SECT. I. (continued 2)

Madam,

Your constant Friend,

and faithful Servant.

XIX.

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 your Authors opinion, 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.

XX.

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. I answer, 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.

XXI.

MADAM,

Heat and Cold, according to your Authors opinion, 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 your Author makes 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 your Authors opinion 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.

XXII.

MADAM,

The Generation of sound, according to your worthy Authors opinion, 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, the Pia Mater is 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 your Author: 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.

XXIII.

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.

XXIV.

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 the medium of 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 the Medium of light, or air, or both, viz. that the Medium is 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.

XXV.

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.

XXVI.

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.

XXVII.

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.

XXVIII.

MADAM,

From Sound I am come to Sent, in the discourse whereof, your Author[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.

XXIX.

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 your Author sayes,[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 your Authors demonstrations, 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 your Author is 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 your Authors question,[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.

XXX.

MADAM,

I am reading now the works of that Famous and most Renowned Author, 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 defines Motion 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 your Author denies 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.

XXXI.

MADAM,

I observe your Author in his discourse of Place makes a difference[1] betwixt an Interior 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.

XXXII.

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, your Author denies, 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.

XXXIII.

MADAM,

I am absolutely of your Authors opinion, 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.

XXXIV.

MADAM,

That Rarefaction is onely a change of figure, according to your Authors opinion,[1] is in my reason very probable; but when he sayes, that in rarified bodies are little intervals or pores filled up with some other subtil matter, if he means that all rarified bodies are porous, I dissent from him; for it is not necessary that all rarified bodies should be porous, and all hard bodies without pores: but if there were a probability of pores, I am of opinion, it would be more in dense and hard, than in rare and soft bodies; as for example, rarifying and dilating motions are plaining, smoothing, spreading and making all parts even, which could not well be, if there were holes or pores; Earth is dense and hard, and yet is porous, and flame is rare and dilating, and yet is not porous; and certainly Water is not so porous as Earth. Wherefore pores, in my opinion, are according to the nature or form of the figure, and not according to the rarity or thinness, and density or thickness of the substance. As for his thin and subtil matter filling up the pores of porous bodies, I assent to your Author so far, that I meane, thin and thick, or rare and dense substances are joyned and mixed together. As for plaining, smoothing and spreading, I do not mean so much artificial plaining and spreading; as for example, when a piece of gold is beaten into a thin plate, and a board is made plain and smooth by a Joyners tool, or a napkin folded up is spread plain and even, although, when you observe these arts, you may judge somewhat of the nature of natural dilations; for a folded cloth is fuller of creases then when plain, and the beating of a thin plate is like to the motion of dilation, which is to spread out, and the forme of rarifying is thinning and extending. I add onely this, that I am not of your Authors opinion, that Rest is the Cause or Glue which keeps the parts of dense or hard bodies together, but it is retentive motions. And so I conclude, resting,

Madam,

Your Faithful Friend

and Servant.

XXXV.

MADAM,

That the Mind, according to your Authors opinion, is a substance really distinct from the body, and may be actually separated from it and subsist without it: If he mean the natural mind and soul of Man, not the supernatural or divine, I am far from his opinion; for though the mind moveth onely in its own parts, and not upon, or with the parts of inanimate matter, yet it cannot be separated from these parts of matter, and subsist by its self as being a part of one and the same matter the inanimate is of, (for there is but one onely matter, and one kind of matter, although of several degrees,) onely it is the self-moving part; but yet this cannot impower it, to quit the same natural body, whose part it is. Neither can I apprehend, that the Mind's or Soul's seat should be in the Glandula or kernel of the Brain, and there sit like a Spider in a Cobweb, to whom the least motion of the Cobweb gives intelligence of a Flye, which he is ready to assault, and that the Brain should get intelligence by the animal spirits as his servants, which run to and fro like Ants to inform it; or that the Mind should, according to others opinions, be a light, and imbroidered all with Ideas, like a Heraulds Coat; and that the sensitive organs should have no knowledg in themselves, but serve onely like peeping-holes for the mind, or barn-dores to receive bundles of pressures, like sheaves of Corn; For there being a thorow mixture of animate, rational and sensitive, and inanimate matter, we cannot assign a certain seat or place to the rational, another to the sensitive, and another to the inanimate, but they are diffused and intermixt throughout all the body; And this is the reason, that sense and knowledg cannot be bound onely to the head or brain; But although they are mixt together, nevertheless they do not lose their interior nature, by this mixture, nor their purity and subtilty, nor their proper motions or actions, but each moves according to its nature and substance, without confusion; The actions of the rational part in Man, which is the Mind or Soul, are called Thoughts, or thoughtful perceptions, which are numerous, and so are the sensitive perceptions; for though Man, or any other animal hath but five exterior sensitive organs, yet there be numerous perceptions made in these sensitive organs, and in all the body; nay, every several Pore of the flesh is a sensitive organ, as well as the Eye, or the Ear. But both sorts, as well the rational as the sensitive, are different from each other, although both do resemble another, as being both parts of animate matter, as I have mentioned before: Wherefore I'le add no more, onely let you know, that I constantly remain,

Madam,

Your faithful Friend,

and Servant.

XXXVI.

MADAM,

That all other animals, besides man, want reason, your Author endeavours to prove in his discourse of method, where his chief argument is, That other animals cannot express their mind, thoughts or conceptions, either by speech or any other signs, as man can do: For, sayes he, it is not for want of the organs belonging to the framing of words, as we may observe in Parrats and Pies, which are apt enough to express words they are taught, but understand nothing of them. My answer is, That one man expressing his mind by speech or words to an other, doth not declare by it his excellency and supremacy above all other Creatures, but for the most part more folly, for a talking man is not so wise as a contemplating man. But by reason other Creatures cannot speak or discourse with each other as men, or make certain signs, whereby to express themselves as dumb and deaf men do, should we conclude, they have neither knowledge, sense, reason, or intelligence? Certainly, this is a very weak argument; for one part of a mans body, as one hand, is not less sensible then the other, nor the heel less sensible then the heart, nor the legg less sensible then the head, but each part hath its sense and reason, and so consequently its sensitive and rational knowledg; and although they cannot talk or give intelligence to each other by speech, nevertheless each hath its own peculiar and particular knowledge, just as each particular man has his own particular knowledge, for one man's knowledge is not another man's knowledge; and if there be such a peculiar and particular knowledg in every several part of one animal creature, as man, well may there be such in Creatures of different kinds and sorts: But this particular knowledg belonging to each creature, doth not prove that there is no intelligence at all betwixt them, no more then the want of humane Knowledg doth prove the want of Reason; for Reason is the rational part of matter, and makes perception, observation, and intelligence different in every creature, and every sort of creatures, according to their proper natures, but perception, observation and intelligence do not make reason, Reason being the cause, and they the effects. Wherefore though other Creatures have not the speech, nor Mathematical rules and demonstrations, with other Arts and Sciences, as Men; yet may their perceptions and observations be as wise as Men's, and they may have as much intelligence and commerce betwixt each other, after their own manner and way, as men have after theirs: To which I leave them, and Man to his conceited prerogative and excellence, resting,

Madam,

Your faithful Friend,

and Servant.

XXXVII.

MADAM,

Concerning Sense and Perception, your Authors opinion is,[1] That it is made by a motion or impression from the object upon the sensitive organ, which impression, by means of the nerves, is brought to the brain, and so to the mind or soul, which onely perceives in the brain: Explaining it by the example[2] of a Man being blind, or walking in dark, who by the help of his stick can perceive when he touches a Stone, a Tree, Water, Sand, and the like; which example he brings to make a comparison with the perception of Light; For, says he, Light in a shining body, is nothing else but a quick and lively motion or action, which through the air and other transparent bodies tends towards the eye, in the same manner as the motion or resistance of the bodies, the blind man meets withal, tends thorow the stick towards the hand; wherefore it is no wonder that the Sun can display its rays so far in an instant, seeing that the same action, whereby one end of the stick is moved, goes instantly also to the other end, and would do the same if the stick were as long as Heaven is distant from Earth. To which I answer first, That it is not onely the Mind that perceives in the kernel of the Brain, but that there is a double perception, rational and sensitive, and that the mind perceives by the rational, but the body and the sensitive organs by the sensitive perception; and as there is a double perception, so there is also a double knowledg, rational and sensitive, one belonging to the mind, the other to the body; for I believe that the Eye, Ear, Nose, Tongue, and all the Body, have knowledg as well as the Mind, onely the rational matter, being subtil and pure, is not incumbred with the grosser part of matter, to work upon, or with it, but leaves that to the sensitive, and works or moves onely in its own substance, which makes a difference between thoughts, and exterior senses. Next I say, That it is not the Motion or Reaction of the bodies, the blind man meets withal, which makes the sensitive perception of these objects, but the sensitive corporeal motions in the hand do pattern out the figure of the Stick, Stone, Tree, Sand, and the like. And as for comparing the perception of the hand, when by the help of the stick it perceives the objects, with the perception of light, I confess that the sensitive perceptions do all resemble each other, because all sensitive parts of matter are of one degree, as being sensible parts, onely there is a difference according to the figures of the objects presented to the senses; and there is no better proof for perception being made by the sensitive motions in the body, or sensitive organs, but that all these sensitive perceptions are alike, and resemble one another; for if they were not made in the body of the sentient, but by the impression of exterior objects, there would be so much difference betwixt them, by reason of the diversity of objects, as they would have no resemblance at all. But for a further proof of my own opinion, did the perception proceed meerly from the motion, impression and resistance of the objects, the hand could not perceive those objects, unless they touched the hand it self, as the stick doth; for it is not probable, that the motions of the stone, water, sand, &c. should leave their bodies and enter into the stick, and so into the hand; for motion must be either something or nothing; if something, the stick and the hand would grow bigger, and the objects touched less, or else the touching and the touched must exchange their motions, which cannot be done so suddenly, especially between solid bodies; But if motion has no body, it is nothing, and how nothing can pass or enter or move some body, I cannot conceive. 'Tis true there is no part that can subsist singly by it self, without dependance upon each other, and so parts do always joyn and touch each other, which I am not against; but onely I say perception is not made by the exterior motions of exterior parts of objects, but by the interior motions of the parts of the body sentient. But I have discoursed hereof before, and so I take my leave, resting,

Madam,

Your faithful Friend

and Servant.

XXXVIII.

MADAM,

I cannot conceive why your Author is so much for little and insensible parts, out of which the Elements and all other bodies are made; for though Nature is divideable, yet she is also composeable; and I think there is no need to dissect every creature into such little parts, to know their nature, but we can do it by another way as well; for we may dissect or divide them into never so little parts, and yet gain never the more knowledg by it. But according to these principles he describing amongst the rest the nature of Water, says,[1] That those little parts, out of which Water consists, are in figure somewhat long, light and slippery like little Eeles, which are never so closely joyned and entangled, but may easily be separated. To which I answer, That I observe the nature and figure of water to be flowing, dilating, divideable and circular; for we may see, in Tides, overflowings, and breaking into parts, as in rain, it will always move in a round and circular figure; And I think, if its parts were long and entangled like a knot of Eeles, it could never be so easily contracted and denced into snow or ice. Neither do I think, That Salt-water hath a mixture of somewhat grosser parts, not so apt to bend;[2] for to my observation and reason, the nature of salt-water consists herein, that its circle-lines are pointed, which sharp and pointed figure makes it so penetrating; yet may those points be separated from the circle lines of water, as it is seen in the making of Salt. But I am not of your Authors opinion, That those little points do stick so fast in flesh, as little nails, to keep it from putrefaction; for points do not always fasten; or else fire, which certainly is composed of sharp-pointed parts, would harden, and keep other bodies from dissolving, whereas on the contrary, it separates and divides them, although after several manners. But Putrefaction is onely a dissolving and separating of parts, after the manner of dilation; and the motion of salt is contracting as well as penetrating, for we may observe, what flesh soever is dry-salted, doth shrink and contract close together; I will not say, but the pointed parts of salt may fasten like nayls in some sorts of bodies, but not in all they work on. And this is the reason also, that Sea-water is of more weight then fresh-water, for being composed of points, those points stick within each other, and so become more strong; But yet do they not hinder the circular dilating motion of water, for the circle-lines are within, and the points without, but onely they make it more strong from being divided by other exterior bodies that swim upon it. And this is the cause that Salt-water is not so easily forced or turned to vapour, as Fresh, for the points piercing into each other, hold it more strongly together; but this is to be considered, that the points of salt are on the outside of the watery Circle, not on the inside, which causes it to be divideable from the watery Circles. I will conclude, when I have given the reason why water is so soon suckt up by sand, lime, and the like bodies, and say that it is the nature of all spongy, dry and porous bodies, meeting with liquid and pliable bodies as water, do draw and suck them up, like as animal Creatures being thirsty, do drink: And so I take my leave, and rest,

Madam,

Your Faithful Friend

and Servant.

XXXIX.

MADAM,

Concerning Vapour, Clouds, Wind and Rain, I am of your Authors opinion,[1] That Water is changed into Vapour, and Vapour into Air, and that dilated Vapours make Wind, and condensed Vapours, Clouds and Mists; But I am not for his little particles, whereof, he says, Vapours are made, by the motion of a rare and subtil matter in the pores of terrestrial bodies; which certainly I should conceive to be loose atoms, did he not make them of several figures and magnitude: for, in my opinion, there are no such things in nature, which like little Flyes or Bees do fly up into the air; and although I grant, that in Nature are several parts, whereof some are more rare, others more dense, according to the several degrees of matter, yet they are not single, but all mixt together in one body, and the change of motions in those joyned parts, is the cause of all changes of figures whatever, without the assistance of any forreign parts: And thus Water of it self is changed to Snow, Ice, or Hail, by its inherent figurative Motions; that is, the circular dilation of Water by contraction, changes into the figure of Snow, Ice, or Hail or by rarifying motions it turns into the figure of Vapour, and this Vapour again by contracting motions into the figure of hoar frost; and when all these motions change again into the former, then the figure of Ice, Snow, Hail, Vapour and Frost, turns again into the figure of Water: And this in all sense and reason is the most facil and probable way of making Ice, Snow, Hail, &c. As for rarefaction and condensation, I will not say that they may be forced by forreign parts, but yet they are made by change and alteration of the inherent motions of their own parts, for though the motions of forreign parts, may be the occasion of them, yet they are not the immediate cause or actors thereof. And as for Thunder, that clouds of Ice and Snow, the uppermost being condensed by heat, and so made heavy, should fall upon another and produce the noise of thunder, is very improbable; for the breaking of a little small string, will make a greater noise then a huge shower of snow with falling, and as for Ice being hard, it may make a great noise, one part falling upon another, but then their weight would be as much as their noise, so that the clouds or roves of Ice would be as soon upon our heads, if not sooner, as the noise in our Eares; like as a bullet shot out of a Canon, we may feel the bullet as soon as we hear the noise. But to conclude, all densations are not made by heat, nor all noises by pressures, for sound is oftener made by division then pressure, and densation by cold then by heat: And this is all for the present, from,