Part 21

[4] _Ch._ Of the Earthquake.

[5] _Ch._ Of the Birth or Original of Forms.

IX.

_MADAM,_

In my former, when I related your _Authors_ opinion, concerning Earthquakes, I forgot to tell you, that he counts the Doctrine of the Schools absurd, when they say that Air, or any Exhalation, is the cause of them: For, says he, _There is no place in the Pavements or soils of the Earth, wherein any airy body may be entertained, whether that body be a wind, or an airy exhalation._ But since I promised I would not offer to appoint or assign any natural causes of Earthquakes, I have only taken occasion hence to enquire, whether it may not be probably affirmed, that there is air in the bowels of the Earth: And to my reason it seems very probable; I mean not this Exterior air, flowing about the circumference of the Earth we inhabite; but such an airy matter as is pure, refined, and subtil, there being great difference in the Elements, as well as in all other sorts of Creatures; for what difference is there not between the natural heat of an animal, and the natural heat of the Sun? and what difference is there not between the natural moisture of an Animal, and the natural moisture of Water? And so for the Purity of Air, Dryness of Earth, and the like: Nay, there is great difference also in the production of those Effects: As for example; the heat of the Earth is not produced from the Sun, nor the natural heat in Animals, nor the natural heat in Vegetables; for if it were so, then all Creatures in one Region or place of the Earth would be of one temper. As for example: Poppy, Night-shade, Lettuce, Thyme, Sage, Parsly, &c. would be all of one temper and degree, growing all in one Garden, and upon one patch of Ground, whereon the Sun equally casts his beams, when as yet they are all different in their natural tempers and degrees. And so certainly there is Air, Fire, and Water, in the bowels of the Earth, which were never made by the Sun, the Sea, and this Exterior elemental Air. Wherefore those, in my opinion, are in gross Errors, who imagine that these Interior Effects in the Earth are produced from the mentioned Exterior Elements, or from some other forreign and external Causes; for an external cause can onely produce an external effect, or be an occasion to the production of such or such an effect, but not be the immediate efficient or essential cause of an interior natural effect in another Creature, unless the Interior natures of different Creatures have such an active power and influence upon each other, as to work interiously at a distance, such effects as are proper and essential to their Natures, which is improbable; for though their natures and dispositions may mutually agree and sympathize, yet their powers cannot work upon their Interior Natures so, as to produce internal natural effects and proprieties in them. The truth is, it cannot be; for as the Cause is, so is the Effect; and if the Cause be an exterior Cause, the Effect must prove so too: As for example; the heat of the Sun, and the heat of the Earth, although they may both agree, yet one is not the cause of the other; for the Suns heat cannot pierce into the bowels of the Earth, neither can the heat of the Earth ascend so far as to the Center of the Sun: As for the heat of the Earth, it is certain enough, and needs no proof; but as for the heat of the Sun, our senses will sufficiently inform us, that although his beams are shot forth in direct lines upon the face of the Earth, yet they have not so much force, as to pierce into a low Celler or Vault; Wherefore it is not probable, that the Earth hath its natural heat from the Sun, and so neither its dryness from the Air, nor its moisture from the Sea, but these interior effects in the Earth proceed from some other interior causes. And thus there may be great difference between the heat, cold, moisture, and drought which is in the Elements, and between those which are in Vegetables, Minerals, and Animals, not onely in their General kinds, but also in their Particulars: And not onely a difference in the aforesaid qualities of heat, cold, moisture, and drought, but also in all other motions, as Dilations, Contractions, Rarefactions, Densations, &c. nay, in their Mixtures and Temperaments: As for example; the temper of a Mineral is not the temper of an Animal, or of a Vegetable, neither is the temper of these the temper of the exterior Elements, no more then the temper of the Elements is the temper of them; for every Creature has a temper natural and peculiar to it self, nay, every particular Creature, has not onely different tempers, compositions, or mixtures, but also different productions; or else, if there were no difference in their productions, every Creature would be alike, when as yet there are seldom two that do exactly resemble each other. But I desire you to understand me well, _Madam_, when I speak of Particular heats, colds, droughts, and moistures; for I do not believe that all Creatures are made out of the four Elements, no more, then that the Elements are produced from other Creatures, for the Matter of all Creatures is but one and the same; but although the Matter is the same, nevertheless, the Tempers, compositions, Productions, Motions, &c. of particular Creatures, may be different, which is the cause of their different exterior figures, or shapes, as also of their different Interiour Natures, Qualities, Properties, and the like. And so, to conclude, there is no impossibility or absurdity in affirming, that there may be Air, Fire, and Water, in the bowels of the Earth proper for those Creatures, which are in her, although not such an Elemental Air, Fire and Water, as is subject here to our senses; but another kind of Air, Fire and Water, different from those. But this being a subject for Learned and Ingenious men to work and contemplate upon, better, perhaps, then I can do, I will leave it to them, and so remain,

Madam,

_Your constant Friend,_

_and faithful Servant._

X.

_MADAM,_

Your _Author_ mentioning in his Works, several Seeds of several Creatures, makes me express my opinion thus in short concerning this Subject: Several Seeds seem to me no otherwise then several Humours, or several Elements, or several other Creatures made of one and the same Matter, that produce one thing out of another, and the barrenness of seeds proceeds either from the irregularity of their natural motions, or from their unaptness or unactivity of producing. But it is to be observed, _Madam_, that not every thing doth produce always its like, but one and the same thing, or one and the same Creature, hath many various and different productions; for sometimes Vegetables do produce Animals, Animals produce Minerals, Minerals produce Elements, and Elements again Minerals, and so forth: for proof I will bring but a mean and common example. Do not Animals produce Stones, some in one, and some in another part of their bodies, as some in the Heart, some in the Stomack, some in the Head, some in the Gall, some in the Kidnies, and some in the Bladder? I do not say, that this Generation of Stone is made the same way as the natural generation of Animals, as, for example, Man is born of his Parents; but I speak of the generation or production of Creatures in general, for otherwise all Creatures would be alike, if all generations were after one and the same manner and way. Likewise do not Fruits, Roots, Flowers and Herbs, produce Worms? And do not Stones produce Fire? witness the Flint. And doth not Earth produce Metal? 'Tis true, some talk of the seed of Metals, but who with all his diligent observations could find it out as yet? Wherefore it is, in my opinion, not probable, that Minerals are produced by way of seeds. Neither can I perceive that any of the Elements is produced by seed, unless Fire, which seems, to my sense and reason, to encrease numerously by its seed, but not any other of the Elements. And thus productions are almost as various as Creatures, or rather parts of Creatures, are; for we see how many productions there are in one animal body, as the production of flesh, bones, marrow, brains, gristles, veines, sinews, blood, and the like, and all this comes from Food, and Food from some other Creatures, but all have their original from the onely matter, and the various motions of Nature. And thus, in my opinion, all things are made easily, and not by such constrained ways as your _Author_ describes, by Gas, Blas, Ideas, and the like; for I am confident, Nature has more various ways of producing natural things then any Creature is able to conceive. I'le give another example of Vegetables, I pray you but to consider, _Madam_, how many several ways Vegetables are produced, as some by seeds, some by slips, some by grafts, &c. The graft infuses and commixes with the whole stock and the branches, and these do the like with the graft: As for example; an Apple grafted in Colewort produces Apples; but those Apples will have a taste and sent of the Colewort, which shews that several parts of several Creatures mix, joyn, and act together; and as for seeds, they are transchanged wholly, and every part thereof into the produced fruit, and every part of the seed makes a several production by the help of the co-working parts of the Earth, which is the reason that so many seeds are produced from one single seed; But Producers, that waste not themselves in productions, do not produce so numerously as those that do dissolve; yet all Creatures increase more or less, according to their supplies or assistances; for seeds will encrease and multiply more in manured and fertile then in barren grounds; nay, if the ground be very barren, no production at all will be; which shews, that productions come not barely from the seed, but require of necessity some assistance, and therefore neither Archeus, nor seminal Ideas, nor Gas, nor Blas, would do any good in Vegetables, if the ground did not assist them in their generations or productions, no more then a house would be built without the assistance of labourers or workmen; for let the materials lie never so long, surely they will never joyn together of themselves to the artificial structure of an house. Wherefore since there is so much variety in the production of one kind of Creatures, nay of every particular in every kind, what needs Man to trouble his brain for the manner and way to describe circumstantially every particular production of every Creature by seminal or printing Ideas, or any other far-fetched termes, since it is impossible to be done? And as for those Creatures whose producers are of two different sorts, as a Mule bred of an Asse and a Horse, and another Creature bred of a Cony and a Dormouse; all which your _Author_ thinks[1] do take more after their mother then their father, more after the breeder then the begetter; I will not eagerly affirm the contrary, although it seems to me more probable: But this I can say, that I have observed by experience, that Faunes and Foales have taken more after the Male then after the Female; for amongst many several colour'd Deer, I have seen but one milk white Doe; and she never brought forth a white Faun, when as I have seen a white Buck beget white and speckled Faunes of black and several coloured Does. Also in Foals I have observed, that they have taken more after the Male then after the Female, both in shape and colour. And thus I express no more, but what I have observed my self, others may find out more examples; these are sufficient for me; so I leave them, and rest,

Madam,

_Your faithful Friend_

_and Servant._

[1] In the _Ch._ the Position is demonstrated; and in the _ch._ called the Authority of the _Duumvirate_.

XI.

_MADAM,_

You will cease to wonder, that I am not altogether capable to understand your _Authors_ opinions in Natural Philosophy, when you do but consider, that his expressions are for the most part so obscure, mystical and intricate, as may puzzle any brain that has not the like Genius, or the same Conceptions with your _Author_; wherefore I am forced oftentimes to express my ignorance rather, then to declare to you the true sense of his opinions. In the number of these is his discourse of a _Middle Life_,[1] _viz._ That _the qualities of a middle life do remain in things that are transchanged:_ For I cannot understand what he means by a middle life; whether it be a life that is between the strongest and weakest, or whether he means a life between the time of production and dissolution, or between the time of conception and production; or whether he means a life that is between two sorts of substances, as more then an Animal, and not so high and excellent as an Angel; or whether he means a middle life for places, as neither in Heaven nor in Hell, but in Purgatory, or neither in, nor out of the world, or any other kind of life: Wherefore I'le leave this Hermaphroditical or neutral life to better understandings then mine. Likewise I must confess my disability of conceiving the overshadowing of his _Archeus_, and _how it brings this middle life into its first life._ For concerning Generation, I know of none that is performed by overshadowing, except it be the miraculous conception of the blessed Virgin, as Holy Writ informs us; and I hope your _Author_ will not compare his _Archeus_ to the Holy Spirit; But how a middle life may be brought again into the first life, is altogether unconceivable to me: And so is that, when he says, that the _first life of the Fruit is the last of the seed_; for I cannot imagine, that the seed dies in the fruit; but, in my opinion, it lives rather in the fruit, and is numerously increased, as appears by the production of seed from the fruit. But the most difficult of all to be understood, are his _Ideas_,[2] which he makes _certain seminal Images, Formal Lights, and operative means, whereby the soul moves and governs the body_; whose number and variety is so great, as it transcends my capacity, there being _Ideas_ of Inclination, of Affection, of Consideration or Judgment, of Passion, and these either mild, or violent, besides a great number of Archeal and forreign Ideas. Truly, _Madam_, I cannot admire enough the powerful effects of these Ideas, they themselves being no substances or material Creatures; For how that can pierce, seal, and print a figure, which hath neither substance nor matter, my reason is not able to comprehend, since there can be no figure without matter or substance, they being inseparably united together, so, that where figure is, there is also substance, and where substance is, there is also figure; neither can any figure be made without a substance. You may say, Ideas, though they are not material or corporeal beings themselves, yet they may put on figures, and take bodies when they please: I answer, That then they can do more then Immaterial Spirits; for the Learned say, That Immaterial Spirits are Immaterial substances; but your _Author_ says, that Ideas are no substances; and I think it would be easier for a substance to take a body, then for that which is no substance: But your _Author_ might have placed his Ideas as well amongst the number of Immaterial Spirits, to wit, amongst Angels and Devils, and then we should not have need to seek far for the causes of the different natures and dispositions of Mankind, but we might say, that Ill-natured men proceeded from Evil, and Good-natured men from Good Spirits or Ideas. However, _Madam_, I do not deny Ideas, Images, or Conceptions of things, but I deny them onely to be such powerful beings and Principal efficient Causes of Natural effects; especially they being to your _Author_ neither bodies nor substances themselves. And as for the _Figure of a Cherry_, which your _Author_ makes so frequent a repetition of, made by a longing Woman on her Child; I dare say that there have been millions of Women, which have longed for some or other thing, and have not been satisfied with their desires, and yet their Children have never had on their bodies the prints or marks of those things they longed for: but because some such figures are sometimes made by the irregular motions of animate Matter, would this be a sufficient proof, that all Conceptions, Ideas and Images have the like effects, after the same manner, by piercing or penetrating each other, and sealing or printing such or such a figure upon the body of the Child? Lastly, I cannot but smile when I read that your _Author_ makes a _Disease proceed from a non-being to a substantial being_: Which if so, then a disease, according to his opinion, is made as the World was, that is, out of Nothing; but surely luxurious persons find it otherwise, who eat and drink more then their natural digestive motions can dispose; for those that have infirm bodies, caused by the irregular motions of animate matter, find that a disease proceeds from more then a _non_-being. But, _Madam_, I have neither such an _Archeus_, which can produce, in my mind, an Idea of Consent or approbation of these your _Authors_ opinions, nor such a light that is able to produce a beam of Patience to tarry any longer upon the examination of them; Wherefore I beg your leave to cut off my discourse here, and onely to subscribe my self, as really I am,

Madam,

_Your humble and_

_faithful Servant._

[1] _Ch._ called _Magnum oporter_.

[2] Of the Ideas of Diseases.

XII.

_MADAM,_

I cannot well apprehend your _Authors_ meaning, when he says,[1] That _Nature doth rise from its fall_; for if he understands Nature in general, I cannot imagine how she should fall and rise; for though Man did fall, yet Nature never did, nor cannot fall, being Infinite: And therefore in another place,[2] when he saith, that _Nature first being a beautiful Virgin, was defiled by sin; not by her own, but by Mans sin, for whose use she was created_; I think it too great a presumption and arrogancy to say that Infinite Nature was not onely defiled by the sin of Man, but also to make Man the chief over all Nature, and to believe Nature was onely made for his sake; when as he is but a small finite part of Infinite Nature, and almost Nothing in comparison to it. But I suppose your _Author_ doth not understand Nature in general, but onely the nature of some Particulars, when he speaks of the fall and rise of Nature; however, this fall and rise of the nature of Particulars, is nothing but a change of their natural motions. And so likewise, I suppose, he understands the nature of Particulars, when he says in another place,[3] That Nature in diseases is standing, sitting, and lying; for surely Nature in general has more several postures then sitting, standing, or lying: As also when he speaks[4] of the _Vertues and Properties that stick fast in the bosom of Nature_, which I conceive to be a Metaphorical expression; although I think it best to avoid Metaphorical, similizing, and improper expressions in Natural Philosophy, as much as one can; for they do rather obscure then explain the truth of Nature; nay, your _Author_ himself is of this opinion,[5] and yet he doth nothing more frequent then bring in Metaphors and similitudes. But to speak properly, there is not any thing that sticks fast in the bosom of Nature, for Nature is in a perpetual motion: Neither can she be _heightened or diminished by Art_; for Nature will be Nature in despite of her Hand-maid. And as for your _Authors_ opinion, That _there are no Contraries in Nature_, I am quite of a contrary mind, that there is a Perpetual war and discord amongst the parts of Nature, although not in the nature and substance of Infinite Matter, which is of a simple kind, and knows no contraries in it self, but lives in Peace, when as the several actions are opposing and crossing each other; and truly, I do not believe, that there is any part or Creature of Nature, that hath not met with opposers, let it be never so small or great. But as War is made by the division of Natures parts, and variety of natural actions, so Peace is caused by the unity and simplicity of the nature and essence of onely Matter, which Nature is peaceable, being always one and the same, and having nothing in it self to be crossed or opposed by; when as the actions of Nature, or natural Matter, are continually driving against each other, as being various and different. Again your _Author_ says, That _a Specifical being cannot be altered but by Fire, and that Fire is the Death of other Creatures: also that Alchymy, as it brings many things to a degree of greater efficacy, and stirs up a new being, so on the other hand again, it by a privy filching doth enfeeble many things._ I, for my part, wonder, that Fire, being as your _Author_ says, no substantial body, but substanceless in its nature, should work such effects; but however, I believe there are many alterations without Fire, and many things which cannot be altered by Fire. What your _Authors_ meaning is of a _new being_, I know not; for, to my reason, there neither is; nor can be made any new being in Nature, except we do call the change of motions and figures a new Creation; but then an old suit turned or dressed up may be called new too. Neither can I conceive his _Filching or Stealing_: For Nature has or keeps nothing within her self, but what is her own; and surely she cannot steal from her self; nor can Art steal from Nature; she may trouble Nature, or rather make variety in Nature, but not take any thing from her, for Art is the insnarled motions of Nature: But your _Author_, being a Chymist, is much for the Art of Fire, although it is impossible for Art to work as Nature doth; for Art makes of natural Creatures artificial Monsters, and doth oftner obscure and disturb Natures ordinary actions, then prove any Truth in Nature. But Nature loving variety doth rather smile at Arts follies, then that she should be angry with her curiosity: like as for example, a Poet will smile in expressing the part or action of a Fool. Wherefore Pure natural Philosophers, shall by natural sense and reason, trace Natures ways, and observe her actions, more readily then Chymists can do by Fire and Furnaces; for Fire and Furnaces do often delude the Reason, blind the Understanding, and make the Judgment stagger. Nevertheless, your _Author_ is so taken with Fire, that from thence he imagines a Formal Light, which he believes to be the Tip-top of Life; but certainly, he had, in my opinion, not so much light as to observe, that all sorts of light are but Creatures, and not Creators; for he judges of several Parts of Matter, as if they were several kinds of Matter, which causes him often to err, although he conceits himself without any Error. In which conceit I leave him, and rest,

Madam,

_Your faithful Friend_

_and humble Servant._

[1] _Ch._ Nature is ignorant of Contraries.

[2] In the Hist. of _Tartar_.

[3] _Ch._ Disease is an unknown guest.

[4] Nature is ignorant of Contraries.

[5] _Ch._ The Image of the Ferment begets the Mass with Child.

XIII.

_MADAM,_