Naturall philosophie reformed by divine light, or, A synopsis of physicks by J.A. Comenius ... ; with a briefe appendix touching the diseases of the body, mind, and soul, with their generall remedies, by the same author.

Of the Elements; Skie, Air, Water, Earth.

WE have hitherto contemplated the generall parts of the world, name∣ly, the principles with the common acci∣dents thereof: now follow the species of things, which are derived from the said principles by divers degrees. Where first elements come to be considered, as which being framed of the first congresse of the principles, are as it were the bases and hin∣ges, of the whole order of the world.

I An element is the first and greatest bo∣dy in the world of a simple nature.

A body, or a substance, for though we called matter, spirit, and light substances also, (cap. 2.) because they are not acci∣dents; yet because none of them existeth of it self, and apart, but do joyntly make up other substances, the elements and the creatures that follow may with better right be so called. Now an element is said to be of a simple nature, in respect of the sub∣stances

following, which have compound natures, as it shall appear.

II The constitution of the elements is made by light.

For light being sent into the world, by its motion and heat began to rouse up the Chaos of the matter of the world; and when it turned it selfe round, (as yet it turnes) it purified part of the matter, and made it more subtile, the rest of the matter of necessity setling and gathering it selfe into density elsewhere.

III There are foure Elements, Skie, Air, Water, Earth.

That is, there are four faces of the mat∣ter of the world reduced into formes, (for at the first it was without form) differing especially in the degree of rarity and density. Note. The Peripateticks put the sublunary fire, for skie, and call the skie a Quintessence. But that same sublunary fire is a meer figment; the heaven it selfe, furnished with fiery light, is the highest element of the world; as after the Scripture the senses themselves demonstrate. He that is not satisfied with these of ours, but seeks more subtile de∣monstrations, let him see Campanella, Ve∣rulamius, and Thomas Lydiat of the na∣ture

of heaven, &c. and he will acknowledge the vanity of this Aristotelicall figment.

IV The skie is the most pure part of the matter of the world, spread over the highest spaces of the world.

It is vulgarly called the visible and starry heaven, and by an errour of the Greeks (who, thinking that it was of a solid substance, like Chrystal, called it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Firmament: but little agreeably to the truth. More conveniently 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, light and fire, Quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (that is fire above) and so from burning: as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is derived of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to burn. For it burneth with an inextinguable light of the stars, whereby it is also purified. The notation of the Hebrew word favours this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fire and water. The nature of the heaven is to be liquid in the highest degree volatile and hot.

V Air is a part of the matter indifferently pure, spread over the lower spaces of the world.

The nature of it is to be breathable and passable every way.

VI Water is a grosser part of the matter of the world reduced into fluidity.

The nature of it is to be fluid and moist∣ning.

VII The earth is the most grosse part of the matter, as it were the dregs and setling gathe∣red together at the bottom.

The nature of it is to be dry and immoveable.

VIII The elements therefore are all one matter of the world, distinguished by degrees of density and rarity.

For where the light is wheeled about, there the matter is most rarefied and pure: below that more grosse, then grosse and fluid, at length in the bottome dregs and a thick setling. Therefore this is a meer gradation. For earth is nothing else but thickned and hardned water: water, nothing but thickned air: air, subtilized water: water, liquified earth.

But from this difference of density & rarity there ariseth another difference of the same elements, namely, in regard of motion and rest, heat and cold. The water is moveable. (For it flows) the air more yet (for it transfuseth it self here and there;) the skie doth nothing but whirle about most swiftly, & that perpe∣tually. Also the heaven by reason of its per∣petuall motion is hot, (yea burneth) perpetu∣ally; the earth by reason of its perpetual rest is cold perpetually: except where it is war∣med by the fire of heaven coming upon it, or inclosed in it.

IX The elements are transmutable into one another.

That is, because the heat raised in the matter may extend and condense it. In the water and air we see that come daily to passe. For who knoweth not, that water doth evaporate, and is turned into air? that water is made again of vapour, the rain teacheth us. But we may also procure the same mutation in our hand: or in vul∣gar Alembicks in which waters or wines are distilled. Let theie be an Alem∣bicks void of all matter, filled onely with air. To the long pipe of this that hang∣eth out apply some narrow mouthed glasse, and stop the pipes mouth carefully, that no air may any way get forth: you shall see that when it cannot dilate it selse locally, it will be coagulated into water in the utmost and coldest corner of it; (that is in the glasse.) You shall see (I say) that glasse sweat and distill drops, into which the air heated and rarified in the Alembick contracted it selfe. But remove away the fire, you shall see those drops vanish by lit∣tle and little, and return into air.

X Aristotle thought that the Elements were in a tenfold proportion to one another;

but later men have found them near an hundred∣fold

That is, that of one drop of earth is made by rarifaction ten drops of water; and of one of water ten of air. The truth of the latter assertion is easie to be demon∣strated, thus. Let one take a bladder (of an oxe or an hog) and having cleansed it, a∣noint it with oile to stop the pores, that the air may not get out. To the neck of this (but having first crushed out all the air) let him tie the neck of some little glasse, with about an hundreth part of the water which the bladder might contein. Let this instrument be set in the hot sun, or in a very hot stove, where the water is by the heat turned into air, it will appear that the bladder will be full. But bring the same bladder swelled with air into the cold, you shall see it (the vapour turning again into water) fall again. Note. The same hun∣dreth proportion, or near upon, is also ob∣served among colours, for one drop of ink or red will colour an hundred drops of wa∣ter, not on the contrary; and that because blacknesse represents the earth in density; whitenesse the heaven in rarity. But this very proportion varies, because the air is in

it selfe somtimes thicker and grosser, som∣times more rare and thin.

XI The matter of all the elements, as it is made up of Atomes, so it is turned again into Atomes: by so much the more subtlely as it is the more subtle in its masse.

For example, the earth and every dry and hard thing, is brought into a dust almost in∣divisible, which may be sifted through a sieve, but cannot penetrate. The water may both be strained and penetrate. For exam∣ple, through vessels of earth and wood, yea, and of lead as chap. 4. aphorisme 13. We have set down an example. Air and fire pe∣netrate also through thicker bodies: as heat through furnaces.

XII The elements are the four greatest bo∣dies of the world, of which others are genera∣ted.

That the lesser bodies of the world, which are infinite in number, and in forms, are really compounded of the elements, resolution shewes. For when they are cor∣rupted, they return into the elements. And sense teacheth. For all things have some grossenesse, from the earth; some liquour from the water; some spirituosity from the air: some heat from heaven; and because

all things that live, are nourished by these, they are thence called Elementa quasi Ali∣menta, as if you should say nourishment, as in Bohemian ziwel or ziwent.

XIII The Elementary matter occupies a place in the world according to its degree of density and rarity.

For the earth resteth at the bottome: the water swims upon that: the air fleets above the water: and lastly the skie is in the highest place: you shall see the like specta∣cle if you pour clay, water, wine, (especi∣ally sublimated) and oile into a glasse: for every one of these, will occupie a place ac∣cotding to its nature.

XIV Therefore the Elements make the four visible regions or sphears of the world.

For the earth is a globe; which the wa∣ter naturally encompasseth round; the air it: the skie the air: after the same man∣ner as in an egge the yelk is encompassed with the white; and that with the skin and shell.

XV Of the Elements there are two ex∣treams, the skie and earth; as many 〈◊〉〈◊〉 air and water.

They are called extream aad mean both in regard of their sites, and of their acci∣dents.

For the skie is in the highest place, most thin and hot: the earth in the lowest, most thick and cold: Skie the first movea∣ble; earth the first resting. The air and wa∣ter as they partake of the extreams, so of their accidents: being somtimes either lesse thick or thin, moving or still, hot or cold.

XVI But because the Elements were pre∣pared not for an idle spectacle, but for strong operation upon one another; the Creatour did somewhat change that order, and com∣manded two sorts of water to be made, and two sorts of fire.

XVII For part of the water is pla∣ced above the highest part of the skie: and on the contrary, part of the fire is taken from the skie, and shut up into the bowels of the earth.

Both these may seem paradoxes: and therefore need demonstration. And as tou∣ching the waters it is manifest by the testi∣mony of Moses, That God made (the second day) the Expansum of the heaven, which might divide betwixt the waters which are under the Expansum, & the waters above the Expansum, Gen. 1. 6, 7, 8. What can be more clear? now whereas some modern Divines interpret it of the waters of the clouds, that is too cold. They say that Jer. 10. 13. The rain waters

are signified by the name of the water in heaven; and therefore here also. But I answer. 1 That the waters in heaven are one thing, and the waters above heaven another: Rain might be called water in heaven: be∣cause the air was by the Hebrews called the first heaven: but it cannot be called the waters above heaven, as these of which Mo∣ses speaks. 2 That the waters of the clouds are not waters in act, but vapours: but Mo∣ses speaks of waters. For he sayes expresly, that in the first seven dayes there was no rain. (cap. 2. ver. 5.) but he sayes that those wa∣ters above the Expansum were presently made the second day; therefore they are some thing else then rain water. 3 He sayes, that the waters were seperated from the waters, but the waters of the clouds are not separated from the waters of the sea, and of rivers. For they are perpetually mingled: vapours ascending, rain descen∣ding. 4 He sayes, that the Expansum was in the middest betwixt the waters and the waters: but how can that be said of the clouds, which are below the Expansum, and reach not to the thousandth part of its alti∣tude? Lastly, Psalm. 148 placeth the waters above the heaven, next of all to the Heaven

of Heavens, v. 4. but reckons up clouds and rain afterwards, among the creatures of the earth, ver. 8. what need we any other interpretation?

Reason perswades the same thing most strong∣ly. For setting down the principles of the world in that order, wherein we see them set down by Moses; it was necessary, that the matter being scattered by the light rol∣ling about; should flie hither and thi∣ther, and coagulate it selfe at the terms of the world on both fides, that in the middle where the light went, (and goes yet) there should be pure skie; but that on both sides above and below, the mat∣hardning it self, should grow thick. We see it done here below: why not above also? es∣pecially God himself intimating it. Let it be so, because naturally it cannot be otherwise.

But that there is fire included in the earth 1 the eructations of fire in Aetra, Vesuvius, Hecla, &c. do shew. 2 the springs of hot waters every where, 3 the progeneration of metals, even in cold countreys: and o∣ther things which can come from nothing else but from fire, which shall be looked in∣to in that which follows. 4 lastly there is a testimony extant in the book of Job chap.

28. v. 5. Bread commeth out of the earth, and under it is turned up as it were fire. Let the Reader see Thomas Lydiats disquisition con∣cerning the originall of Fountains, and there he shall see it disputed at large, and very soundly.

XVIII The waters above the heaven are there placed for ends known to God, but the use of fire under ground, is well enough known to us also.

Yet we may say something of these wa∣ters by conjecture. As namely, that it was meet, that there should be visible termes of the visible World: and that the heat of the frame ever rolling, had need of cooling on the other side also: and the like. But that of the fire under ground, mountains and valleys, and caves of the earth are pro∣duced, and also stones, metals, and juyces generated, and many other things we shall see in that which follows: for without heat, there is no generation, because there is no motion.