[1]Of the disease of the Stone,c.9.
[1]Of the disease of the Stone,c.9.
[2]Of the subject of inhering of diseases in the point of life.
[2]Of the subject of inhering of diseases in the point of life.
[3]Of the Spirit of Life.
[3]Of the Spirit of Life.
MADAM,
YourAuthor[1]is inquiring whether some cures of diseases may be effected by bare co-touchings; and I am of his opinion, they may; for co-touchings of some exterior objects may cause alterations of some particular motions in some particular parts of matter, without either transferring their own motions into those parts, (for that this is impossible, I have heretofore declared) or without any corporeal departing from their own parts of matter into them, and alterations may be produced both in the motions and figures of the affected parts: but these cures are not so frequent as those that are made by the entring of medicines into the diseased parts, and either expel the malignant matter, or rectifie the irregular and disordered motions, or strengthen the weak, or reduce the straying, or work any other ways according to the nature and propriety of their own substance, and the disposition of the distempered parts: Nevertheless, those cures which are performed exteriously, as to heal inward affects by an outward bare co-touching, are all made by natural motions in natural substances, and not byNon-beings, substancelesse Ideas, or spiritual Rays; for those that will cure diseases byNon-beings, will effect little or nothing; for a disease is corporeal or material, and so must the remedies be, there being no cure made but by a conflict of the remedy with the disease; and certainly, if anon-being fight against a being, or a corporeal disease, I doubt it will do no great effect; for the being will be too strong for thenon-being: Wherefore my constant opinion is, that all cures whatsoever, are perfected by the power of corporeal motions, working upon the affected parts either interiously or exteriously, either by applying external remedies to external wounds, or by curing internal distempers, either by medicines taken internally, or by bare external co-touchings. And such a remedy, I suppose, has been that which yourAuthorspeaks of, a stone of a certain Irish-man, which by a meer external contact hath cured all kinds of diseases, either by touching outwardly the affected parts, or by licking it but with the tip of the Tongue, if the disease was Internal: But if the vertue of the Stone was such, as yourAuthordescribes, certainly, what man soever he was that possessed such a jewel, I say, he was rather of the nature of the Devil, then of man, that would not divulge it to the general benefit of all mankind; and I wonder much, that yourAuthor, who otherwise pretends such extraordinary Devotion, Piety, and Religiousness, as also Charity,viz.that all his works he has written, are for the benefit of his neighbour, and to detect the errors of the Schools meerly for the good of man, doth yet plead his cause, saying, Thatsecrets, as they are most difficultly prepared, so they ought to remain in secret forever in the possession of the Privy Councel, what Privy Counsels he means, I know not; but certainly some are more difficult to be spoken to, or any thing to be obtained from, then the preparation of a Physical Arcanum. However, a general good or benefit ought not to be concealed or kept in privy Councels, but to be divulged and publickly made known, that all sorts of People, of what condition, degree, or Nation soever, might partake of the general blessing and bounty of God. But,Madam, you may be sure, that many, who pretend to know Physical secrets, most commonly know the least, as being for the most part of the rank of them that deceive the simple with strange tales which exceed truth; and to make themselves more authentical, they use to rail at others, and to condemn their skill, onely to magnifie their own: I say, many,Madam, as I have observed, are of that nature, especially those, that have but a superficial knowledg in the Art of Physick; for those that are thorowly learned, and sufficiently practised in it, scorn to do the like; which I wish may prosper and thrive by their skill. And so I rest,
Madam,
Your Ladiships
humble Servant.
[1]In thech.call'dButler.
[1]In thech.call'dButler.
MADAM,
YourAuthoris pleased to relate a story[1]of one that died suddenly, and being dissected, there was not the least sign of decay or disorder found in his body. But I cannot add to those that wonder, when no sign of distemper is found in a man's body after he is dead; because I do not believe, that the subtillest, learnedst, and most practised Anatomist, can exactly tell all the Interior Government or motions, or can find out all obscure and invisible passages in a mans body; for concerning the motions, they are all altered in death, or rather in the dissolution of the animal figure; and although the exterior animal figure or shape doth not alter so soon, yet the animal motions may alter in a moment of time; which sudden alteration may cause a sudden death, and so the motions being invisible, the cause of death cannot be perceived; for no body can find that which is not to be found, to wit, animal motions in a dead man; for Nature hath altered these motions from being animal motions to some other kind of motions, she being as various in dissolutions, as in productions, indeed so various, that her ways cannot be traced or known thorowly and perfectly, but onely by piece-meals, as the saying is, that is, but partly: Wherefore man can onely know that which is visible, or subject to his senses; and yet our senses do not always inform us truly, but the alterations of grosser parts are more easily known, then the alterations of subtil corporeal motions, either in general, or in particular; neither are the invisible passages to be known in a dead Carcass, much less in a living body. But, I pray, mistake me not, when I say, that the animal motions are not subject to our exterior senses; for I do not mean all exterior animal motions, nor all interior animal motions; for though you do see no interior motion in an animal body, yet you may feel some, as the motion of the Heart, the motion of the Pulse, the motion of the Lungs, and the like; but the most part of the interior animal motions are not subject to our exterior senses; nay, no man, he may be as observing as he will, can possibly know by his exterior senses all the several and various interior motions in his own body, nor all the exterior motions of his exterior parts: and thus it remains still, that neither the subtillest motions and parts of matter, nor the obscure passages in several Creatures, can be known but by several parts; for what one part is ignorant of, another part is knowing, and what one part is knowing, another part is ignorant thereof; so that unless all the Parts of Infinite Matter were joyned into one Creature, there can never be in one particular Creature a perfect knowledg of all things in Nature. Wherefore I shall never aspire to any such knowledg, but be content with that little particular knowledg, Nature has been pleased to give me, the chief of which is, that I know my self, and especially that I am,
Madam,
Your constant Friend,
and faithful Servant.
[1]Ch.61. called,The Preface.
[1]Ch.61. called,The Preface.
MADAM,
I perceive you are desirous to know the cause,Why a man is more weak at the latter end of a disease then at the beginning, and is a longer time recovering health, then loosing health; as alsothe reason of relapses and intermissions?First, as for weakness and strength, my opinion is, they are caused by the regular and irregular motions in several parts, each striving to over-power the other in their conflict; and when a man recovers from a disease, although the regular motions have conquered the irregular, and subdued them to their obedience, yet they are not so quite obedient as they ought, which causes weakness: Neither do the regular motions use so much force in Peace, as in War; for though animate matter cannot lose force, yet it doth not always use force; neither can the parts of Nature act beyond their natural power, but they do act within their natural power; neither do they commonly act to the utmost of their power. And as for Health, why it is sooner lost then recovered; I answer, That it is easier to make disorders then to rectifie them: as for example, in a Common-wealth, the ruines of War are not so suddenly repaired, as made. But concerning Relapses and Intermissions of diseases, Intermissions are like truces or cessations from War for a time; and Relapses are like new stirs or tumults of Rebellion; for Rebels are not so apt to settle in peace as to renew the war upon slight occasions; and if the regular motions of the body be stronger, they reduce them again unto obedience. But diseases are occasioned many several ways; for some are made by a home Rebellion, and others by forreign enemies, and some by natural and regular dissolutions, and their cures are as different; but the chief Magistrates or Governors of the animal body, which are the regular motions of the parts of the body, want most commonly the assistance of forreign Parts, which are Medicines, Diets, and the like; and if there be factions amongst these chief Magistrates, or motions of the parts of the body, then the whole body suffers a ruine. But since there would be no variety in Nature, nor no difference between Natures several parts or Creatures, if her actions were never different, but always agreeing and constant, a war or rebellion in Nature cannot be avoided: But, mistake me not, for I do not mean a war or rebellion in the nature or substance of Matter, but between the several parts of Matter, which are the several Creatures, and their several Motions; for Matter being always one and the same in its nature, has nothing to war withal; and surely it will not quarrel with its own Nature. Next you desire to know, that if Nature be in a Perpetual motion,Whence comes a duration of some things, and a Tiredness, Weariness, Sluggishness, or Faintness?I answer, first, That in some bodies, the Retentive motions are stronger then the dissolving motions; as for example, Gold, and Quicksilver or Mercury; the separating and dissolving motions of Fire have onely power to melt and rarifie them for a time, but cannot alter their nature: so a Hammer, or such like instrument, when used, may beat Gold, and make it thin as a Cobweb, or as dust, but cannot alter its interior nature: But yet this doth not prove it to be either without motion, or to be altogether unalterable, and not subject to any dissolution; but onely that its retentive motions are too strong for the dissolving motions of the Fire, which by force work upon the Gold; and we might as well say, that Sand, or an Earthen Vessel, or Glass, or Stone, or any thing else, is unalterable, and will last eternally, if not disturbed. But some of Natures actions are as industrious to keep their figures, as others are to dissolve, or alter them; and therefore Retentive motions are more strong and active in some figures, then dissolving motions are in others, or producing motions in other Figures. Next, as for Tiredness, or Faintness of motions, there is no such thing as tiredness or faintness in Nature, for Nature cannot be tired, nor grow faint, or sick, nor be pained, nor die, nor be any ways defective; for all this is onely caused through the change and variety of the corporeal motions of Nature, and her several parts; neither do irregular motions prove any defect in Nature, but a prudence in Natures actions, in making varieties and alterations of Figures; for without such motions or actions, there could not be such varieties and alterations in Nature as there are: neither is slackness of some motions a defect, for Nature is too wise to use her utmost force in her ordinary works; and though Nature is infinite, yet it is not necessary she should use an infinite force and power in any particular act. Lastly, you desire my opinion,Whether there be motion in a dead animal Creature.To which, I answer: I have declared heretofore, that there is no such thing as death in Nature, but what is commonly named death, is but an alteration or change of corporeal motions, and the death of an animal is nothing else but the dissolving motions of its figure; for when a man is dying, the motions which did formerly work to the consistence of his figure do now work to the dissolution of his figure, and to the production of some other figures, changing and transforming every part thereof; but though the figure of that dead animal is dissolved, yet the parts of that dissolved figure remain still in Nature although they be infinitely changed, and will do so eternally, as long as Nature lasts by the Will of God; for nothing can be lost or annihilated in Nature. And this is all,Madam, that I can answer to your questions, wherein, I hope, I have obeyed your commands, according to the duty of,
Madam,
Your faithful Friend
and humble Servant.
MADAM,
I have thus far discharged my duty, that according to your commands, I have given you my judgment of the works of those four famous Philosophers of our age, which you did send me to peruse, and have withal made reflexions upon some of their opinions in Natural Philosophy, especially those, wherein I did find them dissent from the Ground and Principles of my own Philosophy. And since by your leave I am now publishing all those Letters which I have hitherto written to you concerning those aforesaid Authors, and their Works, I am confident I shall not escape the censures of their followers; But, I shall desire them, that they will be pleased to do me this Justice, and to examine first my opinions well, without any partiality or wilful misinterpretation of my sence, before they pass their censure: Next, I desire them to consider, That I have no skill in School-learning, and therefore for want of terms of Art may easily chance to slip, or at least, not express my opinions so clearly as my readers expected; However, I have done my endeavour, and to my sense and reason they seem clear and plain enough, especially as I have expressed them in those Letters I have sent you; for concerning my other Work, calledPhilosophical Opinions, I must confess, that it might have been done more exactly and perspicuously, had I been better skilled in such words and expressions as are usual in the Schools of Philosophers; and therefore, if I be but capable to learn names and terms of Art, (although I find my self very untoward to learn, and do despair of proving a Scholar) I will yet endeavour to rectifie that work, and make it more intelligible; for my greatest ambition is to express my conceptions so, that my Readers may understand them: For which I would not spare any labour or pains, but be as industrious as those that gain their living by their work; and I pray to God, that Nature may give me a capacity to do it. But as for those that will censure my works out of spite and malice, rather then according to justice, let them do their worst; for if God do but bless them, I need not to fear the power of Nature, much less of a part of Nature, as Man. Nay, if I have but your Ladiships approbation, it will satisfie me; for I know you are so wise and just in your judgment, that I may safely rely upon it: For which I shall constantly and unfeignedly remain as long as I live,
Madam,
Your Ladiships most faithful Friend
and humble Servant.
MADAM,
I perceive, you take great delight in the study of Natural Philosophy, since you have not onely sent me some Authors to peruse, and give my judgment of their opinions, but are very studious your self in the reading of Philosophical Works: and truly, I think you cannot spend your time more honourably, profitably, and delightfully, then in the study of Nature, as to consider how Variously, Curiously, and Wisely, she acts in her Creatures; for if the particular knowledg of a mans self be commendable, much more is the knowledg of the general actions of Nature, which doth lead us to the knowledg of our selves. The truth is, by the help of Philosophy our minds are raised above our selves, into the knowledg of the Causes of all natural effects. But leaving the commending of this noble study, you are pleased to desire my opinion of a very difficult and intricate argument in Natural Philosophy, to wit, of Generation, or Natural Production. I must beg leave to tell you, first, that some (though foolishly) believe, it is not fit for Women to argue upon so subtil a Mystery: Next, there have been so many learned and experienced Philosophers, Physicians, and Anatomists, which have treated of this subject, that it might be thought a great presumption for me, to argue with them, having neither the learning nor experience by practice which they had: Lastly, There are so many several ways and manners of Productions in Nature, as it is impossible for a single Creature to know them all: For there are Infinite variations made by self-motion in Infinite Matter, producing several Figures, which are several Creatures in that same Matter. But you would fain know, how Nature, which is Infinite Matter, acts by self-motion? Truly,Madam, you may as well ask any one part of your body, how every other part of your body acts, as to ask me, who am but a small part of Infinite Matter, how Nature works. But yet, I cannot say, that Nature is so obscure, as her Creatures are utterly ignorant; for as there are two of the outward sensitive organs in animal bodies, which are more intelligible then the rest, to wit, the Ear, and the Eye; so in Infinite Matter, which is the body of Nature, there are two parts, which are more understanding or knowing then the rest, to wit, the Rational and Sensitive part of Infinite Matter; for though it be true, That Nature, by self-division, made by self-motion into self-figures, which are self-parts, causes a self-obscurity to each part, motion, and figure; nevertheless, Nature being infinitely wise and knowing, its infinite natural wisdom and knowledg is divided amongst those infinite parts of the infinite body: and the two most intelligible parts, as I said, are the sensitive and rational parts in Nature, which are divided, being infinite, into every Figure or Creature; I cannot say equally divided, no more, then I can say, all creatures are of equal shapes, sizes, properties, strengths, quantities, qualities, constitutions, semblances, appetites, passions, capacities, forms, natures, and the like; for Nature delights in variety, as humane sense and reason may well perceive: for seldom any two creatures are just alike, although of one kind or sort, but every creature doth vary more or less. Wherefore it is not probable, that the production or generation of all or most Creatures, should be after one and the same manner or way, for else all Creatures would be just alike without any difference. But this is to be observed, that though Nature delights in variety, yet she doth not delight in confusion, but, as it is the propriety of Nature to work variously, so she works also wisely; which is the reason, that the rational and sensitive parts of Nature, which are the designing and architectonical parts, keep the species of every kind of Creatures by the way of Translation in Generation, or natural Production; for whatsoever is transferred, works according to the nature of that figure or figures from whence it was transferred, But mistake me not; for I do not mean always according to their exterior Figure, but according to their interior Nature; for different motions in one and the same parts of matter, make different figures, wherefore much more in several parts of matter and changes of motion; But, as I said, Translation is the chief means to keep or maintain the species of every kind of Creatures, which Translation in natural production or generation, is of the purest and subtilest substances, to wit, the sensitive and rational, which are the designing and architectonical parts of Nature. You may ask me,Madam, what this wise and ingenious Matter is. I answer: It is so pure, subtil, and self-active, as our humane shares of sense and reason cannot readily or perfectly perceive it; for by that little part of knowledg that a humane creature hath, it may more readily perceive the strong action then the purer substance; for the strongest action of the purest substance is more perceivable then the matter or substance it self; which is the cause, that most men are apt to believe the motion, and to deny the matter, by reason of its subtilty; for surely the sensitive and rational matter is so pure and subtil, as not to be expressed by humane sense and reason. As for the rational matter, it is so pure, fine, and subtil, that it may be as far beyond lucent matter, as lucent matter is beyond gross vapours, or thick clouds; and the sensitive matter seems not much less pure: also there is very pure inanimate matter, but not subtil and active of it self; for as there are degrees in the animate, so there are also degrees in the inanimate matter; so that the purest degree of inanimate matter comes next to the animate, not in motion, but in the purity of its own degree; for it cannot change its nature so, as to become animate, yet it may be so pure in its own nature, as not to be perceptible by our grosser senses. But concerning the two degrees of animate Matter, to wit, the sensitive and rational, I say that the sensitive is much more acute then Vitriol, Aqua-fortis, Fire, or the like; and the rational much more subtil and active then Quicksilver, or Light, so as I cannot find a comparison fit to express them, onely that this sensitive and rational self-moving Matter is the life and soul of Nature; But by reason this Matter is not subject to our gross senses, although our senses are subject to it, as being made, subsisting and acting through the power of its actions, we are not apt to believe it, no more then a simple Country-wench will believe, that Air is a substance, if she neither hear, see, smell, taste, or touch it, although Air touches and surrounds her: But yet the effects of this animate matter prove that there is such a matter; onely, as I said before, this self-moving matter causing a self-division as well as a general action, is the cause of a self-obscurity, which obscurity causes doubts, disputes, and inconstancies in humane opinions, although not so much obscurity, as to make all Creatures blind-fold, for surely there is no Creature but perceives more or less. But to conclude, The Rational degree of Matter is the most intelligible, and the wisest part of Nature, and the Sensitive is the most laborious and provident part in Nature, both which are the Creators of all Creatures in Infinite Matter; and if you intend to know more of this Rational and Sensitive Matter, you may consult my Book of Philosophy, to which I refer you. And so taking my leave for the present, I rest,
Madam,
Your Faithful Friend
and Servant.
MADAM,
I understand by your last, that you have read the Book of that most learned and famous Physician and Anatomist, Dr.Harvey, which treats of Generation; and in the reading of it, you have mark'd several scruples, which you have framed into several questions concerning that subject, to which you desire my answer. Truly,Madam, I am loth to imbarque my self in this difficult argument, not onely for the reasons I have given you heretofore, but also that I do not find my self able enough to give you such a satisfactory answer as perhaps you do expect. But since your Commands are so powerful with me, that I can hardly resist them, and your Nature so good that you easily pardon any thing that is amiss, I will venture upon it according to the strength of my Natural Reason, and endeavour to give you my opinion as well and as clearly as I can. Your first question is;Whether the action of one or more producers be the onely cause of Natural Production or Generation, without imparting or transferring any of their own substance or Matter.I answer: The sole co-action of the Producers may make a change of exterior forms or figures, but not produce another Creature; for if there were not substance or matter, as well as action, both transferred together, there would not be new Creatures made out of old Matter, but every production would require new Matter, which is impossible, if there be but one Matter, and that infinite; and certainly, humane sense and reason may well perceive, that there can be but one Matter, for several kinds of Matter would make a confusion; and thus if new Creatures were made onely by substanceless motion, it would not onely be an infinite trouble to Nature, to create something out of nothing perpetually, but, as I said, it would make a confusion amongst all Nature's works, which are her several Parts or Creatures. But by reason there is but one Matter, which is Infinite and Eternal, and this Matter has self-motion in it, both Matter and Motion must of necessity transmigrate, or be transferred together without any separation, as being but one thing, to wit, Corporeal Motion. 'Tis true, one part of animate or self-moving Matter, may without Translation move, or rather occasion other parts to move; but one Creature cannot naturally produce another without the transferring of its corporeal motions. But it is well to be observed, that there is great difference between the actions of Nature; for all actions are not generating, but some are patterning, and some transforming, and the like; and as for the transforming action, that may be without translation, as being nothing else but a change of motions in one and the same part or parts of Matter, to wit, when the same parts of Matter do change into several figures, and return into the same figures again. Also the action of Patterning is without Translation; for to pattern out, is nothing else but to imitate, and to make a figure in its own substance or parts of Matter like another figure. But in generation every producer doth transfer both Matter and Motion, that is, Corporeal Motion into the produced; and if there be more producers then one, they all do contribute to the produced; and if one Creature produces many Creatures, those many Creatures do partake more or less of their producer. But you may say, If the producer transfers its own Matter, or rather its own corporeal motions into the produced, many productions will soon dissolve the producer, and he will become a sacrifice to his off-spring. I answer; That doth not follow: for as one or more Creatures contribute to one or more other Creatures, so other Creatures do contribute to them, although not after one and the same manner or way, but after divers manners or ways; but all manners and ways must be by translation to repair and assist; for no Creature can subsist alone and of it self, but all Creatures traffick and commerce from and to each other, and must of necessity do so, since they are all parts of the same Matter: Neither can Motion subsist without Matter, nor quit Matter, nor act without Matter, no more, then an Artificer can work without materials, and without self-motion Matter would be dead and useless; Wherefore Matter and Motion must upon necessity not onely be inseparable, but be one body, to wit, corporeal motion; which motion by dividing and composing its several parts, and acting variously, is the cause of all Production, Generation, Metamorphosing, or any other thing that is done in Nature. But if, according to yourAuthor, the sole action be the cause of Generation without transferring of substance, then Matter is useless, and of none or little effect; which, in my opinion, is not probable.
Your second question is,Whether the Production or Generation of animals is as the Conceptions of the Brain, which the Learned say are Immaterial?I answer: The Conceptions of the Brain, in my opinion, are not Immaterial, but Corporeal; for though the corporeal motions of the brain, or the matter of its conceptions, is invisible to humane Creatures, and that when the brain is dissected, there is no such matter found, yet that doth not prove, that there is no Matter, because it is not so gross a substance as to be perceptible by our exterior senses: Neither will yourAuthorsexample hold, that as a builder erects a house according to his conception in the brain, the same happens in all other natural productions or generations; for, in my opinion, the house is materially made in the brain, which is the conception of the builder, although not of such gross materials, as Stone, Brick, Wood, and the like, yet of such matter as is the Rational Matter, that is, the house when it is conceived in the brain, is made by the rational corporeal figurative motions of their own substance or degree of Matter; But if all Animals should be produced by meer fancies, and a Man and a Woman should beget by fancying themselves together in copulation, then the produced would be a true Platonick Child; But if a Woman being from her Husband should be so got with Child, the question is, whether the Husband would own the Child; and if amorous Lovers (which are more contagious for appetite and fancy then Married persons) should produce Children by Immaterial contagions, there would be more Children then Parents to own them.
Your third question is,Whether Animals may not be produced, as many Diseases are, by contagion?I answer: Although contagions may be made at a distance, by perception; yet those diseases are not begotten by immaterial motions, but by the rational and sensitive corporeal motions, which work such diseases in the body of a Creature, by the association of parts, like as the same disease is made in another body: Neither are diseases always produced after one and the same manner, but after divers manners; whereas animals are produced as animals, that is, after one natural and proper way; for although all the effects in particular be not alike, yet the general way or manner to produce those effects is the same: As for example; there is no other way to produce a fruitful Egg, but by a Cock and a Hen; But a Contagious disease, as the small-Pox, or the like, may be produced by the way of Surfeits or by Conceit, which may cause the sensitive corporeal parts, through the irregular motions of the rational corporeal parts, to work and produce such a disease, or any other ways. But neither a disease, nor no creature else can be produced without matter, by substanceless motion; for wheresoever is motion, there is also matter, matter and motion being but one thing.
Your fourth question is,Whether an Animal Creature is perfectly shaped or formed at the first Conception?I answer: If the Creature be composed of many and different parts, my opinion is, it cannot be. You may say, That if it hath not all his parts produced at there will be required many acts of generation to beget or produce every part, otherwise the producers would not be the Parents of the produced in whole, but in part. I answer: The Producer is the designer, architect, and founder of the whole Creature produced; for the sensitive and rational corporeal motions, which are transferred from the producer or producers, joyn to build the produced like to the producer in specie, but the transferred parts may be invisible and insensible to humane Creatures, both through their purity and little quantity, until the produced is framed to some visible degree; for a stately building may proceed from a small beginning, neither can humane sense tell what manner of building is designed at the first foundation. But you may say, That many Eggs may be made by one act of the producers, to wit, the Cock and the Hen, and those many Eggs may be laid at several times, as also hatched at several times, and become Chickens at several times. I answer; It may well and easily be so: for the rational and sensitive parts or corporeal motions which were transferred in one act, designed many produced through that one act; for those transferred corporeal motions, although they have not a sufficient quantity of themselves to make all the produced in their perfect shapes at once, yet they are the chief designer, architect and founder of all that are to be produced; for the corporeal motions which are transferred, joyn with those they are transferred to, and being associates, work to one design, the sensitive being the architect, the rational the designer, which together with the inanimate parts of matter, can never want materials, neither can the materials want labourers; for the degrees of matter are inseparable, and do make but one body or substance. Again you may say, That some parts of Matter may produce another Creature not like to the producer in its species, as for example, Monsters. I answer, That is possible to be done, but yet it is not usual; for Monsters are not commonly born, but those corporeal motions which dwell in one species, work according to the nature of the same species; and when the parts of Matter are transferred from Creature to Creature, that is, are separated from some parts, and joyned to other parts of the same species, and the same nature; those transferred parts of matter, although invisible in quantity, by reason of their purity and subtilty, begin the work of the produced according to its natural species, and the labourers in other parts of matter work to the same end; just as it is in the artificial building of a house, where the house is first designed by the Architect, or Master, and then the labourers work not after their own fancy, (else it would not be the same house that was designed, nor any uniformity in it) but according to the architects or surveyors design; so those parts of matter or corporeal motions that are transferred from the producer, are like the architect, but the labourers or workmen are the assisting and adjoyning parts of matter. But you will say, How comes it, that many creatures may be made by one or two? I answer: As one owner or two partners may be the cause of many buildings, so few or more transferred rational and sensitive corporeal motions may make and produce as many creatures as they can get materials and labourers; for if they get one, they get the other, by reason the degrees of matter,viz.animate and inanimate, are inseparably mixt, and make but one body or substance; and the proof of it is, that all animals are not constant in the number of their off-spring, but sometimes produce more, and sometimes fewer, and sometimes their off-spring is less, and sometimes larger, according to the quantity of matter. Again you may say, That in some Creatures there is no passage to receive the transferred matter into the place of the architecture. I answer: That all passages are not visible to humane sense; and some humane Creatures have not a sufficient humane reason to conceive, that most of Natures works are not so gross as to be subject to their exterior senses; but as for such parts and passages, whether exterior or interior, visible or invisible, as also for copulation, conception, formation, nourishment, and the like in Generation, I leave you to Physicians and Anatomists. And to conclude this question, we may observe, that not any animal Creatures shape dissolveth in one instant of time, but by degrees; why should we believe then, that Animals are generated or produced in their perfect shape in one instant of time, and by one act of Nature? But sense and reason knows by observation, that an animal Creature requires more time to be generated, then to be dissolved, like as an house is sooner and with less pains pull'd down, then built up.
Your Fifth question is,Whether Animals are not generated by the way of Metamorphosing?To which I answer, That it is not possible that a third Creature can be made without translation of corporeal motions; and since Metamorphosing is onely a change of motions in the same parts of Matter, without any translation of corporeal motions, no animal Creature can be produced or generated by the way of Metamorphosing.
Your Sixth question is,Whether a whole may be made out of a part?I answer: There is no whole in Nature, except you will call Nature her self a whole; for all Creatures are but parts of Infinite Matter.
Your Seventh question is,Whether all Animals, as also Vegetables, are made or generated by the way of Eggs?I have said heretofore, That it is not probable, that different sorts, nay, different kinds of Creatures, should all have but one manner or way of production; for why should not Nature make different ways of productions, as well as different Creatures? And as for Vegetables, if all their Seeds be likened unto Eggs, then Eggs may very well be likened to Seeds; which if so, then a Peas-cod is the Hen, and the Peas in the Cod is the cluster of Eggs: the like of ears of Corn. And those animals that produce but one creature or seed at a time, may be like the kernel of a Nut, when the shell is broke, the creature comes forth. But how this will agree with yourAuthor, who says, that the creature in the shell must make its own passage, I cannot tell; for if the Nut be not broken by some external means or occasion, the kernel is not like to get forth. And as for humane Eggs, I know not what to answer; for it is said, that the first Woman was made of a mans ribb; but whether that ribb was an egg, I cannot tell. And why may not Minerals and Elements be produced by the way of Eggs as well as Vegetables and Animals? Nay, why may not the whole World be likened unto an Egg? Which if so, the two Poles are the two ends the Egg; and for the Elements, the Yolk is the Fire, the White, the Water; the Film, the Air; and the Shell it self will very well serve for the Earth: But then it must first be broken, and pounded into one lump or solid mass, and so sink or swim into the midst of the liquid parts, as to the Center; and as for the several foetuses in this great Egg, they are the several Creatures in it. Or it might be said, that the Chaos was an Egg, and the Universe, the Chicken. But leaving this similizing, it is like, that some studious Men may by long study upon one part of the body, conceive and believe that all other parts are like that one part; like as those that have gazed long upon the Sun, all they see for a time, are Suns to them; or like as those which having heard much of Hobgoblins, all they see are Hobgoblins, their fancies making such things. But,Madam, to make a conclusion also of this question, I repeat what I said before, that all Creatures have not one way of production; and as they have not all one way of production, so they have neither one instant of time either for perfection or dissolution, but their perfection and dissolution is made by degrees.
Your Eighth question is,Whether it may not be, that the sensitive and rational corporeal motions in an Egg do pattern out the figure of the Hen and Cock, whilest the Hen sits upon the Egg, and so bring forth Chickens by the way of patterning?I answer: The action of patterning, is not the action of Generation; for as I said heretofore, the actions of Nature are different, and Generation must needs be performed by the way of translation, which translation is not required in the action of Patterning; but according as the Producers are, which transfer their own matter into the produced, so is the produced concerning its species; which is plainly proved by common examples; for if Pheasants, or Turky, or Goose-eggs, be laid under an ordinary Hen, or an ordinary Hens-egg be laid under a Pheasant, Turky, or Goose, the Chickens of those Eggs will never be of any other species then of those that produced the Egg; for an ordinary Hen, if she sit upon Pheasants, Turky, or Goose-eggs, doth not hatch Chickens of her own species, but the Chickens will be of the species either of the Pheasant, or Turky, or Goose, which did at first produce the Egg; which proves, that in Generation, or Natural production, there is not onely required the action of the Producers, but also a Transferring of some of their own parts to form the produced. But you may say, What doth the sitting Hen contribute then to the production of the Chicken? I answer: The sitting Hen doth onely assist the Egg in the production of the Chicken, as the Ground doth the Seed.
Your Ninth question is,Concerning the Soul of a particular Animal Creature, as whether it be wholly of it self and subsists wholly in and by it self?But you must give me leave first to ask you what Soul you mean, whether the Divine, or the Natural Soul, for there is great difference betwixt them, although not the least that ever I heard, rightly examined and distinguished; and if you mean the Divine Soul, I shall desire you to excuse me, for that belongs to Divines, and not to Natural Philosophers; neither am I so presumptuous as to intrench upon their sacred order. But as for the Natural Soul, the Learned have divided it into three parts, to wit, the Vegetative, Sensitive, and Rational Soul; and according to these three Souls, made three kinds of lives, as the Vegetative, Sensitive, and Rational Life. But they might as well say, there are infinite bodies, lives, and souls, as three; for in Nature there is but one life, soul, and body, consisting all of one Matter, which is corporeal Nature. But yet by reason this life and soul is material, it is divided into numerous parts, which make numerous lives and souls in every particular Creature; for each particular part of the rational self-moving Matter, is each particular soul in each particular Creature, but all those parts considered in general, make but one soul of Nature; and as this self-moving Rational Matter hath power to unite its parts, so it hath ability or power to divide its united parts. And thus the rational soul of every particular Creature is composed of parts, (I mean parts of a material substance; for whatsoever is substanceless and incorporeal, belongs not to Nature, but is Supernatural;) for by reason the Infinite and Onely matter is by self-motion divided into self-parts, not any Creature can have a soul without parts; neither can the souls of Creatures subsist without commerce of other rational parts, no more then one body can subsist without the assistance of other bodies; for all parts belong to one body, which is Nature: nay, if any thing could subsist of it self, it were a God, and not a Creature: Wherefore not any Creature can challenge a soul absolutely to himself, unless Man, who hath a divine soul, which no other Creature hath. But that which makes so many confusions and disputes amongst learned men is, that they conceive, first, there is no rational soul but onely in man; next, that this rational soul in every man is individable. But if the rational soul is material, as certainly to all sense and reason it is, then it must not onely be in all material Creatures, but be dividable too; for all that is material or corporeal hath parts, and is dividable, and therefore there is no such thing in any one Creature as one intire soul; nay, we might as well say, there is but one Creature in Nature, as say, there is but one individable natural soul in one Creature.
Your Tenth question is,Whether Souls are producible, or can be produced?I answer: in my opinion, they are producible, by reason all parts in Nature are so. But mistake me not; for I do not mean that any one part is produced out of Nothing, or out of new matter; but one Creature is produced by another, by the dividing and uniting, joyning and disjoyning of the several parts of Matter, and not by substanceless Motion out of new Matter. And because there is not any thing in Nature, that has an absolute subsistence of it self, each Creature is a producer, as well as a produced, in some kind or other; for no part of Nature can subsist single, and without reference and assistance of each other, or else every single part would not onely be a whole of it self, but be as a God without controle; and though one part is not another part, yet one part belongs to another part, and all parts to one whole, and that whole to all the parts, which whole is one corporeal Nature. And thus, as I said before, productions of one or more creatures, by one or more producers, without matter, meerly by immaterial motions, are impossible, to wit, that something should be made or produced out of nothing; for if this were so, there would consequently be an annihilation or turning into nothing, and those creatures, which produce others by the way of immaterial motions, would rather be as a God, then a part of Nature, or Natural Matter. Besides, it would be an endless labour, and more trouble to create particular Creatures out of nothing, then a World at once; whereas now it is easie for Nature to create by production and transmigration; and therefore it is not probable, that any one Creature hath a particular life, soul, or body to it self, as subsisting by it self, and as it were precised from the rest, having its own subsistence without the assistance of any other; nor is it probable, that any one Creature is new, for all that is, was, and shall be, till the Omnipotent God disposes Nature otherwise.
As for the rest of your questions, as whether the Sun be the cause of all motions, and of all natural productions; and whether the life of a Creature be onely in the blood, or whether it have its beginning from the blood, or whether the blood be the chief architect of an animal, or be the seat of the soul; sense and reason, in my opinion, doth plainly contradict them; for concerning the blood, if it were the seat of the Soul, then in the circulation of the blood, if the Soul hath a brain, it would become very dizzie by its turning round; but perchance some may think the Soul to be a Sun, and the Blood the Zodiack, and the body the Globe of the Earth, which the Soul surrounds in such time as the Blood is flowing about. And so leaving those similizing Fancies, I'le add no more, but repeat what I said in the beginning, that I rely upon the goodness of your Nature, from which I hope for pardon, if I have not so exactly and solidly answered your desire; for the argument of this discourse being so difficult, may easily lead me into an error, which your better judgment will soon correct; and in so doing you will add to those favours for which I am already,
Madam,
Your Ladiships most obliged Friend
and humble Servant.
MADAM,
You thought verily, I had mistaken my self in my last, concerning the Rational Souls of every particular Creature, because I said, all Creatures had numerous Souls; and not onely so, but every particular Creature had numerous Souls. Truly,Madam, I did not mistake my self, for I am of the same opinion still; for though there is but one Soul in infinite Nature, yet that soul being dividable into parts, every part is a soul in every single creature, were the parts no bigger in quantity then an atome. But you ask whether Nature hath Infinite souls? I answer: That Infinite Nature is but one Infinite body, divided into Infinite parts, which we call Creatures; and therefore it may as well be said, That Nature is composed of Infinite Creatures or Parts, as she is divided into Infinite Creatures or Parts; for Nature being Material, is dividable, and composable. The same may be said of Nature's Soul, which is the Rational part of the onely infinite Matter, as also of Nature's Life, which is the sensitive part of the onely Infinite self-moving Matter; and of the Inanimate part of the onely Infinite Matter, which I call the body for distinction sake, as having no self-motion in its own nature, for Infinite Material Nature hath an Infinite Material Soul, Life, and Body. But,Madam, I desire you to observe what I said already,viz.that the parts of Nature are as apt to divide, as to unite; for the chief actions of Nature are to divide, and to unite; which division is the cause, that it may well be said, every particular Creature hath numerous souls; for every part of rational Matter is a particular Soul, and every part of the sensitive Matter is a particular Life; all which, mixed with the Inanimate Matter, though they be Infinite in parts, yet they make but one Infinite whole, which is Infinite Nature; and thus the Infinite division into Infinite parts is the cause, that every particular Creature hath numerous Souls, and the transmigration of parts from, and to parts, is the reason, that not any Creature can challenge a single soul, or souls to it self; the same for life. But most men are unwilling to believe, that Rational Souls are material, and that this rational Matter is dividable in Nature; when as humane sense and reason may well perceive, that Nature is active, and full of variety; and action, and variety cannot be without motion, division, and composition: but the reason that variety, division, and composition, runs not into confusion, is, that first there is but one kind of Matter; next, that the division and composition of parts doth ballance each other into a union in the whole. But, to conclude, those Creatures which have their rational parts most united, are the wisest; and those that have their rational parts most divided, are the wittiest; and those that have much of this rational matter, are much knowing; and those which have less of this rational matter, are less knowing; and there is no Creature that hath not some; for like as all the parts of a humane body are indued with life, and soul; so are all the parts of Infinite Nature; and though some parts of Matter are not animate in themselves, yet there is no part that is not mixt with the animate matter; so that all parts of Nature are moving, and moved. And thus, hoping I have cleared my self in this point, to your better understanding, I take my leave, and rest,
Madam,
Your faithful Friend
and Servant.
MADAM,
In the Works of that most famous Philosopher and Mathematician of our ageGal.which you thought worth my reading, I find, he discourses much of upwards and downwards, backwards and forwards; but to tell you really, I do not understand what he means by those words, for, in my opinion, there is properly no such thing as upwards, downwards, backwards, or forwards in Nature, for all this is nothing else but natural corporeal motions, to which in respect of some particulars we do attribute such or such names; for if we conceive a Circle, I pray where is upwards and downwards, backwards and forwards? Certainly, it is, in my opinion, just like that, they name Rest, Place, Space, Time, &c. when as Nature her self knows of no such things, but all these are onely the several and various motions of the onely Matter. You will say, How can Rest be a motion? I answer: Rest is a word which expresses rather mans ignorance then his knowledg; for when he sees, that a particular Creature has not any external local motion perceptible by his sight, he says it resteth, and this rest he calls a cessation from motion, when as yet there is no such thing as cessation from motion in Nature; for motion is the action of natural Matter, and its Nature is to move perpetually; so that it is more probable for motion to be annihilated, then to cease. But you may say, It is a cessation from some particular motion. I answer: You may rather call it an alteration of a particular motion, then a cessation; for though a particular motion doth not move in that same manner as it did before, nevertheless it is still there, and not onely there, but still moving; onely it is not moving after the same manner as it did move heretofore, but has changed from such a kind of motion to another kind of motion, and being still moving it cannot be said to cease: Wherefore what is commonly called cessation from motion, is onely a change of some particular motion, and is a mistake of change for rest. Next, I find in the sameAuthora long discourse of circular and strait motions; to wit,That they are simple motions, and that all others are composed out of them, and are mixt motions; Also, That the Circular Motion is perfect, and the Right imperfect; and that all the parts of the world, if moveable of their own nature, it is impossible, that their motions should be Right, or any other then Circular: That a Circular motion is never to be gotten naturally, without a preceding right motion: That a Right motion cannot naturally be perpetual: That a Right motion is impossible in the World well ordered:and the like. First, I cannot conceive why natural Matter should use the Circle-figure more then any other in the motions of her Creatures; for Nature, which is Infinite Matter, is not bound to one particular motion, or to move in a Circle more then any other figure, but she moves more variously then any one part of hers can conceive; Wherefore it is not requisite that the natural motions of natural bodies should be onely Circular. Next, I do not understand, why a Circular Motion cannot be gotten naturally without a precedent right motion; for, in my opinion, corporeal motions may be round or circular, without being or moving straight before; and if a straight line doth make a circle, then an imperfect figure makes a perfect; but, in my opinion, a circle may as well make a straight line, as a strait line a circle; except it be like a Gordian knot, that it cannot be dissolved, or that Nature may make some corporeal motions as constant as she makes others inconstant, for her motions are not alike in continuance and alteration. And as for right motion, that naturally it cannot be perpetual; my opinion is, that it cannot be, if Nature be finite; but if Nature be infinite, it may be: But the circular motion is more proper for a finite, then an infinite, because a circle-figure is perfect and circumscribed, and a straight line is infinite, or at least producible in infinite; and there may be other worlds in infinite Nature, besides these round Globes perceptible by our sight, which may have other figures; for though it be proper for Globes or Spherical bodies to move round, yet that doth not prove, that Infinite Matter moves round, or that all worlds must be of a Globous figure; for there may be as different Worlds, as other Creatures. He says, That a Right motion is impossible in the World well ordered; But I cannot conceive a Right motion to be less orderly then a Circular in Nature, except it be in some Particulars; but oftentimes that, which is well ordered in some cases, seems to some mens understandings and perceptions ill ordered in other cases; for man, as a part, most commonly considers but the Particulars, not the Generals, like as every one in a Commonwealth considers more himself and his Family, then the Publick. Lastly, Concerning the simplicity of Motions, as that onely circular and straight motions are simple motions, because they are made by simple Lines; I know not what they mean by simple Lines; for the same Lines which make straight and circular figures, may make as well other figures as those; but, in my opinion, all motions may be called simple, in regard of their own nature; for they are nothing else but the sensitive and rational part of Matter, which in its own nature is pure, and simple, and moves according to the Nature of each Figure, either swiftly or slowly, or in this or that sort of motion; but the most simple, purest and subtillest part is the rational part of matter, which though it be mixed with the sensitive and inanimate in one body, yet it can and doth move figuratively in its own matter, without the help or assistance of any other. But I desire you to remember,Madam, that in the compositions and divisions of the parts of Nature, there is as much unity and agreement as there is discord and disagreement; for in Infinite, there is no such thing, as most, and least; neither is there any such thing as more perfect, or less perfect in Matter. And as for Irregularities, properly there is none in Nature, for Nature is Regular; but that, which Man (who is but a small part of Nature, and therefore but partly knowing) names Irregularities, or Imperfections, is onely a change and alteration of motions; for a part can know the variety of motions in Nature no more, then Finite can know Infinite, or the bare exterior shape and figure of a mans body can know the whole body, or the head can know the mind; for Infinite natural knowledg is incorporeal; and being corporeal, it is dividable; and being dividable, it cannot be confined to one part onely; for there is no such thing as an absolute determination or subsistence in parts without relation or dependance upon one another. And since Matter is Infinite, and acts wisely, and all for the best, it may be as well for the best of Nature, when parts are divided antipathetically, as when they are united sympathetically: Also Matter being Infinite, it cannot be perfect, neither can a part be called perfect, as being a part. But mistake me not,Madam;for when I say, there is no perfection in Nature, as I do in myPhilosophical Opinions,[1]I mean by Perfection, a finiteness, absoluteness, or compleatness of figure; and in this sense I say Nature has no perfection by reason it is Infinite; but yet I do not deny, but that there is a perfection in the nature or essence of Infinite Matter; for Matter is perfect Matter; that is, pure and simple in its own substance or nature, as meer Matter, without any mixture or addition of some thing that is not Matter, or that is between Matter and no Matter; and material motions are perfect motions although Infinite: just as a line may be called a perfect line, although it be endless, and Gold, or other Mettal, may be called perfect Gold, or perfect Metal, although it be but apart, And thus it may be said of Infinite Nature, or Infinite Matter, without any contradiction, that it is both perfect, and not perfect; perfect in its nature or substance, not perfect in its exterior figure. But you may say, If Infinite Matter be not perfect, it is imperfect, and what is imperfect, wants something. I answer, That doth not follow: for we cannot say, that what is not perfect, must of necessity be imperfect, because there is something else, which it may be, to wit, Infinite; for as imperfection is beneath perfection, so perfection is beneath Infinite; and though Infinite Matter be not perfect in its figure, yet it is not imperfect, but Infinite; for Perfection and Imperfection belongs onely to Particulars, and not to Infinite. And thus much for the present. I conclude, and rest,
Madam,
Your Ladiships
most obliged Friend
and humble Servant.