_MADAM,_
In obedience to your commands, I here send you also an explanation
and clearing of those places and passages in my Book of Philosophy,
which in your last Letter you were pleased to mark, as containing some
obscurity and difficulty of being understood.
First, When I say,[1] _Nature is an Individable Matter_, I do not mean
as if Nature were not dividable into parts; for because Nature is
material, therefore she must also needs be dividable into parts: But my
meaning is, that Nature cannot be divided from Matter, nor Matter from
Nature, that is, Nature cannot be Immaterial, nor no part of Nature,
but if there be any thing Immaterial, it doth not belong to Nature.
Also when I call Nature a _Multiplying Figure_;[2] I mean, that Nature
makes infinite changes, and so infinite figures.
Next, when I say,[3] _There are Infinite Divisions in Nature_; my
meaning is not, that there are infinite divisions of one single part,
but that Infinite Matter has Infinite parts, sizes, figures, and
motions, all being but one Infinite Matter, or corporeal Nature. Also
when I say single parts, I mean not parts subsisting by themselves,
precised from each other, but single, that is, several or different, by
reason of their different figures. Likewise, when I name Atomes, I mean
small parts of Matter; and when I speak of Place and Time, I mean onely
the variation of corporeal figurative motions.
Again: when I say,[4] _Nature has not an absolute Power, because she
has an Infinite power_; I mean by _absolute_, as much as finite, or
circumscribed; and in this sense Nature cannot have an absolute power,
for the Infiniteness hinders the absoluteness; but when in my former
Letters I have attributed an absolute Power onely to God, and said that
Nature has not an absolute power, but that her power, although it be
Infinite, yet cannot extend beyond Nature, but is an Infinite natural
power; I understand by an absolute Power, not a finite power, but such
a power which onely belongs to God, that is, a supernatural and divine
power, which power Nature cannot have, by reason she cannot make any
part of her body immaterial, nor annihilate any part of her Creatures,
nor create any part that was not in her from Eternity, nor make her
self a Deity; for though God can impower her with a supernatural gift,
and annihilate her when he pleases, yet she is no ways able to do it
her self.
Moreover, when I say,[5] _That one Infinite is contained within
another_; I mean, the several sorts of Infinites, as Infinite in
number, Infinite in duration; as also the Infinite degrees, motions,
figures, sizes, compositions, divisions, &c. all which are contained in
the Infinite body of Nature, which is the onely Infinite in quantity or
substance, neither can the parts of Nature go beyond Infinite.
Also when I say,[6] _That Matter would have power over Infinite,
and Infinite over Matter, and Eternal over both_; I mean, that some
corporeal actions endeavour to be more powerful then others, and thus
the whole strives to over-power the parts, and the parts the whole:
As for example, if one end of a string were tied about the little
finger of ones hand, and the other end were in the power of the other
whole hand, and both did pull several and opposite ways; certainly,
the little finger would endeavour to over-power the hand, and the hand
again would strive to over-power the little finger: The same may be
said of two equal figures, as two hands, and other the like examples
may be given. And this is also my meaning, when I say, that some
shapes have power over others, and some degrees and temperaments of
matter over others; whereby I understand nothing else, but that some
parts have power over others. Also when I say,[7] that outward things
govern, and a Creature has no power over it self, I mean, that which is
stronger, by what means soever, is superior in power.
When I say,[8] That _the Animate part of Matter is not so gross an
Infinite as the Inanimate_, I do not attribute an Infiniteness to a
part, as if animate matter considered as a part were infinite; but my
meaning is, that the Animate matter produces infinite effects: For,
it being the Designer, Architect, and Creator of all Figures, as also
the Life and Soul of all Creatures, it must needs be infinite in its
effects, as also infinite in its duration. But you may object, That a
part cannot produce infinite effects. I answer, It is true, if animate
matter should be considered in it self without the inanimate, it could
not produce infinite effects, having nothing to work upon and withal;
but because there is such a close and inseparable conjunction of
those parts of matter, as they make but one body, and that Infinite,
none can be or work without the other, but both degrees of matter,
which make but one infinite Nature, are required in the production of
the infinite effects and figures in Nature: Nevertheless, since the
Animate part of Matter is the onely architect, creator, or producer
of all those effects, by reason it is the self-moving part, and the
Inanimate is onely the instrument which the Animate works withal, and
the materials it works upon, the Production of the infinite effects
in Nature is more fitly ascribed to the Animate then the Inanimate
part of matter; as for example, If an architect should build an
house, certainly he can do nothing without materials, neither can the
materials raise themselves to such a figure as a house without the help
of the architect and workmen, but both are of necessity required to
this artificial production; nevertheless, the building of the house is
not laid to the materials, but to the architect: the same may be said
of animate and inanimate matter in the production of natural effects.
Again, you may reply, That the animate and inanimate parts of matter
are but two parts, and the number of Two is but a finite number,
wherefore they cannot make one infinite body, such as I call Nature
or natural Matter. I answer, _Madam_, I confess, that a finite number
is not nor cannot make an infinite number; but I do not say, that the
animate and inanimate parts or degrees of matter are two finite parts
each subsisting by it self as circumscribed, and having its certain
bounds, limits and circumference; for if this were so, certainly they
being finite themselves, could not produce but finite effects; but my
meaning is, that both the animate and inanimate matter do make but
one Infinite bulk, body, or substance and are not two several and
dividable bodies in themselves, and thus they may be divided not into
two but into Infinite parts; Neither are they two different Matters,
but they are but one Matter; for by the animate Matter I do understand
self-motion; and that I call this self-motion Matter, the reason is,
that no body shall think as if self-motion were immaterial; for my
opinion is, that Nature is nothing but meer Matter, and that nothing is
in Nature which is a part of Nature, that is not material; wherefore
to avoid such a misapprehension (seeing that most learned men are
so much for abstractions and immaterial beings) I called self-motion
animate matter, or the animate part of matter; not as if they were two
several matters, but that all is but one natural Matter, or corporeal
Nature in one bulk, body, or substance, just like as the soul and body
do make but one man; and to avoid also this misapprehension, lest they
might be taken for several matters, I have upon better consideration,
in this volume of _Philosophical Letters_, call'd the animate matter
corporeal self-motion, which expression, I think, is more proper,
plain, and intelligible then any other: Neither would I have you to
scruple at it, when I say, that both parts or degrees of animate and
inanimate matter do retain their own interior natures and proprieties
in their commixture, as if those different natures and proprieties,
where one is self-moving, and the other not, did cause them to be two
different matters; for thus you might say as well, that several figures
which have several and different interior natures and proprieties,
are so many several matters. The truth is, if you desire to have the
truest expression of animate and inanimate matter, you cannot find
it better then in the definition of Nature, when I say, Nature is an
infinite self-moving body; where by the body of Nature I understand the
inanimate matter, and by self-motion the animate, which is the life
and soul of Nature, not an immaterial life and soul, but a material,
for both life, soul and body are and make but one self-moving body or
substance which is corporeal Nature. And therefore when I call _Animate
matter_ an _Extract_,[9] I do it by reason of its purity, subtilty and
agility, not by reason of its immateriality. Also when I name the word
Motion by it self, and without any addition, I understand corporeal
Motion; and when I name Motion, Matter and Figure, I do not mean three
several and distinct things, but onely figurative corporeal motion, or
figurative self-moving matter, all being but one thing; the same when I
speak of Place, Time, Magnitude, and the like.
Concerning Natural Production or Generation; when I say,[10] _The same
matter or figure of the producers doth not always move after one and
the same manner in producing, for then the same producers would produce
one and the same creature by repetition_, I do not mean the very same
creature in number, unless the same motions and parts of matter did
return into the producers again, which is impossible; but I understand
the like creature, to wit, that one and the same sort of particular
motions would make all particular figures resemble so, as if they were
one and the same creature without any difference.
When I say,[11] _Sensitive and Rational knowledg lives in sensitive
and rational Matter, and Animate liveth in Inanimate matter_, I mean
they are all several parts and actions of the onely infinite matter
inseparable from each other; for wheresoever is matter, there is also
self-motion, and wheresoever is self-motion, there is sense and reason,
and wheresoever is sense and reason, there is sensitive and rational
knowledge, all being but one body or substance, which is Nature.
When I say,[12] _The death of particular Creatures causes an obscurity
of Knowledge, and that particular Knowledges increase and decrease,
and may be more or less_, I mean onely that parts divide themselves
from parts, and joyn to other parts; for every several Motion is a
several Knowledge, and as motion varies, so doth knowledge; but there
is no annihilation of any motion, and consequently not of knowledge
in Nature. And as for more or less knowledge, I mean more or less
alteration and variety of corporeal figurative motions, not onely
rational but sensitive, so that that creature which has most variety
of those perceptive motions is most knowing, provided they be regular,
that is, according to the nature and propriety of the figure, whether
animal, vegetable, mineral, or elemental; for though a large figure
is capable of most knowledge, yet it is not commonly or alwayes so
wise or witty as a less, by reason it is more subject to disorders and
irregularities; like as a private Family is more regular and better
ordered then a great State or Common-wealth. Also when I say, _That
some particular Knowledge lasts longer then some other_, I mean that
some corporeal motions in some parts do continue longer then in others.
When I say,[13] _A little head may be full, and a great head may be
empty of rational matter_, I mean there may be as it were an ebbing
or flowing, that is more or less of Rational Matter joyned with the
Sensitive and Inanimate: And when I say, _That, if all the heads of
Mankind were put into one, and sufficient quantity of Rational Matter
therein, that Creature would not onely have the knowledge of every
particular, but that Understanding and Knowledge would increase like
Use-money_, my meaning is, that if there were much of those parts of
rational matter joyned, they would make more variety by self-change of
corporeal motions.
When I name _Humane sense and reason_, I mean such sensitive and
rational perception and knowledge as is proper to the nature of Man;
and when I say _Animal sense and reason_, I mean such as is proper
to the nature of all Animals; for I do not mean that the sensitive
and rational corporeal motions which do make a man, or any Animal,
are bound to such figures eternally, but whilest they work and move
in such or such figures, they make such perceptions as belong to the
nature of those figures; but when those self-moving parts dissolve the
figure of an Animal into a Vegetable or any other Creature, then they
work according to the nature of that same figure, both exteriously and
interiously.
When I say,[14] _That Place, Space, Measure, Number, Weight, Figures,
&c. are mixed with Substance_, I do not mean they are incorporeal, and
do inhere in substance as so many incorporeal modes or accidents; but
my meaning is, they are all corporeal parts and actions of Nature,
there being no such thing in Nature that may be called incorporeal; for
Place, Figure, Weight, Measure, &c. are nothing without Body, but Place
and Body are but one thing, and so of the rest. Also when I say,[15]
_That sometimes Place, sometimes Time, and sometimes Number gives
advantage_, I mean, that several parts of Matter are getting or losing
advantage.
When I say,[16] an Animal or any thing else that has exterior local
motion, goeth or moveth to such or such a place, I mean, to such or
such a body; and when such a Creature doth not move out of its place, I
mean, it doth not remove its body from such or such parts adjoyning to
it.
When I say,[17] _The rational animate matter divides it self into
as many parts, and after as many several manners as their place or
quantity will give way to_, I mean their own place and quantity: also,
as other parts will give way to those parts, for some parts will assist
others, and some do obstruct others.
When I say,[18] _That the Nature of extension or dilation strives or
endeavours to get space, ground, or compass_, I mean those corporeal
motions endeavour to make place and space by their extensions, that
is, to spread their parts of matter into a larger compass or body. And
when I say, _That Contractions endeavour to cast or thrust out space,
place, ground, or compass_, My meaning is, That those corporeal motions
endeavour to draw their parts of matter into a more close and solid
body, for there is no place nor space without body.
Also when I name[19] several _tempered substances and matters_, I mean
several changes and mixtures of corporeal motions.
Also when I speak of _Increase_ and _Decrease_, I mean onely an
alteration of corporeal figurative motions, as uniting parts with
parts, and dissolving or separating parts from parts.
When I say,[20] That the motions of cold, and the motions of moisture,
when they meet, make cold and moist effects, and when the motions of
heat and moisture meet, make hot and moist effects; and so for the
motions of cold and dryness: I mean, that when several parts do joyn
in such several corporeal motions, they cause such effects; and when
I say cold and heat presses into every particular Creature, I mean,
that every Creatures natural and inherent perceptive motions make such
patterns as their exterior objects are, _viz._ hot or cold, if they do
but move regularly, for if they be irregular, then they do not: as for
example; those in an Ague will shake for cold in a hot Summers day, and
those that are in a Fever will burn with heat, although they were at
the Poles.
When I say,[21] that hot motions, and burning motions, and hot figures,
and burning figures do not associate or joyn together in all Creatures:
I mean, that the corporeal motions in some figures or creatures, do act
in a hot, but not in a burning manner; and when I say, some creatures
have both hot and burning motions and figures, I mean, the corporeal
motions act both in a hot and burning manner; for though heat is in a
degree to burning, yet it is not always burning, for burning is the
highest degree of heat, as wetness is the highest degree of moisture.
When I say,[22] _Warmth feeds other Creatures after a spiritual manner,
not a corporeal_, My meaning is, not as if heat were not corporeal, but
that those corporeal motions which make heat work invisibly, and not
visibly like as fire feeds on fuel, or man on meat.
Also when I say, _Excercise amongst animals gets strength_, I mean,
that by excercise the inherent natural motions of an animal body are
more active, as being more industrious.
When I say,[23] _That the passage whence cold and sharp winds do
issue out, is narrow_, I mean, when as such or such parts disjoyn or
separate from other parts; as for example, when dilating parts disjoyn
from contracting parts; and oftentimes the disjoyning parts do move
according to the nature of those parts they disjoyn from.
Concerning the actions of Nature, my meaning is, that there is not any
action whatsoever, but was always in Nature, and remains in Nature so
long as it pleases God that Nature shall last, and of all her actions
Perception and self-love are her prime and chief actions; wherefore it
is impossible but that all her particular creatures or parts must be
knowing as well as self-moving, there being not one part or particle
of Nature that has not its share of animate or self-moving matter, and
consequently of knowledg and self-love, each according to its own kind
and nature; but by reason all the parts are of one matter, and belong
to one body, each is unalterable so far, that although it can change
its figure, yet it cannot change or alter from being matter, or a part
of Infinite Nature; and this is the cause there cannot be a confusion
amongst those parts of Nature, but there must be a constant union and
harmony betwixt them; for cross and opposite actions make no confusion,
but onely a variety, and such actions which are different, cross and
opposite, not moving always after their usual and accustomed way, I
name Irregular, for want of a better expression; but properly there is
no such thing as Irregularity in Nature, nor no weariness, rest, sleep,
sickness, death or destruction, no more then there is place, space,
time, modes, accidents, and the like, any thing besides body or matter.
When I speak of _unnatural Motions_,[24] I mean such as are not
proper to the nature of such or such a Creature, as being opposite or
destructive to it, that is, moving or acting towards its dissolution.
Also when I call Violence supernatural, I mean that Violence is beyond
the particular nature of such a particular Creature, that is, beyond
its natural motions; but not supernatural, that is beyond Infinite
Nature or natural Matter.
When I say, _A thing is forced_, I do not mean that the forced body
receives strength without Matter; but that some Corporeal Motions joyn
with other Corporeal Motions, and so double the strength by joyning
their parts, or are at least an occasion to make other parts more
industrious.
By _Prints_ I understand the figures of the objects which are patterned
or copied out by the sensitive and rational corporeal figurative
Motions; as for example, when the sensitive corporeal motions pattern
out the figure of an exteriour object, and the rational motions again
pattern out a figure made by the sensitive motions, those figures of
the objects that are patterned out, I name Prints; as for example, _The
sense of Seeing is not capable to receive the Print_,[25] that is, the
figure or pattern _of the object of the whole Earth_. And again, _The
rational Motions are not alwayes exactly after the sensitive Prints_,
that is, after the figures made by the sensitive motions. Thus by
Prints I understand Patterns, and by printing patterning; not that the
exteriour object prints its figure upon the exteriour sensitive organs,
but that the sensitive motions in the organs pattern out the figure of
the object: but though all printing is done by the way of patterning,
yet all patterning is not printing. Therefore when I say,[26] that
_solid bodies print their figures in that which is more porous and
soft, and that those solid bodies make new prints perpetually; and as
they remove, the prints melt out, like verbal or vocal sounds, which
print words and set notes in the Air_; I mean, the soft body by its own
self-motion patterns out the figure of the solid body, and not that
the solid body makes its own print, and so leaves the place of its own
substance with the print in the soft body; for place remains always
with its own body, and cannot be separated from it, they being but
one thing: for example; when a Seal is printed in Wax, the Seal gives
not any thing to the Wax, but is onely an object patterned out by the
figurative motions of the Wax in the action of printing or sealing.
When I make mention[27] _of what the Senses bring in_, I mean what the
sensitive Motions pattern out of forreign objects: And when I say,[28]
_that the pores being shut, touch cannot enter_, I mean, the sensitive
corporeal motions cannot make patterns of outward objects.
Also when I say, _our Ears may be as knowing as our Eyes_, and so of
the rest of the sensitive organs; I mean the sensitive motions in those
parts or organs.
When I say,[29] _The more the Body is at rest, the more active or busie
is the Mind_, I mean when the sensitive Motions are not taken up with
the action of patterning out forreign objects.
When I say,[30] the Air is fill'd with sound, and that words are
received into the ears, as figures of exterior objects are received
into the eyes, I mean, the sensitive motions of the Air pattern out
sound, and the sensitive motions of the Ears pattern out words, as the
sensitive figurative motions of the Eyes pattern out the figures of
external objects.
Also when I speak of _Thunder_ and _Lightning_, to wit, _That Thunder
makes a great noise by the breaking of lines_: My meaning is, That the
Air patterns out this sound or noise of the lines; and by reason there
are so many patterns made in the air by its sensitive motions, the Ear
cannot take so exact a copy thereof, but somewhat confusedly; and this
is the reason why Thunder is represented, or rather pattern'd out with
some terrour; for Thunder is a confused noise, because the patterns are
made confusedly.
But concerning Sound and Light, I am forced to acquaint you, _Madam_,
that my meaning thereof is not so well expressed in my Book of
Philosophy, by reason I was not of the same opinion at that time when I
did write that Book which I am now of; for upon better consideration,
and a more diligent search into the causes of natural effects, I have
found it more probable, that all sensitive perception is made by the
way of Patterning, and so consequently the perception of Sound and of
Light; wherefore, I beseech you, when you find in my mentioned Book
any thing thereof otherwise expressed, do not judg of it as if I did
contradict my self, but that I have alter'd my opinion since upon more
probable reasons.
Thus, _Madam_, you have a true declaration of my sence and meaning
concerning those places, which in my _Philosophical Opinions_ you did
note, as being obscure; but I am resolved to bestow so much time and
labour as to have all other places in that Book rectified and cleared,
which seem not perspicuous, lest its obscurity may be the cause of its
being neglected: And I pray God of his mercy to assist me with his
Grace, and grant that my Works may find a favourable acceptance. In
the mean time, I confess my self infinitely bound to your Ladyship,
that you would be pleased to regard so much the Honour of your Friend,
and be the chief occasion of it; for which I pray Heaven may bless,
prosper, and preserve you, and lend me some means and ways to express
my self,
Madam,
_Your thankfull Friend,_
_and humble Servant._
[1] _Part._ 3. _c._ 13.
[2] _Ibid._
[3] _Part._ 1. _c._ 11.
[4] _Part._ 1. _c._ 13, 14.
[5] _P._ 1. _c._ 8.
[6] _P._ 6. _c._ 3.
[7] _P._ 3. _c._ 10.
[8] _P._ 1. _Ch._ 3.
[9] _P._ 4. _c._ 3, 32.
[10] _P._ 1. _c._ 22.
[11] _P._ 3. _c._ 15.
[12] _Ibid._
[13] _P._ 6. _c._ 11.
[14] _P._ 3. _c._ 21.
[15] _c._ 14.
[16] _P._ 5. _c._ 51.
[17] _P._ 6. _c._ 8.
[18] _P._ 4. _c._ 34.
[19] _Ibid._
[20] _P._ 5. _c._ 4.
[21] _P._ 5. _c._ 13.
[22] _P._ 5. _c._ 27.
[23] _P._ 5. _c._ 45.
[24] _P._ 7. _c._ 11.
[25] _P._ 3. _c._ 2.
[26] _P._ 5. _c._ 23.
[27] _P._ 6. _c._ 13.
[28] _P._ 7. _c._ 12.
[29] _P._ 6. _c._ 13.
[30] _P._ 6. _c._ 29.
_Eternal God, Infinite Deity,
Thy Servant_, NATURE, _humbly prays to Thee,
That thou wilt please to favour Her, and give
Her parts, which are Her Creatures, leave to live,
That in their shapes and forms, what e're they be,
And all their actions they may worship thee;
For 'tis not onely Man that doth implore,
But all Her parts, Great God, do thee adore;
A finite Worship cannot be to thee,
Thou art above all finites in degree:
Then let thy Servant Nature mediate
Between thy Justice, Mercy, and our state,
That thou may'st bless all Parts, and ever be
Our Gracious God to all Eternity._