An entire body of philosophy according to the principles of the famous Renate Des Cartes in three books, (I) the institution ... (II) the history of nature ... (III) a dissertation of the want of sense and knowledge in brute animals ... / written originally in Latin by the learned Anthony Le Grand ; now carefully translated from the last corrections, alterations, and large additions of the author, never yet published ... by Richard Blome.

THE PREFACE.

SECTION I. Of the Nature, Principles, Object, Ʋse, Rise and Progress of PHILOSOPHY.

What PHILO∣SOPHY is. PHILOSOPHY, according to its Etymology, is the love and study of Wisdom; where by Wisdom we understand such a disposition of the Mind, by which Man is firmly inclined to have right Sentiments of the Things that occur to his perception, and to make a just Examination of the Actions that belong to his Life. For Wisdom doth not only direct the Understanding, and guide the Mind in the Contemplation of Truth; but also inclines it to Honesty, and assists the Will in the prosecution of Vertue: So that Wisdom is indeed nothing else but a perfect Knowledge of all those things which it is possible for Man to know, and which may be both a Rule to his Life, and a Help to the Inventing of all Arts whatsoever.

How it is de∣fined. Whence PHILOSOPHY may be defined a Habit of the Mind, acquired by Study and Exer∣cise from Inborn Idea's and self-evident Principles, enlightning the Understanding into the know∣ledge of necessary things, and perfecting the Will by Honest and Vertuous Actions.

Of what kind the Principles of Philosophy are to be. Now to the end this Science may have these Effects, it is necessary that it be deduced from first Causes; so that whosoever desires to be Master of it, must begin with an enquiry into these Causes: Because this is the first property of the Principles of Things, to be so clear and evident as not to stand in need of any proof of their Certainty, and to be raised beyond the reach of Doubting; so that whosoever minds them, can't doubt of their Truth. Secondly, They are such on which other things depend, and without the knowledge whereof nothing of Certainty can be had. Wherefore tho' the first Causes of Things may be known, tho' the Things themselves be unknown; yet it is impossible, but that when these are known, those must be likewise known; because the Truth of these depends on the evidence of their first Causes. And accordingly whatsoever is demonstrated con∣cerning them, without a self-evident Principle must needs be dark and uncertain. For as DES∣CARTES saith; No Conclusions deduced from an unevident Principle, can be evident, tho' they should be deduced thence with the greatest Evidence imaginable.

What is the Object of Phi∣losophy. It is not only one Genus, or general Head of things, that is the Object of PHILOSOPHY; but she extends her self to all things which the Mind of Man is capable of knowing. And there∣fore Plato, as Ammonius tells us, called it The knowledge of things Human and Divine; forasmuch as it doth not only consider Corporeal Things, but also contemplates the Supream Cause and Intelligences void of Matter, and enquires into their Attributes and Perfections. For this is it (saith Cicero) which dispels all dimness from the Eye of the Soul, and enableth us to see all things, whether Superior or Inferior, first, last, or middlemost.

What is the Use of Philo∣sophy. From whence we may gather the true Ʋse of PHILOSOPHY, and how many Advantages it affords us. For, first it helps the Soul to contemn those Transitory and Temporal things, to which from its Childhood it has been too much addicted, and raises its desires to things Heavenly and Eternal. Secondly, It assists us in the thorough search into our own Natures, in the knowledge of our Creator, and the attentive Consideration of his Works. Thirdly, Whilst it evidenceth Truth to us by clear and indubitable Demonstrations, it affords us extraordinary pleasure and delight, as displaying those things in a full light to us, which are hid from the greatest part of Mankind. Fourthly, It removes Wonder, which ever is the Companion of Ignorance, and gives us a clear Light, whereby to discern Great things from Small, and to esteem things according to their true Value. Fifthly, By the Exercise hereof we are prepared to know the several Objects we meet with more distinctly, and to judge of them with more Caution and Exactness; for by the long con∣tinued Study of Philosophy we become more prudent and cautious in passing Sentence concerning things.

Whence Philo∣sophy had its rise. PYTHAGORAS was the first amongst the Ancients who assumed the Name of Philosopher, by way of Modesty, as condemning the Pride and Ar••ogance of others who would be called Sophi, that is, Wise Men. For this discreet Person was ••o sensible of our Ignorance, that he thought that that Title did beseem God alone, and could not de••ervedly be given to any Mortal. But because the Original of Wisdom and Philosophy is one and the same, which was many Ages before Pythagoras, we must look for it long before his time: Which if we do, we shall find that it could not proceed from any one else but God, the Father of Lights, from whom every perfect Good comes, and the Truth of all things is derived. Hence it is the Poets tell us, That Pallas or Minerva, the Goddess of Wisdom, was the birth of Jupiter's Brain; intimating thereby that all Knowledge comes from GOD, and takes its rise from his Understanding. For it is certain that Adam, the first of Mankind, was a wise Man, forasmuch as he gave Names to Things, and taught his Sons the knowledge of the Stars, which he could never have done, if he had not been endued with Wisdom, and understood the Nature and Property of Things.

How Philoso∣phy has been transmitted to us from Adam. It is probable that this most excellent Gift of God, was handed from Adam by Methusalem to Noah, and from him, his Sons and Grandchildren, to the Chaldeans and Hebrews, who were famous for their Knowledge of many things, and from them to the Egyptians; from the Egyptians to the Grecians, and from them to the Romans; from whom, in process of time, the same was derived to the Northern and Western Nations.

How some think it had its rise accord∣ing to the Na∣ture or scitua∣tion of Coun∣tries. Some that begin not the Pedigree of PHILOSOPHY so high as we do, tell us, That it had its rise according to the Nature or Scituation of the Countries where those lived who had the first Knowledge of it: Necessity, which is usually the first Mistress of Sciences, having taught them what were proper for their Needs. 'Twas thus, say they, that the EGYPTIANS began to observe the Increase and Decrease of the Nile, and to make every Year a Prognostick of the Fruitfulness or Sterility of their Lands. And to part, with the more facility their Harvest, among those parti∣cular Persons who were to have their Shares thereof, they learnt the first Principles of Geometry. The ASSTRIANS, who inhabited vast and unclouded Countries, having nothing to hinder them from contemplating the Stars, were the first that observed their Motion; and the CHAL∣DEANS, who were amongst these People a king of Philosophers, found from this Speculation an Art of Foretelling things to come. In fine, The PHAENICIANS, who were Neighbours to the Sea, drew another Benefit from the Knowledge of the Stars, and addicted themselves to observe those which might be useful to Navigation; in which they succeeded so well, that they found out that there was a fixed Point towards the Pole, the observation of which might be a Guide to Pilots.

SECTION II. The Chief and most Celebrated PHILOSOPHERS.

THALES. AMongst those who are most Celebrated for Philosophy, THALES the Milesian, so called from Miletus the Capital City of Ionia, in which 'tis said he was born, 639 years before Christ, is accounted the first. He was a great Astronomer, and the first that observed the Solstices and Equinoxes. His Opinion was, That Water was the Principle of all Things.

ANAXIMAN∣DER. The Successor of Thales was ANAXIMANDER, who was also Born at Miletus, and the first Founder of Founder of the Ionick Sect. He distinguished the Four Elements, placed the Earth in the Center, and by the scituation he gave them, was the first that erected a kind of System of the World. Strabo and Laertius assure us, that he was the first also that made Maps. He never determined, as Thales, which of the Elements was the Principle of Natural things, but concluded it to be Immense.

* 1.1 ANAXIMINES followed Anaximander, being also Born in the same City. He owned Infinite Air to be the Principle of all Things. His Disciple was ANAXAGORAS of Clazo∣mene, who was the first that brought Philosophy from Ionia to Athens. He declared Matter and Spirit to be the first Principles; that at the Beginning all Things were in Confusion, and that it was the Spirit that separated, distinguished and establish'd them in that beautiful Order wherein we see them. Anxagoras his Scholar was ARCHELAƲS the Athenian, who was the Assertor of Similar Parts, and held Heat and Cold to be the Principles of all Things. To these also may be added, HERACLITƲS the Athenian, who maintained that the first Principle was Fire: And DEMOCRITƲS the Abderite, who would have it to be Atoms. These were of the Ionick Sect.

PYTHAGO∣RAS. PYTHAGORAS of Samos, flourished in the Year 571 before Christ, and was the first that Instituted the Italick Sect in that part of Italy commonly called Great Greece, now Calabria. He took a different course from his Predecessors, vailing his Natural and Divine Philosophy under

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Philosophers

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To the Right Noble Frances Teresa Stuart, Dutchess Dorvager of the High borne Prince, Charles Stuart Duke of Richmond and Lenox, Earle of March, Litchfield, & Darnley, Baron of Leighton, Bromsrvold, Nerobury, Torbolton, and Metheuen; Hereditary L^d. High Chamberlaine, and L^d. High Admirall of Scotland, &c.^a L^d. of Aubigny in France, Grandee of Spaine and Knight of the most Noble Order of the Garter &c.^a

This Plate is humbly Dedicated by Richard Bloine.

the secret Science of Numbers, and was full of Symbolical and Figurative Expressions, being persuaded that it was to profane the Truth, to expose it naked to the Eyes of the People. His Disciples were not permitted to speak of the Mysteries he taught them, till after five Years con∣tinual Silence. It was his Fundamental Maxim, that Unity was the Principle of the Generation of all Things, and that Plurality was the Corruption of them. To these Numbers he added a certain Harmony, by which he explai••ed the Perfection of all Things. Vertue (according to him) Health, the Soul, and God himself is nothing but an Harmony, and there is nothing more known than the Harmony which this Philosopher imagin'd to Rule the Celestial Orbs. He held the Transmigration of Souls, discovered the Qualities of each Element, the figure of their Bo∣dies, the roundness of the Earth, and the Antipodes. He distinguished the Seasons, observed the different Course the Sun makes daily and yearly, and how the Moon receives her Light from it.

SOCRATES. SOCRATES, who was Born at Athens 468 years before Christ, leaving the Study of Natural Philosophy, wholly addicted himself to Ethicks. Accordingly Tully, in the Third Book of his Tusculan Questions, tells us, That all that Philosophy which undertakes the Conduct of Life and Manners, was derived from Socrates; and therefore saith, That he had called down Philosophy from Heaven, to take up its abode in Cities and Houses.

PLATO. PLATO, an Athenian, was born in the year 427 before Christ, and for his extraordinary Learn∣ing and wonderful Sagacity in the searching out of Truth, had the Name of the Divine Philosopher bestowed upon him. His School set about with Trees was in the Suburbs of Athens, first called Ecademia, from one Ecademus the Possessor of it, and afterwards Academia, which gave the Name to his Sect. He concluded God, Idea and Matter, to be the Principles of all Things. Concerning his Opinion of these Idea's, the Learned are much divided. Some would have him hold that they are Eternal Substances, Forms existing from themselves, and distinct from the Knowledge of God, as Models quite separated from him, and such as upon which he forms the Ground of his Work. But others are of another Judgment, declaring that in his Doctrin the Idea of the World is no other thing than the Image the Creator has formed. As for Matter, he suppos'd it to be void of all Form, and that before the Creation of the World it was a kind of Chaos, yet capable of all Forms: And forasmuch as it hath a Disposition whereby it may be distinguished into divers Bodies, which disposition he makes to be nothing else than a Pyramidal, Cubical, or other kind of Figuration, of the least and invisible Particles of which the Elements are compounded; He consequently asserts, that Pyramidal volatile Particles constitute Fire; that Cubical and sub∣siding Particles make Earth; Octahedrical or Eight corner'd, Air; and Eicosahedrical or Twenty corner'd, Water.

ARISTOTLE. ARISTOTLE, the Son of Nichomachus, Born at Stagyra in Macedonia 383 years before the Birth of Christ, differed much in his Sentiments of Philosophy from his Master Plato, who therefore compared him to a Colt kicking his own Dam. He had the Liceum for his School, a House near Athens, which had been Apollo's Temple, built by a certain one called Licus. Here his Disciples Disputed Walking, from whence that place, according to the Greek word for it, was called PIRAPATƲS, and they themselves PERIPATETICKS. This Philosopher became Famous by being the Praeceptor of Alexander the Great, as well as by his sharp Wit, and the great number of his Writings. He held Matter, Form and Privation to be the Principles of all Natural Beings.

ARCESILA∣US. ARCESILAƲS of Sardis in Lydia, flourish'd in the Year 297 before Christ, and Taught at Athens, where he was the Author of a Sect called in after Times the Middle Academy, to distin∣guish it from the Old Academy, which begun with Plato; and from the New, which was instituted by Lacides of Cyrene, as will be presently declared. He asserted that there was no Certainty, but only a bare Probability in the Knowledge of Things; so that he thought we might equally hold Pro and Con upon all Subjects, and therefore would never determine, but always suspended his Judgment.

LACIDES. LACIDES the Cyrenean, newly mention'd, Taught in the same School some years after Arcesilaus, and was the Head (as I said) of the Sect which was called the New Academy. He acknowledged that something was highly probable, at least that one thing was more probable than another, and accordingly determin'd; but was not sure that any thing was absolutely True.

PYRRHO. PYRRHO of Elaea, was also the Founder of a New Sect, that is, a New manner of Philo∣sophizing; for he had no Dogma's at all, as believing that nothing was true or likely, that is, so much as probable. He went beyond the Academicians: For whereas they comprehended▪ that Nothing could be comprehended, he did not comprehend that. His Followers were called EPHECTICI, from their withholding their Assents: SCEPTICI, from their Considering and Canvasing: ZETETICI, or Seekers, from their Search and Enquiry: And APOZE∣TICI, from the continual Doubts and Difficulties they were used to object to the Dogmatical Philosophers.

ZENO. ZENO the Citian had his School at Athens in a Painted Gallery called Stoa, whence his Diseiples had the name of Stoicks. Vertue was the Sovereign Good in his Morals, and he is famous for that Constancy he inspired into his Followers in the extremity of Affairs. They would never confess Pain to be an Evil. He held the first Matter to be destitute of all Qualities, as of Heat, Cold, &c. as also without any Form, Shape, or Figure. He supposed that besides the World, there was a certain infinite Space altogether void and empty, in which the World after its Conflagration might be resolved. He asserted two Principles, viz. God and Matter, without which nothing could subsist.

EPICURUS. EPICƲRƲS was Born at Athens 257 years before Christ. He kept his School in some Gardens in that City, and was the Author of a peculiar Sect. He Taught, as well as ZENO, the love of Vertue; but that only for the Pleasure of it, and in that Pleasure he comprehends that of Sense, as well as that of the Soul; maintaining, That a Wise Man could not be happy, if he enjoyed not all Pleasures Mankind was capable of. In this he did not so well explain himself, but that he gave occasion of raising Doubts concerning his true Conceptions; some believing them to be Innocent, whilst others, and those the most numerous, think otherwise; inso∣much that the Epicureans are now generally look'd upon as too Sensual. The rest of his Morals, concerning God, Providence, and the Soul, are also much blamed. He took from DEMO∣CRITƲS the Principle of his Physick, adding thereto the declension of Atoms, with a motion of Weight. His Opinions were, That nothing was without Beginning or End, but Atoms and empty Space: That the Universe always abides unchangeable in the Whole, tho' as to its Parts it be variously altered. He endeavours to prove the necessity of an Empty Space from Motion, and asserts, that the World shall some time or other be dissolved by the force of Nature.

GASSENDUS. The Famous PETRƲS GASSENDƲS, Mathematick Professor in the University of Paris, Born in Anno 1592, hath endeavoured to Amend and Perfect the Epicurean Philosophy, especially by refuting its Errors concerning God, Providence, the Souls Immortality, &c. and by a cautious Explication of such of his Opinions in Natural Philosophy, which tho' not utterly condemned, yet not being sufficiently proved, but Doubtful and Slippery, might be an occasion of falling into Error.

DESCARTES. After all these was Born RENATƲS DESCARTES, at la Haye in France, of a Noble and Ancient Family, in the year of our Lord 1597, who by a Method, before his Time but im∣perfectly known, restored Philosophy from the very Foundations, opening a sure and solid Way to Mankind into the inmost Recesses of Nature. He was of such a singular Genius, that he alone discovered more Philosophical Truths, than ever were discovered in all foregoing Ages. We do not go about here to give any Instances of his Philosophical Sentiments, since this whole Work contains nothing else, but his Opinions, or what may clearly and distinctly be deduced from them.

SECTION III. The Parts of PHILOSOPHY, and the Design of this whole Work.

Of the Parts of PHILO∣SOPHY. PHILOSOPHY is commonly divided into Three Parts, viz. First, Into METAPHY∣SICKS, or NATƲRAL THEOLOGY, which proves the Being of a God, or First Cause, on whose existence all Truths depend, and without the knowledge of whom no Science can be had. Secondly, Into PHYSIOLOGY, or NATƲRAL PHILOSOPHY, which com∣prehends the Principles of Material Things, considers the Original of the World, and enquires into the Parts whereof it doth consist; and afterwards descends to consider the Form, and Qua∣lifications of the Sun, Stars and Planets; the force and vertue of the Air, Water, Fire, Fossils, or things dug out of the Earth, as Metals, &c. And lastly, Enquires into the Nature of Plants and Animals, and more especially of Man, who is a Compendium of the Universe; and lastly into MORAL PHILOSOPHY, or ETHICKS, which searches into the Nature of Good; discovers what Manners are honest and becoming, and directs and governs all our voluntary Actions, according to the Rule of Right Reason. But to the end that in the handling of Philosophy the Modus (that is, the Natural Way and Order) of Science may be observed, I have rather thought fit to distinguish Philosophy into Ten Parts, that by this Division my Discourse might be more Methodical, and avoid the Confusion which is incident to the former Partition.

LOGICK, the First Part of Philosophy. I thought fit therefore to make LOGICK the First Part of my Discourse, it being the Organ or Instrument of all PHILOSOPHY, and very necessary to the attaining of all Sciences. Because I never esteemed any thing more valuable in Man, than a good Mind or

Understanding, whereby he is enabled to unfold the Natures of Things, and to discern Truth from Falshood. For all other Gifts of the Mind have their Bounds, and are only determin'd to some particular Offices: But the Rectitude of the Understanding is conducive to all the Ʋses of Life; and is not only profitable in the dispatch of Business, but for the attaining of Arts and Sciences. For this Reason it is that I have begun this Philosophical Treatise with LOGICK, which is the Art that Teaches the right use of Reason, and how Man ought to manage his Thoughts in the knowing and judging of Things. And forasmuch as the Mind of Man is subject to many Errors, and is biast for those Opinions it has embrac'd during Childhood, having premised something of the Ʋsefulness of LOGICK, I take occasion to advise every one carefully to avoid the Prejudices of Infancy, and not to admit any thing for Truth, but what clear and distinct Perception hath manifested to be such. For he judgeth wrong who doth not give heed to his Conceptions, and compriseth more in the Conclusion, than he had perceived in the Premisses.

For the avoiding of this Praecipitancy, I first examin the simple Terms of Things, and briefly enumerate those Notions of which our Thoughts are compounded; afterwards I set down a Scheme of Substance, and its Attributes, by which it is more distinctly understood and distin∣guish'd from the Modes that belong to it. To this end it will be of great use attentively to consider the Genealogy of Things and Modes; as also the Imposition, Signification, Definition and Use of Names. But because it is not sufficient to have Idea's of Things, except we know also whether they be simple, or resolvable into other Parts: I have added the Chapter of Definition and Division, by which means all Confusion may be removed, and the Nature of every thing, and its distinction from others more clearly known.

After the clear Perception of Things, I come to the Judgment we are to make of every Thing; and in so doing, I proceed from simple Things to those that are Compound, and as it were from the first Step of Logick to the second. The Sum whereof is this▪ That in our search of Truth, we never give our Assent to any thing which doth not exactly answer to our Per∣ception: For it is not enough that Truth be in this or the other thing, except the same do appear to us, and we be fully convinc'd of its Certainty. For I take him to know nothing at all, who relies only upon the Authority of others, and is led by their Judgment, without hearkning to his own.

After this, I proceed to the Explication of a Syllogism, which is made up of divers Judg∣ments that are found of them. Now whether Syllogisms are of so great use towards the acquiring of Sciences, as in the Schools they are boasted to be, I dare not assert, seeing that the greatest part of those Errors Men fall into are much more caused by their using of false Principles, than by their not observing the Rules of Good Reasoning. However, they must be acknowledged to have their Use, as being very helpful for the exercise of Wit, and more especially for those, who through overmuch Subtilty, or want of due Attention, suffer themselves to be deceived by false Consequences, and to be led into Error.

That which concludes this Part of PHILOSOPHY, is METHOD, which is the chiefest Part of Logick, and without all Controversie the most useful. For it being that Judgment of the Mind, by means of which whatsoever belongs to a whole Science is fitly and rightly disposed and digested; it is extreamly conducive to the discovering any Truths we are ignorant of, or to the convincing of others of those we know already. This Method in particular is either Genetical or Analytical, in both which the true Practice of Logick is perfected.

The Second Part, is of GOD. But forasmuch as all our Knowledge is uncertain, as long as the most perfect Being, from whom all others do proceed, is not known to exist; therefore I begin the Second Part of this Treatise with the Existence of GOD. This I evince from the Idea we have of him which represents a Being absolutely perfect, wise, and powerful. For 'tis a Contradiction, that that which includes all Perfection should not be necessarily Existent, seeing that Existence is a vow'd Perfection, which therefore can't be absent from a Being absolutely Perfect. And therefore as we clearly understand, that in the Idea of a Triangle is contain'd, that its three Angles are equal to two right ones; so we find, that in the Conception of GOD is involved Necessary and Eternal Existence. From hence we duly infer, that GOD is the Creator of all things, not only in respect of their Existence, but also of their Essence: So that even the Propositions of Eternal Truth do depend on this first Truth, and are no farther True than as they are determined thereby. The Existence of GOD being demonstrated a priori, I proceed to lay open his Attributes, which by necessary consequence follow from it; since it is impossible but the supream Being must include Unity, Eternity, Omni∣potence, Immensity, Beneficence, Providence, &c.

The Third Part; Of Intelligences and Daemons. Having thus examined the Nature of GOD, and inquired into his Perfections according to the measure of our weak Understanding, the next in order to be considered, are the INTELLI∣GENCES and DAEMONS, whose Existence, as far as it can be reached by Natural Light, I have endeavoured to demonstrate: And afterwards proceeding to their Faculties, have shewed

them to be endowed with Understanding and Will: And because there is no small Dispute betwixt our Divines and the Talmudists, concerning their Number, Distinction and Subordination, I have barely set down their Opinions without adding any thing of my own. Thence I pass to the Power they have to assume Bodies; and add something concerning the Care and Concern they have for Mankind, which I briefly confirm from Texts of Scripture and Reasons deduced from their Natures.

The Fourth Part; Of Natural Phi∣losophy in general. It being proved that there is a GOD, by whose Power the Angels and all Things are produc'd, and that it is repugnant to his Nature to deceive us: We are sure that we can't be mistaken in those things which are clearly and distinctly known by us; and therefore seeing we have clear and distinct Idea's of Bodily Things, which we are not the Causes of, as being often represented to us whether we will or no; I thence infer, they must needs proceed from Objects without us, which really and actually exist in the World. For otherwise, if GOD should immediately impress such Idea's on our Minds, or cause them to be conveigh'd from Objects in which there was nothing of Extension, Motion, or Figure, it would follow that he did impose upon us; and therefore we must conclude, that there is a Substance extended in length, breadth and depth, or thickness, which we call Body, and is the Object of this Fourth Part. For all things that are handled in Physi∣ology belong to Body, as its Forms or Affections.

Let not any one wonder that I exclude all substantial Forms from a Body, or extended Mat∣ter, since they are so obscure that they can't be explain'd, no nor so much as conceived by those very Men who are the great Patrons of them. Whereas on the other hand, nothing is more obvious and agreeable to our Senses, than to assign the Effects o•• Nature to the different Magni∣tude, Figure, Position, Motion, and the Rest of Bodies. Who is so stupid as not to apprehend these Principles? Is it not better to explain Things by Causes known and obvious to all, than to have recourse to some Principles, which none understand, and which are as dark and difficult to those that teach, as to those that learn them? It is folly to admit any thing in PHILOSO∣PHY which no Body could ever yet comprehend, no, nor I dare boldly say, ever will be com∣prehended.

If we admit that Material Substance consists in a Threefold Dimension, and that it can't be distinguished from Extension, save only by Reason or a Mental separation; it will be easie to demonstrate, that it is impossible for any Vacuum to be in Nature: That Rarefaction is only made by the intervening of New Matter: That the World is not circumscribed by any Bounds: That the Internal place of a Body, doth not at all differ from the Body it self; and that the Heavenly Matter is of the very same Nature with the Inferior and Sublunary. Forasmach as that which the Philosophers call Quantity, is not the precise extension of the Body, but only its extension as such; that is, with respect to its being commensurate to such a number of Inches, Feet, Yards, &c. it being apparent that a Body retaining the self same quantity, may be further extended in length and less in breadth, or on the contrary. As Matter hath some Essential pro∣perties, viz. Divisibility, Figure, Mensurability, and Impenetrability; so likewise it has some common Accidents, viz. Rarefaction, Local Motion, Heaviness, Lightness, Hardness, Soft∣ness, &c. which are not in it, as so many distinct things; but only as Modes, which can't be separated from the Body; and if they could, they would be no longer called Modes, but Sub∣stances, whose peculiar property it is to exist by themselves, and independent of any Subject. And seeing that as all the diversification of Matter, or the variety of its Forms, depends on Motion, by which the Matter is divided into Sensible and Insensible parts, I clearly make out, that the Three Elements of the World had their rise thence. Then having shewed that a Body hath no power to move it self, I make it appear, that all those Motions, which by the Peripateticks are commonly attributed to the prevention of a Vacuum, are occasioned; because all Motion of Bodies is in a manner circular, one succeeding in the place of another. Then I proceed to the determination of Motion, whether simple or compound, treat of Reflection and Refraction, of the Acting and Resisting power in Bodies, and wherein it consists. Afterwards of the state of Bodies, as to their Hardness, Fluidity, Rarity or Loosness of Parts, Closeness, Roughness and Smoothness, &c. where I shew, that there are Pores as well in fluid, as in hard Bodies; and last of all give a hint, that the Ends of GOD are not to be searched into in Physiology, because it is an Argument of Rashness and Arrogance. And as for TIME, under which we consider the Existence of Created things, it is improperly said to be an Affection belonging to them, since indeed it is a meer Mode of Thinking, serving only to explain Duration, and distinguish the Parts of it.

The Fifth Part; Of the World and Heaven. Having thus laid those Foundations of NATƲRAL PHILOSOPHY, I proceed to consider the Unity and Perfection of the World, and endeavour first to shew, that the Creation of it may be discovered by Natural Reason: That its Extension is immense, or rather indetermin'd, so as not to be circumscribed by any Figure, or Bounds: That the Matter of Heavenly and Earthly Bodies is one and the same; and enquire at large what is the Form of the World,

whether it be the Soul, that is, the Spirit of Nature, or the best disposition of Parts: And in the next place assert▪ That GOD hath communicated to the Matter whereof the World is made, a determinate Measure of Motion, and doth preserve the same quantity in the same. Then pass on to examine the Action of Bodies, and the communication of Motion, and add some Rules by which we may know, what must of necessity happen in the meeting of Bodies. Then follow the Three noted Systems of the World, viz. The Ptolomaick, Tychonick, and Coper∣nican, and after having rejected the two former, I with Descartes embrace the latter, as being more simple and better agreeing with the several Phaenomena of the World. Then shewing the Heavens to be fluid▪ I go on to Evidence how they were disposed or rank'd at the beginning, and of what manner their Motions were, and what is the Action of the Heavenly Matter. And for a better understanding of the Celestial Motions, I define the Heavenly Globe with all its Circles, and their several Uses. Then examin the Nature of the Sun, the Adjuncts of Light and Luminosity. How Spots are generated about the Sun and the fix'd Stars, and vanish again. What Comets are, and how it comes to pass that fixed Stars are changed into Comets.

Next to the Comets are the Planets, whose rise is shewed, together with the Principle of their Motion, and how they become Direct, Retrograde, and Stationary. Then the Moons motion is considered, with its various Appearances, and the Eclipses of it, as well as of the Sun. Next follows the Nature of the fix'd Stars, their Number and Constellations, and concerning their Influences, as well as of the other Stars, and what Judgment we are to make of Judicial Astrology.

The Sixth Part; Concerning the Four Bodies. Having thus taken some Turns in the Heavens, we return again to the Earth, to take a more exact Account of its Original parts and Figure, and the manner of its being moved in the fluid Heaven; demonstrate also its Motion by Reason, and Answer the Objections made against it; and then discover all the Vicissitudes of Night and Day, and the several Seasons of the Year, which proceed from the Diurnal and Annual motion of the Earth. Then take notice of the Five Zones, invented by Geographers, to distinguish the Variety of Heat and Cold in the several Parts of the Earth, occasioned by the nearness or distance of the Sun; and the Climates made use of, for a more distinct Explication of the several Tracts and Regions of the Earth. Then proceed to the discovery of those Things which are generated in the Bowels of the Earth; as Fountains, Metals and Minerals, Stones, Gems, the Load▪stone, and Electrical Bodies. After, speak of the Water, the Flux and Reflux of the Sea▪ Of the Air, and its Elastick virtue. Then of the Meteors in general, and particular; as of Winds, Clouds, Mists, Rain, Dew, Hoar-frost, Cool of the Evening, Snow, Hail, Thunder, Lightning, Coruscations, the Rain-Bow, Circles formed about Stars, and Mock-Suns. Then unfold the Nature of Fire, Heat and Cold: The most remarkable Effects of Fire, as the Effervescence of some Bodies, and the Turning of others into a Calx or Ashes, Earthquakes, Fermentation, &c. and last of all consider the Mixtion, Generation, Corruption, Alteration, Augmentation, and Diminution of Bodies.

The Seventh Part; Of Living Creatures. Having thus largely enough handled (as I suppose) Inanimate things, I proceed to those that are Living, and having premised their Distinction from Things without Life, I assert their Life to consist in a due Temperament of Heat and Moisture, and consequently that their Death proceeds from the contrary Causes of Cold and Dryness. Next I enquire into the Cause of the Hardness which is observed in the Outside of them, and of the difference of this Vital Heat in Living Creatures, and why the same is weaker in some, and more strong and durable in others. Then discover the Nature and Virtue of the Aliment or Food wherewith Living Creatures are Nourished, and how Living Things come to be changed by the diversity of Place and Time; and then come down to Plants, and having explained their Parts, Original Nutrition, Growth, Dif∣ference and Propagation, I enquire into the Causes of their different Colour, Taste and Smell; as likewise of their Perishing or Death. Lastly, I lay open the Nature of Animals, what the Souls of Beasts are, and then examin in particular the Nature of Fourfooted Beasts, Creeping Things, Birds, Fish and Insects, and wherein the Death of these consists.

The Eighth Part; Of MAN. After having taken a View of this Great World, I proceed to the Consideration of the Lesser World MAN, who may be defined a Compound of a finite Mind, and rightly disposed Body. But forasmuch as these two Parts are wholly of a distinct Nature, without any Analogy between them, I thought fitting to consider them each apart, and handle them distinctly, that the several Proprieties of each might be the better known. Wherefore I set down the description of the most principal Parts of Mans Body, both Internal and External; give an Account of the Formation of the Birth in the Womb, and of its Animation; as likewise of Nutrition, the motion of the Heart, Arteries and Muscles, and of the Circulation of the Blood. Then follows Respiration, and how the same is performed in Man; and lastly, some things are added of the Increase and De∣crease of Mans Body, its Temperaments, and different Ages. And forasmuch as the Senses do chiefly belong to Man, I treat first of the Senses in common, and shew that they are the Effect of

the Nerves, and that the Soul of Man feels only, for asmuch as it resides in the Brain: Then I speak of the senses i•• particular, viz. of Feeling, Tasting, Smelling, Hearing, and lastly having said something concerning the Eye and its Object, I Discourse concerning Sight, the most Noble of all the Senses, an•• of the manner how it is performed, and shew how the Scituation, Distance, Magnitude and Figure of Bodies are thereby discerned; and then add some Chapters of Waking, Sleep and Dreams; ••he Appetite of Hunger and Thirst; of the Common Sense, Imagination and Memory; of Health and Sickness; and lastly, of Medicaments in general, and their Operation.

The Ninth Part; Of the Mind, or Soul of Man. I look upon the Rational Soul as the Chief Part of Man, which excelleth the Body in its Nature and Functions; I evince that the same is more evidently perceived by us than the Body, since we cannot doubt of its existence even at the very instant we are doubting of it: For it is a Thinking Being, not only potentially, as some conceive, but actually; because Thinking can't be separated from it without the destruction of its Nature; whence I Argue, that it is essentially distinct from Material things, which consist in extension, and consequently that it is Spiritual and Immortal. Now as to the manner of the Ʋnion of these two Substances in Man, I briefly assert, that the same consists in this, that the Functions of the Body depend on the Cogitations of the Mind, and they again on the Motions of the Body, which Miracle is the work of the All-wise and Omnipotent GOD alone, as the Immortality and Eternal duration of the Soul is the effect of his Good pleasure. I prove that there are inborn Idea's in the Mind of Man, especially of GOD, a Thing, Substance, general Maxims of Truth, Good, Equity, &c. and explain the four Faculties of the Mind of Man, viz. Understanding, Imagination, Will and Memory; not as Things really distinct from it, but only as so many Modes, whereby it Under∣stands, Imagins, Wills and Remembers.

And because the Affections and Passions are the consequence of the close Ʋnion there is between the Soul and Body, I shall in the next place handle them, and endeavour to lay down in short their Nature, Causes and Effects; and tho' there be many of them, and according to the variety of their Objects, are called by several Names, yet they have all of them but one and the same common Principle, to wit, the Animal Spirits, by the Motion whereof they are produced and strengthned. For all of them (if we except Admiration) are conveighed to the Brain, and are always accompanied with a peculiar dilatation of the Blood. I enquire also in what part of the Body the Soul entertains its Passions; what Love is, what Hatred, what Joy, and what Sorrow. Lastly, I undertake to assign the Cause of those Inclinations which are peculiar to certain Persons, and to which some give the Names of Sympathy and Antipathy, which I deduce from those Motions, that by some external Cause are excited in the Body from its first Infancy, and are apt afterwards to awaken the same Thoughts in the Soul; as on the other hand likewise the same recurring Thoughts produce the same Motions in the Body.

The Tenth and last Pa••t; Concerning the right Con∣duct of Life. Last of all, this PHILOSOPHY is concluded with a Discourse of the right ordering and guidance of Life, the Happiness whereof doth not consist in Bodily pleasures, the Goods of Fortune, or the Gifts of the Mind; but in a firm unshaken purpose and resolution of well∣doing, and in the satisfaction which thence ariseth. And because no Body can be said to do well, but he that acts according to Vertue, I proceed to the Explication of VERTƲE in general, and unfold its Essence, shewing that it doth not consist in a Mean of the Affections, but in a constant pursuit of what seems best to Right Reason; and then pass on to the several Species of it, viz. Prudence, Temperance, Fortitude and Justice, which are so many Foundations of Human Happiness. I have not thought it any Crime in the handling of them, to depart from the received Custom of the Schools, and to Exhort my Readers rather to Doing than Talking, as knowing that Vertues are not acquired by Questions or Divisions, but by Precepts or Rules for the Forming of our Manners. I have also added some Articles concerning the use of the Passions, which I conceive to be of no small Advantage to the obtaining of Human Felicity, as long as they continue under the Guidance of Reason, and without Transgressing any of its Laws. And forasmuch as all Vertue would be in vain, in case Man were deprived of Free-will, I endeavour to prove, that Man was created Free by God, and that his Praescience and Power, is no hin∣drance to Human Liberty, and that notwithstanding the same, a Man may exert Actions worthy of praise or reproach.

But because these ETHICKS might appear defective without saying something concerning Human Actions, I thought fit to add a few things concerning the Duties, or Offices of Man in general, and of a good Citizen in particular; wherein I first discourse largely enough concerning the Rules of Human Actions, whether they respect GOD, our SELVES, or our NEIGHBOƲR, and tho' in these Three all Human Obligations seem to consist, yet have I not thought much to superadd to these some other Laws of Humanity, and Rules of Covenants and Contracts, whereby all Persons, whether they be in a publick or private Station, may be informed what they are bound to do, and which be the Offices and Duties of Human Life.

Of the Means and Helps which conduce to Philosophi∣zing. Altho' throughout this whole Philosophical Work I have endeavoured to observe a due Order, and to deduce subsequent Truths with all possible clearness from those that precede, yet I thought it would not be besides the Matter, if I should subjoyn some Rules for New Beginners in PHILOSOPHY to observe, in order to the Securing them from Error, and for the right conduct and guidance of their Reason.

First Rule. First RƲLE, That they lay aside all the Prejudices of their Infancy, and admit nothing for Truth, which they have not first discust and examin'd anew.

Second Rule. Second RƲLE, That they be not rash in their Judgments, but always abstain from Judging, as long as they have no clear and distinct Perceptions; and that they neither affirm or deny any thing, except it be of Things that are clearly and distinctly known by them.

Third Rule. Third RƲLE, That they give great heed to the Question propounded, and warily consider, whether what they suppose themselves to have perceived, do necessarily follow from those Truths, which by a new Examination or Scrutiny they have found out.

Fourth Rule. Fourth RƲLE, To distribute the Difficulty they undertake to Examin into so many Parts, as is fitting for the more easie and commodious resolving of it.

Fifth Rule. Fifth RƲLE, So to dispose the Members of this Division, as to begin with those that are most simple and easie to be known; observing therein the Order of Nature, as far as may be, and so by degrees proceed to the knowledge of such as are more difficult and compound.

Sixth Rule. Sixth RƲLE, To examine all the Parts singly by themselves, with so much Attention and Ex∣actness, that they may be assured of having omitted none; and especially minding, whether they do not oppose and contradict those first Truths and primitive Notions they have already discovered and clearly perceived.

The Design of the HISTO∣RY of NA∣TURE. Thus having gone through the Book of the INSTITƲTION, next follows the HISTORY OF NATƲRE. For seeing that the Truth of the Principles of any Science is made manifest by the Evidence of its Deductions, and that their Certainty is look'd upon as Indubitable, if those Things that are Inferr'd from them, do wholly depend upon the knowledge of them; I was desirous to try, whether the several Appearances of Nature, or all those Things which our Senses perceive to be in Bodies, did comport with the Principles laid in my INSTITƲTION OF PHILOSOPHY, and whether there be such a Connection between them, as that tho' the latter may be Apprehended without the former, yet the former can never be Ʋnderstood without the latter.

For tho' the Principles I make use of in the Explaining of Things Natural seem to be very plain, as being nothing else but the Magnitude, Figure, Motion, Rest, and Position of Bodily Things; nevertheless I dare affirm, that in this NATƲRAL HISTORY I have had recourse to no other Principles; and that I have not only explain'd all those Effects, which by the Peripateticks are commonly look'd upon as the Miracles of Nature, without the Auxiliaries of Sympathy and Antipathy, or the assistance of occult Qualities; but have also given a true and Natural Reason of them, so as to leave no room for doubting of their Certainty, especially if it be cousidered, how many Things concerning Bodies, Qualities, Metals, Animals, &c. are unfolded and cleared from so few and such simple Principles, which certainly could never so well cohere together, except they were true, and out of the reach of doubting.

I confess I have chiefly taken upon me to explain the common Phoenomena, and such as most frequently occur; yet must it not be thence inferr'd, that I can't with the same ease render a Reason of the more extraordinary, which do seldom happen; since the Cause of all Effects is alike, and forasmnch as whatsoever we meet with in the World hath its Use and End from the same Principles. Wherefore I have generally forbore mentioning such as those, lest I should seem to stand in need of strange and uncommon things, to demonstrate the Certainty of my Principles, or to have recourse to Monsters and Prodigies to be my Witnesses of their Evidence.

My Design therefore in this Work was, not to describe the whole HISTORY of NATƲRE, or to comprehend in One Book all the Phoenomena of the Universe, since that would be an infinite Task; but only to make out, that all the Things we see do perfectly well agree with the Principles I have establish'd in my INSTITƲTION of PHILOSOPHY; and that nothing is handled by the Philosophers of any Sects whatsoever, which is not accommodately, yea, more distinctly and clearly explained by these Principles.

The First Part is, Of the Na∣ture of a BODY. The First Part therefore I begin with is the Nature of a BODY, and at the very beginning endeavour to prove against EPICƲRƲS and the most Famous GASSENDƲS, that there is no empty Space to be found between the Parts of Matter: That the Arguments and Experiments which they alledge for the proving of a Vacuum are to no purpose, and wrongly applied. And in the next place proceed to the Affections of Bodies; where, after I have asserted the indefinite Divisibility of a Body, I lay down several Experiments of Bodies, Thin and Close, Hard and Fluid, Rough and Smooth, Transparent and Dark, Bended and Comprest, assigning the true Reason of their several differences.

The Second Part is of Qua∣lities. And forasmuch as Qualities do always accompany Material Substance; and affect and determine the same in whatsoever State the same may be; I was willing to demonstrate the true Nature of them by Experiments, shewing that they consist in Quantity, Motion, Figure, and Position of Parts; which afterwards I make manifest by the Examples of Heat and Cold, Heaviness and Lightness; Taste, Smell, Sound, Colour and other Affections of Bodies which strike our Senses. Which done, I discover those Effects which are commonly attributed to unknown Qua∣lities, which they term Occult, and declare the Causes of them.

The Third Part is, of the World and Heaven. Afterwards I proceed to the History of the WORLD and HEAVEN, taking my rise from the Beginning of the World, which is followed by the Generation of Things, and the Ordering of the several Parts of the World, with the end that threatens it from the Generation and Corruption of Things: After these come the Phaenomena of the HEAVEN, SƲN, and FIXT STARS, and the Spots that appear in their Bodies: And next to these the PLA∣NETS and COMETS: And then from various Examples enquire, whether they have any Power upon us, or Inferior Bodies, or Foretel any thing with Certainty, and declare what we ought to judge of these kind of Predictions.

The Fourth Part is, of the Four Bodies. The Fourth Part is taken up by the Four great Bodies: First, The EARTH, which is almost to be look'd upon as nothing, if compared with the Universe: Next, the WATER, with its various Properties: Then the Rivers and Fountains, whose rise is discovered; and after those the Sea, with the Cause of its Ebbing and Flowing: These being the Things that have not only troubled the Heads of the Philosophers of this Age, but also those of the Ancients, and forced them to betake their refuge to occult Qualities. Next to the Water, the Phaenomena of the FIRE are discovered, the Effects whereof are very different, as Earthquakes (which don't affect the whole Globe, but only some part of it) Glass and Coals, which are produced by its Operations; and many other Things are Explained, not only of those which are generated here with us on the Surface, but also in the inward Parts of the Earth. And lastly, the AIR brings up the Rear of the Elements, whose power and efficacy appears as well in Natural as Artificial Things.

The Fifth Part is, of Fossils. And forasmuch as the Earth doth hide many Things in its Bowels, which deserve our Consi∣deration, I have added something concerning FOSSILS, viz. Things dug out of the Earth in general: And first of Quicksilver, Brimstone, Salt, Gold, Silver, Tin, Lead, Brass, Iron, and other Minerals, whose Generation is no less wonderful than their Operations and Effects. This done, I proceed to the Stones, and having discussed their various generations, I examine their distinction and different Constitution: And lastly, consider the LOAD▪STONE, which tho' it be reckon'd amongst common Stones, and hath nothing of lustre, yet has very singular effects, and such as are astonishing to those, who do not own the Striate or Screw like Matter to be the Cause of them.

The Sixth Part is, of Meteors. After this, I proceed to the discovering of the Phaenomena of METEORS, whose place as it is between the Earth and the Stars, so they seem to participate of both their Natures. First, I open the Nature of Vapours and Exhalations, and what goes to the forming of them: Then speak of the WINDS, which like wandring Travellers never rest. These are followed by Rain, Hail, Snow, Dew and Honey; and then I declare the rise and effects of TEMPESTS and THƲNDER; also why LIGHTNING is so fierce, and why it seizeth hard Bodies without touching those that are soft. Amongst Meteors, the RAINBOW challengeth the first place, and other Fires kindled in the Air, which as they do more closely or loosly stick to their Matter, so they vanish sooner or later.

The Seventh Part is, of Plants. After these comes the Seventh Part, concerning PLANTS, whose variety is almost infinite; where first I discourse of their Parts, Virtues and Qualities, whether hid or manifest, that are common to every Plant. Then I explain the Sympathy and Antipathy of some of them, adding something of their rise, nutrition, germination and decay, as much as may seem sufficient not only to under stand their Phaenomena, but also their whole Nature.

The Eighth Part is, of Ani∣mals. I begin my Treatise of ANIMALS with those that are begot of themselves, or as others will have it, begot of putrefaction, and from them proceed to Animals that are produced from Seed. And having enquired into the Cause of MONSTERS, I speak concerning their different Time in bringing forth; and then passing over to their Affections, I search into the Causes of HƲNGER and THIRST, and of the CIRCƲLATION of the BLOOD; and then consider what it is in them that is the Principle of such various Operations, and make out that they are performed in them Mechanically, without any perception or knowledge; why some of them hate, and others love one another; and lastly, why some sleep more, and others less; and why they are subject to different Diseases.

The Ninth Part is, of MAN. This whole History is concluded with MAN, who in the becoming Form of his Body excells all other Creatures of the World, as well as he exceeds them by his Reason, Understanding, and his Soul or Mind: For tho' he makes use of the same Organs of the Senses, with other Animals; yet he doth not perceive the Objects of them as they do, since Sensation is a kind of Cogitation in

him, which is not compatible to Brutes. And thus having explained some Experiments concerning Feeling, Tasting, Smelling, Hearing and Seeing; I proceed to Imagination and Memory, and lay open the Cause of Sleep and Dreams. And lastly, having described the Causes of Passions that outwardly appear, I Conclude this my Natural History, with the peculiar Natural propen∣sions and aversions of some Persons, the Original whereof tho' of long time hid, is now made plain and perspicuous.

The Design of the Discourse, concerning the want of Sense and Knowledge in Beasts. The Third and Last Book, is of the want of SENSE and KNOWLEDGE in BEASTS; where, tho' from the Beginning of the World it hath been the Common received Opinion, that Brute Beasts are endowed with Sense and Knowledge, and consequently that they are but gra∣dually distinguish'd from Men, yet I make no scruple in this Discourse, to deprive them of those Operations, and to render them meer Machins, which by the furniture of Organs they are provided with, exert their several Actions, and perform all those wonderful things which most Men think can't be done without Knowledge. For seeing that Sense and Knowledge do include an immediate Consciousness of Perceptions, which it is Contradictory to suppose in the most subtil or refin'd Body that may be, I think that Beasts ought to be deprived of them both, and that they are neither more nor less than meer Engins or Machins. But what will some say; Have not the Beasts then any Senses or Appetites? Tes, they have; but without understanding or knowing what they do so feel or desire: For this is the peculiar Excellency of MAN, whereby he exceeds Beasts. For in them is nothing to be met with besides several Motions, which may as well be found in an Artificial Machin, as has been seen in the Flight of an Artificial Fly, and in that Iron-Statue, which after many Turnings and Windings presented it self before the Emperour of Morocco, kneeled down, delivered a Petition, and then rising again, returned the same way it came, as Historians assure us. Accordingly it will appear, that all those Motions which we perceive in Beasts, are only determined by the Animal Spirits, with the help of the Nerves and Muscles, and are performed in the same manner, as in us, when we do any thing without minding or knowing what we do: For indeed tho' such Actions be done in us, yet they are not properly done by us; wherefore I allow no Soul in Beasts, besides the Blood, which being a fluid Body, and swiftly moved, its more subtil part, which we call Spirit, and continually is carried by Arteries to the Brain, and from thence into the Nerves and Muscles, moves the whole Body, as I have fully here demonstrated.

This Work in all its Parts, more Compleat and Perfect than hitherto Publish'd. Here is nothing more to be said, unless it be to acquaint the Reader, That tho' the Three Treatises contain'd in this Volume, have been well received in their former Dresses, both at home and abroad, having been often Printed here in England and in Foreign Countries, the last having been also Translated into French by Monsieur de VILLEMESMES, then Counsellor to the present French King. Yet to make them more useful to all Persons, I have now carefully Reviewed, Altered, and Enlarged them all; so that this whole Work, in all its Parts, is more Compleat and Perfect, than what has hitherto been Published in any Language.

Anthony Le Grand.

Notes

• * 1.1

  ANAXIMI∣NES.

  ANAXAGO∣RAS.

  ARCHELAUS.

  HERACLITUS DEMOCRITUS