_MADAM,_
I perceive you are desirous to know the cause, _Why a man is more weak
at the latter end of a disease then at the beginning, and is a longer
time recovering health, then loosing health_; as also _the reason of
relapses and intermissions?_ First, as for weakness and strength, my
opinion is, they are caused by the regular and irregular motions in
several parts, each striving to over-power the other in their conflict;
and when a man recovers from a disease, although the regular motions
have conquered the irregular, and subdued them to their obedience, yet
they are not so quite obedient as they ought, which causes weakness:
Neither do the regular motions use so much force in Peace, as in War;
for though animate matter cannot lose force, yet it doth not always
use force; neither can the parts of Nature act beyond their natural
power, but they do act within their natural power; neither do they
commonly act to the utmost of their power. And as for Health, why it
is sooner lost then recovered; I answer, That it is easier to make
disorders then to rectifie them: as for example, in a Common-wealth,
the ruines of War are not so suddenly repaired, as made. But concerning
Relapses and Intermissions of diseases, Intermissions are like truces
or cessations from War for a time; and Relapses are like new stirs or
tumults of Rebellion; for Rebels are not so apt to settle in peace as
to renew the war upon slight occasions; and if the regular motions
of the body be stronger, they reduce them again unto obedience. But
diseases are occasioned many several ways; for some are made by a home
Rebellion, and others by forreign enemies, and some by natural and
regular dissolutions, and their cures are as different; but the chief
Magistrates or Governors of the animal body, which are the regular
motions of the parts of the body, want most commonly the assistance
of forreign Parts, which are Medicines, Diets, and the like; and if
there be factions amongst these chief Magistrates, or motions of the
parts of the body, then the whole body suffers a ruine. But since
there would be no variety in Nature, nor no difference between Natures
several parts or Creatures, if her actions were never different, but
always agreeing and constant, a war or rebellion in Nature cannot be
avoided: But, mistake me not, for I do not mean a war or rebellion in
the nature or substance of Matter, but between the several parts of
Matter, which are the several Creatures, and their several Motions; for
Matter being always one and the same in its nature, has nothing to war
withal; and surely it will not quarrel with its own Nature. Next you
desire to know, that if Nature be in a Perpetual motion, _Whence comes
a duration of some things, and a Tiredness, Weariness, Sluggishness,
or Faintness?_ I answer, first, That in some bodies, the Retentive
motions are stronger then the dissolving motions; as for example, Gold,
and Quicksilver or Mercury; the separating and dissolving motions of
Fire have onely power to melt and rarifie them for a time, but cannot
alter their nature: so a Hammer, or such like instrument, when used,
may beat Gold, and make it thin as a Cobweb, or as dust, but cannot
alter its interior nature: But yet this doth not prove it to be either
without motion, or to be altogether unalterable, and not subject to any
dissolution; but onely that its retentive motions are too strong for
the dissolving motions of the Fire, which by force work upon the Gold;
and we might as well say, that Sand, or an Earthen Vessel, or Glass,
or Stone, or any thing else, is unalterable, and will last eternally,
if not disturbed. But some of Natures actions are as industrious to
keep their figures, as others are to dissolve, or alter them; and
therefore Retentive motions are more strong and active in some figures,
then dissolving motions are in others, or producing motions in other
Figures. Next, as for Tiredness, or Faintness of motions, there is no
such thing as tiredness or faintness in Nature, for Nature cannot be
tired, nor grow faint, or sick, nor be pained, nor die, nor be any
ways defective; for all this is onely caused through the change and
variety of the corporeal motions of Nature, and her several parts;
neither do irregular motions prove any defect in Nature, but a prudence
in Natures actions, in making varieties and alterations of Figures;
for without such motions or actions, there could not be such varieties
and alterations in Nature as there are: neither is slackness of some
motions a defect, for Nature is too wise to use her utmost force in
her ordinary works; and though Nature is infinite, yet it is not
necessary she should use an infinite force and power in any particular
act. Lastly, you desire my opinion, _Whether there be motion in a dead
animal Creature._ To which, I answer: I have declared heretofore, that
there is no such thing as death in Nature, but what is commonly named
death, is but an alteration or change of corporeal motions, and the
death of an animal is nothing else but the dissolving motions of its
figure; for when a man is dying, the motions which did formerly work
to the consistence of his figure do now work to the dissolution of
his figure, and to the production of some other figures, changing and
transforming every part thereof; but though the figure of that dead
animal is dissolved, yet the parts of that dissolved figure remain
still in Nature although they be infinitely changed, and will do so
eternally, as long as Nature lasts by the Will of God; for nothing can
be lost or annihilated in Nature. And this is all, _Madam_, that I can
answer to your questions, wherein, I hope, I have obeyed your commands,
according to the duty of,
Madam,
_Your faithful Friend_
_and humble Servant._