Part vnfi

iii^p are, a^s. by^^vilion Another
{he^fi^inlg^J^ich inbcf ejin jbft .lubftanpe. _ Ap- genpraWiraade. .;But the
u-w\3 iSe-is'^tf^^hieithsiha^^erited^
jug^fdJ'y^^^p'o^tion, or ,|dptta2tion, but ts only
^9 numbers and meafiires. gpt in properly qualiteB ,.. .as D^o/i- and
^ aug^mentatiott and dinnnutipn, wbqrefc^ [-the: quality o.fjeach remaineth from the:ger]efatipn until the corruption thereof , in plants an^ living creatures, which are capable- of Av . ^-''.corjTapti'pm, .^.n things, properly qualited, he af- ferted two fufceptible parts y . one according to thefubftance, another according to the quality.
. - AThis, as we have often faid, admitteth augmen- ■ '.qtatiori and diminution. 'Neither is t|ie thing pro.- ' ’ *' perly qualited, and the fubftance out of which itisy-altTmr,'nnordiversp^3tit 'Only, not aihone, becaufe the fubftance is a part, and qccupateth the fame place \ but things that are divers have diftin£l pi.^€S-j;,..aQd are\A9t confjderd in part. That as to the thing properly qualited, and as to ■■* loV: (b 'the fubftance, it is not the fame , af-
hrmeth; to be evidentg b^^^ufe it is necelTary, that' to the fame happen the^ fame things. For if, for example ,- a man having formed a horfe , Ihould break, it, and make a dog, we would prefently, beholding it, fay, this was not before, but it is now : So are the qualited and the .fub- ftance divers. Neither is it likely that we Ihould all be the fame as to fubltancey for it often hap¬ pens, that the fubftance is preexiftent to the ge¬ neration, as the fubftance of Socrates was, before Socrates was ; and after the corruption and de;atb of ,h the fubftance remaineth, though
Socrates himfelf be not. i ,
(a) StQb.
(b) Stob.
C H A P. XV. .
Of Motion.
i
('a) "X yrOtiQn (according to Chryfppus) is a mn- jX'X tatipH of Farts , eithprin whole or in parts, Of, . an exceifion out o£- place , either in whole or ia par^ or a change according to place-, or figxiv^' faculation is, a vehement motion from on higbi is partly- a privation of Motion in a BodyJj partly the fame habit of a Body be¬ fore and, [afcet. There are two firft Motions, right an4 oblique \ from the Mixtion of thefe arifeth great variety of Motions.
(jb) affirms the parts of all things con- lifting by themfelves ^ are moved towards the middle of! the whole, and likewife of the World it felf i wherefore it is rightly faid, that all parts of the World tend to the middle thereof, and principal! y'thcrheavy, andrthat there is the lhme caufe of the Reji of the World, in the infinite va¬ cuity, and of the Ref of the Earth, in the World, in the midft of which.it jsxonftituted as a point. All Bodies have not Gravity, as Air and Fire ; yet .thefe in &me manner tend to the midft of the World. ,
^ j‘'c H A
n: >
, Of Living Creatures.
pirate .Creatures there are two (a)plut.PhPb.
Vly (foF Plants, as we faid, have no Soul,s)
.c -A
U
(')
0
.b
fome. aye Appetitive and C^ncupifcible , others Rational.. The Soul, according to T^eno, JSjiii- pater^ m^iRpJfdonius^ is a hot Spirit, for here¬ by we Br^the and' Move. Oeanthes faixh-y we Live fo long, a? that heat holdeth.
Every Aoul hath Senfe, and is a Spirit innate in .
ais, wherefore it is a Body, and fliall not continue after Death •, yet is it by Nature corruptible, notwithftanffing that it is a. part of the Soul or the Univerfe .which is incorruptible : Yet fome hold, that the lefs firm Souls, fuch are thofe of the unlearned,, perifli at the Diflblution of the Body^ theftronger, as thofe of the wife and virtuous, fhall laft even until the general Con¬ flagration.
(b) The Soul hath eight parts , whereof five pbj Laert.
are the Sences, the fixth Generative, the feventh Plw. plac,fbjt»^ Vocal, the eighth Hegemonick. 4* 4*
(c) The Supream or Hegemonick part of the (c) Pint, plac. Soul, is that which raaketh Phantafies , AJTent, pbil. 4. 4^ , Senfe, Appetite. This Supream part is called Rotiocination ^ (d) it is feated in the Heart.,
fome fay in the Head, as in its Sphere. # ' • 4* 4*
{e) From the Hegemonick iifue, are tyttonA- fej Pliu,ilatk. ed to the Body the feven other parts, which /AW. 4. ai,, .1^' it gnideth by their proper Organs, as a fifh its Claws.
Senfe is ah Apprehenfion.lhy the Senfitive Or¬ gan, or a.Comprehenfiqn.' Senfe is taken many ways: For the Faculty, Tfebit, A cl, Phantnfie, whereby "the fenfible O.bjea is comprehended, and the Hegemonick parb of the Soul are cal,l^d Senfe. Again, the SenforTek are intelligenrSpi- rits difFnfed from the Hegemonick to the Organs. - ,
(/) The Senfes are Sight Hearing, Smell,
Talle, Tqnd), > /»>/. 4. 21.
(g) Sight is a Spirit extended from theHege- fgj Pint, plat: monick pai't to the Eyes. Sight is made by Coa- P^^h 4» 21. , traction of that Light which is between the Eye and the ObjeQ:, into a Cone,, according to Chry^ fippus. Apollodorus faith, that part of the Air which is Conical is’ next the Sight, the Bafe next the ObjeH ^ fo as that which is feen is pointed out to by the Air as by a ftick.
Colour is the firft Figuration or Habit of matter.
Larknefs is vifible, for from the Sight there iffueth a- Splendor winch paffeth round about that Darknefs. Neither is the Sight deceived, for it truly fees that it is Dark. Chtyjippus faith, that we fee according tp the Intention of tiie mediate Air, which is ftruckby the vifual Spirit, which paffeth. froni the Hegemonick to the Apple of the Eye, and after that blow, falleth upon the Ear next, extending it felf in a Conical Fi¬ gure. Again, from the Eye are emitted fiery Rays, not black or dusky, and therefore D^rk- nefs is vifible.
(/) Hearing is a Spirit extended from the He- (i) Plut. plac, gemonick part to the Ears. Hearing is made pbil. 4. 21* when the Air betwixt the Speaker and Hearer is verberated in a Circulation, and at laft by A- gitation, paffeth in at the Ears, as the circles that ;. .r x
are made in a Pond, by caftmg in a Stone.
(if) Sntel- • ■ *
(‘I
»U'j(T Vill.
'Z E N d.
553
•i
(J^ Plac. Phil. - (k] Smdllng is a Spirit extendeid from the 4- 21* ^ He^'cmoiiick to the Noftrils. [-j
o/'ptuf.hij} . W is a ^om t-he He-
gemdhfekl^-the Tohgac.'*''' “ y; i .ni'. fmjplut.ibid. is.aS^tfit -extended, ^bai the
HegempHre'k' part to -the SfiperHcies^'^'fh that it perc'i f^th 'tiwr which i’^ pidiged . to it. ' . ■
(mJ The fixth parrof tiic Soul is the-G^bra- .‘ClTe,^ which is a Spirit' frojxr the Hegeihom'ck to ■ vv.\
, I ■ ' ca'^u-tt, ki' l^iy'iVtv %tv *'‘ind
. Flutarch de Phtlofoph. Flue. lib. $. cup. 455393! i, ' V.,) 12, 13, 15,.i5, 175 23. , .
PO Plift^i^id. The feventh and lafl. part, of the Sdul,, is that vyhich Zeuo cuHS Vocal, commonly cabled the Voice. It ris a Spirit proce^iirg front the Hegemonick part to the Throat, Tongue, and (p) Pint. Pi. other proper inftruinents of Speech, (p) Voice ph. 4. 19. js Ajx, not compofed of little pieces, but whole and continuous, having no Vacuity in id This Air being ftruck by the Wind, fpreadeth into Circles in&itely, until the Air round about it be filled like, the Water in a Pond by throwing in of a Stone, only the Water moves fpherically, the Air circularly. Voice is a Body, for it aiSleth, it fciketh upon, and leaveth an Impreffion in ouyi far, as a Seal in Wax. Again, whatfoever moveth anddiiturbeth fome Affeftion,is a Body ^
. Harmony moveth with delight, Difeord dilturb-
etli., . Again, vvhatfoeverjs moved is a Body, but Voice . is moved and reyerberaced fromfmooth Plac^ as a Ball againffc a Wall. So in the Egyp- //W Pyramids, one Voice is redoubled four or five times.
ii
ii j
CHAP. XVII. Of GOD.
Hj liherto of the material. Principle, and that !, which is produced of it ^ we cdme.jnow to . ^ tte other Principle, the Agent, God.
^ ^ quelbion they divide into four parts •,
firiy.tl^t there are Gods^ fecondly, what they •are i T^yeVy , that they order the Worlds fourthly , ; that, they take care of huriian Af-
efet fifi;. faith, That the notions of God are
imprintad' in the minds of Men from four GaufeS. Fkilf,' from Divination, for the Gods afford us ITgos- of funu'e things, wherein if there be any I iiuflake, it is not from their part, but from the
Error of humane Conjecture. The fecond is from thf multitude of good things we receive by tbe.Mperature of Heaven, tho fertility of the Earth , and abundance of other benefits. The third from the Terror of Thunder, Tem- pelE^,E.ain, Snow, Hail, Devaftation,"P^ilence, Earthquakes, and fometimes Groanings^- Ihowers
a belief, that there is a heavenly Divine-Power. The fourth and greatefl: caufe is the j^quability
i. '.c.i . • of the Motion and Revolution of Heaven, the
I Sun, Moon and Stars, their DillinCtions, Variety,
Beaujty, .Order, the very iight whereof declares ! that-, they were not made by chapee.
j. .. That there are Gods, Cbqfppue pfoveth thus :
,1(6; Cic. ibfd. jf there is fomething iri iNarure, which the
Mind,' Reafon, Power, and Faculties of Man could' not make, that which did make it is better than Man,^ but Celeftlal things, and all thofe, whofb brder is Sempiternal, could not bff made by there is therefore fomething '2 which
made them, which is better than Man,, and what is that but God > For if there are no Gods, what cah'there be in Nature better tl-jan Man? For in him dhly is reafon^ than whidi nothing is " moi'e excellent. But for a man to think that there is nothing in the World better tbaq him- felf, is a foolifti Arrogance. Therefore there is fomething better, and confequently there is a God.
(c) Zeno more concifely thus ^ That which is (c) ck. ibid*
Rational^ is better than that which is Irrational;
but nothing is better than the World, therefore the World is Rational. In like manner may be proved that the World is wife, that it is happy, that it is etetnal, for all thefe are better than the want of thefe : But there is nothing better than the World ; whence it followeth that the World is God.
Ag.iin, he argues thus. No part of an in- fenfi)le thing hath Smfe ; but the parts of the World have S:nfe, therefore the World hath Ssnfe.
He proceedeth to urge this more fl:ri(Sly : No¬ thing, faith he; that is void of Mind and Reafon, can of it fclf Generate that which is Animate and Rational \ b-ut the World generates animate and rational Creatures, therefore the Wotid is ani¬ mate and rational.
Likewife, according to his Cult6fn,-^he con- cludeth his Argument- witdV a Similkadd:^- If out of an Olive-tree fhould tome harifiiini'eas Pipes, that made Muficiv, you would not doiSjb, but that the Science, df Mu lick were in tire! Olive- • •' free. What if a. Plain-tree IhouW bear Mufical Inffrumerffs ? Yoh-' 'viqald think thet^ were Mu-^ lick in thofe. Plairr-trees^: Why then fhdWd we notjudge the WoflcJ'tb be animate and -tyife, that pfoduceth out of it felf animate aAd'^i^ife Crea¬ tures?
There is nothing befides the World ‘ which wanteth nothing, and which is perfeft and corn- pleat in all its Numbers and Parts : For as- the eo** ver, faith Chryjippui.^ was made for the Shield’s fake, and the Scabbard for the Sword’s ; fo befides the World, all other things w^ere made for the feke of fomething elfe. Fruits --of tl-^' Earth were made for living Creatures, living if rational Creatures for the ufe of Man, Horfes lor Carri¬ age, Oxen for Tillage, Dogs for Hunting and Eterence; but Man himfelf was made to con- ;
template and imitatp, the World* N-oi: that he is at all perfefl, bur only a pare of that which is perfeQ. But the World it felf, forafmuch as it comprehendeth all things, neither is there any thing which is not ill it, is every way perfeft.
What therefore can be wanting to that which is belt ? But thei'e is nothing better than the Mind and Reafon, therefore thefe cannot be wanting to the World.
Chryfippm addeth this Comparifon : As all things are belt in the moll: perfeft and mature Creatures, as in a Horfebetter than in a Colt, in a Dog better than in a Whelp,in a Man l-)etter than^ in a Child ; So that which is belt in all the World," muff be" in tfiar Whith is perfe0:and abfolute ;
but
’PrfRT • YM
buL than, .UiQ. World.i,,,not]img w more^jpcrfeft, nothin better th?a Vi , thereto re ,tl^ World
hath proper .Virtue. ;Thq Nature of npt
perfeei; ytefi in M in there is Virtue, bovy.tpuch
more/tlTectiathe World > The World ther^ore^i\A^hora.al3+tl|ings are,: ^u^ct, as the Autl^or nCw!*
(d) Plut. pi. Pb, l6.
of Life,, ^inerva^. as. diftufed through the xther;
Juno^ as through the air •, Vulcan^ ^ through^ the («») artificial fire^ Neptune, as fhj'ough the M Perm it water ji Ceres, as through the Earth. In like man-, SwW
ner the Tffi: of his >|ames were impofed with*^f*y^*^, refpaa to fome property. This placc'was cribe Ais to firft; dilSdurfed upon ‘ by Zeno , after ' whom Vulcan, tav fome ingenious and operative art. NoVthat ' the and Chryjippr/s miore largely
Heaven is beautiful, appeareth by the form, CO- upon it> • • ‘
(o)/By this Pr ovidencep . the W orld , ‘ and all OJ ' ^ '
hath Virtue, therefore it is wife, an4 confequeiit- ly God. uc;
(d) Thus,; the notion and apprehenfioA then have of God; is, firft, by, conceiving the beauty of thofe tilings which are objecled to th^r eyes, for n9 beautiful tliiijg hath been made b,y chance and .adventure ) but compofed and framed by
(e) Laert.
Cfj Plut. pi.
Ph. I. 6.
(i) PL eon- trad. Stoic,
Ch) St oh.
f ij Laert.
(JO Plut.
lour, and. bignGfs theveo^ by . the variety alTo of Stars difpofed therein. Moreover, the World is round ift- manner of a Ball, which figuye of all others, is principal and moll: perfeff, for It alone refeinbiethull the parts; .for being round it felf, it;hath the parts alio round. -
As- to the fecond part ofthequeftion, (O.God is an Immortal being, rational,peifeO:, or infel- ieflual in Beautitude, void of all evil, provident over the World, and things in the W orld, not of humane form, maker of all, and as it were fa¬ ther'd/ all.
■ (f) They define God a fpirit full of intelli-
gence,-qf a fiery nature, having no proper form, but transfoyning himfelf into whaffoever he plea- feth, and refembling alL things.
We underftand by God, faith Antipater, a li¬ ving nature or fubftance, happy, incorruptible, doing good to mankind. All men acknowledge the Gods i immortal. They who deprive the Gods of beneficence, have an imperfetf notion of them, asthey likewife, who think they are fub- jefl: to generation and corruption.
(p) Yet are there fome Gods, faith Chryjlppits, generative and mortal, as well as there are o- thers ingenerate : fTlie (h) World, Stars, and Earth are Gods, but the fupreme God is the x- therialroind, yupiter.~] TheSun,Moon,and o- ther fuch like (Gods were begotten ; but Jupiter is eternal. Other Gods ufe a certain nourifhment, whereby. they are maintained equally; hxt Ju¬ piter and the World after another fort than the generated, which fhall be confumed by fire. Ju¬ piter groweth continually, unfil fuch time as all things be confumed in him. death being the fe- paration of the foul and body V for feeing that the foul of the World never departeth at all, but augmenteth continually, until it have con¬ fumed all the matter within it felf, we cannot lay that the World dicth.
(j) The fubftance of God, Zeno to be
the whole World and Heaven ; fo alfo Chryjippus in his I ith of the Gods, and in his firft
of the Gods. But Antipater in his Seventh of the fPi3rA/,affirnisEis fubftance to be aerial. Boethius in his Book of Nature, faith, the fnbftancc of God is the Sphere of fixed Stars. SometimeSjtfiey call him a nature containing the World, fome- times a nature producing all upon Earth.
As concerning the third part of the queftion, they affirm, that (k ) God is an operative artifi¬ cial fire, methodically * ordering and effcifting the Generation of the World, comprehending in_ himfelf all prolifick reafQn, by which every thing is produced according to Fate. God is a Spirit, diftufed through the whole World, having
fevei^il clp^®^^hations, ^prding .to;thc.feveral
- parts of the matter thrpuglj which he fpreadeth, _ ^
' and thcj jfeyeral eftefls of his poyyiqr. ftiewn (i y Lam^ ^ .therein. They call him Aies, as aJ ovvavIa, by ‘ ‘ ' V )
• IS. 4
qi
parts of th? World, were.ih the beginning- con- ftituted, and‘ are in aft time ordered. This difpu-' tatiph they divided info three parts : The firft, from the fame reafonihat te.acheth us there are Gods, inferreth, thatVhe World is ordered by them, Teeing that there is nothing higher or' more e.xcellent than this adminiftration. The fe- coad, fi'om that reafon which teacheth us, that all things are fubjeffed to an underftanding na¬ ture, and exquifitely ordered by it, inferreth, that it is generated of animate Principles.. The third place is derived from admiration of Ccelc- ftial and Terreftrial things. Upon thefe Cicero difeourfeth at large, according to the opihion of the Stpicks.
As to the fourth part of the queftion in general concerning the Gods, that they hav^’ h particu¬ lar providential care of mankind, it is manifeft, in that Wh'af fbever is in this World was made for the ufe of man, and is conducible thereunto ; and if for the whole fpecies,they muft confeejnent- ly have the fame care of particulars, which they exprefs by many portents, and all thofe figns whereupon the Art of Divination depends, there was never any great perfon without fome divine infpiration. But we muft not argue from hence, that if the Corn or Vineyard of any man be hurt by a Tempeft, or Fortune deprive him of any of the conveniencies of life, that he to whom this hath happened, may be judged to be hated or ncgleUed of God. The Gods take care of great things, the little they negleU ; but to great per- • fons all things have always a happy iflue.
(p) Chryjippr/s in his fourth Book of 'Srwidence (y) ftitfi, there is nothing more ignorant, nothing c . i. more fordid than thofe perfons, who think. Good might have been without Ill. For Good and III being contraries, it is neceflary that both ' con- fift together mutually, fuftaining one another, as it were by oppofition. For how could we mn- derftand juft ice, unlefs there were Injuries ?
What is Juftice. but a privation of Injuftice >
How. can fortitude be nnderlfood, butby pppo-. fition to Year f* How Continence, but from Intem¬ perance ? How Frudenee, if there were not hwru- dence ? ..Why do not thefe Fools defire that Rruth might be without Falfhoodl Such are G^7arf-ahd 111, Happinefs andi Mifery, Grief and FlecfuTC', one is ty’d- to the other, as Flato fays, by their" contrary eiids. ' ’ , '
(yj Here followeth the Qiieftion, Whether (?) AgeUihiiL that Providence which framed the World and Mankind, did make likewife thofe corporeal In¬ firmities and SicknelTes which Men fuffer. Chry- Jippifs zfAvmzxh, it was not the intent of Najtiirc
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(L)
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