Enthusiasmus triumphatus, or, A discourse of the nature, causes, kinds, and cure, of enthusiasme; written by Philophilus Parresiastes, and prefixed to Alazonomastix his observations and reply: whereunto is added a letter of his to a private friend, wherein certain passages in his reply are vindicated, and severall matters relating to enthusiasme more fully cleared.

SECT. IV.

The Confutation of Eugenius his World-Animal from the unmercifull disproportion and ugly dissi∣militude of the parts thereof compared with a true Animal, reinforced and invincibly confirmed.

Pag. 24.

WE are now come to that rare piece of Zoo∣graphy of thine, the world drawn out in the shape of an Animal. But let's view the whole draught as it lies in your book, because you make such a foul noise about it in your answer. Your words are these. Besides the texture of the Vniverse clearly discovers its Animation. The Earth which is the vi∣sible naturall Basis of it, represents the grosse carnall parts. The element of the water answers to the bloud, for in it the pulse of the great world beats; this most men call the flux and reflux, but they know not the true cause of it. The air is the outward refreshing spirit, where this vast creature breathes though invi∣sibly yet not insensibly: The interstellar skies are his vitall ethereall waters; and the starres his animal sen∣suall fire. Now to passe my censure on this rare Zoo∣graphicall piece, I tell thee, if thy brains were so confusedly scattered as thy fancy is here, thou wert a

dead man Philalethes: all the Chymistrie in the world could not recover thee. Thou art so unitive a soul, Phil. and such a clicker at the slightest shadows of similitude, that thou wouldst not stick to match chalk and cheese together, I perceive, and mussi••ate a marriage betwixt an Apple and an Oyster. Even those proverbiall dissimilitudes have something of si∣militude in them, will you then take them for similes that ha••e so monstrous a disproportion and dissimili∣tude? But you are such a Sophister that you can make any thing good. Let's try. ••he Earth must repre∣sent the flesh, because they noth be grosse: so is chalk and cheese, or an Apple and an Oyster. But what think you of the Moon? is not that as much green cheese as the Earth is flesh? what think you of Venus, of Mercury, and the rest of the Planets? which they that know any thing in Nature, know to be as much flesh as the Earth is, that is, to be dark and opake as well as she. What! is this flesh of the world then torn apieces and thrown about, scattered here and there like the disjoynted limbs of dragg'd Hippoly∣tus? Go to Phil. where are you now with your fine knacks and similitudes? But to the next Analogie. The element of water answers to the bloud. Why? For in it is the pulse of the great world. But didst thou ever feel the pulse of the Moon? And yet is not there water too? thou little, sleepy, heedlesse Endymi∣on: The bloud is restagnant there, I warrant you and hath no pulse. So that the man with the thorn•• on his back lives in a very unwholesome region. But to keep to our own station here upon Earth; Dost thou know what thou sayest when thou venturest to name that monosyllable, Pulse, dost thou know the causes and the laws of it? Tell me, my little Philosophaster, where is there in the earth or out of the earth in this

World-Animal••of thine, that which will answer to the heart, and the systole and diastole thereof to make this pulse? And besides this, there is wanting rare∣faction and universall diffusion of the stroke at once. These are in the pulse of a true Animal, but are not to be found in the Flux of the sea; For it is not in all places at once, nor is the water rarefied where it is. Now my pretty Parabolist, what is there left to make your similitude good for a pulse in your great Animal more then when you spill your pottage, or shog a milk-bowl? But believe it Eugenius, thou wilt ne∣ver make sense of this Flux and Reflux, till thou calm thy fancy so much as to be able to read Des-Cartes. But to tell us it is thus from an inward form, more A∣ristotelico; is to tell us no more, then that it is the na∣ture of the Beast, or to make Latine words by ad∣ding onely the termination bus, as hosibus and shoosi∣bus, as Sir Kenhelm Digby hath with wit and judge∣ment applied the comparison in like case. But now to put the bloud, flesh and bones together, of your World-Animal: I say they bear not so great a pro∣portion to the more fluid parts. viz. the vitall and animal spirits thereof, as a mite in a cheese to the whole globe of the Earth. So that if thou hadst any fancy or judgement in thee, thy similitude would appear to thine own self outragiously ugly and disproportion∣able, and above all measure ridiculous: Nor do not think to shuffle it off, by demanding, If there be so little earth, to tell thee where it is wanting. For I one∣ly say, that if the world be an Animal, there will be much bloud and flesh wanting, Philalethes, for so great a Beast. Nor do not you think to blind my eyes with your own Tobacco smoke, (I take none my self, Eu∣genius,) For to that over ordinary experiment, I an∣swer two things. First, that as you took upon the

parts of the body of a true Animal, in the same ex∣tension that they now actually are, not how they may be altered by rarefaction; so you are also look up∣on the parts of your World-Animal, as they are de facto, extended, not how they may be by rarefaction. And thus your Argument from Tobacco, will vanish into smoke. But if you will change the present con∣dition of any lesser Animal by burning it, and tur∣ing many of the grosse parts into more thin and fluid, you destroy the ground of your comparison, betwixt the World Animal and it; for you take away the flesh of your lesser Animal thus burnt. And besides, the proportion betwixt the vapour or thinner parts ex∣tension to the remaining ashes, is not yet so big, as of the thin parts of the World-Animal in respect of its solid parts, by many thousand and thousand millions. Nay, I shall speak within compasse, if I say (as I said before) that there is a greater disproportion then betwixt the globe of the Earth and a mite in a cheese. This is plainly true to any that understands common sense. For the Earth in respect of the World is but as an indivisible point. Adde to all this, that if you will rarefie the Tobacco or Hercules body by fire, I will take the same advantage, and say, that the water and many parts of the earth may be also rarefied by fire, and then reckon onely upon the remaining ashes of this globe, and what is turned into vapour must be added to the more fluid parts of the World-Animal, to increase that over-proportion. So that thou hast answered most wretchedly and pitifully every way, poor Anthroposophus! But besides, In the second place: When any thing is burnt, as for example, your Tobacco, I say it takes up then no more room then it did before: Because Rarefaction and Condensation is made, per modum spongiae, as a sponge is distended

by the coming in, and contracted again by the going out of the water it had imbib'd. But the Aristoteli∣c••ll way•• which is yours, (O profound Magicus! that hast the luck to pick out the best of that Philoso∣phy) implies I say, grosse contradictions, which thou c••nst not but understand, if thou canst distinguish corporeall from incorporeall Beings. Thy way of Rarefaction and Condensation, O Eugenius, must needs imply p••netration of dimensions, or something as incongruous, as every lad in our Universities, at a year or two standing at least, is able to demonstrate to thee. But if thou thinkest it hard, that so little a body as a pipe of Tobacco, should be multiplied into so very much superficies above what it had before, go to those that beat out leaf gold, and understand there how the superficies of the same body may be, to wonder, increased. And beside, I could demonstrate to thee, that a body whose basis thou shouldst ima∣gine at the center of the Earth, and top as farre above the starry Heaven, as it is from thence to the Earth, without any condensation used thereunto, is but equal to a body that will he within the boll of a Tobacco-pipe. Where art thou now, thou miserable Philoso∣phaster? But to the next Analogie.

The aire is the outward refreshing spirit, where this vast Creaure breaths. Two things I here object, to shew the ineptnesse and incongruity of this compari∣son. The one is taken from the office of respiration, which is to refresh by way of refrigerating or cooling. Is not the main end of the lungs to cool the bloud, be∣fore it enter into the left ventricle of the heart? But thou art so Magical, thou knowst none of these sober and usefull mysteries of Nature. All that thou an∣swerest to this is, That we are refresh'd by heat as well as by coolnesse. Why then is that generall sufficient

to make up your analogie or similitude? This is as well fancied as it is reasoned, when men conclude af∣firmatively in the second figure. There are laws in fancy too, Philalethes: and I shall shew thee anon, how ridiculous thou hast made thy self by transgres∣sing them. If thou meanest by refresh'd, to be chear∣ed or restored onely, and what ever do's this must be ground enough to fancy a respiration; then thou breathest in thy cawdle, when thou eatest it, and hast spoyled that conceit of his, that said he never would drink sack whilst he breathed; for if sack do in any sense refresh and comfort a man, it seems he breaths while he drinks. I tell thee, in the Homologi termini of similitudes, there ought to be something in some sort peculiar and restrained, or else it is flat, ridiculous, and non-sense. The other objection was taken from the situation of this aire that is to he the matter of Respiration in this great Animal. What a wild dif∣ference is there in this? The aire that an ordinary A∣nimal breaths in, is external; the aire of this World-Animal, internall; so that it is rather wind in the guts, then aire for the lungs; and therefore we may well adde the Colick to the Anasarca. Is the wind-Colick an outward refreshing spirit, or an inward griping pain? Being thou hast no guts in thy brains, I suspect thy brains have slipt down into thy guts, whither thy tongue should follow to be able to speak sense. Answer now like an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, O thou man of Magick! He answers, and the point and sting of all the sense of his answer is in the tail of it: pag. 29. lin. 11. and it is their outward refreshing spirit. He means the Earths and the Waters. O feeble sting! O foolish answer! This onely reaches so farre as to save the Earth alive from my jugulating objection. The globe of Earth and Water indeed

may be still an Animal for all that objection. But thou saidst the whole World was an Animal. What, is the whole world an Animal because the Earth is one? O bundle of simples! (to return thee thine own parcell of ware again, for it belongs not to me) this is as well argued as if thou shouldest say, That a cheese is an Animal, because there is one living mite in it. But that this Earth neither is a breathing Ani∣mal, is plain enough: For what respiration, what at∣traction and reddition of aire is there in it? There may be indeed something answering to sweating and perspiration, nothing to respiration, my good Phila∣lethes. But to shew thee thy folly, I will follow thy liberty, and impudently pronounce that a pair of bel∣lows is an Animal. Why, is it not? It has a nose to breathe through, that's plain, the two handles are the two eares, the leather the lungs, and that which is the most seemly analogie of all, the two holes in the back-side are the two eyes; as like the eyes in the fore-side of a Crab as ever thou seest any thing in thy life: Look thee, Phil. are they not? You'll say, The ana∣logie of the nose is indeed as plain as the nose on a mans face: But how can the handles be eares, when they stand one behind another? whereas the eares of Animals stand one on one side, and the other on the other side of the head. And then how can the leather be lungs, they being the very outside of its body? Or those two holes eyes? They have neither the situati∣on, as being placed behind, nor office of eyes. An∣swer me all these objections. O Mastix! I can fully answer them, O Magicus! This is an Animal drawn out according to thine own skill and principles. The leather sayst thou must be no lungs, because it is with∣out. Why then the aire must be no aire for thy World-Animal to breath, because it is within: And

if thou canst dispense with within and without, much more mayst thou with before and behind, or behind and on the sides. So the eares and lungs of this Ani∣mal hold good against thee still. Now to preserve my monsters eyes against this Harpy that would scratch them out; They are no eyes say you, because they have not the situation of eyes. But I told thee be∣fore, thou makest nothing of situation. But they have not the office of eyes. Why? They can see as much as the eyes of thy World-Animal, for ought thou know∣est. I but this Bellows-Animal breaths at these eyes: And have not I shewed thee thy World-Animal breaths in his guts? But I will make it plain to thee that those two holes are eyes: For they are two, as the two eyes are; and transmit the thin air through them, as the eyes do the pure light. So that they agree gainly well in the generall: As your Respiration in the World-Animal, in refreshing, though by heat, when in others it is by cold. Fie on thee, for a Zoographicall Bungler. These Bellows thou seest is not my Animal but thine, and the learned shall no longer call that instrument by that vulgar name of a pair of Bellows, but Tom Vaughans Animal. So famous shalt thou grow for thy conceited foolery.

The interstellar skies are his vitall ethereall wa∣ters. Here I object, O Eugenius! that there is an over-proportionated plenty of those waters in thy World-Animal and that thus thou hast distended the skin of thy Animal, God knows how many milli∣ons of miles off from the flesh. O prodigious Ana∣sarca! But what dost thou answer here? viz. That I say, that the body which we see betwixt the starres, namely, the interstellar waters, is excessive in propor∣tion. No, I do not say so: but that they are too excessive in proportion to be the fluid parts of a

World-Animal. But however, as if I had said so, he goes about to prove, that there is no excesse of pro∣portion in them. Dost thou hear, Mastix? sayes he, Look up and see. Well, I hear, Phil. I look up. But do not chock me under the chin, thou wag, when I look up. Now, what must I see? What a number of bonefires, lamps, and torches are kindled in that mira∣culous celestiall water. Yes, I see them all. I suppose they burn so clear for joy and triumph, that my Rea∣son and Sense have so victoriously overthrown thy Fantastry and Non-sense. But why miraculous wa∣ters, Phil? I see the cause: Bonefires and torches burn in the waters. That were a miracle indeed, Eu∣genius; but that it is a falsity. Thou givest things false names, & then wouldst amaze us with verbal miracles.

And the starres his animal sensuall fire. What is thy meaning here, little Phil. (For I never called thee to account for this yet) That this World-Animal has sense onely in the starres? To call them the eyes of the world is indeed pretty and Poeticall. And Plato's delicious spirit may seem to countenance the conceit in that elegant Distich upon his young friend Aster, (which in plain English in Starre) whom he instructed in the Art of Astronomie:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Thou viewest the starres, my Star, were I the skies! That I might fix on thee so many eyes.

But what, Eugenius, wilt thou venture in Philoso∣phick coolnesse, to say the sense of thy World-Ani∣mal lies in the starres? I prethee, what can those starry eyes spy out of the world? They are very quick∣sighted, if they can see there, where there is nothing to be seen. But it may be, this Animal turns its eyes inward and views it self, I would Philalethes were

such an Animal too; He would then find so much a∣misse within, that he would forbear hereafter to be so censorious without. But what? is there sense then onely in the starres? (For sense can be no where but where there is accesse for the Animal spirits:) So it seems, the starres must hear as well as see, nay, feel and tast; as they do questionlesse, as often as they lick in, and eat up that starre-fodder, the vapours, wherewith in Seneca they are fantastically said to be nourished. And thus you see, that Tom Vaughans Animal, I mean the Bellows now may see at the very same two holes that it breathes at, for he confounds all by his indiscreet fancy. How art thou blown about like a feather in the air, O thou light-minded Eugenius! How vain and irrationall art thou in every thing! Art thou the Queen of Sheba, as thy Sanguin a little o∣verflowing thy Choler would dresse up thy self to thy soft imagination, and make thee look smugg in thy own eyes? Had that Queen so little manners, in her addresses to so great a Philosopher? No, thy lan∣guage in all thy book, is the language of a scold and of a slut. And for thy wit, if thou wilt forgo thy right to the ladle and bells, thy feminine brains, as thou callest them, may lay claim to the maid-mari∣ans place in the Morris-dance: while my strong cruds, (as thou tearmest my masculine understanding) which are as sweet as strong, not tainted with the fumes of either revenge or Venery, shall improve their ut∣most strength, for the interest of Truth and Vir∣tue.

And thus have I taken all thy Outworks, Eugeni∣us, yea and quite demolished them. Yet now I look better about me, there is I perceive, one Half-moon standing still. Wherefore have at thy Lunatick an∣swer to that which thou callest my Lunatick argu∣ment,

which thou propoundest thus; That the Flux and Reflux cannot be the pulse of the great World, be∣cause it proceeds, from the Moon, not from the Sunne. I say, Philalethes, The Sunne being the heart of the world, according to those that be more discreetly fantasticall (consult Dr. Fludd, thou art but a bad chip of that block) it was to be expected, if thou wouldst have the Flux and Reflux to be the Pulse, that it should come from the Sun, that is reputed the heart of the world; but it comes from the Moon. To this you answer; That it comes no more from the Moon, then from that fictitious Anti-selene or Anti-moon, as you venture to call it. You say thus, but prove nothing. But there is such an apparent con∣nexion betwixt this Phaenomenon of the Flux and Re∣flux, and so constant with the course of the Moon, that it is even unimaginable but that there should be the relation of cause and effect betwixt them. But I think you will not say, That the motion of the Sea has any power or effect upon the course of the Moon; wherefore it must be granted, that the course of the Moon has an effectuall influence upon the Flux of the Sea. And therefore Fromundus speaks very expressely concerning this matter, and very per∣emptorily in these words:

Si ex effectis de causa con∣jectatio valere potest, tam compertum videtur ••stus effici & gubernari à Lunari sydere, quàm calorem ab ignibus effundi, aut lumen à Sole:

to this sense; If we can gather any thing from effects concerning the cause, it seems to be as experimentally sure, that the Ebbing and Flowing of the Sea is made and go∣verned by the Moon, as that heat flows from the fire, or light from the Sunne. For indeed how could there be kept such inviolable laws, as that the Ocean should alwayes swell at the Moons ascending; and not one∣ly

so, but attemperately and proportionably to her motion, (for she coming every day later and later a∣bove the Horizon, the Flux of the Sea is later and later every time, according to her recession toward the East in her monethly course) I say, How could these laws be so accurately observed, Mr. Eugenius, if the Moon were not accessory to, nay, the principall causer of this Flux and Reflux of the Sea? And if thou beest not wilfully blin••, this is enough to convince thee, that that which thou callest the Pulse of thy World-Animal, is from the Moon, not from the Sunne, nor from its own inward ••orm: for thou seest it is caused and regulated by an externall Agent. But for a more full discovery of this mysterie, I send thee to Des-Cartes in the fourth part of his Principia Philo∣sophiae; or to what I have taken from thence and made use of in the Notes upon my Philosophicall Poems. In which Poems the intelligent Reader may under∣stand, how far, and in what sense any sober Platonist will allow the world to be an Animal. Nor do's one part of it acting upon another, as the Moon upon the Sea, hinder its Animation. For in men and beasts, one part of the body do's plainly act upon another, though all be actuated by the soul.

And now, Philalethes, I have taken all thy Out∣works, none excepted; out of which thou hast shot many a slovenly shot against me. But thy foul piece has re••oyled against thy self, in all sober mens opini∣ons, and has beat thee backward into the dirt. And truly, I know not whether I should pity thee, or laugh at thy childish Ars but thou hast given thy self. For thou railest at me now thou art down, and threatnest him that is ready to set thee up upon thy feet, pro∣vided thou wilt not prick up thy eares too, and look too spruntly upon the businesse. But thou wantest no

help, thou art a Giant, an invincible man of warre, great Goliah of Ga••h. I a meer Punie, as thou callest me; nay, a Munkey, a Mouse. What, dost thou bid defiance to three at once, Philalethes? I tell thee, any one of these three would be hard enough for thee. But what wilt thou do, now thou art to deal with a man? For I shall fight with thee, onely with a mans weapon, Reason. As for thy railings and quibblings, I shall not take notice of them; so that the battel is likely to be the sharper & shorter for it. Onely let's be a little merry at the beginning, it will be like shaking of hands at the taking up of the cudgells.