XXIII.

[1]Ch.29.a.1.

MADAM,

I perceive by your last, that you cannot well apprehend my meaning, when I say that the print or figure of a Body Printed or Carved, is not made by the motions of the body Printing or Carving it, but by the motions of the body or substance Printed or Carved; for say you, Doth a piece of Wood carve it self, or a black Patch of a Lady cut its own figure by its own motions? Before I answer you,Madam, give me leave to ask you this question, whether it be the motion of the hand, or the Instrument, or both, that print or carve such or such a body? Perchance you will say, that the motion of the hand moves the Instrument, and the Instrument moves the Wood which is to be carved: Then I ask, whether the motion that moves the Instrument, be the Instruments, or the Hands? Perchance you will say the Hands; but I answer, how can it be the Hands motion, if it be in the Instrument? You will say, perhaps, the motion of the hand is transferred out of the hand into the instrument, and so from the instrument into the carved figure; but give me leave to ask you, was this motion of the hand, that was transferred, Corporeal or Incorporeal? If you say, Corporeal, then the hand must become less and weak, but if Incorporeal, I ask you, how a bodiless motion can have force and strength to carve and cut? But put an Impossible proposition, as that there is an Immaterial motion, and that this Incorporeal motion could be transferred out of one body into another; then I ask you, when the hand and instrument cease to move, what is become of the motion? Perhaps you will say, the motion perishes or is annihilated, and when the hand and the instrument do move again, to the carving or cutting of the figure, then a new Incorporeal Motion is created; Truly then there will be a perpetual creation and annihilation of Incorporeal motions, that is, of that which naturally is nothing; for an Incorporeal being is as much as a natural No-thing, for Natural reason cannot know nor have naturally any perception or Idea of an Incorporeal being: besides, if the motion be Incorporeal, then it must needs be a supernatural Spirit, for there is not any thing else Immaterial but they, and then it will be either an Angel or a Devil, or the Immortal Soul of man; but if you say it is the supernatural Soul, truly I cannot be perswaded that the supernatural Soul should not have any other imployment then to carve or cut prints, or figures, or move in the hands, or heels, or legs, or arms of a Man; for other animals have the same kind of Motions, and then they might have a Supernatural Soul as well as Man, which moves in them. But if you say, that these transferrable motions are material, then every action whereby the hand moves to the making or moving of some other body, would lessen the number of the motions in the hand, and weaken it, so that in the writing of one letter, the hand would not be able to write a second letter, at least not a third. But I pray,Madam, consider rationally, that though the Artificer or Workman be the occasion of the motions of the carved body, yet the motions of the body that is carved, are they which put themselves into such or such a figure, or give themselves such or such a print as the Artificer intended; for a Watch, although the Artist or Watch-maker be the occasional cause that the Watch moves in such or such an artificial figure, as the figure of a Watch, yet it is the Watches own motion by which it moves; for when you carry the Watch about you, certainly the Watch-makers hand is not then with it as to move it; or if the motion of the Watch-makers hand be transferred into the Watch, then certainly the Watch-maker cannot make another Watch, unless there be a new creation of new motions made in his hands; so that God and Nature would be as much troubled and concerned in the making of Watches, as in the making of a new World; for God created this World in six days, and rested the seventh day, but this would be a perpetual Creation; Wherefore I say that some things may be Occasional causes of other things, but not the Prime or Principal causes; and this distinction is very well to be considered, for there are no frequenter mistakes then to confound these two different causes, which make so many confusions in natural Philosophy; and this is the Opinion of,

Madam,

Your Faithful Friend

and Servant.

MADAM,

In answer to your question, What makes Eccho, I say, it is that which makes all the effects of Nature,viz.self-moving matter; I know, the common opinion is, that Eccho is made like as the figure of a Face, or the like, in a Looking-glass, and that the Reverberation of sound is like the Reflection of sight in a Looking-glass; But I am not of that opinion, for both Eccho, and that which is called the Reflection in a Looking-glass, are made by the self-moving matter, by way of patterning and copying out. But then you will ask me, whether the glass takes the copy of the face, or the face prints its copy on the glass, or whether it be themediumof light and air that makes it? I answer, although many Learned men say, that as all perception, so also the seeing of ones face in a Looking-glass, and Eccho, are made by impression and reaction; yet I cannot in my simplicity conceive it, how bodies that come not near, or touch each other, can make a figure by impression and reaction: They say it proceeds from the motions of theMediumof light, or air, or both,viz.that theMediumis like a long stick with two ends, whereof one touches the object, the other the organ of sense, and that one end of it moving, the other moves also at the same point of Time, by which motions it may make many several figures; But I cannot conceive, how this motion of pressing forward and backward should make so many figures, wherein there is so much variety and curiosity. But, say light and air are as one figure, and like as a seal do print another body; I answer, if any thing could print, yet it is not probable, that so soft and rare bodies as light and air, could print such solid bodies as glass, nor could air by reverberation make such a sound as Eccho. But mistake me not, for,I do not say, that the Corporeal motions of light or air, cannot, or do not pencil, copie, or pattern out any figure, for both light and air are very active in such sorts of Motions, but I say, they cannot do it on any other bodies but their own. But to cut off tedious and unnecessary disputes, I return to the expressing of my own opinion, and believe, that the glass in its own substance doth figure out the copy of the face, or the like, and from that copy the sensitive motions in the eyes take another copy, and so the rational from the sensitive; and in this manner is made both rational and sensitive perception, sight and knowledg. The same with Ecchoes; for the air patterns out the copy of the sound, and then the sensitive corporeal motions in the ear pattern again this copy from the air, and so do make the perception and sense of hearing. You may ask me,Madam, if it be so, that the glass and the air copy out the figure of the face and of sound, whether the Glass may be said to see and the Air to speak? I answer, I cannot tell that; for though I say, that the air repeats the words, and the glass represents the face, yet I cannot guess what their perceptions are, onely this I may say, that the air hath an elemental, and the glass a mineral, but not an animal perception. But if these figures were made by the pressures of several objects or parts, and by reaction, there could not be such variety as there is, for they could but act by one sort of motion: Likewise is it improbable, that sounds, words or voices, should like a company of Wild-Geese fly in the air, and so enter into the ears of the hearers, as they into their nests: Neither can I conceive, how in this manner a word can enter so many ears, that is, be divided into every ear, and yet strike every ear with an undivided vocal sound; You will say, as a small fire doth heat and warm all those that stand by; for the heat issues from the fire, as the light from the Sun. I answer, all what issues and hath motion, hath a Body, and yet most learned men deny that sound, light and heat have bodies: But if they grant of light that it has a body, they say it moves and presses the air, and the air the eye, and so of heat; which if so, then the air must not move to any other motion but light, and onely to one sort of light, as the Suns light; for if it did move in any other motion, it would disturb the light; for if a Bird did but fly in the air, it would give all the region of air another motion, and so put out, or alter the light, or at least disturb it; and wind would make a great disturbance in it. Besides, if one body did give another body motion, it must needs give it also substance, for motion is either something or nothing, body or no body, substance or no substance; if nothing, it cannot enter into another body; if something, it must lessen the bulk of the body it quits, and increase the bulk of the body it enters, and so the Sun and Fire with giving light and heat, would become less, for they cannot both give and keep at once, for this is as impossible, as for a man to give to another creature his human Nature, and yet to keep it still. Wherefore my opinion is for heat, that when many men stand round about a fire, and are heated and warmed by it, the fire doth not give them any thing, nor do they receive something from the fire, but the sensitive motions in their bodies pattern out the object of the fires heat, and so they become more or less hot according as their patterns are numerous or perfect; And as for air, it patterns out the light of the Sun, and the sensitive motions in the eyes of animals pattern out the light in the air. The like for Ecchoes, or any other sound, and for the figures which are presented in a Looking-glass. And thus millions of parts or creatures may make patterns of one or more objects, and the objects neither give nor loose any thing. And this I repeat here, that my meaning of Perception may be the better understood, which is the desire of,

Madam,

Your faithful Friend,

and Servant.

MADAM

I perceive you are not fully satisfied with my former Letter concerning Eccho, and a figure presented in a Looking-glass; for you say, how is it possible, if Eccho consists in the ears patterning out of a voice or sound, but that it will make a confusion in all the parts of the air? My answer is, that I doe not say that Eccho is onely made by the patterning out of the voice or sound, but by repeating the same voice or sound, which repetition is named an Eccho, for millions of ears in animals may pattern out a voice or words, and yet never repeat them, and so may millions of parts of the air; wherefore Eccho doth not consist in the bare patterning out, but in the repetition of the same sound or words, which are pattern'd out; and so some parts of the air may at one and the same time pattern out a sound and not repeat it, and some may both pattern out, and repeat it, but some may neither pattern out, nor repeat it, and therefore the Repetition, not the bare Patterning out is called Eccho: Just as when two or more men do answer or mock each other, and repeat each others words, it is not necessary, if there were a thousand standers by, that they should all do the same. And as for the figure presented in a Looking-glass, I cannot conceive it to be made by pressure and reaction; for although there is both pressure and reaction in nature, and those very frequent amongst natures Parts, yet they do neither make perception nor production, although both pressure and reaction are made by corporeal self-motions; Wherefore the figure presented in a Looking-glass, or any other smooth glassie body, is, in my opinion, onely made by the motions of the Looking-glass, which do both pattern out, and present the figure of an external object in the Glass: But you will say, why do not the motions of other bodies pattern out, and present the figures of external objects, as well as smooth glassie bodies do? I answer, they may pattern out external objects, for any thing I know; but the reason that their figures are not presented to our eyes, lies partly in the presenting subject it self, partly in our sight; for it is observed, that two things are chiefly required in a subject that will present the figure of an external object; first it must be smooth, even and glassie, next it must not be transparent: the first is manifest by experience; for the subject being rough and uneven, will never be able to present such a figure; as for example, A piece of steel rough and unpolished, although it may perhaps pattern out the figure of an external object, yet it will never present its figure, but as soon as it is polished, and made smooth and glassie, the figure is presently perceived. But this is to be observed, that smooth and glassie bodies do not always pattern out exterior objects exactly, but some better, some worse; like as Painters have not all the same ingenuity; neither do all eyes pattern out all objects exactly; which proves that the perception of sight is not made by pressure and reaction, otherwise there would be no difference, but all eyes would see alike. Next I say, it is observed, that the subject which will present the figure of an external object, must not be transparent; the reason is, that the figure of Light being a substance of a piercing and penetrating quality, hath more force on transparent, then on other solid dark bodies, and so disturbs the figure of an external object pattern'd out in a transparent body, and quite over-masters it. But you will say, you have found by experience, that if you hold a burning Candle before a Transparent-glass, although it be in an open Sun-light, yet the figure of light and flame of the Candle will clearly be seen in the Glass. I answer, that it is an other thing with the figure of Candle-light, then of a duskish or dark body; for a Candle-light, though it is not of the same sort as the Suns light, yet it is of the same nature and quality, and therefore the Candle-light doth resist and oppose the light of the Sun, so that it cannot have so much power over it, as over the figures of other bodies patterned out and presented in Transparent-glass. Lastly, I say, that the fault oftentimes lies in the perceptive motions of our sight, which is evident by a plain and Concave-glass; for in a plain Looking-glass, the further you go from it, the more your figure presented in the glass seems to draw backward; and in a Concave-glass, the nearer you go to it, the more seems your figure to come forth: which effects are like as an house or tree appears to a Traveller; for, as the man moves from the house or tree, so the house or tree seems to move from the man; or like one that sails upon a Ship, who imagines that the Ship stands still, and the Land moves; when as yet it is the Man and the Ship that moves, and not the House, or Tree, or the Land; so when a Man turns round in a quick motion, or when his head is dizzie, he imagines the room or place, where he is, turns round. Wherefore it is the Inherent Perceptive motions in the Eye, and not the motions in the Looking-glass, which cause these effects. And as for several figures that are presented in one glass, it is absurd to imagine that so many several figures made by so many several motions should touch the eye; certainly this would make such a disturbance, if all figures were to enter or but to touch the eye, as the eye would not perceive any of them, at lead not distinctly; Wherefore it is most probable that the glass patterns out those figures, and the sensitive corporeal motions in the eye take again a pattern from those figures patterned out by the glass, and so make copies of copies; but the reason why several figures are presented in one glass in several places, is, that two perfect figures cannot be in one point, nor made by one motion, but by several corporeal motions. Concerning a Looking-glass, made in the form or shape of a Cylinder, why it represents the figure of an external object in an other shape and posture then the object is, the cause is the shape and form of the Glass, and not the patterning motions in the Glass. But this discourse belongs properly to the Opticks, wherefore I will leave it to those that are versed in that Art, to enquire and search more after the rational truth thereof. In the mean time, my opinion is, that though the object is the occasion of the figure presented in a Looking-glass, yet the figure is made by the motions of the glass or body that presents it, and that the figure of the glass perhaps may be patterned out as much by the motions of the object in its own substance, as the figure of the object is patterned out and presented by the motions of the glass in its own body or substance. And thus I conclude and rest,

Madam,

Your Faithful Friend

and Servant.

MADAM,

Since I mentioned in my last that Light did disturb the figures of External objects presented in Transparent bodies; you were pleased to ask, Whether light doth penetrate transparent bodies? I answer, for anything I know, it may; for when I consider the subtil, piercing and penetrating nature of light, I believe it doth; but again, when I consider that light is presented to our sight by transparent bodies onely, and not by duskish and dark bodies, and yet that those duskish bodies are more porous then the transparent bodies, so that the light hath more passage to pass through them, then through transparent bodies; but that on the contrary, those dark bodies, as Wood, and the like, do quite obscure the light, when as transparent bodies, as Glass, &c. transmit it, I am half perswaded that the transparent bodies, as Glass, rather present the Light by patterning it out, then by giving it passage: Also I am of a mind, that the air in a room may pattern out the Light from the Glass, for the Light in a room doth not appear so clear as in the Glass; also if the Glass be any way defective, it doth not present the Light so perfectly, whereas, if it were the penetration of light through the glass, the light would pass through all sorts of glass alike, which it doth not, but is more clearly seen through some, and more obscurely through others, according to the goodness or purity of the glass. But you may say, that the light divulges the imperfection or goodness of the glass; I answer, so it doth of any other objects perceived by our sight; for light is the presenter of objects to the sense and perception of sight, and for any thing I know, the corporeal optick motions make the figure of light, the ground figure of all other figures patterned out by the corporeal optick motions, as in dreams, or when as some do see in the dark, that is, without the help of exterior light. But you may say, That if the glass and the air in a room did pattern out the figure of light, those patterns of light would remain when light is absent: I answer, That is not usual in nature; for when the object removes, the Pattern alters; I will not say but that the corporeal optick motions may work by rote without objects, but that is irregular, as in some distempers. And thus,Madam, I have given you my opinion also to this your question; if you have any more scruples, I pray let me know of them, and assure your self that I shall be ready upon all occasions to express my self,

Madam,

Your humble and faithful Servant.

MADAM,

Your desire is to know, why sound is louder in a Vault, and in a large Room then in a less? I answer, A Vault or arched Figure is the freest from obstruction, as being without corners and points, so as the sensitive and rational corporeal motions of the Ear can have a better perception; like as the Eye can see farthest from a hill then being upon a level ground, because the prospect is freer from the hill, as without obstruction, unless it be so cloudy that the clouds do hinder the perception; And as the eye can have a better prospect upon a hill, so the ear a stronger perception in a Vault; And as for sound, that it is better perceived in a large, then in a little close room or place, it is somewhat like the perception of sent, for the more the odorous parts are bruised, the stronger is that perception of sent, as being repeated double or treble, which makes the perception stronger, like as a thick body is stronger then a thin one; So likewise the perception of sound in the air; for though not all the parts of the air make repetitions, yet some or many make patterns of the sound; the truth is, Air is as industrious to divulge or present a sound, by patterns to the Ear, as light doth objects to the Eye. But then you may ask me, Why a long hollow pipe doth convey a voice to the ear more readily, then any large and open place? My answer is, That the Parts of the air in a long pipe are more Composed and not at liberty to wander, so that upon necessity they must move onely to the patterning out of the sound, having no choice, which makes the sound much stronger, and the perception of the Ear perfecter; But as for Pipes, Vaults, Prospects, as also figures presented in a room through a little hole, inverted, and many the like, belongs more to Artists then to my study, for though Natural Philosophy gives or points out the Ground, and shews the reason, yet it is the Artist that Works; Besides it is more proper for Mathematicians to discourse of, which study I am not versed in; and so leaving it to them, I rest,

Madam,

Your faithful Friend

and Servant.

MADAM,

From Sound I am come to Sent, in the discourse whereof, yourAuthor[1]is pleased to set down these following propositions: 1.That smelling is hindred by cold and helped by heat: 2.That when the Wind bloweth from the object, the smell is the stronger, and when it blows from the sentient towards the object, the weaker, which by experience is found in dogs, that follow the track of beasts by the Sent: 3.That such bodies as are last pervious to the fluid medium, yield less smell then such as are more pervious: 4.That such bodies as are of their own nature odorous, become yet more odorous, when they are bruised: 5.That when the breath is stopped (at least in man) nothing can be smelt: 6.That the Sense of smelling is also taken away by the stopping of the nostrils, though the mouth be left open.To begin from the last, I say, that the nose is like the other sensitive organs, which if they be stopt, the corporeal sensitive motions cannot take copies of the exterior objects, and therefore must alter their action of patterning to some other, for when the eye is shut and cannot perceive outward objects then it works to the Sense of Touch, or on the inside of the organ to some phantasmes; and so do the rest of the Senses. As for the stopping of breath, why it hinders the Sent, the cause is, that the nostrils and the mouth are the chief organs, to receive air and to let out breath: but though they be common passages for air and breath, yet taste is onely made in the mouth and tongue, and sent in the nose; not by the pressure of meat, and the odoriferous object, but by patterning out the several figures or objects of sent and taste, for the nose and the mouth will smell and taste one, nay several things at the same time, like as the eye will see light, colour, and other objects at once, which I think can hardly be done by pressures; and the reason is, that the sensitive motions in the sensitive organs make patterns of several objects at one time, which is the cause, that when flowers, and such like odoriferous bodies are bruised, there are as many figures made as there are parts bruised or divided, and by reason of so many figures the sensitive knowledg is stronger; but that stones, minerals, and the like, seem not so strong to our smell, the reason is, that their parts being close and united, the sensitive motions in the organ cannot so readily perceive and pattern them out, as those bodies which are more porous and divided. But as for the wind blowing the sent either to or from the sentient, it is like a window or door that by the motion of opening and shutting, hinders or disturbeth the sight; for bodies coming between the object and the organ, make a stop of that perception. And as for the Dogs smelling out the track of Beasts, the cause is, that the earth or ground hath taken a copy of that sent, which copy the sensitive motions in the nose of the Dog do pattern out, and so long as that figure or copy lasts, the Dog perceives the sent, but if he doth not follow or hunt readily, then there is either no perfect copy made by the ground, or otherwise he cannot find it, which causes him to seek and smell about until he hath it; and thus smell is not made by the motion of the air, but by the figuring motions in the nose: Where it is also to be observed, that not onely the motions in one, but in millions of noses, may pattern out one little object at one time, and therefore it is not, that the object of sent fills a room by sending out the sent from its substance, but that so many figures are made of that object of sent by so many several sensitive motions, which pattern the same out; and so the air, or ground, or any other creature, whose sensitive motions pattern out the object of sent, may perceive the same, although their sensitive organs are not like to those of animal Creatures; for if there be but such sensitive motions and perceptions, it is no matter for such organs. Lastly, it is to be observed, That all Creatures have not the same strength of smelling, but some smell stronger, some weaker, according to the disposition of their sensitive motions: Also there be other parts in the body, which pattern out the object of sent, besides the nose, but those are interior parts, and take their patterns from the nose as the organ properly designed for it; neither is their resentment the same, because their motions are not alike, for the stomack may perceive and pattern out a sent with aversion, when the nose may pattern it out with pleasure. And thus much also of Sent; I conclude and rest,

Madam,

Your faithful Friend,

and Servant.

[1]Ch.29.art.12.

MADAM,

Concerning your Learned Authors discourse of Density and Rarity, he defines[1]Thick to be that, which takes up more parts of a space given; and thin, which containes fewer parts of the same magnitude: not that there is more matter in one place then in an other equal place, but a greater quantity of some named body; wherefore the multitude and paucity of the parts contained within the same space do constitute density and rarity.Whereof my opinion is, That there is no more nor less space or place then body according to its dilation or contraction, and that space and place are dilated and contracted with the body, according to the magnitude of the body, for body, place and magnitude are the same thing, only place is in regard of the several parts of the body, and there is as well space betwixt things distant a hairs breadth from one another, as betwixt things distant a million of miles, but yet this space is nothing from the body; but it makes, that that body has not the same place with this body, that is, that this body is not that body, and that this bodies place is not that bodies place. Next yourAuthorsayes,[2]He hath already clearly enough demonstrated, that there can be no beginning of motion, but from an external and moved body, and that heavy bodies being once cast upwards cannot be cast down again, but by external motion.Truly,Madam, I will not speak of yourAuthorsdemonstrations, for it is done most by art, which I have no knowledg in, but I think I have probably declared, that all the actions of nature are not forced by one part, driving, pressing, or shoving another, as a man doth a wheel-barrow, or a whip a horse; nor by reactions, as if men were at foot-ball or cuffs, or as men with carts meeting each other in a narrow lane. But to prove there is no self-motion in nature, he goes on and says;To attribute to created bodies the power to move themselves, what is it else, then to say that there be creatures which have no dependance upon the Creator?To which I answer, That if man (who is but a single part of nature) hath given him by God the power and a free will of moving himself, why should not God give it to Nature? Neither can I see, how it can take off the dependance upon God, more then Eternity; for, if there be an Eternal Creator, there is also an Eternal Creature, and if an Eternal Master, an Eternal Servant, which is Nature; and yet Nature is subject to Gods Command, and depends upon him; and if all Gods Attributes be Infinite, then his Bounty is Infinite also, which cannot be exercised but by an Infinite Gift, but a Gift doth not cause a less dependance. I do not say, That man hath an absolute Free-will, or power to move, according to his desire; for it is not conceived, that a part can have an absolute power: nevertheless his motion both of body and mind is a free and self-motion, and such a self-motion hath every thing in Nature according to its figure or shape; for motion and figure, being inherent in matter, matter moves figuratively. Yet do I not say, That there is no hindrance, obstruction and opposition in nature; but as there is no particular Creature, that hath an absolute power of self-moving; so that Creature which hath the advantage of strength, subtilty, or policy, shape, or figure, and the like, may oppose and over-power another which is inferior to it, in all this; yet this hinderance and opposition doth not take away self-motion. But I perceive yourAuthoris much for necessitation, and against free-will, which I leave to Moral Philosophers and Divines. And as for the ascending of light, and descending of heavy bodies, there may be many causes, but these four are perceiveable by our senses, as bulk, or quantity of body, grossness of substance, density, and shape or figure, which make heavy bodies descend: But little quantity, purity of substance, rarity, and figure or shape make light bodies ascend. Wherefore I cannot believe, that there are[3]certain little bodies as atoms, and by reason of their smallness, invisible, differing from one another in consistence, figure, motion and magnitude, intermingled with the air, which should be the cause of the descending of heavy bodies. And concerning air,[4]whether it be subject to our senses or not, I say, that if air be neither hot, nor cold, it is not subject; but if it be, the sensitive motions will soon pattern it out, and declare it. I'le conclude with yourAuthorsquestion,[5]What the cause is, that a man doth not feel the weight of Water in Water?and answer, it is the dilating nature of Water. But of this question and of Water I shall treat more fully hereafter, and so I rest,

Madam,

Your faithful Friend

and Servant.

[1]C.30.a.1.

[2]Art.2.

[3]Art.3.

[4]Art.14.

[5]Art.6.

MADAM,

I am reading now the works of that Famous and most RenownedAuthor, Des Cartes,out of which I intend to pick out onely those discourses which I like best, and not to examine his opinions, as they go along from the beginning to the end of his books; And in order to this, I have chosen in the first place, his discourse of motion, and do not assent to his opinion,[1]when he definesMotion to be onely a Mode of a thing, and not the thing or body it selfe; for, in my opinion, there can be no abstraction made of motion from body, neither really, nor in the manner of our conception, for how can I conceive that which is not, nor cannot be in nature, that is, to conceive motion without body? Wherefore Motion is but one thing with body, without any separation or abstraction soever. Neither doth it agree with my reason, that[2]one body can give or transferr motion into another body; and as much motion it gives or transferrs into that body, as much loses it: As for example, in two hard bodies thrown against one another, where one, that is thrown with greater force, takes the other along with it, and loses as much motion as it gives it.For how can motion, being no substance, but onely a mode, quit one body, and pass into another? One body may either occasion, or imitate anothers motion, but it can neither give nor take away what belongs to its own or another bodies substance, no more then matter can quit its nature from being matter; and therefore my opinion is, that if motion doth go out of one body into another, then substance goes too; for motion, and substance or body, as afore-mentioned, are all one thing, and then all bodies that receive motion from other bodies, must needs increase in their substance and quantity, and those bodies which impart or transferr motion, must decrease as much as they increase: Truly,Madam, that neither Motion nor Figure should subsist by themselves, and yet be transferable into other bodies, is very strange, and as much as to prove them to be nothing, and yet to say they are something. The like may be said of all others, which they call accidents, as skill, learning, knowledge, &c. saying, they are no bodies, because they have no extension, but inherent in bodies or substances as in their subjects; for although the body may subsist without them, yet they being always with the body, body and they are all one thing: And so is power and body, for body cannot quit power, nor power the body, being all one thing. But to return to Motion, my opinion is, That all matter is partly animate, and partly inanimate, and all matter is moving and moved, and that there is no part of Nature that hath not life and knowledg, for there is no Part that has not a comixture of animate and inanimate matter; and though the inanimate matter has no motion, nor life and knowledg of it self, as the animate has, nevertheless being both so closely joyned and commixed as in one body, the inanimate moves as well as the animate, although not in the same manner; for the animate moves of it self, and the inanimate moves by the help of the animate, and thus the animate is moving and the inanimate moved; not that the animate matter transfers, infuses, or communicates its own motion to the inanimate; for this is impossible, by reason it cannot part with its own nature, nor alter the nature of inanimate matter, but each retains its own nature; for the inanimate matter remains inanimate, that is, without self-motion, and the animate loses nothing of its self-motion, which otherwise it would, if it should impart or transferr its motion into the inanimate matter; but onely as I said heretofore, the inanimate works or moves with the animate, because of their close union and commixture; for the animate forces or causes the inanimate matter to work with her; and thus one is moving, the other moved, and consequently there is life and knowledg in all parts of nature, by reason in all parts of nature there is a commixture of animate and inanimate matter: and this Life and Knowledg is sense and reason, or sensitive and rational corporeal motions, which are all one thing with animate matter without any distinction or abstraction, and can no more quit matter, then matter can quit motion. Wherefore every creature being composed of this commixture of animate and inanimate matter, has also selfe-motion, that is life and knowledg, sense and reason, so that no part hath need to give or receive motion to or from another part; although it may be an occasion of such a manner of motion to another part, and cause it to move thus or thus: as for example, A Watch-maker doth not give the watch its motion, but he is onely the occasion, that the watch moves after that manner, for the motion of the watch is the watches own motion, inherent in those parts ever since that matter was, and if the watch ceases to move after such a manner or way, that manner or way of motion is never the less in those parts of matter, the watch is made of, and if several other figures should be made of that matter, the power of moving in the said manner or mode, would yet still remain in all those parts of matter as long as they are body, and have motion in them. Wherefore one body may occasion another body to move so or so, but not give it any motion, but every body (though occasioned by another, to move in such a way) moves by its own natural motion; for self-motion is the very nature of animate matter, and is as much in hard, as in fluid bodies, although yourAuthordenies it, saying,[3]The nature of fluid bodies consists in the motion of those little insensible parts into which they are divided, and the nature of hard bodies, when those little particles joyned closely together, do rest; for there is no rest in nature; wherefore if there were a World of Gold, and a World of Air, I do verily believe, that the World of Gold would be as much interiously active, as the World of Air exteriously; for Natures motions are not all external or perceptible by our senses, neither are they all circular, or onely of one sort, but there is an infinite change and variety of motions; for though I say in my Philosophical opinions,[4]As there is but one onely Matter, so there is but one onely Motion; yet I do not mean, there is but one particular sort of motions, as either circular, or straight, or the like, but that the nature of motion is one and the same, simple and intire in it self, that is, it is meer motion, or nothing else but corporeal motion; and that as there are infinite divisions or parts of matter, so there are infinite changes and varieties of motions, which is the reason that I call motion as well infinite as matter; first that matter and motion are but one thing, and if matter be infinite, motion must be so too; and secondly, that motion is infinite in its changes and variations, as matter is in its parts. And thus much of motion for this time; I add no more, but rest,

Madam,

Your faithful Friend,

and Servant.

[1]Philos. p.2.Art.25.

[2]Art.40.

[3]Philos. part.2.a.54.

[4]Part.1.c.5.

MADAM,

I observe yourAuthorin his discourse of Place makes a difference[1]betwixt anInterior and Exterior place, and that according to this distinction,one body may be said to change, and not to change its place at the same time, and that one body may succeed into anothers place. But I am not of this opinion, for I believe not that there is any more place then body; as for example, Water being mix'd with Earth, the water doth not take the Earths place, but as their parts intermix, so do their places, and as their parts change, so do their places, so that there is no more place, then there is water and earth; the same may be said of Air and Water, or Air and Earth, or did they all mix together; for as their bodies join, so do their places, and as they are separated from each other, so are their places. Say a man travels a hundred miles, and so a hundred thousand paces; but yet this man has not been in a hundred thousand places, for he never had any other place but his own, he hath joined and separated himselfe from a hundred thousand, nay millions of parts, but he has left no places behind him. You will say, if he travel the same way back again, then he is said to travel thorow the same places. I answer, It may be the vulgar way of expression, or the common phrase; but to speak properly, after a Philosophical way, and according to the truth in nature, he cannot be said to go back again thorow the same places he went, because he left none behind him, or els all his way would be nothing but place after place, all the hundred miles along; besides if place should be taken so, as to express the joyning to the neerest bodies which compass him about, certainly he would never find his places again; for the air being fluid, changes or moves continually, and perchance the same parts of the air, which compassed him once, will never come near him again. But you may say, If a man be hurt, or hath some mischance in his body, so as to have a piece of flesh cut out, and new flesh growing there; then we say, because the adjoyning parts do not change, that a new piece of flesh is grown in the same place where the former flesh was, and that the place of the former flesh cut or fallen out, is the same of this new grown flesh. I answer, In my opinion, it is not, for the parts being not the same, the places are not, but every one hath its own place. But if the wound be not filled or closed up with other new flesh, you will say, that according to my opinion there is no place then at all. I say, Yes, for the air or any thing else may be there, as new parts joyning to the other parts; nevertheless, the air, or that same body which is there, hath not taken the fleshes place, which was there before, but hath its own; but, by reason the adjoyning parts remain, man thinks the place remains there also which is no consequence. 'Tis true, a man may return to the same adjoining bodies, where he was before, but then he brings his place with him again, and as his body, so his place returnes also, and if a mans arm be cut off, you may say, there was an arm heretofore, but you cannot say properly, this is the place where the arm was. But to return to my first example of the mixture of Water, and Earth or Air; Suppose water is not porous, but onely dividable, and hath no other place but what is its own bodies, and that other parts of water intermix with it by dividing and composing; I say, there is no more place required, then what belongs to their own parts, for if some contract, others dilate, some divide, others joyn, the places are the same according to the magnitude of each part or body. The same may be said of all kinds or sorts of mixtures, for one body hath but one place; and so if many parts of the same nature joyn into one body and increase the bulk of the body, the place of that same body is accordingly; and if they be bodies of different natures which intermix and joyne, each several keeps its place; And so each body and each particular part of a body hath its place, for you cannot name body or part of a body, but you must also understand place to be with them, and if a point should dilate to a world, or a world contract to a point, the place would always be the same with the body. And thus I have declared my opinion of this subject, which I submit to the correction of your better judgment, and rest,

Madam,

Your Ladiships

faithful Friend and humble Servant.

[1]Philos. p.2.a.10, 11, 12, 13, 14.

MADAM,

In my last, I hope, I have sufficiently declared my opinion, That to one body belongs but one place, and that no body can leave a place behind it, but wheresoever is body, there is place also. Now give me leave to examine this question: when a bodies figure is printed on snow, or any other fluid or soft matter, as air, water, and the like; whether it be the body, that prints its own figure upon the snow, or whether it be the snow, that patterns the figure of the body? My answer is, That it is not the body, which prints its figure upon the snow, but the snow that patterns out the figure of the body; for if a seal be printed upon wax, 'tis true, it is the figure of the seal, which is printed on the wax, but yet the seal doth not give the wax the print of its own figure, but it is the wax that takes the print or pattern from the seal, and patterns or copies it out in its own substance, just as the sensitive motions in the eye do pattern out the figure of an object, as I have declared heretofore. But you will say, perhaps, A body being printed upon snow, as it leaves its print, so it leaves also its place with the print in the snow. I answer, That doth not follow; For the place remains still the bodies place, and when the body removes out of the snow, it takes its place along with it: Just like a man, whose picture is drawn by a Painter, when he goes away, he leaves not his place with his picture, but his place goes with his body; and as the place of the picture is the place of the colour or paint, and the place of the copie of an exterior object patterned out by the sensitive corporeal motions is the place of the sensitive organ, so the place of the print in snow, is the snows place; or else, if the print were the bodies place that is printed, and not the snow's, it might as well be said, that the motion and shape of a watch were not the motion and shape of the watch, but of the hand of him that made it. And as it is with snow, so it is with air, for a mans figure is patterned out by the parts and motions of the air, wheresoever he moveth; the difference is onely, that air being a fluid body doth not retain the print so long, as snow or a harder body doth, but when the body removes, the print is presently dissolved. But I wonder much, yourAuthordenies, that there can be two bodies in one place, and yet makes two places for one body, when all is but the motions of one body: Wherefore a man sailing in a Ship, cannot be said to keep place, and to change his place; for it is not place he changes, but onely the adjoyning parts, as leaving some, and joyning to others; and it is very improper, to attribute that to place which belongs to parts, and to make a change of place out of change of parts. I conclude, repeating once again, that figure and place are still remaining the same with body; For example; let a stone be beat to dust, and this dust be severally dispersed, nay, changed into numerous figures; I say, as long as the substance of the stone remains in the power of those dispersed and changed parts, and their corporeal motions, the place of it continues also; and as the corporeal motions change and vary, so doth place, magnitude and figure, together with their parts or bodies, for they are but one thing. And so I conclude, and rest,

Madam,

Your Faithful Friend

and Servant.

MADAM,

I am absolutely of yourAuthorsopinion, when he sayes,[1]That all bodies of this Universe are of one and the same matter, really divided into many parts, and that these parts are diversly moved: But that these motions should be circular more then of any other sort, I cannot believe, although he thinks that this is the most probable way, to find out the causes of natural effects: for nature is not bound to one sort of motions more then to another, and it is but in vain to indeavour to know how, and by what motions God did make the World, since Creation is an action of God, and Gods actions are incomprehensible; Wherefore his æthereal Whirlpools, and little particles of matter, which he reduceth to three sorts and calls them the three elements of the Universe, their circular motions, several figures, shavings, and many the like, which you may better read, then I rehearse to you, are to my thinking, rather Fancies, then rational or probable conceptions; for how can we imagine that the Universe was set a moving as a Top by a Whip, or a Wheele by the hand of a Spinster, and that the vacuities were fill'd up with shavings? for these violent motions would rather have disturbed and disordered Nature; and though Nature uses variety in her motions or actions, yet these are not extravagant, nor by force or violence, but orderly, temperate, free, and easie, which causes me to believe, the Earth turns about rather then the Sun; and though corporeal motions for variety make Whirl-winds, yet Whirl-winds are not constant, Neither can I believe that the swiftness of motion could make the matter more subtil and pure then it was by nature, for it is the purity and subtilty of the matter, that causes motion, and makes it swifter or slower, and not motion the subtilty and purity of matter; motion being onely the action of matter; and the self-moving part of matter is the working part of nature, which is wise, and knows how to move and form every creature without instruction; and this self-motion is as much her own as the other parts of her body, matter and figure, and is one and the same with her self, as a corporeal, living, knowing, and inseparable being, and a part of her self. As for the several parts of matter, I do believe, that they are not all of one and the same bigness, nor of one and the same figure, neither do I hold their figures to be unalterable; for if all parts in nature be corporeal, they are dividable, composable, and intermixable, and then they cannot be always of one and the same sort of figure; besides nature would not have so much work if there were no change of figures: and since her onely action is change of motion, change of motion must needs make change of figures: and thus natural parts of matter may change from lines to points, and from points to lines, from squares to circles, and so forth, infinite ways, according to the change of motions; but though they change their figures, yet they cannot change their matter; for matter as it has been, so it remaines constantly in each degree, as the Rational, Sensitive and Inanimate, none becomes purer, none grosser then ever it was, notwithstanding the infinite changes of motions, which their figures undergo; for Motion changes onely the figure, not the matter it self, which continues still the same in its nature, and cannot be altered without a confusion or destruction of Nature. And this is the constant opinion of,

Madam,

Your faithful Friend

and humble Servant.

Back to Index Next