Part 14

That Matter is uncapable of Sense, your _Author_ proves by the example of dead Carcasses;[1] _For,_ says he, _Motion and Sense being really one and the same thing, it must needs follow, that where there is motion, there is also sense and perception; but on the contrary, there is Reaction in dead Carcasses, and yet no Sense._ I answer shortly, That it is no consequence, because there is no animal sense nor exterior perceptible local motion in a dead Carcass, therefore there is no sense at all in it; for though it has not animal sense, yet it may nevertheless have sense according to the nature of that figure, into which it did change from being an animal. Also he says, _If any Matter have sense, it will follow, that upon reaction all shall have the like; and that a Bell while it is ringing, and a Bow while it is bent, and every Jack-in-a-box, that School-boys play with, shall be living animals._ I answer, It is true, if reaction made sense; but reaction doth not make sense, but sense makes reaction; and though the Bell hath not an animal knowledg, yet it may have a mineral life and knowledg, and the Bow, and the Jack-in-a-box a vegetable knowledg; for the shape and form of the Bell, Bow, and Jack-in-a-box, is artificial; nevertheless each in its own kind may have as much knowledg as an animal in his kind; onely they are different according to the different proprieties of their Figures: And who can prove the contrary that they have not? For certainly Man cannot prove what he cannot know; but Mans nature is so, that knowing but little of other Creatures, he presently judges there is no more knowledg in Nature, then what Man, at least Animals, have; and confines all sense onely to Animal sense, and all knowledg to Animal knowledg. Again says your Author, _That Matter is utterly uncapable of such operations as we find in our selves, and that therefore there is something in us Immaterial or Incorporeal; for we find in our selves that one and the same thing, both hears, and sees, and tastes, and perceives all the variety of objects that Nature manifests unto us._ I answer, That is the reason there is but one matter, and that all natural perception is made by the animate part of matter; but although there is but one matter in Nature, yet there are several parts or degrees, and consequently several actions of that onely matter, which causes such a variety of perceptions, both sensitive and rational: the sensitive perception is made by the sensitive corporeal motions, copying out the figures of forreign objects in the sensitive organs of the sentient; and if those sensitive motions do pattern out forreign objects in each sensitive organ alike at one and the same time, then we hear, see, taste, touch and smell, at one and the same time: But Thoughts and Passions, as Imagination, Conception, Fancy, Memory, Love, Hate, Fear, Joy, and the like, are made by the rational corporeal motions in their own degree of matter, to wit, the rational. And thus all perception is made by one and the same matter, through the variety of its actions or motions, making various and several figures, both sensitive and rational. But all this variety in sense and reason, or of sensitive and rational perceptions, is not made by parts pressing upon parts, but by changing their own parts of matter into several figures by the power of self-motion: For example, I see a Man or Beast; that Man or Beast doth not touch my eye, in the least, neither in it self, nor by pressing the adjoyning parts: but the sensitive corporeal motions streight upon the sight of the Man or Beast make the like figure in the sensitive organ, the Eye, and in the eyes own substance or matter, as being in the eye as well as the other degrees of matter, to wit, the rational and inanimate, for they are all mixt together. But this is to be observed, That the rational matter can and doth move in its own substance, as being the purest and subtillest degree of matter; but the sensitive being not so pure and subtil, moves always with the inanimate Matter, and so the perceptive figures which the rational Matter, or rational corporeal Motions make, are made in their own degree of Matter; but those figures which the sensitive patterns out, are made in the organs or parts of the sentient body proper to such or such a sense or perception: as in an animal Creature, the perception of sight is made by the sensitive corporeal motions in the Eye; the perception of hearing, in the Ear, and so forth. As for what your _Author_ says, _That we cannot conceive any portion of Matter, but is either hard or soft_; I answer, That these are but effects of Matters actions, and so is rare, and dense, and the like; but there are some Creatures which seem neither perfectly rare, nor dense, nor hard, nor soft, but of mixt qualities; as for example, Quicksilver seems rare, and yet is dense; soft, and yet is hard; for though liquid Quicksilver is soft to our touch, and rare to our sight, yet it is so dense and hard, as not to be readily dissolved from its nature; and if there be such contraries and mixtures in one particular creature made of self-moving Matter, what will there not be in Matter it self, according to the old saying: _If the Man such praise shall have; What the Master that keeps the knave?_ So if a particular Creature hath such opposite qualities and mixtures of corporeal motions, what will the Creator have which is self-moving Matter? Wherefore it is impossible to affirm, that self-moving Matter is either all rare, or all dense, or all hard, or all soft; because by its self-moving power it can be either, or both, and so by the change and variety of motion, there may be soft and rare Points, and hard and sharp Points, hard and contracted Globes, and soft and rare Globes; also there may be pressures of Parts without printing, and printing without pressures. Concerning that part of Matter which is the _Common Sensorium_, your _Author_ demands, _Whether some point of it receive the whole Image of the object, or whether it be wholly received into every point of it?_ I answer, first, That all sensitive Matter is not in Points; Next, That not any single part can subsist of it self; and then that one Part doth not receive all parts or any part into it self; but that Parts by the power of self-motion can and do make several figures of all sizes and sorts, and can Epitomize a great object into a very little figure; for outward objects do not move the body, but the sensitive and rational matter moves according to the figures of outward objects: I do not say always, but most commonly; _But_, says your Author, _How can so smal a Point receive the Images of so vast or so various objects at once, without obliteration or confusion._ First, I answer, That, as I said before, sensitive Matter is not bound up to a Point, nor to be a single self-subsisting Part. Next, as for confusion, I say, that the sensitive matter makes no more confusion, then an Engraver, when he engraves several figures in a small stone, and a Painter draws several figures in a small compass; for a Carver will cut out several figures in a Cherry-stone, and a Lady in a little black Patch; and if gross and rude Art is able to do this, what may not Ingenious and Wise Nature do? And as Nature is ingenious and knowing in her self, so in her Parts, and her Parts in her; for neither whole nor Parts are ignorant, but have a knowledg, each according to the motion of its own Parts; for knowledg is in Motion, and Motion in Matter; and the diversity and variety of motion is the diversity and variety of knowledg, so that every particular figure and motion hath its particular knowledg, as well as its proper and peculiar parts; and as the parts join or divide, so doth knowledg, which many times causes Arts to be lost and found, and memory and remembrance in Particular Creatures: I do not say, they are utterly lost in nature, but onely in respect to particular Creatures, by the dissolving and dividing of their particular figures. For the rational matter, by reason it moves onely in its own parts, it can change and rechange into several figures without division of parts, which makes memory and remembrance: But men not considering or believing there might be such a degree of onely matter, namely rational, it has made them erre in their judgments. Nevertheless there is a difference between sensitive and rational parts and motions, and yet they are agreeable most commonly in their actions, though not always. Also the rational can make such figures as the sensitive cannot, by reason the rational has a greater power and subtiler faculty in making variety, then the sensitive; for the sensitive is bound to move with the inanimate, but the rational moves onely in its own parts; for though the sensitive and rational oftentimes cause each other to move, yet they are not of one and the same degree of matter, nor have they the same motions. And this rational Matter is the cause of all Notions, Conceptions, Imaginations, Deliberation, Determination, Memory, and any thing else that belongs to the Mind; for this matter is the mind of Nature, and so being dividable, the mind of all Creatures, as the sensitive is the life; and it can move, as I said, more subtilly, and more variously then the sensitive, and make such figures as the sensitive cannot, without outward examples and objects. But all diversity comes by change of motion, and motions are as sympathetical and agreeing, as antipathetical and disagreeing; And though Nature's artificial motions, which are her Playing motions, are sometimes extravagant, yet in her fundamental actions there is no extravagancy, as we may observe by her exact rules in the various generations, the distinct kinds and sorts, the several exact measures, times, proportions and motions of all her Creatures, in all which her wisdom is well exprest, and in the variety her wise pleasure: To which I leave her, and rest,

Madam,

_Your faithful Friend,_

_and Servant._

[1] _Of the Immortality of the Soul, l._ 2. _c._ 2.

XIV.

_MADAM,_

_If there be any sense and perception in Matter_, says your Author,[1] _it must needs be Motion or Reaction of one part of matter against another; and that all diversity of sense and perception doth necessarily arise from the diversity of the Magnitude, Figure, Posture, Vigour and Direction of Motion in Parts of the Matter; In which variety of perceptions, Matter hath none, but such, as are impressed by corporeal motions, that is to say, that are perceptions of some actions, or modificated Impressions of parts of matter bearing one against another._ I have declared, _Madam_, my opinion concerning Perception in my former Letters, that all Perception is not Impression and Reaction, like as a Seal is printed on Wax: For example, the corporeal rational motions in the mind do not print, but move figuratively; but the sensitive motions do carve, print, engrave, and, as it were, pencil out, as also move figuratively in productions, and do often take patterns from the rational figures, as the rational motions make figures according to the sensitive patterns; But the rational can move without patterns, and so the sensitive: For surely, were a man born blind, deaf, dumb, and had a numb palsie in his exterior parts, the sensitive and rational motions would nevertheless move both in body and mind according to the nature of his figure; for though no copies were taken from outward objects, yet he would have thoughts, passions, appetites, and the like; and though he could not see exterior objects, nor hear exterior sounds, yet no question but he would see and hear interiously after the manner of dreams, onely they might not be any thing like to what is perceiveable by man in the World; but if he sees not the Sun-light, yet he would see something equivalent to it; and if he hears not such a thing as Words, yet he would hear something equivalent to words; for it is impossible, that his sensitive and rational faculties should be lost for want of an Ear, or an Eye; so that Perception may be without exterior object, or marks, or patterns: for although the sensitive Motions do usually pattern out the figures of exterior objects, yet that doth not prove, but they can make interior figures without such objects. Wherefore Perception is not always Reaction, neither is Perception and Reaction really one thing; for though Perception and Action is one and the same, yet not always Reaction; but did Perception proceed from the reaction of outward objects, a blind and deaf man would not so much as dream; for he would have no interior motion in the head, having no other exterior sense but touch, which, if the body was troubled with a painful disease, he would neither be sensible of, but to feel pain, and interiously feel nothing but hunger and fulness; and his Mind would be as Irrational as some imagine Vegetables and Minerals are. To which opinion I leave them, and rest,

Madam,

_Your Faithful Friend_

_and Servant._

[1] _Of the Immortality of the Soul, l._ 2. _c._ 1. _a._ 1, 6, 7.

XV.

_MADAM,_

Your _Author_ is pleased, in Mirth, and to disgrace the opinion of those which hold, that Perception is made by figuring, to bring in this following example:[1] _Suppose_, says he, _one Particle should shape it self into a_ George on Horse-back _with a Lance in his hand, and another into an Inchanted Castle; this_ George on Horse-back _must run against the Castle, to make the Castle receive his impress and similitude: But what then? Truly the Encounter will be very Unfortunate, for S._ George _indeed may easily break his Lance, but it is impossible that he should by justling against the Particle in the form of a Castle, conveigh the intire shape of himself and his Horse thereby, such as we find our selves able to imagine of a man on Horse-back; which is a Truth as demonstrable as any Theorem in Mathematicks._ I answer, first, That there is no Particle single and alone by it self; Next, I say, It is more easie for the rational matter to put it self into such figures, and to make such encounters, then for an Immaterial mind or substance to imagine it; for no imagination can be without figure, and how should an Immaterial created substance present such Figures, but by making them either in it self or upon matter? For S. _George_ and the _Castle_ are figures, and their encounters are real fighting actions, and how such figures and actions can be in the mind or memory, and yet not be, is impossible to conceive; for, as I said, those figures and actions must be either in the incorporeal mind, or in the corporeal parts of matter; and if the figures and motions may be in an incorporeal substance, much more is it probable for them to be in a corporeal; nay if the figures and their actions can be in gross corporeal matter, why should they not be in the purest part of matter, which is the rational matter? And as for being made known to the whole body, and every part thereof, it is not necessary, no more then it is necessary, that the private actions of every Man or Family should be made known to the whole Kingdom, or Town, or Parish: But my opinion of self-corporeal motion and perception, may be as demonstrable as that of Immaterial Natural Spirits, which, in my mind, is not demonstrable at all, by reason it is not corporeal or material; For how can that be naturally demonstrable, which naturally is nothing? But your _Author_ believes the Mind or rational Soul to be individable, and therefore concludes, that the Parts of the same Matter, although at great distance, must of necessity know each Particular act of each several Part; but that is not necessary; for if there were not ignorance through the division of Parts, every man and other creatures would know alike; and there is no better proof, that matter, or any particular creature in nature is not governed by a created Immaterial Spirit, then that knowledg is in parts; for the hand doth not know what pain the head feels, which certainly it would do, if the mind were not dividable into parts, but an individable substance. But this is well to be observed, that some parts in some actions agree generally in one body, and some not; as for example, temperance and appetite do not agree; for the corporeal actions of appetite desire to join with the corporeal actions of such or such other parts, but the corporeal actions of temperance do hinder and forbid it; whereupon there is a faction amongst the several parts: for example, a Man desires to be drunk with Wine; this desire is made by such corporeal actions as make appetite; the rational corporeal motions or actions which make temperance, oppose those that make appetite, and that sort of actions which hath the better, carryes it, the hand and other parts of the body obeying the strongest side; and if there be no wine to satisfie the appetite, yet many times the appetite continues; that is, the parts continue in the same motions that make such an appetite; but if the appetite doth not continue, then those parts have changed their motions; or when by drinking, the appetite is satisfied, and ceases, then those parts that made the appetite, have altered their former motions. But oftentimes the rational corporeal motions may so agree with the sensitive, as there may be no opposition or crossing at all, but a sympathetical mutual agreement betwixt them, at least an approvement; so that the rational may approve what the sensitive covet or desire: Also some motions of the rational, as also of the sensitive matter, may disagree amongst themselves, as we see, that a man will often have a divided mind; for he will love and hate the same thing, desire and not desire one and the same thing, as to be in Heaven, and yet to be in the World: Moreover, this is to be observed, That all rational perceptions or cogitations, are not so perspicuous and clear as if they were Mathematical Demonstrations, but there is some obscurity, more or less in them, at least they are not so well perceivable without comparing several figures together, which proves, they are not made by an individable, immaterial Spirit, but by dividable corporeal parts: As for example, Man writes oftentimes false, and seldom so exact, but he is forced to mend his hand, and correct his opinions, and sometimes quite to alter them, according as the figures continue or are dissolved and altered by change of motion, and according as the actions are quick or slow in these alterations, the humane mind is setled or wavering; and as figures are made, or dissolved and transformed, Opinions, Conceptions, Imaginations, Understanding, and the like, are more or less; And according as these figures last, so is constancy or inconstancy, memory or forgetfulness, and as those figures are repeated, so is remembrance; but sometimes they are so constant and permanent, as they last as long as the figure of the body, and sometimes it happens not once in an age, that the like figures are repeated, and sometimes they are repeated every moment: As for example; a man remembers or calls to mind the figure of another man, his friend, with all his qualities, dispositions, actions, proprieties, and the like, several times in an hour, and sometimes not once in a year, and so as often as he remembers him, as often is the figure of that man repeated; and as oft as he forgets him, so often is his figure dissolved. But some imagine the rational motions to be so gross as the Trotting of a Horse, and that all the motions of Animate matter are as rude and course as renting or tearing asunder, or that all impressions must needs make dents or creases. But as Nature hath degrees of corporeal matter, so she hath also degrees of corporeal motions, Matter and Motion being but one substance; and it is absurd to judg of the interior motions of self-moving matter, by artificial or exterior gross motions, as that all motions must be like the tearing of a sheet of Paper, or that the printing and patterning of several figures of rational and sensitive matter must be like the printing of Books; nay, all artificial Printings are not so hard, as to make dents and impresses; witness Writing, Painting, and the like; for they do not disturb the ground whereon the letters are written, or the picture drawn, and so the curious actions of the purest rational matter are neither rude nor rough; but although this matter is so subtil and pure, as not subject to exterior human senses and organs, yet certainly it is dividable, not onely in several Creatures, but in the several parts of one and the same Creature, as well as the sensitive, which is the Life of Nature, as the other is the Soul; not the Divine, but natural Soul; neither is this Soul Immaterial, but Corporeal; not composed of raggs and shreds, but it is the purest, simplest and subtillest matter in Nature. But to conclude, I desire you to remember, _Madam_, that this rational and sensitive Matter in one united and finite Figure or particular Creature, has both common and particular actions, for as there are several kinds and sorts of Creatures, and particulars in every kind and sort: so the like for the actions of the rational and sensitive matter in one particular Creature. Also it is to be noted, That the Parts of rational matter, can more suddenly give and take Intelligence to and from each other, then the sensitive; nevertheless, all Parts in Nature, at least adjoyning parts, have Intelligence between each other, more or less, because all parts make but one body; for it is not with the parts of Matter, as with several Constables in several Hundreds, or several Parishes, which are a great way distant from each other, but they may be as close as the combs of Bees, and yet as partable and as active as Bees. But concerning the Intelligence of Natures Parts, I have sufficiently spoken in other places; and so I'le add no more, but that I unfeignedly remain;

Madam,

_Your faithful Friend_

_and Servant._

[1] _In the second Book of the Immortality of the Soul, ch._ 6.

XVI.

_MADAM,_