The gentlemans recreation in two parts : the first being an encyclopedy of the arts and sciences ... the second part treats of horsmanship, hawking, hunting, fowling, fishing, and agriculture : with a short treatise of cock-fighting ... : all which are collected from the most authentick authors, and the many gross errors therein corrected, with great enlargements ... : and for the better explanation thereof, great variety of useful sculptures, as nets, traps, engines, &c. are added for the taking of beasts, fowl and fish : not hitherto published by any : the whole illustrated with about an hundred ornamental and useful sculptures engraven in copper, relating to the several subjects.

NATURAL PHILOSOPHY, OR PHYSICKS, BOTH Ancient and Modern.

NAtural Philosophy, or Physicks, is the knowledge of Natural Bodies. The Subject or Object of Physicks is Natural Bodies, considered as Natural.

The first division of Natural Philosophy is in∣to General and Special. The General treats of the common Principles and Affections of Bodies; and the Special or Particular treats of the several kinds of Bodies, as hereafter shall be handled.

The common Principles (as Philosophers speak) of Bodies are these three, Matter, Form, and [ 10] Privation.

By Matter is to be understood the first Matter out of which all things are made, considered ab∣solutely without Form or Accidents, and this Matter is purely passive and susceptible of all Forms whatsoever.

Form is that which makes a Body what it is, and distinguisheth it from other Bodies; and there are several degrees of it. Some Forms on∣ly give Bodies their Esse or Being, as the Forms [ 20] of all Inanimate Bodies. Some again give Being, Life, and Sense, as the Forms of Brutes: And some give Being, Life, Sense, and Vnderstanding. And this is the last and highest Degree of Forms, which is only the Rational Soul.

Privation is the absence of Form in a Body, or Subject, that is fit to receive one. Now be∣cause no Form can be where Privation was not supposed before, it is by Philosophers numbred amongst those Principles which constitute Bo∣dies. [ 30]

The Affections of Bodies are either Internal or External. The Internal Affections of Natural Bodies are Motion, and Termination of Quantity. Motion is defined to be any change of Body, and is directly oppos'd to Rest. In all Motions of Bodies there are principally considered the Termi∣nus à quo, or point from whence; and the Terminus ad quem, or Point whither, and the Time; for no Motion is made in an instant, but is succes∣sive. [ 40]

The division of Motion is into Natural and Violent. Natural Motion is that which proceeds from the Natural Principle of the Body; as when Fire ascends, or heavy Bodies descend towards the Center of the Earth. So the Locomotive Fa∣culty or Power in Living Creatures, of removing themselves from one place to another, is also said to be Natural. Violent Motion is that which is contrary to the Bodies Natural tendency, as when a Stone is cast upwards.

In all Motion we are still to remember there is a Circle, that is, a Succession always of a new Body into the place of the Body moved; and this Nature doth to avoid a Vacuum.

[illustration]

The several Notions of Motion are so difficult to be understood, that some have Problematically un∣dertaken to maintain, that there is no Motion at all in the World: For Example, The Motion of a Wheel thus marked, we will suppose this to be turned or moved upon its own Axel. That part marked with A we know is moved, because (according to the defi∣nition of the Ingenious De Cartes, of Motion) it has changed its relation to the several Bodies a∣bout it, say the Sides of the Room wherein it is. Now whatever is moved, is moved either into a Full, or into an Empty place: Now if A be mo∣ved into a Full place, then there is a penetration of Bodies, and it is moved into B; if its moved into an Empty place, there will be a breach in the Wheel, besides a Vacuum in Nature. And what has been said of this Motion of the Whole, may in some measure be said of all Motions, as being Circular. All that I know to Answer in this case is, that a Circle being Infinite, and our Ca∣pacity but Finite, we are not able to comprehend its several Phaenomena, no more than we are the Essence of God Almighty. The same may be said of Infinite, or rather the Indefinite extension of the World, and the Division of Bodies.

And thus from Motion we come to the other

common Affection of Bodies, called Finiteness or Termination of Quantity; for all Bodies have their Superficies, and are circumscrib'd by Place, and if we take away the Notion of a Bodies Superficies, you take away the very Notion of the Body it self; it being the very definition of a Body to be measurable three ways (to wit, on the Superficies) in Length, Breadth, and Thickness. And therefore that distinction of the Schools, That Bodies are not Actually, but Potentially ex∣tended [ 10] in infinitum, might well have been spared.

The External Affections of Body are Place and Time. Place is that which contains or cir∣cumscribes Body, and is just as large as the Body contained, and yet is no part of it; notwith∣standing several things are said to be in a place several ways, as Bodies are said to be in a place circumscriptively, Angels definitively, and God re∣pletively. [ 20]

To Place is opposed Vacuum, or rather the Notion of it; for it is a meer Ens rationis, and there is no such thing in Nature.

Time is that whereby things are said to be sooner or later one than another. The Only (if it may be so called) is that which is not Circular, but goes strait forward.

Time and Motion measure one another.

Thus much of the general Part of Natural Philosophy, which treats of the Common Princi∣ples [ 30] and Affections of Bodies; We come now to the Particular and Special, wherein are handled the several kinds of Bodies, which are divided into these six Parts.

1. The whole Machin of the World considered all together, as it makes one Sphere, wherein are contained both Heaven and Earth, the Planets, Stars, &c.

2. The Elements, as they are the Causes of Mixtion and Natural Changes. [ 40]

3. Of Bodies imperfectly mixt, or Meteors.

4. Of Bodies perfectly mixt, both Inanimate and Animate.

5. Of the Parts of Mans Body.

6. Of the Soul; Vegetative, Sensitive, and Ra∣tional.

The first is of the World in general, or consi∣dered all together, as it makes one Fabrick.

The first thing in this great Body which Phi∣losophers are wont to discourse of is Coelum, or [ 50] Heaven, which they call a Natural Body Simple, Spherical, Transparent, and Incorruptible, which contains within it all the rest. That it is a Body they prove, because it consists of Matter and Form. That it consists of Matter is proved from its Density, Rarity, and Quantity, which are eve∣ry one of them proper to a Body only. And then its very Esse or Being proves its Form; for without a Form no Body can be, although it must be confest, that this Form is no Soul; because [ 60] none of those Actions which are peculiar to any of the three sorts of Souls are observed in it. Matter and Form then are its Principles; Its Af∣fections are Motion, Figure, and Operation; its Motion is Circular, and its Figure is so too, which of all others is the most perfect and capa∣cious; Its Operations are by its Motion, Light, and Influence.

'Tis the Opinion of the Peripatetick Philoso∣phers, That the Heavens are a kind of fifth Sub∣stance, distinct from all the four Elements, Inge∣nerable and Incorruptible; though the Elements themselves are said to be Corruptible.

The Parts whereof the Heavens consist, ac∣cording to the Aristotelian Philosophy, are these two, Perspicuous or Transparent, and Bright or Shining.

Perspicuous, as the several Spheres or Orbs; viz. 1. The Sphere of the Moon, 2. That of Mer∣cury, 3. That of Venus, 4. That of the Sun, 5. That of Mars, 6. That of Jupiter, 7. That of Saturn, 8. The Firmament, 9. The Chrystalline Heaven, and 10. The Primum Mobile, or highest of all. But of this I refer you to the Treatise of Astronomy or Cosmography, to which it properly belongs.

The other Part is Bright or Shining, and com∣prehends the Stars, which are either fixed or wandring, which also belongs to Cosmography.

Besides these Stars, there is observed in the Heavens that which we call Galaxia, or the Milky-way, which is thought to be a confluence of many little Stars, which by reason of their smal∣ness can't be discerned one from another, and yet by their joynt Light make up that bright place of Heaven so called.

Under this common Place of the World next to the Heavens they use to place the four Ele∣ments; and these they consider either absolutely, as they are Parts of the World; or respectively, as they are the Causes of Mixtion and Natural Changes in other Bodies.

An Element is defined to be a simple Body, in∣to which other Bodies are resolved; and it will be hard to find any Body that has not some of the four Elements in it. They are oft-times also changed into one another, as Water into Air, Air into Water, and the like. In their own places they are neither light nor heavy, but being set in an Unnatural place, the heavy, as the Earth and Water, tend downwards; and the light, as Fire and Air, fly upwards.

But to speak a word or two of each in par∣ticular, I shall begin with the highest in place, which is Fire.

Fire is a dry Element, and is the lightest of all other, which is the cause that it has the highest place of the Elements, under the Concave or Sphere of the Moon.

And whereas some have frivolously objected, That then it would feed upon all the Bodies next it, as upon Fuel, and so destroy whatever there is of mixt or compounded Bodies below it. We are to take notice, that there is a great deal of difference betwixt this Elementary Fire and our Culinary Fire, or that which is of ordinary use. For shining, or giving light and burning is not Es∣sential, or Part of the Being of Fire, as it is an Element; but it is an Accident, which proceeds from the Subject or Matter which burns. And this is easily proved from the density or rarity of it, or from its degrees of intension, according to the quality of the Matter in which it is: For Example, The flame of Pitch is much hotter or more dense, than that of Spirits of Wine; and a

Red-hot-Iron will burn much more than any Fire in Straw, or the like; so that it seems the Elemen∣tary Fire does not burn as our ordinary Fire, because of its rarity of thinness: And this is also the Reason that it is not seen, it being much thinner or rarer than either Wind or the Air; whereas dense or thick Bodies only are the Object of Vision.

Again whereas our Culinary Fire stands in con∣tinual need of Fuel to preserve it, this Elementa∣ry [ 10] does not, because it is not subject, like the o∣ther to the Injuries of contrary Bodies, and such as do naturally destroy it, as too much Water, or the like.

Air is a light Element, moderately Hot, but the most Moist or Fluid, and fills every place below the Fiery Region, which is not filled or supplied by some other Body.

It is divided into three Regions, the highest, middle, and lowest. The highest reaches from the [ 20] Fiery Region to the Middle Region, and is hot, by reason of its vicinity to the Fiery Region, and al∣so from the violence of the Motion of the Hea∣vens. The middle is that which lies between the highest and the lowest, and no Vapors or Ex∣halations arise higher than this Region; and it is Cold, because the Beams of the Sun are reflected no higher from the Earth than to the uppermost part of the lowest Region.

The lowest Region of Air takes up that space [ 30] betwixt the Surface of the Earth and the middle Region, viz. just as much as is warmed by the reflexion of the Sun. Now because the Sun-beams are reflected higher in Summer than in Winter, it follows, that the lowest Region of Air is greater in Summer than in Winter, and the middle Region less.

That the Air, considered as an Element, is moderately hot is proved, because it is generated from Heat; as when Water is made Air by [ 40] evaporation over the Fire, and contrariwise, be∣cause its reduced again into Water by Cold, as we see on the Surface of Marble and other Stones, in Sellars or Damp places. Again, the Air is light, and we know that lightness is a consequent of heat.

Water is a moist and ponderous Element, the coldest of all others, flowing between several parts of the Earth, and with it makes one en∣tire Globe. [ 50]

That it is the coldest of all the Elements is proved, because it is the most contrary, and makes the greatest opposition to Fire, which is the hottest.

And that the Surface of the Water, as well as of the Earth is Globular, appears from this Ex∣periment in Navigation; Men do by little and little lose sight of the Earth as they Sail farther from Land; first they lose the sight of the Earth, then of the Trees, and lastly of the Hills and [ 60] Mountains, which can't possibly proceed from any other Cause than its round or rising Surface, in∣terposed betwixt the Ship and Land; but this is the proper entertainment of another Science.

Earth is a cold Element, the dryest and most ponderous of all others, and is placed in the Center, according to the Ancients. That it is dryer than the fiery Element, is proved from the definition which Philosophers give of Dryness; Siccity or Dryness of any thing (they say) consists in its being easily contained in its own bounds, by which they mean no more than this; That thing is said to be Dry whose parts are easily kept together, as all Bodies of a firm consistence, such as the Earth is. Humid, on the contrary, is that whose parts are not easily kept together; so that according to the definition for Humidity, I think we may very well and properly use Fluidity, and for Dryness, Consistence. And then it will be plain and easie, that the Air is more humid than the Water, because it is more fluid, which appears, because it enters where Water can't. And so the Earth is dryer than Fire, be∣cause it is of a finer consistence, or is not so easily separated. And this same consistence or closeness of the Parts, which they call Density, is the reason also, that the Earth is the most pon∣derous of all Elements.

I shall here take further notice only of these two Affections, its Figure and Motion.

As to its Figure it is Globular, as aforesaid.

This they prove by many Arguments; but I shall only in passing give you these two. First, From its Shadow, which is round, and so must the Body be also: Secondly, From the Rising and Set∣ting of the Stars.

It has been much controverted amongst Phi∣losophers, whether the Earth have any Motion, or not. Aristotle, and some others of the Ancients, that thought the Earth had no Motion, were wont to use this Argument; If the Earth have any Motion at all, then that Motion is either Na∣tural or Violent; but it can be neither Natural nor Violent: Ergo, It can't be Natural, because being in its own Center and place where it would be, it must like all other Bodies (in their proper places) rest and be quiet. And Violent it can't be, be∣cause that Violence would in time cease; it being a received Maxim, That no Violent thing is per∣petual.

To this I answer, That its Motion may be as Natural to it, for ought we know, as that of the Primum Mobile; for its weight and gravity can never be supposed to make it stand still, because nothing is heavy in its own place, whence it is confest the Earth is situate, and cannot weigh at all. This I would have understood of the Earths being moved about its own Axel; and I believe you may as well say, the Motion of the Primum Mobile may come to cease, because at first it was Violent. We are not therefore to enquire into the Cause or Reason of its Motion, it will be enough for us to solve all the Phaeno∣mena in Nature, that depend thereupon, by sup∣posing it; for those Postulata are common in all the Doctrine of Astronomy, whither of right this Motion of Earth pertains.

But methinks again, it is contrary to the order of Nature that the Earth should stand still, and the rest of the World move round about it, be∣cause Nature does always things the shortest way. Now for the Heavens to be moved about the Earth, as their Center, must needs suppose such a rapidity and violence, especially in the highest

of them, as is scarce conceivable; whereas this may easily be avoided, by supposing the Earth it self to be moved.

And now we come to consider the Elements as they are, the Cause of Mixtion and Natural Chan∣ges.

In the Elements as they make up Mixt Bodies, we are to consider these several things.

Qualities, Action and Passion, Alteration, Gene∣ration, and Mixtion. [ 10]

Qualities are either first or second, or hidden Qualities, as Philosophers say.

The first Qualities are these four, Heat, Cold, Moisture, and Dryness; and from these arise no less than fourteen Second Qualities, as they call them, viz. Density and Rarity, Gravity and Levity; Hardness and Softness; Thickness and Thinness, which proceeds from Dryness and Moist∣ness; Slipperiness and such a Degree of Dryness as is directly opposite to it; Toughness and Brittle∣ness; [ 20] Roughness and Smoothness.

Their Occult Qualities are scarce worth the Naming, because when they are able to give no Natural Reason of any thing, they use to say it is a hidden Quality, or it is done by Sympathy or Antipathy, which in plain English is as much as to say we know not how.

In the next place we are to speak of Action and Passion, and this we can't do without speak∣ing of Contact or Touching, which is the neces∣sary [ 30] manner of things working upon one ano∣ther.

Now this Contact is said to be proper, or im∣proper. Proper is a true and Corporal touching, as when the Superficies of two Bodies do so meet and touch one another, that they move one an∣other, and are moved one by the other. Im∣proper or Vertual, is when the Vertue or Emanati∣ons of one Body, at a distance work upon a∣nother so as to produce some effect, as the Sun warms the Earth, the Loadstone draws up [ 40] Iron, &c. By both these ways of Touching the Action and Passion, or Agent and Patient, work one upon the other. That which works or pro∣duceth the effect in the other, is called the Agent, and Work it self in respect thereof, is the Action; that which is wrought upon, or in which the ef∣fect is produced is called the Patient, in respect of which the Work is called Passion. And it must be always remembred, that as there is some likeness between the Agent and the Patient, other∣wise [ 50] a thing might be said to work upon it self, that is to say, to Assimulate or make it self like it self, which vvere absurd.

Alteration is the change of any Quality or Ac∣cident in a Body, and differs from Generation, in this, that Generation alters the whole Substance; and yet Alteration is as it were the way and Com∣panion of Generation.

Generation is a Change from Privation (that is an Aptitude, or readiness to receive a Form) to [ 60] a Form (that is, an Essence which distinguishes any thing from all things else) in matter.

The Causes of Generation are four, The Effici∣ent, the Matter, the Form, and the End.

The Efficient Cause in Generation is either Re∣mote, as the Influence, Light and Motion of the Heavenly Bodies; and the next which is the thing begetting, which endeavours to produce another thing like it self.

The Material Cause is also either Remote, which is the first Matter which carries always with it the Principle of Privation, and is capable of all Forms, or next which is a Mixture of the four Elements.

The Formal Cause is the very Substantial Change it self, that is, from Privation to Form.

The Final Cause of Generation is the Conservation of the Species, because Nature abhors Destructi∣on.

Corruption is directly opposite to Generation, and implies a Change from a Form to a Privation again. And hence it is, that the Corruption of a thing is always the Generation of another; for Matter (I mean that which I called the next Matter of any thing) which is a Mixture of the four Elements, can't possibly subsist without a Form, but so soon as it lays down or loseth one Form, it takes up or receives another.

Mixtion is the Union of two different Bodies, which are capable of being Mingled.

The Word is taken in its largest Sense for any sort of Mixture, as that of Barly, or any other Grain with Wheat. But strictly and Philosophical∣ly for such a Mixture of the Elements, whereby they wholly lose their first Forms, and acquire a new one, which is the Form of the Mixt Bo∣dy.

The Conditions or Circumstances required here∣in, are either such as belong to Bodies mingled, or such as belong to the Act or Mixtion it self.

In the Bodies mingled, it is required that they should both be Agent and Patient, so that this be easily made small, that there be an exactness in the Quantity and Proportion.

In the Act or Mixtion it self are required a due meeting, or joyning of the Elements toge∣ther, their Acting one another, and a Division of them into very little parts, which can't be done without Humidity. And the Consequence of this Mixtion is called Temperament; which is nothing else but the Complexion of the four first Qualities, as they are found in the Mixt Body, to wit Heat and Cold, Dryness and Moist∣ness.

The next thing in our Order to Treat of, are Bodies imperfectly Mixt, or Meteors.

Meteors are Bodies imperfectly mixt, which are generally from the Exhalations of the Earth or Water, being Raised by the Heat of the Sun, or the Vertue of the Stars.

In this Discourse of Meteors, these three things, are to be taken notice of, their Causes, Place, and Division, or several Kinds.

Their Remote Causes are the Heavenly, which by their Influence exhale and raise up the matter of them.

The next or Instrumental Cause is either Heat or Cold. Heat by piercing into the Earth or Wa∣ter Rarifies them, and raiseth them up into the Air, and Cold unites and condenses them above, when they are thus raised.

This for the Efficient Cause, the Material Cause

is either the Remote with the Elements, but for the most part Water or Earth, or the next Cause, which is either Vapour or Exhalation.

A Vapour is hot and moist, and proceeds from Water; an Exhalation is hot and dry, and comes from the Earth; and there are these two sorts of it, one which easily takes Fire, being Matter of Fiery Meteors, the other not, being Matter of Winds.

The place of these Meteors is for the most part [ 10] the Air. For even those that are generated in the Caverns of the Earth, are generated in the Air, that is, the Air that fills those Caves.

They are divided into these two sorts, viz. into Hypostatical, that is, such as are Real Sub∣stances, and Emphatical, or such as only make a shew or Appearance.

Those that are Substantial are again Subdivided into three Species or Kinds; Fiery which are from Exhalations easily Inflamable; Watery which are [ 20] from Vapours; And Airy which are produced by Vapours and Exhalations mixt together.

There is another Division of Meteors into pure and mixt, pure are such whose Matter is simple and pure, and are either Generated in the Highest, Middle or Lower Region of the Air. Those that are generated in the Highest Region, are called Torches, Beams, or Perpendicular Fires, Fiery Darts, Dancing Goats, Flying Sparkles. &c. A Torch is a Meteor of a thin and rare Substance, [ 30] which being set on Fire, all the upper end resem∣bles a lighted Torch. A Beam, or Perpendicular Fire is long and more compact, and being set on Fire shews like a Beam, hanging right downward. A Fiery Dart consists of grosser and subtiler, or rarer Parts equally mixt together, which being kindled and flying upwards, resembles a Dart or Arrow. Dancing Goats are so called, when the Me∣teor is divided into Two Parts, and being set on Fire, seems to leap and skip like Goats. [ 40]

Meteors generated in the Middle Region of the Air, are either Falling Stars or Burning Lan∣ces. A Falling Star is a round Meteor, which being set on Fire, and by some Cloud droven down∣wards, shews as if a Star fell from Heaven; others are of Opinion that the Exhalation it self is as long as the Line, in which the Stars seem to fall, and being lighted at one end like a Train of Gun-powder, takes Fire in a Moment.

A Burning Lance is of the same Substance with [ 50] a falling Star, only the Matter differs in Fi∣gure, representing a Lance or Spear all the way it falls.

Meteors generated in the Lower Region of the Air, are either Fiery Dragons, or Ignes Fatui that is, Going Fires. A Fiery Dragon is a Great Ex∣halation, which being raised a great Height in the Lower Region of the Air, and there sets on Fire by its oblique and crooked Motion, resembling a Flying Serpent or Dragon, as our Philosophers [ 60] fancy.

Ignes Fatui, or Going Fires are of two Sorts, the grosser is commonly seen in Low Grounds, or Marshes, oft times making People mistake their way.

The more Subtile or Finer is called Ignis Lam∣bens, because it sticks sometimes to Mens Cloths▪ to Horses Heads or Mains, to the Shrouds and Rigging of Ships and the like, and yet doth no hurt, by Reason of its great Subtilty.

Now the manner of setting most of these Me∣teors on Fire, is conceived to be either the Swift∣ness and Violence of their Motion, as Millstones and the Wheels of Carts and Coaches, which some∣times by their Motion produce Fire; or else by an Antiperistasis as they speak, which is a Vio∣lent Fighting or Opposition between Heat and Cold, just as Stacks of Hay laid together before they be dry, grow hot, and sometimes take Fire.

These are the Meteors which are called pure, by Reason they consist altogether of Exhalations from the Earth. And now we come to speak of such Meteors as the Philosophers call Mixt; be∣cause the Exhalation is mixt with Vapours, which are drawn up, as we said before, from Water, and are more impure, gross and Viscous.

And these mixt Meteors are such as continue for a certain Space, as Comets, or else such as by Reason of the little quantity of Mattter are sud∣denly Dissipated, as Thunder.

A Comet has its Name from the Beard, or Tail which always accompanies it. Some have been of Opinion that Comets are either a Con∣junction of several Planets together, or else an extraordinary Appearance of one Single Planet. The former Opinion is refel'd; because a Comet is sometimes seen when there is no Conjunction of the Planets; as likewise because the Planets are never seen, without the Zodiack, whereas Comets oft times are.

Again, no Comet can be a single Planet, because the Planets are always, or at least for the most part seen in Clear Nights, but Comets never; as also because no Planet, or Fixed Star is ever In∣creased or Diminish't, which as Experience teach∣es us Comets are.

A Comet is defined to be a Fiery Meteor, com∣posed of a Dry Viscous and plentiful Exhalation close compacted together, raised up into the Higher Region of the Air, and being there set on Fire, shews like a great Star.

Philosophers say that all Comets are set on Fire, ei∣ther by the violent Motion of the upper Region of the Air, or else by some little Sparks of the neighbouring Elementary Fire, which fall upon the Exhalation. The Matter of them appears to be a Fat, Gross, and very Plentiful Exhalation; because at such times as Comets appear, there are commonly great Winds and Droughts, the reason of which is the great Plenty of Terrene Exhalations, which at that time fill the Air.

The Affections of Comets are Place, which is the upper Region of the Air; and Time either of their Apparition or Duration.

The time of their Apparition is for the most part in the Autumn, there then being the greatest Plenty of such Exhalations, as are the Subject Matter of them.

The time of Duration is uncertain, which is determined by the Quantity of their Matter, though few are observed to continue more than Six Months, or less than seven Days.

Their last Affection is Colour, which is diffe∣rent according to the rarity or density of their Matter.

Thunder is a fiery Exhalation, which breaks from the Clouds with great force and vio∣lence.

It is generated by being inclosed, as in a Coat or Skin, and afterwards set on Fire, either by the violence of its Motion, or by an Anteperistasis. Its Motion is very regular for this Reason, be∣cause [ 10] the Fire would naturally ascend upwards, and the Force with which it breaks through the Clouds presses it downwards.

The Accidents of it are these, its great Sound, and its sudden Shining. The reason of the Sound or Noise is its breaking through the Cloud, which is no longer able to contain it, by reason of its rarifaction, as soon as it is set on fire, like Powder in a Gun.

Its Shining, which we call Lightning, is nothing [ 20] but the appearance of the Fire at the breaking of the Cloud, which we see a good while before we hear the Blow or Noise. Sometimes we see the Lightning, and never hear the Thunder, which is either, because the Cloud is broken with less vio∣lence, or it may be by reason of the great di∣stance, or both.

Watery Meteors are begotten either in the mid∣dle Region of the Air, or in the lower, or in the Caverns or Hollows of the Earth. [ 30]

Those that are begotten in the middle Region of the Air are either Clouds, or Rain, or Snow.

A Cloud is a Vapor raised up into the middle Region of the Air, and there condensed by the coldness of the Place.

The Efficient Causes of it are the Sun and Stars, which exhale Vapors from the Sea, Rivers, and moist Grounds; and the Cold gathers and condenses those Vapors into the consistence of a Cloud. [ 40]

The Material Cause is the Vapor it self, so raised by the Sun, and condensed by the Cold.

Rain is a Cloud dissolved into Water, and is either Natural or Prodigious; Natural, when it falls down in great or small Drops of Water on∣ly. Prodigious, as when Frogs, small Fish, or the like, descend with it, which are generated in the Air from the same Vapors or Matter, which were fit to have generated them below, before they were raised by the power of the Sun or Stars. [ 50]

Snow is a Cloud frozen together before the Vapor be dissolved into Drops, by the intense or vehement Cold of the middle Region of the Air, and the reason of its whiteness is the many little Particles of Air frozen up amongst it, which if the Pores were strait, as in Horn, Glass, or Ice, the Body would be transparent.

Watery Meteors, which are generated in the lowest Region of the Air, are either Hail, Dew, Hoar, Mist, or Ice. [ 60]

Hail is Rain frozen in the Air, and is made by the Freezing of the Drops of a Cloud dissol∣ved into Rain, as it falls to the ground.

Dew is a subtil or thin Vapor raised from the Earth by the heat of the Sun, but to no great height; so that as soon as the Sun is Set, is condensed by the Cold of the Air, and so de∣scends upon the Earth again by its own weight.

Hoar is also a thin Vapor, raised not far from the Earth by the Sun, which in the falling down is again frozen into the form of Salt.

Mist is a thick Vapor, raised from the Earth most commonly by the Rising or Setting of the Sun, which being condensed by the Cold ob∣scures the lowest part of the Air.

Ice is Water congealed in Ponds, Rivers, Lakes, &c. by the extremity of Cold.

In the Caverns or Hollows of the Earth are generated Fountains, Rivers, and Seas.

Fountains without doubt are generated in the Caverns of the Earth of Air, which striking a∣gainst the Sides of them is there condens'd into Water, as we see on the Walls of Vaults and Sellars; where, as the Drops grow big, they trickle down, and meeting in the lowest place they joyn together, and come out in Springs or Fountains.

Thus Supposition makes it very intelligible, how Fountains should be perpetual, because the Air perpetually enters those Caves, and is per∣petually there condensed.

Nor do I think by any means impossible to make an Artificial Spring, by building several Arches or Vaults of fit and convenient Stone, whose Sweating or Drops might by little Chan∣nels on the Ground be brought to make a Spring or Fountain.

Furthermore, it adds something to the likely∣hood of this Opinion, that Hilly-Countreys, as the Alps, &c. have more Springs than Plain-Countreys (as Holland, where are very few) because there are more Caverns in the Earth there.

Rivers are a confluence or meeting of Foun∣tains, and so is the Sea of Rivers; only there are some Qualities and Affections of the Sea, which will be very necessary in this place to enquire in∣to; viz.

1. Since all Rivers flow continually into the Sea, how comes it to pass that it doth not over∣flow its bounds, and cover the whole Earth? The Reason is, because as much Water as is brought into the Sea by the Rivers, is exhaled up again by the heat of the Sun, which rarifies it so, that it is scarce or very seldom perceived. So that in this, as well as in many other Courses of Nature, there is a perpetual Circulation.

2. Another thing we are to enquire after, is the Saltness of the Sea. Since all the Rivers that flow into it are fresh, how comes it to pass that the Sea it self is Salt?

To this may be Answered, That the Sun by lying upon its vast Surface continually exhales many of the thinnest and subtilest Parts of it, and leaves the more Gross and Earthy behind, which being in some measure concocted and heated in the Sun, do thereby acquire that Salt savour. There are many Reasons that confirm this; As,

1. When we boyl Salt-Water, we find that the Parts which evaporate are Sweet and Fresh, and those that remain become the more Salt.

2. Another Argument is, That the Water of

the Sea in Summer is salter towards the South; which is, because the heat of the Sun hath there exhaled more of the Sweet or Fresh parts.

Lastly, The Sea-Water is by experience found to be salter at the Top than the Bottom; which is, because the Sun hath taken away the Fresher and Sweeter parts next the Surface.

3. The last Affection of it is the Tide, or Flux and Re-flux.

That the Great Philosopler Aristotle should [ 10] drown himself, because he could not dive into this secret in Nature, I believe is but a Fiction; But certain it is, that in all those Books of his there is not a Word of it; yet his Scholars, and most of the old Philosophers, having considered the exact correspondence between the Tide and the Moon, and also between the Moon, and many o∣ther Watry Bodies have ascribed the Tides to the influence of the Moon; though for my part I can∣not see any Natural Connexion between the Cause [ 20] and the Effect, which is the first thing should be enquired into. And if there be no other Reason to be assigned, but their exact keeping of Time. I can't see why the Full Moons may not as well be said to depend on the Spring Tides; but it may be there is a third thing yet undiscovered, which is the cause of both. In short, whatever hath been offered hitherto by any, hath given some Men no great Satisfaction, especially when they call to mind the setting of Currents, and the vast [ 30] difference of Tides, both in respect of Time and Measure. However all conclude, that the end or design of Nature (which still does every thing for the best) is hereby to keep the Waters of the Sea from any Stench, Putrefaction, or Corruption, which of necessity must happen if they did stag∣nate or remain unmovable.

Airy Meteors are either Winds, or Earth-quake; Wind, the Philosophers say, is a copious Exhala∣tion raised by the Sun and Stars to the middle [ 40] Region of the Air, and thence violently driven back again by the coldnesss and density of that Region: The Matter of this Exhalation should seem to be hot and dry, because it is observed that Winds are most frequent at such times as these Exhalations do most abound.

An Earth-quake is a Trembling of the Earth, proceeding from certain hot and dry Exhalations, shut up within the Bowels of the Earth, and en∣deavouring to get forth.

Thus of Substantial Meteors; Those Meteors [ 50] that are only apparent I shall in brief name, which are these Five, 1; Vocugo, which is a Gulph or Ditch, 2; Halo, which is a certain brightness about the Moon, or any Star, 3; Virge, or Rods, from the resemblance which the Beams of the Sun make by refraction, when they fall upon a Watery Cloud, 4; Parrelins, which is the Image of the Sun, re∣fracted in some thick and Watery Cloud near its own Body, and which seems to stand still some∣time according to the disposition of the Clouds a∣bout [ 60] the Sun; and there are more of them than one: The same happens sometimes also to the Moon, 5; And last, is the Rain-Bow, which is nothing but Reflection of the Rayes of the Sun from a Watry-Cloud near the Earth; It is always a part of a Circle, but greater or less, as the Sun is nearer or further from the Horizon.

The next thing in our Method is to speak of Bodies perfectly mixt.

A Body perfectly mixt, is that which has a per∣fect Form of its own, distinct from that of the Elements.

The Affections of the Bodies perfectly mixt pro∣ceed from their Qualities which are either Active, as Heat and Cold; or Passive, whereby they are said to be capable of Melting, Softning, Bending, Breaking, Sharpning, and the like.

Bodies perfectly mixt are either Inanimate or Ani∣mate. Inanimate as Metals, Stones, and Half or Bastard Metals.

A Metal is an Inanimate Body perfectly mixt, made or growing in the Bowels of the Earth of Sulphur and Mercury.

Their principal Efficient Cause is the Vertue of the Stars, but especially of the Sun.

The Instrumental Causes are Heat and Cold.

Their Affections are these three; First, They may be all melted; but these which have more of the Terrene Concretion, with more difficulty. Secondly, All Metals are ductile and Malleable; but especially those which are more compact and soft. Thirdly, They are all weighty by reason of the closeness and compaction of their Matter.

Their Species are either Pure, as Gold and Sil∣ver, or Impure as Lead, Tin, Brass, and Iron.

Stones are Inanimate Bodies perfectly mixt, of a hard Earthy Substance, mingled with a sort of unctuous Moistness, and in length of Time grown together by the Vertue of Heat and Cold.

They are divided into Vulgar or Common, as the Pumice, Free stone, Marble, Alablaster, Flint, &c. and into Precious, as the Diamond, Ruby, Saphir, Carbuncle, Amethist, Chrysolite, Jas∣per, Emerald, Onix, &c.

There are other Bodies distinct from these which are placed in this Topick by the Name of half or Bastard Minerals. And these are such as have (as it were) a middle Nature, between Stones and Minerals, and partake of something with each of them, and yet in something differ from them both.

Some of them may be softned but not melted, as some kind of Earths, viz. Chalk, Plaister, Oker, Potters Clay, Terra Sigillata, so called, be∣cause they use to set a Seal upon it.

Some again may be melted, as Salt, Alom, Pitch, Sulphur, Vitriol, &c.

Bodies Animate have either no Sense, as Plants: or that have Sense, as Animals.

Plants are Animate Bodies, which grow or encrease, and have the faculty of Nutriment and Generation.

The Parts of Plants are Principal, or less Prin∣cipal. The Principal Parts again are either Similar or Dissimilar. The Similar Parts are the Juice, which is as it were their Blood; Their Tears are those Humors which Naturally and of their own accord sweat; Their Flesh or Pulp, which is like the Muscles in an Animal; Their Fibres resemble the Veins or Nerves, and their Bark resembles the Skin. The Dissimilar Parts are the Root, which is like the Mouth in the Earth to receive Nourishment; The Stalk, which receives the Nu∣triment from the Root, and carries to all the Parts of the Bodies; The Marrow or Pith is the in∣ward

Part of the Stalk. The Branches are spread abroad every way like Arms.

The less Principal Parts are such as are neither of the Plants Essence, nor yet necessary for its Propagation, as Leaves.

The Corruption of a Plant is either Natural or Violent. Natural is when the Natural Heat hath overcome the Natural Moisture, and so it withers and dries of it self: Violent when it is Corrupted or Perishes by any outward Principle, [ 10] as Heat, Frost, or the like.

Their several sorts are Trees, Shrubs and Herbs.

An Animate or Living Creature is an Animate Body, which hath Sense, and moves it self from one place to another, and is either Rational or Irrational. The Irrational are either imperfect or perfect. Imperfect as Insects, which have Bodies distinguished into certain Joynts or Sections, and the life almost equally spread through all parts; [ 20] they have no Blood, nor do they Breath. There are two sorts of them, the one hath Wings as Flyes, Gnats, Wasps, Bees, Beetles, &c. The other not, as Gnats, Spiders, Flees, Locus, &c.

Perfect Irrational Animals are either Amphibi∣ous, that is, such as live in both the Elements of Air and Water, As Otters, Frogs, Tortoises, Rats, &c. Or such as live but in one of the Elements; and those are either Fish, as Whales, Salmons, Herrings, [ 30] Pikes, Eles, Carps, Tench, &c. which inhabit the Water; or Beasts, as Horses, Cows, Lyons, Dogs, Deer, Hares, Foxes, &c. which live on the Land; or Fowls, as Turkeys, Pigeons, Phea∣sants, Partridges, Woodcocks, Snipes, Black-Birds, &c. with innumerable others of each sort, too tedious to repeat, which live in the Air.

Rational, as Man. The Masterpiece of the vi∣sible World, for whose Use and Service all other things were made. As also the Structure of his [ 40] Body is the most curious of all others. His Parts are Body and Soul. And here we shall take notice, first of his Body; because thereby we may also at the same time arrive to a good Degree of Knowledge in the Bodies of other Animals.

The Parts of Mans Body are divided into these Parts, which are contained, and those which con∣tain. Those contained are either Humour, or Spirits. Humour in General is defin'd by a li∣quid Part of the Body, contained in certain Ves∣sels, for the Conservation of the whole Body. [ 50] Humours are either Excrementitious as Sweat, Vrin, Dung, &c. or not Excrementitious, but of use; as Blood, Chyle, Choler, and Melancholy.

Spirit is a Substance the most Fine and Aery in the whole Body; and it may be the immedi∣ate Instrument, whereby the Soul Acts upon the Body.

Spirits are divided into Natural, Vital and A∣nimal. The Natural Spirits are such as are ge∣nerated [ 60] in the Liver of the purest Blood, for the support of Nature. The Vital Spirits are those generated in the Heart of the Natural Spirits; and from thence by the Arteries, spread into every Part of the Body. The Animal Spirits are those generated in the Brain of the Vital Spirits, which are the immediate Instruments of Sense.

The Parts of the Body which contain the Rest, are either Similar or Dissimilar; Similar, as Bones, Cartilages, Ligaments, Membranes, Fibres, Nerves, Veins, Arteries, Flesh, Skin.

Dissimilar or Heterogeneous Parts are either External or Internal. External, as the Head, the Trunk, the Limbs. The Parts of the Head are the Skull and Face. The Parts of the Trunk are the Breast and the Belly. The Limbs are the Hands and Feet. The Internal Parts of the Bo∣dy are such as are in the lower, or middle, or the highest Ventricle of the Body. The Lower Ven∣tricle contains those which we call the Natural Parts, which are either for Nutrition or Generation. Those that are for Nutrition are again divided into two Classes the first and second.

The first contains the Gullet or Neck of the Stomach; the Stomach it self; the Intestines or Guts, which are either Small or Great.

The Small ones are Duodenum, Jejunum, and Ilion. The Great ones are Caecum, Colon, and Rectum; the Messentery.

Those of the second Class are the Liver, Milt, Spleen, Reins, and Bladder.

Those Parts which are for Generation are ei∣ther such as are common to both Sexes, as Testi∣cles and Seminal Vessels; or to either Sex apart, which are the Pudenda.

The Middle Ventricle contains the Vital Parts, which are the Heart and the Lungs.

The upper Ventricle contains the Animal Parts, which in one word is called the Brain; wherein we are to consider the Membranes, being two, which in Latin are called the Dura Mater, and the Pia Mater; one thicker than the other, and both encompassing the Brain.

The Parts of the Brain are two, the former and the hinder; the former hath three Ventricles, the Right, the Left, and the Middle.

We come now to the last thing to be con∣sidered in Natural Philosophy, and that is the Soul, which in Vegetables is that by which they grow; in Animals, that by which they grow and have sense; and in Men, that by which they grow and have sense, and are Rational.

The Faculties of the Vegetative Soul, which is found in Plants, are these Three; First, That by which they are nourished and preserved. Se∣condly, That by which they encrease and grow bigger: And Thirdly, That by which they gene∣rate other Bodies of the same Species or like∣ness.

The Effect or Consequence of the Vegetative Soul is Life.

The Nutritive Faculty of the Soul is that, whereby it converts another Substance into its own, for its own preservation; so that herein there are Three things necessary, viz. something that nourishes, and that is the Soul; something which is nourished, which is the Animate Body; and something by which it is nourished, which is the Aliment it self.

That which nourishes is the Soul, wherein it makes use of the Natural heat as its Instru∣ment.

That which is nourished is the living Body, which as it wastes is still repaired with fresh Nu∣triment.

The Nutriment it self is such as has a Power, or is capable of being Animated by the same Soul, after Digestion and Concoction.

That Faculty of the Soul, by which the Body grows, has by some been thought to be the same, by which 'tis nourished, because it ha's the same Object, viz. Nourishment; the same Subject, viz; An Animate Body; the same Efficient Cause, viz, the Soul; and the same Instrument, which is Natural Heat. [ 10]

Hence Scaliger, and some others, have thought the Nutritive and Augmentative Faculties of the Soul to be the same.

But it appears that they differ. First, In regard of their End. The End of the Nutritive Faculty is only the restoring or supplying of those Parts which are continually consumed and wasted. But that of the Augumentative Part is the Acqui∣sition of a just Magnitude or Proportion to do those Operations that are proper to the Body. [ 20]

2. The different Form. The Form of Nutrition is the bare hanging, or Assimilation of the Nutri∣ment to the Body; But the Form of Accretion con∣sists in a Motion of Extension.

3. They differ in regard of the manner of Muta∣tion or Change In Nutrition there is no Change of the Body as to its Place or Extension; but in Aug∣mentation there is.

4. They differ in regard of Time. The Nutritive Faculty indures as long as the Body has the same Form. But the Augmentative no longer than till [ 30] the Body arives at a certain Magnitude.

The third Faculty of the Vegitative Soul is the Generative, whereby it produces another thing like it self, for the perpetual conservation of its own Species, and this is the most noble Facul∣ty of all the three.

Here we are to observe, That nothing that hath Life can have this Generative Faculty, except it be perfect in its kind, and not mutilated, or cas∣trated, [ 40] as Eunuchs, &c. And except it self be gene∣rated by the ordinary, or Natural way, as all those things that are generated of Putrefaction.

The Affections of a Vegitative Soul, as well of the Sensitive as Rational, are Life, and Death.

Life is the Conjunction or Union of the Soul with the Body, and consists in an equal tempera∣ment or proportion of the Natural Heat, and Radical Moisture.

Death is the Separation of the Soul and Body, [ 50] and is either Natural or Violent. Natural, when through length of Time the Natural Heat is per∣fectly Cunsumed or spent; and Violent, when the Heat is destroyed by the Force, or Power of any external Agent.

The Sensitive Soul is that by which an Animal, or Living Creature perceives or apprehends those things which are without it (to wit, Sensible Ob∣jects) so as to desire those things which are for its Preservation, and by which also it is moved from [ 60] one place to another, so that it hath these three different Faculties.

The Cognostive, or that of the Senses.

The Appetitive, or the Faculty of Desiring.

The Locomotive, or the Faculty of Moving up and down.

The Cognoscitive, or Faculty of Sense, is that whereby Living Creatures by the mediation of the Instruments of the Body, perceive and judge of Sensibles Objects, and direct them to a certain End.

This Faculty is commonly called Sense, and its operation Sensation.

The Senses are either External, or Internal.

The External are Seeing, Hearing, Smelling, Tasting and Feeling.

The Internal Senses are such as retain Sensible Objects, and represent them to the Animal, or Living Creature; not only Present, but Absent; and are these three, viz. Common Sense, Phantacy and Memory.

The Affections of the Senses are Sleeping and Waking. Sleep is a binding up (as it were) of all the outward Senses in order to the Repose, and Refreshment of the Body.

The Remote Cause of it is the Natural Heat, which forces gently the Uapours of the Aliment received up into the Brain: The next cause is the Vapours themselves which are thus raised from the Stomach, and stop those passages through which the Animal Spirits have their course.

The Affection of Sleep is Dreaming, which is an Apparition presented to the Body Sleeping by the Internal Sense.

Some of these are Natural, and they proceed from the Image or reflexion of the Thoughts, or Actions of the Day; and some are Supernatural, and sent either by God himself, or Good Angels, and do many times presage things to come; or else by the Devil, or Evil Angels to work and ter∣rifie us, and both these last kinds are proper on∣ly to Man.

Waking is the Freedom, or Liberty either of all, or of some of the Senses; and the cause of it is ei∣ther Internal, or External.

Internal, as the finishing of the Concoction of the Meat, for after Concocction and Separation made in the Stomach the Vapours cease, and so the Body Wakes, or else the Native Heat, which by degrees dissolves and dissipates those Vapours, or it may be both together.

The External Cause of Waking are such out∣ward things or Accidents as may disturb us, as Noise, Motion, and the like.

The Appetitive Faculty is that, whereby the Animal, or Living Creature is moved to seek that which its Senses tells is good, and avoid that which its Senses represent to it as Evil. This Faculty is called the Sensitive Appetite, as it is taken for the power of desiring; and the Action it self is called seeking or desiring.

The Object of it is every thing that is the Object of the External Senses, which the Phantasie jud∣ges good, and desires them; or Evil, and avoids them.

The Sensitive Appetite is either Concupiscible, whereby the Living Creature is carried to desire any Good which seems pleasant and delightful; or Irascible, when it is carried to desire any Good which cannot be obtained without difficulty and labour. The Affections of the Sensitive Appetite are either Simple or Mixt; the Simple are either good, as Joy, Love, Hope, &c. or Evil, as Grief, and Fear.

The mixt are Anger, which is an Affection compounded of Sorrow, and desire of Revenge; and its Kinds are Hate and Shame. Or Zeal which is a mixt Affection of Love and Anger, when the thing Loving is angry with that which offends the thing Loved.

The Locomotive Faculty is that whereby a liv∣ing Creature is moved from place to place, either in whole or in part to seek Good or avoid Evil; and in this there are three things required. [ 10]

(1). That which moves it, which is either the Final or Efficient Cause.

(2). The Bodily Instrument which moves it, which is remotely the Brain, whence the Animal Spirits Flow into the Nerves, which the Soul makes use of in moving the Body, and Proxi∣mately or Particularly the Muscles, which are formed so, as to be easily contracted or exten∣ded in the performance of all Locomotion.

(3). That which is moved, to wit either the whole Body, or some certain part of it, as the [ 20] Tongue, Hand, Foot, Eye, &c.

The Rational Soul is the Form of Man, where∣by he has the Power of Vnderstanding, Reaso∣ning, and Willing.

The Faculties of it are the Vnderstanding and the Will.

Here they lay down certain Theorems or Spe∣culations, containing in general Terms the Nature of the Soul: As (1) That the Rational Soul is a Substance Spiritual, and Immaterial. (2) The Ra∣tional [ 30] Soul is Incorruptible, and Immortal. (3) The Ra∣tional Soul is not the same Numerical thing in all Men.

The Vnderstanding is a Faculty of the Rational Soul, by which a Man Vnderstands, Knows, and Judges things that are Intelligible.

The Word Vnderstanding which the Latins call Intellect, is taken for the Mind, or Soul it self, in which it doth Vnderstand.

Sometimes it is taken for a Habit or Know∣ledge of Principles, and is called in Latin Intelli∣gentia. [ 40]

Sometimes it is taken for the Act of the Mind or Soul, which in Latin is called Intellectio.

Sometimes it is taken for the Faculty of the Power of Vnderstanding, and so it is in this place.

The Vnderstanding is said to be either Specula∣tive, when it takes Knowledge of any thing on∣ly for Truths sake, and rests in the bare Cogniti∣on. Or Practical, which takes Knowledge of a thing, not only for Knowledge sake, but also in order to the doing it, vvhen it considers it a thing to be done; and hence it begins to move the Ap∣petite, not by compelling, but by directing and shewing it what is to be done.

The Operations of the Intellect, or Vnder∣standing, are these three, (1) The Apprehension of simple things, when a Man conceives only one thing alone, as the Heaven, the Earth, a Man, a Beast, &c. (2) Composition and Division, when simple Conceptions are joyned together, so as something is affirmed or denyed, but yet without any Discourse or Reason; as when he conceives that a Man is a Living Creature. (3) Discourse or Reasoning, when the Vnderstanding gathers one thing from another.

And here we are to take notice, that Sense is only concerned, and only comprehends Singulars, but the Vnderstanding Vniversals: As also, That nothing is in the Vnderstanding, vvhich vvas not before in the Sense.

The Will is a Faculty of a Rational Soul, whereby a Man desires, or avoids things known from the Vnderstanding, and this is called the Ra∣tional Appetite.

The Object of it in general is any thing which is Represented by the Vnderstanding, as Good; and also its contrary, any thing which is repre∣sented to it as Evil.

The Will is either Simple or Determinate. Sim∣ple or Universal is that whereby a Man is carried to every thing that is good in General, whether Real or Apparent.

Determinate or Particular, is that whereby our Will is determined upon this or that particular Object.

And thus much in Brief of the Philosophy of the Antients. Now follows a short or Brief Dis∣course of the Doctrins of the Modern Philosophers, wherein they Receed from the Antients.