XV.

[1]Art.7.

MADAM,

My Discourse for the present shall be ofInfinite, and the question shall be firstWhether several Finite parts, how many soever there be, can make an Infinite.Your Author says,[1]that several Finite parts when they are all put together make a whole Finite; which, if his meaning be of a certain determinate number, how big soever, of finite parts, I do willingly grant, for all what is determinate and limited, is not Infinite but Finite; neither is there any such thing, as Whole or All in Infinite; but if his meaning be, that no Infinite can be made of finite parts, though infinite in number, I deny it; Next he saysthere can be no such thing as One in Infinite, because No thing can be said One, except there be another to compare it withal; which in my opinion doth not follow, for there is but One God, who is Infinite, and hath none other to be compared withal, and so there may be but one Onely Infinite in Nature, which is Matter. But when he says,there cannot be an Infinite and Eternal Division, is very true,viz., in this sense, that one single part cannot be actually infinitely divided, for the Compositions hinder the Divisions in Nature, and the Divisions the Compositions, so that Nature, being Matter, cannot be composed so, as not to have parts, nor divided so, as that her parts should not be composed, but there are nevertheless infinite divided parts in Nature, and in this sense there may also be infinite divisions, as I have declared in my Book of Philosophy[2]. And thus there are Infinite divisions of Infinite parts in Nature, but not Infinite actual divisions of one single part; But though Infinite is without end, yet my discourse of it shall be but short and end here, though not my affection, which shall last and continue with the life of

Madam,

Your Faithful Friend

and Humble Servant.

[1]Elem. of Philos. c.7.a.1 2.

[2]P.1.c.8.

MADAM,

AnAccident, says yourAuthor,[1]is nothing else, but the manner of our Conception of body, or that Faculty of any body, by which it works in us a Conception of it self; To which I willingly consent; but yet I say, that these qualities cannot be separated from the body, for as impossible it is that the essence of Nature should be separable from Nature, as impossible is it that the various modes or alterations, either of Figures or Motions, should be separable from matter or body; Wherefore when he goes on, and says,[2]An accident is not a body, but in a body, yet not so, as if any thing were contained therein, as if for example, redness were in blood in the same manner as blood is in a bloody cloth; but as magnitude is in that which is great, rest in that which resteth, motion in that which is moved; I answer, that in my opinion, not any thing in Nature can be without a body, and that redness is as well in blood, as blood is in a bloody cloth, or any other colour in any thing else; for there is no colour without a body, but every colour hath as well a body as any thing else, and if Colour be a separable accident, I would fain know, how it can be separated from a subject, being bodiless, for that which is no body is nothing, and nothing cannot be taken away from any thing; Wherefore as for natural Colour it cannot be taken away from any creature, without the parts of its substance or body; and as for artificial Colours, when they are taken away, it is a separation of two bodies, which joyned together; and if Colour, or Hardness, or Softness do change, it is nothing else but an alteration of motions and not an annihilation, for all changes and alterations remain in the power of Corporeal motions, as I have said in other places; for we might as well say, life doth not remain in nature, when a body turns from an animal to some other figure, as believe that those, they name accidents, do not remain in Corporeal Motions; Wherefore I am not of yourAuthorsmind, when he says,[3]thatwhen a White thing is made black, the whiteness perishes; for it cannot perish, although it is altered from white to black, being in the power of the same matter, to turn it again from black to white, so as it may make infinite Repetitions of the same thing; but by reason nature takes delight in variety, she seldom uses such repetitions; nevertheless that doth not take away the Power of self-moving matter, for it doth not, and it cannot, are two several things, and the latter doth not necessarily follow upon the former; Wherefore not any, the least thing, can perish in Nature, for if this were possible, the whole body of nature might perish also, for if so many Figures and Creatures should be annihilated and perish without any supply or new Creation, Nature would grow less, and at last become nothing; besides it is as difficult for Nature to turn something into nothing, as to Create something out of nothing; Wherefore as there is no annihilation or perishing in Nature, so there is neither any new Creation in Nature. But yourAuthormakes a difference between bodies and accidents, saying,that bodies are things and not generated, but accidents are Generated and not things.Truly,Madam, these accidents seem to me to be likeVan Helmont'sLights, Gases, Blazes and Ideas; and DrMore'sImmaterial Substances or Dæmons, onely in this DrMorehath the better, that his Immaterial Substances, are beings, which subsist of themselves, whereas accidents do not, but their existence is in other bodies; But what they call Accidents, are in my opinion nothing else but Corporeal Motions, and if these accidents be generated, they must needs be bodies, for how nothing can be Generated in nature, is not conceivable, and yet yourAuthordenies,[4]thatAccidents are something, namely some part of a natural thing; But as for Generations, they are onely various actions of self-moving matter, or a variety of Corporeal Motions, and so are all Accidents whatsoever, so that there is not any thing in nature, that can be made new, or destroyed, for whatsoever was and shall be, is in nature, though not always in act, yet in power, as in the nature and power of Corporeal motions, which is self-moving matter, And as there is no new Generation of Accidents, so there is neither a new Generation of Motions; wherefore when yourAuthorsays,[5]That, when the hand, being moved, moveth the pen, the motion doth not go out of the hand into the pen, for so the writing might be continued, though the hand stood still, but a new motion is generated in the pen, and is the pens motion: I am of his opinion, that the motion doth not go out of the hand into the pen, and that the motion of the pen, is the pens own motion; but I deny, that after holding the hand a little while still, and beginning to write again, a new motion of the pen is generated; for it is onely a repetition, and not a new generation, for the Hand, Pen and Ink, repeat but the same motion or action of writing: Besides, Generation is made by Connexion or Conjunction of parts, moving by consent to such or such Figures, but the motion of the Hand or the Pen is always one and the same; wherefore it is but the variation and repetition in and of the same motion of the Hand, or Pen, which may be continued in that manner infinitely, just as the same Corporeal Motions can make infinite variations and repetitions of one and the same Figure, repeating it as oft as they please, as also making Copy of Copy; And although I do not deny, but there are Generations in Nature, yet not annihilations or perishings, for if any one motion or figure should perish, the matter must perish also; and if any one part of matter can perish, all the matter in nature may perish also; and if there can any new thing be made or created in nature, which hath not been before, there may also be a new Nature, and so by perishings and new Creations, this World would not have continued an age; But surely whatsoever is in Nature, hath been existent always. Wherefore to conclude, it is not the generation and perishing of an Accident that makes its subject to be changed, but the production and alteration of the Form, makes it said to be generated or destroyed, for matter will change its motions and figures without perishing or annihilating; and whether there were words or not, there would be such causes and effects; But having not the art of Logick to dispute with artificial words, nor the art of Geometry to demonstrate my opinions by Mathematical Figures, I fear they will not be so well received by the Learned; However, I leave them to any mans unprejudiced Reason and Judgment, and devote my self to your service, as becomes,

Madam,

Your Ladiships

humble and faithful Servant.

[1]Elem. of Philos. c.8.art.2.

[2]Art.3.

[3]Art.20.

[4]Art.2.

[5]Art.21.

MADAM,

YourAuthorconcerning Place and Magnitude says,[1], thatPlace is nothing out of the mind, nor Magnitude any thing within it; for Place is a meer Phantasme of a body of such quantity and figure, and Magnitude a peculiar accident of the body; but this doth not well agree with my reason, for I believe that Place, Magnitude and Body are but one thing, and that Place is as true an extension as Magnitude, and not a feigned one; Neither am I of his opinion,that Place is Immoveable, but that place moves, according as the body moveth, for not any body wants place, because place and body is but one thing, and wheresoever is body, there is also place, and wheresoever is place, there is body, as being one and the same; WhereforeMotion cannot be a relinquishing of one place and acquiring another,[2]for there is no such thing as place different from body, but what is called change of place, is nothing but change of corporeal motions; for, say an house stands in such a place, if the house be gone, the place is gone also, as being impossible that the place of the house should remain, when the house is taken away; like as a man when he is gone out of his chamber, his place is gone too; 'Tis true, if the ground or foundation do yet remain, one may say, there stood such an house heretofore, but yet the place of the house is not there really at that present, unless the same house be built up again as it was before, and then it hath its place as before; Nevertheless the house being not there, it cannot be said that either place or house are annihilated,viz., when the materials are dissolved, no not when transformed into millions of several other figures, for the house remains still in the power of all those several parts of matter; and as forspace, it is onely a distance betwixt some parts or bodies; But anEmpty placesignifies to my opinion Nothing, for if place and body are one and the same, and empty is as much as nothing; then certainly these two words cannot consist together, but are destructive to one another. Concerning, that yourAuthorsays,[3]Two bodies cannot be together in the same place, nor one body in two places at the same time, is very true, for there are no more places then bodies, nor more bodies then places, and this is to be understood as well of the grosser, as the purest parts of nature, of the mind as well as of the body, of the rational and sensitive animate matter as well as of the inanimate, for there is no matter, how pure and subtil soever, but is imbodied, and all that hath body hath place. Likewise I am of his opinion,[4]That one body hath always one and the same magnitude; for, in my opinion, magnitude, place and body do not differ, and as place, so magnitude can never be separated from body. But when he speaks ofRest, I cannot believe there is any such thing truly in Nature, for it is impossible to prove, that any thing is without Motion, either consistent, or composing, or dissolving, or transforming motions, or the like, although not altogether perceptible by our senses, for all the Matter is either moving or moved, and although the moved parts are not capable to receive the nature of self-motion from the self-moving parts, yet these self-moving parts, being joyned and mixt with all other parts of the moved matter, do always move the same; for the Moved or Inanimate part of Matter, although it is a Part of it self, yet it is so intermixt with the self-moving Animate Matter, as they make but one Body; and though some parts of the Inanimate may be as pure as the Sensitive Animate Matter, yet they are never so subtil as to be self-moving; Wherefore the Sensitive moves in the Inanimate, and the Rational in the Sensitive, but often the Rational moves in it self. And, although there is no rest in nature, nevertheless Matter could have been without Motion, when as it is impossible that Matter could be without place or magnitude, no more then Variety can be without motion; And thus much at this present: I conclude, and rest,

Madam,

Your Faithful Friend

and Servant.

[1]Part.2.c.8.a.5.

[2]Art.10.

[3]Art.8.

[4]Art.5.

MADAM,

Passing by those Chapters of yourAuthors, that treat ofPower and Act, Identy and Difference, Analogisme, Angle and Figure, Figures deficient, dimension of Circles, and several others, most of which belong to art, as to Geometry, and the like; I am come to that wherein he discourses ofSenseandAnimal Motion, saying,[1]That some Natural bodies have in themselves the patterns almost of all things, and others of none at all; Whereof my opinion is, that the sensitive and rational parts of Matter are the living and knowing parts of Nature, and no part of nature can challenge them onely to it self, nor no creature can be sure, that sense is onely in Animal-kind, and reason in Man-kind; for can any one think or believe that Nature is ignorant and dead in all her other parts besides Animals? Truly this is a very unreasonable opinion; for no man, as wise as he thinks himself, nay were all Man-kind joyned into one body, yet they are not able to know it, unless there were no variety of parts in nature, but onely one whole and individeable body, for other Creatures may know and perceive as much as Animals, although they have not the same Sensitive Organs, nor the same manner or way of Perception. Next yourAuthorsays,[2]The cause of Sense or Perception consists herein, that the first organ of sense is touched and pressed; For when the uttermost part of the organ is pressed, it no sooner yields, but the part next within it is pressed also, and in this manner the pressure or motion is propagated through all the parts of the organ to the innermost. And thus also the pressure of the uttermost part proceeds from the pressure of some more remote body, and so continually, till we come to that, from which, as from its fountain, we derive the Phantasme or Idea, that is made in us by our sense: And this, whatsoever it be, is that we commonly call the object; Sense therefore is some Internal motion in the Sentient, generated by some Internal motion of the Parts of the object, and propagated through all the media to the innermost part of the organ. Moreover there being a resistance or reaction in the organ, by reason of its internal motion against the motion propagated from the object, there is also an endeavour in the organ opposite to the endeavour proceeding from the object, and when that endeavour inwards is the last action in the act of sense, then from the reaction a Phantasme or Idea has its being.This is yourAuthorsopinion, which if it were so, perception could not be effected so suddenly, nay I think the sentient by so many pressures in so many perceptions, would at last be pressed to death, besides the organs would take a great deal of hurt, nay totally be removed out of their places, so as the eye would in time be prest into the centre of the brain; And if there were any Resistance, Reaction or Indeavour in the organ, opposite to the Endeavour of the object, there would, in my opinion, be always a war between the animal senses and the objects, the endeavour of the objects pressing one way, and the senses pressing the other way, and if equal in their strengths, they would make a stop, and the sensitive organs would be very much pained. Truly,Madam, in my opinion, it would be like that Custom which formerly hath been used atNewcastle, when a man was married, the guests divided themselves, behind and before the Bridegroom, the one party driving him back, the other forwards, so that one time a Bridegroom was killed in this fashion; But certainly Nature hath a more quick and easie way of giving intelligence and knowledg to her Creatures, and doth not use such constraint and force in her actions; Neither is sense or sensitive perception a meer Phantasme or Idea, but a Corporeal action of the sensitive and rational matter, and according to the variation of the objects or patterns, and the sensitive and rational motions, the perception also is various, produced not by external pressure, but by internal self-motion, as I have declared heretofore; and to prove, that the sensitive and rational corporeal motions are the onely cause of perception; I say, if those motions in an animal move in another way, and not to such perceptions, then that animal can neither hear, see, taste, smell nor touch, although all his sensitive organs be perfect, as is evident in a man falling into a swoon, where all the time he is in a swoon, the pressure of the objects is made without any effect; Wherefore, as the sensitive and rational corporeal motions make all that is in nature; so likewise they make perception, as being perception it self, for all self-motion is perception, but all perception is not animal perception; or after an animal way; and therefore sense cannot decay nor die, but what is called a decay or death, is nothing else but a change or alteration of those Motions. But you will say,Madam, it may be, that one body, as an object, leaves the print of its figure, in the next adjoyning body, until it comes to the organ of sense, I answer that then soft bodies onely must be pressed, and the object must be so hard as to make a print, and as for rare parts of matter, they are not able to retain a print without self-motion; Wherefore it is not probable that the parts of air should receive a print, and print the same again upon the adjoyning part, until the last part of the air print it upon the eye; and that the exterior parts of the organ should print upon the interior, till it come to the centre of the Brain, without self-motion. Wherefore in my opinion, Perception is not caused either by the printing of objects, nor by pressures, for pressures would make a general stop of all natural motions, especially if there were any reaction or resistence of sense; but according to my reason, the sensitive and rational corporeal motions in one body, pattern out the Figure of another body, as of an exterior object, which may be done easily without any pressure or reaction; I will not say, that there is no pressure or reaction in Nature, but pressure and reaction doth not make perception, for the sensitive and rational parts of matter make all perception and variety of motion, being the most subtil parts of Nature, as self-moving, as also divideable, and composeable, and alterable in their figurative motions, for this Perceptive matter can change its substance into any figure whatsoever in nature, as being not bound to one constant figure. But having treated hereof before, and being to say more of it hereafter, this shall suffice for the present, remaining always,

Madam,

Your constant Friend,

and faithful Servant.

[1]C.25.a.1.

[2]Art.2.

MADAM,

To discourse of the World and Stars, is more then I am able to do, wanting the art of Astronomy and Geometry; wherefore passing by that Chapter of your Author, I am come to that[1]wherein he treats of Light, Heat and Colours; and to give you my opinion of Light, I say, it is not the light of the Sun, that makes an Animal see, for we can see inwardly in Dreams without the Suns light, but it is the sensitive and rational Motions in the Eye and Brain that make such a figure as Light; For if Light did press upon the Eye, according to yourAuthorsopinion, it might put the Eye into as much pain as Fire doth, when it sticks its points into our skin or flesh. The same may be said of Colours, for the sensitive motions make such a figure, which is such a Colour, and such a Figure, which is such a Colour; Wherefore Light, Heat and Colour, are not bare and bodiless qualities, but such figures made by corporeal self-motions, and are as well real and corporeal objects as other figures are; and when these figures change or alter, it is onely that their motions alter, which may alter and change heat into cold, and light into darkness, and black colour into white. But by reason the motions of the Sun are so constant, as the motions of any other kind of Creatures, it is no more subject to be altered then all the World, unless Nature did it by the command of God; for though the Parts of self-moving Matter be alterable, yet all are not altered; and this is the reason, that the figure of Light in our eye and brain is altered, as well as it is alterable, but not the real figure of the Sun, neither doth the Sun enter our eyes; and as the Light of the Sun is made or patterned in the eye, so is the light of Glow-worms-tails, and Cats-eyes, that shine in the dark, made not by the Sun's, but their own motions in their own parts; The like when we dream of Light, the sensitive corporeal motions working inwardly, make the figure of light on the inside of the eye, as they did pattern out the figure of light on the outside of the eye when awake, and the objects before them; for the sensitive motions of the eye pattern out the figure of the object in the eye, and the rational motions make the same figure in their own substance. But there is some difference between those figures that perceive light, and those that are light themselves; for when we sleep, there is made the figure of light, but not from a copy; but when the eye seeth light, that figure is made from a copy of the real figure of the Sun; but those lights which are inherent, as in Glow-worms-tails, are original lights, in which is as much difference as between a Man and his Picture; and as for the swiftness of the Motions of light, and the violence of the Motions of fire, it is very probable they are so, but they are a certain particular kind or sort of swift and violent motions; neither will all sorts of swift and violent motions make fire or light, as for example the swift and violent Circular motion of a Whirlewind neither makes light nor fire; Neither is all fire light, nor all light fire, for there is a sort of dead fire, as in Spices, Spirits, Oyles, and the like; and several sorts of lights, which are not hot, as the light which is made in Dreams, as also the inherent lights in Glow-worms, Cats-eyes, Fish-bones, and the like; all which several fires and lights are made by the self-moving matter and motions distinguishable by their figures, for those Motions make such a figure for the Suns light, such a figure for Glow-worms light, such a figure for Cats-eyes light, and so some alteration in every sort of light; The same for Fire, onely Fire-light is a mixt figure, as partly of the figure of Fire, and partly of the figure of Light: Also Colours are made after the like manner,viz.so many several Colours, so many several Figures; and as these Figures are less or more different, so are the Colours.

Thus,Madam, whosoever will study Nature, must consider the Figures of every Creature, as well as their Motions, and must not make abstractions of Motion and Figure from Matter, nor of Matter from Motion and Figure, for they are inseparable, as being but one thing,viz.Corporeal Figurative Motions; and whosoever conceives any of them as abstract, will, in my opinion, very much erre; but men are apt to make more difficulties and enforcements in nature then nature ever knew. But to return to Light: There is no better argument to prove that all objects of sight are figured in the Eye, by the sensitive, voluntary or self-motions, without the pressure of objects, but that not onely the pressure of light would hurt the tender Eye, but that the eye doth not see all objects according to their Magnitude, but sometimes bigger, sometimes less: as for example, when the eye looks through a small passage, as a Perspective-glass, by reason of the difficulty of seeing a body through a small hole, and the double figure of the glass being convex and concave, the corporeal motions use more force, by which the object is enlarged, like as a spark of fire by force is dilated into a great fire, and a drop of water by blowing into a bubble; so the corporeal motions do double and treble their strength, making the Image of the object exceeding large in the eye; for though the eye be contracted, yet the Image in the eye is enlarged to a great extension; for the sensitive and rational matter is extremely subtil, by reason it is extreamly pure, by which it hath more means and ways of magnifying then the Perspective-glass. But I intend to write more of this subject in my next, and so I break off here, resting,

Madam,

Your Faithful Friend

and Servant.

[1]Ch.27.

MADAM,

Some perhaps will question the truth or probability of my saying, that Light is a Body, objecting that if light were a body, when the Sun is absent or retires under our Horizon, its light would leave an empty place, or if there were no empty place but all full, the light of the Sun at its return would not have room to display it self, especially in so great a compass as it doth, for two bodies cannot be in one place at one time. Ianswer, all bodies carry their places along with them, for body and place go together and are inseparable, and when the light of the Sun is gone, darkness succeeds, and when darkness is gone, light succeeds, so that it is with light and darkness as with all Creatures else; For you cannot believe, that if the whole World were removed, there would be a place of the world left, for there cannot be an empty nothing, no more then there can be an empty something; but if the world were annihilated, the place would be annihilated too, place and body being one and the same thing; and therefore in my opinion, there be no more places then there are bodies, nor no more bodies then there are places.

Secondly, They will think it absurd that I say, the eye can see without light; but in my opinion it seems not absurd, but very rational, for we may see in dreams, and some do see in the dark, not in their fancy or imagination, but really; and as for dreams, the sensitive corporeal motions make a light on the inside of the organ of sight really, as I have declared in my former Letter. But that we do not see ordinarily without exterior Light, the reason is, that the sensitive Motions cannot find the outward objects to pattern out without exterior light, but all perception doth not proceed from light, for all other perception besides animal sight requires not light. Neither in my opinion, doth the Perception of sight in all Creatures but Animals, but yet Animals do often see in the dark, and in sleep: I will not say but that the animate matter which by self-motion doth make the Perception of light with other perceptive Figures, and so animal perceptive light may be the presenter or ground perceptive figure of sight; yet the sensitive corporeal motions can make other figures without the help of light, and such as light did never present: But when the eye patterns out an exterior object presented by light, it patterns also out the object of light; for the sensitive motions can make many figures by one act, not onely in several organs, but in one organ; as for example, there is presented to sight a piece of Imbroydery, wherein is silk, silver and gold upon Sattin in several forms or figures, as several flowers, the sensitive motions streight by one and the same act, pattern out all those several figures of flowers, as also the figures of Silk, Silver, Gold and Sattin, without any pressure of these objects, or motions in the medium, for if they all should press, the eye would no more see the exterior objects, then the nose, being stopt, could smell a presented perfume.

Thirdly, They may ask me, if sight be made in the eye, and proceeds not from the outward object, what is the reason that we do not see inwardly, but outwardly as from us? I answer, when we see objects outwardly, as from us, then the sensitive motions work on the outside of the organ, which organ being outwardly convex, causes us to see outwardly, as from us, but in dreams we see inwardly; also the sensitive motions do pattern out the distance together with the object: But you will say, the body of the distance, as the air, cannot be perceived, and yet we can perceive the distance; I answer, you could not perceive the distance, but by such or such an object as is subject to your sight; for you do not see the distance more then the air, or the like rare body, that is between grosser objects; for if there were no stars, nor planets, nor clouds, nor earth, nor water, but onely air, you would not see any space or distance; but light being a more visible body then air, you might figure the body of air by light, but so, as in an extensive or dilating way; for when the mind or the rational matter conceives any thing that hath not such an exact figure, or is not so perceptible by our senses; then the mind uses art, and makes such figures, which stand like to that; as for example, to express infinite to it self, it dilates it parts without alteration, and without limitation or circumference; Likewise, when it will conceive a constant succession of Time, it draws out its parts into the figure of a line; and if eternity, it figures a line without beginning, and end. But as for Immaterial, no mind can conceive that, for it cannot put it self into nothing, although it can dilate and rarifie it self to an higher degree, but must stay within the circle of natural bodies, as I within the circle of your Commands, to express my self

Madam,

Your faithful Friend,

and obedient Servant.

MADAM,

Heat and Cold, according to yourAuthorsopinion, are made by Dilation and Contraction: for says he,[1]When the Motion of the ambient æthereal substance makes the spirits and fluid parts of our bodies tend outwards, we acknowledg heat, but by the indeavour inwards of the same spirits and humors we feel cold: so that to cool is to make the exterior parts of the body endeavour inwards, by a motion contrary to that of calefaction, by which the internal parts are called outwards. He therefore that would know the cause of Cold, must find by what motion the exterior parts of any body endeavour to retire inwards.But I desire you to consider,Madam, that there be moist Colds, and dry Heats, as well as dry Colds, and moist Heats; wherefore all sorts of Cold are not made by the retyring of parts inwards, which is contraction or attraction; neither are all sorts of Heat made by parts tending outwards, which is dilation or rarefaction; for a moist cold is made by dilation, and a dry heat by contraction, as well as a moist heat is made by dilation, and a dry cold by contraction: But yourAuthormakes not this difference, but onely a difference between a dilated heat, and a contracted cold; but because a cold wind is made by breath blown thorow pinched or contracted lips, and an hot wind by breath through opened and extended lips, should we judg that all heat and cold must be made after one manner or way? The contracted mouth makes Wind as well as the dilated, but yet Wind is not made that way, as heat and cold; for it may be, that onely the air pressed together makes wind, or it may be that the corporeal motions in the air may change air into wind, as they change water into vapour, and vapour into air; or it may be something else that is invisible and rare, as air; and there may be several sorts of wind, air, heat, cold, as of all other Creatures, more then man is capable to know. As for yourAuthorsopinion concerning the congealing of Water, and how Ice is made, I will not contradict it, onely I think nature hath an easier way to effect it, then he describes; Wherefore my opinion is, that it is done by altering motions; as for example, the corporeal motions making the figure of water by dilation in a Circle figure, onely alter from such a dilating circular figure into a contracted square, which is Ice, or into such a contracted triangle, as is snow: And thus water and vapour may be changed with ease, without any forcing, pressing, raking, or the like. The same may be said of hard and bent bodies; and of restitution, as also of air, thunder and lightning, which are all done by an easie change of motion, and changing into such or such a figure is not the motion of Generation, which is to build a new house with old materials, but onely a Transformation; I say a new house with old materials; not that I mean there is any new Creation in nature, of any thing that was not before in nature; for nature is not God, to make new beings out of nothing, but any thing may be called new, when it is altered from one figure into another. I add no more at this time, but rest,

Madam,

Your faithful Friend

and Servant.

[1]C.28.a.1.

MADAM,

The Generation of sound, according to your worthyAuthorsopinion, is as follows:As Vision,says he,[1]so hearing is Generated by the medium, but not in the same manner; for sight is from pressure, that is, from an endeavour, in which there is no perceptible progression of any of the parts of the medium, but one part urging or thrusting on another, propagateth that action successively to any distance whatsoever; whereas the motion of the medium, by which sound is made, is a stroke; for when we hear, the drum of the Ear, which is the first organ of hearing, is strucken, and the drum being stricken, thePia Materis also shaken, and with it the arteries inserted into it, by which the action propagated to the heart it self, by the reaction of the heart a Phantasme is made which we call Sound.Thus far yourAuthor: To which give me leave to reply, that I fear, if the Ear was bound to hear any loud Musick, or another sound a good while, it would soundly be beaten, and grow sore and bruised with so many strokes; but since a pleasant sound would be rendred very unpleasant in this manner, my opinion is, that like as in the Eye, so in the Ear the corporeal sensitive motions do pattern out as many several figures, as sounds are presented to them; but if these motions be irregular, then the figure of the sound in the ear is not perfect according to the original; for if it be, that the motions are tyred with figuring, or the object of sound be too far distant from the sensitive organ, then they move slowly and weakly, not that they are tyred or weak in strength, but with working and repeating one and the same object, and so through love to variety, change from working regularly to move irregularly, so as not to pattern outward objects as they ought, and then there are no such patterns made at all, which we call to be deaf; and sometimes the sensitive motions do not so readily perceive a soft sound near, as a stronger farther off. But to prove it is not the outward object of sound with its striking or pressing motion, nor the medium, that causes this perception of sense, if there be a great solid body, as a wall, or any other partition betwixt two rooms, parting the object and the sensitive organ, so, as the sound is not able to press it, nevertheless the perception will be made; And as for pipes to convey sounds, the perception is more fixt and perfecter in united then in dilated or extended bodies, and then the sensitive motions can make perfecter patterns; for the stronger the objects are, the more perfect are the figures and patterns of the objects, and the more perfect is the perception. But when the sound is quite out of the ear, then the sensitive motions have altered the patterning of such figures to some other action; and when the sound fadeth by degrees, then the figure or pattern alters by degrees; but for the most part the sensitive corporeal motions alter according as the objects are presented, or the perception patterns out. Neither do they usually make figures of outward objects, if not perceived by the senses, unless through Irregularities as in Mad men, which see such and such things, when as these things are not neer, and then the sensitive motions work by rote, or after their own voluntary invention. As for Reflexion, it is a double perception, and so a double figure of one object; like as many pictures of one man, where some are more perfect then others, for a copy of a copy is not so perfect as a copy of an original. But the recoyling of sound is, that the sensitive motions in the ear begin a new pattern, before they dissolved the former, so as there is no perfect alteration or change, from making to dissolving, but pattern is made upon pattern, which causes a confusion of figures, the one being neither perfectly finished, nor the other perfectly made. But it is to be observed, that not always the sensitive motions in the organs take their pattern from the original, but from copies; as for example, the sensitive motions in the eye, pattern out the figure of an eye in a glass, and so do not take a pattern from the original it self, but by an other pattern, representing the figure of the eye in a Looking-glass; The same doth the Ear, by patterning out Ecchoes, which is but a pattern of a pattern; But when as a man hears himself speak or make a sound, then the corporeal sensitive motions in the Ear, pattern out the object or figure made by the motions of the tongue and the throat, which is voice; By which we may observe, that there may be many figures made by several motions from one original; as for example, the figure of a word is made in a mans mouth, then the copy of that figure is made in the ear, then in the brain, and then in the memory, and all this in one Man: Also a word being made in a mans mouth, the air takes a copy or many copies thereof; but the Ear patterns them both out, first the original coming from the mouth, and then the copy made in the air, which is called an Eccho, and yet not any strikes or touches each others parts, onely perceives and patterns out each others figure. Neither are their substances the same, although the figures be alike; for the figure of a man may be carved in wood, then cut in brass, then in stone, and so forth, where the figure may be always the same, although the substances which do pattern out the figure are several,viz.Wood, Brass, Stone, &c. and so likewise may the figure of a stone be figured in the fleshy substance of the Eye, or the figure of light or colour, and yet the substance of the Eye remains full the same; neither doth the substantial figure of a stone, or tree, patterned out by the sensitive corporeal motions, in the flesh of an animal eye, change from being a vegetable or mineral, to an animal, and if this cannot be done by nature, much less by art; for if the figure of an animal be carved in wood or stone, it doth not give the wood or stone any animal knowledg, nor an animal substance, as flesh, bones, blood, &c. no more doth the patterning or figuring of a Tree give a vegetable knowledg, or the substance of wood to the eye, for the figure of an outward object doth not alter the substance that patterns it out or figures it, but the patterning substance doth pattern out the figure, in it self, or in its own substance, so as the figure which is pattern'd, hath the same life and knowledg with the substance by and in which it is figured or pattern'd, and the inherent motions of the same substance; and according as the sensitive and rational self-moving matter moves, so figures are made; and thus we see, that lives, knowledges, motions and figures are all material, and all Creatures are indued with life, knowledg, motion and figure, but not all alike or after the same manner. But to conclude this discourse of perception of Sound, the Ear may take the object of sound afar off, as well as at a near distance; not onely if many figures of the same sound be made from that great distance, but if the interposing parts be not so thick, close, or many as to hinder or obscure the object from the animal Perception in the sensitive organ; for if a man lays his Ear near to the Ground, the Ear may hear at a far distance, as well as the Eye can see, for it may hear the noise of a troop afar off, perception being very subtil and active; Also there may several Copies be made from the Original, and from the last Copy nearest to the Ear, the Ear may take a pattern, and so pattern out the noise in the organ, without any strokes to the Ear, for the subtil matter in all Creatures doth inform and perceive. But this is well to be observed, that the figures of objects are as soon made, as perceived by the sensitive motions in their work of patterning. And this is my Opinion concerning the Perception of Sound, which together with the rest I leave to your Ladyships and others wiser Judgment, and rest,

Madam,

Your faithful Friend

and Servant.

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