanded
in
that
which
is
humid
,
not
in
that
which
is
dry
.
This
humidity
is
not
aerious
but
aqueous
;
otherwise
Sapours
might
be
receiv'd
in
the
air
;
which
cannot
be
,
because
the
nature
of
this
element
is
too
thin
and
tenuious
;
but
Sapour
being
gross
requires
a
subject
that
hath
some
consistence
to
receive
it
.
Nevertheless
this
aqueous
humidity
alone
,
is
not
sapoury
,
because
't
is
a
simple
body
,
and
consequently
insipid
.
But
Sapour
proceeds
from
mixtion
.
It
must
therefore
be
joyn'd
with
somewhat
that
is
dry
,
not
with
igneous
siccity
,
because
this
makes
the
mixtum
subtile
,
and
apt
to
exhale
,
as
odour
ought
to
be
,
not
sapour
;
but
with
that
of
the
earth
,
which
gives
a
body
and
consistence
to
sapours
,
without
which
they
could
not
be
tasted
.
And
't
is
by
means
of
this
siccity
with
the
humidity
,
that
Mineral
waters
acquire
the
sapours
of
the
places
through
which
they
pass
,
and
that
the
liquor
of
a
Lie
or
Lixivium
becomes
salt
,
by
mixtion
of
the
more
dry
and
adust
parts
of
the
ashes
.
But
because
these
dry
and
humid
substances
difficultly
mix
,
the
particles
of
the
one
being
unapt
to
touch
the
particles
of
the
other
,
because
both
are
gross
and
terrestrial
,
therefore
there
needs
some
superior
agent
,
more
powerful
then
either
,
to
open
and
penetrate
them
,
such
as
heat
is
,
which
by
its
various
coction
makes
a
different
mixtion
of
the
dry
and
the
moist
,
whence
arise
different
sapours
;
as
may
be
observ'd
in
our
meats
and
fruits
of
Trees
,
which
differ
in
taste
according
to
the
degrees
of
heat
.
The
sweet
and
fat
taste
is
for
the
most
part
produc'd
by
a
temperate
heat
;
the
bitter
,
salt
and
acrimonious
,
by
immoderate
heat
;
the
acide
or
sharp
,
the
austere
or
harsh
,
and
the
sowre
,
by
cold
.
The
Sweet
,
such
as
that
of
Honey
,
comes
from
a
perfect
mixture
of
terrestrious
with
aqueous
humidity
.
The
Bitter
,
as
that
of
Gall
,
from
abundance
of
gross
siccity
mix'd
with
little
humidity
.
The
Fat
,
as
Oyl
and
Fat
are
produc'd
by
excess
of
humidity
.
The
Salt
hath
more
humidity
then
the
bitter
.
The
Acrimonious
or
biting
,
as
Pepper
,
hath
much
of
tenuity
,
and
very
little
of
humidity
.
The
Sowre
,
as
that
of
unripe
fruits
,
comes
from
siccity
and
humidity
equally
indigested
.
The
Austere
or
pontick
,
as
the
juice
of
Oranges
,
and
the
Acide
or
Sharp
,
as
that
of
Vinegar
,
proceed
from
very
much
humidity
and
little
siccity
.
II.
Whether
Poetry
be
useful
.
Upon
the
second
Point
it
was
said
,
This
division
of
things
into
necessary
,
profitable
and
delightful
,
is
observ'd
particularly
in
speech
,
the
soul's
interpreter
.
For
at
the
beginning
Languages
were
only
for
necessity
,
void
of
all
artifice
,
being
employ'd
to
no
other
use
but
to
make
us
understand
one
another
;
which
sort
of
Language
the
first
Philosophers
employ'd
to
express
the
essence
and
nature
of
things
.
Afterwards
History
and
Oratory
enrich'd
it
with
the
addition
of
flowers
and
flourishes
.
And
,
Lastly
,
Poetry
added
to
those
Words
Number
and
Cadence
,
not
barely
to
teach
and
instruct
,
as
the
other
liberal
Sciences
,
but
withall
to
recreate
and
delight
;
which
is
an
excellent
method
to
prevent
the
disgust
which
the
disciplines
bring
even
in
their
rudiments
.
I
therefore
compare
our
Language
,
consider'd
in
its
original
,
to
Gold
yet
in
the
Oar
,
mingled
with
earth
;
the
same
Language
polish'd
by
Rhetorick
to
an
Ingot
refin'd
from
its
dross
;
but
Poetry
to
a
goodly
vessel
of
gold
,
not
less
rich
for
the
workmanship
then
for
the
matter
.
The
Second
said
,
That
which
gave
birth
to
Poetry
and
makes
it
so
much
esteem'd
,
is
the
desire
of
imitation
,
proper
to
man
alone
;
as
he
alone
that
understands
the
similitudes
,
correspondencies
and
proportions
of
things
.
Hence
it
is
that
we
admire
the
Picture
of
a
Serpent
,
a
dead
body
,
and
other
things
whose
original
we
have
in
horrour
;
and
we
are
ravish'd
to
hear
the
voice
of
a
Swine
naturally
counterfeited
,
though
we
hate
it
in
that
animal
.
So
Poetry
and
Painture
imitate
,
and
in
some
manner
do
every
thing
that
is
done
in
nature
;
whence
Poetry
is
term'd
a
speaking
Picture
,
and
Picture
dumb
Poetry
.
For
a
Poet
do's
not
signifie
meerly
a
Versifier
,
and
one
that
relates
things
done
,
which
is
the
property
of
a
Historian
:
but
as
an
Actor
or
Player
by
his
postures
do's
the
very
things
,
so
the
Poet
must
both
describe
things
and
make
them
.
And
the
word
Poet
do's
not
signifie
one
that
feigns
,
but
one
that
makes
.
When
he
speaks
of
a
tempest
he
makes
the
Winds
mutiny
,
Ships
split
,
mountains
of
water
clash
and
lose
themselves
in
gulfes
;
when
of
War
,
he
makes
you
hear
the
clashing
of
Arms
,
the
thundring
of
Cannons
,
and
see
the
field
strow'd
with
Carcases
:
and
so
in
all
other
subjects
which
he
treats
.
Wherefore
,
to
be
a
good
Poet
,
one
must
know
every
thing
in
perfection
;
which
makes
Poetry
so
difficult
,
and
consequently
so
rare
and
admirable
that
few
succeed
well
in
it
.
For
there
are
many
Versifiers
,
but
few
Poets
.
The
Third
said
,
There
need
no
other
Judges
to
condemn
Poetry
then
Poets
themselves
,
who
call
their
highest
conceits
Fury
,
that
is
to
say
,
Folly
;
whether
it
arrive
to
them
from
their
fabulous
gods
,
or
more
truly
from
the
fumes
of
Wine
,
which
cause
them
to
make
the
best
Verses
,
as
they
tell
of
Ennius
:
the
frequentation
of
which
is
one
of
the
greatest
crimes
that
Cato
imputed
to
Marcus
Nobilior
in
the
survey
that
he
made
of
his
Province
:
and
't
is
observ'd
that
there
is
so
great
affinity
between
Poetry
and
Folly
,
that
the
best
Poets
have
very
odd
actions
and
postures
while
they
are
making
their
works
,
and
retain
something
thereof
in
their
ordinary
carriage
.
The
Fourth
said
,
Variety
of
Wit
has
not
appear'd
in
any
Science
more
then
in
Poetry
.
For
it
has
not
only
different
laws
according
to
the
diversity
of
Nations
,
which
makes
it
doubted
what
sort
of
Verses
those
of
Job
are
,
considering
that
they
have
no
resemblance
with
the
Greek
and
Latine
,
no
more
then
these
have
with
ours
.
But
neither
were
ours
(
which
consist
of
certain
numbers
of
feet
,
and
consonances
or
rithmes
)
such
as
those
in
Caesar's
time
,
in
which
he
reports
that
the
Gauls
versifi'd
;
and
within
a
thousand
years
that
our
rithme
began
in
imitation
of
the
Prose
of
the
Church
,
French
Poetry
hath
been
so
often
diversifi'd
,
that
the
Poets
of
one
age
would
not
be
so
in
another
.
And
yet
,
sometimes
under
the
name
of
Rithmers
,
sometimes
under
that
of
Devisers
and
Poets
,
they
have
been
always
very
acceptable
to
great
persons
.
And
Charle
magne
prefer'd
the
Poems
containing
the
exploits
of
his
Predecessors
before
their
Histories
.
The
Fifth
said
,
That
Plato
and
sundry
other
Politicians
accounted
Poety
not
only
so
useless
,
but
so
hurtful
to
their
Common-wealth
,
that
they
utterly
banish'd
it
from
thence
,
because
Poets
by
their
shameful
relations
of
the
vices
of
the
gods
intic'd
men
to
commit
the
like
,
conceiving
they
did
not
offend
when
they
had
the
example
of
a
god
;
and
for
that
Verses
are
more
proper
for
loose
loves
then
the
Sciences
,
of
which
the
confinements
of
Poetry
are
not
capable
;
besides
that
the
enthusiasm
of
Poets
cannot
consist
with
the
gravity
of
Philosophy
;
seldom
with
the
probity
of
manners
,
and
never
with
a
setled
judgement
;
the
Italian
Proverb
being
almost
always
found
true
,
Di
buona
terra
cattiva
Gente
,
Di
buon
Poeta
cattiva
mente
.
Whence
Aristophanes
saith
that
when
Bacchus
desir'd
to
find
Euripedes
or
some
other
good
Poet
,
he
went
down
to
Hell
,
because
he
could
not
any
in
Heaven
.
Moreover
,
their
too
great
liberty
of
Satyrical
detraction
,
made
them
sometimes
be
driven
out
of
Rome
.
Their
dangerous
doctrine
has
caus'd
the
reading
of
them
to
be
forbidden
to
Christians
by
the
Canons
;
and
render'd
them
so
infamous
,
that
Philip
,
the
first
Christian
Emperour
,
in
the
third
Law
,
at
the
title
of
Professors
and
Physitians
in
the
Cade
,
grants
no
immunity
to
them
as
he
doth
to
all
others
.
Indeed
one
may
get
his
living
in
all
professions
with
honour
,
except
in
Poetry
;
and
if
it
always
less
fills
the
Poets
Purses
with
Crowns
then
their
heads
with
presumption
;
so
(
as
it
happens
in
all
other
Conceits
,
or
Pastimes
)
it
may
be
found
sometimes
proper
for
the
divertisement
of
those
few
that
have
leisure
to
read
them
,
but
't
is
most
unprofitable
to
the
Authors
;
for
few
or
none
are
advanc'd
by
it
,
but
rather
many
have
been
hindred
by
this
art
of
versifying
from
making
their
fortune
otherwise
.
Yea
their
profession
is
so
vile
and
abject
,
that
whereas
others
count
it
an
honour
to
be
styl'd
Physitians
,
Advocates
,
or
the
like
,
these
are
offended
with
the
name
of
Poet.
And
that
with
good
reason
,
considering
that
of
all
other
Arts
Poetry
alone
glories
in
disguising
the
truth
.
For
which
cause
it
begins
to
be
banish'd
even
from
Theatres
,
to
which
alone
it
was
destinated
;
and
Prose
is
come
in
request
in
sundry
places
,
being
preferr'd
for
gracefulness
and
naturalness
;
by
which
means
this
Art
is
in
danger
to
be
confin'd
to
the
corners
of
streets
,
to
serve
only
for
Songs
and
Ballad●
.
Hence
it
was
that
Ovid
was
so
severely
punish'd
by
his
father
,
to
make
him
leave
off
this
Art
,
which
prov'd
so
unlucky
to
him
,
that
for
writing
his
Book
of
the
Art
of
Loving
,
he
became
of
a
rich
Roman
Knight
a
miserable
exile
amongst
Barbarians
.
The
Sixth
said
,
'T
is
to
be
a
sworn
enemy
of
excellent
things
,
or
rather
,
as
Scaliger
saith
,
to
renounce
being
man
,
to
think
of
banishing
Poetry
out
of
States
;
which
is
slighted
only
by
the
ignorant
,
and
hated
by
those
that
have
irregular
minds
.
For
melody
is
natural
,
not
only
to
man
,
but
to
all
things
in
the
world
which
God
hath
created
in
number
and
measure
.
Which
made
the
Pythagoreans
say
,
that
not
only
the
Celestial
Bodies
make
a
most
agreeable
consort
,
but
also
the
Plants
by
their
proportions
,
and
the
beasts
by
their
motions
chant
measured
Odes
in
praise
of
their
Creator
.
Therefore
with
more
reason
must
man
,
whose
soul
is
a
number
moving
of
it self
,
be
delighted
with
numerous
language
,
which
is
Poetry
,
the
most
sensible
effect
of
that
divine
Harmony
which
is
infus'd
into
his
body
.
And
we
may
make
the
same
judgement
of
good
from
vulgar
wits
by
their
delight
or
disaffection
to
Poetry
as
by
the
recreation
which
they
take
in
Musick
.
Indeed
,
if
a
wise
man
ought
to
be
regular
in
all
his
actions
,
why
not
in
his
words
,
the
image
of
his
Reason
,
as
Reason
is
of
his
soul.
As
if
you
should
say
that
the
well
regulated
dance
of
a
Ball
ought
to
be
less
priz'd
then
the
ordinary
walk
or
a
Country
dance
.
Moreover
,
Poetry
hath
such
power
over
mens
minds
,
Tyrtaeus
animated
his
Souldiers
to
fight
by
the
rehearsal
of
his
Verses
,
which
was
also
the
custom
of
the
Germans
when
they
were
to
charge
their
enemies
;
Moses
,
David
,
and
many
other
Prophets
,
accounted
nothing
more
worthy
then
Poetry
,
to
sing
the
praises
of
God
.
And
the
first
Poets
,
as
Musaeus
,
Orpheus
and
Linus
,
were
the
Divines
of
Paganisme
.
Yea
the
gods
of
antiquity
affected
to
deliver
their
Oracles
in
Verse
;
and
so
did
Legislators
their
Laws
,
to
render
them
more
venerable
.
Besides
,
they
greatly
help
the
memory
;
their
cadence
or
measure
serving
as
a
rule
to
the
mind
to
keep
it
from
being
at
a
loss
.
Poetry
alone
,
amongst
all
the
Arts
,
supplies
praise
to
vertue
;
the
rampant
stile
of
Rhetorical
discourse
,
though
it
borrow
its
fairest
flowers
and
square
periods
from
Poetry
,
being
not
comparable
to
that
of
Poetry
,
which
is
far
more
sublime
,
and
consequently
,
more
fit
to
immortalize
the
memory
of
Heroick
actions
.
Upon
which
account
the
Muses
were
believ'd
the
Daughters
of
Mnemosyne
or
Memory
.
Now
if
Poets
have
been
sometimes
expell'd
out
of
States
,
so
have
Philosophers
,
Physitians
,
Mathematicians
,
and
many
other
Professors
of
Arts
,
acknowledg'd
nevertheless
very
useful
to
humane
society
.
If
some
of
them
have
been
lascivious
,
others
impious
,
others
slanderous
,
these
are
the
vices
of
the
Poets
,
not
of
Poetry
.
And
as
the
more
delicate
any
Wine
is
,
the
more
hurtful
its
excess
is
to
the
body
;
so
Poetry
is
so
much
the
more
excellent
,
by
how
much
its
abuse
is
noxious
.
Plato
,
who
advis'd
the
banishing
of
it
out
of
his
imaginary
Commonwealth
,
calling
it
a
sweet
poyson
,
deserv'd
,
more
then
it
,
to
be
really
interdicted
,
there
not
being
in
all
the
Poets
such
fables
,
impieties
and
impurities
as
that
of
his
Convivium
,
his
Phaedrus
,
and
some
other
pieces
.
In
the
mean
time
he
is
forc'd
to
admire
them
,
to
call
them
the
sons
and
interpreters
of
the
gods
,
yea
divine
,
and
the
fathers
of
wisdom
.
For
their
raptures
cannot
be
call'd
folly
,
unless
in
that
sence
that
Aristotle
saith
,
To
Philo
sophize
well
a
man
must
be
besides
himself
.
But
their
wisdom
being
extream
,
and
their
motions
unknown
to
the
vulgar
;
therefore
they
call
that
fury
which
they
ought
to
call
the
highest
point
and
pitch
of
Wisdom
;
term'd
Enthusiasm
or
Divine
Inspiration
,
because
it
surpasses
the
reach
of
man
.
And
indeed
every
one
acknowledges
in
Poetry
some
character
of
Divinity
,
and
therefore
't
is
receiv'd
by
all
the
world
,
and
serves
for
a
guide
and
introducer
to
great
personages
,
who
otherwise
would
not
give
audience
,
but
like
that
well
in
Verse
which
they
would
blame
in
Prose
.
Which
oblig'd
Sylla
to
reward
the
good
that
they
might
be
encourag'd
to
continue
their
divine
works
;
and
the
bad
Poets
,
on
condition
that
they
made
no
more
.
And
't
is
of
these
,
as
of
some
Rithmers
of
our
time
,
that
they
speak
who
blame
Poetry
;
in
whose
reproaches
the
true
Poets
are
no
more
concern'd
then
Physitians
in
the
infamy
of
Mountebanks
.
The
Fables
of
the
ancient
Poets
are
full
of
mysteries
,
and
serve
for
ornament
to
the
Sciences
and
to
Divinity
it self
,
as
the
gold
of
the
Egyptians
did
to
the
Sanctuary
.
But
if
they
have
in
all
ages
complain'd
of
not
advancing
their
fortune
,
this
doth
not
argue
any
demerit
of
theirs
,
but
rather
the
want
either
of
judgement
or
gratitude
in
others
.
CONFERENCE
LVI
.
I.
Of
the
Smelling
.
II.
Of
Eloquence
.
I.
Of
the
Smelling
.
THis
Sense
,
which
is
the
perception
of
Odours
intromitted
by
the
Nose
through
the
spungy
bone
into
the
Mammillary
processes
which
are
appendices
of
the
Brain
rather
then
Nerves
,
shews
by
the
structure
of
its
Organ
that
it
is
more
particular
to
the
Brain
then
any
other
.
For
the
Nerves
which
carry
the
Spirits
for
the
performance
of
the
other
Senses
are
communicated
elsewhere
too
;
some
of
them
to
all
the
rest
of
the
Body
.
Only
these
two
nervous
appendices
of
the
Brain
have
nothing
to
do
with
any
other
part
.
It
makes
use
of
odours
as
a
perfume
,
sometimes
to
redress
its
native
coldness
,
as
when
it
is
pleas'd
with
Pomanders
,
Musk
,
L'eau
d'ange
(
a
sort
of
delicate
compound
water
)
Orange
flower-water
,
and
other
Aromatical
things
;
sometimes
to
cool
its
spirits
overheated
by
continual
action
,
as
by
the
Violet
,
the
Rose
,
or
Jasmin
;
but
always
for
their
refreshment
.
For
the
Spirits
being
of
an
aerial
nature
,
nothing
recreates
them
so
much
as
what
resembles
them
,
to
wit
,
the
Air
,
especially
when
it
is
tinctur'd
with
some
friendly
quality
.
Hence
arise
those
different
phancies
upon
occasion
of
smells
.
One
swoons
at
the
smell
of
Musk
and
the
Rose
,
which
others
love
so
much
.
Another
loves
the
scent
of
Rue
and
Worm-wood
,
so
abominated
by
others
,
that
some
women
have
miscarri'd
by
it
.
And
indeed
of
all
the
wonders
resulting
from
the
consideration
of
odours
,
there
is
none
greater
then
the
relation
they
have
to
the
womb
,
which
is
known
to
move
it self
to
,
and
approach
towards
,
and
fly
away
at
the
motion
of
good
or
bad
smells
;
which
work
upon
this
part
by
means
of
the
animal
spirits
(
call'd
,
for
this
reason
,
Impellers
by
the
Greeks
)
which
the
odours
powerfully
move
,
and
they
all
the
other
parts
;
but
especially
the
womb
which
hath
a
particular
sympathy
with
the
Brain
,
the
Conservatory
of
the
Spirits
;
or
else
because
the
contraction
of
the
Nerves
,
which
is
caus'd
when
an
odour
displeas'd
drives
the
Spirits
downwards
,
who
by
their
impetuosity
hurry
along
with
them
the
more
fluid
and
moveable
parts
,
as
the
Matrix
is
,
when
a
pituitous
humour
has
slackned
its
ligaments
:
as
,
on
the
contrary
,
the
spirits
being
dilated
to
receive
the
steam
of
an
odour
grateful
to
the
Brain
with
a
full
torrent
,
they
attract
it
upwards
by
the
same
reason
.
The
Second
said
,
Because
Faculties
cannot
be
understood
but
by
the
correspondenc
they
have
to
their
objects
;
therefore
to
understand
the
Nature
of
the
Sense
of
Smelling
,
't
is
first
requisite
to
understand
the
Nature
of
Odour
,
and
by
what
Medium
it
is
carry'd
to
its
Organ
.
Odour
is
a
patible
Quality
,
arising
from
the
temperament
of
siccity
predominant
above
humidity
;
for
though
many
drugs
,
waters
,
essences
,
and
liquors
,
in
which
humidity
is
necessarily
found
,
and
siccity
seldome
,
are
very
odoriferous
,
yet
they
borrow
their
smell
from
the
dry
exhalation
mingled
with
their
humid
Body
;
from
which
if
the
same
be
separated
,
the
humour
remains
inodorous
.
Neverthelesse
this
exhalation
is
not
the
Odour
but
the
subject
and
vehicle
of
it
;
otherwise
an
Odour
should
be
a
Substance
,
and
not
an
Accident
,
as
it
is
.
'T
is
convey'd
to
its
Organ
sometimes
by
species
call'd
Intentional
,
when
it
is
remote
from
the
same
;
or
the
Medium
is
so
dispos'd
that
it
cannot
alter
its
Substance
;
thus
the
species
of
the
Odour
of
a
Worm
hanging
upon
the
hook
so
exquisitely
penetrates
the
water
,
that
the
fish
though
very
remote
instantly
repairs
to
it
;
and
many
Animals
scent
powder
at
two
or
three
leagues
distance
.
But
when
the
Odour
is
present
to
the
Organ
of
Smelling
,
it
hath
no
need
of
species
,
with
which
the
Senses
have
nothing
to
do
but
so
far
as
they
serve
to
supply
the
absence
of
their
Objects
.
The
Nose
receives
Odours
by
its
two
passages
,
and
for
this
reason
it
hath
somewhat
a
long
shape
;
a
substance
partly
boney
for
firmnesse
sake
;
lest
closing
together
the
passage
should
be
stop'd
,
but
cartilaginous
in
the
lower
part
;
for
the
more
easie
dilatation
in
breathing
,
smelling
,
and
purging
the
Brain
,
the
three
prime
uses
of
the
Nose
.
The
true
seat
of
Smelling
are
two
small
sponges
made
of
the
anterior
part
of
the
Brain
,
passing
through
the
Cuneal
Bone
near
the
cavity
of
the
Eyes
,
call'd
the
Mammillary
Processes
or
Productions
;
spirituous
and
vaporous
,
the
better
to
receive
Odours
;
and
nervous
,
to
distinguish
them
;
lying
upon
the
Cribrous
or
spongy
bone
which
is
full
of
small
bones
,
lest
the
Brain
might
be
hurt
by
smells
if
they
were
carry'd
directly
and
impetuously
to
it
;
which
danger
is
avoided
by
their
being
disunited
and
allay'd
by
this
transcolation
;
and
these
two
Caruncles
,
like
the
nibbles
of
Womens
breasts
,
have
alone
,
among
all
the
parts
of
the
Nose
,
a
proper
figure
,
a
certain
sign
for
distinguishing
the
Organs
of
the
Senses
.
For
the
Brain
cannot
do
this
office
,
because
its
extreme
humidity
would
diminish
the
virtue
of
Odours
.
The
Third
said
,
As
the
Nose
,
the
instrument
of
Smelling
,
is
plac'd
in
the
middle
of
all
the
rest
;
so
this
Sense
is
of
a
middle
nature
between
them
.
For
't
is
more
material
then
the
Hearing
and
the
sight
,
but
more
subtile
then
the
Touch
and
Taste
;
although
it
hath
a
great
affinity
with
this
latter
,
by
which
it
perceives
its
object
,
namely
,
Odours
,
which
are
distinguish'd
by
help
of
Sapours
,
and
are
divided
according
to
their
number
,
agreable
and
disagreeable
being
onely
its
general
differences
.
For
there
are
as
many
particular
differences
as
several
subjects
.
Moreover
,
Sapour
and
Odour
are
compos'd
of
the
same
matter
,
and
produc'd
by
the
same
heat
;
they
are
both
qualities
of
food
,
whose
good
and
evil
faculties
are
discern'd
by
smell
as
well
as
by
taste
.
Yet
they
differ
in
this
,
that
some
Odours
are
not
of
food
but
of
delight
,
as
that
of
Roses
;
with
which
kind
of
Odour
Man
alone
is
pleas'd
,
amongst
all
Animals
,
who
are
not
delighted
with
Odours
further
then
they
signifie
to
them
the
goodness
of
their
food
;
that
which
is
said
of
the
Panther
,
that
all
other
Animals
run
after
its
smell
,
being
accounted
fabulous
.
They
have
also
this
peculiar
,
that
Odours
come
from
an
igneous
and
subtile
siccity
predominant
over
humidity
;
whereas
Sapours
reside
in
humidity
.
Hence
it
is
that
flowers
have
more
smell
then
leaves
,
because
they
are
made
of
the
more
tenuious
parts
of
the
Plant
;
among
Flowers
,
those
that
grow
amidst
bushes
,
and
in
other
dry
places
,
are
more
odoriferous
;
and
Roses
smell
sweeter
about
Noon
when
they
are
dry'd
by
the
heat
of
the
Sun
,
then
in
the
Morning
when
they
are
bedew'd
with
the
humidity
of
the
Night
.
The
Fourth
said
,
Most
Animals
have
a
bad
Odour
,
and
Man
the
most
imperfect
Smelling
;
partly
,
because
Nature
hath
thought
fit
to
give
this
Sense
in
a
more
exquisite
degree
to
Animals
that
live
by
prey
,
as
to
the
Dog
and
Vulture
,
(
and
Man
was
to
hunt
otherwise
then
by
the
Nose
)
and
,
partly
,
by
reason
of
the
situation
of
the
Mammillary
processes
near
the
Brain
,
more
cold
,
and
moist
,
and
large
,
in
Man
then
in
any
other
creature
.
Whence
it
is
,
that
Men
know
not
the
differences
of
Odours
as
they
do
those
of
the
other
objects
of
the
Senses
.
Yet
as
there
are
Animals
which
are
driven
away
by
certain
bad
smells
,
Flyes
by
that
of
Brimstone
,
Serpents
by
that
of
Galbanum
,
and
generally
all
by
the
steam
of
the
carcases
of
their
own
kind
;
so
some
Odours
not
onely
drive
away
Men
,
as
the
fume
of
an
Indian
pepper
,
but
are
accounted
mortal
,
not
by
reason
of
the
smell
,
but
of
the
hurtful
Body
which
it
introduces
into
the
Ventricles
of
the
Brain
.
As
,
on
the
contrary
,
there
are
Odours
which
recreate
so
much
that
they
are
thought
to
nourish
;
for
they
who
are
conversant
among
the
smells
of
meat
eat
less
;
and
the
sole
Odour
of
new
Wine
inebriates
.
The
Fifth
said
,
Odour
is
a
fumous
exhalation
excited
by
heat
either
internal
or
external
.
Therefore
Gold
is
inodorous
,
its
perfect
mixtion
hindring
it
from
exhaling
;
and
things
chaf'd
or
heated
have
a
stronger
smell
,
because
the
heat
draws
outwards
those
subtile
parts
which
cold
incloses
and
keeps
from
exexpanding
themselves
;
and
odoriferous
are
diminish'd
in
time
through
the
evaporation
of
their
more
subtile
parts
.
So
Wine
,
unless
well
stop'd
,
loses
with
its
Odour
its
virtue
and
goodness
,
as
if
its
strength
consisted
in
its
smell
;
and
Camphire
exhales
utterly
if
it
be
not
kept
close
.
And
Perfumes
have
a
more
agreeable
smell
a
far
off
then
near
hand
,
because
the
subtiler
parts
are
scented
at
distance
,
and
the
grosser
hard
by
.
II.
Of
Eloquence
Upon
the
Second
Point
,
the
First
said
,
That
if
we
cannot
evince
the
Excellence
of
Eloquence
above
all
other
Humane
Actions
,
we
must
confess
that
we
have
no
Eloquence
;
for
this
is
the
golden
chain
which
our
ancient
Gaules
fastned
to
the
Tongue
of
their
Hercules
,
and
made
him
draw
all
his
Auditors
by
the
Ears
.
Moreover
,
since
't
is
the
way
to
perswade
,
and
perswasion
is
the
way
to
do
any
thing
whatever
,
there
is
no
power
that
can
equal
it
.
Which
to
prove
by
Examples
would
require
the
transcription
of
all
Histories
.
It
hath
disarmed
Anger
and
Justice
too
a
hundred
times
,
obtain'd
the
Generalship
to
Demosthenes
,
notwithstanding
his
Cowardice
and
inexperience
in
the
matter
of
War
;
the
Consulship
to
Cicero
,
bent
Caesar's
heart
for
him
,
which
the
forces
of
the
Romane
Empire
could
not
bend
,
when
he
so
ravish'd
him
as
to
make
him
let
the
book
fall
which
he
held
in
his
hands
;
so
well
can
this
Art
of
well
speaking
master
Bodies
as
well
as
Souls
.
Therefore
Conquerours
authorize
their
Cannon
shots
with
reasons
,
and
employ
so
many
Orators
to
justifie
their
exploits
,
and
make
their
government
acceptable
;
and
the
Romans
,
though
they
became
masters
of
all
the
world
,
never
drew
a
sword
out
of
the
scabbard
till
they
had
first
charg'd
the
fault
by
their
manifestoes
upon
those
whom
they
declar'd
their
Enemies
.
Which
seems
to
be
the
onely
difference
between
regular
wars
and
pirates
at
Sea
,
or
robbers
on
land
.
'T
is
hence
also
that
the
greatest
concussions
of
States
,
and
revolutions
of
Monarchies
,
have
proceeded
from
Religion
,
which
hath
also
lay'd
the
foundation
of
some
,
bringing
the
Body
into
subjection
by
perswading
the
Soul
;
(
whereas
,
when
open
force
subdues
the
former
,
it
loses
the
affection
of
the
latter
;
)
nor
matters
it
whether
the
Religion
be
true
or
false
,
provided
the
people
be
perswaded
of
it
.
For
being
none
are
constrain'd
to
believe
,
as
Theodosius
the
Emperour
said
,
if
the
inward
part
be
not
won
,
people
pay
nothing
but
countenances
,
like
bad
servants
;
and
Man
is
so
govern'd
by
phancy
that
good
seems
bad
to
him
if
it
please
him
not
,
and
bad
good
when
he
affects
it
.
Indeed
,
all
actions
that
a
Man
exercises
by
constraint
are
of
the
Animal
,
but
those
which
he
doth
voluntarily
are
of
the
Man
,
distinguish'd
for
this
cause
from
beasts
by
Intellect
and
Will
;
the
former
of
which
serving
for
a
foundation
to
the
latter
,
this
Will
is
govern'd
by
Reasons
,
as
a
Horse
by
a
bridle
.
This
is
the
true
Magick
,
of
which
so
many
Impostors
falsely
boast
,
whose
admirable
effects
appear
in
all
conditions
,
sexes
,
and
ages
.
Is
any
thing
dearer
to
an
old
man
then
his
Crowns
?
Yet
discourse
entraps
them
,
some
under
one
pretext
,
some
under
another
;
and
which
is
most
strange
,
such
a
one
shall
bereave
him
of
his
wealth
,
whilst
he
makes
shew
of
encreasing
them
.
Is
there
any
thing
more
precious
to
a
Woman
then
her
Honour
?
yet
insinuation
oftentimes
prevailes
upon
her
;
we
love
nothing
more
then
life
,
and
yet
a
well
animated
Oration
will
make
people
expose
it
to
apparent
danger
.
In
brief
,
there
is
no
kind
of
profession
and
mysterie
,
but
owes
what
it
hath
most
profitable
to
Eloquence
.
Preachers
and
Advocates
lay
the
main
stress
upon
it
.
Physitians
,
who
seem
to
have
less
need
of
it
,
acknowledge
its
usefulness
in
their
counsels
,
which
were
of
small
credit
and
authority
without
it
.
It
is
wholly
necessary
to
Merchants
for
their
selling
.
Upon
which
score
,
possibly
,
Mercury
was
made
the
Patron
of
Negotiators
.
For
perswasion
,
which
is
the
end
of
it
,
needs
not
alwayes
an
Oration
complete
in
all
its
members
;
the
greatest
pitch
of
an
Orator
is
to
contract
himself
according
to
time
,
place
,
and
persons
.
A
General
of
an
Army
animates
his
Souldiers
more
with
three
words
,
as
he
is
going
to
charge
the
Enemy
,
then
a
Preacher
doth
his
Auditors
in
a
whole
Lent
.
Even
Gestures
are
sometimes
eloquent
,
so
the
Curtesan
Phryne
carry'd
her
law-suit
by
discovering
her
fair
bosome
;
as
also
did
a
Captain
by
shewing
his
scars
,
to
their
Judges
who
intended
to
condemn
them
.
Whereby
it
appears
how
great
the
power
and
extent
of
Eloquence
is
.
The
Second
said
,
Since
some
were
so
hardy
,
the
last
Conference
,
as
by
speaking
ill
of
Poets
to
disparage
the
language
of
the
gods
,
let
us
examine
that
of
men
;
that
Pallas
may
not
complain
of
the
same
treatment
that
was
shew'd
to
the
Muses
.
For
not
to
strike
the
same
string
twice
,
the
lasciviousnesse
imputed
to
them
seems
more
justly
to
belong
to
Orators
and
Poets
;
since
Meroury
(
the
god
of
thieves
as
well
as
of
Eloquence
)
and
not
Apollo
,
was
the
messenger
of
the
amours
of
the
gods
.
Now
't
is
hard
for
the
Disciples
not
to
retain
some
thing
of
their
Master
.
Moreover
,
Socrates
and
Plato
define
Eloquence
,
the
art
of
deceiving
or
flattering
;
and
this
latter
banishes
Orators
out
of
the
excellent
Common-wealth
which
he
took
so
much
pains
to
contrive
.
But
other
real
States
have
done
them
more
evil
,
driving
them
effectively
out
of
their
territories
,
rightly
judging
,
with
Aeschylus
,
that
nothing
is
more
pernicious
and
prejudicial
then
an
affected
language
embellish'd
with
the
graces
of
Eloquence
;
which
the
more
florid
it
is
,
the
more
poyson
it
hides
under
its
flowers
,
which
have
nothing
but
appearance
.
Therefore
the
Romans
,
the
wisest
Politicians
in
the
world
,
drave
them
so
often
out
of
their
Common-wealth
;
as
during
the
Consulship
of
Fannius
Strabo
,
and
Valerius
Messala
,
when
Cneus
Domitius
,
and
Q.
Licinius
were
Censors
;
and
under
the
Emperor
Domitian
.
And
't
is
one
of
the
surest
foundations
of
the
Turkish
Empire
,
and
by
which
they
have
found
most
advantage
;
their
forbidding
the
having
,
by
this
means
,
instead
of
an
Army
of
talkers
,
good
for
nothing
but
to
multiply
noises
and
divisions
,
by
disguising
the
Truth
,
innumerable
stout
fellows
of
their
hands
,
who
have
learn'd
no
other
lesson
but
Obedience
:
By
which
,
from
a
small
beginning
they
have
subdu'd
a
great
part
of
the
world
,
particularly
Greece
,
which
alwayes
made
profession
of
this
talkativenesse
.
Yea
,
in
Athens
it self
,
the
cradel
of
Eloquence
,
the
Orators
were
forbidden
the
Court
,
the
Palace
,
and
other
publick
Assemblies
,
because
they
perverted
Right
;
and
Timagoras
was
there
condemn'd
to
death
for
having
made
Complements
to
Darius
,
according
to
the
mode
of
the
Persians
.
The
ancient
Republick
of
Crete
,
and
that
of
Lacedaemon
,
(
the
School
of
Virtue
)
were
not
unmindfull
to
provide
against
these
Sophisters
;
the
latter
opposing
their
design
by
the
brevity
of
its
Laconick
stile
;
and
having
banish'd
Ctesiphon
,
for
boasting
that
he
could
discourse
a
whole
day
upon
what
ever
subject
were
propounded
to
him
.
What
then
would
it
have
done
to
Demosthenes
,
who
commonly
brag'd
that
he
could
turn
the
balance
of
Justice
on
which
side
he
pleas'd
?
Is
not
Eloquence
therefore
more
to
be
fear'd
then
the
musick
of
the
Syrens
,
or
the
potions
of
the
inchantresse
Circe
,
being
able
to
involve
innocence
in
punishment
,
and
procure
rewards
to
crimes
?
Moreover
,
't
is
a
Womans
Virtue
to
talk
.
And
therefore
Caesar
disdain'd
this
present
which
Nature
had
given
him
;
and
few
people
value
it
but
such
as
have
nothing
else
to
recommend
them
.
Volaterranus
observ'd
few
persons
both
virtuous
and
eloquent
;
nor
do
we
find
famous
Orators
in
Macedon
,
which
gave
birth
to
Alexander
,
and
so
many
other
great
Captains
.
'T
was
with
this
Eloquence
that
Demosthenes
incens'd
Philip
against
his
own
City
of
Athens
;
that
Cicero
animated
Marcus
Antonius
against
that
of
Rome
;
that
of
Cato
was
one
of
the
causes
that
incited
Caesar
against
the
liberty
of
his
Country
;
and
yet
Cato
hated
this
art
of
Oratory
so
much
,
that
he
once
caus'd
audience
to
be
deny'd
to
Carneades
and
his
companions
,
Critelaus
and
Diogenes
,
Ambassadors
from
Athens
to
Rome
,
upon
no
other
reason
,
but
because
they
were
too
Eloquent
.
And
,
not
to
speak
of
the
vanity
of
Orators
,
a
vice
more
incident
to
them
then
to
Poets
,
(
witnesse
the
boastings
of
Cicero
)
their
art
is
altogether
unprofitable
;
since
it
serves
onely
to
paint
and
deck
the
truth
,
which
hath
no
need
of
ornaments
,
and
ought
to
be
plain
,
pure
,
simple
,
and
without
artifice
.
In
a
word
,
to
represent
truth
adorn'd
with
flowers
of
Rhetorick
,
is
to
lay
Fucus
upon
a
fair
Complexion
,
to
paint
Gilly-flowers
and
Anemonies
,
and
to
perfume
Roses
and
Violets
.
But
what
may
it
not
falsifie
,
since
it
disguises
it self
,
covering
its
figures
with
the
hard
words
of
Metonymy
,
Synecdoche
,
and
other
barbarismes
,
to
make
them
admir'd
by
the
ignorant
.
The
Third
said
,
That
there
being
nothinb
but
is
lyable
to
be
abus'd
,
both
they
speak
true
who
commend
Eloquence
,
and
they
who
decry
it
.
When
this
faculty
of
speaking
well
undertakes
to
make
great
things
little
,
and
the
contrary
,
it
frustrates
their
wish
who
would
have
things
themselves
speak
.
Nor
is
there
any
lover
of
eloquent
discourses
but
prefers
before
elegant
speaking
the
plainesse
of
a
good
counsel
,
when
some
serious
matter
is
in
debate
,
either
touching
health
,
businesse
,
or
the
good
of
the
Soul
.
And
therefore
I
conclude
,
that
Eloquence
is
indeed
more
graceful
,
but
simplicity
and
plainesse
more
excellent
and
desirable
.
CONFERENCE
LVII
.
I.
Of
the
Hearing
.
II.
Of
Harmony
.
I.
Of
the
Hearing
.
THe
Hearing
is
the
Sense
of
Disciplines
,
the
inlet
of
Faith
,
which
the
Apostle
saith
,
comes
by
Hearing
,
the
judge
of
sounds
and
their
differences
;
the
cognition
whereof
is
the
more
difficult
,
for
that
they
are
the
least
material
qualities
of
all
;
considering
that
they
are
neither
the
First
,
as
the
Tangible
;
nor
the
Second
,
as
Colours
,
Odours
,
and
Sapours
,
depending
upon
the
various
mixture
of
the
first
;
but
of
another
kind
of
qualities
which
have
scarce
any
thing
of
the
grossnesse
of
matter
.
The
little
corporeity
they
have
not
proceeding
from
that
,
but
from
the
Air
which
enters
with
it
into
the
Eear
.
Neverthelesse
sound
is
not
wholly
spiritual
,
for
it
presupposes
in
the
bodies
collided
together
,
hardnesse
,
smoothnesse
,
and
such
other
second
qualities
,
without
which
the
collision
of
two
bodies
is
not
audible
.
But
the
chief
cause
of
the
difficult
cognition
of
sounds
,
is
,
that
they
are
produc'd
of
nothing
,
namely
,
of
Local
Motion
,
which
(
by
the
testimony
of
the
Philosophers
)
is
a
pure
Nothing
,
Motion
being
rather
a
way
to
being
,
then
a
true
being
.
Not
that
Motion
produces
something
that
is
real
of
it self
,
since
Nothing
cannot
produce
any
thing
,
but
onely
by
accident
and
by
another
.
So
by
friction
attenuating
the
parts
it
generates
heat
,
and
by
the
meeting
of
two
bodies
it
makes
sound
,
which
lasts
as
long
as
its
cause
,
and
ceases
when
this
fails
;
contrary
to
other
qualities
,
which
have
a
fix'd
and
permanent
existence
in
Nature
.
For
the
tingling
of
a
bell
which
continues
some
while
after
the
stroke
,
is
not
one
single
sound
,
but
many
;
the
parts
of
the
bell
being
put
into
a
trembling
motion
by
the
blow
,
and
communicating
the
same
to
the
parts
of
the
Air
contain'd
in
the
cavity
of
the
bell
,
which
Air
is
so
long
clash'd
together
till
all
the
insensible
parts
of
the
bell
be
return'd
to
their
first
rest
;
and
therefore
the
laying
of
the
hand
upon
it
hinders
this
motion
,
and
consequently
stops
the
sound
.
And
't
is
for
this
reason
that
it
resounds
more
when
it
hangs
freely
,
then
when
it
is
held
in
the
hand
;
and
some
bells
have
been
seen
to
fly
in
pieces
upon
the
application
of
a
piece
of
Iron
to
them
whilst
they
were
trembling
.
The
cause
whereof
is
this
;
if
while
all
the
parts
of
the
bell
tremble
,
and
equally
move
from
their
place
,
one
part
be
check'd
,
it
becomes
immoveable
,
and
so
not
following
the
agitation
of
the
rest
is
separated
from
them
.
The
Second
said
,
Though
sound
,
(
the
object
of
the
Hearing
,
containing
under
it
Voice
and
Speech
)
is
oftentimes
accompany'd
with
three
things
,
the
body
striking
,
the
body
struck
,
and
the
Medium
resounding
;
yet
these
three
do
not
alwayes
meet
in
all
sort
of
sounds
,
as
we
see
in
that
which
is
made
by
our
bellows
,
the
noise
of
a
Petar
,
Salt
,
Chestnuts
,
and
other
aerious
and
flatuous
bodies
cast
into
the
fire
;
because
these
flatuosities
being
rarifi'd
require
an
outlet
,
and
therefore
impetuously
break
forth
out
of
their
restraint
;
which
eruption
striking
the
neighbouring
Air
produces
a
sound
.
The
same
is
seen
also
in
the
Voice
,
which
is
form'd
by
collision
of
the
Air
in
the
Lungs
against
the
Larynx
,
the
palate
and
the
teeth
.
So
that
the
proximate
cause
of
sound
is
not
the
shock
of
two
bodies
,
but
the
breaking
of
the
Air
when
its
motion
is
hindred
.
A
piece
of
cloth
makes
a
noise
in
the
tearing
,
(
but
not
in
the
cutting
,
)
because
of
the
sudden
separation
of
the
parts
of
the
Air
;
which
on
the
other
side
,
for
fear
of
Vacuum
,
are
impetuously
carry'd
towards
the
place
of
their
separation
;
and
the
wind
whistles
,
by
reason
of
the
violent
motion
which
it
causeth
in
the
Air
;
sometimes
driving
the
same
before
it
,
sometimes
pressing
and
wracking
it
;
or
because
it
meets
some
other
wind
or
body
that
opposes
its
natural
motion
.
The
Third
said
,
A
perfect
sound
cannot
be
made
without
the
encountring
of
two
bodies
,
and
Air
between
them
;
for
want
of
which
,
there
would
be
local
motion
,
but
no
sound
in
a
Vacuum
,
and
the
motion
of
those
great
celestial
orbes
is
not
audible
.
Now
these
bodies
must
be
hard
and
solid
,
either
of
their
own
Nature
,
as
Copper
and
Silver
,
or
by
the
union
and
construction
of
their
parts
,
which
makes
them
act
and
resist
as
if
they
were
solid
;
such
are
the
Air
and
Water
agitated
.
Moreover
,
that
this
sound
be
perfect
,
't
is
requisite
that
the
bodies
be
large
and
smooth
;
for
if
they
be
rough
and
scabrous
,
the
Air
which
is
compress'd
finds
means
to
expand
it self
in
the
interstices
of
the
higher
parts
;
if
they
be
acute
and
pointed
,
they
cut
and
divide
,
but
do
not
break
it
.
So
a
needle
striking
the
point
of
another
needle
makes
no
noise
,
because
it
onely
cuts
the
Air
,
but
do's
not
compresse
it
.
If
these
solid
bodies
be
hollow
and
dry
,
the
sound
is
made
the
better
;
and
yet
more
,
if
they
be
aerious
.
Hence
,
among
metals
,
Brass
,
Silver
,
and
Gold
,
resound
more
then
Lead
and
Iron
,
which
are
of
a
terrene
nature
.
Among
Trees
,
the
Sallow
and
the
Fig-tree
have
a
sound
;
and
the
leaves
of
Laurel
crackle
in
the
fire
,
by
reason
of
their
aerious
parts
.
Lastly
,
the
bodies
must
be
friable
,
that
is
to
say
,
divisible
at
the
same
time
into
very
small
particles
,
as
Air
,
Glass
,
and
Ice
;
or
in
case
they
break
not
,
at
least
they
must
tremble
in
all
their
parts
,
as
bells
do
.
Therefore
Water
,
not
being
friable
,
by
reason
of
its
tenacious
humidity
which
keeps
the
particles
together
,
cannot
be
the
subject
of
sounds
;
that
of
running
Water
being
made
by
the
occurse
of
the
Air
upon
its
surface
,
not
in
the
Water
it self
,
in
which
no
sound
can
be
made
although
it
may
be
somewhat
confus'dly
transmitted
;
as
't
is
to
fishes
,
whom
the
noise
makes
to
abandon
the
shore
.
The
Fourth
said
,
Hearing
was
given
to
Man
,
to
satisfie
his
natural
inclination
to
understand
the
thoughts
of
his
species
by
the
utterance
of
words
,
which
would
be
useless
to
conversation
,
if
they
were
not
receiv'd
by
this
faculty
;
whose
dignity
appears
chiefly
in
the
structure
of
its
Organ
,
the
Ear
,
both
external
and
internal
,
which
is
destinated
to
the
reception
of
sounds
.
Therefore
the
Philosopher
derides
Alcmaeon
for
saying
that
Goats
respire
at
the
ears
.
The
external
is
Cartilaginous
and
tortuous
,
unmoveable
in
man
alone
,
always
open
,
on
each
side
the
head
,
to
receive
sounds
from
all
parts
,
which
are
carri'd
upwards
in
an
orbicular
figure
.
The
internal
situate
in
the
(
os
petrosum
,
or
)
bone
of
the
Temples
,
hath
four
passages
,
viz.
the
auditory
meatus
clos'd
with
a
membrane
call'd
the
Drum
,
behind
which
is
a
cord
fastned
to
the
stirrup
,
the
anvil
and
hammer
,
small
bones
as
dry
and
big
in
children
as
in
old
men
.
2.
That
which
incloseth
the
natural
and
immoveable
Air
,
the
principal
Organ
of
hearing
.
3.
The
Labyrinth
.
4.
The
Cochle
or
Shell-work
.
But
the
passage
which
goes
from
the
Ear
to
the
Palate
and
the
orifice
of
the
Wind-pipe
is
most
remarkable
;
by
which
the
inspir'd
air
doth
not
only
refresh
the
Lungs
,
but
also
the
natural
implanted
air
in
the
ear
.
Hence
ariseth
that
sympathy
of
the
Palate
and
the
Ears
;
and
to
hear
well
,
we
sometimes
hold
our
breath
,
for
fear
of
disordering
the
species
of
sounds
;
and
those
that
gape
or
yawn
,
hear
little
or
not
at
all
;
because
the
vaporous
spirit
which
causeth
oscitation
so
puts
up
the
drum
of
the
ear
,
that
it
cannot
well
receive
sounds
;
and
for
the
same
reason
they
that
yawn
dare
not
pick
their
ears
at
that
time
for
fear
of
hurting
the
inflated
Drum
;
which
if
it
come
to
be
touch'd
,
the
yawning
ceaseth
;
those
that
scratch
their
ears
put
themselves
into
a
hawking
or
coughing
.
And
lastly
,
't
is
for
this
reason
,
that
such
as
are
born
deaf
are
also
dumb
,
because
of
the
straight
connexion
of
the
auditory
Nerve
,
being
of
the
fifth
conjugation
,
with
the
seventh
,
which
is
at
the
root
of
the
Tongue
.
The
Fifth
said
,
Sounds
are
carri'd
to
the
ear
in
the
same
manner
as
they
are
produc'd
;
namely
,
by
a
fraction
of
the
air
adjoyning
,
which
hath
a
sphere
of
activity
,
and
is
like
that
which
is
caus'd
in
the
water
by
casting
a
stone
into
it
;
but
without
any
intentional
species
:
Otherwise
sounds
would
be
heard
at
the
same
time
,
and
in
the
same
manner
,
by
those
that
are
neer
,
and
those
that
are
far
off
;
in
regard
the
intentional
species
being
spiritual
is
carri'd
in
an
instant
,
being
caus'd
by
a
simple
alteration
which
requireth
not
the
time
necessary
to
local
motion
whereby
Hearing
is
perform'd
,
and
by
this
means
distinguish'd
from
vision
;
in
which
at
the
same
time
the
medium
and
the
Organ
are
both
alter'd
;
whereas
,
in
Hearing
,
the
Organ
is
not
alter'd
till
after
the
medium
.
Hence
it
is
,
that
the
wind
helps
greatly
to
the
carrying
of
sounds
;
which
would
not
be
,
if
they
were
only
intentional
species
;
for
visible
things
are
seen
as
well
in
a
contrary
wind
as
in
a
calm
air
;
and
that
sounds
seem
weaker
a
far
off
then
neer
hand
.
The
Sixth
said
,
Among
the
objects
of
the
Senses
sounds
and
odours
have
alone
had
the
honour
to
be
dedicated
to
the
Deity
:
Melodie
and
Incense
having
always
been
employ'd
in
Divine
Service
;
either
because
the
humane
soul
is
most
delighted
therewith
;
or
for
that
either
of
them
being
somewise
spiritual
and
corporeal
,
God
requires
that
we
offer
him
both
the
body
and
the
spirit
;
whereas
Daemons
abhor
nothing
more
then
Harmony
and
Perfumes
,
as
ill
suting
to
their
irregular
and
infected
nature
.
And
sounds
have
so
great
affinity
with
the
soul
,
that
according
to
their
cadence
and
their
tones
,
they
excite
compassion
,
cruelty
,
joy
,
sadness
,
courage
,
fear
,
lasciviousness
and
chastity
;
whence
it
was
said
that
Aegysthus
could
never
debauch
Clytemnestra
till
he
had
kill'd
her
Musitian
.
Because
all
our
actions
and
inclinations
depending
upon
our
spirits
,
they
are
modefi'd
and
made
like
to
the
sounds
which
they
receive
by
the
ear
.
So
that
if
the
sounds
be
tremulous
,
grave
,
sharp
,
quick
or
flow
,
the
spirits
become
so
too
;
and
consequently
the
Muscles
,
which
are
instruments
of
voluntary
motion
,
having
no
action
but
by
means
of
the
spirits
,
they
impress
upon
them
,
and
make
them
follow
such
cadence
as
they
like
.
Hence
it
is
,
that
hearing
others
sing
,
we
fall
a
singing
too
without
thinking
of
it
;
with
those
that
whisper
,
we
whisper
too
;
with
those
that
speak
loud
,
we
speak
so
also
:
that
the
air
of
the
Musitian
stirs
our
members
to
conform
to
it
,
and
that
our
spirits
are
displeas'd
with
bad
cadences
;
as
if
the
outward
air
had
an
absolute
dominion
over
our
spirits
.
II.
Of
Harmony
.
Upon
the
second
Point
,
it
was
said
,
That
Harmony
is
taken
for
any
proportion
and
agreement
,
but
chiefly
for
that
of
sounds
,
in
which
it
is
more
perceptible
;
and
that
even
by
the
ignorant
.
It
s
invention
is
ascrib'd
to
Tubal
the
first
Smith
,
upon
his
observation
of
the
various
sounds
that
the
strokes
of
his
Hammer
made
upon
his
Anvil
;
which
Pythagoras
also
made
use
of
to
find
out
the
proportion
of
his
musical
numbers
.
Of
which
having
elsewhere
spoken
,
I
shall
only
add
here
,
that
Harmony
presupposes
many
sounds
,
for
one
alone
makes
but
a
Monotone
,
and
two
an
unpleasing
reciprocation
:
but
six
notes
are
requisite
to
perfect
Musick
,
industriously
compriz'd
in
the
Hymn
,
VT
queant
LAxis
REsonare
fibris
MIra
gestorum
,
&c.
This
harmony
is
either
vocal
or
instrumental
;
the
former
whereof
having
graces
and
variations
inimitable
by
instruments
far
surpasses
the
latter
,
but
their
mixture
is
most
agreeable
.
The
Second
said
,
Nature
seems
to
have
made
a
show
of
her
goodliest
effects
to
our
Senses
,
and
conceal'd
their
causes
from
our
knowledge
.
Musical
harmony
aims
at
the
instruction
of
men
;
that
of
man's
body
is
the
admirable
artifice
of
the
Formative
faculty
,
which
Galen
calls
divine
;
but
the
harmony
of
the
world
puts
our
curiosity
most
to
a
non-plus
.
'T
is
the
cause
why
water
,
notwithstanding
its
fluidity
,
gathers
it self
into
a
heap
,
to
leave
dry
land
for
the
habitation
of
animals
;
and
that
the
earth
,
which
should
settle
about
its
centre
,
by
its
equal
gravity
,
yet
rises
up
in
mountains
.
The
air
is
alter'd
by
all
sort
of
qualities
,
that
it
may
give
a
good
one
to
the
earth
.
The
fire
descends
from
its
sphere
to
be
captivated
in
Furnaces
for
our
use
,
and
is
imprison'd
in
cavities
of
the
earth
to
promote
the
generation
of
Metals
.
The
Heavens
move
for
the
benefit
of
inferiour
bodies
,
in
a
place
where
they
might
enjoy
eternal
rest
.
'T
is
through
this
harmony
that
the
water
becomes
thick
at
the
bottom
,
and
contracts
alliance
with
the
earth
,
while
its
surface
resolves
into
vapours
;
the
rudiments
of
air
,
whose
highest
region
likewise
approaches
the
nature
of
fire
;
and
this
has
somewhat
of
Aethereal
,
and
the
constitution
of
the
Heavens
on
which
it
borders
and
conjoyns
with
this
inferiour
world
.
The
cause
of
this
chain
and
connexion
is
an
universal
vertue
comprehended
in
the
extent
of
each
being
,
besides
the
proper
motive
vertue
destinated
to
content
its
appetite
.
The
necessity
of
this
vertue
is
a
certain
evidence
of
its
existence
;
for
since
every
thing
conspires
for
the
general
good
of
the
world
,
and
withstands
the
division
of
its
parts
,
Nature
must
have
allotted
them
a
power
which
may
guide
them
to
that
end
;
now
this
power
is
not
extrinsecal
,
since
it
resides
in
the
subject
it self
.
Nor
is
it
the
motive
vertue
;
for
this
and
that
have
two
different
objects
and
ends
,
namely
,
the
publick
,
and
the
particular
good
,
which
are
not
always
contain'd
one
in
the
other
.
Besides
,
't
would
be
a
manifest
contradiction
,
to
say
that
by
one
and
the
same
vertue
things
expose
themselves
to
the
loss
of
their
proper
qualities
for
the
publick
good
,
and
keep
them
when
only
their
particular
is
concern'd
.
Wherefore
there
is
one
general
law
,
which
having
authority
to
force
all
things
to
contract
amities
not
sorting
to
their
inclination
,
is
above
that
vertue
,
which
leads
things
directly
to
their
own
good
:
which
is
the
cause
of
the
excellent
harmony
observ'd
in
the
whole
world
.
The
Third
said
,
Indeed
Harmony
is
every
where
between
the
Creator
and
his
Creatures
both
spiritual
and
corporeal
;
in
the
Hierarchies
of
bless'd
Spirits
one
with
another
,
in
the
assistance
of
the
motive
Intelligences
with
their
orbs
;
between
the
great
and
the
little
world
;
in
the
latter
of
which
the
Scripture
sets
forth
to
us
a
perpetual
musick
of
the
blessed
in
the
the
Empireal
Heaven
;
Plato
,
a
harmony
proceeding
from
the
motion
of
the
Celestial
bodies
.
Daily
experience
makes
us
hear
in
the
air
a
consort
of
winds
;
the
Sea
beats
a
measure
by
its
ebbing
and
flowing
;
the
Birds
of
the
air
perform
the
Cantus
;
the
Beasts
,
the
Base
;
the
Fishes
,
the
Tacet
;
Man
,
the
Tenor
;
who
again
in
the
structure
of
his
body
and
soul
is
a
perfect
harmony
.
In
the
body
,
the
temperature
of
the
humours
is
so
harmonical
,
that
their
disproportion
drives
away
the
soul
,
which
Galen
upon
this
account
calls
harmony
.
In
the
soul
,
so
long
as
Reason
holds
the
sovereignty
,
and
constrains
the
murmuring
Appetite
to
hold
its
base
,
there
results
from
it
a
harmony
delectable
to
God
and
Men.
On
the
contrary
,
if
you
would
apprehend
its
discord
,
do
but
imagine
the
disorderly
uproar
excited
by
choler
,
and
the
other
passions
get
the
mastery
over
Reason
.
Yea
mans
whole
life
is
either
a
perpetual
harmony
or
discord
.
In
Religion
,
when
one
Head
is
acknowledg'd
,
and
every
one
submits
thereunto
for
Conscience
sake
,
and
keeps
his
station
;
how
beautiful
are
those
Tabernacles
of
Sion
,
and
how
agreeable
is
this
Church
to
its
Spouse
,
to
those
that
behold
it
in
this
estate
,
and
to
it self
?
On
the
contrary
,
in
Schism
and
Heresie
,
when
every
one
abounds
in
his
own
sence
,
and
will
not
depend
upon
any
other
,
how
unpleasing
is
this
division
even
to
those
that
foment
it
?
In
the
State
,
when
a
just
Monarch
well
counsell'd
holds
the
Sovereignty
;
the
Church
,
the
Nobility
,
and
the
third
Estate
,
the
other
parts
;
nothing
is
impossible
to
him
either
within
or
without
.
He
may
do
every
thing
that
he
will
,
because
he
will
do
nothing
but
what
is
just
.
On
the
contrary
,
represent
to
your self
the
horrible
Tragedies
of
a
Faction
revolted
against
its
Prince
,
or
of
a
furious
Triumvirate
,
and
you
will
see
the
difference
between
harmony
and
discord
;
whereof
the
difference
and
power
is
so
notable
,
as
to
all
our
actions
,
that
he
shall
speak
truth
who
shall
establish
it
for
the
cause
of
all
that
is
either
pleasing
to
us
,
or
disagreeable
.
So
the
same
materials
of
two
buildings
differently
set
together
will
render
one
beautiful
,
the
other
deformed
.
Of
two
countenances
compos'd
of
the
same
parts
,
the
proportion
of
the
one
will
invite
love
,
while
there
is
nothing
but
hatred
and
aversion
for
the
other
.
Yea
this
Harmony
extends
its
jurisdiction
even
to
things
incorporeal
.
An
injust
action
displeases
though
it
do
not
concern
us
;
and
the
most
peaceable
man
in
the
world
can
hardly
forbear
to
interess
himself
when
he
sees
a
great
scoundrel
outrage
some
poor
little
child
.
The
disproportion
which
appears
in
the
attire
of
another
offends
us
,
as
when
we
see
a
Porter's
wife
better
cloth'd
then
a
Counsellours
;
of
which
the
reason
seems
to
me
,
that
our
soul
being
a
harmony
,
is
not
pleas'd
but
with
what
resembles
it self
.
The
Fourth
said
,
Effects
,
the
surest
evidences
of
their
causes
,
so
apparently
speak
the
power
of
Harmony
,
that
Orpheus
,
by
the
relation
of
the
Poets
,
recover'd
his
Euridice
out
of
Hell
by
it
.
Timotheus
made
Alexander
leave
his
feast
and
betake
himself
to
his
Arms
;
but
changing
his
tune
,
return'd
him
again
to
the
Table
.
Orators
made
use
of
it
to
regulate
their
gestures
and
voices
;
and
at
this
day
not
only
the
harmonious
sound
of
Organs
serves
to
enflame
our
zeal
,
but
that
of
Bells
is
successfully
employ'd
to
drive
away
the
Daemons
of
the
air
when
they
raise
tempests
in
it
.
CONFERENCE
LVIII
.
I.
Of
the
Sight
.
II.
Of
Painting
.
I.
Of
the
Sight
.
AN
ignorant
Philosopher
was
he
,
who
pull'd
out
his
eyes
that
he
might
the
better
Philosophize
;
since
,
on
the
contrary
,
't
is
by
the
sight
that
we
have
cognition
of
all
the
goodly
objects
of
the
world
,
the
ornament
and
agreeable
variety
of
which
seem
purposely
made
to
gratifie
this
Sense
;
whose
excellence
and
priviledge
appears
in
that
't
is
free
from
the
condition
requisite
to
all
the
other
Senses
,
viz.
that
their
objects
be
at
a
moderate
distance
;
for
it
discerns
as
far
as
the
Stars
of
the
Firmament
,
knows
more
things
then
they
(
there
being
nothing
but
has
some
light
and
colour
,
which
are
its
objects
)
and
that
most
exactly
,
distinguishing
even
their
least
differences
;
yea
it
hath
this
of
divinity
,
that
it
acteth
in
an
instant
,
being
no
more
confin'd
to
time
then
place
,
and
much
more
certain
then
any
of
the
other
Senses
.
And
as
if
it
alone
were
left
in
the
free
enjoyment
of
its
own
rights
,
there
's
none
besides
it
that
hath
the
power
to
exercise
or
not
exercise
its
function
,
as
it
lists
;
the
muscles
of
the
eye-lids
serving
to
open
or
close
the
curtain
when
it
pleaseth
,
whereas
all
the
rest
are
constrain'd
to
do
their
offices
when
their
objects
are
present
.
Moreover
,
man's
noblest
faculty
,
the
Understanding
,
is
call'd
the
Eye
of
the
Soul
,
because
it
performs
the
same
,
office
to
it
that
the
Eye
doth
to
the
Body
,
which
guides
and
governs
.
And
therefore
,
in
the
dark
,
which
hinders
the
use
of
this
sense
,
the
most
daring
are
not
without
some
fear
which
cannot
proceed
from
the
black
colour
,
as
some
hold
,
but
from
our
being
destitute
of
our
guide
and
conductor
,
which
serves
for
a
sentinel
to
us
to
discover
such
things
as
are
hurtful
;
for
in
the
same
darkness
we
are
pretty
confident
in
case
we
be
in
the
company
of
persons
that
can
conduct
us
,
and
supply
the
use
of
our
own
eyes
.
The
Second
said
,
Were
it
not
for
custom
which
renders
all
things
common
,
there
would
be
nothing
so
admir'd
as
the
Eye
,
which
,
as
small
as
it
is
,
gives
reception
to
all
corporeal
things
of
what
magnitude
soever
;
yea
every
one
is
represented
there
in
its
own
natural
proportion
,
though
the
species
of
an
Elephant
be
no
bigger
in
mine
Eye
then
that
of
a
Flye
;
and
nevertheless
the
Senses
judge
of
their
objects
by
the
species
streaming
from
them
.
And
the
convex
fabrick
of
the
eye
representing
a
mirror
,
seems
to
argue
that
we
do
not
behold
objects
in
their
true
magnitude
,
but
very
much
smaller
then
they
are
.
For
we
see
things
so
as
they
are
receiv'd
in
the
eye
.
But
they
are
receiv'd
there
as
the
visible
species
are
in
Looking-glasses
,
which
if
plain
represent
the
same
in
their
true
magnitude
;
if
spherical
,
as
the
eye
is
,
render
them
much
smaller
.
And
nevertheless
we
see
things
in
their
just
proportion
.
Whence
't
is
to
be
concluded
that
our
Sight
which
is
the
most
certain
of
all
the
Senses
is
in
a
perpetuall
,
yea
a
general
errour
,
which
consequently
is
no
longer
an
errour
,
since
to
erre
is
to
deviate
from
rule
,
which
is
a
general
law
.
Moreover
,
this
too
is
wonderful
in
the
Sight
;
that
all
the
other
Organs
make
several
reports
to
the
Senses
;
one
accounts
that
hot
which
another
judges
cold
or
tepid
;
one
taste
seems
fresh
to
one
which
another
thinks
too
salt
;
they
are
of
one
opinion
in
odours
and
sounds
,
and
these
are
of
another
;
though
their
Organs
be
rightly
dispos'd
.
But
that
which
appears
black
to
one
seems
so
likewise
to
every
body
else
.
And
if
the
Sight
happen
to
be
deceiv'd
,
as
when
we
judge
the
Moon
greater
in
the
Horizon
by
reason
of
the
vapours
of
the
earth
then
when
she
is
in
the
Meridian
;
or
when
a
straight
stick
seems
crooked
in
the
water
;
the
same
eye
which
is
deceiv'd
finds
its
own
errour
by
comparison
of
other
objects
.
Hence
ariseth
the
doctrine
of
the
Parallaxes
,
and
the
rules
of
Opticks
,
Catoptricks
,
and
Dioptricks
,
which
are
practis'd
by
the
sight
.
So
that
as
he
doth
not
perfectly
delire
who
knows
that
he
is
in
a
delirium
,
so
the
sense
cannot
be
said
altogether
faculty
when
it
discerns
its
fault
.
Which
the
other
senses
do
not
.
The
Third
said
,
The
excellence
of
the
Sight
will
be
better
understood
by
considering
its
contrary
,
Blindness
,
and
the
misery
of
the
Blind
;
their
life
being
an
image
of
death
,
whilst
they
pass
it
in
perpetual
darkness
.
Therefore
the
Civilians
exclude
them
from
publick
Offices
;
because
,
say
they
,
they
cannot
perceive
,
nor
consequently
esteem
the
badges
,
and
ensigns
of
their
Magistracy
.
Moreover
,
the
Egyptians
thought
nothing
fitter
to
represent
their
Deity
then
the
figure
of
the
Eye
,
which
the
Stoicks
call
a
god
,
others
a
divine
member
,
and
the
Luminary
of
the
little
World
;
Theophrastus
,
Beauty
,
because
it
resides
principally
in
the
Eyes
,
the
most
charming
part
of
a
handsome
face
.
Their
colour
,
twinkling
,
fixedness
,
and
other
dispositions
serve
the
Physiognomists
for
certain
indications
of
the
inclinations
of
the
soul
,
which
all
antiquity
believ'd
to
have
its
seat
in
the
eyes
;
in
which
you
read
pride
,
humility
,
anger
,
mildness
,
joy
,
sadness
,
love
,
hatred
,
and
the
other
humane
affections
.
And
as
the
inclinations
and
actions
of
men
are
more
various
then
those
of
other
creatures
,
so
their
eyes
alone
are
variously
colour'd
;
whereas
the
eyes
of
all
beasts
of
the
same
species
are
alike
.
Yea
the
eyes
are
no
less
eloquent
then
the
tongue
,
since
they
express
our
conceptions
by
a
dumb
but
very
emphatical
language
;
and
a
twinkle
of
the
eye
many
times
moves
more
to
obedience
then
speech
.
Plato
being
unable
to
conceive
the
admirable
effects
of
the
Sight
without
somewhat
of
divinity
,
believ'd
there
was
a
celestial
light
in
the
eye
,
which
issuing
forth
to
receive
the
outward
light
,
brought
the
same
to
the
soul
to
be
judg'd
of
;
which
nevertheless
we
perceive
not
in
the
dark
,
because
then
the
internal
streaming
forth
into
the
obscure
air
,
which
is
unlike
to
it self
,
is
alter'd
and
corrupted
by
it
.
Indeed
,
if
it
be
true
that
there
is
a
natural
implanted
sound
in
the
ear
,
why
may
there
not
be
a
natural
light
in
the
eye
?
considering
too
that
the
Organs
ought
to
have
a
similitude
and
agreement
with
their
objects
.
And
hence
it
is
that
the
eyes
sometimes
flash
like
lightning
in
the
night
,
as
Cardan
saith
his
did
;
and
Suetonious
relates
the
same
of
Tiberius
;
and
that
those
that
are
in
a
Phrensy
imagine
that
they
see
lightning
.
For
it
seems
to
me
more
rational
to
refer
this
Phaenomenon
to
the
lucid
and
igneous
spirits
of
the
sight
,
which
being
unable
to
penetrate
the
crystalline
or
vitreous
humour
by
reason
of
some
gross
vapours
,
reflect
back
into
the
eye
,
and
make
those
flashes
;
then
to
the
smoothness
of
the
eye
,
or
to
attrition
of
the
spirits
,
or
,
as
Galen
holds
,
to
an
exhalation
caus'd
by
the
blood
which
is
carri'd
to
the
head
;
though
this
latter
may
sometimes
be
a
joynt
cause
.
The
Third
said
,
The
Eye
is
compos'd
of
six
Muscles
,
as
many
Tunicles
,
three
Humours
,
two
pair
of
Nerves
,
and
abundance
of
small
Veins
and
Arteries
:
its
object
is
every
thing
that
is
visible
,
as
colour
,
light
and
splendor
;
light
,
in
the
Celestial
Bodies
,
wherein
the
object
and
the
medium
are
the
same
thing
,
since
the
light
of
the
Sun
is
seen
by
it self
;
colour
,
in
inferiour
bodies
,
where
the
object
and
the
medium
are
two
,
for
colour
cannot
be
seen
without
light
;
splendor
,
in
the
scales
of
Fishes
,
rotten
wood
,
the
eyes
of
some
animals
,
Gloe-worms
and
the
like
;
for
it
is
different
from
their
natural
colour
.
It
s
Organ
is
the
Eye
,
so
regarded
by
Nature
that
she
hath
fortifi'd
it
on
all
sides
for
its
safety
,
with
the
bone
of
the
Forehead
,
the
Eye-brows
,
the
Eye-lids
,
the
hair
thereof
,
the
Nose
,
the
rising
of
the
Cheeks
,
and
the
Hands
to
ward
off
outward
injuries
;
and
if
Galen
may
be
believ'd
,
the
Brain
it self
(
the
noblest
part
of
the
body
)
was
made
only
for
the
eyes
;
whence
Anaxagoras
conceiv'd
that
men
were
created
only
to
see
or
contemplate
.
The
Eyes
are
dearer
to
us
then
any
other
part
;
because
,
saith
Aristotle
,
they
are
the
instruments
of
most
exact
knowledge
,
and
so
serve
not
only
for
the
body
but
the
soul
,
whose
food
is
the
knowledge
which
the
eye
supplies
,
call'd
for
this
reason
the
Sense
of
Invention
,
as
the
Ear
is
that
of
discipline
.
'T
is
of
an
aqueous
nature
,
because
it
was
requisite
that
it
should
be
diaphanous
,
to
receive
the
visible
species
and
light
;
for
if
it
had
been
of
a
terrestrial
matter
,
it
would
have
been
opake
and
dark
;
if
aerious
,
or
igneous
,
it
could
not
have
long
retain'd
the
species
;
air
and
fire
being
thin
diaphanous
bodies
which
receive
well
but
retain
not
;
for
though
the
air
be
full
of
the
species
of
objects
which
move
through
it
from
all
parts
,
yet
they
are
not
visible
in
it
by
reason
of
its
rarity
.
It
was
fit
therefore
that
the
Eye
should
be
of
a
pellucid
and
dense
substance
,
that
it
might
both
receive
and
retain
the
visible
species
;
which
kind
of
substance
is
proper
to
water
,
as
appears
by
the
images
which
it
represents
.
Moreover
,
the
Eye
being
neer
,
and
conjoyn'd
to
the
Brain
by
the
Nerves
of
the
first
and
second
conjugation
,
and
to
the
membranes
thereof
by
its
Tunicles
,
could
not
be
of
an
igneous
nature
perfectly
contrary
to
that
of
the
Brain
,
as
Plato
held
it
to
be
because
of
its
agility
,
lucidity
and
orbicular
figure
,
like
that
of
fire
(
as
he
said
)
and
because
the
Eye
is
never
tense
or
stiff
as
all
the
other
parts
;
all
which
he
conceiv'd
could
not
be
but
from
fire
.
For
the
Eyes
agility
or
nimbleness
of
motion
is
from
its
Muscles
and
its
lubricity
;
its
brightness
,
from
the
external
light
;
its
round
figure
rather
denotes
water
,
whose
least
particles
are
so
,
then
fire
whose
figure
is
pyramidal
.
'T
is
never
stiff
,
because
of
the
fat
wherewith
it
is
stuff'd
,
and
because
it
is
destitute
of
flesh
.
II.
Of
Painting
.
Upon
the
second
Point
,
it
was
said
,
That
Painting
is
a
sort
of
writing
,
by
which
many
times
that
is
express'd
which
cannot
be
spoken
;
witness
the
story
of
Progne
and
Philomel
:
and
as
the
latter
represents
things
by
letters
,
so
doth
the
former
by
their
natural
figure
;
so
perfectly
that
it
is
understood
by
the
most
ignorant
;
because
it
exhibits
,
in
their
proper
colour
,
bigness
,
proportion
,
and
other
natural
accidents
:
whereas
Writing
makes
use
of
characters
and
figures
which
have
no
affinity
with
the
things
denoted
by
them
,
but
only
signifie
the
same
by
the
institution
of
men
,
who
therefore
differ
in
Writing
,
but
all
agree
in
painting
:
Both
the
one
and
the
other
(
like
all
Arts
whose
scope
is
imitation
,
as
Oratory
,
Statuary
,
Sculpture
,
Architecture
,
and
many
others
)
depend
upon
the
strength
of
the
Imagination
;
and
that
Painter
succeeds
bests
who
hath
in
his
mind
the
most
perfect
idea
of
his
work
.
And
because
a
Painter
is
to
imitate
every
thing
,
't
is
requir'd
to
his
being
a
Master
that
he
be
ignorant
of
nothing
;
particularly
he
must
know
both
the
natural
and
artificial
proportions
and
agreements
of
things
with
their
several
modes
and
uses
.
And
where
there
are
three
ways
of
representing
;
the
first
in
surfaces
,
by
flat
painting
;
the
other
in
bodies
themselves
,
which
belongs
to
Statuary
and
the
Plastick
Art
;
the
third
between
both
,
as
Graving
and
Carving
:
Painting
is
the
most
difficult
,
and
(
consequently
)
the
most
noble
.
For
it
must
so
deceive
the
sight
,
as
to
make
cavities
,
folds
,
and
bosses
appear
in
a
flat
surface
by
the
help
of
shadows
;
which
although
a
meer
nothing
,
because
but
a
privation
of
light
,
yet
they
gave
all
the
gracefulness
and
value
to
Pictures
.
For
the
way
of
painting
without
shadows
us'd
in
China
being
nothing
but
a
simple
delineation
without
hatchment
,
as
it
is
very
excellent
so
't
is
exceeding
rare
;
and
being
not
us'd
amongst
us
cannot
come
into
comparison
with
the
rest
.
Whereas
Sculpture
and
Statuary
consisting
only
in
paring
away
the
overplus
of
matter
,
or
,
if
the
matter
be
fusible
,
in
casting
it
into
a
mould
,
made
from
the
original
(
as
the
moulds
of
Plaster
are
from
the
faces
of
persons
newly
deceas'd
)
need
less
industry
.
The
Second
said
,
Although
Painting
be
sensible
and
visible
▪
yet
it
belongs
to
very
few
persons
to
judge
well
of
it
;
witness
Alexander
,
who
going
to
see
Appelles
,
and
offering
to
talk
concerning
Painting
,
he
spoke
so
ill
that
the
Apprentices
of
that
Artist
could
not
forbear
laughing
.
Indeed
Painting
is
one
of
the
noblest
parts
of
the
Mechanicks
,
and
ought
as
well
to
be
rank'd
amongst
the
Mathematicks
as
Astronomy
.
For
if
the
reason
of
the
Celestial
motions
gave
cause
for
accounting
this
Science
amongst
the
Mathematicks
,
more
justly
may
the
reason
of
the
motions
and
proportions
of
mans
body
,
the
object
of
Painting
,
more
admirable
and
of
which
more
certain
and
real
knowledge
may
be
had
then
of
those
remote
bodies
,
deserves
to
be
of
that
rank
;
considering
that
it
makes
use
of
the
same
Mathematical
Rules
.
Proportions
,
whose
Rules
are
so
infallible
that
seven
excellent
Statuaries
very
distant
one
from
the
other
,
being
employ'd
to
make
a
brazen
Colossus
,
perform'd
their
tasks
by
the
precepts
of
their
Art
;
and
the
parts
which
each
of
them
made
severally
being
put
together
represented
a
well
proportion'd
man
.
According
to
which
proportion
a
mans
body
must
be
eight
lengths
of
his
head
;
from
the
less
corner
of
the
eye
to
the
tip
of
the
Ear
is
to
be
twice
the
length
of
the
Eye
;
the
Feet
and
Hands
stretch'd
forth
,
equally
distant
from
the
Navil
;
and
such
other
remarks
.
The
Third
said
,
The
reason
of
the
measures
and
proportions
observ'd
in
Painting
consists
principally
in
four
points
,
viz.
in
the
form
and
figure
of
the
thing
represented
,
which
is
taken
from
the
visual
rays
;
in
the
shadow
,
which
is
to
be
taken
from
the
rays
of
light
;
in
colour
,
which
is
to
imitate
the
natural
;
and
in
the
handsome
posture
or
situation
of
the
thing
painted
.
For
Painting
is
the
imitation
of
the
affections
of
bodies
,
with
reference
to
the
light
,
made
upon
a
solid
Plane
.
Hence
a
face
is
otherwise
represented
under
the
water
then
bare
,
distant
then
neer
,
in
the
Sun-shine
then
in
the
shadow
,
by
Candle-light
,
or
Moon-light
.
And
though
the
Painter
represents
also
the
dispositions
of
the
soul
,
as
anger
or
sadness
,
yet
he
doth
it
always
by
the
features
and
qualities
of
the
body
.
The
Fourth
said
,
They
who
blame
Painting
and
Statuary
,
because
they
represent
unfitting
objects
,
and
gave
occasion
to
the
Idolatry
of
antiquity
,
may
as
justly
blame
beauty
because
't
is
sometimes
the
occasion
of
sinning
.
Painting
hath
this
preeminence
above
all
Arts
,
that
it
imitates
God
more
perfectly
then
they
;
for
God
was
the
first
Painter
when
he
made
man
,
the
goodliest
piece
of
the
world
,
after
his
own
image
and
likeness
;
and
all
the
bless'd
spirits
are
but
contracted
copies
of
so
perfect
an
original
.
'T
is
that
which
frees
the
body
from
the
tombe
,
and
,
like
a
second
table
after
shipwrack
,
preserves
the
memory
of
virtuous
men
,
renders
present
those
who
are
absent
,
and
makes
almost
as
strong
impressions
upon
our
Soul
as
the
thing
it self
;
witnesse
the
friendships
of
the
greatest
personages
of
the
world
contracted
by
its
means
.
And
as
if
the
desire
of
pourtraying
it self
were
natural
to
all
things
,
there
is
no
body
but
incessantly
produces
its
own
image
;
which
flies
and
wanders
in
the
Air
,
till
it
meet
with
some
solid
and
smooth
body
whereon
to
represent
it self
;
as
we
see
in
Looking-glasses
,
and
polish'd
marble
,
where
the
images
are
much
more
exact
then
those
which
Art
draws
with
a
pencil
,
yea
,
then
their
own
originals
,
of
whose
corporeal
matter
they
are
wholly
divested
.
And
(
as
the
beginning
of
all
Arts
are
rude
)
this
of
Painting
is
attributed
to
the
Daughter
of
Belus
,
who
observing
her
Fathers
shadow
upon
a
wall
,
delineated
it
with
a
coal
.
For
Pourtraiture
,
invented
by
Philocles
the
Aegyptian
,
is
ancienter
then
Painting
,
invented
either
by
Gyges
the
Lydian
in
Aegypt
,
according
to
Pliny
;
or
by
Pyrhus
,
Cousin
to
Daedalus
,
according
to
Aristotle
.
The
Fifth
said
,
That
in
Painting
,
as
in
other
disciplines
,
Ignorance
of
the
principles
is
the
cause
that
so
few
succeed
well
in
it
.
These
principles
are
the
methodical
proportion
of
Mans
Body
,
Perspective
,
the
reason
of
shadows
,
Natural
Colours
,
Designing
,
and
History
,
all
which
must
be
found
in
a
good
Piece
;
and
the
defect
of
some
of
them
(
as
it
frequently
happens
)
causes
us
to
wonder
,
(
though
we
know
not
the
reason
)
that
there
is
commonly
something
in
all
draughts
that
does
not
satisfie
our
Minds
.
For
oftentimes
when
all
the
rest
is
good
,
Perspective
hath
not
been
well
observ'd
,
or
the
Design
is
nought
,
or
the
History
ill
follow'd
.
But
as
things
are
the
more
to
be
esteem'd
which
are
the
most
simple
,
so
there
is
more
of
wonder
in
Painting
to
the
life
with
a
coal
,
(
as
Appelles
did
before
Ptolomy
,
to
denote
a
person
to
him
whom
he
could
not
name
)
then
with
colours
,
the
least
part
of
Painting
,
which
consists
properly
onely
in
proportion
;
and
this
being
the
most
divine
action
of
Understanding
,
't
is
no
wonder
if
there
be
so
few
good
Painters
.
For
they
are
mistaken
who
place
the
excellence
of
painting
in
the
smallness
of
the
strokes
;
because
they
fancy
that
Appelles
was
discover'd
to
Protogenes
by
having
made
a
smaller
line
then
he
.
For
,
on
the
contrary
,
the
most
excellent
strokes
of
Masters
are
many
times
the
grossest
;
and
that
this
proportion
may
be
exact
,
it
must
imitate
not
onely
particular
subjects
,
but
generally
the
species
of
every
thing
.
Which
Michel
Caravague
neglecting
to
do
about
90.
years
since
,
and
instead
of
following
Albert
Durer's
excellent
Rules
,
addicting
himself
to
draw
onely
after
the
life
,
hath
lead
the
way
to
all
his
successors
,
who
care
not
for
his
Rules
,
but
give
themselves
onely
to
imitation
;
and
this
is
the
cause
of
the
defects
of
painting
at
this
day
.
CONFERENCE
LIX
.
I.
Of
Light
.
II.
Of
Age.
I.
Of
Light
.
I
Conceive
(
with
a
learned
Physitian
of
the
most
worthy
Chancellor
that
France
ever
had
,
in
his
Treatise
of
this
subject
)
that
Light
is
of
two
sorts
;
one
radical
and
essential
,
which
is
found
perfectly
in
the
Stars
,
the
fire
,
and
some
other
subjects
,
but
imperfectly
in
colour'd
bodies
,
because
Colour
is
a
species
of
Light
;
The
other
secondary
and
derivative
,
which
is
found
in
bodies
illuminated
by
the
Light
.
Both
are
made
in
Transparent
Bodies
;
those
of
the
Stars
,
in
the
Heaven
,
and
that
of
flame
and
bodies
ignited
in
the
fire
;
whiteness
,
in
the
Air
;
and
blackness
,
in
the
Water
.
But
these
transparent
bodies
must
be
condens'd
,
that
those
Lights
and
Colours
may
appear
;
and
therefore
the
principle
of
Light
is
in
transparence
alone
,
whereof
neither
purity
,
rarity
,
tenuity
,
nor
equality
of
surfaces
,
are
the
causes
;
but
they
all
proceed
from
the
quantity
of
matter
;
some
bodies
having
more
matter
then
others
,
not
by
rarity
alone
,
or
local
extension
,
but
by
formal
extension
,
or
internal
quantity
;
and
consequently
,
that
a
little
matter
under
a
great
internal
quantity
,
is
the
principle
cause
of
tenuity
,
rarity
,
and
transparence
,
to
which
the
evenness
of
surfaces
is
also
requisite
in
gross
bodies
.
So
that
Light
consists
in
a
proportion
between
the
quantity
and
the
matter
of
its
subject
;
and
Light
is
great
when
the
matter
is
little
under
a
great
quantity
,
as
in
the
Heavens
;
on
the
contrary
,
the
body
is
dark
,
when
a
very
small
quantity
is
joyn'd
to
a
great
deal
of
matter
;
as
is
seen
in
the
Earth
.
To
prove
this
,
you
must
observe
that
all
simple
bodies
are
luminous
,
excepting
the
Earth
,
which
is
opake
;
and
we
find
Light
in
sundry
animated
bodies
,
as
in
the
Eyes
of
Cats
,
and
of
those
Indian
Snailes
which
shine
like
torches
,
and
in
our
Gloe-wormes
,
whose
Light
proceeds
from
their
Spirits
;
which
being
of
a
middle
nature
between
the
Body
and
the
Soul
,
are
the
least
material
thing
in
the
world
.
Whence
it
follows
that
Light
is
a
form
with
the
most
of
essence
amongst
sensible
formes
,
as
obscurity
hath
the
least
.
The
Second
said
,
The
wonder
of
Marsilius
Ficinus
was
with
reason
,
how
't
was
possible
that
nothing
should
be
so
obscure
as
Light
.
For
if
Transparence
be
the
subject
of
it
,
why
doth
Crystal
heated
red
hot
in
the
fire
come
forth
more
luminous
,
and
less
transparent
then
it
was
?
The
same
may
be
said
of
Rarity
;
for
we
see
that
Air
and
Aqua
Vitae
are
well
rarify'd
by
the
fire
which
inflames
them
,
but
cease
to
be
transparent
as
soon
as
they
are
made
more
rare
and
luminous
;
which
is
an
evident
sign
that
rarity
and
transparence
are
not
causes
,
nor
yet
conditions
of
Light
.
So
the
whole
remainder
of
Heaven
is
lucid
;
but
onely
the
less
rare
parts
,
and
such
as
you
might
call
vapours
in
respect
of
the
pure
Air.
And
the
light
which
proceeds
from
the
Sun
,
the
most
luminous
of
all
those
celestial
bodies
,
would
never
be
visible
,
but
be
depriv'd
of
all
its
effects
which
are
heating
and
enlightning
,
if
it
were
not
reflected
by
some
solid
body
.
Then
it
not
onely
appears
,
but
exerts
its
activity
.
And
if
things
be
produc'd
by
the
same
causes
which
preserve
and
multiply
them
,
the
solidity
of
burning
mirrors
made
of
Steel
,
the
hardest
of
all
metals
,
which
make
the
Sun-beams
do
more
then
their
own
nature
empowers
them
to
,
shews
sufficiently
that
their
Light
cannot
arise
from
a
rare
and
diaphanous
cause
.
Nor
may
the
Light
of
rotten
wood
be
assign'd
to
its
rarity
alone
,
since
many
other
bodies
of
greater
rarity
shine
not
at
all
;
nor
that
of
Gloe-worms
and
Cats
Eyes
to
their
spirits
,
since
the
flesh
of
some
animals
shines
after
their
death
;
as
't
is
affirm'd
of
Oxen
,
that
have
frequently
eaten
a
sort
of
Moon-wort
;
and
not
onely
the
scales
of
divers
fishes
shine
after
separation
from
their
bodies
,
but
sparkles
of
fire
issue
from
the
hair
of
some
persons
in
great
droughts
,
whereunto
the
spirits
contribute
nothing
.
Which
would
perswade
me
to
believe
,
that
Light
is
a
Form
,
to
the
introduction
whereof
several
conditions
are
requisite
,
according
to
the
diversity
of
subjects
;
just
as
we
see
the
Souls
of
some
irrational
creatures
need
great
dispositions
for
their
reception
,
a
Brain
,
a
Heart
,
and
a
Liver
,
with
their
dependances
;
whereas
others
,
as
Insects
,
require
lesse
,
and
are
contented
with
something
that
may
supply
this
defect
;
some
are
generated
in
an
instant
,
without
any
apparent
preparation
,
as
Frogs
in
a
summer
showre
;
and
therefore
to
assign
the
cause
of
Light
,
is
to
seek
the
reason
of
Formes
,
which
is
unknown
to
us
.
Which
similitude
the
vulgar
speech
confirmes
;
for
the
people
say
,
The
Candle
is
dead
when
it
is
extinguish'd
,
presupposing
that
it
had
life
before
;
as
an
Animal
hath
so
long
as
its
form
is
conjoyn'd
with
its
body
.
Moreover
,
Fire
hath
a
Locall
Motion
(
as
Animals
have
)
to
obtain
its
food
.
The
Third
said
,
Light
is
a
substance
;
for
it
was
created
by
God
;
but
't
is
a
Sixth
Essence
,
more
subtile
then
that
of
Heaven
,
which
is
call'd
a
Quintessence
in
respect
of
the
Four
Elements
.
A
substance
which
subsisted
before
the
Sun
,
having
been
created
three
dayes
before
it
;
and
nothing
hinders
but
it
may
be
communicated
in
a
moment
from
Heaven
to
Earth
,
since
the
intentional
species
of
visible
things
is
so
.
Indeed
,
whereunto
shall
we
attribute
the
effect
of
Light
,
which
heats
at
distance
,
and
blinds
being
too
great
,
which
colours
and
gives
ornament
to
the
Universe
,
if
it
be
not
a
substance
?
And
the
Penetration
of
Dimension
,
objected
hereunto
,
is
salv'd
by
saying
that
it
hath
no
more
place
here
,
then
when
an
Iron
is
red
hot
with
the
Fire
,
which
yet
none
will
affirm
to
be
an
accident
;
and
neverthelesse
it
enters
into
the
whole
substance
of
the
Iron
,
and
Light
with
it
;
for
't
is
transparent
and
luminous
at
its
centre
when
't
is
throughly
heated
in
the
Fire
.
The
Fourth
said
,
The
excellence
of
Light
appears
,
in
that
nothing
hath
greater
resemblance
with
the
Deity
.
Which
made
some
Heathen
Philosophers
say
,
that
Light
is
Gods
Body
,
and
Truth
his
Soul
.
Moreover
,
the
Scripture
teaches
us
,
that
God
dwells
in
inaccessible
Light
.
And
the
blessed
Spirits
are
stil'd
Angels
of
Light
,
as
Daemons
Spirits
of
darknesse
.
Light
enlivens
and
animates
all
things
,
it
rejoyces
all
Creatures
by
its
presence
;
Birds
begin
to
sing
,
and
even
flowers
to
display
their
beauties
at
its
arrival
.
And
because
Nothing
gives
what
it
hath
not
,
therefore
some
have
conceiv'd
,
that
Light
,
the
enlivener
of
all
the
world
,
is
it self
indu'd
with
life
,
and
that
't
is
the
Universal
Spirit
,
and
the
Soul
of
the
whole
world
.
Whence
Plato
,
in
his
timaeus
,
brings
no
other
argument
to
prove
that
Fire
is
an
Animal
,
but
that
it
is
luminous
.
And
,
in
the
sixth
Book
of
his
Common-wealth
,
he
makes
the
Sun
(
who
is
the
known
Father
of
all
living
things
)
the
son
of
Light
;
without
which
Pythagoras
forbad
to
do
any
thing
.
Moreover
,
it
hath
no
contrary
;
Darkness
being
oppos'd
to
it
onely
privatively
.
For
its
being
is
so
excellent
that
Nature
found
not
her self
so
able
to
make
any
thing
that
might
be
equall'd
with
it
,
that
might
alter
and
corrupt
it
,
as
the
nature
of
Contraries
require
;
whereas
all
Qualities
have
each
their
particular
enemy
.
And
't
is
upon
this
very
reason
that
Light
acts
in
an
instant
;
because
having
no
contrary
quality
to
expel
from
its
subject
,
it
needs
no
time
or
successive
motion
,
which
is
necessary
to
other
qualities
,
as
to
heat
,
to
warm
cold
water
.
The
Fifth
said
,
Light
is
a
real
form
produc'd
in
the
medium
by
a
luminous
body
;
Aristotle
calls
it
the
act
of
the
Perspicuum
as
it
is
Perspicuum
.
This
Form
is
accidental
,
and
falls
under
the
head
of
Patible
Qualities
,
because
't
is
sensible
by
it self
,
which
is
the
property
of
accidents
alone
;
(
whereas
substance
is
not
sensible
,
(
that
is
,
falls
not
under
the
perception
of
sense
)
but
by
means
of
accidents
;
)
and
as
it
is
the
principle
of
action
,
which
belongs
onely
to
a
Quality
.
For
it
cannot
be
a
corporeal
substance
,
and
Democritus
and
Epicurus
conceiv'd
,
saying
,
that
Light
is
an
Emanation
of
particles
,
or
little
bodies
from
a
lucid
body
;
or
as
they
who
make
it
a
species
of
fire
,
which
they
divide
into
That
which
burnes
and
shines
;
That
which
burns
and
shines
not
,
and
That
which
shines
but
burns
not
,
which
is
this
Light
.
For
no
natural
body
is
mov'd
in
an
instant
,
nor
in
all
sorts
of
places
,
as
Light
is
;
but
they
have
all
a
certain
difference
of
position
or
tendency
,
some
towards
the
centre
,
others
towards
the
circumference
,
and
others
circularly
.
The
Sixth
said
,
'T
is
true
,
Light
is
not
of
the
nature
of
our
sublunary
bodies
,
for
it
is
not
generated
and
corrupted
as
they
are
.
It
is
not
generated
,
since
generation
is
effected
by
corruption
of
one
form
,
and
introduction
of
another
.
But
we
have
instances
of
incorruptible
Light
even
here
below
;
as
that
in
the
Temple
of
Venus
,
which
could
not
be
extinguish'd
nor
consum'd
,
though
neither
oyle
nor
wick
were
put
to
it
;
and
that
other
found
in
a
Sepulchre
where
it
had
burn'd
for
fifteen
hundred
years
,
but
as
soon
as
it
took
Air
went
out
.
And
indeed
the
subtilety
and
activity
of
Fire
is
such
,
that
it
may
be
reasonably
conceiv'd
to
attract
the
sulphurous
vapours
for
its
subsistence
,
which
are
in
all
parts
of
the
Air
,
but
especially
in
Mines
,
whose
various
qualities
produce
the
diversity
of
subterraneal
fires
,
as
to
their
lasting
continuance
,
and
interval
;
which
some
compare
to
the
intermitting
fevers
excited
in
our
bodies
by
a
praeternatural
heat
.
II.
Of
Age.
Of
the
Second
Point
it
was
said
,
That
Age
is
the
measure
of
the
Natural
Changes
whereunto
Man
is
subject
by
the
principles
of
his
being
,
which
are
various
according
to
every
ones
particular
constitution
;
some
being
puberes
,
having
a
beard
,
or
grey
haires
,
or
such
other
tokens
,
sooner
then
others
,
according
to
the
diversity
of
their
first
conformation
:
Whence
ariseth
that
of
their
division
.
Aristotle
,
following
Hippocrates
,
divides
them
into
Youth
,
Middle
Age
,
and
Old
Age
;
or
according
to
Galen
,
into
Infancy
or
Child-hood
,
vigour
,
or
Man-hood
,
or
old
age
;
or
according
to
most
,
they
are
divided
into
Adolescence
,
Youth
,
the
Age
of
Consistence
,
and
Old
Age.
Adolescence
comprehends
Infancy
,
which
reacheth
to
the
seventh
year
;
Puerility
,
which
reacheth
to
the
fourteenth
year
;
Puberty
,
which
reacheth
to
the
eighteenth
;
and
that
which
is
call'd
by
the
general
name
,
Adolescence
,
reaching
to
the
five
and
twentieth
;
Youth
,
which
is
the
flower
of
Age
,
is
reckon'd
from
twenty
five
to
thirty
three
years
of
age
;
Virile
,
and
Consistent
Age
,
from
thirty
five
to
forty
eight
,
where
Old
Age
begins
,
which
is
either
green
,
middle
,
or
decrepit
.
These
Four
Ages
are
the
Four
Wheeles
of
our
Life
,
whose
mutations
they
denote
;
the
First
,
being
nearest
the
original
,
hot
and
moist
,
symbolizing
with
the
blood
;
the
Second
,
hot
and
dry
,
with
Choler
;
the
Third
,
cold
and
dry
,
with
melancholy
;
the
Fourth
,
cold
and
moist
,
with
Phlegme
,
which
being
contrary
to
the
radical
humidity
leads
to
death
.
Now
if
it
be
true
(
that
they
say
)
that
life
is
a
punishment
,
and
an
Abridgement
of
miseries
,
Old
Age
,
as
being
nearest
the
haven
and
the
end
of
infelicities
,
is
the
most
desirable
.
Moreover
,
being
the
most
perfect
by
its
experiences
,
and
alone
capable
to
judge
of
the
goodnesse
of
Ages
,
't
is
fit
we
refer
our selves
to
the
goodnesse
of
its
judgement
,
as
well
in
this
point
as
in
all
others
.
The
Second
said
,
Since
to
live
is
to
act
,
the
most
perfect
and
delightful
of
all
the
Ages
of
life
is
that
in
which
the
functions
of
body
and
mind
(
whereof
we
consist
)
are
best
exercis'd
;
as
they
are
in
Youth
(
which
alone
seems
to
dispute
preheminence
with
Old
Age
)
not
onely
by
reason
of
the
bodily
health
and
vigor
which
it
possesses
in
perfection
,
and
which
supplies
Spirits
and
Courage
for
brave
deeds
,
whereof
that
declining
Age
(
which
is
it self
a
necessary
and
incurable
malady
)
is
incapable
;
but
also
in
regard
of
the
actions
of
the
mind
which
is
far
more
lively
,
inventive
,
and
industrious
in
young
persons
then
in
old
,
whose
wit
wears
out
,
grows
worse
with
the
body
;
whence
came
that
so
true
Proverb
,
That
old
men
are
twice
children
.
For
't
is
a
disparagement
to
the
original
of
wisdom
,
to
deduce
it
from
infirmity
,
to
name
that
ripe
which
is
rotten
,
and
to
believe
that
good
counsels
can
come
only
from
the
defect
of
natural
heat
,
since
according
to
his
judgement
who
hath
best
described
wisdom
,
old
age
causes
as
many
wrinkles
in
the
mind
as
in
the
face
;
and
we
see
no
souls
but
as
they
grow
old
smell
sowre
and
musty
,
and
acquire
abundance
of
vices
and
evil
habits
,
of
which
Covetousness
alone
inseparable
from
old
age
(
which
shews
its
weakness
of
judgement
,
to
scrape
together
with
infinite
travel
what
must
shortly
be
forsaken
)
is
not
less
hurtful
to
the
State
then
all
the
irregularities
of
youth
.
Now
if
the
supream
good
be
in
the
Sciences
,
then
the
young
men
must
infallibly
carry
the
cause
;
since
sharpness
of
wit
,
strength
of
phancy
,
and
goodness
of
memory
,
(
of
which
old
men
are
wholly
destitute
)
and
ability
to
undergo
the
tediousness
of
Lucubration
,
are
requisite
to
their
acquisition
.
If
it
consists
in
a
secret
complacency
which
we
receive
from
the
exercise
of
vertuous
actions
,
then
young
men
,
who
,
according
to
Chancellor
Bacon
,
excel
in
morality
,
will
carry
it
from
old
men
;
it
being
certain
that
the
best
actions
of
life
are
perform'd
between
twenty
and
thirty
years
of
age
,
or
thereabouts
,
which
was
the
age
at
which
Adam
was
created
in
Paradise
;
as
our
Lord
accomplish'd
the
mystery
of
our
Redemption
at
the
age
of
33
years
,
which
shall
also
be
the
age
at
which
the
blessed
shall
rise
up
to
glory
,
when
every
one
shall
enjoy
a
perfect
youth
(
such
as
given
to
the
Angels
)
and
put
off
old
age
,
which
being
not
much
different
from
death
,
may
(
as
well
as
that
)
be
call'd
the
wages
of
sin
;
since
if
our
first
Parent
had
persisted
in
the
state
of
Innocence
,
we
should
have
possess'd
the
glory
of
perpetual
undeclining
Youth
.
Moreover
,
't
is
at
this
Age
that
the
greatest
personages
have
manifested
themselves
;
we
have
seen
but
few
old
Conquerors
,
and
if
there
be
any
,
he
hath
this
of
Alexander
,
that
he
aspires
to
the
conquest
of
another
world
,
not
having
long
to
live
in
this
.
Wherefore
in
stead
of
pretending
any
advantage
over
the
other
ages
,
old
men
should
rather
be
contented
that
people
do
not
use
them
as
those
of
Cea
and
the
Massagetes
,
who
knock'd
them
on
the
head
,
or
the
ancient
Romans
who
cast
them
head-long
from
a
Bridge
into
Tiber
,
accounting
it
an
act
of
piety
to
deliver
them
from
life
,
whose
length
was
displeasing
to
the
Patriarchs
;
the
Scripture
saying
,
that
they
dy'd
full
of
days
.
The
Third
said
,
That
the
innocence
of
Infants
should
make
us
desire
their
age
;
considering
that
our
Lord
requires
that
we
be
like
them
,
if
we
would
enter
into
his
Kingdom
;
and
the
Word
of
God
speaks
to
us
as
we
do
to
children
.
Moreover
,
since
Nature
could
not
perpetuate
infancy
,
she
hath
found
no
sweeter
Anodyne
to
the
miseries
and
sadnesses
of
old
people
then
the
sight
of
children
,
(
whom
they
extreamly
love
)
and
then
the
memory
of
things
done
or
learn'd
in
their
non-age
;
which
the
less
distant
it
is
from
its
source
,
the
Deity
,
the
more
it
partakes
thereof
.
The
Fourth
said
,
Youth
hath
too
many
extravagancies
,
to
be
accounted
happy
;
nor
can
Child-hood
and
Old-age
deserve
that
title
,
since
't
would
be
contrary
to
the
order
of
nature
if
the
extreams
contain'd
more
perfection
then
that
which
is
in
the
middle
,
where
she
hath
establish'd
the
vertue
of
all
things
.
For
as
for
Child-hood
,
its
weakness
sufficiently
shews
that
it
hath
not
wherewith
to
content
it self
,
since
it
needs
the
help
of
others
,
and
is
an
object
of
pity
,
a
passion
that
never
arises
but
from
misery
.
There
's
no
commendation
in
its
innocence
,
which
depends
upon
impotence
,
and
the
imperfection
of
the
souls
operations
;
and
they
as
much
want
the
will
and
power
to
do
well
as
the
intention
and
means
to
do
ill
.
But
true
Innocence
consists
in
the
action
of
difficult
good
.
If
Infancy
hath
no
apprehension
of
the
future
,
it
receives
the
present
evil
with
much
more
pain
,
and
shews
it self
as
sensible
to
the
least
displeasures
,
as
incapable
of
consolation
and
prudence
to
avoid
them
;
if
it
wants
fear
(
though
indeed
every
thing
terrifies
it
)
the
hope
of
good
to
come
never
anticipates
and
prolongs
its
enjoyment
.
In
a
word
,
he
cannot
be
happy
who
hath
not
the
knowledge
of
his
happiness
,
which
Children
cannot
have
while
they
want
the
use
of
Reason
,
which
is
peculiar
to
Man
.
Old-age
,
which
is
a
second
Childhood
(
and
the
more
to
be
dislik'd
in
that
it
always
grows
worse
)
partakes
all
the
defects
of
the
first
age
,
and
hath
this
besides
,
that
the
desires
awakened
by
the
remembrance
of
pass'd
conrentments
are
constantly
jarring
with
his
impotence
;
and
the
ardency
of
getting
and
possessing
hath
a
perpetual
contract
with
the
necessity
of
forsaking
and
losing
;
pains
and
aches
,
the
forerunners
of
death
,
daily
attempt
his
patience
,
and
there
's
no
hope
of
other
cure
but
the
extremity
of
all
evils
,
not-being
.
Infancy
therefore
is
like
the
Spring
,
which
hath
only
flowers
,
and
expects
the
fruits
afterwards
;
't
is
an
age
of
hope
,
without
enjoyment
;
Youth
hath
only
Summer
fruits
,
of
little
lasting
;
Old-age
is
a
Winter
,
without
either
flowers
,
or
fruits
,
hath
nothing
but
present
evils
in
possession
,
is
to
fear
all
,
and
to
lose
all
.
But
Virility
or
Manhood
holds
the
middle
between
them
both
,
and
resembles
Autumn
,
denoted
by
the
horn
of
Plenty
,
possesses
the
happiness
of
life
,
enjoys
the
present
goods
,
and
by
hope
anticipates
those
to
come
;
the
soul
in
this
age
commonly
corresponds
with
the
body
;
its
faculties
make
an
agreeable
symphonie
with
the
actions
hereof
,
and
the
sweet
union
of
a
reciprocal
complacency
.
On
the
contrary
,
in
childhood
the
soul
seems
not
yet
well
tun'd
to
the
body
;
in
adolescence
it
always
jars
with
the
appetites
of
the
Senses
;
and
in
old
age
it
altogether
disagrees
with
it self
,
and
by
a
sudden
departure
endeavours
to
have
its
part
separately
.
CONFERENCE
LX.
I.
Of
Quintessence
.
II.
Which
is
the
most
in
esteem
,
Knowledge
or
Vertue
.
I.
Of
Quintessence
.
THe
mind
of
man
,
as
it
is
the
purer
part
of
him
,
so
it
is
always
pleas'd
with
that
which
is
most
pure
.
In
conversation
it
loves
the
most
refin'd
,
and
prefers
simplicity
,
which
is
most
pure
,
above
the
windings
and
double-dealings
of
deceivers
.
Amongst
Metals
it
prefers
Gold
and
Silver
,
which
are
the
purest
,
above
Lead
,
Iron
,
and
other
imperfect
and
course
Minerals
.
In
food
,
Physick
and
the
stomack
of
the
diseased
chuse
that
which
is
most
freed
from
its
gross
and
unprofitable
parts
.
Among
sounds
,
the
most
subtile
are
the
most
charming
.
Among
artificial
things
,
we
find
more
sprightliness
in
the
gracefulness
of
small
works
then
in
others
.
In
the
Sciences
,
the
more
subtile
a
reason
is
,
the
more
't
is
applauded
.
But
being
health
is
the
greatest
,
yea
the
only
true
good
,
being
the
foundation
of
all
the
rest
;
and
sickness
the
greatest
,
yea
the
only
real
evil
of
our
life
;
therefore
our
minds
have
herein
most
sought
after
subtilety
,
especially
to
subtilize
aliments
and
medicaments
;
not
but
that
there
may
be
a
quintessence
as
well
drawn
from
other
things
,
but
it
would
not
be
so
useful
.
Now
't
is
to
be
observ'd
that
this
word
is
taken
either
generally
for
any
body
depurated
from
its
more
course
matter
,
as
Spirits
,
Waters
,
and
Oyls
;
excluding
Magisteries
which
retain
the
intire
substance
of
the
bodies
from
whence
they
are
taken
,
only
render'd
more
active
by
its
subtilization
:
or
else
it
is
taken
properly
;
and
in
this
acception
Quintessence
is
some
thing
different
from
all
this
,
and
is
compar'd
to
the
soul
which
informs
the
body
.
The
Second
said
,
That
in
every
compound
body
there
is
a
mixture
of
substance
,
besides
that
of
qualities
;
whence
arise
the
occult
properties
and
forms
of
things
,
which
is
their
fifth
Essence
:
't
is
no
Body
,
for
it
takes
not
up
place
;
nor
yet
a
Spirit
,
since
't
is
found
also
in
inanimate
bodies
;
but
some
thing
of
a
middle
nature
between
both
,
and
neither
one
nor
the
other
.
Of
which
kind
we
want
not
examples
in
Nature
;
Shadow
,
the
Image
in
a
Glass
,
yea
all
intentional
species
,
are
neither
body
nor
spirit
.
Now
that
it
takes
not
up
place
,
may
be
prov'd
;
because
a
bottle
of
Wine
expos'd
unstop'd
to
the
air
,
is
not
diminish'd
in
its
quantity
,
yet
lofes
its
taste
,
smell
,
and
other
qualities
;
by
which
change
it
becomes
another
thing
from
what
it
was
before
;
an
evidence
that
it
hath
lost
its
form
,
which
is
nothing
else
but
the
Quintessence
we
speak
of
;
and
should
another
body
receive
the
same
it
would
have
the
qualities
the
Wine
lost
,
which
after
separation
of
them
is
no
more
Wine
then
the
carcase
of
a
man
is
a
man
after
his
soul
is
departed
.
Moreover
,
that
which
nourishes
in
food
is
not
a
body
,
but
the
form
or
quintessence
of
it
;
since
by
the
observation
of
the
most
Inquisitive
,
't
is
found
that
the
excrements
of
all
the
concoctions
equal
the
aliments
both
in
weight
and
quantity
,
as
the
Urine
of
Drunkards
is
commonly
as
much
as
the
Wine
they
have
drunk
,
and
Mineral
waters
are
voided
in
the
same
quantity
that
they
were
taken
.
This
fifth
Essence
is
found
every
where
,
in
the
Elements
and
in
compound
bodies
.
In
those
't
is
the
purest
of
the
Element
impregnated
with
the
Universal
Spirit
;
in
these
't
is
likewise
the
purest
part
of
the
compound
animated
by
the
same
Spirit
.
The
Third
said
,
There
is
no
other
Quintessence
but
the
Heaven
in
comparison
of
the
Elements
;
in
the
mixtion
whereof
,
the
Heaven
concurs
as
an
universal
Agent
,
whose
influence
(
which
is
the
soul
of
the
World
)
determining
the
matter
informs
and
renders
it
active
;
thus
the
Stars
produce
Metals
even
in
the
centre
of
the
Earth
.
Hence
the
world
Heaven
is
taken
by
Chymists
for
Quintessence
,
because
of
the
simplicity
and
activity
common
both
to
the
one
and
the
other
.
But
,
because
it
cannot
fall
under
the
cognisance
of
our
Senses
,
in
regard
of
its
aethereal
nature
,
the
most
searching
Naturalists
give
its
name
to
the
most
subtile
extracts
,
especially
such
as
are
made
by
fire
;
although
the
same
be
not
eternal
,
as
Quintessence
ought
to
be
,
but
only
of
long
duration
.
The
Fourth
said
,
'T
is
the
humour
of
unsetled
heads
,
instead
of
cultivating
the
precepts
of
antiquity
,
to
go
about
to
fabricate
new
;
and
hence
comes
the
contemplation
and
the
extraction
of
Quintessences
.
For
(
besides
that
't
is
not
certain
that
what
is
drawn
out
of
a
Plant
was
there
before
;
it
being
probable
that
the
action
of
the
fire
may
have
introduc'd
it
in
part
,
or
in
whole
,
into
the
compositum
)
this
Quintessence
hath
not
the
conditions
requisite
to
merit
that
name
,
because
it
has
both
first
and
second
qualities
;
and
consequently
is
not
only
corporeal
,
but
also
corruptible
.
And
if
it
were
incorruptible
,
it
would
be
wholly
unprofitable
,
yea
hurtful
to
mans
body
,
since
it
could
not
be
chang'd
or
alter'd
by
it
,
and
none
but
poysons
are
such
.
For
Medicaments
and
aliments
are
alter'd
by
our
nature
.
But
however
,
the
Empyrema
or
Adustion
which
these
Quintessences
commonly
acquire
in
the
fire
renders
their
activity
too
great
and
disproportionate
to
our
temper
:
Which
is
the
cause
that
things
already
excessive
in
quality
,
as
Salt
and
Vitriol
▪
are
very
hurtful
being
made
into
Quintessences
;
because
there
is
no
more
proportion
between
them
and
us
.
And
therefore
I
am
of
the
judgement
of
the
Vulgar
,
who
never
speak
of
those
drawers
of
Quintessences
but
with
contempt
,
considering
that
they
make
profession
of
a
thing
which
is
not
;
and
which
if
there
were
any
such
,
would
be
either
unprofitable
or
hurtful
.
The
Fifth
said
,
That
the
Chymical
Quintessence
is
an
aethereal
,
celestial
,
and
most
subtile
substance
,
compos'd
of
the
Salt
,
Sulphur
and
Mercury
of
bodies
dissolv'd
,
spoil'd
of
all
their
elementary
qualities
,
corruptible
and
mortal
,
united
to
a
spiritual
body
,
or
corporeal
spirit
,
which
is
the
medium
and
bond
uniting
bodies
and
spirits
in
nature
;
and
call'd
by
some
,
for
its
rarity
,
Elixir
;
for
its
wonderful
use
in
preserving
the
health
of
mans
body
,
the
Sovereign
Medicine
by
which
they
hold
that
youth
may
be
restor'd
,
and
all
sorts
of
diseases
cur'd
;
it
not
being
requisite
in
its
action
that
it
be
alter'd
by
our
natural
heat
,
which
,
on
the
contrary
,
it
changes
and
perfectionates
,
taking
the
part
of
nature
,
as
all
poysons
destroy
it
.
And
't
is
certain
that
since
there
are
bodies
which
are
barely
alter'd
by
our
nature
,
as
aliments
;
others
,
which
are
alter'd
by
it
,
but
reciprocally
alter
it
,
as
medicaments
;
others
which
destroy
it
without
being
alter'd
by
it
;
so
there
is
a
fourth
sort
which
preserves
it
without
being
alter'd
by
it
,
which
is
the
Quintessence
,
thoroughly
separated
from
the
four
Elements
,
yea
from
every
thing
that
enters
into
the
composition
;
as
is
seen
in
Treacle
,
whose
vertue
proceeds
from
some
body
which
is
not
any
of
all
the
ingredients
,
but
results
from
them
all
together
after
convenient
fermentation
.
And
,
possibly
,
they
who
blame
this
curious
inquisition
do
it
to
decline
the
pains
,
or
because
they
understand
it
not
;
as
't
is
said
the
Fox
that
wanted
a
tail
counsell'd
all
his
fellows
to
cut
off
theirs
.
The
Sixth
said
,
Being
all
the
Chymical
Principles
are
resolv'd
into
our
four
Elements
,
their
Quintessence
which
is
compounded
thereof
will
be
nothing
else
but
these
Elements
more
pure
and
refin'd
,
and
consequently
no
more
a
Quintessence
then
all
mixts
are
in
respect
of
the
Elements
whereof
they
consist
.
For
a
Quintessence
must
be
a
simple
body
,
not
any
of
the
four
Elements
,
much
less
compounded
of
them
;
and
Heaven
alone
is
such
;
whatever
certain
Philosophers
have
said
,
some
holding
it
to
be
onely
a
continuation
of
the
air
;
others
,
that
't
is
of
an
igneous
nature
,
because
its
denser
parts
appear
such
,
and
its
name
Aether
signifies
Fire
;
some
,
that
't
is
a
fluid
and
aqueous
substance
;
others
,
on
the
contrary
,
a
pure
and
solid
earth
.
For
Heaven
hath
a
simple
,
to
wit
,
a
circular
motion
,
which
,
as
the
most
perfect
of
all
,
ought
to
belong
to
the
most
noble
of
all
bodies
;
and
this
circular
motion
belongs
not
to
any
of
the
Elements
,
since
each
of
them
moves
in
a
direct
line
;
two
from
the
Centre
,
and
two
others
towards
the
Centre
.
But
a
simple
body
cannot
have
two
motions
:
it
follows
therefore
that
Heaven
hath
a
motion
different
from
that
of
the
four
Elements
;
since
motion
,
particularly
local
,
the
first
and
commonest
of
all
is
an
effect
of
the
nature
of
every
thing
which
is
the
principle
of
motion
.
Moreover
,
Heaven
alone
is
exempt
from
all
elementary
and
corporeal
qualities
.
'T
is
neither
heavy
nor
light
,
because
it
neither
moves
towards
the
Centre
nor
the
circumference
,
but
about
the
Centre
.
'T
is
neither
generated
nor
corrupted
,
because
it
hath
no
contrary
.
And
for
this
reason
it
hath
neither
augmentation
nor
diminution
,
inasmuch
as
these
are
species
of
generation
and
corruption
.
'T
is
not
any
way
alter'd
,
since
alteration
is
caus'd
by
the
action
of
some
contrary
.
Lastly
,
it
cannot
enter
into
any
composition
;
and
,
consequently
,
there
is
indeed
a
Quintessence
,
but
't
is
not
in
sublunary
bodies
.
II.
Which
is
most
in
esteem
Knowledge
or
Vertue
.
Upon
the
second
Point
,
it
was
said
,
That
't
is
first
requisite
to
remove
the
equivocation
of
those
who
comprehend
Knowledge
under
Vertue
;
since
by
the
word
Vertuous
we
understand
,
here
,
not
a
Virtuoso
,
but
a
good
man
;
who
though
he
deserves
to
be
more
,
yet
is
always
less
esteem'd
then
a
knowing
or
learned
man
:
because
every
one
esteems
that
most
which
hath
most
shew
and
price
.
Now
a
vertuous
man
is
not
only
destitute
of
this
,
but
his
greatest
vertue
consists
in
not
seeking
vain-glory
;
whereof
the
greatest
part
of
mankind
being
adorers
,
and
every
one
affecting
such
as
resemble
themselves
,
therefore
the
learned
is
commonly
esteem'd
above
the
other
.
Moreover
,
the
reasoning
of
man
being
wholly
deprav'd
since
the
Fall
,
he
is
rather
for
Verisimilitude
then
Verity
.
Now
the
learned
easily
perswades
that
he
is
more
to
be
esteem'd
then
the
vertuous
,
who
doth
good
because
it
is
good
,
and
not
to
be
esteem'd
for
it
;
whereas
the
other
is
like
those
bad
Officers
who
make
amends
for
their
ill
deeds
by
fair
writing
.
So
Demosthenes
having
run
with
the
first
from
the
Battel
,
made
such
an
excellent
Oration
,
that
he
was
commended
for
that
which
deserv'd
perpetual
shame
.
But
that
which
makes
vertue
less
priz'd
,
is
,
because
it
falls
upon
all
sorts
of
conditions
and
sexes
;
a
poor
man
and
a
poor
woman
exercising
not
less
vertue
in
supporting
their
misery
with
constancy
,
then
a
great
Captain
in
overcoming
his
enemy
:
and
learning
being
not
so
common
,
especially
that
which
is
sublime
,
't
is
the
more
esteem'd
for
its
rarity
.
They
who
judge
of
the
worth
of
mens
actions
account
of
them
according
to
the
pains
that
there
is
in
performing
them
.
But
't
is
judg'd
more
painful
to
become
learned
then
to
live
well
.
Others
say
,
'T
is
best
to
be
vertuous
for
the
other
world
,
and
knowing
for
this
;
good
Nature
,
which
is
no
way
suspicious
,
being
ordinarily
subject
to
the
deceits
of
the
more
crafty
.
But
I
conceive
,
that
't
is
best
to
be
vertuous
both
for
this
world
and
the
other
too
.
For
if
you
be
in
prosperity
it
serves
to
set
off
and
illustrate
your
Vertues
;
if
in
adversity
(
which
nevertheless
may
be
declin'd
by
the
prudence
whereof
the
vertuous
is
not
destitute
)
Fortieude
and
Temperance
make
it
judg'd
less
;
and
Justice
makes
us
reflect
upon
others
who
are
in
a
worse
estate
.
And
as
for
the
other
world
,
vertuous
actions
merit
grace
,
which
is
the
seed
of
eternal
glory
,
a
reward
to
which
knowledge
alone
cannot
intitle
us
;
for
Solomon
calls
it
a
vain
travel
given
to
men
,
whilst
the
poor
of
spirit
are
called
happy
.
What
then
ought
we
to
know
?
To
be
vertuous
,
to
the
end
that
the
Sciences
may
be
subservient
to
the
Vertues
their
Mistresses
.
The
Second
said
,
Science
is
so
much
inferior
to
Vertue
as
the
Means
are
to
their
end
,
since
all
Sciences
are
only
in
order
to
acquire
Vertue
,
without
which
they
are
but
troublesome
talk
,
and
dead
notions
;
and
since
such
knowledge
as
edifies
not
the
Conscience
is
but
vain
,
Divinity
,
the
prime
of
all
Sciences
,
proposes
Piety
to
it self
;
Physick
,
Charity
;
the
Law
,
Justice
.
Yea
they
all
seem
to
have
no
other
aim
but
to
render
homage
to
Vertue
,
and
cherish
it
with
praise
,
its
only
aliment
:
the
ordinary
employment
of
learned
persons
being
to
extol
the
vertuous
.
If
few
persons
embrace
Vertue
,
't
is
because
they
know
it
not
;
for
't
is
one
of
those
things
,
a
sight
whereof
is
sufficient
to
make
it
lov'd
;
and
were
it
not
veil'd
,
or
cover'd
with
rags
,
but
appear'd
wholly
naked
,
its
charms
would
attract
all
the
world
.
Hence
we
so
admire
and
honour
the
few
that
are
vertuous
,
who
have
in
all
times
been
extoll'd
above
other
men
.
Moreover
,
Divines
hold
that
every
sinner
is
ignorant
;
and
that
a
man
cannot
prefer
Vice
before
Vertue
without
being
blind
of
Understanding
.
The
Third
said
,
'T
is
true
,
if
we
judge
of
the
excellence
of
Vertue
and
Knowledge
by
their
necessity
,
Vertue
will
carry
it
;
because
't
is
much
more
necessary
,
yea
alone
absolutely
so
to
a
State
,
which
rather
resembles
a
Cavern
of
robbers
or
wild
beasts
when
Vertue
is
banish'd
;
whereas
whole
States
and
Kingdoms
very
easily
and
many
times
profitably
dispense
with
the
Sciences
.
And
the
gross
ignorance
of
the
Ancients
did
not
hinder
,
but
that
they
left
flourishing
States
.
But
because
on
one
side
the
most
excellent
things
are
not
always
the
most
necessary
,
as
appears
by
the
Mechanical
Arts
,
we
must
inquire
the
preeminence
of
Knowledge
or
Vertue
upon
another
ground
.
They
are
both
habits
,
whose
excellence
is
taken
from
the
subjects
wherein
they
are
;
so
the
habit
of
speaking
well
is
more
excellent
then
that
of
Painting
,
and
Painting
then
Dancing
;
because
the
Tongue
is
more
noble
then
the
Hand
,
and
this
then
the
Feet
.
Now
Vertue
is
a
habit
of
the
Will
;
Knowlédge
a
habit
of
the
Intellect
,
which
as
much
surpasses
the
Will
as
Contemplation
do's
Action
.
For
whether
we
consider
the
actions
and
manner
of
acting
of
either
of
these
Faculties
,
or
their
objects
,
the
Will
yields
to
the
Understanding
;
which
being
the
Eye
of
the
Soul
governs
all
the
Faculties
,
guides
the
Will
,
of
it self
blind
,
and
incapable
of
any
action
without
the
light
of
the
Intellect
.
Moreover
,
compare
the
Intellectual
Vertues
with
the
Moral
,
and
you
will
see
what
difference
there
is
between
Sapience
,
which
is
the
knowledge
of
the
highest
things
by
their
Causes
;
Intelligence
,
which
is
the
intuitive
knowledge
of
first
Principles
;
in
brief
,
Science
,
Prudence
,
and
the
Arts
,
on
one
part
;
and
on
the
other
,
Temperance
,
Courage
,
Justice
,
and
the
other
moral
Vertues
,
which
ordinarily
have
no
other
employment
but
to
keep
the
Concupiscible
and
Irascible
appetites
within
bounds
,
though
they
can
never
bring
it
to
pass
without
Reason
.
The
Object
of
the
Understanding
which
is
Entity
,
as
such
(
because
in
this
sence
't
is
intelligible
)
is
also
more
noble
then
that
of
the
Will
,
namely
,
Entity
,
as
good
and
desirable
;
because
Entity
,
as
such
is
first
,
more
simple
and
more
abstracted
then
Entity
,
as
good
;
which
is
only
a
passion
of
Entity
.
And
this
Entity
which
the
Understanding
considers
is
not
only
material
and
singular
,
but
spiritual
,
universal
,
and
infinite
.
Yea
it
not
onely
knows
that
which
is
extrinsecal
to
it self
,
but
by
a
special
priviledge
it
knows
it self
,
and
by
an
action
wholly
divine
reflects
upon
it self
and
its
own
actions
.
And
as
if
it
were
not
content
with
its
jurisdiction
it
knows
not
only
that
which
is
,
but
also
that
which
is
not
,
entities
of
Reason
,
and
Possibilities
.
The
Fourth
confirm'd
the
preceding
Judgement
,
because
all
Moral
Vertues
depend
on
the
Understanding
in
their
production
and
conservation
.
For
as
we
are
lead
to
good
because
we
know
it
such
by
the
Understanding
,
so
the
Virtues
become
vicious
when
they
are
destitute
of
Prudence
,
which
is
a
Vertue
of
the
Understanding
,
who
alone
gives
law
and
weight
to
all
the
other
Vertues
which
it
guides
.
But
what
makes
most
for
Knowledge
,
't
is
pecular
to
Man
,
who
alone
of
all
Animals
knows
things
by
their
proper
causes
;
whereas
Vertue
is
common
to
him
with
brutes
,
from
whom
he
many
times
learns
a
lesson
.
But
if
you
deny
them
the
title
of
Virtue
,
at
least
they
have
the
shadow
and
image
of
it
;
the
Pismire
,
of
diligence
;
the
Serpent
,
of
prudence
;
the
Lion
,
of
courage
,
and
so
of
the
rest
;
but
not
any
of
Science
,
which
is
the
onely
good
and
difference
of
Man
;
and
once
gotten
is
so
inseparable
from
him
,
that
it
alone
of
all
his
good
accompanies
him
into
the
other
life
,
in
which
he
is
abandoned
by
all
Moral
Virtues
,
as
being
then
unprofitable
;
because
they
are
but
the
means
to
attain
beatitude
,
which
most
Divines
make
to
consist
in
the
knowledge
of
God
,
who
alone
hath
an
infinite
knowledge
of
all
things
,
but
hath
nothing
to
do
with
Virtue
,
which
presupposes
Vice
to
be
subdu'd
.
The
Fifth
said
,
That
the
promise
of
knowledge
made
to
the
first
Man
by
the
Devil
,
having
triumph'd
over
all
his
Virtues
,
shews
that
Science
is
sometimes
stronger
then
Virtue
;
but
this
having
the
promises
of
reward
both
in
this
and
the
other
life
;
and
Knowledge
,
on
the
contrary
,
being
often
blam'd
of
puffing
up
Mens
Minds
and
call'd
vain
,
determines
the
Question
to
the
advantage
of
Virtue
.
CONFERENCE
LXI
.
I.
Which
is
hardest
to
endure
,
Hunger
or
Thirst.
II.
Whether
a
General
of
an
Army
should
endanger
his
person
.
I.
Which
is
hardest
to
endure
,
Hunger
or
Thirst.
THe
natural
heat
of
Man
,
which
lasts
as
long
as
his
life
,
is
preserv'd
by
reparation
,
and
avoiding
of
suffocation
;
the
former
by
food
,
and
the
latter
by
the
Air
which
ventilates
it
,
and
refreshes
its
ardour
.
The
greater
this
heat
is
,
the
more
need
it
hath
of
fewel
and
refreshment
.
On
the
contrary
,
among
Animals
,
those
that
have
no
blood
,
as
most
Insects
,
and
those
that
have
but
little
,
as
Fishes
,
who
consequently
have
but
little
heat
,
(
since
we
have
as
much
heat
as
blood
)
have
lesse
need
of
ventilation
,
and
therefore
are
destitute
of
Lungs
,
excepting
Whales
and
Dolphins
,
as
having
more
heat
.
Now
as
the
Air
repairs
our
spirituous
parts
;
so
Aliments
,
(
to
wit
,
meat
and
drink
)
restore
our
solid
and
liquid
parts
,
which
are
in
continual
decay
.
And
because
their
continual
reparation
was
absolutely
necessary
to
the
conservation
of
the
Creature
,
therefore
Nature
gave
it
an
Appetite
and
desire
of
them
;
which
if
it
be
of
meats
,
is
call'd
Hunger
;
if
of
drink
,
Thirst
;
either
of
them
accompany'd
with
pain
and
pleasure
;
the
pain
,
to
give
notice
of
the
time
to
take
food
;
the
pleasure
,
to
make
these
natural
actions
perform'd
the
more
willingly
.
All
which
,
for
the
same
reason
,
Nature
ha's
season'd
with
pleasure
,
so
long
as
they
are
not
excessive
.
Therefore
being
Pleasure
and
Pain
stil
follow
one
another
in
natural
actions
,
it
seems
that
the
one
ought
to
be
the
rule
of
the
other
:
And
so
,
since
there
is
more
pleasure
in
drinking
then
in
eating
,
there
is
also
more
pain
in
thirst
then
in
hungger
.
Now
that
drinking
is
more
delicious
then
eating
is
manifest
,
because
drink
refreshes
the
body
almost
in
an
instant
,
without
disturbing
it
,
as
food
does
,
restoring
it
but
by
little
and
little
,
and
so
with
less
pleasure
,
which
is
again
diminish'd
by
the
agitation
caus'd
in
the
head
,
by
the
motion
of
the
nether
jaw
for
the
grinding
of
the
meat
.
Yea
,
if
we
may
believe
good
drinkers
,
as
experienc'd
in
this
matter
,
they
eat
onely
to
irritate
their
thirst
,
to
the
end
they
may
have
more
contentment
in
drinking
.
The
Second
said
,
The
more
necessary
a
thing
is
,
the
more
painful
is
the
want
of
it
.
Now
the
needs
of
thirst
seem
the
more
considerable
,
for
that
the
absumption
of
humid
substance
is
more
speedy
then
that
of
dry
,
which
consequently
hath
not
so
urgent
necessity
of
being
repair'd
as
the
humid
.
Moreover
,
most
drinks
allay
Hunger
too
as
well
as
thirst
;
and
therefore
there
is
no
more
excellent
remedy
against
a
Boulimie
,
or
Doggish
Hunger
then
Wine
;
whereas
,
on
the
contrary
,
eating
provokes
Thirst
instead
of
appeasing
it
.
And
this
Thirst
is
not
onely
intollerable
in
health
,
but
almost
in
all
diseases
;
for
,
excepting
the
aforesoid
Boulimie
,
all
sick
persons
prefer
drinking
before
eating
,
as
having
more
need
of
it
;
yea
,
those
to
whom
eating
is
necessary
,
(
for
many
are
cur'd
by
abstinence
)
their
food
must
ordinarily
be
liquid
,
that
is
to
say
,
of
the
nature
of
drink
;
the
drynesse
of
solid
food
requiring
a
greater
strength
of
stomack
then
sick
persons
have
,
for
reducing
it
into
Chyle
,
whose
form
is
liquid
;
Nature
being
unable
to
accommodate
it self
to
any
other
.
All
which
evidenceth
that
Humidity
is
the
more
necessary
,
and
also
the
more
difficult
to
be
forborn
.
The
Third
said
,
Experience
determines
the
Question
to
the
advantage
of
Hunger
,
since
none
of
us
returning
home
to
a
meal
he
begins
it
with
drink
,
unless
be
indispos'd
.
And
even
they
who
have
intention
to
begin
it
so
do
it
in
preparation
to
eating
.
Moreover
,
Thirst
is
only
a
mutation
of
quality
,
which
is
for
that
reason
most
properly
call'd
Alteration
;
because
the
humidity
of
the
superior
orifice
of
the
stomack
,
in
which
alone
Thirst
resides
,
is
then
found
alter'd
,
and
chang'd
into
drynesse
:
But
Hunger
is
an
inanition
and
defect
of
the
substance
requisite
to
fill
the
vacuities
of
our
parts
.
So
that
Hunger
surpasses
Thirst
,
as
much
as
substance
does
an
Accident
.
For
these
Definitions
,
that
Hunger
is
a
desire
of
Hot
and
Dry
,
as
Thirst
is
of
Cold
and
Moist
,
seem
to
be
defective
;
not
onely
because
Hunger
▪
would
never
be
appeas'd
by
an
exhalation
Hot
and
Dry
,
or
by
any
other
body
of
the
same
nature
intromitted
into
the
stomack
,
unlesse
it
were
proper
to
nourish
and
mix'd
with
the
other
qualities
;
but
also
because
Hunger
and
Thirst
are
pains
,
and
particularly
Hunger
,
a
Convulsion
of
the
stomack
,
and
not
Desires
or
Appetites
,
whose
seat
is
in
the
Heart
,
and
not
in
the
Ventricle
.
And
if
Hunger
were
onely
after
Hot
and
Dry
,
then
Purslane
,
Lettice
,
Melons
,
and
other
Cold
and
Moist
Aliments
would
never
satisfie
it
;
as
likewise
broths
would
not
allay
Thirst
when
taken
(
as
't
is
the
custom
)
actually
Hot
,
nor
yet
Wine
which
is
hot
in
power
,
and
heats
effectually
instead
of
refrigerating
,
if
Thirst
were
onely
after
Cold
and
Moist
.
But
that
which
shews
Hunger
to
be
more
insupportable
then
Thirst
,
is
,
that
many
Hydropical
persons
,
and
others
,
have
liv'd
some
years
without
drinking
;
whereas
no
body
ever
could
spend
much
time
without
eating
,
unlesse
by
miracle
;
and
Famine
is
often
reckon'd
among
the
scourges
of
God
,
but
Thirst
never
.
The
Fourth
said
,
Hunger
is
caus'd
by
the
continual
action
of
heat
upon
our
substance
,
which
,
to
secure
it self
,
by
help
of
the
same
heat
attracts
what
ever
is
most
fluid
and
moveable
in
the
next
part
;
this
again
draws
what
it
can
from
its
neighbour
,
to
supply
fewel
to
this
heat
.
And
thus
successively
from
the
extremities
of
the
body
to
the
mesaraick
veins
in
the
centre
;
which
,
to
give
supply
to
this
continual
suction
,
powerfully
drain
out
of
the
guts
the
purest
of
the
aliment
,
as
these
do
from
the
stomack
;
which
being
exhausted
,
the
acide
humour
diffus'd
in
the
bottom
of
it
,
whither
't
is
convey'd
from
the
spleen
by
the
Vas
breve
,
vellicates
the
internal
tunicle
,
and
causes
a
pain
in
it
not
to
be
asswag'd
but
by
the
application
of
Aliment
;
and
this
they
call
Hunger
,
which
also
is
increas'd
by
acid
things
.
And
this
pain
,
according
as
't
is
more
or
less
sensible
,
in
regard
of
the
acrimony
or
quantity
of
the
acide
humour
,
and
according
as
the
inside
of
the
stomack
is
lin'd
with
natural
mucosity
,
makes
Hunger
to
be
more
easily
tolerated
by
some
,
then
by
others
.
Thirst
is
a
Desiccation
,
and
Calefaction
of
the
upper
orifice
of
the
stomack
,
greater
or
less
according
to
the
degrees
of
heat
,
or
as
any
defluxion
of
fresh
or
salt
Phlegme
descends
from
the
Brain
upon
the
orifice
.
So
that
they
whose
natural
or
accidental
heat
is
less
endure
Hunger
and
Thirst
best
.
Which
,
to
the
end
this
Question
,
must
be
consider'd
neither
absolutely
or
respectively
.
In
the
first
manner
,
since
eating
and
drinking
are
equally
necessary
,
thence
Hunger
and
Thirst
shall
be
equally
insupportable
.
But
comparing
one
Age
,
one
Sex
,
and
one
Constitution
with
another
;
Hunger
will
be
more
intollerable
then
Thirst
to
a
Child
,
to
a
Woman
,
and
to
an
Old
Man
,
especially
if
they
be
Phlegmatick
or
Melancholy
;
on
the
contrary
,
Thirst
will
be
more
difficult
to
endure
by
a
young
man
if
he
be
cholerick
or
sanguine
.
The
Fifth
said
,
That
the
afflux
of
the
melancholy
humour
may
cause
the
Canine
,
but
not
that
natural
Hunger
,
which
is
onely
a
suction
made
in
the
upper
orifice
of
the
Ventricle
,
perceptible
by
the
Nerves
of
the
sixth
Conjugation
,
were
the
melancholy
humour
cannot
come
.
Moreover
,
Nature
,
who
alwayes
takes
the
shortest
way
,
makes
the
melancholy
humour
descend
from
the
Spleen
into
the
Haemorrhoidal
Veins
;
otherwise
that
impure
blood
,
and
the
most
malignant
of
all
the
excretions
,
would
infect
the
Ventricle
,
and
by
it
the
Chyle
.
And
there
being
no
humour
that
causes
natural
Thirst
,
't
is
not
necessary
there
should
be
any
to
produce
Thirst
;
which
I
account
more
or
less
supportable
,
according
to
the
several
habits
of
Body
;
to
the
fat
,
Thirst
,
and
Hunger
to
the
lean
.
II.
Whether
a
General
of
an
Army
should
endanger
his
person
.
Upon
the
Second
Point
,
That
the
value
which
Men
put
upon
Valour
,
which
is
nothing
else
but
a
contempt
of
dangers
,
shews
that
those
who
would
partake
most
of
honour
must
also
have
the
greatest
share
in
the
danger
,
according
to
the
Proverb
,
None
triumphs
without
fighting
;
and
if
we
take
the
opinion
of
Souldiers
,
who
are
the
best
judges
in
this
case
,
they
never
so
willingly
resign
themselves
to
any
Leader
,
as
to
him
that
freely
ventures
his
life
with
them
;
it
being
no
less
incompetible
for
a
General
to
advance
himself
,
and
get
credit
and
Reputation
in
Armes
without
indangering
his
person
,
then
for
a
Pilot
to
saile
well
upon
the
Sea
without
incurring
the
hazard
of
shipwrack
.
So
that
we
may
say
of
war
,
what
is
commonly
said
of
the
Sea
,
He
that
fears
danger
must
not
go
to
it
.
The
Civilians
have
the
same
meaning
when
they
commit
the
charge
of
guardianships
to
those
that
are
most
qualifi'd
to
succeed
,
and
there
can
be
no
honour
without
a
charge
;
whence
the
words
are
promiscuously
us'd
in
our
Language
.
Moreover
,
as
no
Sermon
is
more
eloquent
then
the
exemplary
life
of
the
Preacher
;
so
no
Military
Oration
is
so
perswasive
,
or
so
well
receiv'd
by
an
Army
,
as
the
example
of
its
General
,
when
they
see
him
strike
the
first
blow
;
as
,
on
the
contrary
,
if
he
testifies
any
fear
,
every
one
taking
his
actions
for
a
rule
,
and
conforming
thereunto
,
will
do
the
same
;
he
will
not
be
obey'd
but
with
regret
,
and
through
a
servile
fear
of
punishment
,
not
out
of
a
gallant
sense
of
honour
,
because
he
that
is
most
honor'd
in
the
Army
is
most
remote
from
blows
;
at
least
,
the
other
Leaders
and
Officers
will
do
as
much
,
and
all
the
Souldiers
in
imitation
of
them
.
In
brief
,
we
need
but
consider
,
how
not
only
the
Marcelli
,
the
Camilli
,
the
Scipio's
,
Hannibal
,
and
many
other
Generals
of
Armies
,
but
Alexander
,
Caesar
,
and
in
our
time
Henry
the
Great
,
and
the
King
of
Sweden
,
all
Sovereign
Princes
,
were
sufficiently
venturous
of
their
persons
;
and
that
it
was
not
by
not
taking
part
in
dangers
,
that
they
triumph'd
over
their
enemies
.
The
Second
said
,
That
to
know
how
to
command
well
,
and
how
to
execute
well
,
are
two
several
Talents
,
and
depend
upon
several
abilities
;
they
who
are
born
to
command
,
being
unfit
to
execute
;
and
,
on
the
contrary
,
they
who
are
proper
to
obey
being
incapable
of
commanding
.
Wherefore
the
Head
of
an
Army
,
who
gives
Orders
and
Commands
,
must
cause
them
to
be
executed
by
others
.
So
the
Judge
pronounces
the
Sentence
,
and
appoints
Serjeants
to
put
it
in
execution
;
the
Physitian
commands
his
Patient
,
who
obeys
his
prescriptions
;
the
Pilot
,
the
Officers
of
the
Ship
,
but
himself
Steers
not
.
But
that
which
should
most
restrain
a
General
from
acting
in
person
,
is
,
that
he
cannot
in
this
occurrence
preserve
the
prudence
which
is
absolutely
necessary
to
him
.
For
the
heat
of
Courage
heightned
by
that
of
the
Charge
and
the
Encounter
,
being
wholly
contrary
to
the
coldness
of
Prudence
,
which
is
inconsistent
with
the
violent
motions
caus'd
by
the
ardour
of
fury
,
commonly
attending
Valour
,
renders
him
precipitate
,
inconstant
and
incapable
,
for
the
time
,
to
deliberate
of
fit
means
,
to
chuse
them
,
and
cause
them
to
be
executed
.
Moreover
,
the
General
being
the
Chieftain
of
the
Army
ought
to
resemble
the
Head
;
which
derives
sense
and
motion
to
the
parts
,
yet
stirs
not
for
their
defence
,
but
on
the
contrary
,
employs
them
for
its
own
.
So
the
prime
Captain
ought
to
sway
and
manage
the
body
of
his
Army
by
his
Counsels
and
Orders
;
but
not
put
his
own
person
in
danger
,
because
upon
his
safety
depends
that
of
all
the
rest
,
who
being
destitute
of
a
Chieftain
remains
like
a
body
without
a
head
,
and
an
unprofitable
trunk
.
Therefore
Generals
of
Armies
are
compar'd
to
the
heads
of
Cypress-Trees
;
which
being
once
lop'd
off
,
the
stem
never
thrives
afterwards
.
The
Third
said
,
The
highest
point
of
judgement
is
to
distinguish
appearence
from
truth
,
and
in
all
professions
't
is
very
dangerous
,
though
in
appearence
more
honorable
,
to
be
carri'd
to
extreams
,
but
especially
in
War
,
where
there
is
not
room
for
many
mistakes
.
The
General
who
exposes
his
life
cannot
be
excus'd
from
ambition
or
imprudence
;
from
the
former
,
if
he
do's
it
without
necessity
;
from
the
latter
,
if
for
want
of
having
rightly
order'd
his
affairs
he
sees
himself
reduc'd
to
that
point
.
Whereas
,
as
in
Artificial
Engines
the
piece
which
gives
motion
to
the
rest
is
immoveable
;
so
the
General
who
gives
order
to
the
main
of
the
Army
ought
to
have
the
like
influence
upon
it
:
as
the
heart
in
the
middle
of
the
body
,
and
the
brain
in
the
middle
of
the
head
,
to
transmit
life
and
spirits
to
the
whole
body
,
and
to
occur
to
accidents
both
foreseen
and
unexpected
.
Otherwise
,
should
the
principal
parts
not
be
contented
to
follow
the
body
,
but
change
their
natural
situation
,
all
the
parts
would
be
doubly
inconvenienc'd
;
both
because
they
would
not
know
where
to
find
them
when
they
needed
their
direction
;
and
because
the
least
offence
of
the
nobler
parts
being
mortal
,
their
hurt
would
redound
not
only
to
themselves
,
but
also
to
the
rest
of
the
body
.
Moreover
,
if
the
General
act
the
Souldier
,
who
shall
act
the
Captain
?
how
will
the
Corporal
and
common
Souldier
do
?
They
will
all
think
themselves
become
equal
to
their
superiors
,
they
will
no
longer
do
any
thing
but
in
their
company
;
and
't
will
be
no
wonder
if
disorder
slides
into
all
the
member
;
when
it
has
begun
at
the
head
.
If
they
be
blam'd
for
not
knowing
how
to
obey
,
their
excuse
will
be
ready
,
That
they
have
to
do
with
Leaders
who
know
not
how
to
command
.
Besides
,
the
General
hath
the
same
relation
to
his
Army
that
the
First
President
hath
to
a
Parliament
.
Now
what
would
you
say
if
the
First
President
should
manage
the
cause
,
and
undertake
to
plead
it
,
although
the
Advocates
acquitted
themselves
ill
?
Even
Domestick
Government
may
serve
for
a
rule
in
this
case
;
the
head
of
a
Family
losing
his
credit
among
his
servants
,
when
he
sets
himself
to
do
their
work
.
For
whereas
almost
all
the
affairs
of
men
depend
upon
opinion
,
when
the
respect
which
arises
from
the
authority
of
the
superior
over
his
inferiors
is
once
shaken
,
as
it
is
by
the
too
great
familiarity
which
the
society
of
dangers
begets
,
contempt
will
be
apt
to
justle
out
duty
.
And
the
common
Souldier
looks
upon
his
General
but
as
another
man
when
he
sees
him
partake
of
the
same
hardships
with
him
.
Upon
this
account
were
invented
the
Diadems
,
Scepters
,
Crowns
,
and
other
ornaments
of
Sovereigns
,
and
their
Magistrates
;
the
meanest
of
which
,
instructed
by
experience
,
are
jealous
of
their
authority
,
which
they
keep
up
by
separating
themselves
from
the
commerce
of
the
vulgar
;
but
lose
it
as
soon
as
they
receive
those
for
companions
over
whom
they
are
to
command
.
The
Fourth
said
,
That
Reward
and
Punishment
being
the
two
Supports
of
all
our
actions
(
but
especially
in
War
,
where
there
is
not
time
to
make
all
the
inductions
requisite
to
a
good
ratiocination
)
neither
of
them
can
be
well
administer'd
without
the
presence
of
the
Chieftain
,
who
alone
can
judge
of
the
merit
of
his
Souldiers
,
free
from
all
passions
,
especially
,
envy
and
jealousie
,
which
are
found
amongst
equals
:
for
want
of
which
both
the
one
and
the
other
sometimes
complain
with
good
reason
,
the
meaner
of
not
being
seen
,
and
the
great
persons
of
not
seeing
but
by
the
eyes
of
others
.
And
therefore
the
presence
of
the
King
hath
been
always
of
more
value
then
twenty
thousand
men
.
The
Fifth
said
,
That
in
this
,
as
in
all
other
moral
Questions
,
't
is
impossible
to
give
a
definitive
judgement
,
because
things
of
this
nature
depend
not
upon
certain
and
infallible
causes
(
as
natural
things
do
)
but
upon
free
causes
,
which
borrow
their
commendation
or
blame
from
the
diversity
of
the
circumstances
of
things
,
of
time
,
place
,
persons
,
and
other
accidents
;
which
being
infinite
,
and
consequently
impossible
to
be
known
,
have
no
other
rule
but
that
of
Prudence
assisted
by
experience
.
So
that
it
cannot
be
determin'd
absolutely
whether
the
Chieftain
of
an
Army
ought
to
fight
or
not
,
but
we
must
distinguish
the
different
occasions
which
oblige
him
thereunto
,
or
not
.
When
he
understands
himself
weaker
then
his
enemy
,
and
sees
the
courage
of
his
Souldiers
low
,
if
he
cannot
avoid
giving
battel
,
he
must
animate
his
Souldiers
by
his
own
example
;
as
also
when
he
is
oblig'd
by
some
notable
surprizal
to
lay
all
at
stake
;
or
when
he
undertakes
such
great
matters
,
that
otherwise
he
can
never
accomplish
them
;
as
when
Alexander
conquer'd
the
whole
World
,
his
Father
Philip
all
Greece
,
and
Caesar
the
Roman
Empire
.
In
every
other
case
,
't
is
imprudence
,
temerity
and
injustice
,
in
a
head
of
an
Army
to
esteem
his
own
life
no
more
then
that
of
a
common
Souldier
.
Yea
't
is
greater
courage
to
render
himself
inflexible
in
the
exact
and
rigorous
maintaining
of
his
orders
then
to
engage
himself
in
fight
.
In
doing
which
,
he
notoriously
argues
his
conduct
of
weakness
,
since
it
hath
suffer'd
things
to
come
to
so
ill
a
pass
,
that
he
is
reduc'd
to
this
extremity
of
hazarding
the
loss
of
his
victory
,
which
ordinarily
follows
the
death
of
the
General
,
and
is
much
more
prejudical
to
his
Army
then
the
example
is
profitable
which
he
gives
to
those
few
that
are
about
him
,
who
are
not
always
induc'd
to
imitate
it
.
Like
those
Empiricks
who
employ
extream
remedies
to
common
diseases
,
instead
of
reserving
them
only
for
the
desperate
.
CONFERENCE
LXII
.
I.
Of
Time
.
II.
Whether
't
is
best
to
overcome
by
open
force
,
or
otherwise
.
I.
Of
Time
.
EVery
thing
that
hath
existence
hath
a
duration
.
If
this
duration
hath
neither
beginning
nor
end
,
such
as
that
of
God
is
,
't
is
call'd
Eternity
:
if
it
hath
a
beginning
,
but
no
end
,
as
that
of
the
Heavens
,
Angels
and
rational
Souls
,
't
is
call'd
by
the
Latines
Aevum
;
if
it
hath
both
beginning
and
end
,
as
the
duration
of
all
material
and
sublunary
things
,
't
is
call'd
Time
;
which
,
although
in
the
mouth
of
every
one
,
is
nevertheless
difficult
to
understand
,
the
Vulgar
improperly
attributing
this
name
to
the
Heaven
or
the
Air
,
saying
,
'T
is
a
fair
Time
(
or
Weather
)
when
the
Air
and
Heaven
are
serene
and
clear
.
For
although
Time
be
inseparable
from
Heaven
,
yet
't
is
as
different
from
it
as
the
effect
is
from
its
cause
:
And
Pythagoras
was
deceiv'd
when
he
thought
that
Time
was
the
Celestial
Sphere
;
as
well
as
Plato
,
who
held
it
to
be
the
conversion
of
that
Sphere
;
and
Democritus
,
the
motion
of
every
thing
.
Nevertheless
,
Heaven
and
Time
may
be
conceiv'd
distinctly
and
a
sunder
,
because
Time
is
the
duration
of
the
World
,
the
noblest
part
whereof
is
Heaven
;
and
the
effects
of
Time
are
not
known
to
us
but
by
the
motion
of
the
Heavens
and
the
Stars
,
which
make
the
Seasons
,
Years
,
Weeks
,
Days
and
Hours
,
with
the
difference
of
day
and
night
.
The
Second
said
,
That
Time
is
a
pure
creature
of
our
Phancy
,
and
hath
no
real
existence
in
Nature
,
since
it
hath
no
parts
.
For
time
pass'd
is
no
more
,
the
future
is
not
yet
;
the
present
is
but
a
moment
,
which
cannot
be
part
of
time
;
since
't
is
common
to
every
part
that
being
taken
several
times
it
composes
and
compleats
its
total
;
which
agrees
not
to
a
moment
,
a
hundred
thousand
moments
added
together
making
but
one
moment
,
and
therefore
cannot
make
the
least
part
of
time
,
no
more
then
an
infinite
number
of
points
can
make
the
least
line
,
because
it
is
not
compos'd
of
points
;
as
time
is
not
compos'd
of
moments
.
For
if
you
say
Time
is
the
flux
of
a
moment
,
as
a
line
is
the
flux
of
a
point
,
this
argues
not
the
existence
of
Time
,
because
a
point
leaves
something
behind
it
as
it
moves
,
but
a
moment
doth
not
.
Yea
,
if
we
believe
Aristotle
,
a
moment
is
not
in
Time
.
For
either
't
is
one
moment
,
or
many
.
If
one
,
it
will
follow
that
what
is
done
at
present
,
and
what
a
thousand
years
ago
,
were
done
at
the
same
time
,
because
in
the
same
moment
.
If
there
be
many
moments
in
time
,
they
must
succed
one
another
,
one
perishing
as
the
next
arises
,
just
as
of
the
parts
of
time
,
the
pass'd
perishes
to
give
birth
to
the
future
.
But
a
moment
cannot
perish
.
For
it
must
perish
either
in
time
,
or
in
an
instant
.
Not
in
time
,
for
this
is
divisible
,
but
an
instant
indivisible
.
Nor
yet
in
an
instant
.
For
either
that
instant
would
be
it self
,
and
so
it
should
be
,
and
not
be
,
together
:
or
it
would
be
the
instant
before
it
;
which
will
not
hold
;
because
whilst
that
preceding
instant
exists
,
this
other
is
not
yet
in
being
;
or
,
lastly
,
't
would
be
the
instant
after
it
,
and
then
this
instant
would
be
gone
before
.
Wherefore
either
Time
is
nothing
at
all
,
or
else
but
an
imaginary
thing
.
And
indeed
it
seems
consentaneously
call'd
Number
and
Measure
;
because
neither
of
these
hath
other
existence
then
in
the
mind
.
For
if
you
say
,
with
some
,
that
time
is
essential
to
things
,
you
may
as
well
say
that
the
Ell
is
of
the
essence
of
the
cloath
which
it
measures
,
and
number
essential
to
the
things
numbred
;
so
that
,
by
this
reckoning
,
Measure
and
Number
should
be
of
all
sorts
of
Natures
,
because
they
are
apply'd
to
all
things
.
The
Third
said
,
That
amongst
real
things
some
are
momentary
,
being
made
and
perishing
in
one
and
the
same
instant
,
which
is
the
measure
of
their
existence
;
others
are
perdurable
,
amongst
which
as
there
is
something
that
hath
always
been
,
and
shall
always
be
;
others
that
have
not
always
been
,
yet
shall
always
be
;
so
there
are
some
that
have
not
been
sometimes
,
and
sometimes
shall
be
no
more
.
Again
,
of
these
latter
,
some
have
all
their
parts
together
;
others
have
them
one
after
another
.
The
first
are
continuous
,
and
their
duration
is
their
age
;
the
second
are
successive
,
whose
duration
is
time
.
For
duration
follows
the
existence
of
every
thing
as
necessarily
as
existence
follows
essence
.
Existence
is
the
term
of
production
.
Duration
is
the
term
of
conservation
.
So
that
,
to
doubt
whether
there
be
such
a
real
thing
in
Nature
as
Time
,
is
to
doubt
of
the
duration
and
existence
of
every
thing
;
although
the
Scripture
should
not
assure
us
that
God
made
the
day
and
the
night
,
which
are
parts
of
time
.
Moreover
,
the
contrary
reasons
prove
nothing
,
saving
that
time
is
not
of
the
nature
of
continuous
beings
,
but
of
successive
,
which
consists
in
having
no
parts
really
present
.
This
Time
is
defin'd
,
by
the
Philosopher
.
The
Number
of
Motion
according
to
its
prior
and
posterior
parts
;
that
is
to
say
,
by
means
of
time
we
know
how
long
the
motion
lasted
,
when
it
begun
,
and
when
it
ended
.
For
being
Number
may
serve
for
Measure
,
and
Measure
for
number
,
therefore
they
are
both
taken
for
one
and
the
same
thing
.
Indeed
,
when
a
thing
is
mov'd
,
't
is
over
some
space
;
whose
first
parts
answer
to
the
first
parts
of
motion
,
and
the
latter
parts
of
the
space
to
the
latter
parts
of
the
motion
,
and
from
this
succession
of
the
latter
parts
of
the
motion
to
the
former
ariseth
a
duration
,
which
is
time
,
long
or
short
,
according
to
the
slowness
or
quickness
of
this
motion
.
And
because
by
means
of
this
duration
we
number
and
measure
that
of
motions
,
and
of
all
our
actions
,
therefore
it
is
call'd
Number
or
Measure
;
although
it
be
onely
a
Propriety
of
Time
to
serve
for
a
Measure
,
and
no
ways
of
its
essence
.
The
Fourth
said
,
That
to
understand
time
,
't
is
requisite
to
understand
the
motion
,
and
two
moments
,
one
whereof
was
at
the
beginning
of
that
motion
,
and
the
other
at
the
end
;
and
then
to
imagine
the
middle
,
or
distance
between
those
two
extreams
,
which
middle
is
Time
.
Therefore
man
alone
being
able
to
make
comparison
of
those
two
extreams
,
only
he
of
all
animals
understands
and
computes
time
.
Hence
they
who
wake
out
of
a
deep
and
long
sleep
think
it
but
a
small
while
since
they
first
lay
down
to
rest
,
because
they
took
no
notice
of
the
intermediate
motions
,
and
think
the
moment
wherein
they
fell
asleep
and
that
wherein
they
wak'd
,
is
but
one
single
moment
.
The
same
also
happens
to
those
who
are
so
intent
upon
any
action
or
contemplation
,
that
they
heed
not
the
duration
of
motions
.
Now
not
only
the
motions
of
the
body
,
but
those
of
the
mind
are
measured
by
time
.
Therefore
,
in
the
dark
,
he
that
should
perceive
no
outward
motion
,
not
even
in
his
own
body
,
might
yet
conceive
time
by
the
duration
of
his
soul's
actions
,
his
thoughts
,
desires
,
and
other
spiritual
motion
.
And
as
Time
is
the
Measure
of
Motion
,
so
it
is
likewise
of
rest
;
since
the
reason
of
contraries
is
the
same
.
And
,
consequently
,
motion
and
rest
being
the
causes
of
all
things
,
time
,
which
is
their
duration
,
is
also
their
universal
cause
.
The
Fifth
said
,
That
't
is
ordinary
to
men
to
attribute
the
effects
whereof
they
know
not
the
causes
,
to
other
known
causes
,
though
indeed
they
be
nothing
less
;
so
they
attribute
misfortunes
,
losses
,
death
,
oblivion
,
and
such
other
things
,
to
Heaven
,
to
Time
,
or
to
place
,
although
they
cannot
be
the
causes
thereof
.
Hence
some
certain
days
have
been
superstitiously
accounted
fortunate
or
unfortunate
,
as
by
the
Persians
the
third
and
sixth
of
August
,
in
regard
of
the
losses
which
they
had
suffer'd
upon
those
days
;
the
first
of
April
by
Darius
and
the
Carthaginians
,
because
upon
the
same
day
he
had
lost
a
Battle
to
Alexander
,
and
these
were
driven
out
of
Sicily
by
Timoleon
,
who
was
always
observ'd
to
have
had
some
good
fortune
upon
his
birth
day
.
Moreover
,
the
Genethliacks
affirm
that
the
day
of
Nativity
is
always
discriminated
by
some
remarkable
accident
:
for
which
they
alledge
the
example
of
Charles
V.
whose
birth
day
,
the
24th
of
February
,
was
made
remarkable
to
him
by
his
election
to
the
Empire
,
and
the
taking
of
Francis
I.
before
Pavia
.
Such
was
also
that
day
afterwards
solemniz'd
,
in
which
Philip
of
Macedon
receiv'd
his
three
good
tidings
.
But
as
there
is
no
hour
,
much
less
day
,
but
is
signaliz'd
by
some
strange
accidents
,
so
there
is
not
any
but
hath
been
both
fortunate
and
unfortunate
.
As
was
that
of
Alexander's
birth
,
who
saw
Diana's
Temple
at
Ephesus
burnt
by
Herostratus
,
and
the
Persians
put
wholly
to
the
rout
:
Yet
the
same
Alexander
,
as
likewise
Attalus
,
Pompey
,
and
many
others
,
dy'd
upon
the
day
of
their
Nativity
;
so
did
Augustus
upon
that
of
his
Inauguration
.
Wherefore
't
is
no
less
ridiculous
to
refer
all
these
accidents
to
Time
,
then
to
attribute
to
it
the
mutation
,
oblivion
,
and
death
of
all
things
,
whereof
it
is
not
the
cause
;
although
for
this
purpose
Saturn
was
painted
with
a
sickle
in
his
hand
,
with
which
he
hew'd
every
thing
down
,
and
devour'd
his
own
children
.
For
Time
as
well
as
Place
being
quantities
,
which
are
no
ways
active
,
they
cannot
be
the
causes
of
any
things
.
The
Sixth
said
,
Time
is
diversly
taken
and
distinguish'd
according
to
the
diversity
of
Professions
.
Historians
divide
it
into
the
four
Monarchies
,
of
the
Medes
,
the
Persians
,
the
Greeks
,
and
the
Romans
,
and
the
States
and
Empires
which
have
succeeded
them
:
The
Church
into
Working-days
and
Festivals
:
the
Lawyers
into
Terms
and
Vacations
;
the
Naturalists
consider
them
simply
as
a
property
of
natural
body
;
Astronomers
,
as
an
effect
of
Heaven
;
Physitians
,
as
one
of
the
principal
circumstances
of
Diseases
,
which
they
divide
into
most
acute
,
acute
,
and
chronical
or
long
,
which
exceed
40
days
;
and
each
of
them
into
their
beginning
,
augmentation
,
state
and
declination
,
as
distinguish'd
by
the
common
,
indicatory
and
critical
days
.
II.
Whether
't
is
best
to
overcome
by
open
force
or
otherwise
.
Upon
the
second
Point
it
was
said
,
That
Force
being
that
which
first
caus'd
obedience
and
admiration
in
the
world
,
the
strongest
having
ever
over-mastered
others
;
it
cannot
enter
into
comparison
with
a
thing
that
passes
for
a
Vice
,
and
even
amongst
Women
,
as
sleight
and
and
subtlety
doth
;
and
crafts
in
any
action
otherwise
glorious
,
greatly
diminisheth
its
lustre
.
So
Hercules
is
more
esteem'd
for
having
slain
the
Nemaean
Lion
with
his
club
,
then
Lysimachus
for
having
taken
away
the
life
of
another
by
dextrously
thrusting
his
hand
wrap'd
up
in
a
piece
of
cloth
into
his
open'd
throat
,
and
so
strangling
him
;
of
which
no
other
reason
can
be
given
,
but
that
the
former
kil'd
him
by
his
cunning
,
and
the
other
by
plain
strength
.
Moreover
,
General
things
are
made
of
Particular
;
duels
and
single
fights
,
are
little
pictures
of
battles
.
Now
every
one
knows
what
difference
there
is
between
him
that
overcomes
his
Enemy
without
any
foul
play
,
and
another
that
makes
use
of
some
invention
or
artisice
to
get
advantage
of
him
.
For
though
Duels
are
justly
odious
to
all
good
men
,
yet
he
that
hath
behav'd
himself
gallantly
therein
,
even
when
he
is
overcome
gains
more
Honour
then
he
that
by
some
fraud
hath
gotten
the
life
of
his
Enemy
.
Indeed
,
the
word
Virtue
coming
from
the
Latine
which
,
signifies
Man
,
implyes
that
to
be
virtuous
,
't
is
requir'd
to
overcome
as
a
Man
,
and
leave
tricks
,
sleights
,
and
subtleties
to
Women
,
to
supply
their
weakness
;
and
yet
Women
too
,
when
they
see
the
masculine
vigorous
deportment
,
and
feats
of
Arms
of
a
Cavalier
,
that
has
won
the
victory
over
his
Enemy
,
will
prefer
him
before
an
other
who
hath
had
the
same
advantage
without
striking
a
blow
.
Whence
it
appears
,
that
in
all
sort
of
Minds
,
Generosity
and
Courage
finds
more
favour
then
subtlety
.
The
Second
said
,
That
the
Emblem
of
the
Wind
and
the
Sun
,
trying
which
should
make
the
Traveller
quit
his
Cloak
,
(
attributing
the
mastery
to
the
Sun
above
the
Wind
)
shews
that
Force
is
not
alwayes
the
most
efficacious
.
For
he
who
aimes
to
overcome
must
accomplish
it
by
the
most
facile
way
;
which
being
ordinarily
the
gentlest
,
because
it
finds
least
resistance
,
brings
about
its
designes
more
easily
then
violence
,
which
giving
the
Alarm
makes
every
one
stand
upon
his
guard
,
and
renders
all
enterprizes
dangerous
.
Therefore
the
wise
General
who
commits
his
affairs
to
Chance
as
little
as
he
can
,
assayes
all
other
means
before
he
comes
to
open
force
;
imitating
a
discreet
Master
of
a
Family
,
who
never
falls
to
blows
either
in
his
house
,
or
out
of
it
,
so
long
as
he
hath
any
hope
from
wayes
of
gentleness
.
Moreover
,
the
means
which
peculiarly
belong
to
Man
ought
to
be
prefer'd
before
those
which
are
common
to
him
with
brutes
;
yea
,
in
which
they
go
beyond
him
.
And
you
see
that
they
are
not
the
most
strong
and
robust
that
command
in
Monarchies
and
States
,
but
the
most
wise
and
prudent
,
whose
bodies
are
commonly
more
weak
through
their
great
watchings
and
toils
;
and
because
these
delicate
bodies
are
more
easie
to
be
govern'd
by
the
powers
of
the
Soul
,
which
consequently
are
more
worthily
exercis'd
therein
.
The
Third
said
,
That
Philip
of
Macedon
had
reason
to
compare
subtlety
to
the
Foxes
skin
,
as
force
to
the
Lion's
,
saying
,
that
the
former
was
to
be
made
use
of
when
the
latter
hapened
to
be
too
short
.
For
he
who
employes
subtlety
in
war
,
thereby
acknowledges
his
weaknesse
which
made
an
old
Captain
say
,
when
he
was
advis'd
to
set
upon
his
Enemy
in
the
night
,
That
he
would
win
,
not
steal
a
Victory
.
For
he
that
is
vanquish'd
onely
by
stratagem
does
not
acknowledge
himself
worsted
;
and
they
who
make
use
of
wiles
,
when
they
think
they
have
done
,
they
are
alwayes
to
begin
again
;
as
the
Barretors
who
by
some
subtlety
have
procur'd
a
Verdict
are
never
secure
against
new
Sutes
.
So
a
little
man
,
skill'd
in
wrastling
,
may
haply
trip
up
his
more
sturdy
Antagonist
,
and
so
be
counted
more
dextrous
or
nimble
,
but
not
more
strong
then
he
.
Moreover
,
since
all
actions
take
their
rule
from
Justice
,
which
cannot
consist
with
fraud
,
he
is
not
to
be
reputed
a
Conqueror
that
hath
gotten
a
Victory
unjustly
.
The
Fourth
said
,
That
if
we
receive
the
judgement
of
the
vanquish'd
,
the
Victors
are
alwayes
faulty
.
Therefore
it
matters
not
by
what
means
we
defeat
our
Enemies
,
provided
those
means
be
lawful
,
and
transgress
not
the
maxime
of
Divines
;
That
evil
is
not
to
be
done
to
the
end
good
may
come
of
it
.
This
premiz'd
,
't
is
not
onely
lawfull
for
the
chief
of
an
Army
,
but
perfectly
his
duty
to
deprive
his
Enemies
of
all
advantages
before
the
fight
,
in
it
,
and
afterward
besieging
places
,
defending
them
,
or
giving
them
relief
.
So
Joshuah
,
to
encourage
the
Israelites
to
make
an
invasion
into
the
land
of
Canaan
,
caus'd
Grapes
of
prodigious
greatness
which
grew
in
that
Country
to
be
shew'd
them
in
the
Desart
.
Cato
,
to
animate
the
Romans
to
the
Carthaginian
War
,
let
fall
in
the
Senate
some
of
the
large
African
Figgs
,
crying
,
that
there
were
but
three
days
sail
from
the
place
where
they
grew
.
An
other
,
by
letting
loose
a
Hare
from
the
walls
of
Thebes
,
thereby
assur'd
his
Souldiers
that
they
had
to
do
onely
with
cowards
,
since
they
suffer'd
those
Animals
to
come
amongst
them
.
M.
Antonius
,
to
exasperate
the
Romans
against
the
murtherers
of
Caesar
,
display'd
his
shirt
to
them
all
bloody
.
And
Augustus
,
to
convince
them
of
ingratitude
,
publish'd
his
Testament
,
true
or
fictitious
;
whereby
he
made
those
very
murtherers
his
heirs
.
Others
,
of
whom
Examples
are
infinite
,
by
continual
Alarms
oblige
their
Enemies
to
watch
and
stand
for
some
dayes
in
armes
before
the
fight
,
to
the
end
to
tire
them
out
by
those
toiles
;
they
weaken
them
by
delights
,
cut
off
their
provisions
,
hinder
their
relief
,
raise
false
reports
,
and
intercept
Letters
on
purpose
to
abate
their
Courage
,
or
that
of
their
Allies
.
In
the
fight
,
they
strive
to
give
their
Enemies
the
disadvantage
of
the
wind
,
dust
,
smoak
,
and
Sun
in
their
faces
;
they
possess
the
highest
and
most
advantagious
places
,
and
drive
them
upon
precipices
,
ditches
,
bogs
,
and
other
incommodious
places
;
they
let
loose
mad
beasts
upon
them
,
as
Elephants
of
old
,
to
break
their
ranks
,
and
strike
terror
into
them
;
which
others
do
also
by
their
cryes
,
words
,
armes
,
engines
,
and
other
uncouth
inventions
,
the
strangeness
whereof
making
a
great
impression
in
their
Minds
,
puts
them
into
disorder
.
They
make
shew
of
assailing
them
on
one
side
,
whilst
on
the
other
,
where
they
are
weakest
,
they
give
an
assault
in
good
earnest
.
Some
have
overcome
them
by
their
celerity
,
surprizing
them
asleep
,
feasting
,
playing
,
or
wearied
;
others
,
by
a
contrary
stratagem
,
get
the
better
of
them
by
patience
,
undermining
and
consuming
them
by
little
and
little
.
After
the
fight
,
when
the
Enemies
are
defeated
,
they
hinder
them
from
getting
together
again
in
a
body
.
In
brief
,
all
the
sleight
and
artifice
that
humane
invention
can
imagine
,
to
confound
the
counsels
,
and
dissipate
the
forces
of
the
Enemy
,
hath
been
in
all
times
employ'd
to
that
end
;
and
they
who
have
best
practis'd
the
same
,
have
gotten
the
name
of
great
Captains
.
Therefore
Virgil
had
reason
to
say
,
That
it
was
not
to
be
consider'd
,
whether
fraud
or
force
were
to
be
us'd
against
an
Enemy
;
but
to
conclude
,
both
are
succesfully
joyn'd
together
.
CONFERENCE
LXIII
.
I.
Of
Motion
.
II.
Of
Custome
.
I.
Of
Motion
.
MOtion
is
consider'd
variously
in
the
Sciences
.
By
Metaphysicks
,
inasmuch
as
Entity
is
divided
into
Moveable
and
Immoveable
.
By
Natural
Philosophy
,
as
't
is
an
internal
propriety
of
a
Natural
Body
.
By
Logick
,
so
far
as
't
is
inseparable
from
Contrariety
,
whereof
it
treats
amongst
the
Opposites
.
By
Physick
,
as
being
comprehended
amongst
the
six
things
not-natural
.
By
Astronomy
,
as
it
is
annex'd
to
the
Heavens
,
and
by
them
is
the
cause
of
all
those
here
below
.
By
the
Mechanicks
,
as
't
is
the
Agent
of
all
their
Engines
.
And
't
were
to
be
wish'd
for
the
perfection
of
the
Mathematicks
,
that
as
some
of
them
treat
of
continuous
Quantity
permanent
;
(
as
Geometry
)
others
,
of
discrete
Quantity
,
(
as
Arithmetick
)
considering
them
abstracted
from
their
matter
;
so
there
were
some
that
treated
purely
of
the
nature
and
properties
of
continuous
Quantity
successive
,
which
is
Motion
.
For
the
doctrine
of
Motion
is
so
excellent
,
that
by
its
help
Philosophers
guided
onely
by
the
light
of
Nature
have
come
to
the
knowledge
of
one
Eternal
God
alone
,
and
of
the
dependance
that
all
beings
have
upon
one
sole
cause
;
because
every
thing
that
is
mov'd
is
mov'd
by
something
else
;
otherwise
,
if
it
mov'd
it self
,
it
should
make
it self
perfect
;
since
every
thing
that
moves
gives
perfection
,
and
that
which
is
mov'd
receives
the
same
.
Now
this
cannot
be
,
because
then
one
and
the
same
thing
should
at
the
same
time
be
both
Agent
and
Patient
,
have
and
not
have
perfection
,
be
and
not
be
;
which
is
the
greatest
absurdity
.
Wherefore
what
ever
is
mov'd
,
't
is
mov'd
by
some
other
thing
,
and
this
by
some
other
,
till
you
come
to
a
First
Mover
,
who
gives
Motion
to
all
things
.
For
otherwise
there
would
be
a
progress
into
infinity
,
which
cannot
be
admitted
into
causes
.
Likewise
,
that
all
things
depend
upon
a
Supreme
Cause
is
prov'd
by
Motion
;
because
every
thing
that
is
mov'd
depends
upon
that
which
moves
it
:
Whereupon
the
Naturalists
say
,
that
it
is
united
thereunto
by
a
Contact
either
of
the
Suppositum
,
or
of
Virtue
;
and
therefore
all
things
being
mov'd
by
that
First
Cause
,
depend
wholly
upon
it
,
and
are
united
to
it
.
But
as
excellent
things
are
most
difficult
,
and
commonly
the
clearest
are
assaulted
by
the
strongest
objections
;
so
there
have
been
some
persons
that
have
deny'd
Motion
,
as
Parmenides
and
Zeno
,
(
although
it
hath
as
true
existence
as
Nature
which
is
the
principle
of
it
)
because
they
could
not
answer
the
objections
brought
against
it
.
Others
,
on
the
contrary
,
as
Heraclitus
,
have
conceiv'd
that
all
things
are
in
continual
Motion
,
although
the
same
be
never
perceiv'd
by
our
Senses
.
But
Aristotle
,
according
to
his
wont
,
chusing
the
middle
opinion
,
hath
affirm'd
,
That
there
are
some
things
which
alwayes
move
;
others
,
that
alwayes
rest
,
and
others
that
move
and
rest
alternately
.
That
which
alwayes
rests
is
the
First
Mover
;
That
which
alwayes
moves
,
is
the
Heavens
,
whose
never
interrupted
circular
Motion
comes
very
near
infinity
.
Things
which
move
and
rest
at
times
,
are
all
other
simple
or
compound
bodies
,
in
which
the
Motion
is
either
natural
,
as
in
fire
to
mount
upwards
;
or
in
violent
,
as
in
the
same
fire
to
descend
downwards
.
Both
which
kinds
of
Motion
admit
of
rest
too
;
the
natural
,
when
the
body
hath
found
its
centre
;
the
violent
,
at
the
point
of
reflection
,
or
when
the
virtue
impress'd
upon
it
by
the
Agent
ceases
.
The
Second
said
,
The
incessant
mutation
made
in
all
things
,
argues
that
there
is
no
Rest
;
since
Rest
is
the
abiding
of
things
in
one
and
the
same
state
,
and
nothing
doth
so
.
Nor
is
there
any
Motion
,
because
if
there
were
,
it
should
be
made
in
an
Instant
.
But
Nothing
is
chang'd
in
an
Instant
,
being
all
Mutation
presupposes
two
termes
;
one
,
From
which
,
and
another
,
To
which
;
and
there
are
no
termes
without
a
middle
,
or
medium
;
nor
can
any
thing
pass
from
one
terme
to
another
through
a
medium
,
but
in
time
.
That
Motion
must
be
made
in
an
Instant
,
appears
,
because
there
is
nothing
between
the
last
point
of
that
which
is
to
be
chang'd
,
and
the
first
of
that
which
is
chang'd
.
For
in
Local
Motion
,
a
stone
begins
to
be
mov'd
at
the
same
instant
wherein
it
ceases
to
rest
.
There
is
therefore
no
intermediate
space
between
its
motion
and
its
rest
:
And
if
two
extremes
which
have
no
medium
between
them
be
together
,
then
things
which
are
together
are
in
one
and
the
same
moment
.
This
is
yet
further
manifest
in
the
other
kinds
of
Motion
.
For
in
Generation
there
is
nothing
between
Not-Being
;
and
Being
,
and
in
Corruption
nothing
between
Being
and
Not-Being
.
Otherwise
,
there
should
be
something
that
exists
and
exists
not
;
which
is
contrary
to
the
first
principle
.
In
Alteration
,
as
soon
as
the
Air
is
illuminated
the
Darkness
ceaseth
,
and
there
is
nothing
between
them
.
In
Accretion
or
Augmentation
,
the
Body
is
still
in
its
first
quantity
till
it
receive
a
greater
;
as
likewise
in
Diminution
't
is
alwayes
in
the
same
magnitude
,
till
it
be
reduc'd
to
a
less
.
For
we
must
beware
of
taking
the
dispositions
or
preparations
to
all
these
motions
for
the
motions
themselves
.
The
Third
said
,
'T
is
easier
to
say
what
Motion
is
not
,
then
what
it
is
;
since
the
Philosopher
tells
us
,
that
it
hath
more
of
Non-entity
then
of
Entity
.
Wherefore
being
things
cannot
be
known
but
so
far
as
they
are
true
,
and
they
are
not
true
but
so
far
as
they
have
Being
,
't
is
no
wonder
if
Motion
be
one
of
the
difficultest
to
be
understood
;
and
't
is
the
more
so
,
because
we
must
not
confound
with
the
other
things
that
accompany
it
,
which
are
the
Agent
and
Patient
,
their
action
and
passion
,
it
s
two
termes
,
the
extent
of
place
,
time
,
and
the
subject
wherein
it
is
caus'd
.
Besides
,
every
thing
that
is
known
,
being
so
either
by
it self
when
it
is
real
,
or
by
some
other
when
it
is
not
such
;
Motion
which
partly
is
,
and
partly
is
not
,
can
neither
be
known
by
it self
,
nor
by
some
thing
else
;
for
it
cannot
be
known
by
the
Senses
,
nor
,
without
their
help
,
by
the
Intellect
;
there
being
in
Motion
a
something
before
,
and
something
after
;
and
consequenly
,
a
correspondence
which
falls
not
within
cognizance
of
the
Senses
.
Therefore
,
to
supply
this
defect
,
the
Philosophers
have
describ'd
Motion
,
(
of
it self
insensible
)
by
things
that
fall
under
sense
,
saying
,
that
it
is
That
which
is
included
between
the
term
From
which
,
and
the
term
To
which
;
as
the
Physitians
render
the
motions
of
life
sensible
by
Dentition
,
Puberty
,
Stature
,
different
colours
of
the
Hair
;
in
short
,
by
the
vigor
and
inclination
of
actions
,
and
by
such
other
sensible
signes
which
notifie
the
diversity
of
Ages
:
And
the
Astrologers
,
those
of
the
Sun
,
and
other
Stars
,
by
the
houses
of
the
Zodiack
,
their
Oppositions
and
different
Aspects
;
as
also
by
the
dispositions
of
the
Air
which
make
the
diversity
of
our
seasons
;
like
those
Travellers
which
distinguish
the
number
of
miles
by
Cities
,
Villages
,
Crosses
,
and
other
visible
signes
.
Motion
is
therefore
the
passage
from
one
term
to
the
other
.
And
so
,
not
onely
when
my
hand
slides
from
one
side
of
this
paper
to
the
other
,
but
also
when
of
hot
it
becomes
cold
,
there
is
made
a
Motion
.
II.
Of
Custome
.
Upon
the
Second
Point
it
was
said
,
That
Right
is
divided
into
written
and
not
written
;
the
former
is
the
Laws
,
the
second
is
Custome
,
which
is
of
Right
us'd
of
long
time
,
establish'd
by
little
by
the
liking
of
every
one
,
and
approv'd
by
the
tacite
consent
of
the
whole
people
;
and
therefore
more
grateful
then
Law
,
which
never
equally
pleases
all
;
and
is
oftimes
form'd
in
an
instant
:
But
Custome
,
taking
root
by
time
,
is
not
establish'd
,
except
after
long
experiences
.
'T
is
of
account
among
Physitians
,
that
Hippocrates
commands
that
regard
be
had
to
it
as
well
to
the
age
,
the
disease
,
the
country
,
and
the
season
;
yea
,
he
saith
,
that
all
things
accustomed
,
(
although
bad
)
are
yet
less
hurtful
then
those
which
are
unusual
,
although
better
in
themselves
.
Amongst
Lawyers
nothing
is
so
powerful
as
Custome
,
which
makes
us
patiently
endure
things
contrary
to
the
equity
and
nature
it self
;
such
is
the
exclusion
of
the
younger
Children
from
a
share
of
the
inheritance
,
which
amongst
the
Gentry
of
most
Nations
descends
to
the
eldest
.
The
variety
of
Custome
makes
some
Nations
prefer
a
supercilious
gravity
;
others
,
familiarity
and
courtesie
:
Some
are
commendable
for
sobriety
,
others
are
notorious
for
drunkennesse
.
Some
people
,
as
the
Albanians
,
accounted
it
impious
to
speak
of
the
dead
;
and
amongst
us
,
't
is
impiety
not
to
think
of
them
.
Amongst
the
first
,
Egyptians
,
women
went
to
the
Tavern
,
and
men
spun
at
home
;
as
amongst
the
Amazons
,
the
women
alone
were
Souldiers
.
The
Lacedemonians
permitted
Theft
,
provided
it
were
committed
dextrously
.
The
Arrians
,
on
the
contrary
,
ston'd
the
most
pety
Thieves
.
Amongst
the
Babylonian
Ladies
she
was
held
the
most
vertuous
who
prostituted
her
honour
to
most
people
,
whereas
nothing
is
so
tenderly
regarded
among
all
other
Nations
.
In
brief
,
we
are
civil
or
uncivil
,
good
or
bad
,
foolish
or
wise
,
or
any
thing
else
,
according
to
custom
,
which
Erasmus
calls
the
Monosyllable
Tyrant
,
because
't
is
term'd
Mos
in
Latine
;
a
Tyrant
,
to
whom
he
is
so
distastful
that
doth
not
dress
himself
,
make
his
reverences
,
and
do
every
thing
to
obey
it
,
that
he
passes
for
a
fool
in
all
the
rest
of
his
actions
.
The
Second
said
,
Custom
bears
such
a
sway
over
all
the
actions
of
men
,
that
it
renders
all
things
familiar
to
them
.
The
Understanding
commonly
embraces
the
falshoods
which
it
first
imbib'd
,
and
rejects
the
truth
(
its
proper
object
)
whereunto
it
is
not
accustomed
.
The
cause
of
which
is
,
for
that
what
the
Intellect
apprehends
it
so
familiarizes
to
it self
as
to
become
conformable
thereunto
,
and
by
the
pattern
thereof
judges
of
all
the
rest
thenceforward
;
yea
of
it self
,
which
being
become
like
to
the
thing
apprehended
cannot
approve
the
contrary
;
every
thing
being
pleas'd
with
its
like
.
The
Will
,
although
free
in
all
its
actions
,
yet
undergoes
some
sort
of
constraint
,
when
it
finds
it self
more
inclin'd
to
persons
of
acquaintance
then
to
unknown
,
though
more
accomplish'd
.
Moreover
,
we
love
rather
by
custom
then
by
reason
.
Hence
Mothers
more
tenderly
affect
their
Children
with
whom
they
commonly
converse
more
,
then
Fathers
do
;
and
Nurses
more
then
some
Mothers
.
As
the
Memory
decays
through
want
of
being
exercis'd
,
so
experience
shews
us
that
the
most
certain
Art
of
it
is
to
cultivate
it
.
Custom
hath
such
a
power
over
the
Imagination
,
that
those
who
think
frequently
of
any
thing
,
dream
of
it
likewise
when
they
are
asleep
.
Amongst
the
outward
Senses
,
is
not
the
Sight
dazled
when
we
come
out
of
the
dark
into
a
bright
place
?
as
,
on
the
other
side
,
we
see
not
a
jot
when
we
go
out
of
the
Sun
into
a
very
shady
place
;
yet
our
eyes
perform
their
office
,
being
accustom'd
to
both
.
Those
who
live
neer
the
Cataracts
of
Nile
,
the
Artificers
whose
noise
displeases
us
so
much
,
and
who
dwell
in
Mills
and
Forges
,
are
not
disgusted
with
those
clatters
,
and
rest
as
sweetly
without
silence
as
others
do
with
it
.
Neat-herds
,
accustomed
to
breathe
in
Stables
,
swoon
at
the
smell
of
perfumes
.
The
mischief
arising
to
Infants
by
changing
their
milk
as
well
as
the
manner
of
living
to
all
ages
,
and
the
diversity
of
tolerating
pains
according
as
people
are
hardned
to
them
,
or
not
,
justifie
the
power
of
custom
over
all
our
Senses
.
So
that
it
is
justly
stil'd
the
Mistress
of
Man
,
stronger
then
Nature
,
which
it
alters
and
destroys
,
and
is
so
powerful
that
it
cannot
be
destroy'd
but
by
it self
.
The
Third
said
,
That
Custom
is
less
strong
then
Nature
,
being
difficult
to
change
only
because
't
is
some-ways
like
Nature
.
Hence
't
is
easier
to
reclaim
one
that
is
vicious
by
custom
then
by
nature
;
for
this
custom
being
a
habit
,
the
same
actions
which
gave
it
being
by
their
frequent
repetition
,
destroy
it
likewise
by
their
interruption
.
But
Nature
being
radicated
within
us
may
indeed
be
encounter'd
,
but
always
holds
out
;
yea
,
according
to
the
Proverb
,
it
returns
although
you
drive
it
away
with
a
fork
.
The
melancholy
person
cannot
so
well
play
the
Greek
,
and
be
jovial
in
company
,
as
not
to
discover
some
token
of
that
sad
humour
,
amidst
his
greatest
rejoycing
.
On
the
contrary
,
you
will
see
sanguine
humours
which
cannot
counterfeit
sadness
even
in
matters
that
require
it
most
.
The
cholerick
sometimes
governs
his
passion
well
by
reason
;
but
he
can
never
suppress
the
first
motions
of
it
,
because
they
are
not
in
our
power
;
and
therefore
Philosophy
rather
masks
,
then
amends
nature
.
In
fine
,
the
Phlegmatick
always
appears
slow
and
stupid
in
his
most
violent
motions
;
on
the
contrary
,
custom
is
easily
alter'd
by
a
good
resolution
;
as
we
see
in
abundance
of
holy
and
penitent
souls
,
who
forsaking
the
world
,
in
an
instant
divest
themselves
of
all
their
evil
habits
,
and
put
on
those
of
piety
.
And
Socrates
could
by
the
precepts
of
Philosophy
change
his
evil
habits
,
not
his
natural
inclinations
,
but
that
there
appear'd
sufficient
tokens
thereof
in
his
countenance
,
to
justifie
the
judgement
of
Zopyrus
the
Physiognomer
.
The
Fourth
said
,
We
are
beholden
to
custom
,
that
every
one
abides
in
his
own
condition
.
'T
is
that
which
makes
Seamen
prefer
the
tempests
at
sea
before
rest
at
land
,
and
the
laborer
despise
the
treasures
of
the
East
,
for
his
cart
.
It
made
Caesar
go
bare-headed
,
although
bald
,
in
all
the
ardours
of
Africk
,
and
the
coldest
climates
of
the
North.
It
arms
the
beggar
to
encounter
with
hunger
,
cold
,
and
the
other
incommodities
of
the
air
.
'T
is
from
hence
that
we
see
slaves
sell
their
liberty
after
they
have
receiv'd
it
from
their
Masters
;
they
are
so
accustom'd
to
live
in
chains
.
'T
is
this
and
not
nature
which
lays
shame
upon
the
parts
most
necessary
for
conservation
of
the
species
:
witness
the
punishment
of
some
Indians
upon
such
as
have
abus'd
them
;
for
they
condemn
them
to
cover
them
,
whereas
others
wholly
discover
them
;
and
these
criminals
account
not
themselves
less
punish'd
hereby
then
those
that
here
are
pillory'd
or
carted
;
which
also
is
not
ignominious
amongst
us
but
by
custom
.
It
likewise
exercises
dominion
over
ceremonies
and
civilities
,
most
whereof
are
so
contrary
to
health
and
seemliness
.
It
keeps
the
Mint
where
honour
is
coin'd
;
and
that
which
is
not
register'd
there
passes
for
errour
and
clownishness
.
'T
is
this
which
causes
men
to
kiss
one
another
when
they
salute
,
whereas
thirty
years
ago
they
retir'd
backward
with
many
reverences
which
denoted
respect
;
yea
it
bears
such
an
absolute
rule
over
mens
minds
,
that
as
the
Greeks
and
Romans
stil'd
all
Barbarians
who
follow'd
not
their
laws
and
fashions
,
all
the
world
n●w
do's
the
like
still
,
judging
ancient
or
forreign
modes
and
usages
ridiculous
.
We
blame
the
manners
of
the
Aethiopians
and
Chineses
as
they
do
ours
;
the
visages
of
the
people
which
most
frighten
us
are
best
lik'd
by
them
;
and
we
phancy
deformity
with
the
same
lineaments
and
colours
wherewith
they
paint
beauty
.
Those
Americans
who
kill
their
old
decrepit
Parents
,
instead
of
believing
themselves
parricides
,
call
us
cruel
for
letting
ours
continue
so
long
in
the
miseries
of
age
.
Infinite
like
instances
have
caus'd
some
to
say
,
that
't
is
another
nature
:
but
I
hold
it
stronger
then
nature
,
since
by
it
Mithridates
render'd
poyson
innoxious
to
himself
,
and
some
whole
Nations
of
India
live
upon
Toads
,
Lizards
and
Spiders
.
Yea
it
hath
made
death
as
lovely
and
desireable
as
life
amongst
great
Nations
;
whereas
Philosophy
with
all
its
pompous
discourses
hath
labour'd
much
to
render
the
same
indifferent
to
a
few
persons
.
'T
is
call'd
by
Pindar
the
Emperess
of
the
world
,
and
caus'd
Seneca
to
say
,
that
we
govern
not
our selves
by
reason
but
by
custom
,
accounting
that
most
honest
which
is
most
practis'd
;
and
error
serves
us
for
a
law
when
it
is
become
publick
.
Lastly
,
't
is
stronger
then
the
laws
themselves
,
since
it
gives
them
all
the
power
and
authority
which
they
have
.
The
Fifth
said
,
That
Vertue
it self
is
nothing
but
a
custom
.
For
we
have
it
not
by
nature
,
as
Plato
holds
in
his
Menander
,
because
of
those
things
which
we
have
by
nature
,
the
faculties
are
found
in
us
before
the
actions
.
So
the
power
of
seeing
,
hearing
,
and
speaking
,
is
in
man
before
these
acts
;
but
we
perform
vertuous
actions
before
we
have
the
habit
of
vertue
.
Moreover
,
these
vertues
are
for
this
reason
call'd
moral
;
because
they
are
implanted
by
custom
;
and
as
an
Architect
learns
his
Art
by
frequent
building
,
so
by
constant
performance
of
acts
of
justice
or
courage
men
become
just
or
courageous
.
Therefore
the
true
way
to
become
virtuous
is
to
be
accustom'd
to
vertue
from
one's
infancy
;
and
hence
Fathers
are
so
careful
to
have
their
children
well
instructed
,
and
to
give
them
good
examples
.
For
being
nothing
but
difficulty
keeps
men
off
from
the
practice
of
virtue
;
if
this
difficulty
were
remov'd
by
custom
,
which
makes
the
hardest
things
easie
,
vertue
which
seems
so
knotty
would
be
delightful
,
and
pass
into
nature
.
And
't
is
a
token
of
perfect
vertue
when
men
take
pleasure
in
exercising
it
.
CONFERENCE
LXIV
.
I.
Of
the
Imagination
.
II.
Which
is
most
powerful
,
Hope
or
Fear
.
I.
Of
the
Imagination
.
BEcause
the
knowledge
of
the
present
suffic'd
not
for
the
preservation
of
animals
,
but
requir'd
also
that
of
the
past
and
the
future
;
therefore
Nature
hath
made
provision
for
the
same
,
giving
them
not
only
five
Outward
Senses
whereby
they
know
their
objects
present
(
for
every
sensation
is
a
sort
of
knowledge
)
but
likewise
a
Common
Sense
to
Distinguish
those
objects
,
an
Imagination
to
represent
the
same
to
it
when
they
are
absent
,
and
a
Memory
to
preserve
the
Species
.
Now
as
,
amongst
the
external
Senses
,
those
are
exercis'd
most
perfectly
whose
organs
are
best
dispos'd
;
so
,
amongst
the
internal
,
those
are
most
vigorous
which
are
found
in
a
brain
best
temper'd
for
their
action
.
If
its
constitution
be
humid
,
then
the
Common
Sense
acts
most
perfectly
;
if
dry
,
the
Memory
is
most
tenacious
;
if
hot
,
the
Phancy
or
Imagination
is
strongest
.
But
if
the
temper
of
the
same
Brain
be
cold
and
dry
,
then
Prudence
reigns
in
it
,
as
we
see
in
old
men
,
and
melancholy
persons
.
For
't
is
more
reasonable
to
say
,
that
the
Organ
of
these
faculties
is
the
whole
Brain
then
any
one
part
of
it
.
And
what
is
brought
for
proof
of
the
contrary
;
that
oftimes
one
of
the
faculties
is
hurt
while
the
rest
are
entire
(
some
having
a
sound
Memory
when
their
Imagination
is
deprav'd
)
argues
not
that
they
have
different
seats
;
but
as
the
natural
faculty
in
the
whole
Liver
sometimes
attracts
but
cannot
retain
,
retains
but
cannot
digest
or
separate
excrements
;
so
the
animal
faculty
equally
dispers'd
through
the
whole
substance
of
the
Brain
,
sometimes
judges
well
of
the
difference
of
objects
,
acknowledges
conveniences
and
disconveniences
,
receives
the
true
species
,
but
yet
cannot
retain
them
;
on
the
contrary
,
the
Memory
will
be
sometimes
entire
although
the
Imagination
be
disorder'd
,
because
the
constitution
which
is
then
found
in
the
whole
Brain
is
fit
for
the
exercise
of
one
of
those
functions
,
not
of
the
other
.
Moreover
,
it
happens
not
unusually
that
those
faculties
are
wounded
,
although
the
Ventricles
assign'd
for
their
residence
be
not
;
as
in
the
head-ach
,
or
distemper
of
the
Brain
,
and
in
Phrensies
caus'd
only
by
inflammation
of
the
Meninges
without
any
laesion
of
the
Ventricles
.
The
Second
said
,
That
the
Imagination
is
not
distinct
from
the
other
faculties
;
but
our
soul
resembles
the
Sun
,
which
in
the
continuity
of
the
same
action
hath
different
effects
,
not
acting
in
the
diaphanous
parts
of
Heaven
,
refrigerating
the
middle
region
of
the
air
,
heating
the
lower
,
and
again
herein
corrupting
some
bodies
,
producing
and
giving
life
to
others
:
The
conservation
of
the
species
and
their
reception
not
being
two
different
actions
;
but
rather
as
the
wax
by
one
and
the
same
action
receives
a
figure
and
retains
it
,
so
the
Imagination
which
receives
the
species
of
objects
must
not
be
distinguish'd
from
it self
when
it
preserves
and
retains
them
,
unless
by
reason
or
mental
discrimination
,
whereby
we
call
Memory
it self
an
action
,
although
it
be
but
the
continuation
and
preservation
of
the
first
.
The
Third
said
,
The
effects
of
the
Imagination
are
so
marvellous
,
that
most
of
those
are
ascrib'd
to
it
whereof
we
can
find
no
other
reason
.
As
,
the
likeness
of
Children
to
their
Fathers
,
although
they
be
only
putatives
;
because
the
apprehension
of
disloyal
Wives
of
being
surpriz'd
by
their
Husbands
makes
them
conceive
them
always
present
:
the
production
of
most
Monsters
,
the
marks
imprinted
upon
the
Child
in
the
Womb
,
and
the
like
.
But
that
it
is
the
Mistress
of
Reason
and
the
Will
,
deserves
most
admiration
.
For
the
Soul
imagining
no
danger
,
or
proposing
to
it self
a
good
greater
then
the
mischief
of
the
danger
,
carries
the
body
upon
the
ridges
of
houses
,
upon
ropes
and
breaches
,
even
upon
the
mouths
of
Canons
;
makes
some
swim
cross
rivers
asleep
,
who
destroy
and
drown
themselves
,
and
are
frighted
where
they
have
least
cause
;
namely
,
when
they
awake
or
find
themselves
alone
in
the
dark
,
so
soon
as
their
Phancy
proposes
some
terrible
object
to
them
,
how
absurd
soever
it
be
.
Wherefore
they
who
desire
to
encourage
Souldiers
heat
their
Brains
with
Wine
,
which
keeps
their
imagination
from
representing
the
danger
to
them
:
or
raise
some
extraordinary
boldness
in
them
by
generous
discourses
,
whose
new
impressions
drive
their
bodies
upon
dangers
.
Hence
the
Turks
disorder
the
imagination
of
their
Souldiers
by
Opium
,
the
effect
whereof
in
the
quantity
wherein
they
take
it
is
contrary
to
that
whereby
it
casts
sick
persons
into
a
sleep
in
this
climate
.
Reason
never
acquiesces
in
the
propositions
which
our
Imagination
hath
not
apprehended
as
true
;
and
therefore
weak
minds
are
less
capable
of
relinquishing
an
error
wherewith
they
have
been
imbu'd
.
Offences
are
not
such
,
but
so
far
as
our
phancy
conceives
them
such
.
For
a
great
hurt
which
we
have
receiv'd
,
if
an
excuse
follow
it
,
offends
us
not
;
whereas
an
indifferent
word
,
a
coldness
,
a
gesture
which
we
interpret
for
a
scorn
,
even
a
privation
of
action
,
as
neglect
of
a
salutation
,
makes
men
go
to
the
field
.
Yea
all
the
professions
of
the
world
borrow
their
praise
or
their
blame
from
Phancy
.
And
who
is
there
amongst
us
but
would
account
it
a
grievance
,
and
make
great
complaints
,
if
that
were
impos'd
upon
him
by
command
which
his
phancy
makes
him
extreamly
approve
.
The
studious
person
rises
in
the
night
,
to
study
;
the
amorous
spends
it
in
giving
serenades
;
In
brief
,
the
Proverb
,
that
saith
,
None
are
happy
or
unhappy
but
they
who
think
themselves
so
,
abundantly
evidences
the
power
of
Imagination
.
The
Fourth
said
,
All
Animals
that
have
outward
senses
have
also
Imagination
;
which
is
a
faculty
of
the
sensitive
soul
enabling
them
to
discriminate
things
agreeable
from
the
contrary
:
Therefore
those
Philosophers
who
deny'd
this
power
to
Worms
,
Flyes
,
and
other
insects
,
which
they
affirm'd
to
be
carried
towards
their
good
by
chance
,
and
not
by
any
knowledge
of
it
,
besides
their
derogating
from
divine
providence
,
were
ignorant
that
the
smallest
animals
cease
not
to
have
the
same
faculties
as
others
,
at
least
,
confused
,
as
their
Organs
are
,
which
contain
the
more
marvels
in
that
they
serve
to
more
several
uses
.
Moreover
,
Experience
shews
us
,
that
they
well
distinguish
what
is
fit
for
them
from
what
is
not
;
yea
they
have
their
passions
too
;
for
choler
leads
the
Bee
to
pursue
the
enemy
that
hath
pillag'd
its
hive
;
their
providence
,
or
fore-cast
,
since
both
that
and
the
Pismire
lay
in
their
provisions
,
and
observe
a
kind
of
policy
among
them
,
the
former
acknowledging
a
King
;
which
they
could
not
do
without
the
help
of
Imagination
,
although
the
same
be
not
so
strong
in
them
as
in
perfect
animals
:
among
whom
even
such
as
have
no
eyes
,
or
want
the
use
of
them
,
as
the
Mole
,
are
much
inferior
to
others
in
Imagination
,
which
is
chiefly
employ'd
about
the
Images
(
whence
it
takes
its
name
)
whereof
the
sight
supplies
a
greater
quantity
then
all
the
other
Senses
.
So
that
every
animal
,
being
naturally
lead
to
its
own
good
,
needs
an
Imagination
to
conceive
it
such
;
but
all
have
not
Memory
,
which
being
given
only
to
enable
animals
to
find
their
abode
again
which
they
are
oblig'd
to
quit
for
some
time
in
quest
of
food
;
those
who
change
not
their
residence
,
as
Oysters
,
or
which
carry
it
with
them
,
as
Snails
and
Tortoises
,
have
no
need
of
it
.
The
Fifth
said
,
That
the
Imagination
is
a
cognition
different
from
that
of
sense
;
for
it
knows
that
which
is
not
,
but
the
Sense
doth
not
;
from
Science
and
Intelligence
,
because
these
are
always
true
,
but
that
is
sometimes
true
,
sometimes
false
.
Nevertheless
,
't
is
not
opinion
;
because
opinion
produces
a
belief
in
us
,
which
presupposes
perswasion
,
and
this
is
an
effect
of
Reason
whereof
brutes
are
not
possest
,
although
all
of
them
have
,
more
or
less
,
some
Imagination
.
It
s
object
is
of
so
great
latitude
that
it
goes
beyond
that
of
entity
;
since
that
which
is
not
as
well
as
that
which
is
,
the
false
as
well
as
the
true
,
are
under
its
jurisdiction
;
for
it
composes
,
divides
and
runs
over
,
all
nature
,
and
what
is
out
of
nature
;
herein
almost
like
the
Intellect
,
which
owes
all
its
highest
notions
to
it
,
since
it
can
know
nothing
without
the
phantasmes
of
the
Imagination
,
which
,
on
the
contrary
,
depends
not
any
ways
upon
the
Understanding
in
its
operations
.
The
Sixth
said
,
The
Imagination
,
although
very
active
,
and
carri'd
in
a
moment
from
the
lowest
stage
of
the
world
to
its
highest
stories
,
and
to
those
spaces
which
it
phansies
above
the
heavens
,
yet
cannot
comprehend
where
it self
is
lodg'd
.
But
the
quality
of
the
Brain
most
proper
for
it
,
is
heat
.
For
besides
its
great
activity
,
whereby
it
is
necessarily
alli'd
to
fire
,
the
phanciful
persons
are
most
subject
to
burning
Fevers
,
the
cholerick
excel
in
this
faculty
,
of
which
,
on
the
contrary
,
the
phlegmatick
are
worst
provided
.
Whence
,
perhaps
,
Poets
,
who
owe
their
best
Verses
to
the
Phancy
,
heighten
the
heat
of
their
Brain
by
drinking
the
best
liquors
.
Moreover
,
't
is
the
strongest
of
all
the
Souls
Faculties
,
and
involves
every
thing
here
below
.
It
disorders
and
quiets
Nations
,
making
them
undertake
wars
and
desire
peace
;
it
awakens
and
stills
our
passions
;
and
as
if
nature
were
not
powerful
enough
to
produce
all
things
necessary
to
the
perfection
of
the
world
,
it
daily
frames
new
ideas
,
and
makes
other
worlds
to
its
curiosity
.
'T
is
this
that
blinded
him
of
whom
Pliny
speaks
,
who
having
dream'd
in
the
night
that
he
had
lost
his
sight
,
found
himself
blind
when
he
wak'd
;
't
is
this
that
gave
a
voice
to
Croesus's
son
which
nature
had
deny'd
him
;
which
chang'd
L.
Cossutius
from
a
woman
into
a
man
;
which
made
horns
grow
out
of
the
forehead
of
Cippus
after
his
dreaming
of
the
Oxen
whom
he
had
seen
fighting
all
the
day
before
.
In
brief
,
't
is
this
that
made
Gallus
Vibius
become
foolish
,
by
having
mus'd
too
much
upon
the
causes
of
folly
.
But
it
acts
not
only
within
both
upon
the
body
and
the
soul
;
it
diffuses
its
power
beyond
its
own
mansion
.
For
to
it
is
attributed
that
wonder
of
the
Tortoises
and
Estriches
which
hatch
their
egges
by
the
sight
;
as
also
that
of
Hens
,
which
breed
Chickens
according
to
the
colours
laid
neer
their
Nests
,
and
sometimes
of
the
shape
of
a
Kite
if
they
have
been
frighted
by
that
bird
whilst
they
were
hatching
.
'T
is
also
to
the
power
of
Imagination
that
what
my
Lord
Bacon
affirms
is
to
be
referr'd
,
namely
,
That
it
is
dangerous
to
be
beheld
by
our
enviers
in
extream
joy
,
as
't
is
reported
that
certain
Scythian
women
murder'd
only
with
a
single
aspect
;
and
possibly
to
this
cause
better
then
to
any
other
the
bleeding
of
a
murder'd
body
in
the
murderer's
presence
may
be
imputed
,
as
also
that
the
most
vigorous
have
been
found
cold
and
impotent
;
and
other
effects
,
the
cause
whereof
may
be
better
referr'd
to
this
Imagination
,
and
the
connexion
and
coherence
of
this
cause
with
those
effects
demonstrated
.
II.
Which
is
most
powerful
Hope
or
Fear
.
Upon
the
second
Point
,
it
was
said
,
That
fear
being
of
two
sorts
,
one
filial
,
mix'd
with
respect
proper
to
the
ingenuous
;
the
other
servile
,
arising
only
from
the
consideration
of
punishment
;
it
appears
hence
that
fear
is
more
effectual
then
hope
;
which
is
not
often
found
but
in
good
persons
,
whereas
fear
is
found
both
in
the
wicked
and
the
good
.
The
Laws
seem
also
to
decide
this
question
,
there
being
none
that
encourages
vertue
to
hope
for
any
thing
,
but
all
infuse
an
abhorrence
of
crimes
by
the
fear
of
punishments
.
Moreover
,
both
the
Indies
would
not
suffice
the
least
Commonwealth
,
if
profitable
rewards
were
to
be
given
to
every
good
action
perform'd
in
it
;
and
honorable
recompences
being
valu'd
only
for
their
rarity
,
would
be
no
longer
so
if
they
came
to
be
common
.
Therefore
there
is
but
one
Treasurer
of
the
Exchequer
in
office
,
but
Judges
,
Counsellors
,
Archers
and
Serjeants
innumerable
.
Moreover
,
there
is
always
more
to
be
fear'd
then
hop'd
.
For
he
who
hath
an
estate
and
honour
may
more
easily
lose
them
by
the
underminings
of
the
wicked
and
envious
,
who
are
the
greatest
number
,
then
obtain
new
by
performing
as
much
good
as
he
will
;
either
because
they
who
are
able
to
reward
him
are
not
always
well
inform'd
thereof
,
or
because
they
want
both
the
means
,
and
the
will
to
do
it
.
Therefore
although
God
would
have
us
hope
for
Paradise
,
yet
he
requires
that
we
serve
him
in
fear
,
and
draw
neer
to
him
with
trembling
.
So
that
the
thing
we
most
hope
for
(
eternal
life
)
mixing
our
hope
with
fear
,
't
is
not
credible
that
any
other
thing
is
exempt
from
it
:
Yet
there
are
some
fears
without
any
hope
.
Now
the
passion
which
acts
powerfully
alone
is
stronger
then
that
which
acts
onely
in
the
company
of
another
.
The
Second
said
,
That
if
the
greatness
of
causes
is
to
be
judg'd
by
that
of
their
effects
,
that
Passion
must
be
strongest
which
leads
us
to
the
greatest
attempts
.
And
so
Hope
will
carry
it
above
Fear
,
since
't
is
that
which
makes
a
Souldier
run
up
a
breach
,
and
which
hath
induc'd
so
many
illustrious
men
,
both
ancient
and
modern
,
to
generous
actions
;
whereas
,
Fear
by
its
coldness
chilling
the
spirits
,
and
penning
them
within
,
renders
them
incapable
of
any
action
.
For
all
our
actions
depending
on
the
dispositions
of
the
spirits
,
the
instruments
of
all
motions
both
Internal
and
External
;
if
these
spirits
be
heated
,
active
and
nimble
,
as
they
are
render'd
by
Hope
,
then
the
Mind
is
boldly
carry'd
to
the
most
difficult
actions
.
On
the
contrary
,
if
they
be
cool'd
and
fix'd
by
Fear
,
then
the
soul
finding
her self
enfeebled
,
can
do
nothing
but
what
is
mean
and
pusillanimous
.
The
Third
said
,
To
examine
the
power
of
Hope
and
Fear
aright
,
we
must
look
upon
them
as
two
Champions
,
who
are
to
encounter
.
But
Fear
already
shews
by
the
paleness
of
its
Countenance
,
that
it
wants
Heart
,
and
yields
to
Hope
,
which
animates
it self
to
the
pursuite
of
the
good
it
aims
at
,
by
driving
away
all
sort
of
Fear
,
which
would
cause
apprehension
of
obstacles
and
crosses
,
opposing
the
enjoyment
of
that
good
.
Moreover
,
Fear
is
contemptible
,
and
not
found
but
in
abject
spirits
;
whereas
Hope
resides
in
sublime
souls
,
where
it
produces
actions
worthy
of
its
grandeur
and
original
,
which
is
Heaven
;
towards
which
men
naturally
lift
their
eyes
in
their
adversities
;
as
Fear
derives
its
original
from
below
,
towards
which
it
depresses
the
bodies
and
minds
of
those
whom
it
possesses
:
So
that
to
compare
Hope
with
Fear
,
is
to
put
Heaven
in
parallel
with
Earth
.
The
Fourth
said
,
That
both
these
Passions
belong
to
the
Irascible
Appetite
,
both
of
them
look
to
the
future
,
and
are
employ'd
to
surmount
the
difficulties
which
are
presented
to
the
Concupiscible
Appetite
.
Hope
is
the
expectation
of
a
good
hard
to
be
obtain'd
,
yet
apprehended
possible
.
It
is
found
most
frequently
in
young
men
,
because
they
live
onely
upon
the
future
;
and
't
is
the
Anchor
of
all
unfortunate
persons
,
none
of
which
are
out
of
Hope
of
being
deliver'd
from
their
miseries
.
'T
is
Physick
to
all
our
evils
,
never
abandoning
the
most
desperately
sick
so
long
as
they
breathe
;
Yea
,
't
is
the
refuge
of
all
man-kind
of
what
sex
,
age
,
or
condition
soever
;
herein
the
more
miserable
,
in
that
being
destitute
of
real
good
,
there
remains
no
more
for
them
but
imaginary
and
phantastick
.
Hence
the
Hebrews
denote
Hope
and
Folly
by
the
same
word
,
Chesel
.
The
truth
is
,
as
if
the
evils
that
oppress
us
were
not
numerous
enough
,
our
souls
frame
and
phancy
infinite
more
through
Fear
;
which
dreads
as
well
that
which
is
not
,
as
that
which
is
;
being
properly
the
Expectation
of
an
approaching
evil
which
gives
horrour
to
our
senses
,
and
cannot
easily
be
avoided
.
For
men
fear
not
the
greatest
evils
,
but
those
which
are
most
contrary
to
their
nature
.
Whence
it
is
that
they
more
apprehend
the
halter
,
the
gallies
,
or
infamy
,
then
falling
into
vices
,
or
losing
the
Grace
of
God
.
For
although
these
be
the
greatest
evils
of
the
world
,
yet
men
do
not
acknowledge
them
such
,
but
by
a
reflection
of
the
Understanding
.
Hence
also
the
wicked
fear
the
wheel
more
then
Hell
;
because
Gods
punishments
of
sin
are
accounted
slow
,
and
those
of
men
speedy
.
But
to
judge
of
the
strength
of
Hope
,
and
Fear
,
by
their
proper
essence
,
we
must
consider
that
Good
being
much
less
delightful
to
Nature
then
Evil
is
painful
and
sensible
,
(
because
Good
onely
gives
a
better
being
,
Evil
absolutely
destroyes
being
)
Fear
,
which
is
the
expectation
of
this
Evil
,
is
much
more
powerful
then
Hope
,
which
is
the
expectation
of
that
Good
.
Which
appears
further
by
its
effects
,
far
more
violent
then
those
of
Hope
;
for
it
makes
the
Hair
stand
an
end
,
and
hath
sometimes
turn'd
it
white
in
one
night
;
it
makes
the
Countenance
pale
,
the
whole
body
quake
and
tremble
,
the
Heart
beat
;
and
not
onely
alters
the
whole
habit
of
it
,
but
perverts
Reason
,
abolishes
Reason
and
Memory
,
intercepts
the
use
of
Speech
,
and
of
all
the
Senses
;
so
that
it
hath
caus'd
sudden
death
to
divers
persons
.
But
Hope
never
gave
life
to
any
.
Fear
adds
wings
wherewith
to
avoid
an
Evil
;
Hope
barely
excites
to
move
towards
Good
.
In
a
word
,
Fear
needs
sometimes
the
whole
strength
of
all
the
Virtues
to
repress
its
violence
,
and
check
its
disorders
.
CONFERENCE
LXV
.
I.
Of
the
Intellect
.
II.
Whether
the
Husband
and
Wife
should
be
of
the
same
humour
.
I.
Of
the
Intellect
.
THe
Intellect
is
a
Faculty
of
the
Soul
,
whereby
we
understand
.
For
of
the
Faculties
,
some
are
without
knowledge
,
as
the
natural
,
common
to
man
and
inanimate
bodies
,
and
the
vegetative
,
which
he
hath
in
common
with
plants
,
namely
,
the
powers
of
Nutrition
,
Accretion
,
and
Generation
;
others
are
with
the
knowledge
.
And
these
(
again
)
are
either
exercis'd
without
the
use
of
Reason
,
as
the
Internal
and
External
Senses
;
or
else
stand
in
need
of
Reason
,
as
the
Intellect
,
and
the
Rational
Appetite
,
which
is
the
Will
;
the
former
,
to
distinguish
true
from
false
;
the
latter
,
good
from
evil
.
Now
as
the
Understanding
acquires
its
notions
from
the
inferior
powers
,
so
it
imitates
their
manner
of
perception
;
and
as
sensible
perception
is
passion
,
so
is
intellectual
;
and
the
intelligible
species
are
receiv'd
in
the
Intellect
,
after
the
same
manner
that
the
sensible
are
in
the
organs
of
the
outward
senses
.
For
as
their
organs
must
be
free
from
all
the
qualities
whereof
they
are
to
judge
;
so
must
the
Understanding
which
is
to
judge
of
every
thing
,
be
from
all
intelligible
species
;
yea
,
more
then
the
organs
of
the
Senses
.
For
the
Crystalline
humour
of
the
Eye
hath
tangible
qualities
,
the
hand
visible
,
because
the
former
is
not
destinated
to
touch
withall
,
nor
the
latter
to
see
.
But
the
Intellect
being
to
understand
every
thing
,
because
every
thing
is
intelligible
,
must
be
wholly
clear
of
all
Anticipations
;
contrary
to
Plato's
opinion
,
who
admitting
a
Transmigration
of
souls
,
conceiv'd
that
entring
into
other
bodies
,
they
carryed
with
them
the
species
of
things
which
they
had
known
before
,
but
darkn'd
and
veil'd
with
the
clouds
and
humidities
of
the
bodies
which
recloth'd
them
;
and
these
being
dissipated
by
age
,
the
species
put
forth
themselves
by
little
and
little
,
as
Characters
engraven
on
wood
or
stone
,
cover'd
over
with
wax
,
appear
proportionably
as
it
melts
off
.
And
therefore
he
term'd
all
our
knowledge
a
remembrance
;
but
although
he
err'd
herein
,
yet
reason'd
better
then
Aristotle
,
who
admitted
the
Metempsychosis
,
but
deny'd
the
Reminiscence
,
both
which
are
necessary
consequents
one
of
the
other
.
The
Second
said
,
That
the
operations
of
the
Intellect
are
so
divine
that
not
being
able
to
believe
the
same
could
proceed
from
it self
,
it
refers
them
to
superiors
.
For
it
invents
,
disposes
,
meditates
,
examines
,
and
considers
the
least
differences
;
it
compounds
and
divides
every
thing
,
apprehends
simple
termes
,
conjoynes
the
subject
and
the
attribute
,
affirms
,
denyes
,
suspends
its
judgements
,
and
alone
of
all
the
Faculties
reflects
upon
it self
;
yea
,
by
an
action
wholly
divine
produces
a
word
.
For
as
in
speaking
a
word
is
produc'd
by
the
mouth
,
so
in
understanding
is
form'd
the
word
of
the
Mind
.
Yet
with
this
difference
,
that
the
former
is
a
corporeal
patible
quality
imprinted
in
the
Air
,
and
not
the
latter
;
for
intellection
is
an
immanent
operation
.
Hence
some
have
thought
that
all
these
divine
actions
were
perform'd
by
God
himself
,
whom
they
affirm'd
to
be
that
Agent
Intellect
,
which
irradiating
the
phantasmes
,
produces
out
of
them
the
intelligible
species
which
it
presents
to
our
Intellect
.
Others
ascrib'd
them
to
an
Assisting
Intelligence
.
Some
to
a
particular
genius
.
But
as
I
deny
not
,
that
in
supernatural
cognitions
God
gives
Faith
,
Hope
,
and
Charity
,
and
other
supernatural
gifts
;
in
which
case
God
may
be
said
to
be
an
Agent
Intellect
:
I
conceive
also
,
that
in
natural
and
ordinary
knowledge
,
of
which
alone
we
speak
now
,
no
concourse
of
God
,
other
then
universal
,
is
to
be
imagin'd
,
whereby
he
preserves
natural
causes
in
their
being
,
and
do's
not
desert
them
in
their
actions
.
'
This
then
the
Understanding
it self
which
performes
what
ever
it
thinks
,
surpasses
its
strength
which
it
knows
not
sufficiently
;
and
the
Agent
and
Patient
Intellect
are
but
one
,
being
distinguish'd
onely
by
reason
.
As
it
formes
that
species
,
't
is
call'd
Agent
;
as
it
keeps
and
preserves
them
,
Patient
.
For
as
the
Light
causes
colours
to
be
actually
visible
by
illuminating
them
together
with
the
Air
,
with
their
medium
,
so
the
Agent
Intellect
renders
all
things
capable
of
being
known
,
by
illustrating
the
phantasmes
,
separating
them
from
the
grosness
of
the
matter
,
whereof
they
have
some
what
when
they
are
in
the
Imagination
,
and
forming
intelligible
species
of
them
.
Otherwise
,
if
these
phantasmes
remain'd
still
in
their
materiality
,
the
Understanding
being
spiritual
could
know
nothing
;
since
that
which
is
sensible
and
material
,
remaining
such
,
cannot
act
upon
what
is
spiritual
and
immaterial
.
Besides
,
the
species
of
the
Phancy
representing
to
us
onely
the
accidents
of
things
,
it
was
requisite
that
the
Intellect
,
by
its
active
virtue
subliming
and
elevating
those
species
to
a
more
noble
degree
of
being
,
should
make
them
representative
species
of
their
own
essence
.
Which
it
doth
by
abstraction
of
the
individual
properties
of
their
subject
from
which
it
formes
universal
conceptions
;
which
action
is
proper
to
the
Intellect
.
This
supreme
Faculty
being
so
noble
that
it
ennobles
all
beings
,
rendring
them
like
to
it self
.
The
Third
said
,
That
the
Intellect
is
to
the
Soul
such
as
the
Soul
is
to
the
body
which
it
perfectionates
.
And
as
it
knows
all
corporeal
things
by
the
senses
,
so
it
knows
incorporeal
by
it self
.
This
Faculty
serves
for
a
medium
and
link
,
uniting
all
things
to
their
first
cause
;
and
't
is
Homer's
golden
chain
,
or
Jacob's
ladder
which
reaches
from
Earth
to
Heaven
,
by
which
the
Angels
,
that
is
,
the
species
and
most
spiritual
notions
,
ascend
to
the
heaven
of
man
,
which
is
his
brain
,
to
inform
him
,
and
cause
the
spirits
to
descend
from
thence
to
reduce
into
practice
the
excellent
inventions
of
the
Understanding
.
Now
as
Reason
discriminates
men
from
brutes
,
so
doth
this
Intellect
men
amongst
themselves
.
And
if
we
believe
Trismegistus
in
his
Pimander
,
God
has
given
to
all
men
ratiocination
,
but
not
Understanding
,
which
he
proposes
for
a
reward
to
his
favourites
.
Aristotle
saith
,
't
is
the
knowledge
of
indemonstrable
principles
and
immaterial
forms
.
Plato
calls
it
,
Truth
;
Philo
the
Jew
,
the
chief
part
and
torch
of
the
Soul
,
the
Master
of
the
little
world
,
as
God
is
of
the
great
,
both
the
one
and
the
other
being
diffus'd
through
the
whole
,
without
being
mix'd
or
comprehended
in
any
part
of
it
.
The
fourth
said
,
That
the
humane
is
a
substance
wholly
divine
and
immortal
,
since
it
hath
no
principle
of
corruption
in
it self
,
being
most
simple
,
and
having
no
contrary
out
of
it self
:
Eternal
,
since
't
is
not
in
time
but
above
time
:
Infinite
,
since
its
nature
is
no-wise
limited
,
and
is
every
thing
that
it
understands
,
changing
it self
thereinto
;
not
by
a
substantial
mutation
,
but
as
the
First
Matter
is
united
with
the
formes
,
remaining
alwayes
the
same
Matter
;
the
wax
remaining
entire
receives
all
sort
of
figures
:
So
the
intellect
is
not
really
turn'd
into
the
things
which
it
understands
,
but
only
receives
their
species
wherewith
it
is
united
so
closely
that
it
is
therefore
said
to
be
like
to
them
.
As
likewise
,
though
it
be
call'd
Patient
when
it
receives
them
,
't
is
not
to
be
inferr'd
that
it
is
material
,
since
these
species
are
material
,
and
acting
upon
the
Intellect
alter
it
not
,
but
perfectionate
it
.
Moreover
,
it
hath
this
peculiarity
,
that
the
more
excellent
these
species
are
,
the
more
perfect
it
is
render'd
;
whence
after
the
highest
things
,
it
can
as
easily
comprehend
the
less
.
An
assured
token
of
its
incorruptibility
,
and
difference
from
the
senses
,
which
are
destroy'd
by
the
excellence
of
their
objects
.
But
as
the
soul
being
freed
from
the
body
hath
nothing
to
do
with
sensitive
knowledg
,
because
then
it
ratiocinates
no
more
,
but
beholds
effects
in
their
proper
causes
,
commanding
and
obeying
it self
most
perfectly
,
exempted
from
the
importunity
of
the
sensitive
appetite
:
so
while
it
is
entangled
in
the
body
it
receives
some
impressions
resulting
from
the
parts
,
humours
and
spirits
destinated
to
its
service
being
in
some
sort
render'd
like
to
them
.
So
the
soul
of
one
born
blind
is
ignorant
of
colours
,
the
cholerick
are
subject
to
frowardness
,
and
the
melancholy
timerous
,
by
reason
of
the
blackness
of
that
humour
.
The
Fifth
said
,
All
actions
of
men
depending
on
the
temper
;
those
of
the
Understanding
,
so
long
as
it
is
entangled
in
the
bonds
of
the
body
,
are
not
free
from
it
.
For
as
that
of
Plants
gives
them
the
qualities
proper
to
attract
,
concoct
,
and
convert
their
aliments
,
and
generate
their
like
;
and
beasts
having
a
temper
sutable
to
their
nature
,
are
lead
as
soon
as
they
come
into
the
world
to
what
is
convenient
for
them
without
instruction
:
So
men
are
lead
of
their
own
accord
to
divers
things
,
according
as
their
souls
meet
dispositions
proper
to
certain
actions
;
yea
they
are
learned
without
ever
having
learn'd
any
thing
,
as
appears
in
many
phrantick
and
distracted
persons
;
amongst
whom
some
,
although
ignorant
,
have
been
seen
to
make
good
Verses
,
others
to
discourse
learnedly
of
the
sublimest
matters
,
some
to
speak
languages
,
and
tell
things
to
come
.
Which
may
naturally
proceed
from
the
souls
being
capable
of
it self
to
know
every
thing
(
the
past
by
help
of
the
memory
,
the
present
by
all
the
senses
,
and
the
future
by
the
Understanding
;
)
and
meeting
with
a
brain
whose
temperature
is
by
disease
render'd
proper
for
such
actions
,
the
same
being
possible
to
befall
it
by
such
accidents
as
happens
by
age
,
which
changing
the
temper
of
the
body
,
is
also
the
cause
of
the
diversity
of
actions
.
Therefore
children
cannot
perform
the
functions
of
the
reasonable
soul
,
because
they
are
of
a
hot
and
moist
temper
,
unapt
for
the
actions
of
the
actions
of
the
Understanding
,
as
,
on
the
contrary
,
very
fit
for
the
actions
of
the
vegetative
and
sensitive
soul.
So
that
if
men
were
born
cold
and
dry
,
they
would
come
into
the
world
perfectly
wise
and
judicious
;
but
because
they
acquire
this
temperature
of
brain
only
with
time
,
therefore
they
are
not
knowing
but
with
time
.
II.
Whether
the
Husband
and
Wife
should
be
of
the
same
humor
.
Upon
the
second
Point
,
it
was
said
,
That
it
might
be
handled
either
physically
or
morally
.
If
it
be
demanded
,
upon
the
former
principles
,
whether
the
Husband
and
Wife
should
be
of
the
same
temper
,
't
is
answer'd
,
that
as
Nature
hath
distinguish'd
the
Sex
,
so
she
hath
assign'd
to
either
its
peculiar
temperament
;
if
a
woman
,
which
should
be
cold
and
moist
,
be
hot
and
dry
,
she
is
unapt
for
generation
,
as
the
husband
also
is
when
,
being
ill
qualifi'd
with
hot
and
dry
,
he
falls
within
the
Law
de
Frigidis
.
But
if
it
be
question'd
,
morally
,
whether
conformity
of
manners
be
more
requisite
to
Matrimony
then
their
diversity
and
difference
;
then
,
since
diversity
of
actions
is
necessary
in
a
family
,
the
office
of
the
husband
being
other
then
that
of
the
wife
,
it
seems
they
ought
to
be
as
different
in
manners
as
they
are
in
the
temper
which
produces
such
manners
,
and
these
the
inclinations
and
actions
.
The
Second
said
,
Those
Philosophers
who
held
that
the
Male
and
Female
were
each
but
one
part
of
man
,
which
name
is
common
to
both
,
would
have
concluded
for
resemblance
of
humours
and
manners
;
for
they
said
that
either
sought
his
other
half
till
they
found
it
.
Which
made
the
friendships
so
boasted
of
in
pass'd
ages
,
and
so
rare
in
this
,
and
likewise
marriages
,
of
which
they
that
take
more
notice
find
that
but
few
married
couples
have
no
resemblance
even
in
their
countenance
.
Moreover
,
marriages
being
made
in
heaven
,
and
the
most
considerable
accidents
of
life
,
the
same
influence
which
makes
the
marriage
of
the
husband
must
also
make
that
of
the
wife
:
and
if
all
actions
here
below
borrow
their
force
from
the
heavens
,
as
Astrologers
hold
,
the
husband
and
wife
having
the
same
universal
cause
of
so
great
and
notable
a
change
,
whereon
depends
almost
all
the
welfare
and
misery
of
either
,
cannot
but
resemble
one
another
.
And
therefore
those
who
resemble
one
another
most
will
agree
best
with
their
universal
cause
,
and
consequently
,
the
Stars
will
find
less
resistance
to
produce
their
effects
upon
them
,
and
so
they
will
live
more
sweetly
then
if
by
contrariety
of
manners
they
should
do
as
the
Traveller
at
sea
,
who
walks
in
the
ship
contrary
to
its
course
,
or
who
attempts
to
sail
against
wind
and
tyde
;
or
rather
like
those
that
draw
several
ways
,
whereby
the
cord
is
sooner
broken
then
any
advancement
made
of
the
load
;
so
during
this
contrariety
of
manners
nothing
can
go
forward
in
the
management
of
domestick
affairs
.
Hence
the
Proverb
,
that
we
must
eat
many
a
bushel
of
Salt
with
a
man
before
we
chuse
him
for
a
friend
,
is
interpreted
that
by
semblance
of
food
a
similitude
of
manners
with
him
must
be
acquir'd
:
which
if
requisite
between
two
friends
,
how
much
more
between
two
married
persons
who
ought
not
to
have
greater
friends
then
they
are
one
to
the
other
;
being
in
society
of
all
the
goods
and
all
the
evils
of
this
life
.
Imagine
one
of
a
pleasant
,
the
other
of
a
melancholy
humour
,
one
loving
company
,
the
other
solitude
;
the
opposition
of
these
contrary
inclinations
will
render
the
presence
of
the
one
as
insupportable
to
the
other
,
as
Musick
and
Dancing
are
displeasing
to
a
sad
man
,
or
tedious
complaints
for
one
dead
are
to
him
that
is
dispos'd
to
mirth
.
For
by
this
disproportion
the
mind
receives
a
check
,
which
is
very
disagreeable
to
it
.
If
one
be
young
,
and
the
other
old
;
one
handsome
,
the
other
deformed
;
one
of
an
amorous
complexion
,
and
the
other
not
;
the
mischiefs
which
follow
thereupon
are
too
common
to
be
enumerated
.
If
one
be
nimble
and
the
other
slow
,
the
actions
of
the
one
will
displease
the
other
;
whereas
that
which
pleases
being
or
appearing
good
,
and
nothing
(
next
our selves
)
being
so
acceptable
to
us
as
what
resembles
us
;
two
persons
who
shall
agree
to
do
something
,
or
not
to
do
it
,
shall
have
peace
and
tranquillity
of
mind
.
The
Third
said
,
That
in
Oeconomy
as
well
as
Policy
,
there
ought
to
be
a
harmony
,
which
consists
in
diversity
,
and
not
in
unisonance
or
identity
,
which
is
every
where
disagreeable
and
dull
.
This
made
Aristotle
desire
that
the
man
were
,
at
least
,
ten
years
elder
then
the
woman
,
the
disparity
of
age
causing
that
of
humours
;
and
this
makes
the
difference
which
is
found
between
individuals
,
one
of
the
greatest
wonders
of
the
world
.
Therefore
the
husband
and
wife
ought
to
be
unlike
in
their
manners
and
actions
,
to
the
end
either
may
keep
their
station
,
the
one
above
,
the
other
below
,
one
command
,
the
other
obey
.
Moreover
,
the
husband
and
wife
that
always
agreed
would
have
no
matter
to
talk
of
.
Be
the
man
a
great
talker
,
and
the
woman
too
,
the
house
will
be
always
full
of
noise
;
on
the
contrary
,
the
silence
of
the
one
will
give
place
to
the
other's
talkativeness
,
and
excuse
it
.
If
both
be
knowing
or
skilful
,
they
will
not
esteem
one
another
;
but
if
one
admire
the
other
,
there
will
be
greater
love
between
them
.
If
both
be
prodigal
,
they
will
quickly
see
the
bottom
of
the
bag
;
whereas
the
thriftiness
of
the
one
will
make
amends
for
the
expensiveness
of
the
other
.
If
one
be
sad
,
the
other
being
pleasant
will
divert
him
:
if
not
,
they
will
both
fall
into
the
excess
either
of
sadness
or
joy
.
If
one
be
prophane
,
the
party
that
is
devout
will
convert
him
by
good
example
.
In
brief
,
if
one
be
severe
,
't
is
good
that
the
other
be
gentle
;
if
one
be
passionate
,
that
the
other
be
patient
;
otherwise
the
house
will
be
always
in
an
uproar
.
The
Fourth
said
,
If
Justinian
,
or
rather
his
Wife
Theodora
,
had
not
abolish'd
the
laudable
custom
of
divorcing
wives
,
introduc'd
by
Spurius
Carrilius
,
to
abate
their
pride
and
malice
;
or
,
at
least
,
if
the
wives
of
these
times
were
of
the
humour
of
those
Roman
women
who
having
displeas'd
their
husbands
ask'd
them
pardon
in
the
Temple
of
a
Goddess
,
call'd
for
that
reason
Viriplaca
,
it
would
not
require
so
much
care
to
consider
the
conditions
requisite
to
a
happy
wedlock
.
In
which
't
is
to
be
observ'd
that
both
in
nature
and
manners
there
are
tempers
of
body
,
and
habits
of
soul
,
absolutely
good
;
others
absolutely
evil
;
and
others
indifferent
,
as
the
passions
.
The
husband
or
wife
whose
body
is
of
a
perfect
temper
should
seek
for
the
like
.
For
temperate
added
to
temperate
changeth
not
its
temperature
:
Otherwise
,
't
is
fit
that
the
defect
of
the
one
be
amended
by
the
excess
of
the
other
.
For
the
production
of
man
,
being
the
noblest
of
all
actions
,
requires
a
most
perfect
temperature
of
the
four
Elements
in
the
seed
of
the
two
parents
;
which
would
not
be
,
if
both
of
them
be
hot
and
dry
,
or
cold
and
moist
.
The
vertuous
must
seek
his
like
,
the
vicious
his
unlike
,
for
there
's
no
friendship
among
the
wicked
,
the
converse
of
Thieves
not
deserving
that
name
.
As
for
the
passions
,
and
the
manners
commonly
following
them
,
't
is
fit
that
the
husband
have
such
as
nature
has
most
commonly
given
to
men
,
and
,
consequently
,
that
he
be
unlike
to
the
wife
,
and
she
to
her
husband
.
CONFERENCE
LXVI
.
I.
Of
Drunkenness
.
II.
Of
Dancing
.
I.
Of
Drunkenness
.
THe
common
saying
,
That
the
more
excellent
a
thing
is
the
more
pernicious
is
its
abuse
,
is
verifi'd
,
chiefly
,
in
Wine
,
which
is
not
only
the
best
of
all
aliments
,
turning
soonest
into
our
substance
,
making
fewest
excrements
and
most
spirits
,
with
which
it
hath
great
affinity
;
but
also
the
most
excellent
and
benigne
of
all
medicaments
.
For
it
so
cheers
and
fortifies
the
heart
that
so
long
as
a
man
is
cup-shot
he
is
never
invaded
by
the
Pestilence
,
the
Wine
being
his
antidote
and
preservative
.
It
tempers
the
natural
coldness
of
the
Brain
,
helps
digestion
,
begets
laudable
blood
,
opens
obstructions
,
attenuates
gross
humours
,
and
gives
a
good
habit
to
the
whole
body
.
But
taken
in
excess
it
produces
mischiefs
without
number
;
as
the
Palsy
,
Apoplexie
,
Epilepsie
,
Convulsions
,
Catarrhes
,
and
such
other
cold
Diseases
;
the
natural
heat
being
unable
to
overcome
the
actual
coldness
of
the
Wine
in
regard
of
its
great
quantity
.
Yet
this
were
not
much
,
if
its
disorders
did
not
reach
the
soul
,
subverting
its
government
,
and
clouding
its
beauty
,
defacing
the
character
which
it
bears
of
the
Deity
,
and
hindring
those
excellent
functions
of
the
Intellect
and
the
Will.
So
that
Mnesitheus
the
Physitian
,
with
good
reason
,
term'd
Wine
the
greatest
benefit
,
and
the
greatest
mischief
of
man
.
And
therefore
,
as
the
Philosopher
counsell'd
such
as
were
apt
to
fall
into
choler
,
to
behold
themselves
in
a
Looking-glass
,
for
so
the
deformity
of
their
aspect
would
avert
them
from
that
vice
:
so
he
that
is
subject
to
be
overcome
with
Wine
must
,
like
the
Lacedemonians
,
behold
the
turpitude
of
this
vice
in
others
,
and
so
abhor
it
;
for
behold
it
in
himself
he
cannot
,
because
drunkenness
prohibits
him
the
use
of
the
Senses
.
The
Second
said
,
Man
being
the
most
intemperate
of
all
creatures
has
need
of
vertues
to
moderate
his
irregular
appetites
of
nutrition
and
generation
,
which
nature
has
season'd
with
pleasure
,
as
well
as
the
other
animal
actions
,
whereof
as
the
moderate
use
is
agreeable
to
nature
,
so
the
excess
is
contrary
to
reason
;
which
not
enduring
those
gross
and
material
pleasures
of
the
Touch
and
Taste
,
employs
Temperance
to
repress
the
former
by
Chastity
,
and
the
latter
by
Abstinence
and
Sobriety
;
the
one
as
the
rule
for
the
eating
,
and
the
other
for
drinking
;
both
of
them
plac'd
between
two
extreams
;
although
their
defect
be
so
rare
that
it
hath
not
yet
found
a
name
amongst
Philosophers
.
But
the
excess
of
eating
is
call'd
Gluttony
;
that
of
Wine
,
Drunkenness
.
Now
habitual
Drunkenness
(
Ebriosity
)
is
never
to
be
tolerated
;
but
Ebriety
may
sometimes
,
for
health's
sake
,
be
allow'd
;
yea
every
moneth
,
according
to
the
Arabian
Physitians
,
who
maintain
that
it
strengthens
all
the
faculties
,
which
a
regular
life
renders
drooping
and
languid
.
Whence
also
Hippocrates
pronounces
,
in
the
end
of
his
third
Book
of
Diet
,
and
elsewhere
,
that
too
exquisite
a
regiment
of
living
is
most
dangerous
;
those
that
are
accustom'd
to
it
being
less
able
to
endure
any
errors
which
they
may
occasionally
commit
in
their
course
of
Diet.
The
Third
said
,
Drunkenness
is
a
Laesion
of
the
Animal
Faculty
,
caus'd
by
the
vapours
of
some
alimentary
liquor
.
For
medicaments
,
or
poysons
swallow'd
down
,
cannot
be
said
the
cause
of
drunkenness
;
none
ever
having
conceiv'd
that
Socrates
dy'd
drunk
when
he
had
taken
the
potion
of
Hemlock
,
though
he
had
all
the
same
symptomes
which
a
drunken
person
hath
:
nor
is
every
Laesion
of
the
nobler
faculties
▪
Drunkenness
;
otherwise
,
the
Phrenetick
,
Vertiginous
,
and
such
as
are
troubled
with
tremulation
of
their
members
,
ought
to
be
accounted
drunk
,
their
Reason
,
Memory
,
Imagination
and
Motion
,
being
either
deprav'd
or
abolish'd
,
like
theirs
who
are
intoxicated
.
But
such
Laesion
is
not
caus'd
by
the
fumes
of
Wine
,
which
alone
properly
cause
drunkenness
;
it
deserves
rather
to
be
term'd
Alienation
of
the
Mind
,
which
may
be
caus'd
by
other
vapours
either
internal
or
external
,
as
by
the
smoke
of
Tobacco
,
the
steam
of
a
Cellar
,
or
any
place
where
new
Wine
is
boil'd
,
as
also
that
of
Char-coal
,
which
kill'd
the
Emperour
Jovinian
.
The
Oyl
of
Henbane-seed
,
as
Pliny
reports
,
being
drop'd
into
the
ears
causes
the
same
trouble
of
judgement
.
Matslack
and
Opium
cause
the
same
disorder
in
the
Turks
that
Darnel
mingled
with
bread
doth
in
our
Peasants
;
and
Baume
,
Frankincense
,
and
the
fruit
call'd
Anacardium
mingled
with
food
.
Among
Beasts
,
the
Ass
is
inebriated
with
Hemlock
;
the
Swine
with
Henbane
or
the
husks
of
Grapes
;
all
Fish
with
baits
made
of
Oak-bark
,
coque
de
Levant
(
a
small
medicinal
shell
call'd
Vnguis
odoratus
)
yea
,
Aristotle
saith
,
that
Flyes
are
inebriated
with
the
smell
of
perfumes
,
which
therefore
they
abhor
so
much
,
that
the
laying
of
some
neer
their
resort
is
enough
to
drive
them
away
.
Now
drunkenness
properly
taken
is
caus'd
by
the
hot
and
moist
vapours
of
Wine
,
rais'd
by
the
natural
heat
into
the
Brain
,
whose
temperature
they
destroy
by
their
heat
(
which
renders
the
motions
of
the
soul
violent
)
spoil
its
structure
by
repletion
of
the
Ventricles
,
distention
of
the
membranes
,
humectation
and
obstruction
of
its
Nerves
.
For
Wine
being
hot
and
moist
,
and
inebriating
by
those
two
qualities
,
't
is
therefore
more
uneasily
born
by
hot
or
moist
Brains
.
Hence
,
the
cholerick
,
children
,
women
,
and
old
men
,
are
less
able
to
withstand
its
violence
,
and
are
sooner
overcome
with
it
then
those
whose
Brain
is
of
a
middle
temper
,
between
hot
and
moist
;
who
are
therefore
said
to
have
good
Brains
.
For
which
reason
stout
drinking
hath
been
so
much
esteem'd
by
some
Nations
;
and
Cyrus
found
no
better
argument
to
evince
himself
worthier
of
command
then
his
brother
Artaxerxes
,
then
that
he
was
a
better
drinker
.
Moreover
,
Philip
,
Alexander
,
and
Mithridates
,
counted
it
a
glory
to
drink
well
;
but
Socrates
,
Plato
,
Xenocrates
,
and
many
other
Sages
of
Antiquity
,
disdain'd
not
to
carouse
sometimes
.
And
Homer
speaking
of
the
wise
Hector
,
seldom
forgets
his
great
goblet
.
The
Athenians
had
good
drinking
in
such
repute
,
that
they
establish'd
Magistrates
,
call'd
Oenoptae
,
to
preside
at
feasts
,
and
give
order
that
every
one
did
reason
to
his
companion
.
The
Fourth
said
,
According
as
heat
or
moisture
predominate
in
Wine
,
so
they
imprint
their
footsteps
upon
our
bodies
.
The
signs
of
heat
are
nimbleness
of
action
,
anger
,
boldness
,
talking
,
ruddiness
of
the
countenance
,
a
pimpled
Nose
,
Eyes
twinkling
and
border'd
about
with
scarlet
.
Those
of
humidity
are
slothfulness
▪
numness
and
heaviness
of
the
head
,
tears
without
cause
,
softness
and
humidation
of
the
Nerves
,
which
makes
the
Drunkard
reel
and
lispe
;
which
effects
nevertheless
are
different
according
to
the
qualities
of
the
Wine
and
the
Drinker's
Brain
.
For
if
the
streams
of
the
Wine
be
hot
and
dry
,
and
they
be
carri'd
into
a
hot
and
dry
Brain
,
or
a
small
Head
,
they
cause
watchings
,
and
render
the
man
raging
and
furious
.
If
they
be
more
humid
,
as
those
of
Wine
temper'd
with
water
(
which
is
held
to
intoxicate
more
then
pure
Wine
,
because
the
water
assisted
by
that
vehicle
stays
longer
in
the
Brain
)
and
the
Brain
be
moist
too
,
they
cause
sleep
;
and
laughter
,
when
the
sanguine
humour
meets
a
more
temperate
Wine
.
For
which
variety
of
the
effects
of
Wine
,
the
ancients
represented
Bacchus
mounted
upon
a
Tyger
,
with
a
Lyon
,
a
Swine
,
and
an
Ape
by
his
side
.
The
Fifth
said
,
That
to
drink
fasting
,
or
when
one
is
hot
,
furthers
intoxication
,
because
the
passages
being
open'd
by
heat
,
more
speedily
attract
the
Wine
,
and
its
vapours
are
more
easily
lift
up
to
the
brain
;
as
also
when
the
stomack
is
empty
,
and
the
fumes
of
the
Wine
are
not
allay'd
by
those
of
meat
.
But
as
drunkenness
may
be
procur'd
by
several
means
,
so
there
are
others
that
preserve
from
it
.
Some
make
Wine
utterly
abhorr'd
;
as
the
water
that
distills
from
the
Vine
,
the
Eggs
of
an
Owle
,
or
Wine
wherein
Eels
or
green
Froggs
have
been
suffocated
.
Others
repress
its
violence
;
as
the
Amethyst
,
(
which
derives
its
name
from
its
effect
)
a
sheep's
lungs
roasted
,
the
powder
of
swallow's
bills
mingled
with
Myrrhe
;
Saffron
,
bitter
Almonds
,
Worm-wood
,
Peach
kernels
,
the
Wine
of
Myrtle
,
Oyle
,
Colworts
and
Cabbage
;
which
preservatives
were
more
in
use
among
the
Ancients
who
needed
them
more
then
we
;
their
Wines
being
more
vaporous
and
hurtful
then
ours
:
Witness
Homer
,
who
speaking
of
the
Wine
which
Maron
,
Apollo's
Priest
,
gave
Vlysses
,
saith
,
he
could
not
drink
of
it
without
tempering
it
with
twenty
times
as
much
water
as
the
strongest
of
our
Wines
can
bear
.
The
Sixth
said
,
That
Drunkenness
,
as
vicious
as
it
is
,
wants
not
its
benefits
.
For
besides
,
that
't
is
the
Anodyne
wherewith
all
laborious
people
relieve
their
pains
;
it
dispels
cares
,
and
loosens
the
Tongue
.
Whence
Wine
is
call'd
Lyaeus
.
Which
made
one
of
Philip's
Souldiers
say
,
when
he
was
accus'd
of
having
spoken
ill
of
his
Prince
,
That
he
should
have
spoken
far
worse
of
him
,
if
he
had
not
wanted
more
Wine
.
So
that
the
Proverb
may
be
more
true
,
that
Liberty
(
rather
then
Verity
)
is
in
Wine
:
And
therefore
some
Lawyers
advise
,
rather
to
inebriate
such
as
are
accus'd
of
a
crime
then
put
them
to
the
rack
;
according
to
the
example
of
Josephus
,
who
by
this
means
discover'd
a
conspiracy
lay'd
against
him
by
a
Souldier
,
whom
he
distrusted
indeed
,
but
had
not
proof
enough
to
convict
him
.
II.
Of
Dancing
.
Upon
the
Second
Point
it
was
said
,
That
Harmony
hath
such
power
over
the
Soul
,
that
it
forces
it
to
imitation
.
Whence
those
that
hear
an
Air
which
they
like
cannot
forbear
to
chant
it
softly
,
and
sometimes
it
makes
such
impression
in
their
Minds
,
that
they
cannot
be
rid
of
it
when
they
would
;
as
they
experiment
who
fall
asleep
upon
some
pleasing
song
,
for
many
times
they
awake
repeating
it
.
And
because
its
powers
delight
not
to
be
idle
,
therefore
the
Soul
being
mov'd
stirs
up
the
spirits
,
they
the
humours
and
the
parts
,
constraining
them
to
follow
their
bent
and
motion
,
which
is
call'd
Dancing
.
This
Dancing
therefore
is
a
part
of
Musick
,
which
leads
our
members
according
to
the
cadence
of
the
notes
of
a
voice
or
instrument
.
It
imitates
the
manners
,
passions
,
and
actions
of
men
;
and
consequently
,
is
of
different
species
.
But
their
principal
division
was
anciently
taken
from
their
place
and
use
.
For
either
it
was
private
,
and
serv'd
at
marriages
;
or
Theatral
,
which
again
was
of
three
sorts
;
the
the
first
grave
and
serious
,
practis'd
in
Tragedies
;
the
other
more
free
,
in
Comedies
;
and
the
third
lascivious
and
dishonest
,
f●●
Satyrs
.
The
other
differences
relate
to
the
Countries
where
they
were
in
request
,
as
the
Ionick
;
to
their
Authors
,
as
the
Pyrrick
,
invented
by
Pyrrhus
the
Son
of
Achilles
,
or
by
Pyrrichius
the
Lacedaemonian
,
to
their
subject
;
to
the
instrument
whose
eadence
they
follow
;
to
what
they
imitate
,
as
that
which
was
call'd
the
Crane
;
lastly
,
to
the
habits
and
other
things
which
were
worne
in
dancing
.
The
most
ancient
,
as
the
easiest
of
all
,
was
that
which
took
its
name
from
a
net
,
whereto
it
resembles
,
which
is
our
dance
in
round
;
of
which
Thesius
is
made
the
Author
,
as
well
as
of
that
in
which
the
dancers
intermix
and
pass
under
one
anothers
arms
,
imitating
by
these
turnings
and
windings
those
of
the
Labyrinth
.
But
the
Theatral
,
which
the
Mimes
and
Pantomimes
represented
in
the
Orchesters
,
were
like
those
of
our
ballads
,
and
express'd
all
gestures
so
well
,
that
a
King
of
Pontus
lik'd
nothing
so
much
in
Rome
as
one
of
these
Mimes
which
he
obtain'd
of
Nero
to
serve
him
for
an
interpreter
to
Ambassadors
.
For
gestures
have
this
above
voices
,
that
they
are
understood
by
all
Nations
,
because
they
are
the
lively
and
natural
images
of
things
and
actions
;
whereas
the
voice
and
writing
are
but
signes
by
institution
.
And
hence
Dancing
is
very
dangerous
when
it
imitates
dishonest
things
;
for
it
makes
the
strongest
impression
upon
the
Mind
.
The
Second
said
▪
That
the
God
of
Wine
,
sirnamed
by
the
Ancients
Chorius
,
which
signifies
Dancer
;
argues
the
mutual
relation
of
dancing
and
Wine
.
It
hath
alwayes
been
in
so
great
esteem
amongst
warlike
people
,
that
the
Lacedaemonians
and
Thebans
went
to
charge
their
Enemies
with
the
musick
of
Flutes
and
Hoboys
;
and
the
former
had
a
solemn
day
in
which
the
old
,
the
young
,
the
middle-ag'd
,
danc'd
in
three
companies
,
with
this
Ditty
,
We
have
been
,
we
are
,
and
we
shall
be
brave
fellows
.
The
Athenians
went
so
far
as
to
honour
Andronicus
Caristius
an
excellent
dancer
with
a
statue
,
and
to
choose
Phrynicus
their
King
for
having
gracefully
danc'd
the
Pyrrhick
measures
,
which
Scaliger
boasts
he
had
often
danc'd
before
the
Emperor
Maximilian
.
Moreover
,
the
Romans
committed
the
charge
thereof
to
their
most
sacred
Pontifs
,
whom
they
call'd
Salij
,
that
is
,
Leapers
.
Lucian
,
in
the
Treatise
which
he
writ
of
it
,
ascribes
the
original
of
dancing
to
Heaven
,
since
not
onely
all
the
celestial
bodies
,
but
also
the
ocean
,
the
hearts
of
living
creatures
,
and
other
sublunary
bodies
imitate
them
,
following
the
course
of
the
first
mover
.
And
indeed
,
as
if
dancing
had
something
of
divine
,
it
hath
alwayes
been
employ'd
in
Sacrifices
and
the
holiest
mysteries
of
Religion
,
not
onely
by
the
Delians
,
who
accompany'd
all
their
prayers
with
dancing
;
and
the
Indians
who
ador'd
the
Sun
by
dancing
and
imitating
the
course
of
that
luminary
;
but
also
by
the
Prophet
David
before
the
Ark
,
and
by
Saul
,
who
being
full
of
the
Spirit
of
God
fell
to
dancing
with
the
Children
of
the
Prophets
;
as
also
did
Miriam
the
sister
of
Moses
,
Judith
when
she
had
kill'd
Holofernes
,
and
infinite
others
,
in
testimony
of
their
thanksgiving
to
God
.
The
Muses
themselves
are
painted
by
the
Poets
dancing
about
their
fountain
upon
Mount
Helicon
;
Apollo
is
call'd
dancer
by
Pindar
;
and
the
Graces
are
represented
dancing
.
Proteus
,
so
celebrated
by
the
Poets
,
became
famous
onely
by
this
Art
,
and
which
he
so
excell'd
,
that
his
nimble
in
strange
postures
gave
occasion
to
the
fable
of
turning
himself
into
all
kind
of
shapes
,
because
sometimes
he
counterfeited
the
fluidity
of
the
water
,
sometimes
the
lightness
of
fire
,
the
bending
of
trees
,
the
rage
of
the
Leopard
,
the
cruelty
of
the
Lyon
;
and
in
brief
,
the
nature
of
every
sort
of
things
.
The
Third
said
,
That
Dancing
is
compos'd
of
three
parts
,
Motion
,
Gesture
,
and
Indication
.
For
there
is
first
a
stirring
up
and
down
,
then
a
representing
things
by
the
Gestures
of
the
Body
,
chiefly
by
the
Hand
;
which
Art
is
call'd
Chironomy
;
and
those
which
are
expert
in
it
,
Chirosophers
,
that
is
,
wise
by
the
Hands
.
Hence
Dancing
is
defin'd
a
motion
of
the
Body
,
according
to
rule
and
number
,
imitating
by
gesture
things
or
persons
,
either
with
singing
or
without
.
As
Motion
't
is
very
delightful
to
Nature
,
which
is
as
much
pleas'd
therein
,
as
rest
is
disagreeable
to
it
.
Nor
is
it
less
so
as
it
includes
an
harmonious
proportion
of
measure
,
having
this
correspondence
with
Musick
,
Poetry
,
Eloquence
,
Painting
,
Comedy
,
and
all
other
Arts
,
whose
end
is
the
delight
of
man
.
But
as
it
is
an
imitation
it
delights
marvellously
,
we
loving
nothing
so
much
as
to
imitate
,
or
to
see
some
thing
imitated
.
Hence
works
of
Art
please
us
more
then
those
of
Nature
;
because
Art
doth
nothing
but
imitate
her
.
Besides
its
delightfulness
,
't
is
also
profitable
and
honest
.
It
s
usefulness
is
sufficiently
known
to
Physitians
,
who
make
it
a
part
of
their
Gymnastick
Physick
,
which
treats
of
the
exercises
and
motions
prescrib'd
in
order
to
health
,
and
is
divided
into
Palestrical
and
Saltatory
.
Moreover
,
Galen
affirms
,
that
he
cur'd
many
Patients
by
appointing
them
to
dance
,
which
is
an
exercise
of
all
parts
of
the
body
;
whereas
walking
exercises
onely
the
legs
;
riding
,
the
intestines
;
bowling
,
the
reins
;
going
by
ship
,
the
stomack
and
brain
.
'T
is
also
very
honest
or
decorous
,
since
it
formes
and
fashions
the
body
,
giving
it
a
good
grace
,
one
of
the
principal
points
of
handsomeness
.
For
the
Soul
having
the
Sciences
to
instruct
the
Understanding
,
and
the
Moral
Virtues
to
rectifie
the
Will
;
the
body
,
its
dear
partner
,
needs
some
habit
to
regulate
its
defects
,
the
rather
because
they
have
influence
upon
the
Soul
;
it
being
very
difficult
for
the
motions
of
the
Soul
to
be
regular
so
long
as
those
of
the
body
are
not
.
Therefore
Plato
,
in
the
seventh
book
of
his
Laws
,
requires
that
the
instructers
of
youth
have
equally
care
of
the
body
and
the
soul
,
and
for
this
purpose
teach
them
Musick
to
regulate
the
motions
of
the
Soul
,
and
dancing
to
frame
those
of
the
body
,
and
give
it
gracefulness
,
as
wrastling
gives
it
strength
.
CONFERENCE
LXVII
.
I.
Of
Death
.
II.
Of
the
Will
.
I.
Of
Death
.
AS
Being
is
the
first
and
greatest
good
,
because
the
foundation
of
all
other
goods
,
so
(
speaking
absolutely
upon
a
natural
account
)
the
first
and
greatest
of
all
evils
is
the
privation
of
that
Being
,
which
is
Death
;
so
terrible
,
that
not
onely
brutes
abhor
the
sight
of
their
dead
fellows
,
through
fear
of
the
same
death
of
which
they
behold
an
image
of
their
carcases
;
but
men
likewise
,
although
their
name
of
Mortals
be
a
token
of
the
necessity
of
their
dying
,
yet
use
all
the
vain
attempts
they
can
to
avoid
that
death
which
they
fear
as
the
most
terrible
of
terrble
things
.
Yea
,
all
their
great
and
violent
actions
and
passions
,
take
their
source
from
this
fear
;
which
is
so
much
greater
as
the
evil
is
phancy'd
nearer
:
Whence
old
or
sick
persons
have
more
apprehension
of
it
then
then
those
that
are
young
and
in
health
.
The
vulgar
commonly
labours
onely
through
fear
of
starving
.
A
man
that
is
decrepit
,
yet
,
is
willing
to
part
with
a
limb
if
he
may
by
the
loss
respite
his
death
,
apprehended
so
terrible
by
some
,
that
the
fear
of
it
has
kill'd
some
criminals
before
execution
,
and
carry'd
others
to
such
madness
as
to
kill
themselves
for
fear
of
dying
.
Nevertheless
,
he
that
shall
consider
Death
more
nearly
,
will
find
that
,
being
but
a
privation
,
it
is
nothing
;
and
that
what
we
fear
so
much
is
onely
the
way
to
this
death
,
or
the
sequel
of
it
;
the
former
,
in
respect
of
irrational
animals
,
and
both
in
reference
to
man
,
who
apprehends
in
the
other
life
the
judgement
of
the
actions
of
this
.
Otherwise
,
Death
being
onely
a
poynt
and
a
moment
,
which
hath
neither
quantity
nor
extent
,
but
approaches
to
Nothing
,
hath
therefore
nothing
in
it self
for
which
it
ought
to
be
feared
.
For
so
long
as
the
Animal
hath
sense
it
is
not
dead
;
and
so
soon
as
't
is
dead
,
it
hath
no
more
.
And
because
't
is
a
motion
and
passage
from
Being
to
not
Being
,
between
which
two
there
is
no
medium
or
middle
;
therefore
't
is
a
pure
nothing
,
and
consequently
,
hath
no
foundation
saving
in
the
troubled
Phancy
:
Since
upon
due
perpension
of
things
,
that
which
is
not
is
no-wise
to
be
fear'd
,
by
those
that
are
insensible
,
yea
,
that
exist
no
more
.
The
Second
said
,
That
to
maintain
Death
to
be
nothing
,
is
to
accuse
not
onely
all
men
of
folly
in
fearing
what
exists
not
,
and
consequently
,
is
not
capable
of
producing
any
effects
or
passions
;
but
likewise
,
Nature
of
imprudence
,
in
having
imprinted
this
apprehension
in
all
creatures
for
their
preservation
.
As
therefore
Reason
and
Experience
teach
us
that
there
are
substantial
generations
;
so
the
same
shew
us
the
true
and
substantial
corruptions
of
all
compounds
;
which
corruption
,
in
a
thing
endu'd
with
life
,
is
call'd
Death
,
which
is
the
separation
of
the
Soul
from
the
Body
.
For
the
Platonists
are
ridiculous
when
they
make
two
kinds
of
this
separation
,
namely
,
that
of
the
Soul
from
the
Body
,
which
they
call
Extasie
,
and
that
of
the
Body
from
the
Soul
,
which
alone
they
say
is
to
be
call'd
Death
:
For
they
are
both
one
and
the
same
thing
;
and
Extasie
is
not
a
separation
of
essence
,
but
of
power
,
hapning
when
the
Soul
is
so
glu'd
to
an
object
,
in
the
contemplation
whereof
it
employes
all
its
powers
,
that
there
remains
none
for
corporeal
functions
;
the
Eyes
not
perceiving
what
is
then
presented
to
them
.
Whence
the
Soul
being
more
where
it
loves
then
where
it
lives
,
is
also
more
where
it
understands
.
Now
Death
is
either
natural
or
violent
.
The
former
caus'd
by
the
consumption
of
the
radical
moisture
of
plants
and
animals
.
For
they
alone
are
capable
of
dying
,
as
they
are
of
living
;
what
they
attribute
to
Fire
,
the
Load-stone
,
and
some
other
inanimates
,
being
purely
Metaphorical
.
Violent
death
is
produc'd
either
by
internal
causes
,
as
diseases
,
or
by
external
.
'T
is
caus'd
by
destroying
the
harmony
of
the
parts
and
humours
,
which
constituted
life
;
after
which
destruction
,
the
Soul
not
finding
the
organs
longer
meet
for
exercising
its
functions
,
(
as
Fire
that
wants
unctuous
and
combustible
humidity
)
forsakes
its
matter
to
retire
into
its
own
sphere
.
And
though
the
corruption
of
one
be
the
generation
of
another
,
there
being
no
matter
but
hath
alwayes
some
form
,
as
Bees
are
generated
out
of
dead
Oxen
;
yet
there
is
this
distinction
,
that
the
progress
of
a
form
less
noble
to
one
that
is
more
,
is
call'd
generation
or
life
,
as
when
an
Egg
is
made
a
chick
;
but
when
this
progress
is
made
from
a
more
noble
form
to
a
less
,
as
from
a
man
to
a
carcase
,
then
't
is
call'd
Corruption
and
Death
,
if
the
form
preceding
were
vital
.
Thus
all
are
wayes
of
Death
which
lead
to
corruption
.
The
first
of
these
wayes
is
life
,
for
nothing
comes
under
its
Laws
but
is
subject
to
those
of
Death
,
considering
the
wayes
that
we
dye
as
we
are
borne
,
and
that
our
end
depends
on
our
original
;
as
there
is
no
harmony
but
must
end
in
discord
,
the
latter
note
not
being
capable
to
accord
with
the
first
rest
,
which
is
the
end
or
death
of
harmony
;
whereunto
our
life
is
not
onely
compar'd
,
but
may
be
fitly
defin'd
by
it
,
that
Galen
,
enlightned
by
Reason
alone
,
conceiv'd
the
Soul
to
be
nothing
else
.
The
Third
said
,
That
onely
in
the
death
of
men
there
is
a
separation
of
the
Soul
from
the
Body
;
seeing
that
after
the
death
of
animals
and
plants
there
still
remain
faculties
in
their
bodies
which
cannot
depend
on
the
sole
mistion
of
the
Elements
,
but
must
be
referr'd
to
some
internal
principle
,
which
can
be
no
other
then
their
Soul
.
Yet
with
this
difference
,
that
as
during
life
these
faculties
were
as
formes
in
their
matter
,
so
after
death
they
are
as
substances
in
their
place
,
though
without
any
activity
,
for
want
of
necessary
dispositions
;
which
return
afterwards
by
generation
,
or
the
action
of
the
celestial
bodies
,
producing
wormes
and
other
animals
,
which
come
of
themselves
,
and
never
but
from
a
nature
formerly
animated
,
not
receiving
by
this
new
generation
any
substantial
form
,
but
onely
making
the
Soul
appear
;
which
was
kept
as
't
were
buried
before
this
resuscitation
.
Thus
the
death
of
plants
and
beasts
is
the
privation
of
their
vegetative
and
sensitive
actions
,
the
principle
of
those
actions
alwayes
remaining
,
But
that
of
men
,
besides
this
privation
of
their
actions
,
causes
the
dissolution
of
the
Soul
from
the
Body
,
which
is
properly
death
.
The
inevitable
necessity
whereof
is
by
Avicenna
deriv'd
from
four
chief
causes
I.
From
the
Air
,
which
alters
and
dryes
us
.
II.
From
our
own
heat
,
which
by
accident
destroyes
it self
.
III.
The
continual
motion
of
our
bodies
furthers
the
dissipation
of
that
heat
.
IV.
The
various
Inclination
of
the
Elements
,
some
of
which
are
carry'd
upwards
,
others
downwards
,
and
so
break
the
union
which
preserves
our
life
.
Albert
the
Great
assignes
a
fifth
cause
,
namely
,
the
contrariety
of
forms
and
qualities
;
death
happening
when
humidity
hath
given
place
to
drynesse
.
But
because
this
excesse
of
drynesse
might
be
corrected
by
its
contrary
,
therefore
the
Moderns
lay
the
fault
upon
the
radical
moisture
.
Which
some
of
them
say
we
receive
from
our
Parents
,
and
is
continually
impair'd
,
without
being
at
all
recruited
from
the
birth
.
But
this
is
absurd
;
for
then
the
Son
must
have
infinitely
lesse
then
his
Father
,
because
he
receives
but
a
very
small
portion
,
which
(
besides
)
cannot
be
distributed
through
a
great
body
,
nor
afford
supply
to
so
many
actions
.
Others
,
more
probably
,
affirm
,
that
the
Humidum
which
is
repair'd
is
not
of
the
same
purity
with
that
which
we
derive
from
the
principles
of
our
birth
,
by
reason
of
reaction
,
and
its
being
continually
alter'd
by
our
heat
.
But
that
which
indubitates
this
reason
,
is
,
that
the
Elements
do
not
maintain
themselves
but
by
reaction
,
notwithstanding
which
they
cease
not
to
be
alwayes
in
the
same
state
;
Fire
as
hot
,
Air
as
moist
as
ever
it
was
:
Inasmuch
as
the
substantial
forms
expell
all
Qualities
which
are
not
suitable
to
themselves
,
and
recover
their
natural
ones
,
without
other
assistance
.
Moreover
,
when
old
men
beget
children
,
they
communicate
to
them
an
excellent
radical
humidity
,
otherwise
there
would
be
no
generation
;
and
consequently
,
they
can
do
as
well
for
themselves
as
for
their
posterity
.
But
if
they
give
them
such
as
is
bad
and
corrupt
,
it
follows
that
their
children
who
live
after
their
death
re-produce
much
better
by
their
nutrition
then
that
which
they
had
receiv'd
;
and
,
consequently
,
the
radical
humidity
may
not
onely
be
repair'd
,
but
meliorated
.
And
there
's
no
reason
why
an
exact
course
of
dyet
may
not
keep
a
man
from
dying
,
as
the
Chymists
promise
.
I
had
therefore
rather
say
that
as
the
union
of
the
Soul
with
the
Body
is
unknown
to
humane
wit
,
so
is
their
disunion
;
which
I
ascribe
rather
to
the
pleasure
of
the
supreme
Ruler
,
who
causes
us
to
abide
sentinel
as
long
as
he
thinks
meet
,
then
to
any
natural
thing
;
which
is
the
reason
why
those
that
deprive
themselves
of
life
are
justly
punish'd
;
because
they
dispose
of
what
is
not
their
own
,
although
it
seemes
to
the
vulgar
that
they
do
wrong
to
none
but
themselves
,
because
't
is
by
their
own
will
and
act
.
The
Fourth
said
,
What
is
compos'd
of
contraries
,
between
which
there
is
continual
action
,
necessarily
receives
sundry
changes
and
alterations
in
its
being
,
which
by
degrees
bring
it
to
a
total
corruption
.
This
is
conspicuously
seen
in
the
life
of
man
,
the
ages
and
all
other
mutations
whereof
are
as
so
many
steps
towards
death
.
'T
is
the
most
worthy
employment
of
a
man
to
consider
that
he
dyes
every
day
.
For
,
as
Seneca
saith
,
that
which
deceives
us
is
,
that
we
consider
death
as
afar
off
;
whereas
a
great
part
of
it
is
already
pass'd
,
for
it
already
possesses
all
the
time
that
we
have
been
;
which
is
the
cause
,
that
instead
of
employing
our
time
profitably
,
we
consume
a
great
part
of
it
in
doing
nothing
,
a
greater
part
in
doing
ill
,
and
all
in
doing
other
things
then
ought
to
be
;
which
proceeds
from
not
thinking
often
enough
upon
death
;
as
which
no
Preacher
is
so
powerful
.
For
the
fear
it
imprints
in
the
soul
vertue
it self
cannot
wholly
eradicate
;
the
sole
aspect
of
the
shades
of
the
dead
,
or
their
voices
imprinting
paleness
upon
the
countenance
of
the
most
resolute
.
Therefore
the
Philosopher
holds
that
the
fear
of
death
is
not
only
competible
with
courage
,
but
that
he
who
fears
it
not
at
all
,
rather
deserves
the
name
of
mad
then
valiant
.
The
Fifth
said
,
That
they
who
have
had
recourse
to
death
to
deliver
themselves
from
their
miseries
,
as
Brutus
,
Cato
,
his
daughter
Portia
,
and
some
others
,
have
shew'd
thereby
that
death
is
not
the
most
terrible
thing
,
since
they
embrac'd
it
as
a
remedy
to
their
misfortunes
.
But
that
which
renders
our
experience
as
well
as
our
reasoning
weak
in
this
matter
,
is
,
that
none
can
give
account
of
it
either
before
or
after
trial
;
for
while
we
live
,
it
is
not
yet
,
and
when
it
is
,
we
are
no
longer
.
Nevertheless
Plato
,
in
his
Timaeus
,
affirms
that
violent
death
caus'd
by
diseases
or
wounds
is
painful
,
but
not
that
which
comes
of
old
age
,
which
(
he
saith
happens
by
dissolution
of
the
triangles
which
retain
the
Soul
in
the
Body
.
For
the
former
being
against
nature
is
as
troublesome
to
it
,
as
the
other
which
following
the
course
of
nature
is
agreeable
to
it
;
because
the
soul
having
finish'd
its
task
begins
now
to
resent
some
foretastes
of
beatitude
;
and
hence
it
begins
also
to
have
some
knowledge
of
future
things
.
At
least
,
this
sort
of
death
is
very
little
sensible
,
being
caus'd
slowly
and
equally
,
and
by
consequence
without
pain
.
Yea
,
if
it
be
true
that
the
Heart
is
the
last
part
that
dyes
,
the
brain
losing
sense
before
the
Heart
cannot
communicate
the
same
to
the
whole
body
;
which
consequently
feels
not
the
pains
of
death
,
but
those
which
lead
to
it
,
and
which
make
their
pangs
more
felt
by
those
that
bear
up
against
them
;
by
reason
of
the
resistance
of
their
strength
,
then
when
the
strength
is
overcome
and
fails
;
whence
those
that
have
Apoplexies
endure
no
pain
during
the
course
of
their
malady
.
And
such
as
have
been
taken
down
half
dead
from
the
Gallows
,
agree
that
they
endur'd
nothing
but
fear
.
For
which
cause
this
kind
of
death
is
accounted
very
easie
and
without
any
sense
;
the
brain
being
depriv'd
thereof
by
compression
of
the
Carotides
,
Arteries
which
carry
the
spirits
to
it
,
and
become
apoplectical
by
the
quantity
of
blood
which
is
included
in
it
;
as
also
the
heart
being
stifl'd
falls
into
deliquium
,
and
the
principal
parts
are
depriv'd
of
sense
by
the
constriction
of
the
Nerves
of
the
sixth
pair
.
Those
whom
a
Gangrene
in
the
leg
or
arm
(
parts
more
sensible
then
those
within
)
brings
to
their
end
,
affirm
that
oftentimes
death
comes
upon
them
without
pain
.
Indeed
,
since
life
ends
as
it
begins
,
and
the
soul
goes
out
of
the
body
after
the
same
manner
that
it
enter'd
into
it
;
therefore
as
,
at
its
entrance
,
it
first
exercises
the
vegetative
operations
,
afterwards
the
sensitive
;
so
the
vegetative
faculty
remains
last
,
subsists
in
the
dying
creature
when
all
the
rest
are
extinct
,
and
is
lost
without
sense
,
in
the
same
manner
as
in
Plants
.
For
the
convulsive
motions
of
dying
persons
argue
not
their
having
of
sense
,
since
those
that
are
in
an
Epileptical
fit
suffer
much
greater
without
pain
.
II.
Of
the
Will
.
Upon
the
second
Point
,
it
was
said
,
That
every
created
thing
having
a
tendency
towards
its
chief
natural
good
,
hath
also
faculties
whereby
to
attain
the
same
.
This
chief
good
is
the
supream
perfection
of
its
being
.
And
because
that
of
man
consists
in
knowing
truth
,
loving
good
,
and
being
united
by
enjoyment
to
both
the
one
and
the
other
,
he
hath
been
likewise
furnish'd
with
powers
for
this
end
;
two
,
wherewith
to
know
,
and
as
many
to
love
,
according
to
the
two
sorts
of
goods
whereof
he
is
capable
,
as
compos'd
of
a
sensitive
part
and
an
intellectual
.
He
knows
sensible
good
by
help
of
the
Senses
,
which
gust
the
same
in
its
whole
latitude
,
and
honest
good
by
the
Understanding
.
He
loves
sensible
good
by
the
sensitive
appetite
,
and
honest
good
by
the
Will
,
which
is
a
rational
desire
of
good
.
For
it
loves
not
any
good
which
hath
not
first
been
judg'd
such
by
reason
,
which
serves
it
in
stead
of
eyes
,
being
a
blind
faculty
of
it self
,
that
is
,
without
knowledge
;
whence
they
say
,
knowing
must
go
before
loving
.
And
't
is
not
necessary
that
this
good
be
truly
such
of
its
own
nature
;
if
it
be
apprehended
as
such
,
this
is
sufficient
to
render
it
the
object
of
our
will
.
Nevertheless
being
good
but
in
appearance
it
only
takes
the
will
for
a
while
,
but
do's
not
satiate
it
as
honest
good
doth
,
towards
which
we
have
a
natural
inclination
.
Whence
it
is
that
such
as
have
deviated
from
it
,
as
soon
as
their
understanding
is
rectifi'd
,
resent
an
inward
grief
thereupon
,
which
is
that
dictate
of
Reason
call'd
Synteresis
.
The
Second
said
,
That
the
Will
is
the
mistress
of
all
the
animal
powers
,
which
it
causes
to
operate
and
forbear
as
it
pleases
;
exercising
its
dominion
too
over
the
Understanding
,
which
it
commands
to
take
notice
of
,
and
contemplate
,
one
object
rather
then
another
.
Nevertheless
as
the
pores
subject
to
it
are
disserent
,
so
is
the
empire
distinct
which
it
exercises
over
them
.
For
that
which
it
hath
over
the
loco-motive
faculty
is
a
despotical
empire
,
such
as
a
Master
hath
over
his
servant
;
that
which
it
hath
over
the
sensitive
appetite
and
other
faculties
,
is
Political
,
like
that
of
a
Magistrate
over
his
fellow
Citizens
,
who
obey
him
so
,
that
yet
they
forbear
not
to
do
many
things
without
him
and
even
against
his
will
.
The
motions
of
the
sensitive
appetite
being
herein
like
those
of
the
Celestial
Spheres
,
which
follow
that
of
their
superior
Sphere
,
and
nevertheless
have
a
contrary
one
of
their
own
.
And
this
Appetite
is
carri'd
not
only
to
its
particular
object
without
the
command
of
the
Will
;
but
also
towards
things
wholly
contrary
to
it
;
and
this
,
for
punishment
of
the
sin
whereby
the
will
rebelling
against
God
deserv'd
that
the
appetite
,
at
first
subject
to
it
,
should
become
rebellious
to
it
,
destroying
the
agreeable
harmony
which
appear'd
in
the
state
of
innocence
.
Which
contrariety
is
the
greater
,
in
as
much
as
the
object
of
the
will
is
honest
,
which
is
commonly
difficult
;
and
that
of
the
sensitive
appetite
delectable
:
which
two
being
opposite
draw
it
several
ways
;
and
hence
arise
the
conflicts
of
the
flesh
against
the
spirit
,
yea
the
same
man
at
the
same
time
,
and
for
the
same
thing
,
feels
contrary
motions
in
himself
;
a
certain
evidence
of
their
real
difference
.
The
Third
said
,
'T
is
the
Will
alone
that
makes
us
happy
or
unhappy
,
since
it
makes
us
good
or
bad
;
and
nothing
is
such
unless
it
be
voluntary
and
free
.
Hence
it
hath
so
great
a
power
that
it
alone
over-rules
the
Stars
which
govern
all
;
being
capable
of
having
inclinations
contrary
to
theirs
.
It
is
known
,
as
other
faculties
are
,
by
its
actions
,
which
are
either
extrinsecal
,
as
commanding
the
animal
faculties
,
or
within
it self
,
as
willing
or
not
willing
,
pursuing
or
aversion
,
joying
or
grieving
.
For
the
property
of
man
being
to
know
his
end
as
such
,
if
this
end
be
good
,
he
wills
it
;
if
evil
,
he
wills
it
not
;
if
absent
,
he
pursues
it
;
if
present
,
he
enjoys
it
:
if
the
evil
be
absent
,
he
averts
from
it
;
if
present
,
he
is
afflicted
by
it
.
But
before
the
will
attain
this
end
,
it
proposes
,
consults
,
and
deliberates
of
the
means
to
arrive
thereunto
,
which
it
compares
together
in
order
to
find
which
is
most
expedient
,
and
is
carri'd
to
the
same
with
perfect
freedom
.
CONFERENCE
LXVIII
.
I.
Of
the
Magnetical
Cure
of
Diseases
.
II.
Of
Anger
.
I.
Of
the
Magnetical
cure
of
Diseases
.
'T
Is
requisite
to
agree
upon
the
Facts
before
inquiry
into
Right
.
Now
many
Authors
report
that
wounds
have
been
cur'd
by
the
sole
application
of
a
certain
Unguent
(
which
for
this
reason
they
call
Armarium
)
to
the
instrument
or
offensive
weapon
that
made
it
.
And
Goclenius
,
a
German
Physitian
,
affirms
that
he
saw
a
Swedish
Lady
cure
one
of
her
servants
so
,
that
had
been
hurt
by
a
blow
with
a
knife
by
his
companion
;
and
that
this
cure
is
very
common
,
having
been
practis'd
in
presence
of
the
Emperour
Maximilian
.
Yea
,
that
't
is
ordinary
for
the
Peasants
of
his
Country
to
cure
hurts
in
their
feet
,
by
sticking
the
nails
or
thorns
which
made
them
in
Lard
or
Bacon
.
Many
Farriers
cure
prick'd
horses
by
digging
up
as
much
ground
as
their
foot
cover'd
.
Behold
the
ordinary
composition
of
the
aforesaid
Oyntment
.
Take
an
ounce
of
the
unctuous
matter
that
sticks
on
the
inside
of
the
Scull
of
one
hang'd
and
left
in
the
air
;
let
it
be
gather'd
when
the
Moon
encreases
,
and
is
in
the
Sign
either
of
Pisces
,
Taurus
or
Libra
,
and
as
neer
as
may
be
to
Venus
,
of
Mummie
and
man's
blood
yet
warm
,
of
each
as
much
;
of
man's
fat
,
two
ounces
;
of
Lin-seed-oyl
,
Turpentine
,
and
Bole
Armenick
,
of
each
two
drams
;
mingle
altogether
in
a
Morter
,
and
keep
the
mixture
in
a
long-neck'd
glass
well
stop'd
.
It
must
be
made
while
the
Sun
is
in
the
Sign
Livra
;
and
the
Weapon
must
be
anointed
with
it
,
beginning
from
that
part
which
did
the
mischief
;
from
the
point
to
the
hilt
,
if
it
be
a
thrust
;
and
from
the
edge
,
if
it
be
a
cut
or
blow
.
Every
morning
the
Patient
must
wash
his
hurt
with
his
own
Urine
,
or
else
with
warm
water
,
wiping
away
the
pus
which
would
hinder
unition
.
The
weapon
must
be
swath'd
(
as
the
wound
uses
to
be
)
and
kept
in
a
temperate
place
.
For
otherwise
,
they
say
,
the
Patient
will
feel
pain
.
If
you
would
hasten
the
cure
,
the
weapon
must
be
dress'd
often
;
and
if
you
doubt
of
the
part
which
did
the
mischief
,
it
must
be
dip'd
all
over
in
unguent
.
If
the
hurt
be
small
,
't
will
be
enough
to
dress
the
weapon
every
other
day
;
washing
the
hurt
every
morning
and
evening
.
But
this
is
not
to
be
practis'd
in
wounds
of
the
Arteries
,
Heart
,
Liver
and
Brain
;
because
it
would
be
to
no
purpose
.
Now
by
the
nature
of
the
ingredients
and
their
conformity
with
us
,
their
effect
seems
to
be
natural
,
and
grounded
upon
the
sympathy
that
there
is
between
the
blood
issu'd
from
the
wound
and
remaining
on
the
weapon
,
and
that
which
is
left
in
the
wounded
body
,
so
that
the
one
communicates
to
the
other
what
good
or
evil
it
receives
,
although
it
be
separated
from
the
whole
.
As
they
affirm
that
those
whose
leg
or
arm
is
cut
off
,
endure
great
pains
when
those
parts
that
were
lop'd
off
corrupt
in
the
earth
.
Which
happens
not
,
if
they
be
carefully
embalm'd
.
So
the
Bee
,
the
Viper
,
and
the
Scorpion
,
heal
the
hurts
made
by
themselves
.
Of
which
no
other
reason
is
alledg'd
,
but
this
correspondence
and
similitude
of
the
parts
to
their
whole
;
the
bond
of
which
is
very
strong
,
although
to
us
invisible
.
The
Second
said
,
There
's
no
need
of
recurring
to
these
superstitious
remedies
,
since
Nature
of
her
own
accord
heals
wounds
,
provided
they
be
not
in
the
noble
parts
,
and
be
kept
clean
from
the
impurities
generated
in
them
through
their
weakness
,
which
hinder
unition
;
which
is
an
effect
of
the
natural
Balsam
of
the
blood
;
and
therefore
not
to
be
attributed
to
those
Chimerical
inventions
,
which
have
no
affinity
with
the
cure
whereunto
they
are
intitl'd
.
For
every
natural
agent
is
determin'd
to
a
certain
sphere
of
activity
,
beyond
which
it
cannot
act
;
so
the
fire
burns
what
it
touches
,
heats
what
approaches
it
,
but
acts
not
at
any
remote
distance
whatever
.
Moreover
,
time
and
place
would
in
vain
be
accounted
inseparable
accidents
from
natural
motions
,
if
this
device
held
good
;
considering
that
contact
is
requisite
to
every
natural
action
,
which
is
either
Mathematical
,
when
surfaces
and
extremities
are
together
;
or
Physical
,
when
the
agents
touch
the
Patients
by
some
vertue
that
proceeds
from
them
.
Neither
of
which
can
be
,
unless
the
body
which
heals
touches
that
which
is
heal'd
.
For
all
Medicinal
effects
being
to
be
referr'd
to
Elementary
qualities
,
there
is
none
of
them
more
active
then
heat
;
which
being
circumscrib'd
within
its
bounds
,
even
in
the
aliment
of
fire
,
can
be
no
less
elsewhere
.
The
Third
said
,
That
the
doctrine
of
the
common
Philosophy
which
teacheth
that
natural
agents
always
touch
one
the
other
is
erroneous
,
or
else
ill
explain'd
and
dependent
upon
other
false
principles
which
attribute
all
actions
to
elementary
qualities
,
which
are
taken
for
univocal
causes
,
whereas
themselves
are
but
equivocal
effects
of
other
supream
causes
,
the
first
of
which
is
Heaven
.
For
when
God
created
the
world
immediately
with
his
own
hands
,
he
was
pleas'd
to
commit
the
conduct
of
natural
causes
to
the
Heavens
,
that
he
might
not
be
oblig'd
to
make
every
day
new
miracles
,
as
were
those
of
the
Creation
.
For
this
end
he
fill'd
them
with
spirits
sufficient
to
inform
all
sorts
of
matters
,
whose
mixture
requir'd
some
new
form
and
change
.
This
made
the
Philosopher
say
,
that
the
Sun
and
Man
beget
Man
;
and
Hermes
,
in
his
Smaragdine
Table
,
that
the
things
which
are
below
are
as
those
which
are
on
high
.
And
the
Astrologers
hold
that
there
is
nothing
here
below
but
hath
some
proper
and
peculiar
Star
,
some
of
which
appear
,
but
far
more
appear
not
in
the
Heavens
,
in
regard
of
their
disproportion
to
our
sight
,
or
their
neer
conjunction
as
in
the
milky
way
.
But
if
the
respective
correspondencies
of
all
the
Celestial
Bodies
be
not
so
clearly
evident
in
other
sublunary
bodies
as
that
of
the
Pole-star
is
with
the
Load-stone
,
of
dew
with
the
Sun
,
of
this
and
the
Moon
with
the
Heliotrope
and
Selenotrope
,
yet
are
they
no
less
true
.
'T
is
credible
therefore
that
the
Weapon-salve
hath
such
sympathy
with
the
Constellation
which
is
to
make
the
cure
of
the
wound
,
that
by
its
magnetick
vertue
it
attracts
its
influence
from
Heaven
,
and
reunites
it
(
as
a
Burning-glass
doth
the
Sun-beams
at
as
great
distance
)
by
which
means
it
is
deriv'd
to
the
instrument
that
made
the
wound
,
communicating
its
healing
vertue
to
the
same
,
as
the
Sun
likewise
communicates
his
heat
to
the
earth
,
which
heats
us
afterwards
:
and
thus
this
instrument
being
indu'd
with
a
sanative
vertue
communicates
the
same
to
the
wound
made
by
it
;
the
cure
of
which
,
besides
the
form
and
connexion
of
the
instrumental
cause
with
the
effect
,
is
further'd
by
Nature
,
(
which
always
tends
to
preserve
it self
)
and
the
imagination
of
the
wounded
person
(
which
induces
Hippocrates
to
require
that
the
Patient
have
hope
and
confidence
in
his
Physitian
)
for
this
(
as
its
contrary
ruines
many
by
dejecting
their
strength
)
doth
miracles
towards
a
recovery
.
The
contact
above
spoken
of
hath
no
difficulty
,
nor
yet
the
objection
why
other
wounded
persons
residing
in
some
intermediate
place
between
the
anointed
Instrument
and
the
Patient
are
not
rather
cur'd
then
he
;
considering
that
the
same
thing
is
observ'd
in
the
Load-stone
,
which
draws
not
the
wood
or
stone
laid
neer
it
,
but
the
Iron
beyond
them
;
and
the
Sun
heats
not
the
Sphere
of
the
Moon
,
and
the
other
Heavens
,
nor
yet
the
two
higher
Regions
of
the
air
,
but
only
ours
cross
that
vast
interval
of
cold
and
humid
air
;
because
he
finds
no
congruency
thereunto
,
besides
the
not
reflexion
of
his
beams
.
Wherefore
the
contact
of
the
anointed
Javelin
and
the
Wound
may
as
well
be
call'd
Physical
as
that
of
the
Sun
and
us
,
which
never
stirs
from
his
Sphere
.
Besides
that
we
have
examples
of
many
contacts
made
without
manifest
mediums
,
as
those
of
pestilential
and
contagious
Fevers
,
of
blear'd-eyes
,
of
the
Wolfes
aspect
causing
hoarsness
,
and
the
killing
looks
of
the
Basilisk
.
And
indeed
if
you
take
away
all
cures
that
are
wrought
by
occult
and
inexplicable
means
,
there
will
be
nothing
admirable
in
Physick
.
The
Fourth
said
,
That
in
assigning
the
reason
of
effects
,
men
ordinarily
mistake
that
for
a
cause
which
is
not
so
.
The
Rose
is
not
cold
because
it
is
white
,
for
the
Red-rose
is
so
too
:
Spurge
is
not
hot
because
it
hath
a
milky
juice
,
for
so
have
Lettice
,
Eudive
,
&c.
which
are
cold
:
Aloes
is
not
hot
because
it
is
bitter
,
for
Opium
,
which
kills
through
its
coldness
,
is
of
the
same
taste
.
They
also
erroneously
attribute
the
cure
of
diseases
to
sympathy
,
to
the
power
of
characters
,
words
,
images
,
numbers
,
celestial
figures
,
and
such
other
things
which
have
no
activity
at
all
:
and
most
extraordinary
cures
are
effects
of
the
strength
of
the
Mind
,
which
is
such
that
where
it
believes
any
thing
firmly
,
it
operates
what
it
believes
,
and
that
with
efficacy
,
provided
,
the
subject
on
which
it
acts
do
not
repugne
.
But
if
it
comes
to
have
a
firm
belief
of
the
effect
,
then
it
follows
far
more
easily
.
For
if
the
understanding
is
identifi'd
with
what
it
knows
,
why
shall
it
not
make
things
like
to
it self
?
To
which
firm
belief
I
refer
the
magnetick
cure
of
wounds
,
and
not
to
that
sympathy
of
the
blood
on
the
weapon
with
that
in
the
veins
;
since
if
two
parts
of
the
same
body
be
wounded
,
the
healing
of
the
one
will
not
suffice
to
the
healing
of
the
other
;
and
yet
there
's
more
sympathy
between
the
parts
of
the
same
body
animated
with
the
same
form
then
they
have
with
a
little
extravasated
blood
which
hath
lost
all
the
dispositions
that
it
had
like
the
whole
mass
.
II.
Of
Anger
.
Upon
the
second
Point
,
it
was
said
,
That
Nature
has
so
provided
for
the
contentment
of
animals
that
she
has
given
them
not
only
an
appetite
,
to
pursue
good
and
avoid
evil
,
when
both
may
be
done
without
difficulty
;
but
also
a
different
one
,
to
give
courage
to
the
former
,
and
to
surmount
the
difficulties
occurring
in
the
pursuite
of
that
good
,
and
the
eschewance
of
that
evil
,
term'd
the
Irascible
appetite
,
from
anger
the
strongest
of
its
passions
;
which
serves
to
check
the
pungency
of
grief
,
as
fear
and
boldness
come
to
the
assistance
of
flight
,
and
desire
is
guarded
with
hope
and
despair
.
This
is
the
opinion
of
Plato
,
who
makes
three
sorts
of
souls
;
one
which
reasons
,
another
which
covets
,
and
the
third
which
is
displeas'd
;
the
former
of
which
he
places
in
the
Brain
,
the
second
in
the
Liver
,
and
the
last
in
the
Heart
.
Anger
then
is
a
passion
of
the
Irascible
Appetite
caus'd
by
the
apprehension
of
a
present
evil
which
may
be
repell'd
,
but
with
some
difficulty
.
It
s
principle
is
the
soul
;
its
instrument
the
spirits
;
its
matter
the
blood
;
its
seat
the
heart
,
not
the
will
,
as
Cardan
erroneously
conceiv'd
;
for
the
actions
of
the
will
,
not
being
organical
,
make
no
impressions
or
footsteps
upon
the
body
.
It
proceeds
either
from
a
temper
of
body
hot
and
dry
,
and
easie
to
be
inflam'd
,
or
from
the
diversity
of
seasons
,
times
,
ages
and
sexes
.
Hence
the
cholerick
and
young
persons
are
more
inclin'd
to
it
then
the
phlegmatick
and
aged
;
because
they
have
a
temper
more
proper
to
this
passion
:
Women
and
children
are
easily
displeas'd
through
weakness
of
spirit
;
as
't
is
a
sign
of
a
sublime
spirit
not
to
be
troubled
at
any
thing
,
but
to
believe
that
as
every
thing
is
below
it self
,
so
nothing
is
capable
to
hurt
it
.
Which
reason
Aristotle
made
use
of
to
appease
the
choler
of
Alexander
,
telling
him
that
he
ought
never
to
be
incens'd
against
his
inferiors
,
but
only
against
his
equals
or
superiors
;
and
there
being
none
that
could
equal
,
much
less
surpass
him
,
he
had
no
cause
to
fall
into
anger
.
The
Second
said
,
That
the
Faculties
extending
to
contraries
,
the
eye
beholding
both
white
and
black
,
and
the
ear
hearing
all
sort
,
of
sounds
,
only
the
sensitive
appetite
is
carri'd
both
to
good
and
evil
,
whether
accompani'd
with
difficulties
or
not
,
as
the
will
alone
is
carri'd
towards
all
kind
of
good
and
evil
.
And
as
the
same
gravity
inclines
the
stone
towards
its
centre
,
and
makes
it
divide
the
air
and
water
which
hinder
it
from
arriving
thither
,
so
the
sensitive
appetite
by
one
and
the
same
action
is
carri'd
to
good
,
flees
evil
,
and
rises
against
the
difficulties
occurring
in
either
.
Thus
anger
and
grief
are
in
one
sole
appetite
;
yea
anger
is
nothing
but
grief
for
an
evil
which
may
be
repell'd
.
For
it
hath
no
place
when
the
offender
is
so
potent
that
there
is
no
hope
of
revenge
upon
him
;
although
't
is
rare
that
a
man
esteems
so
low
of
himself
as
not
to
be
able
to
get
reason
for
a
wrong
done
him
,
or
apprehended
to
be
done
him
;
this
passion
,
as
all
others
,
being
excited
by
causes
purely
imaginary
.
Thus
a
single
gesture
,
interpreted
a
contempt
,
offends
more
then
a
thrust
with
a
sword
by
inadvertency
.
And
this
the
more
if
the
contemners
be
our
inferiors
,
or
oblig'd
to
respect
us
upon
other
accounts
.
Which
makes
the
enmities
between
relations
or
friends
irreconcileable
.
For
as
a
good
not
foreseen
rejoyces
more
,
so
the
injury
of
a
friend
displeases
us
far
above
one
done
us
by
our
enemies
,
against
whom
he
seem'd
to
have
some
reason
who
implor'd
not
so
often
the
aid
of
Heaven
,
(
because
he
said
Nature
taught
him
to
beware
of
them
)
as
against
his
friends
,
because
he
did
not
distrust
them
.
The
Third
said
,
Anger
may
be
consider'd
two
ways
,
either
according
to
its
matter
,
or
its
form
.
In
the
former
way
't
is
defin'd
an
Ebullition
of
the
blood
about
the
Heart
.
In
the
latter
,
a
desire
,
with
grief
,
to
be
reveng'd
for
an
injury
done
to
himself
,
or
his
friends
,
whom
a
man
is
oblig'd
to
uphold
;
especially
if
they
be
too
weak
to
avenge
themselves
.
Injury
consists
either
in
deeds
,
or
words
,
or
gestures
.
The
first
is
the
most
evident
,
and
oftimes
least
sensible
;
for
words
offend
more
;
because
,
being
the
image
of
thoughts
,
they
shew
us
the
little
esteem
made
of
us
.
And
as
gesture
is
more
expressive
then
words
,
so
á
contempt
signifi'd
by
it
touches
more
to
the
quick
then
any
other
;
because
he
that
contemns
us
with
a
simple
gesture
accounts
us
unworthy
of
all
the
rest
.
Now
if
this
contempt
be
offer'd
in
the
presence
of
those
that
honour
us
,
or
by
whom
we
desire
to
be
valu'd
and
admir'd
,
it
excites
our
choler
the
more
if
it
be
truth
,
which
always
displeases
us
when
it
tells
our
defects
,
especially
by
the
mouth
of
our
enemy
.
But
none
are
so
soon
provok'd
as
they
that
are
desirous
of
some
good
.
For
then
the
least
things
incense
;
because
desire
being
of
an
absent
good
cannot
subsist
with
the
least
present
evil
(
the
object
of
anger
)
because
of
their
contrariety
,
importuning
the
actions
of
the
soul
,
which
is
troubled
in
the
pursute
of
good
by
the
presence
of
evil
.
Whence
,
saith
Aristotle
,
there
needs
but
a
small
matter
to
anger
Lovers
,
sick
people
,
indigent
,
those
that
miscarry
in
their
affairs
,
and
are
excruciated
with
hunger
or
thirst
.
'T
is
therefore
an
error
to
say
,
that
choler
is
the
cause
of
anger
,
and
't
is
vain
to
purge
this
humour
in
order
to
remedy
this
passion
,
since
the
cause
is
external
,
not
internal
;
and
is
form'd
first
in
the
brain
by
the
imagination
of
an
injury
receiv'd
;
after
which
the
Soul
,
desirous
of
revenge
,
stirs
the
motive
power
;
this
the
blood
and
spirits
,
which
cause
all
the
disorders
observ'd
in
angry
persons
.
The
Fourth
said
,
That
disorders
caus'd
by
Anger
are
not
to
be
wonder'd
at
,
since
't
is
compos'd
of
the
most
unruly
passions
,
love
,
hatred
,
grief
,
pleasure
,
hope
and
boldnesse
.
For
the
source
of
anger
is
self-love
;
we
hate
him
that
doth
the
injury
,
we
are
troubled
at
the
offence
,
and
receive
contentment
in
the
hope
of
being
reveng'd
;
and
this
hope
gives
boldnesse
.
Now
Anger
is
one
of
the
most
deform'd
and
monstrous
passions
,
so
violent
that
it
enervates
not
onely
the
contractive
motion
of
the
Heart
by
dilating
it
too
much
,
and
sending
forth
the
blood
and
spirits
,
(
which
cause
an
extraordinary
heat
,
and
force
in
all
the
members
,
and
sometimes
a
Fever
;
)
but
also
that
of
dilation
by
shutting
it
too
much
,
in
case
the
grief
for
the
evil
present
be
great
,
and
there
be
hopes
of
revenging
it
.
The
Countenance
looks
pale
,
afterwards
red
,
the
Eye
sparkles
,
the
Voice
trembles
,
the
Pulse
beats
with
violence
,
the
Hair
becomes
stiff
,
the
Mouth
foams
,
the
Teeth
clash
,
the
Hand
cannot
hold
,
the
Mind
is
no
longer
in
its
own
power
,
but
is
besides
it self
for
some
time
;
Anger
not
differing
from
Rage
but
in
duration
.
Which
made
a
Philosopher
tell
his
servant
,
That
he
would
chastise
him
were
he
not
in
Anger
:
And
the
Emperor
Theodosius
commanded
his
Officers
never
to
execute
any
,
by
his
command
,
till
after
three
dayes
;
and
the
Philosophers
Xenodorus
to
counsel
Augustus
,
not
to
execute
any
thing
when
he
found
himself
in
choler
,
till
after
he
had
repeated
softly
the
twenty
four
letters
of
the
Greek
Alphabet
.
The
truth
is
,
if
this
passion
be
not
repress'd
,
it
transports
a
man
so
out
of
himself
,
that
he
is
incens'd
not
against
men
onely
,
but
even
against
beasts
,
plants
,
and
inanimate
things
;
such
was
Ctesiphon
,
who
in
great
fury
fell
to
kicking
with
a
mule
;
and
Xerxes
,
who
scourg'd
the
Sea
.
Yea
,
it
reduces
men
to
such
brutality
,
that
they
fear
not
to
lose
themselves
for
ever
,
so
they
may
but
be
reveng'd
of
those
that
have
offended
them
;
as
Porphyrie
and
Tertullian
did
,
the
former
renouncing
Christianity
,
and
the
other
embracing
Montanus's
Heresie
,
to
revenge
themselves
of
some
wrong
which
they
conceiv'd
they
had
receiv'd
from
the
Catholicks
.
And
our
damnable
Duels
,
caus'd
by
this
passion
,
have
oftentimes
to
satisfie
the
revenge
of
one
,
destroy'd
two
,
Body
and
Soul
.
CONFERENCE
LXIX
.
I.
Of
Life
.
II.
Of
Fasting
.
I.
Of
Life
.
THe
more
common
a
thing
is
,
the
more
difficult
it
is
to
speak
well
of
it
;
witnesse
sensible
objects
,
the
nature
whereof
is
much
in
the
dark
to
us
,
although
they
alwayes
present
themselves
to
our
senses
.
Thus
nothing
is
more
easie
then
to
discern
what
is
alive
from
what
is
not
;
and
yet
nothing
is
more
difficult
then
to
explicate
the
nature
of
Life
well
,
because
't
is
the
union
of
a
most
perfect
form
with
its
matter
,
into
which
the
mind
of
man
sees
not
a
jot
;
even
that
of
accidents
with
their
subject
being
unknown
,
although
it
be
not
so
difficult
to
conceive
as
the
first
.
Some
have
thought
that
the
form
which
gives
life
is
not
substantial
but
onely
accidental
,
because
all
(
except
the
rational
)
arise
from
the
Elementary
Qualities
,
and
accidents
can
produce
nothing
but
accidents
.
But
they
are
mistaken
,
since
whereas
nothing
acts
beyond
its
strength
,
if
those
forms
were
accidents
,
they
could
not
be
the
causes
of
such
marvellous
and
different
effects
,
as
to
make
the
fruits
of
the
Vine
,
Fig-tree
,
&c.
and
blood
in
Animals
;
to
attract
,
retain
,
concoct
,
expell
,
and
exercise
all
the
functions
of
the
Soul
;
which
cannot
proceed
from
heat
alone
,
or
any
other
material
quality
.
Besides
,
if
the
forms
of
animated
bodies
were
accidents
,
it
will
follow
that
substance
(
which
is
compounded
of
Form
as
well
as
of
Matter
)
is
made
of
accidents
;
and
consequently
,
of
that
which
is
not
substance
,
contrary
to
the
receiv'd
Axiom
.
Therefore
Vital
Forms
are
substances
,
though
incomplete
,
whose
original
is
Heaven
,
the
Author
of
Life
and
all
sublunary
actions
.
The
Second
said
,
That
the
Soul
being
the
principle
of
Life
;
according
to
the
three
sorts
of
Souls
,
there
are
three
sorts
of
Life
,
namely
,
the
Vegetative
,
Sensitive
,
and
Rational
;
differing
according
to
several
sublimations
of
the
matter
.
For
the
actions
of
attracting
and
assimilating
food
,
and
the
others
belonging
to
Plants
,
being
above
those
of
stones
and
other
inanimate
things
,
argue
in
them
a
principle
of
those
actions
,
which
is
the
Vegetative
Soul
.
Those
of
moving
,
perceiving
,
imagining
,
and
remembring
,
yet
nobler
then
the
former
,
flow
from
the
Sensitive
Soul
.
But
because
the
actions
of
the
Intellect
and
the
Will
are
not
onely
above
the
matter
,
but
are
not
so
much
as
in
the
matter
,
(
as
those
of
Plants
and
Animals
)
being
immanent
,
and
preserv'd
by
the
same
powers
that
produc'd
them
,
they
acknowledge
for
their
principle
a
form
more
noble
then
the
rest
,
which
is
the
Rational
Soul
,
the
life
of
which
is
more
perfect
.
And
as
the
Plantal
Life
is
the
first
and
commonest
,
so
it
gives
the
most
infallible
vital
tokens
,
which
are
nutrition
,
growth
,
and
generation
.
Now
that
all
three
be
in
all
living
bodies
:
For
Mushrooms
live
but
propagate
not
;
as
some
things
propagate
,
yet
are
not
alive
;
so
bulls
blood
buried
in
a
dung-hill
produces
worms
;
others
are
nourish'd
but
grow
not
,
as
most
Animals
when
they
have
attain'd
their
just
stature
;
yea
,
not
every
thing
that
lives
is
nourish'd
;
for
House-leek
continues
a
whole
year
in
its
verdure
and
vivacity
being
hung
at
the
seeling
:
Nor
dos
every
thing
grow
alike
,
for
we
see
Dodder
,
which
resembles
Epithymum
,
clinging
to
a
bunch
of
grapes
,
or
other
fruit
hanging
in
the
Air
,
grows
prodigiously
without
drawing
any
nourishment
from
it
or
elsewhere
.
Whereby
it
appears
that
there
is
no
Rule
but
has
its
exception
,
since
Nature
which
gives
the
same
to
all
things
,
oftentimes
dispenses
with
her self
.
The
Third
said
,
The
Soul
is
the
act
of
an
Organnical
Body
endu'd
with
Life
,
and
the
principle
of
vegetation
,
sense
,
and
motion
;
according
to
Aristotle
,
an
Intellective
or
continual
motion
;
according
to
Plato
,
a
Number
moving
it
.
And
consequently
,
Life
is
nothing
but
motion
;
and
a
thing
may
be
said
to
be
alive
when
it
is
able
to
move
it self
by
any
kind
of
motion
,
whether
of
generation
or
corruption
,
accretion
or
diminution
,
local
motion
or
alteration
.
For
the
most
evident
sign
of
Life
is
self-motion
.
Whence
we
call
such
,
Living
Waters
,
which
flow
;
and
those
dead
,
which
stand
still
;
although
improperly
,
because
this
motion
is
extrinsical
to
them
,
namely
,
from
their
source
,
and
the
declivity
of
the
earth
.
The
Pythagoreans
therefore
believ'd
the
Heaven
animated
,
because
it
is
mov'd
according
to
all
the
differences
of
place
;
and
that
this
Animal
is
nourish'd
with
the
Air
which
it
draws
out
of
the
spaces
which
we
call
Imaginary
.
Now
as
powers
are
known
,
so
they
are
distinguish'd
by
their
actions
.
So
that
the
perfecter
the
motion
is
which
denotes
Life
,
the
perfecter
the
Life
is
.
Therefore
,
as
Oysters
and
other
imperfect
Animals
,
endu'd
with
sense
,
enjoy
a
nobler
life
then
plants
,
which
onely
vegetate
;
so
they
are
inferior
to
other
perfect
Animals
,
which
besides
sense
have
progressive
motion
;
and
these
,
again
,
the
slower
and
more
impedite
their
motion
is
,
the
more
they
yield
in
dignity
to
others
;
as
the
Snail
to
the
Dog
and
Hare
.
In
brief
,
these
are
lesse
noble
then
Man
,
whose
Soul
is
mov'd
after
a
more
admirable
manner
;
and
who
hath
the
faculty
of
Understanding
,
the
most
perfect
of
all
;
which
being
found
in
God
in
a
far
higher
degree
,
beause
it
constitutes
his
whole
essence
,
being
and
Understanding
(
being
in
him
one
and
the
same
thing
)
he
hath
the
most
perfect
life
of
all
.
Which
is
the
cause
why
our
Lord
saith
,
that
he
is
the
Life
.
Moreover
,
as
the
First
Matter
,
which
is
the
lowest
of
all
things
that
are
,
(
if
it
may
be
said
to
be
)
hath
need
iof
all
;
so
the
sublimest
of
all
things
,
God
,
hath
need
of
nothing
,
but
includes
in
himself
all
perfections
,
the
chiefest
of
which
is
Life
,
which
all
Creatures
enjoy
onely
by
participation
from
him
.
The
Fourth
said
,
Life
is
a
continual
action
of
Heat
upon
humidity
,
the
periods
whereof
are
distinguish'd
by
the
several
effects
of
this
heat
,
to
wit
,
the
alterations
of
temper
,
and
diversity
of
ages
.
For
't
is
Physically
as
well
as
Morally
true
,
which
Job
saith
,
that
our
life
is
a
warfare
upon
the
earth
,
since
a
thing
is
not
accounted
living
unless
so
far
as
it
acts
,
Death
being
the
privation
of
actions
;
and
there
is
no
action
but
between
contrary
qualities
,
of
which
heat
and
moisture
are
the
foundation
of
life
,
as
cold
and
siccity
are
the
concomitants
of
death
,
old
age
which
leads
us
thither
being
also
cold
and
dry
.
Hence
they
are
the
longest
liv'd
who
have
most
heat
,
as
Males
then
Females
;
terrestrial
animals
then
Fish
,
those
which
have
blood
then
those
which
have
not
.
As
also
those
that
abound
with
this
humidity
live
long
,
provided
it
have
the
qualities
requisite
,
namely
,
be
fat
,
aerious
,
and
not
aqueous
or
excrementitious
,
because
otherwise
it
easily
cools
and
congeals
,
and
by
that
means
incongruous
to
life
.
The
Fifth
said
,
That
heat
being
the
most
noble
and
active
of
all
qualities
executes
all
the
functions
of
life
,
when
it
meets
with
organs
and
dispositions
sutable
thereunto
.
This
heat
must
be
in
act
,
and
not
only
in
power
,
such
as
that
of
Lime
and
Pepper
is
.
And
though
it
be
not
so
sensible
in
plants
,
yet
it
ceases
not
to
be
actually
in
them
so
long
as
they
are
alive
,
and
to
digest
and
assimilate
the
aliments
which
it
draws
for
them
out
of
the
earth
ready
prepar'd
;
whence
they
have
no
excrements
as
animals
have
.
With
whom
nevertheless
they
have
so
great
resemblance
that
Plato
,
in
his
Timaeus
,
saith
,
that
Plants
are
tanquam
animala
;
and
Pythagoras
conceiv'd
them
to
be
inform'd
with
the
souls
of
some
men
,
who
having
liv'd
in
the
world
without
exercising
other
actions
then
those
of
the
vegetative
life
,
addicting
themselves
to
nothing
but
to
feed
and
generate
,
are
condemn'd
to
pass
into
the
bodies
of
Plants
;
as
the
souls
of
those
who
have
lead
a
brutish
life
are
relegated
into
those
of
Swine
,
Tygres
,
Lyons
,
and
other
brutes
whose
manners
they
had
imitated
.
Empedocles
and
Anaxagoras
,
as
Aristotle
reports
,
attributed
to
Plants
a
perception
of
pain
and
pleasure
.
Moreover
,
they
have
not
only
their
maladies
,
old
age
and
death
,
as
animals
have
,
but
some
too
have
differences
of
sex
,
and
local
motion
,
as
't
is
observ'd
of
certain
Palmes
which
bend
towards
one
another
;
and
of
divers
other
Plants
which
recoil
from
those
that
are
contrary
to
them
,
and
grow
best
neer
others
.
The
Sixth
said
,
Life
is
nothing
but
the
union
of
the
soul
with
the
body
;
which
requires
a
fitting
temperature
and
conformation
;
from
whence
afterwards
proceed
all
actions
and
motions
both
internal
and
external
.
Wherefore
life
is
not
an
action
of
an
action
;
(
which
is
absurd
)
but
hath
its
own
actions
.
Nor
is
it
the
action
of
the
soul
;
for
then
the
body
could
not
be
said
to
live
.
But
't
is
the
act
of
the
soul
in
the
body
;
which
being
finite
and
terminated
,
as
heat
its
principal
instrument
is
,
this
is
the
cause
that
all
living
bodies
have
the
terms
or
bounds
of
their
quantity
,
both
as
to
greatness
and
smallness
;
but
bodies
inanimate
have
not
so
,
because
they
acquire
their
quantity
only
by
the
approximation
and
apposition
of
their
matter
,
and
not
by
receiving
the
same
inwardly
;
and
because
they
have
no
organs
which
require
a
certain
conformation
and
magnitude
which
they
never
exceed
.
II.
Of
Fasting
.
Upon
the
second
Point
,
it
was
said
,
That
there
are
many
sorts
of
corporal
Fasts
(
not
to
speak
of
the
spiritual
,
which
is
abstinence
from
sin
.
)
There
is
one
of
necessity
,
and
the
most
intolerable
of
all
,
which
made
the
ancient
Poets
declaim
against
Poverty
,
saying
that
it
was
to
be
cast
into
the
sea
against
the
rocks
;
and
which
made
so
few
Cynicks
,
in
respect
of
so
many
other
Sects
of
Philosophers
.
Against
which
evil
there
is
no
other
remedy
,
but
to
make
that
voluntary
which
cannot
be
avoided
.
There
are
fasts
of
thrift
for
the
Covetous
;
and
others
of
Policy
▪
observ'd
in
many
States
to
good
purpose
,
lest
the
Country
be
desolated
of
Cattle
;
and
would
be
,
should
men
eat
egges
and
flesh
in
the
beginning
of
the
Spring
,
when
Fowls
hatch
and
Beasts
engender
,
at
which
time
the
flesh
of
animals
is
unwholsome
because
they
begin
then
to
enter
into
heat
.
There
is
a
fast
of
Health
,
ordain'd
by
Physitians
to
such
as
are
full-bodied
,
and
abound
with
ill
humours
;
this
is
the
best
lik'd
of
all
;
nothing
being
undertaken
so
willingly
as
for
health
,
whereunto
moderate
fasting
greatly
conduces
,
as
well
to
preserve
it
,
(
according
to
the
Proverb
,
that
Gormandise
hath
slain
more
then
the
Sword
)
as
recover
it
,
according
to
the
advice
of
the
Arabians
,
and
other
Physitians
,
who
all
acknowledge
intemperance
for
their
best
friend
,
and
are
wont
to
prescribe
Diet
in
the
first
place
,
to
which
belong
primarily
Fasting
,
then
Medicaments
,
and
,
lastly
,
Cauteries
.
There
is
also
a
moral
fast
,
which
is
a
vertue
which
in
eating
observes
a
measure
sutable
to
nature
,
and
right
reason
,
for
the
taming
of
the
sensual
appetite
,
and
encreasing
the
vigour
of
mind
,
which
is
enervated
by
plenty
of
meats
.
A
vertue
which
S.
Austin
calls
the
keeper
of
the
memory
and
Judgement
,
Mistress
of
the
Mind
,
Nurse
of
Learning
and
Knowledge
.
But
the
Fast
of
Religion
is
the
most
excellent
of
all
,
because
it
refers
immediately
to
God
,
who
by
this
means
is
satisfi'd
for
sins
;
because
it
abates
the
lust
of
the
flesh
,
and
raises
the
spirit
to
contemplation
of
sublime
things
,
purifying
the
soul
,
and
subduing
the
flesh
to
the
spirit
;
but
particularly
that
of
Lent
,
whose
sutableness
is
manifest
,
in
that
this
time
is
the
tenth
part
of
the
year
,
which
we
offer
to
God
,
as
from
all
antiquity
the
tenths
of
every
thing
were
dedicated
to
him
.
Moreover
,
't
is
observ'd
that
Moses
and
Elias
who
fasted
forty
days
(
the
longest
fast
mention'd
in
Scripture
)
merited
to
be
present
at
our
Lord's
Transfiguration
.
The
Second
said
,
Fasting
is
an
abstinence
from
food
,
as
to
quantity
or
quality
.
As
to
the
first
,
some
have
abstain'd
long
from
all
kind
of
food
,
as
Histories
assure
us
;
and
Pliny
tells
of
the
Astomi
,
a
people
of
India
neer
the
River
Ganges
,
who
have
no
mouths
,
but
live
only
upon
smells
.
But
't
is
abstinence
too
when
we
eat
little
and
soberly
,
and
only
so
much
as
is
needful
for
support
of
life
;
such
as
were
the
abstinences
of
the
Persians
and
the
Lacedemonians
,
with
whom
it
was
a
shameful
thing
to
belch
,
or
blow
the
Nose
;
these
being
signs
of
having
taken
more
food
then
nature
is
able
to
digest
.
The
Gymnosophists
,
Magi
,
and
Brachmans
,
rigorously
observ'd
these
fasts
.
In
quality
,
we
abstain
from
some
certain
meats
.
Thus
the
Jews
abstain'd
from
all
animals
except
such
as
chew'd
the
Cud
,
and
were
cloven
hoof'd
.
And
amongst
them
the
Nazarites
were
forbidden
by
God
to
drink
Wine
or
any
inebriating
liquor
;
as
the
Essceans
,
a
Sect
of
Monasticks
,
besides
Wine
,
abstain'd
from
flesh
and
women
.
Pythagoras
abhorr'd
Beans
as
much
as
he
lov'd
Figs
,
either
because
the
first
were
us'd
in
condemning
criminals
,
or
because
they
excited
lust
by
their
flatuosity
.
None
of
this
Sect
touch'd
fish
,
out
of
reverence
to
the
silence
of
this
animal
;
and
they
made
conscience
of
killing
other
creatures
in
regard
of
their
resemblance
with
us
.
which
was
also
observ'd
by
the
first
men
before
the
Flood
for
2000
years
together
;
the
Law
of
Nature
,
which
then
bore
sway
,
making
the
same
abhor'd
.
But
this
fast
is
much
harder
in
our
diversity
of
fare
then
when
only
Acorns
serv'd
for
food
to
our
first
Fathers
;
when
the
Athenians
liv'd
of
Figs
alone
,
the
Argians
and
Tirynthians
of
pears
,
the
Medes
of
Almonds
,
the
Aethiopians
of
Shrimps
,
and
the
fruits
of
Reeds
,
the
Persians
of
Cardamomes
,
the
Babylonians
of
Dates
,
the
Egyptians
of
Lote
,
as
the
Icthyophagi
of
Fish
;
of
which
dry'd
and
ground
to
powder
many
Barbarians
make
bread
at
this
day
,
and
their
meat
of
the
fresh
.
For
in
those
days
people
liv'd
not
to
eat
,
as
many
do
in
these
luxurious
times
,
but
eat
to
live
.
The
Third
said
,
That
fasting
is
as
contrary
to
the
health
of
the
body
as
conducive
to
that
of
the
mind
.
The
best
temper
,
which
is
hot
and
moist
,
is
an
enemy
to
the
souls
operations
,
which
require
a
temper
cold
and
dry
;
which
is
acquir'd
by
fasting
:
hence
choler
,
being
hot
and
dry
,
gives
dexterity
and
vivacity
;
blood
,
hot
and
moist
,
renders
men
foolish
and
stupid
;
and
the
cold
and
dry
melancholy
humour
is
the
cause
of
prudence
.
But
this
is
to
be
understood
of
fasting
,
whereby
less
food
is
taken
then
nature
is
able
to
assimilate
,
not
of
that
which
observes
a
mediocrity
,
always
commendable
,
and
good
for
health
.
Moreover
,
the
right
end
of
fasting
is
to
afflict
and
macerate
that
body
by
abstaining
from
the
aliments
which
it
naturally
desires
.
But
as
in
drinking
and
eating
,
so
in
abstinence
from
either
there
is
no
certain
rule
;
but
regard
must
be
had
to
the
nature
of
the
aliments
,
some
of
which
are
more
nutritive
then
others
;
to
that
of
the
body
,
to
the
season
,
custom
,
exercises
,
and
other
circumstances
;
so
they
who
eat
plentifully
of
ill-nourishing
meats
,
or
whose
stomacks
and
livers
are
very
large
and
hot
,
or
who
are
accustom'd
to
eat
much
,
will
fast
longer
then
those
that
eat
little
,
but
of
good
juice
,
or
who
have
not
much
heat
,
and
use
but
little
exercise
.
Growing
persons
,
as
children
,
though
plentiful
feeders
,
yet
oftentimes
will
fast
more
then
those
that
eat
less
.
In
Winter
and
Spring
,
when
the
bowels
are
hotter
,
and
sleep
longer
,
fasting
is
more
insupportable
,
because
the
natural
heat
being
now
stronger
then
in
Summer
and
Autumn
,
consumes
more
nourishment
.
Wherefore
,
only
discretion
can
prescribe
rules
for
fasting
.
If
it
be
for
health
,
so
much
must
be
given
Nature
as
she
requires
,
and
no
more
;
the
first
precept
of
Hippocrates
for
health
,
being
,
Never
to
satiate
one's
self
with
food
.
If
't
is
intended
to
purge
the
soul
,
then
't
is
requisite
to
deny
something
to
nature
;
the
sucking
which
is
felt
in
the
stomack
serving
to
admonish
reason
of
the
right
use
of
abstinence
.
For
temperance
must
not
be
turn'd
into
murder
,
and
fasting
only
macerate
,
not
destroy
the
body
.
The
Fourth
said
,
That
by
fasting
Socrates
preserv'd
himself
from
the
Plague
,
against
which
we
are
erroneously
taught
to
make
repletion
an
Antidote
:
when
't
is
manifest
man's
fasting
spittle
is
found
to
be
an
enemy
to
poysons
,
to
kill
Vipers
,
and
mortifie
Quick-silver
.
Moreover
,
we
may
impute
the
false
consequence
which
is
drawn
from
the
true
Aphorisme
of
Hippocrates
(
That
Eunuchs
,
Women
and
Children
,
never
have
the
Gout
)
and
the
production
of
so
many
modern
diseases
to
gluttony
,
and
the
frequency
of
meals
;
our
fore-fathers
being
so
well
satisfi'd
with
one
,
that
Plato
wonder'd
how
the
Sicilians
could
eat
twice
a
day
.
CONFERENCE
LXX
.
I.
Of
Climacterical
Years
.
II.
Of
Shame
.
I.
Of
Climacterical
Years
.
MAn's
life
is
a
Comedy
,
whereof
the
Theatre
or
Stage
is
the
World
,
Men
the
Actors
,
and
God
the
Moderator
,
who
ends
the
Play
,
and
draws
the
Curtain
when
it
seems
good
to
him
.
When
't
is
play'd
to
the
end
,
it
hath
five
Acts
,
Infancy
or
Childhood
,
Adolescence
,
Virility
,
or
Manhood
,
consisting
of
middle
age
,
and
old
age
;
each
of
14
years
,
which
multiply'd
by
5
make
70
years
,
the
term
assign'd
to
humane
life
by
the
Royal
Prophet
.
These
acts
are
divided
into
two
Scenes
,
of
as
many
septenaries
,
in
either
of
which
considerable
alterations
both
in
body
,
goods
and
mind
,
also
,
are
observ'd
to
come
to
pass
.
For
seeing
many
persons
incur
great
accidents
at
one
certain
number
of
years
rather
then
another
;
and
if
they
scape
death
,
fall
again
into
other
dangers
at
certain
times
,
and
so
from
one
degree
to
another
,
till
they
be
come
to
the
last
step
of
the
Ladder
which
is
call'd
Climax
by
the
Greeks
;
hence
the
name
of
Climacterical
comes
to
be
given
to
the
years
at
which
these
changes
are
observ'd
.
The
most
general
opinion
refers
them
to
that
number
of
seven
;
though
some
have
attributed
them
to
the
ninth
,
others
,
to
every
other
second
year
;
but
especially
to
the
product
of
the
one
multiply'd
by
the
other
,
which
is
sixty
three
,
compos'd
of
nine
times
seven
,
or
seven
times
nine
;
and
therefore
the
most
dangerous
.
For
seven
and
nine
,
as
Fermicus
Maternus
saith
,
being
very
pernicious
of
themselves
,
their
malignity
is
conjoyn'd
in
that
number
of
sixty
three
,
call'd
upon
this
account
the
grand
Climacterical
;
as
7
,
14
,
21
,
28
,
35
,
41
,
49.
(
very
considerable
amongst
them
for
being
the
square
of
seven
)
and
56.
are
call'd
less
Climactericals
;
but
126.
the
greatest
Climacterical
of
all
,
because
it
contains
the
grand
one
twice
,
being
compos'd
of
eighteen
Septenaries
.
Now
all
these
Climactericals
are
call'd
Hebdomaticks
,
because
they
go
upon
seven
,
as
those
which
are
counted
by
nine
are
call'd
Enneaticks
,
amongst
which
the
less
are
9
,
18
,
27
,
36
,
45
,
and
54
,
the
grand
one
is
again
63
,
made
also
of
nine
multiply'd
by
seven
;
the
rest
are
72
,
81
,
(
very
notable
too
,
for
being
the
square
of
nine
)
90
,
99
,
and
so
to
the
greatest
Climaterical
126
,
made
of
twice
nine
Septenaries
.
Amongst
all
which
years
't
is
further
observ'd
,
that
those
are
the
most
dangerous
which
ascend
either
by
three
weeks
,
or
three
novenaries
of
years
,
as
,
21
,
42
,
63
,
in
the
Hebdomaticks
;
and
27
,
54
,
81
,
in
the
Ennecaticks
.
The
Second
said
,
That
as
the
Septenary
is
considerable
,
so
is
that
of
Nine
,
for
the
number
of
the
Hierarchies
and
Celestial
Spheres
,
together
with
the
common
number
of
moneths
of
womens
pregnancy
;
the
time
between
the
conception
and
the
birth
having
a
great
resemblance
with
the
remainder
of
Man's
Life
.
Likewise
the
Ternary
,
proper
to
the
Deity
,
being
multiply'd
by
it self
,
must
contain
what
ever
wonder
and
efficacy
there
can
be
found
in
numbers
;
since
it
belongs
to
innumerable
things
;
and
nothing
can
be
consider'd
but
with
its
three
dimensions
,
and
its
three
parts
,
beginning
,
middle
,
and
end
;
past
,
present
,
and
future
;
hence
the
assigning
of
three
faces
to
Janus
,
three
names
and
three
powers
to
the
Moon
,
according
to
its
own
,
that
of
Diana
,
and
that
of
Hecate
;
together
with
the
fiction
of
three
Graces
.
In
brief
,
as
the
three
greatest
changes
came
to
pass
in
each
of
the
three
times
of
the
world
,
before
the
Law
,
under
the
Law
,
and
after
the
Law
;
so
it
seems
just
that
this
ternary
number
divide
the
actions
of
the
less
world
,
as
it
hath
done
of
the
great
.
The
Third
said
,
That
he
accounted
it
more
reasonable
to
make
this
division
by
the
quaternary
number
,
comprehended
in
the
ineffable
name
of
four
Letters
,
the
Elements
and
Humours
;
to
the
contract
or
amity
of
which
we
owe
our
health
,
our
diseases
,
death
,
and
all
the
accidents
of
our
lives
.
And
the
slowest
motion
of
the
dullest
and
most
malignant
of
these
humours
is
made
in
four
dayes
,
the
reduplication
whereof
hath
given
ground
to
the
error
which
attributes
the
Crises
and
indications
of
diseases
to
other
numbers
.
The
fourth
day
is
acknowledg'd
the
first
of
Natures
motion
,
and
serves
for
a
measure
and
foundation
of
all
others
.
The
Crises
of
diseases
are
unanimously
attributed
to
the
Moon
,
which
hath
but
four
quarters
,
distinguish'd
by
as
many
faces
,
which
being
denominated
from
the
quaternary
,
argue
its
power
over
that
Planet
;
and
consequently
,
over
every
thing
that
depends
upon
it
.
And
as
there
are
four
noble
parts
in
Man
,
(
comprehending
,
with
Galen
,
those
which
preserve
the
species
)
so
there
are
four
in
the
world
,
East
,
West
,
North
,
and
South
;
four
parts
of
the
earth
,
Europe
,
Asia
,
Africa
,
and
America
;
and
four
Monarchies
.
But
the
considerableness
of
this
number
appears
,
in
that
our
Lord
having
been
ask'd
five
questions
,
namely
,
of
the
time
of
his
Death
,
his
Ascension
,
the
Calling
of
the
Gentiles
,
and
the
destruction
of
Jerusalem
,
they
were
accomplish'd
in
the
number
of
four
times
ten
.
For
he
continu'd
dead
40
hours
,
he
ascended
into
Heaven
at
the
end
of
40
dayes
,
the
vocation
of
the
Gentiles
typifi'd
by
the
vision
of
unclean
beasts
,
offer'd
by
the
Angel
to
Saint
Peter
to
eat
,
was
at
the
end
of
40
moneths
,
which
are
about
3
years
and
a
half
,
(
so
long
also
as
Antichrist
is
to
continue
)
and
the
destruction
of
Jerusalem
came
to
pass
at
the
end
of
40
years
.
Whence
some
suspect
that
the
end
of
the
world
(
which
was
another
question
made
to
him
)
will
probably
happen
after
40
times
40
years
;
which
added
to
the
preceding
would
fall
about
the
year
1640.
Moreover
,
the
quaternary
is
not
onely
a
square
number
,
but
causing
all
others
to
be
denominated
such
;
the
cause
of
the
change
which
happens
in
this
number
,
is
,
for
that
a
Cube
cannot
be
vari'd
and
mov'd
but
with
difficulty
;
so
that
great
causes
are
requisite
to
produce
those
changes
,
which
producing
great
effects
,
become
more
sensible
and
remarkable
then
the
ordinary
ones
,
which
more
easily
cause
variation
in
other
numbers
remote
from
the
cubick
figure
.
The
Fourth
said
,
That
the
Prince
of
Physitians
having
affirm'd
that
the
Septenary
is
the
dispenser
of
life
,
and
author
of
all
its
changes
,
seven
must
be
the
true
Climacterical
.
For
in
seven
hours
the
Geniture
receives
its
first
disposition
to
conception
;
in
seven
dayes
it
is
coagulated
;
in
seven
weeks
it
is
distinguish'd
into
members
.
The
Infant
cannot
come
forth
alive
sooner
then
the
seventh
moneth
,
and
anciently
it
was
not
nam'd
till
after
seven
dayes
;
being
not
accounted
fully
to
have
life
till
it
had
attaind
that
periodical
day
.
The
Teeth
spring
out
at
the
seventh
moneth
,
they
shed
and
are
renew'd
in
the
seventh
year
,
at
which
time
the
Child
begins
to
speak
articulately
,
and
to
be
capable
of
Discipline
.
At
twice
seven
years
it
is
pubes
.
At
twenty
one
the
beard
sprouts
forth
.
At
twenty
eight
growing
ceases
.
At
thirty
five
a
Man
is
fit
for
marriage
and
the
warrs
.
At
forty
two
he
is
wise
,
or
never
.
At
49
he
is
in
his
Apogee
,
or
highest
pitch
;
after
which
he
grows
old
,
and
changes
alwayes
by
Septenaries
till
he
have
accomplish'd
the
years
of
his
life
;
which
Hippocrates
,
for
this
reason
,
distributes
into
seven
Ages
.
The
virtue
of
this
Number
appears
likewise
in
divine
things
;
God
having
sanctifi'd
the
seventh
day
by
his
own
rest
and
ours
,
and
all
Nations
measuring
their
time
by
weeks
.
But
't
is
not
without
mystery
,
that
Enoch
the
seventh
after
Adam
,
was
translated
into
Heaven
;
that
Jesus
Christ
is
the
seventy
seventh
in
a
direct
line
from
the
first
Man
;
that
he
spoke
seven
times
upon
the
Cross
,
on
which
he
was
seven
hours
;
that
he
appear'd
seven
times
;
and
after
seven
times
seven
dayes
sent
the
Holy
Ghost
.
That
in
the
Lords
prayer
there
are
seven
Petitions
,
contain'd
in
seven
times
seven
words
.
The
Apostles
chose
seven
Deacons
.
All
the
mysteries
of
the
Apocalypse
are
within
this
number
;
mention
being
there
made
of
seven
seals
of
the
Book
,
of
seven
horns
of
the
Lamb
,
and
seven
eyes
which
are
the
seven
Spirits
of
God
sent
throughout
all
the
earth
,
of
the
seven
heads
and
seven
questions
of
the
Dragon
;
of
the
seven
heads
of
the
Woman
,
which
are
seven
hills
;
of
seven
Kings
,
seven
Angels
,
seven
Trumpets
,
seven
vials
,
seven
plagues
.
The
Scripture
makes
mention
of
seven
resurrections
to
that
of
our
Saviours
.
The
1.
of
the
Widows
Son
of
Sarepta
,
by
Elias
.
The
2.
of
the
Shunamite's
Son
,
by
Elisha
.
The
3.
of
the
Souldier
who
touch'd
the
bones
of
that
Prophet
.
The
4.
of
the
Daughter
of
the
Ruler
of
the
Synagogue
.
The
5.
of
the
Widows
Son
of
Naim
.
The
6.
of
Lazarus
.
And
the
7.
of
our
Lord
.
The
Rabbins
say
that
God
employ'd
the
power
of
this
Number
to
make
Samuel
so
great
as
he
was
;
his
name
answering
in
value
of
the
Letters
to
the
Hebrew
word
which
signifies
seven
;
whence
Hannah
his
Mother
,
in
her
thanks
to
God
,
saith
,
That
the
barren
had
brought
forth
seven
.
Solomon
spent
seven
years
in
building
Gods
Temple
.
Jacob
serv'd
seven
years
for
Leah
,
and
as
many
for
Rachel
.
The
wall
of
Jericho
fell
down
at
the
sound
of
Joshuah's
seven
Trumpets
,
after
the
Israelites
had
gone
seven
times
about
it
on
the
seventh
day
.
Nabuchadononosor
did
penance
for
his
pride
seven
years
amongst
the
beasts
.
Moreover
,
there
are
seven
Penitential
Psalms
.
The
Nile
and
the
Danow
have
seven
mouths
.
There
are
seven
hills
at
Rome
,
Prague
,
and
Constantinople
.
Noah
entred
into
the
Ark
with
seven
persons
,
and
seven
pairs
of
all
clean
Animals
.
After
seven
dayes
the
waters
fell
from
Heaven
during
seven
times
seven
dayes
.
On
the
seventh
moneth
the
Ark
rested
upon
the
Mountain
of
Ararat
.
The
Ecclesiastes
limits
mourning
to
seven
dayes
.
There
were
seven
years
of
plenty
,
and
as
many
of
famine
,
in
Aegypt
.
There
were
seven
Lamps
in
the
Tabernacle
,
typifying
seven
gifts
of
the
Spirit
.
The
Jews
ate
unleavened
bread
seven
dayes
;
and
as
many
celebrated
the
Feast
of
Tabernacles
.
They
let
their
land
rest
every
seventh
year
,
and
after
seven
times
seven
had
their
Jubilee
.
The
strength
of
Sampson
lay
in
seven
locks
of
his
Hair
.
There
are
seven
Sacraments
in
the
Church
,
as
in
Heaven
seven
Planets
,
seven
Pleiades
,
seven
Stars
in
the
two
Bears
.
The
Periodical
course
of
the
Moon
is
made
in
four
times
seven
days
,
at
each
of
which
septenaries
,
it
changes
its
face
.
In
brief
,
there
were
seven
miracles
of
the
World
,
and
seven
Sages
of
Greece
.
There
are
seven
Electors
,
seven
liberal
Arts
,
seven
pairs
of
Nerves
,
seven
Orifices
serving
for
gates
to
the
Senses
:
Natural
sleep
is
limited
to
seven
hours
;
and
this
Number
is
by
some
justly
esteem'd
the
knot
,
or
principal
band
of
all
things
,
and
the
symbol
of
Nature
.
The
Fifth
said
,
It
was
not
without
cause
that
Augustus
was
so
extreamly
fearful
of
the
Climactericals
,
that
when
he
had
pass'd
his
63d
year
,
he
writ
in
great
joy
to
all
his
friends
;
but
he
dy'd
in
the
second
Climacterick
after
,
his
77th
year
,
consisting
of
eleven
septenaries
,
which
was
also
fatal
to
Tiberius
,
Severus
,
T.
Livius
,
Empedocles
,
S.
Augustin
,
Bessarion
;
as
the
sixty
third
was
to
Aristotle
,
Cicero
(
who
also
was
banish'd
in
his
Climacterick
of
49
)
Demosthenes
,
Trajan
,
Adrian
,
Constantine
,
S.
Bernard
,
the
blessed
Virgin
,
and
many
others
.
And
the
next
Climacterick
of
70
,
to
three
of
the
Sages
of
Greece
,
to
Marius
,
Vespasian
,
Antoninus
,
Golienus
,
David
,
who
was
also
driven
from
his
Kingdom
by
his
Son
,
at
his
sixty
third
year
;
and
committed
his
adultery
and
homicide
at
his
forty
nineth
;
both
climactericals
.
And
as
much
might
be
observ'd
of
the
fates
and
actions
of
other
men
,
were
regard
had
of
them
.
Our
first
Father
dy'd
at
the
age
of
931
years
,
which
was
climacterical
to
him
,
because
it
contains
in
it self
seven
times
133.
Lamech
dy'd
at
777
years
,
climacterical
likewise
,
as
Abraham
dy'd
at
175
,
which
contains
25
times
seven
.
Jacob
at
147
,
consisting
of
21
times
seven
;
Judas
at
119
,
made
of
17
times
seven
;
the
power
of
which
Climactericals
many
make
to
extend
to
the
duration
of
States
,
which
Plato
conceiv'd
not
to
be
much
above
70
weeks
of
years
.
The
Sixth
said
,
That
regular
changes
proceeding
necessarily
from
a
regular
cause
,
and
no
motion
being
exactly
regular
in
all
nature
but
that
of
the
Heavens
;
supposing
there
be
climacterical
years
,
and
not
so
many
deaths
and
remarkable
accidents
in
all
the
other
numbers
of
days
,
moneths
and
years
,
had
they
been
all
as
carefully
observ'd
as
some
of
them
have
been
)
their
power
of
alteration
cannot
but
be
ascrib'd
to
the
celestial
bodies
.
That
which
befalls
us
every
seventh
year
arises
hence
;
as
every
Planet
rules
its
hour
,
so
it
makes
every
day
,
moneth
,
and
year
septenary
;
beginning
by
Saturn
,
and
ending
at
the
Moon
,
which
governs
the
seventh
,
and
therein
causes
all
mutations
,
which
acquire
malignity
by
the
approach
of
Saturn
presiding
again
over
the
eighth
;
which
is
the
cause
why
births
in
the
eighth
moneth
are
seldom
vital
.
II.
Of
Shame
.
Upon
the
second
Point
,
it
was
said
,
That
the
Passions
consider
evil
and
good
not
only
absolutely
,
but
also
under
certain
differences
.
Desire
hath
regard
to
absent
good
,
not
in
general
,
but
in
particular
;
sometimes
under
the
respect
of
Riches
,
and
then
't
is
call'd
Covetousness
;
sometimes
of
Honour
,
and
then
't
is
call'd
Ambition
;
sometimes
of
Beauties
,
and
then
't
is
an
amorous
inclination
.
So
grief
looks
upon
present
evil
;
if
it
be
in
another
,
it
causes
compassion
in
us
;
if
in
our selves
,
and
apprehended
prejudicial
to
our
honour
,
it
causes
shame
,
which
is
a
grief
for
an
evil
which
we
judge
brings
ignominy
to
us
;
a
grief
so
much
the
greater
,
in
that
no
offence
goes
more
to
the
quick
then
that
which
touches
our
reputation
.
It
occasion'd
the
death
of
a
Sophist
,
because
he
could
not
answer
a
question
;
and
of
Homer
,
because
he
could
not
resolve
the
riddle
of
the
Fishers
;
and
of
others
also
,
upon
their
having
been
non-plus'd
in
publick
.
For
as
nothing
is
more
honorable
then
vertue
and
knowledge
;
so
nothing
is
so
ignominious
as
ignorance
and
vice
,
nor
(
consequently
)
that
makes
us
so
much
asham'd
;
being
reproaches
of
our
falling
short
of
our
end
,
(
which
is
,
to
understand
and
to
will
)
and
so
of
being
less
then
men
;
but
(
as
Plato
said
)
Monsters
of
nature
.
But
amongst
all
the
vices
,
Nature
hath
render'd
none
so
shameful
as
that
of
lasciviousness
,
whereof
not
only
the
act
,
but
also
the
gestures
and
signs
cause
shame
.
Hence
an
immodest
or
ambiguous
word
,
and
a
fix'd
look
,
make
women
and
children
blush
,
whom
shame
becomes
very
well
,
being
the
guard
of
chastity
,
and
the
colour
of
vertue
;
as
it
ill
becomes
old
men
,
and
persons
confirm'd
in
vertue
,
who
ought
not
to
commit
any
thing
whereof
they
may
be
asham'd
.
The
Second
said
,
That
shame
is
either
before
vice
and
the
infamy
which
follows
it
,
or
after
both
.
In
the
first
sence
,
shame
is
a
fear
of
dishonour
.
In
the
second
,
't
is
a
grief
for
being
fallen
thereinto
.
Neither
of
the
two
is
ever
wthout
love
of
honesty
,
but
lies
between
the
two
extreams
,
or
sottish
and
rustick
bashfulness
on
the
one
side
,
and
impudence
on
the
other
.
The
former
is
found
in
those
who
are
asham'd
of
vertue
,
or
cannot
deny
any
thing
,
although
it
be
contrary
to
honesty
,
good
manners
,
and
their
own
will
;
or
in
such
who
cannot
look
a
man
in
the
face
,
which
although
frequently
an
obstacle
to
brave
actions
,
yet
is
a
common
token
of
a
good
soul
,
rather
inclin'd
to
honesty
then
to
vice
;
like
Edler
and
other
wild
herbs
,
which
being
good
for
nothing
,
and
hindring
the
growth
of
others
,
are
yet
signs
of
a
good
soil
.
On
the
contrary
,
impudence
is
the
symptome
of
a
soul
extreamly
deprav'd
;
the
defect
of
inward
grief
,
which
comes
from
the
perversion
of
the
Intellect
,
and
the
loss
of
Conscience
,
rendring
the
maladies
of
the
soul
incurable
,
as
insensibility
makes
those
of
the
body
desperate
.
But
modesty
and
true
shame
fears
true
dishonours
,
and
is
griev'd
for
them
;
having
this
of
vertue
,
which
the
greater
it
is
,
the
more
it
fears
things
greatly
formidable
and
infamous
,
such
as
vice
,
and
its
concomitant
,
ignominy
,
are
:
but
not
much
other
things
,
which
depend
only
on
the
imagination
,
and
are
not
any
way
dishonest
of
themselves
;
in
which
't
is
poorness
of
mind
to
blush
.
Thus
S.
Paul
saith
he
was
not
asham'd
of
the
Gospel
.
And
our
Lord
,
that
they
who
shall
be
asham'd
of
him
before
men
,
he
will
deny
them
before
his
Father
.
For
,
to
speak
truth
,
we
ought
not
to
be
asham'd
of
any
thing
but
vice
and
its
effects
.
Before
sin
,
our
first
Parents
knew
not
what
it
was
to
be
asham'd
;
but
after
it
they
were
asham'd
of
their
nakedness
,
the
same
sense
whereof
remains
to
all
their
posterity
.
The
Third
said
,
As
some
things
are
of
themselves
shameful
,
because
they
are
vicious
;
so
some
are
not
shameful
saving
at
certain
times
and
places
,
to
which
the
customs
of
each
Country
,
for
the
most
part
,
give
Law
:
others
are
always
so
,
although
of
themselves
lawful
,
and
far
from
being
vicious
;
as
those
things
which
civility
and
honesty
forbid
to
do
publickly
;
whence
Diogenes
merited
the
name
of
Dog
for
transgressing
those
laws
of
seemliness
.
For
as
honour
is
drawn
not
only
from
vertue
,
but
from
many
other
circumstances
,
which
for
the
most
part
depend
upon
the
opinion
of
men
who
dispose
of
this
honour
,
so
doth
dishonour
and
the
shame
which
follows
it
.
The
Fourth
said
,
That
shame
is
not
a
passion
(
as
neither
compassion
nor
emulation
)
because
it
hath
no
vertue
which
regulates
its
disorders
;
much
less
a
vertue
,
not
being
firm
,
and
constant
,
but
a
simple
motion
to
good
,
and
a
slight
impression
of
honesty
in
the
will
and
affections
,
produc'd
either
by
nature
or
custom
,
and
not
yet
so
firmly
rooted
as
vertue
;
whence
it
is
very
mutable
and
incertain
.
For
we
are
asham'd
of
being
too
tall
or
too
low
,
commended
or
blam'd
,
yea
we
blush
no
less
for
defects
which
cannot
be
imputed
to
us
,
as
mean
extraction
,
or
some
corporal
imperfection
which
we
cannot
mend
,
then
we
do
for
being
found
lyars
or
surpriz'd
in
some
other
fault
.
To
which
inconstancy
is
the
agitation
of
the
blood
and
spirits
to
be
referr'd
,
whose
tincture
diffus'd
in
the
face
betrays
our
dissimulation
in
spite
of
us
.
CONFERENCE
LXXI
.
I.
Why
motion
produces
heat
.
II.
Of
Chastity
.
I.
Why
motion
produces
heat
.
LOcal
motion
is
not
only
the
most
common
,
but
likewise
the
most
noble
of
all
,
since
't
is
not
found
in
animals
till
they
have
acquir'd
their
perfection
.
Besides
,
it
produces
heat
,
the
noblest
and
most
active
of
all
qualities
;
upon
this
account
Physians
enjoyn
exercise
to
discuss
cold
and
phlegmatick
humours
;
because
animal
motion
cannot
be
perform'd
without
spirits
,
and
these
being
of
an
igneous
nature
calefie
all
the
parts
towards
which
they
flow
.
But
being
motion
produces
heat
in
life-less
things
too
,
't
is
harder
to
render
a
reason
of
this
effect
in
them
then
in
animals
.
Thus
Arrows
have
been
seen
to
become
〈◊〉
by
the
swiftness
of
their
flight
.
Millers
turn
part
of
their
〈◊〉
upon
the
axle-tree
of
their
wheel
,
otherwise
it
would
be
on
fire
▪
and
Waggoners
,
as
well
for
this
purpose
as
to
facilitate
their
turning
,
grease
their
wheels
,
thereby
to
remedy
the
dryness
of
the
axle-tree
which
disposes
the
same
to
ignition
.
Those
that
hold
it
for
a
Principle
,
That
motion
heats
,
account
is
as
absurd
to
inquire
the
cause
thereof
,
as
to
ask
why
fire
do's
so
.
But
without
ground
,
since
every
motion
heats
not
;
that
of
inanimate
bodies
if
slow
,
produces
no
heat
,
but
only
when
it
is
swift
:
't
is
requisite
too
that
the
bodies
be
solid
;
otherwise
we
see
motion
cools
water
and
air
,
and
hinders
their
corruption
,
which
proceeds
from
heat
.
This
argues
that
it
cannot
be
a
principle
;
for
a
principle
must
hold
good
in
all
subjects
,
and
be
such
as
no
instance
can
be
brought
against
it
.
Such
heat
therefore
comes
from
the
attrition
of
the
air
,
which
being
rarefi'd
beyond
what
its
nature
permits
,
waxes
hot
,
and
sometimes
is
turn'd
into
fire
,
wherewith
it
symbolizes
upon
the
account
of
its
heat
;
as
,
on
the
contrary
,
when
the
same
air
is
too
much
condens'd
,
't
is
resolv'd
into
water
,
wherewith
also
it
symbolizes
by
it
moisture
.
For
as
there
are
terms
of
quantity
in
all
mix'd
bodies
;
so
in
all
simple
bodies
there
are
terms
of
rarity
and
density
,
beyond
which
the
Element
cannot
preserve
it self
,
without
admitting
vacuity
,
when
it
is
more
rare
then
its
matter
can
endure
;
or
without
penetration
of
dimension
,
when
it
hath
more
matter
then
it
needeth
.
The
Second
said
,
That
to
ascribe
that
heat
caus'd
by
motion
to
the
air
inflam'd
and
turn'd
into
fire
by
attrition
and
attenuation
of
its
parts
,
is
to
explicate
a
manifest
thing
by
one
more
obscure
,
and
whereupon
all
are
not
agreed
;
such
is
the
transmutation
of
one
element
into
another
.
'T
is
Therefore
more
probable
that
this
heat
is
not
produc'd
anew
,
but
is
the
same
which
is
in
all
mix'd
bodies
,
wherein
there
is
an
elementary
fire
;
which
being
buri'd
,
and
(
as
't
were
)
intangled
in
the
bonds
of
the
other
Elements
,
appears
not
unless
it
be
excited
by
motion
.
As
in
putrefaction
the
same
heat
being
attracted
by
the
outward
heat
of
the
air
,
becomes
perceptible
by
the
sense
.
And
as
those
that
have
drawn
a
Landskip
in
distemper
upon
a
table
of
oyl
,
coming
to
wash
the
table
,
make
the
first
draught
appear
which
before
was
hid
;
or
as
the
earth
of
a
Mine
which
contains
Gold
or
Silver
,
being
wash'd
,
exhibites
these
Metals
visible
,
but
produces
them
not
anew
,
because
they
were
there
before
:
so
motion
do's
not
make
,
but
discover
heat
,
introducing
a
disposition
in
the
subject
by
friction
,
rarefying
and
drying
the
surfaces
of
two
contiguous
bodies
;
which
two
qualities
being
proper
to
receive
the
impression
of
fire
,
are
also
more
so
to
make
that
appear
which
is
in
all
bodies
not
only
potentially
,
but
likewise
actually
.
For
if
't
were
the
air
included
between
two
bodies
rub'd
and
mov'd
with
violence
,
it
would
follow
that
every
sort
of
body
would
be
apt
to
produce
fire
,
and
especially
the
most
aerious
,
as
being
most
inflammable
.
Moreover
,
nothing
hindring
but
that
two
Spheres
may
be
so
contiguous
,
as
the
Celestial
are
,
that
there
can
be
no
air
between
them
,
yet
they
might
nevertheless
be
mov'd
and
heated
,
yea
much
more
then
if
there
were
air
interpos'd
between
them
.
The
Third
said
,
As
a
form
cannot
be
receiv'd
into
any
subject
without
previous
dispositions
,
so
when
they
are
present
they
suddenly
snatch
the
form
to
themselves
.
Those
of
fire
are
rarity
,
lightness
and
dryness
;
of
which
the
more
bodies
partake
,
the
more
they
will
be
susceptible
of
the
nature
of
fire
.
Therefore
what
is
capable
of
being
heated
by
motion
must
be
dry
not
moist
;
whence
fire
is
never
produced
by
water
,
any
more
then
of
air
agitated
,
by
reason
of
their
excessive
humidity
,
perfectly
contrary
to
the
dryness
of
fire
.
But
that
which
is
extreamly
dry
is
half
fire
,
needing
no
more
but
to
become
hot
,
as
happens
necessarily
when
it
is
rarefi'd
and
attenuated
by
motion
,
and
consequently
inflam'd
;
every
substance
extreamly
tenuious
and
dry
being
igneous
,
since
in
the
order
of
nature
all
matter
necessarily
receives
the
form
whereof
it
hath
all
the
dispositions
.
For
there
being
a
separation
and
divulsion
of
parts
made
in
every
sort
of
motion
,
as
is
seen
in
water
when
it
falls
from
on
high
,
it
follows
that
they
are
render'd
more
rare
,
and
capable
of
being
converted
into
fire
.
The
Fourth
said
,
That
motion
,
rarity
,
and
heat
ordinarily
follow
,
and
are
the
causes
one
of
another
.
Thus
the
Heavens
by
their
rapid
motion
excite
heat
in
all
sublunary
bodies
;
and
this
heat
,
as
't
is
its
property
,
opening
the
parts
,
rarefies
the
whole
.
Water
receiving
the
rayes
of
the
Sun
is
mov'd
and
agitated
by
them
;
this
motion
produces
rarity
;
this
,
heat
;
which
makes
the
subtilest
parts
ascend
upwards
:
as
,
on
the
contrary
,
heat
being
the
most
active
quality
,
is
the
cause
of
motion
;
this
,
of
rarity
,
by
collision
attenuating
the
mov'd
parts
.
So
that
motion
is
not
more
the
cause
of
heat
,
then
this
is
of
motion
.
The
Fifth
said
,
That
heat
and
fire
(
which
is
only
an
excess
of
heat
)
are
produc'd
four
ways
;
by
propagation
,
union
,
putrefaction
,
and
motion
.
In
the
first
way
,
one
way
generates
another
fire
;
a
thing
common
to
it
with
all
other
bodies
in
nature
,
which
is
so
fruitful
that
even
the
least
things
produce
their
like
.
In
the
second
manner
,
when
the
Sun-beams
are
reflected
by
bellow
glasses
,
they
burn
in
the
point
of
union
,
provided
the
matter
be
not
white
,
because
whitenesse
takes
away
the
reason
upon
which
they
burn
,
which
is
their
uniting
;
whereas
white
disunites
and
disgregates
the
rayes
.
To
which
manner
that
of
antiperistasis
is
also
to
be
referr'd
,
when
external
cold
causes
such
a
union
of
the
degrees
of
heat
,
that
it
becomes
inflam'd
.
The
third
cause
of
heat
is
putrefaction
proceeding
from
disunion
of
the
Elements
;
amongst
which
fire
being
the
most
active
becomes
becomes
also
more
sensible
to
us
.
The
last
is
motion
,
by
which
bodies
rub'd
or
clash'd
one
against
another
,
take
fire
by
reason
of
the
Sulphur
contain'd
in
them
,
which
alone
is
inflamable
;
as
we
see
Marble
and
Free-stone
yield
not
fire
as
Flints
do
,
whose
smell
after
the
blew
seems
sulphureous
.
For
if
only
the
air
be
fir'd
,
whence
comes
it
,
that
in
striking
the
steel
the
sparkles
of
fire
fall
downwards
,
contrary
to
the
nature
of
fire
,
which
ascends
?
besides
,
the
air
would
be
turn'd
into
flames
,
not
into
sparkles
,
and
two
stones
rub'd
one
against
the
other
would
cause
as
much
fire
as
steel
and
the
flint
,
or
other
stones
,
out
of
whose
substance
these
igneous
particles
are
struck
.
Whence
,
according
to
their
differences
,
they
make
different
sparkles
;
If
the
stones
be
hard
,
and
struck
strongly
,
they
render
a
sprightly
fire
;
if
soft
,
they
either
render
none
at
all
,
or
such
as
is
less
vigorous
.
Moreover
,
the
observations
of
fire
issuing
forth
upon
the
rubbing
of
a
Lyon's
bones
,
as
also
Laurel
and
Ivy
,
and
Crystal
with
Chalcedon
;
and
that
which
comes
from
stroking
the
back
of
a
Cat
in
the
dark
,
and
from
the
casting
a
drop
of
rectifi'd
oyl
of
Vitriol
into
cold
water
,
evidence
that
this
fire
is
produc'd
out
of
the
bosom
of
the
matter
which
is
more
dispos'd
thereunto
then
any
other
,
not
from
the
encompassing
air
.
But
that
which
serves
most
to
shew
that
't
is
from
the
matter
this
fire
of
motion
comes
,
is
the
duration
of
the
Heavens
,
which
being
in
all
probability
solid
,
would
have
been
set
on
fire
,
were
it
not
that
they
are
not
of
a
combustible
matter
,
nor
apt
to
conceive
fire
;
for
how
little
soever
that
heat
were
,
there
would
be
more
neer
the
Sphere
of
the
Moon
then
at
the
Centre
of
the
Earth
;
and
nevertheless
the
air
is
frozen
while
heat
causes
corruptions
and
generations
upon
the
earth
,
and
at
the
centre
of
it
;
and
this
heat
having
been
always
encreasing
,
as
is
that
of
the
motion
,
would
be
insupportable
.
II.
Of
Chastity
.
Upon
the
second
Point
,
it
was
said
,
That
Reason
regulates
the
inclinations
of
the
appetite
by
the
vertues
,
amongst
which
temperance
serves
to
moderate
that
of
eating
by
abstinence
;
and
of
drinking
,
by
sobriety
;
as
also
the
concupiscence
of
the
flesh
by
chastity
,
which
is
more
excellent
then
the
two
former
,
in
that
its
business
lies
with
more
powerful
adversaries
which
assail
it
without
as
well
as
within
,
by
so
many
avenues
as
there
are
senses
;
amongst
which
the
hearing
and
sight
receiving
the
poyson
of
glances
,
and
words
,
cause
chastity
to
stagger
and
languish
;
but
it
receives
the
deadly
blow
when
the
touch
surrenders
it self
to
the
inchantment
of
kisses
,
and
the
other
delights
which
follow
them
.
Moreover
,
the
necessity
of
natural
actions
being
the
standard
of
pleasure
,
and
generation
which
concerns
the
general
being
more
necessary
then
nutrition
which
relates
only
to
the
particular
,
it
hath
also
more
pleasure
;
and
,
consequently
,
being
more
hard
to
withstand
,
chastity
which
surmounts
it
,
not
only
deserves
Palmes
and
Triumphs
in
the
other
world
,
but
also
in
this
hath
been
rewarded
by
God
with
the
gift
of
Prophecy
in
the
Sibyls
,
and
is
honour'd
by
all
,
even
the
most
wicked
for
its
rarity
;
which
made
the
Poet
say
,
that
there
was
none
in
his
time
chaste
but
she
that
had
not
been
tempted
.
Now
Chastity
is
of
three
sorts
,
Virgineal
,
Conjugal
,
and
that
of
Widows
;
to
which
the
Fathers
attribute
what
is
said
of
the
grains
of
Corn
,
which
brought
forth
,
one
a
hundred
;
other
,
thirty
;
and
other
,
sixty
.
For
Virgineal
Chastity
,
in
either
sex
,
consisting
in
integrity
of
body
,
and
purity
of
soul
,
and
in
a
firm
purpose
to
abstain
from
all
sort
of
carnal
pleasures
,
the
better
to
attend
divine
service
,
is
more
worthy
then
the
other
two
,
and
prefer'd
before
any
other
condition
by
S.
Paul
,
who
counsels
every
one
to
desire
to
be
like
him
in
this
point
.
Hence
the
Church
hath
chosen
it
,
and
is
so
immutably
affected
to
it
,
to
the
end
souls
freed
from
worldly
care
might
be
more
at
leisure
for
divine
things
,
from
which
Matrimony
extreamly
diverts
.
The
chastity
of
Widows
hath
,
for
pattern
,
the
Turtle
and
the
Raven
,
who
having
lost
their
mates
live
nine
ages
of
men
without
coupling
with
others
;
and
the
Apostle
saith
,
Widows
in
deed
are
worthy
of
double
honour
.
The
Conjugal
hath
also
made
Penelope
renown'd
,
and
hath
for
example
the
Etnaean
fish
,
of
which
the
male
and
female
never
part
.
The
Second
said
,
Virgineal
Chastity
is
not
absolutely
vertuous
of
it self
,
having
been
practis'd
by
Pagans
and
Idolaters
,
who
devoted
themselves
to
their
false
gods
,
and
being
found
in
children
newly
born
:
which
cannot
be
said
of
vertues
,
which
are
acquir'd
by
precepts
and
good
manners
,
not
by
nature
.
Moreover
,
it
may
be
lost
without
sin
,
as
in
Virgins
violated
,
or
those
that
are
married
;
yea
sometimes
with
merit
,
as
when
Hosea
the
Prophet
took
a
Harlot
to
wife
by
God's
express
command
.
And
being
once
lost
,
it
cannot
be
repair'd
by
repentance
as
other
vertues
may
.
Whence
S.
Jerome
writing
to
Eustochium
,
saith
,
that
God
who
is
able
to
do
all
things
,
yet
cannot
restore
virginity
.
'T
is
therefore
commendable
so
far
as
it
is
referr'd
to
God
:
in
which
case
't
is
a
most
admirable
thing
,
and
the
more
because
't
is
above
nature
,
which
by
Marriage
peoples
the
Earth
,
but
Virginity
peoples
Heaven
,
where
there
shall
be
no
marrying
,
but
we
shall
be
as
the
Angels
of
God
,
who
being
a
pure
Spirit
,
loves
purity
above
all
things
.
The
Third
said
,
That
Virginity
is
wholly
contrary
to
the
nature
of
man
,
who
desires
nothing
so
much
as
immortality
,
which
being
not
attainable
in
his
own
person
he
seeks
in
his
successors
,
who
are
part
of
himself
.
Yea
it
seems
to
have
somewhat
of
insensibility
,
the
vicious
excess
of
temperance
,
since
it
wholly
abstains
from
all
pleasures
;
some
of
which
are
lawful
.
Therefore
Plato
sacrific'd
to
Nature
,
as
if
to
make
her
satisfaction
for
his
having
continu'd
a
virgin
all
his
life
;
and
the
Romans
laid
great
fines
upon
such
as
would
not
marry
;
as
on
the
other
side
,
they
granted
immunities
to
those
that
brought
children
into
the
world
;
whence
remains
at
this
day
the
right
of
three
,
four
and
five
children
,
observ'd
still
amongst
us
,
those
that
have
five
children
being
exempted
from
Wardships
.
Yea
,
among
the
Jews
it
could
not
be
without
reproach
,
since
sterility
was
ignominious
among
them
,
and
was
accounted
the
greatest
curse
.
Moreover
,
Marriage
not
only
supplies
Labourers
,
Artisans
,
Souldiers
and
Citizens
to
the
State
,
but
Kings
and
Princes
to
the
People
,
Prelates
and
Pastors
to
the
Church
,
and
a
Nursery
to
Paradise
,
which
would
not
be
peopled
with
Virgins
,
did
not
the
married
give
them
being
.
Whence
S.
Austustin
justly
makes
a
Question
,
Who
merited
most
before
God
,
Abraham
in
Marriage
,
or
S.
John
Baptist
in
the
Virgineal
State
.
The
Fourth
said
,
That
being
things
are
term'd
vertuous
when
they
are
according
to
right
reason
,
which
requires
that
we
make
use
of
means
proportionately
to
their
end
;
therefore
Virginity
is
a
vertue
,
and
the
more
sublime
in
that
it
is
in
order
to
the
most
excellent
end
,
namely
,
the
contemplation
of
Divine
Mysteries
.
For
amongst
the
goods
of
men
,
some
are
external
,
as
riches
;
others
of
the
body
,
as
health
;
others
of
the
soul
,
amongst
which
those
of
the
contemplative
life
are
more
excellent
then
those
of
the
active
.
As
therefore
't
is
according
to
right
reason
,
that
external
goods
are
made
subservient
to
those
of
the
body
,
and
these
to
the
goods
of
the
soul
;
so
is
the
denying
the
pleasures
of
the
body
the
better
to
intend
the
actions
of
the
contemplative
life
:
as
Virginity
do's
,
which
freeing
us
from
carnal
thoughts
affords
us
more
convenience
to
mind
the
things
of
God
,
and
to
be
pure
in
body
and
spirit
.
'T
is
therefore
the
end
which
makes
Virginity
to
be
vertuous
.
Whence
those
Roman
Vestals
,
and
the
Brachmans
among
the
Indians
,
who
abstain'd
wholly
from
Marriage
,
nevertheless
deserve
the
name
of
Virgins
.
And
Spurina
,
mention'd
by
Valerius
Maximus
,
so
chaste
that
perceiving
himself
as
much
lov'd
by
the
Thuscan
Ladies
,
as
he
was
hated
by
their
Husbands
,
disfigur'd
his
face
with
voluntary
wounds
,
had
indeed
some
shadow
,
but
not
the
body
of
this
vertue
.
The
invention
of
Gaila
and
Papa
,
Daughters
of
Gisuphe
Duke
of
Friuli
,
was
much
more
ingenious
;
who
at
the
sacking
of
their
City
,
beholding
the
chastity
of
their
sex
prostituted
to
the
lust
of
the
Souldiers
,
fill'd
their
laps
with
stinking
flesh
,
whose
bad
smell
kept
those
from
them
who
would
have
attempted
their
honour
.
The
fifth
said
,
That
the
excellence
of
Virgineal
Chastity
is
such
,
that
it
hath
no
vitious
excess
;
for
the
more
we
abstain
from
pleasures
,
the
more
pure
we
are
.
And
as
it
is
blemish'd
many
wayes
,
so
it
is
preserv'd
by
many
others
.
Amongst
which
,
is
first
,
Employment
or
Business
;
whence
Cupid
,
in
Lucian
,
excuses
himself
to
his
Mother
,
that
he
could
not
wound
Minerva
,
because
he
never
found
her
idle
.
Modesty
is
also
the
Guardian
of
it
,
as
to
appear
seldome
in
publick
;
whence
the
Hebrews
call'd
their
Virgins
Almach
,
which
signifies
Recluses
.
Moreover
,
dishonest
gestures
,
words
,
and
looks
,
are
to
be
avoided
.
And
amongst
corporeal
means
,
Abstinence
and
Maceration
of
the
body
,
are
very
effectual
;
as
amongst
Aliments
such
as
are
cold
,
as
Nenuphar
,
or
Water-lilly
,
(
call'd
therefore
Nymphaea
)
and
Lettice
,
which
the
Pythagoreans
for
this
reason
Eunuch
,
and
under
which
upon
the
same
account
the
Poets
feign
Venus
to
have
hid
Adonis
.
As
likewise
the
leaves
of
Willows
bruised
,
the
ashes
of
Tamarisk
,
and
the
flowers
of
Agnus
Castus
,
which
is
a
sort
of
Ozier
,
so
call'd
by
the
Greeks
,
because
the
Athenian
Ladies
lay
upon
them
during
the
festivals
of
Ceres
,
to
represse
the
ardour
of
Love
,
whereof
,
they
say
,
such
are
not
sensible
as
have
drunk
wine
wherein
the
fish
nam'd
Trigla
is
suffocated
,
or
who
have
eaten
Rue
.
But
because
these
remedies
are
not
infallible
,
Origen
took
another
course
,
making
himself
actually
an
Eunuch
,
for
fear
of
losing
that
rare
treasure
of
Virginity
,
whose
loss
is
both
inestimable
and
irreparable
.
CONFERENCE
LXXII
.
I.
Of
Thunder
.
II.
Which
of
all
the
Arts
is
the
most
necessary
.
I.
Of
Thunder
.
AS
Water
and
Earth
are
the
grossest
of
the
Elements
,
so
they
receive
most
sensibly
the
actions
of
the
Celestial
Bodies
,
chiefly
the
Sun's
heat
;
which
exhaling
and
drawing
up
their
purer
parts
,
vapours
from
the
Water
,
and
exhalations
from
the
Earth
,
forms
meteors
of
them
.
And
as
the
cold
and
moist
vapours
make
tempests
,
dew
,
and
frost
,
in
the
lower
Region
;
and
in
the
middle
,
clouds
,
rain
,
hail
,
snow
.
Exhalations
,
if
fat
and
unctuous
,
cause
Comets
in
the
higher
Region
,
and
in
the
lower
the
two
Ignes
Fatui
;
if
dry
and
subtile
,
they
make
Earth-quakes
in
the
bowels
of
the
Earth
;
in
its
surface
,
winds
and
tempests
;
in
the
middle
Region
of
the
Air
,
Lightning
,
Fulgur
,
or
the
Thunder-bolts
and
Thunder
.
For
these
three
commonly
follow
and
produce
one
another
.
Lightning
is
the
coruscation
or
flashing
of
the
matter
inflam'd
.
And
though
produc'd
by
Thunder
,
yet
is
sooner
perceiv'd
then
the
other
heard
;
because
the
Sight
is
quicker
then
the
Hearing
,
by
reason
its
object
,
the
visible
species
,
are
mov'd
in
an
instant
;
but
sound
successively
,
because
of
the
resistance
of
the
Air
,
its
medium
.
Thunder
is
the
noise
excited
by
the
shock
and
shattering
of
the
cloud
by
the
inclos'd
exhalation
;
whence
rain
commonly
follows
it
.
Fulgur
is
the
exhalation
inflam'd
,
which
impetuously
breaks
out
at
the
sides
of
the
cloud
,
wherein
it
is
oftentimes
turn'd
into
a
stone
of
the
shape
of
a
wedge
;
the
celestial
heat
then
working
the
same
effect
in
the
cavities
of
the
cloud
that
our
common
fire
doth
in
crucibles
;
in
which
equal
portions
of
Sulphur
,
Tartara
,
and
Antimony
inflam'd
,
turn
into
a
very
hard
stone
,
of
the
colour
of
the
Thunder-bolt
,
call'd
Regulus
Antimonii
.
The
Second
said
,
As
fire
is
sometimes
produc'd
in
the
Air
without
noise
,
and
noise
without
fire
;
so
a
great
fire
is
made
there
with
little
noise
,
as
when
what
they
call
a
Falling
Star
passes
through
a
moist
cloud
,
in
which
it
makes
a
hissing
like
that
of
hot
Iron
in
cold
water
,
whence
Winds
proceed
;
and
sometimes
a
great
noise
with
little
fire
;
as
when
an
Exhalation
inflam'd
hollows
and
breaks
the
cloud
which
encloses
it
,
or
else
impressing
a
violent
and
rapid
motion
upon
it
,
makes
it
clash
impetuously
against
other
clouds
.
For
impetuousness
supplies
for
hardnesse
,
as
is
seen
in
Air
which
whistles
when
beaten
by
Winds
;
there
being
some
things
which
tension
renders
hard
,
as
Wind
included
in
a
foot-ball
.
And
what
is
reported
of
the
Cataracts
of
Nile
,
whose
waters
make
so
vehement
a
noise
,
that
it
renders
the
people
there
abouts
deaf
,
is
a
sufficient
evidence
that
two
fluid
bodies
clashing
violently
together
,
make
as
great
a
sound
as
two
solid
bodies
mov'd
with
lesse
violence
.
The
Third
said
,
That
what
is
done
below
being
the
figure
of
what
is
done
on
high
,
the
one
may
be
clearly
explicated
by
the
other
.
Wherefore
as
Exhalation
with
vapor
makes
metals
in
the
entrails
of
the
Earth
;
so
in
the
Air
it
makes
Thunder
,
whither
they
ascend
together
,
the
vapor
being
blended
with
the
Exhalation
;
or
severally
,
this
latter
being
set
on
fire
in
the
cold
and
vaporous
cloud
;
or
being
no
longer
containable
there
through
its
great
rarity
,
encounter'd
by
the
coldness
of
the
cloud
and
the
Air
,
it
seeks
some
out-let
;
which
not
finding
,
't
is
necessitated
to
hollow
the
bollow
the
belly
of
the
cloud
which
obstructed
it
.
This
rarity
proceeds
from
its
heat
and
drynesse
,
which
are
commonly
turn'd
into
fire
by
the
sole
motion
of
the
Exhalation
,
or
by
the
rayes
of
the
Sun
,
or
of
some
other
Stars
reflected
by
the
smooth
surface
of
an
opposite
cloud
;
in
the
same
manner
as
Burning-glasses
set
on
fire
such
things
as
are
plac'd
at
some
convenient
distance
.
Which
should
be
thought
no
more
strange
then
mock-suns
and
mock-moons
,
which
are
made
in
the
same
manner
,
but
in
a
flat
or
plain
cloud
,
not
parabolical
,
such
as
the
figure
of
Burning-glasses
must
be
.
Moreover
,
fire
may
be
excited
by
the
Antiperistasis
of
the
vehement
cold
in
the
middle
Region
of
the
Air
,
which
causes
the
degrees
of
heat
to
unite
,
(
as
those
of
other
qualities
strengthen
one
another
in
an
enemy
country
)
and
become
flame
.
Hence
Thunders
are
more
frequent
in
Southern
then
in
Northern
Countries
,
in
hot
seasons
then
in
Winter
,
wherein
the
cold
closing
the
pores
of
the
Earth
,
hinders
the
free
issue
of
the
Exhalations
,
and
the
middle
Region
of
the
Air
is
found
less
cold
.
But
the
most
sensible
example
of
Thunder
is
that
of
our
Guns
;
the
powder
,
being
so
suddenly
inflam'd
that
it
cannot
reside
in
the
barrel
,
where
it
takes
up
a
thousand
times
more
room
then
it
did
whilst
it
remain'd
in
its
terrene
nature
,
according
to
the
decuple
proportion
of
the
Elements
,
violently
breaks
forth
,
and
carries
with
it
what
ever
resists
it
,
breaking
the
Gun
(
unless
the
mouth
be
open
)
though
much
stronger
then
a
cloud
,
whose
spissitude
nevertheless
supplies
for
its
rarity
.
The
Fourth
said
,
That
the
Nature
of
Thunder
and
Thunderbolts
is
so
occult
that
all
antiquity
call'd
them
the
weapons
of
Jupiter
which
he
discharg'd
upon
the
wicked
,
as
is
testifi'd
by
their
fables
of
the
Giants
,
Salmoneus
,
Phaeton
,
and
some
others
.
Nor
is
there
any
so
hardned
in
wickedness
,
but
trembles
at
the
cracking
of
Thunder
and
Thunder-bolts
,
which
Socrates
,
in
Xenophon
,
calls
the
Invisible
Ministers
of
God
.
And
one
Emperor
acknowledg'd
himself
no
God
,
by
going
to
hide
himself
in
a
cave
while
it
thunder'd
,
because
Thunder-bolts
are
conceiv'd
not
to
enter
the
Earth
above
five
foot
deep
.
Others
have
thought
that
there
is
something
supernatural
in
it
,
and
that
Daemons
have
commonly
a
hand
in
it
;
because
its
effects
being
unlike
those
of
corporeal
Agents
seem
to
be
produc'd
by
spirits
,
who
are
able
to
move
what
ever
there
is
in
Nature
;
and
this
the
more
easily
,
being
not
ty'd
to
the
conditions
of
the
matter
,
but
mov'd
in
an
instant
,
and
penetrating
all
bodies
whatever
.
For
Thunder
hath
kill'd
many
who
had
no
appearance
of
hurt
upon
them
;
the
Hair
of
some
hath
been
taken
off
without
other
inconvenience
;
it
hath
consum'd
the
Tongues
of
some
,
or
turn'd
them
downwards
;
it
hath
melted
the
money
in
the
purse
,
and
the
sword
in
the
scabbard
,
without
other
mischief
;
it
sowres
Wine
in
the
vessel
,
spoils
Eggs
under
a
Hen
,
and
makes
Sheep
abortive
.
Moreover
,
the
Scripture
tells
us
,
that
God
hath
many
times
us'd
Thunder
either
to
punish
or
terrifie
men
,
as
he
did
in
Aegypt
by
the
rod
of
Moses
,
who
calls
Thunder-bolts
God's
swords
,
as
David
doth
his
Arrows
,
and
the
Thunder
his
voice
.
The
Law
was
given
to
the
Israelites
with
Thunders
and
Lightnings
;
and
Saint
John
in
his
Revelation
saith
,
that
Thunders
and
Lightnings
proceed
from
Gods
Throne
.
Indeed
nothing
more
visibly
notifies
his
presence
,
power
,
and
justice
;
yet
alwayes
accompany'd
with
Clemency
;
for
he
threatens
by
Lightning
,
and
speaks
by
Thunder
,
before
he
strikes
by
the
Thunder-bolt
;
and
the
rumbling
of
this
Thunder
menaces
a
whole
Region
,
though
commonly
it
carries
the
blow
but
upon
one
person
,
or
oftentimes
none
at
all
.
The
Fifth
said
,
Fear
(
which
not
onely
sometimes
made
the
Romans
worship
Famine
and
the
Fever
,
but
makes
it self
an
Idol
in
the
Minds
of
the
Ignorant
)
has
perswaded
men
that
there
is
something
Divine
in
Thunder
,
because
they
dread
the
dismal
effects
of
it
and
know
not
the
cause
,
although
it
be
as
natural
as
that
of
all
other
Meteors
.
Hence
some
have
had
recourse
to
impertinent
and
superstitious
remedies
;
as
,
to
pronounce
certain
barbarous
words
,
to
carry
certain
figures
or
characters
about
them
,
and
(
according
to
Wierus
)
to
lay
a
Thunder-stone
,
call'd
by
the
Greeks
,
Ceraunium
,
between
two
Eggs
upon
a
Table
in
the
house
which
you
would
preserve
,
or
hang
an
Egg
lay'd
on
Ascension-day
to
the
roof
of
the
House
;
and
such
other
absurd
and
prophane
means
.
The
Northern
people
were
much
more
ridiculous
;
who
,
as
Olaus
reports
,
shot
Arrows
up
to
Heaven
when
it
Thunder'd
,
thereby
(
as
they
said
)
to
help
their
Gods
who
were
assail'd
by
others
.
The
Thracians
fell
a
howling
against
Heaven
,
struck
their
shields
with
their
swords
,
and
rung
all
their
bells
;
which
latter
is
practis'd
at
this
day
,
to
the
end
the
vehement
agitation
of
the
Air
may
divert
the
Thunder-bolt
from
the
steeples
,
upon
which
,
as
upon
all
other
high
places
,
especially
upon
trees
,
it
is
wont
to
fall
.
'T
is
held
also
that
strong
smells
have
the
same
virtue
;
as
amongst
Animals
,
the
Sea-calf
and
Hyaena
,
and
amongst
Plants
,
the
Fig-tree
and
Lawrell
,
of
which
Caesar
commonly
wore
a
wreath
,
rather
for
this
purpose
then
to
cover
his
bald
head
.
But
't
is
little
probable
what
they
relate
of
Zoroaster
and
Numa
,
as
that
they
still'd
Thunder
when
they
pleas'd
,
and
that
Tullus
Hostilius
attempting
to
do
the
same
was
Thunder-struck
.
II.
Which
of
all
the
Arts
is
the
most
necessary
.
Upon
the
Second
Point
it
was
said
,
That
if
we
take
the
judgement
of
each
Artist
,
there
's
none
but
thinks
himself
more
necessary
then
his
companion
.
Whence
commonly
there
is
contention
for
dignity
among
those
that
profess
several
Arts.
Which
made
a
Physitian
tell
his
Patient
,
who
complain'd
that
his
Apothecary
told
him
he
needed
a
medicine
,
and
his
Chyrurgion
that
he
wanted
nothing
but
blood-letting
;
that
if
he
took
the
advice
of
his
Shoe-maker
,
't
was
requisite
for
him
to
have
a
pair
of
boots
.
And
even
a
seller
of
matches
finding
himself
in
danger
in
a
boat
upon
the
Seine
,
embracing
his
merchandize
,
cry'd
out
,
Ville
de
Paris
que
tu
perdes
;
O
Paris
,
what
a
losse
wilt
thou
have
!
But
to
consider
things
in
themselves
,
Agriculture
(
call'd
by
Cicero
the
most
worthy
employment
of
an
ingenuous
mind
;
by
Aristotle
,
the
justest
manner
of
acquisition
,
and
the
Mother
of
all
the
Arts
)
seems
to
be
most
absolutely
necessary
.
No
private
person
,
much
lesse
Republicks
,
ever
thought
of
any
thing
so
carefully
as
their
provision
,
which
is
the
foundation
upon
which
all
the
other
projects
of
Man
depend
;
the
hungry
belly
having
no
ears
,
and
consequently
,
being
incapable
of
discipline
.
And
good
Architects
alwayes
build
the
kitching
first
.
Our
first
Father
exercis'd
Tillage
at
his
first
going
out
of
Eden
;
and
't
was
from
the
plough
that
Coriolanus
,
Seranus
,
Curius
,
and
Cato
,
and
so
many
other
great
Roman
Captains
were
taken
.
In
brief
,
the
styling
of
Earth
Mans
Mother
and
Nurse
,
argues
that
't
is
not
lesse
necessary
to
us
then
a
Mother
and
Nurse
to
Children
,
and
consequently
,
those
that
till
it
then
Fathers
.
The
Second
said
,
As
the
beauty
of
nature
consists
chiefly
in
the
variety
of
Natural
Agents
,
determin'd
each
to
a
particular
work
;
so
that
of
a
State
appears
principally
in
the
multitude
of
Work-men
and
Artisans
.
And
as
the
meanest
of
these
Natural
Agents
,
like
small
Simples
,
are
more
necessary
,
and
have
more
virtue
then
the
tallest
Cedars
and
Cypresses
;
so
amongst
the
Arts
,
the
basest
in
appearance
are
the
most
noble
and
necessary
,
as
Agriculture
,
and
keeping
of
Sheep
,
which
was
exercis'd
by
Apollo
,
Paris
,
Saul
and
David
.
Whence
the
Greek
Poet
calls
Kings
,
Pastors
of
the
people
;
a
name
still
retain'd
by
the
Prelates
of
the
Church
;
and
Plato
conceiv'd
that
the
daemons
and
happy
spirits
were
sometimes
Shepherds
;
and
Philo
the
Jew
saith
,
that
the
Pastoral
Art
was
a
praelude
to
Royalty
,
as
that
of
hunting
is
the
apprentisage
of
war.
Moreover
,
hunting
,
its
neer
sister
,
was
much
practis'd
by
the
Persians
and
all
warlike
Nations
;
and
Xenophon
highly
recommends
it
,
but
specially
to
Princes
,
in
his
institution
of
Cyrus
;
as
Julius
Pollex
did
to
the
Emperor
Commodus
,
for
an
heroical
recreation
,
serving
to
strengthen
both
body
and
mind
,
and
rendring
men
vigilant
,
laborious
and
indefatigable
.
The
Third
said
,
That
Man
,
sutable
to
his
three
principal
Organs
,
the
Intellect
,
the
Tongue
and
the
Hand
,
spending
his
whole
life
in
reasoning
,
speaking
,
or
doing
,
he
therefore
needs
three
sorts
of
Arts
to
serve
him
for
rules
in
all
his
operations
.
The
first
,
to
form
his
Reason
,
therefore
call'd
Logick
.
The
second
,
to
regulate
his
words
,
and
is
either
Grammar
which
instructs
him
to
speak
rightly
,
or
Rhetorick
to
speak
handsomely
,
or
History
to
relate
well
,
or
Dialectick
to
speak
of
every
thing
probably
.
The
third
comprehends
all
real
Arts
,
whose
number
infinitely
exceeds
the
two
other
;
for
Men
speak
and
reason
after
the
same
manner
,
because
they
do
it
naturally
;
but
they
operate
in
several
manners
according
to
the
several
usages
and
Customs
of
people
and
places
.
Amongst
these
real
Arts
,
some
are
necessary
to
life
,
as
Agriculture
,
and
keeping
of
Cattle
,
which
supply
us
with
Food
and
Raiment
from
the
Earth
and
Animals
.
Others
are
useful
thereunto
,
as
the
Art
of
building
Houses
,
that
of
Taylors
and
Shoe-makers
,
and
other
manufactures
which
we
cannot
want
without
inconvenience
.
Others
are
for
ornament
,
as
Painting
,
Embroidery
,
Dancing
.
Others
are
onely
for
pleasure
;
as
the
Art
of
Cookery
,
perfuming
,
and
all
those
which
tickle
the
Ear
by
musical
instruments
.
In
brief
,
the
scope
of
some
is
onely
Truth
,
as
the
Art
of
measuring
Heaven
and
the
Stars
,
with
some
others
,
which
as
the
most
excellent
,
having
Truth
the
divinest
and
noblest
thing
in
the
world
for
their
object
,
so
they
are
the
least
necessary
;
and
therefore
were
invented
last
.
For
the
most
necessary
Arts
are
the
most
ancient
.
The
use
of
things
(
the
measure
of
their
necessity
)
having
constrain'd
Men
to
make
but
rude
Arts
at
the
first
,
which
they
afterwards
polish'd
and
refin'd
by
their
industry
,
which
is
continually
adding
to
former
inventions
.
The
Fourth
said
,
Since
Divine
Authority
hath
commanded
to
honour
Physick
for
its
necessity
,
't
is
no
longer
lawful
to
prefer
any
other
Art
before
it
.
Agriculture
should
in
vain
help
the
Earth's
production
of
fruits
,
did
not
Physick
by
preserving
and
restoring
health
enable
Man
to
enjoy
the
same
,
'T
is
not
considerable
what
some
alledge
,
That
Physitians
may
be
spar'd
,
because
there
were
none
in
Rome
for
600.
together
,
after
they
had
been
expell'd
from
thence
;
since
to
be
without
Physitians
,
is
not
to
be
without
Physick
.
For
then
every
one
was
his
own
Physitian
.
As
if
the
Magistrates
be
driven
out
of
a
State
,
it
does
not
follow
that
Justice
is
driven
out
too
;
because
others
succeed
into
their
places
;
and
the
greatest
Thieves
keep
some
form
of
justice
and
laws
among
themselves
.
The
Fifth
said
,
That
the
onely
means
of
keeping
States
being
to
get
(
since
in
matters
of
Oeconomy
,
the
foundation
of
States
,
not
to
gain
and
advantage
is
to
go
behind-hand
)
Merchandize
both
in
gross
and
retail
being
the
surest
and
speediest
means
to
enrich
Cities
,
seems
the
most
necessary
of
all
Arts
;
besides
,
it
maintains
society
amongst
Men
,
who
could
not
supply
one
anothers
needs
,
if
there
were
not
an
Art
of
trafficking
by
Exchange
or
sale
,
which
makes
but
one
City
of
the
whole
world
,
both
old
and
new
.
The
Sixth
said
,
That
the
Military
Art
being
the
sword
and
buckler
of
a
State
,
is
both
the
noblest
and
most
necessary
of
all
.
'T
is
in
vain
that
Men
labour
,
travel
,
plead
,
traffick
,
or
heal
themselves
,
if
the
Souldier
hinders
not
the
Enemies
invasion
,
and
keep
not
the
State
in
liberty
,
by
securing
it
both
from
the
disturbances
of
Rebels
,
and
incursiions
of
Forreiners
.
If
one
be
the
weakest
,
his
plump
and
sound
body
being
taken
by
Pirates
will
serve
onely
for
the
Galleyes
of
his
conqueror
.
There
remains
nothing
to
the
conquer'd
but
sorrow
.
Those
goodly
crops
of
Corn
are
for
the
Souldiers
who
are
Masters
of
the
campaigne
.
War
is
the
fair
where
wares
are
had
best
cheap
;
and
in
sack'd
Cities
commodities
are
taken
without
weighing
,
and
Stuffs
are
not
measur'd
but
with
the
Pike
instead
of
the
Ell
;
if
any
complain
,
there
needs
no
more
but
to
imitate
Brennus's
treating
with
the
Romans
besiedg'd
in
the
Capitol
,
cast
the
sword
into
the
balance
,
it
will
carry
it
.
Wherefore
being
Master
of
all
Arts
,
it
is
more
necessary
then
they
.
For
he
that
is
strongest
finds
sufficient
of
every
thing
.
The
Seventh
said
,
As
amongst
the
Arts
,
some
have
others
subservient
to
them
,
as
the
Ephippians
to
the
Military
Art
;
Chyrurgery
,
Pharmacy
,
the
Gymnastick
,
and
all
that
relate
to
Health
,
to
Medicine
or
Physick
;
Carpentry
,
Masonry
,
and
others
employ'd
about
building
to
Architecture
;
and
these
Master
Arts
are
call'd
Architectonical
:
So
there
is
one
above
all
these
which
is
Policy
,
the
Eye
and
Soul
of
the
State
,
which
governs
all
Arts
,
gives
them
their
rewards
,
and
punishes
their
defects
;
sets
what
price
it
pleases
upon
things
;
affords
convenient
place
for
the
merit
of
every
one
,
sends
Armies
into
the
field
,
and
calls
them
back
according
to
the
necessity
of
affairs
;
hath
care
of
Piety
and
Justice
,
establishes
Magistracy
,
appoints
quarters
to
Souldiers
,
and
gives
free
exercise
to
all
other
Arts.
All
which
considerations
and
accounts
argue
it
the
most
necessary
of
all
.
CONFERENCE
LXXIII
.
I.
Of
the
Earthquake
.
II.
Of
Envy
.
I.
Of
the
Earthquake
.
IRregular
motions
are
as
strange
as
regular
are
agreeable
;
especially
those
of
bodies
destinated
to
rest
,
as
the
Earth
is
,
being
the
immoveable
centre
about
which
the
whole
fabrick
of
the
world
is
turn'd
.
For
though
the
whole
Heaven
cannot
rest
,
any
more
then
the
whole
Earth
move
,
yet
the
parts
of
them
may
;
the
Scripture
informing
us
,
that
Joshuah
made
the
Sun
stand
still
,
that
he
might
have
time
to
pursue
the
Amorites
;
and
every
Age
having
experiences
of
Earthquakes
.
To
which
Aristotle
ascribes
the
appearing
of
a
new
Island
in
the
Pontick
Sea
,
call'd
Heraclia
,
and
of
another
call'd
Sacrea
.
Many
Geographers
affirm
,
that
the
Islands
of
Rhodes
and
Delos
were
produc'd
by
the
like
cause
;
and
that
Sicily
sometimes
joyn'd
to
Italy
,
was
separated
from
it
by
an
Earthquake
;
whence
the
place
of
separation
is
still
call'd
by
the
Greek
word
Rhegium
,
which
signifies
separation
and
fracture
.
Pliny
affirms
,
that
the
Island
of
Cyprus
was
by
this
means
divided
from
Syria
,
and
Euboea
from
Boeotia
.
Histories
tell
of
some
Mountains
that
have
clash'd
together
,
contrary
to
the
Proverb
,
which
saith
,
that
they
never
meet
;
of
Towns
transported
to
some
distance
from
their
first
situation
,
as
hapned
by
an
Earthquake
in
Syria
,
in
the
ninth
year
of
Constantinus
Copronomus
;
of
others
swallowed
up
,
as
sometimes
the
greatest
part
of
the
City
of
Sparta
,
upon
which
at
the
same
time
fell
a
part
of
Mount
Taygetus
,
which
completed
its
ruine
;
twenty
thousand
inhabitants
of
which
City
were
also
overwhelm'd
by
an
other
Earthquake
,
by
the
relation
of
Diodorus
,
about
the
78.
Olympiade
.
Josephus
reports
,
that
thirty
thousand
Jews
were
swallow'd
up
by
another
.
And
Justin
,
that
when
Tigranes
King
of
Armenia
became
Master
of
Syria
,
there
hapned
so
dreadful
an
Earthquake
,
that
a
hundred
and
thirty
thousand
Syrians
perish'd
by
it
.
Four
hundred
years
agoe
twelve
thousand
houses
were
shaken
down
at
Lisbon
.
Italy
was
much
endamag'd
in
the
year
1116
,
by
one
which
lasted
forty
dayes
;
principally
,
Tuscany
,
Puglia
,
the
Territory
of
Venice
,
and
Campagnia
,
where
twelve
Cities
perish'd
;
and
that
of
Pompey
was
swallow'd
up
in
Winter
,
which
season
,
neverthelesse
,
is
accounted
free
from
it
.
Four
years
agoe
the
City
of
Naples
was
horribly
shaken
,
especially
the
borders
of
Mount
Visuvius
.
The
common
opinion
,
refers
these
effects
to
a
dry
Exhalation
,
which
makes
the
same
concussion
in
the
belly
of
the
Earth
as
in
that
of
a
cloud
,
shattering
many
times
both
the
one
and
the
other
,
when
it
cannot
otherwise
get
free
from
its
confinement
,
how
hard
or
dense
soever
the
bodies
be
that
inclose
it
.
The
Second
said
,
That
the
causes
of
Earthquakes
are
either
Divine
,
or
Astrological
,
or
Physical
.
The
first
have
no
other
foundation
but
the
Will
of
God
,
who
thereby
oftentimes
manifests
to
Men
his
justice
and
power
,
and
sometimes
contrary
to
the
course
of
ordinary
and
natural
causes
.
Such
was
that
at
the
death
of
our
Saviour
,
in
the
18th
year
of
Tiberius
,
which
was
universal
,
and
wherewith
twelve
Cities
of
Asia
perish'd
;
and
that
mention'd
by
Sigonius
,
hapning
in
the
year
343.
under
Constantine
the
Arrian
Emperor
,
whereby
the
City
of
Neocaesaria
was
wholly
swallow'd
up
,
except
the
Catholick
Church
and
its
Bishop
.
The
Astrological
causes
are
,
if
we
may
credit
the
professors
of
this
Art
,
the
malignant
influences
of
Jupiter
and
Mars
in
the
Houses
of
Taurus
,
Virgo
,
and
Capricorn
.
But
as
the
first
are
too
general
,
so
these
are
very
uncertain
,
being
built
for
the
most
part
,
upon
false
principles
;
as
also
those
which
suppose
the
Earth
a
great
Animal
,
whose
tremors
are
made
in
the
same
manner
as
those
which
befall
other
Animals
.
Wherefore
holding
to
the
most
perceptible
causes
,
I
conceive
,
with
Democritus
,
that
torrents
of
rain
coming
to
fill
the
concavities
of
the
Earth
by
their
impetuousnesse
drive
out
the
other
waters
,
and
that
upon
their
motion
and
swaying
from
one
side
to
another
,
the
Earth
also
reels
this
way
,
and
by
and
by
the
other
;
or
rather
that
these
Torrents
drive
out
the
winds
impetuously
,
as
Air
issues
out
of
a
bottle
when
it
is
filling
;
which
wind
repells
and
agitates
the
Earth
till
it
find
some
issue
;
whence
also
come
the
sounds
and
lowings
which
accompany
Earthquakes
.
As
is
seen
in
Hydraulick
instruments
,
which
by
arificial
mixing
Air
and
Water
when
they
are
impell'd
into
pipes
fit
to
receive
the
same
,
excite
sounds
like
those
emitted
by
the
wind-pipe
of
Animals
,
agitated
with
the
wind
of
their
lungs
,
and
moistned
with
the
salivous
liquor
,
or
natural
water
.
The
Third
said
,
That
he
could
not
be
of
their
mind
,
who
,
because
water
is
found
by
digging
to
a
good
depth
in
the
Earth
,
therefore
interpret
that
place
literally
,
where
't
is
said
,
That
God
hath
founded
the
Earth
upon
the
Water
upon
which
it
floats
;
and
that
according
to
their
agitation
,
the
Earth
is
like
a
Ship
which
fluctuates
in
a
tempestuous
Sea
,
and
lyes
even
and
still
in
a
calm
;
since
if
this
were
so
,
then
the
whole
Earth
should
tremble
at
the
same
time
,
which
is
contrary
to
experience
.
The
opinion
of
Anaximenes
,
is
more
probable
,
that
as
part
of
the
Earth
,
upon
a
droughth
after
a
wet
season
,
cleaves
and
crackles
,
so
the
same
happens
to
Regions
and
whole
Countries
.
The
Fourth
said
,
That
if
this
opinion
were
true
,
then
they
would
begin
,
increase
,
diminish
and
cease
by
degrees
,
nor
would
they
last
long
.
Yet
't
is
observ'd
,
some
have
continu'd
forty
days
,
yea
,
six
moneths
,
as
that
of
Constantinople
,
under
Theodosius
the
younger
,
and
miraculously
ceas'd
upon
the
first
singing
of
those
words
by
all
the
people
,
Sanctus
;
Sanctus
,
&c.
Aristotle
also
makes
mention
of
some
that
lasted
two
years
;
the
cause
whereof
depends
either
upon
the
quality
or
quantity
of
the
Exhalations
,
which
cannot
all
get
forth
but
in
a
long
time
,
or
are
not
strong
enough
to
break
the
gates
of
their
prison
.
The
Fifth
said
,
That
to
move
the
most
ponderous
Body
,
the
Earth
,
requires
the
most
active
of
all
Agents
,
which
is
fire
;
whose
centre
the
Pythagoreans
therefore
plac'd
in
the
middle
of
the
Earth
;
because
the
noblest
Element
deserves
the
noblest
place
,
which
is
the
middle
,
and
for
that
't
is
necessary
to
the
generations
which
are
made
there
.
Hence
Maritime
places
,
where
most
Vulcano's
are
observ'd
,
whose
Fire
is
fed
with
the
oylie
and
unctuous
humours
of
the
adjacent
Sea
,
are
more
obnoxious
to
Earthquakes
;
and
the
last
eruption
of
Mount
Vesuvius
was
preceded
by
a
horrible
Earthquake
.
As
likewise
the
Island
Sacrea
,
above
mention'd
,
being
first
lifted
up
with
a
great
noise
and
concussion
,
open'd
it self
,
and
cast
forth
flame
and
ashes
as
far
as
the
City
Lipara
,
and
some
others
of
Italy
.
Now
according
to
the
different
matter
of
these
Fires
,
the
concussions
which
they
produce
by
attenuation
of
the
inflam'd
Air
are
different
;
if
it
be
nitrous
,
they
are
very
violent
;
because
Salt
Petre
being
very
Dry
is
suddenly
fir'd
in
all
its
parts
;
and
being
of
a
terrestrial
nature
takes
up
more
room
when
inflam'd
,
then
Sulphur
which
is
fat
and
aerious
,
and
consequently
not
so
quickly
inflameable
in
the
whole
,
but
only
in
its
surface
,
by
reason
of
its
extreme
humidity
which
checks
the
Fire
;
and
when
it
is
inflam'd
it
takes
not
up
so
much
room
,
being
of
it self
aerious
,
and
consequently
needing
less
space
when
it
is
rarifi'd
to
be
converted
into
Fire
,
whence
the
tremors
caus'd
by
it
are
less
:
But
when
the
matter
which
feeds
those
Fires
is
bituminous
,
the
tremors
are
moderate
,
because
Bitumen
is
of
a
middle
nature
between
the
two
former
.
Now
because
these
materials
when
they
begin
to
be
inflam'd
have
not
strength
enough
to
make
the
Earth
tremble
,
till
their
Fire
be
increas'd
proportionately
to
the
enormous
weight
of
the
load
which
they
are
to
move
;
their
first
effect
reaches
no
farther
then
to
trouble
and
infect
by
their
vapors
the
springs
of
Subterranean
Waters
,
as
most
susceptible
of
impression
.
Hence
,
according
to
the
different
taste
,
smell
,
and
consistence
of
the
water
of
Fountains
and
Wells
,
some
have
fore-told
Earthquakes
;
as
Apollonius
saith
,
that
Pherecides
having
tasted
the
water
of
a
spring
in
Scyros
,
fore-told
one
which
hapned
three
dayes
after
.
Moreover
,
if
these
vapors
infect
the
Air
too
,
the
Earthquakes
are
follow'd
by
contagions
.
The
Sixth
said
,
That
without
determining
the
famous
Question
of
the
Earth's
Motion
,
it
may
be
said
that
it
moves
about
the
Heaven
as
a
stone
in
a
circle
,
it
would
have
the
same
tremors
and
titubatious
as
those
which
Astronomers
attribute
to
the
Bodies
of
the
Planets
,
besides
the
regular
motions
of
their
spheres
;
of
which
Agitations
't
is
not
strange
if
Men
who
are
mov'd
with
it
discern
not
the
differences
so
well
as
they
do
those
of
the
Heavens
;
since
they
who
are
in
a
Ship
do
not
so
well
discern
their
own
motion
as
that
of
others
.
II.
Of
Envy
.
Upon
the
Second
Poynt
it
was
said
,
That
't
is
no
wonder
Man
is
so
miserable
,
since
not
onely
the
evil
but
also
the
good
of
others
render
him
equally
unhappy
.
For
if
we
think
them
unworthy
of
it
,
it
afflicts
us
,
and
raises
indignation
.
If
it
begets
sadnesse
in
us
for
not
having
obtain'd
as
much
,
it
causes
Emulation
;
but
if
this
good
disgusts
us
meerly
because
we
are
sorry
that
another
enjoyes
it
,
it
produces
Envy
;
and
these
several
affections
are
not
to
be
confounded
.
For
the
two
former
are
not
any
wayes
vicious
,
but
oftentimes
virtuous
▪
and
signes
of
a
Soul
well
dispos'd
;
whereas
the
last
is
a
grosse
vice
,
directly
opposite
to
Charity
,
which
is
the
life
of
the
Soul
,
and
to
Humane
Society
,
violating
virtue
,
which
is
the
principal
bond
of
it
,
and
when
the
same
is
so
bright
and
manifest
as
not
to
fear
its
assaults
;
whose
lustre
it
obscures
,
as
much
as
possible
,
by
its
stinking
breath
,
and
black
calumnies
.
Pride
is
the
Mother
of
it
,
Self-love
the
Father
,
Treachery
,
Dissimulation
,
Detraction
and
Ruine
,
its
Daughters
.
And
as
't
is
the
eldest
of
all
vices
,
so
't
is
the
most
enormous
,
having
cast
Lucifer
,
and
millions
of
Angels
,
out
of
Heaven
,
and
by
his
snares
caus'd
the
fall
of
Man
through
the
perswasion
of
the
Woman
,
who
was
ambitious
to
become
a
Goddess
,
and
who
as
more
weak
and
proud
is
more
inclin'd
to
this
passion
then
Man
.
Therefore
Aristotle
saith
,
that
the
Peacock
,
the
proudest
,
is
also
the
most
envious
of
all
Animals
.
The
Second
said
,
Other
Vices
have
alwayes
some
sort
of
pretext
;
Covetousnesse
,
the
fear
of
want
;
and
Ambition
,
doing
service
to
the
publick
;
but
Envy
cannot
find
any
,
because
it
malignes
what
ever
is
laudable
and
good
out
of
it self
;
herein
much
more
pernicious
then
all
other
vices
each
of
which
is
opposite
but
to
one
good
,
as
Lust
to
Continence
,
Pride
to
Humility
.
But
this
sets
it self
to
ruine
,
if
it
can
,
all
the
goods
of
the
Body
▪
of
Forutne
,
and
of
the
Mind
;
and
so
is
a
sworn
Enemy
of
Mankind
.
Such
it
was
in
extremity
,
in
that
Man-hater
Timon
,
who
invited
all
his
fellow
Citizens
to
come
and
hang
themselves
upon
his
Fig-tree
before
he
cut
it
down
to
build
with
;
in
one
Mutius
a
Roman
,
who
being
very
sad
,
it
was
said
of
him
,
Either
some
Evill
is
hapned
to
Mutius
,
or
some
good
to
some
other
.
For
the
Envious
looks
only
askew
upon
others
prosperity
,
the
thought
of
which
incessantly
gnaws
his
heart
,
and
consumes
him
by
drying
up
the
blood
in
his
veins
.
Which
made
the
Poets
represent
Envy
in
the
shape
of
a
squinting
woman
,
with
a
dull
dejected
countenance
,
of
a
livid
complexion
;
her
head
wreath'd
with
vipers
,
and
all
the
rest
of
the
body
lean
and
ugly
.
Physitians
say
,
Melancholy
persons
are
most
subject
to
it
,
by
reason
of
that
black
humour
which
produces
and
is
produc'd
by
it
.
'T
was
through
envy
that
Tyberius
put
to
death
an
excellent
Architect
,
being
unable
to
behold
with
a
good
eye
a
pendant
Porch
which
he
had
built
,
and
much
less
his
invention
of
malleable
Glass
;
and
it
so
tormented
the
spirit
of
Caligula
,
that
he
burnt
all
he
could
of
Virgil's
Works
;
and
he
could
not
endure
the
sight
of
handsome
youths
,
but
caus'd
their
goodly
locks
to
be
cut
off
that
they
might
become
deform'd
.
The
Third
said
,
That
envy
,
as
vicious
as
it
is
,
hath
nevertheless
some
utility
,
not
only
amongst
private
persons
to
excite
emulation
amongst
Artists
,
and
make
them
strive
who
shall
sell
the
best
peny-worths
;
but
also
for
the
State
,
it
being
held
a
political
maxime
,
to
hinder
as
much
as
possible
the
grandeur
of
neighbouring
States
.
And
the
Ostracism
of
Athens
,
although
a
balance
to
preserve
democratical
equality
,
was
nevertheless
an
effect
of
Envy
against
such
as
had
gotten
most
credit
and
authority
in
the
City
,
whom
they
banish'd
for
ten
years
.
Yea
had
envy
no
other
good
in
it
,
but
to
afford
occasion
of
exercising
vertue
,
it
were
not
unprofitable
.
The
attempt
to
blemish
Cato's
reputation
by
making
him
appear
46
times
in
full
Senate
to
justifie
himself
from
the
accusations
Envy
had
charg'd
upon
him
,
made
him
more
famous
.
And
the
poyson
which
it
made
Socrates
drink
,
kill'd
his
body
indeed
,
but
render'd
his
memory
immortal
.
The
truth
is
,
if
the
Greek
Proverb
hold
good
,
which
calls
a
life
without
envy
unhappy
,
Envy
seems
in
some
manner
necessary
to
beatitude
it self
.
Whence
Themistocles
told
one
who
would
needs
flatter
him
with
commendations
of
his
brave
actions
,
that
he
had
yet
done
nothing
remarkable
,
since
he
had
no
enviers
.
The
Fourth
said
,
'T
is
such
an
irregular
passion
that
it
seems
to
aim
at
subverting
the
establish'd
order
of
nature
,
and
making
other
laws
after
its
own
phancy
;
yea
so
monstrous
that
't
is
not
a
bare
grief
for
another's
good
,
or
a
hatred
of
choler
,
or
such
other
passion
;
but
a
monster
compos'd
of
all
vicious
passions
,
and
consequently
the
most
mischievous
and
odious
of
all
..
CONFERENCE
LXXIV
.
I.
Whence
comes
trembling
in
men
.
II.
Of
Navigation
and
Longitudes
.
I.
Whence
comes
trembling
in
men
.
THe
correspondence
of
the
great
to
the
little
world
requir'd
that
,
after
the
tremblings
of
the
earth
,
those
should
be
spoken
which
happen
to
men
,
some
of
which
seize
but
one
part
of
the
body
,
as
the
head
,
lips
,
hands
or
legs
;
some
the
whole
body
,
with
such
violence
sometimes
that
Cardan
relates
of
a
woman
taken
with
such
a
trembling
,
that
three
strong
persons
could
not
hold
her
.
'T
is
a
symptom
of
motion
hurt
,
in
which
the
part
is
otherwise
mov'd
then
it
ought
,
being
sometimes
lifted
up
,
and
sometimes
cast
down
.
For
in
trembling
there
are
two
contrary
motions
.
One
proceeds
from
the
motive
faculty
,
endeavouring
to
lift
up
the
member
;
which
is
done
by
retraction
of
the
muscles
towards
their
original
,
which
by
shortning
themselves
draw
their
tail
to
the
head
,
and
at
the
same
time
what
is
annex'd
thereunto
.
This
motive
power
serves
also
to
retain
the
elevated
member
in
the
posture
wherein
we
would
have
it
continue
;
the
abbreviation
of
the
Muscles
not
suffering
it
to
return
to
its
first
situation
.
The
other
motion
is
contrary
to
the
will
,
and
to
that
of
the
motive
power
,
the
member
being
depress'd
by
its
own
gravity
.
From
which
contrariety
and
perpetual
war
of
these
two
motions
arises
trembling
;
one
of
them
carrying
the
part
as
the
will
guides
it
,
and
the
other
resisting
thereunto
,
which
is
done
more
speedily
then
the
pulse
,
and
with
such
short
intervals
,
that
the
senses
cannot
distinguish
any
middle
,
and
makes
us
doubt
whether
there
be
two
motions
or
but
one
;
as
a
ball
sometimes
returns
so
suddenly
towards
him
that
struck
it
,
that
the
point
of
its
reflexion
is
not
perceiv'd
.
The
causes
are
very
different
,
as
amongst
others
,
the
debility
of
the
part
and
of
the
animal
faculty
,
as
in
decrepit
old
men
,
impotent
persons
,
and
such
as
are
recovering
out
of
long
and
dangerous
diseases
,
or
who
have
fasted
long
;
the
weakness
of
the
Nerve
(
the
instrument
of
the
animal
spirits
)
its
obstruction
,
contraction
,
or
relaxation
;
the
coarctation
of
the
Arteries
which
send
the
vital
spirits
to
the
Brain
,
there
to
be
made
animal
spirits
,
and
proper
for
motion
,
as
in
fear
which
puts
the
whole
body
into
an
involuntary
trembling
.
An
Ague
also
do's
the
same
;
the
natural
heat
which
resides
in
the
arterial
being
carri'd
to
the
relief
of
the
labouring
heart
,
and
so
the
outward
parts
,
particularly
the
nerves
,
whose
nature
is
cold
and
dry
,
becoming
refrigerated
,
and
less
capable
of
exercising
voluntary
motion
.
The
Second
said
,
That
the
actions
of
the
motive
faculty
,
as
of
all
others
,
may
be
hurt
three
ways
;
being
either
abolish'd
,
diminish'd
,
or
deprav'd
.
They
are
abolish'd
in
a
Palsie
which
is
a
total
privation
of
voluntary
motion
.
They
are
diminish'd
in
Lassitude
,
caus'd
either
by
sharp
humors
within
,
or
by
tension
of
the
muscles
and
tendons
,
or
by
dissipation
of
the
spirits
.
They
are
deprav'd
in
trembling
,
convulsion
,
horror
and
rigor
,
or
shivering
.
Convulsion
is
a
contraction
of
the
muscles
towards
their
original
,
caus'd
either
by
repletion
,
or
inanition
.
Rigor
,
shaking
and
concussion
of
all
the
muscles
of
the
body
accompani'd
with
coldness
and
pain
,
is
caus'd
,
according
to
Galen
,
by
the
reciprocal
motion
of
natural
heat
,
and
its
encounter
with
cold
in
the
parts
which
it
endeavours
to
expell
;
or
,
according
to
some
others
,
by
any
sharp
,
mordicant
and
troublesome
matter
,
which
incommoding
the
muscles
and
sensitive
parts
,
the
expulsive
faculty
attempts
to
reject
by
this
commotion
.
Horror
differs
not
from
Rigor
but
in
degrees
,
this
being
in
the
muscles
,
and
that
only
in
the
skin
;
produc'd
by
some
matter
less
sharp
,
and
in
less
quantity
.
But
trembling
being
a
depravation
and
perversion
of
motion
cannot
be
known
but
by
comparison
with
that
which
is
regular
.
Now
that
voluntary
motion
may
be
rightly
perform'd
,
the
brain
must
be
of
a
due
temper
for
supplying
animal
spirits
,
and
the
nerves
and
parts
rightly
dispos'd
.
Hence
the
cause
of
tremblings
is
either
the
distemper
of
the
brain
,
or
the
defect
of
animal
spirits
,
or
the
defect
of
animal
spirits
,
or
the
bad
disposition
of
the
nerves
and
parts
.
A
fitting
temper
being
the
first
condition
requisite
to
action
;
every
intemperature
of
the
brain
,
but
especially
the
cold
,
is
the
cause
it
cannot
elaborate
spirits
enough
to
move
all
the
parts
.
But
this
defect
of
spirits
comes
not
always
from
such
bad
temper
,
but
also
from
want
of
vital
spirits
,
which
are
sent
from
the
heart
to
the
brain
by
the
arteries
,
to
serve
for
matter
to
the
animal
spirits
.
These
vital
spirits
are
deficient
,
either
when
they
are
not
generated
in
the
ventricles
of
the
heart
through
the
fault
either
of
matter
,
or
of
the
generative
faculty
;
or
are
carri'd
elsewhere
then
to
the
brain
,
by
reason
of
their
concentration
or
effusion
.
As
in
all
violent
passions
,
these
spirits
are
either
concentred
in
the
heart
▪
as
in
fear
and
grief
;
or
diffus'd
from
the
centre
to
the
circumference
,
as
in
joy
,
and
not
sent
to
the
brain
;
and
in
these
cases
the
motive
faculty
remains
weakned
,
and
uncapable
of
well
exercising
its
motions
.
Lastly
,
the
nerves
being
ill
dispos'd
by
some
distemper
caus'd
either
by
external
cold
,
or
other
internal
causes
,
or
else
being
shrunk
or
stop'd
by
some
gross
humors
;
not
totally
,
for
then
there
would
be
no
motion
at
all
;
they
cause
tremblings
,
which
are
imperfect
motions
,
like
those
of
Porters
,
who
endeavouring
to
move
a
greater
burthen
then
they
are
able
to
carry
,
the
weight
which
draws
downwards
,
and
the
weakness
of
their
faculty
which
supports
it
,
causes
in
them
a
motion
like
to
those
that
tremble
.
The
Third
said
,
That
to
these
causes
,
Mercury
,
Hellebore
,
Henbane
,
Wine
and
Women
,
must
be
added
.
For
they
who
deal
with
Quick-silver
,
who
have
super-purgations
,
use
stupefactives
and
things
extreamly
cold
,
and
Venery
in
excess
,
and
Drunkards
,
have
all
these
tremblings
;
according
to
the
diversity
of
which
causes
,
the
remedies
are
also
different
.
Gold
is
an
Antidote
against
Mercury
,
which
will
adhere
to
it
;
Repletion
against
the
second
,
Heat
,
Continence
,
and
Sobriety
,
against
the
rest
.
Galen
saith
,
that
blood
is
sometimes
to
be
let
,
by
Hippocrates's
example
,
that
is
,
to
refrigerate
in
order
to
cure
trembling
.
Which
if
it
come
from
the
debility
of
the
Brain
and
Nerves
,
they
must
be
strengthned
;
if
from
defect
or
dissipation
of
vital
spirits
,
they
must
be
restor'd
by
good
diet
;
if
from
plenitude
,
obstruction
or
compression
of
the
nerves
,
the
humour
and
peccant
cause
must
be
evacuated
.
But
above
all
the
rest
the
tremulation
of
old
people
is
hardest
to
cure
,
in
regard
of
the
weakness
and
paucity
of
spirits
,
as
also
those
that
are
hereditary
and
happen
to
the
parts
of
the
left
side
;
because
trembling
denotes
a
deficiency
of
heat
and
spirits
,
which
yet
ought
to
be
more
vigorous
in
the
left
side
,
then
the
right
,
as
being
neerer
the
heart
,
the
source
of
life
.
II.
Of
Navigation
,
and
Longitudes
.
Upon
the
second
Point
,
That
the
invention
of
Navigation
,
as
of
all
other
Arts
,
is
due
to
Chance
.
For
men
beholding
great
beams
swim
in
the
water
,
first
ventur'd
to
get
upon
them
,
then
hollow'd
them
,
and
joyn'd
a
prow
,
rudder
,
and
sides
,
representing
the
head
,
tail
,
and
fins
of
Fishes
,
as
their
back
doth
the
keel
of
the
Ship
;
and
this
according
to
the
different
natures
of
seas
,
and
divers
uses
of
Trade
and
War
;
both
being
equally
necessary
to
render
a
State
potent
and
formidable
.
As
Solomon
sometimes
by
this
means
did
,
sending
his
Ships
to
Ophir
(
which
some
imagine
Peru
)
and
Tarsis
,
to
fetch
Gold
,
Sweet-wood
,
and
other
rarities
.
As
likewise
did
the
Tyrians
,
Phaenicians
,
Cretans
,
Athenians
,
and
in
our
days
almost
all
Nations
.
Without
the
Art
of
Navigation
we
should
want
Spices
,
and
most
Drugs
which
grow
beyond
the
seas
;
and
a
great
part
of
the
world
would
have
been
unknown
had
it
not
been
for
the
long
Voyages
of
Columbus
,
Vesputius
,
Magellan
,
and
Drake
,
who
sail'd
round
the
world
.
The
Second
said
,
'T
was
not
without
reason
that
Cato
repented
of
three
things
;
of
having
told
a
secret
to
his
Wife
,
of
having
spent
a
day
without
doing
any
thing
,
and
of
having
gone
upon
the
sea
;
and
that
Anacharsis
said
people
in
Ships
are
but
a
few
inches
distant
from
death
,
and
therefore
neither
to
be
reckon'd
among
the
living
,
nor
the
dead
,
in
regard
of
the
infidelity
of
that
Element
.
Hence
Seneca
saith
,
there
is
nothing
to
which
men
may
not
be
brought
,
since
they
have
been
perswaded
to
Navigation
;
and
Horace
detests
the
first
inventor
of
Ships
.
Nor
is
it
less
rashness
to
invade
this
Element
destinated
to
Fish
,
then
the
Air
which
is
appointed
for
Birds
alone
.
Our
fore-fathers
had
good
reason
to
make
their
wills
,
when
they
went
to
sea
.
But
since
the
use
of
the
Compass
it
hath
as
much
surpass'd
the
observation
of
Stars
and
Shores
(
the
sole
guides
of
antiquity
)
in
certainty
,
as
the
Compass
would
be
surpass'd
by
the
invention
of
Longitudes
,
which
would
teach
how
to
hold
a
course
perfectly
certain
.
The
Third
said
,
That
to
seek
Terrestrial
Longitudes
is
nothing
else
but
to
seek
the
difference
of
Meridians
,
that
is
,
the
difference
between
the
Meridian
of
an
unknown
and
a
known
place
;
or
to
speak
plainer
,
the
Spherical
Angle
made
by
the
Meridian
of
an
unknown
place
with
that
of
a
known
place
.
To
attain
which
knowledge
men
have
hitherto
made
use
of
four
ways
,
which
are
all
found
unprofitable
.
The
first
is
by
an
Instrument
call'd
a
Contepas
,
or
measure
of
Itinerary
distance
,
which
would
be
infallible
if
it
were
exact
.
For
whoso
hath
the
true
distance
between
a
known
and
an
unknown
place
hath
infallibly
the
angle
comprehended
by
the
Meridians
of
the
two
places
.
For
let
B
be
a
known
place
,
and
C
an
unknown
place
;
let
the
distance
between
the
place
B
,
and
the
place
C
be
the
arch
B
C
;
if
the
said
arch
B
C
be
known
,
the
difference
of
the
Meridians
shall
also
be
known
.
For
let
A
be
the
Pole
of
the
World
,
and
draw
the
arches
A
B
,
A
C
,
which
are
the
Meridians
of
the
places
B
and
C.
Now
since
the
place
B
is
known
,
the
height
of
the
Pole
at
the
said
place
shall
be
also
known
,
and
consequently
its
complement
the
arch
A
B.
And
although
the
place
C
be
unknown
,
yet
't
is
easie
by
the
ordinary
methods
to
take
the
height
of
the
Pole
;
and
so
its
complement
,
which
is
the
arch
A
C
,
will
be
likewise
known
.
Now
the
arch
B
C
is
also
known
,
since
't
is
the
distance
of
the
places
,
and
supposed
known
.
Therefore
in
the
Triangle
B
A
C
three
sides
being
known
,
the
Spherical
angle
B
A
C
,
contained
by
the
said
two
Meridians
,
shall
be
also
known
.
Which
was
to
be
demonstrated
.
But
being
we
have
no
way
to
understand
the
distance
of
B
C
exactly
,
therefore
neither
have
we
the
angle
B
A
C
exactly
.
The
second
way
were
also
infallible
if
it
were
practicable
,
and
't
is
perform'd
by
a
most
exquisite
and
exact
Watch.
For
setting
forth
from
a
known
place
with
the
said
Watch
,
and
having
gone
as
far
as
you
please
,
supposing
the
Watch
to
go
equally
,
if
you
would
know
the
difference
between
the
Meridian
of
the
place
where
you
are
and
that
whence
you
departed
;
you
need
only
observe
the
hour
at
the
unknown
place
,
and
compare
it
with
the
hour
noted
by
your
Watch
;
which
if
it
be
the
same
,
then
you
are
undoubtedly
under
the
same
Meridian
.
But
if
your
Watch
says
one
a
clock
,
and
at
the
unknown
place
it
be
two
;
this
signifies
that
't
is
one
a
clock
at
the
place
whence
you
set
forth
;
and
so
you
are
in
a
Meridian
differing
fifteen
degrees
from
that
of
the
place
whence
you
came
:
and
so
in
other
cases
.
The
third
way
depends
upon
the
Needle
excited
by
the
Load-stone
;
for
if
you
suppose
a
certain
pole
to
which
it
is
directed
,
and
a
regular
declination
,
there
will
(
undoubtedly
)
be
form'd
a
Triangle
of
three
known
sides
,
and
you
will
have
the
difference
of
any
two
Meridians
infallibly
.
But
because
the
variation
of
its
declination
is
so
great
and
uncertain
that
't
is
not
possible
to
assign
a
certain
pole
to
it
,
this
invention
is
found
as
faulty
as
the
rest
.
The
fourth
way
is
by
the
Moon
.
Which
might
be
as
well
by
the
Sun
,
or
any
other
Planet
.
But
because
the
Moon
in
like
time
makes
more
sensible
differences
of
change
of
place
,
therefore
it
may
better
afford
the
knowledge
of
longitudes
.
Supposing
then
that
we
have
Tables
of
the
Moon
which
do
not
fail
a
minute
;
and
that
't
is
possible
to
observe
the
place
of
the
Moon
's
Centre
within
a
minute
where
ever
you
be
,
you
will
,
undoubtedly
,
have
the
longitude
,
by
comparing
the
time
,
that
is
,
the
hour
and
the
minute
at
which
the
Moon
is
found
in
that
same
place
of
Heaven
in
the
Meridian
for
which
the
Tables
are
constructed
,
with
the
time
when
you
find
her
at
the
said
place
in
the
unknown
Meridian
;
and
then
by
making
the
Aequation
of
the
two
times
.
But
because
the
Moon
's
motion
is
swift
,
and
that
of
the
primum
mobile
swifter
,
't
is
found
that
if
you
miss
but
two
minutes
of
the
Moon
's
place
,
you
will
erre
a
degree
in
terrestrial
longitude
,
which
under
the
Aequator
makes
sixty
English
miles
;
and
so
also
if
you
erre
four
minutes
of
an
hour
either
in
the
time
of
the
Tables
,
or
in
the
time
of
the
observations
:
and
if
the
error
of
time
be
double
,
treble
or
quadruple
,
the
error
in
longitude
will
likewise
be
multipli'd
.
Now
the
Tables
neither
are
nor
can
ever
be
exact
,
nor
the
observations
made
punctually
enough
for
this
operation
.
The
reason
of
which
latter
is
,
that
't
is
not
sufficient
to
observe
the
Moon
,
but
you
must
at
the
same
time
with
her
observe
one
or
two
fix'd
Stars
.
And
,
which
is
most
difficult
,
you
must
not
only
observe
the
body
of
the
Moon
but
her
Centre
.
Now
to
have
the
Moon
's
Centre
,
you
must
have
her
Diametre
;
which
appears
at
the
same
time
greater
to
some
,
and
lesser
to
others
,
according
as
the
observer's
sight
is
more
or
less
acute
.
And
the
Parallaxes
with
the
Refractions
interposing
too
render
this
practice
unprofitable
;
for
these
parallaxes
and
refractions
are
different
in
the
very
body
of
the
Moon
,
the
inferior
part
having
greater
refraction
and
parallax
then
the
superior
.
Whence
we
never
have
any
sure
knowledge
from
the
said
refractions
and
parallaxes
.
For
as
for
Parallaxes
,
we
have
indeed
very
handsome
Theories
of
them
,
but
such
as
cannot
be
reduc'd
into
practice
with
the
preciseness
requisite
for
Longitudes
.
And
,
as
for
the
refractions
of
the
air
,
they
are
yet
more
incertain
;
considering
that
we
neither
have
,
nor
ever
can
have
,
any
theory
of
them
,
by
reason
of
the
continual
variation
of
the
density
and
rarity
of
vapours
.
So
that
't
were
requisite
to
have
Tables
for
every
Horizon
,
made
by
the
experience
of
many
years
;
and
yet
they
would
be
very
uncertain
,
because
the
mutations
hapning
in
the
air
would
render
them
unprofitable
.
Whence
not
only
at
sea
but
also
at
land
't
is
impossible
to
have
exact
observations
of
the
Moon
's
Centre
;
so
that
Cespeda
,
a
Spanish
Author
,
had
reason
to
say
,
that
this
operation
requir'd
the
assistance
of
an
Angel
.
From
the
defect
of
observations
proceeds
in
part
;
the
defect
of
the
Tables
of
the
Moon
's
motion
.
I
say
,
in
part
,
for
supposing
the
observations
were
exact
,
yet
we
could
not
have
exact
Tables
unless
we
had
the
true
Hypothesis
of
the
Moon
's
motion
and
course
.
Whence
the
Tables
will
be
different
among
themselves
,
which
are
made
upon
the
same
observations
,
but
several
Hypotheses
.
Thus
we
see
Origanus
and
Kepler
agree
not
in
their
Ephemerides
,
but
differ
sometimes
ten
minutes
,
though
both
made
them
upon
the
same
observations
of
Tycho
Brahe
,
but
upon
different
Hypotheses
.
And
thus
,
there
being
no
true
Hypothesis
of
the
Moon
,
we
can
never
have
exact
Tables
though
the
observations
should
be
such
;
and
,
consequently
,
since
the
ways
of
finding
Longitudes
by
the
Moon
are
Observations
and
Tables
,
and
neither
the
one
nor
the
other
can
be
so
exact
as
they
ought
;
men
can
never
find
Longitudes
this
way
,
unless
God
afford
them
some
other
light
of
which
they
have
not
hitherto
the
least
glimmering
.
Wherefore
Appian
,
Veret
,
Kepler
,
Metius
,
and
many
others
,
who
have
spoken
of
the
means
of
ascertaining
Navigation
by
the
Moon
,
had
reason
to
judge
the
practice
thereof
impossible
,
as
was
remonstrated
two
years
ago
to
one
that
here
made
a
proposal
of
it
as
his
own
;
of
which
we
are
not
likely
to
see
the
execution
.
The
most
sure
way
we
have
to
find
these
Longitudes
is
by
help
of
the
Lunar
Eclipses
.
For
the
beginning
of
them
being
observ'd
in
two
different
places
,
the
difference
of
the
times
of
their
beginnings
will
give
the
difference
of
the
Meridians
.
But
this
is
an
expedient
more
profitable
to
rectifie
Geographical
Charts
,
then
serviceable
to
Navigation
.
CONFERENCE
LXXV
.
I.
Of
the
Leprosie
,
why
it
is
not
so
common
in
this
Age
as
formerly
.
II.
Of
the
ways
to
render
a
place
populous
.
I.
Of
the
Leprosie
.
FOr
right
understanding
the
nature
of
this
disease
,
't
is
requisite
to
know
,
that
as
the
Brain
is
the
source
of
cold
diseases
,
so
the
Liver
is
the
furnace
of
hot
,
such
as
this
is
:
although
its
debilitation
of
the
faculties
makes
some
account
it
cold
.
For
albeit
the
first
qualities
be
rather
the
supposed
then
true
parents
of
diseases
,
yet
being
more
perceptible
to
us
then
other
causes
,
and
always
accompanying
them
,
therefore
our
reason
more
readily
pitches
upon
them
.
Now
the
Liver
,
either
by
its
own
fault
,
or
that
of
the
preceding
concoction
,
which
it
cannot
correct
,
begets
adust
blood
;
and
this
by
further
adustion
in
the
Veins
(
through
the
same
excess
of
heat
which
it
derives
into
them
)
becoming
atrabilarious
,
is
as
such
attracted
,
and
retain'd
by
every
part
of
the
body
,
yet
not
assimilated
,
as
it
ought
to
be
,
in
colour
and
consistence
,
but
turn'd
into
a
scurfie
,
black
and
putri'd
flesh
.
If
that
impure
blood
be
carri'd
but
to
one
part
,
and
make
a
tumour
in
it
,
it
makes
a
Cancer
in
it
,
either
open
,
or
occult
and
not
ulcerated
;
which
Hippocrates
accounted
so
desperate
an
evil
that
he
counsels
not
to
meddle
with
it
;
whence
't
is
vulgarly
call'd
Noli
me
tangere
.
So
that
what
a
Cancer
is
in
some
part
of
the
body
)
as
in
the
Paps
or
Breasts
,
by
reason
of
their
spungy
substance
more
dispos'd
thereunto
)
that
is
a
Leprosie
in
the
whole
body
.
The
Second
said
,
No
humours
in
the
body
are
so
malignant
as
to
cause
a
Leprosie
,
unless
they
be
infected
with
some
venomous
quality
.
The
melancholy
humour
,
in
whatever
quantity
,
causes
only
Quartan
Agues
;
or
if
it
degenerate
into
black
choler
it
causes
that
kind
of
folly
which
they
call
melancholy
.
The
bilious
humour
causes
Frenzy
,
never
the
Leprosie
,
how
adust
soever
it
be
,
without
a
pestilential
and
contagious
quality
:
whence
Fernelius
defines
it
a
venemous
disease
in
the
earthy
substance
of
the
body
,
whose
nature
it
wholly
alters
.
For
the
melancholy
earthy
humour
having
once
conceiv'd
this
poyson
derives
it
to
the
bowels
and
all
other
parts
;
which
being
corrupted
and
infected
with
it
,
by
degrees
,
turn
all
food
into
a
juice
alike
venemous
;
wherewith
the
whole
body
being
nourish'd
acquires
a
like
nature
,
and
retains
the
same
till
death
;
that
gross
humour
being
more
apt
then
any
other
to
retain
the
qualities
once
imprinted
on
it
.
Now
this
disease
comes
either
by
birth
,
or
by
contagion
,
or
by
the
proper
vitiosity
of
the
body
.
As
for
the
first
,
't
is
certain
,
if
the
Parents
be
infected
with
this
venemous
disease
,
they
transmit
the
same
to
their
children
;
the
formative
faculty
not
being
able
to
make
any
thing
but
sutably
to
the
matter
it
works
upon
.
Many
hold
(
but
groundlesly
)
that
women
conceiving
during
their
purgations
bring
forth
leprous
children
.
As
for
the
second
,
Leprosie
hath
this
common
with
all
other
contagious
diseases
,
to
communicate
it self
not
only
by
contact
of
bodies
,
but
also
by
inspiration
of
the
air
infected
with
the
breath
of
the
leprous
,
or
the
virulent
smell
of
their
Ulcers
.
As
for
the
third
,
which
is
the
proper
vitiosity
of
the
body
,
't
is
produc'd
when
a
great
quantity
of
black
choler
putrifies
and
becomes
venemous
.
And
there
are
several
species
of
Leprosie
,
according
to
the
humour
,
by
adustion
whereof
that
black
choler
is
generated
,
whether
blood
,
melancholy
,
yellow
choler
and
salt
phlegm
.
The
first
being
less
malignant
makes
red
Leprosie
,
and
the
blood
having
acquir'd
excessive
acrimony
by
adustion
,
amongst
other
effects
,
corrodes
the
root
of
the
hair
,
and
makes
baldness
;
The
second
caus'd
by
torrefying
of
melancholy
makes
black
,
green
,
or
livid
Leprosie
,
which
is
call'd
Elephantiasis
,
because
it
renders
the
skin
rough
like
that
of
Elephants
.
The
third
,
produced
of
yellow
choler
burnt
,
makes
yellow
Lepers
,
and
is
call'd
Leonine
,
from
the
terrible
aspect
of
those
that
are
tainted
with
it
,
or
from
the
lips
and
forehead
which
it
makes
them
elevate
like
Lyons
.
The
last
,
caus'd
by
salt
phlegm
,
makes
white
Lepers
.
The
Third
said
,
That
the
material
cause
of
Leprosie
being
any
gross
humour
,
and
the
efficient
a
vehement
heat
;
when
both
these
causes
meet
in
a
sufficient
degree
,
Leprosie
is
contracted
by
the
ill
habit
of
the
body
.
Hence
men
are
more
obnoxious
to
it
then
women
who
have
less
heat
;
for
want
of
which
Eunuchs
are
also
free
from
it
,
and
many
have
voluntarily
made
themselves
such
,
to
avoid
it
.
Men
of
perfect
age
,
as
between
35
and
48
years
,
hot
and
dry
,
fall
most
easily
into
this
disease
.
And
of
these
Southern
people
more
then
Northern
.
Whence
Alexandria
,
yea
all
Egypt
and
Judea
were
most
pester'd
with
it
;
but
especially
the
latter
,
where
even
the
walls
and
vessels
contracted
leprosie
.
Which
Interpreters
more
admire
then
comprehend
,
and
gave
occasion
to
Manetho
the
Historian
(
who
is
refuted
by
Josephus
)
to
say
,
that
this
Leprosie
forc'd
the
Egyptians
to
drive
the
Jews
out
of
their
Country
.
On
the
contrary
,
Germany
knew
it
not
for
a
long
time
,
nor
Italy
before
Pompey
,
in
whose
time
his
Souldiers
brought
it
from
Egypt
;
the
Kings
whereof
,
as
Pliny
relates
,
were
wont
to
asswage
the
malignity
by
an
inhumane
and
abominable
remedy
,
a
bath
of
little
childrens
blood
.
But
the
Scythians
were
always
free
from
it
,
as
well
by
reason
of
the
coldness
of
their
climate
,
as
the
familiar
use
of
milk
,
whose
thin
and
wheyie
part
hinders
the
generation
of
melancholy
,
and
the
other
parts
moisten
and
temper
heat
.
'T
is
also
produc'd
by
food
of
gross
and
glutinous
juice
(
as
Swines
flesh
,
for
this
cause
forbidden
to
the
Jews
)
by
the
Hemorrhoids
stop'd
,
and
other
suppressions
of
blood
.
Now
't
is
not
so
frequent
in
these
days
as
of
old
;
first
because
being
brought
hither
by
strangers
,
it
appear'd
upon
them
and
some
of
their
descents
,
but
could
not
long
consist
with
the
mildness
of
our
air
,
and
so
became
extinct
of
it self
by
the
separation
of
such
as
were
most
infected
with
it
;
as
Peaches
are
poyson
in
Persia
,
but
delicious
fruits
amongst
us
.
Secondly
,
because
it
being
ignominious
to
be
separated
from
all
society
,
the
few
Lepers
that
remain'd
would
not
appear
,
unless
they
were
forc'd
;
whilst
in
the
mean
time
the
revenues
of
Hospitals
design'd
for
their
support
have
been
seiz'd
by
such
as
favour'd
their
concealment
the
better
to
enjoy
the
same
.
The
Fourth
said
,
The
decreasing
of
this
disease
,
as
well
as
of
other
Epidemical
diseases
,
is
to
be
attributed
to
certain
Constellations
.
Besides
,
perhaps
the
ignorance
of
former
times
took
the
Pox
for
the
Leprosie
;
and
so
not
knowing
how
to
cure
the
Pox
so
well
as
at
this
day
,
it
was
communicated
to
more
persons
.
The
accidents
of
these
two
diseases
are
almost
the
same
,
both
are
cur'd
with
Mercury
,
whose
excessive
coldness
and
humidity
corrects
the
heat
and
dryness
of
the
Leprosie
,
and
by
its
extream
tenuity
penetrating
the
more
solid
parts
wherein
the
Leprosie
lies
more
successfully
encounters
this
atrabilarious
venome
then
Mithridate
and
Vipers
do
,
although
much
commended
by
Galen
,
who
relates
five
stories
of
such
as
were
cur'd
therewith
,
but
we
have
experiences
to
the
contrary
in
these
latter
ages
,
refrigerating
and
humecting
Medecines
having
been
found
more
profitable
then
drying
,
as
Vipers
are
;
which
,
whether
our
climate
,
or
some
other
unknown
cause
,
occasion
the
alteration
,
rather
increase
then
diminish
this
evil
.
Nevertheless
,
what
is
reported
of
the
means
to
cure
the
Leprosie
,
especially
if
hereditary
or
inveterate
,
must
be
understood
of
a
palliative
or
preservative
,
not
of
a
perfect
cure
;
which
is
difficult
in
the
beginning
of
this
malady
,
when
only
the
bowels
are
tainted
;
very
difficult
in
its
increase
,
when
the
signs
begin
to
appear
outwardly
;
impossible
in
its
State
when
the
members
come
to
be
ulcerated
;
and
desperate
in
its
declination
,
when
they
begin
to
drop
off
.
Although
Paracelsus
,
by
his
great
work
promises
to
cure
not
onely
men
but
also
all
imperfect
metals
,
which
he
termes
leprous
.
II.
Of
the
wayes
to
render
a
place
populous
.
Upon
the
Second
Point
it
was
said
,
All
our
great
designes
aim
at
Eternity
,
and
among
the
means
of
attaining
thereunto
,
Princes
have
found
none
more
magnificient
,
and
correspondent
to
their
grandeur
,
then
to
build
Cities
after
their
own
names
.
Such
was
that
of
Alexander
in
the
founding
of
Alexandria
,
of
Constantine
in
that
of
Constantinople
,
of
the
Caesars
in
so
many
Cities
of
their
names
;
and
in
our
time
,
of
the
King
of
Sweden
in
Gustavousburg
,
of
the
King
of
Spain
in
Philippa
,
of
the
Duke
of
Nevers
in
Charle-ville
,
and
of
some
others
.
But
to
accomplish
this
great
design
,
't
is
to
be
consider'd
that
the
business
is
to
be
done
with
men
,
who
are
drawn
by
as
many
wayes
as
they
consist
of
parts
,
to
wit
,
Body
and
Soul
.
And
because
most
men
are
sensual
,
therefore
things
relating
to
corporeal
conveniences
are
most
attractive
.
Amongst
which
,
regard
is
principally
to
be
had
to
the
Air
,
as
that
which
we
breathe
incessantly
,
to
meat
and
drink
,
which
are
of
daily
necessity
.
Hence
we
see
few
healthful
and
fertile
places
desert
;
whereas
barren
and
desert
places
,
what
ever
care
be
taken
,
alwayes
return
to
their
first
nature
.
If
those
conveniencies
be
wanting
in
the
place
,
they
they
must
at
least
be
near
hand
,
and
attainable
by
commerce
of
Seas
and
Rivers
;
which
also
are
advantageous
for
the
vent
of
home-bred
commodities
.
But
the
most
necessary
condition
of
all
is
safety
;
which
hath
render'd
Holland
,
the
Adriatick
Gulph
,
and
almost
all
Islands
populous
,
as
it
sometimes
assembled
many
out-laws
and
miserable
persons
at
the
first
building
of
Rome
;
the
same
course
being
also
practis'd
by
Timoleon
to
populate
Syracuse
.
For
Man
being
naturally
a
sociable
creature
,
the
cause
of
their
assembling
together
was
not
the
casual
concourse
of
atoms
,
as
Epicurus
feign'd
,
nor
the
wonder
of
fire
,
as
Vitruvius
saith
,
nor
their
meeting
near
pits
and
springs
,
much
less
Musick
,
Eloquence
,
or
Philosophy
;
but
onely
their
natural
inclination
to
preserve
themselves
,
and
be
secure
,
first
,
against
wild
beasts
,
and
then
against
their
enemies
,
who
were
kept
off
with
walls
.
Yet
as
a
fortress
needs
a
strong
bulwark
,
so
a
frontier
Town
cannot
easily
become
populous
,
the
guarding
of
it
diverting
its
inhabitants
from
attending
more
necessary
Arts
,
as
Agriculture
,
Manufacture
,
and
Trade
.
For
most
Cities
are
render'd
populous
by
some
Manufactures
,
both
buyers
and
sellers
resorting
to
such
places
where
there
is
most
plenty
and
most
vent
.
Wherefore
't
is
one
of
the
best
expedients
to
invite
the
most
excellent
Artists
from
all
parts
of
the
world
,
by
immunities
,
priviledge
,
and
rewards
.
As
to
the
Soul
,
Religion
bears
a
great
stroke
in
this
matter
,
obliging
men
to
Voyages
,
Pilgrimages
,
Offerings
,
and
other
devotions
,
in
some
places
rather
then
others
.
And
next
are
Academies
and
Universities
,
all
sorts
of
Sciences
and
Disciplines
.
The
Second
said
,
That
a
City
being
an
assembly
and
union
of
many
persons
in
order
to
live
happily
,
filling
it
with
people
is
not
so
necessary
as
exact
observation
of
Laws
;
which
consisting
only
in
order
,
are
commonly
neglected
in
places
where
multitude
causeth
confusion
.
Hence
Solon
,
Lycurgus
,
and
most
ancient
Legislators
,
limited
the
Inhabitants
of
their
Cities
to
a
certain
number
,
which
Hippodamus
the
Milesian
restrain'd
to
ten
thousand
men
;
and
at
this
day
,
in
some
Cities
,
as
Lisbon
and
Naples
,
't
is
not
lawful
to
erect
new
buildings
,
which
hath
also
been
frequently
prohibited
at
Paris
.
For
the
same
reason
many
Nations
have
discharg'd
themselves
of
their
people
by
colonies
,
or
sending
them
to
the
conquest
of
other
Territories
,
as
did
sometimes
the
Gauls
under
Bremus
;
the
Goths
,
Huns
,
Alans
,
Hernles
,
and
Vandals
,
under
Attila
and
Alaric
;
and
the
Swisses
are
at
this
day
in
the
service
of
most
Princes
and
States
.
The
Third
said
,
That
the
true
strength
of
a
State
,
both
for
offence
and
defence
,
consists
in
the
number
of
men
,
and
therefore
a
City
flourishes
according
to
its
populousness
.
The
small
number
of
inhabitants
limited
by
Legislators
hath
sometimes
been
the
losse
of
their
Republicks
;
that
of
Sparta
in
the
battle
of
Leuctra
and
Athens
,
in
one
single
battle
against
Philip
;
as
it
would
also
have
been
of
the
Roman
Empire
at
the
defeat
of
Cannae
,
where
50000.
Romans
dy'd
upon
the
place
,
without
the
supply
which
they
found
in
the
almost
innumerable
multitude
of
the
Citizens
of
Rome
,
render'd
populous
by
the
residence
of
Kings
,
Consuls
,
and
Emperors
,
and
the
supreme
Tribunal
of
Justice
which
the
Senate
dispens'd
thence
to
all
the
world
,
with
whose
spoils
it
was
inrich'd
.
Whose
increase
was
also
promoted
by
the
rigorous
laws
against
coelibacy
,
and
the
priviledges
granted
to
such
as
had
many
children
;
for
propagating
which
,
before
Christiauity
,
they
permitted
polygamy
and
divorce
,
and
authoriz'd
concubinage
by
legitimation
of
natural
issues
.
Moreover
,
the
felicity
of
a
City
lying
in
the
plenty
and
sufficiency
of
all
things
,
which
is
not
found
except
amongst
a
great
number
of
inhabitants
who
interchangeably
communicate
their
commodities
;
the
most
populous
City
is
the
most
happy
.
And
experience
manifests
,
that
the
Laws
and
Justice
are
better
administred
in
great
Cities
,
then
in
hamblets
and
villages
;
especially
when
Concord
,
whereby
small
things
grow
,
is
maintain'd
therein
.
CONFERENCE
LXXVI
.
I.
Of
Madness
.
II.
Of
Community
of
goods
.
I.
Of
Madness
.
SInce
Man
by
his
treason
first
destroy'd
the
goodly
order
establish'd
by
God
in
nature
,
endeavoring
to
advance
himself
above
his
Creator
,
the
beasts
have
,
also
,
in
just
punishment
of
his
crime
,
shaken
off
his
yoke
;
some
offending
him
by
their
breath
,
others
by
their
sight
,
some
with
the
voice
,
most
with
biting
;
which
if
venomous
,
as
that
of
Serpents
and
mad
Dogs
,
imprints
a
malignant
quality
in
the
whole
habit
of
the
Body
,
whose
temper
it
destroys
.
That
of
mad-dogs
,
although
less
painful
then
any
,
yet
more
horrible
,
and
so
much
more
dangerous
in
that
it
oftentimes
seizes
upon
the
noble
parts
without
being
perceiv'd
till
the
madness
be
at
the
height
.
The
signes
for
knowing
this
Evil
in
its
birth
,
in
order
to
prevent
it
,
are
not
taken
from
the
wound
which
is
altogether
like
other
wounds
,
but
from
the
dog
that
made
it
.
For
if
he
be
mad
,
he
neither
eats
nor
drinks
,
although
he
thirst
extremely
;
he
pants
and
blows
,
hangs
out
his
tongue
,
which
is
yellow
and
tinctur'd
with
choler
,
he
casts
forth
dry
and
clotted
froth
at
the
mouth
and
nose
,
hangs
down
his
ears
,
looks
wildly
with
sparkling
eyes
,
flyes
at
known
and
unknown
,
and
bites
without
barking
;
he
is
lean
,
carries
his
tail
between
his
legs
clinging
to
his
belly
,
he
runs
fast
,
and
stops
suddenly
,
hits
upon
every
obstacle
without
going
out
of
his
way
,
and
other
dogs
avoid
him
.
But
if
the
dog
cannot
be
seen
,
then
bruised
nuts
or
hot
bread
must
for
some
hours
be
lay'd
upon
the
wound
,
or
else
meal
temper'd
with
the
blood
running
from
it
,
given
to
a
hungry
dog
or
hen
,
who
will
dye
if
the
wound
were
made
by
a
mad
dog
.
The
Second
said
,
Madness
is
a
malady
oftentimes
with
deliration
,
caus'd
in
an
Animal
by
a
particular
poyson
,
communicated
to
Man
,
with
extreme
aversion
against
all
liquors
,
especially
water
.
It
happens
to
Wolves
,
Oxen
,
Horses
,
Cats
,
and
almost
all
Animals
,
but
most
frequently
to
Dogs
,
either
by
reason
of
their
melancholy
temper
,
or
a
particular
inclination
which
they
have
to
madness
,
as
the
swine
hath
to
leprosie
.
For
't
is
an
Evil
that
is
not
known
but
by
its
effects
;
't
is
a
poyson
particularly
apt
to
be
communicated
to
Man
by
biting
,
by
the
slaver
,
foam
,
or
feeding
of
an
enrag'd
Animal
,
not
depending
on
the
first
qualities
,
but
acting
with
its
whole
substance
:
As
appears
in
that
it
reigns
in
great
colds
and
excessive
heats
,
but
is
cur'd
with
medicines
which
act
not
by
their
first
qualities
,
but
by
their
whole
substance
,
as
the
ashes
of
fresh-water
Crabs
,
and
Mithridate
;
and
,
according
to
Dioscorides
,
't
is
contracted
by
qualities
altogether
occult
,
as
to
sleep
very
long
in
the
shadow
of
a
Service
Tree
;
and
he
saith
,
he
saw
a
Carder
of
Wool
become
mad
onely
by
having
long
beaten
his
wool
with
a
wand
of
Cornel
Tree
.
The
same
is
affirm'd
of
a
plant
call'd
Dog-berry
Tree
.
Yet
the
most
part
,
with
Matthiolus
and
Fernelius
,
hold
,
that
these
causes
may
awaken
the
hidden
evil
,
and
augment
it
,
but
not
produce
it
,
unless
in
such
as
have
been
mad
before
.
But
how
comes
this
poyson
to
lie
hid
so
long
,
that
Fracastorius
saith
it
seldome
appears
before
the
one
and
twentieth
day
,
commonly
after
the
thirtieth
,
in
many
after
four
or
six
moneths
,
and
sometimes
after
divers
years
;
seeing
all
poysons
being
an
enemy
to
the
Heart
,
should
be
carry'd
thither
suddenly
by
the
Arteries
.
This
seems
to
proceed
from
the
proportion
of
the
Agent
and
Patient
,
and
their
several
resistance
,
differing
according
to
the
degrees
of
the
poyson
,
the
diversity
of
tempers
or
food
,
climates
,
or
the
part
hurt
.
For
poyson
being
contrary
to
our
nature
by
particular
malignity
cannot
be
wholly
subdu'd
by
our
natural
heat
,
and
so
may
preserve
its
malignity
in
the
body
a
long
while
,
without
manifesting
it self
till
it
have
first
introduc'd
dispositions
requisite
to
its
reception
,
which
happens
to
be
sooner
or
later
according
to
the
good
or
bad
temper
of
the
body
;
whence
in
several
persons
bitten
by
the
same
dog
,
madness
appears
in
some
sooner
,
in
others
later
.
As
some
have
the
small
pox
when
they
are
well
in
years
,
others
in
their
infancy
,
though
most
Physitians
agree
that
't
is
an
Ebullition
of
some
venemous
matter
contracted
by
every
one
in
his
mothers
womb
,
by
impurity
of
the
menstruous
blood
retain'd
during
the
time
of
breeding
.
So
the
cholerick
are
sooner
tainted
with
madness
and
all
other
poysons
then
the
phlegmatick
;
such
as
are
lean
and
have
large
veins
sooner
then
fat
who
have
small
.
The
skin
,
artery
,
vein
,
nerve
and
muscle
,
variously
communicate
this
poyson
.
The
power
of
Imagination
also
contributes
much
to
it
.
Whence
Aetius
relates
,
that
a
Philosopher
having
by
his
Ratiocination
concluded
that
the
dog
which
appear'd
to
him
in
the
water
of
the
bath
,
and
made
him
afraid
,
was
nothing
but
an
effect
of
his
perverted
Phancy
,
there
being
no
affinity
between
a
bath
and
a
dog
,
drunk
largely
of
it
and
was
cur'd
.
The
Third
said
,
That
the
signs
of
madness
are
anxiety
,
causeless
anger
and
fear
,
heaviness
and
griping
of
the
stomack
,
the
hiccock
,
and
other
convulsive
motion
,
hoarsness
of
the
voice
,
sweating
of
the
countenance
,
and
contraction
of
the
whole
body
;
but
the
most
certain
is
the
total
aversion
from
water
(
although
the
thirst
be
vehement
)
which
is
the
certainest
remedy
in
this
case
,
whence
some
have
been
cur'd
by
being
unawares
plunged
into
water
,
and
so
made
to
drink
whether
they
would
or
no.
This
Hydrophobia
cannot
be
from
the
image
of
the
dog
appearing
in
the
water
to
the
patient
beholding
his
own
terrible
aspect
.
For
some
have
been
possess'd
with
aversion
from
water
without
the
biting
of
a
dog
;
as
Platerus
tells
of
a
woman
who
became
Hydrophobous
by
having
abode
a
whole
night
neer
a
river
.
Much
less
can
it
come
from
the
dryness
caus'd
in
them
by
this
poyson
;
for
then
they
would
rather
desire
drink
;
but
it
proceeds
from
a
particular
antipathy
of
this
poyson
to
water
,
so
great
,
that
if
the
fresh
wound
of
a
dog's
biting
be
with
cold
water
,
it
becomes
incurable
;
the
poyson
flying
water
so
much
,
that
at
its
approach
it
retires
from
the
surface
inwardly
,
whence
it
cannot
afterwards
be
expell'd
.
The
Fourth
said
,
That
the
Phancy
alone
was
capable
to
cause
this
aversion
from
water
,
notwithstanding
the
natural
inclination
of
the
parts
requiring
humectation
.
For
that
faculty
is
very
strong
in
these
Patients
,
having
the
image
of
the
dog
always
present
,
and
so
they
imagine
that
they
see
it
in
the
water
;
as
the
Fool
Antiphon
thought
he
continually
saw
his
own
in
the
air
.
Yea
,
possibly
,
as
a
little
seed
is
so
configurated
by
the
formative
vertue
that
it
becomes
another
animal
,
and
in
Plants
a
hundred
grains
are
made
of
one
:
so
this
poyson
containing
the
idea
of
the
whole
substance
of
the
dog
,
by
which
alone
it
acts
,
when
receiv'd
into
the
body
,
and
assisted
by
natural
heat
produces
new
species
of
the
dog
;
which
being
carri'd
by
the
spirits
to
the
Brain
are
so
strongly
imprinted
in
the
imagination
that
reason
can
hardly
rectifie
them
;
and
being
again
represented
in
the
water
by
emission
of
the
animal
spirits
,
in
vision
,
make
the
patients
abhor
water
,
and
all
liquid
things
.
Which
will
not
be
thought
so
irrational
by
those
that
maintain
that
the
foam
of
a
mad
dog
hanging
on
the
hem
of
linen
produces
little
animals
of
a
dog-like
shape
;
nor
by
those
who
have
observ'd
the
sediments
of
the
Urines
of
these
Patients
to
have
the
same
figure
,
as
if
the
whole
man
became
dog
in
this
malady
,
as
he
becomes
all
wolf
in
Lycanthropie
.
The
Fifth
said
,
The
mind
and
body
being
both
disorder'd
in
this
malady
,
require
each
a
distinct
cure
.
The
mind
must
be
setled
,
and
diverted
from
that
sad
object
of
dogs
,
and
the
most
usual
way
in
France
is
to
be
bath'd
in
sea-water
.
As
for
the
body
,
the
poyson
must
be
drawn
out
of
the
new
wound
by
Cupping-glasses
,
Scarifications
,
Suctions
,
Cauteries
,
and
attractive
Cataplasms
,
such
as
that
of
pitch
and
Opopanax
dissolv'd
in
Vinegar
,
which
Galen
saith
is
infallible
;
ligatures
made
upon
the
wound
if
the
part
admit
them
,
or
else
incompass'd
with
defensatives
,
as
Dragons
blood
,
and
Bole
Armenick
mingled
with
the
white
of
an
egge
;
then
some
Antidotes
or
Alexiteries
to
strengthen
the
principal
parts
,
and
alter
the
malignity
of
the
poyson
;
as
the
Herb
call'd
Alyssum
,
because
it
extinguishes
madness
,
the
ashes
of
Crevish
,
Mistletoe
of
the
Oak
,
Scordium
,
Dittany
,
Angelica
,
and
blessed
Thistle
.
Of
all
which
remedies
,
as
also
of
the
purgatives
,
the
dose
must
be
double
,
and
so
proportionate
to
the
greatness
of
the
evil
;
but
they
are
unprofitable
when
the
Patient
is
already
averse
from
water
and
liquid
things
,
only
two
,
of
which
Themison
the
Physitian
is
one
,
being
recorded
to
have
been
cur'd
by
them
.
II.
Of
Community
of
goods
.
Upon
the
second
Point
,
it
was
said
,
That
a
City
is
a
society
establish'd
in
order
to
living
well
;
and
amity
being
the
foundation
of
society
,
what
conduceth
to
preserve
it
in
a
City
ought
to
be
exactly
observ'd
.
Such
is
community
of
goods
,
so
much
desir'd
by
Plato
,
that
in
his
Republick
he
could
not
suffer
the
words
Meum
&
Tuum
,
which
he
accounted
the
original
of
all
disorders
hapning
in
States
;
and
,
as
they
say
,
practis'd
by
Pythagoras
too
amongst
his
disciples
,
as
by
our
Monasticks
.
As
also
by
the
Garamantes
,
a
people
of
Africa
,
as
Mela
reports
,
and
by
the
Brachmans
,
Esteans
,
and
Gymnosophists
.
Whilst
the
Lacedemonians
observ'd
it
,
their
State
was
the
most
flourishing
of
Greece
.
The
example
of
the
first
Christians
is
express
,
who
sold
all
that
they
had
,
and
laid
the
money
at
the
Apostles
feet
;
and
Ananias
,
with
his
wife
Sapphira
,
dy'd
for
having
kept
back
part
of
the
price
of
their
inheritance
sold
to
this
end
.
For
the
condemning
of
the
Anabaptists
of
Westphalia
under
Munster
,
who
practis'd
this
community
,
was
for
their
Heresie
which
they
cover'd
with
this
specious
pretext
.
And
Diodorus
Siculus
relates
that
among
the
Aethiopians
community
of
goods
makes
so
perfect
friendship
,
that
friends
not
only
will
conform
to
one
another
by
the
equality
of
the
goods
of
fortune
;
but
also
when
one
of
them
becomes
blind
,
maim'd
or
lame
,
they
deprive
themselves
of
the
same
members
,
accounting
it
reasonable
to
have
community
not
only
of
goods
,
but
also
of
evils
,
the
burden
being
lessen'd
by
division
,
and
more
supportable
by
example
.
But
good
is
greater
when
communicated
to
more
;
communicativeness
being
a
quality
which
belongs
to
the
best
things
in
the
world
,
as
to
Light
and
the
Sun
,
yea
to
God
,
who
as
he
is
goodness
it self
,
so
he
is
the
most
communicative
of
all
beings
,
having
communicated
himself
not
only
,
in
eternity
,
by
the
generation
of
the
Word
and
procession
of
the
Holy
Ghost
,
but
in
time
,
by
the
production
of
all
his
creatures
.
The
Second
said
,
That
indeed
some
goods
are
the
more
excellent
by
being
communicated
,
as
the
Virtues
and
Sciences
are
encreas'd
the
more
they
are
exercis'd
and
taught
.
But
't
is
not
so
with
the
goods
of
fortune
,
which
diminish
by
communication
and
use
.
Whence
men
are
not
sparing
of
the
first
,
but
very
much
of
the
latter
,
restraining
the
use
thereof
wholly
to
themselves
.
Now
although
community
of
goods
seems
founded
in
nature
,
all
things
having
been
common
at
first
,
and
appropriated
afterwards
by
the
covetousness
of
the
occupants
;
yet
't
is
directly
contrary
to
the
felicity
of
a
City
,
which
consists
not
onely
in
a
society
of
Men
,
but
of
Men
of
different
conditions
,
the
meanest
of
which
being
commonly
most
necessary
in
a
State
would
not
be
exercis'd
if
all
were
equally
rich
and
powerful
.
And
if
the
necessity
of
Hunger
,
which
sometimes
taught
Pies
and
Crows
to
speak
at
Rome
,
had
not
press'd
most
of
the
first
inventors
of
Arts
,
the
same
would
be
yet
to
discover
.
Nothing
is
more
beautiful
in
Nature
then
Variety
,
nor
yet
in
Cities
.
Besides
,
Men
being
apt
to
neglect
the
publick
,
in
comparison
of
their
private
interest
,
were
goods
common
,
they
would
be
careless
of
preserving
or
increasing
them
,
and
rely
upon
the
industry
of
others
.
Thus
this
equality
would
beget
laziness
,
whilst
they
that
labour'd
most
could
hope
for
no
more
then
they
that
did
nothing
at
all
.
Moreover
,
if
Wives
and
Children
were
common
,
as
Socrates
,
in
Plato
,
would
have
them
,
it
would
be
a
great
hindrance
to
propagation
;
Children
would
not
own
their
Parents
,
nor
these
their
Children
,
and
so
there
would
be
no
paternal
,
filial
,
nor
conjugal
love
,
which
yet
are
the
surest
foundations
of
humane
society
.
Incests
and
Parricides
would
be
frequent
,
and
there
would
be
no
place
for
the
exercise
of
most
virtues
,
as
of
Chastity
and
Friendship
,
(
the
most
perfect
of
all
virtues
)
much
less
of
Liberality
and
Magnificence
,
since
nothing
should
be
given
but
what
belongs
alike
to
all
;
nor
would
any
be
capable
of
receiving
.
The
Third
said
,
That
in
a
City
,
which
is
a
society
of
companions
,
some
things
must
be
necessarily
injoy'd
in
common
,
as
Publick
Places
,
Havens
,
Fairs
,
Priviledges
,
Walls
,
Town-houses
,
Fortresses
,
and
publick
charges
.
But
not
all
things
,
in
regard
of
the
inconveniences
which
would
follow
thereupon
;
and
therefore
Plato
was
forc'd
to
reform
his
first
imaginary
Republick
,
and
make
another
more
sutable
to
the
humours
of
men
;
permitting
every
one
the
possession
of
some
goods
,
yet
with
this
restriction
,
that
he
would
not
have
any
become
too
unproportionably
rich
.
The
Fourth
said
,
That
Plato's
design
,
in
his
Republick
,
was
,
to
conjoyn
action
and
contemplation
;
he
would
have
a
City
first
Mistress
of
her self
,
then
of
the
world
;
more
venerable
then
formidable
to
its
neighbours
;
less
rich
then
just
,
but
sober
,
temperate
,
chaste
,
and
,
especially
,
religious
.
And
to
render
it
such
,
he
conceiv'd
,
that
by
removing
all
impediments
from
within
by
equality
of
goods
,
he
trac'd
out
the
way
to
contemplation
,
which
is
the
supreme
good
whereunto
men
aspire
;
and
therefore
community
of
goods
which
is
conducive
thereunto
,
cannot
be
too
highly
esteem'd
.
But
in
this
Age
it
would
deprive
all
goods
of
that
name
,
by
rendring
them
common
;
and
there
would
be
no
common
good
,
if
there
were
none
particular
.
CONFERENCE
LXXVII
.
I.
Of
Sorcerers
.
II.
Of
Erotick
,
or
Amorous
Madness
.
I.
Of
Sorcerers
.
THe
malignant
Spirit
's
irreconcilable
to
humane
nature
exalted
above
his
own
,
is
such
,
that
he
is
not
contented
with
doing
all
the
mischief
he
can
by
himself
,
but
imployes
his
Ministers
and
Officers
to
that
purpose
;
as
God
,
whose
Ape
he
is
,
imployes
his
holy
Spirits
in
his
works
.
These
Officers
are
Magicians
and
Sorcerers
.
The
former
are
such
as
being
either
immediately
instructed
by
the
Devil
,
or
by
Books
of
Magick
,
use
characters
,
figures
,
and
conjurations
,
which
they
accompany
either
with
barbarous
and
insignificant
words
,
or
some
perversely
taken
out
of
the
Holy
Scripture
;
by
which
means
they
make
the
Devil
appear
,
or
else
give
some
answer
by
sound
,
word
,
figure
,
picture
,
or
other
sign
;
making
particular
profession
of
Divination
.
Sorcerers
are
their
servants
,
aiming
onely
to
do
mischief
;
and
Sorcery
is
a
species
of
Magick
,
by
which
one
hurts
another
by
the
Devils
help
.
And
as
the
operation
of
the
Devil
is
requisite
thereunto
,
so
is
the
consent
of
the
Sorcerers
and
Gods
permission
,
without
which
one
hair
falls
not
from
our
heads
.
This
consent
is
grounded
upon
a
compact
,
either
express
or
tacite
;
the
former
whereof
is
made
by
rendring
homage
,
either
immediately
to
the
Evil
Spirit
,
or
to
the
Magician
in
his
name
,
or
by
addressing
a
request
to
him
.
Commonly
they
take
an
oath
of
fidelity
in
a
circle
describ'd
upon
the
ground
;
the
Devil
herein
,
as
in
other
things
,
imitating
the
Deity
,
which
is
represented
by
a
Circle
.
A
tacite
compact
is
when
one
makes
use
of
such
means
learn'd
from
a
Magician
or
magical
books
,
known
to
be
such
,
or
sometimes
ignorantly
.
But
the
most
ordinary
means
which
they
use
in
their
witchcrafts
,
are
powders
,
which
they
mingle
with
food
,
or
else
infect
the
body
,
clothes
,
water
,
or
air
.
Amongst
which
the
black
powders
are
design'd
to
procure
death
;
the
grey
or
red
,
to
cause
sickness
;
and
the
white
to
cure
;
either
when
they
are
forc'd
to
it
,
or
in
order
to
some
greater
mischief
;
although
this
virtue
depend
not
any
ways
upon
their
colour
,
nor
always
upon
their
qualities
.
Sometimes
they
perform
their
witcheries
with
words
,
either
threatnings
or
praises
.
Not
that
these
have
any
virtue
in
themselves
,
any
more
then
straws
,
herbs
,
and
other
things
wherewith
they
bewitch
people
;
but
because
the
Devil
is
by
covenant
to
produce
such
or
such
effects
by
the
presence
of
these
things
;
shewing
himself
a
faithful
performer
in
certain
things
,
to
the
intent
he
may
at
last
deceive
them
in
all
.
The
Second
said
,
That
the
charms
of
Sorcerers
differ
according
to
the
end
whereunto
they
are
design'd
;
some
cause
sleep
,
and
that
by
potions
,
charmes
,
and
other
enchantments
;
the
most
usual
of
which
are
pieces
of
a
dead
body
fastned
to
the
house
,
enchanted
candles
made
of
a
particular
wiek
and
fat
,
or
of
the
feet
and
hands
of
dead
persons
anointed
with
Oyle
which
the
Devil
gives
them
;
these
they
either
light
up
,
or
place
candles
at
each
finger
;
and
so
long
as
this
dismal
light
lasts
,
they
in
the
house
remain
in
a
deep
sleep
.
Other
enchantments
are
to
procure
Love
,
some
of
which
act
either
within
or
without
the
body
,
consisting
of
what
is
most
sacred
in
Religion
,
and
most
filthy
in
Nature
;
(
so
abominable
is
this
practice
,
and
done
in
hatred
of
the
Creator
)
some
likewise
procure
hatred
,
hinder
generation
,
make
women
miscarry
,
increase
their
pains
of
child-bearing
,
dry
up
the
milk
,
breed
thornes
,
pieces
of
glass
and
iron
,
knives
,
hair
,
and
such
other
preternatural
things
,
in
the
body
.
Of
all
which
magical
effects
some
indeed
are
real
,
but
the
most
part
are
prestigious
.
The
real
are
when
the
Devil
makes
use
of
natural
causes
for
such
an
effect
,
by
applying
actives
to
passives
,
according
to
the
most
perfect
knowledge
which
he
hath
of
every
things
essence
and
properties
;
having
lost
no
gifts
of
Nature
by
sin
,
but
onely
those
of
Grace
.
But
when
the
effect
is
above
his
power
,
or
God
permits
it
not
,
then
he
makes
use
of
delusions
to
cover
his
impotence
,
making
appearance
of
what
is
not
,
and
hindring
perception
of
what
really
is
.
Such
was
Gyges's
ring
,
which
render'd
him
invisible
when
he
pleas'd
;
and
Pasetus's
feasts
,
from
which
the
guests
departed
with
intollerable
hunger
;
as
also
the
money
wherewith
he
pay'd
his
Merchants
,
who
found
nothing
at
night
in
their
bags
.
And
that
famous
Simon
Magus
,
as
Saint
Clement
reports
,
seem'd
to
create
a
man
in
the
Air
,
render'd
himself
invisible
,
appear'd
with
several
faces
,
flew
in
the
Air
,
penetrated
rocks
,
turn'd
himself
into
a
sheep
and
a
goat
,
commanded
a
sickle
to
reap
corn
,
as
it
did
more
alone
then
ten
labourers
,
and
by
this
means
deluded
the
eyes
of
all
the
world
,
except
those
of
Saint
Peter
.
Such
was
also
,
in
the
dayes
of
our
Fathers
,
one
Trisulcan
,
who
to
defame
his
Curate
,
made
him
think
that
he
was
playing
at
cards
,
whereas
he
was
turning
over
his
breviary
,
whereupon
he
flung
it
upon
the
ground
;
and
M.
Gonin
being
hang'd
on
a
gibbet
,
the
first
presidents
mule
was
seen
hanging
in
his
place
.
Their
transports
are
sometimes
real
,
sometimes
imaginary
,
the
Devil
keeping
them
in
a
deep
sleep
all
the
while
.
The
Third
said
,
That
the
power
of
Evil
Spirits
,
whose
instruments
Sorcerers
are
,
is
so
limited
that
they
cannot
either
create
or
annihilate
a
straw
,
much
lesse
produce
any
substantial
form
,
or
cause
the
real
descent
of
the
Moon
,
or
hinder
the
Stars
motion
,
as
Heathen
Antiquity
stupidly
believ'd
.
Indeed
,
they
are
able
to
move
all
sublunary
things
;
so
they
cause
Earthquakes
,
the
Devil
either
congregting
Exhalations
in
its
hollownesses
,
or
agitating
the
Air
included
therein
:
Sopater
having
been
put
to
death
for
so
tying
up
the
winds
that
no
merchandize
could
be
transported
to
Byzantium
.
And
Philostratus
relates
,
that
Apollonius
saw
two
tubs
or
tuns
among
the
Brachmans
,
which
being
open'd
,
there
arose
most
vehement
winds
and
rain
;
and
shut
again
,
the
Air
became
calm
and
serene
.
Olaus
also
testifies
the
like
of
the
Laplanders
and
Finlanders
,
who
sold
winds
to
Merchants
.
Moreover
,
the
Devils
are
call'd
by
the
Apostle
,
Princes
of
the
Air
;
they
cause
Hail
,
Thunder
,
Rain
,
and
Fire
,
to
fall
where
they
please
;
yet
alwayes
conditionally
that
God
lets
the
bridle
loose
to
them
,
as
he
did
when
he
burnt
Job's
servants
and
flocks
,
and
overthrew
the
house
wherein
his
children
were
,
with
a
whirl-wind
.
So
in
the
year
1533.
a
Sorcerer
burnt
the
whole
Town
of
Silthoc
in
Sweden
to
the
ground
.
And
as
they
can
obscure
,
so
they
can
infect
the
Air
,
and
more
easily
the
waters
,
stopping
them
and
making
them
run
backwards
,
which
Pliny
saith
himself
saw
in
his
time
.
They
kill
Animals
by
infecting
them
or
their
pastures
,
or
else
suffocate
them
,
by
entring
into
them
;
as
they
did
the
swine
of
the
Gadarenes
.
They
can
also
extinguish
the
plenty
of
a
Country
,
by
transporting
the
fatness
of
it
elsewhere
,
not
by
virtue
of
the
Sorcerers
words
;
much
lesse
is
it
by
those
that
they
introduce
flies
,
grashoppers
,
and
catterpillars
,
or
other
insects
,
into
a
place
,
either
assembling
them
together
,
or
producing
them
out
of
congruous
matter
.
The
Fourth
said
,
That
the
effects
of
Nature
and
Art
are
to
be
distinguish'd
from
those
of
enchantments
;
for
want
of
which
satisfaction
some
juglers
pass
for
Sorcerers
among
the
vulgar
,
who
are
apt
to
apprehend
supernatural
means
,
when
they
are
ignorant
of
the
natural
or
artificial
causes
.
For
removing
of
which
calumny
,
C.
Furius
Cresnius
being
accus'd
of
having
bewitch'd
his
neighbours
fields
,
and
transported
all
their
fertility
into
his
own
,
brought
his
servants
,
his
oxen
,
and
plough
,
into
the
Senate
,
declaring
that
these
were
all
his
charms
.
Moreover
,
many
times
the
sterility
imputed
to
Sorcerers
proceeds
from
Gods
anger
,
who
makes
the
Heaven
iron
,
and
the
Earth
brass
,
for
their
wickedness
.
So
when
a
private
person
arrives
to
great
honour
or
estate
suddenly
,
though
it
be
by
his
merit
,
yet
the
generality
of
people
,
the
meanest
of
which
account
themselves
worthy
of
the
same
fortune
,
attribute
such
extraordinary
progresses
to
the
Devil
.
And
yet
't
is
a
rare
thing
,
if
ever
heard
of
,
that
any
one
was
enrich'd
by
the
Devil
;
either
because
he
reserves
his
riches
for
Antichrist
wherewith
to
seduce
the
Nations
;
or
because
God
doth
not
suffer
it
,
lest
men
should
forsake
his
service
for
that
of
Devils
,
and
the
good
should
be
too
sorely
afflicted
by
the
wicked
.
II.
Of
Amorous
Madness
.
Upon
the
Second
Poynt
it
was
said
,
That
Love
being
not
very
wise
of
it self
,
't
is
no
hard
matter
for
it
to
become
extravagant
;
for
it
cares
not
for
mediocrity
,
and
,
consequently
,
is
subject
to
most
tragical
accidents
.
It
s
Excess
is
call'd
Erotick
,
or
Amorous
Madness
,
which
is
a
species
of
melancholy
deliration
,
caus'd
by
the
continual
representation
of
the
thing
lov'd
,
which
possesses
the
Phancy
of
the
poor
Lovers
that
they
can
think
of
nothing
else
,
and
many
times
forget
to
eat
,
drink
,
and
sleep
,
and
the
other
necessary
actions
of
life
.
'T
is
different
according
to
diversity
of
temper
of
brain
and
body
,
the
degree
of
the
melancholly
humour
,
and
the
profession
of
those
that
are
possess'd
with
it
.
Hence
melancholy
persons
are
fullest
of
flatuosities
and
Spirits
,
and
the
sanguine
,
as
having
most
blood
,
are
most
subject
to
it
.
They
are
known
by
their
hollow
and
languishing
eyes
,
inequality
of
pulse
and
visage
,
especially
when
the
party
lov'd
is
spoken
of
or
seen
;
by
which
means
Galen
discover'd
the
Love-sickness
of
a
Roman
Lady
,
and
Erasistratus
that
of
Antiochus
,
Seleuous's
Son
,
for
his
Mother
in
law
Stratonice
.
This
distemper
is
the
more
dangerous
,
because
't
is
pleasing
to
those
that
are
tormented
with
it
;
and
hard
to
cure
,
because
they
fear
nothing
more
then
their
cure
,
being
fond
of
their
fetters
.
But
being
a
disease
of
the
Mind
,
the
surest
remedy
is
to
divert
from
the
thought
of
what
they
love
,
and
to
avoid
idleness
,
the
mother
of
lasciviousness
.
The
body
also
must
be
conveniently
purg'd
from
its
predominant
humours
,
according
to
which
these
patients
differ
;
the
sanguine
are
merry
,
and
laugh
continually
,
and
oftentimes
alone
,
love
songs
and
dances
;
the
cholerick
are
froward
,
and
so
furious
that
some
have
kill'd
themselves
through
the
violence
of
their
passions
;
and
Romances
are
full
of
such
persons
.
The
melancholy
are
pensive
,
solitary
,
and
sad
;
that
dull
and
cold
humour
hebitating
the
souls
motion
.
If
this
distemper
proceed
from
abundance
of
geniture
,
remedies
must
be
us'd
which
extinguish
it
,
as
Rue
,
Purslane
,
Lettice
,
Water-lilly
,
Willow-leaves
,
Coriander
seeds
,
Agnus
Castus
,
Camphir
,
and
Mint
.
The
Second
said
,
As
Love
is
the
original
,
so
't
is
the
Abridgement
of
all
Passions
.
You
may
see
these
poor
Lovers
in
the
same
hour
love
and
hate
,
fly
and
desire
,
rejoyce
and
sorrow
,
fear
and
dare
,
be
angry
without
a
cause
,
and
be
pacifi'd
again
with
less
reason
;
in
brief
,
never
to
have
their
Minds
setled
,
any
more
then
their
bodies
,
in
the
same
posture
and
complexion
alike
.
Whence
many
have
thought
this
malady
produc'd
by
enchanted
Drinks
or
Philtres
;
which
may
indeed
make
one
amorous
,
but
not
determine
him
to
a
certain
person
;
besides
that
these
Drinks
cannot
act
upon
our
Will
which
is
incorporeal
,
nor
captivate
its
liberty
to
a
particular
object
;
unless
the
Devil
have
a
hand
in
the
business
.
The
Third
said
,
That
the
famousest
of
all
Philtres
is
Hippomenes
,
powder'd
and
taken
knowingly
by
the
Lover
.
'T
is
a
little
black
and
round
piece
of
flesh
,
about
the
bigness
of
a
dry
fig
,
found
upon
a
Colt's
fore-head
new
foal'd
;
whence
it
must
be
taken
betimes
,
else
the
Mare
bites
it
off
,
and
if
she
be
deceiv'd
of
it
,
never
affects
the
foal
afterwards
;
and
therefore
't
is
call'd
by
Virgil
,
Matri
praereptus
Amor.
The
same
effect
is
attributed
to
the
seed
of
Mares
,
to
a
plant
call'd
Hippomanes
,
and
,
by
Pliny
,
to
the
hair
of
a
Wolfs
tail
,
the
fish
Remora
,
the
brain
of
a
Cat
,
and
a
Lizard
;
and
by
Wierus
,
to
Swallows
starv'd
to
death
in
an
earthen
pot
,
the
bones
of
a
green
Frog
excarnated
by
Pismires
,
the
right
parts
of
which
,
he
saith
,
conciliate
Love
,
and
the
left
hatred
.
But
to
shew
the
vanity
and
impurity
of
these
inventions
,
most
Philtres
are
taken
from
Animals
generated
of
corruption
,
excrements
,
and
other
filthy
and
abominable
things
;
and
commonly
,
all
rather
excite
Fury
then
Love
,
as
appears
by
many
to
whom
Cantharides
have
been
given
;
and
Caligula
,
who
was
render'd
mad
by
a
drink
of
his
wife
Cesonia
;
one
Frederick
of
Austria
,
and
the
Poet
Lucretius
,
by
a
Philtre
given
him
by
his
Wife
Lucilia
.
Love
is
free
,
and
fixes
not
by
constraint
;
't
is
not
taken
in
at
the
mouth
,
but
the
eyes
,
the
graces
of
the
body
being
the
most
powerful
charm
,
as
Olympia
Wife
of
Philip
of
Macedon
acknowledg'd
,
when
being
jealous
that
her
Husband
lov'd
a
young
Lady
that
was
said
to
have
given
him
amorous
potions
,
the
Queen
sent
for
her
,
and
having
beheld
her
great
Beauty
,
said
that
she
had
those
Philtres
in
her self
.
Now
if
these
gifts
of
the
body
be
accompany'd
with
those
of
the
mind
,
and
the
party
endu'd
therewith
testifie
Love
to
another
,
't
is
impossible
but
the
affection
will
become
mutual
,
Love
being
the
parent
of
Love
;
whence
the
Poets
feign'd
two
Cupids
,
Eros
,
and
Anteros
;
and
Ovid
,
an
intelligent
person
in
this
matter
,
knew
no
surer
course
then
this
,
Vt
ameris
amabilis
esto
.
The
Fourth
said
,
Love
is
a
spiritual
thing
,
and
consequently
produc'd
by
means
of
the
same
nature
.
Hence
an
ill
report
,
which
is
a
thing
not
onely
incorporeal
,
but
commonly
phantastical
and
imaginary
,
extinguishes
all
Love
for
a
person
otherwise
lovely
as
to
the
graces
of
the
body
.
And
the
choice
between
equal
Beauties
shews
that
Love
is
not
founded
upon
the
outside
.
Wherefore
they
take
the
wisest
course
to
get
themselves
lov'd
who
use
inductions
and
perswasions
,
which
are
the
common
means
to
make
marriages
.
By
all
which
it
appears
,
that
Amorous
Madness
is
a
distemper
of
the
mind
,
and
as
such
to
be
cur'd
.
CONFERENCE
LXXVIII
.
I.
Why
the
Sensitive
Appetite
rules
over
Reason
.
II.
Whether
Speech
be
natural
,
and
peculiar
to
Man
.
I.
Why
the
Sensitive
Appetite
rules
over
Reason
.
APpetite
is
an
inclination
of
every
thing
to
what
is
good
for
it self
.
There
are
three
sorts
in
Man
.
First
,
the
Natural
,
which
is
in
plants
who
attract
their
nourishment
,
and
also
in
some
inanimate
things
,
as
the
Load-stone
and
Iron
;
yea
,
in
the
Elements
,
as
the
dry
earth
covets
water
,
and
all
heavy
bodies
tend
to
their
centre
.
'T
is
without
Knowledge
and
Will
,
even
in
Man
,
for
all
natural
actions
are
perform'd
best
in
sleep
.
Secondly
,
the
Sensitive
,
common
to
Man
and
Beast
,
which
some
erroneously
deny
to
be
a
humane
faculty
,
because
't
is
the
seat
of
the
Passions
,
the
enemies
of
Reason
which
constitutes
Man
.
But
the
encounter
of
it
with
Reason
argues
their
distinction
.
Thirdly
,
the
Rational
,
call'd
the
Will
,
which
is
Mistress
of
the
former
two
;
and
besides
makes
use
of
Reason
,
for
the
knowing
of
one
or
more
things
.
And
because
desire
cannot
be
without
knowledge
,
therefore
the
Sensitive
Appetite
presupposes
the
knowledge
of
the
Imagination
,
and
the
Will
that
of
the
Understanding
;
but
the
Natural
Appetite
depends
on
that
of
a
First
Cause
,
which
directs
every
natural
form
to
its
particular
good
,
though
it
know
not
the
same
.
Now
't
is
demanded
,
how
the
Mistresse
comes
to
obey
the
Servants
,
notwithstanding
the
Maxime
,
That
the
Will
tends
to
nothing
but
what
is
good
,
which
cannot
be
without
truth
;
and
this
is
not
such
,
unless
it
be
approv'd
by
the
Intellect
.
It
seems
to
me
improper
,
to
say
that
the
Sensitive
Appetite
prevails
over
Reason
,
but
rather
hinders
it
by
its
disturbance
from
pronouncing
sentence
,
as
a
brawling
Lawyer
doth
a
Judge
by
his
noise
.
The
Second
said
,
That
Reason
is
alwayes
Mistress
.
For
Men
govern
themselves
according
to
Nature
(
the
universal
rule
of
all
things
)
and
,
this
nature
being
rational
,
they
cannot
be
guided
otherwise
then
the
motions
of
Reason
.
But
some
find
Reason
where
other
finds
none
.
The
Thief
accounts
riches
ill
divided
,
and
therefore
he
may
justly
possess
himself
of
what
he
wants
;
and
however
he
sees
evil
in
the
action
,
yet
he
conceives
more
in
his
necessity
,
which
his
Reason
makes
him
account
the
greatest
of
all
evils
.
So
that
comparing
them
together
,
he
concludes
the
less
evil
to
be
good
,
and
wittingly
attempts
the
crime
,
not
owning
it
for
such
whilst
he
commits
it
.
The
same
may
be
said
of
all
other
sins
,
wherein
the
present
sweetness
exceeds
the
fear
of
future
punishment
.
If
Conscience
interpose
,
they
either
extinguish
it
,
or
else
wholly
forbear
the
action
:
Unless
the
Mind
happen
to
be
balanc'd
,
and
then
they
are
in
confusion
,
like
the
Ass
which
dy'd
of
hunger
between
two
measures
of
corn
,
not
knowing
which
to
go
to
.
For
't
is
impossible
for
the
Will
to
be
carry'd
to
one
thing
rather
then
another
,
unless
it
find
the
one
better
and
more
convenient
.
The
Third
said
,
'T
is
congruous
to
nature
for
the
Inferior
to
receive
Law
from
the
Superior
.
So
Man
commands
over
beasts
;
and
amongst
Men
,
some
are
born
Masters
,
and
others
slaves
;
the
Male
hath
dominion
over
the
Female
,
the
Father
over
his
Children
,
the
Prince
over
his
Subjects
;
the
Body
receives
Law
from
the
Soul
,
the
Matter
from
its
Form
,
the
Angels
of
Inferior
Hierarchies
receive
their
intelligence
from
the
Superior
;
and
the
lower
Heavens
the
rule
of
their
motions
from
the
higher
;
the
Elements
are
subject
to
the
influences
of
those
celestial
bodies
;
and
in
all
mixts
one
quality
predominates
over
the
rest
.
Since
therefore
the
Sensitive
Appetite
is
as
much
below
Reason
,
as
a
beast
below
a
Man
,
and
the
Imagination
below
the
Intellect
;
according
to
the
same
order
establish'd
in
Nature
,
Reason
ought
alwayes
to
have
the
command
over
it
;
because
having
more
knowledge
't
is
capable
to
direct
it
to
its
end
.
But
through
the
perversity
of
our
Nature
,
we
more
willingly
follow
the
dictates
of
Sense
then
Reason
,
of
the
Flesh
then
the
Spirit
;
because
the
former
,
being
more
familiar
and
ordinary
,
touch
us
nearer
then
Reason
,
whose
wholsome
counsels
move
not
our
Will
so
much
,
which
being
Mistress
of
all
the
faculties
,
according
to
its
natural
liberty
,
may
sometimes
command
a
virtuous
action
,
of
whose
goodnesse
Reason
hath
inform'd
it
;
sometimes
a
vitious
one
by
the
suggestion
of
the
Sensitive
Appetite
,
which
makes
it
taste
the
present
sweetness
and
delight
,
whose
attraction
is
greater
then
that
of
future
rewards
promis'd
by
virtue
to
her
followers
.
Hence
the
Law
of
the
members
so
prevails
over
the
law
of
the
mind
,
as
sometimes
wholly
to
eclipse
the
same
,
as
in
those
who
are
blinded
,
and
hardned
in
vice
;
sometimes
it
forces
it
to
come
over
to
its
own
side
,
and
back
it
exorbitance
with
Reasons
:
In
some
others
in
whom
Reason
remains
intire
,
and
there
is
a
clear
knowledge
of
the
turpitude
of
an
action
,
yet
the
Will
is
so
bound
and
charm'd
by
the
vehemence
of
the
Passions
of
the
Concupiscible
and
Irascible
Appetite
,
that
it
follows
their
motions
inspight
of
the
remonstrances
of
Reason
.
Such
was
Medaea
,
who
by
reason
saw
the
heinousness
of
her
intended
murther
of
her
Children
;
but
rage
and
desire
of
revenge
upon
their
Father
Jason
transported
her
.
So
it
was
said
of
the
Athenians
,
that
they
knew
indeed
what
was
fit
to
be
done
,
but
did
it
not
.
The
Fourth
said
,
They
who
hold
that
Virtues
are
not
habits
distinct
from
Sciences
would
not
be
of
this
opinion
,
that
we
can
know
good
and
do
evil
;
for
Divinity
teaches
us
,
that
there
is
no
sin
without
ignorance
;
and
that
as
't
would
not
be
in
our
power
to
sin
if
we
had
perfect
knowledge
of
the
turpitude
of
Vice
,
so
't
is
impossible
for
a
man
to
know
the
beauty
of
Virtue
without
loving
her
;
considering
too
,
that
we
have
in
us
the
seeds
of
Virtue
to
which
we
are
naturally
lead
,
inasmuch
as
it
conducts
us
to
the
supreme
good
;
seeds
which
would
grow
of
themselves
,
were
it
not
for
the
depravation
of
our
judgement
,
which
being
imbu'd
with
the
false
maxims
of
the
Imaginations
which
governs
all
our
actions
,
and
judges
not
of
the
goodness
of
things
but
by
sense
and
common
opinion
,
according
to
which
glory
follows
vice
,
and
contempt
poor
Virtue
;
this
is
the
cause
that
these
seeds
of
Virtue
are
stifl'd
in
the
birth
.
Whereunto
greatly
conduces
the
example
of
other
vicious
persons
,
who
are
more
numerous
then
the
virtuous
.
And
as
Vice
is
more
sensible
,
so
it
easily
passes
into
habit
,
this
habit
into
custom
,
which
being
another
nature
begets
a
kind
of
necessity
to
Vice
,
which
becoming
familiar
,
by
degrees
seems
most
agreeable
in
respect
of
the
severe
aspect
of
Virtue
;
men
having
in
this
condition
Appetites
as
irregular
as
those
of
Child-bearing
women
,
who
prefer
char-coal
,
chalk
,
and
ashes
,
before
good
Aliments
.
The
Fifth
said
,
That
the
contest
between
the
Sensitive
Appetite
and
Reason
arises
from
the
diversity
of
their
objects
,
unto
which
either
of
them
endeavours
to
draw
the
Will.
Hence
if
it
happen
that
Honesty
,
the
object
of
Reason
,
be
a
sensible
evil
,
as
to
fast
,
fight
,
or
indure
any
thing
contrary
to
the
sensitive
Appetite
,
whose
object
is
delectable
and
sensual
good
,
there
arises
a
combat
between
these
two
Faculties
,
in
which
Reason
is
many
times
worsted
for
want
of
being
well
seconded
.
But
when
the
object
of
Reason
and
the
Appetite
is
the
same
,
namely
,
a
sensible
good
,
there
is
no
debate
between
them
.
For
Reason
proposing
it
to
the
Will
,
it
spontaneously
tends
to
it
,
being
also
lead
thereunto
by
the
Sensitive
Appetite
.
Hence
,
in
Indignation
,
Com-Passion
,
and
Emulation
,
which
are
rational
motions
accompany'd
with
anger
,
grief
,
and
self-love
,
there
is
no
fight
between
the
Sensitive
Appetite
and
Reason
,
since
in
these
virtuous
motions
Reason
gives
the
bridle
to
those
Passions
which
are
the
Emissaries
of
the
Appetite
.
As
when
the
commands
of
a
Master
agree
with
the
inclinations
of
the
Servant
,
he
sets
upon
performing
them
cheerfully
.
But
being
it
very
seldome
happens
that
what
is
commanded
by
Reason
agrees
with
the
Passions
of
the
Appetite
,
but
is
commonly
difficult
and
laborious
;
't
is
not
to
be
wondr'd
if
this
intestine
war
be
frequent
,
and
the
Appetite
get
the
better
of
Reason
.
Moreover
,
what
is
in
the
Intellect
,
being
transmitted
from
the
Senses
,
equally
revolted
against
this
Faculty
their
Princess
,
it
still
retains
something
of
the
grosness
of
Sensuality
;
so
that
these
notions
of
the
Intellect
,
oftimes
taking
part
with
the
Senses
and
Sensitive
Appetite
,
Reason
cares
not
to
prevail
over
them
;
it
being
also
proper
to
inferiors
to
have
some
contrariety
to
the
commands
of
their
Superiors
,
as
is
seen
in
the
Celestial
Spheres
which
have
a
motion
opposite
to
that
of
the
First
Mover
.
Besides
that
the
Empire
of
Reason
over
the
Appetite
is
not
despotical
,
or
of
a
Master
over
a
Servant
;
but
political
,
such
as
that
of
a
Magistrate
over
the
Citizens
,
and
consequently
,
half
voluntary
.
II.
Whether
Speech
be
natural
and
peculiar
to
Man
.
Upon
the
Seond
Poynt
Plato's
opinion
was
mention'd
,
that
the
Gods
having
by
Epimetheus
produc'd
all
other
Animals
with
some
particular
gift
,
made
man
naked
and
weak
,
destitute
of
all
natural
aids
,
and
subject
to
so
many
miseries
that
they
pitied
him
,
and
thereupon
order'd
Prometheus
to
give
him
Reason
,
Speech
,
and
Hands
;
the
first
,
to
know
and
contemplate
the
marvells
of
the
world
;
the
second
,
to
express
his
thoughts
outwardly
;
the
last
,
to
put
his
words
and
thoughts
in
execution
.
Reason
not
differing
from
Speech
,
saving
that
it
is
internal
;
whence
't
is
also
call'd
the
word
of
the
mind
;
and
the
other
external
.
This
external
Speech
is
so
excellent
,
that
though
it
consist
but
of
wind
,
which
is
Air
striking
against
the
Epiglottis
,
modifi'd
and
articulated
by
the
tongue
,
lipps
,
palate
,
and
teeth
;
yet
't
is
the
interpreter
of
the
reasonable
soul
,
according
to
whose
example
't
is
equally
receiv'd
into
all
the
ears
of
the
Auditors
.
When
this
Speech
is
true
,
't
is
a
sign
of
the
mind's
conception
,
and
as
natural
and
peculiar
to
man
as
Reason
it self
,
one
of
whose
goodliest
priviledges
it
is
.
Besides
,
man
being
born
to
live
in
society
needed
not
onely
Reason
to
guide
himself
,
but
also
Speech
,
to
govern
others
,
which
likewise
hath
more
power
over
Souls
,
inclining
and
turning
them
as
it
pleases
.
The
Second
said
,
Some
Animals
are
perfectly
mute
,
as
worms
and
Snails
;
others
render
some
sound
,
as
Flyes
,
Grashoppers
,
though
't
is
onely
that
of
their
wings
;
and
some
have
voice
,
as
all
perfect
animals
,
amongst
whom
man
hath
the
particular
advantage
of
Speech
.
For
sound
is
a
Collision
of
Air
between
two
solid
bodies
.
Voice
is
a
sound
render'd
by
the
mouth
of
an
Animal
to
express
its
affections
.
But
Speech
is
a
voice
which
signifies
by
institution
,
and
is
call'd
a
verb
if
it
signifie
time
;
otherwise
a
noun
.
As
it
signifies
by
institution
't
is
distinguish'd
from
the
voice
which
is
a
natural
sign
,
and
hath
some
correspondence
with
the
thing
signifi'd
.
So
the
hoarse
voice
of
one
angry
perfectly
represents
the
inundation
and
tempest
of
the
Spirits
in
this
Passion
.
The
lowness
and
mildness
of
a
sad
and
afflicted
mans
voice
represents
the
effect
of
sadness
,
which
is
to
compress
the
Heart
and
Arteries
;
for
these
organs
being
coarcted
,
the
voice
becomes
more
slender
;
as
appears
in
Women
,
fat
people
,
children
,
and
eunuchs
.
The
Lover's
interrupted
speech
betrayes
the
inequality
of
his
mind
.
But
words
are
signes
without
any
reference
to
the
thing
signifi'd
,
depending
onely
on
the
Will
of
those
who
first
gave
names
to
things
.
For
if
they
were
natural
signes
,
they
would
be
understood
by
all
the
world
,
and
be
every
where
the
same
.
But
though
't
is
not
natural
,
but
acquir'd
by
precepts
and
use
,
specially
by
the
hearing
,
whnce
people
deaf
by
nature
are
also
dumb
;
yea
,
't
is
very
peculiare
to
man
.
Wherefore
Speech
is
improperly
,
figuratively
,
artificially
,
or
else
miraculously
ascrib'd
to
other
things
;
as
when
The
Heavens
are
said
to
declare
the
glory
of
God
,
one
deep
to
call
on
another
,
&c.
When
Balaams
Ass
spoke
,
't
was
by
Miracle
.
But
when
Simon
Magus's
dog
spoke
to
Saint
Peter
,
't
was
by
operation
of
the
Devil
;
as
also
what
is
reported
of
the
two
Pigeons
,
the
Oke
at
Dodona
,
Achilles's
Horse
,
the
keel
of
Argo
,
and
that
Elm
of
the
Gymnosophists
mention'd
by
Philostratus
to
have
saluted
Apollonius
at
his
arrival
,
as
the
River
Causus
bid
Pythagoras
good-morrow
.
But
Speech
properly
belongs
onely
to
man
;
other
creatures
are
incapable
of
it
,
both
because
they
want
Reason
(
which
is
the
principle
of
it
)
and
organs
,
which
are
a
tongue
,
a
palate
,
teeth
,
and
lipps
,
all
rightly
proportionated
for
the
articulation
of
voice
;
for
man's
tongue
alone
is
soft
,
large
,
moveable
and
loose
;
to
which
qualities
those
of
Pies
and
Parrots
come
nearest
.
The
Third
said
,
A
natural
thing
is
either
born
with
us
,
as
sense
and
motion
;
or
comes
afterwards
of
it self
,
as
laughter
,
or
whereof
we
are
naturally
capable
and
inclin'd
to
,
as
Arts
and
Sciences
.
In
the
first
and
second
signification
speech
is
not
natural
to
man
,
who
could
not
speak
without
learning
,
whence
the
two
children
caus'd
by
Psammetichus
,
King
of
Egypt
,
to
be
nurs'd
in
a
Desart
by
two
dumb
Nurses
pronounc'd
no
other
word
but
Bec
which
they
had
heard
of
the
Goats
.
But
in
the
last
signification
't
is
peculiar
to
man
,
who
is
so
inclin'd
to
it
,
that
were
children
let
alone
from
their
Cradle
they
would
in
time
make
some
language
by
signs
,
or
words
.
'T
is
to
be
understood
too
,
that
't
is
articulate
speech
,
such
as
may
be
written
,
that
is
peculiar
to
man
,
not
inarticulate
,
which
though
a
natural
sign
of
the
affections
within
,
yet
cannot
properly
be
called
speech
,
because
found
also
in
beasts
,
whose
jargon
Apollonius
and
some
others
are
said
to
have
understood
;
for
hearing
the
chattering
of
a
Swallow
to
her
companions
,
he
told
those
that
were
present
that
this
bird
advertis'd
the
others
of
a
sack
of
Wheat
fallen
off
an
Asse's
back
neer
the
City
:
which
,
upon
trial
,
was
found
to
be
true
.
CONFERENCE
LXXIX
.
I.
What
the
Soul
is
.
II.
Of
the
apparition
of
Spirits
.
I.
What
the
Soul
is
.
THe
difference
of
inanimate
,
living
and
dead
bodies
,
manifestly
evince
the
existence
of
a
soul.
But
its
essence
is
so
unknown
that
Philosophers
doubt
in
what
degree
of
Category
to
put
it
.
For
't
is
of
that
kind
of
things
which
are
not
known
by
themselves
,
but
only
by
their
effects
;
as
local
motion
and
substance
,
which
is
not
perceptible
but
by
its
accidents
.
So
the
outward
shape
of
animated
bodies
acquaints
us
with
their
inward
form
.
For
the
soul
shapes
all
the
external
parts
after
the
same
manner
;
as
Plants
and
Animals
of
the
same
species
have
commonly
their
leaves
and
members
of
the
same
external
figure
;
whereas
you
scarce
find
two
stones
,
or
other
inanimate
bodies
,
of
the
same
shape
.
The
Second
said
,
That
the
soul
,
according
to
Aristotle
,
is
the
first
act
of
a
natural
body
organiz'd
,
having
life
in
power
,
or
potentially
.
Meaning
by
act
perfection
,
which
he
expresses
by
the
word
Entellechie
,
which
signifies
to
be
in
its
end
and
form
,
which
two
are
the
same
in
natural
things
.
'T
is
call'd
Form
upon
account
of
its
beauty
;
and
divine
,
from
heaven
,
its
original
;
and
't
is
the
first
of
all
other
second
acts
,
which
are
produc'd
by
it
,
such
as
all
vital
actions
are
.
For
as
in
the
most
imperfect
of
beings
,
Matter
,
there
is
a
First
or
remote
power
,
as
in
water
to
become
fire
;
another
second
or
next
,
as
in
the
same
water
to
become
air
by
rarefaction
:
so
in
the
nature
of
Forms
,
the
noblest
created
Beings
,
there
is
a
First
act
,
the
source
of
all
vital
actions
,
and
a
Second
,
comprehending
the
faculties
and
functions
:
Now
this
Soul
is
not
a
pure
act
(
as
God
and
Angels
are
)
but
an
act
of
the
Body
,
on
whom
it
depends
either
in
its
being
,
and
preservation
,
or
else
only
in
operation
.
Hence
Sensitive
and
Vegetable
Souls
cease
to
be
upon
the
change
of
the
dispositions
which
produc'd
and
supported
them
.
The
reasonable
Soul
too
in
some
manner
depends
upon
the
Bodies
disposition
as
to
its
operation
,
not
as
to
its
being
and
preservation
,
being
immaterial
and
immortal
.
'T
is
call'd
an
act
of
a
natural
Body
,
to
distinguish
it
from
Machines
or
Engines
which
move
artificial
and
inanimate
Bodies
;
organical
,
because
Organs
are
requisite
to
its
action
.
It
must
also
have
life
in
power
,
that
is
,
be
able
to
exercise
the
vital
functions
.
For
want
of
which
a
carcase
,
though
organiz'd
,
yet
cannot
be
said
to
be
animated
,
no
more
then
Egges
and
Seed
,
for
want
of
Organs
,
although
they
have
life
in
power
.
The
Third
said
,
He
was
of
Pythagoras's
opinion
who
call'd
it
a
number
,
there
being
nothing
in
the
world
wherewith
it
hath
more
correspondence
and
proportion
.
'T
is
one
in
its
essence
;
it
makes
the
binary
,
which
is
the
first
number
,
by
its
conjunction
with
the
body
,
and
division
of
its
Faculties
into
the
Intellect
and
Will
;
the
ternary
,
by
its
three
species
of
soul
,
Vegetative
,
Sensitive
,
Rational
;
the
quaternary
,
by
the
four
qualities
constituting
the
temper
requisite
to
its
introduction
into
the
body
;
of
which
four
numbers
put
together
is
form'd
the
number
ten
,
whence
all
others
proceed
;
as
from
simple
Apprehension
,
Enuntiation
,
Argumentation
and
Method
,
which
are
the
four
operations
of
the
reasonable
soul
,
whence
all
its
notions
proceed
.
The
Fourth
said
,
'T
is
not
enough
to
say
,
with
the
Philosopher
,
that
the
soul
is
an
act
or
perfection
,
or
that
by
whose
means
we
live
;
it
must
be
shewn
what
this
act
is
;
whether
Substance
or
Accident
.
Pythagoras
by
calling
the
soul
a
number
moving
it self
,
reduces
it
under
Quantity
.
According
to
Galen
,
who
acknowledges
no
other
Soul
but
the
Temper
,
't
is
a
Quality
;
as
also
according
to
Clearchus
,
who
defines
it
harmony
.
Of
those
who
believ'd
the
soul
a
substance
,
some
have
call'd
it
the
purest
part
of
some
Element
;
as
Heraclitus
,
of
fire
;
Anaximenes
,
of
air
;
and
Thales
,
of
water
;
none
,
of
earth
,
in
regard
of
its
gross
matter
.
Critelaus
said
't
was
a
Quintessence
;
Democritus
,
a
substance
compos'd
of
round
Atoms
,
and
therefore
easily
movable
.
Now
the
soul
is
a
substance
(
not
an
accident
)
because
it
composes
a
substance
,
making
with
the
body
a
total
by
it self
.
Nor
is
it
Quantity
,
because
Quantity
is
not
active
;
much
less
a
self-moving
number
,
because
number
is
an
Entity
of
Reason
,
and
nothing
is
mov'd
of
it self
,
but
of
some
other
.
Nor
is
it
any
of
the
four
qualities
;
which
being
indifferent
of
themselves
must
be
determin'd
by
some
form
;
much
less
a
temper
,
which
is
found
in
all
mixts
,
of
which
some
are
inanimate
:
nor
a
harmony
,
for
this
is
compos'd
of
contrarieties
,
but
the
soul
is
simple
,
and
consequently
not
susceptible
of
contraries
.
'T
is
therefore
an
incorporeal
substance
;
otherwise
,
were
the
soul
corporeal
,
there
would
be
a
penetration
of
dimensions
in
its
union
with
the
body
;
consequently
,
't
is
no
Element
,
nor
any
Compound
of
them
,
as
Empedocles
and
Plato
phanci'd
,
upon
this
ground
,
that
the
soul
being
to
judge
of
all
things
should
therefore
have
all
their
principles
and
elements
in
it self
.
Which
is
absurd
,
for
it
knows
divers
things
not
compos'd
of
the
Elements
,
as
the
Angels
and
Heavens
.
So
that
the
soul
must
be
concluded
in
the
number
of
those
things
which
't
is
easier
to
affirm
what
they
are
not
then
what
they
are
.
The
Fifth
said
,
That
the
soul
is
a
fire
,
whose
centre
is
Heaven
,
and
God
the
source
,
who
is
call'd
by
the
name
of
fire
,
in
the
Holy
Text.
Hence
life
,
an
effect
of
the
soul
,
is
nothing
else
but
heat
,
and
death
cold
.
Moreover
,
as
fire
makes
bodies
lighter
,
so
living
bodies
are
less
heavy
then
dead
.
And
the
Hebrews
call
man
Isch
,
from
the
word
Esch
fire
;
as
the
Greeks
do
Phôs
,
which
signifies
light
,
which
is
a
species
of
fire
,
lucid
but
not
ardent
;
which
light
appears
upon
bodies
whilst
living
,
and
dis-aspears
as
soon
as
they
are
dead
.
Now
the
different
sorts
of
souls
are
produc'd
of
different
lights
.
Those
of
Plants
are
form'd
of
that
of
the
air
;
whence
they
have
no
sensible
heat
,
as
the
sensitive
have
,
which
are
generated
of
the
Sun
,
which
also
gives
them
local
motion
:
rational
souls
are
beams
diffus'd
from
God
who
inhabits
light
inaccessible
.
And
as
waters
ascend
as
high
as
their
springs
,
so
the
souls
of
Plants
exalt
themselves
into
the
air
,
whose
mutations
they
follow
;
those
of
Beasts
return
into
the
Sun
;
and
those
of
men
are
reflected
towards
God
,
having
this
common
with
light
,
that
they
perish
not
,
but
return
to
the
place
of
their
nativity
.
Agreeably
whereunto
,
Solomon
saith
,
That
there
is
nothing
new
under
the
Sun
;
since
even
the
forms
of
things
are
not
new
,
but
only
appear
in
their
turn
one
after
another
;
as
when
light
forsakes
our
Hemisphere
it
no
more
perishes
then
shadow
,
but
they
both
make
a
continual
circle
,
which
follows
that
of
the
Sun
.
II.
Of
the
Apparition
of
Spirits
.
Upon
the
second
Point
,
it
was
said
,
That
the
perfection
of
the
Universe
requires
the
existence
of
Intellectual
Creatures
,
such
as
Angels
and
Rational
Souls
.
A
truth
acknowledg'd
by
Aristotle
,
who
assigns
nine
Spirits
subservient
to
the
First
Mover
,
according
to
the
number
of
heavens
which
they
are
to
move
;
although
Mercurius
Trismegistus
acknowledges
but
two
which
hold
the
Arctick
and
Antarctick
Poles
.
Which
Avicenna
also
denoted
by
his
Chain
of
Intelligences
.
Amongst
these
Spirits
some
are
destinated
for
the
preservation
of
men
,
as
Guardian
Angels
,
call'd
by
the
Apostle
ministring
Spirits
,
which
were
the
Genii
of
the
ancients
,
by
which
they
made
their
greatest
Oathes
.
Others
have
continual
war
with
mankind
,
as
the
Devils
.
Others
animate
bodies
,
as
Rational
Souls
,
which
after
the
bodies
dissolution
are
happy
or
miserable
,
according
as
they
have
done
good
or
evil
.
As
for
Angels
and
Demons
,
History
both
sacred
and
prophane
testifies
their
frequent
apparition
to
men
.
Daily
experience
proves
the
same
of
the
souls
of
the
dead
,
though
some
question
it
.
But
besides
that
't
is
presumption
to
dis-believe
all
antiquity
,
which
tells
us
of
a
Ghost
which
spoke
to
Brutus
,
one
which
shew'd
a
Sceleton
in
chains
to
Athenodorus
the
Philosopher
;
and
that
of
Cleonice
which
tormented
Pausanias
(
who
had
slain
her
)
as
long
as
he
liv'd
;
as
also
the
Ghost
of
Agrippina
did
her
son
Nero.
The
authority
of
Holy
Scripture
instructs
us
of
the
return
of
Samuel
,
Moses
and
Elias
;
and
the
same
reason
which
makes
the
soul
loath
to
part
from
its
body
argues
it
desirous
to
visit
the
same
,
or
the
places
and
persons
wherewith
it
was
most
delighted
.
Nor
is
it
more
difficult
to
conceive
how
a
separated
soul
can
move
it self
,
then
how
it
moves
the
body
which
it
animates
,
the
one
and
the
other
being
equally
incomprehensible
.
The
Second
said
,
Spectres
exist
not
saving
in
the
Phancy
,
those
who
think
they
see
them
conceding
that
they
are
not
palpable
,
nor
beheld
alike
of
all
by
standers
,
and
men
being
prone
to
acquiesce
in
their
own
imaginations
though
misguided
by
the
passions
of
fear
,
hope
,
love
,
desire
;
especially
children
and
women
who
are
more
susceptible
of
all
impressions
,
because
their
phancies
are
so
weak
as
to
be
no
less
mov'd
with
its
own
fictions
then
real
external
representations
by
the
Senses
.
But
strong
minds
are
not
subject
to
such
delusions
.
The
Third
said
,
He
is
too
sensual
who
believes
nought
but
what
he
sees
;
for
according
to
this
account
nothing
but
accidents
which
alone
fall
under
the
cognizance
of
sense
should
be
admitted
.
So
the
Saduces
and
all
Libertines
deny
spirits
,
whilst
they
appeal
only
to
Sense
.
Although
it
be
an
universal
Doctrine
of
all
sober
antiquity
that
there
are
spirits
,
and
that
they
appear
oftentimes
to
men
in
cases
of
necessity
,
wherewith
,
according
to
Aristotle
himself
,
the
souls
of
the
dead
friends
are
affected
;
a
manifest
argument
of
the
soul's
immortality
,
which
he
believ'd
only
by
the
light
of
nature
.
As
Apuleius
reports
,
the
Platonists
make
three
sorts
of
Spirits
,
First
,
Demons
or
Genii
,
which
are
souls
whilst
they
animate
bodies
;
Second
,
Lares
or
Penates
,
the
souls
of
such
as
had
liv'd
well
,
and
after
death
were
accounted
tutelary
gods
of
the
houses
which
they
had
inhabited
;
Third
,
Lemures
or
Hobgoblins
,
the
souls
of
the
wicked
,
given
to
do
mischief
or
folly
after
death
,
as
they
did
during
their
life
.
Some
others
,
especially
the
Poets
,
conceiv'd
man
compos'd
of
three
parts
,
Body
,
Soul
,
and
Shadow
,
which
latter
appeared
after
dissolution
of
the
two
former
,
the
body
returning
into
its
elements
,
and
the
soul
going
either
to
Heaven
or
Hell
,
as
the
shadow
did
into
the
Elysian
fields
,
from
whence
it
had
no
liberty
to
return
,
but
only
wander'd
up
and
down
so
long
as
the
body
wanted
burial
.
The
Fourth
said
,
We
must
distinguish
between
Vision
and
Apparition
.
The
former
is
,
when
we
think
we
behold
a
thing
which
afterwards
comes
accordingly
to
pass
as
it
appear'd
;
the
latter
is
,
when
some
visible
forms
present
themselves
to
us
either
waking
or
asleep
;
and
't
is
of
three
sorts
,
intellectual
,
imaginary
,
and
corporeal
.
The
intellectual
is
,
when
separated
substances
insinuate
themselves
into
the
mind
without
borrowing
any
external
shape
.
The
imaginary
is
,
when
they
imprint
some
strange
forms
or
species
in
the
phancy
,
and
by
this
means
make
themselves
known
to
us
.
The
corporeal
is
,
when
they
present
themselves
to
our
outward
senses
.
To
omit
the
first
,
which
is
rare
,
and
an
image
of
the
Beatifical
Vision
,
the
imaginary
apparition
of
souls
is
caus'd
when
Angels
or
Demons
,
according
to
the
quality
of
the
souls
,
pourtray
in
our
phancy
the
species
and
signs
of
their
countenance
and
personage
which
they
had
during
life
,
which
appears
sad
,
cover'd
with
black
,
whilst
they
yet
indure
the
punishments
of
their
sins
;
but
cheerful
,
and
in
white
habit
,
when
they
are
deliver'd
from
the
same
.
And
although
this
apparition
is
imaginary
,
yet
't
is
real
too
.
Thus
Judas
Maccabaeus
knew
Onias
and
Jeremy
;
Constantine
saw
S.
Peter
and
S.
Paul
,
and
according
to
the
opinion
of
many
Samuel
appear'd
to
Saul
,
and
foretold
him
of
things
which
were
to
befall
him
;
though
others
conceive
't
was
a
corporeal
apparition
;
which
also
is
much
more
certain
,
because
souls
either
appear
with
their
true
bodies
(
although
this
is
very
rare
too
,
yea
and
unbecoming
happy
souls
to
rejoyn
themselves
to
putrifi'd
carcases
)
or
most
commonly
assume
bodies
of
air
.
The
cause
of
which
apparitions
is
ascrib'd
to
the
union
which
is
between
the
soul
of
the
dead
person
and
that
of
the
surviving
to
whom
it
appears
,
whether
the
same
proceed
from
consanguinity
,
or
identity
of
manners
,
great
familiarity
and
friendship
,
which
seems
to
make
but
one
soul
of
those
of
two
friends
;
so
that
the
soul
finding
it self
in
pain
either
through
present
or
future
evils
,
especially
when
it
sees
it self
oblig'd
to
the
performance
of
some
vow
neglected
during
life
,
God
for
his
own
glory
,
the
ease
of
his
creature
,
and
the
conversion
of
sinners
,
permits
it
to
manifest
it self
by
ways
most
convenient
.
CONFERENCE
LXXX
.
I.
Of
the
Epilepsie
or
Falling
Sickness
.
II.
Whether
there
be
any
Art
of
Divination
.
I.
Of
the
Epilepsie
or
Falling
Sickness
.
THe
vulgar
Maxime
is
not
always
true
,
That
a
disease
throughly
known
is
half
cur'd
.
For
this
disease
,
though
known
to
the
most
ignorant
,
is
of
very
difficult
cure
,
and
therefore
was
call'd
by
antiquity
the
Herculean
disease
,
that
is
to
say
,
unconquerable
;
the
Sacred
disease
,
because
of
its
dreadful
symptoms
;
and
Lunatick
,
because
those
who
are
born
either
in
the
Full
or
New
Moon
,
or
during
its
Eclipse
,
are
troubled
with
this
malady
,
which
hath
great
correspondence
with
the
motions
of
the
Planet
;
't
was
also
call'd
Morbus
caducus
,
or
Falling
Sickness
,
by
reason
that
it
makes
the
person
fall
to
the
ground
,
and
Comitialis
,
because
it
interrupted
Assemblies
;
lastly
,
't
is
call'd
Epilepsie
because
it
intercepts
the
functions
of
the
mind
and
senses
.
'T
is
defin'd
,
the
cessation
of
the
principal
actions
,
and
of
sense
and
voluntary
motion
,
with
convulsion
,
which
is
not
continual
,
but
by
internals
.
The
true
and
proximate
cause
of
it
is
either
a
vapour
or
an
humour
pricking
the
membranes
of
the
brain
,
which
endeavouring
to
discharge
the
same
contracts
it self
,
attracts
the
nerves
to
it
,
these
the
muscles
and
parts
into
which
they
are
implanted
;
causing
hereby
those
convulsive
and
violent
agitations
of
the
Epilepticks
.
Sneezing
and
the
hickcock
have
some
resemblance
of
it
,
the
latter
being
caus'd
by
a
sharp
vapour
sent
from
the
stomack
or
other
place
by
sympathy
to
its
upper
orifice
which
it
goadeth
with
its
acrimony
,
and
thereby
forces
it
to
contract
it self
in
order
to
expell
the
same
;
the
former
call'd
by
Avicenna
the
lesser
Epilepsie
,
differing
not
from
the
greater
,
saving
in
duration
,
is
also
caus'd
by
some
vapours
pricking
the
former
part
of
the
brain
,
which
contracts
it self
to
expell
the
same
by
the
nostrils
.
The
Second
said
,
That
the
unexpectedness
of
this
malady
,
and
the
Patient
's
quick
recovery
,
may
justifie
the
vulgar
for
thinking
that
there
is
something
divine
in
it
.
Since
nothing
amazes
us
more
then
sudden
uncomprehended
alterations
.
Therefore
in
Hippocrates
days
they
us'd
to
make
expiations
and
incantations
for
this
disease
,
which
he
derides
,
saying
that
the
bad
Physitians
promoted
this
false
conceit
,
that
they
might
get
the
more
honour
for
the
cure
,
or
be
more
excusable
for
not
effecting
the
same
.
The
Third
said
,
That
the
Epilepsie
and
Apoplexie
differ
onely
in
degree
,
both
having
the
same
cause
,
namely
,
abundance
of
gross
humours
,
either
phlegmatick
or
melancholy
;
which
if
it
wholly
fills
the
brains
ventricles
,
and
makes
a
total
obstruction
;
so
that
the
Animal
Spirits
,
the
instruments
of
voluntary
motion
and
sense
be
obstructed
,
it
causes
an
apoplexie
,
which
is
a
total
abolition
of
sense
and
motion
in
the
whole
body
,
with
laesion
of
the
rational
faculty
.
The
Heart
continues
its
pulse
for
some
time
,
till
the
consumption
of
what
Animal
Spirits
were
in
the
Nerves
,
serving
to
the
Muscles
for
respiration
.
But
if
the
obstruction
be
not
perfect
,
and
the
crass
humour
over-loads
the
ventricles
,
then
they
contract
themselves
and
all
the
Nerves
which
depend
upon
them
;
whence
comes
that
universal
contraction
of
the
limbs
,
as
one
cover'd
in
bed
with
too
many
clothes
pulls
up
his
legs
,
bends
and
lifts
up
his
knees
,
to
have
more
air
and
room
under
the
load
which
presses
him
.
The
Fourth
said
,
That
as
the
brain
is
the
moistest
of
all
the
parts
,
so
it
abounds
most
in
excrements
,
the
thinnest
of
which
transpire
by
the
sutures
&
pores
,
but
the
grosser
meeting
in
great
quantity
in
the
brain
melt
its
substance
into
water
,
which
coming
to
stop
the
Veins
and
Arteries
hinder
the
commerce
of
the
spirits
;
whether
this
pituitous
matter
be
deriv'd
from
the
paternal
or
maternal
geniture
,
or
whether
the
part
of
seed
which
makes
the
brain
happen
not
to
be
well
purg'd
in
the
womb
where
the
rudiments
of
this
malady
are
first
laid
;
or
whether
the
brain
purge
not
it self
afterwards
sufficiently
by
its
emunctories
,
and
the
scabs
usual
to
Children
.
Hippocrates
saith
,
this
malady
cannot
begin
after
twenty
years
of
age
,
when
the
constitution
of
body
is
become
more
hot
and
dry
;
and
many
Children
are
cur'd
of
it
onely
by
the
desiccation
caus'd
by
the
alteration
of
age
,
seasons
,
and
manner
of
dyet
.
The
Fifth
said
,
That
a
gross
humour
cannot
be
the
cause
of
those
quick
and
violent
motions
of
the
Epilepsie
,
nor
be
collected
and
dissipated
in
so
short
a
time
as
the
duration
of
a
Paroxisme
.
Therefore
the
cause
of
it
must
be
some
biting
and
very
subtile
matter
;
for
no
such
gross
obstructive
matter
is
found
in
the
brain
of
those
that
dye
of
this
malady
,
but
onely
some
traces
or
signes
of
some
malignant
vapour
or
acrimonious
humour
,
as
black
spots
,
a
swarthy
frothy
liquor
,
an
Impostume
in
the
brain
,
some
portion
of
the
Meninx
putrifi'd
,
corrosion
of
the
bone
,
and
such
other
things
evidencing
rather
the
pricking
of
the
brain
then
stopping
of
its
passages
.
The
Sixth
said
,
That
were
the
Epilepsie
produc'd
by
obstruction
,
it
would
follow
that
as
a
total
one
in
an
Apoplexie
abolishes
all
sense
and
motion
,
so
the
incomplete
one
of
the
Epilepsie
should
onely
diminish
,
not
deprave
motion
as
it
doth
.
So
that
the
Epilepsie
should
be
a
symptom
like
the
Palsie
or
Lethargy
,
from
which
nevertheless
't
is
wholly
different
.
Nor
can
it
be
simply
the
mordacity
or
malignity
of
an
humour
,
since
malignant
and
pestilential
Fevers
,
hot
and
dry
Aliments
,
as
spices
,
mustard
,
salt
,
garlick
,
onyons
,
and
the
lke
biting
things
,
cause
not
this
Evil.
The
truth
is
,
there
is
a
specifical
occult
quality
of
the
humours
particularly
disposing
to
this
disease
;
the
Chymists
call
it
a
Mercurial
Vapour
,
(
that
is
,
an
acid
penetrating
,
and
subtile
spirit
)
a
Vitriolike
Spirit
,
a
biting
and
corrosive
salt
;
which
makes
not
men
onely
,
but
Quailes
,
Dogs
,
Sheep
,
and
Goats
,
subject
to
it
.
And
as
some
things
beget
this
malady
by
an
occult
Epileptical
quality
,
as
Smallage
,
Parsly
,
a
goats
liver
roasted
,
and
stinking
smells
,
as
horn
,
pitch
and
jet
burnt
,
(
whence
the
Ancients
being
about
to
buy
a
slave
,
made
him
snuff
up
smoak
of
brimstone
,
to
try
whether
he
were
not
subject
to
this
disease
)
so
many
Antepileptical
remedies
cure
it
;
but
that
which
proceeds
by
sympathie
from
the
stomack
,
or
other
parts
,
more
easily
then
that
which
is
idiopathical
,
and
radicated
in
the
brain
.
As
the
shavings
of
man's
skull
not
buried
,
drunk
with
water
of
Teile-tre
and
Paeony
,
so
contrary
to
this
evil
,
that
it
cures
the
same
by
being
hung
about
the
neck
.
II.
Whether
there
be
any
Art
of
Divination
.
Upon
the
Second
Point
't
was
said
,
That
Man
,
who
alone
understands
the
nature
and
difference
of
Time
,
is
more
solicitous
about
the
future
then
about
the
present
,
which
is
but
a
moment
;
or
the
past
,
which
concerns
him
only
historically
.
Hence
arises
his
ardent
desire
of
presaging
to
satisfie
which
,
he
makes
use
of
every
thing
in
the
world
.
Which
is
an
infallible
argument
of
the
vanity
of
this
Art
of
Divination
;
because
effects
cannot
be
fore-told
by
all
sorts
of
causes
,
but
onely
by
those
wherewith
they
have
connexion
,
and
wherein
they
are
potentially
contain'd
,
as
leaves
and
fruits
are
in
the
seeds
;
and
't
is
receiv'd
a
Maxime
,
that
when
an
effect
may
be
produc'd
by
sundry
causes
,
none
of
them
is
the
true
cause
;
since
we
cannot
from
such
an
effect
proceed
to
the
knowledge
of
its
cause
.
Now
Divination
is
not
taken
here
,
as
Hippocrates
speaks
of
it
in
his
Prognosticks
,
when
he
saith
,
that
nothing
is
makes
Physitians
more
resemble
Gods
,
then
the
foretelling
of
what
will
befall
,
and
hath
already
befallen
their
Patients
.
For
there
he
speaks
of
the
predictions
of
Physick
;
but
here
to
divine
,
is
to
affirm
an
event
whereof
we
see
not
any
cause
or
probable
sign
.
For
if
by
seeing
a
Rain-bow
I
prognosticate
rain
,
or
that
a
tree
will
bear
fruit
when
it
is
well
blossom'd
,
or
that
a
sick
person
that
rests
ill
the
night
before
the
seventh
day
will
have
a
Crisis
,
this
is
not
Divination
.
But
if
,
not
knowing
a
prisoner
nor
his
affairs
,
I
fore-tell
that
he
will
be
set
at
liberty
or
not
;
that
an
unknown
person
will
be
married
,
and
how
many
Children
he
will
have
,
or
such
other
things
which
have
no
necessary
,
nor
yet
contingent
causes
known
to
me
;
this
is
properly
to
Divine
.
Whereby
it
appears
,
that
there
is
no
Art
of
Divination
:
Art
being
a
body
of
precepts
tending
to
some
profitable
end
;
whereas
were
Divination
certain
,
it
would
cause
nothing
but
either
despair
or
negligence
;
and
precepts
being
of
things
hapning
necessarily
or
most
commonly
;
that
whose
cause
we
know
not
cannot
be
known
by
precepts
.
And
therefore
all
your
Soothsayers
,
Augurs
,
Sorcerers
,
Fortune-tellers
,
and
the
like
,
are
but
so
many
Impostors
.
The
Second
said
,
That
Divination
,
which
is
a
prediction
of
future
things
remote
from
our
knowledge
,
is
of
three
sorts
.
Either
from
God
,
as
Prophecy
;
from
Devils
,
as
Conjuring
;
or
from
causes
purely
natural
,
which
is
Prognostication
or
Conjecture
.
Prophecy
is
a
divine
inspiration
,
whereby
one
fore-sees
and
declares
remote
things
infallibly
.
'T
was
exercis'd
at
first
by
the
Priests
of
the
Law
,
with
the
Vrim
and
Thummim
,
which
were
twelve
precious
stones
in
the
high
Priests
Ephod
;
and
afterwards
by
the
Prophets
instructed
in
dreams
or
visions
,
whence
they
were
call'd
seers
.
Diabolical
Divination
depends
upon
some
compact
,
either
tacite
or
express
,
with
the
Devil
;
who
being
able
to
declare
such
things
as
have
appear'd
by
some
outward
act
,
as
the
authors
of
robberies
,
things
lost
,
or
such
futurities
as
depend
on
natural
and
necessary
causes
,
but
not
such
as
proceed
from
causes
purely
free
or
contingent
;
the
Soothsayers
his
servants
can
know
no
more
concerning
the
same
then
their
Master
.
This
Divination
is
of
two
sorts
.
The
first
is
call'd
Daemonomancy
,
when
the
Devils
themselves
give
answers
out
of
Caves
or
Images
;
sometimes
by
beasts
,
men
,
or
most
frequently
by
women
,
rendring
oracles
by
their
mouths
,
stomacks
,
or
bellies
,
but
for
the
most
part
ambiguous
and
doubtful
,
for
fear
of
being
mistaken
.
The
other
is
call'd
Mangania
,
or
Goetia
,
the
most
detestable
species
of
which
is
Necromancy
,
which
draws
answers
from
the
mouths
of
the
dead
.
Others
,
more
remarkable
,
are
,
1.
Hydromancy
,
or
Divination
by
water
,
into
which
they
pour
drops
of
oyle
,
or
cast
three
little
stones
,
observing
the
sections
of
the
circles
which
they
describe
.
2.
Lecanomancy
,
by
a
basin
of
water
,
at
the
bottom
of
which
the
answers
are
heard
,
after
casting
thereinto
some
plates
of
Gold
and
Silver
,
and
precious
stones
,
engraven
with
certain
characters
.
3.
Gastromancy
,
by
glass
bottles
full
of
water
,
in
which
a
big-belly'd
woman
,
or
an
innocent
child
,
beholds
images
.
4.
Catoptromancy
,
by
Looking-glasses
.
5.
Crystallomancy
,
by
crystal
cylinders
.
6.
Dactylomancy
,
by
enchanted
Rings
,
like
that
of
Gyges
.
7.
Onychomancy
,
by
anointing
the
nail
of
a
child
with
oyle
or
tallow
,
and
holding
it
towards
the
Sun
they
see
in
it
what
they
demand
.
8.
Aeromancy
,
by
conjurations
of
the
Air.
9.
Coscinomancy
,
by
a
sieve
,
and
sizzars
.
All
which
species
of
Divination
presume
either
an
express
or
tacite
compact
with
the
Devil
.
But
there
were
three
without
compact
,
1.
Aruspices
,
who
drew
conjectures
from
the
entrails
and
motions
of
beasts
sacrificed
,
from
the
figures
made
by
melted
wax
cast
into
water
,
call'd
Ceromantie
,
or
Daphnomancy
,
from
the
crackling
of
burning
Lawrel
,
Omphalomancy
,
when
by
the
knots
and
adhering
to
the
navil
and
secundines
,
the
Mid-wives
fore-tell
how
many
Children
the
new
deliver'd
woman
shall
have
afterwards
.
Amniomancy
,
foretelling
the
Childs
fortune
from
the
red
or
livid
colour
of
the
coat
Amnios
.
Parthenomancy
,
to
discover
Virginity
by
measuring
the
neck
,
or
drinking
powder'd
Agat
,
which
she
that
is
no
Virgin
vomits
up
again
.
2.
Augures
,
or
Auspices
who
divin'd
from
birds
,
beasts
,
prodigies
,
and
accidents
,
as
Pliny
reports
of
the
Servilii
,
that
they
had
a
piece
of
brass
money
which
they
fed
with
Gold
and
Silver
,
and
it
increas'd
when
any
good
was
to
befall
their
Family
,
and
diminish'd
upon
some
approaching
evil
.
3.
Unlawful
Lots
are
Cleromancy
,
which
comprehends
Homer
and
Virgil's
Lots
.
Alectriomancy
,
by
a
Cock
eating
corns
of
wheat
lay'd
upon
the
Letters
of
the
Alphabet
.
Oniomancy
,
by
names
;
Arithmancy
,
by
numbers
.
Lastly
,
Natural
Divination
,
which
is
Conjecture
,
either
taken
from
the
Stars
,
as
Judiciary
Astrology
;
the
Air
,
and
its
several
dispositions
;
the
Sea
,
and
Trees
,
as
when
a
Plague
is
fore-told
by
the
flourishing
of
Roses
or
Violets
in
Autumn
.
Animals
also
supply
some
presages
,
as
Mice
running
away
from
an
house
presignifie
its
downfall
or
burning
;
and
Sparrows
delinquishing
a
Country
denote
the
Pestilence
and
infection
of
the
Air.
The
Third
said
,
That
the
Soul
,
being
immortal
,
is
also
capable
of
knowing
things
after
the
manner
of
eternity
,
which
being
a
total
and
simultaneous
possession
of
endless
life
,
knows
all
things
at
once
,
things
future
and
past
as
present
;
which
knowledge
is
like
that
of
a
man
who
beholds
a
whole
Army
at
the
same
time
from
the
top
of
a
Mountain
;
and
that
of
time
,
in
which
things
are
seen
successively
,
is
like
that
of
him
who
through
a
hole
sees
every
Souldier
of
his
Army
pass
by
one
after
another
.
Wherefore
't
is
no
wonder
if
men
who
affect
nothing
so
much
as
eternity
,
and
to
be
like
God
,
desire
to
know
things
as
God
doth
,
to
whom
the
future
is
present
.
Moreover
,
this
inclination
being
natural
to
all
persons
,
they
must
have
a
power
to
exercise
it
in
this
life
,
lest
it
be
in
vain
.
Which
is
done
principally
when
the
Soul
is
loosned
from
the
Body
,
as
in
sleep
,
extasie
,
deep
contemplation
,
and
the
agonies
of
death
,
in
which
dying
persons
commonly
foretell
things
to
come
.
CONFERENCE
LXXXI
.
I.
Of
Chiromancy
.
II.
Which
is
the
noblest
part
of
the
Body
.
I.
Of
Chiromancy
.
CHiromancy
is
Divination
by
inspection
of
the
hand
,
and
consideration
of
its
substance
,
quantity
,
quality
,
and
other
accidents
,
whereby
the
same
affords
indications
of
things
past
or
to
come
.
It
was
practis'd
by
Sylla
and
Caesar
,
this
latter
having
by
it
discover'd
the
false
Alexander
,
who
pretended
himself
Herod's
Son
,
from
the
true
,
And
an
old
Chiromancer
of
Albert
of
Mirandola
,
Cousin
to
the
great
Picus
,
fore-told
the
Duke
of
Nevers
,
Nephew
to
Lewis
XII
.
being
at
Carpi
in
Italy
,
ready
to
fight
with
the
Vice-roy
of
Naples
,
that
he
should
win
the
battle
,
but
lose
his
own
life
,
as
it
came
to
pass
.
So
Paulus
Jovius
relates
,
that
Antiochus
Tibertus
of
Cesena
,
by
this
means
,
advertis'd
Guido
Balneo
of
the
death
which
befell
him
by
one
of
his
familiars
;
and
that
Horatius
Cocles
fore-told
Lucas
Gauricus
that
he
should
be
put
to
death
by
John
Bontivoglio
Prince
of
Bononia
.
Many
having
seen
Criminals
lead
to
the
gallows
have
observ'd
that
the
two
extremes
of
the
line
upon
the
last
joynt
of
the
thumb
terminated
at
the
root
of
the
nail
,
which
is
taken
for
the
sign
of
the
halter
;
as
when
this
line
reaches
not
the
nail
,
but
on
one
side
,
it
presages
onely
danger
of
hanging
.
Now
as
diversity
of
outward
shapes
distinguishes
species
,
so
it
doth
also
individuals
,
especially
that
of
the
hand
,
the
instrument
of
every
one's
fortune
,
and
the
most
temperate
part
of
the
Body
;
whence
the
hollow
of
it
is
accounted
the
organ
of
Touching
.
The
Second
said
,
That
the
hand
,
the
subject
of
Chiromancy
,
is
compos'd
,
as
all
other
organical
parts
,
of
three
dissimular
parts
,
the
wrist
,
palm
,
and
fingers
.
In
the
palm
the
Chiromancers
consider
the
lines
and
eminences
or
hills
.
The
lines
are
those
parts
which
variously
divide
the
hand
,
the
five
chief
of
which
are
,
the
line
of
the
wrist
,
the
line
of
life
,
the
natural
mean
,
the
liver-line
,
and
the
table-line
.
The
wrist-line
is
that
which
divides
the
hand
from
the
arm
,
and
is
commonly
double
,
sometimes
trebble
and
quadruple
.
The
line
of
life
,
or
of
the
heart
,
begins
at
the
bottom
of
the
tumour
under
the
fore-finger
,
and
ends
at
the
wrist-line
,
having
sometimes
another
line
paralle
,
call'd
the
sister
of
the
line
of
life
.
The
natural
mean
,
or
line
of
the
head
,
begins
near
the
line
of
life
under
the
fore-finger
,
and
passes
over-thwart
the
hand
to
the
hill
of
the
Moon
,
or
pommel
of
the
hand
,
which
line
is
thwarted
by
another
,
call'd
the
liver
or
stomack-line
;
and
these
two
lines
,
with
the
line
of
life
,
form
a
triangle
,
whose
base
is
the
liver
line
,
call'd
the
triangle
of
Mars
;
which
appears
not
in
their
hands
whose
middle
line
terminates
at
the
table
line
,
or
line
of
fortune
,
which
begins
under
the
hill
of
Mercury
,
at
the
bottom
of
the
little
finger
,
and
ends
under
the
fore-finger
with
one
,
two
,
or
three
branches
.
'T
is
call'd
the
table
line
,
because
the
space
between
it
and
the
middle
line
represents
the
table
;
whence
't
is
call'd
the
table
of
the
hand
,
and
line
of
fortune
,
because
it
affords
the
certainest
tokens
of
good
or
bad
fortune
.
The
hills
or
risings
of
the
hand
are
seven
,
according
to
the
Planets
to
which
they
are
attributed
,
namely
,
the
mount
of
Venus
,
under
the
thumb
,
indicating
Love
;
the
mount
of
Jupiter
,
under
the
fore-finger
for
Honours
;
that
of
Saturn
,
under
the
third
,
or
middle
finger
,
for
felicities
or
misfortunes
;
that
of
the
Sun
,
under
the
fourth
,
or
ring-finger
,
for
Riches
;
that
of
Mercury
,
under
the
little
finger
,
for
Arts
and
Sciences
;
that
of
the
Moon
,
which
is
in
the
pommel
of
the
hand
,
for
afflictions
and
maladies
of
the
mind
;
lastly
,
the
mount
of
Mars
in
the
foresaid
triangle
,
compriz'd
under
the
lines
of
life
,
the
middle
line
,
and
the
liver
line
,
denotes
war-like
exploits
.
And
because
the
four
principal
fingers
have
twelve
joynts
which
make
as
many
sinuosities
;
therefore
the
Chiromancers
attribute
to
each
of
them
a
sign
of
the
Zodiack
,
and
to
each
finger
a
season
of
the
year
;
as
to
the
fore-finger
the
Spring
,
and
to
its
three
joynts
the
three
signes
of
that
season
,
assigning
the
uppermost
joynt
to
Aries
,
&c.
By
which
signes
't
is
known
in
what
moneths
the
effects
fore-told
by
the
lines
of
the
hand
will
happen
.
The
Third
said
,
That
Chiromancy
is
a
Conjectural
Art
,
not
founded
upon
indubitable
principles
of
eternal
truth
,
but
upon
many
experiences
,
from
which
the
general
precepts
of
this
Art
are
deduc'd
.
The
chief
whereof
are
,
that
the
rectitude
,
continuity
,
and
lively
colour
of
the
lines
,
and
the
eminence
of
the
mounts
are
good
signes
,
as
also
the
branching
of
these
lines
upwards
towards
the
mounts
of
the
fingers
;
on
the
contrary
,
their
obliquity
,
intersection
,
livid
or
blackish
colour
,
and
branching
downwards
,
are
of
ill
augury
.
The
wideness
of
the
table
,
and
the
angles
of
the
triangle
of
Mars
well
shap'd
,
denote
good
.
Many
lines
cutting
the
chief
which
are
in
the
palm
of
the
hand
,
shew
a
man
intangled
in
affairs
.
The
lines
of
the
wrist
signifie
that
the
person
is
to
live
so
many
times
twenty
years
.
A
double
line
of
life
is
a
sign
of
one
very
fortunate
.
The
lines
which
cross
it
are
so
many
misfortunes
,
and
their
breaking
shews
death
or
dangerous
sickness
.
One
o
in
it
denotes
the
loss
of
an
Eye
,
and
two
oo
total
blindness
,
which
Johannes
de
Indagine
saith
he
found
true
in
many
,
and
by
his
own
experience
.
Crooked
lines
upon
the
table
line
threaten
water
.
'T
is
an
ill
sign
,
when
one
of
the
chief
lines
,
especially
the
table
line
,
is
wanting
;
and
when
it
hath
inci●ions
,
't
is
a
mark
of
various
fortune
.
Lines
between
the
table
line
and
middle
line
are
so
many
diseases
,
but
not
mortal
.
And
infinite
such
other
rules
.
The
nails
also
are
consider'd
by
the
Chiromancers
,
as
to
their
colour
,
shape
,
largeness
,
and
little
spots
,
among
which
the
round
and
white
denote
friends
,
the
others
ill-willers
.
The
Fourth
said
,
That
't
is
requisite
to
prediction
by
the
hands
that
nothing
be
on
them
but
what
is
natural
.
And
if
the
lines
of
one
hand
suffice
not
,
recourse
must
be
had
to
the
other
;
and
if
both
agree
,
the
effects
signifi'd
by
them
are
less
doubtful
.
When
they
differ
,
these
of
the
left
hand
are
chiefly
taken
notice
of
,
both
because
't
is
nearest
the
heart
,
and
because
't
is
less
disfigur'd
by
working
.
Yet
't
is
to
be
remember'd
,
that
as
one
sign
evidences
not
the
constitution
,
and
few
diseases
have
one
certain
pathognomonical
sign
,
so
neither
is
an
effect
to
be
infer'd
from
one
line
so
and
so
,
but
from
many
together
;
although
they
are
commonly
fallacious
too
,
unless
the
inclinations
likewise
be
known
by
Physiognomy
and
Astrology
.
The
Fifth
said
,
All
effects
are
either
natural
or
free
;
those
come
from
a
necessary
and
infallible
,
which
hath
no
affinity
with
the
lines
of
the
hand
erroneously
alledg'd
to
signifie
the
same
;
and
these
being
from
the
Will
cannot
be
caus'd
by
a
concurrence
of
lines
,
differing
either
fortuitously
,
or
according
to
the
various
situations
of
the
bones
,
or
several
foldings
of
the
child's
hands
in
his
mothers
belly
,
or
by
different
exercises
,
and
variety
of
Climates
;
they
of
hot
Countries
having
scorch'd
skins
,
and
more
lines
otherwise
configurated
then
Northern
people
;
and
Artisans
,
then
Courtiers
and
idle
people
.
And
so
there
would
need
different
rules
of
Palmistry
,
according
to
Countries
and
qualities
,
which
is
absurd
.
The
truth
is
,
if
any
thing
may
be
conjectur'd
,
't
is
from
the
parts
,
which
contribute
something
to
what
they
are
signes
of
.
So
a
large
fore-head
may
be
the
note
of
good
capacity
,
because
it
shews
that
the
Ventricles
of
the
Brain
are
large
;
and
a
bony
and
sinewy
man
is
with
reason
judg'd
strong
.
But
the
hand
can
afford
no
indication
,
if
you
except
its
largenesse
or
thicknesse
,
by
proportion
of
which
,
with
the
other
parts
that
are
not
seen
,
one
may
judge
of
its
strength
.
'T
is
therefore
a
fallacious
Art
which
takes
that
for
a
cause
and
a
sign
which
is
nothing
lesse
.
The
sixth
said
,
Chiromancy
is
of
two
sorts
,
Physical
or
Astrological
.
The
former
is
grounded
upon
the
same
principles
with
Physiognomy
,
and
is
a
part
of
it
,
discovering
by
the
several
accidents
of
the
hand
it
s
own
temper
with
that
of
the
whole
body
,
and
consequently
,
the
manners
and
inclinations
.
Hence
the
Chiromancers
affirm
,
with
great
probability
,
that
those
that
have
thick
hands
have
the
other
parts
which
are
unseen
alike
,
and
consequently
,
a
dull
wit
;
and
so
on
the
contrary
.
But
that
which
is
purely
Astrological
,
and
is
founded
upon
imaginary
principles
,
seems
not
only
faulty
▪
but
very
ridiculous
,
yea
,
and
pernitious
too
;
and
therefore
is
prohibited
by
Laws
both
Humane
and
Divine
.
II.
Which
is
the
noblest
part
of
the
Body
.
Upon
the
Second
Point
't
was
said
,
That
man's
body
being
a
structure
compos'd
of
many
parts
,
not
onely
similary
,
as
in
plants
and
stones
,
but
organical
,
destinated
to
each
action
,
which
being
their
end
,
will
also
be
the
measure
and
standard
of
their
noblenesse
;
as
Officers
and
Ministers
of
State
or
Family
are
esteem'd
according
to
their
imployment
.
Now
an
Animals
noblest
action
is
Life
;
and
therefore
the
Heart
,
the
author
thereof
,
and
source
of
heat
and
spirits
,
is
the
noblest
of
all
parts
.
Moreover
,
Aristotle
sayes
,
it
lives
first
and
dyes
last
,
and
is
in
the
little
world
what
the
Sun
is
in
the
great
,
imparting
light
and
motion
to
all
the
parts
of
the
body
,
as
the
Heavens
do
to
all
sublunary
things
.
Therefore
many
Animals
want
other
parts
,
but
none
a
heart
,
which
is
so
absolutely
necessary
that
its
least
wound
is
mortall
.
The
Second
said
,
Whether
Nobility
betaken
from
Antiquity
or
necessity
,
the
Liver
is
the
noblest
of
all
.
For
the
Animal
at
first
lives
the
life
of
a
Plant
,
and
so
needed
nourishment
first
,
the
supplying
of
which
,
being
the
Livers
office
,
it
is
therefore
form'd
before
any
of
the
entrails
.
Nor
could
we
exercise
our
senses
or
reasonable
actions
,
if
we
were
not
nourish'd
;
the
functions
of
all
faculties
ceasing
as
soon
as
the
Livers
provision
is
spent
.
Yea
,
no
animal
action
can
be
perform'd
without
spirits
,
the
matter
of
which
is
blood
elaborated
in
the
Liver
.
Which
as
't
is
the
cause
of
the
four
humours
,
and
consequently
,
of
Health
or
Sicknesse
;
so
't
is
the
seat
of
Love
,
the
noblest
of
all
the
passions
.
The
Third
said
,
As
much
nobler
as
the
species
is
then
the
Individual
comprehended
under
it
,
so
much
are
the
parts
serving
to
its
conservation
nobler
then
others
which
conserve
onely
the
particular
.
Therefore
Galen
reckons
them
among
the
principal
parts
.
They
serve
to
enliven
the
body
,
whose
temper
,
colour
,
beauty
,
voice
,
and
other
qualities
,
their
deprivation
not
only
destroys
,
but
also
changes
the
manners
of
the
Mind
,
and
extinguishes
Courage
,
as
appears
in
cocks
when
castrated
.
Add
hereunto
,
that
they
are
hardest
to
be
tam'd
,
and
therefore
most
noble
.
The
Fourth
said
,
That
Generation
being
common
to
men
,
not
onely
with
beasts
,
but
also
with
plants
,
being
an
action
of
the
natural
faculty
,
it
cannot
be
the
noblest
action
of
man
;
but
rather
the
Understanding
,
which
being
exercis'd
in
the
brain
,
the
seat
of
the
Rational
Soul
,
this
without
dispute
is
the
noblest
of
all
;
whence
't
is
call'd
Heaven
by
Homer
,
a
divine
member
by
Plato
,
and
generally
accounted
the
mansion
of
wisdom
,
and
temple
of
divinity
,
which
appears
chiefly
in
the
structure
of
its
rete
mirabile
,
labyrinth
,
and
ventricles
.
Moreover
,
all
the
parts
were
made
for
the
brain
.
For
man
was
born
to
understand
,
and
the
intellectual
faculty
holds
its
seat
in
the
brain
.
To
understand
well
,
it
needed
phantasmes
and
species
,
which
were
to
be
receiv'd
by
the
senses
plac'd
for
that
purpose
in
the
head
:
and
to
judge
of
the
diversity
of
sensible
objects
,
it
ought
to
have
local
motion
;
and
,
in
order
thereunto
,
muscles
,
tendons
,
nerves
,
and
bones
.
These
actions
of
the
Understanding
are
perform'd
by
help
of
the
Animal
Spirits
,
the
matter
whereof
are
the
vital
of
the
Heart
,
as
the
matter
of
these
are
the
natural
;
whence
learned
men
are
commonly
lean
and
unhealthy
,
because
their
natural
spirits
go
to
the
brain
,
instead
of
being
carry'd
to
the
parts
,
in
order
to
nutrition
.
The
Fifth
said
,
That
(
to
omit
Aesop's
opinion
,
who
prefer'd
the
tongue
before
any
other
part
,
and
found
it
most
powerful
to
do
either
good
or
evil
)
the
hand
seem'd
to
him
as
much
more
excellent
then
the
brain
,
as
the
active
is
to
be
estimated
above
the
contemplative
.
Therefore
Aristotle
calls
it
the
Organ
of
Organs
,
and
't
is
the
symbol
of
faith
,
strength
,
and
civility
;
whence
remain
still
the
termes
of
kissing
the
hands
.
CONFERENCE
LXXXII
.
I.
Which
is
most
powerful
,
Art
or
Nature
.
II.
Whether
Wine
is
most
to
be
temper'd
in
Winter
,
or
in
Summer
.
I.
Which
is
most
powerful
,
Art
or
Nature
.
THe
power
of
Nature
and
Art
cannot
be
better
judg'd
then
by
their
opposition
;
yet
how
should
any
be
between
them
,
whilst
Art
can
do
nothing
without
Nature
?
For
if
the
hand
be
off
of
Industry
,
't
was
Nature
that
made
it
a
hand
.
If
the
Sword
be
valued
for
the
Art
which
fashion'd
it
,
and
brought
it
into
a
condition
to
give
Law
to
him
that
hath
none
;
't
is
to
the
Iron
produc'd
by
Nature
in
the
Mines
that
it
owes
its
matter
.
And
thus
making
the
same
induction
through
all
disciplines
,
't
will
be
found
that
they
cannot
be
imagin'd
without
Nature
;
not
Logick
,
without
natural
reason
;
nor
Grammar
,
without
speech
;
nor
Speech
,
without
a
tongue
;
nor
writing
,
without
ink
and
paper
;
nor
these
without
the
matter
whereof
they
are
made
,
no
more
then
a
building
without
stones
,
morter
,
or
other
materials
.
Therefore
when
Art
offers
to
compare
with
Nature
,
't
is
as
if
a
child
upon
a
Gyant
's
neck
should
therefore
think
it self
taller
then
he
;
whereas
it
hath
no
advantage
but
what
it
borrows
from
the
Gyant
which
upholds
it
.
The
Second
said
,
That
actions
being
the
rule
whereby
to
measure
the
excellence
of
the
Agents
,
and
being
themselves
determin'd
by
their
end
,
which
alone
sets
value
upon
them
;
Nature
is
therefore
more
excellent
then
Art
in
that
it
hath
a
nobler
end
in
its
actions
,
and
ordinarily
attains
the
same
which
Art
can
never
do
.
For
Nature
,
as
the
internal
principle
of
motion
and
rest
of
that
wherein
it
is
,
produces
all
substantial
forms
,
and
is
the
cause
of
all
generations
and
natural
motions
;
in
the
continual
revolution
of
which
is
seen
an
unparallel'd
order
,
illustriously
testifying
the
wisdom
of
Nature
who
governs
them
,
and
who
never
fails
to
produce
a
plant
or
an
animal
when
the
matter
is
rightly
dispos'd
.
Whereas
Art
is
only
an
external
cause
,
giving
nothing
but
shape
and
outward
shew
to
its
works
,
which
indeed
in
some
manner
imitate
those
of
Nature
,
which
is
the
end
of
Art
,
but
are
never
so
perfect
,
no
Painter
having
ever
made
a
bunch
of
grapes
,
or
a
man
,
so
well
as
Nature
,
because
he
represents
only
the
surface
and
some
few
other
external
accidents
,
but
is
far
from
being
able
to
express
the
essence
and
substantial
forms
of
these
natural
bodies
which
it
attempts
to
imitate
.
Moreover
,
Nature
frames
all
parts
of
her
works
together
(
as
in
the
formation
of
man
)
though
grosly
and
in
a
small
volume
,
and
afterwards
makes
the
same
augment
and
move
together
;
but
Art
makes
the
parts
of
its
work
successively
,
the
foundation
before
the
walls
,
these
before
the
roof
,
the
rough
hewing
before
the
last
hand
;
and
motion
excited
by
artifice
is
violent
,
yea
more
in
some
parts
of
the
Engine
then
in
others
.
The
Third
said
,
That
to
doubt
whether
Art
be
more
powerful
then
Nature
,
is
to
doubt
whether
two
be
more
then
one
,
or
three
then
two
.
For
Art
presupposes
Nature
perfected
.
And
as
that
is
the
strongest
animal
which
can
bring
others
under
its
laws
,
so
being
Art
always
subdues
Nature
,
it
must
be
the
more
potent
.
Our
nature
is
inclin'd
to
evil
,
but
the
precepts
of
Divinity
,
yea
,
and
of
moral
Philosophy
too
,
have
no
other
aim
but
to
correct
its
defects
,
and
overcome
its
perverseness
,
both
which
are
so
happily
effected
,
that
not
only
S.
Paul
professes
,
I
live
,
yet
not
I
,
but
Christ
in
me
;
but
also
the
most
excellent
Physiognomist
was
mistaken
in
his
judgement
of
Socrates
from
his
aspect
.
Nature
leads
man
to
follow
his
brutish
and
sensual
appetite
,
and
to
make
use
of
every
thing
which
complies
therewith
;
but
Art
coming
to
rectifie
it
civilizes
him
,
and
teaches
him
to
restrain
his
concupiscences
,
to
fast
rather
,
for
conscience
or
health
,
then
incur
eternal
damnation
in
the
other
life
,
and
diseases
in
this
.
And
experience
shews
how
far
Art
gets
the
mastery
of
Nature
,
when
a
little
man
dextrous
at
his
weapons
easily
overcomes
a
stronger
who
hath
onely
the
help
of
nature
.
The
horse
,
dog
,
birds
of
prey
,
and
other
animals
capable
of
discipline
,
do
every
thing
which
man
teaches
them
much
better
then
they
would
do
of
themselves
.
Compare
but
the
discourse
of
an
ignorant
with
that
of
a
learned
person
,
the
carriage
of
a
Clown
with
that
of
a
Courtier
,
the
heaviness
of
a
strong
Lubber
with
the
dexterity
of
a
practis'd
Champion
.
In
the
Mechanicks
,
a
Child
with
an
artificial
Screw
will
lift
up
a
greater
burden
then
two
Oxen
can
carry
,
and
these
two
Oxen
will
draw
a
load
by
the
common
artifice
of
Carts
,
which
ten
other
Oxen
cannot
bear
upon
their
backs
.
An
Army
of
20000
naked
Savages
hath
been
often
defeated
by
200
men
arm'd
with
Swords
and
Arquebushes
.
In
brief
,
compare
the
weakness
of
all
things
at
their
beginning
,
and
before
time
has
brought
them
to
perfection
by
a
series
of
new
precepts
,
whereof
Arts
are
composed
;
and
you
will
see
that
Art
as
much
surpasses
Nature
as
Bread
doth
Acorns
,
or
Wheat
it self
,
before
Art
hath
fitted
it
to
our
use
.
The
Fourth
said
,
That
duration
is
the
measure
of
every
thing
's
excellence
;
whence
the
Proverb
teaches
us
to
consider
the
end
.
Bubbles
of
water
and
sope
blown
into
the
air
look
very
handsome
;
wait
but
a
little
and
they
are
nothing
.
So
are
all
artificial
things
compar'd
to
natural
.
As
this
gave
them
beginning
,
so
it
sees
them
end
,
overcomes
and
survives
them
;
that
a
thing
perishes
it
hath
from
art
;
that
it
lasts
more
or
less
,
it
hath
from
nature
;
as
writing
engraven
in
Marble
is
of
longer
continuance
then
that
which
is
trac'd
upon
sand
,
and
yet
't
is
one
and
the
same
writing
.
But
sooner
or
later
,
every
thing
returns
to
its
first
principles
;
and
what
was
borrow'd
of
nature
must
be
paid
back
to
her
again
.
We
raisepalaces
up
to
the
clouds
;
Nature
endures
it
with
some
violence
,
their
gravity
resisting
the
most
it
can
,
till
at
length
she
seems
to
yield
,
and
to
be
tam'd
by
art
.
But
inquire
news
of
them
in
future
ages
,
and
they
will
tell
you
that
Nature
never
rests
till
she
hath
return'd
that
to
the
ground
which
was
taken
out
of
it
,
and
this
without
Tools
or
Instruments
.
Art
squares
trees
which
were
round
,
whence
a
Spartan
Lady
ask'd
,
whether
trees
grew
square
:
leave
them
to
the
air
,
they
become
round
,
their
corners
rotting
first
of
all
.
Physitians
observe
,
that
simple
medicaments
,
as
the
most
natural
,
are
the
most
effectual
,
and
such
as
have
least
artifice
are
most
active
.
Whence
the
most
expert
laugh
at
that
hotch-potch
of
herbs
,
and
other
ingredients
,
wherewith
quack-salvers
fill
their
receipts
,
acknowledging
that
the
more
you
have
in
compounding
a
medicine
,
the
lesse
intentions
you
obtain
the
same
,
one
quality
resisting
and
abating
the
edge
of
another
.
And
,
in
removing
of
diseases
,
they
hold
for
a
Maxime
,
that
't
is
Nature
alone
which
do's
the
cure
.
Moreover
,
the
birth
of
a
child
is
a
pure
work
of
Nature
,
and
she
that
leaves
her
to
do
the
business
is
the
most
expert
to
bring
Women
to
bed
.
In
brief
,
all
good
Crises
must
be
natural
,
every
thing
that
is
artificial
is
directly
contrary
thereunto
.
What
adoptive
Son
hath
so
tender
an
affection
to
his
parents
as
a
natural
one
?
or
what
nurse
suckles
anothers
with
so
good
a
heart
as
her
own
child
?
which
was
the
reason
of
the
Gardiner
to
the
Philosopher
,
who
ask'd
him
,
why
bad
herbs
grew
better
of
themselves
,
then
others
transplanted
,
and
cultivated
by
Art
.
When
we
would
signifie
an
honest
man
,
we
say
he
is
of
a
good
nature
;
when
a
knave
,
that
he
is
full
of
artifice
.
Men
may
disguise
their
manners
and
inclinations
,
but
cannot
dissemble
Nature
;
a
sanguine
,
cholerick
,
or
melancholy
person
,
alwayes
discover
their
nature
through
all
the
artifices
and
hypocrisies
of
art
.
Preach
to
an
intemperate
,
ambitious
,
or
otherwise
tainted
with
some
vice
as
natural
to
him
as
to
the
lame
to
halt
,
he
will
possibly
restrain
himself
for
some
time
,
but
presently
return
to
his
first
habit
.
The
Fifth
said
,
Nature
being
taken
for
every
thing
compounded
of
matter
and
form
,
and
Art
for
Humane
Wit
,
which
applies
them
to
its
own
use
,
this
must
be
so
much
more
excellent
then
that
,
as
it
gives
perfection
to
the
same
,
by
introduction
of
an
artificial
form
besides
its
natural
.
Marble
,
of
no
price
in
the
mine
,
yet
turn'd
into
the
statue
of
an
old
woman
becomes
highly
valuable
.
The
Dragon
in
the
Tapistry
is
as
agreeable
to
behold
as
the
natural
one
would
be
terrible
.
And
even
of
things
profitable
,
a
dish
of
fruits
well
drawn
is
more
esteem'd
then
a
hundred
natural
.
And
who
prizes
not
a
Table
,
Cabinet
,
or
other
moveables
,
more
then
so
much
wood
,
a
glasse
then
the
ashes
it
is
made
of
.
'T
were
to
accuse
all
Antiquity
of
error
,
and
unprofitably
inventing
and
increasing
Arts
,
to
prefer
the
rudenesse
and
simplicity
of
Nature
before
them
;
which
teaching
us
from
the
birth
to
defend
our selves
by
arts
against
all
defects
of
the
body
,
therefore
tacitely
yields
them
the
preheminence
.
The
sixth
said
,
That
the
meaness
and
imperfection
of
the
matter
sets
off
the
excellence
of
the
workman
,
when
his
work
borrows
all
its
noblenesse
from
its
form
which
he
gives
it
,
and
not
from
its
matter
.
Hence
God
,
the
most
perfect
of
all
Agents
,
needed
no
matter
wherewith
to
make
all
his
works
;
Nothing
being
a
sufficient
material
object
of
his
Omnipotence
.
Nature
,
a
subordinate
and
lesse
perfect
Agent
then
God
,
makes
all
her
works
of
the
First
Matter
,
which
is
not
a
pure
nothing
;
nor
yet
a
perfect
Entity
,
but
on
Entity
in
power
,
and
as
Aristotle
saith
,
almost
nothing
.
But
Art
can
make
nothing
but
by
the
help
of
natural
and
perfect
bodies
,
compos'd
of
matter
and
form
,
which
it
onely
divides
or
conjoyns
;
as
when
the
Architect
builds
a
House
he
joynes
many
stones
,
pieces
of
wood
,
and
other
perfect
bodies
together
;
and
the
Statuary
pares
off
the
gross
pieces
of
Marble
till
he
brings
forth
the
resemblance
of
what
he
would
represent
.
Wherefore
as
much
as
God
is
above
Nature
,
so
much
is
Nature
above
Art
.
II.
Whether
Wine
is
most
to
be
temper'd
in
Winter
or
in
Summer
.
Upon
the
Second
Poynt
't
was
said
,
They
who
impute
most
diseases
to
the
use
of
Wine
,
because
the
Eastern
people
who
use
it
not
are
,
free
or
less
troubled
with
maladies
,
will
conclude
(
as
he
did
who
marri'd
a
very
little
Woman
,
as
the
least
Evil
)
that
Wine
most
qualifid
is
best
,
in
case
it
cannot
be
wholly
let
alone
.
But
the
Question
will
still
remain
,
in
which
season
,
Winter
or
Summer
,
it
is
most
to
be
mix'd
.
Now
there
being
less
heat
,
and
more
humidity
in
the
body
during
Winter
,
by
reason
of
the
outward
cold
,
and
closing
of
the
pores
,
it
seems
that
Wine
should
be
taken
unmixt
in
this
season
.
For
being
heat
consists
in
a
proportion
of
the
qualities
,
that
which
exceds
must
be
corrected
by
its
contrary
,
and
the
weak
strengthened
;
as
they
that
would
walk
upright
on
a
rope
,
must
turn
their
counterpoize
to
the
side
opposite
to
that
whereunto
they
incline
.
The
Second
said
,
That
in
Summer
the
Wine
should
be
more
temper'd
,
because
then
the
natural
heat
is
least
,
as
Caves
are
cold
in
Summer
and
hot
in
Winter
.
Whence
Hippocrates
said
,
that
the
bowels
are
hotter
in
Winter
and
Spring
,
whence
people
have
then
better
stomacks
;
the
capacities
being
enlarged
by
the
dilatation
of
heat
,
and
sleep
likewise
longer
,
through
the
abundance
of
vapours
rising
from
the
blood
,
which
is
made
in
greater
quantity
when
the
natural
is
strong
then
when
it
is
weak
.
Moreover
,
bodies
are
more
healthy
in
cold
weather
then
in
hot
,
which
causing
great
dissipation
of
heat
and
spirits
,
the
losse
cannot
be
better
repair'd
then
by
unmixt
Wine
,
whose
actual
coldness
being
overcome
by
our
Nature
,
its
potential
heat
is
reduc'd
into
act
,
and
fortifies
ours
,
adding
also
its
volatile
spirits
to
our
spirits
,
as
old
regiments
are
recruited
by
new
levies
.
The
Third
said
,
That
the
best
food
being
assimilated
and
least
excrementitious
,
as
Wine
is
in
all
seasons
,
it
ought
not
to
be
mix'd
either
in
Summer
or
Winter
,
aqueous
Wine
making
many
serous
excrements
which
cause
obstructions
;
whereas
pure
Wine
is
good
in
Winter
to
assist
the
natural
heat
,
assaulted
by
the
outward
cold
,
and
to
digest
the
crudities
commonly
generated
during
this
season
;
and
in
Summer
to
support
the
languishing
spirits
by
supplying
new
matter
.
But
if
the
necessity
of
a
hot
distemper
require
mixture
of
water
,
I
would
have
it
pour'd
into
the
wine
two
hours
before
it
be
drunk
,
that
so
fermentation
may
in
some
measure
turn
the
water
into
the
nature
of
the
wine
,
and
the
encounter
of
these
two
enemies
may
be
rather
in
a
strange
Country
then
in
ours
.
The
Fourth
said
,
'T
was
not
without
mystery
that
the
Poets
feign'd
Bacchus
new
come
forth
out
of
Jupiter's
thigh
with
an
inflam'd
countenance
,
to
have
been
deliver'd
to
the
Nymphs
to
wash
him
,
and
that
the
seven
Pleiades
,
whose
rising
denounces
rain
,
had
the
principal
charge
of
him
;
and
that
the
Mythologists
represent
this
God
of
Wine
follow'd
by
a
company
of
mischievous
demons
call'd
Cabals
,
the
chief
of
which
they
name
Acrat
,
which
signifies
pure
wine
;
hereby
intimating
the
disorders
it
causes
when
its
fumes
are
not
abated
with
water
.
Moreover
,
when
Amplychion
,
King
of
Athens
,
had
first
put
water
into
his
wine
,
and
every
one
by
his
example
,
a
Temple
was
built
in
the
City
to
Bacchus
erect
or
standing
;
intimating
that
as
mere
wine
causes
reeling
,
so
temper'd
makes
one
walk
upright
.
The
truth
is
,
unmix'd
wine
is
always
dangerous
,
filling
the
brain
with
hot
and
pungent
vapours
,
which
water
allays
and
gives
a
temper
to
,
sutable
to
our
natural
heat
,
which
is
mild
and
gentle
;
whereas
these
spirits
are
of
themselves
igneous
,
as
the
burning
of
Aqua-vitae
testifies
.
But
't
is
less
hurtful
to
drink
pure
wine
in
Winter
then
in
Summer
,
when
the
natural
heat
being
igneous
and
encreas'd
by
the
outward
would
turn
into
a
distemper
by
the
adventitious
heat
of
wine
,
which
,
on
the
contrary
,
in
Winter
counter-checks
the
outward
coldness
of
the
air
.
The
Fifth
said
,
If
we
believe
the
Poet
Orpheus
,
who
advises
to
drink
unmix'd
wine
twenty
days
before
the
rising
of
the
Dog-star
,
and
as
many
after
,
then
wine
must
not
be
temper'd
in
Summer
;
a
custom
practis'd
still
in
Italy
,
where
in
the
heats
of
Summers
they
drink
the
strongest
and
most
delicious
wines
without
water
.
Moreover
,
people
eating
less
in
this
hot
season
should
therefore
drink
the
more
pure
wine
,
as
more
nourishing
.
Besides
that
the
aqueous
crudities
of
fruits
eaten
in
Summer
is
corrected
by
the
heat
of
wine
.
The
Sixth
said
,
That
regard
is
herein
to
be
had
to
every
one's
constitution
;
phlegmatick
,
old
men
,
and
such
as
have
cold
stomacks
,
may
drink
wine
without
water
,
as
also
those
that
have
Fames
Canina
:
but
the
cholerick
and
young
must
temper
it
if
they
do
not
wholly
abstain
,
yet
always
having
regard
to
custom
,
and
the
nature
of
wines
;
amongst
which
,
if
we
believe
the
Germans
,
their
wine
cannot
endure
water
,
no
more
then
the
water
of
the
Island
of
Tenos
can
endure
wine
.
CONFERENCE
LXXXIII
.
I.
Of
Baths
.
II.
Whether
the
Wife
hath
more
love
for
her
Husband
,
or
the
Husband
for
his
Wife
.
I.
Of
Baths
.
'T
Is
not
in
vain
that
Physitians
examine
the
nature
of
the
places
wherein
man's
body
is
contain'd
.
For
the
ambient
air
,
water
,
or
earth
(
as
in
Dropsies
)
hath
great
influence
upon
the
same
.
Now
Baths
are
either
total
,
for
the
whole
body
,
or
partial
,
for
some
members
,
such
as
the
Half-bath
,
where
the
head
,
breast
,
and
arms
,
are
remaining
out
of
the
water
;
fomentations
,
pumpings
,
and
the
like
.
This
Bath
was
in
such
request
among
the
Romans
,
that
their
Emperors
were
at
great
care
and
charge
in
building
them
,
not
only
at
Rome
,
but
even
in
this
City
of
Paris
,
where
the
Emperor
Julian
made
one
.
Its
benefits
are
great
when
us'd
in
due
time
and
place
,
and
its
effects
different
according
to
its
divers
composition
.
For
it
always
moistens
,
more
or
less
;
but
it
heats
,
cools
or
tempers
,
according
as
't
is
hot
,
cold
,
or
temperate
.
It
opens
the
pores
,
by
removing
the
scurfe
which
stop'd
them
,
and
dilating
them
by
its
heat
,
whereby
it
insinuates
into
the
inward
parts
,
especially
the
muscles
,
which
by
this
means
it
swells
up
,
and
by
colliquating
the
humour
corrects
their
dryness
,
and
repairs
the
emptiness
introduc'd
thereinto
by
lassitude
.
Whence
us'd
moderately
it
takes
away
weariness
,
and
repairs
strength
;
but
continu'd
too
long
,
and
being
hot
,
it
draws
forth
the
strength
of
the
party
too
much
,
and
causes
faintings
;
a
cold
Bath
cools
the
parts
it
touches
,
but
by
accident
and
consequence
heats
them
,
by
obstructing
the
pores
and
passages
of
the
spirits
.
Hence
they
that
come
out
of
this
Bath
are
very
hungry
;
and
Hippocrates
saith
,
that
the
Convulsion
is
cur'd
by
casting
cold
water
upon
the
shoulders
,
which
moves
nature
to
expell
its
enemy
.
So
in
fainting
nothing
recovers
the
spirits
and
revives
the
heart
more
then
cold
water
cast
on
the
face
where
the
skin
is
thinnest
,
and
the
spirits
abound
most
.
The
Second
said
,
That
those
at
Rome
anciently
pass'd
through
three
places
.
In
the
first
,
where
the
air
was
well
warm'd
,
like
the
Stoves
of
Germany
,
they
put
off
their
clothes
.
In
the
second
,
a
little
more
heated
by
fire
underneath
or
on
the
sides
,
they
sweat
;
the
water
which
steam'd
from
the
heated
vessels
sticking
to
their
naked
bodies
,
and
being
thence
gently
wip'd
off
,
all
the
filth
was
brought
▪
off
with
Curry-combs
of
Ivory
.
Here
also
they
were
anointed
with
Oyle
,
either
before
the
Bath
of
warm
water
(
when
they
would
not
relax
the
pores
,
nor
evaporate
the
spirits
,
as
in
those
that
newly
recover
a
sickness
,
or
are
exhausted
by
labour
)
or
after
the
Bath
,
to
hinder
the
sweat
which
follows
.
For
the
oyl
stops
the
pores
of
the
skin
,
and
so
hinders
transpiration
.
In
the
third
place
was
the
water
luke-warm
,
or
something
more
,
where
they
bath'd
themselves
,
afterwards
plung'd
into
cold
water
or
a
little
less
hot
,
which
was
on
the
side
of
the
same
place
,
to
fortifie
the
relaxed
members
.
Lastly
,
they
return'd
to
the
second
place
,
there
to
sweat
and
be
rub'd
,
repassing
by
the
first
,
to
avoid
the
sudden
mutation
from
hot
air
to
cold
;
the
danger
of
which
Alexander
found
when
being
too
hot
he
went
into
a
river
,
falling
into
shiverings
and
convulsions
,
wherewith
he
had
perish'd
had
it
not
been
for
his
Physitian
Philip.
Whereby
it
appears
that
a
Bath
profits
or
hurts
,
according
as
it
is
well
or
ill
administred
,
and
that
our
wise
Ancestors
were
more
circumspect
in
it
then
we
;
which
possibly
is
the
cause
why
it
was
in
so
frequent
use
,
that
Galen
speaks
of
divers
of
his
time
who
commonly
bath'd
themselves
twice
a
day
;
the
good
which
we
receive
from
any
thing
being
the
inducement
to
the
frequent
practice
of
it
.
The
Third
said
,
That
unless
upon
urgent
necessity
and
a
medicinal
account
,
bathing
is
not
only
superfluous
but
very
hurtful
to
men
.
For
besides
that
't
is
unnatural
(
not
water
but
air
being
man's
element
)
it
opens
the
body
,
and
makes
it
susceptible
of
any
bad
qualities
of
the
air
;
for
which
reason
't
is
forbidden
in
time
of
pestilence
.
For
as
Oke
lasts
longer
then
Fig-tree
,
because
't
is
more
solid
,
so
soft
bodies
are
more
unhealthy
and
short-liv'd
then
firme
,
as
those
of
peasants
are
,
who
arrive
to
ages
,
without
experience
of
any
of
those
delicacies
.
For
so
many
conditions
are
requisite
to
a
Bath
,
that
't
is
commonly
more
hurtful
then
profitable
.
It
must
be
vari'd
according
to
the
diversity
of
seasons
,
and
complexions
,
which
Galen
confesses
he
understood
not
.
And
one
and
the
same
day
will
be
of
different
temper
,
as
it
happens
in
Autumn
;
so
that
one
and
the
same
Bath
will
be
proper
and
not
proper
.
Besides
,
't
is
prescrib'd
to
be
as
hot
as
milk
from
the
Cow
,
which
it
cannot
be
for
two
moments
,
but
is
immediately
alter'd
by
the
ambient
air
.
If
it
be
said
that
the
body
suffers
well
the
same
variations
of
the
air
.
I
answer
that
it
is
not
expos'd
naked
to
the
air
,
whose
excessive
qualities
are
abated
by
our
clothes
.
Otherwise
,
every
one
would
be
inconvenienc'd
therewith
,
unless
he
were
accustom'd
to
it
from
his
birth
,
as
the
Savages
are
.
Besides
,
the
air
adheres
not
to
the
skin
,
and
so
makes
but
a
transient
impression
.
It
must
be
us'd
after
digestion
,
&
we
know
not
when
this
is
ended
;
the
body
being
purg'd
,
which
it
seldom
is
as
it
ought
;
otherwise
it
excites
fluxions
in
such
as
are
full-bodied
,
and
subject
to
catarrhs
.
It
fills
the
head
with
vapours
;
it
relaxes
the
nerves
and
ligaments
,
so
that
some
have
never
felt
the
Gout
but
after
bathing
,
It
kills
the
infant
in
the
womb
,
even
when
it
is
too
hot
.
'T
is
an
enemy
to
those
that
have
Tetters
or
Erysipelas
,
to
fat
and
full
bodi'd
persons
,
and
generally
to
all
that
are
not
accustom'd
to
it
;
as
if
this
element
were
not
innocent
,
but
as
the
most
mischievous
things
are
when
made
familiar
by
custom
.
As
for
bathing
in
rivers
,
those
that
swim
therein
,
as
most
do
,
strain
themselves
more
then
do's
them
good
,
besides
the
incommodities
which
they
receive
from
the
air
whereunto
they
are
expos'd
.
So
that
if
you
add
the
loss
of
time
to
the
rich
,
the
charge
to
the
poor
,
and
incommodity
to
all
,
you
will
not
wonder
that
most
men
abstain
from
them
,
and
that
Seneca
chose
no
fitter
place
to
dye
in
then
a
Bath
.
The
Fourth
said
,
That
a
Bath
being
one
of
the
things
call'd
by
the
Physitians
not-natural
,
that
is
,
whose
right
or
ill
use
hurts
or
do's
good
,
no
more
distinction
need
be
us'd
in
it
then
there
is
in
eating
,
drinking
,
sleeping
,
waking
,
and
such
other
things
.
But
the
advantages
of
a
Bath
rightly
us'd
have
none
equal
to
them
.
First
it
cleanses
the
body
,
and
gives
a
man
a
new
skin
;
opens
the
pores
,
to
let
out
the
fumes
and
steams
of
the
vessels
,
which
also
are
temper'd
by
the
water
's
sweet
and
mild
quality
.
It
corrects
dryness
,
the
enemy
of
life
,
which
consists
in
humidity
,
reducing
the
same
to
a
just
temper
;
whence
lean
and
hectical
persons
receive
more
benefit
from
it
then
any
others
.
Moreover
,
Nature
hath
provided
for
other
habits
and
complexions
by
the
various
mixtures
of
mineral-waters
,
having
compos'd
hot
baths
of
Salt
,
Bitumen
,
Sulphur
,
and
other
Minerals
,
through
which
they
pass
;
which
strengthen
the
nerves
and
joynts
,
cure
Palsies
,
as
sea-water
doth
scabs
:
But
bathing
chiefly
regards
fresh
water
.
It
takes
away
weariness
,
tempers
the
heat
of
weather
,
causes
sleep
,
and
is
one
of
the
most
innocent
pleasures
of
life
.
But
he
that
would
know
all
the
commodities
of
it
must
have
try'd
what
ease
it
gives
in
the
greatest
pains
,
especially
in
Colicks
of
all
sorts
,
whence
't
is
call'd
Paradise
by
those
that
are
tormented
therewith
.
Wherefore
to
take
away
bathing
,
is
to
reject
one
of
the
best
remedies
in
Physick
,
and
one
of
the
greatest
benefits
of
life
.
The
Fifth
said
,
That
the
Ancients
,
having
not
yet
the
use
of
linen
to
free
themselves
from
the
soil
contracted
upon
their
bodies
,
chiefly
in
wrastling
and
exercising
naked
upon
the
sand
,
were
oblig'd
to
the
use
of
Bathes
,
which
became
so
easie
and
of
so
little
cost
to
the
multitude
,
that
they
paid
but
a
farthing
a
time
;
whence
Seneca
calls
the
Bath
rem
quadrantariam
.
And
it
cost
them
nothing
after
Antoninus
Pius
had
caus'd
a
stately
Bath
to
be
built
for
the
publick
,
as
Capitolinus
reports
.
But
at
length
their
use
grew
into
abuse
;
after
women
came
to
bathe
themselves
with
men
,
the
Censors
were
fain
to
forbid
them
,
under
penalty
of
Divorce
,
and
loss
of
Dowry
.
II.
Whether
the
Wife
hath
more
love
for
her
Husband
,
or
the
Husband
for
his
Wife
.
Upon
the
second
Point
,
it
was
said
,
That
the
Poet
of
our
time
who
said
,
that
he
would
marry
his
Mistress
that
so
he
might
love
her
less
,
imply'd
thereby
that
we
less
love
what
is
already
obtain'd
.
But
he
determines
not
the
Question
,
who
is
soonest
weary
of
loving
,
or
who
loves
most
,
the
Husband
or
the
Wife
;
where
love
must
be
distinguish'd
from
friendship
,
being
a
passion
of
the
Concupiscible
appetite
tending
towards
sensible
good
,
apprehended
such
by
the
Phancy
,
whereas
friendship
is
a
most
perfect
vertue
leading
the
will
to
honest
good
,
known
such
by
the
Understanding
;
the
former
many
times
being
opposite
to
the
latter
,
inasmuch
as
the
Passions
of
the
Appetite
disturb
Reason
,
and
by
excess
rise
up
to
jealousie
;
whereas
the
latter
can
have
no
excess
;
for
the
more
it
is
excessive
the
more
it
deserves
the
name
of
friendship
.
'T
is
therefore
necessary
that
the
woman
,
whose
phancy
is
stronger
and
intellect
less
perfect
,
have
more
love
and
less
friendship
;
the
husband
,
on
the
contrary
,
more
friendship
and
less
love
.
Which
extends
also
to
children
,
whom
the
mothers
love
with
more
passion
and
tendernss
,
but
the
fathers
more
solidly
;
which
affection
may
serve
for
a
proof
and
evidence
of
that
in
question
.
The
Second
said
,
That
the
praise
of
constancy
in
love
is
due
to
man
,
whose
mind
is
more
perfect
,
and
consequently
less
mutable
.
And
whereas
love
proceeds
from
knowledge
,
it
will
follow
that
men
who
understand
more
do
also
love
more
.
And
want
of
affection
would
be
more
blameable
in
the
man
then
in
the
woman
,
as
presupposing
his
defect
of
judgement
in
being
mistaken
in
his
choice
;
men
usually
chusing
their
wives
,
and
the
wives
only
accepting
of
the
husbands
who
address
to
them
.
For
there
's
great
difference
between
the
liberty
our
will
hath
to
be
carried
to
what
object
it
pleases
,
and
only
the
turn
of
approving
or
rejecting
what
is
offer'd
to
it
.
So
that
the
woman
who
loves
not
her
husband
may
say
,
that
she
was
mistaken
but
in
one
point
,
namely
,
in
accepting
what
she
should
have
refus'd
;
but
the
husband
in
as
many
as
he
had
objects
in
the
world
capable
of
his
friendship
.
Besides
,
't
would
be
shameful
to
the
husband
,
the
head
and
master
of
the
family
,
to
be
inferior
to
his
wife
in
the
essential
point
which
renders
their
marriage
happy
or
unfortunate
.
And
Gracchus's
choosing
death
that
his
wife
Cornelia
might
live
,
(
having
slain
the
male
of
two
Serpents
whom
he
found
together
,
upon
the
Augur's
assuring
him
of
the
said
effect
,
as
it
came
to
pass
)
shews
that
we
want
not
examples
for
proof
of
this
truth
;
as
that
of
Semiramis
,
who
having
the
supream
authority
committed
to
her
but
for
one
day
,
caus'd
her
husband
who
had
granted
the
same
,
and
been
indulgent
to
her
all
his
life
,
to
be
put
to
death
;
and
the
49
daughters
of
Danaus
,
who
all
slew
their
husbands
in
one
night
,
prove
the
same
.
The
Third
said
,
That
amity
being
begotten
and
encreased
by
necessity
,
the
woman
,
as
the
weaker
,
hath
more
need
of
support
and
protection
from
the
man
,
and
so
is
more
oblig'd
to
love
him
;
and
therefore
nature
hath
providently
implanted
in
her
a
greater
tenderness
and
inclination
to
love
,
because
all
her
happiness
depends
on
her
husbands
good
or
ill
treatment
of
her
,
which
is
commonly
according
to
her
love
to
him
.
To
which
end
also
the
woman
is
endu'd
with
beauty
and
a
more
delicate
body
,
and
consequently
more
apt
to
give
and
receive
love
then
men
,
whose
exercises
require
a
temper
more
hot
and
dry
,
whereby
to
undergo
the
travels
of
life
.
And
if
examples
be
needful
,
the
contest
of
the
Indian
wives
who
should
cast
her self
into
her
husband's
funeral
fire
,
together
with
whatever
most
precious
thing
she
hath
,
in
testimony
of
greatest
love
,
suffices
to
prove
this
conclusion
;
no
men
having
ever
been
seen
to
burn
for
love
of
their
wives
.
Yea
,
when
anciently
one
man
had
abundance
of
wives
(
a
custom
still
practis'd
amongst
the
Turks
)
't
was
impossible
for
the
husband
to
have
as
much
love
for
his
wives
as
they
had
for
him
,
being
in
all
ages
contented
with
one
alone
,
and
consecrating
to
him
their
whole
affection
;
which
the
more
common
it
is
,
is
so
much
the
less
strong
.
CONFERENCE
LXXXIV
.
I.
Of
Respiration
.
II.
Whether
there
be
any
certainty
in
humane
Sciences
.
I.
Of
Respiration
.
ALthough
our
natural
heat
be
of
a
degree
more
eminent
then
the
elementary
,
yet
't
is
preserv'd
after
the
same
manner
,
namely
,
by
addition
of
new
matter
,
and
emission
of
fuliginous
vapours
,
ever
resulting
from
the
action
of
heat
upon
humidity
:
both
which
are
done
by
the
means
of
respiration
,
which
is
the
attraction
of
air
by
the
mouth
or
nostrils
into
the
Lungs
,
and
from
thence
into
the
Heart
,
where
the
purest
part
of
this
air
is
chang'd
into
vital
spirits
,
which
are
also
refresh'd
and
ventilated
by
it
.
For
though
as
much
goes
forth
by
exspiration
as
is
taken
in
by
inspirations
,
yet
the
air
we
breathe
is
nevertheless
turn'd
into
our
spirits
;
for
that
which
issues
forth
is
not
air
alone
,
but
't
is
accompani'd
with
hot
gross
vapours
streaming
from
the
heart
,
the
furnace
of
our
heat
.
And
as
respiration
is
proper
to
perfect
animals
,
so
the
imperfect
have
only
transpiration
,
which
is
when
the
same
air
is
attracted
by
the
imperceptible
pores
of
the
body
.
Which
is
sufficient
for
animals
whose
heat
is
languid
,
as
Insects
,
the
Child
in
the
womb
,
and
hysterical
women
,
in
whom
also
(
hereupon
)
the
pulse
ceases
for
a
good
while
.
And
whereas
the
air
kills
fishes
when
they
are
long
expos'd
to
it
,
it
cannot
serve
for
the
support
of
their
natural
heat
which
is
very
small
.
Wherefore
they
respire
with
water
which
is
more
natural
and
familiar
to
them
,
causing
the
same
effects
in
them
that
the
air
doth
in
land-animals
.
The
Second
said
,
As
the
aliments
ought
to
be
sutable
to
the
parts
of
the
body
which
they
nourish
,
the
soft
and
spungy
Lungs
attracting
the
thin
bilious
blood
,
the
spleen
the
gross
and
melancholy
;
so
the
spirits
of
the
animal
must
be
repair'd
by
others
proportionate
thereunto
and
of
sutable
matter
,
for
recruiting
the
continual
loss
of
that
spiritual
substance
,
the
seat
of
the
natural
heat
and
radical
moisture
.
Wherefore
animals
which
have
aqueous
spirits
,
as
fishes
,
repair
the
same
by
water
which
they
respire
by
the
mouth
,
the
purest
part
of
which
water
is
turn'd
into
their
spirits
,
and
the
more
gross
omitted
by
their
gills
.
But
land-animals
,
whose
spirits
are
aerious
and
more
subtile
,
and
whose
heat
is
more
sensible
,
have
need
of
air
to
serve
for
sutable
matter
to
such
spirits
,
for
which
end
nature
ha's
given
them
Lungs
.
Yet
with
this
difference
,
that
as
some
fish
attract
a
more
subtile
and
tenuious
water
,
to
wit
,
that
of
Rivers
,
and
some
again
a
more
gross
,
as
those
which
live
in
Lakes
and
Mud
:
So
according
as
animals
have
different
spirits
,
some
breathe
a
thin
air
,
as
Birds
,
others
more
gross
,
as
Men
and
most
Beasts
;
others
an
air
almost
terrestrial
and
material
,
as
Moles
;
and
amongst
those
which
have
only
transpiration
,
flyes
attract
a
thin
air
,
and
Worms
a
thick
.
The
Second
said
,
That
our
natural
heat
,
being
celestial
and
divine
,
may
indeed
be
refresh'd
by
the
air
,
but
not
fed
and
supported
as
the
parts
of
our
body
are
by
solid
and
liquid
food
.
For
food
must
be
in
some
manner
like
the
thing
nourish'd
,
because
't
is
to
be
converted
into
its
substance
.
Now
there
's
no
proportion
between
the
gross
and
impure
air
which
we
breathe
,
and
that
celestial
and
incorporeal
substance
.
Nor
can
nutrition
be
effected
,
unless
the
part
to
be
nourish'd
retain
the
aliment
for
some
time
,
to
prepare
and
assimilate
it
;
but
,
on
the
contrary
,
the
air
attracted
by
respiration
is
expell'd
as
soon
as
it
hath
acquir'd
heat
within
,
and
is
become
unprofitable
to
refresh
and
cool
.
This
respiration
is
an
action
purely
animal
and
voluntary
,
since
't
is
in
our
power
to
encrease
,
diminish
,
or
wholly
interrupt
it
,
as
appears
by
Licinius
,
Macer
,
and
Coma
,
who
,
by
the
report
of
Valerius
Maximus
,
kill'd
themselves
by
holding
their
breath
.
The
Fourth
said
,
That
Respiration
being
absolutely
necessary
to
life
is
not
subject
to
the
command
of
the
will
,
but
is
regulated
by
nature
,
because
it
doth
its
actions
better
then
all
humane
deliberations
.
Nor
is
it
ever
weary
,
as
the
animal
faculty
is
,
whose
action
is
not
continual
as
this
of
respiration
is
,
even
during
sleep
,
which
is
the
cessation
of
all
animal
actions
,
and
wherein
there
is
no
election
or
apprehension
of
objects
(
a
necessary
condition
to
animal
actions
)
yea
in
the
lethargy
,
apoplexie
,
and
other
symptoms
,
wherein
the
brain
being
hurt
,
the
animal
actions
are
interrupted
,
yet
respiration
always
remains
unprejudic'd
.
The
Fifth
said
,
That
respiration
is
neither
purely
natural
(
as
concoction
and
distribution
of
the
blood
are
;
nor
yet
simply
animal
,
(
as
speaking
and
walking
are
)
but
partly
animal
,
partly
natural
,
as
the
retaining
or
letting
go
of
urine
is
.
'T
is
natural
in
regard
of
its
end
and
absolute
necessity
,
and
its
being
instituted
for
the
vital
faculty
of
the
heart
,
which
is
purely
natural
;
animal
and
voluntary
,
inasmuch
as
't
is
perform'd
by
means
of
65
intercostal
muscles
,
the
organs
of
voluntary
motion
,
whereby
it
may
be
made
faster
or
slower
.
II.
Whether
there
be
any
certainty
in
humane
Sciences
.
Upon
the
second
Point
't
was
said
,
That
all
our
knowledge
seems
to
be
false
.
First
,
on
the
part
of
the
object
,
there
being
but
one
true
of
it self
,
namely
God
,
whom
we
know
not
,
and
cannot
know
;
because
to
know
adaequately
is
to
comprehend
,
and
to
comprehend
is
to
contain
;
and
the
thing
contain'd
must
be
less
then
that
which
contains
it
.
To
know
a
thing
inadaequately
,
is
not
to
know
it
.
Secondly
,
on
the
part
of
our
Intellect
,
which
must
be
made
like
to
what
it
knows
,
or
rather
turn'd
into
its
nature
;
whence
he
that
thinks
of
a
serious
thing
becomes
serious
himself
;
he
that
conceives
some
ridiculous
thing
laughs
without
design
,
and
all
the
longings
of
Child-bearing-women
end
where
they
begun
.
But
't
is
impossible
for
us
to
become
perfectly
like
to
what
we
would
know
.
Thirdly
,
this
impossibility
proceeds
from
our
manner
of
knowing
,
which
being
by
some
inference
or
consequence
from
what
is
already
known
,
we
can
never
know
any
thing
,
because
we
know
nothing
at
all
when
we
come
into
the
world
.
And
should
we
acquire
any
knowledge
,
it
would
be
only
by
our
internal
and
external
senses
.
Both
both
are
fallacious
,
and
consequently
,
cannot
afford
certain
knowledge
.
For
,
as
for
the
external
,
the
eye
which
seems
the
surest
of
all
the
senses
,
apprehends
things
at
distance
to
be
less
then
they
really
are
,
a
straight
stick
in
the
water
to
be
crooked
,
the
Moon
to
be
of
the
bigness
of
a
Cheese
,
though
't
is
neer
that
of
the
Earth
;
the
Sun
greater
at
rising
and
setting
then
at
noon
,
the
Shore
to
move
and
the
Ship
to
stand
still
,
square
things
to
be
round
at
distance
,
an
erect
Pillar
to
be
less
at
the
top
.
Nor
is
the
hearing
less
subject
to
mistake
,
as
the
Echo
,
and
a
Trumpet
sounded
in
a
valley
,
makes
the
sound
seem
before
us
when
't
is
far
behind
us
.
Pronuntiation
alters
the
sense
of
words
;
besides
,
that
both
these
senses
are
erroneous
in
the
time
of
their
perception
,
as
is
seen
in
felling
of
woods
and
thunder
.
The
Smell
and
Taste
,
yea
the
Touch
it self
,
how
gross
soever
it
be
,
are
deceiv'd
every
day
in
sound
persons
as
well
as
in
sick
;
and
what
do
our
drinkers
in
rubbing
their
palates
with
Salt
and
Spice
but
wittingly
beguile
it
,
grating
the
skin
thereof
that
so
the
wine
may
punge
it
more
sensibly
.
But
the
great
fallacy
is
in
the
operation
of
the
inward
Senses
.
For
the
Phancy
oftentimes
is
perswaded
that
it
hears
and
sees
what
it
doth
not
;
and
our
reasoning
is
so
weak
,
that
in
many
disciplines
scarce
one
Demonstration
is
found
,
though
this
alone
produceth
Science
.
Wherefore
't
was
Democritus's
opinion
that
Truth
is
hidden
in
a
well
,
that
she
may
not
be
found
by
men
.
The
Second
said
,
That
to
know
,
is
to
understand
the
cause
whereby
a
thing
is
,
and
to
be
certain
that
there
can
be
no
other
but
that
;
the
word
cause
being
taken
for
principle
.
Therefore
when
men
know
by
the
Senses
,
by
effects
,
by
external
accidents
,
or
such
other
things
which
are
not
the
cause
,
they
cannot
be
said
to
know
by
Science
;
which
requires
that
the
understanding
be
fully
satisfi'd
in
its
knowledge
,
wherein
if
there
be
any
doubt
it
hath
not
Science
,
but
Opinion
.
This
scientifical
knowledge
is
found
in
no
other
discipline
but
Logick
and
Geometry
,
in
regard
of
the
certainty
of
their
principles
,
which
are
so
clear
that
they
are
alike
known
by
all
,
even
the
most
ignorant
,
who
need
only
understand
their
terms
to
assent
to
their
truth
.
Such
as
these
are
;
every
thing
which
is
said
of
the
Genus
is
also
said
of
the
Species
;
and
what
is
not
said
of
the
Genus
,
is
not
said
of
the
Species
;
which
they
call
Dictum
de
omni
,
&
de
nulle
.
If
to
equal
things
you
add
equal
things
,
the
remainder
will
be
equal
.
And
if
to
unequal
things
you
add
unequal
things
,
the
remainder
will
be
unequal
.
For
whereas
beasts
have
a
natural
faculty
which
is
the
common
sense
,
or
estimative
faculty
,
whereby
they
judge
of
the
convenience
or
inconvenience
of
objects
the
first
time
the
same
are
presented
to
them
:
Man
,
beyond
this
natural
power
,
enabling
him
to
judge
of
sensible
objects
,
hath
a
peculiar
one
,
which
is
the
Intellectual
,
by
means
whereof
he
is
said
to
be
every
thing
in
power
,
because
it
enables
him
to
know
every
thing
,
and
to
judge
of
the
truth
or
falshood
of
universal
things
,
which
are
Principles
.
And
as
the
eye
beholding
white
or
black
judges
sufficiently
what
colour
it
is
,
without
seeking
reasons
thereof
elsewhere
then
within
it self
;
so
the
Intellect
discerns
the
truth
of
principles
by
it self
,
without
the
help
of
any
other
faculty
,
yea
without
the
habit
of
any
Science
,
because
these
principles
being
before
the
Science
whereof
they
are
principles
must
be
more
clear
and
known
then
it
;
whence
Intelligence
is
defin'd
the
habit
or
knowledge
of
such
first
Principles
.
Thus
,
ask
a
Geometrician
why
the
whole
is
greater
then
its
part
,
he
can
give
you
no
other
reason
but
that
't
is
a
principle
known
of
its
own
nature
.
The
Third
said
,
That
Geometry
,
being
the
knowledge
of
eternal
truths
by
infallible
principles
,
is
most
certain
.
And
't
is
an
evidence
of
its
certainty
that
it
neither
proposes
nor
demonstrates
why
a
thing
is
such
,
but
only
that
it
is
such
.
As
't
is
propos'd
and
demonstrated
that
in
the
same
segment
of
a
circle
all
the
angles
are
equal
,
but
not
why
they
are
so
,
because
't
is
a
truth
which
comes
to
our
knowledge
by
certain
principles
,
and
propositions
formerly
demonstrated
,
as
certain
as
the
principles
themselves
.
Hence
this
truth
is
demonstrated
,
which
nevertheless
hath
not
any
cause
of
its
existence
,
as
frail
and
perishing
things
have
;
no
material
being
abstracted
from
all
matter
;
nor
efficient
,
for
the
agent
▪
is
not
any
way
consider'd
therein
;
nor
formal
,
an
angle
being
of
its
own
nature
only
the
inclination
of
lines
;
nor
yet
final
,
this
being
not
made
to
any
intention
.
In
like
manner
't
is
demonstrated
that
four
numbers
or
four
lines
being
proportional
(
that
is
,
when
there
is
such
reason
of
the
first
to
the
second
,
as
of
the
third
to
the
fourth
)
the
square
of
the
two
extreams
is
equal
to
the
square
of
the
two
middlemost
;
but
not
why
't
is
so
,
this
question
occurring
only
in
dubious
things
.
The
Fourth
said
,
That
knowledge
being
desir'd
by
all
men
,
who
for
this
end
are
endu'd
with
an
Intellect
capable
of
all
sorts
of
notions
,
it
must
needs
be
found
in
some
subjects
,
otherwise
nature
should
have
given
us
a
general
desire
of
a
thing
which
is
not
.
And
since
there
are
causes
of
every
thing
,
there
must
be
a
Science
of
those
causes
.
But
the
multitude
of
apparent
causes
is
the
reason
that
we
are
oftentimes
ignorant
of
the
right
,
and
take
one
for
another
,
the
shadow
for
the
body
,
and
apparence
for
truth
.
Which
argues
not
that
there
is
no
knowledge
,
but
rather
few
knowing
persons
.
For
Socrates
who
said
he
knew
nothing
but
that
he
knew
nothing
;
and
the
Pyrrhonians
who
doubted
of
every
thing
had
even
a
knowledge
of
their
ignorance
.
Moreover
,
the
exact
knowledge
men
have
by
the
senses
of
particular
things
necessarily
carries
them
to
that
of
universals
,
wherein
Science
consists
.
As
he
that
often
experienc'd
in
divers
persons
that
Sena
purg'd
their
melancholy
,
acquires
of
himself
this
general
Notion
,
that
all
Sena
purges
melancholy
.
And
,
on
the
contrary
,
he
who
understands
a
general
proportion
in
gross
,
may
of
himself
apply
the
same
to
all
particulars
;
so
great
a
connexion
there
is
between
things
universal
and
particular
,
in
which
the
fruit
of
Science
consists
.
The
Fifth
said
,
Since
all
knowledge
depends
upon
another
prenotion
,
which
is
what
they
call
principles
,
those
which
compose
the
Sciences
must
also
distinguish
the
same
.
Wherefore
Sciences
are
to
be
term'd
certain
or
uncertain
according
as
the
pre-existent
notions
whereupon
they
are
founded
are
certain
or
not
.
Now
amongst
those
principles
some
are
universal
,
common
to
all
Sciences
;
as
those
of
Metaphysicks
;
in
all
things
either
the
affirmative
or
the
negative
is
true
;
that
which
is
not
hath
no
propriety
.
Besides
which
't
is
necessary
to
have
particular
one
's
proper
to
the
Science
,
which
are
true
,
first
,
immediate
,
causes
of
the
Conclusion
,
preceding
and
more
known
then
it
.
The
six
conditions
requisite
to
principles
in
order
to
a
demonstration
.
They
must
be
true
,
not
false
;
for
that
which
is
false
exists
not
;
that
which
exists
not
cannot
be
a
cause
of
that
which
exists
,
nor
consequently
a
false
principle
be
the
cause
of
a
true
demonstration
:
First
,
that
is
not
proveable
by
others
:
immediate
,
so
enjoyn'd
with
the
attribute
that
there
is
nothing
between
them
two
to
joyn
them
more
neerly
:
causes
of
the
conclusion
,
that
is
,
this
principle
must
be
the
necessary
cause
of
this
truth
;
and
consequently
precede
and
be
more
known
then
it
.
As
taking
this
for
a
principle
,
that
the
interposition
of
an
opake
body
between
light
and
a
body
illuminated
causes
a
shadow
upon
this
body
;
we
conclude
,
that
as
often
as
the
earth
is
found
interpos'd
between
the
Sun
,
which
is
the
light
,
and
the
Moon
which
is
the
body
illuminated
,
it
will
necessarily
come
to
pass
that
there
will
be
a
shadow
upon
the
body
of
the
Moon
,
which
is
its
Eclipse
.
The
Sixth
said
,
'T
was
the
errour
of
Socrates
,
that
observing
our
Sciences
depending
on
other
preceding
notions
,
he
apprehended
that
we
learned
nothing
new
,
but
that
Science
was
nothing
but
the
remembrance
of
what
the
soul
formerly
knew
before
its
being
inclos'd
in
this
body
:
not
considering
that
the
knowledge
of
principles
and
notions
is
confus'd
and
not
distinct
;
and
that
the
knowledge
of
them
in
gross
is
not
sufficient
to
denominate
a
person
knowing
;
but
that
we
must
first
draw
universal
conclusions
from
them
,
then
apply
the
same
to
particulars
,
without
which
application
those
principles
would
be
unprofitable
,
and
not
produce
any
Science
.
Thus
the
Divine
applies
this
general
principle
,
that
that
which
is
contrary
to
the
Law
of
God
is
evil
,
to
particular
conclusions
,
as
to
murder
,
theft
and
perjury
.
The
Physitian
,
who
holds
for
a
Principle
that
Contraries
are
cur'd
by
their
Contraries
,
draws
these
other
conclusions
from
it
,
that
a
cold
distemper
is
cur'd
by
hot
medicaments
,
a
hot
by
refrigerating
;
obstruction
,
by
openers
;
which
he
applies
again
to
particular
subjects
.
The
States-man
,
from
this
general
Principle
,
That
every
thing
that
disturbs
the
publick
quiet
is
to
be
repress'd
,
concludes
that
the
Seditious
are
to
be
punish'd
.
So
,
't
is
not
enough
for
a
Mathematician
to
know
that
equal
things
added
to
equal
things
are
likewise
equal
,
unless
he
apply
this
universal
principle
to
particular
lines
,
surfaces
and
bodies
.
Which
is
done
either
by
the
Synthetical
,
or
by
the
Analytical
way
(
which
nevertheless
must
be
follow'd
by
the
Synthetical
.
)
Now
't
is
in
the
application
of
these
general
rules
to
particulars
,
that
errour
is
committed
even
in
the
most
certain
Sciences
.
The
Seventh
said
,
That
there
are
few
Sciences
,
because
there
are
few
Principles
and
Proposition's
demonstrable
:
as
the
contingent
and
the
absolute
are
not
.
Whence
it
is
that
the
future
is
not
demonstrable
,
and
hence
follows
the
incertainty
of
Politicks
.
Wherefore
only
necessary
Propositions
,
whereof
(
the
truth
is
)
permanent
and
eternal
are
demonstrable
;
and
all
these
are
necessarily
demonstrable
because
they
have
infallible
principles
:
yet
only
such
of
these
whose
principles
are
known
by
men
are
demonstrable
by
men
.
So
't
is
certain
that
the
Inundation
of
Nilus
,
and
the
flux
and
reflux
of
the
Sea
are
not
demonstrable
;
because
men
know
not
,
the
principles
are
not
known
.
Whereby
it
appears
how
ridiculous
they
are
who
undertake
to
demonstrate
every
thing
.
CONFERENCE
LXXXV
.
I.
Whether
the
manners
of
the
Soul
follow
the
temperament
of
the
Body
.
II.
Of
Sights
or
Shews
.
I.
Whether
the
manners
of
the
Soul
follow
the
temperament
of
the
Body
.
THe
extream
variety
of
men's
actions
and
manners
cannot
proceed
from
the
diversity
of
their
souls
,
which
are
accounted
all
equal
,
but
from
that
of
the
bodies
;
wherein
according
to
the
various
tempers
thereof
the
soul
produces
that
variety
of
manners
.
And
as
,
in
natural
and
animal
actions
,
one
and
the
same
Soul
digests
in
the
stomack
,
makes
blood
in
the
Liver
and
Veins
,
sees
by
the
Eyes
,
and
reasons
in
the
Brain
;
so
,
likewise
,
it
is
sometimes
sad
,
when
the
melancholy
humour
predominates
in
the
body
;
sometimes
cheerful
,
when
blood
abounds
;
and
sometimes
also
froward
or
angry
,
when
the
choler
is
agitated
.
The
Second
said
,
That
the
soul
being
the
form
,
as
the
body
is
the
matter
,
it
must
be
the
cause
of
all
humane
actions
;
not
the
body
,
which
receives
them
,
since
the
soul
informs
and
perfectionates
the
body
,
and
begets
in
it
the
habit
which
produces
the
manners
and
actions
.
As
the
horse
governs
not
the
rider
,
but
the
contrary
;
and
't
is
to
the
rider
that
the
honour
or
blame
of
the
course
is
to
be
imputed
.
And
were
the
soul
but
a
quality
,
as
the
most
prophane
have
ventur'd
to
affirm
,
yet
the
same
priviledge
must
be
reserv'd
to
it
which
is
allow'd
to
the
predominant
quality
in
every
compound
,
which
gives
it
not
only
the
denomination
but
also
the
action
:
as
in
compound
medicaments
the
most
active
simple
carries
the
credit
from
the
rest
.
Besides
,
if
the
body
and
the
humours
thereof
were
the
author
and
cause
of
manners
,
an
ignorant
person
could
never
become
learned
,
and
a
single
Lecture
of
Xenocrates
had
never
made
a
Drunkard
cast
off
his
chaplet
of
flowers
,
and
turn
a
Philosopher
.
The
examples
of
many
grand
personages
sufficiently
ill
furnish'd
with
graces
of
the
body
,
evidence
what
certainty
there
is
in
arguing
from
the
out-side
of
the
corporeal
structure
to
the
furniture
of
the
soul
;
and
that
the
signs
of
malice
,
remark'd
in
some
,
as
in
Zoilus
,
from
his
having
a
red
beard
,
a
black
mouth
,
and
being
lame
,
and
one-ey'd
;
of
Thersites
,
and
Irus
,
from
their
having
sharp
heads
,
rather
shew
the
malice
or
ignorance
of
such
as
make
these
remarks
,
then
prove
that
these
dispositions
of
body
are
the
true
cause
of
malice
;
we
see
people
of
the
same
temper
,
hair
,
stature
,
features
,
and
other
circumstances
,
very
different
in
their
manners
and
inclinations
.
And
the
same
is
observ'd
in
horses
.
For
since
the
Stars
,
the
most
powerful
agents
,
do
not
constrain
,
but
only
incline
,
certainly
the
humours
cannot
do
more
.
True
it
is
,
their
inclination
is
so
strong
,
that
no
less
grace
of
Heaven
is
needful
to
resist
the
same
,
then
strength
to
retain
a
man
that
is
rolling
down
the
declivity
of
a
hill
:
Yet
Socrates
remaining
unmov'd
by
the
embraces
of
a
Curtezan
,
whom
his
Scholars
contriv'd
into
his
bed
,
to
try
him
,
although
he
was
naturally
very
prone
to
vice
,
justifies
that
how
hard
soever
it
be
to
stop
the
slipping
foot
when
it
is
once
going
,
yet
't
is
not
impossible
;
and
therefore
the
manners
of
the
soul
do
not
always
follow
the
constitution
of
the
body
.
Not
considering
the
power
which
the
fear
of
God
hath
over
our
wills
,
the
effects
whereof
I
here
meddle
not
with
,
as
being
supernatural
,
since
they
have
sometimes
destroy'd
all
the
maximes
of
nature
;
witness
those
that
give
themselves
to
be
burnt
for
the
faith
.
The
Third
said
,
That
the
body
must
needs
contribute
to
the
soul's
actions
,
as
being
its
instrument
.
But
it
contributes
only
what
it
hath
,
namely
,
its
temperament
,
and
other
proprieties
.
Therefore
't
is
from
this
temperament
that
the
same
are
diversifi'd
.
The
soul
sees
no
longer
when
the
eyes
are
shut
or
blinded
:
't
is
wise
in
a
well
temper'd
brain
(
not
only
in
a
dry
,
as
Plato
,
in
his
Timaeus
,
conceiv'd
,
because
he
saw
children
grow
more
prudent
as
their
brain
was
desiccated
)
't
is
stupid
in
a
too
moist
brain
,
and
foolish
or
furious
in
one
inflam'd
,
as
in
deliration
or
madness
.
'T
is
also
forc'd
to
leave
its
body
when
a
violent
Fever
hath
so
deprav'd
the
humours
thereof
that
there
remains
not
the
temper
necessary
to
its
reception
.
Therefore
it
follows
the
temper
of
the
humours
.
Thus
,
because
we
see
fire
introduc'd
into
any
combustible
subject
,
and
extinguish'd
when
the
same
is
consum'd
,
we
say
fire
follows
combustible
matter
,
and
becomes
of
the
same
nature
,
quantity
,
and
other
qualities
.
Moreover
,
Hippocrates
saith
,
Nations
are
warlike
or
cowardly
,
laborious
or
not
,
of
good
or
bad
nature
,
according
to
the
diversity
of
climates
and
soils
they
inhabit
,
which
render
them
diversly
temper'd
.
Hence
,
in
Asia
,
where
the
air
is
temperate
,
and
less
subject
to
changes
then
Europe
and
Africa
,
men
are
more
healthy
and
handsome
,
their
manners
more
equal
and
laudable
:
on
the
contrary
,
in
Countries
more
cold
or
hot
,
the
inhabitants
are
either
more
cruel
or
more
boisterous
,
more
hardy
or
more
timerous
;
and
Mountaineers
are
more
industrious
,
as
,
on
the
contrary
,
those
who
live
in
a
fertile
soil
are
commonly
more
slothful
.
Hence
,
amongst
the
Greeks
,
the
Thebans
and
all
the
Baeotians
,
whose
Country
was
rich
,
and
the
air
very
thick
,
were
very
dull
,
and
the
Athenians
very
subtle
:
which
was
the
cause
that
't
was
said
,
people
were
born
Philosophers
at
Athens
:
on
the
contrary
,
't
was
a
prodigious
thing
to
see
one
wise
Anacharsis
among
the
Scythians
.
Hippocrates
addes
the
seasons
too
,
according
to
the
change
whereof
men's
manners
are
also
found
divers
.
But
all
these
cannot
act
upon
the
soul
but
by
the
organ
of
the
body
,
changing
its
humours
,
and
introducing
new
qualities
into
the
parts
thereof
.
The
Fourth
said
,
Even
sucking
children
give
some
tokens
to
what
their
constitution
inclines
them
,
before
the
contraction
of
any
habit
,
vertuous
or
vicious
;
some
of
courage
;
others
of
timidity
;
some
of
modesty
,
others
of
impudence
;
and
as
soon
as
they
begin
to
speak
,
some
are
lyers
,
others
love
truth
.
And
of
two
children
taught
by
the
same
Master
,
the
hardest
student
is
many
times
a
less
prosicient
then
the
other
,
who
hath
a
temper
proper
for
learning
,
and
is
as
inclin'd
to
it
as
another
is
to
Merchandize
,
Mechanicks
,
Travel
,
War
;
or
this
will
be
quarrelsome
,
the
other
respectful
and
discreet
;
one
is
born
to
servitude
,
and
the
other
prefers
his
liberty
before
a
Kingdom
.
So
that
not
only
the
moral
actions
of
the
will
,
but
also
those
of
the
understanding
absolutely
depend
on
the
body
,
the
soul
being
of
a
spiritual
nature
which
of
it self
can
never
produce
any
sensible
effect
without
the
mediation
of
some
body
,
not
so
much
as
exercise
its
proper
actions
of
Willing
and
Understanding
;
both
which
depend
on
the
phantasms
,
which
are
intellectual
species
fabricated
by
the
agent
intellect
in
the
Patient
,
upon
the
model
of
those
that
were
brought
by
the
senses
into
the
imagination
:
hence
,
if
these
be
alter'd
or
deprav'd
by
the
spirits
or
humous
flowing
to
the
brain
,
reasoning
becomes
either
diminish'd
or
deprav'd
,
or
else
wholly
abolish'd
,
the
spirits
so
confounding
these
phantasms
that
the
intellect
cannot
make
its
reviews
,
nor
compose
or
divide
them
in
order
to
elicite
its
conclusions
,
and
frame
its
notions
.
For
souls
differ
only
by
the
spirits
,
the
tenuity
and
lucidity
whereof
is
proper
for
contemplation
,
their
abundance
makes
a
man
bold
,
their
inflammation
renders
him
frantick
,
their
defect
causeth
sloth
and
cowardize
:
and
being
design'd
to
serve
equally
to
the
actions
of
the
soul
and
body
they
were
made
of
a
middle
nature
between
body
and
spirit
;
whence
they
are
called
spiritual
bodies
,
and
are
the
cause
of
union
between
them
,
and
mutual
communication
of
their
passions
and
affections
.
So
the
bodies
diseases
affect
the
soul
,
and
disturb
its
operations
,
the
spirits
abandoning
the
brain
to
succour
the
grieved
parts
:
the
bilious
humour
in
the
ventricles
of
the
brain
,
or
a
tumour
and
a
Sphacelus
cause
madness
,
the
blood
overheated
causeth
simple
folly
accompani'd
with
laughter
;
melancholy
produceth
serious
folly
.
In
like
manner
,
the
body
resents
the
passions
of
the
soul
;
fear
causeth
trembling
and
paleness
,
shame
,
blushing
,
anger
,
foaming
:
and
all
this
by
the
spirits
.
The
Fifth
said
,
If
manners
depended
on
tempers
,
vertues
might
be
easily
acquir'd
by
the
course
of
diet
;
which
seems
ridiculous
.
For
then
the
divine
faculties
of
the
soul
should
depend
not
only
upon
meats
but
upon
all
other
things
not
natural
;
which
would
be
to
subject
the
Queen
to
her
servants
,
to
enslave
the
will
and
take
away
its
liberty
which
makes
it
to
be
what
it
is
.
Besides
,
Theology
cannot
consist
with
this
conclusion
,
which
would
acquit
persons
of
blame
,
and
lay
it
upon
nature
as
its
author
.
For
he
that
should
commit
some
evil
cholerick
action
or
other
sin
,
could
not
avoid
it
,
being
lead
thereunto
by
the
bilious
humour
produc'd
by
nature
,
whereunto
't
is
almost
impossible
to
resist
,
and
so
he
would
seem
innocent
,
and
unjustly
punish'd
for
what
he
committed
not
voluntarily
;
though
without
the
will
there
is
no
sin
.
Moreover
,
men
would
not
be
variable
,
but
always
the
same
,
the
bilious
always
angry
,
the
sanguine
ever
in
love
,
&c.
and
yet
we
see
men
exercise
all
sorts
of
virtues
,
and
capable
of
all
vices
.
Many
beasts
have
not
only
the
same
constitution
of
brain
,
but
also
external
shape
like
that
of
man
,
as
Apes
,
(
whose
bones
are
so
like
those
of
men
,
that
in
Galen's
time
Anatomists
consider'd
only
their
Sceletons
)
yea
,
the
same
temper
,
and
all
internal
parts
alike
,
as
Swine
;
and
there
's
little
or
no
difference
between
the
brain
of
man
and
a
calf
;
and
yet
none
of
these
animals
have
actions
like
those
of
men
;
which
being
purely
spiritual
and
intellectual
must
depend
upon
another
cause
,
the
rational
soul
,
whose
actions
are
not
any
way
organical
;
for
then
it
should
be
corporeal
,
because
proceeding
from
the
body
,
and
consequently
mortal
.
II.
Of
Sights
or
Shews
.
Upon
the
second
Point
't
was
said
,
That
the
communication
of
the
ills
and
goods
of
the
soul
and
body
has
put
men
upon
searching
what
may
relieve
the
languishing
strength
of
either
.
And
as
the
soul
is
delighted
by
bodily
pleasures
,
so
it
also
,
in
gratitude
,
returns
the
like
pleasure
to
the
body
,
by
the
contentment
which
it
receives
in
acquiring
knowledge
,
the
least
laborious
of
which
is
that
most
recreative
,
as
that
is
which
is
convey'd
by
the
sight
.
For
the
hearing
makes
us
know
things
only
one
after
another
;
but
the
sight
shewing
them
all
at
once
,
more
fully
satisfies
our
natural
desire
of
knowing
.
Hence
all
people
,
from
the
highest
to
the
lowest
,
are
so
delighted
with
shews
or
spectacles
,
that
the
Romans
kept
Actors
and
Comedians
with
publick
pensions
;
and
Cicero
publickly
commended
Roscius
,
who
alone
had
12000
crowns
for
a
stipend
from
the
Roman
people
.
They
employ'd
the
incomes
of
the
woods
about
Rome
,
dedicated
to
their
gods
,
for
the
maintaining
of
Theatres
,
Amphitheatres
,
Cirques
,
and
other
places
destinated
to
shews
,
wherein
the
Senators
and
Knights
had
the
fourteen
first
ranks
or
seats
;
for
whose
conveniency
Q.
Catulus
cover'd
the
Scene
with
veils
of
sine
linen
;
Lucius
and
Cinna
made
a
versatile
or
shifting
Scene
;
P.
Claudius
was
the
first
that
adorn'd
it
with
pictures
and
tables
;
C.
Antonius
cover'd
it
with
silver
;
Murena
made
one
of
pure
silver
;
Trebonius
one
guilded
;
others
,
inlay'd
with
Ivory
:
Nero
sprinkled
all
the
place
of
the
Cirque
where
the
horses
run
,
with
gold-sand
,
and
cover'd
it
with
veils
beset
with
stars
,
in
form
of
a
sky
:
Heliogabalus
made
an
Euripus
of
wine
at
the
Circensian
plays
,
in
which
he
caus'd
a
Naval
Battle
to
be
represented
;
as
if
the
wickedest
Princes
could
not
have
cover'd
their
enormities
with
a
more
specious
liberality
or
more
agreeable
to
the
people
.
These
spectacles
were
likewise
us'd
at
the
funerals
of
great
Princes
,
and
made
part
of
their
service
of
the
gods
.
They
divert
the
great
,
make
the
miserable
forget
their
affliction
,
are
the
true
physick
of
the
soul
,
the
book
of
the
ignorant
,
and
the
only
way
truly
to
revive
the
transactions
of
former
ages
.
The
Second
said
,
Nothing
is
so
destructive
to
good
manners
as
the
frequentation
of
Theatres
and
most
other
spectacles
:
which
is
the
most
dangerous
,
for
that
things
represented
to
the
eyes
make
deeper
impression
in
the
mind
then
by
any
other
sense
.
Which
made
Aristotle
advise
the
prohibiting
of
Comedies
,
and
S.
Augustin
declare
them
contrary
to
piety
and
honesty
.
The
same
is
the
opinion
of
all
the
Fathers
,
particularly
Tertullian
,
who
in
an
express
treatise
blames
all
sort
of
spectacles
,
as
proceeding
from
the
superstition
of
Paganism
,
causing
troubles
and
quarrels
;
yea
rendring
men
capable
of
all
sort
of
wickedness
by
the
impression
of
their
examples
.
For
the
sights
of
Mimes
and
Pantomimes
are
ridiculous
;
Rope-dancers
unprofitable
;
Farces
or
Enterludes
dangerous
,
and
enemies
to
purity
;
Comedy
,
the
least
dangerous
of
all
sights
,
besides
loss
of
time
,
renders
mens
minds
soft
and
effeminate
,
and
more
susceptible
of
the
passions
represented
therein
;
Tragedy
is
too
sad
to
serve
for
divertisement
to
the
soul.
If
you
proceed
to
Gladiators
,
is
any
thing
more
inhumane
,
and
that
renders
men
more
barbarous
then
to
see
our
fellow-men
kill
one
another
in
cold
blood
,
and
expose
themselves
to
wild
beasts
?
and
't
is
always
a
dangerous
practise
to
accustom
the
eyes
to
murders
and
bloody
spectacles
;
nature
being
easily
perverted
by
custom
.
Moreover
,
all
these
Mimes
,
Actors
,
Sword-players
,
and
the
like
,
were
always
held
infamous
,
and
incapable
of
publick
charges
;
insomuch
that
the
Emperor
Theodosius
,
Arcadius
,
and
Honorius
,
in
L.
4.
C.
de
Spectaculis
Scenicis
,
and
Lenonibus
,
forbid
to
defile
their
sacred
images
by
the
society
of
those
people
who
act
upon
the
Theatre
,
ranking
them
with
the
corrupters
of
chastity
.
And
the
Romans
,
who
practis'd
the
same
more
then
any
Nation
,
felt
the
inconvenience
of
them
when
the
most
potent
became
masters
of
the
Commonwealth
,
by
means
of
the
spectacles
wherewith
they
allur'd
the
people
to
their
party
;
as
Julius
Caesar
,
who
being
Aedile
,
and
having
given
Gladiators
,
Huntings
,
Sports
,
Races
,
and
sumptuous
Feasts
to
the
people
of
Rome
,
they
created
him
Chief
Pontife
,
although
Q.
Catulus
,
and
Servilius
Isauricus
,
two
great
personages
,
were
his
competitors
:
which
was
his
first
step
to
Sovereignty
;
and
Suetonius
observes
,
that
the
conflux
of
people
was
so
numerous
,
that
many
,
and
,
amongst
the
rest
,
two
Senators
were
smother'd
in
the
throng
.
The
Third
said
,
That
Spectacles
or
Shews
are
good
or
bad
according
to
the
things
which
they
represent
.
But
absolutely
speaking
,
they
ought
to
be
permitted
,
not
only
for
the
diversion
of
men
,
but
also
for
the
exercising
of
youth
,
and
animating
them
to
courage
by
rewards
for
their
fortitude
;
as
the
Greeks
sometimes
appointed
Statues
,
Crowns
of
gold
,
Olive
,
Palm
,
Smallage
,
and
other
such
guerdons
,
to
those
who
overcame
in
Running
,
Wrastling
,
Caestus
or
fighting
with
Whorlbats
,
and
such
exercises
,
carrying
them
in
a
triumphal
Charriot
to
the
Town
of
their
Birth
;
shewing
themselves
so
careful
of
the
Olympick
Games
,
that
they
committed
the
charge
thereof
to
the
Sicyonians
,
after
Corinth
,
the
place
where
they
were
formerly
celebrated
,
had
been
raz'd
by
the
Romans
,
who
transferr'd
those
Plays
into
their
own
City
by
the
perswasion
of
Cato
,
for
the
same
end
of
educating
their
youth
.
For
as
profit
delights
some
spirits
,
so
pleasure
allures
all
;
and
of
pleasures
none
is
more
innocent
and
communicable
then
that
of
the
sight
.
CONFERENCE
LXXXVI
.
I.
Of
the
Dog-days
.
II.
Of
the
Mechanicks
.
I.
Of
the
Dog-days
.
THat
the
Stars
act
upon
sublunary
bodies
is
agreed
upon
,
but
not
the
manner
:
some
holding
that
they
impress
some
qualities
by
motion
,
others
by
light
,
others
by
their
influence
,
others
by
both
together
,
producing
heat
by
the
two
first
,
and
other
more
extraordinary
effects
by
influences
.
For
every
thing
that
is
mov'd
heats
;
as
also
all
sort
of
light
united
,
even
that
of
the
Moon
,
whose
rays
may
be
made
to
burn
with
glasses
as
well
as
those
of
the
Sun
.
But
because
natural
agents
cannot
act
beyond
the
natural
bounds
of
their
power
,
therefore
heat
produc'd
of
light
and
motion
here
below
can
produce
only
its
like
,
heat
,
or
such
other
alteration
in
inferior
bodies
,
not
those
strange
and
irregular
changes
not
only
in
the
temper
of
the
air
,
but
of
every
other
body
.
As
that
it
is
sometimes
hotter
,
and
sometimes
colder
,
in
the
same
elevation
of
the
Sun
,
cannot
be
attributed
to
his
approach
or
remotion
,
or
to
the
incidence
of
his
perpendicular
or
oblique
rays
,
but
it
must
proceed
from
the
conjunction
,
opposition
,
or
several
aspects
of
other
Stars
.
Amongst
which
the
Canicula
or
Dog-star
hath
very
extraordinary
effects
;
as
to
weaken
mens
bodies
,
to
make
dogs
run
mad
,
to
turn
the
wine
in
the
vessel
,
to
make
the
sea
boile
,
to
move
lakes
,
to
heat
the
air
so
much
that
Pliny
affirms
that
Dolphins
keep
themselves
hid
during
the
30
Dog-days
:
at
which
he
wonders
the
more
because
they
can
respire
neither
in
the
water
nor
upon
the
earth
,
but
partly
in
the
air
,
partly
in
the
water
.
Moreover
,
Experience
shews
,
that
the
Hyades
or
Pleiades
(
stars
in
the
back
of
the
Bull
)
have
such
a
moist
quality
that
they
alwayes
cause
rain
at
their
rising
,
which
happens
in
November
;
as
Arcturus
never
rises
without
bringing
hail
or
tempest
;
the
Moon
being
full
,
Oysters
,
Muscles
,
and
the
sap
of
Trees
,
are
so
too
,
and
therefore
being
cut
at
this
time
they
soon
rot
;
and
Pliny
counsels
to
cut
them
during
the
Dog-dayes
,
when
the
heat
of
the
season
ha's
dry'd
up
all
their
aqueous
moisture
,
which
is
the
cause
of
their
corrupting
.
The
Second
said
,
That
the
vanity
of
Astrologers
,
who
have
phancy'd
monsters
and
sundry
figures
in
Heaven
,
and
attributed
imaginary
effects
to
them
,
the
better
to
amuse
mens
minds
with
some
resemblance
of
the
truth
,
hath
also
feign'd
two
dogs
there
;
one
less
,
consisting
of
two
stars
;
and
another
of
eighteen
,
the
the
greatest
of
which
is
the
brightest
in
our
Hemisphere
,
and
is
in
the
tongue
of
this
Dog
,
whom
the
Greeks
and
Latins
call
Sirius
,
and
ascribe
so
much
power
to
him
,
that
they
conceive
his
conjunction
with
the
Sun
in
the
East
causes
the
scorching
heat
of
Summer
;
yea
,
the
people
of
the
Isle
of
Cea
,
near
Negropont
,
as
Cicero
reports
,
took
their
presages
of
the
whole
year
from
the
rising
of
this
star
,
determining
the
same
to
be
rainie
,
in
case
this
star
appear'd
obscure
and
and
cloudy
;
and
the
contrary
.
But
this
cannot
be
true
,
as
well
in
regard
of
the
great
distance
of
the
fix'd
stars
,
which
also
being
of
the
same
substance
cannot
have
contrary
qualities
;
as
also
by
reason
of
the
retrogradation
of
their
sphere
,
which
hath
a
motion
contrary
to
that
of
the
First
Mover
,
namely
,
from
West
to
East
;
which
motion
,
though
insensible
in
few
years
,
yet
amounts
to
much
at
the
end
of
many
Ages
.
As
is
justifi'd
by
the
Dog-star
,
which
Ptolomy
in
the
tables
of
his
time
places
at
18.
degr.
10.
min.
of
Gemini
;
Alphonsus
,
King
of
Castile
,
at
the
4.
degr.
of
Cancer
;
and
now
't
is
found
at
9.
degr.
54.
min.
according
to
Tycho
,
and
at
9.
degr.
30.
min.
according
to
Copernicus
.
Whereby
it
appears
,
that
after
many
years
this
star
will
be
in
the
winter
signes
,
and
that
at
the
Creation
it
was
in
Aries
at
the
Vernal
Equinox
,
and
that
,
consequently
,
the
Dog-dayes
will
be
in
the
time
of
the
greatest
cold
.
In
brief
,
were
there
such
power
in
this
conjunction
,
the
Dog-dayes
would
be
hot
and
burning
;
and
yet
in
some
years
they
are
cold
and
rainie
:
Which
the
Astrologers
attributing
to
the
several
Aspects
of
Saturn
,
or
other
cold
stars
,
see
not
that
by
weakning
the
force
of
some
by
others
,
they
subvert
all
.
Wherefore
the
Dog-star
is
at
present
the
sign
,
but
not
the
cause
of
hot
dayes
;
that
is
,
the
hapning
of
this
Constellation
in
the
Summer
signes
,
and
its
conjunction
with
the
Sun
during
hot
weather
,
ha's
been
erroniously
believ'd
the
principal
cause
thereof
,
which
,
in
my
judgement
,
is
to
be
sought
onely
in
the
continuance
of
the
Suns
action
during
the
Spring
and
half
the
Summer
,
whereby
the
Air
is
hotter
then
when
he
was
neerer
us
.
So
't
is
hotter
at
two
a
clock
in
the
afternoon
then
at
ten
in
the
morning
,
although
the
Sun
be
at
the
same
distance
,
yea
,
then
at
noon
,
although
he
be
then
nearest
of
all
;
and
we
read
that
an
Ambassador
of
Presbyter
John
dy'd
with
heat
as
he
landed
at
Lisbone
,
although
the
heat
be
not
so
great
there
as
in
his
Country
,
but
of
louger
continuance
.
If
it
rains
sometimes
during
the
said
season
,
't
is
by
reason
of
too
great
attraction
of
Vapours
by
the
heat
of
the
Sun
;
as
is
seen
in
the
torrid
Zone
,
where
when
the
Sun
is
in
the
greatest
Apogaeum
it
rains
continually
.
The
Second
said
,
That
the
Longitude
of
the
Dog-star
(
call'd
by
the
Arabians
Athabor
)
is
at
this
day
about
the
9.
degr.
of
Cancer
,
and
its
meridional
latitude
39.
degr.
and
a
half
.
Now
the
Ancients
observing
the
greatest
heat
of
the
whole
year
to
be
commonly
when
the
Sun
is
at
the
end
of
Cancer
and
beginning
of
Leo
,
and
at
the
same
the
Dog-star
to
rise
with
the
Sun
,
(
which
the
Astronomers
call
the
Cosmical
Rising
)
nam'd
those
dayes
Dog-dayes
,
which
begin
with
us
about
the
two
and
twentieth
of
July
:
whether
they
believ'd
the
cause
of
this
heat
to
be
that
star
assisting
the
Sun
;
or
else
,
according
to
their
order
of
distinguishing
seasons
before
years
and
moneths
were
regulated
by
the
course
of
the
Sun
,
they
denoted
those
dayes
by
the
rising
of
this
star
,
conceiving
that
it
did
not
change
place
any
more
then
the
other
stars
of
the
Firmament
.
As
not
onely
the
Poets
,
but
also
Hippocrates
,
distinguishes
the
four
Seasons
of
the
year
by
the
rising
and
setting
of
the
Pleiades
and
Arcturus
.
And
thus
the
name
of
the
day
hath
remain'd
to
these
dayes
,
although
the
star
be
not
in
the
same
place
,
following
Ages
observing
that
besides
the
eight
motions
admitted
by
the
Ancients
in
the
Heavens
,
namely
,
of
the
seven
Planets
,
and
the
First
Mover
,
there
's
another
peculiar
to
the
starry
Heaven
,
which
is
finish'd
,
according
to
some
,
in
36000
years
,
whereby
it
comes
to
pass
that
the
Dog-star
is
no
longer
in
the
same
place
where
it
was
at
the
first
observation
of
these
Dog-dayes
.
For
't
is
about
two
thousand
years
since
this
star
arose
exactly
with
the
Sun
in
the
dayes
which
we
call
Canicular
;
the
heat
whereof
hath
alwayes
continu'd
;
and
yet
the
star
hath
pass'd
forward
,
and
at
this
day
rises
not
with
the
Sun
till
about
the
eighth
of
August
,
when
the
Dog-dayes
and
strength
of
heat
begins
to
expire
.
Since
therefore
the
effect
continues
,
and
the
pretended
cause
exists
not
at
that
time
,
as
the
Astronomical
Tables
justifie
,
it
follows
that
it
is
not
the
cause
of
that
effect
.
Wherefore
some
have
conceiv'd
,
that
the
star
which
made
the
Dog-dayes
,
was
another
star
,
in
the
little
Dog
call'd
Procyon
.
But
this
Procyon
did
not
rise
with
the
Sun
,
in
the
dayes
of
the
Ancients
,
till
about
the
beginning
of
July
,
which
is
three
weeks
before
the
Dog-dayes
;
which
consequently
cannot
be
attributed
to
the
fix'd
stars
,
by
reason
of
their
particular
motion
,
which
causes
them
to
vary
situation
;
the
Dog-star
by
its
proper
motion
proceeding
52.
min.
every
year
,
which
make
about
1.
degr.
in
70.
years
,
3.
degr.
in
200.
years
,
and
one
sign
in
2000.
Besides
,
if
the
stars
had
any
force
,
the
same
would
be
sensible
at
their
coming
to
the
meridian
of
the
place
with
the
Sun
,
then
when
they
rise
with
him
,
because
their
greatest
strength
is
when
they
are
under
the
meridian
,
being
then
in
their
greatest
elevation
above
the
Horizon
and
nearest
the
Zenith
,
and
consequently
,
most
active
as
experience
shews
in
the
Sun
.
Therefore
the
true
cause
of
the
heat
of
Dog-dayes
,
is
,
because
the
Sun
being
towards
the
end
of
Cancer
and
the
beginning
of
Leo
,
we
have
more
causes
concurring
together
to
produce
heat
then
in
any
other
season
of
the
year
,
namely
,
the
elevation
of
the
Sun
above
the
horizon
,
the
length
of
the
days
,
and
shortness
of
the
nights
.
For
then
the
dayes
are
not
sensibly
diminish'd
,
nor
the
nights
sensibly
encreas'd
;
the
Sun
hath
not
yet
suffer'd
any
considerable
change
in
his
altitude
above
the
Horizon
;
but
above
all
the
preparation
of
the
earth
,
which
hath
been
heated
during
the
three
moneths
of
the
Spring
,
and
a
moneth
and
half
of
the
Summer
,
whereby
all
the
aqueous
humidity
which
refrigerates
is
dissipated
,
and
the
heat
so
far
impacted
into
the
earth
that
the
night
it self
is
less
cold
then
in
any
other
season
.
The
Fourth
said
,
As
't
is
absurd
to
seek
in
the
stars
for
causes
of
effects
when
we
see
them
manifest
in
the
qualities
of
inferior
bodies
,
and
the
various
concourse
of
so
many
different
natural
causes
:
So
't
is
stupidity
to
deny
all
virtue
to
those
great
superior
orbs
,
rejecting
wise
Antiquity
and
all
the
most
learned
judiciary
Astrologers
,
who
ascribe
a
particular
virtue
to
each
star
,
as
to
the
Dog-star
to
heat
and
scorch
the
Air.
Moreover
,
the
Divine
Hippocrates
,
lib.
de
Affect
.
inter
Sect.
5.
affirms
,
that
the
disease
call'd
Typhos
happens
commonly
in
Summer
and
in
these
Dog-dayes
,
because
it
hath
a
power
to
stir
the
choler
through
the
whole
Body
.
And
in
his
book
De
Aere
,
locis
,
&
aquis
,
he
adds
,
that
the
rising
of
the
stars
is
diligently
to
be
observ'd
,
especially
that
of
the
Dog-star
and
some
few
others
,
at
which
times
diseases
turn
into
other
kinds
;
for
which
reason
he
saith
,
Aph.
5.
Sect.
4.
That
purging
is
dangerous
when
the
Dog-star
rises
,
and
some
while
before
.
The
Fifth
said
,
That
all
purging
medicaments
being
hot
,
t
is
no
wonder
if
they
are
carefully
to
be
manag'd
during
very
hot
weather
,
in
which
there
is
a
great
dissipation
of
the
spirits
and
strength
;
so
that
our
Bodies
,
being
then
languid
,
cannot
be
mov'd
and
agitated
without
danger
.
Not
that
the
Dog-star
contributes
any
thing
thereunto
,
but
onely
the
heat
of
the
season
caus'd
by
the
Sun
,
which
attracting
from
the
centre
to
the
circumference
,
and
purging
from
the
circumference
to
the
centre
,
there
are
made
two
contrary
motions
,
enemies
to
Nature
;
which
is
the
cause
that
many
fall
then
into
fevers
and
fainting
fits
.
II.
Of
the
Mechanicks
.
Upon
the
Second
Point
't
was
said
,
That
as
the
object
of
the
Mathematicks
is
two-fold
,
either
intellectual
or
sensible
,
so
there
are
two
sorts
of
Mathematicks
.
Some
consider
their
object
simply
,
and
abstracted
from
all
kind
of
matter
,
namely
,
Geometry
and
Arithmetick
;
others
consider
it
as
conjoyn'd
to
some
matter
,
and
they
are
six
,
Astrology
,
Perspective
,
Geodaesie
,
Canonick
or
Musick
,
the
Logistick
and
the
Mechanick
Art
,
which
is
nothing
less
then
what
its
name
imports
,
being
otherwise
the
most
admirable
of
all
;
because
it
communicates
motion
,
which
is
the
most
exquisite
effect
of
Nature
.
'T
is
divided
into
Organical
,
which
composes
all
instruments
and
engines
of
war
;
sordid
,
which
makes
utensils
necessary
to
the
uses
of
life
;
and
miraculous
,
which
performs
strange
and
extraordinary
things
.
'T
is
this
which
makes
water
ascend
in
the
Pneumaticks
,
whereof
Hero
writ
a
Treatise
rendring
the
same
melodious
,
and
resembling
the
singing
of
birds
in
the
Hydraulicks
.
It
makes
use
of
the
four
Elements
,
which
are
the
causes
of
the
motions
of
engines
,
as
of
Fire
in
Granadoes
,
Air
in
Artificial
Fountains
,
both
Fire
and
Air
by
their
compression
,
which
water
not
admitting
▪
(
since
we
see
a
vessel
full
of
water
can
contain
nothing
more
)
its
violence
consists
in
its
gravity
when
it
descends
from
high
places
.
The
Earth
is
also
the
cause
of
motion
by
its
gravity
,
when
't
is
out
of
Aequilibrium
,
as
also
of
rest
when
't
is
equally
poiz'd
,
as
is
seen
in
weights
.
The
Second
said
,
The
wit
of
Man
could
never
preserve
the
dominion
given
him
by
God
over
other
creatures
without
help
of
the
Mechanicks
,
but
by
this
art
he
hath
brought
the
most
savage
and
rebellious
Animals
to
his
service
.
Moreover
,
by
help
of
mechanical
inventions
the
four
Elements
are
his
slaves
,
and
as
it
were
at
his
pay
to
do
his
works
.
Thus
we
see
,
by
means
of
the
Hydraulicks
or
engines
moving
by
water
,
wheels
,
and
pumps
,
are
set
continually
at
work
;
the
Wind
is
made
to
turn
a
Mill
,
manag'd
by
the
admirable
Art
of
Navigation
,
or
employ'd
to
other
uses
by
Aealipila's
;
Fire
,
the
noblest
of
all
Elements
,
becomes
the
vassal
of
the
meanest
Artisans
,
or
serves
to
delight
the
sight
by
the
pleasant
inventions
of
some
Ingineer
,
or
employes
its
violence
to
arm
our
thunders
more
powerfully
then
the
ancient
machines
of
Demetrius
.
The
Earth
is
the
Theatre
of
all
these
inventions
,
and
Archimedes
boasted
he
could
move
that
too
,
had
he
place
where
to
fix
his
engine
.
By
its
means
the
Sun
descends
to
the
Earth
,
and
by
the
artificial
union
of
his
rayes
is
enabled
to
effect
more
then
he
can
do
in
his
own
sphere
.
The
curiosity
of
man
hath
carry'd
him
even
to
Heaven
by
his
Astrological
Instrumens
;
so
that
nothing
is
now
done
in
that
republick
of
the
stars
,
but
what
he
knows
and
keeps
in
record
.
The
Third
said
,
That
since
Arts
need
Instruments
to
perform
their
works
,
they
owe
all
they
can
do
to
the
Mechanicks
which
supply
them
with
utensils
and
inventions
.
'T
was
the
Mechanicks
which
furnish'd
the
Smith
with
a
hammer
and
an
anvil
,
the
Carpenter
with
a
saw
and
a
wedge
,
the
Architect
with
a
rule
,
the
Mason
with
a
square
,
the
Geometrician
with
a
compass
,
the
Astronomer
with
an
astrolabe
,
the
Souldier
with
sword
and
musket
;
in
brief
,
they
have
in
a
manner
given
man
other
hands
.
Hence
came
paper
,
writing
,
printing
,
the
mariner's
box
,
the
gun
in
these
latter
ages
;
and
in
the
preceding
,
the
Helepoles
,
or
takecities
,
flying
bridges
,
ambulatory
towers
,
rams
,
and
other
engines
of
war
,
which
gives
law
to
the
world
.
Hence
Archimedes
easily
drew
a
ship
to
him
which
all
the
strength
of
Sicily
could
not
stir
,
fram'd
a
heaven
of
glass
in
which
all
the
celestial
motions
were
to
be
seen
;
according
to
which
model
,
the
representation
of
the
sphere
remains
to
us
at
this
day
.
Hence
he
burnt
the
Roman
ships
even
in
their
harbour
,
defended
the
City
of
Syracuse
for
a
long
time
against
the
Roman
Army
,
conducted
by
the
brave
Marcellus
.
And
,
indeed
,
I
wonder
not
that
this
great
Archimedes
was
in
so
high
in
Reputaion
.
For
if
men
be
valued
according
to
their
strength
,
is
it
not
a
miracle
that
one
single
man
by
help
of
mechanicks
could
lift
as
much
as
ten
,
a
hundred
,
yea
,
a
thousand
others
?
And
his
pretension
to
move
the
whole
Earth
,
were
a
poynt
given
him
out
of
it
where
to
stand
,
will
not
seem
presumptuous
,
though
the
supposition
be
impossible
,
to
such
as
know
his
screw
without-end
,
or
of
wheels
plac'd
one
above
another
;
for
by
addition
of
new
wheels
the
strength
of
the
same
might
be
so
multiply'd
,
that
no
humane
power
could
resist
it
;
yea
,
a
child
might
by
this
means
displace
the
whole
City
of
Paris
,
and
France
it self
,
were
it
upon
a
moveable
plane
.
But
the
greatest
wonder
is
the
simplicity
of
the
means
,
employ'd
by
this
Queen
of
Arts
to
produce
such
excellent
effects
.
For
Aristotle
,
who
writ
a
book
of
mechanicks
,
assignes
no
other
principles
thereof
,
but
the
Lever
,
its
Hypomoclion
,
or
Support
,
and
a
balance
,
it
being
certain
that
of
these
three
multiply'd
,
proceed
all
Machines
,
both
Automata
,
and
such
as
are
mov'd
by
force
of
wind
,
fire
,
water
,
or
animals
,
as
wind-mills
,
water-mills
,
horse-mills
,
a
turn-broch
by
smoak
,
and
as
many
other
inventions
as
things
in
the
world
.
CONFERENCE
LXXXVII
.
I.
Whether
the
Soul's
Immortality
is
demonstrable
by
Natural
Reasons
.
II.
Whether
Travel
be
necessary
to
an
Ingenuous
Man
.
I.
Whether
the
Soul's
Immortality
is
demonstrable
by
Natural
Reasons
.
NAtural
Philosophy
considers
natural
bodies
as
they
are
subject
to
alteration
,
and
treats
not
of
the
Soul
but
so
far
as
it
informes
the
Body
,
and
either
partakes
,
or
is
the
cause
of
such
alteration
.
And
therefore
they
are
injust
who
require
this
Science
to
prove
supernatural
things
,
as
the
Soul's
Immortality
is
.
Although
its
admirable
effects
,
the
vast
extent
of
its
thoughts
,
even
beyond
the
imaginary
spaces
,
its
manner
of
acting
,
and
vigor
in
old
age
,
the
terrors
of
future
judgement
,
the
satisfaction
or
remorse
of
Conscience
,
and
Gods
Justice
,
which
not
punishing
all
sins
in
this
life
presupposes
another
,
are
sufficiently
valid
testimonies
thereof
;
should
not
the
universal
consent
of
heathens
themselves
,
(
some
of
which
have
hastned
their
deaths
to
enjoy
this
immortality
)
and
man
's
particular
external
shape
,
infer
the
particular
excellence
of
his
internal
form
.
So
that
by
the
Philosophical
Maxime
,
which
requires
that
there
be
contraries
in
every
species
of
things
,
if
the
souls
of
beasts
joyn'd
to
bodies
die
,
there
must
be
others
joyn'd
to
other
bodies
,
free
from
death
when
separated
from
the
same
.
And
the
Harmony
of
the
world
which
permits
not
things
to
pass
from
on
extreme
to
another
without
some
mean
,
requires
as
that
there
are
pure
spirits
and
intelligences
which
are
immortal
,
and
substances
corporeal
and
mortal
,
so
there
be
a
middle
nature
between
these
two
,
Man
,
call'd
by
the
Platonists
upon
this
account
,
the
horizon
of
the
Universe
,
because
he
serves
for
a
link
and
medium
uniting
the
hemisphere
of
the
Angelical
Nature
with
the
inferior
hemisphere
of
corporeal
nature
.
But
there
is
difference
between
that
which
is
,
and
that
which
may
be
demonstrated
by
Humane
Reason
,
which
falls
short
in
proving
the
most
sensible
things
,
as
the
specifical
proprieties
of
things
;
and
much
less
can
it
prove
what
it
sees
not
,
or
demonstrate
the
attribute
of
a
subject
which
it
sees
not
.
For
to
prove
the
Immortality
of
the
Soul
,
't
is
requisite
,
at
least
,
to
know
the
two
termes
of
this
proportion
,
The
Soul
is
immortal
.
But
neither
of
them
is
known
to
natural
reason
;
not
immortality
,
for
it
denotes
a
thing
which
shall
never
have
end
;
but
infinitie
surpasses
the
reach
of
humane
wit
which
is
finite
.
And
the
term
,
Soul
,
is
so
obscure
that
no
Philosophy
hath
yet
been
able
to
determine
truly
,
whether
it
be
a
Spirit
,
or
something
corporeal
,
a
substance
or
an
accident
,
single
or
triple
.
The
Second
said
,
That
every
thing
that
is
mortal
and
corruptible
,
is
such
,
in
that
it
hath
in
it self
some
cause
of
this
corruption
.
All
mortal
bodies
,
being
compos'd
of
contrary
ingredients
,
have
in
themselves
the
principle
of
corruption
,
from
which
as
well
simple
bodies
,
as
the
Elements
and
Heavens
,
as
Spirits
and
separate
intelligences
,
are
free
;
because
a
thing
simple
in
its
own
nature
cannot
act
upon
it self
by
a
destructive
action
,
though
even
those
Spirits
have
but
an
arbitrary
existence
from
their
first
cause
on
whom
they
depend
.
But
in
the
first
sence
,
and
of
their
own
nature
they
are
absolutely
incorruptible
;
for
were
they
corruptible
,
then
must
some
new
substance
be
generated
out
of
that
which
is
corrupted
,
which
is
absurd
;
because
they
are
simple
and
free
from
composition
,
and
,
consequently
,
from
corruption
.
Now
were
reasonable
Souls
,
which
are
part
of
man
(
who
is
compounded
of
matter
and
form
)
again
compounded
of
matter
and
form
,
there
would
be
a
progression
to
infinity
in
causes
,
which
is
contrary
to
natural
reason
.
Moreover
,
nothing
is
corrupted
but
by
its
contrary
,
and
therefore
that
which
hath
no
contrary
is
free
from
corruption
.
But
such
is
the
rational
soul
which
is
so
far
from
having
any
contrary
,
that
the
most
contrary
things
in
Nature
,
as
habits
and
their
privations
,
being
receiv'd
in
the
Understanding
,
are
no
longer
opposites
or
enemies
,
but
friends
and
of
the
same
nature
;
whence
the
reason
of
contraries
is
alike
,
and
there
is
but
one
Science
of
them
.
The
Third
said
,
That
such
as
a
thing
is
,
such
is
its
action
.
A
corporeal
and
material
substance
cannot
produce
an
action
which
is
not
corporeal
;
and
an
immaterial
action
owns
no
other
principle
but
what
is
immaterial
and
incorruptible
.
Hence
the
same
reasons
which
prove
the
souls
of
brutes
mortal
,
because
their
operations
exceed
not
the
bounds
of
the
body
,
and
tend
onely
to
self-preservation
and
sensible
good
,
conclude
also
,
though
by
a
contrary
sense
,
for
the
immortality
of
the
rational
soul
,
whose
operations
are
spiritual
and
abstracted
from
the
body
.
For
,
nutrition
,
concoction
,
assimilation
,
sense
,
motion
,
and
other
such
actions
,
being
corporeal
,
because
terminated
upon
sensible
and
corporeal
objects
,
must
consequently
be
produc'd
by
a
faculty
of
the
same
nature
corporeal
and
material
.
But
the
reasonable
soul
,
besides
those
actions
which
are
common
to
it
with
those
of
beasts
,
hath
some
peculiar
and
much
more
sublime
,
as
by
the
Intellect
to
understand
eternal
truths
,
to
affirm
,
deny
,
suspend
its
judgement
,
compare
things
together
,
abstract
them
from
matter
,
time
,
place
,
and
all
other
sensible
accidents
;
by
the
will
to
love
and
embrace
vertue
in
spight
of
the
contrary
inclinations
of
the
sensitive
appetite
,
to
do
good
actions
though
difficult
,
to
avoid
the
evil
which
flatters
the
senses
,
and
the
like
;
which
actions
being
above
the
body
and
material
objects
cannot
be
produc'd
but
by
an
immaterial
and
incorruptible
substance
,
such
as
the
reasonable
soul
is
.
Moreover
,
since
the
soul
can
know
all
sorts
of
bodies
,
it
must
(
consequently
)
be
exempt
from
all
corporeal
entity
,
as
the
tongue
to
judge
aright
of
sapours
must
have
none
,
and
the
eye
to
discern
colours
well
.
The
Fourth
said
,
That
Nature
,
which
makes
nothing
in
vain
,
hath
imprinted
in
every
thing
a
desire
of
its
end
whereof
it
is
capable
,
as
appears
by
induction
of
all
created
Beings
.
Now
the
greatest
desire
of
man
is
immortality
,
whereunto
he
directs
all
his
actions
and
intentions
;
and
therefore
he
must
be
capable
of
it
.
But
since
he
cannot
accomplish
this
end
in
this
life
,
as
all
other
things
do
,
it
must
be
in
another
;
without
which
not
only
good
men
would
be
more
unhappy
then
wicked
,
but
,
in
general
,
the
condition
of
men
would
be
worse
then
that
of
beasts
:
if
after
having
endur'd
so
many
infelicities
which
brutes
experience
not
,
the
haven
of
our
miseries
were
the
annihilation
of
the
noblest
part
of
our selves
.
Yea
,
if
the
soul
could
not
subsist
without
the
body
,
its
supream
good
should
be
in
this
life
,
and
in
the
pleasures
of
the
body
,
and
its
chiefest
misery
in
afflictions
and
the
exercises
of
vertue
;
which
is
absurd
.
For
whereas
't
is
commonly
objected
,
that
the
soul
cannot
exercise
its
noblest
functions
but
by
help
of
corporeal
organs
rightly
dispos'd
;
and
that
when
it
is
separated
from
those
organs
it
can
act
no
longer
,
and
consequently
shall
exist
no
more
,
action
and
subsistence
being
convertible
;
this
is
to
take
that
for
granted
which
is
in
controversie
,
namely
,
that
the
soul
cannot
act
without
the
organs
of
the
body
,
when
it
is
separated
from
the
same
;
since
it
operates
sometimes
more
perfectly
when
't
is
freest
from
the
senses
,
as
in
Extasies
,
burning
Fevers
,
in
the
night
time
,
and
in
old
age
.
The
Fifth
said
,
As
in
Architecture
the
principal
piece
of
a
building
is
the
Foundation
;
so
the
most
necessary
of
a
Science
,
is
to
lay
good
Principles
;
without
which
first
establish'd
,
all
our
Sciences
are
but
conjectures
,
and
our
knowledge
but
opinion
.
Now
in
order
to
judge
whether
the
souls
immortality
be
demonstrable
by
natural
reasons
,
't
is
to
be
enquir'd
whether
we
can
find
the
principles
of
this
truth
,
whose
terms
being
known
may
be
naturally
clear
and
granted
by
all
.
The
most
ordinary
are
these
.
1.
Every
thing
which
is
spiritual
is
incorruptible
.
2.
That
which
is
material
is
mortal
.
3.
That
which
is
immaterial
is
immortal
.
4.
That
which
God
will
preserve
eternally
is
immortal
.
5.
A
thing
acts
inasmuch
as
it
exists
;
and
some
other
principles
,
by
which
this
so
important
verity
seems
but
ill
supported
.
For
,
the
first
is
not
absolutely
true
,
since
habits
of
grace
,
and
natural
habits
,
which
are
spiritual
,
are
annihilated
and
corrupted
,
those
by
sin
,
these
by
intermission
of
the
actions
which
produc'd
them
.
Then
for
the
second
,
't
is
notoriously
false
,
since
not
only
the
forms
of
the
Elements
which
are
material
,
and
the
Elements
themselves
consider'd
according
to
their
whole
extent
,
but
also
the
first
matter
,
are
incorruptible
and
eternal
;
and
according
to
the
opinion
of
many
Doctors
of
the
Church
't
is
not
an
article
of
faith
that
the
Angels
are
incorporeal
,
although
it
be
de
fide
that
they
are
immortal
;
to
say
nothing
of
igneous
,
aerious
demons
,
and
other
corporeal
genii
of
the
Platonists
.
As
for
the
third
,
the
actions
of
the
understanding
and
the
will
are
immaterial
,
and
nevertheless
perish
as
soon
as
they
are
conceiv'd
;
and
the
intentional
species
are
not
incorruptible
,
though
not
compos'd
either
of
matter
or
form
:
on
the
contrary
,
the
Heavens
which
are
so
compos'd
,
are
yet
incorruptible
.
Whereby
it
appears
that
immortality
depends
on
something
else
.
As
for
the
fourth
,
't
is
as
difficult
to
prove
that
God
will
eternally
preserve
reasonable
souls
,
as
that
they
are
immortal
.
And
for
the
last
,
't
is
certain
that
many
things
act
above
their
reach
and
the
condition
of
their
nature
;
since
that
which
exists
not
,
as
the
end
,
nevertheless
acts
by
exciting
the
efficient
cause
;
motion
begets
heat
which
it self
hath
not
;
and
light
,
a
corporeal
quality
,
is
mov'd
in
an
instant
which
is
the
property
of
incorporeal
substances
;
as
also
the
Sun
,
which
is
inanimate
,
produces
animals
more
excellent
then
it self
.
Whereby
it
appears
that
the
Principle
which
saith
,
that
the
essence
of
every
thing
is
discover'd
by
its
operations
,
is
not
universally
true
,
no
more
then
all
the
rest
,
which
are
propos'd
without
explication
and
before
defining
the
terms
under
which
they
are
compriz'd
.
For
as
't
were
ridiculous
in
a
Geometrician
to
require
any
one
to
grant
to
him
that
a
right
line
may
be
drawn
from
a
point
given
to
another
point
,
and
a
circle
describ'd
from
any
centre
at
any
distance
whatsoever
,
or
to
receive
for
a
principle
that
all
right
angles
are
equal
;
unless
he
have
before-hand
explicated
what
he
means
by
these
terms
of
point
,
line
,
centre
,
circle
,
right
angle
and
distance
.
So
they
are
ridiculous
who
propose
it
for
a
principle
,
that
every
spiritual
or
immaterial
thing
is
incorruptible
and
immortal
,
before
having
defin'd
(
as
they
cannot
do
)
what
is
spiritual
,
immaterial
and
immortal
.
Yea
,
should
these
principles
be
granted
to
them
,
't
would
lye
upon
them
to
shew
by
natural
reasons
that
the
rational
soul
is
spiritual
,
immaterial
,
independent
on
the
body
in
essence
,
and
not
to
suppose
these
things
as
true
.
And
though
it
were
granted
them
(
which
is
very
questionable
)
that
the
actions
of
men
are
of
a
higher
degree
then
those
of
brutes
,
it
would
not
follow
from
thence
,
that
the
reasonable
soul
is
immortal
and
wholly
abstracted
from
matter
,
but
only
that
't
is
of
a
superior
and
more
sublime
order
;
as
the
phancy
is
a
corporeal
power
as
well
as
the
sight
,
though
its
actions
are
much
more
excellent
in
comparison
of
this
external
sense
,
then
the
actions
of
the
reasonable
soul
are
in
respect
of
the
phancy
which
yields
not
much
to
it
in
its
manner
of
acting
.
And
yet
they
who
write
of
the
immortality
of
the
soul
,
take
this
for
a
ground
,
and
prove
it
by
handsome
congruities
and
probabilities
,
but
do
not
demonstrate
it
,
because
't
is
a
truth
which
though
most
certain
is
withall
very
obscure
,
and
may
indeed
be
comprehended
by
faith
which
hath
reveal'd
it
to
us
,
but
is
too
remote
from
our
senses
to
be
demonstrated
by
natural
and
sensible
reasons
.
II.
Whether
Travel
be
necessary
to
an
ingenuous
man
.
Upon
the
second
Point
't
was
said
,
That
man
is
naturally
as
much
delighted
with
motion
,
as
he
is
an
enemy
to
rest
:
Because
Being
,
which
he
most
desires
,
consists
in
action
,
which
is
a
motion
;
whereas
rest
is
the
cessation
of
actions
,
and
consequently
an
enemy
of
Being
.
'T
is
no
wonder
then
that
men
are
so
desirous
to
travel
,
which
is
a
sort
of
motion
,
since
they
are
lead
thereunto
not
only
by
the
principles
of
their
Being
,
which
they
have
common
with
other
animals
(
amongst
which
the
most
disciplin'd
,
as
Elephants
,
Storks
,
Cranes
,
Swallows
and
Bees
,
change
their
climate
from
time
to
time
)
but
also
by
the
reason
of
their
end
and
supream
good
which
they
find
in
travels
.
For
since
man's
felicity
in
this
life
consists
in
knowledge
,
as
appears
by
the
desire
every
one
hath
to
know
and
to
appear
knowing
;
and
since
the
sight
alone
supplies
more
notions
to
the
understanding
then
all
the
senses
together
,
which
were
all
given
to
man
in
order
to
knowledge
;
there
is
no
more
sure
means
of
acquiring
this
supream
good
then
by
furnishing
the
sight
continually
with
various
species
,
as
travels
do
,
wherein
new
objects
always
occur
,
which
recreate
the
mind
as
much
as
like
things
disgust
those
that
stir
not
from
the
same
place
;
the
understanding
,
like
a
consuming
fire
,
languishing
when
it
wants
new
objects
for
its
food
.
Hence
the
sight
of
the
same
place
wearies
us
,
and
the
Civilians
reckon
it
the
first
degree
of
servitude
,
to
hinder
one's
neighbour
the
sight
of
one's
house
.
Indeed
the
soul
is
a
perpetual
motion
;
as
the
heavenly
intelligences
are
never
in
the
same
place
;
but
the
earth
,
the
most
worthless
element
,
remaining
unmoveable
is
the
emblem
of
souls
,
like
plants
,
fastned
to
the
same
spot
of
ground
where
they
took
birth
.
Wherein
they
seem
to
derogate
from
the
advantage
attributed
by
the
Stoicks
to
man
,
when
they
say
that
he
is
a
Citizen
of
the
world
;
whence
Seneca
saith
,
Epist.
28.
I
was
not
born
to
abide
in
one
corner
of
the
earth
,
the
whole
world
is
my
Country
.
The
holy
Scripture
calls
man's
life
a
Pilgrimage
,
whereas
he
who
stirs
not
from
one
place
sets
up
his
habitation
in
it
,
whom
he
ought
to
seek
elsewhere
.
God
would
not
have
so
much
recommended
strangers
and
travellers
,
in
the
old
Law
,
which
he
not
only
forbids
to
use
ill
,
but
also
enjoyns
to
love
as
one's
self
.
Exod.
22.
21.
Levit.
19.
33.
Nor
would
the
Church
have
reckon'd
the
entertaining
of
Pilgrims
and
travellers
among
works
of
mercy
,
but
only
the
more
to
animate
men
to
this
honest
and
holy
exercise
.
Wherefore
not
only
,
with
Pythagoras
,
Travellers
are
in
the
guard
of
some
God
,
and
amongst
the
most
barbarous
Nations
under
the
publick
faith
and
protection
;
but
also
all
Pagan
Antiquity
put
them
in
the
safe-guard
of
Jupiter
the
greatest
of
their
Gods
,
whom
they
call
Hospitable
.
The
Second
said
,
That
travels
are
necessary
,
either
because
they
improve
our
knowledge
or
our
virtues
.
But
both
these
are
very
rare
.
Man's
life
is
short
,
objects
of
knowledge
are
many
;
and
we
must
rely
upon
the
unanimous
testimony
of
others
for
many
things
.
And
if
men
became
more
vertuous
by
frequenting
with
sundry
Nations
;
then
the
ancient
Hermits
took
a
wrong
course
in
hiding
themselves
in
Desarts
and
Cloisters
,
to
find
virtue
there
.
For
as
for
moral
Prudence
,
motion
and
change
of
place
is
wholly
contrary
to
it
,
as
rest
is
the
cause
of
it
,
and
the
cube
was
sometimes
the
Hieroglyphick
of
it
.
Moreover
,
since
the
inclinations
follow
the
temper
(
which
is
also
diversifi'd
by
various
climates
)
they
who
never
stay
in
one
Country
,
but
continually
change
climates
,
acquire
habits
and
manners
,
become
inconstant
,
flitting
and
imprudent
:
were
they
not
oblig'd
to
live
after
the
fashion
of
the
Country
they
reside
in
,
at
Rome
as
they
do
at
Rome
;
and
because
our
nature
is
more
inclinable
to
evil
then
to
good
,
they
suffer
themselves
more
easily
to
be
carri'd
to
vice
then
to
virtue
,
of
which
they
meet
but
few
examples
:
Which
mov'd
Lycurgus
to
forbid
his
Citizens
to
travel
or
retain
strangers
above
24
hours
in
their
City
,
for
fear
the
contagion
of
vice
should
come
to
corrupt
the
good
manners
of
the
Lacedemonians
,
as
happen'd
a
long
time
after
,
when
forgetting
his
precepts
they
gave
entrance
to
barbarians
,
and
other
Nations
,
who
infected
and
corrupted
their
City
.
And
the
Laws
deny
strangers
the
power
of
making
wills
and
bequests
,
and
such
other
priviledges
,
which
they
seem
also
to
have
renounc'd
,
by
separating
themselves
from
the
community
of
their
Country-men
.
Yea
,
if
we
believe
the
Philosopher
they
are
no
longer
men
being
separated
from
humane
society
,
as
a
part
separated
from
the
body
is
no
longer
a
part
of
it
.
And
the
ingratitude
of
these
wanderers
to
their
own
Country
is
justly
punishable
,
since
they
frustrate
it
of
those
services
which
they
are
oblig'd
by
right
of
their
birth
to
pay
to
it
:
but
in
requital
for
the
same
they
have
a
Proverb
against
them
,
That
a
rolling
stone
gathers
no
moss
,
they
little
improve
their
fortunes
.
The
Third
said
,
Every
Nation
produces
not
every
thing
;
and
all
climates
have
inhabitants
excelling
in
some
particulars
.
Since
therefore
there
's
no
such
learning
as
by
examples
,
and
travels
afford
the
most
,
it
follows
that
it
's
necessary
for
an
ingenuous
man
to
survey
foreign
manners
,
institutions
,
customs
,
laws
,
religions
,
and
such
other
things
upon
which
moral
prudence
is
superstructed
.
Whence
Homer
calls
his
wise
Vlysses
,
the
Traveller
,
and
Visiter
of
Cities
.
Moreover
,
't
was
practis'd
in
all
ages
not
only
by
our
ancient
Nobility
under
the
name
of
Knights
errant
,
but
also
by
the
greatest
personages
of
antiquity
,
Pythagoras
,
Socrates
,
Plato
,
Pliny
,
Hippocrates
:
and
we
ow
to
the
Voyages
of
Columbus
,
Vesputius
,
Magellane
,
and
some
others
,
the
discovery
of
America
,
and
other
new
Lands
formerly
unknown
;
and
abundance
of
Drugs
and
Medicaments
,
especially
Gold
and
Silver
,
before
so
rare
;
not
to
mention
the
commodities
of
commerce
which
cannot
be
had
without
Voyages
.
The
Fourth
said
,
That
for
seven
vagabond
errant
Stars
all
the
rest
of
the
firmament
are
fix'd
and
stable
,
sending
no
malignant
influence
upon
the
earth
as
the
Planets
do
.
And
the
Scripture
represents
Satan
to
us
as
a
Traveller
,
when
he
answers
God
in
Job
to
the
question
whence
he
came
,
I
come
from
going
to
and
fro
in
the
earth
,
and
from
walking
up
and
down
in
it
.
The
Fifth
said
,
We
must
distinguish
persons
,
places
,
times
,
and
other
circumstances
pertaining
to
voyages
.
For
if
you
except
Embassies
,
in
which
the
good
of
the
State
drowns
all
other
considerations
,
those
that
would
travel
must
be
young
and
strong
,
rich
,
and
well
born
,
to
get
any
good
by
their
travels
;
otherwise
they
will
be
but
like
sick
persons
who
receive
no
ease
,
but
rather
inconvenience
,
by
tumbling
and
stirring
;
the
injudicious
and
imprudent
returning
commonly
worse
then
they
went
,
because
they
distract
their
minds
here
and
there
.
Of
which
one
troubled
with
the
same
disease
of
travelling
,
asking
Socrates
the
reason
,
he
answer'd
him
that
't
was
because
he
did
not
leave
himself
behind
when
he
chang'd
place
,
and
that
he
ought
to
change
his
mind
and
not
the
air
in
order
to
become
wise
;
it
being
impossible
but
he
that
is
a
fool
in
one
Country
,
can
become
wise
by
passing
Seas
and
running
from
one
Province
to
another
.
As
for
places
,
't
is
certain
,
that
before
the
voyages
of
Italy
,
and
some
other
climates
,
the
disease
of
Naples
and
other
worse
things
were
not
only
not
so
much
as
heard
;
but
most
contagious
diseases
have
by
this
means
been
transfer'd
into
the
remotest
Countries
.
So
that
if
ever
it
were
reasonable
for
a
man
to
be
wise
at
another's
cost
,
't
is
in
the
matter
of
travels
;
in
which
those
that
have
perform'd
most
,
commonly
bring
home
no
other
fruit
but
a
troublesome
talkativeness
,
wherewith
they
tire
peoples
ears
,
and
a
sad
remembrance
of
what
they
have
suffer'd
.
CONFERENCE
LXXXVIII
.
I.
Which
is
the
best
sect
of
Philosophers
.
II.
Whence
comes
the
diversity
of
proper
names
.
I.
Which
is
the
best
Sect
of
Philosophers
.
ONe
of
the
greatest
signs
of
the
defects
of
the
humane
mind
,
is
that
he
seldom
accomplishes
his
designs
,
and
often
mistakes
false
for
true
.
Hence
ariseth
the
incertainty
and
variety
in
his
judgements
.
For
as
there
is
but
one
straight
line
from
one
point
to
another
,
so
if
our
judgements
were
certain
they
would
be
always
alike
,
because
Truth
is
one
,
and
conformable
to
it self
;
whereas
,
on
the
contrary
,
Error
is
always
various
.
This
variety
is
of
two
sorts
,
one
of
the
thing
,
the
other
of
the
way
to
attain
it
.
For
men
were
no
sooner
secur'd
from
the
injuries
of
the
air
,
and
provided
for
the
most
urgent
necessities
of
the
body
,
but
they
divided
themselves
into
two
bands
.
Some
following
outward
sense
contented
themselves
with
the
present
.
Others
would
seek
the
causes
of
effects
which
they
admir'd
,
that
is
to
say
,
Philosophize
.
But
in
this
inquisition
they
became
of
different
judgements
;
some
conceiving
the
truth
already
found
,
others
thinking
it
could
never
be
found
,
and
others
labouring
in
search
of
it
,
who
seem
to
have
most
right
to
the
name
of
Philosophers
.
The
diversity
of
the
way
to
arrive
to
this
truth
is
no
less
.
For
according
as
any
one
was
prone
to
vice
or
vertue
,
humility
or
pride
(
the
probable
cause
of
diversity
of
Sects
)
he
establish'd
one
sutable
to
his
own
inclination
,
to
judge
well
of
which
,
a
man
must
be
of
no
party
,
or
,
at
least
,
must
love
the
interest
of
truth
most
of
all
.
But
the
question
is
,
which
is
Truth
;
no
doubt
that
which
comes
neerest
the
Judge's
sentiment
,
and
has
gain'd
his
favour
,
as
Venus
did
the
good
will
of
Paris
.
And
because
the
goodness
of
a
thing
consists
in
its
sutableness
,
the
contemplative
man
will
judge
Plato's
Philosophy
better
then
that
of
Socrates
,
which
one
delighted
with
action
and
the
exercise
of
vertues
will
prefer
before
all
others
;
the
indifferent
will
give
the
preeminence
to
that
of
the
Peripateticks
who
have
conjoyn'd
contemplation
with
action
.
And
yet
,
speaking
absolutely
,
't
is
impossible
to
resolve
which
is
the
best
of
all
.
For
as
we
cannot
know
which
is
the
greatest
of
two
lines
but
by
comparing
them
to
some
known
magnitude
;
So
neither
can
we
judge
which
is
the
best
Sect
of
Philosophers
,
unless
it
be
agreed
wherein
the
goodness
of
Philosophy
consider'd
absolutely
consists
.
Now
't
is
hard
to
know
what
this
goodness
is
,
unless
we
will
say
't
is
God
himself
,
who
as
he
is
the
measure
of
all
beings
,
so
he
is
the
rule
of
their
goodness
.
So
that
the
best
Philosophy
will
be
that
which
comes
neerest
that
Supream
Goodness
,
as
Christian
Philosophy
doth
,
which
consists
in
the
knowledge
of
one's
self
and
the
solid
practice
of
vertues
,
which
also
was
that
of
S.
Paul
who
desir'd
to
nothing
but
Jesus
,
and
him
crucifi'd
;
which
he
calls
the
highest
wisdom
,
although
it
appear
folly
in
the
eyes
of
men
.
The
Second
said
,
That
the
first
and
ancientest
Philosophy
is
that
of
the
Hebrews
,
call'd
Cabala
,
which
they
divided
into
that
of
Names
or
Schemot
,
and
of
things
call'd
by
them
Sephiroth
.
Whose
excellency
Josephus
,
against
Appion
,
proves
,
because
all
other
Philosophies
have
had
Sects
,
but
this
always
remain'd
the
same
,
and
would
lose
its
name
if
it
were
not
transmitted
from
Father
to
Son
in
its
integrity
.
'T
was
from
this
Cabala
that
Pythagoras
,
and
Plato
sirnamed
Moses
Atticus
,
took
their
Philosophy
,
which
they
brought
into
Greece
;
as
't
was
from
the
Indian
Brachmans
and
Gymnosophists
that
Pythagoras
took
his
Metempsychosis
and
abstinence
from
women
and
animals
;
and
learn'd
weights
and
measures
formerly
unknown
in
Greece
.
Some
of
these
Indian
Philosophers
use
to
stand
upon
one
foot
all
day
beholding
the
Sun
,
and
had
so
great
respect
for
every
thing
indu'd
with
a
soul
,
that
they
bought
birds
and
other
animals
,
and
if
any
were
sick
kept
them
in
hospitals
till
they
were
cur'd
,
and
then
set
them
free
.
The
Persians
likewise
had
their
Magi
,
the
Egyptians
their
Priests
,
the
Chaldeans
and
Babylonians
their
Astrologers
and
Sooth-sayers
;
the
Gaules
their
Druyds
and
Bards
.
But
the
Greeks
had
more
plenty
and
variety
then
any
.
Their
ancientest
Philosophy
was
that
of
Musaeus
,
Linus
,
Orpheus
,
Hesiod
,
Homer
,
who
cover'd
the
Science
of
natural
and
supernatural
things
under
the
veil
of
Poetry
and
Fiction
,
till
the
time
of
Pherecydes
,
the
master
of
Pythagoras
,
who
first
writ
the
same
in
Prose
.
Their
Philosophers
may
be
distinguish'd
according
to
the
diversity
of
subjects
whereof
they
treat
,
whence
they
who
amuz'd
themselves
about
ratiocination
were
nam'd
Logicians
,
the
first
of
whom
was
Zeno.
They
who
contemplated
Nature
,
Naturalists
,
the
first
of
whom
was
Thales
;
they
who
soar'd
to
supernatural
speculations
,
Metaphysitians
,
wherein
Aristotle
excell'd
;
those
who
regulated
manners
,
Moralists
,
of
whom
Socrates
was
the
principal
,
who
was
the
son
of
a
Sculptor
and
a
Midwise
.
But
their
principal
division
is
of
their
different
Sects
,
which
,
though
in
great
number
,
may
be
reduc'd
to
these
following
I.
The
Academick
,
so
called
of
the
place
where
't
was
taught
,
so
famous
,
that
all
places
destinated
to
instruction
in
Liberal
Sciences
retain
the
same
name
at
this
day
.
'T
was
divided
into
three
,
namely
,
the
old
Academy
,
whereof
Socrates
and
Plato
were
authors
;
the
middle
,
which
ow'd
its
institution
to
Archesilaus
,
author
of
the
famous
Epoche
,
or
suspension
of
judgement
concerning
all
things
,
whom
for
that
reason
Tertullian
calls
Master
of
Ignorance
;
and
the
new
founded
by
Carneades
and
Lacides
,
who
held
that
there
is
something
true
,
but
't
was
incomprehensible
,
which
was
almost
the
same
Sect
with
the
Scepticks
and
Pyrrhoneans
.
II.
The
Cyrenaick
introduc'd
by
Aristippus
the
Cyrenian
,
disciple
of
Socrates
,
who
first
took
money
for
teaching
others
,
and
held
it
as
one
of
his
principal
maximes
,
not
to
refuse
any
pleasure
which
presented
it self
to
him
,
yet
not
to
seek
it
.
III.
The
Magarian
,
establish'd
by
Euclides
of
Magara
,
which
proceeded
by
interrogations
.
IV.
The
Cynick
,
founded
by
Antisthenes
,
Master
to
Diogenes
,
and
Menippus
.
V.
The
Stoick
,
whereof
Zeno
Cyttiensis
,
Auditor
of
Crates
the
Cynick
,
was
author
.
VI.
The
Epicurean
,
of
Epicurus
the
Athenian
,
who
conceiv'd
that
every
thing
was
made
by
chance
,
and
that
the
chief
good
consisted
in
pleasure
,
some
say
of
the
body
,
others
of
the
mind
.
VII
.
The
Peripatetick
,
instituted
by
Aristotle
.
'T
would
be
endless
to
relate
the
extravagances
of
all
particular
persons
.
But
I
conceive
that
of
the
Cynicks
was
the
most
dishonest
;
that
of
the
Stoicks
,
most
majestical
;
that
of
the
Epicureans
,
most
blameable
;
that
of
Aristotle
,
most
honourable
;
that
of
the
Academicks
most
safe
;
that
of
the
Pyrrhoneans
or
Scepticks
the
most
easie
.
For
as
't
is
not
very
creditable
;
so
nothing
is
easier
when
any
thing
is
ask'd
of
us
then
to
say
that
we
are
incertain
of
it
,
instead
of
answering
with
certainty
,
or
else
to
say
that
we
know
nothing
of
it
;
since
to
know
our
ignorance
of
a
thing
is
not
to
be
wholly
ignorant
of
it
.
The
Third
said
,
That
the
Sect
of
the
Scepticks
had
more
followers
then
any
other
,
(
doubters
being
incomparably
more
numerous
then
Doctors
)
and
is
the
more
likely
to
be
true
.
For
compare
a
Gorgias
Leontinus
,
or
other
Sophister
of
old
time
,
or
one
of
the
most
vers'd
in
Philosophy
in
this
age
,
who
glory
of
knowing
all
,
and
of
resolving
all
questions
propounded
,
with
a
Pyrrhonean
;
the
first
will
torture
his
wit
into
a
thousand
postures
,
to
feigen
and
perswade
to
the
hearers
what
himself
knows
not
,
and
by
distinctions
cast
dust
in
their
eyes
,
as
the
Cuttle-fish
vomits
Ink
to
soil
the
water
when
it
finds
it self
caught
.
On
the
contrary
,
the
Sceptick
will
freely
confess
the
debt
,
and
whether
you
convince
him
or
not
,
will
always
shew
that
he
has
reason
to
doubt
.
Nevertheless
,
though
this
Sect
be
the
easiest
,
't
is
not
in
every
thing
the
truest
.
For
as
't
is
temerity
and
intolerable
arrogance
to
pronounce
sentence
confidently
upon
things
which
are
hid
to
us
,
and
whereof
we
have
not
any
certain
knowledge
,
as
the
quadrature
of
the
circle
,
the
duplication
of
the
cube
,
the
perpetual
motion
,
the
Philosophers
Stone
;
so
't
is
too
gross
stupidity
to
doubt
of
the
existence
of
things
,
to
judge
whereof
we
need
no
other
help
but
perfect
senses
;
as
that
it
is
this
day
when
the
Sun
shines
,
that
the
fire
burns
,
and
that
the
whole
is
greater
then
its
parts
.
The
Fourth
said
,
That
Philosophy
being
the
desire
of
Wisdom
,
or
rather
Wisdom
it self
,
which
is
nothing
else
but
a
store
of
all
the
virtues
Intellectual
and
Moral
;
that
is
the
perfectest
Philophy
which
renders
those
addicted
to
it
,
most
sure
in
their
knowledge
,
and
inclin'd
to
virtue
.
And
because
there
was
never
sect
but
had
some
defect
,
neither
in
the
theory
or
the
practice
,
the
best
of
all
is
not
to
be
any
,
but
to
imitate
the
Bee
,
and
gather
what
is
good
of
each
sort
,
without
espousing
it
;
which
was
the
way
of
Potamon
of
Alexandria
,
who
,
as
Diogenes
Laertius
records
,
founded
a
Sect
call'd
Elective
,
which
allow'd
every
one
to
choose
what
was
best
in
all
Philosophies
.
'T
is
also
the
way
that
Aristotle
held
in
all
his
Philosophy
,
especially
,
in
his
Physicks
and
Politicks
,
which
are
nothing
but
a
collection
of
opinions
of
the
Ancients
;
amongst
whom
he
hath
often
taken
whole
pages
out
of
Hippocrates
,
though
he
name
him
not
.
Nor
are
we
more
oblig'd
to
embrace
Aristotle's
Philosophy
then
he
did
that
of
his
Predecessors
;
it
being
free
for
us
to
frame
one
out
of
his
precepts
,
those
of
Raimond
Lully
,
Ramus
,
and
all
others
.
The
Fifth
said
,
That
amongst
all
sects
the
most
excellent
,
as
also
the
most
severe
,
is
that
of
the
Stoicks
,
whom
Seneca
ranks
as
much
above
other
Philosophers
,
as
men
above
women
.
Their
manner
of
discoursing
and
arguing
was
so
exquisite
,
that
if
the
Gods
,
said
one
,
would
reason
with
men
,
they
would
make
use
of
the
Logick
of
Chrysippus
the
Stoick
.
Their
Physicks
treated
partly
of
bodies
,
partly
of
incorporeal
Beings
,
Bodies
,
according
to
them
,
are
either
principles
or
elements
,
which
are
ours
.
Their
principles
are
two
,
God
and
Matter
,
which
are
the
same
with
the
Unity
and
Binary
of
Pythagoras
,
the
fire
and
water
of
Thales
.
They
call
God
the
cause
and
reason
of
all
things
,
and
say
that
he
is
fire
,
not
the
common
and
elementary
,
but
that
which
gives
all
things
their
being
,
life
,
and
motion
.
And
they
believ'd
that
there
is
one
God
supremely
good
,
bountiful
and
provident
,
but
that
he
is
single
in
his
essence
;
herein
following
Pythagoras
,
who
said
that
God
is
not
so
much
one
as
Unity
it self
.
Seneca
saith
,
that
he
is
all
that
thou
seest
,
all
intire
in
every
part
of
the
world
which
he
sustaines
by
his
power
.
Briefly
,
they
conclude
their
natural
knowledge
of
God
as
the
sovereign
cause
,
by
his
Providence
,
by
Destiny
,
which
he
hath
establish'd
in
all
things
,
and
by
the
Genii
,
Heroes
and
Lares
,
whom
they
constitute
Angels
and
Ministers
of
this
Supreme
Providence
.
The
Second
Principle
,
Matter
,
they
make
coeternal
to
God
,
grounding
their
doctrine
upon
the
Maxime
of
Democritus
,
that
as
nothing
can
be
annihilated
,
so
nothing
can
be
made
of
nothing
.
Which
was
likewise
the
error
of
Aristotle
,
who
is
more
intricate
then
the
Stoicks
,
in
his
explication
of
the
first
matter
,
which
he
desines
to
be
almost
nothing
.
True
it
is
,
they
believ'd
that
every
thing
really
existent
was
corporeal
,
and
that
there
were
but
four
things
incorporeal
,
Time
,
Place
,
Vacuum
,
and
the
Accident
of
some
thing
;
whence
it
follows
,
that
not
onely
Souls
,
and
God
himself
,
but
also
the
Passions
,
Virtues
,
and
Vices
,
are
Bodies
;
yea
Animals
,
since
according
to
their
supposition
the
mind
of
man
is
a
living
animal
,
inasmuch
as
't
is
the
cause
that
we
are
such
;
but
Virtues
and
Vices
,
say
they
,
are
nothing
else
but
the
mind
so
dispos'd
.
But
because
knowledge
of
sublime
things
is
commonly
more
pleasant
then
profitable
,
and
that
,
according
to
them
,
Philosophy
is
the
Physick
of
the
Soul
,
they
study
chiefly
to
eradicate
their
Vices
and
Passions
.
Nor
do
they
call
any
wise
but
him
that
is
free
from
all
fear
,
hope
,
love
,
hatred
,
and
such
other
passions
,
which
they
term
the
diseases
of
the
Soul
.
Moreover
,
't
was
their
Maxime
,
that
Virtue
was
sufficient
to
Happiness
,
that
it
consisted
in
things
not
in
words
,
that
the
sage
is
absolute
master
not
onely
of
his
own
will
,
but
also
of
all
men
;
that
the
supream
good
consisted
in
living
according
to
nature
,
and
such
other
conclusions
,
to
which
being
modifi'd
by
faith
,
I
willingly
subscribe
,
although
Paradoxes
to
the
vulgar
.
II.
Whence
comes
the
diversity
of
proper
names
.
Upon
the
Second
Point
't
was
said
,
That
a
name
is
an
artificial
voice
representing
a
thing
by
humane
institution
,
who
being
unable
to
conceive
all
things
at
once
,
distinguish
the
same
by
their
differences
either
specifical
or
individual
;
the
former
by
appellative
names
,
and
the
other
by
proper
,
as
those
of
Cities
,
Rivers
,
Mountains
,
and
particularly
those
of
men
,
who
also
give
the
like
to
Horses
,
Dogs
,
and
other
domestick
creatures
.
Now
since
conceptions
of
the
Mind
,
which
represent
things
,
have
affinity
with
them
,
and
words
with
conceptions
,
it
follows
that
words
have
also
affinity
with
things
,
by
the
Maxime
of
Agreement
in
the
same
third
.
Therefore
,
the
wise
,
to
whom
alone
it
belongs
to
assign
names
,
have
made
them
most
conformable
to
the
nature
of
things
.
For
example
,
when
we
pronounce
the
word
Nous
,
we
make
an
attraction
inwards
.
On
the
contrary
,
in
pronouncing
Vous
,
we
make
an
expulsion
outwards
.
The
same
holds
in
the
voices
of
Animals
,
and
those
arising
from
the
sounds
of
inanimate
things
.
But
't
is
particularly
observ'd
,
that
proper
names
have
been
tokens
of
good
or
bad
success
arriving
to
the
bearers
of
them
,
whence
arose
the
reasoning
of
the
Nominal
Philosophers
,
and
the
Art
of
Divination
,
by
names
call'd
Onomatomancy
;
and
whence
Socrates
advises
Fathers
to
give
their
Children
good
names
,
whereby
they
may
be
excited
to
Virtue
;
and
the
Athenians
forbad
their
slaves
to
take
the
names
of
Harmodius
and
Aristogiton
,
whom
they
had
in
reverence
.
Lawyers
enjoyn
heed
to
be
taken
to
the
name
of
the
accused
,
in
whom
't
is
capital
to
disguise
it
;
and
Catholicks
affect
those
of
the
Law
of
Grace
,
as
Sectaries
do
those
of
the
old
Law
,
the
originals
whereof
were
taken
from
circumstances
of
the
Bodie
;
as
from
its
colour
the
Romans
took
those
of
Albus
,
Niger
,
Nigidius
,
Fulvius
,
Ruffus
,
Flavius
;
we
,
those
of
white
,
black
,
grey
,
red-man
,
&c.
from
its
habit
,
Crassus
,
Macer
,
Macrinus
,
Longus
,
Longinus
,
Curtius
;
we
,
le
Gros
,
long
,
tall
,
&c
,
From
its
other
accidents
,
the
Latines
took
Caesar
,
Claudius
,
Cocles
,
Varus
,
Naso
;
we
,
le
Gouteux
,
(
gowty
,
)
le
Camus
,
(
flat-nos'd
,
)
from
Virtues
or
Vices
,
Tranquillus
,
Severus
;
we
,
hardy
,
bold
,
sharp
;
from
Profession
,
Parson
,
Serjeant
,
Marshal
,
and
infinite
others
.
But
chiefly
,
the
names
of
places
have
been
much
affected
even
to
this
day
,
even
since
the
taking
of
the
name
of
the
family
for
a
sirname
.
And
if
we
cannot
find
the
reason
of
all
names
and
sirnames
,
't
is
because
of
the
confusion
of
languages
,
and
alteration
happening
therein
upon
frequent
occasions
.
The
Fourth
said
,
That
the
cause
of
names
is
casual
,
at
least
in
most
things
,
as
appears
by
equivocal
words
,
and
the
common
observation
of
worthless
persons
,
bearing
the
most
glorious
names
;
as
amongst
us
,
a
family
whose
males
are
the
tallest
in
France
,
bears
the
name
of
Petit.
Nor
can
there
be
any
affinity
between
a
thing
and
a
word
,
either
pronounc'd
or
written
;
and
the
Rabbins
endeavour
to
find
in
Hebrew
names
,
(
which
,
if
any
,
must
be
capable
of
this
correspondence
,
in
regard
of
Adam's
great
knowledge
,
who
impos'd
them
)
is
no
less
an
extravagance
then
that
of
matters
of
Anagrams
.
In
brief
,
if
Nero
signifi'd
an
execrable
Tyrant
,
why
was
he
so
good
an
Emperor
the
first
five
years
?
And
of
that
name
import
any
token
of
a
good
Prince
,
why
was
he
so
execrable
in
all
the
rest
of
his
life
?
CONFERENCE
LXXXIX
.
I.
Of
Genii
.
II.
Whether
the
Suicide
of
the
Pagans
be
justifiable
.
I.
Of
Genii
.
PLato
held
three
sorts
of
reasonable
natures
;
the
Gods
in
Heaven
,
Men
on
Earth
,
and
a
third
middle
nature
between
those
two
,
whose
mansion
is
from
the
sphere
of
the
Moon
to
the
Earth
;
he
calls
them
Genii
,
from
their
being
the
causes
of
Generations
here
below
,
and
Daemons
from
their
great
knowledge
.
These
Genii
,
whom
his
followers
accounted
to
be
subtile
bodies
,
and
the
instruments
of
Divine
Providence
,
are
,
according
to
them
,
of
three
sorts
,
Igneous
,
Aereous
,
and
Aqueous
;
the
first
excite
to
contemplation
,
the
second
to
action
,
the
third
to
pleasure
.
And
't
was
the
belief
of
all
Antiquity
,
that
every
person
had
two
Genii
;
one
good
,
which
excited
to
honesty
and
virtue
,
(
as
the
good
Genius
of
Socrates
)
whom
they
reckon'd
in
order
of
the
Igneous
;
and
the
other
bad
,
who
incited
to
evil
,
such
as
that
was
which
appeard
to
Brutus
,
and
told
him
he
should
see
him
at
Philippi
.
Yet
none
can
perceive
the
assistance
of
their
Genius
,
but
onely
such
whose
Souls
are
calm
and
free
from
passions
and
perturbations
of
life
.
Whence
Avicenna
saith
,
that
onely
Prophets
and
other
holy
Personages
have
found
their
aid
,
in
reference
to
the
knowledge
of
future
things
,
and
government
of
life
.
For
my
part
,
I
think
these
Genii
are
nothing
else
but
our
reasonable
souls
,
whose
intellectual
and
superior
part
,
which
inclines
us
to
honest
good
,
and
to
virtue
,
is
the
good
Genius
;
and
the
sensitive
inferior
part
which
aims
onely
to
sensible
and
delightful
good
,
is
the
evil
genius
which
incessantly
sollicites
us
to
evil
.
Or
if
the
Genii
be
any
thing
without
us
,
they
are
no
other
then
our
good
and
evil
Angels
,
constituted
,
the
former
to
guard
us
,
the
second
to
make
us
stand
upon
our
guard
.
Moreover
,
't
was
expedient
that
since
inferior
bodies
receive
their
motion
from
the
superior
,
so
spiritual
substances
inherent
in
bodies
should
be
assisted
in
their
operations
by
superior
spirits
free
from
matter
;
as
't
is
an
ordinary
thing
in
Nature
for
the
more
perfect
to
give
law
to
such
as
are
less
in
the
same
kind
.
And
not
onely
men
,
but
also
all
other
parts
of
the
world
,
have
Angels
deputed
to
their
conservation
;
tutelary
Angels
being
nothing
but
the
organs
of
Divine
Providence
,
which
embraces
all
things
.
The
Second
said
,
That
the
Genii
produce
in
us
those
effects
whereof
we
know
not
the
cause
;
every
one
finding
motions
in
himself
to
good
or
evil
,
proceeding
from
some
external
power
;
yea
,
otherwise
then
he
had
resolved
.
Simonides
was
no
sooner
gone
out
of
a
house
but
it
fell
upon
all
the
company
;
and
't
is
said
,
that
as
Socrates
was
going
in
the
fields
he
caus'd
his
friends
who
were
gone
before
him
to
be
recall'd
,
saying
,
that
his
familiar
spirit
forbad
him
to
go
that
way
;
which
those
that
would
not
listen
to
were
all
mired
,
and
some
torn
and
hurt
by
a
herd
of
swine
.
Two
persons
,
formerly
unknown
,
love
at
the
first
sight
;
allies
,
not
knowing
one
another
,
oftimes
feel
themselves
seiz'd
with
unusual
joy
;
one
man
is
alwayes
unfortunate
,
to
another
every
thing
succeeds
well
;
which
cannot
proceed
but
from
the
favour
or
opposition
of
some
Genii
.
Hence
also
some
Genii
are
of
greater
power
then
others
,
and
give
men
such
authority
over
other
men
that
they
are
respected
and
fear'd
by
them
.
Such
was
the
Genius
of
Augustus
,
in
comparison
of
Mark
Antonie
,
and
that
of
J.
Caesar
against
Pompey
.
But
though
nothing
is
more
common
then
the
word
Genius
,
yet
't
is
not
easie
to
understand
the
true
meaning
of
it
.
Plato
saith
,
't
is
the
guardian
of
our
lives
.
Epictetus
,
the
over-seer
and
sentinel
of
the
Soul
.
The
Greeks
call
it
the
Mystagogue
,
or
imitator
of
life
,
which
is
our
guardian
Angel
.
The
Stoicks
made
two
sorts
;
one
singular
,
the
Soul
of
every
one
;
the
other
universal
,
the
Soul
of
the
world
.
Varro
,
as
Saint
Augustine
reports
,
in
his
eighth
book
of
the
City
of
God
,
having
divided
the
immortal
Souls
which
are
in
the
Air
,
and
mortal
which
are
in
the
Water
and
Earth
,
saith
,
that
between
the
Moon
and
the
middle
region
of
the
Air
,
there
are
aerious
Souls
call'd
Heroes
,
Lares
,
and
Genii
,
of
which
an
Ancient
said
,
it
is
as
full
as
the
Air
is
full
of
flies
in
Summer
;
as
Pythagoras
said
,
that
the
Air
is
full
of
Souls
,
which
is
not
dissonant
from
the
Catholick
Faith
,
which
holds
,
that
Spirits
are
infinitely
more
numerous
then
corporeal
substances
;
because
as
celestial
bodies
are
incomparably
more
excellent
and
ample
then
sublunary
,
so
pure
Spirits
,
being
the
noblest
works
of
God
,
ought
to
be
in
greater
number
then
other
creatures
.
What
the
Poets
say
of
the
Genius
which
they
feign
to
be
the
Son
of
Jupiter
and
the
earth
,
representing
him
sometimes
in
the
figure
of
a
serpent
(
as
Virgil
do's
that
which
appear'd
to
Aenaeas
,
)
sometimes
of
a
horn
of
plenty
,
which
was
principally
the
representation
of
the
Genius
of
the
Prince
,
by
which
his
flatterers
us'd
to
swear
,
and
their
sacrificing
Wine
and
Flowers
to
him
,
is
as
mysterious
as
all
the
rest
.
The
Third
said
,
That
the
Genius
is
nothing
but
the
temperament
of
every
thing
,
which
consists
in
a
certain
harmonious
mixture
of
the
four
qualities
,
and
being
never
altogether
alike
,
but
more
perfect
in
some
then
in
others
,
is
the
cause
of
the
diversity
of
actions
.
The
Genius
of
a
place
is
its
temperature
,
which
being
seconded
with
celestial
influences
,
call'd
by
some
the
superior
Genii
,
is
the
cause
of
all
productions
herein
.
Prepensed
crimes
proceed
from
the
melancholy
humour
;
the
Genius
of
anger
and
murders
is
the
bilious
humour
;
that
of
idleness
,
and
the
vices
it
draws
after
it
,
is
phlegme
;
and
the
Genius
of
love
is
the
sanguine
humour
.
Whence
to
follow
one's
Genius
is
to
follow
one's
natural
inclinations
,
either
to
good
or
to
evil
.
II.
Whether
the
Suicide
of
the
Pagans
be
justifiable
.
Upon
the
Second
Point
't
was
said
,
That
evil
appears
such
onely
by
comparison
,
and
he
that
sees
himself
threatned
with
greater
evils
then
that
of
death
,
ought
not
onely
to
attend
it
without
fear
,
but
seek
it
as
the
onely
sovereign
medicine
of
a
desperate
malady
.
What
then
,
if
death
be
nothing
,
as
the
Pagans
believ'd
,
and
leave
nothing
after
it
.
For
we
must
distinguish
Paganisme
,
and
Man
consider'd
in
his
pure
state
of
nature
,
from
Christianity
and
the
state
of
Grace
.
In
the
former
,
I
think
Diogenes
had
reason
,
when
meeting
Speusippus
languishing
with
an
incurable
disease
who
gave
him
the
good
day
,
he
answer'd
,
I
wish
not
you
the
like
,
since
thou
sufferest
an
evil
from
which
thou
maist
deliver
thy self
;
as
accordingly
he
did
when
he
returned
home
.
For
all
that
they
fear'd
in
their
Religion
after
death
,
was
,
Not-Being
what
their
Fasti
taught
them
of
the
state
of
souls
in
the
other
life
being
so
little
believ'd
that
they
reckon'd
it
amongst
the
Fables
of
the
Poets
.
Or
if
they
thought
they
left
any
thing
behind
them
,
't
was
only
their
renown
,
of
which
a
couragious
man
that
kill'd
himself
had
more
hope
then
the
soft
and
effeminate
.
The
same
is
still
the
custom
of
those
great
Sea
Captains
,
who
blow
themselves
up
with
Gun-powder
to
avoid
falling
into
the
enemies
hands
.
Yet
there
's
none
but
more
esteems
their
resolution
,
then
the
demeanor
of
cowards
who
yield
at
mercy
.
This
is
the
sole
means
of
making
great
Captains
and
good
Souldiers
by
their
example
,
to
teach
them
not
to
fear
death
,
not
to
hold
it
,
with
poltron
Philosophers
,
the
most
terrible
of
terribles
.
And
to
judge
well
of
both
,
compare
we
the
abjectness
of
a
Perseus
,
a
slave
led
in
triumph
,
with
the
generosity
of
a
Brutus
,
or
a
Cato
Vticensis
.
For
't
were
more
generous
to
endure
patiently
the
incommodities
of
the
body
,
the
injuries
of
an
enemy
,
and
the
infamy
of
death
,
if
man
had
a
spirit
proof
against
the
strokes
of
fortune
.
But
he
though
he
may
ward
himself
with
his
courage
,
yet
he
can
never
surmount
all
sort
of
evils
;
and
according
to
the
opinion
of
the
same
Philosopher
,
all
fear
is
not
to
be
rejected
.
Some
evils
are
so
vehement
that
they
cannot
be
disposed
without
stupidity
,
as
torments
of
the
body
,
fire
,
the
wheel
,
the
loss
of
honour
,
and
the
like
,
which
't
is
oftentimes
better
to
abandon
then
vainly
to
strive
to
overcome
them
.
Wherefore
,
as
't
is
weakness
to
have
recourse
to
death
for
any
pain
whatsoever
,
so
't
was
an
ignominious
cowardize
amongst
the
Pagans
to
live
only
for
grief
.
The
Second
said
,
That
nature
having
given
all
individuals
a
particular
instinct
for
self-preservation
,
their
design
is
unnatural
who
commit
homicide
upon
themselves
.
And
if
civil
intestine
wars
are
worse
then
forreign
,
then
the
most
dangerous
of
all
is
that
which
we
make
to
our selves
.
Wherefore
the
ancients
,
who
would
have
this
brutality
pass
for
a
virtue
,
were
ridiculous
,
because
acknowledging
the
tenure
of
their
lives
from
some
Deity
,
't
was
temerity
in
them
to
believe
they
could
dispose
thereof
to
any
then
the
donor
,
and
before
he
demanded
it
.
In
which
they
were
as
culpable
as
a
Souldier
that
should
quit
his
rank
without
his
Captain
's
leave
,
or
depart
from
his
station
where
he
was
plac'd
Sentinel
.
And
did
not
virtue
,
which
is
a
habit
,
require
many
reiterated
acts
,
which
cannot
be
found
in
Suicide
,
since
we
have
but
one
life
to
lose
;
yet
this
action
could
not
pass
for
a
virtue
,
since
Fortitude
appears
principally
in
sufferings
and
miseries
;
which
to
avoid
by
death
is
rather
cowardize
and
madness
then
true
courage
.
Wherefore
the
Poet
justly
blames
Ajax
,
for
that
,
after
he
had
overcome
Hector
,
despis'd
fire
and
flames
,
yet
he
could
not
subdue
his
own
choler
,
to
which
he
sacrific'd
himself
.
And
Lucretia
much
blemish'd
the
lustre
of
her
chastity
by
her
own
murder
;
for
if
she
was
not
consenting
to
Tarquin's
crime
,
why
did
she
pollute
her
hands
with
the
blood
of
an
innocent
,
and
for
the
fault
which
another
had
committed
;
punishments
as
well
as
offences
being
personal
.
He
who
kills
himself
only
through
weariness
of
living
is
ingrateful
for
the
benefits
of
nature
,
of
which
life
is
the
chief
:
if
he
be
a
good
man
,
he
wrongs
his
Country
by
depriving
it
of
one
,
and
of
the
services
which
he
owes
to
it
;
as
he
wrongs
Justice
,
if
he
be
a
wicked
person
that
hath
committed
some
crime
,
making
himself
his
own
witness
,
Judge
,
and
Executioner
.
Therefore
the
Prince
of
Poets
places
those
in
hell
who
kill'd
themselves
,
and
all
Laws
have
establish'd
punishments
against
them
,
depriving
them
of
sepulture
,
because
,
saith
Egesippus
,
he
that
goes
out
of
the
world
without
his
father's
leave
deserves
not
to
be
receiv'd
into
the
bosom
of
his
mother
,
the
earth
.
I
conclude
therefore
,
that
the
ignorant
dreads
death
,
the
timerous
fears
it
,
the
fool
procures
it
to
himself
,
and
the
mad
man
executes
it
,
but
the
wise
attends
it
.
The
Third
said
,
That
the
generous
resolution
of
those
great
men
of
antiquity
ought
rather
to
have
the
approbation
then
the
scorn
of
a
reasonable
mind
;
and
't
is
proper
to
low
spirits
to
censure
the
examples
which
they
cannot
imitate
.
'T
is
not
meet
,
because
we
are
soft
,
to
blame
the
courage
of
a
Cato
,
who
as
he
was
tearing
his
own
bowels
could
not
forbear
laughing
even
while
his
soul
was
upon
his
lips
,
for
joy
of
his
approaching
deliverance
;
nor
the
constancy
of
a
Socrates
,
who
to
shew
with
what
contentedness
he
received
death
,
convers'd
with
it
,
and
digested
what
others
call
its
bitterness
,
without
any
trouble
,
the
space
of
forty
days
.
Sextius
and
Cleanthes
the
Philosopher
follow'd
almost
the
same
course
.
Only
they
had
the
more
honour
,
for
that
their
deaths
were
purely
voluntary
.
For
the
will
forc'd
by
an
extrinsecal
cause
,
performs
nothing
above
the
vulgar
who
can
obey
the
laws
of
necessity
:
but
when
nothing
forces
us
to
dye
but
our selves
,
and
we
have
good
cause
for
it
,
this
death
is
the
most
gallant
and
glorious
.
Nor
is
it
injust
,
as
is
pretended
,
any
more
then
the
Laws
which
suffer
a
man
to
cut
off
his
leg
for
avoiding
a
Gangrene
.
Why
should
not
the
Jugular
Vein
be
as
well
at
our
choice
as
the
Median
?
For
as
I
transgress
not
the
Laws
against
Thieves
when
I
cut
my
own
Purse
,
nor
those
against
Incendiaries
when
I
burn
my
own
wood
;
so
neither
am
I
within
the
Laws
made
against
murtherers
,
by
depriving
my self
of
life
:
't
is
my
own
good
which
I
abandon
,
the
thred
which
I
cut
is
my
own
.
And
what
is
said
,
that
we
are
more
the
publick's
then
our
own
,
hath
no
ground
but
in
our
pride
,
which
makes
us
take
our selves
for
such
necessary
pieces
of
the
world
as
not
to
be
dismember'd
from
it
without
a
noble
loss
to
that
great
body
.
Besides
,
were
we
so
usefull
to
the
world
,
yet
our
own
turn
must
be
first
serv'd
.
Let
us
live
then
,
first
for
our selves
,
if
it
be
expedient
;
next
,
for
others
:
but
when
life
becomes
worse
then
death
,
let
us
quit
it
as
we
do
an
inconvenient
or
unbecoming
garment
.
Is
it
not
a
sign
of
generosity
to
make
Gouts
,
Stones
,
Aches
and
all
other
Plagues
of
life
yield
to
the
stroke
of
a
victorious
hand
,
which
alone
blow
puts
an
end
to
more
maladies
then
all
the
simples
of
Galen
,
and
the
Antidotes
of
Avicenna
.
The
Fourth
said
,
He
could
not
approve
the
determination
of
the
Stoicks
,
who
say
that
vulgar
souls
live
as
long
as
they
can
;
those
of
the
wise
,
as
long
as
't
is
fit
,
departing
out
of
life
as
we
do
from
the
table
,
or
from
play
when
we
are
weary
.
That
the
examples
of
Priseia
who
accompani'd
her
husband
in
death
;
of
Piso
,
who
dy'd
to
save
his
children
;
of
Sextus's
daughter
who
kill'd
her self
for
her
father
;
of
Zeno
who
did
as
much
,
to
avoid
the
incommodities
of
old
age
(
which
made
it
pass
for
piety
at
Rome
,
a
long
time
,
to
cast
decrepit
old
men
head-long
from
a
Bridge
into
Tiber
)
are
as
culpable
as
he
who
surrenders
a
place
when
he
is
able
to
defend
it
.
For
whereas
Plato
exempts
such
from
the
punishment
against
sui-cides
who
committed
it
to
avoid
infamy
or
intolerable
necessity
;
and
what
Pliny
saith
,
that
nature
hath
for
this
end
produc'd
so
many
poysonous
Plants
for
five
or
six
sorts
of
Corn
,
that
there
is
but
one
way
to
enter
into
the
world
,
but
infinite
to
go
out
of
it
;
the
imputing
it
to
stupidity
not
to
go
out
of
a
prison
when
one
hath
the
key
,
adding
that
't
is
lawful
to
execute
that
which
't
is
lawful
to
desire
,
as
S.
Paul
did
his
own
death
;
yea
the
example
which
is
alledged
of
Sampson
,
of
Razias
,
and
of
eleven
thousand
Virgins
who
precipitated
themselves
into
the
sea
to
save
their
chastity
;
in
the
Church
are
effects
of
a
particular
inspiration
,
not
to
be
drawn
into
consequence
,
and
out
of
it
examples
of
rage
and
despair
disguis'd
with
the
mask
of
true
fortitude
and
magnanimity
,
which
consists
chiefly
in
supporting
evils
,
as
the
presidents
of
so
many
religious
souls
attest
to
us
.
CONFERENCE
XC
.
I.
Of
Hunting
.
II.
Which
is
to
be
prefer'd
,
the
weeping
of
Heraclitus
,
or
the
laughing
of
Democritus
.
I.
Of
Hunting
.
IF
the
least
of
goods
hath
its
attractions
,
't
is
no
wonder
if
Hunting
(
wherein
are
comprehended
the
three
sorts
of
good
,
honest
,
profitable
,
and
delightful
)
have
a
great
interest
in
our
affection
;
being
undoubtely
preferrable
before
any
other
exercise
either
of
body
or
mind
.
For
Play
,
Women
,
Wine
,
and
all
the
pleasure
which
Luxury
can
phancy
in
superfluity
of
Clothes
,
Pictures
,
Flowers
,
Medals
,
and
such
other
passions
,
not
unfitly
nam'd
diseases
of
the
soul
,
are
divertisements
either
so
shameful
,
or
so
weak
,
that
they
cannot
enter
into
comparison
with
hunting
,
so
honest
that
it
hath
been
always
the
recreation
of
great
persons
,
whose
martial
courage
us'd
to
be
judg'd
of
by
their
inclination
to
this
sport
,
which
Xenophon
calls
the
apprentisage
of
War
,
and
recommends
so
much
to
Cyrus
in
his
Institution
,
as
Julius
Pollux
doth
to
the
Emperour
Commodus
.
It
s
profitableness
is
chiefly
discern'd
in
that
it
renders
the
body
dextrous
and
active
,
preserves
health
,
and
by
inuring
it
to
labour
makes
a
firm
constitution
,
hindring
it
from
being
delicate
,
consumes
the
superfluous
humours
,
the
seeds
of
most
diseases
.
Lastly
,
the
pleasure
of
Hunting
must
needs
be
great
,
since
it
makes
the
Hunters
think
light
of
all
their
pains
and
incommodities
.
The
mind
has
its
pleasure
in
it
by
hope
of
the
prey
in
such
as
hunt
for
profit
,
and
by
the
contentment
of
possessing
what
they
sought
:
besides
the
consideration
of
the
subtilty
of
the
Fox
and
Wolf
,
the
trouble
which
the
Hare
gives
her
displeas'd
pursuers
.
The
Second
said
,
'T
is
the
only
pleasure
which
does
wrong
to
no
person
,
but
delivers
Countries
from
the
injuries
and
depredations
of
beasts
.
And
though
't
is
the
most
laborious
of
all
pleasures
,
yet
't
is
least
follow'd
by
repentance
,
and
instead
of
wearying
those
that
are
once
addicted
to
it
,
makes
them
love
it
in
excess
,
for
which
reason
't
is
prohibited
to
the
meaner
sort
of
people
.
All
the
Heroes
are
represented
under
the
form
of
Hunters
;
as
Perseus
who
first
hunted
the
wild
Goat
;
Castor
who
taught
the
management
of
the
horse
,
before
wild
,
to
chase
the
Stag
;
Pollux
who
first
trac'd
beasts
with
Lime-hounds
;
Meleager
who
invented
the
Spears
to
assault
the
Boar
;
Hyppolytus
,
Toyles
,
Hayes
,
and
Nets
;
Orion
,
Kennels
and
Leashes
;
which
were
so
admir'd
in
his
age
,
that
the
Poets
translated
him
into
Heaven
,
where
he
makes
a
glorious
sign
,
as
they
put
Castor
and
Pollux
among
the
Gods
,
and
feign'd
a
Diana
the
Goddess
of
Hunters
.
Moreover
,
the
holy
Scripture
gives
Nimrod
,
the
first
King
in
the
world
,
no
greater
title
then
that
of
Mighty
Hunter
.
And
the
good
man
Isaac
would
not
give
his
blessing
to
his
son
Esau
,
till
after
he
had
brought
him
of
his
Venison
.
The
Third
said
,
That
Man
being
since
the
loss
of
his
dominion
over
the
beasts
,
by
his
sin
,
oblig'd
to
defend
himself
against
their
invasion
,
this
gave
rise
to
hunting
,
which
is
consequently
as
ancient
as
the
world
.
There
are
three
sorts
of
it
,
according
to
the
three
sorts
of
animals
which
it
pursues
,
in
the
air
,
on
the
earth
,
and
in
the
waters
;
namely
,
Hawking
,
Hunting
properly
so
call'd
,
and
Fishing
.
Hawking
is
the
pursuit
of
Birds
by
Birds
,
and
it
s
of
divers
kinds
according
to
the
diversity
of
Hawks
and
quarries
.
Hunting
is
the
chase
of
four-footed
beasts
,
which
are
either
great
,
as
Lyons
,
Bears
,
Stags
,
Boars
;
or
small
,
as
Wolves
,
Foxes
,
Badgers
and
Hares
.
Both
the
one
and
the
other
is
perform'd
by
Dogs
,
of
which
there
are
good
of
all
sizes
and
colours
,
and
some
peculiar
to
one
sort
of
Game
.
Fishing
is
the
venation
of
Fishes
,
whereof
Plato
makes
two
kinds
;
one
by
the
Line
,
and
the
other
by
Nets
,
the
more
recommendable
in
that
't
was
practis'd
by
the
Apostles
,
and
our
Lord
himself
,
who
was
figur'd
by
the
first
Christians
under
the
Hieroglyphicks
of
a
Fish
,
with
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
they
explicated
thus
by
the
first
Letters
of
that
Language
,
Jesus
Christ
,
God
,
our
Saviour
.
The
Fourth
said
,
That
Hunting
being
as
various
as
men's
conditions
,
its
variety
makes
it
as
agreeable
as
necessary
;
gunning
,
which
is
the
least
,
instructs
the
Souldier
to
shoot
exactly
,
to
be
patient
,
and
fits
him
for
war
,
especially
the
hunting
of
the
Badger
,
who
makes
head
in
his
entries
,
then
fights
from
trench
to
trench
;
and
at
length
retreats
to
his
last
fort
,
where
he
practises
all
the
sleights
of
war
usual
in
besieg'd
Cities
,
till
he
be
taken
by
the
undermining
of
the
Pioneers
.
For
Pythagoras
his
prohibition
to
kill
animals
,
is
no
less
light
then
his
Metempsychosis
;
or
his
reason
to
forbear
fishing
,
or
eating
of
fish
,
out
of
respect
to
their
silence
.
The
objection
,
that
God
permitted
our
first
Parents
to
eat
the
fruits
of
the
earth
,
not
the
flesh
of
animals
,
and
that
during
two
thousand
years
none
was
eaten
,
concludes
nothing
from
a
Negative
Authority
;
and
Abel
spar'd
not
the
life
of
the
Lamb
of
his
flock
,
which
he
offer'd
to
God
,
then
God
had
done
that
of
the
beasts
,
of
whose
skins
he
made
Coats
for
Adam
and
Eve
.
And
God's
prohibition
to
the
Jews
to
eat
any
thing
taken
by
a
beast
,
as
Dogs
or
Birds
,
being
abolish'd
together
with
other
ceremonies
.
Moreover
,
all
animals
being
made
for
man
,
they
have
no
reason
to
complain
,
if
they
be
apply'd
to
that
end
,
but
especially
the
hunting
of
mischievous
beasts
is
profitable
.
II.
Which
is
to
be
prefer'd
,
the
weeping
of
Heraclitus
,
or
the
laughing
of
Democritus
.
Upon
the
second
Point
't
was
said
,
That
in
this
Question
,
to
justifie
weeping
,
we
have
the
example
of
our
Lord
,
whom
we
read
not
ever
to
have
been
seen
laughing
,
not
even
at
the
marriage
feast
whereat
he
was
present
;
but
he
lamented
the
death
of
Lazarus
,
though
he
knew
that
himself
was
going
to
raise
him
up
again
.
And
he
compares
the
entrance
into
Paradise
to
the
gate
of
a
Judge
,
which
a
good
woman
cannot
get
open
,
nor
move
the
Judge
to
do
her
justice
,
but
by
many
complaints
and
tears
:
and
he
pronounceth
the
house
of
mourning
blessed
,
saying
,
that
GOD
abides
there
:
on
the
contrary
,
laughter
and
rejoycing
not
onely
were
the
forerunners
of
the
Deluge
,
but
at
present
occasion
a
thousand
offences
against
God
,
our
Neighbour
,
and
our Selves
.
Moreover
,
all
the
Exhortations
and
Sermons
of
Preachers
tend
only
to
move
tears
of
contrition
;
and
some
observe
,
in
the
trial
of
Witches
and
Conjurers
,
that
they
never
weep
,
which
is
a
certain
argument
of
an
ill
nature
,
especially
in
women
and
children
.
And
Dido
,
speaking
of
the
ingrateful
Aeneas
,
more
resents
his
not
weeping
when
he
bid
her
adieu
,
then
all
the
rest
.
For
we
are
naturally
inclin'd
to
weeping
,
as
being
the
most
humid
of
all
animals
;
and
nature
seems
to
have
made
the
brain
only
for
the
eyes
,
which
being
always
moist
have
also
a
glandule
in
the
greater
corner
,
call'd
(
from
its
office
)
Lachrymalis
,
which
is
a
spungy
flesh
full
of
little
holes
,
serving
to
attract
the
moisture
of
the
brain
which
furnishes
the
matter
of
tears
,
and
disperses
it
drop
by
drop
,
lest
falling
too
much
together
,
the
brain
should
be
left
dry
,
which
is
a
temper
contrary
to
its
natural
one
.
Now
as
for
objects
without
us
,
't
is
evident
there
is
more
cause
of
weeping
then
of
laughter
.
For
if
we
look
under
our
feet
,
there
the
ground
presents
it self
,
which
sooner
then
every
one
hopes
is
to
bury
every
on
's
ambition
,
and
afford
him
but
six
foot
of
earth
;
if
on
each
side
of
us
,
there
appear
so
many
miseries
,
that
the
Spaniards
,
who
are
accustom'd
thereunto
,
say
proverbially
that
they
who
are
afflicted
with
the
miseries
of
others
bear
the
whole
world
upon
their
shoulders
.
If
upwards
,
what
a
cause
of
sadness
is
it
to
see
that
so
great
and
vast
a
Kingdom
is
at
this
day
in
less
esteem
then
the
meanest
part
of
this
valley
of
tears
,
the
earth
,
and
to
see
God
dishonour'd
so
many
ways
.
Come
we
down
to
our selves
;
the
infirmities
of
the
body
,
the
afflictions
of
the
mind
,
all
the
passions
of
the
soul
and
the
crosses
of
fortune
,
have
made
those
that
have
most
tasted
the
pleasures
of
this
life
,
acknowledge
that
it
is
nothing
but
thorns
and
miseries
,
and
with
the
wise
man
,
nothing
but
vanity
:
of
which
not
to
speak
a
word
,
were
to
be
insensible
;
to
laugh
,
impiety
;
and
to
imitate
Aesop's
Snails
who
laugh'd
at
their
cost
.
It
remains
,
therefore
,
that
't
is
wisdom
to
bewail
them
.
The
Second
said
,
There
is
a
time
to
weep
,
and
a
time
to
laugh
,
as
the
Wiseman
testifies
;
so
that
to
do
either
continually
is
equally
vicious
:
Yet
laughter
being
most
sutable
to
man
who
is
defin'd
by
the
faculty
he
hath
to
laugh
,
and
not
by
that
of
weeping
,
which
is
common
to
Harts
and
Crocodiles
,
who
shed
true
tears
,
and
other
beasts
weep
after
their
manner
,
but
none
laughs
:
I
conceive
that
the
laughter
of
Democritus
was
lesse
blameable
then
the
weeping
of
Heraclitus
;
whose
tears
render'd
him
odious
and
iusupportable
to
all
the
world
,
which
,
on
the
contrary
,
is
greatly
pleas'd
with
the
company
of
laughers
,
and
easily
side
with
them
.
Moreover
,
their
Jovial
and
sanguine
humour
is
always
to
be
preferr'd
before
the
Saturnine
and
melancholy
humour
of
weepers
,
who
are
their
own
greatest
enemies
,
exhausting
their
moisture
,
and
by
concentration
of
the
spirits
hindring
the
free
functions
of
reason
.
Whereas
laughter
which
is
a
sign
of
joy
and
contentment
dilates
the
spirits
,
and
causes
all
the
actions
of
life
to
be
perform'd
better
.
And
the
laughter
of
Democritus
exciting
the
like
motion
of
joy
in
the
spectators
;
their
joy
dilated
their
spirits
,
and
render'd
them
more
docible
and
capable
to
receive
his
counsels
.
The
Third
said
,
That
as
a
Physitian
were
no
lesse
impertinent
in
laughing
at
his
Patient
,
then
imprudent
in
weeping
for
the
malady
which
he
sees
him
endure
:
So
Democritus
and
Heraclitus
were
as
ridiculous
,
the
one
as
the
other
,
in
laughing
at
,
or
lamenting
the
misery
of
men
.
Moreover
,
it
seems
to
be
a
sign
of
repentance
,
that
he
put
out
his
own
eyes
,
and
not
to
Philosophize
the
better
:
otherwise
he
should
have
done
as
one
that
cut
off
his
own
legs
that
he
might
leap
the
better
;
since
the
eyes
are
the
windows
of
the
soul
,
whereby
it
admits
almost
all
its
informations
.
Heraclitus
therefore
was
more
excusable
;
because
tears
proceed
from
charity
and
compassion
,
but
laughter
is
an
effect
of
contempt
,
and
procures
us
as
much
hatred
as
the
other
do's
affection
.
Besides
,
Democritus's
laughter
could
neither
make
others
better
,
nor
himself
;
for
what
profit
can
be
made
by
the
ironies
and
gibes
of
a
mocker
.
On
the
contrary
,
tears
are
so
perswasive
,
that
Augustus
,
as
subtle
as
he
was
,
suffer'd
himself
to
be
deceiv'd
by
those
of
Cleopatra
,
and
believ'd
her
willing
to
live
when
she
had
resolv'd
to
dye
.
The
Fourth
said
,
That
both
of
them
had
reason
,
considering
the
vanity
of
the
things
of
the
world
,
which
are
equally
ridiculous
and
deplorable
.
For
though
laughter
and
weeping
seem
contraries
,
yet
they
may
proceed
from
the
same
cause
.
Some
Nations
have
wept
at
the
birth
of
their
children
,
whereas
we
make
exultations
.
Many
have
laugh'd
at
Alexander
who
wept
because
he
had
no
more
worlds
to
conquer
.
Xerxes
wept
when
he
beheld
his
goodly
Army
,
of
which
not
one
person
was
to
be
left
after
a
hundred
years
,
whilst
a
Philosopher
of
his
train
laugh'd
at
it
.
And
in
both
passions
there
is
a
retraction
of
the
nerves
;
whence
the
features
of
the
countenance
of
one
that
laughs
are
like
those
of
him
that
weeps
.
Moreover
,
the
three
subjects
which
may
oblige
men
to
laughter
,
namely
,
the
crosses
of
furtune
,
and
what
they
call
Virtue
and
Science
,
afford
equal
matter
of
laughing
and
weeping
.
When
fortune
casts
down
such
as
she
had
advanc'd
to
the
top
of
her
wheel
,
are
not
they
as
worthy
of
commiseration
as
of
derision
,
for
having
trusted
to
her
inconstancy
?
When
our
Gentry
cut
one
another's
throats
for
an
ambiguous
word
,
lest
they
should
seem
cowards
,
are
they
not
as
deplorable
as
ridiculous
,
in
taking
the
shadow
of
virtue
for
it self
?
And
as
for
Science
,
should
these
two
Philosophers
come
from
the
dead
,
and
behold
our
youth
spend
ten
years
in
learning
to
speak
,
and
all
our
Philosophy
reduc'd
to
a
bundle
of
obscure
distinctions
,
would
not
they
dye
once
more
with
equal
reason
,
the
one
with
weeping
,
and
the
other
with
laughing
?
CONFERENCE
XCI
.
I.
Whether
heat
or
cold
be
more
tolerable
.
II.
Who
are
most
happy
in
this
World
,
Wise
Men
or
Fools
.
I.
Whether
heat
or
cold
be
more
tolerable
.
COmparison
moves
us
more
then
any
other
thing
.
And
though
no
sense
be
less
fallacious
then
the
Touch
,
yet
't
is
guided
by
comparison
as
well
as
the
rest
.
Thus
Caves
seem
cold
in
the
Summer
,
because
we
come
out
of
the
hot
air
;
and
hot
in
Winter
,
because
the
same
air
which
we
forsake
is
cold
,
the
Cave
remaining
always
in
the
same
temper
,
without
recurring
to
those
Antiperistases
which
have
no
foundation
in
the
thing
;
the
organs
of
the
Touch
being
the
sole
competent
judges
of
the
several
degrees
of
tangible
qualities
;
the
first
of
which
are
heat
and
cold
,
provided
those
Organs
be
neither
too
obtuse
,
as
in
the
Paralytical
,
nor
too
exquisite
as
when
the
nerve
lyes
naked
.
'T
is
requisite
also
that
the
man
who
judges
be
in
health
,
for
he
that
has
an
Ague
thinks
nothing
too
cold
in
his
hot
fit
,
and
nothing
too
hot
or
so
much
as
temperate
during
the
cold
fit
;
so
the
phlegmatick
and
melancholy
bear
heat
better
then
cold
,
the
bilious
and
sanguine
the
latter
better
then
the
former
,
as
correcting
the
excess
of
their
own
temper
.
Now
at
first
sight
heat
seems
more
supportable
,
because
more
congruous
to
life
,
which
consists
in
heat
(
by
which
Galen
defines
the
soul
)
as
death
in
its
contrary
,
cold
.
Moreover
nature
hath
made
the
hot
Climates
more
large
and
capacious
then
the
cold
,
which
are
two
very
streight
ones
,
although
she
hath
supply'd
those
Regions
with
the
remedy
of
Furs
:
all
the
rest
of
the
world
is
either
hot
or
temperate
,
and
always
more
hot
then
cold
.
Nevertheless
,
I
conclude
for
cold
,
because
heat
joyn'd
to
our
heat
renders
it
excessive
,
whereas
cold
being
encounter'd
by
it
,
there
results
a
temperate
third
.
Besides
,
the
opposition
of
cold
redoubles
the
natural
heat
;
whence
we
have
greater
appetite
in
Winter
then
in
Summer
,
sleep
longer
,
and
perform
all
natural
functions
better
,
and
are
more
cheerful
in
mind
:
whereas
in
Summer
our
bodies
and
minds
are
languid
,
and
less
capable
of
labour
;
and
't
is
more
dangerous
,
in
reference
to
health
,
to
cool
our selves
in
Summer
then
to
heat
our selves
in
in
Winter
;
the
first
occasioning
,
the
latter
preventing
most
diseases
.
The
Second
said
,
That
cold
being
an
enemy
to
nature
,
it
excess
must
be
more
hurtful
,
and
consequently
more
insupportable
then
that
of
heat
,
particularly
that
of
the
Sun
.
For
this
grand
Luminary
,
the
soul
of
the
Universe
,
and
whose
heat
is
the
cause
of
all
generations
,
must
also
be
that
of
their
preservation
not
of
their
destruction
.
Whence
the
excess
of
his
heat
is
much
more
tolerable
then
that
of
cold
.
Moreover
,
hot
Countries
are
more
fertile
,
and
the
Scripture
teaches
us
that
the
first
Colonies
came
from
the
South
:
Yea
,
some
Doctors
place
the
Terrestrial
Paradise
under
the
Aequinoctial
:
whence
it
follows
that
hot
Regions
having
been
first
inhabited
,
have
also
been
most
habitable
:
even
the
Torrid
Zone
,
thought
unhabitable
by
all
antiquity
,
experience
hath
found
very
populous
;
whereas
the
cold
are
but
very
little
habitable
,
and
not
at
all
,
beyond
the
78
degree
.
The
Third
said
,
That
the
heat
which
preserves
our
lives
is
natural
,
gentle
,
and
agreeable
,
not
extraneous
,
as
that
meant
in
the
question
is
.
Therefore
external
cold
must
be
compar'd
with
heat
,
likewise
external
and
extraneous
,
not
with
the
vital
heat
,
which
is
of
a
more
sublime
order
then
these
elementary
qualities
.
Now
't
is
certain
external
heat
is
more
powerful
and
active
then
external
cold
,
since
it
consumes
and
dissolves
Metals
,
which
cold
cannot
,
and
is
more
hurtful
because
it
dries
up
humidity
which
is
the
foundation
of
life
.
'T
is
also
less
tolerable
;
for
we
can
bear
the
touch
of
the
coldest
body
in
the
world
,
namely
Ice
,
yea
eat
it
without
harm
;
but
none
could
ever
resist
flames
.
Whence
fire
is
the
cruellest
of
punishments
,
not
cold
,
from
which
,
besides
,
we
may
more
easily
defend
our selves
then
from
excessive
heat
,
which
may
be
abated
a
little
by
winds
,
shadows
,
or
other
artifices
,
but
not
wholly
,
as
cold
is
by
help
of
fire
,
clothes
,
and
motion
.
The
Fourth
said
,
If
it
be
true
which
Cardan
saith
,
that
cold
is
nothing
but
a
privation
of
heat
,
Nature
,
which
dreads
nothing
so
much
as
non-entity
,
must
abhor
it
most
;
nor
can
it
be
any
way
active
,
since
that
which
exists
not
cannot
act
.
But
I
will
suppose
,
as
't
is
most
probable
,
that
both
the
one
and
the
other
are
positive
entities
,
since
cold
enters
into
the
composition
of
bodies
as
well
as
heat
,
the
bones
,
membranes
,
skin
,
nerves
,
and
all
but
the
fleshy
parts
,
being
cold
,
as
also
the
brain
,
the
noblest
part
of
man
.
And
I
conceive
that
heat
and
cold
,
consider'd
either
as
internal
principles
of
a
living
body
,
or
as
two
external
agents
,
enemies
of
life
,
cold
is
always
more
hurtful
then
heat
.
On
the
one
side
hot
distempers
alter
the
functions
,
but
cold
abolish
them
,
depriving
us
of
sense
,
motion
and
life
,
as
in
the
Lethargy
,
Apoplexie
,
Epilepsie
,
and
other
cold
diseases
.
And
on
the
other
,
external
heat
indeed
draws
forth
part
of
our
spirits
,
and
thereby
weakens
us
,
whence
come
faintings
after
too
hot
a
bath
,
or
too
great
a
fire
:
but
it
never
wholly
quenches
and
destroys
them
;
as
the
light
of
the
Sun
drowns
that
of
a
Candle
at
noon
,
but
do's
not
extinguish
it
.
The
Fifth
said
,
Because
,
as
Hippocrates
saith
,
in
his
Aphorisms
,
some
natures
are
best
in
Winter
,
others
in
Summer
;
as
old
men
are
not
much
inconvenienc'd
by
the
most
vehement
heats
,
whereas
cold
kills
them
;
on
the
contrary
,
young
people
of
hot
tempers
endure
heat
more
impatiently
then
cold
;
and
there
is
no
temperament
ad
pondus
or
exact
;
Reason
must
be
call'd
to
the
aid
of
our
senses
,
not
only
to
judge
of
moist
and
dry
,
as
Galen
thinks
,
but
also
of
hot
and
cold
:
which
being
absolutely
consider'd
in
their
own
nature
,
without
respect
to
us
,
I
conceive
heat
much
more
active
then
cold
,
and
consequently
,
less
supportable
:
because
the
more
a
thing
hath
of
form
,
and
less
of
matter
,
't
is
the
more
active
;
the
one
of
these
principles
being
purely
active
,
and
the
cause
of
all
natural
actions
,
the
other
simply
passive
.
Thus
the
earth
and
water
are
dull
and
heavy
elements
,
in
comparison
of
the
air
and
fire
,
which
are
less
dense
and
material
:
Heaven
,
the
universal
cause
of
all
sublunary
things
,
is
a
form
without
matter
,
as
Averroës
affirms
.
Now
heat
rarifies
and
dilates
its
subject
,
and
seems
to
make
it
more
spiritual
,
and
so
is
more
active
then
cold
,
which
condenses
and
stops
all
the
pores
and
passages
.
Which
also
appears
,
in
that
the
hottest
diseases
are
the
most
acute
;
and
if
cold
diseases
kill
sometimes
,
they
charm
and
dull
the
senses
,
and
so
render
death
more
gentle
and
supportable
.
On
the
contrary
,
the
cruellest
deaths
,
great
pains
,
and
the
most
violent
diseases
,
are
ordinarily
caus'd
by
some
hot
humour
.
Hence
it
is
that
no
person
dyes
without
a
Fever
;
and
Hippocrates
affirms
that
the
same
heat
which
generates
us
kills
us
.
In
fine
,
God
,
who
is
the
prime
Reason
,
hath
judg'd
heat
more
active
,
and
less
supportable
then
cold
,
since
he
appoints
fire
to
torment
the
devils
and
damned
souls
.
II.
Who
are
most
happy
in
this
world
,
Wise
Men
or
Fools
.
Upon
the
second
Point
't
was
said
,
As
there
is
but
one
right
line
,
and
infinite
crooked
,
so
there
is
but
one
wisdom
,
and
one
way
to
attain
it
,
namely
,
to
follow
right
reason
;
but
follies
are
of
all
sorts
,
and
of
as
many
fashions
as
there
are
different
minds
which
conceive
things
under
divers
apparences
of
goodness
.
So
that
the
number
of
fools
being
greater
then
that
of
wise
,
men
,
these
will
always
lose
their
cause
.
Moreover
,
if
happiness
be
well
defin'd
by
contentment
,
who
is
there
but
accounts
fools
more
happy
then
the
wise
?
Witness
he
,
who
otherwise
intelligent
enough
,
was
a
fool
in
this
only
point
,
that
he
would
diligently
repair
alone
to
the
Theatre
,
and
phancy
that
he
saw
and
heard
the
Actors
,
and
applauded
them
,
although
no
body
was
there
besides
himself
:
but
being
cur'd
of
his
folly
,
he
complain'd
of
his
friends
in
stead
of
thanking
them
,
for
having
been
too
careful
to
render
him
miserable
,
being
a
happy
man
before
.
Besides
,
folly
hath
this
priviledge
,
that
we
bear
with
that
truth
from
the
mouth
of
a
fool
which
would
be
odious
in
another
:
and
the
tribe
of
fools
is
indeed
exceeding
great
,
since
we
are
born
such
;
for
a
child
is
agreeable
upon
no
other
account
but
its
simplicity
,
which
is
nothing
else
but
folly
;
by
which
many
faults
are
excusable
in
youth
,
which
are
not
to
be
endur'd
in
other
ages
.
And
those
whom
we
account
happiest
,
and
that
dye
of
old
age
,
end
thus
;
and
are
therefore
call'd
twice
children
;
and
folly
serves
to
take
away
the
sense
of
all
the
discontents
and
incommodities
of
old
age
.
Yea
he
that
more
neerly
considers
the
course
of
our
life
will
find
more
of
folly
in
it
then
of
wisdom
.
For
if
self-conceit
,
play
,
love
,
and
the
other
passions
,
be
so
many
follies
,
who
is
free
from
it
?
The
Second
said
,
That
wise
men
alone
are
happy
,
is
justly
accounted
a
Stoical
Paradox
,
since
't
is
contrary
to
true
natural
sentiments
,
which
shew
us
that
the
happiness
of
this
life
consists
only
in
two
points
,
namely
,
in
the
privation
of
grief
,
and
the
possession
of
good
.
As
for
the
first
,
not
to
speak
of
bodily
pains
,
from
which
the
wise
are
no
more
exempt
then
fools
,
the
strongest
minds
are
more
intelligent
by
their
more
vigorous
reasoning
,
and
(
consequently
)
more
susceptible
of
inward
grief
and
affliction
,
of
hope
,
fear
,
desire
,
and
as
other
passions
;
besides
that
they
are
ordinary
of
a
melancholy
temper
,
and
more
fix'd
upon
their
objects
then
fools
,
who
are
more
inconstant
:
to
say
nothing
of
the
scruples
of
conscience
,
which
many
times
rack
their
spirits
,
of
the
points
of
honour
,
of
civilities
,
nor
of
the
knotty
questions
in
the
Sciences
.
As
for
the
latter
,
the
possession
of
good
,
fools
have
a
better
share
then
the
wise
,
because
there
is
no
absolute
,
but
onely
relative
,
good
in
this
world
;
whence
proceeded
the
many
different
opinions
touching
the
chief
good
,
and
the
saying
,
that
none
is
truly
happy
unless
he
thinks
himself
so
.
And
therefore
there
are
more
fools
then
wise
happy
.
For
the
latter
discerning
the
meaness
and
vanity
of
the
goods
of
the
world
,
account
it
no
happiness
to
possess
them
,
but
strain
their
wits
to
find
others
more
solid
,
which
they
will
never
find
in
this
world
:
whereas
the
former
live
contented
and
happy
in
the
quiet
enjoyment
of
their
present
goods
,
beyond
which
they
wish
no
others
.
Moreover
,
our
happiness
and
contentment
depends
upon
our selves
,
that
is
,
upon
our
own
imagination
,
as
appears
in
the
Hospitals
of
fools
,
who
are
so
far
from
resenting
the
horror
and
misery
wherein
they
really
are
,
that
,
on
the
contrary
,
they
flatter
themselves
with
their
agreeable
phancies
of
being
Kings
,
Emperors
,
and
very
gods
;
from
which
they
take
more
pleasure
then
they
give
to
others
.
As
also
in
that
Athenian
,
who
imagining
all
the
ships
in
the
Piraean
Haven
to
be
his
,
rejoyc'd
for
their
return
,
and
su'd
his
friends
at
Law
for
curing
him
of
this
agreeable
folly
.
In
fine
,
according
to
the
meer
sentiments
of
nature
,
the
people
of
the
world
addicting
themselves
to
all
sorts
of
pleasures
,
are
more
happy
then
those
who
deny
the
same
to
themselves
,
in
obedience
to
the
counsels
of
the
Gospel
;
and
yet
in
the
judgement
of
God
,
who
is
the
rule
of
true
wisdom
,
these
are
wise
,
and
the
other
fools
.
Lastly
,
the
Law
is
favorable
to
fools
in
the
perpetration
of
great
crimes
,
their
defect
of
will
being
their
security
.
For
which
reason
we
call
them
Innocents
.
The
Third
said
,
This
Question
is
the
harder
to
be
determin'd
,
because
there
is
no
judge
but
is
a
party
.
But
if
we
refer
our selves
to
the
wise
,
as
it
belongs
to
them
to
determine
things
,
they
will
judge
it
to
their
own
advantage
.
And
indeed
,
to
place
felicity
of
the
mind
in
the
total
alienation
of
the
mind
,
or
in
the
several
degrees
of
the
same
,
is
no
less
preposterous
then
to
place
the
pleasure
of
the
body
in
pain
or
diseases
.
For
man's
felicity
or
chief
good
consists
not
in
opinion
;
otherwise
it
were
not
true
,
but
only
imaginary
,
and
so
man
alone
,
amongst
all
the
creatures
,
could
not
be
truly
happy
.
But
this
beatitude
of
man
consists
in
his
end
;
this
end
is
his
action
;
the
action
of
man
,
as
man
,
is
that
which
renders
him
like
to
God
by
contemplation
and
vertue
,
the
two
most
perfect
operations
of
the
understanding
and
the
will
,
proceeding
from
principles
to
conclusions
in
the
theory
,
and
from
the
means
to
the
end
in
the
practice
of
moral
vertues
,
which
are
not
without
prudence
and
reason
,
because
they
consist
in
mediocrity
,
which
cannot
be
understood
but
by
the
comparison
of
the
two
extreams
;
which
is
an
action
of
the
understanding
.
Since
therefore
folly
is
a
Laesion
of
the
rational
faculty
,
whether
this
Reason
be
abolish'd
,
deprav'd
or
diminish'd
(
which
are
the
several
degrees
of
folly
)
fools
cannot
be
happy
,
because
they
cannot
live
according
to
right
reason
:
in
which
the
essence
of
this
life's
felicity
consists
.
As
they
are
exempt
from
vices
,
so
they
are
incapable
of
vertues
.
And
if
it
be
true
,
that
no
man
is
happy
but
he
that
is
contented
,
and
that
contentment
consists
in
the
satisfaction
we
have
in
the
enjoyment
of
some
good
,
which
gives
us
rest
;
fools
cannot
be
happy
,
since
satisfaction
of
mind
proceeds
from
its
reflexion
upon
the
excellence
or
goodnes
of
the
thing
which
we
possess
.
Now
reflexion
is
a
most
perfect
act
of
the
Intellect
,
which
returns
upon
its
objects
and
it self
.
So
that
what
Civilians
say
of
slaves
,
that
they
cannot
be
happy
in
this
world
,
because
they
are
not
their
own
,
nor
counted
for
any
thing
,
but
reputed
in
the
number
of
the
dead
;
the
same
may
with
much
more
reason
be
affirm'd
of
fools
.
CONFERENCE
XCII
.
I.
Which
is
most
healthful
,
moisture
or
dryness
.
II.
Which
is
to
be
preferr'd
,
the
contemplative
life
,
or
the
active
.
I.
Which
is
most
healthful
,
moisture
or
dryness
.
THe
Philosopher
Thales
had
reason
in
affirming
water
to
be
the
principle
of
all
things
;
whether
he
had
learn'd
out
of
the
books
of
Moses
,
that
in
the
beginning
the
Spirit
of
God
mov'd
upon
the
face
of
the
waters
,
and
so
the
water
appear'd
first
of
the
Elements
;
or
else
had
observ'd
in
nature
that
no
sublunary
forms
can
subsist
without
moisture
,
which
Chymistry
teaches
us
to
extract
out
of
the
most
acid
bodies
,
which
neither
can
subsist
without
humidity
tying
and
uniting
their
parts
,
otherwise
likely
to
fall
into
dust
;
as
it
also
serves
to
all
generations
,
those
of
Plants
and
Animals
beginning
always
by
humidity
,
which
is
the
cause
why
the
Sea
is
more
fruitful
in
Fish
(
which
likewise
are
more
sound
)
then
the
earth
in
its
Animals
,
of
less
bulk
then
the
Marine
.
For
humidity
is
the
food
of
their
natural
heat
;
it
also
causes
Leaves
,
Flowers
and
Fruits
,
to
grow
forth
in
Plants
upon
the
earth
,
and
in
the
entrals
thereof
it
forms
Minerals
;
the
noblest
of
which
are
the
most
ductile
and
fusible
,
which
is
a
sign
of
their
abundant
humidity
,
as
the
dryest
and
most
earthy
are
the
worst
.
The
dews
of
Heaven
fertilize
the
earth
,
whence
God
threatens
his
people
to
give
them
a
heaven
of
brass
,
and
an
earth
of
iron
;
and
when
he
promises
great
blessings
,
he
saith
,
he
will
give
dew
in
abundance
,
which
also
was
the
blessing
which
Isaac
gave
his
son
Esau.
The
inundation
of
Nilus
fattens
the
possessions
of
Egypt
.
The
Spring
,
the
most
healthful
and
agreeable
of
all
Seasons
,
is
moist
;
Autumn
,
on
the
contrary
,
is
the
producer
of
diseases
,
by
reason
of
its
drynesse
.
Pearls
are
generated
in
the
humidity
of
the
Sea
,
wherein
also
Venus
was
born
.
Moisture
is
also
the
cause
of
plumpness
and
beauty
,
which
is
never
found
in
a
lean
face
and
a
dry
body
;
and
it
hath
so
great
an
influence
in
our
nature
,
that
we
call
a
good
one
a
good
or
pleasing
humour
.
The
Moon
governs
all
things
by
moisture
upon
which
she
hath
a
particular
influence
;
and
the
Planets
are
more
benigne
in
moist
Signs
then
in
dry
,
amongst
which
that
of
Virgo
spoils
the
earth
of
all
its
beauties
;
and
of
the
Planets
Mars
and
Saturn
are
the
destroyers
of
nature
by
their
drynesse
.
In
sine
,
Humidity
renders
the
Seasons
,
Winds
,
Places
,
Ages
more
agreeable
,
and
Women
more
beautiful
then
Men.
As
Children
,
who
abound
in
humidity
,
are
more
agreeable
then
dry
old
men
.
And
there
's
no
person
but
had
rather
live
in
a
climate
temper'd
with
humidity
,
as
between
40
and
50
degrees
,
then
in
the
sands
and
desarts
of
Libia
,
more
proper
for
the
generation
of
Monsters
then
the
habitation
of
men
.
The
Second
said
,
Although
dry
weather
,
being
the
fairest
and
pleasantest
,
hath
more
patrons
then
moist
,
yet
't
is
more
unhealthy
.
The
temperate
Zones
are
pluvious
;
and
that
Autumn
which
is
commonly
rainey
,
is
yet
most
unhealthy
,
this
proceeds
from
the
inequality
of
its
temperature
,
and
some
other
extraneous
causes
,
as
the
abundance
of
fruits
which
fill
our
bodies
with
crudities
.
The
Spring
,
whose
temperature
is
hot
and
moist
,
is
according
to
Hippocrates
,
most
healthy
,
not
subject
to
great
diseases
,
the
matter
whereof
is
evacuated
by
expulsion
of
the
noxious
humours
.
Moreover
,
humidity
revives
Plants
and
Animals
,
and
Man
,
Nature's
perfectest
work
,
abounds
most
with
it
;
to
which
cause
Cardan
refers
his
greater
sagacity
.
And
being
life
is
nothing
else
but
the
Prime
Humidity
,
thence
thirst
comes
to
be
the
greatest
bodily
inconvenience
;
and
diseases
caus'd
by
a
dry
intemperature
are
generally
incurable
.
Rheum
is
not
so
dangerous
as
an
Hectick
Fever
,
and
experience
shews
us
that
land
too
moist
may
be
render'd
fertile
,
but
there
's
no
remedy
for
the
droughts
of
Africa
;
humane
Art
being
puzled
to
preserve
a
Garden
during
those
of
Summer
.
Lastly
,
Physick
takes
the
opportunity
of
moist
weather
for
purgations
,
as
most
convenient
for
health
.
The
Third
said
,
That
all
the
first
qualities
are
active
,
but
heat
and
moisture
more
then
the
other
two
,
whence
the
air
being
imbu'd
with
humidity
alters
our
bodies
more
sensibly
then
when
't
is
charg'd
with
dry
exhalations
.
For
our
radical
moisture
is
aerious
,
oyly
,
and
benigne
,
and
the
extraneous
moisture
is
aqueous
,
maligne
and
pernicious
;
a
capital
enemy
to
that
balsame
of
life
,
as
extraneous
heat
is
to
our
vital
heat
,
which
is
suffocated
by
abundance
of
excrements
collected
by
humidity
which
stops
the
pores
,
but
dissipated
by
dryness
which
opens
them
.
Which
made
the
Prince
of
Physick
say
,
Aph.
15.
Sect.
3.
that
of
the
seasons
of
the
year
droughts
are
more
healthy
,
and
less
fatal
,
then
rainy
and
moist
weather
,
in
which
happen
long
Fevers
,
Fluxes
,
Epilepsies
,
Apoplexies
,
and
divers
others
putrid
maladies
.
Though
't
is
impossible
to
determine
the
question
absolutely
,
because
't
would
be
requisite
to
consider
siccity
and
humidity
separate
from
other
qualities
and
in
their
own
nature
,
wherein
they
are
not
to
be
found
,
being
never
separated
from
cold
or
heat
,
which
render
their
natures
,
and
(
consequently
)
their
effects
various
.
The
Fourth
said
,
That
the
pleasure
we
take
in
a
thing
is
the
surest
evidence
of
the
good
or
hurt
it
does
us
.
Hence
rain
is
always
more
grateful
to
us
in
droughts
,
then
the
contrary
.
Besides
,
Death
,
and
old
age
which
leads
to
it
,
is
nothing
but
a
desiccation
;
and
dry
diseases
are
most
perillous
,
because
they
are
either
conjoyn'd
with
heat
which
encreases
them
and
makes
them
very
acute
,
or
with
cold
which
generates
Schirrusses
,
and
other
maladies
accompani'd
with
obstruction
,
which
are
not
cur'd
but
by
humectation
.
Summer
and
Autumn
are
the
sickliest
and
dryest
seasons
of
the
year
,
but
we
are
more
healthy
in
Winter
and
the
Spring
.
And
do's
not
the
humidity
of
the
night
repair
the
loss
caus'd
by
the
siccity
and
actions
of
the
day
?
as
in
the
morning
,
the
most
humid
part
of
the
day
,
our
minds
are
more
serene
then
all
the
rest
of
the
day
,
whence
it
was
call'd
the
friend
of
the
Muses
.
The
Brain
,
the
mansion
of
the
soul
and
its
divinest
faculties
,
is
not
only
most
humid
,
but
the
seat
of
humidity
;
as
choler
,
melancholy
,
fear
,
and
all
other
passions
common
to
us
with
beasts
have
their
seat
in
the
Gall
,
the
Spleen
,
and
the
heart
,
which
are
dry
parts
.
But
although
humidity
seems
more
a
friend
to
nature
,
then
siccity
,
yet
the
question
must
be
voided
by
the
distinction
of
temperaments
,
of
which
the
melancholy
and
the
bilious
especially
receive
very
great
incommodity
from
droughts
,
and
benefit
from
moist
seasons
,
which
,
on
the
contrary
,
much
torment
the
phlegmatick
.
II.
Which
is
to
be
preferr'd
the
contemplative
life
,
or
the
active
.
Upon
the
second
Point
't
was
said
,
That
man
being
born
to
live
in
society
and
employment
,
the
contemplative
life
seems
incongruous
to
this
end
;
and
our
first
Parent
was
plac'd
in
the
earth
to
Till
it
,
and
eat
his
bread
in
the
sweat
of
his
countenance
,
not
to
live
idly
,
and
look
about
him
.
Moreover
,
the
end
is
more
noble
then
the
means
which
tend
to
it
;
but
we
,
generally
,
contemplate
only
in
order
to
act
.
In
Divinity
we
consider
God's
Commandments
,
in
order
to
perform
them
;
In
Mathematicks
,
Lines
,
Surfaces
,
Solids
,
Numbers
and
Motions
,
to
make
use
thereof
for
Fortifications
,
Carpentry
,
and
the
Mechanicks
;
In
Natural
Philosophy
,
its
Principles
and
Causes
,
to
refer
the
same
to
Medicine
;
In
Law
,
Right
,
to
apply
it
to
Fact
;
In
Morality
,
the
Virtues
,
in
order
to
exercise
them
.
Consider
what
difference
there
is
between
the
contemplation
of
an
empty
brain
and
solid
action
,
that
is
to
say
,
between
theory
and
practice
;
you
will
find
the
former
only
a
chimera
,
and
the
other
a
reality
,
as
excellent
and
profitable
as
the
first
is
useless
,
except
to
feed
the
phancy
with
vain
imaginations
,
and
fill
the
mind
with
presumption
;
there
being
none
but
thinks
himself
a
greater
master
then
others
,
before
he
hath
set
his
hand
to
the
work
;
and
yet
't
is
by
their
works
that
our
Lord
tells
us
we
shall
know
every
one
,
and
not
by
their
discourses
,
which
are
as
much
below
them
as
effects
and
things
are
more
then
words
.
The
Second
said
,
Contemplation
is
as
much
more
excellent
then
action
,
as
the
soul
is
then
the
body
;
and
to
compare
them
together
is
to
equal
the
servant
with
her
mistress
.
For
,
not
to
speak
of
the
raptures
of
an
extasi'd
soul
,
nor
of
eternal
blisse
,
which
consisting
in
contemplation
,
that
of
this
world
must
do
the
like
in
reference
to
natural
things
:
Nature
alone
teaches
us
that
things
which
are
for
themselves
are
more
excellent
then
those
which
are
for
others
.
But
the
contemplation
and
knowledge
of
truth
,
hath
no
other
end
but
it self
;
action
,
the
common
uses
of
life
.
Whence
contemplation
less
needs
external
things
then
action
,
which
requires
the
help
of
Riches
,
Honours
,
Friends
,
and
a
thousand
other
circumstances
,
which
hinder
a
contemplative
person
more
then
they
help
him
,
who
therefore
delights
most
in
Desarts
and
Solitudes
.
Moreover
,
the
end
is
to
be
prefer'd
before
the
means
,
and
the
end
of
active
life
is
to
bring
us
rest
,
as
the
military
life
is
in
order
to
establish
,
and
the
civil
to
preserve
peace
;
therefore
the
rest
of
the
contemplative
life
being
the
end
of
the
turbulent
active
life
,
it
is
much
more
noble
then
its
means
.
As
appears
also
by
its
duration
,
which
is
greater
then
that
of
transient
and
transitory
action
;
but
contemplation
is
durable
and
permanent
,
which
is
a
sign
of
the
Divinity
of
the
Intellect
that
produces
it
,
infinitely
more
excellent
then
all
the
other
inferior
powers
,
the
principles
of
actions
.
Contemplation
being
abstracted
from
matter
and
earthly
things
wearies
not
the
body
as
actions
do
,
which
require
corporeal
organs
;
and
therefore
the
pleasure
of
it
is
most
pure
and
simple
,
and
constant
,
in
regard
of
its
object
,
those
sublime
things
which
wisdom
contemplates
;
whereas
that
of
action
is
never
intire
,
by
reason
of
the
inconstancy
of
its
object
,
which
are
political
things
continually
mutable
.
The
contemplative
man
finds
full
satisfaction
in
himself
,
without
going
abroad
to
beg
approbation
and
rewards
from
men
,
without
which
virtues
languish
and
are
imperfect
.
Moreover
,
the
pleasure
of
contemplation
is
peculiar
to
men
,
and
not
competent
to
brutes
,
who
have
not
only
external
actions
as
well
as
we
,
as
Speaking
,
Singing
,
Dancing
,
Fighting
,
Spinning
,
Building
,
and
other
Works
of
Art
,
which
we
learn'd
from
them
,
for
the
most
part
;
but
they
have
also
virtues
,
as
Chastity
,
Simplicity
,
Prudence
,
Piety
.
On
the
contrary
,
God
,
as
the
Philosopher
teaches
,
exercises
neither
virtues
,
nor
any
external
actions
,
but
contemplation
is
his
sole
employment
,
and
,
consequently
,
the
most
divine
of
all
,
though
it
were
not
calm
,
agreeable
,
permanent
,
sufficient
,
proper
to
man
,
and
independent
of
others
,
which
are
the
tokens
of
beatitude
,
and
the
chief
good
.
The
Third
said
,
since
't
is
true
,
which
Plato
saith
,
that
while
we
are
in
this
world
we
do
nothing
but
behold
,
by
the
favour
of
a
glimmering
light
,
the
phantasms
and
shadows
of
things
,
which
custom
makes
us
to
take
for
truths
and
bodies
;
they
who
amuse
themselves
in
contemplation
,
in
this
life
,
cannot
be
said
contented
,
unless
after
the
manner
of
Tantalus
,
who
could
not
drink
in
the
midst
of
the
water
;
because
they
cannot
satisfie
that
general
inclination
of
nature
(
who
suffers
nothing
idle
in
all
her
precincts
)
to
reduce
powers
into
act
,
and
dead
notions
into
living
actions
.
If
they
receive
any
pleasure
in
the
knowledge
of
some
truths
,
't
is
much
less
then
that
which
is
afforded
by
action
,
and
the
exercise
of
the
moral
virtues
,
of
the
active
life
,
the
more
excellent
in
that
they
are
profitable
to
many
,
since
the
most
excellent
good
is
the
most
communicable
.
Moreover
,
all
men
have
given
the
pre-eminence
to
civil
Prudence
and
active
life
,
by
proposing
rewards
and
honours
thereunto
;
but
they
have
punish'd
the
ingratitude
and
pride
of
speculative
persons
,
abandoning
them
to
contempt
,
poverty
,
and
all
incommodities
of
life
.
And
since
the
Vice
which
is
opposite
to
active
life
is
worse
then
ignorance
,
which
is
oppos'd
to
the
contemplative
,
by
the
reason
of
contraries
action
must
be
better
then
contemplation
;
and
the
rather
,
because
virtuous
action
without
contemplation
is
always
laudable
,
and
many
times
meritorious
for
its
simplicity
:
on
the
contrary
,
contemplation
without
virtuous
acts
is
more
criminal
and
pernicious
.
In
fine
,
if
it
be
true
,
that
he
who
withdraws
himself
from
active
life
,
to
intend
contemplation
,
is
either
a
god
or
a
beast
,
as
Aristotle
saith
;
't
is
more
likely
that
he
is
the
latter
,
since
man
can
hardly
become
like
to
God
.
The
Fourth
said
,
That
to
separate
active
life
from
contemplative
is
to
cut
off
the
stream
from
the
fountain
,
the
fruit
from
the
tree
,
and
the
effect
from
its
cause
:
as
likewise
,
contemplation
without
the
vertues
of
the
active
life
is
impossible
:
rest
and
tranquillity
,
which
are
not
found
in
vice
,
being
necessary
to
contemplate
and
know
.
Wherefore
,
as
the
active
life
is
most
necessary
during
this
life
,
so
the
contemplative
is
more
noble
and
divine
,
if
this
present
life
be
consider'd
as
the
end
,
and
not
as
the
means
and
way
to
attain
to
the
other
life
,
in
which
actions
not
contemplations
shall
be
put
to
account
.
Contemplation
is
the
Sun
,
Action
the
Moon
of
this
little
World
,
receiving
its
directions
from
contemplation
,
as
the
Moon
of
the
great
World
borrows
its
light
from
the
Sun
:
the
former
presides
in
the
day
of
contemplative
life
;
the
second
,
which
is
neerer
to
us
,
as
the
Moon
is
,
presides
in
the
darkness
of
our
passions
.
Both
of
them
represented
in
Pallas
the
Goddess
of
Wisdom
and
War
,
being
joyn'd
together
,
make
the
double-fronted
Janus
,
or
Hermaphrodite
of
Plato
,
square
of
all
sides
,
compos'd
of
Contemplation
which
is
the
Male
,
and
Action
which
is
the
Female
.
CONFERENCE
XCIII
.
I.
Of
the
spots
in
the
Moon
and
the
Sun
.
II.
Whether
't
is
best
to
use
severity
or
gentleness
towards
our
dependents
.
I.
Of
the
spots
in
the
Moon
and
the
Sun
.
THere
is
nothing
perfect
in
the
world
,
spots
being
observ'd
in
the
brightest
bodies
of
Nature
.
And
not
to
speak
of
those
in
the
Sun
,
which
seem
to
proceed
from
the
same
cause
with
those
observ'd
in
our
flame
according
as
't
is
condens'd
or
rarifi'd
;
we
may
well
give
account
of
those
in
the
Moon
,
by
saying
,
with
the
Pythagoreans
,
and
some
later
excellent
Mathematicians
,
that
the
Moon
is
an
earthly
habitable
Globe
,
as
the
eminences
and
inequalities
,
observ'd
therein
by
the
Telescope
,
the
great
communications
of
the
Moon
with
our
earth
,
depriving
one
another
of
the
Sun
,
by
the
opacity
,
rotundity
and
solidty
of
both
;
and
the
cold
and
moist
qualities
which
it
transmits
hither
,
like
those
of
this
terr-aqueous
Globe
;
since
the
same
apparences
and
illumination
of
the
Earth
would
be
seen
from
the
Heaven
of
the
Moon
,
if
a
man
were
carri'd
thither
.
And
because
solid
massie
bodies
,
as
wood
and
stone
,
reflect
light
most
strongly
,
therefore
the
brightest
parts
of
the
Moon
answer
the
terrestrial
dense
parts
,
and
the
dark
the
water
,
which
being
rarer
,
and
liker
the
air
is
also
more
transparent
,
and
,
consequently
,
less
apt
to
stop
and
reflect
light
.
This
we
experience
in
the
prospect
of
high
Mountains
very
remote
,
or
the
points
of
Rocks
in
the
open
Sea
,
which
reflect
a
light
,
and
have
a
colour
like
that
of
the
Moon
,
when
the
Sun
is
still
above
the
Horizon
with
her
:
whereas
the
Sea
and
great
Lakes
being
less
capable
of
remitting
this
light
,
seem
dark
and
like
clouds
.
So
that
were
this
Globe
of
Ocean
and
Earth
seen
from
far
,
it
would
appear
illuminated
and
spotted
like
the
Moon
.
For
the
opinion
of
Plurality
of
Worlds
(
which
can
be
no
way
dangerous
of
it self
,
but
only
in
the
consequences
the
weakness
of
humane
wit
would
draw
from
it
;
much
less
is
it
contrary
to
the
faith
,
as
some
imagine
)
is
rather
an
argument
of
Gods
Omnipotence
,
and
more
abundant
communication
of
his
goodness
in
the
production
of
more
creatures
;
whereas
his
immense
goodness
seems
to
be
restrain'd
in
the
creation
of
but
one
world
,
and
of
but
one
kind
.
Nor
is
it
impossible
but
that
,
as
we
see
about
some
Planets
,
namely
,
Jupiter
and
Saturn
,
some
other
Stars
which
move
in
Epicycles
,
and
in
respect
of
their
stations
,
and
those
Planets
,
seem
like
Moons
to
them
,
and
are
of
the
same
substance
:
so
that
which
shines
to
us
,
here
below
,
may
be
of
the
same
substance
with
our
earth
,
and
plac'd
as
a
bound
to
this
elementary
Globe
.
The
Second
said
,
That
the
spots
of
the
Sun
and
Moon
cannot
be
explicated
without
some
Optical
presuppositions
.
And
first
,
't
is
to
be
known
that
Vision
is
perform'd
three
ways
;
directly
,
by
reflection
,
and
by
refraction
.
Direct
Vision
,
which
is
the
most
ordinary
,
is
when
an
object
sends
its
species
to
the
eye
by
a
direct
way
,
that
is
,
when
all
the
points
of
one
and
the
same
object
make
themselves
seen
by
so
many
right
lines
.
Reflective
Vision
is
when
the
species
of
an
object
falling
upon
the
surface
of
an
opake
body
,
is
remitted
back
to
the
sight
,
as
't
is
in
our
Looking-glasses
.
Vision
by
refraction
,
is
,
when
the
species
of
an
object
having
pass'd
through
a
medium
diaphanous
to
a
certain
degree
,
enters
obliquely
into
another
medium
more
or
less
diaphanous
;
for
then
't
is
broken
and
continues
not
its
way
directly
:
but
with
this
diversity
,
that
coming
from
a
thicker
medium
into
a
thinner
,
as
from
water
into
air
,
the
species
in
breaking
recedes
from
a
perpendicular
falling
upon
the
common
surface
of
the
two
mediums
;
as
,
on
the
contrary
,
entring
into
a
less
diaphanous
medium
out
of
one
more
diaphanous
,
it
breaks
,
and
Cones
neerer
a
perpendicular
then
it
would
have
done
had
it
continu'd
directly
.
Secondly
,
'T
is
to
be
observ'd
,
that
bodies
which
cause
reflection
or
refraction
are
either
smooth
or
unequal
and
rough
.
Smooth
bodies
make
reflection
and
refraction
with
order
;
and
the
reflected
or
refracted
image
resembles
its
object
,
although
it
may
be
alter'd
by
the
various
figures
of
the
reflecting
or
refracting
bodies
,
as
convex
Looking-glasses
diminish
it
,
hollow
enlarge
it
;
whereas
,
on
the
contrary
,
convex
Perspective
Glasses
enlarge
and
concave
lessen
the
object
:
but
both
the
Looking-glasses
,
and
the
other
represent
the
Image
perfect
.
Unequal
and
scabrous
bodies
reflect
or
refract
confusedly
without
distinct
representation
of
the
Image
;
because
these
Bodies
being
terminated
with
infinite
little
imperceptible
surfaces
looking
every
way
,
they
also
reflect
every
way
,
as
is
seen
in
stones
,
wood
,
and
other
bodies
of
different
ruggedness
,
and
so
causing
different
reflections
and
refractions
.
in
the
third
place
,
we
must
observe
some
prime
properties
of
Looking-glasses
;
as
,
That
if
a
species
fall
perpendicularly
upon
the
surface
,
't
is
likewise
perpendicularly
reflected
,
and
consequently
,
upon
its
own
object
;
as
when
the
Eye
beholds
it self
in
the
glass
.
But
if
the
species
fall
obliquely
upon
the
glass
,
it
will
be
reflected
as
obliquely
the
other
way
,
making
the
angles
of
the
incidence
equal
to
those
of
reflection
;
as
when
the
Eye
beholds
something
else
then
it self
in
the
glass
.
And
an
Eye
constituted
in
the
place
where
it
may
receive
the
reflection
shall
see
the
image
of
the
object
by
help
of
the
glass
.
But
if
the
mirror
reflect
no
species
to
the
place
where
the
Eye
is
,
then
the
surface
of
the
mirror
shall
appear
so
much
more
dark
as
the
mirror
is
exact
,
that
is
,
smooth
;
and
more
opake
,
the
greater
the
light
is
.
As
the
Eye
being
in
the
place
of
reflection
cannot
bear
the
Sun-beams
reflected
from
the
mirror
no
more
then
the
Sun
it self
;
but
being
in
another
place
,
it
shall
see
nothing
but
darkness
,
and
take
the
glass
for
a
hole
,
especially
if
it
lie
upon
the
ground
.
Moreover
,
a
Convex
Spherical
glass
hath
this
property
,
that
it
represents
the
image
very
small
,
and
more
small
when
the
Eye
and
object
are
remote
from
the
mirror
which
is
small
,
or
appears
such
.
In
which
glasses
also
the
Image
never
takes
up
the
whole
plane
of
the
glass
,
but
a
very
small
part
of
it
.
Lastly
,
Every
object
which
appears
lucid
,
and
not
by
its
own
light
,
transmits
light
to
us
either
by
reflection
or
refraction
,
after
having
receiv'd
the
same
from
some
other
luminous
object
.
From
these
truths
here
suppos'd
,
but
clearly
demonstrated
in
the
Catoptricks
,
I
conclude
necessarily
,
That
the
body
of
the
Moon
is
not
smooth
,
but
rough
or
scabrous
.
For
't
is
manifest
by
its
various
faces
,
that
it
borrows
from
the
Sun
the
greater
light
of
the
two
which
appear
in
her
,
(
the
least
whereof
,
namely
,
that
which
appears
in
the
part
which
the
Sun
enlightens
not
,
(
in
the
increase
and
decrease
)
many
think
to
be
her
own
:
)
which
borrow'd
light
increases
or
diminishes
according
as
she
removes
farther
from
,
or
comes
nearer
to
the
Sun
;
whence
the
diversity
of
her
faces
.
From
which
diversity
of
faces
't
is
concluded
further
,
that
the
figure
of
the
face
towards
us
is
spherical
,
convex
,
either
rough
or
smooth
.
But
smooth
it
cannot
be
,
because
then
it
would
represent
the
very
Image
of
the
Sun
to
us
very
small
,
and
in
a
small
part
of
its
face
,
the
rest
remaining
dark
,
by
the
aforesaid
observations
of
Looking-glasses
;
wherefore
it
must
be
rough
or
unequal
,
because
the
whole
face
appears
lucid
when
't
is
beheld
by
the
Sun
at
the
full
,
and
no
image
of
the
Sun
appears
distinctly
in
it
.
For
't
is
certain
,
that
the
Moon
sends
her
borrow'd
light
by
reflection
,
and
not
by
refraction
;
otherwise
she
should
be
diaphanous
,
and
would
appear
most
illuminated
when
near
the
Sun
,
and
be
full
in
her
conjunction
,
and
obscure
in
her
full
;
because
she
's
lower
then
the
Sun
,
and
so
in
conjunction
his
light
would
appear
through
her
;
and
in
her
full
,
which
is
her
opposition
,
the
Sun's
light
would
pass
through
her
towards
Heaven
,
not
towards
us
.
Wherefore
,
as
to
the
spots
of
the
Moon
,
it
may
be
said
,
in
general
,
that
she
is
unequally
seabrous
,
and
the
dark
parts
are
nearest
smoothness
,
and
so
make
a
more
orderly
reflection
,
but
another
way
then
to
the
Earth
,
the
Angles
of
Incidence
and
Reflection
being
not
dispos'd
thereunto
.
But
they
are
not
perfectly
smooth
,
because
they
transmit
a
little
light
to
us
;
which
they
could
not
do
being
perfectly
smooth
,
unless
at
a
certain
time
when
the
Sun
were
so
dispos'd
,
as
that
his
Image
might
be
seen
in
those
parts
,
as
in
a
Spherical
Mirror
.
The
other
more
scabrous
parts
making
a
disorderly
and
irregular
reflection
,
are
seen
on
all
parts
;
as
if
you
fasten
pieces
of
glass
,
marble
,
or
the
like
smooth
bodies
,
to
a
wall
enlighten'd
by
the
Sun
,
the
rough
parts
of
the
wall
will
appear
very
bright
,
and
the
smooth
obscure
.
But
because
we
know
not
truly
what
is
the
matter
of
the
Heavenly
Bodies
,
we
can
onely
say
,
for
proof
of
this
unevenness
in
the
Moon
's
body
,
that
the
rougher
parts
are
more
hard
,
and
the
less
rough
are
liquid
;
for
then
the
liquor
surrounding
the
centre
of
the
Moon
,
as
the
water
doth
about
that
of
the
earth
,
will
have
a
surface
more
approaching
to
smoothness
as
the
water
hath
;
and
this
,
without
inferring
it
compos'd
of
earth
and
water
,
but
of
some
celestial
matter
like
to
our
elementary
,
and
whose
fluidity
or
hardness
doth
not
prejudice
its
incorruptibility
;
those
who
hold
the
Heavens
solid
or
liquid
,
holding
them
equally
incorruptible
.
Unless
we
had
rather
say
,
that
the
body
of
the
Moon
being
all
of
the
same
hardness
,
may
nevertheless
have
parts
unequally
rough
and
smooth
.
The
Third
said
,
That
he
apprehended
two
causes
of
these
spots
.
First
,
the
diverse
conformation
of
these
celestial
bodies
,
which
being
no
more
perfectly
round
then
the
earth
(
which
nevertheless
would
appear
spherical
to
us
if
it
were
luminous
)
make
shadows
inseparable
from
bodies
of
other
figure
then
the
plain
.
Secondly
,
from
the
weakness
of
our
Sight
,
which
as
it
phancies
colours
in
the
clouds
which
are
not
in
them
,
(
no
more
then
the
Air
is
blew
,
though
it
appear
to
us
,
and
we
paint
it
such
;
)
so
being
dazled
by
a
luminous
body
,
and
the
visual
ray
being
disgregated
,
it
makes
sundry
appearances
therein
,
which
can
be
onely
dark
and
obscure
in
a
thing
which
is
lucid
.
For
I
would
not
attribute
these
spots
,
which
represent
the
lineaments
of
a
face
,
to
such
a
phancy
as
that
of
Antiphon
,
who
saw
his
own
picture
in
the
Air
,
since
they
are
observ'd
by
all
people
after
the
same
manner
:
but
the
weakness
of
our
Sight
may
contribute
something
thereunto
.
For
if
we
say
that
every
celestial
body
is
an
earth
,
and
that
the
bright
part
is
the
terrestrial
mass
,
and
the
dark
the
water
,
or
the
contrary
;
it
will
be
necessary
that
this
earth
also
have
its
Heaven
,
that
its
stars
,
and
so
to
infinity
.
The
Fourth
said
,
That
they
who
have
imagin'd
spots
in
the
Sun
,
had
them
in
their
Eyes
,
it
being
improbable
that
there
is
any
defect
of
light
in
that
Star
which
is
the
fountain
of
it
;
but
they
are
produc'd
by
the
vapours
between
the
Sun
and
the
Eye
,
and
therefore
appear
not
at
full
noon
,
and
change
with
the
vapours
and
clouds
.
As
for
those
which
appear
in
the
Moon
's
face
,
there
is
great
diversity
of
opinions
;
as
of
the
Rabbines
and
Mahometans
,
of
the
ancient
Philosophers
reported
by
Plutarch
in
his
treatise
thereof
,
and
of
the
moderns
.
The
first
are
ridiculous
,
in
believing
that
Lucifer
,
by
his
fall
,
and
the
beating
of
his
wings
,
struck
down
part
of
the
light
of
this
great
Luminary
,
or
that
the
same
was
taken
away
to
frame
the
Spirits
of
the
Prophets
.
Those
Philosophers
who
attributed
the
cause
to
the
violence
of
the
Sun-beams
reflected
from
the
Moon
to
our
Eyes
,
would
conclude
well
if
the
like
spots
appear'd
in
the
Sun
as
do
in
the
Moon
;
because
the
rayes
coming
directly
from
the
Sun
to
the
Eyes
have
more
brightness
,
and
dazle
more
,
then
those
reflected
by
the
Moon
.
Nor
can
these
spots
be
the
Images
of
the
Sea
and
its
Streights
;
for
the
Ocean
surrounding
the
Terrestrial
Globe
,
that
part
of
it
which
remains
in
the
lower
part
of
the
Globe
cannot
send
its
species
so
far
as
the
Moon
,
whilst
she
enlightens
the
upper
part
;
the
Moon
being
able
to
receive
onely
the
species
of
that
part
which
she
enlightens
,
according
to
the
principles
of
Theodosius
,
who
teaches
us
that
from
the
Zenith
of
one
Hemisphere
right
lines
cannot
be
drawn
to
the
other
Hemisphere
,
by
reason
of
the
solidity
of
the
Globe
;
the
caliginous
fire
,
the
wind
,
the
condensation
of
the
Air
,
and
the
like
opinions
of
the
Stoicks
,
and
other
ancient
Philosophers
,
though
erroneous
,
yet
seem
to
me
more
probable
then
those
of
some
Moderns
,
who
will
have
the
Moon
inhabited
,
not
considering
that
't
is
too
small
to
make
an
habitable
earth
,
her
body
being
the
fortieth
part
of
the
Terrestrial
Globe
,
and
its
surface
the
thirteenth
of
that
of
the
Earth
,
or
thereabouts
;
besides
,
that
she
comes
too
near
the
Sun
,
whose
Eclipse
her
interposition
causeth
,
They
who
make
the
Moon
and
the
Earth
to
move
about
the
Sun
,
may
indeed
,
with
Copernicus
,
explicate
the
most
signal
motions
and
phaenomena
:
But
the
stability
of
the
Pole
,
and
the
Stars
about
it
,
requires
a
fix'd
point
in
the
Earth
,
with
which
the
inequality
of
the
dayes
and
seasons
could
not
consist
,
if
the
Sun
were
stable
and
in
one
place
.
Moreover
,
the
difference
of
dayes
proceeds
from
the
obliquity
of
the
Ecliptick
,
which
is
the
cause
that
the
parallels
of
the
Solstice
are
nearer
one
to
another
,
and
the
dayes
then
less
unequal
then
at
the
Equinoxes
,
which
cannot
hold
good
in
this
Scheme
.
But
't
is
less
reasonable
to
say
,
that
the
hollow
places
in
the
Moon
seem
dark
;
for
by
the
rules
of
perspective
,
they
should
remit
the
Sun's
rayes
redoubled
by
their
reflection
,
by
reason
of
the
cone
which
is
form'd
in
hollow
parts
;
nor
can
they
be
eminences
,
which
appear
obscure
,
because
in
this
case
the
spots
should
not
appear
so
great
,
or
not
come
at
all
to
us
,
being
surpass'd
by
the
dilatation
of
the
rayes
redoubled
by
the
conical
figure
of
the
cavities
of
the
Moon
.
'T
is
therefore
more
probable
that
as
a
Star
is
the
thicker
part
of
its
Orbe
,
so
the
Moon
hath
some
dense
then
others
which
are
the
most
luminous
;
as
those
which
are
more
diaphanous
,
letting
those
beams
of
the
Sun
pass
through
them
,
which
they
are
not
able
to
reflect
for
want
of
sufficient
density
,
seem
more
obscure
,
and
make
the
spots
.
The
fifth
said
,
The
spots
of
the
Sun
cannot
be
from
the
same
causes
with
those
of
the
Moon
,
which
experience
shews
us
changes
place
and
figure
,
those
of
the
Sun
remaining
always
alike
,
and
in
the
same
figure
;
whereby
we
may
also
understand
the
validity
of
what
is
alledg'd
by
some
,
That
the
Sun
moving
upon
his
own
Centre
carries
his
spots
about
with
him
:
For
granting
this
motion
,
yet
if
these
spots
interr'd
in
the
Sun
,
they
would
always
appear
in
the
same
manner
,
and
at
regular
times
,
by
reason
of
the
Sun
's
equal
and
uniform
revolution
.
Nevertheless
,
the
most
diligent
observers
find
that
some
of
them
are
generated
,
and
disappear
at
the
same
time
in
the
Solar
face
.
Which
would
incline
me
to
their
opinion
who
hold
those
spots
to
be
generated
out
of
the
body
of
the
Sun
,
in
the
same
manner
that
exhalations
are
out
of
the
bosom
of
the
earth
;
did
not
this
derogate
from
the
receiv'd
incorruptibility
of
the
Heavens
.
For
it
cannot
be
any
defect
of
our
sight
,
mistaking
the
vapours
between
the
eye
and
the
Sun
for
spots
inherent
in
his
body
,
since
they
are
seen
by
all
,
almost
in
the
same
number
and
figure
;
which
should
alter
with
the
medium
if
this
were
the
cause
of
them
;
and
't
is
impossible
that
vapours
should
follow
the
Sun
in
his
course
for
so
many
days
together
as
one
of
these
spots
appears
;
for
it
must
move
above
6000
leagues
a
day
,
though
it
were
not
much
elevated
above
the
earth
.
Nor
do
our
Telescopes
deceive
us
,
since
without
them
we
behold
these
spots
in
a
Basin
of
water
,
or
upon
a
white
paper
in
a
close
Chamber
,
whereinto
the
Sun
is
admitted
only
by
a
small
hole
.
Nor
,
Lastly
,
are
they
small
Stars
,
call'd
by
some
Borboneae
and
Mediceae
,
because
we
perceive
both
their
nativity
and
their
end
.
II.
Whether
't
is
best
to
use
●●verity
or
gentleness
towards
our
dependents
.
Upon
the
second
Point
't
was
said
,
That
he
who
said
a
man
hath
as
many
domestick
enemies
as
servants
,
imply'd
that
we
are
to
use
them
as
such
,
converse
with
them
as
in
an
Enemy-Country
,
and
according
to
the
Counsel
of
good
Captains
build
some
Fort
therein
for
our
security
.
Which
Fort
is
severity
,
and
its
Bastions
the
reasons
obliging
us
to
this
rigour
.
The
first
of
which
is
drawn
from
the
contempt
ensuing
upon
gentleness
and
familiarity
,
and
from
the
respect
arising
from
severity
and
gravity
,
especially
in
low
and
servile
souls
,
which
being
ill
educated
would
easily
fall
into
vice
;
to
which
men
are
more
inclin'd
then
to
vertue
,
if
they
be
not
restrain'd
by
fear
of
punishment
,
which
makes
deeper
impression
upon
their
minds
then
the
sweetness
and
love
of
virtue
wherewith
they
are
not
acquainted
.
Besides
that
servants
are
apt
to
grow
slack
and
luke-warm
in
their
duties
,
unless
they
be
spurr'd
up
by
severity
.
And
't
is
a
great
disorder
when
a
servant
becomes
equal
to
his
master
,
as
it
happens
by
mildness
;
nor
was
Paganism
ever
more
ridiculous
then
in
the
Saturnalia
,
when
the
servants
play'd
the
masters
.
It
must
likewise
be
confess'd
that
severity
hath
a
certain
majesty
which
exacts
such
honour
and
service
as
gentleness
cannot
obtain
.
By
this
virtue
Germanicus
became
so
considerable
,
and
was
so
well
obey'd
,
as
,
on
the
contrary
,
Nerva's
mildness
weakned
and
enervated
the
Roman
Commonwealth
.
Was
ever
King
more
severe
,
and
better
obey'd
then
Tamberlane
,
or
any
family
more
powerfully
establish'd
then
that
of
the
Ottamans
,
which
owes
all
its
grandeur
to
severity
and
rigour
,
the
sole
upholder
of
Military
Discipline
,
a
good
Captain
never
pardoning
any
in
war.
For
the
misery
of
inferiors
,
whether
true
or
imaginary
,
joyn'd
with
the
natural
desire
of
liberty
,
easily
carries
them
to
rebellion
,
if
fear
and
rigour
tye
not
their
hands
.
Thus
the
war
undertaken
by
the
Servants
against
their
Masters
at
Rome
was
the
effect
of
mildness
;
nor
was
there
any
other
means
to
repress
it
but
by
blood
and
slaughter
;
as
another
Nation
once
routed
an
Army
of
their
Slaves
with
Whips
and
Stirrup-leathers
;
the
sight
of
which
reviving
the
memory
of
their
former
scars
was
more
effectual
then
ordinary
weapons
.
Therefore
when
the
Law
gave
power
of
life
and
death
over
slaves
,
it
intended
not
to
authorize
homicide
,
being
sufficiently
careful
of
men's
lives
;
but
judg'd
it
expedient
to
retain
these
persons
in
their
duty
by
the
apprehension
of
death
.
The
reason
which
once
oblig'd
the
Senate
to
put
600
innocent
slaves
to
death
,
for
an
example
to
others
.
The
Second
said
,
whatever
security
there
may
be
in
severity
,
it
hath
effects
too
violent
to
be
durable
.
Man's
mind
is
too
delicate
a
piece
;
and
whatever
difference
fortune
hath
put
between
men
,
their
spirit
,
which
is
the
same
in
all
,
is
too
noble
to
be
curb'd
with
a
cudgel
and
biting
of
brutish
severity
;
which
on
the
other
side
causes
hatred
,
as
mildness
doth
love
,
and
is
therefore
to
be
prefer'd
;
there
being
none
but
had
rather
be
lov'd
then
hated
,
and
no
way
to
be
belov'd
but
by
loving
.
For
the
same
Proverb
which
reckons
servants
amongst
necessary
evils
,
reckons
a
wife
so
too
;
and
the
tyrannical
Aphorism
,
So
many
servants
so
many
enemies
,
is
not
true
but
in
those
who
have
cause
given
them
to
be
so
.
And
indeed
,
a
Master's
condition
would
be
the
worst
of
all
,
if
he
must
live
always
at
home
upon
his
guard
,
as
in
a
den
of
Lyons
or
Tygres
.
For
,
what
is
alledg'd
,
that
servants
are
ill
bred
and
ill-natur'd
,
and
seldom
acknowledge
the
obligations
they
have
to
their
Masters
,
is
indeed
too
true
in
the
most
eminent
conditions
:
but
that
which
we
call
ingratitude
in
them
,
comes
especially
from
the
rigour
of
our
deportments
,
which
offuscate
the
benefits
and
commodities
they
receive
from
us
.
Their
low
fortune
is
unpleasant
enough
,
without
making
them
desperate
to
our
prejudice
.
And
indeed
,
the
Laws
which
have
allow'd
most
severity
to
Masters
over
their
slaves
,
have
sometimes
been
insufficient
to
secure
them
from
the
fatal
strokes
of
their
discontent
;
as
many
Histories
of
Roman
Masters
murder'd
by
their
slaves
(
notwithstanding
that
rigour
of
Silanus's
Law
)
and
the
dangerous
revolts
of
Spartacus
,
and
others
in
the
Provinces
,
sufficiently
testifie
.
Whence
it
appears
,
that
a
man
must
be
in
as
much
fear
of
his
servants
as
he
would
be
fear'd
by
them
;
and
that
suspicion
and
diffidence
is
as
well
the
mother
of
treacheries
as
of
safety
,
since
it
seems
to
leave
those
whom
we
distrust
to
do
all
the
mischief
they
can
.
For
to
pretend
severity
,
for
avoidance
of
contempt
and
too
great
familiarity
,
in
my
judgement
speaks
great
weakness
of
mind
;
and
as
if
dominion
and
majesty
could
not
be
more
agreeably
maintain'd
by
clemency
:
and
gravity
affected
by
rigour
is
as
ridiculous
as
odious
;
yea
't
is
to
fall
into
an
extremity
too
vicious
,
to
make
one's
self
hated
for
fear
of
being
sleighted
,
and
to
appear
cruel
to
avoid
being
familiar
.
The
Third
said
,
That
although
gentleness
be
more
acceptable
then
severity
,
yet
't
is
also
more
dangerous
:
witness
that
of
Lewis
the
Debonnaire
,
and
Eli
the
chief
Priest
,
towards
their
children
,
for
whom
the
Wiseman
recommends
the
rod
,
as
Aristotle
doth
discipline
for
servants
and
slaves
:
and
the
indulgence
of
good
husbands
to
their
wives
is
the
most
apparent
cause
of
the
luxury
reigning
in
that
Sex
,
to
say
no
worse
.
A
family
is
a
kind
of
Republick
,
and
the
principles
of
Occonomy
and
Policy
are
much
alike
.
Now
we
see
States
are
preserv'd
by
the
exact
severity
of
Laws
,
signifi'd
by
the
Rods
,
Axes
,
Maces
and
naked
Swords
,
born
by
Magistrates
,
and
the
Scepters
of
Kings
.
But
no
Magistrates
have
Ensigns
of
gentleness
,
as
being
more
dangerous
,
because
directly
oppos'd
to
justice
,
all
whose
rights
and
priviledges
are
preserv'd
by
severity
.
And
hence
clemency
is
not
permitted
to
be
us'd
by
inferior
Judges
,
but
that
it
may
be
more
rare
,
't
is
reserv'd
to
Princes
themselves
who
are
above
Laws
and
Customs
.
The
Fourth
said
,
It
belongs
to
Prudence
to
determine
when
,
how
,
where
and
why
,
ways
of
gentleness
or
severity
are
to
be
us'd
;
some
minds
being
exasperated
by
severity
,
like
those
tempers
on
which
violent
medicines
work
least
;
and
others
turning
sweetness
into
bitterness
,
whilst
they
think
it
to
proceed
from
timerousness
or
impotence
,
and
so
take
license
to
do
any
thing
,
whom
benigne
medicines
act
not
.
But
,
to
speak
absolutely
,
the
way
of
gentleness
must
always
precede
and
be
found
unprofitable
before
coming
to
rigour
,
according
to
the
precept
of
the
Physitians
,
who
use
fire
and
cauteries
only
when
the
malignity
of
the
malady
will
not
yield
to
ordinary
remedies
,
which
the
ancient
Arabians
never
us'd
till
having
first
try'd
a
diet
and
regiment
of
living
.
Nor
do's
wise
Nature
ever
use
violence
till
she
is
forc'd
to
it
by
some
potent
cause
,
as
the
fear
of
Vacuity
,
or
the
penetration
of
Dimensions
.
In
all
the
rest
of
her
actions
she
proceeds
with
sweetness
,
wherewith
she
hath
so
endow'd
man
,
that
the
same
humour
which
gives
and
preserves
his
being
,
namely
,
Blood
,
is
the
cause
of
Clemency
and
Gentleness
,
call'd
for
this
reason
Humanity
.
Wherefore
't
is
more
sutable
to
our
nature
then
to
lean
towards
its
contrary
;
and
the
way
from
gentleness
to
rigour
is
more
rational
and
natural
then
from
rigour
to
gentleness
.
For
when
a
rough
master
speaks
flatteringly
to
his
servants
,
they
are
no
more
mov'd
therewith
then
a
Horse
accustom'd
to
the
spur
is
with
the
voice
alone
.
Yea
,
a
Horse
that
will
not
stir
for
words
will
go
for
the
spur
;
and
Masters
who
incessantly
rate
and
beat
their
servants
,
are
like
those
ill
Horse-men
who
have
alwayes
their
spurs
in
the
Horses
sides
,
where
they
make
by
this
means
a
callous
scar
,
insensible
to
the
most
quick
stimulations
.
CONFERENCE
XCIV
.
I.
Of
the
Eclipses
of
the
Sun
and
Moon
.
II.
Whether
all
Sciences
may
be
profitably
reduc'd
to
one
.
I.
Of
the
Eclipses
of
the
Sun
and
Moon
.
▪
T
Is
an
ancient
saying
,
that
the
Luminaries
have
never
more
spectators
then
when
some
Languishment
befalls
them
;
because
ordinary
effects
,
how
excellent
soever
,
affect
us
less
then
such
as
are
not
common
,
whose
novelty
raises
admiration
in
our
minds
,
otherwise
much
delighted
in
considering
others
defects
and
imperfections
.
Those
of
the
Celestial
Bodies
are
deficiencies
of
light
,
call'd
Eclipses
,
which
happen
by
the
diametrical
interposition
of
some
opake
body
.
To
speak
onely
of
those
of
the
Sun
and
Moon
;
the
former
is
caus'd
by
the
shadow
of
the
Moon
upon
the
Earth
,
and
the
latter
,
by
that
of
the
Earth
upon
the
Moon
,
by
reason
of
their
vicinity
.
For
the
Sun's
course
being
alwayes
in
the
Ecliptick
of
the
Zodiack
,
which
they
ordinarily
,
but
improperly
,
call
a
line
,
being
rather
a
plane
superficies
,
and
a
great
circle
,
cutting
the
sphere
into
two
equal
parts
,
in
which
the
Sun
ascends
in
his
Apogaeum
,
and
descends
in
his
Perigaeum
.
The
Moon
likewise
,
according
to
her
proper
motion
,
is
found
every
moneth
in
the
same
sign
with
the
Sun
;
which
is
call'd
her
Conjunction
,
and
makes
the
New
Moon
.
Yet
with
this
difference
,
that
she
is
either
in
the
South
or
the
North
,
in
respect
of
the
Sun
in
the
same
sign
,
unless
when
passing
from
one
to
another
she
crosses
the
Ecliptick
,
wherein
the
Sun
makes
his
course
in
the
middle
of
such
sign
;
in
which
intersection
is
made
the
Eclipse
of
the
Sun
,
the
Moon
being
then
directly
between
the
Sun
and
our
sight
.
This
point
of
intersection
is
call'd
the
Dragon's
head
,
when
she
moves
from
the
South
to
the
North
,
and
the
Dragon's
taile
when
from
the
North
to
the
South
.
Now
forasmuch
as
the
Lunar
Body
is
less
then
that
of
the
Earth
,
and
much
less
then
that
of
the
Sun
,
scarce
taking
up
the
latitude
of
the
pyramide
form'd
by
the
visual
rayes
;
hence
the
Suns
Eclipse
is
never
either
total
or
universal
,
the
Moon
not
being
capable
to
hide
the
body
of
the
Sun
from
those
who
behold
him
from
the
Earth
in
another
situation
.
After
her
conjunction
with
the
Sun
,
she
with-draws
from
him
by
little
and
little
,
increasing
in
roundness
and
light
,
till
she
become
fully
opposite
to
the
Sun
,
at
which
time
half
of
her
Globe
is
perfectly
enlightned
;
and
then
't
is
Full
Moon
.
Now
because
in
this
perfect
opposition
the
Earth
casts
its
shadow
upon
that
part
of
the
Ecliptick
which
is
opposite
to
the
Sun
,
if
in
this
opposition
the
Moon
happen
to
cut
the
Ecliptick
,
she
enters
into
the
Earths
shadow
,
and
becomes
darkned
by
privation
of
the
Suns
light
.
So
that
the
Moon
is
never
eclips'd
but
in
her
opposition
when
she
is
at
the
Full
,
nor
the
Sun
but
at
New
Moon
when
she
is
in
conjunction
.
Whence
that
eclipse
of
the
Sun
which
appear'd
at
our
Lords
death
was
miraculous
,
the
Moon
being
then
naturally
unable
to
eclipse
the
Sun
by
her
interposition
,
because
she
was
directly
opposite
to
him
,
and
at
the
Full.
The
Second
said
,
That
in
this
common
explication
of
Eclipses
,
the
Parallaxes
of
the
Sun
and
Moon
cause
many
difficulties
in
their
calculations
,
being
the
cause
that
the
same
Eclipse
is
total
to
some
,
partial
to
others
,
none
to
others
,
and
to
some
sooner
and
longer
then
to
others
;
besides
,
that
't
is
requisite
to
have
as
many
new
calculations
as
there
are
different
places
.
But
a
general
way
whereby
to
explicate
Eclipses
so
perfectly
,
that
one
single
calculation
may
suffice
for
the
whole
Earth
,
and
oftentimes
for
several
Eclipses
,
cannot
be
had
without
knowledge
of
the
distances
,
magnitudes
and
shadows
of
the
Sun
,
the
Earth
,
and
the
Moon
,
which
are
these
;
the
Sun
is
distant
from
the
Earth
about
1200.
semidiametres
of
the
Earth
,
which
amount
to
almost
2000000.
of
our
leagues
.
The
Moon
is
distant
from
the
Earth
near
56.
semidiametres
of
the
Earth
,
making
about
90000.
leagues
,
or
the
two
and
twentieth
part
of
the
Sun's
distance
:
Whence
at
New
Moon
the
distance
of
the
Moon
from
the
Sun
is
109000.
leagues
;
and
so
the
Sun
is
distant
from
the
Earth
twenty
one
times
more
then
the
Moon
.
As
for
the
magnitude
of
these
bodies
,
the
Diametre
of
the
Sun
is
about
six
times
as
big
as
that
of
the
Earth
,
and
twenty
one
times
as
great
as
that
of
the
Moon
;
and
consequently
exceeds
the
one
five
,
and
the
other
twenty
times
.
Whence
it
follows
,
that
the
length
of
the
shadows
of
the
Earth
and
the
Moon
being
proportionate
to
their
distances
from
the
Sun
,
as
their
Diametres
are
to
that
Excess
,
the
shadow
of
the
Earth
shall
have
in
length
the
fifth
part
of
its
distance
from
the
Sun
,
namely
,
400000.
leagues
,
and
the
shadow
of
the
Moon
the
twentieth
part
of
her
distance
from
the
Sun
,
namely
,
95500.
leagues
.
These
shadows
of
the
Earth
and
the
Moon
are
of
a
conical
figure
,
the
base
whereof
is
one
of
the
circles
of
the
Earth
or
the
Moon
,
and
the
cusp
is
the
point
remov'd
from
their
bases
,
according
to
the
abovesaid
distances
.
Which
figure
proceeds
from
the
Sun
's
being
greater
then
the
Moon
or
the
Earth
,
and
all
three
of
a
round
or
spherical
figure
;
and
the
conical
shadow
is
a
perfect
shadow
admitting
no
direct
ray
from
the
Sun
;
but
there
is
an
imperfect
shadow
about
the
same
,
admitting
rayes
from
some
parts
of
the
Sun
,
but
not
from
all
.
And
as
the
imperfect
shadow
diminishes
conically
,
so
the
imperfect
increases
conically
;
so
that
the
Moons
imperfect
shadow
reaches
90000.
leagues
,
which
is
the
distance
of
the
Moon
from
the
Earth
,
occupying
round
about
the
perfect
shadow
near
1000.
leagues
on
each
side
;
because
't
is
in
proportion
to
the
Diametre
of
the
Sun
,
as
the
distance
of
the
Earth
from
the
Moon
is
to
the
distance
of
the
Moon
from
the
Sun
.
Now
since
the
shadow
of
the
Moon
,
which
is
95500.
leagues
,
reaches
further
then
the
Moons
distance
from
the
Earth
,
which
is
but
90000.
leagues
,
it
follows
that
at
New
Moon
when
she
is
directly
between
the
Sun
and
the
Earth
,
(
which
happens
when
the
Moon
is
twenty
degrees
before
or
after
,
either
the
head
or
the
taile
of
the
Dragon
)
the
point
of
her
shadow
reaches
to
the
Earth
,
covering
sometimes
near
30.
leagues
round
of
Earth
with
perfect
shadow
,
which
is
surrounded
with
another
imperfect
one
of
a
thousand
leagues
.
And
as
the
Moon
by
her
proper
motion
passes
beneath
the
Sun
from
West
to
East
,
so
her
shadow
traverses
the
Earth
from
the
West
part
to
the
East
;
so
that
whereever
the
point
of
the
perfect
shadow
passes
,
there
is
a
total
Eclipse
of
the
Sun
;
and
where
the
imperfect
shadow
passes
,
the
Eclipse
is
onely
partial
,
but
greater
according
as
you
are
nearer
the
perfect
shadow
.
From
these
consequences
may
be
drawn
,
That
the
Eclipse
of
the
Sun
is
seen
sooner
in
the
West
part
of
the
Earth
then
in
the
East
,
by
almost
five
hours
;
which
is
the
time
that
the
shadow
of
the
Moon
is
crossing
the
plane
of
the
Earth
.
That
one
and
the
same
Eclipse
of
the
Sun
cannot
be
seen
in
all
parts
of
the
Earth
,
because
,
though
as
the
shadow
moves
,
it
crosses
from
West
to
East
;
yet
it
is
not
large
enough
to
cover
the
whole
Earth
from
North
to
South
.
That
in
one
and
the
same
year
there
are
at
least
two
Eclipses
of
the
Sun
visible
in
some
parts
of
the
Earth
,
sometimes
three
,
and
four
at
most
.
For
every
half
year
in
which
the
Sun
passes
by
the
Dragon's
head
,
if
the
New
Moon
be
made
at
the
same
head
,
there
will
be
an
Eclipse
,
which
will
be
total
in
the
torrid
zone
,
and
partial
in
the
temperate
zones
,
a
thousand
leagues
or
more
on
either
side
;
and
this
will
be
the
sole
Eclipse
for
this
half
year
.
If
the
New
Moon
be
made
within
ten
degrees
before
the
Dragon's
head
,
there
will
be
onely
this
Eclipse
in
this
half
year
,
which
which
will
be
total
,
sometimes
in
the
torrid
zone
,
sometimes
in
the
southern
temperate
zone
,
and
partial
,
a
thousand
leagues
or
more
every
way
.
The
like
will
happen
if
the
New
Moon
be
made
within
ten
degrees
after
the
Dragon's
head
,
but
a
total
Eclipse
will
be
seen
in
the
torrid
zone
,
or
else
in
northern
temperate
.
But
if
in
the
same
half
year
the
New
Moon
be
made
between
ten
and
twenty
degrees
before
the
head
,
there
will
be
an
Eclipse
in
the
cold
zone
,
and
at
the
extremity
of
the
temperate
southern
zone
:
But
then
the
New
Moon
immediately
following
will
be
made
between
ten
and
twenty
degrees
after
the
head
,
and
there
will
be
another
Eclipse
seen
in
the
frigid
zone
,
and
at
the
extremity
of
the
northern
temperate
zone
;
which
two
Eclipses
,
most
commonly
,
are
but
partial
.
The
same
must
be
said
of
the
other
half
year
in
which
the
Sun
passes
by
the
Dragons
tail
,
saving
that
the
parts
which
precede
the
taile
regard
the
northern
part
of
the
Earth
;
and
those
which
follow
,
the
southern
;
which
happens
quite
contrary
at
the
head
.
Which
we
must
observe
,
is
diametrically
opposite
to
the
taile
,
and
that
they
remain
not
alwayes
in
the
same
place
,
but
move
round
the
Heaven
regularly
in
about
nineteen
years
,
contrary
to
the
order
of
the
signes
from
Aries
to
Pisces
,
and
from
thence
to
Aquarius
,
backwards
.
As
for
the
Eclipse
of
the
Moon
,
we
must
consider
the
shadow
of
the
Earth
,
which
is
cast
into
the
Ecliptick
in
the
part
opposite
to
the
Sun
;
and
because
the
same
is
400000.
leagues
long
,
it
follows
that
it
crosses
the
Heaven
of
the
Moon
,
and
beyond
;
so
that
although
it
be
diminish'd
at
the
Heaven
of
the
Moon
,
yet
in
that
place
it
hath
near
one
degree
a
half
diametre
,
the
Moon
not
having
much
more
then
one
degree
.
And
consequently
,
if
the
Moon
be
at
the
Full
,
either
in
the
head
or
the
taile
of
the
Dragon
,
or
else
in
thirty
degrees
before
or
after
,
the
Moon
will
pass
into
the
shadow
of
the
Earth
,
and
be
either
wholly
eclips'd
or
in
part
,
according
as
she
shall
enter
wholly
into
the
perfect
shadow
.
For
here
the
imperfect
shadow
is
not
considerable
,
the
Moon
not
being
eclips'd
so
long
as
she
receives
the
rayes
of
any
part
of
the
Sun
;
whence
it
follows
that
the
Moon
naturally
loses
her
light
,
but
not
the
Sun
,
which
the
inposition
of
the
Moon
onely
keeps
from
our
Eyes
;
that
the
Eclipse
of
the
Moon
is
seen
at
the
same
time
by
all
those
who
can
see
it
.
And
that
there
can
be
but
two
in
one
year
,
namely
,
one
in
every
six
moneths
;
sometimes
but
one
in
a
year
,
and
sometimes
none
at
all
;
namely
,
when
the
Full
Moon
happens
between
thirteen
and
seventeen
degrees
,
before
or
after
the
head
or
the
taile
of
the
Dragon
.
II.
Whether
all
Sciences
may
be
profitably
reduc'd
to
one
.
Upon
the
Second
Point
it
was
said
,
That
the
desire
of
knowing
is
very
charming
;
but
mans
life
is
too
short
to
satisfie
the
same
,
unless
the
great
number
of
Sciences
be
reduc'd
into
one
,
their
multitude
requiring
a
volumn
to
contain
their
names
alone
,
and
this
with
their
length
being
the
principal
causes
of
the
little
fruit
gather'd
from
them
,
and
the
distaste
which
they
beget
.
The
way
of
abridgment
would
be
to
retrench
out
of
each
all
matters
unprofitable
,
or
not
pertaining
to
the
Science
,
as
are
most
Metaphysical
Questions
which
are
treated
of
in
Logick
;
Natural
,
in
Medicine
;
Moral
,
Natural
,
and
Juridical
,
in
Divinity
,
to
avoid
repetitions
:
And
thus
the
fifth
and
sixth
Books
of
Euclid
might
be
reduc'd
into
one
,
since
in
the
latter
he
demonstrates
by
number
what
before
he
had
demonstrated
by
lines
;
yea
,
the
117
Propositions
of
his
tenth
Book
might
be
demonstrated
in
another
order
,
and
compris'd
in
less
then
thirty
;
as
the
five
following
Books
,
the
three
of
Candalus
,
the
Sphericks
of
Theodosius
,
the
Conicks
of
Apollonius
,
the
Principles
of
Archimedes
,
and
others
,
which
make
above
500
Propositions
,
might
be
reduc'd
profitably
to
less
then
a
hundred
.
But
above
all
,
't
would
be
requisite
to
be
careful
of
laying
down
good
Principles
,
and
teaching
these
Sciences
with
order
;
and
for
this
purpose
to
retrench
all
unprofitable
Books
,
whose
numerousness
causes
confusion
,
and
is
now
more
hurtful
then
their
scarcity
was
heretofore
;
according
to
Justinian's
example
,
who
reduc'd
all
the
Law-books
of
his
time
into
two
Volumns
,
the
Digests
and
the
Code
;
and
that
of
the
Jews
,
who
compris'd
all
things
that
can
be
known
in
one
single
Science
call'd
Cabbala
,
as
the
Druids
did
their
Disciplines
under
certain
Maximes
and
Aphorisms
;
and
Raimond
Lullie's
Art
teaches
to
know
and
speak
of
all
things
;
which
might
be
done
,
if
instead
of
spending
the
fittest
time
of
our
Age
(
as
we
do
unprofitably
)
in
learning
to
speak
Latine
and
Greek
,
we
employ'd
it
,
by
the
example
of
the
Ancients
,
upon
the
Mathematicks
,
History
,
and
all
Sciences
depending
more
upon
memory
and
phancy
then
solidity
of
Judgment
,
which
might
afterwards
be
form'd
in
a
short
time
by
Logick
,
in
order
to
its
being
exercis'd
in
the
knowledg
of
things
natural
,
supernatural
,
and
moral
;
which
might
easily
be
obtain'd
in
less
then
five
years
,
if
all
superfluities
were
retrench'd
.
The
Second
said
,
Because
the
possibility
of
a
thing
must
first
be
understood
,
before
the
means
of
attaining
it
sought
,
't
is
requisite
first
to
agree
whether
all
Sciences
are
reducible
into
one
,
before
the
ways
to
do
it
be
inquir'd
.
And
although
at
first
sight
it
seem
possible
,
because
they
presuppose
one
another
,
and
there
is
such
a
connection
in
their
principles
that
some
depend
upon
the
demonstration
of
others
;
yet
I
conceive
this
re-union
of
all
into
one
would
seem
rather
a
monster
,
or
a
thing
like
the
confusion
and
disorder
of
the
ancient
Chaos
,
then
a
true
and
legitimate
Discipline
.
For
't
is
easier
to
destroy
the
present
method
then
to
establish
a
better
.
Moreover
,
how
is
this
union
possible
,
since
the
foundations
and
principles
of
Sciences
are
controverted
by
the
Masters
who
profess
them
?
For
setting
aside
those
indemonstrable
principles
which
are
very
few
,
and
need
only
be
heard
that
they
may
be
granted
,
and
may
be
learn'd
in
less
then
an
hour
;
if
we
make
an
induction
through
all
the
Sciences
,
we
shall
find
nothing
certain
in
them
.
Has
Morality
,
whose
chief
object
is
Beatitude
,
found
one
sole
point
wherein
to
establish
it
?
Are
not
part
of
Aristotle's
opinions
overthrown
by
Galen
?
who
on
the
other
side
is
counter-check'd
by
Paracelsus
and
all
the
Chymists
,
who
pretend
to
cure
diseases
by
their
likes
,
as
the
former
doth
by
their
contraries
?
Law
,
being
founded
upon
the
instability
of
humane
will
,
hath
as
little
certainty
:
And
Divinity
it self
,
which
is
the
Science
of
Verities
,
is
divided
by
the
Sects
of
the
Nominals
,
of
Scotus
,
and
Thomas
;
not
to
speak
of
the
Heresies
which
incessantly
assault
it
.
And
if
we
compare
it
to
other
Sciences
,
it
overthrows
most
of
their
Principles
,
by
establishing
the
Mysteries
of
Faith
.
This
is
it
which
made
the
wisest
of
men
,
and
who
perfectly
understood
all
Sciences
,
to
say
,
That
they
were
but
vanity
:
And
were
this
union
possible
,
he
hath
so
highly
recommended
sobriety
of
knowing
,
that
't
would
be
a
kind
of
intemperance
to
desire
to
know
every
thing
,
no
less
presumptuous
by
exceeding
the
bounds
set
by
God
to
each
of
our
capacities
,
then
ridiculous
,
by
attempting
to
make
a
necessary
and
infallible
thing
of
many
contingent
and
uncertain
,
and
not
yet
agreed
upon
.
The
Third
said
,
That
Unity
,
which
is
one
of
the
Transcendents
,
co-eternal
and
co-essential
to
Good
,
ought
to
be
the
attribute
of
all
good
things
,
and
consequently
of
Discipline
,
which
likewise
being
the
good
of
the
Understanding
,
which
is
one
,
cannot
be
comprehended
by
it
,
but
by
their
becoming
conformable
the
one
to
the
other
.
If
any
reply
,
That
't
is
enough
that
things
enter
into
it
successively
,
and
so
need
not
be
one
,
(
which
would
be
inconsistent
with
their
nature
)
;
I
answer
,
That
the
series
and
order
which
is
found
in
those
things
belongs
to
one
single
Science
;
otherwise
they
would
have
no
conection
together
,
and
by
this
means
could
not
be
made
use
of
to
purpose
.
And
since
all
our
Notions
depend
one
of
another
,
our
Discourse
being
but
a
continual
Syllogism
,
whose
Conclusions
depend
upon
the
Premises
,
it
follows
,
That
the
Syllogism
being
the
subject
but
of
one
Science
,
they
all
pertain
but
to
one
Science
;
whence
Philosophy
is
defin'd
the
knowledge
of
things
divine
and
humane
;
that
is
to
say
,
of
every
thing
.
Indeed
,
since
all
moral
Virtues
are
so
connected
together
,
that
't
is
impossible
to
possess
one
without
possessing
all
;
the
Sciences
(
which
are
the
intellectual
virtues
)
must
be
streightly
united
likewise
;
and
the
more
,
for
that
they
have
but
one
most
simple
subject
,
to
wit
,
the
Uderstanding
.
And
since
the
means
of
Being
are
the
same
with
those
of
Knowing
,
every
thing
that
is
in
the
world
having
the
same
Principles
of
existence
must
also
have
the
same
principles
of
knowledg
,
and
so
make
one
sole
Science
;
because
Sciences
differ
only
by
reason
of
their
principle
;
all
which
too
depend
upon
one
Metaphysical
principle
,
namely
,
That
one
and
the
same
thing
cannot
be
and
not
be
;
which
proves
all
others
;
and
therefore
it
follows
,
That
there
must
be
one
sole
Science
general
,
comprehending
all
the
rest
.
For
to
say
,
That
every
several
manner
of
handling
a
thing
makes
a
distinct
Science
,
is
to
imitate
him
who
would
make
an
Art
of
every
Simple
.
Lastly
,
Nature
would
not
have
given
us
a
desire
of
knowing
every
thing
,
if
this
desire
could
not
be
accomplished
:
But
it
is
impossible
to
be
so
,
whilst
the
Sciences
remain
so
diffuse
as
they
are
at
present
.
CONFERENCE
XCV
.
I.
Of
the
diversity
of
Wits
.
II.
Of
New-years
Gifts
.
I.
Of
the
diversity
of
Wits
.
DIversity
is
found
in
all
things
,
but
no
where
more
remarkably
then
in
man
;
for
,
not
to
speak
now
of
Bodies
,
that
of
Minds
is
so
great
that
none
have
been
ever
found
to
have
the
same
inclinations
or
motions
,
or
that
have
been
so
much
as
like
to
themselves
;
the
Mind
being
an
indefatigable
Agent
,
varying
postures
every
moment
,
according
to
the
several
occurrences
of
new
objects
,
to
which
it
becomes
like
.
But
though
the
division
of
Wits
be
so
unequal
and
disadvantageous
to
some
,
that
there
's
observ'd
as
great
difference
between
one
man
and
another
as
between
some
men
and
a
brute
,
yet
all
are
well
pleas'd
with
their
lot
,
and
every
one
thinks
he
hath
enough
to
spare
,
and
to
govern
and
instruct
others
;
so
conceited
are
we
of
what
belongs
to
our selves
.
Now
the
cause
of
this
diversity
of
Spirits
and
Inclinations
seems
to
be
the
various
constitution
of
bodies
,
whose
temper
the
motions
and
inclinations
of
the
Soul
follow
;
and
this
temper
being
incessantly
mutable
by
causes
internal
and
external
,
not
only
in
the
four
seasons
of
the
year
,
but
also
in
the
four
parts
of
the
day
,
hence
ariseth
the
diversity
of
the
actions
and
inclinations
of
the
Mind
,
which
is
so
great
,
that
the
same
thing
pleases
and
displeases
us
in
a
little
space
of
time
.
The
Second
said
,
That
the
Faculty
which
they
call
Ingenium
or
Genius
,
cannot
proceed
meerly
from
the
temperament
of
the
four
qualities
:
For
we
see
those
that
come
nearest
the
temperament
of
man
are
the
most
stupid
;
and
Ages
,
Seasons
,
and
Aliments
changing
those
qualities
continually
,
should
also
incessantly
change
mans
wits
.
But
't
is
a
quality
or
ray
of
the
Reasonable
Soul
,
which
finding
the
four
qualities
variously
mix'd
in
every
one
,
makes
use
thereof
in
different
operations
;
and
so
this
difference
is
only
accidental
,
not
essential
.
Moreover
,
we
see
,
that
whatever
difference
be
conceiv'd
in
Minds
,
yet
their
fundamental
inclinations
are
alike
,
the
hatred
and
aversion
of
evil
things
,
and
the
desire
and
prosecution
of
good
;
if
the
means
imploy'd
to
these
purposes
be
different
,
this
proceeds
from
a
particular
imagination
caus'd
by
the
constitution
of
the
humours
,
which
makes
this
difference
appear
,
as
through
a
colour'd
glass
.
So
the
choler
of
the
Souldier
puts
him
upon
seeking
honour
and
profit
in
Arms
;
the
Advocate
is
mov'd
to
seek
them
in
the
Sciences
,
either
by
his
more
moderate
temper
,
or
by
the
example
and
pleasure
of
his
Ancestors
.
Yet
this
Proportion
cannot
change
the
essence
of
Wits
,
but
only
the
appearance
;
as
a
Painter
out
of
the
mixture
of
four
or
five
colours
makes
infinite
others
,
which
differ
only
in
shew
.
The
Third
said
,
There
are
many
partial
causes
of
this
variety
,
and
they
may
be
various
to
infinity
,
according
to
the
various
haps
they
meet
with
,
like
the
letters
of
the
Alphabet
diversly
combin'd
;
yet
they
may
be
referr'd
to
three
principal
,
Nature
,
Art
,
and
Fortune
.
The
Nature
of
Man
is
the
Soul
and
the
Body
.
Souls
cannot
differ
specifically
,
as
some
hold
;
for
then
a
species
should
be
part
of
an
individual
,
since
the
Soul
makes
a
part
of
man
;
which
is
absurd
,
because
the
species
must
be
predicated
of
many
individuals
.
Yet
I
think
there
is
some
individual
difference
between
our
Souls
,
not
wholly
depending
upon
the
conformation
of
the
organs
,
or
the
temper
of
humours
,
because
excellent
Souls
have
been
found
to
lodg
in
ill-made
Bodies
,
as
those
of
Socrates
and
Aesop
;
and
the
contrary
.
Art
may
also
contribute
much
to
this
diversity
,
especially
in
Youth
,
when
wits
are
more
flexible
;
some
very
dull
ones
having
been
incredibly
improved
by
study
.
So
also
may
Fortune
and
Occasion
;
amongst
others
,
the
place
of
residence
;
as
the
fertility
of
Palestine
in
Pasturage
made
the
Jews
Shepherds
;
and
the
plains
of
Aegypt
,
fitted
for
tillage
by
the
inundation
of
Nilus
,
made
the
Aegyptians
Plow-men
.
Those
that
inhabit
the
coasts
of
the
Sea
are
Merchants
,
in
regard
of
the
conveniency
of
transportation
.
And
necessity
,
which
forces
our
wits
upon
sundry
things
,
makes
the
Arabians
,
who
live
in
an
unfertile
soil
,
for
the
most
part
Thieves
;
as
sterility
has
constrain'd
others
to
make
war
upon
their
neighbours
.
The
diversity
of
Climates
,
Winds
,
Waters
,
Diets
,
Exercises
,
and
generally
all
external
and
internal
things
,
making
some
impression
upon
the
temper
,
makes
likewise
some
diversity
in
Wits
.
The
Fourth
said
,
That
diversity
of
actions
cannot
proceed
but
from
diversity
of
forms
;
and
therefore
those
of
men
must
be
unequal
.
'T
is
likely
the
Souls
of
Aristotle
,
Socrates
,
and
the
like
great
Philosophers
,
were
of
another
stamp
then
those
of
people
so
stupid
that
they
cannot
reckon
above
five
.
And
who
dares
say
that
the
Soul
of
Judas
was
as
perfect
as
that
of
our
Lord
?
Moreover
the
Wise
man
saith
,
Wisd.
c.
8.
that
he
receiv'd
a
good
Soul
.
Plato
distinguishes
Wits
into
as
many
Classes
as
there
are
Metals
.
And
experience
shews
us
three
sorts
in
the
world
;
some
few
are
transcendent
and
heroical
,
being
rais'd
above
the
rest
:
others
are
weak
and
of
the
lowest
rank
,
such
as
we
commonly
say
have
not
common
sense
;
others
are
of
an
indifferent
reach
,
of
which
too
there
are
sundry
degrees
,
which
to
attribute
wholly
to
the
various
mixture
of
elementary
material
qualities
,
is
to
make
a
spiritual
effect
,
as
the
action
of
the
Understanding
is
,
depend
upon
a
corporeal
cause
,
between
which
there
is
no
proportion
.
And
't
were
less
absurd
to
ascribe
these
effects
to
the
divers
aspects
of
the
stars
,
whose
influences
and
celestial
qualities
are
never
altogether
alike
.
The
Fifth
said
,
That
wit
is
a
dexterity
or
power
of
the
soul
,
seated
in
the
Cognoscitive
rational
faculty
,
not
in
the
Appetitive
or
Sensitive
.
'T
is
a
certain
capacity
of
the
Understanding
to
know
things
,
which
is
done
either
by
invention
or
instruction
of
others
.
Invention
requires
acuteness
of
wit
and
judgement
.
Learning
,
docility
,
and
likewise
judgement
.
Memory
serves
as
well
to
invent
as
to
learn
.
And
thus
three
things
are
requisite
to
Wit
,
namely
,
Memory
,
Acuteness
,
and
Judgement
.
The
first
furnishes
matter
and
sundry
things
,
without
supply
whereof
't
is
impossible
to
have
a
good
wit
.
The
Judgement
disposes
things
in
order
,
resolving
the
whole
into
its
parts
when
't
is
requisite
to
learn
or
teach
,
and
reducing
the
parts
to
their
whole
when
't
is
requir'd
to
invent
,
which
is
the
more
difficult
;
our
mind
finding
it
of
more
facility
to
divide
things
then
to
compound
them
.
Whence
Inventors
of
Arts
,
and
things
necessary
to
life
,
have
been
plac'd
in
the
number
of
the
gods
.
But
,
because
each
of
these
three
faculties
require
a
contrary
temperature
;
Memory
a
hot
and
moist
,
as
in
children
;
Acuteness
of
wit
,
a
temper
hot
and
dry
,
as
that
of
Poets
and
Magicians
;
Judgement
,
a
cold
and
dry
,
proper
to
old
men
;
hence
it
is
that
a
perfect
Wit
which
excells
in
all
three
is
rarely
found
.
II.
Of
New-years
Gifts
.
Upon
the
second
Point
't
was
said
,
That
the
Poet
who
said
,
that
he
who
begins
a
work
well
hath
already
done
half
of
it
,
spake
no
less
judiciously
of
humane
actions
then
those
who
advise
to
have
regard
to
the
end
.
For
,
as
this
crowns
the
work
,
so
't
is
not
to
be
doubted
but
a
good
beginning
makes
half
of
this
wreath
,
and
that
both
joyn'd
together
perfect
the
circle
,
the
Hieroglyphick
of
the
revolution
of
years
.
Hence
we
see
antiquity
contriv'd
to
begin
them
with
some
festival
solemnities
,
with
intent
thereby
to
consecrate
their
first
actions
to
the
Deity
.
The
Hebrews
had
their
most
remarkable
feasts
in
the
moneth
Nisan
,
the
first
of
the
year
,
answering
to
our
March
;
and
amongst
others
that
solemn
Passover
,
when
they
invited
their
Neighbours
to
the
feast
of
the
Lamb.
The
Greeks
began
their
Olympiads
with
Games
and
Sacrifices
to
Jupiter
;
and
the
superstitious
Egyptians
not
only
took
omens
from
what
they
first
met
every
day
,
but
made
it
their
god
for
that
day
.
And
being
next
the
divine
assistance
men
value
nothing
more
then
the
favour
and
good
will
of
their
friends
,
't
is
no
wonder
if
after
sacrifices
and
publick
ceremonies
they
have
been
so
careful
to
continue
this
mutual
friendship
by
feasts
and
presents
at
the
beginning
of
the
year
,
which
some
extended
to
the
beginnings
of
moneths
,
which
are
Lunar
years
,
as
the
Turks
do
at
the
beginning
of
each
Moon
,
of
which
they
then
adore
the
Croissant
.
And
if
they
who
make
great
Voyages
,
after
having
doubled
the
Cape
of
Good
Hope
,
or
some
other
notable
passage
,
have
reason
to
make
feasts
and
merriment
,
for
joy
of
the
happy
advancement
of
their
Navigation
;
those
who
are
embarqu'd
together
in
the
course
of
this
life
,
and
whom
the
series
of
years
(
which
may
be
call'd
so
many
Capes
and
Points
mark'd
in
the
Chart
of
our
Navigation
)
transports
into
new
Countries
,
ought
to
rejoyce
with
their
friends
for
the
dangers
which
they
have
escap'd
,
and
felicitate
them
for
the
future
by
presents
,
and
wishes
,
in
the
continuation
of
this
journey
.
Or
else
considering
the
difference
of
years
as
great
as
that
of
Countries
,
we
renew
our
correspondencies
by
presents
,
as
hospitalities
were
anciently
by
those
which
they
call'd
Xenia
,
which
is
still
the
name
of
our
New-years
Gifts
;
since
in
respect
of
the
great
alterations
hapning
in
those
years
,
we
may
be
said
to
be
new
Guests
,
or
Hospites
of
a
New-year
.
The
Second
said
,
That
this
laudable
custome
was
founded
upon
reason
and
example
,
our
Druides
being
wont
to
gather
with
great
ceremonies
the
Misletoe
of
the
Oak
,
which
they
consecrated
to
their
great
Tutates
,
and
then
distributed
to
the
people
,
as
of
great
virtue
.
Whence
our
New-years
Presents
are
still
call'd
in
many
places
[
](A70920-e64270-b)*
*
Guy
,
fig.
Misletoe
.
Guy-l'an-neuf
.
But
the
first
day
of
the
year
was
not
the
same
with
all
Nations
;
some
of
our
first
Kings
began
it
at
S.
Martin's
day
,
as
appears
by
the
dates
of
some
old
Ordinances
,
and
the
yet
continu'd
openings
of
our
Parliaments
;
whence
possibly
remains
the
fashion
of
making
good
cheer
on
this
day
.
The
Romans
us'd
this
custom
,
sometimes
in
March
,
which
was
the
first
moneth
of
the
year
,
when
the
year
had
but
ten
moneths
,
each
of
36
days
;
and
afterwards
on
the
Calends
and
first
day
of
January
,
which
was
added
with
February
to
the
other
ten
by
Numa
.
And
ever
from
the
foundation
of
Rome
,
Tatius
and
Romulus
appointed
a
bundle
of
Verven
to
be
offer'd
with
other
presents
for
a
good
augury
of
the
beginning
year
.
Tacitus
mentions
an
Edict
of
Tiberius
,
forbidding
to
give
or
demand
New-years
Gifts
,
saving
at
the
Calends
of
January
,
when
as
well
the
Senators
and
Knights
,
as
all
other
Orders
brought
presents
to
the
Emperor
,
and
in
his
absence
to
the
Capitol
.
Of
which
I
observe
another
rise
in
the
cense
or
numeration
of
the
people
,
which
was
made
in
the
beginning
of
the
Lustres
or
every
five
years
,
and
began
under
Ancus
Martius
;
at
which
time
money
was
cast
amongst
the
people
,
as
the
Emperors
did
afterwards
when
they
review'd
their
Armies
at
the
beginning
of
each
year
,
honouring
the
most
eminent
Souldiers
with
presents
.
Now
reason
too
is
joyn'd
with
this
practise
;
for
as
we
take
presages
from
the
first
occurrences
of
a
day
,
week
,
or
year
,
so
none
are
more
acceptable
then
gifts
,
which
gratifie
the
more
because
they
come
without
pains
or
expence
.
The
Third
said
,
That
the
three
sorts
of
goods
being
found
in
the
reception
of
presents
sent
us
by
friends
;
(
for
they
testifie
the
honour
which
they
do
us
;
the
least
present
brings
some
profit
to
the
receiver
;
and
no
benefit
is
receiv'd
without
some
pleasure
)
't
is
no
wonder
if
men
who
have
from
all
time
assign'd
some
day
to
every
thing
which
they
esteem'd
good
,
have
also
thought
fit
to
solemnize
the
Feast
of
Presents
or
Benefits
,
and
to
testifie
their
esteem
thereof
have
made
the
Year
begin
by
it
,
for
good
augury
.
Indeed
,
nothing
is
so
powerful
as
Presents
,
because
they
make
and
reconcile
amity
,
the
greatest
Gift
which
God
hath
given
to
men
.
They
pierce
the
best-guarded
Gates
,
as
Philip
of
Macedon
said
;
and
Jupiter
found
nothing
so
fitting
as
a
Golden-showre
whereby
to
convey
himself
into
Danae's
lap
.
Homer
with
his
Muses
is
thrust
out
by
the
shoulders
if
he
brings
nothing
with
him
;
whereas
a
course
Varlet
laden
with
booty
is
admitted
even
into
the
Closet
.
Whereof
men
are
so
perswaded
,
that
there
was
never
a
Religion
but
had
its
offerings
.
And
God
forbids
any
to
come
before
him
with
empty
hands
.
Especially
,
gifts
are
agreeable
,
when
the
proportion
of
the
receiver
with
the
giver
is
observ'd
.
So
the
poverty
of
the
Greek
Epigrammatist
made
Augustus
well
pleas'd
with
the
peny
which
he
presented
to
him
.
But
the
price
of
a
thing
,
or
(
in
defect
thereof
)
its
novelty
,
or
the
excellence
of
the
work-man-ship
,
the
place
and
time
is
most
considerable
,
this
latter
making
such
things
as
would
have
no
acceptance
at
another
season
,
pass
for
courtesies
in
the
beginning
of
the
year
.
CONFERENCE
XCVI
.
I.
Of
Place
.
II.
Of
Hieroglyphicks
.
I.
Of
Place
.
ALL
created
things
having
a
finite
and
circumscrib'd
essence
,
have
also
a
proper
place
which
serves
for
a
bound
to
their
nature
,
which
is
the
principle
of
their
motions
and
actions
,
which
cannot
be
but
in
some
place
;
the
six
differences
whereof
,
namely
,
above
,
below
,
before
,
behind
,
the
right
side
and
the
left
,
sufficiently
prove
its
existence
,
since
differences
presuppose
a
genus
.
But
its
nature
and
essence
is
no
less
hard
to
be
known
,
then
its
existence
is
plain
.
To
omit
the
sundry
considerations
of
its
several
Sciences
,
here
we
understand
,
by
place
,
that
which
contains
things
plac'd
;
and
't
is
either
common
to
more
,
or
proper
to
one
alone
;
this
,
either
external
or
internal
:
and
generally
,
't
is
either
Physical
or
Mathematical
,
or
rather
the
same
sometimes
,
provided
,
and
sometimes
devested
of
accidents
in
its
pure
dimensions
.
This
place
cannot
be
the
space
of
every
body
,
because
space
is
nothing
else
but
a
vacuum
,
which
is
wholly
opposite
to
place
,
which
being
an
affection
'
of
body
must
be
something
of
reality
.
'T
is
therefore
well
defin'd
the
first
internal
and
unmoveable
surface
of
the
ambient
body
.
First
,
that
is
,
immediate
and
proximate
,
because
it
must
be
equal
to
the
body
which
it
contains
;
internal
,
for
if
it
were
the
external
surface
,
it
would
be
greater
;
as
vessels
are
larger
then
what
they
contain
:
Lastly
,
it
must
be
immoveable
;
which
is
not
to
be
understood
of
the
real
place
or
real
surface
environing
the
body
(
because
this
surface
changes
when
the
body
changes
place
,
or
whilst
the
body
remains
unmov'd
the
ambient
air
is
chang'd
every
moment
)
but
of
that
place
or
imaginary
surface
which
encompasses
the
body
on
all
sides
,
remaining
always
immoveable
.
Which
is
more
satisfactory
then
to
say
,
as
some
do
,
that
the
place
of
bodies
is
immoveable
;
although
they
and
their
surfaces
change
place
;
because
from
thence
to
the
centre
and
principal
parts
of
the
world
there
is
always
the
same
distance
and
respect
.
The
Second
said
,
That
Aristotle
shew'd
more
subtilety
then
truth
,
when
in
stead
of
defining
place
internally
corresponding
to
the
extension
of
the
parts
,
he
defin'd
it
by
an
outward
circumference
;
by
which
account
,
Souls
,
Angels
,
and
other
spiritual
substances
should
not
be
contain'd
in
a
place
,
as
't
is
certain
they
are
(
though
definitively
,
not
circumscriptively
)
in
regard
they
move
from
one
place
to
another
.
Yea
the
whole
world
should
not
have
a
place
,
since
it
cannot
be
contain'd
by
any
thing
,
but
contains
all
.
'T
is
also
incongruous
to
say
,
with
some
,
that
the
place
of
the
world
is
its
centre
,
which
is
too
small
to
design
the
place
of
so
great
a
body
;
and
if
a
point
were
the
place
of
the
world
,
the
place
of
a
Pismire
should
be
greater
then
that
of
the
world
.
What
others
say
,
That
place
is
only
the
extension
of
things
,
cannot
consist
with
the
place
of
spiritual
forms
,
which
yet
have
a
distinct
extension
as
other
corporeal
forms
have
;
and
we
change
place
every
moment
,
although
we
have
always
the
same
extension
.
I
conceive
therefore
,
the
place
being
relative
to
the
thing
plac'd
ought
to
be
defin'd
by
it
,
according
to
the
nature
of
relatives
;
and
so
place
is
nothing
but
the
space
occupi'd
by
the
body
plac'd
,
which
is
that
long
,
broad
and
deep
interval
which
receives
the
same
.
Moreover
,
space
which
would
be
void
if
one
body
did
not
succeed
another
,
hath
all
the
conditions
requisite
to
the
nature
of
place
.
For
first
,
't
is
nothing
of
the
thing
plac'd
,
being
a
pure
nothing
.
2.
'T
is
immoveable
,
being
of
it self
incapable
of
motion
.
3.
'T
is
equal
to
the
body
plac'd
,
the
whole
space
answering
to
the
whole
body
,
and
every
part
to
every
part
.
4.
It
receives
sometimes
one
body
,
and
sometimes
another
.
And
lastly
,
two
equal
spaces
contain
as
much
the
one
as
the
other
.
The
Third
said
,
That
place
,
defin'd
the
immoveable
surface
of
an
ambient
body
,
cannot
agree
to
the
air
,
because
its
surface
is
not
immoveable
.
But
if
this
immobility
be
meant
of
the
whole
body
of
the
air
,
this
inconvenience
will
follow
,
that
the
external
surface
of
the
air
is
not
proportionate
to
the
quantity
of
the
particular
body
which
it
encompasseth
.
The
defining
of
place
to
be
the
space
occupi'd
by
the
body
plac'd
,
explicates
the
place
of
bodies
,
but
not
of
incorporeal
things
,
as
the
Soul
and
Angels
,
which
having
no
extension
should
have
no
space
,
and
,
consequently
,
be
in
no
place
.
Wherefore
I
conceive
that
place
being
an
external
affection
of
figure
and
quantity
,
must
not
be
taken
in
the
concave
superficies
of
the
body
which
touches
,
it
but
in
the
convex
of
that
which
is
contain'd
.
And
so
this
superficies
will
be
immoveable
,
since
the
quantity
of
the
body
remains
the
same
)
and
always
equal
to
the
body
contain'd
without
penetration
,
because
it
hath
no
profundity
.
Likewise
,
every
body
will
be
likewise
in
its
own
place
.
And
as
for
things
incorruptible
and
incorporeal
,
the
Angels
and
the
Heavens
,
their
place
will
be
always
the
extremity
of
their
substance
.
The
Fourth
said
,
That
if
there
were
any
place
in
nature
which
receives
bodies
,
it
must
either
be
a
body
it self
,
or
a
vacuum
.
A
body
it
cannot
be
,
for
then
two
absurdities
will
follow
,
namely
,
penetration
of
dimensions
(
one
body
being
within
another
)
and
a
progress
to
infinity
:
for
place
being
a
body
,
it
must
be
in
another
place
,
this
in
a
third
,
this
third
in
a
fourth
,
and
so
to
infinity
.
Nor
can
it
be
a
vacuum
which
receives
bodies
.
For
either
this
vacuum
remains
after
the
admission
of
a
body
,
and
so
the
same
place
will
be
full
and
empty
both
together
;
or
this
vacuum
recedes
to
make
place
for
supervening
bodies
;
which
cannot
be
;
for
then
it
will
be
capable
of
local
motion
,
which
is
an
affection
and
property
of
body
.
Or
else
,
lastly
,
this
vacuum
perishes
and
is
annihilated
;
which
is
impossible
too
;
for
then
it
should
be
subject
to
generation
and
corruption
,
which
are
found
only
in
bodies
.
Wherefore
if
ever
the
Scepticks
had
reason
to
suspend
their
judgement
,
't
is
in
the
nature
of
place
,
which
they
justly
doubted
whether
it
were
something
or
nothing
.
The
Fifth
said
,
That
to
doubt
of
place
is
to
doubt
of
the
clearest
thing
in
the
world
,
nothing
being
so
certain
as
the
existence
of
things
,
which
cannot
be
but
in
some
place
.
And
we
see
a
thing
no
sooner
exists
in
nature
but
it
hath
its
place
and
its
station
,
which
alone
made
the
distinction
of
the
parts
of
the
world
from
their
ancient
Chaos
,
in
which
things
were
confus'd
and
without
order
,
which
is
not
found
saving
when
every
entity
occupies
the
place
due
to
its
nature
,
which
is
preserv'd
therein
.
Amongst
simple
bodies
,
Heaven
hath
the
highest
place
,
Fire
and
Air
the
next
,
Water
and
Earth
the
lowest
:
amongst
mixts
,
Minerals
and
Metals
are
form'd
in
the
Entrails
of
the
Earth
;
Plants
and
Animals
are
preserv'd
upon
the
earth
and
in
the
air
;
and
the
centre
of
every
thing
is
nothing
else
but
its
place
.
Wherefore
as
God
contains
in
himself
all
the
perfections
of
his
creatures
,
so
he
is
in
all
places
by
his
presence
,
his
essence
,
and
his
power
.
II.
Of
Hieroglyphicks
.
Upon
the
second
Point
it
was
said
,
That
the
Ancient
Sages
were
always
curious
to
hide
the
mysteries
of
their
learning
under
some
obscure
things
;
the
Poets
under
the
shell
of
Fables
,
(
whom
Plato
and
Aesop
imitated
;
)
the
Pythagoreans
under
their
Riddles
;
Solomon
under
Parables
,
the
Chaldeans
in
the
sacred
Letters
of
their
Cabala
.
But
especially
the
Egyptians
have
observ'd
this
mystery
.
For
having
learn'd
from
the
Jews
and
the
Chaldeans
the
principal
notions
of
the
Sciences
and
the
Deity
,
(
the
Principles
whereof
were
taken
from
those
famous
Columns
which
preserv'd
the
Characters
thereof
after
the
Deluge
)
they
transmitted
the
same
to
posterity
by
the
figures
and
images
of
things
engraven
upon
Pyramids
and
Obeliscks
,
whereof
we
still
see
some
fragments
in
their
Hieroglyphicks
,
which
signifies
sacred
and
mysterious
figures
or
sculpture
,
not
so
much
for
the
things
employ'd
to
that
purpose
,
which
oftentimes
were
common
and
natural
,
as
for
the
mystical
and
hidden
sence
which
they
attributed
to
the
same
.
The
use
of
these
figures
was
the
more
profitable
,
in
that
having
some
similitude
and
correspondence
to
the
quality
of
the
thing
signifi'd
,
they
not
only
denoted
the
same
,
but
also
its
nature
and
property
.
So
,
painting
an
Eye
upon
a
Scepter
,
which
signifi'd
God
,
they
intimated
also
his
properties
,
by
the
Scepter
his
Omnipotence
,
and
by
the
Eye
his
Providence
.
Another
advantage
of
these
Hieroglyphicks
,
is
,
that
they
were
equally
understood
by
all
Nations
of
several
Languages
,
as
at
this
day
the
Chineses
and
Japoneses
make
use
of
some
Letters
like
Hieroglyphicks
,
which
signifie
rather
things
then
words
.
Which
would
be
a
good
way
to
reduce
all
Tongues
into
one
,
and
so
to
facilitate
all
Sciences
,
were
not
this
Hieroglyphical
writing
too
diffuse
.
For
there
must
be
as
many
Characters
as
there
are
things
in
the
World
,
which
being
almost
infinite
,
and
every
day
new
,
would
render
this
Art
endless
;
which
hath
made
the
use
of
it
laid
aside
,
as
it
would
also
be
among
the
Chineses
,
were
not
honour
which
supports
and
feeds
all
other
Arts
annex'd
to
this
knowledge
of
Characters
,
which
advances
those
alone
who
are
skill'd
in
their
Letters
to
Magistracies
and
the
chief
charges
of
that
great
State
.
The
Second
said
,
That
the
signs
for
representing
things
are
either
Natural
or
Artificial
.
Amongst
the
natural
,
employ'd
by
men
to
express
their
conceptions
,
are
the
pictures
and
images
of
thigns
;
as
to
represent
a
Man
or
a
Tree
,
they
paint
a
man
and
a
Tree
;
by
which
way
Philomela
describ'd
the
wrong
which
had
been
done
her
.
The
Aegyptians
had
the
same
design
in
their
Hieroglyphicks
;
but
finding
that
it
would
never
have
an
end
,
they
in
this
imitated
the
Hebrews
,
who
make
the
same
Root
serve
to
produce
a
great
number
of
words
,
and
employ'd
one
figure
to
signifie
first
one
thing
,
namely
,
that
whose
image
it
is
,
and
afterwards
many
others
wherewith
it
hath
some
affinity
.
So
the
figure
of
a
Serpent
signifies
a
Serpent
,
and
the
Prudence
which
is
attributed
to
that
animal
;
and
because
they
observ'd
,
that
the
last
day
of
the
year
joynd
to
the
first
,
and
made
a
continual
circle
,
they
represented
the
year
by
a
Serpent
with
his
tail
in
his
mouth
.
Upon
the
same
ground
Emblems
were
invented
.
So
Alciate
,
to
represent
Fortitude
and
Wisedom
,
gives
the
pourtraicts
of
Ajax
and
Vlisses
;
to
signifie
a
good
Merchant
,
who
trusts
only
to
what
he
holds
,
he
paints
a
hand
with
an
eye
in
the
middle
of
it
;
the
Fox
signifies
cunning
;
the
Pismire
Providence
;
the
Bee
,
Policie
;
an
earthen
pot
joyn'd
to
an
iron
pot
,
dangerous
Alliance
.
In
brief
,
so
many
fables
and
phancies
are
so
many
writings
after
this
manner
;
from
which
,
to
speak
truth
,
if
you
abstract
the
reverence
which
is
due
to
Antiquity
,
I
see
nothing
that
comes
neer
the
marvel
of
our
Letters
,
which
,
in
respect
of
other
inventions
,
I
cannot
but
compare
to
the
Philosophers
Stone
so
much
talk'd
of
,
which
whoso
possesses
may
by
its
projection
make
as
much
gold
as
he
needs
to
travel
over
the
world
;
and
those
other
inventions
to
the
money
,
or
,
if
you
please
,
the
provisions
,
which
a
Traveller
carries
with
him
.
For
these
are
incommodious
,
and
serve
but
to
one
or
few
uses
;
whereas
writing
,
by
combination
of
sixteen
several
characters
,
(
the
rest
being
found
superfluous
)
is
sufficient
to
represent
what
ever
hath
been
,
is
,
may
or
may
not
be
.
The
Third
said
,
That
no
doubt
't
was
necessity
which
put
the
Aegyptians
first
upon
the
invention
of
Hieroglyphicks
,
then
which
our
Letters
are
much
less
significative
,
because
they
express
not
the
nature
of
natural
things
,
as
their
figures
do
,
but
only
words
.
Yet
the
use
of
Hieroglyphicks
was
very
pernicious
to
the
vulgar
,
who
seeing
the
Attributes
of
God
represented
under
the
shapes
of
Animals
and
Plants
,
took
occasion
to
adore
those
corporeal
things
,
and
became
the
most
superstitious
of
all
Nations
,
going
so
far
as
to
deifie
garlick
,
onyons
,
rats
and
toads
.
Moreover
,
Mans
life
is
too
short
for
this
Art
;
his
wit
too
weak
to
invent
figures
sutable
to
all
the
parts
of
speech
diversifi'd
by
numbers
,
cases
,
persons
,
tenses
,
and
other
Grammatical
differences
of
words
;
and
his
memory
too
slippery
,
to
retain
all
those
figures
,
because
they
represented
not
one
single
thing
,
but
many
different
;
and
for
that
one
and
the
same
thing
was
diversly
figur'd
;
as
God
was
express'd
by
an
Eye
,
a
Circle
,
and
an
Unite
;
Prudence
by
a
double
head
,
a
Gorgon's
head
,
a
Crane
,
a
Dragon
,
a
Serpent
,
a
fish
call'd
Scarus
,
or
the
Gilt-head
,
a
Mulberry-tree
,
a
Hiacynth
;
Royalty
,
by
the
reins
of
a
bridle
,
an
Elephant
and
a
Dog
;
Wisdom
,
by
the
breast
,
or
the
wand
of
Pallas
;
Concord
,
by
a
Crow
,
a
Caduceus
,
or
Mercurius's
rod
,
a
Peacock
,
a
Bee
,
and
a
Lute
;
Fear
by
waves
,
a
Dove
,
a
Hart
,
a
Hare
,
and
a
Wolf
.
All
which
figures
signifi'd
other
things
besides
,
yea
,
oftentimes
contraries
;
as
the
Ass
is
the
Hieroglyphick
of
wisdom
with
the
Cabalists
,
and
with
us
of
stupidity
;
and
the
same
wisdom
was
denoted
among
the
Egyptians
by
a
sieve
,
which
with
us
is
the
emblem
of
a
loose-tongu'd
person
that
can
retain
nothing
.
In
fine
,
this
Hieroglyphical
invention
is
good
for
nothing
but
to
make
the
ignorant
admire
what
they
must
reverence
without
knowing
it
.
For
that
which
secures
all
professions
from
contempt
,
is
,
the
use
of
terms
not
understood
by
the
vulgar
.
CONFERENCE
XCVII
.
I.
Of
Weights
,
and
the
causes
of
Gravity
.
II.
Of
Coat-Armour
.
I.
Of
Weights
,
and
the
causes
of
Gravity
.
THe
World
is
Man's
Palace
,
whereof
God
is
the
Architect
,
sustaining
the
same
with
the
three
fingers
,
of
his
Power
,
Goodness
,
and
Wisdom
.
And
the
Scripture
saith
,
He
hath
hung
the
Earth
in
the
midst
of
the
Air
,
and
ordained
all
things
in
number
,
weight
,
and
Measure
,
which
are
the
three
pillars
of
this
stately
Edifice
.
Number
is
the
cause
of
Beauty
;
Measure
,
of
Goodness
;
and
Weight
,
of
Order
;
which
is
not
found
but
in
the
place
towards
which
bodies
are
carry'd
by
their
Gravity
.
A
quality
depending
upon
the
four
first
,
which
by
their
rarefaction
or
condensation
of
things
cause
more
or
less
ponderosity
.
For
light
signifies
nothing
but
less
heavy
;
it
being
certain
,
that
as
the
Earth
gravitates
in
the
Water
,
and
this
in
the
Air
,
so
would
the
Air
in
the
sphere
of
Fire
,
Fire
in
the
Heaven
of
the
Moon
,
this
in
the
mixt
,
and
so
forwards
till
you
come
to
nothing
,
which
hath
no
weight
because
it
hath
no
corporeity
.
The
Second
said
,
That
gravity
and
the
descent
of
natural
bodies
to
the
centre
,
cannot
proceed
from
the
predominance
of
terrestrial
parts
in
mixts
;
since
Gold
,
the
heaviest
of
metals
,
and
Mercury
,
which
is
next
it
,
have
more
humidity
then
siccity
,
that
is
to
say
,
more
Water
then
Earth
,
in
comparison
of
other
metallick
bodies
;
God
being
the
most
ductile
,
and
Mercury
the
most
fluid
.
So
also
Salt
,
which
is
heavier
then
wood
or
stone
,
is
nothing
but
water
cogeal'd
,
and
dissolving
again
in
a
moist
place
.
Wherefore
Gravity
seems
rather
to
proceed
from
these
three
things
,
namely
,
place
,
comparison
,
and
figure
.
Place
is
so
considerable
herein
,
that
bodies
gravitate
not
in
their
proper
places
,
but
onely
when
they
are
remov'd
from
the
same
,
and
more
or
less
proportionally
to
their
distance
.
Comparison
makes
us
judge
a
body
light
,
because
't
is
less
heavy
then
an
other
.
On
the
contrary
,
Figure
makes
heavy
bodies
light
,
causing
Leaf-gold
to
swim
,
which
in
the
same
quantity
reduc'd
into
a
Globe
would
sink
;
and
an
expanded
body
weighs
less
in
a
balance
,
then
when
it
is
in
a
less
volumn
.
Which
is
also
observ'd
of
the
thinner
parts
of
the
Air
,
which
being
of
a
more
moveable
figure
are
seen
to
play
therein
when
the
Sun
shines
clear
.
The
Third
said
,
That
the
cause
why
a
broader
figure
swims
,
or
is
upheld
in
the
Air
more
easily
then
if
it
were
in
a
Globe
or
other
closer
figure
,
is
not
,
for
that
figure
makes
a
thing
lighter
,
but
from
the
resistance
of
the
medium
,
which
hath
more
hold
in
one
then
in
the
other
.
Nor
do's
gravity
proceed
from
the
inclination
of
a
thing
to
its
Centre
;
since
the
Centre
is
but
a
Point
,
wherein
nothing
can
lodge
.
And
if
the
Centre
of
the
world
were
the
Centre
of
heavy
things
,
the
stars
which
are
the
denser
and
solider
parts
of
their
orbs
,
and
consequently
,
have
more
gravity
,
which
necessarily
follows
the
density
of
corporeal
matter
,
especially
the
Moon
which
is
demonstrated
to
be
solid
and
massie
,
because
it
reflects
the
light
of
the
Sun
,
should
not
remain
suspended
above
the
Air
,
which
is
lighter
,
but
descend
to
this
Centre
of
the
Universe
.
For
,
to
believe
,
with
some
,
that
the
Moon
is
kept
up
like
a
stone
in
a
sling
by
the
rapid
motion
of
the
First
Mover
,
is
,
to
hold
the
Stars
,
the
greatest
and
noblest
part
of
the
Universe
,
in
a
violent
state
,
onely
to
give
rest
and
a
natural
state
to
the
least
and
meanest
,
which
is
the
Earth
.
Wherefore
the
descent
of
bodies
is
not
because
of
themselves
they
affect
the
Centre
of
the
Earth
,
but
for
that
they
are
upon
a
body
lighter
then
themselves
;
order
obliging
every
thing
to
take
its
own
place
,
and
till
it
be
so
,
every
body
being
necessitated
to
move
it self
,
the
heaviest
downwards
,
and
the
less
heavy
upwards
.
Hence
water
gravitates
not
in
its
channel
,
although
it
be
not
in
its
Centre
;
because
the
upper
part
of
the
water
is
not
heavier
then
the
lower
.
The
Fourth
said
,
That
Gravity
is
a
certain
quality
which
carries
all
bodies
towards
a
common
point
,
continuing
the
union
of
the
parts
of
the
world
,
hindring
Vacuity
by
the
concentration
of
all
bodies
which
press
one
another
,
the
heavy
having
more
matter
in
less
quantity
.
For
when
we
see
Air
mount
above
Water
,
and
Fire
above
Air
,
they
yield
and
give
place
to
heavier
bodies
;
as
Oyle
being
in
the
bottom
of
Water
ascends
to
the
top
,
not
by
its
lightness
,
but
by
the
weight
of
the
water
which
thrusts
it
up
.
So
Lead
,
and
all
other
metals
,
except
Gold
,
swim
in
Mercury
,
to
which
they
yield
in
gravity
.
For
in
equal
quantities
Gold
weighs
19
,
Mercury
13
,
Lead
11
and
½
,
Silver
10
and
⅓
,
Copper
9
,
Iron
8
,
and
Tin
7
and
½
.
As
for
the
cause
of
this
gravity
(
which
,
some
say
,
is
in
heavy
bodies
,
others
in
their
Centre
,
to
which
they
attribute
a
magnetical
virtue
)
I
conceive
,
it
consists
in
a
reciprocal
attraction
of
the
same
bodies
,
which
draw
and
are
drawn
,
and
others
are
drawn
to
the
inferiour
body
which
attracts
with
all
its
parts
;
so
that
bodies
are
carry'd
towards
the
Earth
,
and
the
Earth
attracts
them
reciprocally
,
as
the
Load-stone
attracts
Iron
,
and
is
attracted
by
it
.
For
't
is
evident
that
the
Load-stone
draws
Iron
;
and
to
prove
that
't
is
drawn
by
Iron
;
lay
a
Load-stone
in
one
scale
,
and
in
the
other
an
equal
weight
to
it
.
If
you
apply
Iron
to
the
bottom
of
the
scale
where
the
Load-stone
is
,
this
scale
will
raise
up
the
other
,
the
Iron
attracting
the
Load-stone
to
it self
.
On
the
contrary
,
if
you
approach
with
the
Iron
over
the
Load-stone
,
the
scale
wherein
it
is
will
ascend
towards
the
Iron
which
attracts
it
.
For
whereas
't
is
objected
,
that
if
the
Earth
attracted
things
with
all
its
parts
,
then
it
would
follow
that
things
let
down
in
some
hollow
of
the
Earth
,
being
attracted
by
the
parts
above
,
and
those
below
,
would
not
descend
by
reason
of
contrary
attractions
;
I
answer
,
that
those
bodies
being
out
of
their
Centres
,
the
greatest
and
strongest
part
of
the
Earth
,
which
is
towards
the
Centre
,
would
attract
them
to
it
;
the
stronger
prevailing
over
the
weaker
.
II.
Of
Coat-armour
.
Upon
the
Second
Point
't
was
said
,
That
all
Nations
have
been
curious
in
inquiring
into
their
own
Antiquities
,
and
particulars
,
to
preserve
the
tokens
of
their
Genealogy
;
some
by
Histories
,
others
by
the
Images
of
their
Ancestors
,
as
the
Romans
;
and
others
by
conjoyning
of
Hieroglyphicks
and
Ensignes
,
which
are
our
Arms
,
which
have
had
the
same
fate
as
other
things
of
the
world
,
and
from
very
small
and
plain
beginnings
,
by
increasing
of
Alliances
,
have
at
length
compos'd
those
variegated
Scutcheons
,
so
variously
quarter'd
and
counter-quarter'd
,
that
it
hath
been
needful
to
make
an
Art
,
call'd
by
the
Latines
Heraldica
,
and
to
invent
new
words
,
with
particular
Officers
,
call'd
Kings
,
and
Heralds
of
Arms
,
to
regulate
and
display
them
:
And
so
many
races
and
marriages
are
crowded
together
in
the
narrow
extent
of
these
Scutcheons
,
that
great
rolls
and
long
Histories
can
scarce
explicate
them
at
length
.
The
Scutcheon
which
we
first
blazon
hath
six
Fields
,
namely
,
two
metals
,
and
four
colours
.
The
metals
are
,
Or
and
Argent
;
the
colours
,
Azure
,
(
which
is
blew
)
Gules
,
(
which
is
red
)
Verd
,
(
which
is
green
)
and
Sable
,
(
which
is
black
)
some
add
a
fifth
,
Purpure
,
being
mixt
of
Azure
and
Gules
,
but
't
is
little
or
not
at
all
us'd
in
France
.
The
English
introduce
two
others
,
Tennê
which
they
call
Orange
,
and
Sanguine
,
which
also
are
unsuall
in
France
.
Besides
these
colours
,
thereare
two
Furres
or
sorts
of
Fells
,
which
adorn
the
Scutcheon
,
Ermine
,
of
Sable
upon
Argent
;
and
Vair
,
or
Verry
,
of
Azure
upon
Argent
;
and
when
these
Colours
are
alter'd
,
then
the
Scutcheon
must
be
blazon'd
Verry
of
such
colours
.
Some
Scuctheons
have
neither
metals
nor
colours
,
and
are
call'd
Whiteshields
,
(
like
those
of
new
Knights
before
they
have
done
any
memorable
atchievement
;
of
which
Virgil
speaks
—
Plamâque
inglorius
albâ
)
wherewith
the
Arms
of
our
Maidens
dying
unmarry'd
are
quarterd
.
Others
have
onely
a
small
Scutcheon
in
the
middle
,
and
this
Scutcheon
is
said
to
be
in
the
fesse
point
.
The
principal
parts
of
these
Scutcheons
are
nine
,
answering
to
the
parts
of
a
man's
face
,
which
may
be
call'd
every
one's
natural
Scutcheon
,
whereinto
are
collected
in
several
quarters
all
the
titles
of
the
nobility
,
and
qualities
,
of
the
Soul
.
These
parts
are
term'd
,
1.
The
Dexter
Chief
,
which
answers
to
the
right
Temple
.
2.
The
Middle
Chief
,
to
the
middle
of
the
forehead
.
And
3.
the
Sinister
Chief
,
to
the
left
Temple
.
4.
The
Honor
point
,
to
the
root
of
the
Nose
.
5.
The
Fesse
point
,
to
the
place
of
the
Nose
.
6.
The
Nombril
point
,
to
the
Mouth
.
7.
The
Dexter
Base
,
to
the
right
Muchato
.
8.
The
Sinister
Base
,
to
the
left
.
And
9.
The
precise
middle
Base
,
to
the
Chin.
This
Scutcheon
is
divided
sometimes
into
sundry
sorts
of
colours
,
or
metals
.
If
it
be
divided
in
pale
,
or
perpendicularly
,
't
is
call'd
party
per
pale
;
if
in
fesse
,
or
athwart
,
't
is
said
party
per
fesse
;
if
slopingly
,
't
is
said
party
per
bende
.
Lastly
,
't
is
quarter'd
either
by
crosses
or
gyrons
,
or
by
a
Salture
,
which
is
a
S.
Andrews
Cross
;
or
else
counter
quarter'd
,
when
one
of
its
quarters
is
again
quarter'd
.
Next
are
to
be
considered
the
Ordinaries
,
which
are
,
1.
The
Chief
,
which
is
the
highest
part
of
the
Scutcheon
.
2.
The
Pale
,
which
divides
it
from
the
Chief
to
the
Base
perpendicularly
.
3.
The
Fesse
,
which
cuts
it
athwart
the
Pale
.
4.
The
Bende
,
which
cuts
from
the
right
Angle
to
the
Base
,
and
is
a
Cotize
if
it
be
a
third
part
less
then
the
Bende
,
and
a
Battoon
if
it
be
two
thirds
less
then
a
Cotize
.
5.
The
Cheveron
.
6.
The
Crosse.
7.
The
Saltyre
.
8.
The
Gyrons
,
which
form
eight
Triangles
terminating
in
the
Centre
.
There
are
other
less
principal
parts
,
as
the
Flanks
which
divide
it
by
the
sides
;
the
Emancheures
with
one
or
more
points
;
the
Pyle
,
which
is
a
great
Isosceles
Triangle
revers'd
;
the
Perle
,
which
is
a
kind
of
Y
,
taking
up
sometimes
the
whole
Shield
;
the
Gussets
,
Lozanges
,
Frets
,
and
such
other
things
as
are
better
represented
by
figures
then
by
words
.
These
Armories
are
sometimes
indented
,
invecked
,
and
embattail'd
at
their
sides
;
and
sometimes
they
are
either
charg'd
or
bruis'd
with
sundry
figures
;
the
former
,
when
there
is
but
one
in
the
middle
;
charg'd
,
when
they
are
semé
all
over
.
A
Border
is
any
thing
which
surrounds
the
Scutcheon
.
Some
Shields
are
cover'd
with
divers
things
,
diaper'd
in
form
of
broidery
,
leaves
,
and
morisques
,
and
fretted
in
fashion
of
Lozanges
and
other
things
.
The
Changes
are
almost
infinite
,
there
being
amongst
others
above
thirty
fashions
of
Crosses
;
the
Patee
,
which
is
that
of
Maltha
;
the
Potencee
,
that
of
Jerusalem
;
the
fleury
,
or
flory
;
the
bottony
,
pommettie
,
&c.
The
other
more
common
pieces
are
Mascles
,
a
sort
of
Lozange
voided
,
whereof
the
middle
is
of
the
colour
of
the
field
;
Rustres
,
which
are
Lozanges
pierced
round
;
Billets
or
Parallelograms
,
Fusils
,
Bezants
,
which
are
figures
of
ancient
Money
;
Torteuxes
,
which
are
like
Bezants
,
but
differ
from
them
,
inasmuch
as
Torteuxes
are
always
of
a
colour
,
and
Bezants
always
of
Or
or
Argent
.
As
for
others
,
every
thing
in
Nature
fills
the
Shield
,
and
hath
its
different
blazons
,
if
the
colour
of
one
of
their
parts
be
different
from
the
whole
.
Amongst
Fishes
,
the
Whale
with
his
tail
and
teeth
different
is
said
to
be
fierte
;
the
Dolphin
is
said
to
be
hauriant
.
Amongst
Trees
the
Oak
,
for
example
,
whose
parts
have
different
colours
,
is
blazon'd
fuste
,
or
branchless
for
the
wood
;
accollé
,
or
embraced
,
for
the
Ivy
,
foliated
and
fructed
.
The
middle
of
Flowers
is
call'd
bottonie
.
Amongst
Birds
the
Eagle
and
Gryphon
are
almost
alone
said
to
be
arm'd
,
that
is
to
say
,
beak'd
and
ungulated
;
others
are
said
to
be
display'd
.
The
Cock
is
said
to
be
crested
and
jelloped
.
Lyons
,
amongst
Animals
,
are
alone
rampant
;
Horses
in
that
posture
are
said
to
be
fray'd
;
Bulls
,
furious
or
mad
.
The
Lyon
shews
but
one
eye
and
one
ear
;
the
Leopard
two
,
and
is
always
passant
;
if
he
be
rampant
he
is
called
Leopard
Lyonné
;
if
a
Lyon
be
passant
he
is
called
Lyon
Leopardé
.
There
are
Lyons
Naissant
,
which
shew
only
the
head
and
the
two
fore-paws
;
Issuant
,
which
shew
only
the
hinder
part
;
Brochant
,
or
spreading
over
all
the
field
;
Couped
,
when
one
body
is
of
two
colours
;
armed
,
are
those
whose
claws
are
of
another
colour
;
and
langued
,
when
the
tongue
is
so
.
Blazon
begins
always
from
the
dexter
side
of
the
Chief
;
in
those
that
are
quarter'd
saltyrewise
,
by
the
chief
.
If
the
first
and
last
quarter
be
alike
,
they
are
blazon'd
together
,
beginning
always
with
the
field
.
There
are
little
Scutcheons
upon
the
principle
armories
;
those
which
are
upon
the
fesse
point
are
said
to
be
over
all
;
in
the
chief
and
the
base
,
they
are
said
to
be
entez
or
graffed
;
and
if
there
be
any
upon
animals
,
as
Eagles
or
Lyons
,
they
are
said
to
be
charged
;
and
all
Inescutcheons
are
always
blazon'd
last
.
The
second
said
,
That
as
Nobility
is
the
more
esteem'd
the
more
obscure
its
original
is
;
so
the
first
Inventors
of
Armes
,
which
are
the
Badges
of
it
,
seem
to
have
affected
obscurity
in
their
terms
,
to
render
the
same
more
recommendable
to
the
vulgar
by
being
less
understood
.
Armes
are
compos'd
of
Images
pourtray'd
upon
a
ground
call'd
the
Field
,
into
which
mens
ambition
hath
introduc'd
every
thing
in
Nature
;
the
Heaven
,
the
Stars
,
the
Air
with
its
Birds
,
the
Sea
and
its
Fishes
,
the
Earth
,
and
whatever
rarity
it
hath
upon
its
surface
and
in
its
bowels
;
all
the
parts
of
man
,
and
all
the
instruments
of
Arts
,
especially
those
of
War
,
to
which
Armories
owe
their
birth
:
Whence
the
Shield
or
Buckler
hath
been
chosen
to
receive
the
same
,
and
to
serve
as
a
badge
of
Nobility
,
for
the
distinction
of
Families
.
And
as
all
Nations
have
preferr'd
Valour
before
the
other
Virtues
,
because
't
is
most
useful
for
the
preservation
of
States
;
so
they
have
destinated
to
it
Palms
,
Crowns
,
Triumphs
,
and
such
other
badges
of
Honour
;
amongst
which
all
Nations
have
apprehended
something
of
Divinity
in
their
Shields
.
The
Getes
made
their
solemnest
Oaths
upon
them
;
the
ancient
Germans
ador'd
every
one
his
Shield
and
the
Moon
.
The
Poets
relate
,
that
the
fate
of
Troy
lay
in
a
Buckler
which
was
kept
in
the
Temple
of
their
Goddess
.
A
Buckler
sent
from
Heaven
kept
the
fortune
of
the
Romans
,
like
to
which
one
of
their
Kings
caus'd
400
to
be
made
.
Two
Grecian
Captains
disputed
the
possession
of
Achilles's
Buckler
.
That
of
Aenaeas
had
graven
upon
it
all
the
destiny
of
Rome
.
In
brief
,
our
ancient
Kings
were
carri'd
upon
a
great
Target
or
Shield
to
the
solemnity
of
their
Coronation
.
The
highest
of
our
Coins
bears
the
name
and
figure
of
an
Escu
or
Shield
;
and
true
gentry
amongst
us
is
that
of
Esquiers
,
a
title
drawn
from
Escu
or
a
Shield
.
Which
hinders
not
but
that
learning
,
and
management
of
affairs
,
being
ways
of
ennobling
men
,
though
less
frequent
and
more
difficult
,
deserve
also
to
bear
Arms
;
as
we
read
that
Charles
IV.
granted
to
Bartolus
,
the
famous
Civilian
,
a
Lyon
gules
,
with
two
tails
,
in
a
field
Or.
The
Third
said
,
That
some
Armories
are
commonly
conceiv'd
to
have
been
sent
from
heaven
,
as
the
Cross
of
Constantinople
,
and
the
Flowers
de
lys
of
France
.
Others
are
taken
from
memorable
qualities
and
actions
of
Ancestors
,
as
those
of
Austria
,
a
Prince
whereof
returning
out
of
battel
cover'd
all
over
with
blood
except
his
Belt
,
gave
occasion
to
his
descendants
to
bear
a
Fesse
Argent
on
a
Shield
gules
.
Such
is
the
Cross
of
Savoy
,
which
the
Christian
Princes
granted
to
one
of
the
Amadei
,
for
having
driven
away
the
enemies
from
behind
the
Island
of
Rhodes
;
and
the
three
Wings
of
Lorrain
,
because
a
Duke
pierc'd
three
Birds
flying
with
one
arrow
.
Others
have
some
correspondence
or
allusion
to
the
name
of
the
bearer
;
as
those
of
Castile
,
Leon
,
Galicia
,
and
Granada
,
which
have
a
Castle
,
a
Lyon
,
a
Chalice
,
and
a
Pomegranate
.
Others
have
distinctions
for
younger
brothers
,
as
a
Battoon
in
the
middle
,
or
a
Label
with
2
,
3
,
or
more
pendants
in
the
Chief
.
Bastards
commonly
bear
a
Battoon
in
contrebende
,
that
is
,
coming
from
the
sinister
point
of
the
Chief
to
the
dexter
of
the
Base
.
Likewise
other
pieces
distinguish
younger
brothers
,
as
Mullets
,
Cressants
,
&c.
plac'd
in
the
middle
of
the
Chief
,
or
else
at
the
first
Quarter
.
But
't
is
remarkable
in
blazoning
of
Arms
,
that
Metal
must
always
be
put
upon
Colour
,
or
Colour
upon
Metal
;
only
Godfry
of
Bouillon
made
his
Shield
of
argent
charg'd
with
a
Cross
potencé
Or
,
and
four
other
Corslets
of
the
same
Metal
.
The
Fourth
said
,
That
being
the
injury
of
times
consumes
all
things
,
the
Arms
or
Devises
of
Families
hath
been
found
the
best
monuments
to
preserve
their
memory
through
many
ages
.
This
gave
occasion
to
our
Gaules
(
for
they
brought
Coat-armour
into
greatest
use
,
it
being
yet
unknown
to
divers
Nations
)
to
engrave
upon
their
Gates
the
same
badges
which
distinguish'd
them
whilst
they
fought
arm'd
cap-a-pe
,
and
could
not
otherwise
be
known
:
and
if
it
hapned
that
two
Cavaliers
bare
the
same
Shield
,
the
one
would
either
have
the
life
of
the
other
,
or
make
him
alter
his
devise
.
Such
an
expedient
as
once
agreed
two
Gentlemen
,
who
were
ready
to
fight
because
both
of
them
bore
a
Bulls
head
,
not
always
occurring
;
for
they
were
contented
with
this
decision
,
that
one
of
them
should
Blazon
his
Coat
with
the
head
of
a
Bull
,
and
the
other
with
the
head
of
an
Ox
or
Cow
,
at
his
choice
.
Because
every
one
was
suffer'd
,
as
they
are
at
this
day
abusively
,
to
chuse
Arms
to
himself
;
which
is
the
cause
that
the
handsomest
Arms
are
the
worst
,
as
being
the
newest
;
because
they
are
invented
according
to
phancy
.
Whereas
anciently
,
to
give
Arms
was
one
of
the
chief
rights
of
Sovereignty
,
and
joyn'd
with
the
power
of
conferring
Knighthood
;
and
the
advices
of
the
noblest
and
ancientest
Families
were
taken
concerning
the
blazoning
of
them
,
as
being
interessed
in
this
novelty
.
And
as
for
Sovereigns
,
they
chose
the
most
ancient
Arms
they
could
.
Those
of
France
are
found
in
the
brain
of
a
Cock
,
the
Imperial
Eagle
in
the
root
of
Fern
cut
athwart
.
So
the
figure
of
Cheverons
,
Torteuxes
,
Lozenges
,
Macles
,
Fusils
,
and
most
other
things
which
enter
into
the
Field
of
Scutcheons
,
occur
at
every
turn
,
and
in
most
Trees
,
Stones
,
Fishes
,
and
other
animals
:
their
design
being
that
their
Families
should
appear
not
less
ancient
then
nature
.
It
remains
to
give
some
examples
of
particular
Blazons
.
The
King
of
France
bears
two
Scutcheons
,
The
first
is
Azure
,
three
Flowers
de
lys
Or
,
two
in
chief
and
one
in
point
;
which
is
France
.
The
second
is
Gules
,
two
Chains
Or
,
plac'd
in
orle
,
pale
,
fesse
,
bende
and
bar
,
which
is
Navarre
.
The
Supporters
are
two
Angels
,
one
on
the
right
side
cloth'd
with
a
Coat
of
Arms
azure
,
semé
with
Flowers
de
lys
Or
,
;
the
other
on
the
left
,
clad
with
the
Arms
of
Navarre
.
The
Crest
is
a
double
Flowers
de
lys
.
And
to
speak
something
of
strangers
,
without
observing
any
order
,
which
would
be
too
troublesome
;
Presbyter
John
bears
azure
,
a
Crucifix
argent
.
The
Turk
bears
Vert
,
a
Crescent
argent
.
England
bears
gules
,
three
Leopards
Or
,
armed
and
langued
azure
.
Hungary
bears
barry
,
argent
and
gules
,
of
eight
pieces
.
Arragon
,
Or
,
four
pales
gules
.
Rhodes
,
Malta
and
Savoy
,
bear
gules
,
a
Cross
argent
.
Flanders
,
Or
,
a
Lyon
sables
,
langued
gules
.
Artois
semé
of
France
,
a
lable
of
three
pendants
,
chastellated
with
Chasteaux
Or.
Leon
,
argent
,
a
Lyon
gules
.
Saxony
,
barry
,
Or
and
sable
,
of
eight
pieces
,
a
Demy
Crown
or
Crancelin
Vert
plac'd
bend-wise
.
Bohemia
,
argent
,
a
Lyon
gules
,
his
tail
nowed
and
pass'd
in
saltyre
.
Lombardy
,
gules
a
Lyon
Or
,
armed
and
langued
sable
.
Florence
,
argent
,
a
Flower
de
lys
expansed
gules
.
The
great
Cham
of
Tartary
bears
Or
,
an
Owl
sables
.
Parma
,
Or
,
six
Flowers
de
lys
azure
.
Sweden
,
azure
,
three
Crowns
Or
,
two
in
chief
,
and
one
in
base
.
Denmark
,
Or
,
semé
of
Hearts
gules
,
three
Lyons
Leopardez
azure
,
langued
,
and
armed
Or.
Poland
,
gules
,
an
Eagle
argent
,
beaked
,
membred
and
crowned
Or.
Holland
,
Or
a
Lyon
gules
.
Bavaria
,
fuselé
argent
and
azure
,
of
twenty
one
pieces
placed
bendwise
.
Ireland
,
gules
,
a
Harp
Or.
CONFERENCE
XCVIII
.
I.
Of
the
causes
of
Contagion
.
II.
Of
the
ways
of
occult
Writing
.
I.
Of
the
causes
of
Contagion
.
DIseases
,
being
accidents
,
must
be
divided
,
as
other
accidents
,
by
their
first
subjects
,
which
are
the
solid
parts
,
the
humours
,
and
the
spirits
;
and
by
their
several
causes
;
some
of
which
are
manifest
,
others
unknown
;
the
malignity
of
the
causes
which
produce
them
,
and
the
manner
whereby
they
act
,
being
inexplicable
.
Which
diversity
of
causes
depends
upon
those
of
mixtions
,
which
are
of
two
sorts
;
one
,
of
the
qualities
of
the
elements
,
which
makes
the
difference
of
temperaments
;
the
other
of
the
elementary
forms
,
which
being
contrary
only
upon
the
account
of
their
qualities
,
when
these
put
off
their
contrariety
by
alteration
,
the
forms
easily
become
united
;
and
as
amongst
qualities
,
so
amongst
forms
,
one
becomes
predominant
,
the
actions
whereof
are
said
to
proceed
from
an
occult
property
,
because
the
form
which
produces
them
is
unknown
to
us
.
So
Arsenick
and
Hemlock
,
besides
the
power
which
the
first
hath
to
heat
,
and
the
second
to
refrigerate
,
have
a
particular
virtue
of
assaulting
the
heart
,
and
killing
speedily
,
by
a
property
hitherto
unknown
.
Such
also
are
contagious
and
venomous
diseases
,
some
whereof
are
caus'd
by
the
inspir'd
air
,
as
the
Pestilence
,
because
air
being
absolutely
necessary
to
the
support
of
our
natural
heat
,
if
when
it
is
infected
with
malignant
and
mortal
vapours
,
it
be
attracted
by
the
mouth
,
or
the
pores
of
the
skin
,
it
corrupts
the
mass
of
the
spirits
,
as
a
crum
of
bread
or
other
extraneous
bodies
makes
milk
or
wine
become
sowre
.
Others
infect
by
bodily
contact
,
as
the
Itch
,
the
Pox
,
the
Measles
,
and
the
Leprosie
.
A
third
sort
proceed
from
a
venomous
matter
,
either
communicated
outwardly
,
as
by
poyson
and
the
biting
of
venomous
beasts
,
or
generated
in
the
body
,
as
it
may
happen
to
the
blood
,
black
choler
,
and
the
other
humours
being
extravasated
.
The
Second
said
,
That
diseases
proceed
either
from
the
corruption
and
vitiosity
of
particular
bodies
,
some
of
which
are
dispos'd
to
the
Pleurisie
,
others
to
the
Flux
,
others
to
the
Colick
;
call'd
therefore
sporadical
,
or
dispers'd
and
promiscuous
diseases
;
or
else
from
some
common
vitiosity
,
as
of
the
air
,
aliments
,
waters
,
winds
,
or
other
such
common
cause
,
whereby
many
come
to
be
seiz'd
upon
by
the
same
disease
at
the
same
time
:
so
,
after
Famines
,
bad
nourishment
gives
a
great
disposition
to
the
Pestilence
.
These
maladies
are
fix'd
to
a
certain
Country
,
seldom
extending
beyond
it
;
as
the
Leprosie
to
the
Jews
,
the
Kings
Evil
to
the
Spaniards
,
Burstenness
to
Narbon
,
the
Colick
to
Poitou
,
the
Phthisick
to
the
Portugals
,
the
Pox
to
the
Indians
call'd
by
them
Apua
,
and
brought
by
the
Spaniards
into
Europe
;
and
such
other
diseases
familiar
to
some
particular
Country
,
and
call'd
Endemial
.
Or
else
they
are
Epidemical
,
and
not
ty'd
to
a
certain
region
,
but
produc'd
by
other
external
causes
,
as
pestilential
and
contagious
diseases
;
which
(
again
)
are
either
extraordinary
,
as
the
Sweating-sickness
of
England
,
the
Coqueluche
,
which
was
a
sort
of
destillation
;
or
ordinary
,
which
manifest
themselves
by
purple
spots
,
carbuncles
,
and
buboes
.
But
as
the
causes
of
the
Small-pox
and
Measles
are
chiefly
born
within
us
,
being
produc'd
of
the
maternal
blood
attracted
in
the
womb
,
and
cast
forth
by
nature
when
become
more
strong
,
so
though
the
seeds
of
contagious
diseases
may
come
from
without
,
yet
they
are
commonly
within
our selves
.
The
Third
said
,
That
Contagion
is
the
communication
of
a
disease
from
one
body
to
another
;
the
most
violent
so
communicable
is
the
Pestilence
,
which
is
defin'd
a
most
acute
,
contagious
,
venomous
and
mortal
Fever
,
accompani'd
with
purple
spots
,
Buboes
and
Carbuncles
.
'T
is
properly
a
species
of
a
Fever
,
being
a
venomous
and
contra-natural
heat
kindled
in
the
heart
,
manifesting
it self
by
a
high
,
frequent
,
and
unequal
pulse
,
except
when
nature
yields
at
first
to
the
violence
and
malignity
of
the
disease
,
and
then
the
pulse
is
slow
,
small
and
languishing
,
but
always
unequal
and
irregular
.
Oftentimes
it
kills
the
first
or
second
day
;
scarce
passes
to
the
seventh
,
if
it
be
simple
and
legitimate
;
but
when
't
is
accompani'd
with
putrefaction
,
it
reaches
sometimes
to
the
fourteenth
.
It
s
malignity
appears
in
its
not
yielding
to
ordinary
remedies
which
operate
by
their
first
qualities
,
but
only
to
medicaments
which
act
by
occult
properties
;
an
argument
that
the
cause
of
these
diseases
is
so
too
.
Now
four
things
are
here
to
be
consider'd
,
1.
That
which
is
communicated
.
2.
The
body
which
communicates
the
same
.
3.
That
to
which
it
is
communicated
.
4.
The
medium
through
which
the
same
is
done
.
A
thing
communicated
against
nature
,
is
either
the
disease
,
or
the
cause
of
the
disease
,
or
the
symptom
.
Here
't
is
the
cause
of
the
disease
,
which
is
either
corporeal
or
incorporeal
.
The
incorporeal
,
in
my
opinion
,
are
the
malignant
influences
of
the
Stars
,
as
of
Mars
and
Saturn
▪
and
during
Comets
and
Eclipses
.
For
since
their
benigne
influences
preserve
motion
and
life
in
all
things
of
the
world
;
by
the
reason
of
contraries
,
the
malignity
of
the
same
aspects
may
be
the
cause
of
the
diseases
and
irregularities
which
we
behold
in
it
.
The
corporeal
cause
must
be
moveable
,
an
humour
,
a
vapour
,
or
a
spirit
;
which
malignant
evaporations
kill
oftentimes
without
any
sign
of
putrefaction
;
or
if
there
be
any
,
it
proceeds
not
from
the
corruption
of
the
humours
,
but
from
the
oppression
and
suffocation
of
the
natural
heat
by
those
malignant
vapours
;
and
then
the
humours
being
destitute
of
the
natural
heat
,
and
of
that
of
the
spirits
which
preserv'd
them
,
turn
into
poyson
.
There
must
be
some
proportion
between
the
body
which
communicates
this
vapour
and
that
which
receives
it
;
but
the
same
is
unknown
to
us
;
and
this
proportion
is
the
cause
that
some
Contagions
seise
only
upon
some
animals
,
as
Horses
▪
Dogs
,
and
Cattle
;
others
upon
Men
alone
,
Children
,
Women
,
old
Men
,
Women
with
Child
and
their
burthens
;
others
seize
only
upon
certain
parts
,
as
the
Itch
is
communicated
only
to
the
skin
,
the
Phthisick
to
the
Lungs
,
the
Ophthalmia
to
the
eyes
,
and
not
to
the
other
parts
.
The
medium
of
this
communication
is
the
air
,
which
being
rare
and
spongy
is
very
susceptible
of
such
qualities
,
which
it
easily
transmits
by
its
mobility
.
And
these
qualities
happen
to
it
,
either
extrinsecally
,
as
from
faetid
and
venomous
vapours
and
fumes
exhal'd
from
carrion
,
marshes
,
impurities
,
and
openings
of
the
ground
by
Earth-quakes
,
which
are
frequently
follow'd
by
the
Pestilence
;
or
else
they
arise
in
the
Air
it self
,
in
which
vapours
may
acquire
a
pestilential
malignity
,
of
which
a
hot
and
moist
intemperature
is
very
susceptible
.
The
Fourth
said
,
That
the
Pestilence
is
found
indifferently
in
all
seasons
,
climates
,
sexes
,
ages
,
and
persons
;
which
argues
that
its
proximate
cause
is
not
the
corruption
of
the
humors
,
and
intemperature
of
the
first
qualities
.
Otherwise
the
Pestilence
should
be
as
other
diseases
,
whereof
some
are
hot
,
others
cold
,
and
be
cur'd
likewise
by
contrary
qualities
.
Besides
,
the
Spirits
being
igneous
cannot
be
corrupted
,
and
the
corruption
observ'd
sometimes
in
the
humors
is
not
essential
to
the
Pestilence
,
but
onely
accidental
,
and
however
but
an
antecedent
cause
.
For
if
putrefaction
were
the
conjunct
cause
,
then
putrid
Fevers
and
the
Gangrene
,
which
is
a
total
putrefaction
,
should
be
contagious
.
Wherefore
it
appears
that
the
cause
of
this
diseases
are
as
occult
as
its
effects
are
sensible
;
and
that
't
is
chiefly
in
this
kind
of
malady
that
't
is
to
be
inquir'd
,
as
Hippocrates
speaks
,
whether
there
be
not
something
divine
.
Which
we
are
not
to
understand
,
as
he
doth
,
concerning
what
proceeds
from
the
Air
;
seeing
God
threatens
,
in
Ezechiel
,
to
cause
the
third
part
of
his
people
to
dye
of
the
Pestilence
;
as
in
one
night
he
caus'd
all
the
first
born
of
Egypt
to
perish
;
and
in
three
dayes
,
under
David
,
seventy
thousand
Israelites
.
The
Fifth
said
,
That
to
attribute
the
cause
of
the
Pestilence
to
putrefaction
,
without
assigning
the
degree
of
it
,
is
to
say
nothing
more
then
to
recur
to
the
properties
of
substance
,
and
less
then
to
seek
it
in
the
divine
Divine
Justice
;
these
terms
manifesting
our
ignorance
,
rather
then
the
thing
inquir'd
.
Moreover
,
the
signes
of
this
malady
are
all
equivocal
,
and
common
to
other
diseases
,
yea
,
oftentimes
contrary
one
to
another
;
in
some
a
pulse
is
violent
,
bleeding
at
the
nose
,
thirst
,
the
tongue
dry
and
black
,
delirations
,
purple
spots
,
and
buboes
;
in
others
▪
a
small
pulse
,
vomiting
,
tongue
yellow
,
livid
,
and
sleepiness
.
And
some
sick
are
cur'd
by
remedies
which
kill
others
,
as
by
Vomits
,
Purges
,
and
bleeding
.
Even
of
Sudorificks
,
the
most
sutable
to
this
disease
,
some
are
temperate
,
and
others
hor.
So
that
't
is
no
wonder
if
a
disease
so
irregular
,
being
known
to
us
onely
by
the
relation
of
people
,
oftimes
ignorant
,
the
skilful
being
unwilling
to
venture
themselves
,
makes
such
havock
,
since
the
small
pox
and
other
diseases
would
make
no
less
,
though
possibly
in
longer
time
,
if
they
were
as
little
understood
.
II.
Of
the
wayes
of
occult
writing
.
Upon
the
Second
Point
't
was
said
,
That
the
Ancients
deservedly
reckon'd
secrecie
amongst
their
fabulous
Deities
,
under
the
name
of
Harpocrates
the
God
of
silence
,
since
't
is
not
onely
,
as
the
Poet
saith
,
the
God
of
the
master
of
Gods
,
that
is
,
Love
,
but
the
Governour
of
the
mysteries
of
Religion
,
the
Guardian
of
Civil
Society
;
and
,
as
the
Philosopher
speaks
,
the
God
of
the
publick
and
private
Fortune
,
which
is
maintain'd
by
secrecie
,
the
Soul
of
the
state
and
business
;
whence
cyphers
,
and
occult
ways
of
writing
took
their
birth
.
The
Hebrews
were
the
first
that
practis'd
cyphers
,
of
which
they
had
six
sorts
;
L'Etbah
,
by
transposition
of
Letters
;
Themurah
,
by
their
commutation
;
Ziruph
,
by
combination
and
changing
of
their
power
;
Ghilgal
,
by
changing
of
their
numeral
quotitié
;
Notariaszon
,
putting
one
Letter
or
one
Syllable
for
a
word
;
and
Gematry
,
which
is
an
equivalence
of
measures
and
proportions
.
But
these
sorts
of
cyphers
have
been
found
too
troublesome
and
equivocal
,
and
besides
,
more
recreative
then
solid
.
The
truncheon
encompassed
with
a
thong
,
which
was
the
Laconick
Scytale
,
the
cypher
of
the
Lacedaemonians
;
that
of
Julius
Caesar
▪
who
put
D
for
A
,
and
E
for
B
,
and
so
of
the
other
Letters
,
and
the
odd
figures
given
by
others
to
the
twenty
four
Letters
,
are
too
gross
to
be
well
conceal'd
.
The
Dactylogie
of
Beda
is
pretty
,
whereby
we
speak
as
nimbly
with
the
fingers
as
with
the
tongue
,
taking
the
five
fingers
of
one
hand
for
Vowels
,
and
the
several
positions
of
the
other
for
Consonants
.
But
it
can
be
us'd
onely
in
presence
.
They
talk
also
of
the
same
way
by
bells
,
trumpets
,
arquebuses
,
fires
,
torches
,
and
other
such
means
;
but
because
they
depend
on
the
sight
and
the
hearing
,
which
act
at
a
certain
distance
,
they
cannot
be
useful
in
all
cases
.
The
transmission
of
thoughts
and
spirits
contriv'd
by
Trithemius
and
Agrippa
,
and
that
invention
of
quadrants
,
whereby
some
have
phancy'd
it
possible
to
speak
at
any
distance
by
help
of
a
Load-stone
,
are
as
ridiculous
as
that
of
Pythagoras
,
to
write
with
blood
on
a
Looking-glass
,
and
reflect
the
same
upon
the
face
of
the
Moon
.
For
besides
,
that
the
Moon
is
not
alwayes
in
a
fit
position
,
could
a
fit
glass
be
found
;
the
writing
would
not
be
secret
,
because
that
Luminary
is
expos'd
to
the
Eyes
of
all
the
world
.
No
cypher
is
comparable
to
that
of
writing
when
't
is
well
contriv'd
;
to
which
purpose
they
make
use
of
keys
to
cypher
upon
the
Alphabets
,
which
are
infinite
,
depending
upon
every
one's
phancy
;
being
sometimes
either
one
Letter
,
or
one
word
,
or
altering
in
the
same
discourse
and
at
every
word
.
Sometimes
they
divide
the
discourse
,
and
one
half
serves
for
a
key
to
the
other
;
sometimes
they
put
key
upon
key
,
and
cypher
the
key
it self
with
other
keys
.
They
put
Naughts
at
the
end
of
words
to
distinguish
them
,
or
every
where
amongst
the
Letters
to
deceive
the
Decypherer
,
and
under
these
they
cypher
another
hidden
sense
by
other
keys
;
yea
,
they
insert
other
Naughts
amongst
them
for
a
third
sense
,
or
to
cause
more
difficulty
.
Some
make
use
of
numbers
,
abridge
or
multiply
the
Alphabet
,
and
prepare
tables
wherein
they
put
three
Letters
for
one
.
In
fine
,
humane
wit
hath
left
nothing
unattempted
for
the
concealment
of
thoughts
under
the
veil
of
cyphers
;
of
which
,
the
most
perfect
are
those
which
seem
not
to
be
such
,
hiding
under
a
known
sense
,
and
an
intelligible
discourse
,
an
other
sense
unknown
to
all
others
besides
the
correspondents
;
such
is
that
of
Trithemius
,
by
those
three
hundred
seventy
five
Alphabets
of
significative
words
,
each
expressing
one
single
Letter
.
The
Second
said
,
All
the
several
wayes
of
occult
writing
depend
either
upon
the
matter
or
the
form
.
To
the
first
belong
the
sending
of
Swallows
,
Pigeons
,
or
other
birds
,
as
also
the
inventions
of
writing
with
Salt
Armoniack
,
Alumn
,
Camphire
,
and
Onyon
,
which
appear
onely
at
the
fire
.
The
formal
depends
upon
cyphers
,
which
are
fram'd
either
by
the
fiction
of
Characters
,
or
by
their
commutation
,
using
three
or
four
Letters
to
write
every
thing
,
with
some
dashes
or
aspirations
,
which
yet
may
be
easily
decypher'd
,
by
reason
of
the
frequent
repetition
of
the
Vowels
;
and
those
which
are
thought
impossible
to
be
discover'd
,
are
commonly
subject
to
great
ambiguities
,
and
so
are
dangerous
.
The
Third
said
,
Of
the
three
Authors
which
have
writ
concerning
this
matter
,
Baptista
Porta
teaches
rather
to
decypher
then
to
cypher
,
and
all
his
inventions
are
little
secrets
,
as
to
write
with
Alumn
.
Those
of
Trithemius
are
very
gross
,
of
which
nevertheless
he
hath
compos'd
three
Books
,
the
two
first
intelligible
enough
,
but
the
third
so
obscure
,
and
promising
so
many
miracles
,
that
Bellarmine
,
and
many
others
thought
it
full
of
Sorceries
,
which
yet
are
nothing
but
the
same
secrets
mention'd
in
the
two
foregoing
Books
,
but
hid
under
more
suspicious
words
;
amongst
which
that
of
the
Spirit
,
which
is
very
frequent
,
signifies
the
Alphabet
or
the
Key
of
the
Secret
,
and
to
look
under
a
stone
and
take
thence
a
charme
which
the
Spirit
left
there
,
or
to
invoke
the
same
Spirit
,
signifies
that
you
must
go
and
take
from
under
a
stone
agreed
upon
the
cypher'd
letter
,
and
decipher
it
by
the
same
alphabet
upon
which
it
was
cypher'd
.
Vigenarius
spends
half
his
Book
in
speaking
of
the
Cabala
of
the
Jews
,
and
the
Caldeans
,
and
the
other
half
in
many
Alphabets
of
all
sorts
,
with
Key
and
without
:
he
hath
indeed
abundance
of
Cyphers
which
seem
undecypherable
,
which
he
makes
to
depend
on
three
differences
.
1.
On
the
form
of
Characters
,
which
comprehends
several
figures
,
lines
,
and
colours
.
2.
On
their
order
and
situation
;
but
changing
the
Alphabet
almost
infinite
ways
.
3.
On
their
value
and
power
,
giving
such
signification
to
one
letter
or
character
as
you
please
:
All
which
are
easily
known
for
cyphers
.
The
second
condition
of
a
cypher
,
and
which
follows
that
of
secresie
,
being
not
to
appear
such
;
the
least
suspicion
causing
the
stopping
of
the
paper
,
and
so
rendring
it
unprofitable
to
the
writer
;
which
has
given
occasion
to
some
to
cover
characters
drawn
in
oyl
with
something
that
might
be
wash'd
off
,
besides
other
such
inventions
to
take
away
suspicion
;
such
as
that
of
having
two
Books
of
the
same
impression
,
and
under
pretext
of
sending
Tables
of
Astrology
,
or
Merchants
Bills
,
to
design
by
cyphers
the
letter
of
the
Book
which
you
mean
to
express
,
the
first
cypher
signifying
the
fourth
page
,
the
second
the
fourth
line
,
and
the
third
the
fourth
letter
of
that
line
,
which
you
would
denote
.
CONFERENCE
XCIX
.
I.
Of
Ignes
fatui
.
II.
Of
Eunuchs
.
I.
Of
Ignes
fatui
.
'T
Is
a
question
whether
't
would
be
more
advantageous
to
mans
contentment
to
be
ignorant
of
nothing
,
since
then
he
would
admire
nothing
,
which
is
one
of
his
greatest
pleasures
.
Hence
a
Peasant
beholding
a
flake
of
fire
following
him
,
or
going
before
him
in
the
night
time
,
will
be
otherwise
ravish'd
with
it
then
a
Philosopher
,
who
knows
or
thinks
he
knows
the
cause
of
it
;
there
being
little
difference
herein
,
as
to
our
satisfaction
.
They
conceive
it
to
be
an
unctuous
exhalation
,
apt
to
be
inflam'd
,
like
the
fatty
steam
of
a
Candle
newly
put
out
,
which
instantly
conveighs
down
the
neighbouring
light
to
seek
its
aliment
:
But
the
same
example
shews
us
,
that
fire
very
suddenly
devours
its
aliment
when
it
is
subtile
and
thin
:
So
that
if
a
fire
of
straw
,
which
is
much
more
material
then
an
exhalation
,
vanishes
so
quickly
that
we
express
the
most
transient
momentary
things
thereby
,
how
can
a
far
thinner
exhalation
keep
this
foolish
fire
so
long
?
which
,
besides
,
burns
not
,
as
appears
by
its
sticking
innoxiously
upon
the
hair
of
men
and
manes
of
horses
;
and
yet
Aqua-vitae
never
so
well
rectified
will
singe
the
hair
,
as
was
sometimes
verified
to
the
great
prejudice
of
one
of
our
Kings
;
which
would
make
me
think
,
that
as
all
fire
is
not
luminous
(
as
a
hot
dunghil
burns
your
finger
,
and
fire
excited
by
motion
burns
much
more
without
blazing
)
so
there
are
some
lights
which
are
not
igneous
,
as
in
Heaven
the
Stars
,
and
in
Earth
some
rotten
woods
,
certain
fishes
,
worms
,
eyes
,
flesh
of
animals
,
and
other
more
such
subjects
,
which
cannot
be
more
susceptible
of
those
lights
which
burn
not
,
then
the
Air
which
is
the
prime
diaphanous
body
,
and
consequently
most
capable
of
receiving
them
;
although
possibly
we
cannot
truly
know
what
temper
the
Air
must
acquire
to
become
luminous
,
no
more
then
what
is
fit
for
it
in
other
subjects
,
For
to
attribute
the
cause
thereof
to
purity
or
simplicity
,
signifies
little
;
for
earth
and
ashes
are
more
simple
then
the
flesh
,
or
other
part
,
dead
or
living
,
of
an
Animal
;
and
yet
this
shines
,
and
those
not
.
The
Second
said
,
That
these
fires
may
be
referr'd
to
four
sorts
.
The
first
resemble
falling
Stars
or
lighted
Torches
,
which
Plutarch
saith
were
seen
to
fall
upon
Pompey's
Camp
the
eve
before
the
Battle
of
Pharsalia
.
The
second
is
that
kind
of
flame
which
has
appear'd
upon
the
heads
of
some
,
as
of
Ascanius
in
Virgil
,
and
of
Servius
Hostilius
;
which
was
an
omen
to
them
of
Royalty
.
The
third
are
those
which
appear
at
Sea
about
the
Masts
and
Shrouds
of
the
Ships
,
named
by
the
Ancient
,
Castor
and
Pollux
when
they
are
two
,
and
when
but
one
,
Helena
;
and
by
the
Moderns
,
the
fire
of
S.
Elme
.
The
last
are
those
which
are
seen
in
the
Country
in
the
night
time
,
and
are
thought
to
drive
or
draw
Travellers
into
precipices
.
As
for
the
first
,
't
is
certain
that
the
same
exhalation
which
makes
Comets
in
the
highest
Region
of
the
Air
,
and
Thunders
in
the
middlemost
,
is
also
the
matter
of
these
falling
Stars
,
and
being
rais'd
in
small
quantity
from
the
earth
is
condens'd
by
the
cold
of
the
middle
Region
,
where
finding
no
cloud
strong
enough
to
uphold
it
,
't
is
inflam'd
by
the
antiperistasis
of
its
contrary
,
or
the
swift
motion
of
its
fall
,
by
reason
of
its
great
heat
and
siccity
.
And
as
they
proceed
from
the
same
cause
as
dry
winds
do
,
so
they
presage
winds
and
drought
▪
especially
in
that
quarter
from
whence
they
fall
.
But
as
for
the
other
sorts
,
I
conceive
they
are
only
lights
,
and
not
fires
:
For
the
Air
being
transparent
,
and
the
first
subject
of
Whiteness
,
as
Aristotle
saith
,
hath
likewise
in
it self
some
radical
light
,
which
is
sustein'd
by
that
of
the
Stars
which
shine
in
the
night
.
And
this
whiteness
of
the
Air
is
prov'd
by
the
appearance
of
it
when
t
is
enclos'd
in
moist
bodies
,
as
in
froth
,
snow
,
and
crystal
;
which
whitness
is
very
symbolical
to
light
,
which
it
preserves
and
congregates
,
as
is
seen
by
the
same
snow
in
a
very
dark
night
:
Yea
,
to
speak
plainly
,
whiteness
is
nothing
else
but
light
extinct
,
luminous
bodies
appearing
white
neer
a
greater
light
,
and
white
luminous
in
darkness
.
So
't
is
possible
that
the
thinner
parts
of
the
Air
being
inclos'd
in
these
unctuous
vapours
,
they
appear
enlightned
and
shining
,
as
well
by
reason
of
the
condensation
of
its
body
as
the
inequality
of
its
surfaces
;
like
a
diamond
cut
into
several
facets
;
or
as
the
Stars
appear
luminous
only
by
being
the
denser
parts
of
their
Orbs.
And
this
kind
of
light
has
been
seen
upon
the
heads
of
children
,
whose
moister
brain
exhal'd
a
vapour
proper
for
it
;
such
also
as
that
is
which
forms
the
Will-i'th'-Wisp
,
which
may
also
proceed
from
the
reflection
of
the
Star-light
from
the
Sea
,
or
Rocks
:
For
,
That
two
of
these
fires
bode
good
to
Seamen
,
and
one
ill
,
is
but
one
of
the
superstitions
of
Antiquity
;
unless
you
think
that
the
greater
number
of
fires
argues
greater
purity
of
the
Air
,
and
consequently
less
fear
of
tempest
.
The
Third
said
,
He
accounted
the
common
opinion
more
solid
,
which
teacheth
two
material
principles
of
all
Meteors
,
Vapour
and
Exhalation
;
but
one
and
the
same
efficient
,
the
heat
of
the
Sun
,
which
lifts
the
thinner
parts
of
the
water
in
a
vapour
,
and
those
of
the
earth
in
an
exhalation
;
the
former
hot
and
moist
,
the
latter
hot
and
dry
,
borrowing
their
heat
from
an
extraneous
heat
;
but
vapour
hath
humidity
from
the
water
,
and
exhalation
siccity
from
the
earth
;
yet
this
siccity
must
be
joyn'd
with
some
unctuosity
to
admit
the
heat
,
which
acts
not
upon
bodies
destitute
of
all
humidity
,
as
the
driest
ashes
are
not
alter'd
by
the
hottest
fire
.
The
driest
and
least
unctuous
of
these
Exhalations
are
in
the
middle
Region
transform'd
into
winds
and
tempests
,
in
the
entrails
of
the
earth
they
cause
Earth-quakes
;
and
if
they
be
somewhat
more
unctuous
they
make
subterranean
fires
;
in
the
upper
Region
they
form
Comets
,
and
in
the
lower
our
Ignes
fatui
,
which
are
different
,
according
to
the
divers
coition
of
their
matter
,
in
length
,
breadth
,
or
circularly
;
whence
comes
the
difference
of
these
Meteors
call'd
falling
Stars
,
Flames
,
leaping
Goats
,
flying
Dragons
,
Beams
,
Lances
,
Javelins
,
and
other
like
names
,
from
the
figure
of
their
matter
.
Yet
all
these
differences
are
chiefly
taken
from
the
magnitude
,
figure
,
colour
,
time
,
motion
,
and
place
of
these
fires
.
Magnitude
,
because
some
are
large
and
spatious
,
others
very
small
.
Their
figure
comes
from
chance
;
their
colour
from
the
mixture
,
rarity
,
or
density
of
the
matter
.
Their
time
is
chiefly
the
night
,
being
then
most
visible
.
Their
place
,
from
the
Heaven
of
the
Moon
to
the
centre
of
the
Earth
.
Their
motion
according
to
the
six
differences
of
place
,
and
the
situation
of
their
subject
:
Hence
they
pursue
those
that
fly
them
,
and
on
the
contrary
fly
before
those
that
pursue
them
;
whereupon
the
ignorant
vulgar
takes
them
for
evil
spirits
,
because
they
drive
and
lead
them
into
precipices
and
bogs
,
which
is
from
their
following
the
unctuous
matters
which
they
exhale
from
those
places
;
whence
also
they
commonly
appear
near
places
of
execution
,
and
Church-yards
.
II.
Of
Eunuchs
.
Upon
the
Second
Point
't
was
said
,
That
the
Canons
make
three
sorts
of
Eunuchs
;
the
natural
,
the
factitious
,
and
the
voluntary
;
congruously
to
our
Lords
division
in
the
Gospel
,
that
some
are
born
,
others
are
made
by
men
,
and
others
make
themselves
Eunuchs
for
the
Kingdom
of
Heaven
;
which
is
no
more
to
be
taken
literally
then
the
plucking
out
of
the
eyes
,
or
the
cutting
off
of
the
hands
when
they
offend
us
;
but
mystically
,
for
those
who
voluntarily
renounce
the
pleasures
of
the
flesh
.
Their
original
is
as
ancient
as
the
Law
of
Nations
,
whereby
the
Conquerors
giving
law
to
the
conquer'd
chang'd
the
punishment
of
killing
them
into
mutilation
of
some
members
,
and
amongst
the
rest
of
these
,
to
make
them
more
faithful
and
affectionate
by
depriving
them
of
the
means
of
getting
children
,
and
more
trusty
in
keeping
of
their
goods
and
wives
.
Hence
they
have
come
to
be
so
highly
esteem'd
,
that
not
only
the
Emperors
of
Constantinople
,
the
Kings
of
Egypt
,
Persia
and
Chaldea
,
have
entrusted
them
with
the
management
of
all
their
affairs
;
but
also
,
in
the
Roman
Empire
,
an
Eunuch
Slave
was
valu'd
at
five
times
as
much
as
another
.
Besides
that
their
purity
has
qualifi'd
them
amongst
the
Heathen
for
Priests
of
their
Deities
;
amongst
which
the
Goddesses
Isis
and
Cybele
admitted
no
other
,
which
possibly
,
by
antiphrasis
,
were
call'd
Galli
.
Even
in
Christianity
,
the
Eunuch
of
the
Queen
Candace
was
the
first
Gentile
call'd
to
the
light
of
the
Gospel
;
the
expressions
whereof
Origen
understanding
literally
castrated
himself
,
by
an
example
so
singular
that
St.
Jerome
chose
rather
to
admire
,
then
to
blame
the
greatness
of
his
courage
.
The
Second
said
,
If
it
be
true
,
that
good
consists
in
the
perfection
of
all
parts
,
and
evil
in
their
least
defect
,
the
deficiency
of
those
necessary
to
the
conservation
of
the
species
is
the
greatest
of
all
,
since
it
devests
us
of
the
noble
quality
and
character
of
man
,
which
an
Eunuch
is
no
longer
,
nor
yet
a
Woman
,
but
something
less
then
both
.
And
as
the
propagation
of
men
is
an
effect
of
the
divine
benediction
at
the
beginning
of
the
World
,
so
the
barrenness
and
impotence
of
Eunuchs
,
contrary
to
that
fruitfulness
,
is
abhorr'd
by
all
the
world
,
and
was
taken
by
the
Jews
for
a
curse
.
Moreover
,
Nature
which
is
the
principle
of
motions
and
generations
,
seems
to
disown
those
who
want
the
parts
requisite
to
this
action
.
The
Laws
forbid
them
the
priviledge
of
adoption
,
and
most
Offices
and
Dignities
.
God
himself
,
in
the
old
Law
,
prohibited
them
entrance
into
his
Church
;
and
in
the
New
the
Church
forbids
them
the
use
of
her
Sacraments
,
namely
,
Orders
and
Marriage
.
Nor
is
it
any
wonder
,
since
every
thing
in
nature
is
fruitful
,
even
accidents
reproducing
their
species
,
which
are
so
many
generations
.
Wherefore
finding
no
place
among
natural
things
,
nor
in
the
Categories
,
it
follows
that
they
are
monsters
.
The
Emperor
Adrian
extended
the
penalty
of
the
Law
Cornelia
against
those
who
make
Eunuchs
,
or
consent
any
way
thereunto
,
L.
4.
S.
ad
.
L.
Corn.
And
before
him
the
Pretors
had
introduc'd
divers
actions
touching
this
matter
;
as
the
action
of
Injuries
,
of
the
Edict
of
the
Aediles
,
and
of
Quadruple
in
the
Law
,
27.
S.
ad
leg
.
Aquil.
And
,
lastly
,
the
Emperor
Constantine
expresly
interdicted
Castration
in
all
the
Empire
,
under
pain
of
life
,
and
others
contain'd
in
two
Laws
,
De
Eunuchis
,
in
the
Code
.
The
Third
said
,
That
whether
you
consider
Eunuchs
in
reference
to
the
body
or
the
mind
,
they
are
happier
then
others
.
They
are
out
of
danger
of
being
gouty
and
bald
,
two
maladies
,
whereof
the
one
extremely
torments
a
man
,
and
the
other
dishonours
him
;
and
it
cures
the
most
horrible
of
all
maladies
,
the
Leprosie
.
On
the
other
side
,
it
puts
the
same
difference
between
the
manners
of
men
as
it
doth
between
untractable
horses
and
others
.
Hence
the
Castrated
are
more
pleasant
company
;
and
to
contribute
thereunto
Nature
has
afforded
them
the
grace
of
a
delicate
voice
all
their
lives
,
which
forsakes
children
as
soon
as
they
come
to
puberty
:
and
being
exempted
from
the
diseases
which
the
excess
of
Venery
brings
to
others
they
are
longer-liv'd
,
and
more
easily
bear
the
excess
of
wine
.
They
are
deliver'd
from
the
cruel
servitude
of
lust
,
and
all
the
other
passions
which
attend
it
.
And
in
recompence
of
those
parts
wherewith
Asses
and
Mules
are
better
provided
then
men
,
they
are
early
furnish'd
with
wisdom
and
continence
,
which
(
as
the
example
of
Susanna's
old
Lovers
shews
)
happens
later
to
man
then
grey
hairs
.
Moreover
,
Eunuchs
have
a
fit
temper
for
goodness
of
wit
,
which
,
according
to
some
,
occasion'd
the
Greek
name
Eunuch
,
and
not
their
charge
of
guarding
the
bed
,
and
observing
the
deportments
of
Wives
;
whole
subtilty
and
infidelity
may
delude
their
Husbands
,
but
could
never
deceive
the
vigilance
of
these
Argusses
;
who
in
this
alone
shew
what
they
can
do
,
since
they
have
the
skill
to
govern
that
sex
which
is
indisciplinable
by
all
other
.
CONFERENCE
C.
I.
Of
the
Green-Sickness
.
II.
Of
Hermaphrodites
.
I.
Of
the
Green-sickness
.
AS
women
have
commonly
more
defects
in
mind
,
so
their
bodies
are
subject
to
more
diseases
then
those
of
men
;
amongst
which
this
is
call'd
Love-sickness
,
because
it
ordinarily
happens
to
marriageable
Virgins
,
and
the
Green-sickness
(
by
Hippocrates
,
Chlorosis
)
from
a
colour
between
green
and
livid
,
which
it
imprints
upon
the
countenance
.
Yet
,
besides
this
change
of
the
natural
colour
,
which
is
red
,
it
hath
divers
other
symptomes
,
whereof
the
chief
are
a
perverse
appetite
,
call'd
Malacia
or
Pica
,
Nauseousness
,
Tension
of
the
Hypochondres
,
faintings
and
palpitations
of
the
heart
,
difficulty
of
breathing
,
sadness
,
fear
,
languishing
,
weakness
,
and
heaviness
of
all
the
members
,
an
oedematous
humour
,
or
bloatiness
of
the
feet
and
the
whole
face
:
of
which
accidents
those
of
the
alteration
of
colour
being
the
most
perceptible
,
and
the
pathognomonical
signes
of
this
disease
have
with
the
vulgar
given
the
denomination
to
it
.
This
malady
is
not
to
be
sleighted
,
as
people
imagine
;
being
sometimes
so
violent
,
that
the
peccant
humours
being
carri'd
to
the
head
render
the
Maidens
distracted
and
mad
;
yea
sometimes
they
dye
suddenly
of
it
,
the
heart
and
its
vital
faculty
being
stifled
and
oppress'd
by
it
.
For
this
symptome
hurts
not
only
the
functions
of
one
part
or
faculty
,
but
invades
the
whole
oeconomy
,
causing
an
evil
habit
,
which
degenerates
into
a
Dropsie
;
especially
,
that
which
the
Physitians
call
Leucophlegmatia
or
Anasarca
,
when
the
flesh
like
a
spunge
imbibes
and
attracts
all
the
aqueous
and
excrementitious
humidities
.
The
antecedent
and
prime
cause
of
this
malady
is
the
suppression
of
the
menstrual
blood
;
the
conjunct
and
proximate
is
the
collection
of
crude
and
vicious
humours
in
all
the
parts
of
the
body
which
they
discolour
.
Now
when
the
blood
which
serves
in
women
for
the
principle
of
generation
becomes
burdensom
to
nature
,
either
by
its
quantity
,
or
its
quality
(
which
happens
commonly
at
the
age
of
puberty
)
she
expells
it
by
the
vessels
of
the
womb
;
which
if
they
be
stop'd
,
that
blood
mingled
for
the
most
part
with
many
other
excrementitious
humours
which
it
carries
along
with
it
,
as
torrents
do
mud
,
returns
the
same
into
the
trunk
of
the
hollow
Vein
,
from
thence
into
the
Liver
,
Spleen
,
Mesentery
,
and
other
Entrails
,
whose
natural
heat
it
impairs
,
and
hinders
their
natural
functions
,
as
concoction
and
sanguification
,
and
so
is
the
cause
of
the
generating
of
crude
humours
;
which
being
carried
into
all
the
parts
of
the
body
,
are
nevertheless
assimilated
and
so
change
their
natural
colour
.
Of
which
causes
which
beget
those
obstructions
in
the
Vessels
of
the
Matrix
,
the
chief
are
,
a
phlegmatick
and
viscous
blood
commonly
produc'd
by
bad
food
,
as
Lime
,
Chalk
,
Ashes
,
Coals
,
Vinegar
,
Corn
,
and
Earth
,
which
young
Girles
purposely
eat
to
procure
that
complexion
,
out
of
a
false
perswasion
that
it
makes
them
handsomer
.
Yet
this
malady
may
happen
too
from
a
natural
conformation
,
the
smalness
and
closeness
of
the
aforesaid
Vessels
;
whence
the
fat
and
phlegmatick
(
as
the
pale
are
)
are
more
subject
to
it
then
the
lean
and
brown
.
The
Second
said
,
'T
is
an
opinion
so
universally
receiv'd
that
the
Green-sickess
comes
from
Love
,
that
those
who
fight
under
his
Standards
affect
this
colour
,
as
his
liveries
.
But
't
is
most
appropriate
to
Maidens
,
as
if
nature
meant
to
write
in
their
faces
what
they
so
artificially
conceal
,
and
supply
for
their
bashfulness
by
this
dumb
language
.
Whereunto
their
natural
Constitution
conduecs
much
,
being
much
colder
then
that
of
men
;
which
is
the
cause
that
they
beget
abundance
of
superfluous
blood
,
which
easily
corrupts
,
either
by
the
mixture
of
some
humour
,
or
for
want
of
free
motion
(
like
standing
waters
,
and
inclos'd
air
)
and
infects
the
skin
,
the
universal
Emunctory
of
all
the
parts
,
but
especially
that
of
the
face
,
by
reason
of
its
thinness
and
softness
.
And
as
obstructions
are
the
cause
,
so
opening
things
are
the
remedies
of
this
malady
;
as
the
filings
of
Steel
prepar'd
,
Sena
,
Aloes
,
Myrrhe
,
Safron
,
Cinamon
,
roots
of
Bryony
and
Birth-worth
,
Hysope
,
wild
Mecury
,
the
leaves
and
flowers
of
Marigold
,
Broom
flowers
,
Capers
,
&c.
The
Third
said
,
That
the
vulgar
opinion
,
that
all
Green-sickness
is
from
Love
,
is
a
vulgar
errour
.
For
though
the
Poet
writes
that
every
Lover
is
pale
,
yet
hatred
causes
paleness
too
;
and
the
consequence
cannot
be
well
made
from
a
passion
to
a
habit
.
Besides
,
little
Girles
of
seven
and
eight
years
old
are
troubled
with
this
disease
,
and
you
cannot
think
them
capable
of
love
;
no
more
then
that
't
is
through
want
of
natural
purgation
in
others
after
the
age
of
puberty
;
for
women
above
fifty
yeers
old
,
when
that
purgation
ceases
,
have
something
of
this
malady
.
Yea
men
too
have
some
spices
of
it
sometimes
;
and
yet
the
structure
of
their
parts
,
being
wholly
different
from
that
of
females
,
allows
not
the
assigning
of
the
same
cause
in
both
.
Yea
did
the
common
conceit
hold
good
that
those
who
have
small
vessels
,
and
(
as
such
)
capable
of
obstruction
,
are
most
subject
to
it
;
yet
the
contrary
will
follow
to
what
is
inferr'd
to
their
prejudice
.
For
they
will
be
the
less
amorous
,
because
the
lesser
vessels
have
the
lesser
blood
,
which
is
the
material
cause
of
Love
,
to
which
we
see
sanguine
complexions
are
most
inclin'd
.
II.
Of
Hermaphrodites
.
Upon
the
second
Point
't
was
said
,
That
if
Arguments
taken
from
the
name
of
the
thing
be
of
good
augury
,
Hermaphrodites
must
have
great
advantage
from
theirs
,
as
being
compounded
of
the
two
most
agreeable
Deities
of
Antiquity
,
Mercury
or
Hermes
,
the
Courtier
of
the
Gods
,
and
Venus
or
Aphrodite
,
the
Goddess
of
Love
;
to
signifie
the
perfection
of
both
sexes
united
in
one
subject
.
And
though
't
is
a
fiction
of
the
Poets
that
the
Son
begotten
of
the
Adultery
of
Mercury
and
Venus
was
both
male
and
female
;
(
as
well
as
that
of
the
Nymph
Salmacis
,
who
embrac'd
a
young
man
who
was
bathing
with
her
so
closely
that
they
became
one
body
)
yet
we
see
in
Nature
some
truth
under
the
veil
of
these
Fables
.
For
the
greatest
part
of
insects
and
many
perfect
animals
have
the
use
of
either
sex
.
As
the
Hyaena
,
by
the
report
of
Appian
,
one
year
do's
the
office
of
a
male
,
and
the
next
of
a
female
;
as
the
Serpent
also
doth
,
by
the
testimony
of
Aelian
;
and
as
Aristotle
saith
,
the
Fish
nam'd
Trochus
;
and
't
is
commonly
said
that
the
Hare
impregnates
it self
.
Pliny
mentions
some
Nations
who
are
born
Hermaphrodites
,
having
the
right
breast
of
a
Man
,
and
the
left
of
a
Woman
.
Plato
saith
,
that
Mankind
began
by
Hermaphrodites
,
our
first
Parents
being
both
Male
and
Female
,
and
that
having
then
nothing
to
desire
out
of
themselves
,
the
Gods
became
jealous
of
them
,
and
divided
them
into
two
;
which
is
the
reason
that
they
seek
their
first
union
so
passionately
,
and
that
the
sacred
tye
of
Marriage
was
first
instituted
.
All
which
Plato
undoubtedly
learn'd
out
of
Genesis
;
For
he
had
read
where
't
is
said
,
(
before
Eves
formation
,
or
separation
from
Adam
is
mention'd
)
That
God
created
Man
,
and
that
he
created
Male
and
Female
.
The
Second
said
,
That
Natural
Reason
admits
not
Hermaphrodites
;
for
we
consider
not
those
who
have
onely
the
appearances
of
genital
parts
which
Nature
may
give
them
,
as
to
Monsters
two
Heads
,
four
Arms
,
and
so
of
the
other
parts
,
through
the
copiousness
of
matter
;
but
those
who
have
the
use
and
perfection
of
the
same
,
which
consists
in
Generation
.
For
Nature
having
never
put
into
the
same
subject
an
internal
and
radical
principal
of
two
contrary
desires
,
as
that
of
Man
is
to
that
of
Woman
,
(
the
one
consisting
in
action
,
the
other
in
passion
;
the
one
in
giving
,
the
other
in
receiving
)
they
cannot
belong
to
one
single
individual
;
which
should
also
be
both
Agent
and
Patient
,
contrary
to
the
common
Axiom
founded
upon
the
first
Principle
,
that
a
thing
cannot
be
and
not
be
at
the
same
time
.
Moreover
,
the
qualities
of
the
Genitures
being
contrary
,
that
of
the
Woman
cold
and
moist
,
and
that
of
the
Man
hot
and
dry
,
they
cannot
meet
in
the
same
subject
in
so
excellent
a
degree
as
is
requir'd
to
generation
.
For
the
strength
divided
is
never
so
vigorous
as
united
,
especially
when
its
subjects
are
different
.
No
Hermaphrodites
ever
us'd
both
sexes
perfectly
,
but
at
least
one
of
them
weakly
and
abusively
;
and
consequently
,
they
are
justly
punish'd
by
the
Laws
.
For
were
both
parts
equally
fit
for
Generation
,
't
were
contrary
to
policy
to
hinder
them
from
using
the
same
,
propagations
being
the
chief
Nerves
of
a
State
.
But
these
people
are
oblig'd
to
make
choice
of
one
Sex
,
that
by
this
election
it
may
be
konwn
which
they
exercise
best
,
and
may
be
prohibited
the
abuse
of
the
other
.
The
Third
said
,
There
's
nothing
in
Nature
so
disunited
,
but
is
rejoyn'd
by
some
medium
.
As
there
are
Spirits
apart
,
and
Bodies
apart
,
so
there
are
animated
Bodies
consisting
of
both
.
Amongst
beasts
,
Leopards
,
Mules
,
Doggs
,
and
many
others
,
partake
of
two
different
Natures
;
the
Bat
is
between
a
beast
and
a
bird
,
as
Frogs
,
Ducks
,
and
other
amphibious
creatures
,
partly
Fish
,
and
partly
Terrestial
Animals
.
The
Bonaretz
is
a
plant
and
an
animal
;
the
Mushrome
is
between
earth
and
a
plant
.
So
since
there
is
Man
and
Woman
,
there
may
also
be
some
nature
containing
both
.
As
to
the
cause
of
them
,
besides
nature's
general
inclination
to
reunite
different
things
,
it
seems
that
the
same
which
produces
monsters
produces
also
Hermaprodites
,
especially
when
the
matter
is
more
then
needs
a
single
Man
or
Woman
,
and
too
little
for
two
.
Nature
herein
imitating
a
Founder
,
who
casting
his
metal
in
a
mould
,
if
there
be
any
over-plus
,
it
sticks
to
the
Piece
which
he
intended
to
form
.
Unless
you
had
rather
say
,
that
if
both
the
seeds
be
of
equal
power
,
and
neither
predominant
over
the
other
,
the
Formative
Virtue
then
produces
both
sexes
,
which
it
would
have
distinguish'd
into
two
Twins
,
had
there
been
matter
sufficient
for
two
Twins
.
Whereunto
also
the
Imagination
of
the
Mother
may
also
contribute
.
For
since
some
have
been
born
with
Virilities
sticking
at
the
end
of
their
Nose
,
and
other
places
of
the
Countenance
,
Nature
seems
less
extravagant
when
she
places
them
in
their
true
situation
;
there
being
no
likelyhood
,
in
the
Astrologers
account
,
that
the
conjunction
of
Mercury
and
Venus
in
the
eight
house
(
which
they
assign
to
births
)
is
the
cause
hereof
.
The
Fourth
said
,
That
Hermaphrodites
being
of
those
rare
and
extraordinary
effects
,
which
fall
no
more
under
Law
then
under
Reason
,
't
is
very
difficult
to
assign
the
true
natural
causes
of
them
.
Yea
,
if
there
be
nothing
less
known
then
forms
,
and
their
original
,
even
when
Nature
acts
regularly
,
we
cannot
but
be
more
at
a
loss
in
the
combinations
of
forms
and
species
,
and
coupling
of
sexes
,
which
are
deviations
from
the
rule
of
Nature
.
Hermaphrodites
,
who
have
both
sexes
,
are
of
four
sorts
;
for
they
have
Virilities
in
the
ordinary
place
,
and
muliebrities
either
in
the
perinaeum
,
or
the
scrotum
;
or
else
the
feminine
parts
being
in
their
right
place
,
the
masculine
appear
above
them
,
as
is
seen
many
times
in
Goats
;
or
lastly
,
the
Virilities
lying
hid
in
the
middle
of
the
other
,
at
length
come
forth
,
as
ha's
hapned
to
many
Girls
and
Women
turn'd
into
Men
;
as
to
Marie
Germain
,
by
the
relation
of
Montagne
;
to
Arescon
,
a
Native
of
Argos
,
who
was
sirnam'd
Arescusa
,
according
to
Martianus
.
And
Hippocrates
affirms
,
in
6.
Epid.
that
a
Woman
nam'd
Phaetusa
,
who
after
she
had
had
Children
by
her
Husband
Pytheus
the
Abderite
,
this
her
Husband
being
long
absent
from
her
,
she
came
to
have
a
beard
,
and
the
other
badges
of
virility
.
The
same
he
also
testifies
to
have
hapned
to
Namysia
,
the
wife
of
Gorippus
,
in
the
Isle
of
Thasus
.
Of
which
effects
we
shall
easily
find
the
reason
,
if
we
say
,
with
Galen
,
that
Woman
is
an
imperfect
Animal
,
and
a
fragment
of
Mankind
;
and
so
't
will
be
no
wonder
to
see
a
Woman
become
a
Man
,
then
to
see
all
other
things
acquire
the
perfection
due
to
their
Nature
,
which
they
ought
to
attain
,
lest
their
inclination
thereunto
be
in
vain
.
Moreover
,
't
is
certain
,
that
a
Woman
desires
a
Man
,
as
Matter
doth
Form
;
Power
,
Act
;
Imperfection
,
Perfection
;
Deformity
,
Beauty
;
in
a
word
,
the
Female
the
Male
;
Nature
affording
us
many
examples
of
these
changes
of
sexes
,
and
metamorphoses
.
So
Metals
and
Elements
are
turn'd
one
into
another
;
Wheat
into
Cockle
;
Rye
into
Wheat
;
Barley
into
Oats
;
Origanum
into
Wild
Thyme
;
Sisymbrium
into
Mint
.
Which
caus'd
Anaxagoras
to
say
,
That
every
thing
is
in
every
thing
.
According
to
which
principle
,
the
Male
is
actually
in
his
Female
;
and
Hermaphrodites
are
no
more
,
saving
't
is
more
conspicuous
.
So
that
the
Ancients
left
us
some
truths
under
the
figures
of
a
god
Lunus
and
the
Moon
,
and
of
a
bearded
Venus
,
to
whom
the
Dames
of
Athens
sacrific'd
in
mens
clothes
.
The
Fifth
said
,
That
the
transmutation
of
sexes
is
impossible
by
reason
of
the
diversity
of
the
Genitories
in
Men
and
Women
,
which
is
greater
then
is
here
fit
to
be
display'd
.
But
those
Maidens
who
have
been
thought
to
change
their
Sex
,
were
Hermaphrodites
,
who
retain'd
the
marks
of
the
Feminine
sex
onely
till
a
certain
age
,
as
that
of
Puberty
,
when
the
increased
heat
driving
the
Virilities
forth
did
the
same
thing
as
it
doth
in
Children
,
whom
it
enables
to
speak
at
a
certain
age
.
Unless
you
will
say
,
that
the
Clitoris
caus'd
the
mistake
by
its
resemblance
;
as
it
happens
in
that
symptome
call'd
by
Aegineta
,
Cereosis
,
or
Cauda
,
which
makes
Tribades
pass
for
Hermaprodites
.
The
change
of
Men
into
Women
,
(
not
like
that
of
Nero
,
and
Sardanapalus
)
but
of
Tiresias
mention'd
by
the
Poets
,
is
more
impossible
;
unlesse
they
suppos'd
that
some
causes
destroying
the
heat
of
the
Genital
parts
,
and
weakning
the
strength
,
the
Virilities
came
to
wither
and
retire
inwards
,
as
the
Umbilical
vessels
do
after
the
faetus
is
born
;
and
that
Nature
conform'd
to
the
cold
temper
superven'd
in
the
whole
body
.