The philosophie, commonlie called, the morals vvritten by the learned philosopher Plutarch of Chæronea. Translated out of Greeke into English, and conferred with the Latine translations and the French, by Philemon Holland of Coventrie, Doctor in Physicke. VVhereunto are annexed the summaries necessary to be read before every treatise

THE OPINIONS OF PHILOSOPHERS. [ 10]

The Summarie.

FOrasmuch as in the Preface to the second tome, conteining the Miscellanes or mixt works of Plutarch, he spake of these gatherings out of naturall philosophie, and of the fruit that may be reaped thereout, by discerning true opinions from false; we will not rehearse againe here, that which was delivered in that place; but propose onely to the eies of the reader, the bare titles of every chapter thorowout these five books, which the authour hath joined together, for to shew the opinions of the ancient philosophers, as touching the ex∣position of the principall points of naturall philosophie. [ 20]

• Chapters of the first Booke.
  • 1 What is Nature.
  • 2 What difference there is betweene a principle and an element.
  • 3 As touching Principles, what they be.
  • 4 How the world was composed.
  • 5 Whether All be One.
  • 6 How it commeth that men have a notion of God.
  • 7 What is God.
  • 8 Of heavenly intelligences or powers called Daemons, and of Demi-gods.
  • 9 Of the first Matter.
  • 10 Of the Forme called Idea.
  • 11 Of Causes.
  • 12 Of Bodies.
  • 13 Of the least indivisible bodies or Atomes.
  • 14 Of Figures.
  • 15 Of Colours.
  • 16 Of the section of bodies.
  • 17 Of Mixture and Temperature.
  • 18 Of Voidnesse.
  • 19 Of Place. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
  • 20 Of Space. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
  • 21 Of Time. [ 30]
  • 22 Of the essence of Time.
  • 23 Of Motion.
  • 24 Of Generation and Corruption.
  • 25 Of Necessitie.
  • 26 Of the essence of Necessitie.
  • 27 Of 〈◊〉〈◊〉 .
  • 28 Of the substance of Destinie.
  • 29 Of Fortune.
  • 30 Of 〈◊〉〈◊〉 . [ 40]
• Chapters of the second Booke.
  • 1 Of the world.
  • 2 Of the figure of the world.
  • 3 Whether the world be endued with soule, and governed by providence.
  • 4 Whether the world be incorruptible.
  • 5 Whereof the world is nourished.
  • 6 With what element God began to frame the world.
  • 7 The order of the worlds fabricke.
  • 8 For what cause the world bendeth or copeth.
  • 9 Whether there be any voidnesse without the world.
  • 10 Which is the right side of the world, and which is the left.
  • 11 Of heaven, and what is the substance 〈◊〉〈◊〉 .
  • 12 The division of heaven, and how many 〈◊〉〈◊〉 it is divided into.
  • 13 What is the substance of the starres, and how they be composed?
  • 14 The figure of the starres.
  • 15 The order and situation of the starres. [ 50]
  • 16 The lation or motion of the starres.
  • 17 Whence the starres have their light.
  • 18 Of the starres called Dioscuri, that is to say, Castor and Pollux.
  • 19 The signifiance of starres: how commeth winter and summer.
  • 20 The substance of the sunne.
  • ...

• ...
  • ... 21 The greatnesse of the sunne.
  • 22 The forme of the sunne.
  • 23 The 〈◊〉〈◊〉 or sunne-steads, or the conver∣sions of the sunne.
  • 24 The ecclypse of the sunne.
  • 25 The substance of the moone.
  • 26 The bignesse of the moone.
  • 27 The forme of the moone.
  • 28 The illumination of the moone.
  • 29 The eclipse of the moone.
  • 30 The face or apparence of the moone; and why she seemeth earthly.
  • 31 The distance that is betweene sunne and moone.
  • 32 Of the yeere; and how much is the great 〈◊〉〈◊〉 ; & the revolution of each planet.
• Chapters of the third Booke. [ 10]
  • 1 Of the circle Galaxia, or the milke way.
  • 2 Of comets or blasing starres; of starres that seeme to shoot or fall; as also of the fire∣lights, or meteores called beames.
  • 3 Of thunders, lightnings, flashings, of the 〈◊〉〈◊〉 winds, called Presteres and Typhons.
  • 4 Of clouds, raine, snowe, and haile.
  • 5 Of the rainbowe. [ 20]
  • 6 Of rods or strakes in the skie.
  • 7 Of windes.
  • 8 Of winter and summer.
  • 9 Of the earth: what is the substance thereof: and how bigge it is.
  • 10 The forme of the earth.
  • 11 The positure or situation of the earth.
  • 12 The bending of the earth.
  • 13 The motion of the earth.
  • 14 The division of the earth.
  • 15 The zones or climates of the earth, how many and how great they be.
  • 16 Of earth quakes.
  • 17 Of the sea: how it is concret; and how it comes to be bitter.
  • 18 How come the tides, that is to say, the ebbing and flowing of the seas.
  • 19 Of the circle called Halo.
• Chapters of the fourth Booke.
  • 1 Of the rising of Nilus.
  • 2 Of the soule. [ 30]
  • 3 Whether the soule be corporall: and what is her substance.
  • 4 The parts of the soule.
  • 5 Which is the mistresse or principall part of the soule, and wherein it doth consist.
  • 6 Of the soules motion.
  • 7 Of the soules immortalitie.
  • 8 Of the senses and sensible things.
  • 9 Whether the senses and imaginations be true. [ 40]
  • 10 How many senses there be.
  • 11 How sense and notion is performed, as also how reason is ingendred according to dis∣position.
  • 12 What difference there is betweene imaginati∣on, imaginable, and imagined.
  • 13 Of sight, and how we doe see.
  • 14 Of the reflexions or resemblances in mir∣rors.
  • 15 Whether darknesse be visible.
  • 16 Of hearing.
  • 17 Of smelling.
  • 18 Of tasting.
  • 19 Of the voice.
  • 20 Whether the voice be incorporall: and how commeth the resonance called eccho.
  • 21 How it is that the soule hath sense: and what is the principal & predomināt part therof.
  • 22 Of respiration.
  • 23 Of the passions of the body: and whether the soule have a fellow-feeling with it of paine.
• Chapters of the fift Booke.
  • 1 Of divination or 〈◊〉〈◊〉 of future things. [ 50]
  • 2 How dreames 〈◊〉〈◊〉 .
  • 3 What is the substance of naturall seed.
  • 4 Whether naturall seed be a body.
  • 5 Whether femals as well as males doe yeeld naturall seed.
  • 6 After what maner conceptions are.
  • 7 How males and females are engendred.
  • 8 How monsters are ingendred.
  • 9 What is the reason that a woman accompany∣ing often times carnally with a man, doth not 〈◊〉〈◊〉 .
  • 10 How twinnes, both two and three at once, be occasioned.
  • 11 How commeth the resemblance of parents
  • ...

• ...
  • ... 12 What is the cause that infants be like to some other, and not to the parents.
  • 13 How women proove barren, and men unable to ingender.
  • 14 What is the reason that mules be barren.
  • 15 Whether the fruit within the wombe, is to be accounted a living creature or no.
  • 16 How such fruits be nourished within the wombe.
  • 17 What part is first accomplished in the wombe.
  • 18 How it commeth to passe, that infants borne at seven moneths end, doe live, and are livelike.
  • 19 Of the generation of living creatures; how they be ingendred, and whether they be corruptible.
  • 20 How many kindes there be of living crea∣tures; whether they all have sense and use of reason.
  • 21 In what time living creatures receive forme within the mothers wombe.
  • 22 Of what elements is every generall part in us composed.
  • 23 How commeth sleepe and death; whether it is of soule or bodie.
  • 24 When and how a man beginneth to come unto his perfection.
  • 25 Whether it is soule or bodie, that either sleep∣eth or dieth. [ 10]
  • 26 How plants come to grow, and whether they be living creatures.
  • 27 Of nourishment and growth.
  • 28 From whence proceed appetites, lusts and pleasures in living creatures.
  • 29 How the feaver is ingendred; and whether it be an accessarie or symptome to another disease.
  • 30 Of health, sicknesse, and olde age. [ 20]

THE FIRST BOOKE OF Philosophers opinions.

The Prooeme.

BEing minded to write of naturall philosophie, we thinke it necessa∣ry [ 30] in the first place, and before all things els, to set downe the whole disputation of Philosophie, by way of division; to the end that we may know which is naturall, and what part it is of the whole. Now the Stoicks say, that sapience or wisdom is the science of all things, aswell divine as humane; and that Philosophie is the profession and exercise of the art expedient thereto, which is the onely su∣preame and sovereigne vertue; and the same divided into three most generall vertues; to wit, Naturall, Morall, and Verball: by reason whereof, Philosophie also admitteth a three-folde distribu∣tion; to wit, into Naturall, Morall, Rationall or Verball: the Naturall part is that, when as we [ 40] enquire and dispute of the world and the things conteined therein: Morall, is occupied in in∣treating of the good and ill that concerneth mans life: Rationall or Verball, handleth that which perteineth unto the discourse of reason and to speech, which also is named Logique or Dialelectique, that is to say, Disputative. But Aristotle and Theophrastus, with the Peri∣pateticks, in maner all, divide Philosophie in this maner; namely, into Contemplative and Active: For necessarie it is (say they) that a man (to atteine unto perfection) should be a spe∣ctatour of all things that are, and an actour of such things as be seemely and decent, and may the better be understood by these examples: The question is demanded, whether the Sunne be a living creature, according as it seemeth to the sight to be, or no? He that searcheth and en∣quireth into the trueth of this question, is altogether therein speculative, for he seeketh no far∣ther [ 50] than the contemplation of that which is; semblably, if the demand be made, whether the world is infinit? or if there be any thing without the pourprise of the world? for all these questi∣ons be meere contemplative. But on the other side mooved it may be, How a man ought to live? how he should governe his children? how he is to beare rule and office of State? and last∣ly, in what maner, lawes are to be ordeined and made? for all these are sought into, in regard of action, and a man conversant therein, is altogether active and practique.

CHAP. I. What is Nature?

SInce then, our intent and purpose is to consider and treat of Naturall philosophie, I thinke it needfull, to shew first, what is Nature: for absurd it were, to enterprise a discourse of Natu∣rall things, and meane-while to be ignorant of Nature and the power thereof. Nature then (ac∣cording to the opinion of Aristotle) is the beginning of motion and rest, in that thing wherein it is properly and principally, not by accident: for all things to be seene (which are done neither by fortune nor by necessitie, and are not divine, nor have any such efficient cause) be called Na∣turall, [ 10] as having a proper and peculiar nature of their owne; as the earth, fire, water, aire, plants, and living creatures. Moreover, those other things which we do see ordinarily engendered, as raine, haile, lightning, presteres, winds, and such like; for all these have a certeine beginning; and every one of them was not so for ever, and from all eternitie, but did proceed from some originall: likewise, living creatures and plants, have a beginning of their motion; and this first principle, is Nature: the beginning not of motion onely, but also of rest and quiet; for whatso∣ever hath had a beginning of motion, the same also may have an end: and for this cause, Nature is the beginning aswell of rest as of moving.

CHAP. II. What difference there is betweene a principle and an element. [ 20]

ARistotle and Plato are of opinion, that there is a difference betweene a Principle and an Element; but Thales Milesius thinketh they be both one: howbeit, there is a great diffe∣rence betweene the one and the other; for elements be compounded; whereas we holde, that the first Principles neither be compounded, nor are any complet substance: and verily, earth, water, aire, and fire, we tearme Elements; but Principles we call other Natures in this respect, that there is nothing precedent or before them, wherof they are ingendred; for otherwise, if they were not the first, they should in no wise be Principles, but that rather were to be so called, wher∣of they be ingendred. Now certeine things there are precedent, whereof, earth and water, &c. be [ 30] composed; to wit, the first matter, without all forme and shape; as also the first forme it selfe, which we call Entelechia; and thirdly, Privation. Thales therefore is in an error, when he saith, that water was both the Element and Principle or first beginning of all things.

CHAP. III. Of principles or first beginnings, what they be.

THALES the Milesian affirmed, that Water was the first principle of the whole world: and this man seemeth to have beene the first author of philosophie: and of him tooke the [ 40] Ionique fect of Philosophers their name (for many families there were successively of Philo∣sophers) who having studied Philosophie in Aegypt, went to Miletum, when hee was farre stept in yeeres, where he mainteined this position: That all things were made of Water; so all things were to be resolved againe into Water. The reasons of this conjecture of his, were these: first, because naturall seed is the principle and beginning of all living creatures, and that is of a moist substance; therefore probable it is, that all other things likewise have humiditie for their principle: secondly, for that all sorts of plants be nourished by moisture, which if they want, they wither and fade away: thirdly, considering that the fire or the sunne it selfe, and the starres is nourished and mainteined by vapours proceeding from the waters, the whole world also by consequence consisteth of the same: which is the reason, that Homer (supposing [ 50] all things to be engendred of water) saith thus:

The ocean sea, from whence 〈◊〉〈◊〉 thing 〈◊〉〈◊〉 is, and hath beginning.

But ANAXIMANDER the Milesian holdeth: that Infinitie is the principle of al: for every thing proceedeth from it, & resolveth into it againe; & therefore there be engendred infinit worlds, and those vanish againe into that whereof they bee engendred: and why is there this Infinitie? Because (quoth he) there should never faile any generation, but still have 〈◊〉〈◊〉 , howbeit,

even he also erreth heerein; for that he declareth not what is this Infinitie whereof he speaketh, whether it be aire, water, or any other body? he faileth likewise in this, that he putteth downe a subject matter, but overthroweth the efficient cause: for this Infinity whereof he talketh, is no∣thing else but matter; and matter cannot atteine to perfection, nor come into act; unlesse there be some mooving and efficient cause. ANAXIMENES the Milesian, mainteineth that aire is the principle of the world; for that all things come of it, and returne unto it: Like as, (quoth he) our soule which is aire, keepeth us alive; even so spirit and aire mainteine the Being of the whole world: for spirit and aire be two words, signifying both one thing. But this Philo∣sopher is out of the way as well as the rest, in that hee thinketh that living creatures be compo∣sed of a simple spirit, or uniforme aire: and impossible it is that there should be but one prin∣ciple [ 10] of all things, to wit, matter; but there ought withall to be supposed an efficient cause: for it is not enough to be provided of silver or gold, for to make a vessell or piece of plate, if there come not unto it, the efficient cause, to wit, the gold-smith: semblably we are to say of brasse, wood, and all other sorts of matter.

ANAXAGORAS the Clazomenian, is perswaded, and so teacheth: That the principles of the world, and all that therein is, are small like parcels; which hee tearmeth Homaeomeries; for hee thought it altogether absurd and impossible, that any thing should bee made of that which is not; or bee dissolved into that which hath no being; for howsoever we take our nourishment simple and uniforme; as for example; eat bread of corne, and drinke water, yet with this nutriment, are nourished, haires, veines, arteries, sinewes, bones, and other parts of [ 20] the bodie, which being so: Confesse wee must (quoth hee) likewise, that in this food which wee receive are all things which have their Being; and that all things doe grow and encrease of that which hath Being: so that in this nourishment be those parcels which breed bloud, sinewes bones, and other parts of our body, which may bee comprehended by discourse of rea∣son; for we are not to reduce all unto the outward sense, to shew and proove that bread and water effect these things: but it may suffice, that in them these parts are conceived by reason: Inasmuch therefore as in nourishment there be parcels semblable unto that which they breed, in that regard he called them Homaeomeries, affirming them to be the principles of all things; and even so he would have these semblable parcels, to be the matter of all things; and for effici∣ent cause, he setteth downe a Minde or understanding, that ordereth and disposeth al. And thus [ 30] beginneth he to goe to worke, and reasoneth in this wise. All things at first were consumed and hudled together pell mell; but that Minde or understanding doth sever, dispose, and set them in order: in this one thing yet he hath done wel, and is to be commended, that unto the matter he hath adjoined a workman.

ARCHELAUS an Athenian, the sonne of Apollodorus, affirmeth, that the principle of all things was the infinit aire, together with the condensation, and rarefaction thereof; of which the one is fire, and the other water: and these Philosophers, following by continuall succession one upon another after Thales, made that sect which is called 〈◊〉〈◊〉 . But from another head, PYTHAGORAS the sonne of Mnesarchus, & a Samian borne, the first author of the name of Philosophie: held that the principle of all things were Numbers, and their symmetries, that [ 40] is to say, the proportions that they have in their correspondency one unto another; which hee calleth otherwise Harmonies: & those elements that be composed of them both, are tearmed by him 〈◊〉〈◊〉 : furthermore, hee reckoneth among Principles, Unitie, and Twaine inde∣fioit; of which, the one tendeth and hasteneth to an efficient and specificall cause, to wit, a Minde, and the same is God; the other unto a passive and materiall cause, namely, the visible world: Moreover, he thought that the Denarie or Ten, was the absolute nature and perfection of numbers; for that all men, as well Greeks as Barbarians, count untill ten, and when they be thither come, they returne backe againe unto unitie: over and besides hee said: That all the power of ten, consisted within fower, and in a quaternarie; the reason is this: that if a man be∣gin at one, and reckon on still, numbring upright unto foure, hee shall make up ten; surpasse [ 50] he once the quaternarie, he is gone beyond the denarie; as for example; one and two make three, three thereto arise to sixe, put thereto foure, and you have ten: insomuch as number collected by unities, resteth in ten; but the force and puissance thereof 〈◊〉〈◊〉 in foure. The Py∣thagoreans therefore were wont to sweare by the quaternarie or number of foure, which they held to be the 〈◊〉〈◊〉 oath that they could take, as appeereth by this Distichon:

I sweare by this quaternity, That 〈◊〉〈◊〉 our soules fountaine,

Which of natures eternity, Doth seed and root containe.

And our soule (as he saith) doth consist of the quaternary number; for there is in it, understan∣ding, science, opinion, and sence; from whence proceedeth all manner of art and knowledge, and whereupon we our selves are called reasonable: as for understanding, it is that unity; for that it conceiveth and knoweth not but by unitie; as for example: There being many men, they are not every one in particular subject to our senses, but incomprehensible and infinit; mary in our understanding we conceive and apprehend this one man alone, unto whom none is like: and so in our cogitation we consider one man onely; but if they bee considered particularly apart, they are infinit: for all these genders and kindes are in unitie; and therefore when the [ 10] question is asked of a particular man what he is? we yeeld a generall definition and say: He is a reasonable creature, apt to discourse by reason; and so likewise of this or that horse, wee must answer: That hee is a living creature, having a propertie to neigh. Thus you see how under∣standing is unity, whereby we understand these things: but the binary or number of two, is by good right an indefinit science: for all demonstration and proofe of any science, yea and moreover, all manner of syllogisme or argumentation, doth collect a conclusion which was doubtfull, of certeine premised propositions, confessed as true: whereby it sheweth easily ano∣ther thing, whereof the comprehension is science; and so it appeereth, that science by a likeli∣hood is the binarie number: but opinion by good reason may be said, the ternary number by comprehension; for that opinion is of many, and the ternarie number implieth a pluralitie or [ 20] multitude, as we may see by the poet when he saith:

Thrice happy men, Those Greeks were then.

And for this cause Pythagoras made no reckoning of three, whose sect bare the name of Italique, for that he (not able to endure the tyrannicall dominion of Polycrates) departed from Samos, his native country, and went to keepe his schoole in Italy.

HERACLYTUS, and HIPPASUS the Metapontine, were of opinion, that Fire was the principle and beginning of all: for of fire say they, all things are made, and in fire they shal have an end; and when it is extrinct and quenched, the universall world is in this manner engendred and framed: for first and formost the grosest part thereof being condensate and thrust toge∣ther [ 30] into it selfe, becommeth earth, and afterwards, when the same earth is resolved by fire, it tur∣neth to be water; which when it doth evaporate, is converted into aire: againe, the whole world, and all the bodies therein conteined, shall be one day consumed by fire in that generall conflagration and burning of all: whereby hee concludeth, that fire is the beginning of all things, as that whereof all was made, and the end likewise, for that all things are resolved into it.

EPICURUS the Athenian, sonne of Neocles, following the philosophie of Democritus, saith: That the principles of all things be certeine Atomes, that is to say, little bodies indivisi∣ble, and by reason onely perceptible, the same solide, and admitting no vacuitie, not engen∣dred, immortall, eternall, incorruptible, such as neither can be broken, nor receive any forme [ 40] of the parts, ne yet be otherwise altered: These (quoth he) being perceptible & comprehended by reason, moove notwithstanding in emptinesse, and by emptinesse; & as the same voidnesse is infinite, so the said bodies also be in number infinit: howbeit these three qualities are incident unto them, figure, bignesse, and waight: for DIMOCRITUS allowed them but twaine, to wit, bignesse, and figure; but Epicurus added unto them a third, namely poise or ponderositie: For these bodies (quoth he) must of necessitie moove by the permission of the weight; otherwise they could not possibly stirre: the figures also of their bodies, (hee said) were comprehensible and not infinit; and these were neither hooked nor three-forked, ne yet round in manner of a ring, for such formes are apt to breake: as for the Atomes themselves, they be impassible and infrangible, having certeine figures, no otherwise perceptible, but by reason; and such a body [ 50] is called Atomus, not in this regard, that it is the least of all, but for that it cannot be divided, as being impassible, and admitting no vacuitie: and therefore he that nameth an Atome, saith as much, as infrangible, impassible, and without vacuitie: now that there is such an indivisible body called Atomus, it is apparent, for that there be elements eternall, bodies void, and an unitie.

EMPEDOCLES an Agrigentine, the sonne of Meton, saith: There be foure elements, fire, aire, water, and earth; also two principall faculties or powers, namely, 〈◊〉〈◊〉 , and discord, or

amitie and enmitie, of which, the one hath puissance to unite, the other to dissolve: and these be his words:

Foure seeds and rootes of all things that you see, Now listen first, and hearken what they be: Lord Jupiter with hisignipotence, And lady Junoes vit all influence, Rich Pluto, and dame Nestis weeping ay, Who with her teares, our seed-sourse weets alway.

By Jupiter hee meaneth fierie heat, and ardent skie; by Juno giving life, the aire; by Pluto, the earth; by Nestis and this humane fountaine of naturall seed, water. [ 10]

SOCRATES the sonne of Sophroniscus, and PLATO the sonne of Ariston, both Atheni∣ans, (for the opinions of them both, concerning the world and all things therein, be the same) have set downe three principles, God, Matter, and Idea, that is to say, Forme: God is an uni∣versall spirit or Minde: Matter is the first and principall subject of generation and corruption: Idea, an incorporall substance, resting in the thoughts and cogitations of God, which God; is the generall soule and intelligence of the world.

ARISTOTELES of Stagira the sonne of Nichomachus, hath put downe for Principles these three, to wit, a certaine forme called Eutelectus, Matter, and Privation: for elements, foure, and for a fifth Quintessence, the heavenly bodie which is immutable.

ZENO the sonne of Mnaseas, a Citican borne, holdeth for two principles, God and Mtater: [ 20] whereof the one is an active and efficient cause, and the other passive; and besides, foure ele∣ments.

CHAP. IIII. How the the world was framed?

THis world then, became composed & formed in a round figure, bending and coping after this manner: those Atomes or indivisible bodies, having an accidentarie and inconsiderate motion, stirring continually, and most strictly, happen many of them to encounter one ano∣ther and meet together; in which regard they differ in figures and magnitudes: now when they are thus gathered and heaped up together in one, the greater sort of them, and such as were [ 30] most ponderous, settled altogether downeward; as many of them as were small, round, even, smooth, and slipperie, those being beaten upon by the encounter of these weightie bodies, were repulsed, driven backe, and forced upward; but when that force which drave them aloft be∣gan to faile, and gave over once to send them up higher, not being able to fall downward againe; for that they were empeached, they were of necessitie enforced to retire into those places which were able to receive them: to wit, such as were round about them; unto which, a mightie number of bodies being wound together in an heape, and by meanes of the repercussion, enterlaced one within another, they engendred and brought forth the heaven; and afterwards others of the same nature; yet of divers formes (as hath been said before) being likewise driven up aloft, accomplished the nature of Stars. Moreover, the multitude of those bodies yeelding a vapour [ 40] and exhalation, did beat forward and drive the aire; which by stirring and motion, being con∣verted into wind, and comprising therewith the Starres, turned them about with it; and so main∣taine unto this day, that revolution which they have aloft. Of those bodies then, which setled below, was made the earth; and of such as mounted on high, the heaven, the fire, and the aire: but round about the earth, by occasion that there was much matter yet left, and the same incras∣sate and thickned, by the forcible driving of the winds, and the breathing of the starres: all that part thereof which was more subtile, and of a thinner forme and consistance, gathered round together, and engendred the element of water, which being of a liquid, and flowing nature ran downward to holow places lying low, which were able to receive and hold them: or else the wa∣ter of it selfe where it staied and rested, made concavities and hollow places underneath. Thus [ 50] you see after what manner the principall parts of the world were first engendred and made.

CHAP. V. Whether All be one?

THe STOIKE Philosophers held opinion that the world was one, which they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That is to say, All, and the same of corporall substance.

EMPEDOCLES affirmed, that the world indeed was one; but All and the world, were not both one: for the world quoth he, is but a small portion of All: and as for the rest beside, it is but an idle and dull matter.

PLATO proveth his opinion, that the world is but one, by conjecture; and guesseth All to be one, by three presumptions or probable arguments. First, for that otherwise the world were not perfect and accomplished, if it comprised not All within it selfe. Secondly, it should not be like unto the pattern, if it were not one and uniforme. Thirdly, it would not be incor∣ruptible, in case there were any thing without it. But wee are to answere Plato and say against him, that the world is perfect, although it comprehend not all things: for man is perfect e∣nough, [ 10] and yet all things be not comprised in him. Moreover, there be many examples drawn from one pattern, as we may see in statues, houses, and pictures: and how is it perfect, if any thing may turne without it? Finally, incorruptible neither is it, nor can it be, considering it had a be∣ginning and a kind of Nativitie.

METRODORUS saith: That as it were an absurd and impertinent speech to say, that in a great field there grew but one eare of corne; so it were as strange a matter, that in this infinitie there should be but one world: and that there be in number infinite, it appeareth by this, that there be causes infinite: for if the world were finite, and all the causes infinite whereof it is made, it cannot chuse but of necessitie there should be likewise infinite: for where all the causes be, there must needs the effects follow: now the causes of the world, be either these Atomes or the Elements. [ 20]

CHAP. VI. From whence it came that Men had the notion of God?

THe Stoicke Philosophers define the Essence of God in this wise; namely, To be a spirit full of intelligence, and of a fiery nature, having no forme, but transforming himselfe into whatsoever he will, and resembling all things. The notion and apprehension men had of him, first, by conceiving the beautic of those things which are object to their eies: for no beauti∣full thing hath beene made by chaunce, and at adventure, but composed & framed by some in∣genious [ 30] and operative Art: now that the heaven is beautifull, it appeareth by the forme, co∣lour, and bignesse thereof, by the varietie also of the starres disposed therein: moreover, the world is round in manner of a Ball, which figure of all other is principall and most perfect, for it alone resembleth all the parts; for being round it selfe, it hath the parts likewise round. For this cause Plato said, That our mind and reason (the most divine part of man) is lodged and sea∣ted in the head, which commeth neere unto a round figure: as for the colour, it is faire and lovely; for it standeth upon the azure or blew, which being more darke than purple, hath not∣withstanding a bright and resplendent qualitie, in such sort, as by the exceeding strength of that lightsome hew, it cutteth and pierceth thorow so great an intervall and spaciousnesse of the aire, [ 40] as it may be evidently seene in so mightie a distance: in regard also of the greatnesse thereof, it is right beautifull; for, of all things that be of one and the same kinde, that which invironeth and conteineth the rest, is ever fairest; as we may see in a living creature, and a tree: besides, to con∣summate and accomplish the beautie of the world, there be the celestiall signes which appeare unto our eie; for the oblique circle of the Zodiake, is embelished with twelve divers and sundry images,

Wherein the CRAB is to be seene, the LION after it, The VIRGIN, and two forked * 1.1 CLEES, the SCORPION with his bit, The ARCHER and the CAPRICORNE, upon which horned GOAT, [ 50] There follow with the WATER-MAN, two FISHES all afloat; And after these, ensue in course, the RAM and sturdy Bull, But last of all, the double TWINNES, make up the douzen full.

Besides an innumerable sort of other configurations of starres, which God hath made in the like arches and rotundities of the world; whereupon Euripides wrote thus:

The starrie splendour of the skie, which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 some do call, The woondrous worke of that most wise Creatour, Lord of all.

Thus then we apprehended heereby, the notion of God; for the sunne, the moone, and other starres, after they have performed the course of their revolutions under the earth, come to rise againe all like in colour, equall in bignesse, and reteining alwaies still the same places and times: whereupon, they who deliver unto us the maner of Gods service and worship, declare the same [ 10] unto us after three sorts; the first, naturall; the second, fabulous; and the third, civill; that is to say, restified by the statutes and ordinances of every city and State: the naturall is taught by phi∣losophers; the fabulous, by poets; the civill and legall, by the customes of ech citie: but all this doctrine and maner of teaching, is divided into seven sorts; the first consisteth in the celestiall bodies, appearing aloft in heaven; for men had an apprehension of God, by starres that shew above, seeing how they are the causes of great symphonie and accord, and that they keepe a cer∣teine constant order of day and night, of Winter and Summer, of rising and setting, yea, and among those living creatures and fruits, which the earth beneath bringeth forth: whereupon, it hath bene thought, that heaven was the father, and earth, the mother to these; for that the pow∣ring downe of showers and raine seemed in stead of naturall seeds, and the earth as a mother, to [ 20] conceive and bring the same forth. Men also, seeing and considering the starres alwaies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, holding on their course, and that they were the cause that we did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, beholde and contemplate: therefore they called the sunne and moone, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, gods, of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, to run, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, to behold. Now they range the gods into a second and third degree; namely, by dividing them into those that be pro∣sitable, and such as are hurtfull, calling the good and profitable, Jupiter, Juno, Mercurie, and Ce∣res; but the noisome and hurtfull, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, maligne spirits, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, fu∣ries; and Ares, that is to say, Mars, whom they detested, as badde and violent, yea, and devised meanes to appease and qualifie their wrath. Moreover, the fourth and fifth place and degree, they attributed unto affaires, passions and affections; namely, love, Venus, lust or desire: and as [ 30] for affaires, they had hope, justice, good policie and equitie. In the sixth place, be those whom the poets have fained; for 〈◊〉〈◊〉 being minded to set downe a father for the gods begotten and engendred, devised and brought in such progenitors as these,

To wit, 〈◊〉〈◊〉 Ceus and Crius, Hyperion, and Iapetus.

whereupon, all this kind is named Fabulous. But in the seventh place, are those who were ador∣ned with divine honors, in regard of the great benefits and good deeds done unto the common life of mankind, although they were begotten and borne after the maner of men; and such were Hercules, Castor, Pollux, and 〈◊〉〈◊〉 ; and these, they said, had an humane forme: for that as the most noble and excellent nature of all, is that of gods; so of living creatures, the most beautiful, [ 40] is man, as adorned with sundry vertues above the rest, and simply the best, considering the con∣stitution of his minde and soule: they thought it therefore meet and reasonable, that those who had done best, and performed most noble acts, resembled that which was the most beautifull and excellent of all other.

CHAP. VII. What is God?

SOme of the philosophers, and namely, Diagor as of the isle of Melos, Theodorus the Cyrenae∣an, and Euemerus of Tegea, held resolutely, that there were no gods. And verily, as touching [ 50] Euemerus, the poet Callimachus of Cyrene, writeth covertly in Iambique verses, after this maner:

All in a troupe, into that chapell go, Without the walles, the city not farre fro; Whereas sometime that old vain-glorious asse, When as he had the image cast in brasse, Of Jupiter, proceeded for to write Those wicked books, which shame was to indite.

And what books were they? even those, wherein he discoursed that there were no gods at all. And Euripides the tragaedian poet, although he durst not discover & set abroad in open 〈◊〉〈◊〉 the same, for feare of that high court and councell of Areopagus, yet he signified as much, in this maner; for he brought in Sisyphus as the principall author of this opinion, and afterwards, favourizeth even that sentence of his, himselfe; for thus he saith:

The time was, when the life of man was rude, And as wilde beasts, with reason not endu'd, Disordinate, when wrong was done alway, As might and force in ech one bare the sway.

But afterwards, these enormities were laied away, and put downe, by the bringing in of lawes: [ 10] howbeit, for that the law was able to represse injuries and wicked deeds, which were notorious and evidently seene, and yet many men notwithstanding, offended and sinned secretly; then some wise man there was, who considered and thought with himselfe, that needfull it was al∣waies, to blindfold the trueth with some devised and forged lies, yea, and to perswade men, that

A God there is, who lives immortally, Who heares, who sees, and knowes all woondrously.

For away (quoth he) with vaine dreames and poeticall fictions, together with Callimachus, who saith:

If God thou knowest, wot well, his power divine, All things can well performe, and bring to fine. [ 20]

For God is not able to effect all things: for say there be a God, let him make snow, blacke, fire, cold, him that sitteth or lieth, to stand upright, or the contrary at one instant: and even Plato himselfe, that speaketh so bigge, when he saith: That God created and formed the world to his owne pattern and likenesse, smelleth heerein very strongly of some old * 1.2 dotards foolerie: to speake according to the poets of the old comedie: For how could hee looke upon himselfe (quoth he) to frame the world according to his owne similitude? of how hath he made it round in manner of a globe, being himselfe lower than a man?

ANAXAGORAS is of opinion, that the first bodies in the beginning stood still and stirred not: but then the minde and understanding of God, digested and aranged them in order, yea and effected the generations of all things in the universall world. [ 30]

PLATO is of a contrary mind, saying: That those first bodies were not in repose but that they moved confusedly and without order: whereupon God (quoth he) knowing that order was much better than disorder and confusion, disposed all these things; but as well the one as the o∣ther have heerein faulted in common; for that they imagined and devised, that God was entang∣led and encumbred with humane affaires; as also that he framed the world in regard of man, and for the care that he had of him: for surely (living (as he doth) happy & immortal, acomplished with all sorts of good things, and wholly exempt from all evill, as being altogether implored and given to prefer and mainteine his owne beatitude and immortallity) he intermedleth not in the affaires and occasions of men; for so he should be as unhappy and 〈◊〉〈◊〉 as some 〈◊〉〈◊〉 , mason or labouring workman, bearing heavie burdens travelling and sweting about the 〈◊〉〈◊〉 [ 40] of the world Againe this god of who they speake, of necessity either was not before the creation of the world, at what time as those first bodies lay still unmoveable, or stirred confusedly; or else if he were before, he either slept or watched, or did neither the one nor the other: but as the for∣mer of these we may not admit, for that God is eternall; so the latter we cannot 〈◊〉〈◊〉 : for if God slept from all eternity and time out of minde, he was no better than dead: for what is eter∣nal sleep, other than death? but surely God is not subject to death: for the immortallity of God, and this vicinity to death, are much distant asunder and cannot stand both together: but if wee say, that God was awake all that while; either he was defectuous in his blessed state of felicity; or els he enjoyed the same complet: but in the first condition God is not happy; for whatso∣ever wanteth ought of felitity cannot be happy: and verily in the second state he is not better: [ 50] for if he were defective in nothing before, to what purpose busied he himselfe in such vaine en∣terprises? moreover if there be a God, and that by his prudent care, mens affaires be governed, how commeth it to passe that wicked men prosper in the world, and finde fortune their 〈◊〉〈◊〉 mother, but the good and honest suffer the contrary, and feele her to be a curst stepdame? for king Agamemnon, as the poet faith,

Aprince right good and gracious, A knight with all most 〈◊〉〈◊〉 .

was by an adulterer and adulteresse surprised and murdered trecherously: and Hercules one of his race and kinred, after he had ridde and purged the life of man from so many monsters that troubled his reposewas poisoned by Deianeira, and so by indirect meanes lost his life.

THALES saith, that God is the soule of the world.

ANAXIMANDER is of opinion, that the starres be celestiall gods.

DEMOCRITUS is perswaded, that God is a minde of a fierie nature, and the soule of the world.

PYTHAGORAS affirmeth, that of the two first principles, Unitie was God, and the sove∣raigne good; which is the very nature of one, and is Understanding it selfe: but the indefinite binarie, is the divell and evill, about which is the multitude materiall, and the visible world. [ 10]

SOCRATES and PLATO doe hold, that he is one and of a simple nature, begotten and borne of himselfe alone, truly good: All which tearmes and attributes, tend unto a Minde: so that, this minde is God, a forme separate apart, that is to say, neither mingled with any mat∣ter, nor entangled and joined with any thing passible whatsoever.

ARISTOTLE supposeth, that this supreme God is an abstract forme, setled upon the round sphaere of the universall world, which is an heavenly and celestiall body, and therefore tearmed by him, the fifth body or quinta essentia: which celestial body being divided into many sphaeres coherent by nature, but separate and distinct by reason and understanding, hee thinketh each of these sphaeres to be a kinde of animall, composed of body and soule, of which twaine, the bo∣die is celestiall, mooving circularly; and the soule, reason, unmooveable in it selfe, but the cause [ 20] in effect of motion.

The Stoicks teach after a more generall manner, and define God, to be a working and artifici∣all fire, proceeding methodically and in order to the generation of the world, which compre∣hendeth in itselfe all the spermaticall proportions and reasons of seed; according to which every thing by fatall destinie, is produced and commeth foorth: also to be a spirit piercing and spreading through the whole world; howbeit, changing his denomination throughout the whole matter, as it passeth by transition from the one to the other: Semblably that the world is God, the starres likewise and the earth, yea, and the supreme minde above in heaven.

Finally, Epicurus conceiveth thus of the gods, that they all have the forme of man, and yet be perceptable onely, by reason and cogitation, in regard of the subtile parts, and fine nature [ 30] of their imaginative figures: he also affirmeth, that those other foure natures in generall be in∣corruptible, to wit, the atomes, vacuitie, infinitie, and resemblances, which also be called sem∣blable parcels and elements.

CHAP. VIII. Of Daemons and demy-gods, otherwise named, Heroes.

TO this treatise of the gods, meet it is to adjoine a discourse as touching the nature of Daemones and Heroes. [ 40]

THALES, PYTHAGORAS, PLATO, and the STOICKS, hold that these Daemons be spi∣rituall substances: and the Heroes soule separate from their bodies; of which sort, there be good and bad: the good Heroes are the good soules, and the bad Heroes the bad soules; but EPICU∣RUS admitteth none of all this.

CHAP. IX. Of Matter.

MAtter is the first and principall subject exposed to generation, corruption, and other mu∣tations. [ 50]

The Sectaries of THALES and PYTHAGORAS, together with the Stoicks, doe say, that this Matter, is variable, mutable, alterable and fluxible, all wholly thorow the universall world.

The disciples and followers of DEMOCRITUS are of opinion, that the first principles be impassible; to wit, the small indivisible bodie, Atomos, Voidnesse, and Incorporall.

ARISTOTLE and PLATO doe holde, that Matter is corporall, without forme, shape, fi∣gure and qualitie, in the owne nature and propertie; but when it hath received formes once, it

becommeth (as it were) a nurse, a molde, pattern, and a mother. They who set downe for this Matter, water, earth, fire or aire, do not say, that now it is without forme; but that it is a very bo∣die: but such as affirme, that these Atomes and indivisible bodies be the said Matter, make it al∣together formelesse.

CHAP. X. Of Idea.

IDea is a bodilesse substance, which of it selfe hath no subsistence, but giveth figure and forme unto shapelesse matters, and becommeth the very cause that bringeth them into shew and [ 10] evidence.

SOCRATES and PLATO suppose, that these Ideae bee substances separate and distinct from Matter, howbeit, subsisting in the thoughts and imaginations of God, that is to say, of Minde and Understanding.

ARISTOTLE admitteth verily these formes and Ideae, howbeit, not separate from matter, as being the patterns of all that which God hath made.

The STOICKS, such as were the scholars of Zeno, have delivered, that our thoughts and conceits were the Ideae.

CHAP. XI. Of Causes. [ 20]

A Cause is that whereupon dependeth or followeth an effect, or by which any thing hap∣neth.

PLATO hath set downe three kinds of Causes, and those are distinguished by these tearmes; By which, Of which, and For which; but he taketh the most principall to be that, By which; that is to say, the efficient cause, which is the minde or understanding.

PYTHAGORAS and ARISTOTLE do hold, that the principall Causes be incorporall; and as for other Causes, either by participation or by accident, they are of a corporal substance: and so the world is a bodie.

But the STOICKS are of opinion, that all Causes are corporall, inasmuch as they be spirits. [ 30]

CHAP. XII. Of Bodies.

A Bodie is measurable, and hath three dimensions, length, bredth and depth or thicknesse. Or thus: A Bodie is a masse that resisteth, touching naturally of it selfe; or that which occupieth a place.

PLATO saith, that a Body is neither heavie nor light of it selfe naturally, so long as it abideth in the owne proper place; but being once in a strange place, it hath first an inclination, and up∣on it a motion and impulsion, either to weight or lightnesse. [ 40]

ARISTOTLE is of opinion, that earth simply is most ponderous, and fire lightest: that aire and water be of a middle or doubtfull nature betweene both, sometime heavie and otherwhiles light.

The STOICKS hold, that of the foure elements, two be light; namely, Fire and Aire; other two be heavie; to wit, Water and Earth: for, light is that, which of the owne nature, and not by any compulsion or instigation removeth from the proper middle where it is: heavy also is that, which naturally tendeth to the said middle; but the middle it selfe, is in no wise heavie.

EPICURUS saith, that Bodies are not comprehensible; that the first Bodies be simple; but all the compositions of them have their weight and ponderositie: also, that the ATOMES doe move, some plumbe right downe; others, at one side; and some againe, mount aloft, and that [ 50] by impulsion and concussion.

CHAP. XIII. Of the smallest Bodies.

EMPHDOCLES is of opinion, that before the foure elements, there were certeine small parcels or fragments, as one would say, elements before elements; and those were of sem∣blable parts, and the same all round.

HERACLITUS cometh in with (I know not what) petie scrapings or shavings, exceeding small, and the same not divisible into parts.

CHAP. XIIII. Of Figures.

A Figure is the superficies, circumscription, and accomplished lineament of a bodie.

The PYTHAGOREANS affirme, that the bodies of the foure elements be of a sphae∣ricke or round figure; onely the highest of them (to wit, fire) is pyramidall, or sharpe pointed [ 10] above.

CHAP. XV. Of Colours.

A Colour is the visible qualitie of a bodie.

The PYTHAGOREANS called Colour, the outward superficies of the bodie.

EMPEDOCLES defined it to be that which is fit and agreeable to the waies and passages of the sight.

PLATO saith, it is a flame sent from bodies, having certeine parcels proportionable to the [ 20] eie-sight.

ZENO the Stoicke holdeth, that Colours be the first figurations of any matter.

The followers of PYTHAGORAS affirme these to be the kinds of Colours, White, Blacke, Red, and Yellow; and that the diversity of Colours ariseth from a certeine mixture of elements: but in living creatures, the same proceedeth from the varietie of their * 1.3 places and sundry aires.

CHAP. XVI. Concerning the Section of Bodies. [ 30]

THe sectaries of THALES and PYTHAGORAS, are of opinion, that bodies bee passible and divisible infinitely.

DEMOCRITUS and EPICURUS hold, that this section staieth either at the Atomes indi∣visible, or at those small bodies which have no parts, neither doth this division (say they) passe infinitely.

ARISTOTLE saith, that divided they be in infinitum, potentially, but actually not.

CHAP. XVII. Of Mixture and Temperature. [ 40]

THe auncient philosophers affirme, that this mixture of Elements is by way of alteration: but ANAXAGORAS and DEMOCRITUS, say, it is done by apposition.

EMPEDOCLES composeth the Elements of smaller masses, which he supposeth to be the least bodies, and as a man would say, the Elements of Elements.

PLATO would have the three bodies (for hee deigneth not them, either to bee called or to be, Elements) to be convertible one into the other, to wit, water, aire, and fire: but as for the earth, it cannot be turned into any one of them.

CHAP. XVIII. Of Voidnesse or Vacuttie. [ 50]

THe naturall philosophers of THALES his schoole, all untill you come to Plato, have ge∣nerally disavowed and reprooved this Vacuitie: As for Empedocles thus he writeth:

In all the world so spacious, Nought is void or superfluous.

LEUCIPPUS, DEMOCRITUS, DEMETRIUS, METRODORUS, and EPICURUS, hold, that the Atomes be infinit in multitude, and Voidnesse infinit in magnitude.

The STOICKS affirme, that within the world there is no Voidnesse, but without there is infinitie.

ARISTOTLE is of opinion, that without the world there is no such Voidnesse, as that the heaven by the meanes thereof, may draw breath, for that it is of the nature of fire.

CHAP. XIX. Of Place. [ 10]

PLATO saith, that Place is that which is susceptible of formes, one after another, which is by way of Metaphor or translation, to expresse the first matter, as a nurse receiving and embracing all.

ARISTOTLE taketh Place to be the extreame superficies of the continent, conjunct and contiguous to the content.

CHAP. XX. Of Roome or Space. [ 20]

THe STOICKS, and EPICURUS doe holde, that there is a difference betweene Void∣nesse, Place, and Roome: for Voidnesse (say they) is the solitude or vacuitie of a body: Place, that which is fully occupied and taken up with a body: but Roome or Space, that which is occupied but in part; as we may see in a rundlet or barrell of wine.

CHAP. XXI. Of Time.

PYTHAGORAS saith, that Time is the sphaere of that utmost heaven that compriseth all. [ 30]

PLATO thinketh it to be the mooveable image of the eternitie, or the intervall of the worlds motion: but ERATOSTHENES affirmeth it to be the course of the sunne.

CHAP. XXII. Of the Essence of Time.

PLATO saith, that the Essence of Time is the mooving of heaven: but many of the STO∣ICKS hold it, to be the mooving it selfe; and most of them affirme, that Time had no be∣ginning of generation. [ 40]

PLATO is of opinion, that engendred it is according to our conceit and capacitie.

CHAP. XXIII. Of Motion.

PYTHAGORAS and PLATO affirme, that Motion is a certeine difference and alteration in matter.

ARISTOTLE giveth out, that it is the actuall operation of that which is mooveable.

DEMOCRITUS saith, that there is but one kinde of Motion, to wit, that which tendeth [ 50] obliquely.

EPICURUS maintaineth twaine, the one direct and plumbe, the other side-long.

EROPHILUS is of opinion, that there is one Motion perceptible in reason, and another object to sense naturall.

HERACLITUS excluded all station, rest and repose out of the world: For this (quoth hee) belongeth unto the dead, but perpetuall Motion agreeth to eternall substances; and perish∣able Motion to substances corruptible.

CHAP. XXIIII. Of Generation and Corruption.

PARMENIDES, MELISSUS, and ZENO, rejected wholy all Generation and Corrputi∣on; for they thought the universall world to be unmooveable: but EMPEDOCLES and EPICURUS, and all those who held the world to be made of a masse and heape of small bodies hudled together, bring in and admit certeine concretions and dissipations; but in no wise Ge∣nerations and Corruptions to speake properly, saying, that these come not according to quali∣tie [ 10] by way of alteration, but according to quantity by collection and heaping together.

PYTHAGORAS, and as many as suppose matter to bee passible, hold, that there is pro∣perly indeed Generation and Corruption: for they say that this is done by the alteration, mu∣tation and resolution of the elements.

CHAP. XXV. Of Necessitie.

THALES saith, that Necessitie is most potent and forcible, for it is that which ruleth the [ 20] whole world.

PYTHAGORAS held, that the world was possessed and comapssed with Necessitie.

PARMENIDES, and DEMOCRITUS were of opinion, that all things were made by Ne∣cessitie, and that destinie, justice, providence, and the Creatour of the world, were all one.

CHAP. XXVI. Of the Essence of Necessitie.

PLATO referreth some events to providence, and others he attributeth to Necessitie. [ 30]

EMPEDOCLES saith, that the Essence of Necessitie is a cause apt to make use of the principles and elements.

DEMOCRITUS affirmeth it to be the resistance, the * 1.4 lation, motion, and permission of the matter.

PLATO holdeth it to be one while matter it selfe, and another while the habitude of that which is agent to the matter.

CHAP. XXVII. Of Destinie. [ 40]

HERACLITUS affirmeth, that all things were done by fatall Destinie, and that it and Ne∣cessitie be both one.

PLATO admitteth willingly this Destinie in the soules, lives, and actions of men; but hee inferreth withall a cause proceeding from our selves.

The STOICKES likewise according with the opinion of Plato, do hold, that Necessitie is a cause invincible, most violent and inforcing all things: also that Destinie is a connexion of cau∣ses interlaced & linked orderly: in which concatenation or chaine is therein comprised also that cause which proceedeth from us, in such sort as some events are destined, and others not.

CHAP. XXVIII. Of the substance of 〈◊〉〈◊〉 . [ 50]

HERACLITUS saith, that the substance of Destinie is the reason that pierceth throughout the substance of the universall world.

PLATO affirmeth it to be an eternall reason, and a perpetuall law of the nature of the whole world.

CHRYSIPPUS holdeth it to be a certaine puissance spirituall, which by order governeth and administreth all things. And againe in his booke of definitions hee writeth thus: Destinie is the reason of the world, or rather the law of all things in the world, administred and governed by providence: or else the reason whereby things past, have beene; things present, are; and future things, shall be.

The STOICKES are of opinion that it is the chaine of causes, that is to say, an order and connexion, which cannot be surmounted and transgressed

POSIDONIUS supposeth it to be the third after Jupiter: for that Jupiter is in the first degree; Nature in the second; and fatall Destinie in the third.

CHAP. XXIX. Of Fortune. [ 10]

PLATO defineth Fortune to be (in things proceeding from mans counsell and election) a cause by accident, and a verie casuall consequence

ARISTOTLE holdeth it to be an accidentall cause in those things which from some delibe∣rate purpose and impulsion tend to a certaine end, which cause is not apparent, but hidden and uncertaine. And he putteth a difference between Fortune and rash adventure: for that all For∣tune in the affaires and actions of this world is adventurous: but everie adventure is not by and by Fortune; for that it consisteth in things without action: againe, Fortune is properly in acti∣ons [ 20] of reasonable creatures; but adventure, indifferently in creatures, as well unreasonable as reasonable, yea, and in those bodies which have neither life nor soule.

EPICURUS saith, that Fortune is a cause, which will not stand and accord with persons, times, and manners.

ANAXAGORAS and the STOICKS affirme it to be a cause unknowne, and hidden to hu∣mane reason: for that some things come by necessitie, others by fatall destinie; some by delibe∣rate counsell, others by Fortune, and some againe by casualitie or adventure.

CHAP. XXX. Of Nature. [ 30]

〈◊〉〈◊〉 holdeth that Nature is nothing; only that there is a mixture and divulsion, or separation of Elements: for in this manner writeth he in the first booke of his Phisicks:

This one thing more I will yet say, of things that be humane And Mortall, mature none there is, and deaths end is but vaine. Amixture and divulsion, of Elements and of all, [ 40] Onely there is, and this is that, which men do Nature call.

Semblably ANAXAGORAS saith, that Nature is nothing else but a concretion and dissipa∣tion: that is to say, generation and corruption.

THE SECOND BOOKE OF Philosophers opinions. [ 50]

The Prooeme.

HAving now finished the Treatise of PRINCIPLES, ELEMENTS, and such other matters linked and concurring with them; I will turne my pen unto the discourse as touching their effects and works composed of them, beginning first at that which is most spatious and capable of all things.

CHAP. I. Of the World.

PYTHAGORAS was the first who called the Roundle that containeth and comprehendeth all, to wit, the World. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: for the orderly digestion observed therein.

THALES and his disciples held, that there is but one World.

DEMOCRITUS, EPICURUS, and their scholler METRODORUS affirme, that there be in∣numerable Worlds in an infinite space according to all dimensions and circumstances.

EMPEDOCLES saith, that the course and race of the Sunne, is the verie circumscription of the bounds and limits of the World; and that it is the verie confinement thereof. [ 10]

SELEUCUS held the World to be infinite.

DIOGENES affirmed, the universalitie to be infinite: but the world finite and deter∣minate.

The STOICKS put a difference betweene universall and whole: for they say, that the universall together with voidnesse is infinite: and that the whole without voidnes is the World: so as these termes, the Whole and the World, be not both one.

CHAP. II. Of the figure and forme of the World. [ 20]

THe STOICKS affirme the World to be round: some say it is pointed or pyramidal: others that it is fashioned in manner of an egge; but EPICURUS holdeth, that his Worlds may be round, and it may be that they are apt besides to receive other formes.

CHAP. III. Whether the World be animate, or endued with a soule.

ALL other Philosophers agree, that the World is animate, & governed by providence: but DEMOCRITUS, EPICURUS, and as many as maintaine ATOMES, and with all bring [ 30] in VACUITY, that it is neither animate, nor governed by providence, but by a certaine nature void of reason.

ARISTOTLE holdeth, that it is not animate wholy and throughout all parts; nor sensitive, nor reasonable, nor yet intellectuall or directed by providence: True it is (quoth he) that ce∣lestiall bodies be capable of all these qualities, as being compassed about with sphaeres both ani∣mate and vitall; whereas bodies terrestriall and approching neere unto the earth, are endued with none of them: and as for the order and decent composition therein, it came by accident, and not by prepensed reason and counsell.

CHAP. IIII. Whether the World be incorruptible and eternall. [ 40]

PYTHAGORAS and PLATO affirme, that the world was ingendred and made by God; and of the owne nature (being corruptible) shall perish: for sensible it is, and therefore corpo∣rall; howbeit, in regard of the divine providence, which preserveth and mainteineth it, perish it shall never.

EPICURUS saith, that it is corruptible, for that it is engendred, like as a living creature or a plant.

XENOPHANES holdeth the world to be eternall, ingenerable, uncreated and incorruptible.

ARISTOTLE is of opinion, that the part of the world under the moone, is passible; where∣in the bodies also adjacent to the earth, be subject to corruption. [ 50]

CHAP. V. Whereof the World is nourished.

ARISTOTLE saith, that if the World be nourished, it is likewise corruptible, and wil perish; but so it is, that it hath no need of nouriture, and so by consequence it is eternall.

PLATO is of opinion, that the world yeeldeth unto it selfe nouriture of that which perisheth, by way of mutation.

PHILOLAUS affirmeth, that there is a two-folde corruption; one while by fire falling from heaven, and another while by water of the moone, powred 〈◊〉〈◊〉 by the 〈◊〉〈◊〉 and turning about of the aire; the exhalations whereof become the food of the world.

CHAP. VI. At which element began God the fabricke of the world? [ 10]

THe Naturalists doe holde, that the creation of the world began at earth, as the very center thereof; for that the beginning of a sphaere or ball, is the center.

PYTHAGORAS saith, that it began at fire, and the fifth element.

EMPEDOCLES saith, that the first thing separate apart, was the skie or fifth essence, called Aether; the second, Fire; after which, the Earth; of which being thrust close and pressed toge∣ther by the violence of revolution, sprang Water, from which Aire did evaporate: also, that heaven was made of that Skie or Quintessence; the sunne, of Fire; and of the other elements, were constipate and felted (as it were) terrestriall bodies, and such as be neere the earth.

PLATO is of opinion, that this visible world was formed to the molde and pattern of the in∣tellectuall: that of the visible world, the soule was first made; and after it, that which is corpu∣lent: [ 20] that of the fire and earth, first; that which standeth of water and aire, second.

PYTHAGORAS affirmed, that of the five solid bodies, which are also called Mathematicall; the Cube (that is to say, asquare bodie, with sixe faces) went to the making of the earth; of the pointed Pyramis, was made fire; of Octoedra or solide bodie with eight bases, the earth; of Ico∣siedra with twentie sides, the water; of Dodecaedra with twelve faces, the supreame sphaere of the universall world: and himselfe herein also doth Pythagorize.

CHAP. VII. Of the order of the worlds fabricke. [ 30]

PARMENIDES imagineth certeine coronets (as it were) enterlaced one within another, some of a rare substance, others of a thicke, and the same mixed of light and darknesse be∣tweene; also that the bodie which conteined them all together, was as firme and solid as a wall.

LEUCIPPUS and DEMOCRIRUS enwrapped the world round about with a tunicle or membrane.

EPICURUS held, that the extremitie of some worlds were rare; of others thicke; and that of them, some were moveable, others immoveable.

PLATO setteth downe Fire first; secondly, the Skie; then Aire; afterwards, Water; and last of all, Earth; but otherwhiles, he conjoineth the Skie unto Fire. [ 40]

ARISTOTLE rangeth in the first place, the impassible Aire, which is a certeine fifth bodie; and after it, the Elements passible, to wit, Fire, Aire, Water, and Earth the last: of all which, un∣to the celestial bodies he attributeth a circular motion; and (of the others situate beneath them) unto the lighter kinde, the ascent or rising upward; unto the weightier, descent or setling down∣ward.

EMPEDOCLES is of opinion, that the places of the elements are not alwaies steadie and certeine, but that they all interchange mutually one with another.

CHAP. VIII. What is the cause that the world bendeth or copeth forward. [ 50]

DIOGENES and ANAXAGORAS affirme, that after the world was made, and that living creatures were produced out of the earth, the world bowed (I wot not how) of it selfe, and of the owne accord, to the Southerne or Meridionall part thereof; haply by the divine provi∣dence so ordering all, that some parts of the world should be habitable, others inhabitable, ac∣cording to excessive colde, extreame heat, and a meane temperature of both.

EMPEDOCLES saith, that by reason that the aire gave place to the violence of the Sunne, the two Beares or Poles * 1.5 bended, and inclined: as for those parts which were northerly, they were elevated and mounted aloft; but the southerne coasts were depressed and debased as much; and so accordingly the whole world.

CHAP. IX. Whether without the world, there be any vacuitie?

THe schoole of Pythagoras holden that there is a voidnesse without the world, to which, [ 10] and out of which the world doth draw breath: but the STOICKS affirme that into it, the infinite world by way of conflagration is resolved.

POSIDONIUS admitteth no other infinitie, than as much as is sufficient for the dissolution thereof.

In the first booke of vacuitie, ARISTOTLE saith, there is voidnesse.

PLATO affirmeth, that there is no emptinesse at all, either without or within the world.

CHAP. X. What be the right sides, and which be the left, in regard of the world. [ 20]

PYTHAGORAS, PLATO, and ARISTOTLE do take the East for the right part, and the West for the left.

EMPEDOCLES saith, that the right side bendeth toward the summers Tropick; and the left toward the Tropick of winter.

CHAP. XI. Of Heaven, and what is the substance thereof.

ANAXIMENES affirmeth the exterior circumference of Heaven to be earthy.

EMPEDOCLES saith, that Heaven is solid, being made of aire condensate by fire, [ 30] after the manner of chrystall; and that it conteineth the fierie and airie nature in the one and the other hemisphaere.

ARISTOTLE holdeth, that Heaven is composed of the fifth body above fire, or else of the mixture of heat and cold.

CHAP. XII. Of the division of Heaven: and namely into how many Circles it is divided.

THALES, and PYTHAGORAS with his followers doe say, that the sphaere of the whole [ 40] Heaven is parted into five circles, which they call certeine Zones cinctures or girdles; of which circles, one is called the Arctick, and is alwaies to bee seene of us; a second the summer Tropick; a third Aequinoctiall; the fourth, winter Tropick; and the fifth the Antartick circle: which is evermore unseene: as atouching the oblique or crooked circle, called the Zodiacke, which lieth under the other three middle circles above named, it toucheth them all three as it passeth, and every of them are cut in right angles by the Meridian, which goeth from pole to pole.

PYTHAGORAS was the first (men say) that observed the obliquity of the Zodiack: which invention neverthelesse Oenopides the Chian, ascribeth to himselfe, as if he were the authour of it. [ 50]

CHAP. XIII. What is the substance of the Starres, and how they were made and composed.

THALES affirmeth them to be terrestriall, and nathlesse fierie and ardent.

EMPEDOCLES holdeth them to be enflamed by that fire, which the skie conteining

within it selfe, did violently strike and send foorth at the first excretion. ANAXAGORAS saith, that the sky which environeth, is indeed of the owne essence of a fiery nature; but by the violent revolution of it selfe, snatcheth up stones from the earth, and setting them on 〈◊〉〈◊〉 , they be∣come Starres.

DIOGENES thinketh, that Starres be of the substance of a pumish stone, as be being the breathing holes of the world: and againe, the same philosopher saith, that they bee certeine blinde-stones not apparent; howbeit, falling often to the earth, are there quenched, as it hap∣neth in a place called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, Goats rivers, where there fell sometime a stone∣starre in forme of fire.

EMPEDOCLES holdeth, that the fixed Starres which wander not, be fastned to the christall [ 10] skie; but the planets are loose and at liberty.

PLATO giveth out, that for the most part they be of fire, and yet neverthelesse they partici∣pate with other elements in maner of glue or soder.

XENOPHANES is of opinion, that they consist of clouds inflamed, which notwithstanding are quenched every day, & afterwards againe be fiered in the night in maner of coles: as for the rising and setting of Starres, they be nothing else but their catching fire and quenching.

HFRACLYDES and the PYTHAGOREANS hold, that every Star is a world by it selfe, con∣teining an earth, an aire, and a skie, in an infinit celestiall nature; and these opinions goe cur∣rent in the verses of Orpheus, for they make of every Starre a world. EPICURUS reprooveth [ 20] none of all this, but holdeth still that old note of his: It may so be.

CHAP. XIIII. The forme and figure of Starres.

THe STOICKS say, that the Starres be sphaericke or round like as the world, the sunne and moone. CLEANTHES holdeth them to bee pointed and pyramidall. ANXIMENES saith, they sticke fast in the christalline skie, like a number of nailes. Others imagine that they be fierie plates, like unto 〈◊〉〈◊〉 pictures. [ 30]

CHAP. XV. Of the order and situation of Starres.

XENOCRATES supposeth that the Starres moove upon one and the same superficies: but other Stoicks affirme that there be some afore others in heigth and depth.

DEMOCRITUS raungeth the fixed Starres first; next the planets; and after them, the sunne, the moone, and the day-starre 〈◊〉〈◊〉 .

PLATO after the situation of the fixed Starres, setteth in the first place that which is called Phaenon, to wit, the Starre of Saturne; in the second, Phaethon, which is the Starre of Jupiter; [ 40] in the third, Pyroeis, that is to say, fierie or ardent, and it is that of Mars; in the fourth Phos∣phorus, and that is Venus; in the fifth Stilbon, which is Mercurie; in the sixth, the Sunne; and last, in the seventh, the Moone. Of the Mathematicians some accord with Plato, others place the Sunne in the middes of them all.

ANAXIMANDER, METRODORUS the Chian, and CRATES affirme, that the Sunne is placed highest of all, next to him the Moone, and under him the fixed Starres and the Planets.

CHAP. XVI. Of the lation and motion of the Starres. [ 50]

ANAXAGORAS, DEMOCRITUS, and CLEANTHES, doe hold, that all Starres doe moove from east to west.

ALCMAEON and the Mathematicians say, that the planets hold an opposite course to the fixed Starres, and namely from the west to the east.

ANAXIMANDER saith, they be caried by their sphaeres and circles, upon which they are fastned.

ANAXIMENES is of opinion, that they roll as well toward the earth, as turne about the earth.

PLATO and the Mathematicians hold, that the course of the Sunne, of Venus, and of Mer∣curie, is the same and equall.

CHAP. XVII. From whence the Starres have their illumination.

METRODORUS thinketh, that all the fixed Starres have their light from the sunne.

HERACLYTUS, and the Stoicks say, that the Starres bee nourished by exhalations [ 10] arising from the earth.

ARISTOTLE opineth, that the celestiall bodies need no nouriture, for that they are not, corruptible but eternall.

PLATO and the Stoicks hold, that all the world and the Starres likewise be nourished of themselves.

CHAP. XVIII. Of the two Starres named Dioscuri, to wit, Castor and Pollux.

XENOPHANES doth mainteine that the lights like Starres which appeere otherwhiles up∣on [ 20] ships, are thinne and subtill clouds, which after a kinde of motion doe shine.

METRODORUS saith, they be certeine glittering sparkels glauncing and leaping out of their eies who behold them with feare and astonishment.

CHAP. XIX. Of the fignification of Starres, and how commeth winter and summer.

PLATO saith, that the tokens & significations both of Winter and Summer, proceed from the rising and setting of Sunne, Moone, and other Starres, as well fixed as wandring.

ANAXIMENES saith, that none of all this is occasioned by the Moone, but by the Sunne [ 30] onely. EUDOXUS and ARATUS affirme them to bee in common, by meanes of all the Starres: and ARATUS sheweth as much in these verses:

These radiant starres and lights so evident, As signes, God hath set in the firmament, Distinct, in great foresight, throughout the yeere, To shew how all the seasons ordered were.

CHAP. XX. Of the Sunnes substance. [ 40]

〈◊〉〈◊〉 affirmeth, that the circle of the Sunne is eight and twentie times bigger than the earth, having an hollow apsis about it, like (for all the world) unto a chariot wheele, and the same full of fire 〈◊〉〈◊〉 in one certeine place whereof, there is a mouth, at which the fire is seene, as out of the hole of a flute, or such like pipe, and the same is the Sunne.

XENOPHANES holdeth, that there is a certeine gathering of small fires, which by occasion of moist exhalations, meet together; and they all (being collected) make the bodie of the Sun, or els (quoth he) is a cloud set on fire.

The STOICKS say, that the Sun is an inflamed body * 1.6 intellectuall, or humour inflamed, [ 50] proceeding out of the sea.

PLATO imagineth it to consist of much 〈◊〉〈◊〉 .

ANAXAGORAS, DEMOCRITUS, and METRODORUS suppose it to be a masse of yron, or a stone inflamed.

ARISTOTLE is of opinion, that it is a sphaere out of the fifth body.

PHILOLAUS the Pythagorean, is perswaded that it is in maner of a glasse, receiving the re∣verberation of all the fire in the world, and transmitting the light thereof unto us (as it were)

thorow a tannise or streiner, in such sort, as that fierie light in heaven resembleth the Sun: then that which proceedeth from it, is in forme of a mirrour: and thirdly, there is a splendour, which by way of reflexion from that mirrour, is spread upon us: and this call we the Sun, as it were the image of an image.

EMPEDOCLES is of this minde, that there be two Sunnes, the one an originall and primi∣tive fire, which is in the other hemisphaere of the world; and the same filling this hemisphaere of ours, as being alwaies situate full opposit to the reflexion of the resplendent light thereof: as for this that we see, it is the light in that other hemisphaere, replenished with aire mixed with heat, & the same is occasioned by refraxion from the earth, that is more round, entring into the Sun, [ 10] which is of a Crystalline nature, and yet is trained and caried away together with the motion of that fire. But to speake more plainly and succinctly in fewer words, this is as much to say, as the Sunne is nothing els, but the reflexion of that light of the fire which is about the earth.

EPICURUS imagineth the Sun to be a terrestriall spissitude or thicknesse, yet spungeous (as it were) and hollow in maner of a pumish stone, and in those holes lightned by fire.

CHAP. XXI. Of the Sunnes magnitude.

ANAXIMANDER is of opinion, that the Sunne is equall in bignesse to the earth; but the [ 20] circle from which he hath his respiration, and upon which he is caried, is eight and twen∣tie times bigger than the whole earth.

ANAXAGORAS said, it was by many degrees greater than all Peloponnesus.

HERACLITUS held, that it was a mans foot broad.

EPICURUS againe affirmed, that all abovesaid might be; or that it was as bigge as it appea∣red to be, at leastwise a little under or over.

CHAP. XXII. Of the Sunnes forme. [ 30]

ANAXIMENES imagined that the Sunne was flat and broad, like unto a thinne plate of mettall.

HERACLITUS supposed it to be made like unto a boat, somewhat curbed downeward, and turning up.

The STOICKS suppose it to be round, like unto the whole world and other starres.

EPICURUS saith, that all this may be well enough.

CHAP. XXIII. Of the Solsticies or Tropiques of the Sunne. [ 40]

ANAXIMENES thinketh that the Starres are beaten backe by the thicke aire, and the same making resistance.

ANAXAGORAS saith, that they are occasioned by the repulse of the aire, about the Beares or Poles, which the Sunne himselfe (by thrusting and making thicke) causeth to be more pow∣erfull.

EMPEDOCLES ascribeth the reason thereof to the sphaere, that conteineth and impeach∣eth him from passing farther; as also to the two Tropique circles.

DIOGENES imagineth, that the Sun is extinct by the cold, falling opposit upon the heat. [ 50] The STOICKS affirme, that the Sunne passeth thorow the tract and space of his food and pa∣sture lying under him, which is the Ocean sea or the earth, upon the vapours and exhalation whereof he feedeth.

PLATO, PYTHAGORAS and ARISTOTLE holde, that this is occasioned by the obli∣quitie of the Zodiacke circle, thorow which the Sunne passeth biase; as also, by reason of the Tropicke circles, which environ and guard him about: and all this, the very sphaere it selfe doth evidently shew.

CHAP. XXIIII. Of the Sunnes eclipse.

THALES was the first who observed the Sunnes eclipse, and said, that it was occasioned by the Moone, which is of a terrestriall nature, when as in her race, she commeth to be just and plumbe under him; which may be plainly seene as in a mirrour, by setting a bason of water underneath.

ANAXIMANDER said, that the Sun became eclipsed, when the mouth or tunnill (at which the heat of his fire commeth forth) is closed up. [ 10]

HERACLITUS is of opinion, that this hapneth, when the bodie of the Sun which is made like a boat, is turned upside downe, so as the hollow part thereof is upward, and the keele down∣ward to our sight.

XENOPHANES affirmeth, that this commeth by extinction of one Sun, & the rising of an∣other againe in the East: he addeth moreover, and reporteth, that there is an eclipse of the Sun, during one whole moneth; as also one entire and universall eclipse, in such maner, as the day scemeth to be night.

Others ascribe the cause thereof, to the thickenesse of clouds, which suddenly and after an hidden maner, overcast the rundle and plate of the Sunne.

ARISTARCHUS reckoneth the Sunne among the fixed Starres, saying, that it is the earth [ 20] which rolleth and turneth round about the Sunnes circle, and according to the inclinations thereof, the Sunnes lightsome bodie commeth to be darkened by her shade.

XENOPHANES holdeth, that there be many Sunnes and Moones, according to the divers Climats, Tracts, Sections, and Zones of the earth: and at a certeine revolution of time, the rundle of the Sunne falleth upon some Climate or Section of the earth, which is not of us inha∣bited; and so marching (as it were) in some void place, he suffereth eclipse: he also affirmeth, that the Sun goeth indeed infinitly forward stil, but by reason of his huge distance and retract from us, seemeth to turne round about.

CHAP. XXV. Of the Moones substance. [ 30]

ANNAXIMANDER saith, that the Moone is a circle, xix. times bigger than the earth, and like as that of the Sunne, full of fire; that she suffereth eclipse when her wheele turneth: for that he saith, that circle resembleth the wheele of a chariot, the movature or felly whereof, is hollow and full of fire; howbeit, there is an hole or tunnell, out of which the fire doth exhale.

XENOPHANES saith, that the Moone is a thicke, compact, and felted cloud.

The STOICKS hold, that she is mixed of fire and aire.

PLATO affirmeth, that she standeth more of a fierie substance.

ANAXAGORAS and DEMOCRITUS do hold, that the Moone is a solid and firme bodie [ 40] all fiery, containing in it, champian grounds, mountaines and vallies.

HERACLITUS is of opinion that it is earth overspred with mists.

PYTHAGORAS also thinketh that the bodie of the Moone is of the nature of fire.

CHAP. XXVI. Of the Moones 〈◊〉〈◊〉 .

THe STOICKS pronounce flatly that the Moone is bigger than the Earth, like as the Sunne also. [ 50]

PARMENIDES affirmeth it to be equall in brightnesse to the Sunne, and that of him she hath her light.

CHAP. XXVII. Of the Moones forme.

THe STOICKS say, the Moone is round as a globe, like as the Sunne.

EMPEDOCLES would have it to resemble abason or platter.

HERACLITUS compareth it to a boat; and others to a round cylinder; * 1.7 [that she is shaped seven manner of waies: at her first birth as it were she appeereth horned or tipped; then divided or quartered; afterwards growing somewhat together; and soone after full: from which time by little and little she waneth by degrees; first bending somewhat close, then quartered, and after that tipped and horned, untill at the change she appeereth not at all: and they say this va∣rietie of her configurations, is occasioned by the earth shadowing her light more or lesle, accor∣ding as the convexitie of the earth commeth betweene.]

CHAP. XXVIII. Of the Moones illuminations. [ 10]

ANAXIMANDER saith, that she hath a light of her owne, but the same very rare and thinne.

ANTIPHON affirmeth, that she shineth with her owne light: and whereas she is other∣whiles hidden, it proceedeth from the opposition of the sunne; namely, when a greater fire commeth to darken a lesse, a thing incident to other starres.

THALES and his followers hold, that the Moone is lightned by the sunne.

HERACLITUS supposeth, that the case of the sunne and Moone is all one, for that both of them being formed like a boat, and receiving moist exhalations, they seeme in our sight illu∣minate; [ 20] the sunne brighter of the twaine, for that he 〈◊〉〈◊〉 in a more cleere and pure aire, and the Moone in that which is more troubled, which is the reason that she seemeth more darke and muddy.

CHAP. XXIX. Of the Moones Ecclipse.

* 1.8 ANAXIMENES saith, that the Moone is Ecclipsed, when the mouth or venting hole whereout issueth her fire, is stopped.

BEROSUS is of opinion, that it is when that face and side of hers which is not lightned, tur∣neth [ 30] toward us.

HERACLITUS would have it to be, when the convexitie or swelling part of the boat 〈◊〉〈◊〉 she doth represent, regardeth us directly.

Some of the PYTHAGOREANS doe holde the ecclipse of the Moone to be partly a rever∣beration of light, and in part an obstruction; the one in regard of the earth, the other of the Antipodes, who tread opposite unto us. But the moderne writers are of opinion, that it is by occasion of the augmentation of the Moones flame, which regularly and by order is lightned by little and little, untill it represent unto us the full face of the Moone, and againe doth dimi∣nish and wane in proportion, untill the conjunction, at what time it is altogether extinct.

PLATO, ARISTOTLE, the STOICKS, and MATHEMATICINAS, do all with one ac∣cord [ 40] say, that the occultations of the Moone every moneth, are occasioned by reason that she falleth in conjunction with the sunne; by whose brightnesse she becommeth dimme and dark∣ned: but the Ecclipses of the Moone be caused when the commeth within the shadow of the earth, situate directly betweene both Starres, rather for that the Moone is altogether obstruc∣ted therewith.

CHAP. XXX. Of the Moones apparition, and why she seemeth to be earthly.

THe PYTHAGOREANS affirme, that the Moone appeereth terrestriall, for that she is [ 50] inhabited round about, like as the earth wherein we are, and peopled as it were with the greatest living creatures, and the fairest plants; and those creatures within her, be fifteene times stronger and more puissant than those with us, and the same yeeld foorth no excrements, and the * 1.9 day there, is in that proportion so much longer.

ANAXAGORAS saith, that the inequalitie which is seene in the face of the Moone, pro∣ceedeth from the coagmentation of cold and terrestrity mixed together, for that there is a

certaine tenebrositie medled with the fierie nature thereof: whereupon this starre is said to be Pseudophores, that it to say, to have a false light.

The STOICKS are of opinion, that by reason of the diversitie of her substance, the com∣position of her bodie is not subject to corruption.

CHAP. XXXI. The distance betweene Sunne and Moone.

EMPEDOCLES thinketh, that the Moone is twice as far off from the Sunne as she is from [ 10] the earth.

The MATHEMATICIANS say, that the distance is eighteene times as much.

ERATOSTHENES giveth out, the Sunne is from the earth 408. thousand stadia, ten times told: and the Moone from the earth 78. thousand stadia, ten times multiplied.

CHAP. XXXII. Of the yeeres: And how much the yeere of every Planet conteineth the great yeere.

THe revolution or yeeere of Saturne comprehendeth thirtie common yeres: Of Jupiter [ 20] twelve: of Mars two: of the Sunne, twelve moneths: those of Mercurie and Venus be all one, for their course is equall: of the Moone thirtie daies: for this we count a perfect moneth, to wit, from the apparition to the conjunction. As for the great yeere; some say, it compriseth eight yeeres: others ninteen, and others againe sixtie wanting one. HERACLI∣TUS saith it consisteth of 80000. solare yeeres. DIOGENES of 365. yeeres, such as Hera∣clitus speaketh of: and others of 7777.

THE THIRD BOOKE OF Philosophers opinions. [ 30]

The Prooeme.

HAving summarily, and after a cursorie manner treated in the former bookes, of coelestiall bodies, and resting in the confines thereof, which is the Moone, I will addresse my selfe in this third booke, to discourse of Meteores, that is to say, of such impressions as be engendred in the aire above, to wit, betweene the circle of the Moone and the situation of the earth: the which men hold generally to be in stead of the prick or center in that compasse of the universall Globe. And heereat will [ 40] I beginne.

CHAP. I. Of the Milke way or white circle Galaxia.

THis Galaxia is a cloudie or mistie circle, appearing alwaies in the skie; and called it is the Milke way, of the white colour which it doth represent.

Of the Pythagoreans some say, it is the inflammation or burning out of some starre re∣mooved, and falling out of his proper place, which hath burnt round about all the way as it passed, from the verie time of Phaethon his conflagration. [ 50]

Others hold, that in old time the race and course of the Sun was that way. Some are of opini∣on, that it is a specularie apparition, only occasioned by the reflexion of the Sun-beames against the cope of heaven, even as we observe it to fall out betweene the rainbow and thicke clouds.

METRODORUS affirmeth it to be caused by the passage of the Sunne: for that this is the so∣lare circle.

PARMENIDES is of opinion that the mixture of that which is thicke, with the rare or thin, engendreth this milkie colour.

ANAXAGORAS saith, that the shadow of the earth resteth upon this part of heaven, at what time as the Sunne being undemeath the earth, doth not illuminate all throughout.

DEMOCRITUS is perswaded, that it is the resplendent light of many small starres, and those close together, shining one upon another, and so occasioned by their spissitude and astriction.

ARISTOTLE would have it to be an inflamation of a drie exhalation; the same being great in quantitie and continued: and so there is an hairy kind of fire under the skie, and beneath the planets.

〈◊〉〈◊〉 supposeth it to be a consistence of fire, more cleere and subtile than a starre, and yet thicker than a splendeur or shining light. [ 10]

CHAP. II. Of Comets, or Blazing starres: of Starres seeming to shoot and fall: as also of fierie beames ap∣pearing in the aire.

SOme of Pythagoras scholars affirme, that a Comet is a starre of the number of those which appeare not alwaies, but at certaine prefixed seasons after some periodicall revoluti∣ons do arise.

Others affirme it to be the reflexion of our sight against the Sunne, after the manner of those resemblances which shew in mirrours or looking glasses. [ 20]

ANAXAGORAS and DEMOCRITUS say, that it is a concurse of two starres or more mee∣ting with their lights together.

ARISTOTLE is of opinion, that it is a consistence of a drie exhalation enflamed.

STRATO saith, that it is the light of a starre enwrapped within a thick cloud, as we see it ordi∣narily in our lamps and burning lights.

HERACLIDES of PONTUS holdeth it to be a cloud heaved and elevated on high, and the same illuminated by some high light also: and the like reason giveth he of the bearded blazing star called Pagonias. Others (like as all the 〈◊〉〈◊〉 ) affirme, that the beame, the columne, and such other meteors or impressions are made after the same manner by divers cōfigurations of clouds in the aire. [ 30]

EPIGENES supposeth a Comet to be an elevation of spirit or wind mixed with an earthly substance, and set on fire.

BOETHUS imagineth it to be an apparition of the aire, let loose as it were, and spred at large.

DIOGENES is perswaded that Comets be starres.

ANAXAGORAS saith, that the starres which are said to shoot, be as it were sparckles falling from the elementarie fire: which is the cause that they are quenched and gone out so quickly.

METRODORUS supposeth, that when the Sunne striketh violently upon a cloud, the beames or raies thereof do sparkle, and so cause this shooting of starres as they tearme it.

XENOPHANES would beare us in hand, that all such Meteors and Impressions as these, be constitutions or motions of clouds enflamed. [ 40]

CHAP. III. Of thunders, lightnings flashes, presters or fierie blastes, and tempstuous whirlwinds.

ANAXIMANDER supposeth, that all these come by wind: for when it hapneth that it is conceived & inclosed within a thicke cloud, then by reason of the subtiltie and lightnesse thereof, it breaketh forth with violence: and the rupture of the cloud maketh a cracke; and the divulsion or cleaving, by reason of the blacknesse of the cloud, causeth a shining light.

METRODORUS saith, when a wind chanceth to be enclosed within a cloud gathered thick [ 50] and close together, the said wind by bursting of the cloud maketh a noise; and by the stroke and breach it shineth; but by the quicke motion catching heat of the Sunne, it shooteth forth lightning; but if the said lightning be weake, it turneth into a Prester or burning blase.

ANAXAGORAS is of opinion, that when ardent heat falleth upon cold, that is to say, when a portion of celestial fire lighteth upon the airie substance; by the cracking noise therof is caused thunder; by the colour against the blacknesse of the cloud, a flashing beame; by the plentie and greatnesse of the light, that which we call lightning: and in case the fire be more grosse and

corpulent, there ariseth of it a whirlwind; but if the same be of a cloudie nature, it engendreth a burning blast called Prester.

The STOICKS hold thunder to be a combat, and smiting together of clouds: that a fla∣shing beame, is a fire or inflammation proceeding from their attrition: that lighning is a more violent flashing, and Prester, lesse forcible.

ARISTOTLE supposeth, that all these meteores come likewise of a dry exhalation, which being gotten enclosed within a moist cloud, seeketh meanes, and striveth forcibly to get foorth: now by attrition and breaking together, it causeth the clap of thunder; by inflammation of the drie substance, a flashing beame; but Presters, Typhons, that is to say, burning blasts and whirl∣windes, according as the store of matter is, more or lesse, which the one and the other draweth [ 10] to it; but if the same be hotter, you shall see Prester, if thicker, looke for Typhon.

CHAP. IIII. Of Clouds, Raine, Snowe, and Haile.

ANAXIMENES saith, that clouds are engendred when the aire is most thicke, which if they coagulate still more and more, there is expressed from them a shewer of raine: but in case this matter as it falleth, doe congeale, it turneth to be 〈◊〉〈◊〉 ; but say it meet with a colde moist wind and be surprized therewith, it prooveth haile. [ 20]

METRODORUS supposeth, that clouds be composed of a waterish evaporation Epicurus of meere * 1.10 vapours: also that as well the drops of raine as haile-stones, become round by the long way of their descent.

CHAP. V. Of the Rainbow.

AMong those meteors or impressions engendred in the aire, some there be which have a true substance indeed, as raine and haile: others againe, have no more but a bare appa∣rence, [ 30] without any reall subsistence, much like as when we are within a ship, we imagine that the continent and firme land doth moove: and among those which are in apparence onely, we must range the Rainbow. PLATO saith, that men derive the genealogie of it from Thaumas, as one would say, from wonder, because they marvelled much to see it: according as Homer shew∣eth in this verse:

Like as when mightie Jupiter the purple rainbow bends, Thereby to mort all men from heaven, a wondrous token sends, Which either tempests terrible, or wofull warre pretends.

And hereupon it is, that some have made thereof a fabulous device, and given out, that she ha∣ving a bulles head, drinketh up the rivers. But how is this Rainbow ingendred, and how com∣meth [ 40] it so to appeare? Certes, we see by lines, either direct and streight, or crooked, or els reba∣ted and broken; which though they be obscure, and appeare not evidently, yet are perceived by cogitation and discourse of reason, as being bodilesse. Now by rightlines we beholde things, some in the aire, and others thorow transparent stones and hornes; for that all these consist of very subtile parts: by crooked and curbed lines, wee looke within the water; for our eie-sight doth bend and turne againe perforce, by reason that the matter of the water is more thicke; which is the cause, that we see the mariners oare in the sea a farre off, as it were crooked. The third maner of seeing, is by refraction, and so we beholde objects in mirrours; and of this sort is the Rainbow: for we must consider and understand, that a moist vapour being lifted up aloft, is converted into a cloud; and then within a while by little and little, into small dew-drops: when∣as [ 50] therfore, the Sun descendeth Westward, it can not chuse, but every Rainbow must needs ap∣pere opposit unto it in the contrary part of the sky: and whē our sight falleth upon those drops, it is rebated and beaten backe; and by that meanes there is presented unto it a Rainbow: now those drops are not of the forme and figure of a bow, but represent a colour onely: and verily, the first and principall hew that this bow hath, is a light and bright red; the second, a deepe ver∣million or purple; the third, blue and greene: let us consider then, whether the said red colour appeare not, because the brightnesse of the Sunne beating upon the cloud, and the sincere light

thereof reflected & driven back, maketh a ruddy or light red hew; but the second part more ob∣scure, and rebating the said splendor through those 〈◊〉〈◊〉 drops, causeth a purple tincture, which is (as it were) an abatement of red; and then as it becommeth more muddie still, & darkning that which distinguisheth the sight, it turneth into a greene: and this is a thing which may be proved by experience; for if a man take water directly against the Sunne beames in his mouth, and spit the same forward, in such sort, as the drops receive a repercussion against the said raies of the Sunne, he shall finde that it will make (as it were) a Rainbow. The like befalleth unto them that are bleere-eied, when they looke upon a lampe or burning light.

ANAXIMENES supposeth, that the Rainbow is occasioned by the Sunshining full against a grosse, thicke and blacke cloud, in such sort, as his beames be not able to pierce and strike tho∣row, [ 10] by reason that they turne againe upon it, and become condensate.

ANAXAGORAS holdeth the Rainbow to be the refraction or repercussion of the Sunnes round light against a thicke cloud, which ought alwaies to be opposit full against him, in maner of a mirrour: by which reason, in nature it is said, that there appeare two Sunnes in the coun∣trey of 〈◊〉〈◊〉 .

METRODORUS saith, when the Sunne shineth thorow clouds, the cloud seemeth blue, but the light looketh red.

CHAP. VI. Of Water-galles or streaks like rods, somewhat resembling Rainbowes. [ 20]

THese rods and opposit apparitions of Sunnes, which are seene otherwhiles in the skie, hap∣pen through the temperature of a subject matter and illumination; namely, when clouds are seene, not in their naturall and proper colour, but by another, caused by a divers irradiation: and in all these, the like passions fall out both naturally, and also are purchased by accident.

CHAP. VII. Of Winds. [ 30]

ANAXIMANDER is of opinion, that the Winde is a fluxion of the aire; when as the most subtile and liquid parts thereof be either stirred, or melted and resolved by the Sunne.

The STOICKS affirme, that every blast is a fluxion of the aire, and that according to the mutation of regions, they change their names; as for example, that which bloweth from the darknesse of the night and Sunne setting, is named Zephyrus; from the East and Sunne rising, Apeliotes; from the North, Boreas; and from the South, Libs.

METRODORUS supposeth, that a waterish vapour being inchafed by the heat of the Sun, produceth and raiseth these winds: and as for those that be anniversary, named Etesia, they blow, when the aire about the North pole is thickened and congealed with cold, and so accompanie the Sunne, and flow (as it were) with him, as he retireth from the Summer Tropicke, after the [ 40] 〈◊〉〈◊〉 Solstice.

CHAP. VIII. Of Winter and Summer.

EMPEDOCLES and the STOICKS do hold, that Winter commeth, when the aire is pre∣dominant in thickenesse, and is forced upward; but Summer, when the fire is in that wise predominant, and is driven downward.

Thus having discoursed of the impressions aloft in the aire, we will treat also (by the way) of those which are seene upon and about the earth. [ 50]

CHAP. IX. Of the Earth: the substance and magnitude thereof.

THALES with his followers affirme, there is but one Earth.

〈◊〉〈◊〉 the Pythagorean, mainteineth twaine; one heere, and another opposit a∣gainst

it, which the Antipodes inhabit.

The STOICKS say, there is one Earth, and the same finite.

XENOPHANES holdeth, that beneath it is founded upon an infinit depth; and that com∣pact it is of aire and fire.

METRODORUS is of opinion, that Earth is the very sediment and ground of the water; like as 〈◊〉〈◊〉 Sunne is the residence of the aire.

CHAP. X. The forme of the Earth. [ 10]

THALES, the STOICKS and their schoole affirme the Earth to be round, in maner of a globe or ball.

ANAXIMANDER resembleth the Earth unto a columne or pillar of stone, such as are seene upon the superficies thereof.

ANAXIMENES compareth it to a flat table; LEUCIPPUS, unto a drum or tabour: DE∣MOCRITUS saith, that it is in forme, broad in maner of a platter, hollow in the mids.

CHAP. XI. The 〈◊〉〈◊〉 of the Earth. [ 20]

THe disciples of THALES maintaine, that the Earth is seated in midst of the world.

XENOPHANES affirmeth, that it was first founded and rooted as it were to an infinite depth.

PHILOLAUS the Pythagorean saith, that fire is the middle, as being the hearth of the world, in the second place he raungeth the Earth of the Antipodes: and in the third, this wherein wee inhabit, which lieth opposite unto that counter earth, and turneth about it: which is the reason (quoth he) that those who dwell there, are not seene by the inhabitants heere.

PARMENIDES was the 〈◊〉〈◊〉 Philosopher, who set out and limited the habitable parts of the [ 30] Earth, to wit, those which are under the two Zones, unto the Tropicks or Solsticiall circles.

CHAP. XII. Of the bending of the earth.

PYTHAGORAS is of opinion, that the earth enclineth toward the Meridionall parts, by rea∣son of the 〈◊〉〈◊〉 which is in those South coasts: for that the Septentrionall tracts are con∣gealed, and frozen with cold, whereas the opposite regions be inflamed and burnt.

DEMOCRITUS yeeldeth this reason; because of the ambient aire is weaker toward the South [ 40] (quoth hee) the Earth as it groweth and encreaseth, doth bend to that side: for the North parts be 〈◊〉〈◊〉 ; whereas contrariwise the Southeren parts are temperate: in which regard it weigheth more that way, whereas indeed it is more plentifull in bearing fruits, and those growing to greater augmentation.

CHAP. XIII. The motion of the Earth.

SOme hold the Earth to be unmoveable and quite: but PHILOLAUS the Pythagorean [ 50] saith, that it moveth round about the fire, in the oblique circle, according as the Sunne and Moone do.

HERACLIDES of Pontus, and Ecphantus the Pythagorean, would indeed have the Earth to move, howbeit not from place to place, but rather after a turning manner like unto a wheele up∣on the axell tree, from West to East, round about her owne center.

DEMOCRITUS saith, that the Earth at first wandred to and fro, by reason as well

of smalnesse as lightnesse: but waxing in time thicke and heavie, it came to rest un∣moveable.

CHAP. XIIII. The division of the Earth, and how many Zones it hath.

PYTHAGORAS saith, that the earth is divided into five Zones proportionably to the sphaere of the universall heaven; to wit, the Artick circle, the Tropick of Summer, the Tropick of [ 10] Winter, the Aequinoctiall and the Antartick. Of which the middlemost doth determine and set out the verie mids and heart of the earth: and for that cause it is named Torrida Zona, that is to say, the burnt climat: but that region is habitable, as being temperate, which lieth in the mids betweene the summer and the winter Tropick.

CHAP. XV. Of Earthquakes. [ 20]

THALES and DEMOCRITUS attribute the cause of Earthquakes unto water.

The STOICKS thus define and say, Earthquake is the moisture within the earth subti∣liated and resolved into the aire, and so breaking out perforce.

ANAXIMENES is of opinion, that raritie and drinesse of the earth together, be the causes of Earthquake: wherof the one is engendred by excessive drougth, the other by gluts of raine.

ANAXAGORAS holdeth, that when the aire is gotten within the earth, and meeteth with the superficies thereof, which it findeth tough and thicke, so as it cannot get forth, it shaketh it in manner of trembling.

ARITSTOTLE alledgeth, the Antiperistasis of the circumstant cold which environeth it about on everie side, both above and beneath: for heat endevoreth and maketh hast to mount [ 30] aloft, as being by nature light. A drie exhalation, therefore finding it selfe enclosed within and staied, striveth to make way through the cliffs and thicks of the Earth, in which busines it cannot chuse but by turning to and fro, up and downe disquiet and shake the earth.

METRODORUS is of mind, that no bodie being in the owne proper and naturall place can stirre or moove, unlesse some one do actually thrust or pull it. The earth therefore (quoth he) being situate in the owne place, naturally mooveth not: howsoever some placesthereof may remove into others.

PARMENIDES and DEMOCRITUS reason in this wise: for that the earth on everie side is of equall distance, and confineth still in one counterpoise, as having no cause wherefore it should incline more to the one side than to the other: therefore well it may shake onely, but not [ 40] stirre or remoove for all that.

ANAXIMENES saith, that the Earth is caried up and downe in the aire, for that it is broad and flat.

Others say, that it floteth upon the water, like as planks or boords, and that for this cause it mooveth.

PLATO affirmeth, that of all motions there be six sorts of circumstances, above, beneath, on the right hand, on the left, before and behind. Also that the earth cannot possibly moove ac∣cording to any of these differences: for that on everie side it lieth lowest of all things in the world, and by occasion thereof resteth unmooveable, hauing no cause why it should encline more to one part than to another, but yet some places of her because of their raritie do jogge [ 50] and shake.

EPICURUS keepeth his old tune, saying, it may well be, that the earth being shogged, and as it were rocked and beaten by the aire underneath, which is grosse and of the nature of water, therefore mooveth and quaketh. As also, it may be (quoth he) that being holow and full of holes in the parts below, it is forced to tremble and shake by the aire that is gotten within the caves and concavities, and there enclosed.

CHAP. XVI. Of the Sea, how it was made and commeth to be bitter.

ANAXIMANDER affirmeth, that the Sea is a residue remaining of the primitive humidity, whereof the Sunne hauing burnt up and consumed a great part, the rest behind he altered and turned from the naturall kind by his excessive ardent heat.

ANAXAGORAS is of opinion, that the said first humiditie being diffused and spred abroad in manner of a poole or great meere, was burnt by the motion of the sunne about it: and when [ 10] the oileous substance thereof was exhaled and consumed, the rest setled below, and turned into a brackish and bitter-saltnesse, which is the Sea.

EMPEDOCLES saith, that the Sea is the sweat of the earth, enchafed by the sunne, being ba∣thed and washed all over aloft.

ANTISTON thinketh it to be the sweat of heat, the moisture whereof which was within, being by much seething and boiling sent out, becommeth salt; a thing ordinary in all sweats.

METRODORUS supposeth the Sea to be that moisture, which running thorough the earth, reteined some part of the densitie thereof, like as that which passeth through ashes.

The disciples of PLATO imagine, that so much of the elementarie water which is congealed of the aire by refrigeration, is sweet and fresh; but whatsoever did evaporate by burning and [ 20] inflammation, became salt.

CHAP. XVII. Of the Tides, to wit, the ebbing and flowing of the sea, what is the cause thereof?

ARISTOTLE and HERACLITUS affirme, that it is the sunne which doth it, as who stir∣reth, raiseth, and carieth about with him the most part of the windes, which comming to blow upon the Ocean, cause the Atlanticke sea to swell, and so make the flux or high water; but when the same are allaied and cleane downe, the sea falleth low, and so causeth a reflux and ebbe [ 30] or low water.

PYTHEAS of Marseils, referreth the cause of Flowing to the full moone, and of Ebbing to the moone in the wane.

PLATO attributeth all to a certeine rising of the waters, saying, There is such an elevation, that through the mouth of a cave carieth the Ebbe and Flow to and fro, by the meanes whereof, the seas doe rise and flow contrarily.

TIMAEUS alledgeth the cause hereof to be the rivers, which falling from the mountaines in Gaule, enter into the Atlantique sea, which by their violent corruptions, driving before them the water of the sea, cause the Flow, and by their ceasing and returne backe by times, the Ebbe.

SELEUCUS the Mathematician, who affirmed also, that the earth mooved, saith, that the [ 40] motion thereof is opposit and contrary to that of the moone: also that the winde being driven to and fro, by these two contrary revolutions, bloweth and beateth upon the Atlanticke ocean, troubleth the sea also (and no marvell) according as it is disquieted it selfe.

CHAP. XVIII. Of the round circle called Halo.

THis Halo is made after this manner: betweene the body of the moone, or any other starre, and our eie-sight, there gathereth a grosse and mistie aire, by which aire, anon our sight [ 50] commeth to be reflected and diffused; and afterwards the same incurreth upon the said starre, according to the exterior circumference thereof, and thereupon appeereth a circle round a∣bout the starre, which being there seene is called Halo, for that it seemeth that the apparent im∣pression is close unto that, upon which our sight so enlarged as is before said, doth fall.

THE FOURTH BOOKE OF Philosophers opinions.

The Prooeme.

HAving runne through the generall parts of the world, I will now passe unto the particulars.

CHAP. I. [ 10] Of the rising and inundation of Nilus.

THALES thinketh that the anniversarie windes called Etcsiae blowing directly against Aegypt, cause the water of Nilus to swell, for that the sea being driven by these windes, entreth within the mouth of the said river, and hindereth it, that it cannot discharge it selfe free∣ly into the sea, but is repulsed backward.

EUTHYMENES of Marseils, supposeth that this river is filled with the water of the ocean, and the great sea lying without the continent, which he imagineth to be fresh and sweet.

ANAXAGORAS saith, that this hapneth by the snowe in Aethiopia, which melteth in sum∣mer, and is congealed and frozen in winter. [ 20]

DEMOCRITUS is of opinion, that it is long of the snowe in the north parts, which about the aestival solstice and returne of the sunne, being dissolved and dilated, breedeth vapors, and of them be engendred clouds, which being driven by the Etesian windes into Aethiopia and Aegypt toward the south, cause great and violent raines, wherewith both lakes, and the river also Nilus, be filled.

HERODOTUS the Historian writeth, that this river hath as much water from his sources and springs, in winter as in summer; but to us it seemeth lesse in winter, because the sunne being then neerer unto Aegypt, causeth the said water to evaporate.

EPHORUS the Historiographer reporteth, that all Aegypt doth resolve and runne at it were wholly into swet in summer time: whereunto Arabia and Libya doe conferre, and contribute [ 30] also their waters, for that the earth there is light and sandy.

EUDOXUS saith, that the priests of Aegypt assigne the cause hereof to the great raines and the Antiperistasis or contrarie occurse of seasons; for that when it is Summer with us, who inha∣bit within the Zone toward the Summer Tropicke, it is Winter with those who dwell in the op∣posit Zone under the Winter Tropicke, whereupon (saith he) proceedeth this great inundati∣on of waters, breaking downe unto the river Nilus.

CHAP. II. Of the Soule. [ 40]

THALES was the first that defined the Soule to be a nature moving alwaies, or having mo∣tion of it selfe.

PYTHAGORAS saith, it is a certeine number moving it selfe; and this number he taketh for intelligence or understanding.

PLATO supposeth it to be an intellectuall substance mooving it selfe, and that according to harmonicall number.

ARISTOTLE is of opinion, that it is the first Entelechia or primitive act of a naturall and organicall bodie, having life potentially.

DICEARCHUS thinketh it to be the harmonie and concordance of the foure elements.

ASCLEPIADES the Physician, defineth it to be an exercise in common of all the senses [ 50] together.

CHAP. III. Whether the Soule be a body, and what is the substance of it.

ALl these Philsosophers before rehearsed, suppose that the Soule is incorporall, that of the owne nature it mooveth and is a spirituall substance, and the action of a naturall bo∣die,

composed of many organs or instruments, and with all having life.

But the Sectaries of ANAXAGORAS, have given out, that it is of an airie substance, and a very body.

The STOICKS would have the Soule to be an hot spirit or breath.

DEMOCRITUS holdeth it to be a certeine fierie composition of things perceptible by reason, and the same having their formes sphaericall and round, and the puissance of fire, and withall to be a body.

EPICURUS saith, it is a mixtion or temperature of foure things, to wit, of a certeine fire, of (I wot not what) aire, of an odde windie substance, and of another fourth matter, I cannot tel what to name it, and which to him was sensible. [ 10]

HERACLITUS affirmeth, the Soule of the world to be an evaporation of humors within it: as for the Soule of living creatures, it proceedeth (quoth he) as well from an evaporation of humors without, as an exhalation within it selfe, and of the same kinde.

CHAP. IIII. The parts of the Soule.

PYTHAGORAS and PLATO, according to a more generall and remote division, hold, that the Soule hath two parts, that is to say, the Reasonable & the unreasonable; but to goe [ 20] more necre and exactly to worke, they say, it hath three; for they subdivided the unreasonable part into Concupissible and Irascible.

The STOICKS be of opinion, that composed it is of eight parts, whereof five be the sen∣ses naturall, to wit, sight, hearing, smelling, tasting, and feeling; the sixt is the voice; the se∣venth generative or spermaticall, and the eight, understanding, which guideth and commaun∣deth all the rest by certeine proper organs and instruments, like as the Polype fish by her cleies and hairy branches.

DEMOCRITUS and EPICURUS set downe two parts of the Soule; the Reasonable seated in the brest, and the Unreasonable spred and dispersed over all the structure of the body besides.

As for DEMOCRITUS, he affirmeth, that all things whatsoever, have a certeine kinde of [ 30] Soule, even the very dead bodies, for that alwaies they doe manifestly participate a kinde of heat and sensitive facultie, notwithstanding the most part there of be breathed foorth, and yeel∣ded up.

CHAP. V. Which is the Mistresse and commanding part of the Soule, and wherein it is.

PLATO and DEMOCRITUS place it in the head throughout: STRATO betweene the two eie browes: ERASISTRATUS in the membrane or kell that enfoldeth the braine, and it he calleth Epicranis: HEROPHILUS within the ventricle or concavitie of the braine, [ 40] which also is the basis or foundation of it: PARMENIDES over all the brest, and with him ac∣cordeth EPICURUS: the STOICKS all with one voice hold it in the whole heart, or else in the spirit about the heart: DIOGENES in the cavitie of the great arterie of the heart, which is full of vitall spirit: EMPEDOCLES in the consistence or masse of bloud: others in the verie necke of the heart: some in the tunickle that lappeth the heart: and others againe in the mid∣riffe: some of our moderne philosophers hold, that it taketh up & occupieth all the space from the head downward to the Diaphragma or midriffe above said: PYTHAGORAS supposeth that the vitall part of the Soule is about the heart, but the reason and the intellectuall or spirituall part, about the head. [ 50]

CHAP. VI. The motion of the Soule.

PLATO is of opinion, that the soule mooveth continually; but the intelligence or under∣standing is immooveable, in regard of locall motion from place to place.

ARISTOTLE saith, that the soule it selfe moveth not, although it be the author that rules &

directeth all motion; howbeit, that by an accident, it is not devoid of motion, according as di∣vers sorts of bodies do move.

CHAP. VII. Of the Soules immortalitie.

PYTHAGORAS and PLATO affirme the Soule to be immortall; for in departing out of the bodie, it 〈◊〉〈◊〉 to the Soule of the universall world, even to the nature which is of the same kinde.

The STOICKS hold, that the Soule going from the bodie, if it be seeble and weake, as that [ 10] is of ignorant persons, setleth downward with the grosse consistence of the bodie; but if it be more firme and puissant, as that is of wise and learned men, it continueth * 1.11 even unto the con∣flagration of all.

DEMOCRITUS and EPICURUS say, that it is corruptible, and perisheth together with the bodie.

PYTAGORAS and PLATO are of opinion, that the reasonable part of the Soule is im∣mortall and incorruptible; for that the Soule, if it be not God, yet the worke it is of eternall God: as for the unreasonable part, it is mortall and subject to corruption.

CHAP. VIII. Of the Senses and sensible objects. [ 20]

THe STOICKS thus define Sense: Sense (say they) is the apprehension of the sensitive or∣gan. But Sense is taken many waies; for we understand by it, either an habitude or facultie naturall, or a sensible action, or els an imagination apprehensive; which all are performed by the meanes of an instrument sensitive: yea, and the very eighth part of the Soule abovenamed, even that which is principall, to wit, the discourse of reason, by which all the rest doe consist: Againe, the spirits intellectuall, are called sensitive instruments, which from the said principall understanding reach unto all the organs.

The Sense (quoth EPICURUS) is that parcell of the soule which is the sensitive power it [ 30] selfe, and the effect which proceedeth from it, so that he taketh Sense in two sort, for the power, and effect.

PLATO defineth Sense to bee the societie of the body and soule, as touching externall ob∣jects; for the facultie and power of Sense is proper to the soule, the instrument belongeth to the body; but both the one and the other apprehendeth externall things, by the meanes of the imaginative facultie, or the phantasie.

LEUCIPPUS and DEMOCRITUS doesay, that both Sense and intelligence are actuated by the meanes of certeine images represented from without, unto us, for that neither the one nor the other, can be performed without the occurrence of some such image.

CHAP. IX. Whether Senses and Fansies be true or no? [ 40]

THe STOICKS hold, that the Senses be true; but of Imaginations, as some be true, so o∣thers are false.

EPICURUS supposeth that all Senses and Imaginations be true; mary of opinions, some be true, others false: and as for the Sense it is deceived one way only, to wit, in things intelligible: but Imagination after two sorts: for that there is an Imagination as well of sensible things, as of intelligible.

EMPEDOCLES and HERACLIDES say, that particular Senses are effected according to [ 50] the proportion of their pores and passages; namely as the proper object of each Sense is well disposed and fitted.

CHAP. X. How many Senses there be?

THe STOICKS hold, that there be five proper Senses, Sight, Hearing, Smelling, Tast, and Feeling.

ARISTOTLE saith not, that there is a sixt, howbeit he putteth downe one common Sense, which judgeth as touching the compound kinds: whereunto all the other particular and single Senses bring and present their proper imaginations: wherein the transition of the one to the other, as of a figure or motion doth shew.

DEMOCRITUS affirmeth, that there bee more Senses in brute beasts, in the gods, and in wise men.

CHAP. XI. After what maner is effected Sense, Notion and Reason, according to disposition or affection. [ 10]

THe STOICKS are of opinion and say, that when a man is engendred, hee hath the prin∣cipall part of his soule, which is the understanding, like for all the world unto a parch∣ment or paper ready to be written in; and therein he doth register and record every several No∣tion and cogitation of his: for those who have perceived any thing by sense, (as for example sake, have seene a white thing) when the same is gone out of their eie, reteine it still in memo∣rie: now after they have collected together many semblable memories of the same kinde, then they say, they have experience; for experience is nothing else but an heape or multitude of like sorts: but of notions and thoughts, some be naturall, which are caused in manner aforesaid, without any artificiall meanes; others come by our studie, and by teaching, and such alone pro∣perly and indeed are called Notions; the other be named rather conceptions or anticipations; [ 20] and Reason for which we beare the name of Resonable, is accomplished by those anticipations in the first seven yeeres: and intelligence is the conception in the understanding of a reasona∣ble creature: for phantasie when it lighteth upon the reasonable soule is then called Intelli∣gence, taking the denomination of understanding, which is the cause that these imaginations are not incident unto other creatures; but such as are presented unto gods and us both, those are onely and properly imaginations; whereas those which offer themselves unto us, are ima∣ginations in generall, and cogitations in speciall: like as Deniers, Testons, or Crownes being considered apart in themselves, are Deniers, Testons, & Crownes; but if you give them for the hire of a ship, then besides that they are Deniers, &c. they be also the fare, for ferry or passage. [ 30]

CHAP. XII. What difference there is betweene Imagination, Imaginable, Imaginative, and Imagined.

CHRYSIPPUS saith, there is a difference betweene all these fower: and first, as for* 1.12 Ima∣gination, it is a passion or impression in the soule, shewing the selfe same thing that made and imprinted it: as for example; when with our 〈◊〉〈◊〉 we behold a white, it is a passion or affec∣tion engendred by the sight in our soule, and we may well say, that the said white is the subject or object that mooveth & affecteth us: semblably in smelling and touching, and this is called Phantasie, a word derived of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth light or cleerenesse; for like as the light sheweth it selfe, and all that is comprised in it, so the Phantasie or imagination represen∣teth [ 40] it selfe, and that which made it.

* 1.13 Imaginable is that which maketh imagination, as white, cold, and whatsoever is able to moove or affect the soule, is called Imaginable.

* 1.14 Phantasticke or Imaginative, is a vaine attraction; even an affection or passion in the soule, which commeth not from any object imaginable; like as we may observe in him that fighteth with his owne shadow, or in vaine flingeth foorth his hands: for in true phantasie or imagina∣tion, there is a subject matter named Imaginable: but in this Phantasticke or Imaginative there is no such object or subject at all.

Phantasme or * 1.15 Imagined, is that unto which we are drawne by that vaine attraction; a thing usuall with those who are either furious, or surprized with the maladie of melancholy: for [ 50] Orestes in the tragedie of 〈◊〉〈◊〉 when he uttereth these speeches,

O mother mine, against me raise not thus, I thee beseech these* 1.16 wenches furious: Whom now I see alas, with bloudy eies, And dragon like, how they against merise: These me beset, and charge on every part, These strike on still, these wound me to the hart.

doth speake them as enraged and in a phranticke fit; for he seeth nothing, but onely imagineth and thinketh that he seeth them: and therefore his sister Electra replieth thus upon:

Lie still poore wretch, restin thy bed, for why? Thou seest not that which seemes so verily.

The same is the case of Theoclymenus in * 1.17 Homer.

CHAP. XIII. Of Sight, and how we doe see. [ 10]

DEMOCRITUS, and EPICURUS supposed, that Sight was caused by the intromission of certeine images: others by an insinuation of beames, returning to our eie-sight, after the occurrence of an object. EMPEDOCLES hath mingled the said images and beames toge∣ther, calling that which is made thereof, the raies of a compound image. HIPPARCHUS hol∣deth, that the beames sent out and launced from the one eie, and the other comming to be ex∣tended, in their ends meet together, and as it were by the touching and clasping of hands, ta∣king hold of externall bodies, carie backe the apprehension of them unto the visive power.

PLATO attributeth it to the corradiation or conjunction of light, for that the light of the eies reacheth a good way within the aire of like nature, & the light likewise issuing from the visi∣ble bodies, cutteth the aire betweene, which of it selfe is liquid and mutable, and so extendeth [ 20] it together with the fierie power of the eie; and this is it which is called the conjunct light or corradiation of the Platonickes.

CHAP. XIIII. Of the Resemblances represented in mirrours.

EMPEDOCLES saith, that these apparitions come by the meanes of certeine defluxions, gathered together upon the superficies of the mirrour, and accomplished by the fire that ariseth from the said Mirrour, and withall transmuteth the aire that is object before it, into [ 30] which those fluxions are caried.

DEMOCRITUS and EPICURUS are of opinon, that these apparences in Mirrours, are caused by the 〈◊〉〈◊〉 and stay of certaine images, which passing from us, gather together upon the Mirrour by way of rebounding and resultation.

The PYTHAGOREANS attribute all this to the reflexion of the sight: for that the sight is extended and carried as farre as to the Mirrour of brasse or whatsoever, where resting and stay∣ing upon the thicke solditie thereof, and beaten backe by the polished smoothnesse of the Mir∣rour object against it, the same returneth againe upon it selfe; much like as when our hand is stretched out and brought backe againe unto the shoulder.

All these points and opinions may serve very well, and be accommodate to that chapter and [ 40] question, carying this title: How we doe see.

CHAP. XV. Whether Darknesse be visible.

THe STOICKS hold, that Darknesse is visible; for that from the sight there is a splendeure going foorth that compasseth the said Darknesse; neither doth the eie-sight lie and de∣ceive us, for it seeth certeinly and in truth that there is Darknesse. * 1.18

CHRYSIPPUS saith, that we doe see by the tension of the aire betweene, which is pricked [ 50] by the visuall spirit, that passeth from the principall part of the soule into the apple of the eie: and after that it falleth upon the aire about it, it extendeth the same in a pyramidall forme, namely, when as it meeteth with an aire of the same nature with it; for there flow from out of the eies certeine raies resembling fire, and nothing blacke or mistie, and therefore it is that Dark∣nesse may be seene.

CHAP. XVI. Of Hearing.

EMPRDOCLES is of opinion, that Hearing is performed by the meanes of a spirit or winde gotten within the concavitie of the eare, writhed or turned in manner of a vice or screw, which they say is fitted and framed of purpose within the eare, hanging up aloft, and bea∣ten upon in manner of a clocke.

ALCMAEON affirmeth, that we doe Heare by the void place within the eare; for he saith, [ 10] that this is it that resoundeth, when the said spirit entreth into it; because all emptie things do make a sound.

DIOGENES supposeth, that Hearing is caused by the aire within the head, when it com∣meth to be touched, stirred, and beaten by the voice.

PLATO and his scholars hold, that the aire within the head is sinitten, and that it reboun∣deth and is caried to the principall part of the soule, wherein is reason, and so is formed the sense of Hearing.

CHAP. XVII. Of Smelling. [ 20]

ALCMAEON affirmeth, that reason, the principall part of the soule, is within the braine, and that by it we Smell, drawing in sents and smels by respirations.

EMPEDOCLES is of this advice, that together with the respiration of the lights, odours al∣so are intromitted and let in; when as then the said respiration is not performed at libertie and ease, but with much adoe, by reason of some asperity in the passage, we Smell not at all, like as we observe in them who are troubled with the pose, murre, and such like rheumes.

CHAP. XVIII. Of Taste. [ 30]

ALCMAEON saith, that by the moisture and warmth in the tongue, together with the soft∣nesse thereof, all smacks and objects of taste are distinguished.

DIOGENES attributeth the same to the spungeous raritie and softnesse of the tongue; and for that the veines of the body reach up to it, and are inserted and graffed therein, the savors are spread abroad and drawen into the sense and principal part of the soule, as it were with a spunge.

CHAP. XIX. Of the Voice. [ 40]

PLATO defineth the Voice to be a spirit, which by the mouth is brought and directed from the understanding; also a knocking performed by the aire, passing through the eares, the braine, and the bloud, as farre as to the soule; after an unproper maner & abusively we attri∣bute Voice to unreasonable creatures, yea & to such as have no soule or life at al, namely, to the neighing of horses, and to other sounds; but to speake properly, there is no voice but that which is articulate, and called it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greeke, for that it declareth that which is in the thought.

EPICURUS holdeth the Voice to bee a fluxion sent foorth by such as speake and make a noise, or otherwise doe sound; which fluxion breaketh and crumbleth into many fragments of [ 50] the same forme and figure, as are the things from whence they come; as for example, round to round, and triangles whether they have three equall sides or unequall, to the like triangles: and these broken parcels entring into the eares, make the sense of the Voice, which is hearing; a thing that may be evidently seene in bottles that leake and runne out, as also in fullers that blow upon their clothes.

DEMOCRITUS saith, that the very aire breaketh into small fragments of the same figure,

that is to say, round to round; and roll together with the fragments of the Voice: for accor∣ding to the old proverbe:

One chough 〈◊〉〈◊〉 to another chough, loves 〈◊〉〈◊〉 for to pearch, And God hath so appointed 〈◊〉〈◊〉 , that all their like should search.

For even upon the shores and sea-sides, stones are evermore found together semblable, to wit, in one place round, in another long; in like manner when as folke doe winnow or purge come with the vanne, those graines alwaies are ranged and sorted together, which be of one and the same forme; insomuch as beanes goe to one side by themselves, & rich pease to another a part [ 10] by their selves: but against all this it may be alledged and objected: How is it possible that a 〈◊〉〈◊〉 fragments of spirit and winde should fill a 〈◊〉〈◊〉 , that receiveth ten thousand men?

The STOICKS say, that the aire doth not consist of small fragments, but is continuall throughout, and admitteth no voidhesse at all: howbeit, when it is smitten with spirit or winde, it waveth directly in circles infinitly, untill it fill up all the aire about, much after the manner as we may perceive in a pond or poole, when there is a stone throwen into it; for like as the wa∣ter in it mooveth in flat circles; so doth the aire in roundles like to bals.

ANAXAGORAS faith, that the Voice is formed by the incursion and beating of the Voice against the solide aire, which maketh resistance, and returneth the stroke backe againe to the eares, which is the manner also of that reduplication of the Voice or resonance called Eccho. [ 20]

CHAP. XX. Whether the Voice be incorporall? and how commeth the Eccho to be formed.

PYTHAGORAS, PLATO, and ARISTOTLE do hold the Voice to be bodilesse: for that it is not the aire but a forme in the aire, & a superficies therof, & that by a certaine beating which be commeth a Voice. Now this is certaine that no superficies hath a bodie. True it is in∣deed that it moveth and removeth with the bodie, but of it selfe without all doubt it hath no bo∣die at all: like as in a wand or rod that is bent, the superficies thereof suffereth no alteration, in re∣spect [ 30] of it selfe, but it is the verie matter and substance that is bowed. How be it the Stoicks are of another opinion and say, that the Voice is a bodie: for whatsoever is operative and worketh ought, is a bodie: but certaine it is that the Voice is active and doth somewhat: for we do heare and perceive when it 〈◊〉〈◊〉 upon our eare, and it giveth a print, no lesse than a seale upon wax. Moreover, all that moveth or troubleth us, is a bodie: but who knoweth not that in Musick, as good harmony affectth us; so dissonance and discord doth disquiet us; and that which more is; all that stirreth or moveth is a bodie: but the Voice stirreth and hitteth against smooth and polished solid places, by which it is broken and sent backe againe, in manner as we do see a ten∣nis ball when it is smitten upon a wal: insomuch as in the Pyramides of AEgypt, one Voice di∣livered within them, rendereth foure or five resonances or Echoes for it. [ 40]

CHAP. XXI. How the Soule commeth to be sensitive; and what is the principall and predominant part thereof.

THe STOICKS are of opinion, that the supreme and highest part of the Soule is the prin∣cipall and the guide of the other: to wit, that which maketh imaginations, causeth assents, performeth senses, and mooveth apperite: and this is it which they cal the discourse of reason. Now of this principall and soveraigne part, there be seven others springing from it, and which are spred through the rest of the bodie, like unto the armes or hairie braunches of a poulp [ 50] fish: of which seven the naturall senses make five; namely, Sight, Smelling, Hearing, Tasting, and Feeling. Of these, the Sight is a spirit passing from the chiefest part unto the eies: Hearing, a spirit reaching from the understand, to the eares: Smelling, a spi∣rit issuing from reason to the nosethirls: Tasting, a spirit going from the foresaid princi∣pall part unto the tongue: and last of all Feeling, a spirit stretching and extended from the same predominant part, as farre as to the sensible superficies of those objects which are ea∣sie to be felt and handled. Of the twaine behind, the one is called genetall seed, and that is like∣wise

wise a spirit transmitted from the principall part unto the genetories or members of generation: the other which is the seventh and last of all, Zeno calleth Vocall, and wee, Voice; a spirit also, which from the principall part passeth to the windpipe, to the tongue and other instruments ap∣propriat for the voice. And to conclude, that mistresse her selfe and ladie of the rest is seated (as it were in the midst of her owne world) within our round head, and there dwelleth.

CHAP. XXII. Of Respiration.

EMPEDOCLES is of opinion, that the first Respiration of the first living creature was occa∣sioned, [ 10] when the humiditie in young ones within the mothers wombe retired, and the outward aire came to succeed in place thereof, and to enter into the void vessels now open to receive the same: but afterwards the naturall heat driving without forth, this aerie substance for to evaporate and breath away, caused exspiration: and likewise when the same returned in again, there ensued inspiration, which gave new entrance to that aerious substance. But as touching the Respiration that now is, he thinketh it to be when the blood is carried to the exterior superficies of the bodie; and by this fluxion doth drive and chase the aerie substance through the nosethirls, and cause exspiration; and inspiration when the blood returneth inward, and when the aire reentreth withall through the rarities which the blood hath left void and emptie. And for to make this better to be understood, he bringeth in the example of a Clepsidre or water [ 20] houre-glasse.

ASCLEPIADES maketh the lungs in manner of a tunnel, supposing that the cause of Respi∣ration, is the aire, smooth, and of subtil parts which is within the breast, unto which the aire with∣out, being thicke and grosse floweth and runneth; but is repelled backe againe, for that the brest is not able to receive any more, nor yet to be cleane without: Now when as there remaineth still behind, some little of the subtile aire within the breast, (for it cannot all be cleane driven out) that aire without rechargeth againe with equall force upon that within, being able to support and abide the waight thereof: and this compareth he to Phisicians ventoses, or cupping glas∣ses. Moreover as touching voluntarie Respiration, he maketh this reason, that the smallest holes within the substance of the lungs are drawen together, and their pipes closed up. For these [ 30] things obey our will.

HEROPHILUS leaveth the motive faculties of the bodie, unto the nerves, arteries and muskles: for thus he thinketh and saith, that the lungs only have a naturall appetite to dilation, and contraction, that is to say, to draw in and deliver the breath, and so by consequence other parts. For this is the proper action of the lungs, to draw wind from without; where with when it is filled, there is made another attraction by a second appetition; and the breast deriveth the said wind into it: which being likewise repleat therewith, not able to draw any more, it transmit∣teth backe againe the superfluitie thereof into the lungs, whereby it is sent forth by way of exspi∣ration: and thus the parts of the bodie reciprocally suffer one of another, by way of interchange. For when the lungs are occupied in dilatation, the breast is busied in contraction; and thus they [ 40] make repletion and evacuation by a mutuall participation one with the other; in such sort as we may observe about the lungs foure manner of motions. The first, whereby it receiveth the aire from without; the second, by which it transfuseth into the breast that aire which it drew and received from without; the third, whereby it admitteth againe unto it selfe that which was sent out of the brest; and the fourth, by which it sendeth quite forth that which so returned into it. And of these motions, two be dilatations, the one occasioned from without, the other from the breast: and other two, contractions; the one when the brest draweth wind into it: and the other when it doth expell the aire insinuated into it. But in the breast parts there be but two onely, the one dilatation when it draweth wind from the lungs, the other contraction, when it rendreth it againe. [ 50]

CHAP. XXIII. Of the Passion of the body; and whether the soule have a fellow-feelling with it, of paine and dolour.

THe STOICKS say, that affections are in the passible parts, but senses in the principall part of the soule.

EPICURUS is of opinion, that both the affections and also the senses, are in the passible places: for that reason which is the principall part of the soule, he holdeth to be unpassible.

STRATO contrariwise affirmeth, that as well the Passions of the soule, as the senses, are in the said principall part, and not in the affected and grieved places; for that in it consisteth pa∣tience, which we may observe in terrible and dolorous things, as also in fearefull, and maguani∣mous persons.

THE FIFTH BOOKE OF Philosophers opinions. [ 10]

CHAP. I. Of Divination.

PLATO and the STOICKS bring in a fore-deeming and fore-knowledge of things by in∣spiration or divine instinct, according to the divinity of the soule; namely, when as it is ra∣vished with a fanaticall spirit or revelation by dreames: and these admit and allow many kinds of divination.

XENOPHANES and EPICURUS on the contrary side abolish and annull all Divination [ 20] whatsoever.

PYTHAGORAS condemneth that onely which is wrought by sacrifices.

ARISTOTLE & DICEARCHUS receive none but that which commeth by Divine inspi∣ration, or by dreames; not supposing the soule to be immortall, but to have some participati∣on of Divinitie.

CHAP. II. How Dreames are caused.

DEMOCRITUS is of of opinion, that Dreames come by the representation of images. [ 30]

STRATO saith, that our understanding is I wot not how, naturally, and yet by no rea∣son, more sensative in sleepe than otherwise, and therefore sollicited the rather by the appetit and desire of knowledge.

HEROPHILUS affirmeth, that Dreames divinely inspired, come by necessitie; but natural Dreames by this meanes, that the soule formeth an image and representation of that which is good and commodious unto it, and of that which must ensue thereupon: as for such as be of a mixt nature of both, they fall out casually by an accidentall accesse of images; namely, when we imagine that we see that which wee desire; as it falleth out with those who in their sleepe thinke they have their paramouts in their armes. [ 40]

CHAP. III. What is the substance of Naturall seed.

ARISTOTLE defineth Seed to be that which hath power to moove in it selfe for the ef∣fecting of some such thing, as it was from whence it came.

PYTHAGORAS taketh it to be the foame of the best and purest bloud, the superfluitie and excrement of nouriture; like as bloud and marrow.

ALCMAEON saith, it is a portion of the braine.

PLATO supposeth it to be a decision or deflux of the marrow in the backe bone.

EPICURUS imagineth it to be an abstract of soule and body. [ 50]

DEMOCRITUS holdeth, that it is the geneture of the fleshy nerves proceeding from the whole body, and the principall parts thereof.

CHAP. IIII. Whether genetall Seed be a body.

LEUCIPPUS and ZENO take it to be a body; for that it is an abstract parcell of the soule.

PYTHAGORAS, PLATO, and ARISTOTLE, acknowledge indeed and confesse,

that the power and force of Seed is bodilesse; like as the understanding, which is the author of motion; but the matter thereof say they, which is shed and sent foorth, is corporall.

STRATO and DEMOCRITUS affirme the very puissance thereof to be a body, howbeit, spirituall.

CHAP. V. Whether femals send foorth Seed as well as males.

PYTHAGORAS, EPICURUS, and DEMOCRITUS hold, that the Female likewise dis∣chargeth Seed; for that it hath seminarie vessels turned backward; which is the reason that [ 10] she hath lust unto the act of generation.

ARISTOTLE and ZENO be of opinion, that the Female delivereth from it a moist mat∣ter, resembling the sweat which commeth from their bodies, who wrestle or exercise together: but they will not have it to be Seed.

HIPPON avoucheth that Femals doe ejaculate Seed no lesse than males, howbeit the same is not effectuall for generation, for that it falleth without the matrix: whereupon it commeth to passe that some women, though very few, and widdowes especially, doe cast from them Seed without the company of men: and he affirmeth that of the male Seed, are made the bones, & of the female the flesh.

CHAP. VI. The maner of Conception. [ 20]

ARISTOTLE thinketh, that Conceptions come in this maner: when as the matrix drawn before from the naturall purgation, and there withall the monthly tearmes fetch some part of pure bloud from the whole masse of the body, so that the males genetall may come to it, and so concurre to engender: Contrariwise, that which hindereth conception is this, name∣ly, when the matrix is impure or full of ventosities; as it maybe by occasion of feare, of sorrow, or weaknesse of women; yea and by the impuissance and defect in men. [ 30]

CHAP. VII. How it commeth that Males are engendred, and how Females.

EMPEDOCLES supposeth, that Males and Females are begotten by the meanes of heat and cold accordingly: and heereupon recorded it is in Histories, that the first Males in the world, were procreated and borne out of the earth, rather in the East and Southern parts; but Females toward the North.

PARMENIDES mainteineth the contrary, and saith; that Males were bred toward the Nor∣thern quarters, for that the aire there is more grosse and thicker than else where: on the other [ 40] side, Females toward the South, by reason of the raritie and subtilitie of the aire.

HIPPONAX attributeth the cause heereof unto the seed, as it is either more thick or power∣full, or thinner and weaker.

ANAXAGORAS and PARMENIDES hold, that the seed which commeth from the right side of a man, ordinarily is cast into the right side of the matrix; and from the left side likewise into the same side of the matrix: but if this ejection of seed fall out otherwise cleane crosse, then Females be engendred.

LEOPHANES of whom ARISTOTLE maketh mention, affirmeth that the Males be en∣gendred by the right genetory, and females by the left.

LEUCIPPUS ascribeth it to the permutation of the naturall parts of generation, for that ac∣cording [ 50] to it, the man hath his yerd of one sort, and the woman her matrix of another: more than this he saith nothing.

DEMOCRITUS saith, that the common parts are engendred indifferently by the one and the other, as it falleth out; but the 〈◊〉〈◊〉 parts that make distinction of sex, of the party which is more prevalent.

HIPPONAX resolveth thus, that if the seed be predominant, it will be a Male; but if the food and nourishment, a Female.

CHAP. VIII. How Monsters are engendred.

EMPEDOCLES affirmeth, that Monsters be engendred either through the abundance of seed, or default thereof; either through the turbulent * 1.19 perturbation of the mooving, or the distraction and division of the seed into sundry parts; or else through the declination there∣of out of the right way: and thus he seemeth to have preoccupated in maner all the answers to this question.

STRATO alledgeth for this part, addition, or substraction, transposition or inflation and [ 10] ventosities. And some physicians there be, who say, that at such a time as monsters be engen∣dred, the matrix suffereth distortion, for that it is distended with winde.

CHAP. IX. What is the reason that a woman though oftentime she companieth with a man doeth not conceive.

DIOCLES the Physician rendreth this reason, for that some doe send soorth no seed at all; or lesse in quantity than is sufficient, or such in quality, which hath no vivificant or quick∣ning [ 20] power; or else it is for defect of heat, of cold, of moisture, or drinesse; or last of all, by oc∣casion of the paralysie or resolution of the privy parts and members of generation.

The STOICKS lay the cause hereof upon the obliquitie or crookednesse of the mans mem∣ber, by occasion whereof, he cannot shoot foorth his 〈◊〉〈◊〉 directly; or else it is by reason of the disproportion of the parts, as namely when the matrix lieth to farre within, that the yerd can∣not reach unto it.

ERASISTRATUS findeth fault in this case with the matrix, when it hath either hard callo∣sities; or too much carnositie; or when it is more rare and spungeous, or else smaller than it ought to be.

CHAP. X. How it commeth that two Twinnes and three Twinnes are borne. [ 30]

EMPEDOCLES saith, that two Twinnes or three, are engendred by occasioneither of the abundance, or the divulsion of the seed.

ASCLEPIADES assigneth it unto the difference of bodies, or the excellence of seed: after which manner we see how some barly from one root beareth two or three stalkes with their eares upon them, according as the seed was most fruitfull and generative.

ERASISTRATUS 〈◊〉〈◊〉 it unto divers conceptions and superfaetations, like as in brute beasts; for when as the matrix is clensed, then it commeth soone to conception and super∣faetation. [ 40]

The 〈◊〉〈◊〉 alledge to this purpose the cels or conceptacles within the matrix; for as the seed falleth into the first and second, there follow conceptions and superfaetations, and af∣ter the same sort may three Twinnes be engendred.

CHAP. XI. How commeth it to passe that children resemble their parents or progenitours before them.

EMPEDOCLES affirmeth, that as similitudes are caused by the exceeding force of the ge∣netall [ 50] seed; so the dissimilitudes arise from the evaporation of naturall hear conteined within the same seed.

PARMENIDES is of opinion, that when the seed descendeth out of the right side of the matrix, the children be like unto the fathers, but when it passeth from the left side, unto the mothers.

The STOICKS opine thus; from the whole body and the soule passeth the seed, and so the similitudes doe forme of the same kinds, the figures and characters, like as a painter of the

like colours draweth the image of that which he seeth before him: also the woman for her part doth conferre genetall seed, which if it be prevalent, then the infant is like unto the mother; but if the mans seed be more predominant, it will resemble the father.

CHAP. XII. How it falleth out that children resemble others, and not their fathers and mothers.

THe most part of the Physicians affirme this to happen by chaunce and aventure, but upon this occasion, that the seed, as well of the man as the woman waxeth cold, for then the [ 10] infants resemble neither the one nor the other.

EMPEDOCLES attributeth the forme and resemblance of yoong babes in the wombe, unto the strong imagination of the woman in time of conception; for many times it hath beene knowen, that women have beene enamoured of painted images and statues, and so deli vered of children like unto them.

The STOICKS say, that by a sympathie of the minde and understanding, through the insi∣nuation of beames, and not of images, these resemblances are caused.

CHAP. XIII. How it commeth that some women be barren, and men likewise unable to get children. [ 20]

PHYSICIANS hold, that women be barren by reason that the matrix is either too streight, over rare, or too hard; or else by occasion of certeine callosities or carnosities: or for that the women themselves be weaklings and heartlesse, or doe not thrive but mislike; or else because they are fallen into some Cachexia and evill habit of body; or by reason that they are distorted, or otherwise in a convulsion.

DIOCLES saith, that men in this action of generation are impotent, for that some send foorth no seed at all, or at leastwise in quantitie lesse than is meet, or such as hath no generative power; or because their genetals be paralyticall or relaxed; or by reason that the yerd is croo∣ked, [ 30] that it cannot cast the seed forward; or for that the genetall members be disproportioned and not of a competent length, considering the distance of the matrix.

The STOICKS lay the fault upon certeine faculties and qualities, discordant in the parties themselves that come together about this businesse; who being parted one from another, and conjoined with others, uniting well with their complexion, there followeth a temperature ac∣cording to nature, and a childe is gotten betweene them.

CHAP. XIIII. Why Mules be barrain. [ 40]

ALCMAEON is of opinion, that Mulets, that is to say, male Mules be not able to engender for that their seed or geneture is of a thin substance which procecdeth from the coldnesse therof. The Females also, because their shaps do not open wide enough, that is to say, the mouth therof doth not gape sufficiently; for these be the verie tearmes that he useth.

EMPEDOCLES blameth exilitie or smalnesse, the low positure and the over streight confor∣mation of the matrix, being so turned backward and tied unto the belly, that neither seed can be directly cast into the capacitie of it, nor if it were caried thither would it receive the same. Unto whom DIOCLES also beareth witnesse saying, Many times (quoth he) in the dissection of Anatomies we have seene such matrices of Mules; and it may be therefore, that in regard of [ 50] such causes some women also be barrain.

CHAP. XV. Whether the Infant lying yet in the mothers wombe, is to be accounted a living creature or no?

PLATO directly pronounceth that such an Infant is a living creature: for that it moveth, and is fed within the bellie of the mother.

The STOCKS say, it is a part of the wombe, and not an animall by it selfe. For like as fruits be parts of the trees, which when they be ripe do fall; even so it is with an Infant in the mothers wombe.

EMPEDOCLES denieth it to be a creature animall, howbeit that it hath life and breath with∣in the bellie: mary the first 〈◊〉〈◊〉 that it 〈◊〉〈◊〉 respiration, is at the birth; namely when the super∣fluous humiditie which is in such unborne 〈◊〉〈◊〉 is retired and gone, so that the aire from with∣out entreth into the void vessels lying open.

DIOGENES saith, that such Infants are bred within the matrice inanimate, howbeit in heat: whereupon it commeth that 〈◊〉〈◊〉 hear, so soone as ever the Infant is turned out of the mo∣thers wombe, is drawen into the lungs. [ 10]

〈◊〉〈◊〉 leaveth to unborne babes a mooving naturall; but not a respiration; of which motion the 〈◊〉〈◊〉 be the 〈◊〉〈◊〉 cause; but afterwards they become per∣fect living animall creatures, when being come forth of the wombe they take in breath from the aire.

CHAP. XVI. How unborne babes are fed in the wombe.

DEMOCRITUS and EPICURUS hold, that this unperfect fruit of the wombe receiveth [ 20] nourishment at the mouth; and thereupon it commeth, that so soone as ever it is borne it seeketh and nuzzeleth with the mouth for the brest head, or nipple of the pappe: for that within the matrice there be certaine tears, yea and mouths too, whereby they are nou∣rished.

The STOICKS say, that it is fed by the secundine and the navell; whereupon it is that Mid∣wives presently knit up and tie the navell string fast, but open the Infants mouth; to the end that it be acquainted with another kind of nourishment.

ALCMAEON affirmeth, that the Infant within the mothers wombe, feedeth by the whole body throughout: for that it sucketh to it and draweth in manner of a spunge, of all the food, that which is good for nourishment. [ 30]

CHAP. XVII. What part of the Child is first made perfect within the mothers bellie.

THe STOICKS are of opinion that the most parts are formed all at once; but ARISTO∣TEE saith the backe bone and the loines are first framed, like as the keele in a ship.

ALCMAEON affirmeth, that the head is first made, as being the seat of reason.

PHYSICIANS will have the heart to be the first, wherein the veines and arteries are.

Some thinke the great toe is framed first, and others the navill. [ 40]

CHAP. XVIII. What is the cause that Infants borne at seven moneths end, be livelike.

EMPEDOCLES thinketh, that when mankind was first bred of the earth, one day then, by reason of the slow motion of the Sunne was full as long, as (in this age of ours) tenne mo∣neths: and that in processe of time, and by succession it came to be of the length of seven mo∣neths: And therefore (quoth hee) infants borne either at ten or seven moneths end, doe ordina∣rily live: the nature of the world being so accustomed in one day to bring that fruit to maturitie [ 50] after that night, wherein it was committed into the wombe thereof.

TIMAEUS saith, that they bee not ten moneths, but are counted nine, after that the monethly purgations stay upon the first conception: and so it is thought that infants be of se∣ven moneth whichs are not: for that he knew how after conceptiō many women have had their menstruall flux.

POLYBUS, DIOCLES and the EMPIRICKS know, that the eight moneths childe also is vitall; howbeit in some sort feeble, for that many for feeblenesse have died so borne: in ge∣nerall

and for the most part ordinarily, none are willing to reare and feed the children borne at the seven moneth; and yet many have beene so borne and growen to mans estate.

ARISTOTLE and HIPPOCRATES report, that if in seven moneths the matrix be growen full, then the infant 〈◊〉〈◊〉 to get foorth; and such commonly live and doe well enough: but if it incline to birth, and be not sufficiently nourished, for that the navill is weake, then in re∣gard of hard travell, both the mother is in danger, and her fruit becommeth to mislike and thri∣veth not: but in case it continue nine moneths within the matrix, then it commeth foorth ac∣complished and perfect.

POLYBUS affirmeth it to be requisite and necessarie for the vitalitie of infants, that there should be 182, daies and a halfe, which is the time of six moneths compleat; in which space [ 10] the sunne commeth from one Solstice or Tropicke to another: but such children are said to be of seven moneths, when it falleth out that the odde daies left in this moneth, are taken to the seventh moneth. But he is of opinion, that those of eight moneths live not; namely, when as the infant hastneth indeed out of the wombe, and beareth downward, but for the most part the navell is thereby put to stresse and reatched, & so cannot feed, as that should, which is the cause of food to the infant.

The MATHEMATICIANS beare us in hand and say, that eight moneths be dissociable of all generations, but seven are sociable. Now the dissociable signes are such as meet with such starres and constellations which be lords of the house: for if upon any of them falleth the lot of mans life and course of living, it signifieth that such shall be unfortunate and short lived. These [ 20] dissociable signes be reckonned eight in number: namely, Aries with 〈◊〉〈◊〉 is insociable; Taurus with Scorpius is sociable; Gemini with Capricorn; Cancer with Aquarius; Leo with Pisces; and Virgo with Aries: And for this cause infants of seven moneths and ten moneths be livelike, but those of eight moneths for the insociable dissidence of the world, perish and come to naught.

CHAP. XIX. Of the generation of animall creatures; after what maner they be engendred; and whether they be corruptible. [ 30]

THey who hold that the world was created, are of opinion, that living creatures also had their creation or beginning, and shall likewise perish and come to an end.

The EPICUREANS according unto whom Animals had no creation, doe suppose that by mutation of one into another, they were first made; for they are the substantiall parts of the world: like as ANAXAGORAS and EURIPIDES affirme in these tearmes: Nothing dieth, but in changing as they doe one for another, they shew sundry formes.

ANAXIMANDER is of opinion, that the first Animals were bred in moisture, and enclosed within pricky and sharpe pointed barks; but as age grew on, they became more drie, and in the end, when the said barke burst and clave in sunder round about them, a small while after they survived. [ 40]

EMPEDOCLES thinketh, that the first generations as well of living creatures as of plants, were not wholy compleat and perfect in all parts, but disjoined, by reason that their parts did not cohaere and unite together: that the second generations when the parts begun to combine and close together, seemed like to images: that the third generations were of parts growing and arising mutually one out of another: and the fourth were no more of semblable, as of earth and water, but one of another; and in some the nourishment was incrassate and made thicke, as for others the beautie of women provoked and pricked in them a lust of spermatike motion. Moreover, that the kinds of all living creatures were distinct and divided by certeine tempera∣tures; for such as were more familiarly enclined to water, went into water; others into the aire, for to draw and deliver their breath to and fro, according as they held more of the nature of [ 50] fire; such as were of a more heavie temperature were bestowed upon the earth; but those who were of an equall temperature, uttered voice with their whole breasts.

CHAP. XX. How many sorts of living creatures there be? whether they be all sensitive and endued with reason.

THere is a treatise of ARISTOTLE extant, wherein he putteth downe fower kinds of A∣nimals, to wit, Terrestriall, Aquaticall, Volatile, and Celestiall: for you must thinke, that

he calleth heavens, starres, and the world, Animals; even as well as those that participate of earth: yea and God he defineth to be a reasonable Animall and immortall.

DEMOCRITUS and EPICURUS doe say, that heavenly Animals are reasonable.

〈◊〉〈◊〉 holdeth, that all Animals are endued with active reason, but want the pas∣sive understanding, which is called the interpreter or truchment of the minde.

PYTHAGORAS and PLATO do affirme, that the soules even of those very Animals which are called unreasonable & brute beasts, are endued with reason; howbeit they are not operative with that reason, neither can they 〈◊〉〈◊〉 it, by reason of the distempered composition of their bodies, and because they have not speech to declare and expound themselves: as for example, apes and dogs which utter a babling voice, but not an expresse language and distinct speech.

DIOGENES supposeth that they have an intelligence; but partly for the grosse thicknesse [ 10] of their temperature, and in part for the abundance of moisture, they have neither discourse of reason nor sense, but fare like unto those who be furious; for the principall part of the soule, to wit, Reason is defectuous and empeached.

CHAP. XXI. Within what time are living creatures formed in the mothers wombe.

EMPEDOCLES saith, that men begin to take forme after the thirtie sixt day; and are fini∣shed [ 20] and knit in their parts within 50. daies wanting one.

ASCLEPIADES saith, that the members of males, because they be more hot, are jointed, and receive shape in the space of 26. daies, and many of them sooner; but are finished and complet in all limbes within 50. daies: but females require two moneths ere they be fashioned, and fower before they come to their perfection; for that they want naturall heat. As for the parts of unreasonable creatures, they come to their accomplishment sooner or later, according to the temperature of the elements.

CHAP. XXII. Of how many elements is composedech of the generall parts which are in us. [ 30]

EMPEDOCLES thinketh, that flesh is engendred of an equall mixture and temperature of the fower elements; the sinewes, of earth and fire, mingled together in a duple proporti∣on; the nailes and cleies in living creatures come of the nerves refrigerat and made colde in those places where the aire toucheth them; the bones, of water and earth within: and of these fower medled and contempered together, sweat and teares proceed.

CHAP. XXIII. When and how doth man begin to come to his perfection. [ 40]

HERACLITUS and the STOICKS suppose, that men doe enter into their perfection a∣bout the second septimane of their age, at what time as their naturall seed doth moove and runne: for even the very trees begin then, to grow unto their perfection; namely, when as they begin to engender their 〈◊〉〈◊〉 ; for before then, unperfect they are, namely, so long as they be unripe and fruitlesse: and therefore a man likewise about that time is perfect: and at this septenarie of yeeres he beginneth to conceive and understand what is good and evill, yea, and to learne the same.

* 1.20 Some thinke that a man is consummate at the end of the third septimane of yeeres, what [ 50] time as he maketh use of his full strength.

CHAP. XXIIII. In what manner Sleepe is occasioned or death?

ALCMEON is of this mind, that Sleepe is caused by the returne of blood into the conflu∣ent veines; and Waking is the diffusion and spreading of the said blood abroad: but

Death the utter departure thereof.

EMPEDOCLES holdeth that Sleepe is occasioned by a moderate cooling of the naturall heat of blood within us: and Death by an extreme coldnesse of the said blood.

DIOGENES is of opinion, that if blood being diffused and spred throughout, fill the veines, and withall drive backe the aire setled 〈◊〉〈◊〉 into the breast, and the interior belly under it, then ensueth Sleepe, and the breast with the precordiall parts are 〈◊〉〈◊〉 thereby: but if that aere∣ous substance in the 〈◊〉〈◊〉 exspire altogether, and exhale forth, presently 〈◊〉〈◊〉 Death.

PLATO and the 〈◊〉〈◊〉 affirme, that the 〈◊〉〈◊〉 of Sleep is the 〈◊〉〈◊〉 of the spirit sen∣sitive, not by way of 〈◊〉〈◊〉 and 〈1 line〉〈1 line〉 to the earth; 〈◊〉〈◊〉 by eleva∣tion aloft, namely, when it is carried to the 〈◊〉〈◊〉 or 〈◊〉〈◊〉 between the 〈◊〉〈◊〉 , the very 〈◊〉〈◊〉 of [ 10] reason: but when there is an 〈◊◊〉〈◊◊〉 of the 〈◊〉〈◊〉 sensitive, 〈◊〉〈◊〉 of 〈◊〉〈◊〉 Death doth ensue.

CHAP. XXV. Whether of the twaine it is, that 〈◊〉〈◊〉 or dieth, the Soule or the Bodie?

ARISTOTLE vorely 〈◊〉〈◊〉 that Sleepe is common to Bodie and Soule both: and the cause thereof is a certaine humiditie which doth steeme and arise in manner of a va∣pour out of the stomack and the food therein, up into the region of the head, and the natu∣rall [ 20] heat about the heart cooled thereby. But death he deemeth to be an entire and totall refrige∣ration; and the same of the Bodie onely, and in no wise of the Soule, for it is immortall.

ANAXAGORAS saith, that Sleepe belongeth to corporall action; as being a passion of the Bodie and not of the Soule: also that there is 〈◊〉〈◊〉 wife a certaine death of the Bodie, to wit, the separation of it and the Bodie 〈◊〉〈◊〉 .

LEUCIPPUS is of opinion, that Sleepe pertaineth to the Bodie onely, by concretion of that which was of subtile parts; but the excessive excretion of the animall heat is Death: which both (saith he) be passions of the Bodie, and not of the Soule.

EMPEDOCLES saith, that Death is a separation of those elements whereof mans Bodie is compounded: according to which position, Death is common to Soule and Bodie: and Sleep [ 30] a certaine dissipation of that which is of the nature of fire.

CHAP. XXVI. How Plants come to grow and whether they be animate.

PLATO and EMPEDOCLES hold, that Plants have life, yea and be animall creatures which appeareth (say they) by this, that they wag to and fro, and stretch forth their boughs like armes; also, that when they be violently strained and bent, they yeeld; but if they be let loose they returne againe, yea in their growth are able to overcome waight laid upon them. [ 40]

ARISTOTLE granteth that they be living creatures, but not animall: for that animal crea∣tures have motions and appetites, are sensitive and endued with reason.

The STOICKS and the EPIGUREANS hold, that they have no soule or life at all: for of ani∣mallcreatures some have the appetitive & concupsicible soule, others the reasonable: but Plants grow after a sort casually of their owne accord, and not by the meanes of any soule.

EMPEDOCLES saith, that Trees sprang and grew out of the ground before animall crea∣tures; to wit, ere the Sunne desplaied his beames, and before that day and night were distinct. Also that according to the proportion of temperature, one came to be named, Male, another, Female; that they 〈◊〉〈◊〉 up and grow by the power of heat within the earth; in such sort, as they be parts of the earth, like as unborne fruits in the wombe, be parts of the matrice. As for [ 50] the fruits of trees, they are the superfluous excrements of water and fire: but such as have de∣fect of that humiditie, when it is dried up by the heat of the Summer, lose their leaves: whereas they that have plentie thereof, keepe their leaves on still, as for example, the Laurell, Olive, and Date tree. Now as touching the difference of their juices and sapors, it proceedeth from the diversitie of that which nourisheth them, as appeareth in Vines: for the difference of Vine trees, maketh not the goodnesse of Vines for to be drunke, but the nutriment that the territorie and soile doth affoord.

CHAP. XXVII. Of 〈◊〉〈◊〉 and Growth.

EMPEDOCLES is of opinion, that animall creatures are nourished by the substance of that which is proper and familiar unto them; that they grow by the presence of naturall heat; that they diminish, 〈◊〉〈◊〉 and perish through the default both of the one and the other. And as for men now a daies living, in comparison of their auncestos, they be but babes new borne.

CHAP. XXVIII. How 〈◊〉〈◊〉 creatures came to have appetite and pleasure. [ 10]

EMPEDOCLES supposeth, that Lust and Appetites are incident to animall creatures, through the defect of those elements which went unto the framing of ech one: that plea∣sures arise from humiditie: as for the motions of perils and such like, as also troubles and hin∣derances, &c. * * * *

CHAP. XXIX. After what sort a Fever is engendred, and whether it is an accessary to another malady? [ 20]

ERASISTRATUS defineth a Fever thus: A Fever (quoth he) is the motion of bloud, which is entred into the veines or vessels proper unto the spirits, to wit, the arteries; and that a∣gainst the will of the patient; for like as the sea when nothing troubleth it, lieth still and quiet; but if a boisterous and violent winde be up and bloweth upon it, contrary unto nature it surgeth and riseth up into billowes even from the very bottom; so in the body of man, when the bloud is mooved, it invadeth the vitall and spirituall vessels, and being set on fire, it enchafeth the whole body. And according to the same physicians opinion, a Fever is an accessary or conse∣quent comming upon another disease.

But DIOCLES affirmeth, that Symptones apparent without foorth, doe shew that which [ 30] lieth hidden within: Now we see that an Ague followeth upon those accidents that outwardly appeere; as for example, wounds, inflammations, impostumes, biles and botches in the share and other emunctories.

CHAP. XXX. Of Health, Sicknesse, and old age.

ALCMAEON is of opinion, that the equall dispensing and distribution of the faculties in the body, to wit, of moisture, heat, drinesse, cold, bitter, sweet, and the rest, is that which holdeth & maintaineth Health: contrariwise, the monarchie, that is to say, the predominant so∣veraignty, [ 40] of any of them causeth sicknesse: for the predomination and principality of any one, bringeth the corruption of all the other, and is the very cause of maladies: the efficient in re∣gard of excessive heat or cold; and the materiall in respect of superabundance, or defect of hu∣mors; like as in some there is want of bloud or brain; whereas Health is a proportionable tem∣perature of all these qualities.

DIOCLES supposeth, that most diseases grow by the inequality of the elements, and of the habit and constitution of the body.

ERASISTRATUS saith, that sicknesse proceedeth from the excesse of feeding, from crudi∣ties, indigestions, and corruption of meat: whereas good order and suffisance is Health.

The STOICKS accord heereunto and hold, that Old age commeth for want of naturall heat; for they who are most furnished therewith, live longest, and be old a great time. [ 50]

ASCLEPIADES reporteth, that the Aethiopians age quickly, namely, when they be thirtie yeeres old; by reason that their bodies bee over-heat, and even burnt againe with the sunne: whereas in England and all 〈◊〉〈◊〉 , folke in their age continue 120. yeeres; for that those parts be cold, and in that people the naturall heat by that meanes is united and kept in their bodies: for the bodies of the Aethiopians are more open and rare, in that they be relaxed and resol∣ved by the sunnes heat. Contrariwise their bodies who live toward the North pole, bee more compact, knit and fast, and therefore, such are long lived.

Notes

• * 1.1

  That is to say, Libra.
• * 1.2

  〈1 line〉〈1 line〉
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, their maners and conditi∣ons.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. some 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, corruption.
• * 1.5

  〈◊〉〈◊〉 and Antartick.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 after some.
• * 1.7

  That which is insetted be∣tweene these two marks [ ] I finde neuther in the original Greeke, nor in the French, but in the La∣tine onely.
• * 1.8

  Anaximandes
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, night.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hap∣ly it should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, indi∣visible bodies.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Some inter∣pret it thus, it amounteth up to the re∣gion of fire.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Wo∣men.
• * 1.17

  〈◊〉〈◊〉 . to∣ward the end,
• * 1.18

  In one copie I 〈◊〉〈◊〉 thus much more. Furthermore Darknesse doth aggre∣gate and 〈◊〉〈◊〉 in the sight, and thereby make it dim: contrariwise, light doeth disgregate and convey it as farre as to the visible objects, thorough the aire between, and therefore it seeth not in the darke, but is able to see Darknesse.
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the 〈◊〉〈◊〉 .
• * 1.20

  This I find in the 〈◊〉〈◊〉 translation.