[1]Part.1.c.14.
[1]Part.1.c.14.
MADAM,
TheAuthor, mentioned in my former Letter, says,That Quietness is the degree of Infinite slowness, and that a moveable body passing from quietness, passes through all the degrees of slowness without staying in any.But I cannot conceive that all the Parts of Matter should be necessitated to move by degrees; for though there be degrees in Nature, yet Nature doth not in all her actions move by degrees. You may say, for example, from one to twenty, there are eighteen degrees between One, and Twenty; and all these degrees are included in the last degree, which is twenty. I answer; That may be: but yet there is no progress made through all those degrees; for when a body doth move strong at one time, and the next time after moves weak; I cannot conceive how any degrees should really be made between. You may say, by Imagination. But this Imagination of degrees, is like the conception of Space and Place, when as yet there is no such thing as Place or Space by it self; for all is but one body, and Motion is the action of this same body, which is corporeal Nature; and because a particular body can and doth move after various manners, according to the change of its corporeal motion, this variety of motions man call's Place, Space, Time, Degrees, &c. considering them by themselves, and giving them peculiar names, as if they could be parted from body, or at least be conceived without body; for the Conception or Imagination it self is corporeal, and so are they nothing else but corporeal motions. But it seems as if this sameAuthorconceived also motion to be a thing by it self, and that motion begets motion, when he says, That a body by moving grows stronger in motion by degrees, when as yet the strength was in the matter of the body eternally; for Nature was always a grave Matron, never a sucking Infant: and though parts by dissolving and composing may lose and get acquaintance of each other, yet no part can be otherwise in its nature, then ever it was; Wherefore change of corporeal motions is not losing nor getting strength or swiftness; for Nature doth not lose force, although she doth not use force in all her various actions; neither can any natural body get more strength than by nature it hath, although it may get the assistance of other bodies joyned to it. But swiftness and slowness are according to the several figurative actions of self-moving matter; which several actions or motions of Nature, and their alterations, cannot be found out by any particular Creature: as for example, the motions of Lead, and the motions of Wood, unless Man knew their several causes; for Wood, in some cases, may move slower then Lead; and Lead, in other cases, slower then Wood. Again: the sameAuthorsays,That an heavy moveable body descending, gets force enough to bring it back again to as much height.But I think, it might as well be said, That a Man walking a mile, gets as much strength as to walk back that mile; when 'tis likely, that having walked ten miles, he may not have so much strength as to walk back again one mile; neither is he necessitated to walk back, except some other more powerful body do force him back: for though Nature is self-moving, yet every part has not an absolute power, for many parts may over-power fewer; also several corporeal motions may cross and oppose as well as assist each other; for if there were not opposition, as well as agreement and assistance amongst Nature's parts, there would not be such variety in Nature as there is. Moreover, he makes mention of aLine, with a weight hung to its end, which being removed from the perpendicular, presently falls to the same again.To which, I answer: That it is the appetite and desire of the Line, not to move by constraint, or any forced exterior motion; but that which forces the Line to move from the Perpendicular, doth not give it motion, but is onely an occasion that it moves in such a way; neither doth the line get that motion from any other exterior body, but it is the lines own motion; for if the motion of the hand, or any other exterior body, should give the line that motion, I pray, from which doth it receive the motion to tend to its former state? Wherefore, when the Line moves backwards or forwards, it is not, that the Line gets what it had not before, that is, a new corporeal motion, but it uses its own motion; onely, as I said, that exterior body is the occasion that it moves after such a manner or way, and therefore this motion of the line, although it is the lines own motion, yet in respect of the exterior body that causes it to move that way, it may be called a forced, or rather an occasioned motion. And thus no body can get motion from another body, except it get matter too; for all that motion that a body has, proceeds from the self-moving part of matter, and motion and matter are but one thing; neither is there any inanimate part of matter in Nature, which is not co-mixed with the animate, and consequently, there is no part which is not moving, or moved; the Animate part of matter is the onely self-moving part, and the Inanimate the moved: not that the animate matter doth give away its own motion to the inanimate, and that the inanimate becomes self-moving; but the animate, by reason of the close conjunction and commixture, works together with the inanimate, or causes the inanimate to work with it; and thus the inanimate remains as simple in its own nature, as the animate doth in its nature, although they are mixt; for those mixtures do not alter the simplicity of each others Nature. But having discoursed of this subject in my former Letters, I take my leave, and rest,
Madam,
Your faithful Friend
and Servant.
MADAM,
It seems, my former Letter concerning Motion, has given you occasion to propound this following question to me, to wit,When I throw a bowl, or strike a ball with my hand; whether the motion, by which the bowl or ball is moved, be the hands, or the balls own motion? or whether it be transferred out of my hand into the ball?To which I return this short answer: That the motion by which (for example) the bowl is moved, is the bowls own motion, and not the hands that threw it: for the hand cannot transfer its own motion, which hath a material being, out of it self into the bowl, or any other thing it handles, touches, or moves; or else if it did, the hand would in a short time become weak and useless, by losing so much substance, unless new motions were as fast created, as expended. You'll say, perhaps, that the hand and the bowl may exchange motions, as that the bowls own motion doth enter into the hand, and supply that motion which went out of the hand into the bowl, by a close joyning or touch, for in all things moving and moved, must be a joyning of the mover to the moved, either immediate, or by the means of another body. I answer: That this is more probable, then that the hand should give out, or impart motion to the bowl, and receive none from the bowl; but by reason motion cannot be transferred without matter, as being both inseparably united, and but one thing; I cannot think it probable, that any of the animate or self-moving matter in the hand, quits the hand, and enters into the bowl; nor that the animate matter, which is in the bowl, leaves the bowl, and enters into the hand, because that self-moving substance is not readily prepared for so sudden a Translation or Transmigration. You may say, It may as easily be done as food is received into an animal body and excrement discharged, or as air is taken in, and breath sent out, by the way of respiration; and that all Creatures are not onely produced from each other, but do subsist by each other, and act by each others assistance. I answer: It is very true, that all Creatures have more power and strength by a joyned assistance, then if every part were single, and subsisted of it self. But as some parts do assist each other, so on the other side, some parts do resist each other; for though there be a unity in the nature of Infinite Matter, yet there are divisions also in the Infinite parts of Infinite Matter, which causes Antipathy as much as Sympathy; but they being equal in assistance as well as in resistance, it causes a conformity in the whole nature of Infinite Matter; for if there were not contrary, or rather, I may say, different effects proceeding from the onely cause, which is the onely matter, there could not possibly be any, or at least, so much variety in Nature, as humane sense and reason perceives there is. But to return to our first argument: You may say, that motion may be transferred out of one body into another, without transferring any of the Matter. I answer: That is impossible, unless motion were that which some call No-thing, but how No-thing can be transferred, I cannot imagine: Indeed no sense and reason in Nature can conceive that which is No-thing; for how should it conceive that which is not in Nature to be found. You'll say, perhaps, It is a substanceless thing, or an incorporeal, immaterial being or form. I answer: In my opinion, it is a meer contradiction, to say, a substanceless thing, form, or being, for surely in Nature it cannot be. But if it be not possible that motion can be divided from matter, you may say, that body from whence the motion is transferred, would become less in bulk and weight, and weaker with every act of motion; and those bodies into which corporeal motion or self-moving matter was received, would grow bigger, heavier, and stronger. To which, I answer: That this is the reason, which denies that there can be a translation of motion out of the moving body into the moved; for questionless, the one would grow less, and the other bigger, that by loosing so much substance, this by receiving. Nay if it were possible, as it is not, that motion could be transferred without matter, the body out of which it goes, would nevertheless grow weaker; for the strength lies in the motion, unless you believe, this motion which is transferred to have been useless in the mover, and onely useful to the moved; or else it would be superfluous in the moved, except you say, it became to be annihilated after it was transferr'd and had done its effect; but if so, then there would be a perpetual and infinite creation and annihilation of substanceless motion, and how there could be a creation and annihilation of nothing, my reason cannot conceive, neither is it possible, unless Nature had more power then God, to create Nothing, and to annihilate Nothing. The truth is, it is more probable for sense and reason to believe a Creation of Something out of Nothing, then a Creation of Nothing out of Nothing. Wherefore it cannot in sense and reason be, that the motion of the hand is transferr'd into the bowl. But yet I do not say, that the motion of the hand doth not contribute to the motion of the bowl; for though the bowl hath its own natural motion in itself, (for Nature and her creatures know of no rest, but are in a perpetual motion, though not always exterior and local, yet they have their proper and certain motions, which are not so easily perceived by our grosser senses) nevertheless the motion of the bowl would not move by such an exterior local motion, did not the motion of the hand, or any other exterior moving body give it occasion to move that way; Wherefore the motion of the hand may very well be said to be the cause of that exterior local motion of the bowl, but not to be the same motion by which the bowl moves. Neither is it requisite, that the hand should quit its own motion, because it uses it in stirring up, or putting on the motion of the bowl; for it is one thing to use, and another to quit; as for example, it is one thing to offer his life for his friends service, another to imploy it, and another to quit or lose it. But,Madam, there may be infinite questions or exceptions, and infinite answers made upon one truth; but the wisest and most probable way is, to rely upon sense and reason, and not to trouble the mind, thoughts, and actions of life, with improbabilities, or rather impossibilities, which sense and reason knows not of, nor cannot conceive. You may say, A Man hath sometimes improbable, or impossible Fancies, Imaginations, or Chymæra's, in his mind, which are No-things. I answer, That those Fancies and Imaginations are not No-things, but as perfectly imbodied as any other Creatures; but by reason, they are not so grossly imbodied, as those creatures that are composed of more sensitive and inanimate matter, man thinks or believes them to be no bodies; but were they substanceless figures, he could not have them in his mind or thoughts: The truth is, the purity of reason is not so perspicuous and plain to sense, as sense is to reason, the sensitive matter being a grosser substance then the rational. And thus,Madam, I have answered your proposed question, according to the ability of my Reason, which I leave to your better examination, and rest in the mean while,
Madam,
Your Faithful Friend
and Servant.
MADAM,
Having made some mention in my former Letter of the Receiving of Food, and discharging of Excrements, as also of Respiration, which consists in the sucking in of air, and sending out of breath in an animal body; you desire to know,Whether Respiration be common to all animal Creatures?Truly, I have not the experience, as to tell you really, whether all animals respire, or not; for my life being, for the most part, solitary and contemplative, but not active, I please my self more with the motions of my thoughts, then of my senses; and therefore I shall give you an answer according to the conceivement of my reason onely, which is, That I believe, all animals require Respiration; not onely those, which live in the air, but those also, which live in waters, and within the earth; but they do not respire all after one and the same manner; for the matter which they imbreath, is not every where the same, nor have they all the same organs, or parts, nor the same motions. As for example: Some Creatures require a more thin and rarer substance for their imbreathing or inspiring, then others, and some a more thick and grosser substance then others, according to their several Natures; for as there are several kinds of Creatures, according to their several habitations or places they live in, so they have each a distinct and several sort of matter or substance for their inspiration. As for example: Some live in the Air, some upon the face of the Earth, some in the bowels Earth, and some in Waters. There is some report of a Salamander, who lives in the Fire; but it being not certainly known, deserves not our speculation. And, as in my opinion, all animal Creatures require Respiration, so I do verily believe, that also all other kinds of Creatures, besides animals, have some certain manner of imbreathing and transpiring,viz.Vegetables, Minerals, and Elements, although not after the same way as Animals, yet in a way peculiar and proper to the nature of their own kind. For example: Take away the earth from Vegetables, and they will die, as being, in my opinion, stifled or smothered, in the same manner, as when the Air is taken away from some Animals. Also, take Minerals out of the bowels of the Earth, and though we cannot say, they die, or are dead, because we have not as yet found out the alterative motions of Minerals, as well as of Vegetables, or Animals, yet we know that they are dead from production and increase, for not any Metal increases being out of the Earth. And as for Elements, it is manifest that Fire will die for want of vent; but the rest of the Elements, if we could come to know the matter, manner, and ways of their Vital Breathing, we might kill or revive them as we do Fire. And therefore all Creatures, to my Reason, require a certain matter and manner of inspiration and expiration, which is nothing else but an adjoyning and disjoyning of parts to and from parts; for not any natural part or creature can subsist single, and by it self, but requires assistance from others, as this, and the rest of my opinions in Natural Philosophy, desire the assistance of your favour, or else they will die, to the grief of,
Madam,
Your faithful Friend
and Servant.
MADAM,
Th'other day I met with the Work of that LearnedAuthorDr.Ch.which treats of Natural Philosophy; and amongst the rest, in the Chapter of Place, I found that he blamesAristotlefor saying, there are none but corporeal dimensions, Length, Breadth, and Depth in Nature, making besides these corporeal, other incorporeal dimensions which he attributes toVacuum. Truly,Madam, an incorporeal dimension or extension, seems, in my opinion, a meer contradiction; for I cannot conceive how nothing can have a dimension or extension, having nothing to be extended or measured. His words are these:Imagine we therefore, that God should please to annihilate the whole stock or mass of Elements, and all concretions resulting therefrom, that is, all corporeal substances now contained within the ambit or concave of the lowest Heaven, or Lunar sphear; and having thus imagined, can we conceive that all the vast space or region circumscribed by the concave superfice of the Lunar sphere, would not remain the same in all its dimensions, after as before the reduction of all bodies included therein to nothing?To which, I answer: That, in my opinion, he makes Nature Supernatural; for although God's Power may make Vacuum, yet Nature cannot; for God's and Nature's Power are not to be compared, neither is God's invisible Power perceptible by Natures parts; but according to Natural Perception, it is impossible to conceive a Vacuum, for we cannot imagine a Vacuum, but we must think of a body, as yourAuthorof the Circle of the Moon; neither could he think of space but from one side of the Circle to the other, so that in his mind he brings two sides together, and yet will have them distant; but the motions of his thoughts being subtiler and swifter then his senses, skip from side to side without touching the middle parts, like as a Squirrel from bough to bough, or an Ape from one table to another; without touching the ground, onely cutting the air. Next, he says, That an absolute Vacuum, is neither an Accident, nor a Body, nor yet Nothing, but Something, because it has a being; which opinion seems to me like that of the divine Soul; but I suppose Vacuum is not the divine Soul, nor the divine Soul, Vacuum; or else it could not be sensible of the blessed happiness in Heaven, or the Torments in Hell. Again he says,Let us screw our supposition one pin higher, and farther imagine, that God, after the annihilation of this vast machine, the Universe, should create another in all respects equal to this, and in the same part of space wherein this now consists: First, we must conceive, that as the spaces were immense before God created the world, so also must they eternally persist of infinite extent, if he shall please at any time to destroy it; next, that these immense spaces are absolutely immoveable.By this opinion, it seems, that Gods Power cannot so easily make or annihilate Vacuum, as a substance; because he believes it to be before all Matter, and to remain after all Matter, which is to be eternal; but I cannot conceive, why Matter, or fulness of body, should not as well be Infinite and Eternal, as his Conceived Vacuum; for if Vacuum can have an eternal and infinite being, why may not fulness of body, or Matter? But he calls Vacuum Immovable, which in my opinion is to make it a God; for God is onely Immoveable and Unalterable, and this is more Glorious then to be dependant upon God; wherefore to believe Matter to be Eternal, but yet dependent upon God, is a more humble opinion, then his opinion of Vacuum; for if Vacuum be not created, and shall not be annihilated, but is Uncreated, Immaterial, Immoveable, Infinite, and Eternal, it is a God; but if it be created, God being not a Creator of Nothing, nor an annihilator of Nothing, but of Something, he cannot be a Creator of Vacuum; for Vacuum is a pure Nothing. But leaving Nothing to those that can make something of it, I will add no more, but rest,
Madam,
Your faithful Friend
and Servant.
MADAM,
That LearnedAuthor, of whom I made mention in my last, is pleased to say in his Chapter of Time, that Time is theTwin-brother to Space; but if Space be as much as Vacuum, then I say, they are Twin-nothings; for there can be no such thing as an empty or immaterial space, but that which man calls space, is onely a distance betwixt several corporeal parts, and time is onely the variation of corporeal motions; for were there no body, there could not be any space, and were there no corporeal motion, there could not be any time. As for Time, considered in General, it is nothing else but the corporeal motions in Nature, and Particular times are the Particular corporeal motions; but Duration is onely a continuance, or continued subsistence of the same parts, caused by the consistent motions of those parts; Neither are Time, Duration, Place, Space, Magnitude, &c. dependents upon corporeal motions, but they are all one and the same thing; Neither was Time before, nor can be after corporeal motion, for none can be without the other, being all one: And as for Eternity, it is one fixed instant, without a flux, or motion. Concerning his argument of Divisibility of Parts, my opinion is, That there is no Part in Nature Individable, no not that so small a part, which the Epicureans name an Atome; neither is Matter separable from Matter, nor Parts from Parts in General, but onely in Particulars; for though parts can be separated from parts, by self-motion, yet upon necessity they must joyn to parts, so as there can never be a single part by it self. But hereof, as also of Place, Space, Time, Motion, Figure, Magnitude, &c. I have sufficiently discoursed in my former Letters, as also in my Book of Philosophy; and as for my opinion of Atoms, their figures and motions, (if any such things there be) I will refer you to my Book of Poems, out of which give me leave to repeat these following lines, containing the ground of my opinion of Atomes:[1]
All Creatures, howsoe're they may be nam'd,Are oflong, square, flat,orsharpAtoms fram'd.Thus several figures several tempers make,But what is mixt, doth of the four partake.The onely cause, why things do live and die,'S according as the mixed Atomes lie.Thus life, and death, and young, and old,Are as the several Atoms hold:Wit, understanding in the brainAre as the several atomes reign:And dispositions, good, or ill,Are as the several atomes still;And every Passion, which doth rise,Is as each several atome lies.Thus sickness, health, and peace, and war,Are as the several atomes are.
If you desire to know more, you may read my mentioned Book of Poems whose first Edition was printed in the year, 1653. And so taking my leave of you, I rest,
Madam,
Your faithful Friend
and Servant.
[1]Pag.7. in the second Impression.Pag.9.Pag.22.Pag.24.
[1]Pag.7. in the second Impression.Pag.9.Pag.22.Pag.24.
MADAM,
I received the Book of your newAuthorthat treats of Natural Philosophy, which I perceive is but lately come forth; but although it be new, yet there are no new opinions in it; for theAuthordoth follow the opinions of some old Philosophers, and argues after the accustomed Scholastical way, with hard, intricate, and nonsensical words: Wherefore I shall not take so much pains as to read it quite over, but onely pick out here and there some few discourses, which I shall think most convenient for the clearing of my own opinion; in the number of which, is, first, that of Matter, whereof theAuthoris pleased to proclaim the opinion that holds Matter to be Infinite, not onely absurd, but also impious. Truly,Madam, it is easily said, but hardly proved; and not to trouble you with unnecessary repetitions, I hope you do remember as yet what I have written to you in the beginning concerning the infiniteness of Nature, or natural Matter, where I have proved that it implies no impiety, absurdity, or contradiction at all, to believe that Matter is Infinite; for yourAuthorsargument, concluding from the finiteness of particular Creatures to Nature her self, is of no force; for though no part of Nature is Infinite in bulk, figure, or quantity, nevertheless, all the parts of Infinite Nature are Infinite in number, which infinite number of parts must needs make up one Infinite body in bulk, or quantity; for as a finite body or substance is dividable into finite parts, so an Infinite body, as Nature, or natural Matter, must of necessity be dividable into infinite parts in number, and yet each part must also be finite in its exterior figure, as I have proved in the beginning by the example of a heap of grains of corn. Certainly,Madam, I see no reason, but since, according to yourAuthor, God, as the prime Cause, Agent, and Producer of all things, and the action by which he produced all things, is Infinite; the Matter out of which he produced all particular Creatures may be Infinite also. Neither doth it, to my sense and reason, imply any contradiction or impiety; for it derogates nothing from the Glory and Omnipotency of God, but God is still the God of Nature, and Nature is his Servant, although Infinite, depending wholly upon the will and pleasure of the All-powerful God: Neither do these two Infinites obstruct each other; for Nature is corporeal, and God is a supernatural and spiritual Infinite Being, and although Nature has an Infinite power, yet she has but an Infinite Natural power, whereas Gods Omnipotency is infinitely extended beyond Nature. But yourAuthoris pleased to refute that argument, which concludes from the effect to the cause, and proves Matter to be infinite, because God as the Cause is Infinite, saying, that this Rule doth onely hold in Univocal things, (by which, I suppose, he understands things of the same kind and nature) and not in opposites. Truly,Madam, by this he limits God's power, as if God were not able to work beyond Nature, and Natural Reason or Understanding; and measures Gods actions according to the rules of Logick; which whether it be not more impious, you may judg your self. And as for opposites, God and Nature are not opposites, except you will call opposites those which bear a certain relation to one another, as a Cause, and its Effect; a Parent, and a Child; a Master, and a Servant; and the like. Nay, I wonder how yourAuthorcan limit Gods action, when as he confesses himself, that the Creation of the World is an Infinite action. God acted finitely, says he, by an Infinite action; which, in my opinion, is meer non-sense, and as much as to say, a man can act weakly by a strong action, basely by an honest action, cowardly by a stout action. The truth is, God being Infinite, cannot work finitely; for, as his Essence, so his Actions cannot have any limitation, and therefore it is most probable, that God made Nature Infinite; for though each part of Nature is finite in its own figure, yet considered in general, they are Infinite, as well in number, as duration, except God be pleased to destroy them; nay, every particular may in a certain sense be said Infinite, to wit, Infinite in time or duration; for if Nature be Infinite and Eternal, and there be no annihilation or perishing in Nature, but a perpetual successive change and alteration of natural figures, then no part of Nature can perish or be annihilated; and if no part of Nature perishes, then it lasts infinitely in Nature, that is, in the substance of natural Matter; for though the corporeal motions, which make the figures, do change, yet the ground of the figure, which is natural matter, never changes. The same may be said of corporeal motions: for though motions change and vary infinite ways, yet none is lost in Nature, but some motions are repeated again: As for example; the natural motions in an Animal Creature, although they are altered in the dissolution of the figure, yet they may be repeated again by piece-meals in other Creatures; like as a Commonwealth, or united body in society, if it should be dissolved or dispersed, the particulars which did constitute this Commonwealth or society, may joyn to the making of another society; and thus the natural motions of a body do not perish when the figure of the body dissolves, but joyn with other motions to the forming and producing of some other figures. But to return to yourAuthor. I perceive his discourse is grounded upon a false supposition, which appears by his way of arguing from the course of the Starrs and Planets, to prove the finiteness of Nature; for by reason the Stars and Planets rowl about, and turn to the same point again, each within a certain compass of time, he concludes Nature or Natural Matter to be finite too. And so he takes a part for the whole, to wit, this visible World for all Nature, when as this World is onely a part of Nature, or Natural Matter, and there may be more, and Infinite worlds besides; Wherefore his conclusion must needs be false, since it is built upon a false ground. Moreover, he is as much against the Eternity of Matter, as he is against Infiniteness; concluding likewise from the parts to the whole; For,says he, since the parts of Nature are subject to a beginning and ending, the whole must be so too. But he is much mistaken, when he attributes a beginning and ending to parts, for there is no such thing as a beginning and ending in Nature, neither in the whole, nor in the parts, by reason there is no new creation or production of Creatures out of new Matter, nor any total destruction or annihilation of any part in Nature, but onely a change, alteration and transmigration of one figure into another; which change and alteration proves rather the contrary, to wit, that Matter is Eternal and Incorruptible; for if particular figures change, they must of necessity change in the Infinite Matter, which it self, and in its nature, is not subject to any change or alteration: besides, though particulars have a finite and limited figure, and do change, yet their species do not; for Mankind never changes, nor ceases to be, thoughPeterandPauldie, or rather their figures dissolve and divide; for to die is nothing else, but that the parts of that figure divide and unite into some other figures by the change of motion in those parts. Concerning the Inanimate Matter, which of it self is a dead, dull, and idle matter, yourAuthordenies it to be a co-agent or assistant to the animate matter: For, says he, how can dead and idle things act? To which, I answer: That yourAuthorbeing, or pretending to be a Philosopher, should consider that there is difference betwixt a Principal and Instrumental cause or agent; and although this inanimate, or dull matter, doth not act of it self as a principal agent, yet it can and doth act as an Instrument, according as it is imploy'd by the animate matter: for by reason there is so close a conjunction and commixture of animate and inanimate Matter in Nature, as they do make but one body, it is impossible that the animate part of matter should move without the inanimate; not that the inanimate hath motion in her self, but the animate bears up the inanimate in the action of her own substance, and makes the inanimate work, act, and move with her, by reason of the aforesaid union and commixture. Lastly, yourAuthorspeaks much of Minima's,viz.That all things may be resolved into their minima's, and what is beyond them, is nothing, and that there is one maximum, or biggest, which is the world, and what is beyond that, is Infinite. Truly,Madam, I must ingeniously confess, I am not so high learned, as to penetrate into the true sense of these words; for he says, they are both divisible, and indivisible, and yet no atomes, which surpasses my Understanding; for there is no such thing, as biggest and smallest in Nature, or in the Infinite matter; for who can know how far this World goes, or what is beyond it? There may be Infinite Worlds, as I said before, for ought we know; for God and Nature cannot be comprehended, nor their works measured, if we cannot find out the nature of particular things, which are subject to our exterior senses, how shall we be able to judg of things not subject to our senses. But yourAuthordoth speak so presumptuously of Gods Actions, Designs, Decrees, Laws, Attributes, Power, and secret Counsels, and describes the manner, how God created all things, and the mixture of the Elements to an hair, as if he had been Gods Counsellor and assistant in the work of Creation; which whether it be not more impiety, then to say, Matter is Infinite, I'le let others judg. Neither do I think this expression to be against the holy Scripture; for though I speak as a natural Philosopher, and am unwilling to cite the Scripture, which onely treats of things belonging to Faith, and not to Reason; yet I think there is not any passage which plainly denies Matter to be Infinite, and Eternal, unless it be drawn by force to that sense:Solomonsays,That there is not any thing new: and in another place it is said,That God is all fulfilling; that is, that the Will of God is the fulfilling of the actions of Nature: also the Scripture says,That Gods ways are unsearchable, and past finding out.Wherefore, it is easier to treat of Nature, then the God of Nature; neither should God be treated of by vain Philosophers, but by holy Divines, which are to deliver and interpret the Word of God without sophistry, and to inform us as much of Gods Works, as he hath been pleased to declare and make known. And this is the safest way, in the opinion of,
Madam,
Your faithful Friend
and Servant.
MADAM,
Your newAuthorendeavours to prove, that Water in its own proper nature is thicker then Earth; which, to my sense and reason, seems not probable; for although water is less porous then earth in its exterior figure, yet 'tis not so thick as earth in its interior nature: Neither can I conceive it to be true, that water in its own nature, and as long as it remains water, should be as hard as Crystal, or stone, as his opinion is; for though Elements are so pliant (being not composed of many different parts and figures) as they can change and rechange their exterior figures, yet they do not alter their interior nature without a total dissolution; but yourAuthormay as well say, that the interior nature of man is dust and ashes, as that water in its interior nature is as thick as earth, and as hard as Christal, or stone; whereas yet a man, when he becomes dust and ashes, is not a man; and therefore, when water is become so thick as earth, or so hard as stone, it is not water; I mean when it is so in its interior nature, not in its exterior figure; for the exterior figure may be contracted, when yet the interior nature is dilative; and so the exterior may be thick or hard, when the interior is soft and rare. But you may say, that water is a close, and heavy, as also a smooth and glossy body. I answer: That doth not prove its interior nature to be hard, dense, thick, or contracted; for the interior nature and parts of a body may be different from the exterior figure or parts; neither doth the close joyning of parts hinder dilatation; for if so, a line or circle could not dilate or extend: But this close uniting of the parts of water is caused through its wet and glutinous quality, which wet and sticking quality is caused by a watery dilatation; for though water hath not interiously so rare a dilatation as Air, Fire, and Light, yet it hath not so close a contraction as Earth, Stone, or Metal; neither are all bodies that are smooth and shining, more solid and dense, then those that are rough and dark; for light is more smooth, glossy, and shining, then Water, Metal, Earth, or Transparent-stones, and yet is of a dilative nature. But because some bodies and figures which are transparent and smooth, are dense, hard, and thick, we cannot in reason, or sense, say, that all bodies and figures are so. As for Transparency, it is caused through a purity of substance, and an evenness of parts: the like is glossiness, onely glossiness requires not so much regularity, as transparency. But to return to Water; its exterior Circle-figure may dilate beyond the degree of the propriety or nature of water, or contract beneath the propriety or nature of water. YourAuthormay say, Water is a globous body, and all globous bodies tend to a Center. I answer: That my sense and reason cannot perceive, but that Circles and Globes do as easily dilate, as contract: for if all Globes and Circles should endeavour to draw or fall from the circumference to the Center, the Center of the whole World, or at least of some parts of the World, would be as a Chaos: besides, it is against sense and reason, that all Matter should strive to a Center; for humane sense and reason may observe, that all Creatures, and so Matter, desire liberty, and a Center is but a Prison in comparison to the Circumference; wherefore if Matter crowds, it is rather by force, then a voluntary action. You will say, All Creatures desire rest, and in a Center there's rest. I answer; Humane sense and reason cannot perceive any rest in Nature: for all things, as I have proved heretofore, are in a perpetual motion. But concerning Water, you may ask me,Madam, Whether congeal'd Water, as Ice, if it never thaw, remains Water? To which, I answer: That the interior nature of Water remains as long as the Ice remains, although the outward form is changed; but if Ice be contracted into the firmness and density of Crystal, or Diamond, or the like, so as to be beyond the nature of Water, and not capable to be that Water again, then it is transformed into another Creature, or thing, which is neither Water, nor Ice, but a Stone; for the Icy contraction doth no more alter the interior nature of Water, which is dilating, then the binding of a man with Chains alters his nature from being a man; and it might be said as well, that the nature of Air is not dilating, when inclosed in a bladder, as that Water doth not remain Water in its interior nature, when it is contracted into Ice. But you may ask, Whether one extreme can change into another? I answer: To my sense and reason it were possible, if extremes were in Nature; but I do not perceive that in Nature there be any, although my sense and reason doth perceive alterations in the effects of Nature; for though one and the same part may alter from contraction to dilation, and from dilation to contraction; yet this contraction and dilation are not extremes, neither are they performed at one and the same time, but at different times. But having sufficiently declared my opinion hereof in my former Letters, I'l add no more, but rest,
Madam,
Your faithful Friend
and Servant.
MADAM,
My discourse of Water in my last Letter has given you occasion to enquire after the reason,Why the weight of a great body of water doth not press so hard and heavily as to bruise or crush a body, when it is sunk down to the bottom?As for example: If a man should be drowned, and afterwards cast out from the bottom of a great Sea, or River, upon the shore; he would onely be found smother'd or choak'd to death, and not press'd, crush'd, or bruised, by the weight of water. I answer; The reasons are plain: for, first, the nature of a mans respiration requires such a temperature of breath to suck in, as is neither too thick, nor too thin for his lungs, and the rest of his interior parts, as also for the organs and passages of his exterior senses, but fit, proper, and proportionable to those mentioned parts of his body: As for example; in a too thin and rarified air, man will be as apt to die for want of breath, as in a too gross and thick air he is apt to die with a superfluity of the substance he imbreaths; for thick smoak, or thick vapour, as also too gross air, will soon smother a man to death; and as for choaking, if a man takes more into his throat then he can swallow, he will die; and if his stomack be filled with more food then it is able to digest, if it cannot discharge it self, he will die with the excess of food; and if there be no food, or too little put into it, he will also die for want of food. So the eye, if it receives too many, or too gross, or too bright objects, it will be dazled or blinded, and some objects through their purity are not to be seen at all: The same for Hearing, and the rest of the exterior senses: And this is the reason, why man, or some animal Creatures are smother'd and choak'd with water; because water is thicker then the grossest air or vapour; for if smoak, which is rarer then water, will smother and choak a man, well may water, being so much thicker. But yet this smothering or choaking doth not prove, that water hath an interior or innate density (as yourAuthorsopinion is) no more then smoak, or thick and gross air hath; but the density of water is caused more through the wet and moist exterior parts, joyning and uniting closely together; and the interior nature of smoak being more moist or glutinous then thin air, and so more apt to unite its exterior parts, it makes it to come in effect nearer to water; for though water and smoak are both of rare natures, yet not so rare as clear and pure air; neither is water or smoak so porous as pure air, by reason the exterior parts of water and smoak are more moist or glutinous then pure air. But the thickness of water and smoak is the onely cause of the smothering of men, or some animals, as by stopping their breath, for a man can no more live without air, then he can without food; and a well tempered or middle degree of air is the most proper for animal Respiration; for if the air be too thick, it may soon smother or choak him; and if too thin, it is not sufficient to give him breath: And this is the reason that a man being drown'd, is not onely smother'd, but choak'd by water; because there enters more through the exterior passages into his body then can be digested; for water is apt to flow more forcibly and with greater strength then air; not that it is more dilating then air, but by reason it is thicker, and so stronger, or of more force; for the denser a body is, the stronger it is; and a heavy body, when moved, is more forcible then a light body. But I pray by this expression mistake not the nature of water; for the interior nature of water hath not that gravity, which heavy or dense bodies have, its nature being rare and light, as air, or fire; but the weight of water, as I said before, proceeds onely from the closeness and compactness of its exterior parts, not through a contraction in its interior nature; and there is no argument, which proves better, that water in its interior nature is dilating, then that its weight is not apt to press to a point; for though water is apt to descend, through the union of its parts, yet it cannot press hard, by reason of its dilating nature, which hinders that heavy pressing quality; for a dilating body cannot have a contracted weight, I mean, so as to press to a Center, which is to a point; and this is the reason, that when a grave or heavy body sinks down to the bottom of water, it is not opprest, hurt, crusht, or bruised by the weight of water; for, as I said, the nature of water being dilating, it can no more press hard to a center, then vapour, air, or fire: The truth is, water would be as apt to ascend as descend, if it were not for the wet, glutinous and sticking, cleaving quality of its exterior parts; but as the quantity and quality of the exterior parts makes water apt to sink, or descend, so the dilating nature makes it apt to flow, if no hinderance stop its course; also the quantity and quality of its exterior parts is the cause, that some heavy bodies do swim without sinking: as for example; a great heavy Ship will not readily sink, unless its weight be so contracted as to break asunder the united parts of water; for the wet quality of water causing its exterior parts to joyn close, gives it such an united strength, as to be able to bear a heavy burden, if the weight be dilated, or level, and not piercing or penetrating; for those bodies that are most compact, will sink sooner, although of less weight then those that are more dilated although of greater weight: Also the exterior and outward shape or form makes some bodies more apt to sink then others; Indeed, the outward form and shape of Creatures is one of the chief causes of either sinking or swimming. But to conclude, water in its interior nature is of a mean or middle degree, as neither too rare, nor too grave a body; and for its exterior quality, it is in as high a degree for wetness, as fire is for heat; and being apt both to divide, and to unite, it can bear a burden, and devour a burden, so that some bodies may swim, and others sink; and the cause, that a sunk body is not opprest, crush'd, or squeesed, is the dilating nature and quality of water, which hinders its parts from pressing or crowding towards a point or center; for although water is heavy, and apt to descend, yet its weight is not caused by a contraction of its substance, but by a union of its parts. Thus,Madam, I have obeyed your commands, in giving you my reasons to your propounded question, which if you approve, I have my aim; if not, I submit to your better judgment: for you know I am in all respects,
Madam,
Your Faithful Friend
to serve you.
MADAM,
I am glad, you are pleased with my reasons I gave to your propounded question concerning the weight of Water; and since you have been pleased to send me some more of that subject, I shall be ready also to give my answer to them, according to the capacity of my judgment. First, you desire to know,How it comes, that Water will by degrees ascend through a narrow pipe, when the pipe is placed straight upright; or perpendicular?The reason, in my opinion is, that Water, having a dilative nature, when it finds an obstruction to descend or flow even, will dilate it self ascendingly, according as it hath liberty, or freedom, and strength, or quantity; the truth is, water would be more apt to ascend then to descend, were it not for the close uniting of its liquid Parts, which causes its exterior density, and this density makes it of more weight then its nature is; and the proof that water is apt in its nature to ascend, is, that some sorts of vapours are made onely by the dilation and rarefaction of ascending Water. Your second question is,Why the surface of water seems to be concave in its middle, and higher on every side?I answer, The interior figure of water is a circular figure, which being a round figure, is both concave, and convex; for where one is, the other must be; and the motions of ebbing and flowing, and ascending or descending, are partly of that figure; and so according to the exterior dilating strength or weakness, the exterior parts of water become either concave or convex; for in a full strength, as a full stream, the exterior parts of water flow in a convex figure, but when they want strength, they ebb in a concave figure. Your third question is,What makes frozen water apt to break those Vessels wherein it is contained, in the act of freezing or congealing?I answer: The same cause that makes water clear, as also more swell'd then usually it is: which cause is the inherent dilative nature of water; for water being naturally dilative, when as cold attractions do assault it, the moist dilations of water in the conflict use more then their ordinary strength to resist those cold contracting motions, by which the body of water dilates it self into a larger compass, according as it hath liberty or freedom, or quantity of parts; and the cold parts not being able to drive the water back to its natural compass, bind it as it is extended, like as if a beast should be bound when his legs and neck are thrust out at the largest extent, in striving to kick or thrust away his enemies and imprisoners: And so the reason why water breaks these vessels wherein it is inclosed, in the act of its freezing or congealing is, that when the cold contractions are so strong as they endeavour to extinguish the dilating nature of water, the water refilling, forces its parts so, as they break the vessel which incloses them: The same reason makes Ice clear and transparent; for it is not the rarefaction of water that doth it, but the dilation, which causes the parts of water to be not onely more loose and porous, but also more smooth and even, by resisting the cold contractions; for every part endeavours to defend their borders with a well ordered and regular flowing or streaming, and not onely to defend, but to enlarge their compass against their enemies. Your fourth question is, How it comesthat Snow and Salt mixt together doth make Ice?The reason, in my judgment, is, that Salt being very active, and partly of the nature of fire, doth sometimes preserve, and sometimes destroy other bodies, according to its power, or rather according to the nature of those bodies it works on; and salt being mixt with snow, endeavours to destroy it; but having not so much force, melts it onely by its heat, and reduces it into its first principle, which is water, altering the figure of snow; but the cold contractions remaining in the water, and endeavouring to maintain and keep their power, straight draw the water or melted snow into the figure of ice, so as neither the salts heat, nor the waters dilative nature, are able to resist or destroy those cold contractions; for although they destroy'd the first figure, which is snow, yet they cannot hinder the second, which is Ice. Your last question is,How the Clouds can hang so long in the Skie without falling down?Truly,Madam, I do not perceive that Clouds, being come to their full weight and gravity, do keep up in the air, but some of them fall down in showres of rain, others in great and numerous flakes of snow; some are turned into wind, and some fall down in thick mists, so that they onely keep up so long, until they are of a full weight for descent, or till their figure is altered into some other body, as into air, wind, rain, lightning, thunder, snow, hail, mist, and the like. But many times their dilating motions keep or hinder them from descending, to which contracting motions are required. In my opinion, it is more to be admired, that the Sea doth not rise, then that Clouds do not fall; for, as we see, Clouds fall very often, as also change from being Clouds, to some other figure: Wherefore it is neither the Sun, nor Stars, nor the Vapours, which arise from the Earth, and cause the Clouds, nor the porosity of their bodies, nor the Air, that can keep or hinder them from falling or changing to some other body; but they being come to their full weight, fall or change according as is fittest for them. And these are all the reasons I can give you for the present; if they do not satisfie you, I will study for others, and in all occasions endeavour to express my self,
Madam,
Your constant Friend,
and faithful Servant.
MADAM,
Since in my last, I made mention of the Congealing of Water into Ice and Snow, I cannot choose, but by the way tell you, that I did lately meet with anAuthor, who is of opinion, That Snow is nothing else but Ice broken or ground into small pieces. To which, I answer: That this opinion may serve very well for a Fancy, but not for a Rational Truth, or at least for a Probable Reason; For why may not the cold motions make snow without beating or grinding, as well as they make Ice? Surely Nature is wiser then to trouble her self with unnecessary labour, and to make an easie work difficult, as Art her Creature doth, or as some dull humane capacities conceive; for it is more easie for Nature to make Snow by some sorts of cold contractions, as she makes Ice by other sorts of cold contractions, then to force Air and Wind to beat, grinde, or pound Ice into Snow, which would cause a confusion and disturbance through the Irregularity of several parts, being jumbled in a confused manner together. The truth is, it would rather cause a War in Nature, then a natural production, alteration, or transformation: Neither can I conceive, in what region this turbulent and laborious work should be acted; certainly not in the caverns of the Earth, for snow descends from the upper Region. But, perchance, thisAuthorbelieves, that Nature imploys Wind as a Hand, and the Cold air as a Spoon, to beat Ice like the white of an Egg into a froth of Snow. But the great quantity of Snow, in many places, doth prove, that Snow is not made of the fragments of Ice, but that some sorts of cold contractions on a watery body, make the figure of snow in the substance of water, as other sorts of cold contractions make the figure of ice; which motions and figures I have treated of in my Book of Philosophy, according to that Judgment and Reason which Nature has bestowed upon me. The Author of this Fancy, gives the same reason for Snow being white:For Ice, says he,is a transparent body, and all transparent bodies, when beaten into powder, appear white; and since Snow is nothing else but Ice powder'd small, it must of necessity shew white.Truly,Madam, I am not so experienced, as to know that all transparent bodies, being beaten small, shew white; but grant it be so, yet that doth not prove, that the whiteness of snow proceeds from the broken parts of Ice, unless it be proved that the whiteness of all bodies proceeds from the powdering of transparent bodies, which I am sure he cannot do; for Silver, and millions of other things are white, which were never produced from the powder of transparent bodies: Neither do I know any reason against it, but that which makes a Lilly white, may also be the cause of the whiteness of Snow, that is, such a figure as makes a white colour; for different figures, in my opinion, are the cause of different colours, as you will find in my Book of Philosophy, where I say, that Nature by contraction of lines draws such or such a Figure, which is such or such a Colour; as such a Figure is red, and such a Figure is green, and so of all the rest: But the Palest colours, and so white, are the loosest and slackest figures; Indeed, white, which is the nearest colour to light, is the smoothest, evenest and straightest figure, and composed of the smallest lines: As for example; suppose the figure of 8. were the colour of Red, and the figure of 1. the colour of White; or suppose the figure of Red to be az.and the figure of anr.to be the figure of Green, and a straightl.the figure of White; And mixt figures make mixt colours: The like examples may be brought of other Figures, as of a Harpsichord and its strings, a Lute and its strings, a Harp and its strings, &c. By which your Reason shall judg, whether it be not easier for Nature, to make Snow and its whiteness by the way of contraction, then by the way of dissolution: As for example; Nature in making Snow, contracts or congeals the exterior figure of Water into the figure of a Harp, which is a Triangular figure with the figure of straight strings within it; for the exterior figure of the Harp represents the exterior figure of Snow, and the figure of the strings extended in straight lines represent the figure of its whiteness. And thus it is easier to make Snow and its whiteness at one act, then first to contract or congeal water into Ice, and then to cause wind and cold air to beat and break that Ice into powder, and lastly to contract or congeal that powder into flakes of Snow. Which would be a very troublesom work for Nature,viz.to produce one effect by so many violent actions and several labours, when the making of two figures by one action will serve the turn. But Nature is wiser then any of her Creatures can conceive; for she knows how to make, and how to dissolve, form; and transform, with facility and ease, without any difficulty; for her actions are all easie and free, yet so subtil, curious and various, as not any part or creature of Nature can exactly or throughly trace her ways, or know her wisdom. And thus leaving her, I rest,
Madam,
Your faithful Friend
and Servant.
MADAM,
I have taken several questions out of your newAuthor, which I intend to answer in this present Letter according to the conceptions of my own sense and reason, and to submit them to your censure; which if you vouchsafe to grant me without partiality, I shall acknowledg my self much obliged to you for this favour. The first question is,Why wet Linnen is dried in the Air?I answer; That, according to my sense and reason, the water which is spred upon the linnen, being not united in a full and close body, dilates beyond the Circle-degree of water and wetness, and so doth easily change from water to vapour, and from vapour to air, whereby the linnen becomes as dry, as it was before it became wet. The second question is,Why Water and Wine intermix so easily and suddenly together?I answer: All wet liquors, although their exterior figures do differ, yet their interior natures, figures and forms are much alike, and those things that are of the same interior nature, do easily and suddenly joyn as into one: Wherefore Wine and Water having both wet natures, do soon incorporate together, whereas, were they of different natures, they would not so peaceably joyn together, but by their contrary natures become enemies, and strive to destroy each other; but this is to be observed, that the sharp points of the Circle-lines of Wine, by passing through the smooth Circle-lines of Water, help to make a more hasty and sudden conjunction. The third question, is,Why Light, which in its nature is white, shining through a coloured Glass, doth appear of the same colour which the Glass is of, either Blew, Green, Red, or the like?I answer: The reason is, that though Light in its nature be white, and the Glass clear and transparent, yet when as the Glass is stained or painted with colours, both the clearness of the glass, and the whiteness of the light, is obstructed by the figure of that colour the glass is stained or painted withal, and the light spreading upon or thorow the glass, represents it self in the figure of that same colour; indeed, in all probability to sense and reason, it appears, that the lines or beams of light, which are straight, small, even, and parallel, do contract in their entrance through the glass into the figure of the colour the glass is stained or painted with, so that the light passes through the glass figuratively, in so much, as it seems to be of the same colour the glass is of, although in it self it is white, lucent, and clear; and as the light appears, so the eye receives it, if the sight be not destructive. The fourth question, is,Whether(as yourAuthorsopinion is)kisses feel pleasing and delightful by the thinness of the parts, and a gentle stirring and quavering of the tangent spirits, that give a pleasing tact?I answer: If this were so, then all kisses would be pleasing, which surely are not; for some are thought very displeasing, especially from thin lips; wherefore, in my opinion, it is neither the thinness of the parts of the lips, nor the quavering of the tangent spirits, but the appetites and passions of life, reason, and soul, that cause the pleasure; Nevertheless, I grant, the stirring up of the spirits may contribute to the increasing, heightening, or strengthning of that tact, but it is not the prime cause of it. The fifth question, is,Whether the greatest man have always the greatest strength?I answer, Not: for strength and greatness of bulk doth not always consist together, witness experience: for a little man may be, and is oftentimes stronger then a tall man. The like of other animal Creatures: As for example, some Horses of a little or middle size, have a great deal more strength then others which are high and big; for it is the quantity of sensitive matter that gives strength, and not the bigness or bulk of the body. The sixth question, is,Whether this World or Universe be the biggest Creature?I answer: It is not possible to be known, unless Man could perfectly know its dimension or extension, or whether there be more Worlds then one: But, to speak properly, there is no such thing as biggest or least in Nature. The seventh question, is,Whether the Earth be the Center of Matter, or of the World?As for Matter, it being Infinite, has no Center, by reason it has no Circumference; and, as for this World, its Center cannot be known, unless man knew the utmost parts of its circumference, for no Center can be known without its circumference; and although some do imagine this world so little, that in comparison to Infinite Matter, it would not be so big as the least Pins head, yet their knowledg cannot extend so far as to know the circumference of this little World; by which you may perceive the Truth of the old saying, Man talks much, but knows little. The eighth question is,Whether all Centers must needs be full, and close, as a stufft Cushion; and whether the matter in the Center of the Universe or World be dense, compact, and heavy?I answer: This can no more be known, then the circumference of the World; for what man is able to know, whether the Center of the world be rare, or dense, since he doth not know where its Center is; and as for other particular Centers, some Centers may be rare, some dense, and some may have less matter then their circumferences. The ninth question is,Whether Finite Creatures can be produced out of an Infinite material cause?I answer: That, to my sense and reason, an Infinite cause must needs produce Infinite effects, though not in each Particular, yet in General; that is, Matter, being Infinite in substance, must needs be dividable into Infinite parts in number, and thus Infinite Creatures must needs be produced out of Infinite Matter; but Man being but a finite part, thinks all must be finite too, not onely each particular Creature, but also the Matter out of which all Creatures are produced, which is corporeal Nature. Nevertheless, those Infinite effects in Nature are equalized by her different motions which are her different actions; for it is notnon-sence, but most demonstrable to sense and reason that there are equalities or a union in Infinite. The tenth question is,Whether the Elements be the onely matter out of which all other Creatures are produced?I answer: The Elements, as well as all other Creatures, as it appears to humane sense and reason, are all of one and the same Matter, which is the onely Infinite Matter; and therefore the Elements cannot be the Matter of all other Creatures, for several sorts of Creatures have several ways of productions, and I know no reason to the contrary, but that Animals, Vegetables, and Minerals, may as well derive their essence from each other, as from the Elements, or the Elements from them; for as all Creatures do live by each other, so they are produced from each other, according to the several ways or manners of productions. But mistake me not,Madam, for I speak of production in General, and not of such natural production whereby the several species of Creatures are maintained: As for example, Generation in Animals; for an Element cannot generate an Animal in that manner as an Animal can generate or produce its like; for as Nature is wise, so her actions are all wise and orderly, or else it would make a horrid confusion amongst the Infinite parts of Nature. The eleventh question is,What is meant by Natural Theology?I answer: Natural Theology, in my opinion, is nothing else but Moral Philosophy; for as for our belief, it is grounded upon the Scripture, and not upon Reason.
These,Madam, are the questions which I have pickt out of your newAuthor, together with my answers, of which I desire your impartial Judgment: But I must add one thing more before I conclude, which is, I am much pleased with yourAuthorsopinion, That Sound may be perceived by the Eye, Colour by the Ear, and that Sound and Colour may be smell'd and tasted; and I have been of this opinion eleven years since, as you will find in my Book of Poems, whose first Edition was printed in the Year, 1653. And thus I take my leave of you, and remain constantly,
Madam,
Your Faithful Friend
to serve you.
MADAM,
Concerning your question of the ascending nature of fire, I am absolutely ofAristotle'sOpinion, that it is as natural for Fire to ascend, as it is for Earth to descend; And why should we believe the nature of one, and doubt the nature of the other? For if it be granted, that there are as well ascending, as descending bodies in Nature, as also low and high places, (according to the situation of Particulars) and Circumferences, as well as Centers, (considering the shape of bodies) I cannot perceive by humane reason, but that the Nature of fire is ascending, and that it is very improbable, it should have a descending or contracting nature, as to tend or endeavour to a Center. But,Madam, give me leave to ask what sort of Fire you mean, whether a Celestial, or a Terrestrial Fire,viz.that which is named an Elemental fire, or any other sort of fire? for there may be as many several sorts of fire, as of other Creatures; or whether you mean onely that sort of fire that belongs to this terrestrial Globe, or all the fire in general that is in Infinite Nature? and if you mean onely that sort of fire which belongs to this Terrestrial World we live upon; I answer, There are many several sorts of that fire too; for all the fire belonging to this Earthly Globe, doth not lie in one place, body, or part, no more then all metal, or but one sort of metal, as Gold, lies in one mine, or all Mankind in one womb. Neither can I believe, that the Sun is the onely Celestial Fire in Nature, but that there may be as numerous Suns, as there are other sorts of Creatures in Nature. But as for the ascending propriety of this terrestrial Fire, you may say, That the Elements do commix and unite in this worldly Globe, and if Fire should have an ascending motion, it would pierce into other Globes, or Worlds, and never leave ascending. I answer: That, first of all, the strength of fire is to be considered, consisting not onely in its quantity, but also in its quality; as whether it can ascend to those bodies and places which are far above it: For example; A Man, or any other Creature, hath never so much strength, or ability, or length of life, as to travel to the utmost parts of the Universe, were the way never so plain and free, and the number of men never so great: the like for Elementary fire, which hath life and death, that is, generation and dissolution, and successive motion, as well as other Creatures. But you would fain know, whether fire, if it were left at liberty, would not turn to a Globous figure? I answer; That, to my sense and reason, it would not: but some men, seeing the flame of fire in an arched Oven, descend round the sides of the Oven in a Globous figure, do perhaps imagine the nature of fire to be descending, and its natural figure round as a Globe, which is ridiculous; for the fire in the Oven, although every where incompassed and bound, yet, according to its nature, ascends to the top of the Oven; and finding a stoppage and suppression, offers to descend perpendicularly; but by reason of a continual ascending of the following flame, the first, and so all the following parts of flame are forced to spread about, and descend round the sides of the Oven, so that the descension of the flame is forced, and not natural, and its Globous figure is caused, as it were, by a mould, which is the Oven. But some are of opinion, that all bodies have descending motions towards the Center of this worldly Globe, and therefore they do not believe, that any bodies do ascend naturally: But what reason have they to believe one, and not the other? Besides, how do they know that all bodies would rest in the Center of this terrestrial Globe, if they came thither? For if it was possible, that a hole could be digged from the superficies of this Earthly Globe thorow the middle or Center of it unto the opposite superficies, and a stone be sent thorow; the question is, whether the stone would rest in the Center, and not go quite thorow? Wherefore this is but an idle Fancy; and the proof that Fire tends not to a Center, is, because it cannot be poised or weighed, not onely by reason of its rarity, but of its dilative and aspiring Nature; and as fire is ascending, or aspiring, so likewise do I,Madam, aspire to the top of your favour, and shall never descend from the ambition to serve you, but by the suppression of death. Till then, I remain,
Madam,
Your constant Friend,
and faithful Servant.
MADAM,
In your last, you were pleased to desire my answer to these following questions: First,What the reason is, that a Vessel, although it be of a solid and compact substance, yet will retain the smell or odour of a forreign substance poured into it, for a long time?I answer: The Vessel, or rather the perceptive corporeal motions of the Vessel, having patterned out the figure of the sent of the odorous substance, retain that same figure of sent, although the odorous substance is gone; and as long as that patterned figure is perfect, the sent will remain in the Vessel, either more or less, according as the figure doth last or alter. But you must consider,Madam, that although it be the natural motions that make those patterns of odours, yet those patterned figures are but as it were artificial, like as a man who draws a Copy from an Original; for Nature has divers and several ways of such motions as we call Art, for whatsoever is an imitation, is that which man calls Art. Your second question was,How it came, that the mind and understanding in many did die or dissolve before the body?I answer: The reason is, because the rational corporeal motions alter before the sensitive; for as in some, as for example, in Natural fools, the rational motions never move to a regular humane understanding, so in some dying Persons they do make a general alteration before the sensitive. Your third question was,Why a man, being bitten by a mad Dog, is onely distempered in his mind, and not in his body?The reason, according to my judgment, is, that the rational part of Matter is onely disturbed, and not the sensitive. The fourth question was,Why a Basilisk will kill with his eyes?I answer: It is the sensitive corporeal motions in the organ of sight in the man, which upon the printing of the figure of the eyes of the Basilisk, make a sudden alteration. Your fifth question was,Why an Asp will kill insensibly by biting?The reason, in my opinion, is, That the biting of the Asp hath the same efficacy as deadlyOpiumhath, yea, and much stronger. Your sixth question was,Why a Dog that rejoyces, swings his tail, and a Lyon when angry, or a Cat when in a fear, do lift up their tails?I answer: The several motions of the mind may produce either but one, or several sorts of motions in some part or parts of the body; and as the sensitive motions of anger will produce tears, so will the motions of joy; but grief made by the rational motions of the mind, may by excess disturb and make a general alteration of the sensitive motions in an animal: the same may excessive joy. But,Madam, you may perhaps find out better reasons for your own questions then these are; for my endeavour was onely to frame my answer to the ground of my own opinions, and so to satisfie your desire, which was, and is still the ambition of,
Madam,
Your faithful Friend
and Servant.