Part 7

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._

[1] _Ch._ 29. _a._ 1.

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_