Bacon: NOVUM ORGANUM

Super datum corpus novam naturam sive novas naturas generare et superinducere, opus et intentio est humanae potentiae. Datae autem naturae Formam, sive differentiam veram, sive naturam naturantem, sive fontem emanationis (ista enim vocabula habemus, quae ad indicationem rei proxime accedunt) invenire, opus et intentio est humanae scientiae. Atque his operibus primariis subordinantur alia opera duo secundaria et inferioris notae; priori, transformatio corporum concretorum de alio in aliud, intra terminos Possibilis; posteriori, inventio in omni generatione et motu latentis processus, continuati ab efficiente manifesto et materia manifesta usque ad Formam inditam; et inventio similiter latentis schematismi corporum quiescentium et non in motu.

Upon the given body to generate and superinduce a new nature, or new natures, is the work and intention of human power. But to find the Form of the given nature, that is, the true differentia, or the nature naturans, or the fount of emanation (for we have these words, which come nearest to the indication of the thing), is the work and intention of human science. And to these primary works are subordinated two other works, secondary and of inferior note: to the former, the transformation of concreted bodies from one into another, within the bounds of the Possible; to the latter, the discovery in every generation and motion of the latent process, continued from the manifest efficient and manifest matter up to the Form imparted; and likewise the discovery of the latent schematism of bodies that are quiescent and not in motion.

II.

Quam infeliciter se habeat scientia humana, quae in usu est, etiam ex illis liquet quae vulgo asseruntur. Recte ponitur; Vere scire, esse per causas scire. Etiam non male constituuntur causae quatuor; Materia, Forma, Efficiens, et Finis.

How unhappily human science, which is in use, is disposed, is clear even from those things which are commonly asserted. It is rightly laid down; To know truly is to know through causes. Also the four causes are not ill constituted; Matter, Form, Efficient, and End.

At ex his causa finalis tantum abest ut prosit, ut etiam scientias corrumpat, nisi in hominis actionibus. Formae inventio habetur pro desperata. Efficiens vero, et materia (quales quaeruntur et recipiuntur, remotae scilicet, absque latenti processu ad formam) res perfunctoriae sunt, et superficiales, et nihili fere ad scientiam veram et activam.

But of these, the final cause is so far from being of profit that it even corrupts the sciences, save in the actions of man. The discovery of forms is held as desperate. As for the efficient and the material (such as are sought and received—namely remote, without the latent process toward the form), they are perfunctory and superficial matters, and almost of no account for true and active science.

Neque tamen obliti sumus nos superius notasse et correxisse errorem mentis humanae, in deferendo formis primas essentiae. Licet enim in natura nihil vere existat praeter corpora individua, edentia actus puros individuos ex lege; in doctrinis tamen, illa ipsa lex, ejusque inquisitio et inventio atque explicatio, pro fundamento est tam ad sciendum, quam ad operandum. Eam autem legem, ejusque paragraphos, formarum nomine intelligimus; praesertim cum hoc vocabulum invaluerit, et familiariter occurrat.

Nor, however, have we forgotten that above we noted and corrected the error of the human mind, in ascribing to forms the primacy of essence. For although in nature nothing truly exists except individual bodies, producing pure individual acts by law; yet in doctrines, that very law, and its investigation and invention and explication, is the foundation both for knowing and for operating. And by the name of forms we understand that law, and its paragraphs; especially since this vocable has prevailed and occurs familiarly.

III.

Qui causam alicujus naturae (veluti albedinis aut caloris) in certis tantum subjectis novit; ejus scientia imperfecta est: et qui effectum super certas tantum materias (inter eas, quae sunt susceptibiles) inducere potest; ejus potentia pariter imperfecta est. At qui efficientem et materialem causam tantummodo novit (quae causae fluxae sunt, et nihil aliud quam vehicula et causae formam deferentes in aliquibus), is ad nova inventa, in materia aliquatenus simili et praeparata, pervenire potest; sed rerum terminos altius fixos non movet. At qui formas novit, is naturae unitatem in materiis dissimillimis complectitur; itaque quae adhuc facta non sunt, qualia nec naturae vicissitudines, neque experimentales industriae, neque casus ipse, in actum unquam perduxissent, neque cogitationem humanam subitura fuissent, detegere et producere potest.

He who knows the cause of some nature (as of whiteness or heat) only in certain subjects; his knowledge is imperfect: and he who can induce the effect upon only certain materials (among those which are susceptible); his power likewise is imperfect. But he who knows only the efficient and material cause (which causes are fluxive, and nothing other than vehicles and carriers conveying the form in certain things), can attain to new inventions, in matter somewhat similar and prepared; but he does not move the more deeply fixed boundaries of things. But he who knows the forms, comprehends the unity of nature in most dissimilar matters; and thus he can detect and bring forth things which have not yet been done—such as neither the vicissitudes of nature, nor experimental industries, nor chance itself would ever have brought into act, nor would have come under human thought.

Quare ex formarum inventione sequitur contemplatio vera, et operatio libera.

Therefore from the invention of forms there follows true contemplation and free operation.

IV.

Licet viae ad potentiam atque ad scientiam humanam conjunctissimae sint et fere eaedem, tamen propter perniciosam et inveteratam consuetudinem versandi in abstractis, tutius omnino est ordiri et excitare scientias ab iis fundamentis quae in ordine sunt ad partem activam, atque ut illa ipsa partem contemplativam signet et determinet. Videndum itaque est, ad aliquam naturam super corpus datum generandam et superinducendam, quale quis praeceptum aut qualem quis directionem aut deductionem maxime optaret; idque sermone simplici et minime abstruso.
Exempli gratia; si quis argento cupiat superinducere flavum colorem auri aut augmentum ponderis (servatis legibus materiae), aut lapidi alicui non diaphano diaphaneitatem, aut vitro tenacitatem, aut corpori alicui non vegetabili vegetationem; videndum (inquam) est, quale quis praeceptum aut deductionem potissimum sibi dari exoptet.

Although the ways to power and to human science are most closely conjoined and almost the same, yet on account of the pernicious and inveterate custom of dealing in abstracts, it is altogether safer to commence and to rouse the sciences from those foundations which are in order toward the operative part, and so that this very part may stamp and determine the contemplative part. Therefore it is to be considered, for generating and superinducing some nature upon a given body, what sort of precept or what sort of direction or deduction one would most desire; and that in speech simple and least abstruse.
For example; if someone should wish to superinduce upon silver the yellow color of gold or an increase of weight (the laws of the matter being observed), or to some stone not diaphanous diaphaneity, or to glass tenacity, or to some body not vegetable vegetation; it must be considered (I say) what kind of precept or deduction he would most of all desire to be given to him.

Atque primo, exoptabit aliquis proculdubio sibi monstrari aliquid hujusmodi, quod opere non frustret neque experimento fallat. Secundo, exoptabit quis aliquid sibi praescribi, quod ipsum non astringat et coerceat ad media quaedam et modos quosdam operandi particulares. Fortasse enim destituetur, nec habebit facultatem et commoditatem talia media comparandi et procurandi.

And first, someone will without doubt desire to have shown to himself something of this kind, which may not frustrate in operation nor fail in experiment. Secondly, one will desire to have something prescribed to him, which does not bind and coerce him to certain means and to certain particular modes of operating. For perhaps he will be left destitute, nor will he have the faculty and convenience of acquiring and procuring such means.

Quod si sint et alia media et alii modi (praeter illud praeceptum) progignendae talis naturae, ea fortasse ex iis erunt quae sunt in operantis potestate; a quibus nihilominus per angustias praecepti excludetur, nec fructum capiet. Tertio, optabit aliquid sibi monstrari, quod non sit aeque difficile ac illa ipsa operatio de qua inquiritur, sed propius accedat ad praxin.
Itaque de praecepto vero et perfecto operandi, pronuntiatum erit tale; ut sit certum, liberum, et disponens sive in ordine ad actionem.

But if there are also other means and other modes (besides that precept) for engendering such a nature, these perhaps will be among those which are in the operator’s power; from which, nevertheless, through the narrowness of the precept, he will be excluded, nor will he reap the fruit. Thirdly, he will desire to have something shown to him which is not equally difficult as that very operation about which inquiry is made, but comes nearer to praxis.
Therefore, concerning the true and perfect precept of operating, the pronouncement will be this: that it be certain, free, and disposing, that is, ordered to action.

Atque hoc ipsum idem est cum inventione formae verae. Etenim forma naturae alicujus talis est ut, ea posita, natura data infallibiliter sequatur. Itaque adest perpetuo, quando natura illa adest, atque eam universaliter affirmat, atque inest omni.

And this very same thing is identical with the invention of the true Form. For the Form of some nature is such that, this being posited, the given nature follows infallibly. Therefore it is present perpetually whenever that nature is present, and it affirms it universally, and is in every instance.

Eadem forma talis est ut, ea amota, natura data infallibiliter fugiat. Itaque abest perpetuo, quando natura illa abest, eamque perpetuo abnegat, atque inest soli. Postremo, forma vera talis est, ut naturam datam ex fonte aliquo essentiae deducat quae inest pluribus, et notior est naturae (ut loquuntur) quam ipsa forma.

The same form is such that, it being removed, the given nature infallibly flees. Therefore it is perpetually absent when that nature is absent, and perpetually denies it, and is inherent in that alone. Lastly, the true form is such that it deduces the given nature from some fountain of essence which resides in more things, and is more known to the nature (as they speak) than the form itself.

Itaque de axiomate vero et perfecto sciendi pronuntiatum et praeceptum tale est; ut inveniatur natura alia, quae sit cum natura data convertibilis, et tamen sit limitatio naturae notioris, instar generis veri. Ista autem duo pronuntiata, activum et contemplativum, res eadem sunt; et quod in operando utilissimum, id in sciendo verissimum.

Therefore, concerning the true and perfect axiom of knowing, the pronouncement and precept is this: that another nature be found which is convertible with the given nature, and yet is a limitation of a more well-known nature, after the fashion of a true genus. Now these two pronouncements, the active and the contemplative, are the same thing; and what is most useful in operating is most true in knowing.

At praeceptum sive axioma de transformatione corporum duplicis est generis. Primum intuetur corpus, ut turmam sive conjugationem naturarum simplicium: ut in auro haec conveniunt; quod sit flavum; quod sit ponderosum, ad pondus tale; quod sit malleabile aut ductile, ad extensionem talem; quod non fiat volatile, nec deperdat de quanto suo per ignem; quod fluat fluore tali; quod separetur et solvatur modis talibus; et similiter de caeteris naturis, quae in auro concurrunt. Itaque hujusmodi axioma rem deducit ex formis naturarum simplicium.

But the precept or axiom concerning the transformation of bodies is of a double kind. The first regards the body as a troop or conjugation of simple natures: as in gold these agree; that it is yellow; that it is ponderous, to such a weight; that it is malleable or ductile, to such an extension; that it does not become volatile, nor lose anything of its quantity through fire; that it flows with such a flux; that it is separated and dissolved by such modes; and similarly concerning the other natures which concur in gold. Therefore an axiom of this kind deduces the matter from the forms of simple natures.

Nam qui formas et modos novit superinducendi flavi, ponderis, ductilis, fixi, fluoris, solutionum, et sic de reliquis, et eorum graduationes et modos, videbit et curabit ut ista conjungi possint in aliquo corpore, unde sequatur transformatio in aurum. Atque hoc genus operandi pertinet ad actionem primariam. Eadem enim est ratio generandi naturam unam aliquam simplicem, et plures; nisi quod arctetur magis restringatur homo in operando, si plures requirantur, propter difficultatem tot naturas coadunandi; quae non facile conveniunt, nisi per vias naturae tritas et ordinarias.

For he who knows the forms and modes of superinducing yellow, weight, ductility, fixedness, flow, dissolutions, and so of the rest, and their graduations and modes, will see to it and take care that these can be conjoined in some body, whence there follows a transformation into gold. And this kind of operating pertains to primary action. For the same rationale holds for generating one simple nature and several; except that a man is the more confined and restrained in operating, if several are required, on account of the difficulty of uniting so many natures; which do not readily agree, unless through the beaten and ordinary paths of nature.

Utcunque tamen dicendum est, quod iste modus operandi (qui naturas intuetur simplices, licet in corpore concreto) procedat ex iis, quae in natura sunt constantia et aeterna et catholica, et latas praebeat potentiae humanae vias, quales (ut nunc sunt res) cogitatio humana vix capere aut repraesentare possit.
At secundum genus axiomatis (quod a latentis processus inventione pendet) non per naturas simplices procedit, sed per concreta corpora, quemadmodum in natura inveniuntur, cursu ordinario. Exempli gratia; in casu ubi fit inquisitio, ex quibus initiis, et quo modo, et quo processu, aurum aut aliud quodvis metallum aut lapis generetur, a primis menstruis aut rudimentis suis usque ad mineram perfectam; aut similiter, quo processu herbae generentur, a primis concretionibus succorum in terra, aut a seminibus, usque ad plantam formatam, cum universa illa successione motus, et diversis et continuatis naturae nixibus; similiter, de generatione ordinatim explicata animalium, ab initu ad partum; et similiter de corporibus aliis.

However, it must be said that this mode of operating (which contemplates simple natures, though in a concrete body) proceeds from those things which in nature are constant and eternal and catholic (i.e., universal), and it affords broad ways to human power, such as (as things now are) human thought can scarcely grasp or represent.
But the second genus of axiom (which depends on the invention of the latent process) does not proceed through simple natures, but through concrete bodies, as they are found in nature, in their ordinary course. For example: in the case where inquiry is made from what beginnings, and in what manner, and by what process, gold or any other metal or stone is generated, from its first menstruums or rudiments up to perfect ore; or likewise, by what process herbs are generated, from the first concretions of juices in the earth, or from seeds, up to the formed plant, with that whole succession of motion, and the diverse and continued efforts of nature; likewise, of the generation of animals set forth in order, from inception to birth; and similarly of other bodies.

Enimvero neque ad generationes corporum tantum spectat haec inquisitio, sed etiam ad alios motus et opificia naturae. Exempli gratia; in casu ubi fit inquisitio de universa serie et continuatis actionibus alimentandi, a prima receptione alimenti ad assimilationem perfectam; aut similiter de motu voluntario in animalibus, a prima impressione imaginationis et continuatis nixibus spiritus usque ad flexiones et motus artuum; aut de explicato motu linguae et labiorum et instrumentorum reliquorum usque ad editionem vocum articulatarum. Nam haec quoque spectant ad naturas concretas, sive collegiatas et in fabrica; et intuentur veluti consuetudines naturae particulares et speciales, non leges fundamentales et communes, quae constituunt formas.

Indeed, this inquiry looks not only to the generations of bodies, but also to other motions and the works of nature. For example; in a case where inquiry is made concerning the entire series and continuous actions of nourishing, from the first reception of nourishment to perfect assimilation; or similarly concerning voluntary motion in animals, from the first impression of imagination and the continuous efforts of the spirit up to the bendings and motions of the limbs; or concerning the explicated motion of the tongue and lips and the remaining instruments up to the emission of articulated voices. For these also pertain to concrete natures, that is, collegiate and in the fabric; and they contemplate, as it were, the particular and special habitudes of nature, not the fundamental and common laws which constitute forms.

Veruntamen omnino fatendum est, rationem istam videri expeditiorem et magis sitam in propinquo, et spem injicere magis, quam illam primariam.
At pars Operativa similiter, quae huic parti Contemplativae respondet, operationem extendit et promovet ab iis quae ordinario in natura inveniuntur ad quaedam proxima, aut a proximis non admodum remota; sed altiores et radicales operationes super naturam pendent utique ab axiomatibus primariis. Quinetiam ubi non datur homini facultas operandi, sed tantum sciendi, ut in coelestibus (neque enim ceditur homini operari in coelestia, aut ea immutare aut transformare), tamen inquisitio facti ipsius sive veritatis rei, non minus quam cognitio causarum et consensuum, ad primaria illa et catholica axiomata de naturis simplicibus (veluti de natura rotationis spontaneae, attractionis sive virtutis magneticae, et aliorum complurium quae magis communia sunt quam ipsa coelestia) refertur.

Nevertheless, it must altogether be confessed that this method seems more expeditious and more situated close at hand, and to inject more hope, than that primary one.
But the Operative part likewise, which corresponds to this Contemplative part, extends and promotes operation from those things which are ordinarily found in nature to certain proximate ones, or from the proximate to things not very remote; but higher and radical operations upon nature assuredly depend upon primary axioms. Moreover, even where the faculty of operating is not given to man, but only of knowing, as in celestial things (for it is not granted to man to operate upon the celestials, or to alter or transform them), nevertheless the inquiry of the fact itself, or of the truth of the matter, no less than the knowledge of causes and of consents, is referred to those primary and catholic axioms concerning simple natures (as, for example, concerning the nature of spontaneous rotation, of attraction or magnetic virtue, and of many others which are more common than the celestial things themselves).

Neque enim speret aliquis terminare quaestionem, utrum in motu diurno revera terra aut coelum rotet, nisi naturam rotationis spontaneae prius comprehenderit.

Nor let anyone hope to terminate the question, whether in the diurnal motion it is truly the earth or the heaven that rotates, unless he has first comprehended the nature of spontaneous rotation.

VI.

Latens autem Processus, de quo loquimur, longe alia res est quam animis hominum (qualiter nunc obsidentur) facile possit occurrere. Neque enim intelligimus mensuras quasdam, aut signa, aut scalas processus in corporibus spectabiles; sed plane processum continuatum, qui maxima ex parte sensum fugit.
Exempli gratia; in omni generatione et transformatione corporum, inquirendum quid deperdatur et evolet, quid maneat, quid accedat; quid dilatetur, quid contrahatur; quid uniatur, quid separetur; quid continuetur, quid abscindatur; quid impellat, quid impediat; quid dominetur, quid succumbat; et alia complura.

But the latent Process of which we speak is a far different thing than could easily occur to the minds of men (as they are now besieged). For we do not mean certain measures, or signs, or steps of a process visible in bodies; but plainly a continued process, which for the most part escapes sense.
By way of example: in every generation and transformation of bodies, one must inquire what is lost and flies off, what remains, what is added; what is dilated, what is contracted; what is united, what is separated; what is continued, what is cut off; what impels, what impedes; what dominates, what succumbs; and many other things besides.

Neque hic rursus, haec tantum in generatione aut transformatione corporum quaerenda sunt; sed et in omnibus aliis alterationibus et motibus similiter inquirendum quid antecedat, quid succedat; quid sit incitatius, quid remissius; quid motum praebeat, quid regat; et hujusmodi. Ista vero omnia scientiis (quae nunc pinguissima Minerva et prorsus inhabili contexuntur) incognita sunt et intacta. Cum enim omnis actio naturalis per minima transigatur, aut saltem per illa quae sunt minora quam ut sensum feriant, nemo se naturam regere aut vertere posse speret, nisi illa debito modo comprehenderit et notaverit.

Nor again here are these things to be sought only in the generation or transformation of bodies; but likewise in all other alterations and motions inquiry must be made what precedes, what succeeds; what is more incitive, what more remiss; what supplies motion, what governs it; and the like. But all these things are unknown and untouched to the sciences (which are now woven with a most gross Minerva and utterly unapt). For since every natural action is transacted through minima, or at least through those things which are too small to strike the sense, let no one hope that he can rule or turn nature, unless he shall have comprehended and noted those in due manner.

VII.

Similiter, inquisitio et inventio latentis schematismi in corporibus res nova est, non minus quam inventio latentis processus et formae. Versamur enim plane adhuc in atriis naturae, neque ad interiora paramus aditum. At nemo corpus datum nova natura dotare vel in novum corpus foeliciter et apposite transmutare potest, nisi corporis alterandi aut transformandi bonam habuerit notitiam.

Similarly, the inquiry and discovery of the latent schematism in bodies is a new thing, no less than the discovery of the latent process and of form. For plainly we are still moving in the atria of nature, nor do we prepare an entrance to the inner parts. But no one can endow a given body with a new nature or successfully and aptly transmute it into a new body, unless he has good knowledge of the body to be altered or transformed.

In modos enim vanos incurret, aut saltem difficiles et perversos, nec pro corporis natura in quod operatur. Itaque ad hoc etiam via plane est aperienda et munienda.
Atque in anatomia corporum organicorum (qualia sunt hominis et animalium) opera sane recte et utiliter insumitur, et videtur res subtilis et scrutinium naturae bonum.

For he will run into vain modes, or at least difficult and perverse ones, and not according to the nature of the body on which he works. Therefore for this also the way must plainly be opened and fortified.
And in the anatomy of organic bodies (such as those of man and of animals) labor is indeed rightly and usefully expended, and it seems a subtle matter and a good scrutiny of nature.

At hoc genus anatomiae spectabile est, et sensui subjectum, et in corporibus tantum organicis locum habet. Verum hoc ipsum obvium quiddam est, et in promptu situm, prae anatomia vera schematismi latentis in corporibus quae habentur pro similaribus: praesertim in rebus specificatis et earum partibus, ut ferri, lapidis; et partibus similaribus plantae, animalis, veluti radicis, folii, floris, carnis, sanguinis, ossis, etc. At etiam in hoc genere non prorsus cessavit industria humana; hoc ipsum enim innuit separatio corporum similarium per distillationes et alios solutionum modos, ut dissimilaritas compositi per congregationem partium homogenearum appareat.

But this kind of anatomy is conspicuous and subject to sense, and has place only in organic bodies. Yet this very thing is something obvious and at hand, in comparison with the true anatomy of the latent schematism in bodies which are accounted similar: especially in specified things and their parts, as of iron, of stone; and in the similar parts of a plant or an animal, as root, leaf, flower, flesh, blood, bone, etc. But even in this kind human industry has not been altogether idle; for this very thing is hinted at by the separation of similar bodies through distillations and other modes of solutions, so that the dissimilarity of the composite may appear by the congregation of homogeneous parts.

Quod etiam ex usu est, et facit ad id quod quaerimus; licet saepius res fallax sit; quia complures naturae separationi imputantur et attribuuntur, ac si prius substitissent in composito, quas revera ignis et calor et alii modi apertionum de novo indunt et superinducunt. Sed et haec quoque parva pars est operis, ad inveniendum schematismum verum in composito; qui schematismus res est longe subtilior et accuratior, et ab operibus ignis potius confunditur quam eruitur et elucescit.
Itaque facienda est corporum separatio et solutio; non per ignem certe, sed per rationem et inductionem veram, cum experimentis auxiliaribus; et per comparationem ad alia corpora, et reductionem ad naturas simplices et earum formas, quae in composito conveniunt et complicantur; et transeundum plane a Vulcano ad Minervam, si in animo sit veras corporum texturas et schematismos (unde omnis occulta atque, ut vocant, specifica proprietas et virtus in rebus pendet; unde etiam omnis potentis alterationis et transformationis norma educitur) in lucem protrahere.

Which also is of use, and makes toward that which we seek; though the matter is more often fallacious; because many natures are imputed and attributed to separation, as if they had previously subsisted in the composite, whereas in truth fire and heat and other methods of opening newly put on and superinduce them. But even this too is a small part of the work, for discovering the true schematism in the composite; which schematism is a thing far more subtle and accurate, and is rather confounded by the works of fire than extracted and made to shine forth.
Therefore there must be a separation and dissolution of bodies; not by fire, assuredly, but by reason and true induction, with auxiliary experiments; and by comparison to other bodies, and reduction to simple natures and their forms, which in the composite agree and are entangled; and we must plainly pass from Vulcan to Minerva, if the aim is to bring into the light the true textures and schematisms of bodies (whence every occult and, as they call it, specific property and virtue in things depends; whence also every rule of powerful alteration and transformation is derived).

Exempli gratia; inquirendum, quid sit in omni corpore spiritus, quid essentiae tangibilis; atque ille ipse spiritus, utrum sit copiosus et turgeat, an jejunus et paucus; tenuis, aut crassior; magis aereus, aut igneus; acris, aut deses; exilis, aut robustus; in progressu, aut in regressu; abscissus, aut continuatus; consentiens cum externis et ambientibus, aut dissentiens; etc. Et similiter, essentia tangibilis (quae non pauciores recipit differentias, quam spiritus) atque ejus villi, et fibrae, et omnimoda textura; rursus autem collocatio spiritus per corpoream molem, ejusque pori, meatus, venae, et cellulae, et rudimenta, sive tentamenta corporis organici, sub eandem inquisitionem cadunt. Sed et in his quoque, atque adeo in omni latentis schematismi inventione, lux vera et clara ab axiomatibus primariis immittitur, quae certe caliginem omnem et subtilitatem discutit.

For example; one must inquire what in every body is the spirit, what the tangible essence is; and that very spirit, whether it is copious and swells, or meager and scant; thin, or thicker; more airy, or fiery; sharp, or sluggish; slender, or robust; in progress, or in regress; cut off, or continuous; agreeing with externals and the ambient, or disagreeing; etc. And similarly, the tangible essence (which receives no fewer differences than the spirit), and its villi, and fibers, and every manner of texture; further, the placement of the spirit through the corporeal mass, and its pores, meatus, veins, and little cells, and the rudiments, or attempts, of an organic body, fall under the same inquiry. But even in these matters, and indeed in every discovery of latent schematism, true and clear light is admitted from primary axioms, which surely dispels all caliginous gloom and over-subtlety.

VIII.

Neque propterea res deducetur ad atomum, quae praesupponit vacuum et materiam non fluxam (quorum utrumque falsum est) sed ad particulas veras, quales inveniuntur. Neque rursus est, quod exhorreat quispiam istam subtilitatem, ut inexplicabilem; sed contra, quo magis vergit inquisitio ad naturas simplices, eo magis omnia erunt sita in plano et perspicuo; translato negotio a multiplici in simplex, et ab incommensurabili ad commensurabile, et a surdo ad computabile, et ab infinito et vago ad definitum et certum; ut fit in elementis literarum, et tonis concentuum. Optime autem cedit inquisitio naturalis, quando physicum terminatur in mathematico.

Nor on that account will the matter be reduced to the atom, which presupposes a vacuum and matter not in flux (both of which are false), but to true particles, such as are found. Nor again is there reason that anyone should shudder at this subtlety as inexplicable; but, on the contrary, the more inquiry inclines toward simple natures, the more all things will lie in the level and the perspicuous; the business being transferred from the multiple to the simple, and from the incommensurable to the commensurable, and from the surd to the computable, and from the infinite and vague to the defined and certain; as happens in the elements of letters, and in the tones of harmonies. Natural inquiry prospers best, moreover, when the physical is terminated in the mathematical.

At rursus multitudinem aut fractiones nemo reformidet. In rebus enim, quae per numeros transiguntur, tam facile quis posuerit aut cogitaverit millenarium, quam unum; aut millesimam partem unius, quam unum integrum.

But, again, let no one be afraid of multitude or of fractions. For in matters which are transacted by numbers, one can as easily posit or conceive a millenary as a single one; or the thousandth part of one as one entire.

IX.

Ex duobus generibus axiomatum, quae superius posita sunt, oritur vera divisio philosophiae et scientiarum; translatis vocabulis receptis (quae ad indicationem rei proxime accedunt) ad sensum nostrum. Videlicet, ut inquisitio formarum, quae sunt (ratione certe, et sua lege) aeternae et immobiles, constituat metaphysicam; inquisitio vero efficientis, et materiae, et latentis processus, et latentis schematismi (quae omnia cursum naturae communem et ordinarium, non leges fundamentales et aeternas respiciunt) constituat physicam: atque his subordinentur similiter practicae duae; physicae mechanica; metaphysicae (perpurgato nomine) magia, propter latas ejus vias et majus imperium in naturam.

From the two kinds of axioms which were set down above there arises the true division of philosophy and of the sciences; the received terms being transferred (which come nearest to the indication of the thing) to our sense. Namely, that the inquiry of forms, which are (by reason surely, and by their own law) eternal and immovable, constitutes metaphysics; but the inquiry of the efficient [cause], and of matter, and of the latent process, and of the latent schematism (all which regard the common and ordinary course of nature, not the fundamental and eternal laws) constitutes physics: and to these there are in like manner subordinated two practical parts; to physics, mechanics; to metaphysics (the name being thoroughly purged), magic, on account of its broad ways and its greater command over nature.

10.

Posito itaque doctrinae scopo, pergendum ad praecepta; idque ordine minime perverso aut perturbato. Atque indicia de interpretatione naturae complectuntur partes in genere duas; primam, de educendis aut excitandis axiomatibus ab experientia; secundam, de deducendis aut derivandis experimentis novis ab axiomatibus. Prior autem trifariam dividitur: in tres nempe ministrationes; ministrationem ad sensum, ministrationem ad memoriam, et ministrationem ad mentem sive rationem.

The aim of the doctrine, therefore, having been posited, we must proceed to the precepts; and that in an order by no means perverse or disturbed. And the directions concerning the interpretation of nature comprise in general two parts: the first, concerning the eliciting or exciting of axioms from experience; the second, concerning the deducing or deriving of new experiments from axioms. The former, moreover, is divided threefold: namely into three ministrations—ministration to sense, ministration to memory, and ministration to mind or reason.

Primo enim paranda est historia naturalis et experimentalis, sufficiens et bona; quod fundamentum rei est: neque enim fingendum, aut excogitandum, sed inveniendum, quid natura faciat aut ferat.
Historia vero naturalis et experimentalis tam varia est et sparsa, ut intellectum confundat et disgreget, nisi sistatur et compareat ordine idoneo. Itaque formandae sunt tabulae et coordinationes instantiarum, tali modo et instructione ut in eas agere possit intellectus.

First, a natural and experimental history must be prepared, sufficient and good; which is the foundation of the matter: for one must not feign or excogitate, but find out what nature does or bears.
But a natural and experimental history is so various and scattered, that it confounds and disgregates the intellect, unless it be set and made to appear in a suitable order. Therefore tables and coordinations of instances are to be formed, in such mode and instruction that the intellect may be able to act upon them.

Id quoque licet fiat, tamen intellectus sibi permissus, et sponte movens, incompetens est et inhabilis ad opificium axiomatum, nisi regatur et muniatur. Itaque tertio, adhibenda est inductio legitima et vera, quae ipsa clavis est interpretationis. Incipiendum autem est a fine, et retro pergendum ad reliqua.

That too may indeed be done; yet the intellect, when left to itself and moving of its own accord, is incompetent and unfit for the craftsmanship of axioms, unless it be governed and fortified. Therefore, in the third place, a legitimate and true induction must be applied, which is itself the key of interpretation. Moreover, it must be begun from the end, and one must proceed back to the rest.

XI.

11.

Inquisitio formarum sic procedit; super naturam datam primo facienda est comparentia ad intellectum omnium instantiarum notarum, quae in eadem natura conveniunt, per materias licet dissimillimas. Atque hujusmodi collectio facienda est historice, absque contemplatione praefestina, aut subtilitate aliqua majore. Exempli gratia; in inquisitione de forma calidi.

The inquisition of forms proceeds thus: upon a given nature, first a comparison must be made for the understanding of all noted instances which agree in the same nature, through materials though most dissimilar. And a collection of this kind must be made historically, without forehasty contemplation, or any greater subtlety. For example, in the inquisition concerning the form of heat.

Instantiae convenientes in natura calidi.

Instances agreeing in the nature of heat.

1. Radii solis, praesertim aestate et meridie.
2. Radii solis, reflexi et constipati, ut inter montes, aut per parientes, et maxime omnium in speculis comburentibus.
3. Meteora ignita.

1. The rays of the sun, especially in summer and at midday.
2. The rays of the sun, reflected and concentrated, as between mountains, or by walls, and most of all in burning mirrors.
3. Fiery meteors.

4. Fulmina comburentia.
5. Eructationes flammarum ex cavis montium, etc.
6. Flamma omnis.

4. Burning thunderbolts.
5. Eruptions of flames from the caverns of mountains, etc.
6. All flame.

7. Ignita solida.
8. Balnea calida naturalia.
9. Liquida ferventia, aut calefacta.

7. Ignited solids.
8. Natural hot baths.
9. Boiling liquids, or heated.

10. Vapores et fumi ferventes, atque aer ipse, qui fortissimum et furentem suscipit calorem, si concludatur; ut in reverberatoriis.
11. Tempestates aliquae sudae per ipsam constitutionem aeris, non habita ratione temporis anni.
12. Aer conclusus et subterraneus in cavernis nonnullis, praesertim hyeme.

10. Vapors and seething fumes, and the air itself, which receives the strongest and raging heat if it is enclosed; as in reverberatories.
11. Certain sultry weather by the very constitution of the air itself, without regard to the time of the year.
12. Air enclosed and subterranean in some caverns, especially in winter.

13. Omnia villosa, ut lana, pelles animalium, et plumagines, habent nonnihil teporis.
14. Corpora omnia, tam solida, quam liquida, et tam densa, quam tenuia (qualis est ipse aer), igni ad tempus approximata.
15. Scintillae ex silice et chalybe per fortem percussionem.

13. All hairy things, such as wool, the skins of animals, and plumage, have some warmth.
14. All bodies, both solid and liquid, and both dense and tenuous (such as air itself), approximated to fire for a time.
15. Sparks from flint and steel, by strong percussion.

16. Omne corpus fortiter attritum, ut lapis, lignum, pannus, etc.; adeo ut temones et axes rotarum aliquando flammam concipiant: et mos excitandi ignis apud Indos occidentales fuerit per attritionem.
17. Herbae virides et humidae simul conclusae et contrusae, ut rosae, pisae in corbibus; adeo ut foenum, si repositum fuerit madidum, saepe concipiat flammam.
18. Calx viva, aqua aspersa.

16. Every body rubbed hard, such as stone, wood, cloth, etc.; so that the pole-shafts and axles of wheels sometimes may take flame: and the custom of kindling fire among the Western Indians was by attrition.
17. Green and moist herbs shut up together and crushed, as roses, peas in baskets; so that hay, if it has been stored away wet, often takes flame.
18. Quicklime, sprinkled with water.

19. Ferrum, cum primo dissolvitur per aquas fortes in vitro, idque absque ulla admotione ad ignem: et stannum similiter, etc. sed non adeo intense.
20. Animalia, praesertim et perpetuo per interiora; licet in insectis calor ob parvitatem corporis non deprehendatur ad tactum.

19. Iron, when first it is dissolved by strong waters in glass, and this without any application to fire: and tin likewise, etc., but not so intensely.
20. Animals, especially—and continually—in their interior parts; although in insects the heat is not perceived to the touch because of the smallness of the body.

21. Fimus equinus, et hujusmodi excrementa animalium recentia.
22. Oleum forte sulphuris et vitrioli exequitur opera caloris, in linteo adurendo.
23. Oleum origani, et hujusmodi, exequitur opera caloris in adurendis ossibus dentium.

21. Horse dung, and the like fresh excrements of animals.
22. Strong oil of sulphur and of vitriol executes the works of heat, in scorching linen.
23. Oil of origanum, and the like, executes the works of heat in scorching the bones of the teeth.

24. Spiritus vini fortis et bene rectificatus exequitur opera caloris; adeo ut si albumen ovi in eum injiciatur, concrescat et albescat, fere in modum albuminis cocti; panis injectus torrefiat et incrustetur, ad modum panis tosti.
25. Aromata, et herbae calidae, ut dracunculus, nasturtium vetus, etc. licet ad manum non sint calida (nec integra, nec pulveres eorum), tamen ad linguam et palatum parum masticata percipiuntur calida, et quasi adurentia.

24. The strong spirit of wine, well rectified, performs the operations of heat; so much so that if the albumen of an egg be cast into it, it coagulates and turns white, almost in the manner of cooked albumen; bread thrown in is toasted and crusted, in the manner of toasted bread.
25. Aromatics, and hot herbs, such as dracunculus, old nasturtium, etc., although to the hand they are not hot (neither whole, nor their powders), yet to the tongue and palate, when slightly masticated, are perceived as hot and as it were cauterizing.

26. Acetum forte, et omnia acida, in membro ubi non sit epidermis, ut in oculo, lingua, aut aliqua alia parte vulnerata, et cute detecta, dolorem cient, non multum discrepantem ab eo, qui inducitur a calido.
27. Etiam frigora acria et intensa inducunt sensum quendam ustionis;

26. Strong vinegar, and all acids, in a member where there is no epidermis, as in the eye, the tongue, or some other wounded part with the skin laid bare, cause pain not much different from that which is induced by heat.
27. Even sharp and intense colds induce a certain sensation of burning;

Nam Boreae penetrabile frigus adurit.

For the penetrating cold of Boreas sears.

28. Alia.
Hanc tabulam essentiae et praesentiae appellare consuevimus.

28. Other things.
We have been accustomed to call this table the table of essence and presence.

XII.

12.

Secundo, facienda est comparentia ad intellectum instantiarum, quae natura data privantur: quia forma (ut dictum est) non minus abesse debet, ubi natura data abest, quam adesse, ubi adest. Hoc vero infinitum esset in omnibus.
Itaque subjungenda sunt negativa affirmativis, et privationes inspiciendae tantum in illis subjectis quae sunt maxime cognata illis alteris, in quibus natura data inest et comparet. Hanc tabulam declinationis, sive absentiae in proximo, appellare consuevimus

Secondly, a comparison must be made for the understanding of instances which are deprived of the given nature: because the form (as has been said) ought to be no less absent where the given nature is absent, than present where it is present. But this would be infinite in all.
Therefore negatives must be subjoined to affirmatives, and privations must be inspected only in those subjects which are most cognate to those others, in which the given nature is present and appears. We have been accustomed to call this a table of declination, or of absence in proximity

Instantiae in proximo, quae privantur natura Calidi.

Instances in proximity, which are deprived of the nature of Heat.

Ad Instantiam primam affirmativam, Instantia prima negativa vel subjunctiva.

To the first affirmative Instance, the first negative or subjoined Instance.

1. Lunae et stellarum et cometarum radii non inveniuntur calidi ad tactum: quinetiam observari solent acerrima frigora in pleniluniis. At stellae fixae majores, quando sol eas subit aut iis approximatur, existimantur fervores solis augere et intendere; ut fit cum sol sistitur in Leone, et diebus canicularibus.

1. The rays of the Moon and of the stars and of comets are not found warm to the touch: and indeed the most piercing colds are wont to be observed at plenilunes. But the greater fixed stars, when the sun goes under them or approaches them, are thought to augment and to intensify the heats of the sun; as happens when the sun is stationed in Leo, and on the canicular days.

Ad 2am 2a.

To the 2nd of the 2nd.

2. Radii solis in media (quam vocant) regione aeris non calefaciunt; cujus ratio vulgo non male redditur; quia regio illa nec satis appropinquat ad corpus solis, unde radii emanant, nec etiam ad terram, unde reflectuntur. Atque hoc liquet ex fastigiis montium (nisi sint praealti), ubi nives perpetuo durant. Sed contra notatum est a nonnullis, quod in cacumine Picus de Tenariph, atque etiam in Andis Peruviae, ipsa fastigia montium nive destituta sint; nivibus jacentibus tantum inferius in ascensu.

2. The rays of the sun in the middle (as they call it) region of the air do not heat; the reason of which is commonly not ill rendered; because that region neither sufficiently approaches the body of the sun, whence the rays emanate, nor yet the earth, whence they are reflected. And this is clear from the summits of mountains (unless they are very high), where snows endure perpetually. But conversely it has been noted by some that on the summit of Pico de Tenerife, and also in the Andes of Peru, the very summits of the mountains are destitute of snow; the snows lying only lower down on the ascent.

Atque insuper aer illis ipsis verticibus montium deprehenditur minime frigidus, sed tenuis tantum et acer; adeo ut in Andis pungat et vulneret oculos per nimiam acrimoniam, atque etiam pungat os ventriculi, et inducat vomitum. Atque ab antiquis notatum est, in vertice Olympi tantam fuisse aeris tenuitatem, ut necesse fuerit illis qui eo ascenderant secum deferre spongias aceto et aqua madefactas, easque ad os et nares subinde apponere, quia aer ob tenuitatem non sufficiebat respirationi: in quo vertice etiam relatum est, tantam fuisse serenitatem et tranquillitatem a pluviis et nivibus et ventis, ut sacrificantibus literae descriptae digito in cineribus sacrificiorum super aram Jovis, manerent in annum proximum absque ulla perturbatione. Atque etiam hodie ascendentes ad verticem Picus de Tenariph eo vadunt noctu et non interdiu; et paulo post ortum solis monentur et excitantur a ducibus suis ut festinent descendere, propter periculum (ut videtur) a tenuitate aeris, ne solvat spiritus et suffocet.

And moreover the air on those very summits of the mountains is found to be not at all frigid, but only tenuous and sharp; so much so that in the Andes it pricks and wounds the eyes through excessive acrimony, and even pricks the mouth of the stomach and induces vomiting. And it was noted by the ancients that on the summit of Olympus the tenuity of the air was so great that it was necessary for those who had ascended thither to carry with them sponges soaked with vinegar and water, and to apply them from time to time to the mouth and nostrils, because the air, on account of its tenuity, did not suffice for respiration: on which summit it has also been reported that there was such serenity and tranquillity from rains and snows and winds, that, while sacrifices were being offered, letters traced with a finger in the ashes of the sacrifices upon the altar of Jove remained to the next year without any perturbation. And even today those ascending to the summit of Picus de Tenariph go thither by night and not by day; and shortly after the rising of the sun they are warned and roused by their guides to hasten to descend, because of the danger (as it seems) from the tenuity of the air, lest it loosen the breath and suffocate.

Ad 2am 3a.

To the second, the third.

Reflexio radiorum solis, in regionibus prope circulos polares, admodum debilis et inefficax invenitur in calore: adeo ut Belgae, qui hybernarunt in Nova Zembla, cum expectarent navis suae liberationem et deobstructionem a glaciali mole (quae eam obsederat) per initia mensis Julii spe sua frustrati sint, et coacti scaphae se committere. Itaque radii solis directi videntur parum posse, etiam super terram planam; nec reflexi etiam, nisi multiplicentur et uniantur, quod fit cum sol magis vergit ad perpendiculum, quia tum incidentia radiorum facit angulos acutiores, ut lineae radiorum sint magis in propinquo: ubi contra in magnis obliquitatibus solis anguli sint valde obtusi, et proinde lineae radiorum magis distantes. Sed interim notandum est, multas esse posse operationes radiorum solis, atque etiam ex natura calidi, quae non sunt proportionatae ad tactum nostrum: adeo ut respectu nostri non operentur usque ad calefactionem, sed respectu aliorum nonnullorum corporum exequantur opera calidi.

The reflection of the sun’s rays, in regions near the polar circles, is found to be exceedingly weak and inefficacious in heat: so much so that the Belgians who wintered in Nova Zembla, when they were expecting their ship’s liberation and deobstruction from the glacial mass (which had besieged it) at the beginnings of the month of July, were frustrated of their hope, and forced to commit themselves to a skiff. Therefore the sun’s rays, direct, seem to have little power, even over level ground; nor the reflected either, unless they are multiplied and conjoined—which happens when the sun inclines more towards the perpendicular, because then the incidences of the rays make sharper angles, so that the lines of the rays are in closer proximity; whereas, on the contrary, in great obliquities of the sun the angles are very obtuse, and accordingly the lines of the rays more distant. But in the meantime it is to be noted that there can be many operations of the sun’s rays, and even from the nature of heat, which are not proportioned to our touch: so that with respect to us they do not act up to the point of heating, but with respect to certain other bodies they carry out the works of heat.

Ad 2am 4a.

To the 2nd 4th.

Fiat hujusmodi experimentum. Accipiatur speculum fabricatum contra ac fit in speculis comburentibus, et interponatur inter manum et radios solis; et fiat observatio, utrum minuat calorem solis, quemadmodum speculum comburens eundem auget et intendit. Manifestum est enim, quoad radios opticos, prout fabricatur speculum in densitate inaequali respectu medii et laterum, ita apparere simulachra magis diffusa aut magis contracta.

Let an experiment of this kind be made. Let a mirror be taken, constructed the opposite way to how it is made in burning mirrors, and let it be interposed between the hand and the rays of the sun; and let observation be made whether it diminishes the heat of the sun, just as a burning mirror augments and intensifies the same. For it is manifest, as regards optic rays, that, as a mirror is fabricated with unequal density with respect to the middle and the sides, thus the simulacra appear more diffuse or more contracted.

Itaque idem videndum in calore.

Therefore the same is to be observed in respect to heat.

Ad 2am 5a.

To the second of the fifth.

Fiat experimentum diligenter, utrum per specula comburentia fortissima et optime fabricata radii lunae possint excipi et colligi in aliquem vel minimum gradum teporis. Is vero gradus teporis si fortasse nimis subtilis et debilis fuerit, ut ad tactum percipi et deprehendi non possit, confugiendum erit ad vitra illa quae indicant constitutionem aeris calidam aut frigidam; ita ut radii lunae per speculum comburens incidant et jaciantur in summitatem vitri hujusmodi; atque tum notetur, si fiat depressio aquae per teporem.

Let an experiment be made diligently, whether by the strongest and best-made burning mirrors the moon’s rays can be received and gathered into some, even the least, degree of warmth. But if that degree of warmth should perchance be too subtle and weak to be perceived and detected by touch, one must have recourse to those glasses which indicate a hot or cold constitution of the air; such that the moon’s rays, through a burning mirror, fall and are cast upon the summit of such a glass; and then let it be noted whether a depression of the water takes place by reason of the warmth.

Ad 2am 6a.

To the 2nd, the 6th.

Practicetur etiam vitrum comburens super calidum, quod non sit radiosum aut luminosum; ut ferri et lapidis calefacti sed non igniti, aut aquae ferventis, aut similium; et notetur utrum fiat augmentum et intentio calidi, ut in radiis solis.

Let the burning glass also be tried over heat which is not radiant or luminous; such as of iron and of stone heated but not ignited, or of boiling water, or the like; and let it be noted whether there is an augmentation and intensification of the heat, as in the rays of the sun.

Ad 2am 7a.

To the 2nd, 7th.

Practicetur etiam speculum comburens in flamma communi.

Let the burning mirror also be practiced/tested in a common flame.

Ad 3am 8a.

To the 3rd, the 8th.

Cometarum (si et illos numerare inter meteora libuerit) non deprehenditur constans aut manifestus effectus in augendis ardoribus anni, licet siccitates saepius inde sequi notatae sint. Quinetiam trabes et columnae lucidae et chasmata et similia apparent saepius temporibus hybernis quam aestivis; et maxime per intensissima frigora, sed conjuncta cum siccitatibus. Fulmina tamen et coruscationes et tonitrua raro eveniunt hyeme, sed sub tempus magnorum fervorum.

Of comets (if one is pleased also to number them among meteors) no constant or manifest effect is detected in increasing the heats of the year, although droughts have more often been noted to follow from thence. Furthermore, beams and bright columns and chasms and the like appear more often in winter seasons than in summer; and especially during the most intense colds, but in conjunction with droughts. Lightning-bolts, however, and coruscations and thunders rarely occur in winter, but at the time of great heats.

At stellae (quas vocant) cadentes existimantur vulgo magis constare ex viscosa aliqua materia splendida et accensa, quam esse naturae igneae fortioris. Sed de hoc inquiratur ulterius.

But the (so-called) falling stars are commonly supposed rather to consist of some viscous material, bright and kindled, than to be of a stronger igneous nature. But let this be inquired into further.

Ad 4am 9a.

To the 4th, 9th.

Sunt quaedam coruscationes quae praebent lumen sed non urunt; eae vero semper fiunt sine tonitru.

There are certain coruscations which provide light but do not burn; these indeed always occur without thunder.

Ad 5am 10a.

At 5am 10a.

Eructationes et eruptiones flammarum inveniuntur non minus in regionibus frigidis quam calidis; ut in Islandia et Groenlandia: quemadmodum et arbores per regiones frigidas magis sunt quandoque inflammabiles et magis piceae ac resinosae quam per regiones calidas; ut fit in abiete, pinu, et reliquis: verum in quali situ et natura soli hujusmodi eruptiones fieri soleant, ut possimus affirmativae subjungere negativam, non satis quaesitum est.

Eructations and eruptions of flames are found no less in cold regions than in hot; as in Iceland and Greenland: likewise also trees in cold regions are sometimes more inflammable and more pitchy and resinous than in hot regions; as happens in the fir, the pine, and the rest: but in what site and in what nature of soil such eruptions are wont to occur, so that we may subjoin the negative to the affirmative, has not been sufficiently inquired.

Ad 6am 11a.

To the 6th and 11th.

Omnis flamma perpetuo est calida magis aut minus, neque omnino subjungitur negativa: et tamen referunt ignem fatuum (quem vocant), qui etiam aliquando impingitur in parietem, non multum habere caloris; fortasse instar flammae spiritus vini, quae clemens et lenis est. Sed adhuc lenior videtur ea flamma quae in nonnullis historiis fidis et gravibus invenitur apparuisse circa capita et comas puerorum et virginum; quae nullo modo comas adurebat, sed molliter circum eas trepidabat. Atque certissimum est, circa equum in itinere sudantem noctu et suda tempestate apparuisse quandoque coruscationem quandam absque manifesto calore.

Every flame is perpetually warm, more or less, nor is a negative at all subjoined: and yet they report that the will-o’-the-wisp (as they call it), which even sometimes dashes against a wall, does not have much heat; perhaps after the likeness of the flame of the spirit of wine, which is clement and gentle. But still gentler seems that flame which in some faithful and grave histories is found to have appeared around the heads and locks of boys and maidens; which in no way singed the hair, but softly quivered around them. And it is most certain that, around a horse sweating on a journey at night and in sultry weather, there has sometimes appeared a certain coruscation without manifest heat.

Atque paucis abhinc annis, notissimum est et pro miraculo quasi habitum gremiale cujusdam puellae paulo motum aut fricatum coruscasse; quod fortasse factum est ob alumen aut sales quibus gremiale tinctum erat paulo crassius haerentia et incrustata, et ex fricatione fracta. Atque certissimum est saccharum omne, sive conditum (ut vocant) sive simplex, modo sit durius, in tenebris fractum aut cultello scalptum coruscare. Similiter aqua marina et salsa noctu interdum invenitur, remis fortiter percussa, coruscare.

And a few years ago, it is very well known and was accounted as it were for a miracle, that the apron of a certain girl, when slightly moved or rubbed, coruscated; which perhaps came to pass on account of alum or salts with which the apron had been dyed, adhering somewhat thickly and encrusted, and broken by the friction. And it is most certain that all sugar, whether “candied” (as they call it) or simple, provided it be rather hard, when broken in the dark or scraped with a little knife, coruscates. Likewise seawater and brine are sometimes found at night, when struck strongly by oars, to coruscate.

Atque etiam in tempestatibus spuma maris fortiter agitata noctu coruscat; quam coruscationem Hispani pulmonem marinum vocant. De illa flamma autem quam antiqui nautae vocabant Castorem et Pollucem, et moderni Focum Sancti Ermi, qualem calorem habeat non satis quaesitum est.

And also in tempests the foam of the sea, strongly agitated, coruscates by night; which coruscation the Spaniards call the sea-lung. But concerning that flame which the ancient sailors called Castor and Pollux, and the moderns St. Ermo’s Fire, what sort of heat it has has not been sufficiently investigated.

Ad 7am 12a.

To 7, 12.

Omne ignitum ita ut vertatur in ruborem igneum etiam sine flamma perpetuo calidum est, neque huic affirmativae subjungitur negativa; sed quod in proximo est videtur esse lignum putre, quod splendet noctu neque tamen deprehenditur calidum; et squamae piscium putrescentes, quae etiam splendent noctu, nec inveniuntur ad tactum calidae; neque etiam corpus cicindelae aut muscae (quam vocant luciolam) calidum ad tactum deprehenditur.

Every thing made igneous, so that it is turned into an igneous redness, is perpetually hot even without flame, nor is a negative subjoined to this affirmative; but what is nearest to it seems to be putrid wood, which shines at night yet nevertheless is not apprehended as hot; and the putrescing scales of fishes, which also shine at night, are not found hot to the touch; nor likewise is the body of the glow-worm or of the fly (which they call the firefly) apprehended as hot to the touch.

Ad 8am 13a.

To the 8th and 13th.

De balneis calidis, in quo situ et natura soli emanare soleant, non satis quaesitum est; itaque non subjungitur negativa.

Concerning hot baths, in what situation and by the nature of the soil they are accustomed to emanate, it has not been sufficiently inquired; and so a negative is not subjoined.

Ad 9am 14a

To the 9th 14th

Liquidis ferventibus subjungitur negativa ipsius liquidi in natura sua. Nullum enim invenitur liquidum tangibile quod sit in natura sua et maneat constanter calidum, sed superinducitur ad tempus tantum calor, ut natura ascititia: adeo ut quae potestate et operatione sunt maxime calida, ut spiritus vini, olea aromatum chymica, etiam olea vitrioli et sulphuris, et similia, quae paulo post adurunt, ad primum tactum sint frigida. Aqua autem balneorum naturalium excepta in vas aliquod et separata a fontibus suis defervescit perinde ac aqua igne calefacta.

To boiling liquids there is subjoined a negative concerning the liquid itself in its own nature. For no tangible liquid is found which in its own nature is and remains constantly hot; but heat is superinduced only for a time, as an adscititious nature: so much so that those things which in potency and operation are most hot—such as spirit of wine, the chymical oils of aromatics, and even the oils of vitriol and of sulphur, and the like, which a little afterward sear—are at the first touch cold. But the water of natural baths, when taken out into some vessel and separated from its springs, cools down just like water heated by fire.

At verum est corpora oleosa ad tactum paulo minus esse frigida quam aquea; ut oleum minus quam aqua, sericum minus quam linteum. Verum hoc pertinet ad Tabulam Graduum de Frigido.

But it is true that oily bodies are to the touch a little less cold than aqueous ones; as oil less than water, silk less than linen. But this pertains to the Table of Degrees on the Cold.

Ad 10am 15a.

To the 10th and 15th.

Similiter vapori fervido subjungitur negativa naturae ipsius vaporis, qualis apud nos invenitur. Etenim exhalationes ex oleosis, licet facile inflammabiles, tamen non inveniuntur calidae, nisi a corpore calido recenter exhalaverint.

Similarly, to fervid vapor there is subjoined a negative of the very nature of vapor itself, such as is found among us. For exhalations from oily things, although easily inflammable, yet are not found to be hot, unless they have recently exhaled from a hot body.

Ad 10am 16a.

To the 10th, 16th.

Similiter aeri ipsi ferventi subjungitur negativa naturae aeris ipsius. Neque enim invenitur apud nos aer calidus; nisi fuerit aut conclusus, aut attritus, aut manifeste calefactus a sole, igne, aut aliquo alio corpore calido.

Similarly, to the fervent air itself there is subjoined a negative of the nature of the air itself. For we do not find among us hot air; unless it has either been enclosed, or rubbed, or manifestly heated by the sun, fire, or some other hot body.

Ad 11am 17a.

To 11th 17th.

Subjungitur negativa tempestatum frigidarum magis quam pro ratione temporis anni, quae eveniunt apud nos flante Euro et Borea; quemadmodum et contrariae tempestates eveniunt flante Austro et Zephyro. Etaim inclinatio ad pluviam (praesertim temporibus hyemalibus) comitatur tempestatem tepidam; at gelu contra frigidam.

Subjoined is a negative of cold weather beyond what is proportionate to the season of the year, which occurs among us when the East and North winds are blowing; just as contrary weather occurs when the South and West winds are blowing. Also an inclination toward rain (especially in winter times) accompanies tepid weather; but frost, on the contrary, accompanies cold.

Ad 12am 18a.

Regarding 12, 18.

Subjungitur negativa aeris conclusi in cavernis tempore aestivo. At de aere concluso omnino diligentius inquirendum. Primo enim non absque causa in dubitationem venit, qualis sit natura aeris quatenus ad calidum et frigidum in natura sua propria.

Subjoined is a negative instance of air enclosed in caverns in the summer season. But concerning enclosed air, inquiry must altogether be made more diligently. For, first, not without cause does it come into doubt what the nature of air is, so far as regards hot and cold, in its own proper nature.

Recipit enim aer calidum manifesto ex impressione coelestium; frigidum autem fortasse ab expiratione terrae; et rursus in media (quam vocant) regione aeris a vaporibus frigidis et nivibus: ut nullum judicium fieri possit de aeris natura per aerem qui foras est et sub dio, sed verius foret judicium per aerem conclusum. Atqui opus est etiam ut aer concludatur in tali vasi et materia quae nec ipsa imbuat aerem calido vel frigido ex vi propria, nec facile admittat vim aeris extranei. Fiat itaque experimentum per ollam figularem multiplici corio obductam ad muniendam ipsam ab aere extraneo, facta mora per tres aut quatuor dies in vase bene occluso; deprehensio autem fit post apertionem vasis vel per manum vel per vitrum graduum ordine applicatum.

For air receives heat manifestly from the impression of the celestials; cold, however, perhaps from the expiration of the earth; and again in the middle (as they call it) region of the air from cold vapors and snows: so that no judgment can be made about the nature of air by means of the air that is outside and under the open sky, but a truer judgment would be through enclosed air. Yet it is also necessary that the air be enclosed in such a vessel and material as neither itself imbues the air with heat or cold by its own proper force, nor easily admits the force of foreign air. Let the experiment, therefore, be made by means of an earthenware pot overlaid with multiple hides to fortify it against foreign air, a delay having been made for three or four days in a well-closed vessel; and the detection is done after the opening of the vessel either by the hand or by a glass of degrees applied in order.

Ad 13am 19a.

On the 13th, 19th.

Subest similiter dubitatio, utrum tepor in lana et pellibus et plumis et hujusmodi fiat ex quodam exili calore inhaerente, quatenus excernuntur ab animalibus; aut etiam ob pinguedinem quandam et oleositatem, quae sit naturae congruae cum tepore; vel plane ob conclusionem et fractionem aeris, ut in articulo praecedente dictum est. Videtur enim omnis aer abscissus a continuitate aeris forinseci habere nonnihil teporis. Itaque fiat experimentum in fibrosis quae fiunt ex lino; non ex lana aut plumis aut serico, quae excernuntur ab animatis.

Similarly there is a doubt, whether the tepor in wool and skins and feathers and things of that sort comes to be from a certain slight heat adhering, inasmuch as they are excreted from animals; or also on account of a certain pinguedine and oleosity, which is of a nature congruent with tepor; or plainly on account of the enclosure and breaking of the air, as was said in the preceding article. For every air cut off from the continuity of the external air seems to have somewhat of tepor. Therefore let an experiment be made on fibrous stuffs which are made from flax; not from wool or feathers or silk, which are excreted by living beings.

Notandum est etiam, omnes pulveres (ubi manifesto includitur aer) minus esse frigidos quam corpora integra ipsorum; quemadmodum etiam existimamus omnem spumam (utpote quae aerem contineat) minus esse frigidam quam liquorem ipsum.

It must also be noted that all powders (where manifestly air is included) are less cold than their intact bodies; just as we also estimate that every foam (insofar as it contains air) is less cold than the liquid itself.

Ad 14am 20a.

To the 14th and the 20th.

Huic non subjungitur negativa. Nihil enim reperitur apud nos sive tangibile sive spiritale, quod admotum igni non excipiat calorem. In eo tamen differunt, quod alia excipiant calorem citius, ut aer, oleum, et aqua; alia tardius, ut lapis et metalla.

To this no negative is subjoined. For nothing is found among us, whether tangible or spiritual, which, when brought close to fire, does not receive heat. Yet they differ in this, that some receive heat more quickly, as air, oil, and water; others more slowly, as stone and metals.

Verum hoc pertinet ad Tabulam Graduum.

But this pertains to the Table of Degrees.

Ad 15am 21a.

To the 15th 21st.

Huic Instantiae non subjungitur negativa alia, quam ut bene notetur non excitari scintillas ex silice et chalybe aut alia aliqua substantia dura nisi ubi excutiuntur minutiae aliquae ex ipsa substantia lapidis vel metalli, neque aerem attritum unquam per se generare scintillas, ut vulgo putant; quin et ipsae illae scintillae ex pondere corporis igniti magis vergunt deorsum quam sursum, et in extinctione redeunt in quandam fuliginem corpoream.

To this Instance no other negative is subjoined, except that it be well noted that sparks are not excited from flint and steel or any other hard substance unless some minute particles are struck off from the very substance of the stone or metal; nor does air, when rubbed, ever of itself generate sparks, as people commonly think; moreover, those very sparks, by the weight of the ignited body, tend downward rather than upward, and in their extinction return into a kind of corporeal soot.

Ad 16am 22a.

To the 16th 22nd.

Existimamus huic instantiae non subjungi negativam. Nullum enim invenitur apud nos corpus tangibile, quod non ex attritione manifesto calescat; adeo ut veteres somniarent non inesse coelestibus aliam viam aut virtutem calefaciendi nisi ex attritione aeris per rotationem rapidam et incitatam. Verum in hoc genere ulterius inquirendum est, utrum corpora quae emittuntur ex machinis (qualia sunt pilae ex tormentis) non ex ipsa percussione contrahant aliquem gradum caloris; adeo ut postquam deciderint inveniantur nonnihil calida.

We judge that no negative is to be subjoined to this instance. For no tangible body is found among us which does not manifestly grow warm from attrition; to such a degree that the ancients dreamed that there was in the celestial bodies no other way or power of heating save from the attrition of the air by a rapid and accelerated rotation. But in this kind it must be further inquired whether bodies which are emitted from machines (such as balls from artillery) do not from the very percussion contract some degree of heat; to such an extent that, after they have fallen, they are found somewhat warm.

At aer motus magis infrigidat quam calefacit; ut in ventis et follibus et flatu oris contracti. Verum hujusmodi motus non est tam rapidus ut excitet calorem, et fit secundum totum, non per particulas; ut mirum non sit, si non generet calorem.

But the motion of air cools rather than heats; as in winds and in bellows and in the blowing of a contracted mouth. But a motion of this kind is not so rapid as to excite heat, and it is done according to the whole, not through the particles; so that it is no wonder if it does not generate heat.

Ad 17am 23a.

To the 17th and 23rd.

Circa hanc instantiam facienda est inquisitio diligentior. Videntur enim herbae et vegetabilia viridia et humida aliquid habere in se occulti caloris. Ille vero calor tam tenuis est ut in singulis non percipiatur ad tactum; verum postquam illa adunata sint et conclusa, ut spiritus ipsorum non expiret in aerem sed se invicem foveat, tum vero oritur calor manifestus, et nonnunquam flamma in materia congrua.

Around this instance a more diligent inquiry must be made. For herbs and green and moist vegetable things seem to have in themselves some hidden heat. That heat indeed is so tenuous that in single items it is not perceived to the touch; but after those things have been brought together and enclosed, so that their spirits do not exhale into the air but warm one another, then indeed manifest heat arises, and sometimes flame in suitable material.

Ad 18am 24a.

To the 18th 24th.

Etiam circa hanc instantiam diligentior facienda est inquisitio. Videtur enim calx viva aqua aspersa concipere calorem vel propter unionem caloris qui antea distrahebatur (ut ante dictum est de herbis conclusis), vel ob irritationem ex exasperationem spiritus ignei ab aqua, ut fiat quidam conflictus et antiperistasis. Utra vero res sit in causa facilius apparebit, si loco aquae immittatur oleum; oleum enim aeque ac aqua valebit ad unionem spiritus inclusi, sed non ad irritationem.

Also around this instance a more diligent inquiry must be made. For quicklime sprinkled with water seems to conceive heat either on account of the union of heat which previously was being drawn apart (as was said above about confined herbs), or on account of an irritation from the exasperation of the fiery spirit by the water, so that a certain conflict and antiperistasis comes to be. But which thing is the cause will more easily appear if, in place of water, oil is introduced; for oil will be as effective as water for the union of the enclosed spirit, but not for irritation.

Etiam faciendum est experimentum latius tam in cineribus et calcibus diversorum corporum, quam per immissionem diversorum liquorum.

It is also necessary to conduct the experiment more broadly, both on the ashes and quicklimes of diverse bodies, and by the immission of diverse liquors.

Ad 19am 25a.

To the 19th, the 25th.

Huic instantiae subjungitur negativa aliorum metallorum, quae sunt magis mollia et fluxa. Etenim bracteolae auri, solutae in liquorem per aquam regis, nullum dant calorem ad tactum in dissolutione; neque similiter plumbum in aqua forti; neque etiam argentum vivum (ut memini); sed argentum ipsum parum excitat caloris, atque etiam cuprum (ut memini), sed magis manifesto stannum, atque omnium maxime ferrum et chalybs, quae non solum fortem excitant calorem in dissolutione, sed etiam violentam ebullitionem. Itaque videtur calor fieri per conflictum, cum aquae fortes penetrant et fodiunt et divellunt partes corporis, et corpora ipsa resistunt.

To this instance is subjoined the negative of other metals, which are softer and more fluxile. For gold leaves, dissolved into a liquor by king’s water (aqua regia), give no heat to the touch in the dissolution; nor likewise lead in aqua fortis; nor even quicksilver (as I remember); but silver itself excites a little heat, and also copper (as I remember), but more manifestly tin, and most of all iron and steel, which not only excite a strong heat in dissolution, but even a violent ebullition. Therefore the heat seems to be produced by conflict, when the strong waters penetrate and dig and rend asunder the parts of the body, and the bodies themselves resist.

Ubi vero corpora facilius cedunt, vix excitatur calor.

But where bodies yield more easily, heat is scarcely excited.

Ad 20am 26a.

On the 20th and 26th.

Calori animalium nulla subjungitur negativa, nisi insectorum (ut dictum est) ob parvitatem corporis. Etenim in piscibus collatis ad animalia terrestria magis notatur gradus caloris quam privatio. In vegetabilibus autem et plantis nullus percipitur gradus caloris ad tactum, neque in lachrymis ipsorum, neque in medullis recenter apertis.

To the heat of animals no negative is subjoined, except for that of insects (as has been said) on account of the smallness of the body. For in fishes, when compared with terrestrial animals, a degree of heat rather than a privation is noted. But in vegetables and plants no degree of heat is perceived to the touch, neither in their tears, nor in the piths recently opened.

At in animalibus magna reperitur diversitas caloris, tum in partibus ipsorum (alius est enim calor circa cor, alius in cerebro, alius circa externa), tum in accidentibus eorum, ut in exercitatione vehementi et febribus.

But in animals a great diversity of heat is found, both in their parts (for one heat is around the heart, another in the brain, another around the external parts), and in their accidents, as in vehement exercise and in fevers.

Ad 21am 27a.

To the 21st 27th.

Huic instantiae vix subjungitur negativa. Quinetiam excrementa animalium non recentia manifeste habent calorem potentialem, ut cernitur in impinguatione soli.

To this instance a negative is scarcely subjoined. Nay even, the excrements of animals when not fresh manifestly have potential heat, as is discerned in the fattening of the soil.

Ad 22am et 23am 28a.

To the 22nd and 23rd, the 28th.

Liquores (sive aquae vocentur sive olea) qui habent magnam et intensam acrimoniam exequuntur opera caloris in divulsione corporum, atque adustione post aliquam moram; sed tamen ad ipsum tactum manus non sunt calidi ab initio. Operantur autem secundum analogiam et poros corporis cui adjunguntur. Aqua enim regis aurum solvit, argentum minime; at contra aqua fortis argentum solvit, aurum minime; neutrum autem solvit vitrum.

Liquors (whether they be called waters or oils) which have great and intense acrimony effect the works of heat in the divulsion of bodies, and in adustion after some delay; yet at the very touch of the hand they are not hot at the beginning. Moreover, they operate according to the analogy and the pores of the body to which they are adjoined. For aqua regia dissolves gold, not at all silver; but conversely aqua fortis dissolves silver, not at all gold; yet neither dissolves glass.

Et sic de caeteris.

And thus for the rest.

Ad 24am 29a.

To the 24th, the 29th.

Fiat experimentum spiritus vini in lignis, ac etiam in butyro aut cera aut pice; si forte per calorem suum ea aliquatenus liquefaciat. Etenim instantia 24a ostendit potestatem ejus imitativam caloris in incrustationibus. Itaque fiat similiter experimentum in liquefactionibus.

Let an experiment be made of spirit of wine on wood, and also on butter or wax or pitch; to see whether perhaps by its own heat it somewhat liquefies them. For the 24th instance shows its power, imitative of heat, in encrustations. Therefore let a similar experiment be made in liquefactions.

Fiat etiam experimentum per vitrum graduum sive calendare quod concavum sit in summitate sua per exterius; et immittatur in illud concavum exterius spiritus vini bene rectificatus, cum operculo, ut melius contineat calorem suum; et notetur utrum per calorem suum faciat aquam descendere.

Let there also be made an experiment by means of a glass of degrees, or calendar, which is concave at its summit on the outside; and let well-rectified spirit of wine be put into that outer concavity, with a lid, that it may better contain its heat; and let it be noted whether by its heat it makes the water descend.

Ad 25am 30a.

To the 25th 30th.

Aromata, et herbae acres ad palatum, multo magis sumptae interius, percipiuntur calida. Videndum itaque in quibus aliis materiis exequantur opera caloris. Atque referunt nautae, cum cumuli et massae aromatum diu conclusae subito aperiuntur, periculum instare illis, qui eas primo agitant et extrahunt, a febribus et inflammationibus spiritus.

Aromatics, and herbs acrid to the palate, are perceived as hot—much more when taken inwardly. It is therefore to be seen in what other materials they execute the works of heat. And sailors report that, when heaps and masses of aromatics long enclosed are suddenly opened, danger threatens those who first shake and draw them out, from fevers and inflammations of the spirit.

Similiter fieri poterit experimentum, utrum pulveres hujusmodi aromatum aut herbarum non arefaciant laridum et carnem suspensam super ipsos, veluti fumus ignis.

Similarly, an experiment can be made to determine whether powders of such aromatics or herbs do not aridify lard and meat suspended above them, like the smoke of fire.

Ad 26am 31a.

To the 26th and 31st.

Acrimonia sive penetratio inest tam frigidis, qualia sunt acetum et oleum vitrioli, quam calidis, qualia sunt oleum origani et similia. Itaque similiter et in animatis cient dolorem et in non animatis divellunt partes et consumunt. Neque huic instantiae subjungitur negativa.

Acrimony or penetration is inherent both in cold things, such as vinegar and oil of vitriol, and in hot things, such as oil of oregano and the like. Accordingly, in animate things they likewise rouse pain, and in inanimate things they tear parts asunder and consume them. Nor is a negative subjoined to this instance.

Atque in animatis nullus reperitur dolor, nisi cum quodam sensu caloris.

And in animate beings no pain is discovered, unless with a certain sensation of heat.

Ad 27am 32a.

To the 27th, 32nd.

Communes sunt complures actiones et calidi et frigidi, licet diversa admodum ratione. Nam et nives puerorum manus videntur paulo post urere; et frigora tuentur carnes a putrefactione, non minus quam ignis; et calores contrahunt corpora in minus, quod faciunt et frigida. Verum haec et similia opportunius est referre ad Inquisitionem de Frigido.

Common are several actions of the hot and of the cold, although by a quite different rationale. For even snows seem a little after to burn boys’ hands; and colds preserve meats from putrefaction no less than fire; and heats contract bodies into less, which cold things also do. But it is more opportune to refer these and the like to the Inquiry concerning Cold.

XIII.

13.

Tertio facienda est comparentia ad intellectum instantiarum in quibus natura, de qua fit inquisitio, inest secundum magis et minus; sive facta comparatione incrementi et decrementi in eodem subjecto, sive facta comparatione ad invicem in subjectis diversis. Cum enim forma rei sit ipsissima res; neque differat res a forma, aliter quam differunt apparens et existens, aut exterius et interius, aut in ordine ad hominem et in ordine ad universum; omnino sequitur ut non recipiatur aliqua natura pro vera forma, nisi perpetuo decrescat quando natura ipsa decrescit, et similiter perpetuo augeatur quando natura ipsa augetur. Hanc itaque tabulam Tabulam Graduum sive Tabulam Comparativae appellare consuevimus.

Thirdly, a comparison must be made for the understanding of the instances in which the nature under inquiry is present according to more and less; whether by making a comparison of increment and decrement in the same subject, or by making a comparison reciprocally in different subjects. For since the form of a thing is the very thing itself; nor does the thing differ from the form otherwise than as the apparent and the existent differ, or the outer and the inner, or in order with respect to man and in order with respect to the universe; it altogether follows that no nature is to be received as the true form unless it perpetually decreases when the nature itself decreases, and likewise perpetually increases when the nature itself increases. This table, therefore, we are accustomed to call the Table of Degrees, or the Comparative Table.

Tabula Graduum sive Comparativae in Calido.

Table of Degrees or of Comparison in Heat.

Primo itaque dicemus de iis quae nullum prorsus gradum caloris habent ad tactum, sed videntur habere potentialem tantum quendam calorem, sive dispositionem et praeparationem ad calidum. Postea demum descendemus ad ea quae sunt actu sive ad tactum calida, eorumque fortitudines et gradus.

First, therefore, we shall speak of those things which have no degree whatsoever of heat to the touch, but seem to have only a certain potential heat, or a disposition and preparation toward the hot. Afterwards at last we shall descend to those things which are actually, that is, hot to the touch, and to their strengths and degrees.

1. In corporibus solidis et tangibilibus non invenitur aliquid quod in natura sua calidum sit originaliter. Non enim lapis aliquis, non metallum, non suphur, non fossile aliquod, non lignum, non aqua, non cadaver animalis, inveniuntur calida. Aquae autem calidae in balneis videntur calefieri per accidens, sive per flammam aut ignem subterraneum, qualis ex Aetna et montibus aliis compluribus evomitur, sive ex conflictu corporum, quemadmodum calor fit in ferri et stanni dissolutionibus.

1. In solid and tangible bodies nothing is found which in its own nature is originally hot. For neither any stone, nor metal, nor sulphur, nor any fossil (thing dug from the earth), nor wood, nor water, nor the carcass of an animal, are found hot. But the hot waters in baths seem to be heated by accident (per accidens), either by a flame or subterranean fire, such as is spewed forth from Etna and many other mountains, or from the conflict of bodies, just as heat arises in the dissolutions (meltings) of iron and tin.

Itaque gradus caloris in inanimatis, quatenus ad tactum humanum, nullus est; veruntamen illa gradu frigoris differunt; non enim aeque frigidum est lignum ac metallum. Sed hoc pertinet ad Tabulam Graduum in Frigido.

Therefore the degree of heat in inanimate things, so far as concerns the human touch, is none; nevertheless they differ in degree of frigidity; for wood is not as frigid as metal. But this pertains to the Table of Degrees in Cold.

2. Attamen quoad potentiales calores et praeparationes ad flammam, complura inveniuntur inanimata admodum disposita, ut sulphur, naphtha, petrelaeum.

2. However, as regards potential heats and preparations toward flame, many inanimate things are found very disposed, such as sulphur, naphtha, petroleum.

3. Quae antea incaluerunt, ut fimus equinus ex animali, aut calx, aut fortasse cinis aut fuligo ex igne, reliquias latentes quasdam caloris prioris retinent. Itaque fiunt quaedam distillationes et separationes corporum per sepulturam in fimo equino; atque excitatur calor in calce per aspersionem aquae; ut jam dictum est.

3. Things which have previously grown warm, such as horse dung from an animal, or lime, or perhaps ash or soot from fire, retain certain latent remnants of the prior heat. And so certain distillations and separations of bodies are effected through sepulture in horse dung; and heat is excited in lime by the aspersion of water; as has already been said.

4. Inter vegetabilia non invenitur aliqua planta sive pars plantae (veluti lachryma aut medulla) quae sit ad tactum humanum calida. Sed tamen (ut superius dictum est) herbae virides conclusae calescunt; atque ad interiorem tactum, veluti ad palatum aut ad stomachum aut etiam ad exteriores partes, post aliquam moram (ut in emplastris et unguentis) alia vegetabilia inveniuntur calida, alia frigida.

4. Among vegetable things no plant or part of a plant (as a lachryma or pith) is found which is hot to the human touch. Yet nevertheless (as said above) green herbs, when enclosed, grow warm; and as to the internal touch, as to the palate or to the stomach, or even to the exterior parts, after some delay (as in plasters and unguents), some vegetables are found hot, others cold.

5. Non invenitur in partibus animalium, postquam fuerint mortuae aut separatae, aliquid calidum ad tactum humanum. Nam neque fimus equinus ipse, nisi fuerit conclusus et sepultus, calorem retinet. Sed tamen omnis fimus habere videtur calorem potentialem, ut in agrorum impinguatione.

5. It is not found in the parts of animals, after they have been dead or separated, that anything is warm to the human touch. For neither does horse dung itself retain heat, unless it has been enclosed and buried. But nevertheless all dung seems to have potential heat, as in the manuring of fields.

Et similiter, cadavera animalium hujusmodi habent latentem et potentialem calorem; adeo ut in coemeteriis, ubi quotidie fiunt sepulturae, terra calorem quendam occultum colligat, qui cadaver aliquod recenter impositum consumit longe citius quam terra pura. Atque apud orientales traditur inveniri textile quoddam tenue et molle, factum ex avium plumagine, quod vi innata butyrum solvat et liquefaciat in ipso leviter involutum.

And similarly, the corpses of animals of this sort have latent and potential heat; to such a degree that in cemeteries, where burials are made daily, the earth gathers a certain occult heat, which consumes a corpse recently laid there far more quickly than pure earth. And among the Orientals it is handed down that there is found a certain thin and soft textile, made from the plumage of birds, which by innate force dissolves butter and liquefies it when it is lightly wrapped in it.

6. Quae impinguant agros, ut fimi omnis generis, creta, arena maris, sal, et similia, dispositionem nonnullam habent ad calidum.

6. The things that enrich fields, such as dung of every kind, chalk, sea-sand, salt, and the like, have some disposition toward heat.

7. Omnis putrefactio in se rudimenta quaedam exilis caloris habet, licet non hucusque ut ad tactum percipiatur. Nam nec ea ipsa quae putrefacta solvuntur in animalcula, ut caro, caseus, ad tactum percipiuntur calida; neque lignum putre, quod noctu splendet, deprehenditur ad tactum calidum. Calor autem in putridis quandoque se prodit per odores tetros et fortes.

7. Every putrefaction contains within itself certain rudiments of a slender heat, although not to the point that it is perceived by touch. For neither those very things which, when putrefied, are resolved into animalcules, such as flesh and cheese, are perceived as warm to the touch; nor is rotten wood, which glows at night, detected as warm to the touch. Yet heat in putrid things sometimes reveals itself through foul and strong odors.

8. Primus itaque caloris gradus, ex iis quae ad tactum humanum percipiuntur calida, videtur esse calor animalium, qui bene magnam habet graduum latitudinem. Nam infimus gradus (ut in insectis) vix ad tactum deprenditur; summus autem gradus vix attingit ad gradum caloris radiorum solis in regionibus et temporibus maxime ferventibus, neque ita acris est quin tolerari possit a manu. Et tamen referunt de Constantio, aliisque nonnullis qui constitutionis et habitus corporis admodum sicci fuerunt, quod acutissimis febribus correpti ita incaluerint ut manum admotam aliquantulum urere visi sint.

8. Therefore the first degree of heat, among those things which to human touch are perceived as hot, seems to be the heat of animals, which has a very large latitude of degrees. For the lowest degree (as in insects) is scarcely detected by touch; but the highest degree scarcely attains to the degree of the heat of the sun’s rays in the most fervent regions and times, nor is it so sharp that it cannot be tolerated by the hand. And yet they report about Constantius, and some others who were of an exceedingly dry constitution and habit of body, that, seized by most acute fevers, they grew so hot that they seemed to burn a hand applied, somewhat.

9. Animalia, ex motu et exercitatione, ex vino et epulis, ex venere, ex febribus ardentibus, et ex dolore, augentur calore.

9. Animals, from motion and exercise, from wine and banquets, from venery, from ardent fevers, and from pain, are augmented in heat.

10. Animalia, in accessibus febrium intermittentium, a principio frigore et horrore corripiuntur, sed paulo post majorem in modum incalescunt; quod etiam faciunt a principio in causonibus et febribus pestilentialibus.

10. Animals, in the accessions of intermittent fevers, from the beginning are seized with cold and shivering, but a little after grow hot in a greater degree; which they also do at the beginning in causons (burning fevers) and pestilential fevers.

11. Inquiratur ulterius de calore comparato in diversis animalibus, veluti piscibus, quadrupedibus, serpentibus, avibus; atque etiam secundum species ipsorum, ut in leone, milvio, homine; nam ex vulgari opinione, pisces per interiora minus calidi sunt, aves autem maxime calidae; praesertim columbae, accipitres, struthiones.

11. Let further inquiry be made concerning the heat, comparatively, in diverse animals, as fishes, quadrupeds, serpents, birds; and also according to their species, as in the lion, the kite, the human being; for, by common opinion, fishes are less hot in their interiors, but birds are most hot; especially doves, hawks, ostriches.

12. Inquiratur ulterius de calore comparato in eodem animali, secundum partes et membra ejus diversa. Nam lac, sanguis, sperma, ova, inveniuntur gradu modico tepida, et minus calida quam ipsa caro exterior in animali quando movetur aut agitatur. Qualis vero gradus sit caloris in cerebro, stomacho, corde, et reliquis, similiter adhuc non est quaesitum.

12. Let inquiry be made further about comparative heat in the same animal, according to its different parts and members. For milk, blood, sperm, eggs are found moderately tepid, and less hot than the external flesh itself in the animal when it moves or is agitated. But what the degree of heat is in the brain, the stomach, the heart, and the remaining parts likewise has not yet been inquired into.

13. Animalia omnia, per hyemem et tempestates frigidas, secundum exterius frigent; sed per interiora etiam magis esse calida existimantur.

13. All animals, in winter and in cold tempests, are cold as regards the exterior; but as regards the inner parts they are thought to be even more warm.

14. Calor coelestium, etiam in regione calidissima atque temporibus anni et diei calidissimis, non eum gradum caloris obtinet, qui vel lignum aridissimum vel stramen vel etiam linteum ustum incendat aut adurat, nisi per specula comburentia roboretur; sed tamen e rebus humidis vaporem excitare potest.

14. The heat of the celestial bodies, even in the hottest region and in the hottest times of the year and of the day, does not attain that degree of heat which would either set on fire or sear the driest wood or straw, or even charred linen, unless it be strengthened by burning mirrors; yet nevertheless it can excite vapor from moist things.

15. Ex traditione astronomorum ponuntur stellae aliae magis, aliae minus calidae. Inter planetas enim post solem ponitur Mars calidissimus, deinde Jupiter, deinde Venus; ponuntur autem tanquam frigidi Luna et deinde omnium maxime Saturnus. Inter fixas autem ponitur calidissimus Sirius, deinde Cor Leonis, sive Regulus, deinde Canicula, etc.

15. From the tradition of the astronomers, some stars are set down as more, others as less hot. Among the planets, indeed, after the sun Mars is placed as the hottest, then Jupiter, then Venus; but as cold are placed the Moon and then, most of all, Saturn. Among the fixed stars, however, the hottest is placed Sirius, then the Heart of the Lion, or Regulus, then Canicula, etc.

16. Sol magis calefacit, quo magis vergit ad perpendiculum sive Zenith, quod etiam credendum est de aliis planetis, pro modulo suo caloris; exempli gratia, Jovem magis apud nos calefacere, cum positus sit sub Cancro aut Leone quam sub Capricorno aut Aquario.

16. The Sun heats more, the more it inclines toward the perpendicular or Zenith; which is also to be believed of the other planets, according to their own modulus of heat; for example, that Jupiter heats us more when it is placed under Cancer or Leo than under Capricorn or Aquarius.

17. Credendum est solem ipsum et planetas reliquos magis calefacere in perigaeis suis, propter propinquitatem ad terram, quam in apogaeis. Quod si eveniat ut in aliqua regione sol sit simul in perigaeo et propius ad perpendiculum, necesse est ut magis calefaciat quam in regione ubi sol sit similiter in perigaeo sed magis ad obliquum. Adeo ut comparatio exaltationis planetarum notari debeat, prout ex perpendiculo aut obliquitate participet, secundum regionum varietatem.

17. It is to be believed that the sun itself and the remaining planets heat more in their perigees, on account of their proximity to the earth, than in their apogees. And if it should happen that in some region the sun is at once in perigee and nearer to the perpendicular, it must needs heat more than in a region where the sun is likewise in perigee but more toward the oblique. To such a degree that the comparison of the exaltation of the planets ought to be noted, according as it partakes of the perpendicular or of the obliquity, according to the diversity of regions.

18. Sol etiam, et similiter reliqui planetae calefacere magis existimantur cum sint in proximo ad stellas fixas majores; veluti cum sol ponitur in Leone, magis vicinus fit Cordi Leonis, Caudae Leonis, et Spicae Virginis, et Sirio, et Caniculae, quam cum ponitur in Cancro, ubi tamen magis sistitur ad perpendiculum. Atque credendum est partes coeli majorem infundere calorem (licet ad tactum minime perceptibilem) quo magis ornatae sint stellis, praesertim majoribus.

18. The Sun also, and similarly the remaining planets, are thought to heat more when they are in proximity to the greater fixed stars; for instance, when the Sun is placed in Leo, he becomes nearer to the Heart of the Lion, the Tail of the Lion, and Spica of the Virgin, and Sirius, and the Canicula, than when he is placed in Cancer, where yet he stands more at the perpendicular. And it is to be believed that the parts of the heaven pour in a greater heat (though scarcely perceptible to the touch) the more they are adorned with stars, especially the greater ones.

19. Omnino calor coelestium augetur tribus modis; videlicet ex perpendiculo, ex propinquitate sive perigaeo, et ex conjunctione sive consortio stellarum.

19. In general, the heat of the celestial bodies is augmented in three ways; namely from the perpendicular, from propinquity or perigee, and from conjunction or consort of the stars.

20. Magnum omnino invenitur intervallum inter calorem animalium ac etiam radiorum coelestium (prout ad nos deferuntur), atque flammam, licet lenissimam, atque etiam ignita omnia, atque insuper liquores, aut aerem ipsum majorem in modum ab igne calefactum. Etenim flamma spiritus vini, praesertim rara nec constipata, tamen potis est stramen aut linteum aut papyrum incendere; quod nunquam faciet calor animalis vel solis, absque speculis comburentibus.

20. A great interval is indeed found between the heat of animals and also of celestial rays (as they are carried to us), and flame, though most gentle, and likewise all things ignited, and moreover liquids, or the air itself heated in greater measure by fire. For the flame of spirit of wine, especially rarefied and not compressed, is nevertheless able to set straw or linen or papyrus on fire; which the heat of an animal or of the sun will never do, without burning mirrors.

21. Flammae autem et ignitorum plurimi sunt gradus in fortitudine et debilitate caloris. Verum de his nulla est facta diligens inquisitio; ut necesse sit ista leviter transmittere. Videtur autem ex flammis illa ex spiritu vini esse mollissima; nisi forte ignis fatuus, aut flammae seu coruscationes ex sudoribus animalium, sint molliores.

21. But in flames and in things ignited there are very many degrees in the fortitude and debility of heat. Yet no diligent inquiry has been made concerning these; so that it is necessary to pass over these matters lightly. It seems, however, that among flames that from spirit of wine is the softest; unless perhaps the will-o'-the-wisp, or flames or coruscations from the sweats of animals, are softer.

Hanc sequi opinamur flammam ex vegetabilibus levibus et porosis, ut stramine, scirpis, et foliis arefactis, a quibus non multum differre flammam ex pilis aut plumis. Hanc sequitur fortasse flamma ex lignis, praesertim iis quae non multum habent ex resina aut pice; ita tamen ut flamma ex lignis quae parva sunt mole (quae vulgo colligantur in fasciculos) lenior sit quam quae fit ex truncis arborum et radicibus. Id quod vulgo experiri licet in fornacibus quae ferrum excoquunt, in quibus ignis ex fasciculis et ramis arborum non est admodum utilis.

We think that next to this there follows the flame from light and porous vegetable substances, such as straw, rushes, and dried leaves, from which the flame from hair or feathers does not differ much. Perhaps after this there follows the flame from woods, especially those that do not have much resin or pitch; yet so that the flame from woods that are small in mass (which are commonly gathered into bundles) is milder than that which is made from tree trunks and roots. This, indeed, may commonly be observed in furnaces that smelt iron, in which fire made from bundles and branches of trees is not very useful.

Hanc sequitur (ut arbitramur) flamma ex oleo et sevo et cera, et hujusmodi oleosis et pinguibus, quae sunt sine magna acrimonia. Fortissimus autem calor reperitur in pice et resina; atque adhuc magis in sulphure et caphura, et naphtha et petrelaeo et salibus (postquam materia cruda eruperit), et in horum compositionibus, veluti pulvere tormentario, igne Graeco (quem vulgo ignem ferum vocant), et diversis ejus generibus, quae tam obstinatum habent calorem ut ab aquis non facile exstinguantur.

This is followed (as we judge) by the flame from oil and tallow and wax, and from such oily and fatty things as are without great acrimony. But the most powerful heat is found in pitch and resin; and yet more in sulphur and camphor, and naphtha and petroleum and salts (after the crude material has erupted), and in the compositions of these, such as gunpowder, Greek fire (which in common speech they call wild fire), and its various kinds, which have so obstinate a heat that they are not easily extinguished by waters.

22. Existimamus etiam flammam, quae resultat ex nonnullis metallis imperfectis, esse valde robustam et acrem. Verum de istis omnibus inquiratur ulterius.

22. We also estimate that the flame which results from certain imperfect metals is very robust and acute. But concerning all these things let further inquiry be made.

23. Videtur autem flamma fulminum potentiorum has omnes flammas superare; adeo ut ferrum ipsum perfectum aliquando colliquaverit in guttas, quod flammae illae alterae facere non possunt.

23. It seems, moreover, that the flame of more potent thunderbolts surpasses all these flames; to such a degree that it has sometimes liquefied even finished iron itself into drops, which those other flames cannot do.

24. In ignitis autem diversi sunt etiam gradus caloris, de quibus etiam non facta est diligens inquisitio. Calorem maxime debilem existimamus esse ex linteo usto, quali ad flammae excitationem uti solemus; et similiter ex ligno illo spongioso aut funiculis arefactis qui ad tormentorum accensionem adhibentur. Post hunc sequitur carbo ignitus ex lignis et anthracibus, atque etiam ex lateribus ignitis, et similibus.

24. But in heated bodies there are also different degrees of heat, concerning which no diligent inquisition has yet been made. We consider the most feeble heat to be from burnt linen, the kind which we are accustomed to use for the excitation of flame; and similarly from that spongy wood or from dried cords which are employed for the ignition of ordnance. After this follows glowing charcoal from wood and coals, and also from heated bricks, and the like.

Ignitorum autem vehementissime calida existimamus esse metalla ignita, ut ferrum et cuprum et caetera. Verum de his etiam facienda est ulterior inquisitio.

But of ignited things, we consider the most vehemently hot to be ignited metals, such as iron and copper and the rest. Yet concerning these also, a further inquiry must be made.

25. Inveniuntur ex ignitis nonnulla longe calidiora quam nonnullae ex flammis. Multo enim calidius est et magis adurens ferrum ignitum quam flamma spiritus vini.

25. Among ignited things some are found far hotter than certain flames. For ignited iron is much hotter and more searing than the flame of spirit of wine.

26. Inveniuntur etiam ex illis quae ignita non sunt sed tantum ab igne calefacta, sicut aquae ferventes et aer conclusus in reverberatoriis, nonnulla quae superant calore multa ex flammis ipsis et ignitis.

26. There are also found among those things which are not ignited but only heated by fire, such as boiling waters and air enclosed in reverberatory furnaces, some that surpass in heat many of the flames themselves and of the ignited bodies.

27. Motus auget calorem; ut videre est in follibus et flatu; adeo ut duriora ex metallis non solvantur aut liquefiant per ignem mortuum aut quietum, nisi flatu excitetur.

27. Motion augments heat; as is seen in bellows and in blowing; to such a degree that the harder metals are not dissolved or liquefied by a dead or quiescent fire, unless the fire is excited by a blast.

28. Fiat experimentum per specula comburentia, in quibus (ut memini) hoc fit; ut si speculum ponatur (exempli gratia) ad distantiam spithamae ab objecto combustibili, non tantopere incendat aut adurat quam si positum fuerit speculum (exempli gratia) ad distantiam semi spithamae, et gradatim et lente trahatur ad distantiam spithamae. Conus tamen et unio radiorum eadem sunt, sed ipse motus auget operationem caloris.

28. Let an experiment be made by means of burning mirrors, in which (as I remember) this happens: that if the mirror be set (for example) at the distance of a span from the combustible object, it does not so greatly ignite or sear as if the mirror has been set (for example) at the distance of half a span, and is then drawn gradually and slowly to the distance of a span. Yet the cone and union of the rays are the same, but the motion itself augments the operation of heat.

29. Existimantur incendia illa, quae fiunt flante vento forti, majores progressus facere adversus ventum quam secundum ventum; quia scilicet flamma resilit motu perniciore, vento remittente, quam procedit, vento impellente.

29. Those conflagrations which occur when a strong wind is blowing are thought to make greater progress against the wind than with the wind; because, namely, the flame springs back with a nimbler motion, as the wind relaxes, than it advances, as the wind drives.

30. Flamma non emicat aut generatur, nisi detur aliquid concavi in quo flamma movere possit et ludere; praeterquam in flammis flatuosis pulveris tormentarii, et similibus, ubi compressio et incarceratio flammae auget ejus furorem.

30. Flame does not leap out or is generated, unless some concavity is provided in which the flame can move and play; except in the blast-like flames of gunpowder, and the like, where the compression and incarceration of the flame augments its fury.

31. Incus per malleum calefit admodum; adeo ut si incus fuerit laminae tenuioris, existimemus illam per fortes et continuos ictus mallei posse rubescere, ut ferum ignitum; sed de hoc fiat experimentum.

31. The anvil is heated very much by the hammer; so that if the anvil were of a thinner plate, we might reckon that by strong and continuous strokes of the hammer it could redden, like ignited iron; but on this let an experiment be made.

32. At in ignitis quae sunt porosa, ita ut detur spatium ad exercendum motum ignis, si cohibeatur hujusmodi motus per compressionem fortem, statim extinguitur ignis; veluti cum linteum ustum aut filum ardens candelae aut lampadis aut etiam carbo aut pruna ardens comprimitur per pressorium aut pedis conculcationem aut hujusmodi, statim cessant operationes ignis.

32. But in ignited things which are porous, so that space is afforded for exercising the motion of fire, if such motion is restrained by strong compression, the fire is immediately extinguished; as when a burnt piece of linen, or the burning thread/wick of a candle or of a lamp, or even a coal or burning ember, is compressed by a pressing implement or by the trampling of the foot, or the like, at once the operations of the fire cease.

33. Approximatio ad corpus calidum auget calorem, pro gradu approximationis; quod etiam fit in lumine: nam quo proprius collocatur objectum ad lumen eo magis est visibile.

33. Approximation to a hot body increases heat, according to the degree of approximation; which also occurs in light: for the nearer an object is placed to the light, the more visible it is.

34. Unio calorum diversorum auget calorem, nisi facta sit commistio corporum. Nam focus magnus et focus parvus in eodem loco nonnihil invicem augent calorem; at aqua tepida immissa in aquam ferventem refrigerat.

34. The union of diverse heats increases heat, unless a commixture of the bodies has been made. For a great fire and a small fire in the same place somewhat mutually increase heat; but tepid water, infused into boiling water, cools it.

35. Mora corporis calidi auget calorem. Etenim calor perpetuo transiens et emanans commiscetur cum calore praeinexistente, adeo ut multiplicet calorem. Nam focus non aeque calefacit cubiculum per moram semihorae ac si idem focus duret per horam integram.

35. The delay of a hot body increases heat. For indeed heat perpetually passing and emanating is commingled with the pre-existing heat, to such a degree that it multiplies the heat. For a hearth does not heat a room equally in a delay of a half-hour as if the same hearth were to endure for a whole hour.

At hoc non facit lumen; etenim lampas aut candela in aliquo loco posita non magis illuminat per moram diuturnam quam statim ab initio.

But light does not do this; for a lamp or a candle placed in some place does not illuminate more by a prolonged delay than immediately from the beginning.

36. Irritatio per frigidum ambiens auget calorem; ut in focis videre est per gelu acre. Quod existimamus fieri non tantum per conclusionem et contractionem caloris, quae est species unionis, sed per exasperationem; veluti cum aer aut baculum violenter comprimitur aut flectitur, non ad punctum loci prioris resilit, sed ulterius in contrarium. Itaque fiat diligens experimentum per baculum vel simile aliquid immissum in flammam, utrum ad latera flammae non uratur citius quam in medio flammae.

36. Irritation by a cold ambient increases heat; as is seen in hearths during sharp frost. We think this happens not only through the enclosing and contraction of heat, which is a species of union, but through exasperation; just as when air or a stick is violently compressed or bent, it does not rebound to the point of its prior place, but further into the contrary. Therefore let a diligent experiment be made with a stick or something similar inserted into the flame, whether it is not burned more quickly at the sides of the flame than in the middle of the flame.

37. Gradus autem in susceptione caloris sunt complures. Atque primo omnium notandum est, quam parvus et exilis calor etiam ea corpora, quae caloris minime omnium sunt susceptiva, immutet tamen et nonnihil calefaciat. Nam ipse calor manus globulum plumbi aut alicujus metalli paulisper detentum nonnihil calefacit.

37. But the degrees in the susception of heat are several. And first of all it should be noted how small and slender a heat even those bodies which are least of all susceptible of heat nevertheless alters and somewhat warms. For the very heat of the hand somewhat warms a little globe of lead, or of some metal, held for a short while.

Adeo facile et in omnibus transmittitur et excitatur calor, corpore nullo modo ad apparentiam immutato.

So easily, and in all things, heat is transmitted and excited, with the body in no way changed in appearance.

38. Facillime omnium corporum apud nos et excipit et remittit calorem aer; quod optime cernitur in vitris calendaribus. Eorum confectio est talis: accipiatur vitrum ventre concavo, collo tenui et oblongo; resupinetur et demittatur hujusmodi vitrum, ore deorsum verso, ventre sursum, in aliud vasculum vitreum ubi sit aqua, tangendo fundum vasculi illius recipientis extremo ore vitri immissi, et incumbat paullulum vitri immissi collum ad os vitri recipientis, ita ut stare possit; quod ut commodius fiat, apponatur parum cerae ad os vitri recipientis; ita tamen ut non penitus obturetur os ejus, ne ob defectum aeris succedentis impediatur motus de quo jam dicetur, qui est admodum facilis et delicatus.

38. Of all bodies among us, air most easily both receives and remits heat; which is seen most excellently in calendary glasses. Their making is as follows: let there be taken a glass with a concave belly, and a thin and long neck; let such a glass be laid on its back and lowered, with the mouth turned downward, the belly upward, into another little glass vessel where there is water, touching the bottom of that recipient little vessel with the extreme mouth of the glass introduced, and let the neck of the introduced glass rest a little upon the mouth of the recipient glass, so that it can stand; that this may be done more conveniently, let a little wax be applied to the mouth of the recipient glass; yet in such a way that its mouth be not entirely stopped, lest by a defect of succeeding air the motion, of which we shall now speak, be impeded, which is very easy and delicate.

Oportet autem ut vitrum demissum, antequam inseratur in alterum, calefiat ad ignem a parte superiori, ventre scilicet. Postquam autem fuerit vitrum illud collocatum, ut diximus, recipiet et contrahet se aer (qui dilatatus erat per calefactionem), post moram sufficientem pro extinctione illius ascititii caloris, ad talem extensionem sive dimensionem qualis erit aeris ambientis aut communis tunc temporis quando immittitur vitrum, atque attrahet aquam in sursum ad hujusmodi mensuram. Debet autem appendi charta angusta et oblonga, et gradibus (quot libuerit) interstincta.

It is requisite, however, that the lowered glass, before it is inserted into the other, be heated at the fire from the upper part, namely the belly. But after that glass has been set in place, as we have said, the air (which had been dilated by calefaction), after a sufficient delay for the extinction of that adscititious heat, will receive and contract itself to such an extension or dimension as will be that of the ambient or common air at the time when the glass is inserted, and it will draw the water upward to such a measure. Moreover, a narrow and oblong paper ought to be appended, marked off with gradations (as many as one pleases).

Videbis autem, prout tempestas diei incalescit aut frigescit, aerem se contrahere in angustius per frigidum et extendere se in latius per calidum; id quod conspicietur per aquam ascendentem quando contrahitur aer, et descendentem sive depressum quando dilatatur aer. Sensus autem aeris, quatenus ad calidum et frigidum, tam subtilis est et exquisitus ut facultatem tactus humani multum superet; adeo ut solis radius aliquis, aut calor anhelitus, multo magis calor manus, super vitri summitatem positus, statim deprimat aquam manifesto. Attamen existimamus spiritum animalium magis adhuc exquisitum sensum habere calidi et frigidi, nisi quod a mole corporea impediatur et hebetetur.

You will see, as the day’s temperature grows hot or grows cold, the air contract into a narrower by the cold and extend itself into a wider by the heat; which will be perceived by the water rising when the air is contracted, and descending or being depressed when the air is dilated. But the sense of the air, so far as concerns heat and cold, is so subtle and exquisite that it greatly surpasses the faculty of human touch; so much so that some ray of the sun, or the heat of breath—much more the heat of a hand—placed upon the summit of the glass, immediately depresses the water manifestly. Yet we judge that the animal spirit has an even more exquisite sense of heat and cold, except that it is impeded and dulled by bodily mass.

39. Post aerem, existimamus corpora esse maxime sensitiva caloris ea quae a frigore recenter immutata sint et compressa, qualia sunt nix et glacies; ea enim leni aliquo tepore solvi incipiunt et colliquari. Post illa sequitur fortasse argentum vivum. Post illud sequuntur corpora pinguia, ut oleum butyrum, et similia; deinde lignum; deinde aqua; postremo lapides et metalla, quae non facile calefiunt, praesertim interius.

39. After air, we judge the bodies to be most sensitive to heat to be those which have been recently altered and compressed by cold, such as snow and ice; for these begin, by some gentle warmth, to be loosened and to liquefy. After those there perhaps follows quicksilver. After it follow fatty bodies, such as oil, butter, and the like; then wood; then water; lastly stones and metals, which are not easily heated, especially inwardly.

Illa tamen calorem semel susceptum diutissime retinent; ita ut later aut lapis aut ferrum ignitum in pelvim aquae frigidae immissum et demersum, per quartam partem horae (plus minus) retineat calorem, ita ut tangi non possit.

Those, however, once they have taken on heat, retain it for a very long time; such that a brick or a stone or red-hot iron, introduced into and submerged in a basin of cold water, retains heat for a quarter of an hour (more or less), so that it cannot be touched.

40. Quo minor est corporis moles, eo citius per corpus calidum approximatum incalescit; id quod demonstrat omnem calorem apud nos esse corpori tangibili quodammodo adversum.

40. The smaller the mass of a body, the more quickly it grows warm through a hot body brought near; which shows that all heat, in our experience, is in some manner opposed to a tangible body.

41. Calidum, quatenus ad sensum et tactum humanum, res varia est et respectiva: adeo ut aqua tepida, si manus frigore occupetur, sentiatur esse calida; sin manus incaluerit, frigida.

41. Heat, insofar as it concerns human sense and touch, is a variable and relative thing: so much so that tepid water, if the hand is seized by cold, is perceived as warm; but if the hand has grown warm, as cold.

XIV.

14.

Quam inopes simus historiae quivis facile advertet, cum in tabulis superioribus, praeterquam quod loco historiae probatae et instantiarum certarum nonnunquam traditiones et relationes inseramus (semper tamen adjecta dubiae fidei et auctoritatis nota), saepenumero etiam hisce verbis, fiat experimentum, vel inquiratur ulterius, uti cogamur.

How impoverished we are of history anyone will easily notice, since in the preceding tables, besides the fact that in place of a proved history and certain instances we sometimes insert traditions and relations (always, however, with a note appended of doubtful credit and authority), we are very often also compelled to use these words, “let an experiment be made,” or “let further inquiry be undertaken.”

XV.

15.

Atque opus et officium harum trium tabularum Comparentiam instantiarum ad intellectum vocare consuevimus. Facta autem comparentia, in opere ponenda est ipsa inductio. Invenienda est enim, super comparentiam omnium et singularum instantiarum, natura talis, quae cum natura data perpetuo adsit, absit, atque crescat, et decrescat; sitque (ut superius dictum est) limitatio naturae magis communis.

And we have been accustomed to call to the understanding the work and the office of these three tables the Comparison of instances. But when the comparison has been made, induction itself must be put to work. For there must be found, upon the comparison of all and of each of the instances, a nature of such a kind as is perpetually present with the given nature, is absent, and increases and decreases; and which is (as said above) a limitation of a more common nature.

Hoc si mens jam ab initio facere tentet affirmative (quod sibi permissa semper facere solet), occurrent phantasmata et opinabilia et notionalia male terminata et axiomata quotidie emendanda; nisi libeat (scholarum more) pugnare pro falsis. Ea tamen proculdubio erunt meliora aut praviora pro facultate et robore intellectus qui operatur. At omnino Deo (formarum inditori et opifici) aut fortasse angelis et intelligentiis competit formas per affirmationem immediate nosse, atque ab initio contemplationis.

If the mind tries from the outset to do this affirmatively (which, when left to itself, it is always wont to do), there will occur phantasms and opinables and ill-terminated notionals, and axioms needing daily emendation; unless it be one’s pleasure (after the manner of the schools) to fight for falsehoods. Yet these will doubtless be better or worse according to the faculty and vigor of the intellect that is at work. But altogether it belongs to God (the inditer and artificer of forms), or perhaps to angels and intelligences, to know forms by affirmation immediately, and from the very beginning of contemplation.

Sed certe supra hominem est; cui tantum conceditur, procedere primo per negativas, et postremo loco desinere in affirmativas, post omnimodam exclusionem.

But certainly it is above man; to whom only it is granted to proceed at first by negatives, and in the last place to end in affirmatives, after a universal exclusion.

XVI.

16.

Itaque naturae facienda est prorsus solutio et separatio; non per ignem certe, sed per mentem, tanquam ignem divinum. Est itaque inductionis verae opus primum (quatenus ad inveniendas formas) rejectio sive exclusiva naturarum singularum, quae non inveniuntur in aliqua instantia, ubi natura data adest; aut inveniuntur in aliqua instantia, ubi natura data abest; aut inveniuntur in aliqua instantia crescere, cum natura data decrescat; aut decrescere, cum natura data crescat. Tum vero post rejectionem et exclusivam debitis modis factam, secundo loco (tanquam in fundo) manebit (abeuntibus in fumum opinionibus volatilibus) forma affirmativa, solida, et vera, et bene terminata.

Therefore an altogether dissolution and separation of nature must be effected; not, to be sure, by fire, but by the mind, as by a divine fire. Therefore the first work of true induction (insofar as it concerns finding forms) is the rejection or exclusion of particular natures which are not found in any instance where the given nature is present; or are found in some instance where the given nature is absent; or are found in some instance to increase when the given nature decreases; or to decrease when the given nature increases. Then indeed, after the rejection and exclusion have been made in due ways, in the second place (as at the bottom), there will remain (the volatile opinions having gone off into smoke) the affirmative form, solid and true, and well delimited.

Atque hoc breve dictu est, sed per multas ambages ad hoc pervenitur. Nos autem nihil fortasse ex iis, quae ad hoc faciunt, praetermittemus.

And this is brief to say, but through many ambages one arrives at this. We, however, will perhaps omit nothing of those things which conduce to this.

XVII.

17.

Cavendum autem est, et monendum quasi perpetuo, ne, cum tantae partes formis videantur a nobis tribui, trahantur ea, quae dicimus, ad formas eas, quibus hominum contemplationes et cogitationes hactenus assueverunt.
Primo enim, de formis copulatis, quae sunt (ut diximus) naturarum simplicium conjugia ex cursu communi universi, ut leonis, aquilae, rosae, auri, et hujusmodi, impraesentiarum non loquimur. Tempus enim erit de iis tractandi, cum ventum fuerit ad latentes processus, et latentes schematismos, eorumque inventionem, prout reperiuntur in substantiis (quas vocant) seu naturis concretis.

But care must be taken, and (as it were) perpetual warning given, lest, when so great portions seem to be ascribed by us to forms, the things we say be drawn toward those forms to which men’s contemplations and cogitations have hitherto been accustomed.
For, first, concerning conjoined forms, which are (as we have said) the conjugations of simple natures out of the common course of the universe—such as of the lion, the eagle, the rose, gold, and the like—we are not speaking for the present. For there will be a time for treating of these, when it shall have come to the latent processes and latent schematisms, and to their discovery, as they are found in substances (as they call them) or concrete natures.

Rursus vero, non intelligantur ea quae dicimus (etiam quatenus ad naturas simplices) de formis et ideis abstractis, aut in materia non determinatis, aut male determinatis. Nos enim, quum de formis loquimur, nil aliud intelligimus quam leges illas et determinationes actus puri, quae naturam aliquam simplicem ordinant et constituunt, ut calorem, lumen, pondus, in omnimoda materia et subjecto susceptibili. Itaque eadem res est forma calidi aut forma luminis, et lex calidi sive lex luminis; neque vero a rebus ipsis et parte operativa unquam nos abstrahimus aut recedimus.

Again, let it not be understood that what we say (even so far as regards simple natures) is about abstract forms and ideas, or about things not determined in matter, or ill-determined. For when we speak of forms, we understand nothing else than those laws and determinations of pure act which order and constitute some simple nature, such as heat, light, weight, in matter of every kind and in a susceptible subject. Therefore the same thing is the form of heat or the form of light, and the law of heat or the law of light; nor do we ever abstract or withdraw from the things themselves and from the operative part.

Quare cum dicimus (exempli gratia) in inquisitione formae caloris, Rejice tenuitatem, aut Tenuitas non est ex forma caloris; idem est ac si dicamus, Potest homo superinducere calorem in corpus densum, aut contra, Potest homo auferre aut arcere calorem a corpore tenui.

Wherefore, when we say (for example) in the investigation of the form of heat, Reject tenuity, or Tenuity is not from the form of heat; it is the same as if we were to say, A man can superinduce heat into a dense body, or on the contrary, A man can remove or ward off heat from a tenuous body.

Quod si cuiquam videantur etiam formae nostrae habere nonnihil abstracti, quod misceant et conjungant heterogenea (videntur enim valde esse heterogenea calor coelestium, et ignis; rubor fixus in rosa aut similibus, et apparens in iride aut radiis opalii aut adamantis; mors ex summersione, ex crematione, ex punctura gladii, ex apoplexia, ex atrophia; et tamen conveniunt ista in natura calidi, ruboris, mortis), is se habere intellectum norit consuetudine et integralitate rerum et opinionibus captum et detentum. Certissimum enim est ista, utcunque heterogenea et aliena, coire in formam sive legem eam, quae ordinat calorem, aut ruborem, aut mortem; nec emancipari posse potentiam humanam et liberari a naturae cursu communi, et expandi et exaltari ad efficientia nova et modos operandi novos, nisi per revelationem et inventionem hujusmodi formarum; et tamen post istam unionem naturae, quae est res maxime principalis, de naturae divisionibus et venis, tam ordinariis quam interioribus et verioribus, suo loco postea dicetur.

If to anyone even our forms seem to have somewhat of the abstract, in that they mix and conjoin heterogeneous things (for the heat of the celestial bodies and of fire seem very heterogeneous; the redness fixed in a rose or the like, and that appearing in the rainbow or in the rays of an opal or a diamond; death from submersion, from cremation, from the puncture of a sword, from apoplexy, from atrophy; and yet these agree in the nature of heat, redness, death), let him know that his understanding is seized and detained by custom and by the integrity of things as wholes and by opinions. For it is most certain that these, however heterogeneous and alien, come together into that form or law which orders heat, or redness, or death; nor can human power be emancipated and set free from the common course of nature, and be expanded and exalted to new efficiencies and new modes of operating, except through the revelation and invention of forms of this kind; and yet after this union of nature, which is the matter most principal, there will be discussion in its place afterwards concerning the divisions and veins of nature, both ordinary and interior and more veritable.

XVIII.

18.

Jam vero proponendum est exemplum exclusionis sive rejectionis naturarum, quae per tabulas comparentiae reperiuntur non esse ex forma calidi; illud interim monendo, non solum sufficere singulas tabulas ad rejectionem alicujus naturae, sed etiam unamquamque ex instantiis singularibus in illis contentis. Manifestum enim est ex iis, quae dicta sunt, omnem instantiam contradictoriam destruere opinabile de forma. Sed nihilominus quandoque perspicuitatis causa, et ut usus tabularum clarius demonstretur, exclusivam duplicamus aut repetimus.

Now indeed an example is to be set forth of the exclusion or rejection of natures, which by the tables of comparison are found not to be of the form of heat; with this meanwhile being noted, that not only does each single table suffice for the rejection of some nature, but also each one of the singular instances contained in them. For it is manifest from what has been said that every contradictory instance destroys what is opinionable about the form. Nevertheless, sometimes for the sake of perspicuity, and that the use of the tables may be more clearly demonstrated, we double or repeat the exclusion.

Exemplum exclusivae, sive rejectionis naturarum a forma calidi.

An example of exclusion, or of rejection, of natures from the form of heat.

1. Per radios solis, rejice naturam elementarem.

1. By the rays of the sun, reject the elemental nature.

2. Per ignem communem, et maxime per ignes subterraneos (qui remotissimi sunt, et plurimum intercluduntur a radiis coelestibus), rejice naturam coelestem.

2. Through common fire, and especially through subterranean fires (which are most remote, and are very greatly shut off from celestial rays), reject the celestial nature.

3. Per calefactionem omnigenum corporum (hoc est, mineralium, vegetabilium, partium exteriorum animalium, aquae, olei, aeris, et reliquorum) ex approximatione sola ad ignem aut aliud corpus calidum, rejice omnem varietatem sive subtiliorem texturam corporum.

3. By means of the heating of bodies of every kind (that is, of minerals, vegetables, the exterior parts of animals, water, oil, air, and the rest) from mere approximation to fire or another hot body, reject all variety, that is, the more subtle texture, of bodies.

4. Per ferrum et metalla ignita, quae calefaciunt alia corpora, nec tamen omnino pondere aut substantia minuuntur, rejice inditionem sive mixturam substantiae alterius calidi.

4. By iron and ignited metals, which heat other bodies, and yet are not at all diminished in weight or substance, reject the indition or mixture of another hot substance.

5. Per aquam ferventem atque aerem, atque etiam per metalla et alia solida calefacta, sed non usque ad ignitionem sive ruborem, rejice lucem et lumen.

5. By boiling water and by air, and also by metals and other solids heated, but not to the point of ignition or red heat, reject light and lumen.

6. Per radios lunae et aliarum stellarum (excepto sole), rejice etiam lucem et lumen.

6. By the rays of the moon and of the other stars (except the sun), reject also light and lumen.

7. Per comparativam ferri igniti et flammae spiritus vini (ex quibus ferrum ignitum plus habet calidi et minus lucidi, flamma autem spiritus vini plus lucidi et minus calidi), rejice etiam lucem et lumen.

7. By the comparative of red-hot iron and the flame of the spirit of wine (of which the ignited iron has more of heat and less of luminosity, whereas the flame of the spirit of wine has more of luminosity and less of heat), likewise reject light and luminosity.

8. Per aurum et alia metalla ignita, quae densissimi sunt corporis secundum totum, rejice tenuitatem.

8. By gold and other ignited metals, which are densest of body throughout, reject tenuity.

9. Per aerem, qui invenitur ut plurimum frigidus, et tamen manet tenuis, rejice etiam tenuitatem.

9. Through air, which is found for the most part frigid, and yet remains tenuous, reject also tenuity.

10. Per ferrum ignitum, quod non intumescit mole, sed manet intra eandem dimensionem visibilem, rejice motum localem aut expansivum secundum totum.

10. By means of ignited iron, which does not intumesce in mass, but remains within the same visible dimension, reject local or expansive motion according to the whole.

11. Per dilatationem aeris in vitris calendariis et similibus, qui movetur localiter et expansive manifesto, neque tamen colligit manifestum augmentum caloris, rejice etiam motum localem aut expansivum secundum totum.

11. Through the dilatation of air in calendar glasses and the like, which is moved locally and expansively manifestly, and yet does not gather a manifest increase of heat, reject also local or expansive motion as a whole.

12. Per facilem tepefactionem omnium corporum, absque aliqua destructione aut alteratione notabili, rejice naturam destructivam aut inditionem violentam alicujus naturae novae.

12. By the easy tepefaction of all bodies, without any destruction or notable alteration, reject a destructive nature or the violent imposition of any new nature.

13. Per consensum et conformitatem operum similium quae eduntur a calore et a frigore, rejice motum tam expansivum quam contractivum secundum totum.

13. By the consensus and conformity of similar works which are brought forth by heat and by cold, reject motion both expansive and contractive according to the whole.

14. Per accensionem caloris ex attritione corporum, rejice naturam principialem. Naturam principialem vocamus eam, quae positiva reperitur in natura, nec causatur a natura praecedente.

14. By the kindling of heat from the attrition of bodies, reject the principial nature. By “principial nature” we call that which is found positively in nature, and is not caused by a preceding nature.

Sunt et aliae naturae: neque enim tabulas conficimus perfectas, sed exempla tantum.

There are other natures as well: for we are not compiling perfect tables, but only examples.

Omnes et singulae naturae praedictae non sunt ex forma calidi. Atque ab omnibus naturis praedictis liberatur homo in operatione super calidum.

All and each of the aforesaid natures are not from the form of heat. And from all the aforesaid natures man is liberated in the operation upon heat.

XIX.

19.

Atque in exclusiva jacta sunt fundamenta inductionis verae, quae tamen non perficitur donec sistatur in affirmativa. Neque vero ipsa exclusiva ullo modo perfecta est, neque adeo esse potest sub initiis. Est enim exclusiva (ut plane liquet) rejectio naturarum simplicium.

And in the exclusive the foundations of true induction have been laid, which nevertheless is not perfected until it is set in the affirmative. Nor indeed is the exclusive itself in any way perfect, nor can it be so at the outset. For the exclusive (as is plainly evident) is the rejection of simple natures.

Quod si non habeamus adhuc bonas et veras notiones naturarum simplicium, quomodo rectificari potest exclusiva? At nonnullae ex supradictis (veluti notio naturae elementaris, notio naturae coelestis, notio tenuitatis) sunt notiones vagae, nec bene terminatae. Itaque nos, qui nec ignari sumus nec obliti quantum opus aggrediamur (viz.

But if we do not yet have good and true notions of simple natures, how can the exclusion be rectified? And some of the aforesaid (for example, the notion of elementary nature, the notion of celestial nature, the notion of tenuity) are vague notions, and not well determined. Therefore we, who are neither unaware nor forgetful of how great a work we undertake (viz.

ut faciamus intellectum humanum rebus et naturae parem), nullo modo acquiescimus in his, quae adhuc praecepimus: sed et rem in ulterius provehimus, et fortiora auxilia in usum intellectus machinamur et ministramus; quae nunc subjungemus. Et certe in interpretatione naturae animus omnino taliter est praeparandus et formandus, ut et sustineat se in gradibus debitis certitudinis, et tamen cogitet (praesertim sub initiis) ea quae adsunt multum pendere ex iis quae supersunt.

in order that we may make the human intellect a peer to things and to nature), we in no way acquiesce in those things which we have thus far prescribed: but we both carry the matter further, and contrive and furnish stronger auxiliaries for the use of the intellect; which we will now subjoin. And certainly, in the interpretation of nature the mind must be altogether so prepared and formed as both to sustain itself in the due degrees of certainty, and yet to consider (especially at the outset) that the things which are present depend much upon those which are still wanting.

XX.

20.

Attamen quia citius emergit veritas ex errore quam ex confusione, utile putamus, ut fiat permissio intellectui, post tres tabulas comparentiae primae (quales posuimus) factas et pensitatas, accingendi se et tentandi opus interpretationis naturae in affirmativa; tam ex instantiis tabularum, quam ex iis quae alias occurrent. Quod genus tentamenti, permissionem intellectus, sive interpretationem inchoatam, sive vindemiationem primam appellare consuevimus.

Yet because truth emerges more swiftly from error than from confusion, we think it useful that there be a permission to the intellect, after the three tables of first comparison (such as we have set forth) have been made and weighed, to gird itself and to try the work of the interpretation of nature on the affirmative side; both from the instances of the tables, and from those which otherwise occur. This kind of attempt we have been accustomed to call the permission of the intellect, or the inchoate interpretation, or the first vintage.

Vindemiatio prima de forma calidi.

First vintage concerning the form of heat.

Animadvertendum autem est, formam rei inesse (ut ex iis quae dicta sunt plane liquet) instantiis universis et singulis, in quibus res ipsa inest; aliter enim forma non esset: itaque nulla plane dari potest instantia contradictoria. Attamen longe magis conspicua invenitur forma et evidens in aliquibus instantiis, quam in aliis; in iis videlicet, ubi minus cohibita est natura formae et impedita et redacta in ordinem per naturas alias. Hujusmodi autem instantias, elucescentias vel instantias ostensivas appellare consuevimus.

It must, moreover, be observed that the form of a thing is present (as from what has been said is plainly clear) in all and in each individual instance in which the thing itself is present; otherwise indeed it would not be a form: accordingly plainly no contradictory instance can be given. Yet the form is found far more conspicuous and evident in some instances than in others; namely, in those where the nature of the form is less constrained and impeded and reduced into order by other natures. Such instances we are accustomed to call elucencies, or ostensive instances.

Pergendum itaque est ad vindemiationem ipsam primam de forma calidi.

Accordingly, we must proceed to the first vintage itself on the form of heat.

Per universas et singulas instantias, natura cujus limitatio est calor videtur esse motus. Hoc autem maxime ostenditur in flamma, quae perpetuo movetur; et in liquoribus ferventibus aut bullientibus, qui etiam perpetuo moventur. Atque ostenditur etiam in incitatione sive incremento caloris facto per motum; ut in follibus, et ventis; de quo vide Instant.

Per universal and singular instances, the nature whose limitation is heat seems to be motion. This is shown most of all in flame, which is perpetually moved; and in seething or boiling liquids, which likewise are perpetually moved. And it is shown also in the incitation or increment of heat made by motion; as in bellows and winds; concerning which see the Instance.

29. Tab. 3. Atque similiter in aliis modis motus, de quibus vide Instant. 28. et 31. Tab.

29. Table 3. And similarly in the other modes of motion, about which see Instances 28 and 31 of the Table.

3. Rursus ostenditur in extinctione ignis et caloris per omnem fortem compressionem, quae fraenat et cessare facit motum; de qua vide Instant. 30. et 32. Tab. 3. Ostenditur etiam in hoc, quod omne corpus destruitur aut saltem insigniter alteratur ab omni igne et calore forti ac vehementi; unde liquido constat, fieri a calore tumultum et perturbationem et motum acrem in partibus internis corporis, qui sensim vergit ad dissolutionem.

3. Again it is shown in the extinction of fire and heat through every strong compression, which reins in and causes motion to cease; about which see Instant. 30. and 32. Tab. 3. It is shown also in this, that every body is destroyed, or at least notably altered, by any strong and vehement fire and heat; whence it is clear that by heat there is produced a tumult and perturbation and a sharp motion in the internal parts of a body, which gradually inclines toward dissolution.

Intelligatur hoc quod diximus de motu (nempe, ut sit instar generis ad calorem), non quod calor generet motum, aut quod motus generet calorem (licet et haec in aliquibus vera sint), sed quod ipsissimus calor, sive quid ipsum caloris, sit motus et nihil aliud; limitatus tamen per differentias quas mox subjungemus, postquam nonnullas cautiones adjecerimus ad evitandum aequivocum.
Calidum ad sensum res respectiva est, et in ordine ad hominem non ad universum; et ponitur recte ut effectus caloris tantum in spiritum animalem. Quin etiam in seipso res varia est, cum idem corpus (prout sensus praedisponitur) inducat perceptionem tam calidi quam frigidi; ut patet per Instant.

Intelligible be this which we have said about motion (namely, that it is as it were a kind of genus to heat), not that heat generates motion, or that motion generates heat (though these also are true in some cases), but that heat itself, or the very whatness of heat, is motion and nothing else; yet limited by the differences which we shall subjoin presently, after we have added certain cautions to avoid the equivocal.
Hot, to sense, is a relative thing, and in relation to man, not to the universe; and it is rightly posited as an effect of heat only upon the animal spirit. Nay more, in itself it is a variable thing, since the same body (as the sense is predisposed) induces the perception both of hot and of cold; as is evident by Instant.

41. Tab. 3.
Neque vero communicatio caloris, sive natura ejus transitiva per quam corpus admotum corpori calido incalescit, confundi debet cum forma calidi. Aliud enim est calidum, aliud calefactivum.

41. Table 3.
Nor indeed ought the communication of heat, that is, its transitive nature by which a body brought near to a hot body becomes warm, to be confounded with the form of heat. For the hot is one thing, the calefactive another.

Nam per motum attritionis inducitur calor absque aliquo calido praecedente, unde excluditur calefactivum a forma calidi. Atque etiam ubi calidum efficitur per approximationem calidi, hoc ipsum non fit ex forma calidi, sed omnino pendet a natura altiore et magis communi; viz. ex natura assimilationis sive multiplicationis sui; de qua facienda est separatim inquisitio.

For by the motion of attrition, heat is induced without any hot thing preceding, whence the heating (calefactive) is excluded from the form of the hot. And even where the hot is produced by the approximation of something hot, this very thing does not arise from the form of the hot, but wholly depends on a higher and more common nature; viz. on the nature of assimilation or of its self-multiplication; concerning which a separate inquiry is to be made.

At notio ignis plebeia est, et nihil valet: composita enim est ex concursu qui fit calidi et lucidi in aliquo corpore; ut in flamma communi, et corporibus accensis usque ad ruborem.
Remoto itaque omni aequivoco, veniendum jam tandem est ad differentias veras, quae limitant motum et constituunt eum in formam calidi.

But the notion of fire is plebeian and avails nothing: for it is composed from the concurrence that occurs of the hot and the lucid in some body; as in common flame, and in bodies kindled up to redness.
With every equivocation therefore removed, we must now at length come to the true differences, which delimit the motion and constitute it into the form of heat.

Prima igitur differentia ea est, quod calor sit motus expansivus, per quem corpus nititur ad dilatationem sui, et recipiendi se in majorem sphaeram sive dimensionem quam prius occupaverat. Haec autem differentia maxime ostenditur in flamma; ubi fumus sive halitus pinguis manifesto dilatatur et aperit se in flammam.
Ostenditur etiam in omni liquore fervente, qui manifesto intumescit, insurgit, et emittit bullas; atque urget processum expandendi se, donec vertatur in corpus longe magis extensum et dilatatum quam sit ipse liquor; viz.

Therefore the first difference is this: that heat is an expansive motion, by which a body strives toward the dilatation of itself, and to receive itself into a larger sphere or dimension than it previously occupied. And this difference is shown most of all in flame; where smoke or a fatty exhalation is manifestly dilated and opens itself into flame.
It is also shown in every boiling liquid, which manifestly swells, surges up, and emits bubbles; and it urges the process of expanding itself, until it is turned into a body far more extended and dilated than the liquid itself is; viz.

in vaporem aut fumum aut aerem.
Ostenditur etiam in omni ligno et combustibili; ubi fit aliquando exudatio, at semper evaporatio.
Ostenditur etiam in colliquatione metallorum, quae (cum sint corporis compactissimi) non facile intumescunt et se dilatant; sed tamen spiritus eorum, postquam fuerit in se dilatatus, et majorem adeo dilatationem concupierit, trudit plane et agit partes crassiores in liquidum.

into vapor or smoke or air.
It is shown also in every wood and combustible; where there is sometimes an exudation, but always an evaporation.
It is shown also in the colliquation of metals, which (since they are of a most compact body) do not easily swell and dilate themselves; yet nevertheless their spirit, after it has been dilated in itself, and has desired a greater dilatation, plainly thrusts and drives the thicker parts into a liquid.

Quod si etiam calor fortius intendatur, solvit et vertit multum ex iis in volatile.
Ostenditur etiam in ferro aut lapidibus; quae licet non liquefiant aut fundantur, tamen emolliuntur. Quod etiam fit in baculis ligni; quae calefacta paululum in cineribus calidis fiunt flexibilia.

But if heat is even more strongly intensified, it dissolves and turns much of them into the volatile.
It is shown also in iron or stones; which, although they do not liquefy or are not melted, nevertheless are softened.
The same happens in sticks of wood; which, when warmed a little in hot ashes, become flexible.

Optime autem cernitur iste motus in aere, qui per exiguum calorem se dilatat continuo et manifesto; ut per Instant. 38. Tab. 3.
Ostenditur etiam in natura contraria frigidi.

But this motion is best discerned in air, which through a slight heat dilates itself continuously and manifestly; as by Instant. 38. Tab. 3.
It is also shown in the contrary nature, that of cold.

Frigus enim omne corpus contrahit et cogit in angustius; adeo ut per intensa frigora clavi excidant ex parietibus, aera dissiliant, vitrum etiam calefactum et subito positum in frigido dissiliat et frangatur. Similiter aer per levem infrigidationem recipit se in angustius; ut per Instant. 38. Tab.

For cold contracts every body and compels it into a narrower [space]; to such a degree that during intense colds nails fall out of walls, bronzes spring apart, and glass too, when heated and suddenly placed in the cold, splits and is broken. Likewise the air, by slight refrigeration, withdraws itself into a narrower compass; as by Instant. 38. Tab.

3. Verum de his fusius dicetur in inquisitione de Frigido.
Neque mirum est si calidum et frigidum edant complures actiones communes (de quo vide Instant. 32. Tab.

3. But about these things more at length will be said in the inquiry concerning the Cold.
Nor is it no marvel if the hot and the cold put forth several common actions (on which see Instant. 32. Tab.

2), cum inveniantur duae ex sequentibus differentiis (de quibus mox dicemus) quae competunt utrique naturae; licet in hac differentia (de qua nunc loquimur) actiones sint ex diametro oppositae. Calidum enim dat motum expansivum et dilatantem, Frigidum autem dat motum contractivum et coeuntem.
Secunda differentia est modificatio prioris; haec videlicet, quod calor sit motus expansivus sive versus circumferentiam; hac lege tamen, ut una feratur corpus sursum.

2), since there are found two of the following differences (of which we shall presently speak) which are congruent to each nature; although in this difference (of which we now speak) the actions are diametrically opposed. For the Hot gives an expansive and dilating motion, but the Cold gives a contractive and coalescing motion.
The second difference is a modification of the former; namely this, that heat is an expansive motion, that is, toward the circumference; with this proviso, however, that at the same time the body is carried upward.

Dubium enim non est quin sint motus complures mixti. Exempli gratia; sagitta aut spiculum simul et progrediendo rotat, et rotando progreditur. Similiter et motus caloris simul est et expansivus et latio in sursum.

For there is no doubt that there are several mixed motions. For example; an arrow or a dart at once both by progressing rotates, and by rotating progresses. Similarly, the motion of heat is at once both expansive and an upward lation.

Haec vero differentia ostenditur in forcipe, aut bacillo ferreo immisso in ignem: quia si immittatur perpendiculariter tenendo manum superius, cito manum adurit; sin ex latere aut inferius, omnino tardius.
Conspicua etiam est in distillationibus per descensorium; quibus utuntur homines ad flores delicatiores, quorum odores facile evanescunt. Nam hoc reperit industria, ut collocent ignem non subter sed supra, ut adurat minus.

This difference indeed is shown in the forceps, or in an iron rod inserted into the fire: for if it is inserted perpendicularly, with the hand held higher up, it quickly sears the hand; but if from the side or from below, altogether more slowly.
It is conspicuous also in distillations by a descensory, which people use for the more delicate flowers, whose odors easily evanesce. For industry has discovered this: that they place the fire not beneath but above, so that it scorches less.

Neque enim flamma tantum vergit sursum, sed etiam omne calidum.
Fiat autem experimentum hujus rei in contraria natura frigidi: viz. utrum frigus non contrahat corpus descendendo deorsum, quemadmodum calidum dilatat corpus ascendendo sursum.

For not only does flame tend upward, but every hot thing as well.
But let an experiment of this matter be made in the contrary nature of the cold: viz., whether cold does not contract a body by descending downward, just as the hot dilates a body by ascending upward.

Itaque adhibeantur duo bacilla ferrea, vel duo tubi vitrei, quoad caetera pares, et calefiant nonnihil; et ponatur spongia cum aqua frigida, vel nix, subter unam, et similiter super alteram. Existimamus enim celeriorem fore refrigerationem ad extremitates in eo bacillo ubi nix ponitur supra quam in eo ubi nix ponitur subter: contra ac fit in calido.

Therefore let two iron rods be applied, or two glass tubes, equal in other respects, and let them be warmed somewhat; and let a sponge with cold water, or snow, be placed beneath the one, and likewise above the other. For we think that the refrigeration to the extremities will be swifter in that rod where snow is placed above than in that where snow is placed beneath: contrary to what happens in the case of heat.

Tertia differentia ea est; ut calor sit motus, non expansivus uniformiter secundum totum, sed expansivus per particulas minores corporis; et simul cohibitus et repulsus et reverberatus, adeo ut induat motum alternativum et perpetuo trepidantem et tentantem et nitentem et ex repercussione irritatum; unde furor ille ignis et caloris ortum habet.
Ista vero differentia ostenditur maxime in flamma et liquoribus bullientibus; quae perpetuo trepidant, et in parvis portionibus tument, et rursus subsidunt.
Ostenditur etiam in iis corporibus, quae sunt tam durae compagis ut calefacta ut ignita non intumescant aut dilatentur mole; ut ferrum ignitum, in quo calor est acerrimus.

The third difference is this: that heat is a motion, not expansive uniformly according to the whole, but expansive through the smaller particles of the body; and at the same time restrained and repelled and reverberated, so that it assumes an alternating motion, perpetually trembling and attempting and striving, and provoked by repercussion; whence that fury of fire and of heat has its origin.
But this difference is shown especially in flame and in boiling liquors; which perpetually tremble, and in small portions swell, and again subside.
It is shown also in those bodies which are of so hard a compages that, though heated and even ignited, they do not swell or are dilated in bulk; as red-hot iron, in which the heat is most sharp.

Ostenditur etiam in hoc, quod per frigidissimas tempestates focus ardeat acerrime.
Ostenditur etiam in hoc, quod cum extenditur aer in vitro calendari absque impedimento aut repulsione, uniformiter scilicet et aequaliter, non percipiatur calor. Etiam in ventis conclusis, licet erumpant vi maxima, tamen non percipitur calor insignis; quia scilicet motus fit secundum totum, absque motu alternante in particulis.

It is also shown in this, that in the coldest weather the hearth burns most keenly.
It is also shown in this, that when the air is extended (expanded) in the calendar-glass without impediment or repulsion, that is, uniformly and equally, heat is not perceived.
Likewise, in confined winds, although they burst forth with the greatest force, nevertheless no remarkable heat is perceived; because the motion is of the whole, without an alternating motion in the particles.

Atque ad hoc fiat experimentum, utrum flamma non urat acrius versus latera quam in medio flammae.
Ostenditur etiam in hoc, quod omnis ustio transigatur per minutos poros corporis quod uritur; adeo ut ustio subruat et penetret et fodicet et stimulet, perinde ac si essent infinitae cuspides acus. Itaque ex hoc illud etiam fit, quod omnes aquae fortes (si proportionatae sint ad corpus in quod agunt) edant opera ignis, ex natura sua corrodente et pungente.

And to this let an experiment be made, whether flame does not burn more keenly toward the sides than in the middle of the flame.
It is shown also in this, that every burning is accomplished through the minute pores of the body that is burned; so that the burning undermines and penetrates and picks and stimulates, just as if there were infinite needle‑points. Therefore from this it also comes about that all strong waters (if they are proportioned to the body on which they act) perform the works of fire, by their own nature corroding and pungent.

Atque ista differentia (de qua nunc dicimus) communis est cum natura frigidi; in quo cohibetur motus contractivus per renitentiam expandendi; quemadmodum in calido cohibetur motus expansivus per renitentiam contrahendi.
Itaque sive partes corporis penetrent versus interius sive penetrent versus exterius, similis est ratio; licet impar admodum sit fortitudo; quia non habemus hic apud nos in superficie terrae aliquid quod sit impense frigidum. Vide Instant.

And this difference (of which we are now speaking) is common with the nature of the cold; in which the contractive motion is restrained by the resistance of expanding; just as in the hot the expansive motion is restrained by the resistance of contracting.
Therefore whether the parts of a body penetrate toward the interior or penetrate toward the exterior, the reasoning is similar; although the strength is very unequal; because we do not have here with us on the surface of the earth anything that is intensely cold. See the Instant.

27. Tab. 9.

27. Table 9.

Quarta differentia est modificatio prioris: haec scilicet, quod motus ille stimulationis aut penetrationis debeat esse nonnihil rapidus et minime lentus; atque fiat etiam per particulas, licet minutas; tamen non ad extremam subtilitatem, sed quasi majusculas.
Ostenditur haec differentia in comparatione operum quae edit ignis cum iis quae edit tempus sive aetas. Aetas enim sive tempus arefacit, consumit, subruit, et incinerat, non minus quam ignis; vel potius longe subtilius: sed quia motus ejusmodi est lentus admodum et per particulas valde exiles, non percipitur calor.

Fourth difference is a modification of the former: namely this, that that motion of stimulation or penetration ought to be somewhat rapid and by no means slow; and that it also be effected through particles, though minute; yet not to extreme subtlety, but as it were somewhat larger.
This difference is shown in a comparison of the works which fire puts forth with those which time, or age, puts forth. For age or time dries, consumes, undermines, and incinerates no less than fire; or rather far more subtly: but because a motion of this kind is very slow and through particles very slender, heat is not perceived.

Ostenditur etiam in comparatione dissolutionum ferri et auri. Aurum enim dissolvitur absque calore excitato; ferrum autem cum vehementi excitatione caloris, licet simili fere intervallo quoad tempus. Quia scilicet in auro, ingressus aquae separationis est clemens et subtiliter insinuans, et cessio partium auri facilis; at in ferro, ingressus est asper et cum conflictu, et partes ferri habent obstinationem majorem.

It is also shown in the comparison of the dissolutions of iron and gold. For gold is dissolved without heat being excited; but iron with a vehement excitation of heat, though at almost a similar interval as regards time. Because, namely, in gold the entry of the water of separation is clement and subtly insinuating, and the cession of the parts of gold is easy; but in iron the entry is rough and with conflict, and the parts of iron have greater obstinacy.

Ostenditur etiam aliquatenus in gangraenis nonnullis et mortificationibus carnium; quae non excitant magnum calorem aut dolorem, ob subtilitatem putrefactionis.

It is shown also to some extent in certain gangrenes and mortifications of the flesh; which do not excite great heat or pain, on account of the subtlety of the putrefaction.

Atque haec sit Prima Vindemiatio, sive Interpretatio inchoata de Forma Calidi, facta per Permissionem Intellectus.
Ex Vindemiatione autem ista Prima, forma sive definitio vera caloris (ejus qui est in ordine ad universum, non relativus tantummodo ad sensum) talis est, brevi verborum complexu: Calor est motus expansivus, cohibitus, et nitens per partes minores. Modificatur autem expansio: ut expandendo in ambitum, nonnihil tamen inclinet versus superiora.

And let this be the First Vintage, or the begun Interpretation concerning the Form of Heat, made by Permission of the Intellect.
From this First Vintage, moreover, the form or true definition of heat (that which is in order with respect to the universe, not merely relative to sense) is such, in a brief complex of words: Heat is an expansive motion, confined, and striving through the smaller parts. But the expansion is modified: so that, while expanding into the ambient, it nevertheless inclines somewhat toward the upper regions.

Modificatur autem et nixus ille per partes; ut non sit omnino segnis, sed incitatus et cum impetu nonnullo.
Quod vero ad Operativam attinet, eadem res est. Nam designatio est talis: Si in aliquo corpore naturali poteris excitare motum ad se dilatandum aut expandendum; eumque motum ita reprimere et in se vertere, ut dilatatio illa non procedat aequaliter, sed partim obtineat, partim retrudatur; proculdubio generabis calidum: non habita ratione, sive corpus illud sit elementare (ut loquuntur), sive imbutum a coelestibus; sive luminosum, sive opacum; sive tenue, sive densum; sive localiter expansum, sive intra claustra dimensionis primae contentum; sive vergens ad dissolutionem, sive manens in statu; sive animal, sive vegetabile, sive minerale, sive aqua, sive oleum, sive aer, aut aliqua alia substantia quaecunque susceptiva motus praedicti.

Moreover, that striving through the parts is likewise modified; so that it be not altogether sluggish, but incited and with some impulse.
But as regards the Operative, it is the same thing. For the designation is as follows: If in any natural body you are able to arouse a motion to dilate or expand itself; and to repress that motion and turn it back upon itself in such a way that that dilatation does not proceed uniformly, but partly prevails and is partly driven back; without doubt you will generate the hot: without regard to whether that body be elemental (as they speak), or imbued by the celestial; whether luminous or opaque; whether tenuous or dense; whether locally expanded, or contained within the barriers of the first dimension; whether tending toward dissolution, or remaining in a state; whether animal, vegetable, or mineral, or water, or oil, or air, or any other substance whatsoever susceptible of the aforesaid motion.

Calidum autem ad sensum res eadem est; sed cum analogia, qualis competit sensui. Nunc vero ad ulteriora auxilia procedendum est.

But as to sense, heat is the same thing; but with an analogy such as befits the sense. Now indeed one must proceed to further aids.

XXI.

21.

Post Tabulas comparentiae primae et rejectionem sive exclusivam, nec non vindemiationem primam factam secundum eas, pergendum est ad reliqua auxilia intellectus circa interpretationem naturae et inductionem veram ac perfectam. In quibus proponendis, ubi opus erit tabulis, procedemus super calidum et frigidum; ubi autem opus erit tantum exemplis paucioribus, procedemus per alia omnia: ut nec confundatur inquisitio, et tamen doctrina versetur minus in angusto.
Dicemus itaque primo loco, de Praerogativis Instantiarum: secundo, de Adminiculis Inductionis: tertio, de Rectificatione Inductionis: quarto, de Variatione Inquisitionis pro Natura Subjecti: quinto, de Praerogativis Naturarum quatenus ad inquisitionem, sive de eo quod inquirendum est prius et posterius: sexto, de Terminis Inquisitionis, sive de synopsi omnium naturarum in universo: septimo, de Deductione ad Praxin, sive de eo quod est in ordine ad Hominem: octavo, de Parascevis ad Inquisitionem: postremo autem, de Scala Ascensoria et Descensoria Axiomatum.

After the Tables of First Comparison and the rejection or exclusion, as well as the first vintage made according to them, it is necessary to proceed to the remaining aids of the intellect concerning the interpretation of nature and true and perfect induction. In setting these forth, where there will be need of tables, we will proceed on heat and cold; but where there will be need only of fewer examples, we will proceed through all other things: so that the inquiry may not be confounded, and yet the doctrine may move within a less narrow compass.
We will speak, then, in the first place, of the Prerogatives of Instances: in the second, of the Supports of Induction: in the third, of the Rectification of Induction: in the fourth, of the Variation of the Inquiry according to the Nature of the Subject: in the fifth, of the Prerogatives of Natures so far as regards inquiry, or concerning that which is to be inquired earlier and later: in the sixth, of the Limits of the Inquiry, that is, of a synopsis of all natures in the universe: in the seventh, of the Deduction to Praxis, that is, of that which is in order to Man: in the eighth, of the Parasceves for Inquiry: and lastly, of the Ascending and Descending Scale of Axioms.

XXII.

22.

Inter Praerogativas Instantiarum, primo proponemus Instantias Solitarias. Eae autem sunt solitariae, quae exhibent naturam de qua fit inquisitio in talibus subjectis, quae nil habent commune cum aliis subjectis, praeter illam ipsam naturam; aut rursus quae non exhibent naturam de qua fit inquisitio in talibus subjectis, quae sunt similia per omnia cum aliis subjectis, praeterquam in illa ipsa natura. Manifestum enim est quod hujusmodi instantiae tollant ambages, atque accelerent et roborent exclusivam; adeo ut paucae ex illis sint instar multarum.

Among the Prerogatives of Instances, we shall first propose Solitary Instances. They are solitary which exhibit the nature about which inquiry is made in such subjects as have nothing in common with other subjects except that very nature; or again, which do not exhibit the nature about which inquiry is made in such subjects as are similar in all respects with other subjects, except in that very nature. For it is manifest that instances of this sort remove ambiguities, and accelerate and strengthen the exclusion; so that a few of them are the equal of many.

Exempli gratia: si fiat inquisitio de natura Coloris, Instantiae Solitariae sunt prismata, gemmae chrystallinae, quae reddunt colores non solum in se sed exterius supra parietam, item rores, etc. Istae enim nil habent commune cum coloribus fixis in floribus, gemmis coloratis, metallis, lignis, etc., praeter ipsum colorem. Unde facile colligitur, quod color nil aliud sit quam modificatio imaginis lucis immissae et receptae: in priore genere, per gradus diversos incidentiae; in posteriore, per texturas et schematismos varios corporis.

For example: if an inquiry be made concerning the nature of Color, the Solitary Instances are prisms, crystalline gems, which render colors not only in themselves but outwardly upon a wall, likewise dews, etc. For these have nothing in common with colors fixed in flowers, colored gems, metals, woods, etc., except the color itself. Whence it is easily gathered that color is nothing else than a modification of the image of light admitted and received: in the former kind, through diverse degrees of incidence; in the latter, through various textures and schematisms of the body.

Istae autem Instantiae sunt Solitariae quatenus ad similitudinem.
Rursus in eadem inquisitione, venae distinctae albi et nigri in marmoribus, et variegationes colorum in floribus ejusdem speciei, sunt Instantiae Solitariae. Album enim et nigrum marmoris, et maculae albi et purpurei in floribus garyophylli, conveniunt fere in omnibus praeter ipsum colorem.

These Instances, however, are Solitary as regards similarity.
Again, in the same inquiry, the distinct veins of white and black in marbles, and the variegations of colors in the flowers of the same species, are Solitary Instances. For the white and the black of marble, and the spots of white and purple in carnation-flowers (caryophyllus), agree in almost everything except the color itself.

Unde facile colligitur, colorem non multum rei habere cum naturis alicujus corporis intrinsecis, sed tantum situm esse in positura partium crassiori et quasi mechanica. Istae autem Instantiae sunt Solitariae, quatenus ad discrepantiam. Utrunque autem genus Instantias Solitarias appellare consuevimus; aut Ferinas, sumpto vocabulo ab astronomis.

Whence it is easily gathered that color has not much to do with the intrinsic natures of any body, but is only seated in the coarser, and as it were mechanical, positure of the parts. These Instances, moreover, are Solitary, so far as regards discrepancy. Both kinds, however, we are accustomed to call Solitary Instances; or Ferine, the term being taken from the astronomers.

XXIII.

23.

Inter praerogativas instantiarum, ponemus secundo loco Instantias Migrantes. Eae sunt, in quibus natura inquisita migrat ad generationem, cum prius non existeret; aut contra migrat ad corruptionem, cum prius existeret. Itaque in utraque antistrophe, instantiae tales sunt semper geminae; vel potius una instantia in motu sive transitu, producta ad periodum adversam.

Among the prerogatives of instances, we shall place in the second place Migrating Instances. These are those in which the nature under inquiry migrates to generation, when previously it did not exist; or on the contrary migrates to corruption, when previously it did exist. And so in each antistrophe, such instances are always twin; or rather a single instance in motion or transit, carried through to the opposite endpoint.

At hujusmodi instantiae non solum accelerant et roborant exclusivam, sed etiam compellunt affirmativam sive formam ipsam in angustum. Necesse est enim ut forma rei sit quippiam, quod per hujusmodi migrationem indatur, aut contra per hujusmodi migrationem tollatur et destruatur. Atque licet omnis exclusio promoveat affirmativam, tamen hoc magis directe fit in subjecto eodem quam in diversis.

But instances of this kind not only accelerate and corroborate the Exclusive, but also constrain the Affirmative, that is, the very Form itself, into a narrow compass. For it is necessary that the form of the thing be something which by a migration of this kind is induced, or on the contrary by a migration of this kind is taken away and destroyed. And although every exclusion promotes the Affirmative, yet this is done more directly in the same subject than in diverse ones.

Forma autem (ut ex omnibus quae dicta sunt manifesto liquet) prodens se in uno ducit ad omnia. Quo autem simplicior fuerit migratio, eo magis habenda est instantia in pretio. Praeterea Instantiae Migrantes magni sunt usus ad partem operativam; quia cum proponant formam copulatam cum efficiente aut privante, perspicue designant praxin in aliquibus; unde facilis etiam est transitus ad proxima.

But the Form (as is manifestly clear from all that has been said) by revealing itself in one leads to all. Moreover, the simpler the migration is, the more the instance is to be held in esteem. Furthermore, the Migrating Instances are of great use for the operative part; because when they propose the form coupled with an efficient or a privative, they clearly designate praxis in certain particulars; whence the transition to proximate things is also easy.

Subest tamen in illis nonnihil periculi, quod indiget cautione; hoc videlicet, ne formam nimis retrahant ad efficientem, et intellectum perfundant vel saltem perstringant falsa opinione de forma ex intuitu efficientis. Efficiens vero semper ponitur nil aliud esse quam vehiculum sive deferens formae. Verum huic rei, per exclusivam legitime factam, facile adhibetur remedium.

Yet there lies in them some not-inconsiderable peril, which demands caution; namely this: lest they draw the form back too much to the efficient (cause), and drench the understanding, or at least graze it, with a false opinion about the form, from the intuition of the efficient (cause). But the efficient is always posited to be nothing other than the vehicle or bearer of the form. However, for this matter a remedy is easily applied, by an exclusion legitimately made.

Proponendum itaque est jam exemplum instantiae migrantis. Sit natura inquisita Candor sive Albedo: instantia migrans ad generationem est vitrum integrum et vitrum pulverizatum. Similiter, aqua simplex et aqua agitata in spumam.

Accordingly, an example of a Migrating Instance is now to be proposed. Let the nature inquired be Candor or Albedo: the migrating instance toward generation is intact glass and powdered glass. Likewise, simple water and water agitated into foam.

Vitrum enim integrum et aqua simplex diaphana sunt, non alba; at vitrum pulverizatum et aqua in spuma, alba, non diaphana. Itaque quaerendum quid acciderit ex ista migratione vitro aut aquae. Manifestum enim est formam albedinis deferri et invehi per istam contusionem vitri et agitationem aquae.

For intact glass and simple water are diaphanous, not white; but powdered glass and water in foam are white, not diaphanous. Therefore one must inquire what has happened, from that migration, to the glass or to the water. For it is manifest that the form of whiteness is carried and brought in through that crushing of the glass and that agitation of the water.

Nihil autem reperitur accessisse, praeter comminutionem partium vitri et aquae, et aeris insertionem. Neque vero parum profectum est ad inveniendam formam albedinis, quod corpora duo per se diaphana, sed secundum magis et minus (aer scilicet et aqua, aut aer et vitrum), simul posita per minutas portiones exhibeant albedinem, per refractionem inaequalem radiorum lucis.
Verum hac in re proponendum est etiam exemplum periculi et cautionis, de quibus diximus.

Nothing, however, is found to have been superadded, except the comminution of the parts of the glass and of the water, and the insertion of air. Nor indeed is it a small advance toward discovering the form of whiteness, that two bodies diaphanous in themselves, yet in greater and lesser degree (namely air and water, or air and glass), when placed together in minute portions, exhibit whiteness, through the unequal refraction of the rays of light.
However, in this matter an example also of danger and of caution must be set forth, of which we have spoken.

Nimirum facile hic occurret intellectui ab hujusmodi efficientibus depravato, quod ad formam albedinis aer semper requiratur, aut quod albedo generetur tantum per corpora diaphana; quae omnino falsa sunt, et per multas exclusiones convicta. Quin potius apparebit (misso aere et hujusmodi) corpora omnino aequalia (secundum portiones opticas) dare diaphanum; corpora vero inaequalia per texturam simplicem, dare album; corpora inaequalia secundum texturam compositam, sed ordinatam, dare reliquos colores, praeter nigrum; corpora vero inaequalia per texturam compositam, sed omnino inordinatam et confusam, dare nigrum. Itaque de instantia migrante ad generationem in natura inquisita albedinis, propositum est jam exemplum.

Surely it will easily occur here to an intellect depraved by efficient causes of this kind, that air is always required for the form of whiteness, or that whiteness is generated only through diaphanous bodies; which are altogether false, and have been convicted by many exclusions. Nay rather it will appear (air and the like being dismissed) that bodies wholly equal (according to optical portions) yield the diaphanous; but bodies unequal by simple texture yield white; bodies unequal according to a composite, but ordered, texture yield the remaining colors, except black; but bodies unequal by a composite texture, yet altogether inordinate and confused, yield black. Therefore, concerning the migrating instance toward the generation, in the nature under inquiry, of whiteness, an example has now been set forth.

Instantia autem migrans ad corruptionem in eadem natura albedinis, est spuma dissoluta, aut nix dissoluta. Exuit enim albedinem et induit diaphanum aqua, postquam fit integrale sine aere.
Neque vero illud ullo modo praetermittendum est, quod sub Instantiis Migrantibus comprehendi debeant non tantum illae quae migrant ad generationem et privationem, sed etiam illae quae migrant ad majorationem et minorationem; cum illae etiam tendant ad inveniendam formam, ut per definitionem formae superius factam et tabulam graduum manifesto liquet.

But the Migrating Instance toward corruption in the same nature of whiteness is foam dissolved, or snow dissolved. For the water puts off whiteness and puts on the diaphanous after it becomes an integral whole without air.
Nor indeed must this by any means be passed over: that under the Migrating Instances there ought to be comprehended not only those which migrate to generation and privation, but also those which migrate to augmentation and diminution; since those also tend toward the finding of the form, as is manifestly clear from the definition of form made above and from the table of degrees.

Itaque papyrus, quae sicca cum fuerit alba est, at madefacta (excluso aere et recepta aqua) minus alba est et magis vergit ad diaphanum, similem habet rationem cum instantiis supradictis.

Therefore papyrus, which when it has been dry is white, but when moistened (the air excluded and water admitted) is less white and inclines more toward the diaphanous, stands in a like case with the above-mentioned instances.

XXIV.

24.

Inter praerogativas instantiarum, tertio loco ponemus Instantias Ostensivas, de quibus in vindemiatione prima de Calido mentionem fecimus; quas etiam Elucescentias, sive Instantias Liberatas et Praedominantes, appellare consuevimus. Eae sunt, quae ostendunt naturam inquisitam nudam et substantivam, atque etiam in exaltatione sua aut summo gradu potentiae suae; emancipatam scilicet, et liberatam ab impedimentis, vel saltem per fortitudinem suae virtutis dominantem super ipsa, eaque supprimentem et coercentem. Cum enim omne corpus suscipiat multas naturarum formas copulatas et in concreto, fit ut alia aliam retundat, deprimat, frangat, et liget; unde obscurantur formae singulae.

Among the prerogatives of instances, in the third place we will set the Ostensive Instances, of which in the first vintage concerning Heat we made mention; which we are also accustomed to call the Elucescent Instances, or the Freed and Predominant Instances. These are those which show the nature under inquiry naked and substantive, and even in its exaltation or in the highest degree of its potency; emancipated, that is, and freed from impediments, or at least by the strength of its virtue dominating over them, and suppressing and coercing them. For since every body takes on many forms of natures coupled and in the concrete, it comes about that one blunts, depresses, breaks, and binds another; whence the individual forms are obscured.

Inveniuntur autem subjecta nonnulla in quibus natura inquisita prae aliis est in suo vigore, vel per absentiam impedimenti vel per praedominantiam virtutis. Hujusmodi autem instantiae sunt maxime ostensivae formae. Verum et in his ipsis instantiis adhibenda est cautio, et cohibedus impetus intellectus.

However, there are found some subjects in which the nature inquired after is, before others, in its own vigor, either through the absence of impediment or through the predominance of its virtue. Instances of this kind are most ostensive of the form. Yet even in these very instances caution must be applied, and the impetus of the intellect must be restrained.

Quicquid enim ostentat formam, eamque trudit, ut videatur occurrere intellectui, pro suspecto habendum est, et recurrendum ad exclusivam severam et diligentem.
Exempli gratia; sit natura inquisita Calidum. Instantia Ostensiva motus expansionis, quae (ut superius dictum est) portio est praecipua formae calidi, est vitrum calendare aeris.

For whatever ostentates a form, and thrusts it forward so that it seems to occur to the intellect, must be held suspect, and one must revert to severe and diligent exclusion.
For example: let the nature under inquiry be Heat. An Ostensive Instance of the motion of expansion, which (as was said above) is the principal portion of the form of heat, is the calendary glass of air.

Etenim flamma, licet manifesto exhibeat expansionem, tamen propter momentaneam extinctionem non ostendit progressum expansionis. Aqua autem fervens, propter facilem transitionem aquae in vaporem et aerem, non tam bene ostendit expansionem aquae in corpore suo. Rursus ferrum ignitum, et similia, tantum abest ut progressum ostendant, ut contra per retusionem et fractionem spiritus per partes compactas et crassas (quae domant et fraenant expansionem) ipsa expansio non sit omnino conspicua ad sensum.

For the flame, although it manifestly exhibits expansion, nevertheless, on account of its momentary extinction, does not show the progress of the expansion. But boiling water, because of the easy transition of the water into vapor and air, does not so well show the expansion of the water in its own body. Again, ignited iron, and the like, are so far from showing progress that, on the contrary, through the blunting and breaking-up of the spirit through compact and thick parts (which tame and bridle expansion), the expansion itself is not at all conspicuous to sense.

At vitrum calendare clare ostendit expansionem in aere, et conspicuam et progredientem et durantem, neque transeuntem.
Rursus, exempli gratia, sit natura inquisita Pondus. Instantia Ostensiva ponderis est argentum vivum.

But the calendar-glass clearly shows expansion in air, both conspicuous and progressing and enduring, and not transient.
Again, for example, let the nature inquired be Weight. The Ostensive Instance of weight is quicksilver.

Omnia enim superat pondere magno intervallo, praeter aurum; quod non multo gravius est. At praestantior instantia est ad indicandam formam ponderis argentum vivum quam aurum; quia aurum solidum est et consistens, quod genus referri videtur ad densum; at argentum vivum liquidum est et turgens spiritu, et tamen multis partibus exuperat gravitate diamantem, et ea quae putantur solidissima. Ex quo ostenditur formam gravis sive ponderosi dominari simpliciter in copia materiae, et non in arcta compage.

For it surpasses all in weight by a great interval, except gold; which is not much heavier. But quicksilver (mercury) is a more excellent instance for indicating the form of weight than gold; because gold is solid and consistent, which kind seems to be referred to the dense; but quicksilver is liquid and swelling with spirit, and yet by many degrees it surpasses in heaviness the diamond, and those things which are thought most solid. Whence it is shown that the form of the heavy, or weighty, rules simply in the abundance of matter, and not in tight compacture.

XXV.

25.

Inter praerogativas instantiarum ponemus quarto loco Instantias Clandestinas, quas etiam Instantias Crepusculi appellare consuevimus. Eae sunt veluti oppositae instantiis ostensivis. Exhibent enim naturam inquisitam in infirma virtute, et tanquam in incunabulis et rudimentis suis; tentantem et tanquam primo experientem, sed sub contraria natura latentem et subactam.

Among the Prerogative Instances we will place in the fourth place the Clandestine Instances, which we have also been accustomed to call the Instances of Twilight. For these are, as it were, opposed to ostensive instances. They exhibit the nature under inquiry in a weak degree of power, and as if in its cradle and rudiments; attempting, and as it were making its first experiments, yet lying hidden beneath and subdued by a contrary nature.

Sunt autem hujusmodi instantiae magni omnino momenti ad inveniendas formas; quia sicut ostensivae ducunt facile ad differentias, ita clandestinae ducunt optime ad genera; id est, ad naturas illas communes, quarum naturae inquisitae nihil aliud sunt quam limitationes.
Exempli gratia; sit natura inquisita Consistens, sive se determinans; cujus contrarium est Liquidum, sive fluens. Instantiae clandestinae sunt illae quae exhibent gradum nonnullum debilem et infimum consistentis in fluido; veluti bulla aquae, quae est tanquam pellicula quaedam consistens et determinata, facta ex corpore aquae.

But instances of this kind are of altogether great moment for discovering forms; for just as the ostensive lead easily to differences, so the clandestine lead best to genera; that is, to those common natures, of which the natures inquired into are nothing else than limitations.
For example: let the nature inquired be Consistent, or self-determining; whose contrary is Liquid, or flowing. The clandestine instances are those which exhibit some weak and lowest degree of the consistent in the fluid; as the bubble of water, which is as it were a certain consistent and determinate little skin, made from the body of water.

Similiter stillicidia, quae, si adfuerit aqua quae succedat, producunt se in filum admodum tenue, ne discontinuetur aqua; at si non detur talis copia aquae quae succedere possit, cadit aqua in guttis rotundis, quae est figura quae optime aquam sustinet contra discontinuationem. At in ipso temporis articulo, cum desinit filum aquae et incipit descensus in guttis, resilit ipsa aqua sursum ad evitandam discontinuationem. Quin in metallis, quae cum funduntur sunt liquida sed magis tenacia, recipiunt se saepe guttae liquefactae sursum, atque ita haerent.

Similarly, drippings, which, if there is water present to succeed, draw themselves out into a very slender filament, lest the water be discontinuated; but if no such supply of water is given as can succeed, the water falls in round drops, which is the figure that best sustains water against discontinuation. But at the very instant when the thread of water ceases and the descent in drops begins, the water itself springs back upward to avoid discontinuation. Indeed, in metals, which when they are melted are liquid but more tenacious, the liquefied drops often draw themselves back upward, and so adhere.

Simile quoddam est instantia speculorum puerilium, quae solent facere pueruli in scirpis ex saliva, ubi cernitur etiam pellicula consistens aquae. At multo melius se ostendit hoc ipsum in altero illo ludicro puerili, quando capiunt aquam, per saponem factam paulo tenaciorem, atque inflant eam per calamum cavum, atque inde formant aquam tanquam in castellum bullarum; quae per interpositionem aeris inducit consistentiam eo usque ut se projici nonnihil patiatur absque discontinuatione. Optime autem cernitur hoc in spuma et nive, quae talem induunt consistentiam ut fere secari possint; cum tamen sint corpora formata ex aere et aqua, quae utraque sunt liquida.

There is a certain similar instance in the children’s “mirrors,” which little boys are wont to make in rushes from saliva, where there is seen also a coherent pellicle of water. But this same thing shows itself much better in that other childish sport, when they take water, made a little more tenacious by means of soap, and blow it through a hollow reed, and from this they shape the water as if into a little castle of bubbles; which, through the interposition of air, induces consistency to such a degree that it allows itself to be somewhat projected without discontinuity. Most excellently, however, this is seen in foam and snow, which assume such consistency that they can almost be cut; although they are bodies formed from air and water, which both are liquid.

Quae omnia non obscure innuunt Liquidum et Consistens esse notiones tantum plebeias, et ad sensum; inesse autem revera omnibus corporibus fugam et evitationem se discontinuandi; eam vero in corporibus homogeneis (qualia sunt liquida) esse debilem et infirmam, in corporibus vero, quae sunt composita ex heterogeneis, magis esse vividam et fortem; propterea quod admotio heterogenei constringit corpora, at subintratio homogenei solvit et relaxat.
Similiter, exempli gratia; sit natura inquisita Attractio, sive Coitio Corporum. Instantia circa formam ejus ostensiva maxime insignis est magnes.

All these things hint not obscurely that Liquid and Consistent are only plebeian notions, and relative to sense; but that in reality there is in all bodies a flight and avoidance of discontinuing themselves; that in homogeneous bodies (such as liquids) it is weak and feeble, but in bodies which are composed of heterogeneous [parts] it is more vivid and strong; because the bringing-near of the heterogeneous constricts bodies, while the subintrusion of the homogeneous dissolves and relaxes.
Similarly, for example; let the nature inquired be Attraction, or Coition of Bodies. The instance ostensive regarding its form, and most notable, is the magnet.

Contraria autem natura attrahenti est non attrahens, licet in substantia simili. Veluti ferrum, quod non attrahit ferrum, quemadmodum nec plumbum plumbum, nec lignum lignum, nec aquam aqua. Instantia autem clandestina est magnes ferro armatus, vel potius ferrum in magnete armato.

But the contrary nature to the attracting is the non-attracting, although in similar substance. For instance, iron does not attract iron, just as neither lead lead, nor wood wood, nor water water. But the clandestine instance is the magnet armed with iron, or rather the iron in the armed magnet.

Nam ita fert natura, ut magnes armatus in distantia aliqua non trahat ferrum fortius quam magnes non armatus. Verum si admoveatur ferrum, ita ut tangat ferrum in magnete armato, tunc magnes armatus longe majus pondus ferri sustinet quam magnes simplex et inermis, propter similitudinem substantiae ferri versus ferrum; quae operatio erat omnino clandestina et latens in ferro, antequam magnes accessisset. Itaque manifestum est formam coitionis esse quippiam quod in magnete sit vividum et robustum, in ferro debile et latens.

For nature so carries it that an armed magnet at some distance does not draw iron more strongly than an unarmed magnet. But if iron be brought near, so that it touch the iron on the armed magnet, then the armed magnet sustains by far a greater weight of iron than a simple and unarmed magnet, on account of the similarity of the substance of iron toward iron; an operation which was altogether clandestine and latent in the iron before the magnet had approached. Therefore it is manifest that the form of coition is something which in the magnet is vivid and robust, in the iron weak and latent.

Itidem notatum est sagittas parvas ligneas absque cuspide ferrea, emissas ex sclopetis grandibus, altius penetrare in materiam ligneam (puta latera navium, ut similia), quam easdem sagittas ferro acuminatas, propter similitudinem substantiae ligni ad lignum, licet hoc ante in ligno latuerit. Itidem, licet aer aerem aut aqua aquam manifesto non trahat in corporibus integris, tamen bulla approximata bullae facilius dissolvit bullam quam si bulla illa altera abesset, ob appetitum coitionis aquae cum aqua et aeris cum aere Atque hujusmodi Instantiae Clandestinae (quae sunt usus nobilissimi, ut dictum est) in portionibus corporum parvis et subtilibus maxime se dant conspiciendas. Quia massae rerum majores sequuntur formas magis catholicas et generales; ut suo loco dicetur.

Likewise it has been noted that small wooden arrows without an iron cusp, discharged from large firearms, penetrate more deeply into wooden material (for instance the sides of ships, and the like) than the same arrows sharpened with iron, because of the similarity of the substance of wood to wood, although this had previously lain hidden in the wood. Likewise, although air does not manifestly attract air, nor water water, in whole bodies, nevertheless a bubble brought near to a bubble dissolves the bubble more easily than if that other bubble were absent, on account of the appetite of coition of water with water and of air with air. And Instances of this kind, Clandestine Instances (which are of the most noble use, as has been said), most of all offer themselves to be observed in the small and subtle portions of bodies. For the larger masses of things follow forms more catholic and general; as will be said in its place.

XXVI.

26.

Inter praerogativas instantiarum ponemus quinto loco Instantias Constitutivas, quas etiam Manipulares appellare consuevimus. Eae sunt quae constituunt unam speciem naturae inquisitae tanquam Formam Minorem. Cum enim formae legitimae (quae sunt semper convertibiles cum naturis inquisitis) lateant in profundo nec facile inveniantur, postulat res et infirmitas humani intellectus ut formae particulares, quae sunt congregativae Manipulorum quorundam instantiarum (neutiquam vero omnium) in notionem aliquam communem, non negligantur, verum diligentius notentur.

Among the prerogatives of instances we will place in the fifth place the Constitutive Instances, which we have also been accustomed to call Manipular. These are those which constitute one species of the nature inquired, as it were a Lesser Form. For since legitimate forms (which are always convertible with the natures inquired) lie hidden in the deep and are not easily found, the matter and the infirmity of the human intellect require that particular forms, which are congregative of the Maniples of certain instances (by no means, however, of all) into some common notion, not be neglected, but rather be noted more diligently.

Quicquid enim unit naturam, licet modis imperfectis, ad inventionem formarum viam sternit. Itaque instantiae, quae ad hoc utiles sunt non sunt contemnendae potestatis, sed habent nonnullam praerogativam.
Verum in his diligens est adhibenda cautio, ne intellectus humanus, postquam complures ex istis formis particularibus adinvenerit atque inde partitiones sive divisiones naturae inquisitae confecerit, in illis omnino acquiescat, atque ad inventionem legitimam Formae Magnae se non accingat, sed praesupponat naturam velut a radicibus esse multiplicem et divisam, atque ulteriorem naturae unionem, tanquam rem supervacuae subtilitatis et vergentem ad merum abstractum, fastidiat et rejiciat.

For whatever unites the nature, albeit in imperfect modes, paves the way to the invention of forms. Therefore the instances which are useful for this are not of a power to be contemned, but have some prerogative.
But in these a diligent caution must be applied, lest the human intellect, after it has discovered several of these particular forms and from them has made partitions or divisions of the nature in question, should altogether acquiesce in them, and not gird itself for the legitimate invention of the Great Form; but should presuppose that nature is, as it were, from the roots multiple and divided, and should disdain and reject any further union of the nature as a matter of superfluous subtlety and verging toward the mere abstract.

Exempli gratia; sit natura inquisita Memoria, sive Excitans et Adjuvans memoriam. Instantiae constitutivae sunt, ordo sive distributio, quae manifesto juvat memoriam; item Loci in memoria artificiali, qui aut possunt esse loci secundum proprium sensum, veluti janua, angulus, fenestra, et similia, aut possunt esse personae familiares et notae, aut possunt esse quidvis ad placitum (modo in ordine certo ponantur), veluti animalia, herbae; etiam verba, literae, characteres, personae historicae, et caetera; licet nonnulla ex his magis apta sint et commoda, alia minus. Hujusmodi autem Loci memoriam insigniter juvant, eamque longe supra vires naturales exaltant.

By way of example; let the nature under inquiry be Memory, or that which Excites and Aids memory. Constitutive Instances are the order or distribution, which manifestly helps memory; likewise the Places in artificial memory, which either can be places in the proper sense, such as a door, a corner, a window, and the like, or can be familiar and known persons, or can be anything at pleasure (provided they be set in a fixed order), such as animals, herbs; also words, letters, characters, historical persons, and the rest; though some of these are more apt and convenient, others less. However, such Places notably aid memory, and raise it far above natural powers.

Item carmina facilius haerent et discuntur memoriter quam prosa. Atque ex isto manipulo trium instantiarum, videlicet ordinis, locorum artificialis memoriae, et versuum, constituitur species una auxilii ad Memoriam. Species autem illa Abscissio Infiniti recte vocari possit.

Likewise, verses adhere more easily and are learned by heart than prose. And from that little bundle of three instances—namely, order, the loci of artificial memory, and verses—there is constituted one species of aid to Memory. That species might rightly be called the Abscission of the Infinite.

Cum enim quis aliquid reminisci aut revocare in memoriam nititur, si nullam praenotionem habeat aut perceptionem ejus quod quaerit, quaerit certe et molitur et hac illac discurrit, tanquam in infinito. Quod si certam aliquam praenotionem habeat, statim abscinditur infinitum, et fit discursus memoriae magis in vicino. In tribus autem illis instantiis quae superius dictae sunt, praenotio perspicua est et certa.

For when someone strives to reminisce or to recall something into memory, if he has no pre-notion or perception of that which he seeks, he surely searches and toils and runs here and there, as if in the infinite. But if he has some definite pre-notion, at once the infinite is cut off, and the course of memory becomes more at hand. Now in those three instances which were said above, the pre-notion is perspicuous and certain.

In prima videlicet, debet esse aliquid quod congruat cum ordine; in secunda debet esse imago quae relationem aliquam habeat sive convenientiam ad illa loca certa; in tertia, debent esse verba quae cadant in versum. Atque ita abscinditur infinitum. Aliae autem instantiae dabunt hanc alteram speciem; ut quicquid deducat intellectuale ad feriendum sensum (quae ratio etiam praecipue viget in artificiali memoria) juvet memoriam.

In the first, namely, there must be something that is congruent with the order; in the second there must be an image which has some relation or convenience to those fixed places; in the third, there must be words that fall into verse. And thus the infinite is cut off. But other instances will give this other species: namely, that whatever leads the intellectual down to striking the sense (a method which also especially prevails in artificial memory) may aid memory.

Aliae instantiae dabunt hanc alteram speciem; ut quae faciunt impressionem in affectu forti, incutientia scilicet metum, admirationem, pudorem, delectationem, juvent memoriam. Aliae instantiae dabunt hanc alteram speciem; ut quae maxime imprimuntur a mente pura et minus praeoccupata ante vel post, veluti quae discuntur in pueritia aut quae commentamur ante somnum, etiam primae quaeque rerum vices, magis haereant in memoria. Aliae instantiae dabunt hanc alteram speciem; ut multitudo circumstantiarum sive ansarum juvet memoriam, veluti scriptio per partes non continuatas, lectio, sive recitatio voce alta.

Other instances will give this other form; namely, that those which make an impression upon a strong affect, instilling fear, admiration, shame, or delectation, aid memory. Other instances will give this other form; namely, that those which are most imprinted by a mind pure and less preoccupied—whether before or after—such as things learned in boyhood, or those which we comment upon before sleep, and even the very first vicissitudes of things, stick more in memory. Other instances will give this other form; namely, that a multitude of circumstances or of handles aids memory, as in writing by parts not continuous, reading, or recitation with a loud voice.

Aliae denique instantiae dabunt hanc alteram speciem; ut quae expectantur et attentionem excitant melius haereant, quam quae praetervolant. Itaque si scriptum aliquod vicies perlegeris, non tam facile illud memoriter disces quam si illud legas decies, tentando interim illud recitare, et ubi deficit memoria inspiciendo librum. Ita ut sint veluti sex Formae Minores eorum quae juvant Memoriam; videlicet abscissio infiniti; deductio intellectualis ad sensibile; impressio in affectu forti; impressio in mente pura; multitudo ansarum; praeexpectatio.

Other instances finally will give this other kind: namely, that the things which are expected and arouse attention adhere better than those which fly past. Accordingly, if you read through some writing twenty times, you will not so easily learn it by heart as if you read it ten times, meanwhile attempting to recite it, and, where memory fails, looking into the book. Thus there are, as it were, six Lesser Forms of those things which help Memory: namely, the cutting-off of the infinite; the bringing-down of the intellectual to the sensible; impression upon a strong affection (emotion); impression in a pure mind; a multitude of handles; pre-expectation.

Similiter, exempli gratia; sit natura inquisita Gustus, sive Gustatio. Instantiae quae sequuntur sunt Constitutivae: videlicet, quod qui non olfaciunt, sed sensu eo a natura destituti sunt, non percipiant aut gustu distinguant cibum rancidum aut putridum, neque similiter alliatum aut rosatum, aut hujusmodi. Rursus, illi, qui per accidens nares habent per descensum rheumatis obstructas, non discernunt aut percipiunt aliquid putridum aut rancidum aut aqua rosacea inspersum.

Similarly, for example; let the nature inquired be Taste, or Gustation. The instances which follow are Constitutive: namely, that those who do not smell, but are by nature deprived of that sense, do not perceive or by taste distinguish food that is rancid or putrid, nor likewise that which is garlicked or rose‑scented, or of this kind. Again, those who by accident have the nostrils obstructed by the descent of rheum do not discern or perceive anything putrid or rancid or sprinkled with rose‑water.

Rursus, qui afficiuntur hujusmodi rheumate, si in ipso momento, cum aliquid foetidum aut odoratum habent in ore sive palato, emungant fortiter, in ipso instanti manifestam perceptionem habent rancidi vel odorati. Quae instantiae dabunt et constituent hanc speciem, vel partem potius gustus; ut sensus gustationis ex parte nihil aliud sit quam olfactus interior, transiens et descendens a narium meatibus superioribus in os et palatum. At contra, salsum et dulce et acre et acidum et austerum et amarum, et similia, haec (inquam) omnia aeque sentiunt illi in quibus olfactus deest aut obturatur, ac quisquam alius; ut manifestum sit sensum gustus esse compositum quiddam ex olfactu interiori et tactu quodam exquisito; de quo nunc non est dicendi locus.

Again, those who are affected by rheum of this kind, if at the very moment when they have something fetid or odorous in the mouth or on the palate they forcefully blow the nose, in that instant they have a manifest perception of the rancid or the odorous. Which instances will give and establish this species, or rather this part, of taste; namely, that the sense of gustation is in part nothing other than an interior olfaction, passing and descending from the superior passages of the nostrils into the mouth and palate. But, on the contrary, saline and sweet and acrid and acid and austere (astringent) and bitter, and the like—these (I say) all are sensed equally by those in whom smell is lacking or is obstructed, as by anyone else; so that it is manifest that the sense of taste is something composite from interior olfaction and a certain exquisite touch—of which there is not now the place to speak.

Similiter, exempli gratia; sit natura inquisita Communicatio Qualitatis absque Commistione Substantiae. Instantia Lucis dabit vel constituet unam speciem communicationis; Calor vero et Magnes alteram. Communicatio enim lucis est tanquam momentanea, et statim perit, amota luce originali.

Similarly, for example; let the nature inquired be Communication of Quality without Commixture of Substance. The Instance of Light will give or constitute one species of communication; Heat indeed and the Magnet another. For the communication of light is, as it were, momentary, and straightway perishes, the original light being removed.

At calidum et virtus magnetica, postquam tramissa fuerint vel potius excitata in alio corpore, haerent et manent ad tempus non parvum, amoto primo movente.
Denique magna est omnino praerogativa instantiarum constitutivarum, ut quae plurimum faciant et ad definitiones (praesertim particulares) et ad divisiones sive partitiones naturarum; de quo non male dixit Plato, Quod habendus sit tanquam pro Deo, qui definire et dividere bene sciat.

But heat and magnetic virtue, after they have been transmitted, or rather excited, in another body, adhere and remain for no small time, with the first mover removed.
Finally, very great indeed is the prerogative of constitutive instances, in that they do the most both for definitions (especially particular ones) and for divisions or partitions of natures; about which Plato said not amiss, that he is to be regarded as, as it were, a god, who knows how to define and divide well.

XXVII.

27.

Inter praerogativas instantiarum ponemus sexto loco Instantias Conformes, sive Proportionatas; quas etiam Parallelas, sive Similitudines Physicas, appellare consuevimus. Eae vero sunt, quae ostendunt similitudines et conjugationes rerum, non in formis minoribus (quod faciunt instantiae constitutivae) sed plane in concreto. Itaque sunt tanquam primi et infimi gradus ad unionem naturae.

Among the prerogatives of instances we will place in the sixth place the Conformable, or Proportionate Instances; which also we have been accustomed to call Parallel, or Physical Similitudes. These are those which show the similarities and conjugations of things, not in the minor forms (which the Constitutive Instances do), but plainly in the concrete. Therefore they are, as it were, the first and lowest steps toward the union of nature.

Neque constituunt aliquod axioma statim ab initio, sed indicant et observant tantum quendam consensum corporum. Attamen licet non multum promoveant ad inveniendas formas, nihilominus magna cum utilitate revelant partium universi fabricam, et in membris ejus exercent veluti anatomiam quandam; atque proinde veluti manu ducunt interdum ad axiomata sublimia et nobilia, praesertim illa quae ad mundi configurationem pertinent, potius quam ad naturas et formas simplices.
Exempli gratia; Instantiae Conformes sunt quae sequuntur: speculum, et oculus; et similiter fabrica auris, et loca reddentia echo.

Nor do they constitute any axiom straightway from the beginning, but only indicate and observe a certain consensus of bodies. Yet although they do not much promote the discovery of forms, nonetheless with great utility they reveal the fabric of the parts of the universe, and in its members they exercise, as it were, a certain anatomy; and accordingly they, as it were, lead by the hand at times to lofty and noble axioms, especially those which pertain to the configuration of the world, rather than to simple natures and forms.
For example; Conforming Instances are as follows: the mirror and the eye; and likewise the structure of the ear, and places rendering back an echo.

Ex qua conformitate, praeter ipsam observationem similitudinis, quae ad multa utilis est, proclive est insuper colligere et formare illud axioma; videlicet, organa sensuum et corpora quae pariunt reflexiones ad sensus esse similis naturae. Rursus ex hoc ipso admonitus intellectus non aegre insurgit ad axioma quoddam altius et nobilius. Hoc nimirum; nihil interesse inter consensus sive sympathias corporum sensu praeditorum, et inanimatorum sine sensu, nisi quod in illis accedat spiritus animalis ad corpus ita dispositum, in his autem absit.

From which conformity, besides the very observation of similarity (which is useful for many things), it is moreover easy to collect and formulate this axiom: namely, that the organs of the senses and the bodies which beget reflections to the senses are of similar nature. Again, the intellect, admonished by this very point, does not with difficulty rise to a certain higher and nobler axiom. To wit: that there is no difference between the consensus or sympathies of bodies endowed with sense and of inanimate things without sense, except that in the former the animal spirit is superadded to a body thus disposed, whereas in the latter it is absent.

Adeo ut quot sint consensus in corporibus inanimatis, tot possint esse sensus in animalibus, si essent perforationes in corpore animato ad discursum spiritus animalis in membrum rite dispositum, tanquam in organum idoneum. Et rursus, quot sint sensus in animalibus, tot sint proculdubio motus in corpore inanimato ubi spiritus animalis abfuerit; licet necesse sit multo plures esse motus in corporibus inanimatis quam sensus in animatis, propter paucitatem organorum sensus. Atque hujus rei ostendit se exemplum valde manifestum in doloribus.

To such an extent that, as many consensuses as there are in inanimate bodies, so many senses could exist in animals, if there were perforations in the animate body for the course of the animal spirit into a member duly disposed, as into a suitable organ. And in turn, as many senses as there are in animals, so many motions, without doubt, are in an inanimate body where the animal spirit is absent; although it must needs be that there are far more motions in inanimate bodies than senses in animate beings, on account of the paucity of the organs of sense. And a very manifest example of this matter shows itself in pains.

Etenim quum sint plura genera doloris in animalibus, et tanquam varii illius characteres (veluti alius est dolor ustionis, alius frigoris intensi, alius puncturae, alius compressionis, alius extensionis, et similium), certissimum est omnia illa, quoad motum, inesse corporibus inanimatis; veluti ligno aut lapidi, cum uritur, aut per gelu constringitur, aut pungitur, aut scinditur, aut flectitur, aut tunditur, et sic de aliis; licet non subintrent sensus, propter absentiam spiritus animalis.
Item instantiae conformes (quod mirum fortasse dictu) sunt radices et rami plantarum. Omne enim vegetabile intumescit, et extrudit partes in circumferentiam, tam sursum quam deorsum.

For indeed, since there are several genera of pain in animals, and, as it were, various characters of it (as one is the pain of burning, another of intense cold, another of puncture, another of compression, another of extension, and the like), it is most certain that all those, as regards motion, are present in inanimate bodies; as in wood or stone, when it is burned, or is constricted by frost, or is pricked, or is cleft, or is bent, or is beaten, and so with others; although sensation does not supervene, by reason of the absence of the animal spirit.
Likewise, instances conformable (which perhaps is strange to say) are the roots and branches of plants. For every vegetable swells, and extrudes parts to the circumference, both upward and downward.

Neque alia est differentia radicum et ramorum, quam quod radix includatur in terra, et rami exponantur aeri et soli. Si quis enim accipiat ramum tenerum et vegetum arboris, atque illum reflectat in aliquam terrae particulam, licet non cohaereat ipsi solo, gignit statim non ramum, sed radicem. Atque vice versa, si terra ponatur superius, atque ita obstruatur lapide aut aliqua dura substantia, ut planta cohibeatur nec possit frondescere sursum, edet ramos in aerem deorsum.

Nor is there any other difference between roots and branches than that the root is enclosed in the earth, and the branches are exposed to the air and the sun. For if someone take a tender and vegetative branch of a tree, and bend it back into some portion of earth, although it does not cohere to the soil itself, it immediately generates not a branch, but a root. And conversely, if earth be placed above, and thus it be obstructed by a stone or some hard substance, so that the plant is restrained and cannot put forth foliage upward, it will put out branches into the air downward.

Item instantiae conformes sunt gummi arborum, et pleraeque gemmae rupium. Utraque enim nil aliud sunt quam exudationes et percolationes succorum: in primo genere scilicet, succorum ex arboribus; in secundo, ex saxis; unde gignitur claritudo et splendor in utrisque, per percolationem nimirum tenuem et accuratam. Nam inde fit etiam, quod pili animalium non sint tam pulchri et tam vividi coloris quam avium plumae complures: quia succi non tam delicate percolantur per cutem quam per calamum.

Likewise conforming instances are the gums of trees, and most gems of the rocks. For both are nothing else than exudations and percolations of juices: in the first kind, namely, juices from trees; in the second, from stones; whence clarity and splendor are generated in both, by a percolation, to wit, fine and accurate. For from this it also comes about that the hairs of animals are not so beautiful and so vivid in color as the feathers of many birds: because the juices are not percolated so delicately through the skin as through the quill.

Item instantiae conformes sunt scrotum in animalibus masculis, et matrix in femellis. Adeo ut nobilis illa fabrica per quam sexus differunt (quatenus ad animalia terrestria), nil aliud videatur esse, quam secundum exterius et interius; vi scilicet majore caloris genitalia in sexu masculo protrudente in exterius, ubi in femellis nimis debilis est calor quam ut hoc facere possit; unde accidit quod contineantur interius.
Item instantiae conformes sunt pinnae piscium, et pedes quadrupedum, aut pedes et alae volucrum; quibus addidit Aristoteles quatuor volumina in motu serpentum.

Likewise, conformable instances are the scrotum in male animals, and the matrix (womb) in females; to such a degree that that noble fabric whereby the sexes differ (so far as terrestrial animals are concerned) seems to be nothing else than the distinction of exterior and interior; namely, by the greater force of heat in the male sex thrusting the genitals outward, whereas in females the heat is too weak to be able to do this; whence it happens that they are contained within.
Likewise, conformable instances are the fins of fishes, and the feet of quadrupeds, or the feet and wings of birds; to which Aristotle added four “volumes” in the motion of serpents.

Adeo ut in fabrica universi motus viventium plerunque videatur expediri per quaterniones artuum sive flexionum.
Item dentes in animalibus terrestribus, et rostra in avibus, sunt instantiae conformes; unde manifestum est, in omnibus animalibus perfectis fluere duram quandam substantiam versus os.
Item non absurda est similitudo et conformitas illa, ut homo sit tanquam planta inversa. Nam radix nervorum et facultatum animalium est caput; partes autem seminales sunt infirmae, non computatis extremitatibus tibiarum et brachiorum.

So that in the fabric of the whole motion of living things, for the most part it seems to be effected by quaternions of limbs or of flexions.
Likewise the teeth in terrestrial animals, and the beaks in birds, are conformable instances; whence it is manifest that in all perfect animals a certain hard substance flows toward the mouth.
Likewise not absurd is that similarity and conformity, that man is as it were an inverted plant. For the root of the nerves and of the animal faculties is the head; but the seminal parts are the lowest, the extremities of the shanks and the arms not being counted.

At in planta, radix (quae instar capitis est) regulariter infimo loco collocatur; semina autem supremo.
Denique illud omnino praecipiendum est et saepius monendum; ut diligentia hominum in inquisitione et congerie Naturalis Historiae deinceps mutetur plane, et vertatur in contrarium ejus quod nunc in usu est. Magna enim hucusque atque adeo curiosa fuit hominum industria in notanda rerum varietate atque explicandis accuratis animalium, herbarum, et fossilium differentiis; quarum pleraeque magis sunt lusus naturae quam seriae alicujus utilitatis versus scientias.

But in a plant, the root (which is after the manner of a head) is regularly placed in the lowest position; the seeds, however, at the highest.
Finally, this must altogether be prescribed and more than once admonished; that the diligence of men in the inquiry and congeries of Natural History henceforth be plainly changed, and be turned into the contrary of that which is now in use. For great hitherto, and even curious, has been human industry in noting the variety of things and in explicating the accurate differences of animals, herbs, and fossils; most of which are rather sports of nature than of any serious utility toward the sciences.

Faciunt certe hujusmodi res ad delectationem, atque etiam quandoque ad praxin; verum ad introspiciendam naturam parum aut nihil. Itaque convertenda plane est opera ad inquirendas et notandas rerum similitudines et analoga, tam in integralibus quam partibus. Illae enim sunt quae naturam uniunt, et constituere scientias incipiunt.

Certainly such matters serve for delectation, and even sometimes for praxis; but for the introspection of nature, little or nothing. Therefore the effort must plainly be turned to inquiring into and noting the similitudes and analogues of things, both in integrals and in parts. For these are what unite nature and begin to constitute the sciences.

Verum in his omnino est adhibenda cautio gravis et severa; ut accipiantur pro instantiis conformibus et proportionatis illae, quae denotant similitudines (ut ab initio diximus) physicas; id est, reales et substantiales et immersas in natura, non fortuitas et ad speciem; multo minus superstitiosas aut curiosas, quales naturalis magiae scriptores (homines levissimi, et in rebus tam seriis quales nunc agimus vix nominandi) ubique ostentant; magna cum vanitate et desipientia, inanes similitudines et sympathias rerum describentes atque etiam quandoque affingentes.
Verum his missis, etiam in ipsa configuratione mundi in majoribus non sunt negligendae instantiae conformes; veluti Africa, et regio Peruviana cum continente se porrigente usque ad Fretum Magellanicum. Utraque enim regio habet similes isthmos et similia promontoria, quod non temere accidit.

But in these things a grave and severe caution is altogether to be applied; namely, that those be received as conforming and proportionate instances which denote (as we said from the beginning) physical likenesses—that is, real and substantial and immersed in nature—not fortuitous and merely for show; much less superstitious or over‑curious, such as the writers on natural magic (most trifling men, and in matters so serious as those we are now handling scarcely to be named) everywhere parade, describing, and even sometimes forging, empty likenesses and sympathies of things.
But, these being set aside, even in the very configuration of the world, in the greater features, conforming instances are not to be neglected; as Africa, and the Peruvian region with the continent stretching itself as far as the Strait of Magellan. For each region has similar isthmuses and similar promontories, which does not happen by mere chance.

Item Novus et Vetus Orbis; in eo quod utrique orbes versus septentriones lati sunt et exporrecti, versus austrum autem angusti et acuminati.
Item instantiae conformes nobilissimae sunt frigora intensa in media (quam vocant) aeris regione, et ignes acerrimi qui saepe reperiuntur erumpentes ex locis subterraneis; quae duae res sunt ultimitates et extrema; naturae scilicet frigidi versus ambitum coeli, et naturae calidi versus viscera terrae; per antiperistasin, sive rejectionem naturae contrariae.
Postremo autem in axiomatibus scientiarum notatu digna est conformitas instantiarum.

Likewise the New and Old World; in that both worlds are broad and outstretched toward the north, but toward the south narrow and acuminated.
Likewise, conformable instances most noble are the intense colds in the middle (as they call it) region of the air, and the most intense fires which are often found erupting from subterranean places; which two things are ultimates and extremes; namely, of the nature of cold toward the ambit of the heaven, and of the nature of heat toward the bowels of the earth; through antiperistasis, or the rejection of the contrary nature.
Lastly, in the axioms of the sciences, the conformity of instances is worthy of note.

Veluti tropus rhetoricae, qui dicitur Praeter Expectatum, conformis est tropo musicae, qui vocatur Declinatio Cadentiae. Similiter, postulatum mathematicum, ut quae eidem tertio aequalia sunt etiam inter se sint aequalia, conforme est cum fabrica syllogismi in logica, qui unit ea quae conveniunt in medio. Denique multum utilis est in quamplurimis sagacitas quaedam in conquirendis et indagandis conformitatibus et similitudinibus physicis.

Just as the trope of rhetoric, which is called Beyond Expectation, is conformable to the trope of music, which is called the Declination of the Cadence. Similarly, the mathematical postulate that things which are equal to the same third are also equal to one another is conformable with the fabric of the syllogism in logic, which unites those things that agree in the middle term. Finally, in very many cases, a certain sagacity in hunting out and investigating physical conformities and similitudes is very useful.

XXVIII.

28.

Inter praerogativas instantiarum, ponemus septimo loco Instantias Monodicas; quas etiam Irregulares sive Heteroclitas (sumpto vocabulo a grammaticis) appellare consuevimus. Eae sunt, quae ostendunt corpora in concreto, quae videntur esse extravagantia et quasi abrupta in natura, et minime convenire cum aliis rebus ejusdem generis. Etenim instantiae conformes sunt similes alterius, at instantiae monodicae sunt sui similes.

Among the prerogatives of instances, we will place in the seventh place the Monodic Instances; which we have also been accustomed to call Irregular or Heteroclite (the term being taken from the grammarians). These are those which exhibit bodies in the concrete, which seem to be extravagant and, as it were, abrupt in nature, and least agree with other things of the same genus. For the conforming instances are like another, but the monodic instances are like themselves.

Usus vero instantiarum monodicarum est talis qualis est instantiarum clandestinarum: viz. ad evehendam et uniendam naturam ad invenienda genera sive communes naturas, limitandas postea per differentias veras. Neque enim desistendum ab inquisitione donec proprietates et qualitates, quae inveniuntur in hujusmodi rebus quae possunt censeri pro miraculis naturae, reducantur et comprehendantur sub aliqua forma sive lege certa: ut irregularitas sive singularitas omnis reperiatur pendere ab aliqua forma communi; miraculum vero illud sit tandem solummodo in differentiis accuratis et gradu et concursu raro, et non in ipsa specie: ubi nunc contemplationes hominum non procedant ultra quam ut ponant hujusmodi res pro secretis et magnalibus naturae, et tanquam incausabilibus, et pro exceptionibus regularum generalium.

The use of monodic instances is such as that of clandestine instances: viz., for elevating and uniting nature to discover genera or common natures, to be afterward limited by true differences. For inquiry must not cease until the properties and qualities which are found in such things as may be accounted miracles of nature are reduced to, and comprehended under, some form or fixed law: so that every irregularity or singularity is found to depend upon some common form; and that the miracle be at last only in the exact differences and in the degree and rare concurrence, and not in the species itself: whereas now the contemplations of men do not proceed beyond setting down such things as the secrets and magnalia of nature, as if uncausable, and as exceptions to general rules.

Exempla instantiarum monodicarum sunt, sol et luna, inter astra; magnes, inter lapides; argentum vivum, inter metalla; elephas, inter quadrupedes; sensus veneris, inter genera tactus; odor venaticus in canibus, inter genera olfactus. Etiam S litera apud grammaticos, habetur pro monodica; ob facilem compositionem quam sustinet cum consonantibus, aliquando duplicibus, aliquando triplicibus; quod nulla alia litera facit. Plurimi autem faciendae sunt hujusmodi instantiae; quia acuunt et vivificant inquisitionem, et medentur intellectui depravato a consuetudine et ab iis quae fiunt plerunque.

Examples of monodic instances are, the sun and the moon, among the stars; the magnet, among stones; quicksilver, among metals; the elephant, among quadrupeds; the sense of venery, among the kinds of touch; the hunting odor in dogs, among the kinds of smell. Also the letter S, among grammarians, is held as monodic; on account of the easy composition which it sustains with consonants, sometimes double, sometimes triple; which no other letter does. Moreover, a great many such instances ought to be compiled; because they sharpen and vivify inquiry, and heal the intellect depraved by custom and by those things which for the most part occur.

XXIX.

29.

Inter praerogativas instantiarum, ponemus loco octavo Instantias Deviantes; errores scilicet naturae, et vaga, ac monstra: ubi natura declinat et deflectit a cursu ordinario. Differunt enim errores naturae ab instantiis monodicis in hoc; quod monodicae sint miracula specierum, at errores sint miracula individuorum. Similis autem fere sunt usus; quia rectificant intellectum adversus consueta, et revelant formas communes.

Among the prerogatives of instances, we shall place in the eighth place the Deviating Instances; namely, the errors of nature, and the wandering things, and the monsters: where nature declines and deflects from its ordinary course. For the errors of nature differ from the monodic instances in this: that the monodic are miracles of species, but the errors are miracles of individuals. Their use is almost the same; because they rectify the intellect against the customary, and reveal the common forms.

Neque enim in his etiam desistendum ab inquisitione donec inveniatur causa hujusmodi declinationis. Veruntamen causa illa non exurgit ad formam aliquam proprie, sed tantum ad latentem processum ad formam. Qui enim vias naturae noverit, is deviationes etiam facilius observabit.

Nor, in these matters either, must one desist from inquiry until the cause of such a declination is found. Nevertheless, that cause does not rise up to any form properly so called, but only to the latent process toward the form. For he who knows the ways of nature will also more easily observe the deviations.

At rursus, qui deviationes noverit, is accuratius vias describet.
Atque in illo differunt etiam ab instantiis monodicis, quod multo magis instruant praxin et operativam. Nam novas species generare arduum admodum foret; at species notas variare, et inde rara multa ac inusitata producere, minus arduum.

But again, he who knows the deviations will describe the ways more accurately.
And in this they also differ from the monodic instances, in that they instruct praxis and operation much more. For to generate new species would be exceedingly arduous; but to vary known species, and from that to produce many rare and unusual things, is less arduous.

Facilis autem transitus est a miraculis naturae ad miracula artis. Si enim deprehendatur semel natura in variatione sua, ejusque ratio manifesta fuerit, expeditum erit eo deducere naturam per artem quo per casum aberraverit. Neque solum eo, sed et aliorsum; cum errores ex una parte monstrent et aperiant viam ad errores et deflexiones undequaque.

Moreover, the passage from the miracles of nature to the miracles of art is easy. For if nature be once detected in its variation, and the rationale of it be made manifest, it will be expeditious to lead nature by art to the point whither by chance it has strayed. Nor only thither, but elsewhere as well; since errors on one side point out and lay open the way to errors and deflections on every side.

Hic vero exemplis non est opus, propter eorundem copiam. Facienda enim est congeries sive historia naturalis particularis omnium monstrorum et partuum naturae prodigiosorum; omnis denique novitatis et raritatis et inconsueti in natura. Hoc vero faciendum est cum severissimo delectu, ut constet fides.

Here indeed there is no need of examples, on account of their abundance. For a congeries, or particular natural history, must be made of all monsters and prodigious births of nature; in fine, of every novelty and rarity and the unusual in nature. This, however, must be done with the severest selection, so that credibility may be established.

Maxime autem habenda sunt pro suspectis quae pendent quomodocunque a religione, ut prodigia Livii: nec minus, quae inveniuntur in scriptoribus magiae naturalis, aut etiam alchymiae, et hujusmodi hominibus; qui tanquam proci sunt et amatores fabularum. Sed depromenda sunt illa ex gravi et fida historia, et auditionibus certis.

Most of all, however, those things are to be held as suspect which depend in whatsoever way upon religion, like the prodigies of Livy; no less, those which are found in writers of natural magic, or even of alchemy, and men of that sort; who are, as it were, suitors and lovers of tales. But such things must be drawn forth from grave and faithful history, and from assured reports.

XXX.

30.

Inter praerogativas instantiarum, ponemus loco nono Instantias Limitaneas; quas etiam Participia vocare consuevimus. Eae vero sunt, quae exhibent species corporum tales, quae videntur esse compositae ex speciebus duabus, vel rudimenta inter speciem unam et alteram. Hae vero instantiae inter instantias monodicas sive heteroclitas recte numerari possunt: sunt enim in universitate rerum rarae et extraordinariae.

Among the prerogatives of instances, we shall place in the ninth place the Borderline Instances, which we have also been accustomed to call Participles. These are those which exhibit such species of bodies as seem to be composed out of two species, or are rudiments between one species and another. And these instances may rightly be counted among the monodic or heteroclite instances; for in the universe of things they are rare and extraordinary.

Sed tamen ob dignitatem seorsim tractandae et ponendae sunt; optime enim indicant compositionem et fabricam rerum, et innuunt causas numeri et qualitatis specierum ordinariarum in universo, et deducunt intellectum ab eo quod est, ad id quod esse potest.
Harum exempla sunt: muscus, inter putredinem et plantam; cometae nonnulli, inter stellas et meteora ignita; pisces volantes, inter aves et pisces; vespertiliones, inter aves et quadrupedes; etiam

Yet nevertheless, on account of their dignity, they are to be treated and set forth separately; for they very well indicate the composition and fabric of things, and intimate the causes of the number and the quality of the ordinary species in the universe, and deduce the intellect from that which is, to that which can be.
Examples of these are: moss, between putrefaction and plant; certain comets, between stars and fiery meteors; flying fish, between birds and fishes; bats, between birds and quadrupeds; also

'Simia quam similis turpissima bestia nobis;'

'The ape—how similar to us, the ugliest beast;'

et partus animalium biformes et commisti ex speciebus diversis; et similia.

and the biform offspring of animals and those commingled from diverse species; and the like.

XXXI.

31.

Inter praerogativas instantiarum ponemus decimo loco Instantias Potestatis, sive Fascium (sumpto vocabulo ab insignibus imperii), quas etiam Ingenia, sive Manus Hominis appellare consuevimus. Eae sunt opera maxime nobilia et perfecta, et tanquam ultima in unaquaque arte. Cum enim hoc agatur praecipue ut natura pareat rebus et commodis humanis; consentaneum est prorsus, ut opera, quae jampridem in potestate hominis fuerunt (quasi provinciae antea occupatae et subactae), notentur et numerentur; praesertim ea quae sunt maxime enucleata et perfecta: propterea quod ab istis proclivior et magis in propinquo sit transitus ad nova et hactenus non inventa.

Among the prerogatives of instances we will place in tenth rank the Instances of Power, or of the Fasces (the term being taken from the insignia of empire), which we are also accustomed to call Engines, or the Hand of Man. These are works most noble and perfect, and as it were the ultimates in each art. For since the chief aim is that nature should obey human affairs and utilities, it is altogether consonant that the works which have long since been in the power of man (as provinces previously occupied and subdued) be marked and numbered, especially those which are most highly elaborated and perfected; because from these the passage is easier and nearer at hand to new things and to what has as yet not been discovered.

Si quis enim ab horum contemplatione attenta propositum acriter et strenue urgere velit, fiet certe ut aut producat illa paulo longius, aut deflectat illa ad aliquid quod finitimum est, aut etiam applicet et transferat illa ad usum aliquem nobiliorem.
Neque hic finis. Verum quemadmodum ab operibus naturae raris et inconsuetis erigitur intellectus et elevatur ad inquirendas et inveniendas formas, quae etiam illorum sunt capaces, ita etiam in operibus artis egregiis et admirandis hoc usu-venit; idque multo magis; quia modus efficiendi et operandi hujusmodi miracula artis manifestus ut plurimum est, cum plerunque in miraculis naturae sit magis obscurus.

For if anyone, from an attentive contemplation of these, should wish to press the purpose keenly and strenuously, it will certainly come to pass that he will either carry them a little further, or deflect them to something that is neighboring, or even apply and transfer them to some nobler use.
Nor is this the end. But just as from the works of nature that are rare and unaccustomed the intellect is raised and elevated to inquire into and discover the forms which are even capable of those, so too in the excellent and admirable works of art this comes about; and much more so, because the mode of making and of operating of such miracles of art is for the most part manifest, whereas in the miracles of nature it is for the most part more obscure.

Attamen in his ipsis cautio est adhibenda vel maxime, ne deprimant scilicet intellectum et eum quasi humo affigant.
Periculum enim est, ne per hujusmodi opera artis, quae videntur velut summitates quaedam et fastigia industriae humanae, reddatur intellectus attonitus et ligatus et quasi maleficiatus quoad illa, ita ut cum aliis consuescere non possit, sed cogitet nihil ejus generis fieri posse nisi eadem via qua illa effecta sunt, accedente tantummode diligentia majore et praeparatione magis accurata.
Contra, illud ponendum est pro certo: vias et modos efficiendi res et opera, quae adhuc reperta sunt et notata, res esse plerunque pauperculas; atque omnem potentiam majorem pendere et ordine derivari a fontibus formarum, quarum nulla adhuc inventa est.

Nevertheless, in these very things caution is to be applied most of all, namely lest they depress the intellect and, as it were, fasten it to the ground.
For there is danger, lest through works of art of this kind, which seem like certain summits and pinnacles of human industry, the intellect be rendered astonished and bound and as if bewitched with regard to them, so that it cannot become accustomed to others, but thinks that nothing of that kind can be done except by the same path by which those were effected, with only greater diligence and a more accurate preparation superadded.
On the contrary, this must be set down as certain: that the ways and modes of effecting things and works which have hitherto been discovered and noted are for the most part rather beggarly; and that all greater power depends on and in due order is derived from the fountains of forms, of which not one has yet been found.

Itaque (ut alibi diximus) qui de machinis et arietibus, quales erant apud veteres, cogitasset, licet hoc fecisset obnixe atque aetatem in eo consumpsisset, nunquam tamen incidisset in inventum tormentorum igneorum operantium per pulverem pyrium. Neque rursus, qui in lanificiis et serico vegetabili observationem suam et meditationem collocasset, unquam per ea reperisset naturam vermis aut serici bombycini.
Quocirca omnia inventa, quae censeri possunt magis nobilia (si animum advertas), in lucem prodiere, nullo modo per pusillas enucleationes et extensiones artium, sed omnino per casum.

Therefore (as we have said elsewhere), he who had pondered machines and battering‑rams such as were among the ancients, although he had done this strenuously and had consumed his lifetime upon it, would nevertheless never have lit upon the invention of fire‑artillery operating by gunpowder. Nor again would he who had placed his observation and meditation upon wool‑working and vegetable silk ever by those means have discovered the nature of the worm or of bombycine silk.
Wherefore all inventions which can be reckoned more noble (if you take note) have come forth into the light, in no way through petty enucleations and extensions of the arts, but altogether by chance.

Nihil autem repraesentat aut anticipat casum (cujus mos est ut tantum per longa saecula operetur), praeter inventionem formarum.
Exempla autem hujusmodi instantiarum particularia nihil opus est adducere, propter copiam eorundem. Nam hoc omnino agendum; ut visitentur et penitus introspiciantur omnes artes mechanicae, atque liberales etiam (quatenus ad opera), atque inde facienda est congeries sive historia particularis, tanquam magnalium et operum magistralium et maxime perfectorum in unaquaque ipsarum, una cum modis effectionis sive operationis.

Nothing, however, represents or anticipates chance (whose custom is that it operates only through long ages), except the discovery of forms.
As for particular examples of instances of this kind, there is no need to adduce them, on account of their abundance. For this must altogether be done: that all the mechanical arts be visited and thoroughly looked into, and the liberal as well (insofar as concerns works), and from there a congeries or particular history must be made, as of the magnalia and master-works and the most perfected in each of them, together with the modes of effection or operation.

Neque tamen astringimus diligentiam, quae adhibenda est in hujusmodi collecta, ad ea quae censentur pro magisteriis et arcanis alicujus artis tantum, atque movent admirationem. Admiratio enim proles est raritatis; siquidem rara, licet in genere sint ex vulgatis naturis, tamen admirationem pariunt.
At contra, quae revera admirationi esse debent propter discrepantiam quae inest illis in specie collatis ad alias species, tamen si in usu familiari praesto sint leviter notantur.

Nor yet do we constrain the diligence that is to be applied in a collection of this kind to those things which are accounted as the magisteries and arcana of some art only, and which move admiration. For admiration is the offspring of rarity; since rare things, although in kind they are from common natures, nevertheless beget admiration.
But on the contrary, those which in truth ought to be objects of admiration on account of the discrepancy that is in them in respect of species when collated with other species, nevertheless, if they are present in familiar use, are lightly noted.

Debent autem notari monodica artis, non minus quam monodica naturae; de quibus antea diximus. Atque quemadmodum in monodicis naturae posuimus solem, lunam, magnetem, et similia, quae re vulgatissima sunt sed natura tamen fere singulari: idem et de monodicis artis faciendum est.
Exempli gratia; instantia monodica artis est papyrus; res admodum vulgata.

But the monodica of art ought to be noted no less than the monodica of nature, about which we spoke before. And just as in the monodica of nature we set down the sun, the moon, the magnet, and the like, which are things most common in fact yet of an almost singular nature: the same is to be done with the monodica of art.
For example; a monodic instance of art is papyrus; a very common thing.

At si diligenter animum advertas, materiae artificiales aut plane textiles sunt per fila directa et transversa; qualia sunt pannus sericus, aut laneus, et linteus, et hujusmodi: aut coagmentantur ex succis concretis; qualia sunt later, aut argilla figularis, aut vitrum, aut esmalta, aut porcellana, et similia; quae si bene uniantur splendent, sin minus, indurantur certe, sed non splendent. Attamen omnia talia, quae fiunt ex succis concretis, sunt fragilia, nec ullo modo haerentia et tenacia. At contra, papyrus est corpus tenax, quod scindi et lacerari possit; ita ut imitetur et fere aemuletur pellem sive membranam alicujus animalis, aut folium alicujus vegetabilis, et hujusmodi opificia naturae.

But if you attentively direct your mind, artificial materials are either plainly textile, by straight and cross threads—such as silken cloth, or woolen, and linen, and the like—or they are coagmented out of concreted juices—such as brick, or potter’s clay, or glass, or smalt, or porcelain, and the like—which, if they be well united, shine; if otherwise, they certainly harden, but do not shine. Yet all such things which are made from concreted juices are brittle, and in no wise cohesive and tenacious. By contrast, papyrus is a tenacious body, which can be split and torn; so that it imitates, and well-nigh emulates, the skin or membrane of some animal, or the leaf of some plant, and suchlike handiworks of nature.

Nam neque fragilis est, ut vitrum; neque textilis, ut pannus; sed habet fibras certe, non fila distincta, omnino ad modum materiarum naturalium: ut inter artificiales materias vix inveniatur simile aliquod, sed sit plane monodicum. Atque praeferenda sane sunt in artificialibus ea quae maxime accedunt ad imitationem naturae, aut e contrario eam potenter regunt et invertunt.
Rursus, inter ingenia et manus hominis, non prorsus contemnenda sunt praestigiae et jocularia.

For it is neither fragile, like glass; nor textile, like cloth; but it has fibers indeed, not distinct threads, entirely after the manner of natural materials: so that among artificial materials scarcely anything similar is found, but it is plainly monodic. And surely, in artificials, those things are to be preferred which most approach the imitation of nature, or, on the contrary, powerfully rule and invert it.
Again, among the wits and hands of man, prestidigitation and jugglery are not altogether to be despised.

Nonnulla enim ex istis, licet sint usu levia et ludicra, tamen informatione valida esse possunt.
Postremo, neque omnino omittenda sunt superstitiosa, et (prout vocabulum sensu vulgari accipitur) magica. Licet enim hujusmodi res sint in immensum obrutae grandi mole mendaciorum et fabularum, tamen inspiciendum paulisper si forte subsit et lateat in aliquibus earum aliqua operatio naturalis; ut in fascino, et fortificatione imaginationis, et consensu rerum ad distans, et transmissione impressionum a spiritu ad spiritum non minus quam a corpore ad corpus, et similibus.

For some of these, although they are light and playful in use, nevertheless can be of valid information.
Finally, the superstitious and (as the word is taken in the vulgar sense) the magical are not altogether to be omitted. For although things of this kind are overwhelmed to an immense degree by a great mass of lies and fables, yet one should inspect for a little while whether perchance there is present and lies hidden in some of them some natural operation; as in fascination, and the fortification of the imagination, and the sympathy (consensus) of things at a distance, and the transmission of impressions from spirit to spirit no less than from body to body, and the like.

XXXII.

32.

Ex iis, quae ante dicta sunt, patet quod quinque illa instantiarum genera de quibus diximus (viz. instantiarum conformium, instantiarum monodicarum, instantiarum deviantium, instantiarum limitanearum, instantiarum potestatis) non debeant reservari, donec inquiratur natura aliqua certa (quemadmodum instantiae reliquae, quas primo loco proposuimus, nec non plurimae ex iis quae sequentur, reservari debent); sed statim jam ab initio facienda est earum collectio, tanquam historia quaedam particularis; eo quod digerant ea quae ingrediuntur intellectum, et corrigant pravam complexionem intellectus ipsius, quem omnino necesse est imbui et infici et demum perverti ac distorqueri ab incursibus quotidianis et consuetis.
Itaque adhibendae sunt eae instantiae tanquam praeparativum aliquod, ad rectificandum et expurgandum intellectum.

From those things which have been said before, it is clear that those five kinds of instances of which we have spoken (viz. conformable instances, monodic instances, deviant instances, limitary instances, instances of power) ought not to be reserved until some definite nature is inquired into (just as the remaining instances which we set forth in the first place, and likewise very many of those which will follow, ought to be reserved); but straightway from the very beginning a collection of them must be made, as a kind of particular history; for the reason that they digest the things which enter the understanding, and correct the depraved complexion of the understanding itself, which of necessity is imbued and infected and at length perverted and distorted by daily and customary incursions.
Therefore those instances are to be applied as a kind of preparative, for rectifying and expurgating the understanding.

Quicquid enim abducit intellectum a consuetis, aequat et complanat aream ejus ad recipiendum lumen siccum et purum notionum verarum.
Quin etiam hujusmodi instantiae sternunt et praestruunt viam ad operativam; ut suo loco dicemus, quando de Deductionibus ad Praxin sermo erit.

For whatever draws the intellect away from the customary levels and smooths its area for receiving the dry and pure light of true notions.
Nay further, instances of this kind pave and pre-structure the way to the operative; as we shall say in its proper place, when the discourse will be about the Deductions to Praxis.

XXXIII.

33.

Inter praerogativas instantiarum ponemus loco undecimo Instantias Comitatus, atque Hostiles; quas etiam Instantias Propositionum Fixarum appellare consuevimus. Eae sunt instantiae, quae exhibent aliquod corpus sive concretum tale, in quo natura inquisita perpetuo sequatur tanquam comes quidam individuus: aut contra, in quo natura inquisita perpetuo fugiat atque ex comitatu excludatur, ut hostis et inimicus. Nam ex hujusmodi instantiis formantur propositiones certae et universales, aut affirmativae aut negativae; in quibus subjectum erit tale corpus in concreto, praedicatum vero natura ipsa inquisita.

Among the prerogatives of instances we will set in the eleventh place the Instances of Accompaniment and the Hostile; which we have also been accustomed to call the Instances of Fixed Propositions. These are the instances which exhibit some body or concrete such that the nature under inquiry constantly follows as a certain inseparable companion; or, on the contrary, in which the nature under inquiry perpetually flees and is excluded from the company, as a foe and enemy. For from instances of this kind there are formed definite and universal propositions, either affirmative or negative; in which the subject will be such a body in the concrete, but the predicate the nature itself under inquiry.

Etenim propositiones particulares omnino fixae non sunt, ubi scilicet natura inquisita reperitur in aliquo concreto fluxa et mobilis, viz. accedens sive acquisita, aut rursus recedens sive deposita. Quocirca particulares propositiones non habent praerogativam aliquam majorem, nisi tantum in casu migrationis; de quo antea dictum est.

Indeed, particular propositions are not at all fixed, namely where the nature inquired is found in some concrete thing as fluid and mobile, viz. acceding or acquired, or again receding or deposited. Wherefore particular propositions have no greater prerogative, save only in the case of migration; of which it has been said before.

Et nihilominus, etiam particulares illae propositiones comparatae et collatae cum universalibus multum juvant; ut suo loco dicetur. Neque tamen, etiam in universalibus istis propositionibus exactam aut absolutam affirmationem vel abnegationem requirimus. Sufficit enim ad id quod agitur, etiamsi exceptionem nonnullam singularem aut raram patiantur.

Nevertheless, those particular propositions also, when compared and collated with universals, help much; as will be said in its proper place. Nor yet, even in these universal propositions, do we require an exact or absolute affirmation or negation. For it suffices for the matter in hand, even if they admit some exception, singular or rare.

Usus autem instantiarum comitatus est ad angustiandam affirmativam formae. Quemadmodum enim in instantiis migrantibus angustiatur affirmativa formae; viz. ut necessario poni debeat forma rei esse aliquid quod per actum illum migrationis inditur aut destruitur; ita etiam in instantiis comitatus angustiatur affirmativa formae; ut necessario poni debeat forma rei esse aliquid quod talem concretionem corporis subingrediatur, aut contra ab eadem abhorreat; ut qui bene norit constitutionem aut schematismum hujusmodi corporis non longe abfuerit ab extrahenda in lucem forma naturae inquisitae.

Moreover, the use of instances of concomitance is for narrowing the affirmative of the form. For just as in migrating instances the affirmative of the form is narrowed; viz. that it must necessarily be posited that the form of the thing is something which by that act of migration is induced or destroyed; so also in instances of concomitance the affirmative of the form is narrowed; that it must necessarily be posited that the form of the thing is something which is included under such a concretion of body, or on the contrary abhors the same; so that he who well knows the constitution or schematism of a body of this kind will not be far from bringing to light the form of the nature under inquiry.

Exempli gratia; sit natura inquisita Calidum. Instantia comitatus est flamma. Etenim in aqua, aere, lapide, metallo, et aliis quamplurimis, calor est mobilis, et accedere potest et recedere: at omnis flamma est calida, ita ut calor in concretione flammae perpetuo sequatur.

For example; let the nature under inquiry be Heat. An instance of accompaniment is flame. For indeed in water, air, stone, metal, and very many other things, heat is mobile, and can come and go; but every flame is hot, so that heat perpetually follows in the concretion of flame.

At instantia hostilis calidi nulla reperitur apud nos. Nam de visceribus terrae nihil constat ad sensum; sed eorum corporum quae nobis nota sunt nulla prorsus est concretio quae non est susceptibilis caloris.
At rursus, sit natura inquisita Consistens.

But an instance hostile to heat is not found among us. For as to the bowels of the earth, nothing is established for sense; but of those bodies which are known to us there is absolutely no concretion which is not susceptible of heat.
But again, let the nature inquired be Consistent.

Instantia hostilis est aer. Etenim metallum potest fluere, potest consistere; similiter vitrum; etiam aqua potest consistere, cum conglaciatur: at impossibile est ut aer unquam consistat, aut exuat fluorem.
Verum de instantiis hujusmodi propositionum fixarum supersunt duo monita, quae utilia sunt ad id quod agitur.

The hostile instance is air. For indeed metal can flow, can come to a consistence; similarly glass; even water can come to a consistence when it is congealed: but it is impossible that air should ever come to a consistence, or divest itself of flux.
But concerning the instances of fixed propositions of this kind, two cautions remain, which are useful for the matter in hand.

Primum, ut si defuerit plane universalis affirmativa aut negativa, illud ipsum diligenter notetur tanquam non-ens; sicut fecimus de calido, ubi universalis negativa (quatenus ad entia quae ad nostram notitiam pervenerint) in rerum natura deest. Similiter, si natura inquisita sit aeternum aut incorruptibile, deest affirmativa universalis hic apud nos. Neque enim praedicari potest Aeternum aut Incorruptibile de aliquo corpore eorum quae infra coelestia sunt, aut supra interiora terrae.

First, that if a universal affirmative or negative is plainly lacking, that very thing should be diligently noted as a non-being; as we have done concerning the hot, where the universal negative (insofar as regards the beings that have come to our knowledge) is lacking in the nature of things. Likewise, if the nature inquired be the Eternal or Incorruptible, the universal affirmative is lacking here among us. For the Eternal or Incorruptible cannot be predicated of any body among those which are beneath the celestial things, or above the inner parts of the earth.

Alterum monitum est, ut propositionibus universalibus, tam affirmativis quam negativis, de aliquo concreto, subjungantur simul ea concreta quae proxime videntur accedere ad id quod est ex non-entibus: ut in calore, flammae mollissimae et minimum adurentes; in incorruptibili, aurum, quod proxime accedit. Omnia enim ista indicant terminos naturae inter ens et non-ens; et faciunt ad circumscriptiones formarum, ne gliscant et vagentur extra conditiones materiae.

The second monition is, that to universal propositions, both affirmative and negative, concerning some concrete thing, there be subjoined at the same time those concretes which seem to approach most nearly to that which is from non-beings: as in heat, the very soft flames and those scorching the least; in the incorruptible, gold, which comes nearest. For all these indicate the boundaries of nature between being and non-being; and they conduce to the circumscriptions of forms, lest they swell and wander beyond the conditions of matter.

XXXIV.

34.

Inter praerogativas instantiarum, ponemus loco duodecimo ipsas illas Instantias Subjunctivas, de quibus in superiori aphorismo diximus: quas etiam Instantias Ultimitatis sive Termini appellare consuevimus. Neque enim hujusmodi instantiae utiles sunt tantum, quatenus subjunguntur propositionibus fixis; verum etiam per se, et in proprietate sua. Indicant enim non obscure veras sectiones naturae, et mensuras rerum, et illud Quousque natura quid faciat et ferat, et deinde transitus naturae ad aliud.

Among the prerogatives of instances, in the twelfth place we shall set those very Subjunctive Instances themselves, of which we spoke in the preceding aphorism: which we are also wont to call Instances of Ultimity or of the Term. For instances of this kind are useful not only insofar as they are subjoined to fixed propositions, but also in themselves and in their own proper capacity. For they indicate not obscurely the true sections of nature, and the measures of things, and that How-Far (Quousque) nature does and bears, and thereafter the transitions of nature to something else.

Talia sunt, aurum, in pondere; ferrum, in duritie; cete, in quantitate animalium; canis, in odore; inflammatio pulveris pyrii, in expansione celeri; et alia id genus. Nec minus exhibenda sunt ea quae sunt ultima gradu infimo, quam quae supremo; ut spiritus vini, in pondere; sericum, in mollitie; vermiculi cutis, in quantitate animalium; et caetera.

Such are these: gold, in weight; iron, in hardness; the cetaceans, in the quantity of animals; the dog, in odor; the inflammation of gunpowder, in rapid expansion; and others of that kind. No less are those to be exhibited which are ultimate in the lowest degree than those in the highest: as spirit of wine, in weight; silk, in softness; the skin-worms, in the quantity of animals; and the rest.

XXXV.

35.

Inter praerogativas instantiarum, ponemus loco decimo tertio Instantias Foederis sive Unionis. Eae sunt, quae confundunt et adunant naturas, quae existimantur esse heterogeneae, et pro talibus notantur et signantur per divisiones receptas.
At instantiae foederis ostendunt operationes et effectus, quae deputantur alicui ex illis heterogeneis ut propria, competere etiam aliis ex heterogeneis; ut convincatur ista heterogenia (quae in opinione est) vera non esse aut essentialis, sed nil aliud esse quam modificatio naturae communis.

Among the prerogatives of instances, we will place in the thirteenth place the Instances of Alliance or Union. These are those which confound and unite natures that are thought to be heterogeneous, and are noted and marked as such by the received divisions.
But instances of alliance show that operations and effects which are assigned as proper to some one of those heterogeneous natures also belong to others among the heterogeneous; so that this heterogeneity (which is a matter of opinion) is proved not to be true or essential, but nothing else than a modification of a common nature.

Optimi itaque sunt usus ad elevandum et evehendum intellectum a differentiis ad genera; et ad tollendum larvas et simulachra rerum, prout occurrunt et prodeunt personatae in substantiis concretis.
Exempli gratia: sit natura inquisita Calidum. Omnino videtur esse divisio solennis et authentica, quod sint tria genera caloris; viz.

Therefore the best uses are for elevating and carrying up the intellect from differences to genera; and for removing the masks and simulacra of things, as they occur and come forth personated in concrete substances.
For example: let the nature inquired be Heat. Altogether there seems to be a solemn and authentic division, that there are three genera of heat; viz.

calor coelestium, calor animalium, et calor ignis; quodque isti calores (praesertim unus ex illis comparatus ad reliquos duos) sint ipsa essentia et specie, sive natura specifica, differentes et plane heterogenei: quandoquidem calor coelestium et animalium generet et foveat, at calor ignis contra corrumpat et destruat. Est itaque instantia foederis experimentum illud satis vulgatum, cum recipitur ramus aliquis vitis intra domum ubi sit focus assiduus, ex quo maturescunt uvae etiam mense integro citius quam foras; ita ut maturatio fructus etiam pendentis super arborem fieri possit, scilicet ab igne, cum hoc ipsum videatur esse opus proprium solis. Itaque ab hoc initio facile insurgit intellectus, repudiata heterogenia essentiali, ad inquirendum quae sint differentiae illae quae revera reperiuntur inter calorem solis et ignis, ex quibus fit ut eorum operationes sint tam dissimiles, utcunque illi ipsi participent ex natura communi.

the heat of the celestials, the heat of animals, and the heat of fire; and that these heats (especially one of them compared with the other two) differ in very essence and in species, that is, in specific nature, and are plainly heterogeneous: since the heat of the celestials and of animals generates and fosters, but the heat of fire on the contrary corrupts and destroys. Therefore an instance of the Union is that fairly common experiment, when some branch of a vine is brought within a house where there is a continual hearth, from which the grapes ripen even a whole month earlier than outside; so that the maturation of the fruit even while hanging upon the tree can be effected, namely by fire, whereas this very thing seems to be the proper work of the sun. Therefore from this beginning the intellect easily rises up, the essential heterogeneity having been repudiated, to inquire what are those differences which are truly found between the heat of the sun and of fire, from which it comes about that their operations are so dissimilar, although they themselves partake of the common nature.

Quae differentiae reperientur quatuor: viz. primo, quod calor solis respectu caloris ignis sit gradu longe clementior et lenior; secundo, quod sit (praesertim ut defertur ad nos per aerem) qualitate multo humidior; tertio (quod caput rei est), quod sit summe inaequalis, atque accedens et auctus, et deinceps recedens et diminutus; id quod maxime confert ad generationem corporum. Recte enim asseruit Aristoteles causam principalem generationum et corruptionum, quae fiunt hic apud nos in superficie terrae, esse viam obliquam solis per zodiacum; unde calor solis, partim per vicissitudines diei et noctis, partim per successiones aestatis et hyemis, evadit miris modis inaequalis.

The differences will be found to be four: viz. first, that the heat of the sun, with respect to the heat of fire, is by degree far more clement and gentle; second, that it is (especially as it is borne to us through the air) in quality much more humid; third (which is the crux of the matter), that it is supremely unequal, and advancing and increased, and thereafter receding and diminished; which most of all contributes to the generation of bodies. For Aristotle rightly asserted that the principal cause of generations and corruptions which occur here among us on the surface of the earth is the oblique way of the sun through the zodiac; whence the heat of the sun, partly through the vicissitudes of day and night, partly through the successions of summer and winter, becomes unequal in wondrous ways.

Neque tamen desinit ille vir id quod ab eo recte inventum fuit statim corrumpere et depravare. Nam ut arbiter scilicet naturae (quod illi in more est) valde magistraliter assignat causam generationis accessui solis, causam autem corruptionis recessui; cum utraque res (accessus videlicet solis et recessus) non respective, sed quasi indifferenter, praebeat causam tam generationi quam corruptioni; quandoquidem inaequalitas caloris generationi et corruptioni rerum, aequalitas conservationi tantum ministret. Est et quarta differentia inter calorem solis et ignis, magni prorsus momenti: viz.

Nor, however, does that man cease at once to corrupt and deprave what had been rightly discovered by him. For, as an arbiter of nature (which is his custom), he very magisterially assigns the cause of generation to the access of the sun, but the cause of corruption to its recess; whereas each thing (to wit, the approach of the sun and the withdrawal) provides a cause not respectively but, as it were, indifferently, both for generation and for corruption; since inequality of heat ministers to the generation and corruption of things, equality to conservation only. There is also a fourth difference between the heat of the sun and of fire, of very great moment: viz.

quod sol operationes suas insinuet per longa temporis spatia, ubi operationes ignis (urgente hominum impatientia) per breviora intervalla ad exitum perducantur. Quod si quis id sedulo agat, ut calorem ignis attemperet et reducat ad gradum moderatiorem et leniorem (quod multis modis facile fit), deinde etiam inspergat et admisceat nonnullam humiditatem, maxime autem si imitetur calorem solis in inaequalitate, postremo si moram patienter toleret (non certe eam quae sit proportionata operibus solis, sed largiorem quam homines adhibere solent in operibus ignis), is facile missam faciet heterogeniam illam caloris, et vel tentabit vel exaequabit vel in aliquibus vincet opera solis, per calorem ignis. Similis instantia foederis est resuscitatio papilionum ex frigore stupentium et tanquam emortuarum, per exiguum teporem ignis; ut facile cernas non magis negatum esse igni vivificare animantia quam maturare vegetabilia.

that the sun insinuates its operations through long spaces of time, whereas the operations of fire (with the impatience of men urging) are brought to completion over shorter intervals. But if someone should diligently set himself to temper the heat of fire and reduce it to a more moderate and gentler degree (which in many ways is easily done), then also sprinkle in and admix some humidity, most of all if he imitates the heat of the sun in its inequality, and finally if he patiently endure delay (not, to be sure, that which is proportioned to the works of the sun, but a larger one than men are wont to employ in the works of fire), he will easily waive that heterogeneity of heat, and will either attempt, or equal, or in some matters surpass the works of the sun by means of the heat of fire. A similar Instance of Alliance is the resuscitation of butterflies, stupefied by cold and as if dead, by a small warmth of fire; so that you may easily discern that it is no more denied to fire to vivify animate beings than to mature plants.

Etiam inventum illud celebre Fracastorii de sartagine acriter calefacta, qua circundant medici capita apoplecticorum desperatorum, expandit manifeste spiritus animales ab humoribus et obstructionibus cerebri compressos et quasi extinctos, illosque ad motum excitat, non aliter quam ignis operatur in aquam aut aerem, et tamen per consequens vivificat. Etiam ova aliquando excluduntur per calorem ignis, id quod prorsus imitatur calorem animalem; et complura ejusmodi; ut nemo dubitare possit quin calor ignis in multis subjectis modificari possit ad imaginem caloris coelestium et animalium.
Similiter sint naturae inquisitae Motus et Quies.

Also that celebrated invention of Fracastorius concerning a frying-pan heated sharply, with which physicians encircle the heads of apoplectics in desperate case, plainly expands the animal spirits, which had been compressed and as it were extinguished by the humors and obstructions of the brain, and it arouses them to motion, no otherwise than fire works upon water or air, and yet by consequence it vivifies. Eggs too are sometimes hatched by the heat of fire, which altogether imitates animal heat; and many other things of the sort; so that no one can doubt that the heat of fire can in many subjects be modified to the image of celestial and animal heat.
Similarly, let Motion and Rest be natures investigated.

Videtur esse divisio solennis atque ex intima philosophia, quod corpora naturalia vel rotent, vel ferantur recta, vel stent sive quiescant. Aut enim est motus sine termino, aut statio in termino, aut latio ad terminum. At motus ille perennis rotationis videtur esse coelestium proprius; statio sive quies videtur competere globo ipsi terrae; at corpora caetera (gravia quae vocant et levia, extra loca scilicet connaturalitatis suae sita) feruntur recta ad massas sive congregationes similium; levia sursum, versus ambitum coeli; gravia deorsum, versus terram.

It seems to be a solemn division and from the inmost philosophy, that natural bodies either rotate, or are borne in a straight line, or stand or rest. For either there is motion without a terminus, or station at a terminus, or bearing toward a terminus. But that perpetual motion of rotation seems to be proper to the celestials; station or rest seems to befit the globe of the earth itself; but the remaining bodies (the heavy, as they call them, and the light, namely those situated outside the places of their connaturality) are borne straight toward masses or congregations of things similar: the light upward, toward the ambit of heaven; the heavy downward, toward the earth.

Atque ista pulchra dictu sunt.
At instantia foederis est cometa aliquis humilior; qui cum sit longe infra coelum, tamen rotat. Atque commentum Aristotelis de alligatione sive sequacitate cometae ad astrum aliquod jampridem explosum est; non tantum quia ratio ejus non est probabilis, sed propter experientiam manifestam discursus et irregularis motus cometarum per varia loca coeli.

And those things are beautiful to say.
But an instance of alliance is some more lowly comet; which, although it is far beneath the heaven, yet rotates. And Aristotle’s fiction about the alligation or sequacity of a comet to some star has long since been exploded; not only because his rationale is not probable, but because of the manifest experience of the discursion and irregular motion of comets through various places of the heaven.

At rursus alia instantia foederis circa hoc subjectum est motus aeris; qui intra tropicos (ubi circuli rotationis sunt majores) videtur et ipse rotare ab oriente in occidentem.
Et alia rursus instantia foret fluxus et refluxus maris, si modo aquae ipsae deprehendantur ferri motu rotationis (licet tardo et evanido) ab oriente in occidentem; ita tamen ut bis in die repercutiantur. Itaque, si haec ita se habeant, manifestum est motum istum rotationis non terminari in coelestibus, sed communicari aeri et aquae.

But again another instance of the covenant concerning this subject is the motion of the air; which within the tropics (where the circles of rotation are larger) seems itself also to rotate from east to west.
And another instance in turn would be the ebb and flow of the sea, if only the waters themselves are detected to be borne by a motion of rotation (though slow and evanescent) from east to west; yet so that twice in the day they are driven back.
Therefore, if these things stand thus, it is manifest that that motion of rotation is not terminated in the celestial bodies, but is communicated to air and water.

Etiam ista proprietas levium, nimirum ut ferantur sursum, vacillat nonnihil. Atque in hoc sumi potest pro instantia foederis bulla aquae. Si enim aer fuerit subter aquam, ascendit rapide versus superficiem aquae, per motum illum plagae (quam vocat Democritus), per quam aqua descendens percutit et attollit aerem sursum; non autem per contentionem aut nixum aeris ipsius.

Even that property of light things, namely that they are borne upward, wavers somewhat. And here a water-bubble can be taken as an instance of alliance. For if air be under the water, it ascends rapidly toward the surface of the water, by the motion of that stroke (which Democritus calls plaga), whereby the descending water strikes and lifts the air upward; not, however, by the striving or effort of the air itself.

Atqui ubi ad superficiem ipsam aquae ventum fuerit, tum cohibetur aer ab ulteriore ascensu, per levem resistentiam quam reperit in aqua non statim tolerante se discontinuari: ita ut exilis admodum sit appetitus aeris ad superiora.
Similiter sit natura inquisita Pondus. Est plane divisio recepta, ut densa et solida ferantur versus centrum terrae, rara autem et tenuia versus ambitum coeli; tanquam ad loca sua propria.

And yet when the very surface of the water has been reached, then the air is restrained from further ascent, through the slight resistance which it finds in the water, the water not at once tolerating itself to be made discontinuous: so that the appetite of the air toward the upper regions is very slight indeed.
Similarly, let the nature of Weight be investigated. There is plainly a received division, that dense and solid things are borne toward the center of the earth, while rare and tenuous toward the ambit of heaven; as though to their own proper places.

Atque loca quod attinet, (licet in scholis hujusmodi res valeant) plane inepta et puerilis cogitatio est, locum aliquid posse. Itaque nugantur philosophi cum dicant quod, si perforata esset terra, corpora gravia se sisterent quando ventum esset ad centrum. Esset enim certe virtuosum plane et efficax genus nihili, aut puncti mathematici, quod aut alia afficeret, aut rursus quod alia appeterent: corpus enim non nisi a corpore patitur.

And as for places, (although in the schools matters of this sort prevail) it is a plainly inept and puerile cogitation, that place can have any power. And so the philosophers trifle when they say that, if the earth were bored through, heavy bodies would come to a stand when the center was reached. For there would surely be a downright virtuous and efficacious kind of nothing, or of a mathematical point, which either would affect other things, or in turn toward which other things would have appetite: for a body suffers only from a body.

Verum iste appetitus ascendendi et descendendi aut est in schematismo corporis quod movetur, aut in sympathia sive consensu cum alio corpore. Quod si inveniatur aliquod corpus densum et solidum, quod nihilominus non feratur ad terram, confunditur hujusmodi divisio. At si recipiatur opinio Gilberti, quod magnetica vis terrae ad alliciendum gravia non extendatur ultra orbem virtutis suae (quae operatur semper ad distantiam certam, et non ultra), hocque per aliquam instantiam verificetur; ea demum erit instantia foederis circa hoc subjectum.

But this appetite of ascending and descending is either in the schematism of the body that is moved, or in sympathy or consensus with another body. But if there be found some body dense and solid which nevertheless is not borne toward the earth, such a division is confounded. But if Gilbert’s opinion be received, that the magnetic force of the earth for attracting the heavy does not extend beyond the orb of its virtue (which operates always at a fixed distance, and not beyond), and this be verified by some instance; that, finally, will be the instance of the covenant regarding this subject.

Neque tamen occurrit impraesentiarum aliqua instantia super hoc certa et manifesta. Proxime videntur accedere cataractae coeli, quae in navigationibus per Oceanum Atlanticum versus Indias utrasque saepe conspiciuntur. Tanta enim videtur esse vis et moles aquarum quae per hujusmodi cataractas subito effunditur, ut videatur collectio aquarum fuisse ante facta, atque in his locis haesisse et mansisse; et postea potius per causam violentam dejecta et detrusa esse, quam naturali motu gravitatis cecidisse; adeo ut conjici possit, corpoream molem densam atque compactam in magna distantia a terra fore pensilem tanquam terram ipsam, nec casuram nisi dejiciatur.

Nor, however, does there occur at present any instance on this that is certain and manifest. Nearest seem to approach the cataracts of heaven, which in navigations through the Atlantic Ocean toward both Indies are often beheld. For so great appears the force and mass of waters which through such cataracts is suddenly poured out, that there seems to have been a collection of waters previously made, and to have stuck and remained in those places; and afterward rather to have been cast down and thrust down by a violent cause than to have fallen by the natural motion of gravity; so that it can be conjectured that a dense and compact corporeal mass at a great distance from the earth would be suspended, as it were like the earth itself, and would not fall unless it were cast down.

Verum de hoc nil certi affirmamus. Interim in hoc et in multis aliis facile apparebit, quam inopes simus historiae naturalis; cum loco instantiarum certarum nonnunquam suppositiones afferre pro exemplis cogamur.
Similiter sit natura inquisita Discursus Ingenii.

But concerning this we affirm nothing certain. In the meantime, in this and in many other matters it will easily appear how needy we are of natural history; since, in place of certain instances, we are sometimes compelled to bring forward suppositions as examples.
Similarly, let the nature inquired be the Discursus Ingenii.

Videtur omnino divisio vera, rationis humanae et solertiae brutorum. Attamen sunt nonnullae instantiae actionum quae eduntur a brutis, per quas videntur etiam bruta quasi syllogizare: ut memoriae proditum est de corvo, qui per magnas siccitates fere enectus siti conspexit aquam in trunco cavo arboris; atque cum non daretur ei intrare propter angustias, non cessavit jacere multos lapillos, per quos surgeret et ascenderet aqua ut bibere posset; quod postea cessit in proverbium.
Similiter sit natura inquisita Visibile.

It appears altogether a true division, of human reason and the shrewdness of brutes. Yet there are some instances of actions which are put forth by brutes, through which even brutes seem, as it were, to syllogize: as it is handed down in record about a crow, who during great droughts, almost done to death by thirst, espied water in the hollow trunk of a tree; and since entrance was not afforded him because of the narrowness, he did not cease to cast many little stones, by which the water might rise and mount up so that he could drink; which afterwards passed into a proverb.
Similarly let nature be inquired into: Visible.

Videtur omnino esse divisio vera et certa, lucis, quae est visibile originale et primam copiam facit visui, et coloris, qui est visibile secundarium et sine luce non cernitur, ita ut videatur nil aliud esse quam imago aut modificatio lucis. Attamen ex utraque parte circa hoc videntur esse instantiae foederis; scilicet, nix in magna quantitate, et flamma sulphuris; in quarum altera videtur esse color primulum lucens, in altera lux vergens ad colorem.

It seems altogether to be a true and certain division, of light, which is the original visible and makes the first supply for sight, and of color, which is the secondary visible and is not discerned without light, so that it seems to be nothing other than an image or modification of light. Yet on either side concerning this there appear to be instances of alliance; namely, snow in great quantity, and the flame of sulphur; in the one there seems to be a color just beginning to shine, in the other light verging toward color.

XXXVI.

36.

Inter praerogativas instantiarum, ponemus loco decimo quarto Instantias Crucis; translato vocabulo a Crucibus, quae erectae in biviis indicant et signant viarum separationes. Has etiam Instantias Decisorias et Judiciales, et in casibus nonnullis Instantias Oraculi et Mandati, appellare consuevimus. Earum ratio talis est.

Among the prerogatives of instances, we will place in the fourteenth place the Instances of the Cross; a transferred term from the Crosses which, erected at cross-roads, indicate and mark the separations of ways. These we are also accustomed to call Decisory and Judicial Instances, and in some cases Instances of the Oracle and of the Mandate. Their rationale is as follows.

Cum in inquisitione naturae alicujus intellectus ponitur tanquam in aequilibrio, ut incertus sit utri naturarum e duabus, vel quandoque pluribus, causa naturae inquisitae attribui aut assignari debeat, propter complurium naturarum concursum frequentem et ordinarium, instantiae crucis ostendunt consortium unius ex naturis (quoad naturam inquisitam) fidum et indissolubile, alterius autem varium et separabile; unde terminatur quaestio, et recipitur natura illa prior pro causa, missa altera et repudiata. Itaque hujusmodi instantiae sunt maximae lucis, et quasi magnae authoritatis; ita ut curriculum interpretationis quandoque in illas desinat, et per illas perficiatur. Interdum autem Instantiae Crucis illae occurrunt et inveniuntur inter jampridem notatas; at ut plurimum novae sunt, et de industria atque ex composito quaesitae et applicatae, et diligentia sedula et acri tandem erutae.

When in the inquisition of a nature the understanding is placed as if in equilibrium, so that it is uncertain to which of two natures, or sometimes of more, the cause of the nature sought ought to be attributed or assigned, on account of the frequent and ordinary concurrence of several natures, the Instances of the Cross show the conjunction of one of the natures (in respect to the nature inquired into) to be trusty and indissoluble, but that of another to be variable and separable; whence the question is brought to an end, and that former nature is received as the cause, the other being sent away and repudiated. Therefore instances of this kind are of the greatest light, and as it were of great authority; so that the course of interpretation sometimes ends in them and is perfected by them. Sometimes, however, those Instances of the Cross occur and are found among such as have long since been noted; but for the most part they are new, and of set purpose and by preconcerted design sought out and applied, and at length unearthed by sedulous and keen diligence.

1. Exempli gratia; sit natura inquisita Fluxus et Refluxus Maris, ille bis repetitus in die atque sexhorarius in accessibus et recessibus singulis, cum differentia nonnulla quae coincidit in motum lunae. Bivium circa hanc naturam tale est.
Necesse prorsus est ut iste motus efficiatur, vel ab aquarum progressu et regressu, in modum aquae in pelvi agitatae, quae quando latus unum pelvis alluit, deserit alterum; vel a sublatione et subsidentia aquarum e profundo, in modum aquae ebullientis et rursus subsidentis.

1. For example; let the nature inquired be the Flux and Reflux of the Sea, that twice repeated in a day and six-hourly in each access and recess, with some difference which coincides with the motion of the moon. The two-way about this nature is as follows.
It is altogether necessary that this motion be effected either from the progress and regress of the waters, in the manner of water agitated in a basin, which, when it bathes one side of the basin, deserts the other; or from the uplifting and subsidence of the waters out of the deep, in the manner of water boiling up and again subsiding.

Utri vero causae fluxus et refluxus ille assignari debeat, oritur dubitatio. Quod si recipiatur prior assertio, necesse est ut cum sit fluxus in mari ex una parte, fiat sub idem tempus alicubi in mari refluxus ex alia. Itaque ad hoc reducitur inquisitio.

But as to which cause that flux and reflux ought to be assigned, a doubt arises. And if the former assertion be received, it is necessary that when there is flux in the sea on one side, there be at the same time somewhere in the sea reflux from the other. Therefore to this the inquiry is reduced.

Atqui observavit Acosta, cum aliis nonnullis (diligenti facta inquisitione), quod ad litora Floridae et ad litora adversa Hispaniae et Africae, fiant fluxus maris ad eadem tempora, et refluxus itidem ad eadem tempora; non contra, quod cum fluxus fit ad littora Floridae, fiat refluxus ad littora Hispaniae et Africae. Attamen adhuc diligentius attendenti, non per hoc evincitur motus attolens, et abnegatur motus in progressu. Fieri enim potest, quod sit motus aquarum in progressu, et nihilominus inundet adversa littora ejusdem alvei simul; si aquae scilicet illae contrudantur et compellantur aliunde, quemadmodum fit in fluviis, qui fluunt et refluunt ad utrumque littus horis iisdem, cum tamen iste motus liquido sit motus in progressu, nempe aquarum ingredientium ostia fluminum ex mari.

And yet Acosta observed, along with several others (a diligent inquisition having been made), that at the shores of Florida and at the opposite shores of Spain and Africa, the flow of the sea occurs at the same times, and the ebb likewise at the same times; not the contrary, namely that when flow happens at the shores of Florida, ebb happens at the shores of Spain and Africa. Nevertheless, to one attending more diligently, it is not thereby evinced a raising motion, nor is a motion in progression negated. For it can happen that there is a motion of the waters in progression, and nonetheless the opposite shores of the same channel are inundated simultaneously; if, namely, those waters are thrust together and driven from elsewhere, as happens in rivers, which flow and reflow to either bank at the same hours, although nevertheless this motion is clearly a motion in progression, to wit of waters entering the mouths of rivers from the sea.

Itaque simili modo fieri potest, ut aquae venientes magna mole ab Oceano Orientali Indico compellantur et trudantur in alveum Maris Atlantici, et propterea inundent utrumque latus simul. Quaerendum itaque est, an sit alius alveus per quem aquae possint iisdem temporibus minui et refluere. Atque praesto est Mare Australe, Mari Atlantico neutiquam minus, sed potius magis latum et extensum, quod ad hoc sufficere possit.

Thus in a similar way it can happen that waters coming with great mass from the Eastern Indian Ocean are compelled and thrust into the channel of the Atlantic Sea, and therefore inundate both sides at the same time. Therefore it is to be inquired whether there is another channel through which the waters can at the same times be diminished and ebb. And at hand is the Southern Sea, by no means less than the Atlantic Sea, but rather broader and more extended, which could suffice for this.

Itaque jam tandem perventum est ad instantiam crucis circa hoc subjectum. Ea talis est: si pro certo inveniatur, quod cum fit fluxus ad littora adversa tam Floridae quam Hispaniae in Mari Atlantico, fiat simul fluxus ad littora Peruviae et juxta dorsum Chinae in Mari Australi; tum certe per hanc instantiam decisoriam abjudicanda est assertio quod fluxus et refluxus maris, de quo inquiritur, fiat per motum progressivum: neque enim relinquitur aliud mare aut locus, ubi possit ad eadem tempora fieri regressus aut refluxus. Commodissime autem hoc sciri possit, si inquiratur ab incolis Panamae et Limae (ubi uterque Oceanus, Atlanticus et Australis, per parvum Isthmum separantur), utrum ad contrarias Isthmi partes fiat simul fluxus et refluxus maris, an e contra.

Accordingly, now at last it has come to a crucial instance concerning this subject. It is as follows: if it be found for certain that when there is a flood to the opposite shores both of Florida and of Spain in the Atlantic Sea, there is at the same time a flood to the shores of Peru and near the back of China in the South Sea; then surely by this decisory instance the assertion is to be abjudicated, that the flow and ebb of the sea, which is under inquiry, takes place by a progressive motion: for no other sea or place is left where at the same times a return or regression, or an ebb, could occur. And this might most conveniently be known, if inquiry be made of the inhabitants of Panama and Lima (where the two Oceans, the Atlantic and the South, are separated by a small Isthmus), whether on the opposite sides of the Isthmus there occurs at the same time the flow and the ebb of the sea, or on the contrary.

Verum haec decisio sive abjudicatio certa videtur, posito quod terra stet immobilis. Quod si terra rotet, fieri fortasse potest ut ex inaequali rotatione (quatenus ad celeritatem sive incitationem) terrae et aquarum maris, sequatur compulsio violenta aquarum in cumulum sursum, quae sit fluxus: et relaxatio earundem (postquam amplius cumulari non sustinuerint) in deorsum, quae sit refluxus. Verum de hoc facienda est inquisitio separatim.

But this decision or adjudication seems certain, on the supposition that the earth stands immobile. But if the earth rotates, it may perhaps come about that from the unequal rotation (as regards celerity or incitation) of the earth and the waters of the sea, there follows a violent compulsion of the waters into an upward heap, which would be the flux; and a relaxation of the same (after they can no longer be heaped up further) downward, which would be the reflux. But concerning this a separate inquiry must be made.

Attamen etiam hoc supposito, illud aeque manet fixum, quod necesse sit fieri alicubi refluxum maris ad eadem tempora quibus fiunt fluxus in aliis partibus.
Similiter, sit natura inquisita posterior ille motus ex duobus quos supposuimus, videlicet motus maris se attollens et rursus subsidens; si forte ita acciderit ut (diligenti facto examine) rejiciatur motus alter, de quo diximus, progressivus. Tum vero erit trivium circa hanc naturam tale.

Nevertheless, even this being supposed, that remains equally fixed: that it is necessary that somewhere there be a reflux of the sea at the same times at which fluxes take place in other parts.
Likewise, let the nature sought be that latter motion out of the two which we supposed, namely the motion of the sea raising itself and again subsiding; if perchance it should happen that (a diligent examination having been made) the other motion, of which we spoke, the progressive, is rejected. Then indeed the three-way alternative concerning this nature will be as follows.

Necesse est ut motus iste, per quem aquae in fluxibus et refluxibus se attollunt et rursus relabuntur, absque aliqua accessione aquarum aliarum quae advolvuntur, fiat per unum ex his tribus modis; vel quod ista aquarum copia emanet ex interioribus terrae et rursus in illa se recipiat; vel quod non sit aliqua amplior moles aquarum, sed quod eaedem aquae (non aucto quanto suo) extendantur sive rarefiant, ita ut majorem locum et dimensionem occupent, et rursus se contrahant; vel quod nec copia accedat major nec extensio amplior, sed eaedem aquae (prout sunt tam copia quam densitate aut raritate) per vim aliquam magneticam desuper eas attrahentem et evocantem, et per consensum, se attollant et deinde se remittant. Itaque reducatur (si placet) jam inquisitio (missis duobus illis motibus prioribus) ad hunc ultimum; et inquiratur si fiat aliqua talis sublatio per consensum sive vim magneticam. Atqui primo manifestum est universas aquas, prout ponuntur in fossa sive cavo maris, non posse simul attolli, quia defuerit quod succedat in fundo; adeo ut si foret in aquis aliquis hujusmodi appetitus se attollendi, ille ipse tamen a nexu rerum, sive (ut vulgo loquuntur) ne detur vacuum, fractus foret et cohibitus.

It is necessary that this motion, whereby the waters in fluxes and refluxes lift themselves and again glide back, without any accession of other waters that roll up, be effected by one of these three modes; either that this supply of waters emanates from the interior parts of the earth and again withdraws itself into it; or that there is not any larger mass of waters, but that the same waters (their quantum not increased) are extended or rarefied, so that they occupy a greater place and dimension, and again contract themselves; or that neither a greater supply be added nor a greater extension, but that the same waters (as they are both in supply and in density or rarity) by some magnetic force from above attracting and evoking them, and by consent, raise themselves and then remit themselves. Therefore let the inquiry (if it please) now be reduced (those two former motions dismissed) to this last; and let it be inquired whether any such uplifting is effected by consent or magnetic force. But, in the first place, it is manifest that all the waters, as they are set in the trench or cavity of the sea, cannot be raised at the same time, because there would be lacking that which should succeed at the bottom; so that, if there were in the waters any appetite of this kind for lifting themselves, that very appetite would nevertheless, by the nexus of things, or (as they commonly speak) lest a vacuum be given, be broken and restrained.

Relinquitur, ut attollantur aquae ex aliqua parte, et per hoc minuantur et cedant ex alia. Enimvero rursus necessario sequetur ut vis illa magnetica, cum super totum operari non possit, circa medium operetur intensissime; ita ut aquas in medio attollat, illae vero sublatae latera per successionem deserant et destituant.
Itaque jam tandem perventum est ad instantiam crucis circa hoc subjectum.

It remains that the waters be raised from some part, and by this be diminished and yield from another. But indeed it will again necessarily follow that that magnetic force, since it cannot operate upon the whole, operates most intensely about the middle; so as to raise the waters in the middle, while those, having been lifted, in succession abandon and leave destitute the sides.
Therefore now at length we have come to the crucial instance concerning this subject.

Ea talis est: si inveniatur quod in refluxibus maris aquarum superficies in mari sit arcuata magis et rotunda, attollentibus se scilicet aquis in medio maris et deficientibus circa latera, quae sunt litora; et in fluxibus eadem superficies sit magis plana et aequa, redeuntibus scilicet aquis ad priorem suam positionem; tum certe per hanc instantiam decisoriam potest recipi sublatio per vim magneticam, aliter prorsus abjudicanda est. Hoc vero in fretis per lineas nauticas non difficile est experiri; videlicet utrum in refluxibus versus medium maris, mare non sit magis altum sive profundum quam in fluxibus. Notandum autem est, si hoc ita sit, fieri (contra ac creditur) ut attollant se aquae in refluxibus, demittant se tantum in fluxibus, ita ut littora vestiant et inundent.

Such is as follows: if it be found that in the ebbs of the sea the surface of the waters at sea is more arched and rounded, the waters, namely, lifting themselves in the midst of the sea and failing around the sides, which are the shores; and that in the floods the same surface is more plane and even, the waters, namely, returning to their former position; then surely by this decisive instance the elevation by magnetic force can be admitted, otherwise it is utterly to be disallowed. This, indeed, in straits by nautical lines is not difficult to try; namely, whether in ebbs toward the middle of the sea the sea is not higher or deeper than in floods. It is to be noted, however, if this be so, that it comes to pass (contrary to what is believed) that the waters lift themselves in the ebbs, and only let themselves down in the floods, so that they clothe and inundate the shores.

2. Similiter, sit natura inquisita Motus Rotationis spontaneus; et speciatim, utrum Motus Diurnus, per quem sol et stellae ad conspectum nostrum oriuntur et occidunt, sit motus rotationis verus in coelestibus, aut motus apparens in coelestibus, verus in terra. Poterit esse instantia crucis super hoc subjectum talis. Si inveniatur motus aliquis in oceano ab oriente in occidentem, licet admodum languidus et enervatus; si idem motus reperiatur paulo incitatior in aere, praesertim intra tropicos, ubi propter majores circulos est magis perceptibilis; si idem motus reperiatur in humilioribus cometis, jam factus vivus et validus; si idem motus reperiatur in planetis, ita tamen dispensatus et graduatus ut quo proprius absit a terra sit tardior, quo longius celerior, atque in coelo demum stellato sit velocissimus: tum certe recipi debet motus diurnus pro vero in coelis, et abnegandus est motus terrae; quia manifestum erit, motum ab oriente in occidentem esse plane cosmicum et ex consensu universi, qui in summitatibus coeli maxime rapidus gradatim labascat, et tandem desinat et extinguatur in immobili, videlicet terra.

2. Similarly, let the nature of spontaneous Motion of Rotation be inquired; and specifically, whether the Diurnal Motion, by which the sun and the stars to our sight rise and set, is a true motion of rotation in the heavens, or an apparent motion in the heavens but true in the earth. There can be a crucial instance on this subject of the following sort. If some motion be found in the ocean from east to west, although very languid and enervated; if the same motion be found somewhat quicker in the air, especially within the tropics, where on account of the larger circles it is more perceptible; if the same motion be found in the lower comets, now become lively and strong; if the same motion be found in the planets, yet so dispensed and graduated that the nearer it is to the earth the slower, the farther the swifter, and in the starry heaven at last it is the most rapid: then certainly the diurnal motion ought to be received as true in the heavens, and the motion of the earth must be denied; because it will be manifest that the motion from east to west is plainly cosmic and from the consensus of the universe, which, upon the summits of heaven being most swift, gradually grows faint, and at length ceases and is extinguished in the immobile, namely the earth.

Similiter, sit natura inquisita Motus Rotationis ille alter apud astronomos decantatus, renitens et contrarius Motui Diurno, videlicet ab occidente in orientem; quem veteres astronomi attribuunt planetis, etiam coelo stellato, at Copernicus et ejus sectatores terrae quoque; et quaeratur utrum inveniatur in rerum natura aliquis talis motus, an potius res conficta sit et supposita, ad compendia et commoditates calculationum, et ad pulchrum illud, scilicet de expediendis motibus coelestibus per circulos perfectos. Neutiquam enim evincitur iste motus esse in supernis verus et realis, nec per defectum restitutionis planetae in motu diurno ad idem punctum coeli stellati, nec per diversam politatem zodiaci, habito respectu ad polos mundi; quae duo nobis hunc motum pepererunt. Primum enim phaenomenon per anteversionem et derelictionem optime salvatur; secundum per lineas spirales; adeo ut inaequalitas restitutionis et declinatio ad tropicos possint esse potius modificationes motus unici illius diurni, quam motus renitentes aut circa diversos polos.

Likewise, let the nature be inquired of that other Motion of Rotation, so often celebrated among astronomers, that resists and is contrary to the Diurnal Motion, namely from west to east; which the ancient astronomers attribute to the planets, even to the starry heaven, but Copernicus and his followers to the earth also; and let it be asked whether there is found in the nature of things any such motion, or rather whether the matter is a thing feigned and supposed, for the abridgments and conveniences of calculations, and for that fair ideal, namely of dispatching celestial motions by perfect circles. For by no means is it proved that this motion is in the supernal regions true and real, neither by the defect of the planet’s restitution in the diurnal motion to the same point of the starry heaven, nor by the diverse polarity of the zodiac, regard being had to the poles of the world; which two gave birth to this motion for us. For the first phenomenon is very well saved by anteversion and dereliction; the second by spiral lines; so that the inequality of restitution and the declination to the tropics can be rather modifications of that single diurnal motion than motions that resist or about diverse poles.

Et certissimum est, si paulisper pro plebeiis nos geramus (missis astronomorum et scholae commentis, quibus illud in more est ut sensui in multis immerito vim faciant, et obscuriora malint), talem esse motum istum ad sensum, qualem diximus; cujus imaginem per fila ferrea (veluti in machina) aliquando repraesentari fecimus.
Verum instantia crucis super hoc subjectum poterit esse talis. Si inveniatur in aliqua historia fide digna, fuisse cometam aliquem vel sublimiorem vel humiliorem qui non rotaverit cum consensu manifesto (licet admodum irregulariter) motus diurni, sed potius rotaverit in contrarium coeli; tum certe hucusque judicandum est posse esse in natura aliquem talem motum.

And it is most certain, if for a little we carry ourselves as plebeians (the astronomers’ and the school’s commentaries being set aside, whose custom it is in many matters, without deserving cause, to do violence to sense, and to prefer the more obscure), that that motion is, to sense, such as we have said; the image of which by iron wires (as in a machine) we have at times caused to be represented.
But a crucial instance on this subject could be such as this. If it be found in some history worthy of faith, that there was some comet, either higher or lower, which did not rotate in manifest accord (albeit quite irregularly) with the diurnal motion, but rather rotated contrary to the heaven; then certainly thus far it must be judged that there can be in nature some such motion.

Sin nihil hujusmodi inveniatur, habendus est pro suspecto, et ad alias instantias crucis circa hoc confugiendum.

But if nothing of this kind is found, it is to be held suspect, and one must take refuge in other instances of the cross on this matter.

3. Similiter, sit natura inquisita Pondus sive Grave. Bivium circa hanc naturam tale est. Necesse est ut gravia et ponderosa vel tendant ex natura sua ad centrum terrae, per proprium schematismum; vel ut a massa corporea ipsius terrae, tanquam a congregatione corporum connaturalium, attrahantur et rapiantur, et ad eam per consensum ferantur.

3. Similarly, let the nature under inquiry be Weight or the Heavy. The fork in the road concerning this nature is such. It is necessary that heavy and weighty things either tend by their own nature to the center of the earth, through their proper schematism; or that by the corporeal mass of the earth itself, as by a congregation of connatural bodies, they be attracted and dragged, and be borne toward it by a kind of consent.

At posterius hoc si in causa sit, sequitur ut quo propius gravia appropinquant ad terram, eo fortius et majore cum impetu ferantur ad eam; quo longius ab ea absint, debilius et tardius (ut fit in attractionibus magneticis); idque fieri intra spatium certum; adeo ut si elongata fuerint a terra tali distantia ut virtus terrae in ea agere non possit, pensilia mansura sint, ut et ipsa terra, nec omnino decasura.
Itaque talis circa hanc rem poterit esse instantia crucis. Sumatur horologium ex iis quae moventur per pondera plumbea, et aliud ex iis quae moventur per compressionem laminae ferreae; atque vere probentur, ne alterum altero velocius sit aut tardius; deinde ponatur horologium illud movens per pondera super fastigium alicujus templi altissimi, altero illo infra detento; et notetur diligenter si horologium in alto situm tardius moveatur quam solebat, propter diminutam virtutem ponderum.

But if this latter be in the cause, it follows that the nearer heavy and ponderous bodies approach to the earth, the more strongly and with greater impetus they are borne toward it; the farther they are absent from it, the more weakly and more slowly (as happens in magnetic attractions); and that this takes place within a certain space; so that if they have been elongated from the earth to such a distance that the virtue of the earth cannot act upon them, they will remain suspended in poise, as also the earth itself, and will not fall down at all.
Therefore such an instance of the cross around this matter may be had. Let a clock be taken of those which are moved by leaden weights, and another of those which are moved by the compression of an iron lamina (spring); and let them be truly tested, lest the one be swifter or slower than the other; then let that clock which moves by weights be set upon the summit of some most lofty temple, the other being kept below; and let it be carefully noted whether the clock placed on high is moved more slowly than it used to be, on account of the diminished virtue of the weights.

Idem fiat experimentum in profundis minerarum alte sub terra depressarum, utrum horologium hujusmodi non moveatur velocius quam solebat, propter auctam virtutem ponderum. Quod si inveniatur virtus ponderum minui in sublimi, aggravari in subterraneis, recipiatur pro causa ponderis attractio a massa corporea terrae.

Let the same experiment be made in the depths of mines sunk deep beneath the earth, whether a clock of this kind is not moved more swiftly than it used to be, on account of the increased virtue of the weights. But if it be found that the virtue of the weights is diminished aloft, and aggravated in subterranean places, let attraction by the corporeal mass of the earth be accepted as the cause of weight.

4. Similiter, sit natura inquisita Verticitas Acus Ferreae, tactae magnete. Circa hanc naturam tale erit bivium. Necesse est ut tactus magnetis vel ex se indat ferro verticitatem ad septentriones et austrum; vel ut excitet ferrum tantummodo et habilitet, motus autem ipse indatur ex praesentia terrae; ut Gilbertus opinatur, et tanto conatu probare nititur.

4. Similarly, let the nature under inquiry be the Verticity of the Iron Needle, touched by a magnet. Concerning this nature there will be such a fork. It is necessary that the touch of the magnet either from itself impart to the iron a verticity toward north and south; or that it merely excite the iron and make it apt, but that the motion itself be imparted from the presence of the earth; as Gilbert opines, and with such effort strives to prove.

Itaque huc spectant ea, quae ille perspicaci industria conquisivit. Nimirum quod clavus ferreus, qui diu duravit in situ versus septentriones et austrum, colligat mora diutina verticitatem, absque tactu magnetis: ac si terra ipsa, quae ob distantiam debiliter operatur (namque superficies aut extima incrustatio terrae virtutis magneticae, ut ille vult, expers est), per moram tamen longam magnetis tactum suppleret, et ferrum exciret, deinde excitum conformaret et verteret. Rursus, quod ferrum ignitum et cadens, si in extinctione sua exporrigatur inter septentriones et austrum, colligat quoque verticitatem absque tactu magnetis: ac si partes ferri in motu positae per ignitionem, et postea se recipientes, in ipso articulo extinctionis suae magis essent susceptivae et quasi sensitivae virtutis manantis a terra quam alias, et inde fierent tanquam excitae.

Therefore those things look to this, which he by perspicacious industry has sought out. Namely, that an iron nail which for a long time has endured in a position turned toward the north and south, collects by prolonged delay verticity without the touch of the magnet: as if the earth itself, which on account of distance operates weakly (for the surface or outer incrustation of the earth, as he wishes, is devoid of magnetic virtue), nevertheless through long delay would supply the touch of the magnet, and would excite the iron, then, once excited, would conform it and turn it. Again, that iron heated and glowing, if in its quenching it be stretched out between the north and south, likewise collects verticity without the touch of the magnet: as if the parts of the iron, set in motion by ignition and afterwards withdrawing, at the very juncture of its extinction were more susceptive and as it were sensitive of the virtue flowing from the earth than at other times, and from that would become as though excited.

Verum haec, licet bene observata, tamen non evincunt prorsus quod ille asserit.
Instantia crucis autem circa hoc subjectum poterit esse talis. Capiatur terrella ex magnete, et notentur poli ejus; et ponantur poli terrellae versus orientem et occasum, non versus septentriones et austrum, atque ita jaceant; deinde superponatur acus ferrea intacta, et permittatur ita manere ad dies sex aut septem.

But these things, although well observed, nevertheless do not altogether evince what he asserts.
However, an instance of the cross concerning this subject could be as follows. Let a terrella of magnet be taken, and let its poles be marked; and let the poles of the terrella be placed toward the east and the west, not toward the north and south, and let them so lie; then let an untouched iron needle be set above, and let it be permitted thus to remain for six or seven days.

Acus vero (nam de hoc non dubitatur) dum manet super magnetem, relictis polis mundi, se vertet ad polos magnetis; itaque quamdiu ita manet, vertitur scilicet ad orientem et occidentem mundi. Quod si inveniatur acus illa, remota a magnete et posita super versorium, statim se applicare ad septentriones et austrum, vel etiam paulatim se eo recipere, tum recipienda est pro causa, praesentia terrae; sin aut vertatur (ut prius) in orientem et occidentem, aut perdat verticitatem, habenda est illa causa pro suspecta, et ulterius inquirendum est.

The needle indeed (for about this no doubt is entertained), while it remains upon the magnet, abandoning the poles of the world, will turn itself to the poles of the magnet; and thus, for as long as it so remains, it is turned, namely, toward the east and west of the world. But if that needle, removed from the magnet and placed upon the versorium, is found at once to align itself with the north and south, or even gradually to settle back thither, then the presence of the earth is to be accepted as the cause; but if either it is turned (as before) to the east and west, or loses verticity, that cause is to be held suspect, and further inquiry is required.

5. Similiter, sit natura inquisita Corporea Substantia Lunae: an sit tenuis, flammea, sive aerea, ut plurimi ex priscis philosophis opinati sunt; an solida et densa, ut Gilbertus et multi moderni, cum nonnullis ex antiquis, tenent. Rationes posterioris istius opinionis fundantur in hoc maxime, quod luna radios solis reflectat; neque videtur fieri reflexio lucis nisi a solidis.
Itaque instantiae crucis circa hoc subjectum eae esse poterint (si modo aliquae sint) quae demonstrent reflexionem a corpore tenui, qualis est flamma, modo sit crassitiei sufficientis.

5. Similarly, let the nature of the Corporeal Substance of the Moon be inquired: whether it be tenuous, fiery, or airy, as very many of the ancient philosophers have opined; or solid and dense, as Gilbert and many moderns, together with some of the ancients, hold. The reasons of that latter opinion are founded chiefly on this, that the moon reflects the rays of the sun; nor does a reflection of light seem to be effected except from solids.
Therefore the instances of the cross on this subject could be those (if indeed there be any) which demonstrate reflection from a thin body, such as flame, provided it be of sufficient thickness.

Certe causa crepusculi, inter alias, est reflexio radiorum solis a superiore parte aeris. Etiam quandoque reflecti videmus radios solis temporibus vespertinis serenis a fimbriis nubium roscidarum, non minori splendore, sed potius illustriori et magis glorioso, quam qui redditur a corpore lunae; neque tamen constat eas nubes coaluisse in corpus densum aquae. Etiam videmus aerem tenebrosum pone fenestras noctu reflectere lucem candelae, non minus quam corpus densum.

Certainly a cause of twilight, among others, is the reflection of the rays of the sun from the superior part of the air. Also at times we see the rays of the sun reflected in serene evening times from the fringes of dewy clouds, with no lesser splendor, but rather more illustrious and more glorious, than that which is returned by the body of the moon; nor yet is it established that those clouds have coalesced into a dense body of water. We also see the dark air behind windows at night reflect the light of a candle, no less than a dense body.

Tentandum etiam foret experimentum immissionis radiorum solis per foramen super flammam aliquam subfuscam et caeruleam. Sane radii aperti solis, incidentes in flammas obscuriores, videntur eas quasi mortificare, ut conspiciantur magis instar fumi albi quam flammae. Atque haec impraesentiarum occurrunt, quae sint ex natura instantiarum crucis circa hanc rem; et meliora fortasse reperiri possunt.

It would also be worth trying the experiment of admitting the sun’s rays through an aperture upon some somewhat dusky and cerulean flame. Indeed, the open rays of the sun, falling on darker flames, seem as it were to mortify them, so that they are seen more in the likeness of white smoke than of flame. And these for the present occur, which are of the nature of instances of the cross concerning this matter; and perhaps better ones may be found.

Sed notandum semper est, reflexionem a flamma non esse expectandam, nisi a flamma alicujus profunditatis; nam aliter vergit ad diaphanum. Hoc autem pro certo ponendum, lucem semper in corpore aequali aut excipi et transmitti, aut resilire.

But it must always be noted that reflection from flame is not to be expected, unless from a flame of some depth; for otherwise it inclines toward the diaphanous. This, however, is to be laid down as certain: that light in a uniform body is always either received and transmitted, or resiles.

6. Similiter, sit natura inquisita Motus Missilium, veluti spiculorum, sagittarum, globulorum, per aerem. Hunc motum Schola (more suo) valde negligenter expedit; satis habens, si eum nomine motus violenti a naturali (quem vocant) distinguat; et quod ad primam percussionem sive impulsionem attinet, per illud, (quod duo corpora non possint esse in uno loco, ne fiat penetratio dimensionum,) sibi satisfaciat; et de processu continuato istius motus nihil curet. At circa hanc naturam bivium est tale: aut iste motus fit ab aere vehente et pone corpus emissum se colligente, instar fluvii erga scapham aut venti erga paleas; aut a partibus ipsius corporis non sustinentibus impressionem, sed ad eandem laxandam per successionem se promoventibus.

6. Likewise, let the nature be inquired of the Motion of Missiles, as of darts, arrows, little balls, through the air. This motion the School (after its fashion) handles very negligently; deeming it enough if it distinguish it by the name of violent motion from natural (as they call it); and, so far as concerns the first percussion or impulsion, to satisfy itself by that maxim (that two bodies cannot be in one place, lest there be a penetration of dimensions); and to care nothing about the continued progress of that motion. But about this nature there is such a fork: either this motion is made by the air carrying and, behind the body emitted, gathering itself together, after the fashion of a river toward a skiff or of wind toward chaff; or by the parts of the body itself not sustaining the impression, but, in order to relax the same, advancing themselves in succession.

Atque priorem illum recipit Fracastorius, et fere omnes qui de hoc motu paulo subtilius inquisiverunt: neque dubium est, quin sint aeris partes in hac re nonnullae; sed alter motus proculdubio verus est, ut ex infinitis constat experimentis. Sed inter caeteras, poterit esse circa hoc subjectum instantia crucis talis; quod lamina, aut filum ferri paulo contumacius, vel etiam calamus sive penna in medio divisa, adducta et curvata inter pollicem et digitum exiliant. Manifestum enim est, hoc non posse imputari aeri se pone corpus colligenti, quia fons motus est in medio laminae vel calami, non in extremis.

And Fracastorius accepts that former view, and almost all who have inquired somewhat more subtly about this motion; nor is there any doubt that the air has some part in this matter; but the other motion is undoubtedly true, as is established by countless experiments. Yet among others there may be, on this subject, such a crucial instance: namely, that a strip or wire of iron a bit more stubborn, or even a reed or quill split down the middle, when drawn together and bent between the thumb and finger, spring out. For it is manifest that this cannot be imputed to the air gathering itself behind the body, because the source of the motion is in the middle of the strip or quill, not at the extremities.

7. Similiter sit natura inquisita motus ille rapidus et potens Expansionis Pulveris Pyrii in flammam; unde tantae moles subvertuntur, tanta pondera emittuntur, quanta in cuniculis majoribus et bombardis videmus. Bivium circa hanc naturam tale est. Aut excitatur iste motus a mero corporis appetitu se dilatandi, postquam fuerit inflammatum; aut ab appetitu mixto spiritus crudi, qui rapide fugit ignem, et ex eo circumfuso, tanquam ex carcere, violenter erumpit.

7. Likewise let the nature be inquired into of that swift and potent motion of the expansion of gunpowder into flame; whence such masses are overthrown, such weights are emitted, as we see in the larger mines and in bombards. The dilemma concerning this nature is as follows. Either this motion is excited by the mere appetite of the body to dilate itself, after it has been inflamed; or by the mixed appetite of a crude spirit, which swiftly flees the fire, and, with it poured around, bursts forth violently from it as from a prison.

Schola autem et vulgaris opinio tantum versatur circa priorem illum appetitum. Putant enim homines se pulchre philosophari, si asserant flammam ex forma elementi necessitate quadam donari locum ampliorem occupandi quam idem corpus expleverat cum subiret formam pulveris, atque inde sequi motum istum. Interim minime advertunt, licet hoc verum sit, posito quod flamma generetur, tamen posse impediri flammae generationem a tanta mole, quae illam comprimere et suffocare queat; ut non deducatur res ad istam necessitatem de qua loquuntur.

But the School and the vulgar opinion busy themselves only about that former appetite. For men suppose that they philosophize finely, if they assert that flame, by a certain necessity from the form of the element, is endowed with a more ample place of occupying than the same body had filled when it underwent the form of powder, and that from this that motion follows. Meanwhile they do not at all observe that, although this is true, granted that flame is generated, nevertheless the generation of flame can be impeded by so great a mass as can compress and suffocate it; so that the matter is not brought down to that necessity of which they speak.

Nam quod necesse sit fieri expansionem, atque inde sequi emissionem aut remotionem corporis quod obstat, si generetur flamma, recte putant. Sed ista necessitas plane evitatur, si moles illa solida flammam supprimat antequam generetur. Atque videmus flammam, praesertim in prima generatione, mollem esse et lenem, et requirere cavum in quo experiri et ludere possit.

For that an expansion must necessarily occur, and from that there follows an emission or removal of the body that obstructs, if a flame is generated, they think rightly. But that necessity is plainly avoided, if that solid mass suppresses the flame before it is generated. And we see that flame, especially in its first generation, is soft and gentle, and requires a hollow in which it may make trial and play.

Itaque tanta violentia huic rei per se assignari non potest. Sed illud verum; generationem hujusmodi flammarum flatulentarum, et veluti ventorum igneorum, fieri ex conflictu duorum corporum, eorumque naturae inter se plane contrariae; alterius admodum inflammabilis, quae natura viget in sulphure; alterius flammam exhorrentis, qualis est spiritus crudus qui est in nitro; adeo ut fiat conflictus mirabilis, inflammante se sulphure quantum potest (nam tertium corpus, nimirum carbo salicis, nil aliud fere praestat, quam ut illa duo corpora incorporet et commode uniat), et erumpente spiritu nitri quantum potest, et una se dilatante (nam hoc faciunt et aer, et omnia cruda, et aqua, ut a calore dilatentur), et per istam fugam et eruptionem interim flammam sulphuris, tanquam follibus occultis, undequaque exufflante.
Poterant autem esse instantiae crucis circa hoc subjectum duorum generum.

Therefore so great a violence cannot be assigned to this matter in itself. But this is true: the generation of flatulent flames of this kind, and as it were fiery winds, comes about from the conflict of two bodies whose natures are plainly contrary to one another; the one very inflammable, the nature which thrives in sulphur; the other abhorring flame, such as the crude spirit which is in nitre; so that there is wrought a wondrous conflict, with the sulphur inflaming itself as much as it can (for the third body, to wit willow-charcoal, does almost nothing else than to incorporate those two bodies and conveniently unite them), and the spirit of nitre bursting forth as much as it can, and at the same time expanding itself (for this is what both air, and all crude things, and water do, namely, to be dilated by heat), and through that flight and eruption meanwhile blowing out the flame of sulphur on every side, as if by hidden bellows.
There could, however, be instances of the cross around this subject of two kinds.

Alterum eorum corporum quae maxime sunt inflammabilia, qualia sunt sulphur, caphura, naphtha, et hujusmodi, cum eorum misturis; quae citius et facilius concipiunt flammam quam pulvis pyrius, si non impediantur: ex quo liquet appetitum inflammandi per se effectum illum stupendum non operari. Alterum eorum quae flammam fugiunt et exhorrent, qualia sunt sales omnes. Videmus enim, si jaciantur in ignem, spiritum aqueum erumpere cum fragore antequam flamma concipiatur; quod etiam leniter fit in foliis paulo contumacioribus, parte aquea erumpente antequam oleosa concipiat flammam.

The one is of those bodies which are most inflammable, such as sulphur, camphor, naphtha, and the like, together with their mixtures; which more quickly and easily conceive flame than gunpowder, if they be not impeded: whence it is clear that the appetite of inflaming, by itself, does not operate that stupendous effect. The other is of those which flee and abhor flame, such as all salts. For we see, if they are cast into the fire, an aqueous spirit burst forth with a crack before the flame is conceived; which also happens more mildly in leaves that are a little more contumacious, the watery part bursting out before the oily conceives flame.

Sed maxime cernitur hoc in argento vivo, quod non male dicitur aqua mineralis. Hoc enim, absque inflammatione, per eruptionem et expansionem simplicem vires pulveris pyrii fere adaequat; quod etiam admixtum pulveri pyrio ejus vires multiplicare dicitur.

But most clearly this is seen in quicksilver, which is not amiss called a mineral water. For this, without inflammation, by simple eruption and expansion, almost equals the forces of gunpowder; and it is also said, when mixed with gunpowder, to multiply its forces.

8. Similiter sit natura inquisita, Transitoria Natura Flammae, et Extinctio ejus Momentanea. Non enim videtur natura flammea hic apud nos figi et consistere, sed singulis quasi momentis generari, et statim extingui. Manifestum enim est in flammis, quae hic continuantur et durant, istam durationem non esse ejusdem flammae in individuo, sed fieri per successionem novae flammae seriatim generatae, minime autem manere eandem flammam numero; id quod facile perspicitur ex hoc, quod, subtracto alimento sive fomite flammae, flamma statim pereat.

8. Likewise let the nature be inquired into, the Transitory Nature of Flame, and its Momentary Extinction. For the fiery nature does not seem here among us to be fixed and to stand fast, but to be generated as it were at single instants, and straightway to be extinguished. For it is manifest in flames which here are continuous and endure, that this duration is not of the same flame in the individual, but comes about through a succession of new flame generated in series, and by no means does the same flame remain in number; which is easily perceived from this, that, the aliment or fomite of the flame being withdrawn, the flame immediately perishes.

Bivium autem circa hanc naturam tale est. Momentanea ista natura aut fit remittente se causa quae eam primo genuit, ut in lumine, sonis, et motibus (quos vocant) violentis; aut quod flamma in natura sua possit hic apud nos manere, sed a contrariis naturis circumfusis vim patiatur et destruatur.
Itaque poterit esse circa hoc subjectum instantia crucis talis.

But the bifurcation concerning this nature is as follows. This momentary nature either comes to be because the cause which first generated it remits itself, as in light, sounds, and (what they call) violent motions; or else that flame, in its own nature, could remain here among us, but, being surrounded by contrary natures, suffers force and is destroyed.
Therefore, there could be in regard to this subject a Crucial Instance of such a kind.

Videmus flammas in incendiis majoribus, quam alte in sursum ascendant. Quanto enim basis flammae est latior, tanto vertex sublimior. Itaque videtur principium extinctionis fieri circa latera, ubi ab aere flamma comprimitur et male habetur.

We see in greater conflagrations how high the flames rise upward. For the broader the base of the flame, the higher the apex. And so the beginning of extinction seems to occur around the sides, where the flame is compressed by the air and fares ill.

At meditullia flammae, quae aer non contingit sed alia flamma undique circumdat, eadem numero manent, neque extinguuntur donec paulatim angustientur ab aere per latera circumfuso. Itaque omnis flamma pyramidalis est basi circa fomitem largior, vertice autem (inimicante aere, nec suppeditante fomite) acutior. At fumus angustior circa basin ascendendo dilatatur, et fit tanquam pyramis inversa; quia scilicet aer fumum recipit, flammam (neque enim quispiam somniet aerem esse flammam accensam, cum sint corpora plane heterogenea) comprimit.

But the middle parts of the flame, which the air does not touch but another flame surrounds on all sides, remain the same in number, nor are they extinguished until they are gradually narrowed by the air through the enveloping sides. And so every flame is pyramidal, broader at the base around the fuel, but at the vertex (the air being inimical, and the fuel not being supplied) sharper. But smoke, narrower around the base, is dilated as it ascends, and becomes as it were an inverted pyramid; because namely the air receives smoke, but compresses flame (nor indeed let anyone dream that air is kindled flame, since they are bodies plainly heterogeneous).

Accuratior autem poterit esse instantia crucis ad hanc rem accommodata, si res forte manifestari possit per flammas bicolores. Capiatur igitur situla parva ex metallo, et in ea figatur parva candela cerea accensa; ponatur situla in patera, et circumfundatur spiritus vini in modica quantitate, quae ad labra situlae non attingat; tum accende spiritum vini. At spiritus ille vini exhibebit flammam magis scilicet caeruleam, lychnus candelae autem magis flavam.

But the instance of the cross accommodated to this matter could be more accurate, if the thing perchance can be made manifest by bicolored flames. Let a small pail of metal be taken, and in it let a small wax candle, lit, be fixed; let the pail be set in a bowl, and let spirit of wine be poured around in a moderate quantity, which does not reach the rim of the pail; then ignite the spirit of wine. Now that spirit of wine will exhibit a flame more, namely, blue, while the candle’s light is more yellow.

Notetur itaque utrum flamma lychni (quam facile est per colorem a flamma spiritus vini distinguere; neque enim flammae, ut liquores, statim commiscentur) maneat pyramidalis, an potius magis tendat ad formam globosam, cum nihil inveniatur quod eam destruat aut comprimat. At hoc posterius si fiat, manere flammam eandem numero, quamdiu intra aliam flammam concludatur nec vim inimicam aeris experiatur, pro certo ponendum est.
Atque de instantiis crucis haec dicta sint.

Let it therefore be noted whether the flame of the lamp (which it is easy to distinguish by color from the flame of the spirit of wine; for flames, unlike liquids, are not immediately commingled) remains pyramidal, or rather tends more toward a globose form, since nothing is found that destroys it or compresses it. But if this latter happens, it must be set down as certain that the flame remains the same in number, so long as it is enclosed within another flame and does not experience the hostile force of the air.
And let these things be said concerning the instances of the cross.

Longiores autem in iis tractandis ad hunc finem fuimus, ut homines paulatim discant et assuefiant de natura judicare per instantias crucis et experimenta lucifera, et non per rationes probabiles.

However, we have been longer in treating these to this end, that men may gradually learn and become accustomed to judge about nature by instances of the cross and luciferous experiments, and not by probable reasons.

XXXVII.

37.

Inter praerogativas instantiarum ponemus loco decimo quinto Instantias Divortii; quae indicant separationes naturarum earum quae ut plurimum occurrunt. Differunt autem ab instantiis quae subjunguntur instantiis comitatus; quia illae indicant separationes naturae alicujus ab aliquo concreto cum quo illa familiariter consuescit, hae vero separationes naturae alicujus ab altera natura. Differunt etiam ab instantiis crucis; quia nihil determinant, sed monent tantum de separabilitate unius naturae ab altera.

Among the prerogative instances we will place in the fifteenth place the Instances of Divorce; which indicate separations of natures of those things which for the most part occur. They differ, however, from the instances which are subjoined to the Instances of Accompaniment; because those indicate separations of some nature from some concrete thing with which it is wont familiarly to consort, whereas these [indicate] separations of some nature from another nature. They also differ from the Instances of the Cross; because they determine nothing, but only give warning concerning the separability of one nature from another.

Usus autem earum est ad prodendas falsas formas, et dissipandas leves contemplationes ex rebus obviis orientes; adeo ut veluti plumbum et pondera intellectui addant.
Exempli gratia: sint naturae inquisitae quatuor naturae illae, quas Contubernales vult esse Telesius, et tanquam ex eadem camera; viz. calidum, lucidum, tenue, mobile sive promptum ad motum.

Their use, moreover, is to bring to light false forms, and to dissipate light contemplations arising from obvious things; to such a degree that, as it were, they add lead and weights to the intellect.
For example: let the natures under inquiry be those four natures which Telesius wishes to be Contubernales, and as if from the same chamber; viz. the hot, the lucid, the tenuous, the mobile, or prompt to motion.

At plurimae inveniuntur instantiae divortii inter ipsas. Aer enim tenuis est et habilis ad motum, non calidus aut lucidus; luna lucida, absque calore; aqua fervens calida, absque lumine; motus acus ferreae super versorium pernix et agilis, et tamen in corpore frigido, denso, opaco; et complura id genus.
Similiter sint naturae inquisitae Natura Corporea et Actio Naturalis.

But very many instances of divorce are found among them themselves. For air is thin and apt for motion, not hot or luminous; the moon is luminous, without heat; boiling water is hot, without light; the motion of an iron needle over the versorium (pivot) is nimble and agile, and yet in a body cold, dense, opaque; and many things of that kind.
Similarly, let the natures inquired be Corporeal Nature and Natural Action.

Videtur enim non inveniri actio naturalis, nisi subsistens in aliquo corpore. Attamen possit fortasse esse circa hanc rem instantia nonnulla divortii. Ea est actio magnetica, per quam ferrum fertur ad magnetem, gravia ad globum terrae.

For it seems that a natural action is not found, except subsisting in some body. Yet perhaps there may be in this matter some instance of divorce. This is the magnetic action, by which iron is borne toward the magnet, heavy things toward the globe of the earth.

Addi etiam possint aliae nonnullae operationes ad distans. Actio siquidem hujusmodi et in tempore fit, per momenta non in puncto temporis, et in loco, per gradus et spatia. Est itaque aliquod momentum temporis, et aliquod intervallum loci, in quibus ista virtus sive actio haeret in medio inter duo illa corpora quae motum cient.

There could also be added certain other operations at a distance. For an action of this kind takes place in time, by moments, not at a point of time; and in place, by degrees and spaces. There is therefore some moment of time, and some interval of place, in which this virtue or action adheres in the midst between those two bodies which excite motion.

Reducitur itaque contemplatio ad hoc; utrum illa corpora quae sunt termini motus disponant vel alterent corpora media, ut per successionem et tactum verum labatur virtus a termino ad terminum, et interim subsistat in corpore medio; an horum nihil sit, praeter corpora et virtutem et spatia? Atque in radiis opticis et sonis et calore et aliis nonnullis operantibus ad distans, probabile est media corpora disponi et alterari: eo magis, quod requiratur medium qualificatum ad deferendam operationem talem. At magnetica illa sive coitiva virtus admittit media tanquam adiaphora, nec impeditur virtus in omnigeno medio.

Accordingly the contemplation is brought back to this; whether those bodies which are the end-points of the motion dispose or alter the intermediate bodies, so that by succession and true contact the virtue may glide from terminus to terminus, and meanwhile subsist in the intermediate body; or whether none of this is so, besides the bodies and the virtue and the spaces? And in optic rays and sounds and heat and some other things operating at a distance, it is probable that the intermediate bodies are disposed and altered: all the more, because a qualified medium is required to convey such an operation. But that magnetic, or coitive, virtue admits media as indifferent, nor is the virtue impeded in a medium of every kind.

Quod si nil rei habeat virtus illa aut actio cum corpore medio, sequitur quod sit virtus aut actio naturalis ad tempus nonnullum et in loco nonnullo subsistens sine corpore; cum neque subsistat in corporibus terminantibus, nec in mediis. Quare actio magnetica poterit esse instantia divortii circa naturam corpoream et actionem naturalem. Cui hoc adjici potest tanquam corollarium aut lucrum non praetermittendum: viz.

But if that virtue or action have nothing to do with the middle body, it follows that it is a virtue or natural action subsisting for some time and in some place without a body; since it subsists neither in the terminating bodies, nor in the middle ones. Wherefore magnetic action could be an instance of divorce concerning corporeal nature and natural action. To which this can be added as a corollary or a gain not to be omitted: viz.

quod etiam secundum sensum philosophanti sumi possit probatio quod sint entia et substantiae separatae et incorporeae. Si enim virtus et actio naturalis, emanans a corpore, subsistere possit aliquo tempore et aliquo loco omnino sine corpore; prope est ut possit etiam emanare in origine sua a substantia incorporea. Videtur enim non minus requiri natura corporea ad actionem naturalem sustentandam et devehendam, quam ad excitandam aut generandum.

which also, to one philosophizing according to sense, can be taken as a proof that there are entities and substances separated and incorporeal. For if a natural virtue and action, emanating from a body, can subsist for some time and in some place altogether without body, it is well-nigh that it can also emanate in its origin from an incorporeal substance. For it seems that a corporeal nature is no less required for sustaining and conveying a natural action than for arousing or generating it.

XXXVIII.

38.

Sequuntur quinque ordines instantiarum, quas uno vocabulo generali Instantias Lampadis sive Informationis Primae appellare consuevimus. Eae sunt quae auxiliantur sensui. Cum enim omnis interpretatio naturae incipiat a sensu, atque a sensuum perceptionibus recta, constanti, et munita via ducat ad perceptiones intellectus, quae sunt notiones verae et axiomata; necesse est ut, quanto magis copiosae et exactae fuerint repraesentationes sive praebitiones ipsius sensus, tanto omnia cedant facilius et foelicius.

Five orders of instances follow, which we are accustomed to call by one general vocable Instances of the Lamp, or of First Information. These are those which aid the sense. For since all interpretation of nature begins from sense, and from the perceptions of the senses leads, by a straight, constant, and fortified way, to the perceptions of the intellect, which are true notions and axioms, it is necessary that, the more copious and exact the representations or provisions of the sense itself have been, by so much the more easily and more felicitously all things will turn out.

Harum autem quinque instantiarum lampadis, primae roborant, ampliant, et rectificant actiones sensus immediatas; secundae deducunt non-sensibile ad sensibile; tertiae indicant processus continuatos sive series earum rerum et motuum quae (ut plurimum) non notantur nisi in exitu aut periodis; quartae aliquid substituunt sensui in meris destitutionibus; quintae excitant attentionem sensus et advertentiam, atque una limitant subtilitatem rerum. De his autem singulis jam dicendum est.

But of these five instances of the lamp, the first strengthen, enlarge, and rectify the immediate actions of sense; the second lead the non-sensible down to the sensible; the third indicate the continued processes or series of those things and motions which (for the most part) are not noted except at the outcome or at the periods; the fourth substitute something for sense in mere destitutions; the fifth rouse the attention of sense and advertence, and at the same time limit the subtlety of things. But concerning each of these we must now speak.

XXXIX.

39.

Inter praerogativas instantiarum ponemus loco decimo sexto Instantias Januae sive Portae: eo enim nomine eas appellamus quae juvant actiones sensus immediatas. Inter sensus autem manifestum est partes primas tenere Visum, quoad informationem; quare huic sensui praecipue auxilia conquirenda. Auxilia autem triplicia esse posse videntur: vel ut percipiat non visa; vel ut majore intervallo; vel ut exactius et distinctius.

Among the prerogatives of instances we will place, in the 16th place, the Instances of the Janua or Porta: for by that name we call those which aid the immediate actions of sense. Among the senses, moreover, it is manifest that Vision holds the first rank, as regards information; wherefore for this sense especially aids are to be sought. The aids seem able to be threefold: either that it may perceive things not seen; or at a greater interval; or more exactly and distinctly.

Primi generis sunt (missis bis-oculis et hujusmodi, quae valent tantum ad corrigendam et levandam infirmitatem visus non bene dispositi, atque ideo nihil amplius informant) ea quae nuper inventa sunt perspicilla; quae latentes et invisibiles corporum minutias, et occultos schematismos et motus (aucta insigniter specierum magnitudine) demonstrant; quorum vi, in pulice, musca, vermiculis, accurata corporis figura et lineamenta, necnon colores et motus prius non conspicui, non sine admiratione cernuntur. Quinetiam aiunt lineam rectam calamo vel penecillo descriptam, per hujusmodi perspicilla inaequalem admodum et tortuosam cerni: quia scilicet nec motus manus, licet per regulam adjutae, nec impressio atramenti aut coloris revera aequalia existant; licet illae inaequalitates tam minutae sint ut sine adjumento hujusmodi perspicillorum conspici nequeant. Etiam superstitiosam quandam observationem in hac re (ut fit in rebus novis et miris) addiderunt homines: viz.

The first kind are (setting aside spectacles and the like, which avail only to correct and alleviate the infirmity of sight not well disposed, and therefore convey no further information) those recently invented perspicils; which demonstrate the latent and invisible minutiae of bodies, and their occult schematisms and motions (the magnitudes of the appearances being notably augmented); by whose power, in the flea, the fly, and little worms, the accurate figure and lineaments of the body, as well as colors and motions previously not conspicuous, are seen not without admiration. They even say that a straight line drawn with a calamus or little brush, is seen through perspicils of this kind as very unequal and tortuous: because, namely, neither the motion of the hand, though aided by a ruler, nor the impression of ink or color, are in truth uniform; although those inequalities are so minute that without the help of perspicils of this kind they cannot be discerned. Men have even added a certain superstitious observation in this matter (as happens in new and wondrous things): viz.

quod hujusmodi perspicilla opera naturae illustrent, artis dehonestent. Illud vero nihil aliud est quam quod texturae naturales multo subtiliores sint quam artificiosae. Perspicillum enim illud ad minuta tantum valet: quale perspicillum si vidisset Democritus, exiluisset forte, et modum videndi atomum (quem ille invisibilem omnino affirmavit) inventum fuisse putasset.

that such perspicilla illuminate the works of nature and discredit those of art. But that is nothing other than this: that natural textures are much more subtle than artificial ones. For that perspicillum avails only for minute things; and if Democritus had seen such a perspicillum, he would perhaps have leapt up and would have thought that a method of seeing the atom (which he altogether affirmed to be invisible) had been discovered.

Verum incompetentia hujusmodi perspicillorum, praeterquam ad minutias tantum (neque ad ipsas quoque, si fuerint in corpore majusculo), usum rei destruit. Si enim inventum extendi posset ad corpora majora, aut corporum majorum minutias, adeo ut textura panni lintei conspici posset tanquam rete, atque hoc modo minutiae latentes et inaequalitates gemmarum, liquorum, urinarum, sanguinis, vulnerum, et multarum aliarum rerum, cerni possent, magnae proculdubio ex eo invento commoditates capi possent.
Secundi generis sunt illa altera perspicilla quae memorabili conatu adinvenit Galilaeus; quorum ope, tanquam per scaphas aut naviculas, aperiri et exerceri possint propiora cum coelestibus commercia.

But the incompetence of such perspicilla, except for minutiae only (nor even for these, if they be in a larger body), destroys the use of the thing. For if the invention could be extended to larger bodies, or to the minutiae of larger bodies, so that the texture of a linen cloth could be seen as if a net, and in this way the latent minutiae and inequalities of gems, liquids, urines, blood, wounds, and many other things could be discerned, great advantages would undoubtedly be taken from that invention.
Of the second kind are those other perspicilla which Galilaeus, by a memorable endeavor, devised; by whose aid, as through skiffs or little boats, nearer commerce with the celestial bodies might be opened and exercised.

Hinc enim constat, galaxiam esse nodum sive coacervationem stellarum parvarum, plane numeratarum et distinctarum; de qua re apud antiquos tantum suspicio fuit. Hinc demonstrari videtur, quod spatia orbium (quos vocant) planetarum non sint plane vacua aliis stellis, sed quod coelum incipiat stellescere antequam ad coelum ipsum stellatum ventum sit; licet stellis minoribus quam ut sine perspicillis istis conspici possint. Hinc choreas illas stellarum parvarum circa planetam Jovis (unde conjici possit esse in motibus stellarum plura centra) intueri licet.

Hence it is clear that the Galaxy is a knot or coacervation of small stars, plainly numbered and distinguished; about which among the ancients there was only a suspicion. Hence it seems to be demonstrated that the spaces of the orbs (as they call them) of the planets are not wholly empty of other stars, but that the heaven begins to be starry before one has come to the starry heaven itself; albeit with stars too small to be seen without those telescopes. Hence those dances of small stars around the planet of Jove (whence it may be conjectured that in the motions of the stars there are several centers) may be viewed.

Hinc inaequalitates luminosi et opaci in luna distinctius cernuntur et locantur; adeo ut fieri possit quaedam seleno-graphia. Hinc maculae in sole, et id genus: omnia certe inventa nobilia, quatenus fides hujusmodi demonstrationibus tuto adhiberi possit. Quae nobis ob hoc maxime suspectae sunt, quod in istis paucis sistatur experimentum, neque alia complura investigatu aeque digna eadem ratione inventa sint.

Hence the inequalities of the luminous and the opaque on the moon are discerned and located more distinctly; so that a certain selenography can be made. Hence the spots in the sun, and the like: all certainly noble inventions, insofar as trust can safely be applied to demonstrations of this kind. These are for this reason most suspect to us, because the experiment stops with these few, nor have several other things equally worthy of investigation been found by the same method.

Tertii generis sunt bacilla illa ad terras mensurandas, astrolabia, et similia; quae sensum videndi non ampliant, sed rectificant et dirigunt. Quod si sint aliae instantiae quae reliquos sensus juvent in ipsorum actionibus immediatis et individuis, tamen si ejusmodi sint quae informationi ipsi nihil addant plus quam jam habetur, ad id quod nunc agitur non faciunt. Itaque earum mentionem non fecimus.

Of the third kind are those little rods for measuring lands, astrolabes, and the like; which do not amplify the sense of seeing, but rectify and direct it. And if there are other instances which aid the remaining senses in their immediate and individual actions, nevertheless, if they are of such a sort as to add nothing to the information itself beyond what is already possessed, they do not serve the matter now in hand. Therefore we have made no mention of them.

XL.

40.

Inter praerogativas instantiarum ponemus loco decimo septimo Instantias Citantes, sumpto vocabulo a foris civilibus, quia citant ea ut compareant quae prius non comparuerunt; quas etiam Instantias Evocantes appellare consuevimus. Eae deducunt non-sensibile ad sensibile.
Sensum autem fugiunt res, vel propter distantiam objecti locati; vel propter interceptionem sensus per corpora media; vel quia objectum non est habile ad impressionem in sensu faciendam; vel quia deficit quantum in objecto pro feriendo sensu; vel quia tempus non est proportionatum ad actuandum sensum; vel quia objecti percussio non toleratur a sensu; vel quia objectum ante implevit et possedit sensum, ut novo motui non sit locus.

Among the prerogatives of instances we will place in the 17th place the Citing Instances, a term taken from the civil fora, because they cite to appear those things which previously did not appear; which we are also accustomed to call Evoking Instances. They deduce the non-sensible to the sensible.
But things flee the sense either on account of the distance of the object situated; or on account of the interception of the sense by intervening bodies; or because the object is not apt to make an impression upon the sense; or because the quantum in the object for striking the sense is lacking; or because the time is not proportioned for actuating the sense; or because the percussion of the object is not tolerated by the sense; or because the object has previously filled and possessed the sense, so that there is no place for a new motion.

Atque haec praecipue ad visum pertinent, et deinde ad tactum. Nam hi duo sensus sunt informativi ad largum, atque de communibus objectis; ubi reliqui tres non informent fere, nisi immediate et de propriis objectis.

And these pertain chiefly to sight, and next to touch. For these two senses are informative at large, and about common objects; whereas the remaining three scarcely inform, save immediately and concerning their proper objects.

1. In primo genere non fit deductio ad sensibile, nisi rei, quae cerni non possit propter distantiam, adjiciatur aut substituatur alia res quae sensum magis e longinquo provocare et ferire possit: veluti in significatione rerum per ignes, campanas, et similia.

1. In the first kind, no deduction to the sensible is effected unless to the thing which cannot be seen on account of distance there be adjoined or substituted another thing that can provoke and strike the sense more from afar: as in the signification of things by fires, bells, and the like.

2. In secundo genere fit deductio, cum ea quae interius propter interpositionem corporum latent, nec commode aperiri possunt, per ea quae sunt in superficie, aut ab interioribus effluunt, perducuntur ad sensum: ut status humanorum corporum per pulsus, et urinas, et similia.

2. In the second kind a deduction is made, when those things which inwardly lie hidden because of the interposition of bodies, and cannot conveniently be laid open, are conducted to sense through those things which are on the surface, or which flow out from the interior parts: as the status of human bodies by pulses, and urines, and the like.

3 and 4. At tertii et quarti generis deductiones ad plurima spectant, atque undique in rerum inquisitione sunt conquirendae. Hujus rei exempla sunt. Patet quod aer, et spiritus, et hujusmodi res quae sunt toto corpore tenues et subtiles, nec cerni nec tangi possint.

3 and 4. But the deductions of the third and fourth kinds pertain to very many matters, and must be sought out on every side in the investigation of things. Examples of this are as follows. It is evident that air, and spirit, and things of this sort, which are tenuous and subtle through their whole body, can neither be seen nor touched.

Quare in inquisitione circa hujusmodi corpora deductionibus omnino est opus.
Sit itaque natura inquisita Actio et Motus Spiritus qui includitur in corporibus tangibilibus. Omne enim tangibile apud nos continet spiritum invisibilem et intactilem, eique obducitur atque eum quasi vestit.

Wherefore in the inquiry concerning bodies of this kind deductions are altogether necessary.
Let, therefore, the nature sought be the Action and Motion of Spirit which is enclosed in tangible bodies. For every tangible thing with us contains an invisible and intactile spirit, and is drawn over it and, as it were, clothes it.

Hinc fons triplex potens ille et mirabilis processus spiritus in corpore tangibili. Spiritus enim in re tangibili, emissus, corpora contrahit et desiccat; detentus, corpora intenerat et colliquat; nec prorsus emissus nec prorsus detentus, informat, membrificat, assimilat, egerit, organizat, et similia. Atque haec omnia deducuntur ad sensibile per effectus conspicuos.

Hence the threefold source—that powerful and marvelous process of spirit in a tangible body. For the spirit in a tangible thing, when emitted, contracts and desiccates bodies; when detained, it softens and liquefies bodies; when neither wholly emitted nor wholly detained, it informs, articulates into members, assimilates, ejects, organizes, and the like. And all these things are deduced down to the sensible by conspicuous effects.

Etenim in omni corpore tangibili inanimato, spiritus inclusus primo multiplicat se, et tanquam depascit partes tangibiles eas quae sunt maxime ad hoc faciles et praeparatae, easque digerit et conficit et vertit in spiritum, et deinde una evolant. Atque haec confectio et multiplicatio spiritus deducitur ad sensum per diminutionem ponderis. In omni enim desiccatione, aliquid defluit de quanto; neque id ipsum ex spiritu tantum praeinexistente, sed ex corpore quod prius fuit tangibile et noviter versum est: spiritus enim non ponderat.

For indeed in every inanimate tangible body, the enclosed spirit first multiplies itself, and as it were depastures upon the tangible parts—those which are most facile and prepared for this—and digests them and perfects them and turns them into spirit, and then together they fly off. And this confection and multiplication of spirit is brought to sense through a diminution of weight. For in every desiccation, something flows off from the quantity; and that not from the merely pre-existing spirit alone, but from the body which before was tangible and has been newly converted: for spirit is not ponderable.

Egressus autem sive emissio spiritus deducitur ad sensibile in rubigine metallorum, et aliis putrefactionibus ejus generis quae sistunt se antequam pervenerint ad rudimenta vitae; nam illae ad tertium genus processus pertinent. Etenim in corporibus magis compactis spiritus non invenit poros et meatus per quos evolet: itaque cogitur partes ipsas tangibiles protrudere et ante se agere, ita ut illae simul exeant; atque inde fit rubigo, et similia. At contractio partium tangibilium, postquam aliquid de spiritu fuerit emissum (unde sequitur illa desiccatio), deducitur ad sensibile tum per ipsam duritiem rei auctam, tum multo magis per scissuras, angustiationes, corrugationes, et complicationes corporum, quae inde sequuntur.

But the egress or emission of spirit is brought down to the sensible in the rust of metals, and in other putrefactions of that kind which halt before they have reached the rudiments of life; for those pertain to the third kind of process. Indeed, in more compact bodies the spirit does not find pores and meatus through which it may fly out: therefore it is compelled to protrude the tangible parts themselves and drive them on before itself, so that they go out together; and thence comes rust, and the like. But the contraction of the tangible parts, after some portion of the spirit has been emitted (whence that desiccation follows), is brought down to the sensible both by the very hardness of the thing increased, and much more by the scissures, angustiations, corrugations, and complications of bodies which follow thereupon.

Etenim partes ligni desiliunt et angustiantur; pelles currugantur; neque id solum, sed (si subita fuerit emissio spiritus per calorem ignis) tantum properant ad contractionem ut se complicent et convolvant.
At contra, ubi spiritus detinetur, et tamen dilatatur et excitatur per calorem aut ejus analoga (id quod fit in corporibus magis solidis aut tenacibus), tum vero corpora emolliuntur, ut ferrum candens; fluunt, ut metalla; liquefiunt, ut gummi, cera, et similia. Itaque contrariae illae operationes caloris (ut ex eo alia durescant, alia liquescant) facile conciliantur; quia in illis spiritus emittitur, in his agitatur et detinetur: quorum posterius est actio propria caloris et spiritus; prius, actio partium tangibilium tantum per occasionem spiritus emissi.

For indeed the parts of wood shrink and are narrowed; hides are corrugated; nor that only, but (if there has been a sudden emission of spirit by the heat of fire) they hasten so much to contraction that they fold and roll themselves up.
But on the contrary, where the spirit is detained, and yet is dilated and excited by heat or its analogues (which happens in bodies more solid or tenacious), then indeed bodies are softened, as red-hot iron; they flow, as metals; they liquefy, as gum, wax, and the like. Therefore those contrary operations of heat (that from it some things harden, others melt) are easily reconciled; because in those the spirit is emitted, in these it is agitated and detained: of which the latter is the proper action of heat and spirit; the former, the action of the tangible parts only on the occasion of the emitted spirit.

Ast ubi spiritus nec detinetur prorsus nec prorsus emittitur, sed tantum inter claustra sua tentat et experitur, atque nacta est partes tangibiles obedientes et sequaces in promptu, ita ut quo spiritus agit eae simul sequantur; tum vero sequitur efformatio in corpus organicum, et membrificatio, et reliquae actiones vitales, tam in vegetabilibus quam in animalibus. Atque haec maxime deducuntur ad sensum per notationes diligentes primorum incoeptuum et rudimentorum sive tentamentorum vitae in animalculis ex putrefactione natis: ut in ovis formicarum, vermibus, muscis, ranis post imbrem, etc. Requiritur autem ad vivificationem et lenitas caloris et lentor corporis; ut spiritus nec per festinationem erumpat, nec per contumaciam partium coerceatur, quin potius ad cerae modum illas plicare et effingere possit.

But when the spirit is neither wholly detained nor wholly emitted, but only tries and assays within its enclosures, and has found the tangible parts compliant and sequacious at hand, so that whither the spirit acts they likewise follow together; then indeed there follows efformation into an organic body, and membrification, and the remaining vital actions, as well in vegetables as in animals. And these are most of all brought down to sense through diligent notations of the first inceptions and rudiments or tentatives of life in animalcules born from putrefaction: as in the eggs of ants, worms, flies, frogs after a shower, etc. Moreover, for vivification there is required both a lenity of heat and a tenacity (viscidity) of the body; so that the spirit may neither break out through hastiness, nor be restrained by the contumacy of the parts, but rather may be able, after the manner of wax, to fold and fashion them.

Rursus, differentia illa spiritus, maxime nobilis et ad plurima pertinens (viz. spiritus abscissi, ramosi simpliciter, ramosi simul et cellulati; ex quibus prior est spiritus omnium corporum inanimatorum, secundus vegetabilium, tertius animalium), per plurimas instantias deductorias tanquam sub oculos ponitur.
Similiter patet, quod subtiliores texturae et schematismi rerum (licet toto corpore visibilium aut tangibilium) nec cernantur nec tangantur.

Again, that difference of spirit, most noble and pertaining to very many things (viz. abscinded spirit, simply branched, branched and at once cellulated; of which the first is the spirit of all inanimate bodies, the second of vegetables, the third of animals), is, by very many deducing instances, as it were, set under the eyes.
Similarly it is evident that the subtler textures and schematisms of things (though their whole body be visible or tangible) are neither discerned nor touched.

Quare in his quoque per deductionem procedit informatio. At differentia schematismorum maxime radicalis et primaria sumitur ex copia vel paucitate materiae quae subit idem spatium sive dimensum. Reliqui enim schematismi (qui referuntur ad dissimilaritates partium, quae in eodem corpore continentur, et collocationes ac posituras earundem) prae illo altero sunt secundarii.

Wherefore in these matters as well the information proceeds by deduction. But the most radical and primary difference of schematisms is taken from the abundance or paucity of matter which occupies the same space or dimension. For the remaining schematisms (which pertain to dissimilarities of the parts that are contained in the same body, and to their collocations and positions) are secondary in comparison with that other.

Sit itaque natura inquisita Expansio sive Coitio Materiae in corporibus respective: viz. quantum materiae impleat quantum dimensum in singulis. Etenim nil verius in natura quam propositio illa gemella, ex nihilo nihil fieri, neque quicquam in nihilum redigi: verum quantum ipsum materiae sive summam totalem constare, nec augeri aut minui.

Let, therefore, the nature under inquiry be the Expansion or Coition of Matter in bodies respectively: viz. how much matter fills how much dimension in each. For nothing is truer in nature than that twin proposition, that from nothing nothing is made, nor is anything reduced into nothing; but that the very quantum of matter, or the total sum, is constant, neither increased nor diminished.

Nec illud minus verum, ex quanto illo materiae sub iisdem spatiis sive dimensionibus, pro diversitate corporum, plus et minus contineri: ut in aqua plus, in aere minus; adeo ut si quis asserat aliquod contentum aquae in par contentum aeris verti posse, idem sit ac si dicat aliquid posse redigi in nihilum; contra, si quis asserat aliquod contentum aeris in par contentum aquae verti posse, idem sit ac si dicat aliquid posse fieri ex nihilo. Atque ex copia ista et paucitate materiae notiones illae densi et rari, quae varie et promiscue accipiuntur, proprie abstrahuntur. Assumenda est et assertio illa tertia, etiam satis certa: quod hoc de quo loquimur plus et minus materiae in corpore hoc vel illo ad calculos (facta collatione) et proportiones exactas aut exactis propinquas reduci possit.

No less true is this: that of that quantity of matter, under the same spaces or dimensions, according to the diversity of bodies, more and less are contained—more in water, less in air; to such a degree that if someone asserts that some content of water can be converted into an equal content of air, it is the same as if he says that something can be reduced into nothing; conversely, if someone asserts that some content of air can be converted into an equal content of water, it is the same as if he says that something can be made from nothing. And from this abundance and paucity of matter those notions of the dense and the rare—which are taken variously and promiscuously—are properly abstracted. The third assertion must also be assumed, likewise sufficiently certain: that this more and less of matter of which we speak, in this or that body, can (comparison having been made) be reduced to reckonings and to exact proportions or to ones near to exact.

Veluti si quis dicat inesse in dato contento auri talem coacervationem materiae, ut opus habeat spiritus vini, ad tale quantum materiae aequandum, spatio vicies et semel majore quam implet aurum, non erraverit.
Coacervatio autem materiae et rationes ejus deducuntur ad sensibile per pondus. Pondus enim respondet copiae materiae, quoad partes rei tangibilis; spiritus autem, et ejus quantum ex materia, non venit in computationem per pondus; levat enim pondus potius quam gravat.

As, for example, if someone should say that in a given content of gold there is such a coacervation (heaping) of matter that spirit of wine, in order to equal such a quantum of matter, would require a space twenty-one times greater than that which the gold fills, he would not have erred.
Moreover, the coacervation of matter and its ratios are brought down to the sensible by weight. For weight corresponds to the abundance of matter, as far as concerns the parts of a tangible thing; but spirit, and its quantum of matter, does not come into the computation by weight; for it lightens the weight rather than makes it heavy.

At nos hujus rei tabulam fecimus satis accuratam; in qua pondera et spatia singulorum metallorum, lapidum praecipuorum, lignorum, liquorum, oleorum, et plurimorum aliorum corporum tam naturalium quam artificialium, excepimus: rem polychrestam, tam ad lucem informationis quam ad normam operationis; et quae multas res revelet omnino praeter expectatum. Neque illud pro minimo habendum est, quod demonstret omnem varietatem quae in corporibus tangibilibus nobis notis versatur (intelligimus autem corpora bene unita, nec plane spongiosa et cava et magna ex parte aere impleta) non ultra rationes partium 21 excedere: tam finita scilicet est natura, aut saltem illa pars ejus cujus usus ad nos maxime pertinet.
Etiam diligentiae nostrae esse putavimus, experiri si forte capi possint rationes corporum non tangibilium sive pneumaticorum, respectu corporum tangibilium.

But we have made a table of this matter sufficiently accurate; in it we have recorded the weights and spaces of individual metals, of the principal stones, of woods, of liquids, of oils, and of very many other bodies, both natural and artificial: a polychrest thing, both for the light of information and for the norm of operation; and one which reveals many matters altogether beyond expectation. Nor is that to be held of little moment, that it shows all the variety which is found in tangible bodies known to us (we mean bodies well unified, not plainly spongy and hollow and for the most part filled with air) not to exceed proportions of 21 parts: so finite, namely, is nature, or at least that part of it whose use most pertains to us.
We also judged it to belong to our diligence to try whether perchance the ratios of non-tangible, that is pneumatic, bodies might be seized, with respect to tangible bodies.

Id quod tali molitione aggressi sumus. Phialam vitream accepimus, quae unciam fortasse unam capere possit; parvitate vasis usi, ut minori cum calore posset fieri evaporatio sequens. Hanc phialam spiritu vini implevimus fere ad collum; eligentes spiritum vini, quod per tabulam priorem eum esse ex corporibus tangibilibus (quae bene unita, nec cava sunt) rarissimum, et minimum continens materiae sub suo dimenso, observavimus.

That which we set about by such a contrivance. We took a glass phial, which might perhaps hold one ounce; we availed ourselves of the smallness of the vessel, so that the subsequent evaporation could be brought about with less heat. We filled this phial with spirit of wine almost up to the neck; choosing spirit of wine because, by the former table, we observed it to be among tangible bodies (which are well-united and not hollow) the most rare, and to contain the least quantity of matter under its own dimension.

Deinde pondus aquae cum phiala ipsa exacte notavimus. Postea vesicam accepimus, quae circa duas pintas contineret. Ex ea aerem omnem, quoad fieri potuit, expressimus eo usque ut vesicae ambo latera essent contigua: etiam prius vesicam oleo oblevimus cum fricatione leni, quo vesica esset clausior: ejus, si qua erat, porositate oleo obturata.

Then we exactly noted the weight of the water together with the phial itself. Afterwards we took a bladder, which would contain about two pints. From it we expressed all the air, so far as could be done, until both sides of the bladder were contiguous: also beforehand we smeared the bladder with oil with gentle friction, in order that the bladder might be more closed; its porosity, if any, being obturated with oil.

Hanc vesicam circa os phialae, ore phialae intra os vesicae recepto, fortiter ligavimus; filo parum cerato, ut melius adhaeresceret arctius ligaret. Tum demum phialam supra carbones ardentes in foculo collocavimus. At paulo post vapor sive aura spiritus vini, per calorem dilatati et in pneumaticum versi, vesicam paulatim sufflavit, eamque universam veli instar undequaque extendit.

We bound this bladder tightly around the mouth of the phial, the mouth of the phial being received within the mouth of the bladder; with thread slightly waxed, so that it might adhere better and bind more tightly. Then at last we placed the phial over glowing coals in a little brazier. But a little afterward the vapor or aura of the spirit of wine, expanded by heat and converted into a pneumatic state, gradually inflated the bladder, and stretched the whole of it, like a sail, on every side.

Id postquam factum fuit, continuo vitrum ab igne removimus, et super tapetem posuimus ne frigore disrumperetur; statim quoque in summitate vesicae foramen fecimus, ne vapor, cessante calore, in liquorem restitutus resideret, et rationes confunderet. Tum vero vesicam ipsam sustulimus, et rursus pondus excepimus spiritus vini qui remanebat. Inde quantum consumptum fuisset in vaporem seu pneumaticum computavimus: et facta collatione quantum locum sive spatium illud corpus implesset quando esset spiritus vini in phiala, et rursus quantum spatium impleverit postquam factum fuisset pneumaticum in vesica, rationes subduximus: ex quibus manifeste liquebat, corpus istud ita versum et mutatum expansionem centuplo majorem quam antea habuisset acquisivisse.

After this had been done, we immediately removed the glass from the fire, and set it upon a carpet lest it be burst by the cold; straightway also we made an opening at the top of the bladder, lest the vapor, with the heat ceasing, restored into liquid, should settle and confound the calculations. Then indeed we removed the bladder itself, and again took the weight of the spirit of wine that remained. Thence we computed how much had been consumed into vapor or pneumatic; and, a comparison having been made of how much place or space that body had filled when it was spirit of wine in the phial, and again how much space it had filled after it had been made pneumatic in the bladder, we drew out the reckonings: from which it was manifestly clear that that body, thus turned and changed, had acquired an expansion a hundredfold greater than it had had before.

Similiter sit natura inquisita Calor aut Frigus; ejus nempe gradus, ut a sensu non percipiantur ob debilitatem. Haec deducuntur ad sensum per vitrum calendare, quale superius descripsimus. Calor enim et frigus, ipsa non percipiuntur ad tactum; at calor aerem expandit, frigus contrahit.

Similarly, let the nature of Heat or Cold be inquired into; namely, their degrees, such that they are not perceived by sense on account of feebleness. These are brought down to sense by the calendary glass, such as we described above. For heat and cold themselves are not perceived by touch; but heat expands the air, cold contracts it.

Neque rursus illa expansio et contractio aeris percipitur ad visum; at aer ille expansus aquam deprimit, contractus attollit; ac tum demum fit deductio ad visum, non ante, aut alias.
Similiter sit natura inquisita Mistura Corporum: viz. quid habeant ex aqueo, quid ex oleoso, quid ex spiritu, quid ex cinere et salibus, et hujusmodi; vel etiam (in particulari) quid habeat lac butyri, quid coaguli, quid seri, et hujusmodi.

Nor again is that expansion and contraction of air perceived by sight; but that air, when expanded, presses the water down, when contracted, lifts it up; and then at last there is a bringing-down to sight, not before, nor otherwise.
Similarly let the nature inquired be the Mixture of Bodies: viz. what they have from the aqueous, what from the oleous, what from spirit, what from ash and salts, and the like; or also (in particular), what the milk has of butter, what of curd, what of whey, and the like.

Haec deducuntur ad sensum per artificiosas et peritas separationes, quatenus ad tangibilia. At natura spiritus in ipsis, licet immediate non percipiatur, tamen deprehenditur per varios motus et nixus corporum tangibilium in ipso actu et processu separationis suae; atque etiam per acrimonias, corrosiones, et diversos colores, odores, et sapores eorundem corporum post separationem. Atque in hac parte, per distillationes atque artificiosas separationes, strenue sane ab hominibus elaboratum est; sed non multo foelicius quam in caeteris experimentis, quae adhuc in usu sunt: modis nimirum prorsus palpatoriis, et viis caecis, et magis operose quam intelligenter; et (quod pessimum est) nulla cum imitatione aut aut aemulatione naturae, sed cum destructione (per calores vehementes aut virtutes nimis validas) omnis subtilioris schematismi, in quo occultae rerum virtutes et consensus praecipue sitae sunt.

These are led down to sense by artificial and expert separations, so far as concerns tangibles. But the nature of the spirit in them, although it is not perceived immediately, is nevertheless detected through the various motions and strivings of tangible bodies in the very act and process of their separation; and also through the acrimonies, corrosions, and the diverse colors, odors, and savors of those same bodies after the separation. And in this part, by distillations and artificial separations, men have indeed labored strenuously; but not much more felicitously than in the other experiments which are as yet in use: namely by methods altogether palpatory, and in blind ways, and more laboriously than intelligently; and (what is worst) with no imitation or emulation of nature, but with the destruction (by vehement heats or forces too strong) of every more subtle schematism, in which the occult virtues of things and their consensus are chiefly seated.

Neque illud etiam, quod alias monuimus, hominibus in mentem aut observationem venire solet in hujusmodi separationibus: hoc est, plurimas qualitates, in corporum vexationibus tam per ignem quam alios modos, indi ab ipso igne iisque corporibus quae ad separationem adhibentur, quae in composito prius non fuerunt; unde mirae fallaciae. Neque enim scilicet vapor universus, qui ex aqua emittitur per ignem, vapor aut aer antea fuit in corpore aquae; sed factus est maxima ex parte per dilatationem aquae ex calore ignis.
Similiter in genere omnes exquisitae probationes corporum sive naturalium sive artificialium, per quas vera dignoscuntur ab adulterinis, meliora a vilioribus, huc referri debent: deducunt enim non-sensibile ad sensibile.

Nor does that point also, which we have elsewhere warned of, commonly come into men’s mind or observation in such separations: namely, that very many qualities, in the vexations of bodies both by fire and by other modes, are induced by the fire itself and by those bodies which are applied to the separation—qualities which were not previously in the composite; whence remarkable fallacies. For indeed the whole vapor which is emitted from water by fire was not previously vapor or air in the body of the water; but was made for the most part by the dilatation of the water by the heat of the fire.
Similarly, in general, all exquisite probations of bodies, whether natural or artificial, by which the true are discerned from the adulterine, the better from the viler, ought to be referred hither: for they deduce the non-sensible to the sensible.

Sunt itaque diligenti cura undique conquirendae.

Therefore they must be sought out everywhere with diligent care.

5. Quintum vero genus latitantiae quod attinet, manifestum est actionem sensus transigi in motu, motum in tempore. Si igitur motus alicujus corporis sit vel tam tardus, vel tam velox, ut non sit proportionatus ad momenta in quibus transigitur actio sensus, objectum omnino non percipitur; ut in motu indicis horologii, et rursus in motu pilae sclopeti. Atque motus qui ob tarditatem non percipitur, facile et ordinario deducitur ad sensum per summas motus; qui vero ob velocitatem, adhuc non bene mensurari consuevit; sed tamen postulat inquisitio naturae ut hoc fiat in aliquibus.

5. As regards the fifth kind of latency, it is manifest that the action of sense is transacted in motion, and motion in time. If therefore the motion of some body be either so slow, or so swift, that it is not proportioned to the instants in which the action of sense is transacted, the object is not perceived at all; as in the motion of the hand of a clock, and again in the motion of a musket-ball. And a motion which, on account of slowness, is not perceived, is easily and ordinarily brought down to sense by the sums of the motion; but that which, on account of swiftness, is not perceived, is not yet wont to be well measured; yet the inquiry of nature demands that this be done in some instances.

6. Sextum autem genus, ubi impeditur sensus propter nobilitatem objecti, recipit deductionem, vel per elongationem majorem objecti a sensu; vel per hebetationem objecti per interpositionem medii talis, quod objectum debilitet, non annihilet; vel per admissionem et exceptionem objecti reflexi, ubi percussio directa sit nimis fortis, ut solis in pelvi aquae.

6. The sixth kind, where the sense is impeded on account of the nobility of the object, admits of deduction, either by a greater elongation of the object from the sense; or by the hebetation of the object through the interposition of such a medium as may debilitate the object, not annihilate it; or by the admission and reception of the reflected object, where the direct percussion is too strong, as with the sun in a basin of water.

7. Septimum autem genus latitantiae, ubi sensus ita oneratur objecto ut novae admissioni non sit locus, non habet fere locum nisi in olfactu et odoribus; nec ad id quod agitur multum pertinet. Quare de deductionibus non-sensibilis ad sensibile, haec dicta sint.
Quandoque tamen deductio fit non ad sensum hominis, sed ad sensum alicujus alterius animalis cujus sensus in aliquibus humanum excellet: ut nonnullorum odorum, ad sensum canis; lucis, quae in aere non extrinsecus illuminato latenter existit, ad sensum felis, noctuae, et hujusmodi animalium quae cernunt noctu.

7. The seventh kind of latency, where the sense is so burdened with the object that there is no place for a new admission, has almost no place except in smell and odors; nor does it pertain much to what is being handled. Wherefore, concerning the deductions of the non-sensible to the sensible, let these things be said.
Sometimes, however, the deduction is made not to the sense of man, but to the sense of some other animal whose sense in certain respects excels the human: as of some odors, to the sense of the dog; of light, which in air not illuminated from without exists latently, to the sense of the cat, the owl, and animals of this kind which see at night.

Recte enim notavit Telesius, etiam in aere ipso inesse lucem quandam originalem, licet exilem et tenuem, et maxima ex parte oculis hominum aut plurimorum animalium non inservientem; qui illa animalia, ad quorum sensum hujusmodi lux est proportionata, cernant noctu; id quod vel sine luce fieri, vel per lucem internam, minus credibile est.
Atque illud utique notandum est, de destitutionibus sensuum eorumque remediis hic nos tractare. Nam fallaciae sensuum ad proprias inquisitiones de sensu et sensibili remittendae sunt: excepta illa magna fallacia sensuum nimirum quod constituant lineas rerum ex analogia hominis, et non ex analogia universi; quae non corrigitur nisi per rationem et philosophiam universalem.

For Telesius rightly noted that even in the air itself there is a certain original light, though slight and tenuous, and for the most part not ministering to the eyes of men or of most animals; animals, however, to whose sense such light is proportioned, see at night; which happening either without light, or through an internal light, is less credible.
And this assuredly is to be noted: that here we treat of the destitutions of the senses and their remedies. For the fallacies of the senses are to be remitted to their proper inquiries concerning sense and the sensible, except that great fallacy of the senses, namely, that they establish the lines of things according to the analogy of man and not according to the analogy of the universe; which is not corrected save by reason and universal philosophy.

XLI.

41.

Inter praerogativas instantiarum ponemus loco decimo octavo Instantias Viae, quas etiam Instantias Itinerantes et Instantias Articulatas appellare consuevimus. Eae sunt quae indicant naturae motus gradatim continuatos. Hoc autem genus instantiarum potius fugit observationem quam sensum.

Among the prerogatives of instances we will set in the eighteenth place the Instances of the Way, which we are also accustomed to call Traveling Instances and Articulated Instances. These are those which indicate nature’s motions as continued by degrees. But this kind of instances rather escapes observation than sense.

Mira enim est hominum circa hanc rem indiligentia. Contemplantur siquidem naturam tantummodo desultorie et per periodos, et postquam corpora fuerint absoluta ac completa, et non in operatione sua. Quod si artificis alicujus ingenia et industriam explorare et contemplari quis cuperet, is non tantum materias rudes artis atque deinde opera perfecta conspicere desideraret, sed potius praesens esse cum artifex operatur et opus suum promovet.

For wondrous indeed is the indiligence of men about this matter. They contemplate nature only desultorily and by periods, and after bodies have been made absolute and complete, and not in their operation. Yet if one wished to explore and contemplate the ingenuity and industry of some artificer, he would desire not only to behold the rude materials of the art and then the perfected works, but rather to be present while the artificer is working and is advancing his work.

Atque simile quiddam circa naturam faciendum est. Exempli gratia; si quis de vegetatione plantarum inquirat, ei inspiciendum est ab ipsa satione seminis alicujus (id quod per extractionem, quasi singulis diebus, seminum quae per biduum, triduum, quatriduum, et sic deinceps, in terra manserunt, eorumque diligentem intuitum, facile fieri potest), quomodo et quando semen intumescere et turgere incipiat et veluti spiritu impleri; deinde quomodo corticulam rumpere et emittere fibras, cum latione nonnulla sui interim sursum, nisi terra fuerit admodum contumax; quomodo etiam emittat fibras, partim radicales deorsum, partim cauliculares sursum, aliquando serpendo per latera, si ex ea parte inveniat terram apertam et magis facilem; et complura id genus. Similiter facere oportet circa exclusionem ovorum; ubi facile conspici dabitur processus vivificandi et organizandi, et quid et quae partes fiant ex vitello, quid ex albumine ovi, et alia.

And something similar ought to be done with nature. For example; if someone investigates the vegetation of plants, he must observe from the very sowing of some seed (which can easily be done by extraction, as it were day by day, of seeds that have remained in the earth for two days, three days, four days, and so on, and by a diligent inspection of them), how and when the seed begins to swell and become turgid, and as if to be filled with spirit; then how it breaks the little rind and emits fibers, with some carrying of itself meanwhile upward, unless the soil be very contumacious; how also it sends out fibers, partly radical downward, partly caulicular upward, sometimes creeping along the sides if on that side it finds the earth open and more easy; and many other things of that kind. Similarly one ought to do concerning the hatching of eggs; where the process of vivifying and organizing will be easily seen, and what and which parts are made from the yolk, what from the white of the egg, and other things.

Similis est ratio circa animalia ex putrefactione. Nam circa animalia perfecta et terrestria, per exectiones foetuum ex utero, minus humanum esset ista inquirere; nisi forte per occasiones abortuum, et venationum, et similium. Omnino igitur vigilia quaedam servanda est circa naturam, ut quae melius se conspiciendam praebeat noctu quam interdiu.

A similar method holds concerning animals from putrefaction. For as regards perfect and terrestrial animals, by excisions of fetuses from the womb, it would be less humane to investigate these matters; unless perhaps on the occasions of abortions and hunts and the like. Altogether, therefore, a certain vigil is to be kept about nature, since she offers herself better for being beheld by night than by day.

Istae enim contemplationes tanquam nocturnae censeri possint, ob lucernae parvitatem et perpetuationem.
Quin et in inanimatis idem tentandum est; id quod nos fecimus in inquirendis aperturis liquorum per ignem. Alius enim est modus aperturae in aqua, alius in vino, alius in aceto, alius in omphacio; longe alius in lacte, et oleo, et caeteris.

I For these contemplations can be reckoned as, so to speak, nocturnal, on account of the lamp’s smallness and perpetuation.
Nay, even in inanimate things the same is to be attempted; which we did in inquiring into the apertures of liquids by fire. For one mode of aperture is in water, another in wine, another in vinegar, another in omphacium; a far different one in milk, and in oil, and in the rest.

Id quod facile cernere erat per ebullitionem super ignem lenem, et in vase vitreo, ubi omnia cerni perspicue possint. Verum haec brevius perstringimus; fusius et exactius de iis sermones habituri, cum ad inventionem latentis rerum processus ventum erit. Semper enim memoria tenendum est, nos hoc loco non res ipsas tractare, sed exempla tantum adducere.

Which was easy to discern by ebullition over a gentle fire, and in a glass vessel, where everything can be seen perspicuously. But we touch on these matters more briefly; we shall have discourses more fully and more exactly about them when we come to the invention of the latent process of things. For it must always be kept in memory that in this place we are not handling the things themselves, but only adducing examples.

XLII.

42.

Inter praerogativas instantiarum ponemus loco decimo nono Instantias Supplementi, sive Substitutionis; quas etiam Instantias Perfugii appellare consuevimus. Eae sunt, quae supplent informationem ubi sensus plane destituitur; atque idcirco ad eas confugimus cum instantiae propriae haberi non possint. Dupliciter autem fit substitutio; aut per Graduationem, aut per Analoga.

Among the prerogatives of instances we will place, in the nineteenth place, the Instances of Supplement, or of Substitution; which we are also accustomed to call Instances of Refuge. These are those which supply information where sense is plainly destitute; and therefore we take refuge in them when proper instances cannot be had. Substitution, moreover, is effected in a twofold way: either by Graduation, or by Analogues.

Exempli gratia: non invenitur medium quod inhibeat prorsus operationem magnetis in movendo ferrum; non aurum interpositum, non argentum, non lapis, non vitrum, lignum, aqua, oleum, pannus aut corpora fibrosa, aer, flamma, et caetera. Attamen per probationem exactam fortasse inveniri possit aliquod medium, quod hebetet virtutem ipsius plus quam aliquod aliud, comparative et in aliquo gradu: veluti quod non trahat magnes ferrum per tantam crassitiem auri quam per par spatium aeris; aut per tantum argentum ignitum quam per frigidum; et sic de similibus. Nam de his nos experimentum non fecimus; sed sufficit tamen ut proponantur loco exempli.

For example: no medium is found that utterly inhibits the operation of the magnet in moving iron; not interposed gold, not silver, not stone, not glass, wood, water, oil, cloth or fibrous bodies, air, flame, and so forth. Yet by exact testing perhaps there might be found some medium that blunts its virtue more than some other, comparatively and in some degree: as, for instance, that the magnet does not draw iron through so great a thickness of gold as through an equal space of air; or through as great a mass of silver when ignited (heated) as when cold; and so with the like. For of these we have not made experiment; yet it is sufficient that they be proposed by way of example.

Similiter non invenitur hic apud nos corpus quod non suscipiat calidum igni approximatum. Attamen longe citius suscipit calorem aer quam lapis. Atque talis est substitutio quae fit per Gradus.

Similarly, here among us no body is found which does not receive heat when a fire is brought near. However, air takes up heat far more quickly than stone. And such is the substitution which is effected by Degrees.

Substitutio autem per Analoga, utilis sane, sed minus certa est; atque idcirco cum judicio quodam adhibenda. Ea fit, cum deducitur non-sensibile ad sensum, non per operationes sensibiles ipsius corporis insensibilis, sed per contemplationem corporis alicujus cognati sensibilis. Exempli gratia: si inquiratur de Mistura Spirituum, qui sunt corpora non-visibilia, videtur esse cognatio quaedam inter corpora et fomites sive alimenta sua.

Substitution, however, by Analogues, useful indeed, but less certain; and therefore to be employed with a certain judgment. It is effected when the non-sensible is brought down to sense, not through the sensible operations of the insensible body itself, but through the contemplation of some cognate sensible body. For example: if inquiry be made concerning the Misture of Spirits, which are non-visible bodies, there seems to be a certain cognation between the bodies and their fomites or their aliments.

Fomes autem flammae videtur esse oleum et pinguia; aeris, aqua et aquea: flammae enim multiplicant se super halitus olei, aer super vapores aquae. Videndum itaque de mistura aquae et olei, quae se manifestat ad sensum; quandoquidem mistura aeris et flammei generis fugiat sensum. At oleum et aqua inter se per compositionem aut agitationem imperfecte admodum miscentur: eadem in herbis, et sanguine, et partibus animalium, accurate et delicate miscentur.

Now the tinder of flame seems to be oil and fats; of air, water and aqueous things: for flames multiply themselves upon the exhalations of oil, air upon the vapors of water. It is therefore to be considered regarding the mixture of water and oil, which manifests itself to sense; since the mixture of air and of the fiery genus escapes sense. But oil and water with one another, by composition or agitation, are mixed very imperfectly: the same, in herbs, and in blood, and in the parts of animals, are mixed accurately and delicately.

Itaque simile quiddam fieri possit circa misturam flammei et aerei generis in spiritalibus: quae per confusionem simplicem non bene sustinent misturam, eadem tamen in spiritibus plantarum et animalium misceri videntur; praesertim cum omnis spiritus animatus depascat humida utraque, aquea et pinguia, tanquam fomites suos.
Similiter si non de perfectioribus misturis spiritalium, sed de compositione tantum inquiratur; nempe, utrum facile inter se incorporentur, an potius (exempli gratia) sint aliqui venti et exhalationes, aut alia corpora spiritalia, quae non miscentur cum aere communi, sed tantum haerent et natant in eo, in globulis et guttis, et potius franguntur ac comminuuntur ab aere quam in ipsum recipiuntur et incorporantur: hoc in aere communi et aliis spiritalibus, ob subtilitatem corporum, percipi ad sensum non potest; attamen imago quaedam hujus rei, quatenus fiat, concipi possit in liquoribus argenti vivi, olei, aquae; atque etiam in aere, et fractione ejus, quando dissipatur et ascendit in parvis portiunculis per aquam; atque etiam in fumis crassioribus; denique in pulvere excitato et haerente in aere; in quibus omnibus non fit incorporatio. Atque repraesentatio praedicta in hoc subjecto non mala est, si illud primo diligenter inquisitum fuerit, utrum possit esse talis heterogenia inter spiritalia qualis invenitur inter liquida; nam tum demum haec simulacra per Analogiam non incommode substituentur.

Accordingly something like may be able to occur concerning the mixture of the fiery and airy kind in spiritual bodies: which do not well sustain mixture by simple confusion, yet in the spirits of plants and animals seem to be mixed; especially since every animated spirit feeds on both moistures, the aqueous and the unctuous, as its fomites.
Likewise, if inquiry be made not about the more perfect mixtures of spirituals, but only about composition; namely, whether they easily incorporate with one another, or rather (for example) whether there are certain winds and exhalations, or other spiritual bodies, which are not mixed with the common air, but only stick and float in it, in little globules and drops, and are rather broken and comminuted by the air than received into it and incorporated: this in the common air and in other spirituals, on account of the subtlety of the bodies, cannot be perceived by sense; yet a certain image of this matter, so far as it takes place, can be conceived in the liquors of quicksilver, oil, water; and also in air, and in its breaking, when it is dissipated and rises in small portions through water; and also in the thicker smokes; finally in dust stirred up and clinging in the air; in all of which no incorporation is effected. And the aforesaid representation in this subject is not bad, if it shall first have been diligently inquired whether there can be such heterogeneity among spiritual bodies as is found among liquids; for then at length these simulacra by Analogy will be not inconveniently substituted.

Atque de instantiis istis supplementi, quod diximus informationem ab iis hauriendam esse, quando desint instantiae propriae, loco perfugii; nihilominus intelligi volumus, quod illae etiam magni sint usus etiam cum propriae instantiae adsint; ad roborandam scilicet informationem una cum propriis. Verum de his exactius dicemus quando ad Adminicula Inductionis tractanda sermo ordine dilabetur.

And as to those instances of supplement, from which, as we have said, information is to be drawn when proper instances are wanting, as a place of refuge; nonetheless we wish it to be understood that they are also of great use even when proper instances are present; namely, to strengthen the information together with the proper ones. But of these we shall speak more exactly when, in due course, the discourse glides on to the handling of the Aids of Induction.

XLIII.

43.

Inter praerogativas instantiarum ponemus loco vicesimo Instantias Persecantes; quas etiam Instantias Vellicantes appellare consuevimus, sed diversa ratione. Vellicantes enim eas appellamus, quia vellicant intellectum, persecantes, quia persecant naturam: unde etiam illas quandoque Instantias Democriti nominamus. Eae sunt, quae de admirabili et exquisita subtilitate naturae intellectum submonent, ut excitetur et expergiscatur ad attentionem et observationem et inquisitionem debitam.

Among the prerogatives of instances we will place, in the twentieth place, the Cutting-through Instances; which we are also accustomed to call the Vellicating Instances, but on a different account. Vellicating we call them because they vellicate the intellect; cutting-through, because they cut through nature: whence also we sometimes name them the Instances of Democritus. These are they which give the intellect a reminder of the admirable and exquisite subtlety of nature, so that it may be stirred up and awakened to due attention and observation and inquiry.

Exempli gratia: quod parum guttulae atramenti ad tot literas vel lineas extendatur; quod argentum, exterius tantum inauratum, ad tantam longitudinem fili inaurati continuetur; quod pusillus vermiculus, qualis in cute invenitur, habeat in se spiritum simul et figuram dissimilarem partium; quod parum croci etiam dolium aquae colore inficiat; quod parum zibethi aut aromatis longe majus contentum aeris odore; quod exiguo suffitu tanta excitetur nubes fumi; quod sonorum tam accuratae differentiae, quales sint voces articulatae, per aerem undequaque vehantur, atque per foramina et poros etiam ligni et aquae (licet admodum extenuatae) penetrent, quin etiam repercutiantur, idque tam distincte et velociter; quod lux et color, etiam tanto ambitu et tam perniciter, per corpora solida vitri, aquae, et cum tanta et tam exquisita varietate imaginum permeent, etiam refringantur et reflectantur; quod magnes per corpora omnigena, etiam maxime compacta, operetur: sed (quod magis mirum est) quod in his omnibus, in medio adiaphoro (quale est aer) unius actio aliam non magnopere impediat; nempe quod eodem tempore per spatia aeris devehantur et visibilium tot imagines, et vocis articulatae tot percussiones, et tot odores specificati, ut violae, rosae; etiam calor et frigus et virtutes magneticae; omnia (inquam) simul, uno alterum non impediente, ac si singula haberent vias et meatus suos proprios separatos, neque unum in alterum impingeret aut incurreret.
Solemus tamen utiliter hujusmodi instantiis persecantibus subjungere instantias, quas Metas Persecationis appellare consuevimus; veluti quod in iis, quae diximus, una actio in diverso genere aliam non perturbet aut impediat, cum tamen in eodem genere una aliam domet et extinguat: veluti, lux solis, lucem cicindelae; sonitus bombardae, vocem; fortior odor, delicatiorem; intensior calor, remissiorem; lamina ferri interposita inter magnetem et aliud ferrum, operationem magnetis. Verum de his quoque inter Adminicula Inductionis erit proprius dicendi locus.

For example: that a small drop of ink is extended to so many letters or lines; that silver, only outwardly gilded, is continued to so great a length of gilded wire; that a tiny little worm, such as is found in the skin, has within itself both spirit and a figure dissimilar in its parts; that a little saffron dyes even a cask of water with color; that a small quantity of civet or of aromatics scents with odor a far greater content of air; that from a slight suffitus so great a cloud of smoke is raised; that differences of sounds so accurate, such as articulated voices, are carried everywhere through the air, and penetrate through the little holes and pores even of wood and water (though exceedingly attenuated), nay even are reflected—and that so distinctly and swiftly; that light and color, even over so great a compass and so swiftly, pass through the solid bodies of glass and of water, and with so great and so exquisite a variety of images are even refracted and reflected; that the magnet works through bodies of every kind, even the most compact: but (what is more wonderful) that in all these, in an indifferent medium (such as air) the action of one does not much hinder another; namely, that at the same time through the spaces of the air there are conveyed so many images of visible things, and so many percussions of articulated voice, and so many specified odors, as of violet and rose; also heat and cold and magnetic virtues—all (I say) at once, one not hindering another, as if each had its own paths and channels separate, and the one did not impinge upon or run into the other.
We are wont, nevertheless, usefully to subjoin to instances of this kind that cut the instances which we have been accustomed to call the Bounds of Cutting; as, that in the cases which we have mentioned, an action in a different genus does not disturb or impede another, whereas yet in the same genus the one masters and extinguishes another: as the light of the sun, the light of the glow-worm; the sound of a bombard, the voice; a stronger odor, a more delicate one; a more intense heat, a more remiss one; a plate of iron interposed between a magnet and another piece of iron, the operation of the magnet. But concerning these also there will be a proper place for speaking among the Aids to Induction.

XLIV.

44.

Atque de instantiis quae juvant sensum, jam dictum est; quae praecipui usus sunt ad Partem Informativam. Informatio enim incipit a sensu. At universum negotium desinit in Opera; atque quemadmodum illud principium, ita hoc finis rei est.

And as for the instances which aid the sense, it has already been said; they are of chief use for the Informative Part. For Information begins from sense. But the whole business ends in Works; and just as that is the beginning, so this is the end of the matter.

Sequentur itaque instantiae praecipui usus ad partem operativam. Eae genere duae sunt, numero septem; quas universas, generali nomine, Instantias Practicas appellare consuevimus. Operativae autem partis, vitia duo; totidemque dignitates instantiarum in genere.

Accordingly, there will follow the instances of principal use for the operative part. These are two in kind, seven in number; all of which we have been accustomed, by a general name, to call Practical Instances. But the operative part has two faults; and just so many excellences of instances in general.

Aut enim fallit operatio, aut onerat nimis. Fallit operatio maxime (praesertim post diligentem naturarum inquisitionem) propter male determinatas et mensuratas corporum vires et actiones. Vires autem et actiones corporum circumscribuntur et mensurantur, aut per spatia loci, aut per momenta temporis, aut per unionem quanti, aut per praedominantiam virtutis; quae quatuor nisi fuerint probe et diligenter pensitata, erunt fortasse scientiae speculatione quidem pulchrae, sed opere inactivae.

For either operation deceives, or it overburdens. Operation deceives most of all (especially after a diligent inquiry into natures) because of ill-determined and ill-measured forces and actions of bodies. Now the forces and actions of bodies are bounded and measured either by the spaces of place, or by the moments of time, or by the union of quantity, or by the predominance of virtue; which four, unless they have been properly and diligently weighed, will perhaps be fair indeed in the speculation of science, but inactive in work.

Instantias vero quatuor itidem, quae huc referuntur, uno nomine Instantias Mathematicas vocamus, et Instantias Mensurae.
Onerosa autem fit praxis, vel propter misturam rerum inutilium, vel propter multiplicationem instrumentorum, vel propter molem materiae et corporum quae ad aliquod opus requiri contigerint. Itaque eae instantiae in pretio esse debent, quae aut dirigunt operativam ad ea quae maxime hominum intersunt; aut quae parcunt instrumentis; aut quae parcunt materiae sive supellectili.

Indeed, the four instances likewise which are referred hither we call by one name Mathematical Instances, and Instances of Measure.
But praxis becomes burdensome, either on account of the mixture of useless things, or on account of the multiplication of instruments, or on account of the mass of matter and bodies which may happen to be required for some work. Therefore those instances ought to be in price (i.e., in esteem), which either direct the operative part to those things which most concern men; or which spare instruments; or which spare material or equipment.

Eas autem tres instantias quae huc pertinent, uno nomine Instantias Propitias sive Benevolas vocamus. Itaque de his septem instantiis jam sigillatim dicemus; atque cum iis partem illam de Praerogativis sive Dignitatibus Instantiarum claudemus.

Those three instances, however, which pertain here, we call by one name the Propitious or Benevolent Instances. Therefore of these seven instances we will now speak severally; and with them we shall close that part on the Prerogatives or Dignities of Instances.

XLV.

45.

Inter praerogativas instantiarum ponemus loco vicesimo primo Instantias Virgae, sive Radii; quas etiam Instantias Perlationis, vel de Non Ultra appellare consuevimus. Virtutes enim rerum et motus operantur et expediuntur per spatia non indefinita aut fortuita, sed finita et certa; quae ut in singulis naturis inquisitis teneantur et notentur plurimum interest practicae, non solum ad hoc, ut non fallat, sed etiam ut magis sit aucta et potens. Etenim interdum datur virtutes producere, et distantias tanquam retrahere in propius; ut in perspecillis.

Among the prerogatives of instances we shall place in the twenty-first place the Instances of the Rod, or of the Ray; which we have also been accustomed to call the Instances of Perlation, or of Non Ultra. For the virtues (powers) of things and motions operate and are expedited through spaces not indefinite or fortuitous, but finite and certain; and that, in the several natures investigated, these may be held and noted is of the greatest concern to practice, not only to this end, that it may not err, but also that it may be more augmented and potent. For sometimes it is granted to extend the virtues, and, as it were, to draw distances back nearer; as in perspective glasses.

Atque plurimae virtutes operantur et afficiunt tantum per tactum manifestum; ut fit in percussione corporum, ubi alterum non summovet alterum, nisi impellens impulsum tangat. Etiam medicinae quae exterius applicantur, ut unguenta, emplastra, non exercent vires suas nisi per tactum corporis. Denique objecta sensuum tactus et gustus non feriunt nisi contigua organis.

And moreover very many virtues operate and affect only through manifest touch; as happens in the percussion of bodies, where one does not remove the other unless the impeller touch the impelled. Even medicines which are applied outwardly, such as unguents and emplastra, do not exercise their forces except through the touch of the body. Finally, the objects of the senses of touch and taste do not strike unless they are contiguous to the organs.

Sunt et aliae virtutes quae operantur ad distantiam, verum valde exiguam, quarum paucae adhuc notatae sunt, cum tamen plures sint quam homines suspicentur: ut (capiendo exempla ex vulgatis) cum succinum aut gagates trahunt paleas; bullae approximatae solvunt bullas; medicinae nonnullae purgativae eliciunt humores ex alto, et hujusmodi. At virtus illa magnetica per quam ferrum et magnes, vel magnetes invicem, coeunt, operatur intra orbem virtutis certum, sed parvum; ubi contra, si sit aliqua virtus magnetica emanans ab ipsa terra (paulo nimirum interiore) super acum ferream, quatenus ad verticitatem, operatio fiat ad distantiam magnam.
Rursus, si sit aliqua vis magnetica quae operetur per consensum inter globum terrae et ponderosa, aut inter globum lunae et aquas maris (quae maxime credibilis videtur in fluxibus et refluxibus semi-menstruis), aut inter coelum stellatum et planetas, per quam evocentur et attollantur ad sua apogaea; haec omnia operantur ad distantias admodum longinquas.

There are also other virtues that operate at a distance, but a very small one, of which few have as yet been noted, though there are more than men suspect: as (taking examples from common things) when amber or jet draw chaff; bladders when brought near resolve blisters; certain purgative medicines draw humors from deep within, and the like. But that magnetic virtue by which iron and the magnet, or magnets one with another, come together, operates within a certain, but small, sphere of virtue; whereas, on the contrary, if there be some magnetic virtue emanating from the earth itself (assuredly somewhat more inward) upon the iron needle, so far as regards verticity, the operation is effected at a great distance.
Again, if there be some magnetic force that works by consent between the globe of the earth and heavy bodies, or between the globe of the moon and the waters of the sea (which seems most credible in the semi-monthly ebbs and flows), or between the starry heaven and the planets, by which they are called forth and lifted to their apogees; all these operate at distances exceedingly long.

Inveniuntur et quaedam inflammationes sive conceptiones flammae, quae fiunt ad distantias bene magnas, in aliquibus materiis; ut referunt de naphtha Babylonica. Calores etiam insinuant se per distantias amplas, quod etiam faciunt frigora; adeo ut habitantibus circa Canadam moles sive massae glaciales, quae abrumpuntur et natant per oceanum septentrionalem et deferuntur per Atlanticum versus illas oras, percipiantur et incutiant frigora e longinquo. Odores quoque (licet in his videatur semper esse quaedam emissio corporea) operantur ad distantias notabiles; ut evenire solet navigantibus juxta litora Floridae, aut etiam nonnulla Hispaniae, ubi sunt sylvae totae ex arboribus limonum, arantiorum, et hujusmodi plantarum odoratarum, aut frutices rorismarini, majoranae, et similium.

There are also found certain inflammations or conceptions of flame which come to be at very great distances, in certain materials; as they report of Babylonian naphtha. Heats likewise insinuate themselves across ample distances, which colds also do; so much so that to those dwelling around Canada the heaps or masses of ice which are broken off and float through the northern ocean and are carried through the Atlantic toward those coasts are perceived and strike chills from afar. Odors too (although in these there seems always to be a certain corporeal emission) operate at notable distances; as is wont to happen to those sailing near the shores of Florida, or also of some parts of Spain, where there are whole woods of trees of lemons, oranges, and the like odoriferous plants, or shrubs of rosemary, marjoram, and the similar.

Postremo radiationes lucis et impressiones sonorum operantur scilicet ad distantias spatiosas.
Verum haec omnia, utcunque operentur ad distantias parvas sive magnas, operantur certe ad finitas et naturae notas, ut sit quiddam Non Ultra: idque pro rationibus, aut molis seu quanti corporum; aut vigoris et debilitatis virtutum; aut favoribus et impedimentis mediorum; quae omnia in computationem venire et notari debent. Quinetiam mensurae motuum violentorum (quos vocant), ut missilium, tormentorum, rotarum, et similium, cum hae quoque manifesto suos habeant limites certos, notandae sunt.

Lastly, the radiations of light and the impressions of sounds operate, of course, at spacious distances.
But all these things, however they operate at small or great distances, certainly operate within finite and nature-known limits, so that there is a certain Non Ultra: and that according to the ratios, either of the bulk or quantity of bodies; or of the vigor and debility of the virtues; or of the favorings and impediments of the media; all of which ought to come into computation and be noted. Moreover, the measures of violent motions (as they call them), such as of missiles, artillery, wheels, and the like—since these also manifestly have their own definite limits—are to be noted.

Inveniuntur etiam quidam motus et virtutes contrariae illis, quae operantur per tactum et non ad distans; quae operantur scilicet ad distans et non ad tactum; et rursus, quae operantur remissius ad distantiam minorem et fortius ad distantiam majorem. Etenim visio non bene transigitur ad tactum, sed indiget medio et distantia. Licet meminerim me audisse ex relatione cujusdam fide digni, quod ipse in curandis oculorum suorum cataractis (erat autem cura talis, ut immitteretur festuca quaedam parva argentea intra primam oculi tunicam, quae pelliculam illam cataractae removeret et truderet in angulum oculi) clarissime vidisset festucam illam supra ipsam pupillam moventem.

There are also found certain motions and virtues (powers) contrary to those which operate by touch and not at a distance; namely, those which operate at a distance and not by touch; and again, those which operate more remissly at the lesser distance and more strongly at the greater distance. For vision is not well effected at touch, but needs a medium and a distance. Although I remember having heard from the account of a certain trustworthy person, that he himself, in curing the cataracts of his eyes (the cure was of such a kind, that a certain small silver probe was inserted within the first tunic of the eye, which would remove that pellicle—a thin film—of the cataract and push it into the corner of the eye), had most clearly seen that little probe moving over the very pupil.

Quod utcunque verum esse possit, manifestum est majora corpora non bene aut distincte cerni nisi in cuspide coni, coeuntibus radiis objecti ad nonnullam distantiam. Quin etiam in senibus oculus melius cernit remoto objecto paulo longius, quam propius. In missilibus autem certum est percussionem non fieri tam fortem ad distantiam nimis parvam, quam paulo post.

However that may be true, it is manifest that larger bodies are not well or distinctly seen except at the apex of a cone, the radii of the object converging at some distance. Indeed, in the elderly the eye sees better with the object set a little farther off than nearer. In projectiles, moreover, it is certain that the percussion is not so strong at too small a distance as it is a little further on.

Haec itaque et similia in mensuris motuum quoad distantias notanda sunt.
Est et aliud genus mensurae localis motuum, quod non praetermittendum est. Illud vero pertinet ad motus non progressivos, sed sphaericos; hoc est, ad expansionem corporum in majorem sphaeram, aut contractionem in minorem.

These therefore, and similar things, in the measures of motions as regards distances are to be noted.
There is also another kind of local measure of motions, which is not to be passed over. That indeed pertains to motions not progressive, but spherical; that is, to the expansion of bodies into a greater sphere, or contraction into a smaller.

Inquirendum enim est inter mensuras istas motuum, quantam compressionem aut extensionem corpora (pro natura ipsorum) facile et libenter patiantur, et ad quem terminum reluctari incipiant, adeo ut ad extremum Non Ultra ferant; ut cum vesica inflata comprimitur, sustinet illa compressionem nonnullam aeris, sed si major fuerit, non patitur aer, sed rumpitur vesica.
At nos hoc ipsum subtiliore experimento magis exacte probavimus. Accepimus enim campanulam ex metallo, leviorem scilicet et tenuiorem, quali ad excipiendum salem utimur; eamque in pelvim aquae immisimus, ita ut deportaret secum aerem qui continebatur in concavo usque ad fundum pelvis.

For it must be inquired, among those measures of motions, what amount of compression or extension bodies (according to their own nature) easily and willingly undergo, and to what limit they begin to resist, so that at the extreme they bear No Further; as when an inflated bladder is compressed, it sustains some compression of the air, but if it be greater, the air does not submit, but the bladder is burst.
But we have proved this very thing more exactly by a subtler experiment. For we took a little bell of metal, namely lighter and thinner, the kind we use for receiving salt; and we let it down into a basin of water, in such a way that it carried down with it the air that was contained in the concavity to the bottom of the basin.

Locaveramus autem prius globulum in fundo pelvis, super quem campanula imponenda esset. Quare illud eveniebat, ut si globulus ille esset minusculus (pro ratione concavi), reciperet se aer in locum minorem, et contruderetur solum, non extruderetur. Quod si grandioris esset magnitudinis quam ut aer libenter cederet, tum aer majoris pressurae impatiens campanulam ex aliqua parte elevabat, et in bullis ascendebat.

We had, however, previously placed a little globe at the bottom of the basin, upon which the bell was to be set. Wherefore this came about: that if that little globe were rather small (in proportion to the concavity), the air withdrew into a smaller place and was only compressed, not extruded. But if it were of a greater magnitude than the air would willingly yield to, then the air, impatient of the greater pressure, lifted the bell on some side and rose up in bubbles.

Etiam ad probandum qualem extensionem (non minus quam compressionem) pateretur aer, tale quippiam practicavimus. Ovum vitreum accepimus, cum parvo foramine in uno extremo ovi. Aerem per foramen exuctione forti attraximus, et statim digito foramen illud obturavimus, et ovum in aquam immersimus, et dein digitum removimus.

Also, to prove what kind of extension (no less than compression) air would undergo, we put into practice something of this sort. We took a glass egg, with a small hole in one end of the egg. We drew the air through the hole by strong suction, and immediately stopped up that hole with a finger, and immersed the egg in water, and then removed the finger.

Aer vero tensura illa per exuctionem facta tortus et magis quam pro natura sua dilatatus, ideoque se recipere et contrahere nitens (ita ut si ovum illud in aquam non fuisset immersum, aerem ipsum traxisset cum sibilo), aquam traxit ad tale quantum quale sufficere posset ad hoc, ut aer antiquam recuperaret sphaeram sive dimensionem.
Atque certum est corpora tenuiora (quale est aer) pati contractionem nonnullam notabilem, ut dictum est; at corpora tangibilia (quale est aqua) multo aegrius et ad minus spatium patiuntur compressionem. Qualem autem patiatur, tali experimento inquisivimus.

Indeed the air, wrung by that tension made through suction and dilated more than is according to its nature, and therefore striving to withdraw and contract (so that if that egg had not been immersed in the water, it would have drawn in the air itself with a hiss), drew the water to such a quantity as could suffice for this: that the air might recover its former sphere or dimension.
And it is certain that more tenuous bodies (such as air) undergo a not inconsiderable contraction, as has been said; but tangible bodies (such as water) far more reluctantly, and to a smaller space, undergo compression. Of what sort, however, it suffers, by such an experiment we inquired.

Fieri fecimus globum ex plumbo cavum, qui duas circiter pintas vinarias contineret; eumque satis per latera crassum, ut majorem vim sustineret. In illum aquam immisimus, per foramen alicubi factum; atque foramen illud, postquam globus aqua impletus fuisset, plumbo liquefacto obturavimus, ut globus deveniret plane consolidatus. Dein globum forti malleo ad duo latera adversa complanavimus; ex quo necesse fuit aquam in minus contrahi, cum sphaera figurarum sit capacissima.

We caused a hollow globe to be made out of lead, which would contain about two wine‑pints; and we made it sufficiently thick along the sides, so that it might withstand greater force. Into it we let water, through a hole made somewhere; and that hole, after the globe had been filled with water, we stopped with melted lead, so that the globe might become wholly consolidated. Then we flattened the globe with a strong hammer at two opposing sides; whence it was necessary that the water be contracted into a smaller volume, since the sphere is the most capacious of figures.

Deinde, cum malleatio non amplius sufficeret, aegrius se recipiente aqua, molendino seu torculari usi sumus; ut tandem aqua, impatiens pressurae ulterioris, per solida plumbi (instar roris delicati) exstillaret. Postea, quantum spatii per eam compressionem imminutum foret computavimus; atque tantam compressionem passam esse aquam (sed violentia magna subactam) intelleximus.
At solidiora, sicca, aut magis compacta, qualia sunt lapides et ligna, necnon metalla, multo adhuc minorem compressionem aut extensionem, et fere imperceptibilem ferunt; sed vel fractione, vel progressione, vel aliis pertentationibus se liberant: ut in curvationibus ligni aut metalli, horologiis moventibus per complicationem laminae, missilibus, malleationibus, et innumeris aliis motibus apparet.

Then, when hammering no longer sufficed, the water, more grudgingly recovering itself, we made use of a mill or press; until at last the water, impatient of further pressure, oozed out through the solids of the lead (after the fashion of delicate dew). Afterward we computed how much space had been diminished by that compression; and we understood that the water had undergone so great a compression (but subdued by great violence).
But more solid, dry, or more compact things, such as stones and woods, and likewise metals, undergo a still much smaller compression or extension, and almost imperceptible; but they free themselves either by fracture, or by progression, or by other strains: as appears in the bendings of wood or metal, in clocks moving by the complication of a lamina, in missiles, hammerings, and innumerable other motions.

Atque haec omnia cum mensuris suis in indagatione naturae notanda et exploranda sunt, aut in certitudine sua, aut per aestimativas, aut per comparativas, prout dabitur copia.

And all these things, with their measures, in the investigation of nature are to be noted and explored, either in their own certainty, or by estimatives, or by comparatives, as supply allows.

XLVI.

46.

Inter praerogativas instantiarum ponemus loco vicesimo secundo Instantias Curriculi, quas etiam Instantias ad Aquam appellare consuevimus; sumpto vocabulo a clepsydris apud antiquos, in quas infundebatur aqua, loco arenae. Eae mensurant naturam per momenta temporis, quemadmodum Instantiae Virgae per gradus spatii. Omnis enim motus sive actio naturalis transigitur in tempore; alius velocius, alius tardius, sed utcunque momentis certis et naturae notis.

Among the prerogatives of instances we shall set, in the twenty-second place, the Instances of the Course, which we are also accustomed to call the Instances to the Water; the term being taken from the clepsydras among the ancients, into which water was poured in the place of sand. These measure nature by moments of time, just as the Instances of the Rod by degrees of space. For every motion or natural action is accomplished in time; one more swiftly, another more slowly, yet in any case by certain moments and ones known to nature.

Etiam illae actiones quae subito videntur operari, et in ictu oculi (ut loquimur), deprehenduntur recipere majus et minus quoad tempus.
Primo itaque videmus restitutiones corporum coelestium fieri per tempora numerata; etiam fluxus et refluxus maris. Latio autem gravium versus terram et levium versus ambitum coeli fit per certa momenta, pro ratione corporis quod fertur, et medii.

Even those actions which seem to operate suddenly, and in the blink of an eye (as we speak), are found to admit a more and a less with respect to time.
First then we see the restitutions of the celestial bodies to be effected by numbered times; likewise the flux and reflux of the sea. But the motion (latio) of heavy things toward the earth and of light things toward the ambit of heaven takes place through fixed moments, according to the ratio of the body that is borne and of the medium.

At velificationes navium, motus animalium, perlationes missilium, omnes fiunt itidem per tempora (quantum ad summas) numerabilia. Calorem vero quod attinet, videmus pueros per hyemem manus in flamma lavare, nec tamen uri; et joculatores vasa plena vino vel aqua, per motus agiles et aequales, vertere deorsum et sursum recuperare, non effuso liquore; et multa hujusmodi. Nec minus ipsae compressiones et dilatationes et eruptiones corporum fiunt, aliae velocius, aliae tardius, pro natura corporis et motus, sed per momenta certa.

But the settings of sails of ships, the motions of animals, the conveyances of missiles, all likewise are accomplished through times (as to the sums) that are countable. As regards heat, we see boys in winter wash their hands in the flame, and yet not be burned; and jugglers, with vessels full of wine or water, by agile and even motions, turn them downward and recover them upward, without the liquid being poured out; and many such things. Nor less do compressions and dilatations and eruptions of bodies take place, some more swiftly, others more slowly, according to the nature of the body and of the motion, yet by definite moments.

Quinetiam in explosione plurium bombardarum simul, quae exaudiuntur quandoque ad distantiam triginta milliarium, percipitur sonus prius ab iis qui prope absunt a loco ubi fit sonitus, quam ab iis qui longe. At in visu (cujus actio est pernicissima) liquet etiam requiri ad eum actuandum momenta certa temporis: idque probatur ex iis quae propter motus velocitatem non cernuntur; ut ex latione pilae ex sclopeto. Velocior enim est praetervolatio pilae quam impressio speciei ejus quae deferri poterat ad visum.

Moreover, in the explosion of several bombards at once, which are sometimes heard at a distance of thirty miles, the sound is perceived sooner by those who are near the place where the sound is made than by those who are far. But in vision (whose action is most swift) it is clear that fixed moments of time are likewise required for its being actuated: and this is proved by those things which, on account of the velocity of motion, are not discerned; as in the carrying of a ball from a firearm. For the passing flight of the ball is swifter than the impression of its species which could be conveyed to the sight.

Atque hoc, cum similibus, nobis quandoque dubitationem peperit plane monstrosam: videlicet, utrum coeli sereni et stellati facies ad idem tempus cernatur quando vere existit, an potius aliquanto post; et utrum non sit (quatenus ad visum coelestium) non minus tempus verum et tempus visum, quam locus verus et locus visus, qui notatur ab astronomis in parallaxibus. Adeo incredibile nobis videbatur, species sive radios corporum coelestium per tam immensa spatia milliarium subito deferri posse ad visum; sed potius debere eas in tempore aliquo notabili delabi. Verum illa dubitatio (quoad majus aliquod intervallum temporis inter tempus verum et visum) postea plane evanuit: reputantibus nobis jacturam illam infinitam et diminutionem quanti, quatenus ad apparentiam, inter corpus stellae verum et speciem visam, quae causatur a distantia; atque simul notantibus ad quantam distantiam (sexaginta scilicet ad minimum milliariorum) corpora, eaque tantum albicantia, subito hic apud nos cernantur; cum dubium non sit lucem coelestium, non tantum albedinis vividum colorem, verum etiam omnis flammae (quae apud nos nota est) lucem, quoad vigorem radiationis, multis partibus excedere.

And this, with similar things, once brought to us a doubt plainly monstrous: namely, whether the face of the serene and starry heavens is beheld at the same time when it truly exists, or rather somewhat after; and whether there be not (so far as concerns the seeing of the celestials) no less a true time and a seen time, than a true place and a seen place, which is noted by astronomers in parallaxes. So incredible did it seem to us that the appearance or rays of the celestial bodies through such immense spaces of miles could be suddenly conveyed to the sight; but rather that they ought to glide down in some notable time. But that doubt (as to any greater interval of time between the true time and the seen) afterwards plainly vanished: we considering that infinite loss and diminution of quantity, as regards appearance, between the true body of a star and the seen appearance, which is caused by distance; and at the same time noting at what distance (60, namely at the least, miles) bodies, and those only just whitish, are suddenly seen here among us; since it is not doubtful that the light of the heavenly bodies, not only the vivid color of whiteness, but also the light of every flame (which is known among us), as regards the vigor of radiation, exceeds by many parts.

Etiam immensa illa velocitas in ipso corpore, quae cernitur in motu diurno (quae etiam viros graves ita obstupefecit ut mallent credere motum terrae), facit motum illum ejaculationis radiorum ab ipsis (licet celeritate, ut diximus, mirabilem) magis credibilem. Maxime vero omnium nos movit, quod si interponeretur intervallum temporis aliquod notabile inter veritatem et visum, foret ut species per nubes interim orientes et similes medii perturbationes interciperentur saepenumero, et confunderentur. Atque de mensuris temporum simplicibus haec dicta sint.

Even that immense velocity in the very body, which is seen in the diurnal motion (which has so stupefied grave men that they would prefer to believe the motion of the earth), makes that motion of the ejaculation of rays from them (although, as we said, marvelous in swiftness) more credible. But most of all this moved us: that if some notable interval of time were interposed between the truth and the sight, it would follow that the appearances (species) would be intercepted frequently by clouds meanwhile arising and by similar disturbances of the medium, and be confounded. And let these things have been said about the measures of simple times.

Verum non solum quaerenda est mensura motuum et actionum simpliciter, sed multo magis comparative: id enim eximii est usus, et ad plurima spectat. Atque videmus flammam alicujus tormenti ignei citius cerni, quam sonitus audiatur; licet necesse sit pilam prius aerem percutere, quam flamma quae pone erat exire potuerit; fieri hoc autem propter velociorem transactionem motus lucis, quam soni. Videmus etiam species visibiles a visu citius excipi quam dimitti; unde fit quod nervi fidium, digito impulsi, duplicentur aut triplicentur quoad speciem, quia species nova recipitur, antequam prior demittatur; ex quo etiam fit, ut annuli rotati videantur globosi, et fax ardens, noctu velociter portata, conspiciatur caudata.

But the measure is to be sought not only of motions and actions simply, but much more comparatively: for that is of outstanding use, and looks to very many things. And we see the flame of some piece of fiery ordnance to be perceived sooner than the sound is heard; although it must needs be that the ball strike the air first, before the flame which was behind could have gone forth; and this happens because of the more rapid transmission of the motion of light than of sound. We also see that visible images are taken in by the sight more quickly than they are let go; whence it happens that the strings of lyres, struck with the finger, are doubled or tripled as to appearance, because a new image is received before the prior is dismissed; whence also it comes that rings when rotated seem globular, and a burning torch, carried quickly by night, is seen tailed.

Etiam ex hoc fundamento inaequalitatis motuum quoad velocitatem, excogitavit Galilaeus causam fluxus et refluxus maris; rotante terra velocius, aquis tardius; ideoque accumulantibus se aquis in sursum, et deinde per vices se remittentibus in deorsum, ut demonstratur in vase aquae incitatius movente. Sed hoc commentus est concesso non concessibili (quod terra nempe moveatur), ac etiam non bene informatus de oceani motu sexhorario.
At exemplum hujus rei de qua agitur, videlicet, de comparativis mensuris motuum, neque solum rei ipsius, sed et usus insignis ejus (de quo paulo ante loquuti sumus), eminet in cuniculis subterraneis, in quibus collocatur pulvis pyrius; ubi immensae moles terrae, aedificiorum, et similium, subvertuntur, et in altum jaciuntur, a pusilla quantitate pulveris pyrii.

Even from this foundation of the inequality of motions as to velocity, Galileo devised the cause of the flux and reflux of the sea: the earth rotating more swiftly, the waters more slowly; and therefore the waters piling themselves upward, and then by turns subsiding downward, as is shown in a vessel of water moved more rapidly. But he contrived this by granting what ought not to be granted (namely, that the earth moves), and was also not well informed about the ocean’s six‑hour motion.
But an example of the matter at hand—namely, of comparative measures of motions—and not only of the thing itself, but also of its remarkable use (of which we spoke a little before), stands out in subterranean tunnels, in which gunpowder is placed; where immense masses of earth, buildings, and the like, are overthrown and cast aloft by a tiny quantity of gunpowder.

Cujus causa pro certo illa est, quod motus dilatationis pulveris, qui impellit, multis partibus sit pernicior, quam motus gravitatis per quem fieri possit aliqua resistentia; adeo ut primus motus perfunctus sit, antequam motus adversus inceperit; ut in principiis nullitas quaedam sit resistentiae. Hinc etiam fit, quod in omni missili, ictus, non tam robustus quam acutus et celer, ad perlationem potissimum valeat. Neque etiam fieri potuisset, ut parva quantitas spiritus animalis in animalibus, praesertim in tam vastis corporibus qualia sunt balaenae aut elephanti, tantam molem corpoream flecteret et regeret, nisi propter velocitatem motus spiritus, et hebetudinem corporeae molis, quatenus ad expediendam suam resistentiam.

The cause of which is assuredly this: that the motion of dilatation of the powder, which impels, is by many degrees more swift than the motion of gravity by which any resistance could be effected; so that the first motion is completed before the opposing motion has begun; so that in the beginnings there is a certain nullity of resistance. Hence also it comes about that in every missile, a stroke not so much robust as sharp and swift avails most for penetration. Nor could it have come to pass that a small quantity of animal spirit in animals—especially in bodies so vast as whales or elephants—should bend and govern so great a corporeal mass, except by reason of the velocity of the motion of the spirit, and the dullness of the corporeal mass, so far as concerns the bringing forth of its resistance.

Denique, hoc unum ex praecipuis fundamentis est experimentorum magicorum, de quibus mox dicemus; ubi scilicet parva moles materiae longe majorem superat et in ordinem redigit: hoc, inquam, si fieri possit anteversio motuum per velocitatem unius, antequam alter se expediat.
Postremo, hoc ipsum Prius et Posterius in omni actione naturali notari debet; veluti quod in infusione rhabarbari eliciatur purgativa vis prius, astrictiva post; simile quiddam etiam in infusione violarum in acetum experti sumus; ubi primo excipitur suavis et delicatus floris odor; post, pars floris magis terrea, quae odorem confundit. Itaque si infundantur violae per diem integrum, odor multo languidius excipitur: quod si infundantur per partem quartam horae tantum, et extrahantur; et (quia paucus est spiritus odoratus qui subsistit in viola) infundantur post singulas quartas horae violae novae et recentes ad sexies; tum demum nobilitatur infusio, ita ut licet non manserint violae, utcunque renovatae, plus quam ad sesquihoram, tamen permanserit odor gratissimus, et viola ipsa non inferior, ad annum integrum.

Finally, this is one of the chief foundations of magical experiments, of which we shall soon speak; namely where a small mass of matter far surpasses and brings into order a much greater: this, I say, if there can be an anticipation of motions by the velocity of the one, before the other can get itself ready.
Lastly, this very Prior and Posterior must be noted in every natural action; as, for example, in the infusion of rhubarb the purgative force is elicited earlier, the astringent later; we have experienced something similar also in the infusion of violets in vinegar, where at first the sweet and delicate odor of the flower is taken up; afterward, the more earthy part of the flower, which confounds the smell. Therefore, if violets are infused for a whole day, the odor is received much more languidly: but if they are infused for only a fourth part of an hour, and withdrawn; and (because the odorous spirit which subsists in the violet is scant) after each quarter of an hour fresh and new violets are infused up to six times; then at last the infusion is ennobled, so that although the violets, however renewed, have not remained for more than an hour and a half, nevertheless the most pleasing odor, and the violet itself not inferior, has remained for an entire year.

Notandum tamen est, quod non se colligat odor ad vires suas plenas, nisi post mensem ab infusione. In distillationibus vero aromatum maceratorum in spiritu vini patet quod surgat primo phlegma aqueum et inutile, deinde aqua plus habens ex spiritu vini, deinde post aqua plus habens ex aromate. Atque hujus generis quamplurima inveniuntur in distillationibus notatu digna.

It should nevertheless be noted that the odor does not gather itself to its full powers until a month after the infusion. In the distillations of aromatics macerated in spirit of wine, it is evident that there first rises an aqueous and useless phlegm, then a water having more from the spirit of wine, then afterwards a water having more from the aromatic. And very many things of this kind, worthy of note, are found in distillations.

Verum haec sufficiant ad exempla.

But let these suffice for examples.

XLVII.

47.

Inter praerogativas instantiarum ponemus loco vicesimo tertio Instantias Quanti, quas etiam Doses Naturae (sumpto vocabulo a Medicinis) vocare consuevimus. Eae sunt quae mensurant virtutes per Quanta corporum, et indicant quid Quantum Corporis faciat ad Modum Virtutis. Ac primo sunt quaedam virtutes quae non subsistunt nisi in quanto cosmico, hoc est, tali quanto quod habeat consensum cum configuratione et fabrica universi.

Among the prerogatives of instances we will set in the twenty-third place the Instances of Quantum, which we have also been accustomed to call the Doses of Nature (the word being taken from Medicines). These are those which measure the virtues by the Quanta of bodies, and indicate what the Quantum of Body contributes to the Mode of Virtue. And first, there are certain virtues which do not subsist except in a cosmic quantum, that is, in such a quantum as has a consonance with the configuration and fabric of the universe.

Terra enim stat; partes ejus cadunt. Aquae in maribus fluunt et refluunt; in fluviis minime, nisi per ingressum maris. Deinde etiam omnes fere virtutes particulares secundum multum aut parvum corporis operantur.

The earth, indeed, stands; its parts fall. The waters in the seas flow and reflow; in rivers, least of all, unless by the ingress of the sea. Then also almost all particular virtues operate according to the more or less of the body.

Aquae largae non facile corrumpuntur; exiguae cito. Mustum et cervisia maturescunt longe citius, et fiunt potabilia, in utribus parvis, quam in doliis magnis. Si herba ponatur in majore portione liquoris, fit infusio, magis quam imbibitio; si in minore, fit imbibitio, magis quam infusio.

Waters in large quantity are not easily corrupted; small ones quickly. Must and beer mature far more quickly, and become potable, in small skins than in great casks. If a herb is placed in a greater portion of liquid, there is infusion rather than imbibition; if in a lesser, there is imbibition rather than infusion.

Aliud igitur erga corpus humanum est balneum, aliud levis irroratio. Etiam parvi rores in aere nunquam cadunt, sed dissipantur et cum aere incorporantur. Et videre est in anhelitu super gemmas, parum illud humoris, quasi nubeculam vento dissipatam, continuo solvi.

Therefore, with respect to the human body, a bath is one thing, a light sprinkling another. Even small dews in the air never fall, but are dissipated and incorporated with the air. And one may see in breath upon gems that little bit of moisture, like a small cloud dissipated by the wind, immediately dissolve.

Etiam frustum ejusdem magnetis non trahit tantum ferri, quantum magnes integer. Sunt etiam virtutes in quibus parvitas quanti magis potest; ut in penetrationibus, stylus acutus citius penetrat, quam obtusus; adamas punctuatus sculpit in vitro; et similia.
Verum non hic morandum est in indefinitis, sed etiam de rationibus quanti corporis erga modum virtutis inquirendum.

Even a fragment of the same magnet does not draw as much iron as the entire magnet. There are also virtues (powers) in which smallness of quantity can do more; as in penetrations, a sharp stylus penetrates more quickly than a blunt; a pointed diamond engraves in glass; and the like.
But we must not linger here on indefinites; rather, inquiry must also be made into the ratios of the quantity of body in relation to the mode (measure) of the virtue (power).

Proclive enim foret credere, quod rationes quanti rationes virtutis adaequarent; ut si pila plumbea unius unciae caderet in tali tempore, pila unciarum duarum deberet cadere duplo celerius, quod falsissimum est. Nec eaedem rationes in omni genere virtutum valent, sed longe diversae. Itaque hae mensurae ex rebus ipsis petendae sunt, et non ex verisimilitudine aut conjecturis.

For it would be easy to believe that the ratios of quantity would equal the ratios of virtue; such that if a leaden ball of one ounce were to fall in such a time, a ball of two ounces ought to fall twice as swiftly—which is most false. Nor do the same ratios hold in every kind of virtues, but they are far different. Therefore these measures must be sought from the things themselves, and not from verisimilitude or conjectures.

Denique in omni inquisitione naturae Quantum corporis requiratur ad aliquod effectum, tanquam dosis, notandum; et cautiones de Nimis et Parum aspergendae.

Finally, in every inquisition of nature, How Much of body is required for some effect, as a dose, is to be noted; and cautions about Too Much and Too Little are to be sprinkled.

XLVIII.

48.

Inter praerogativas instantiarum ponemus loco vicesimo quarto Instantias Luctae; quas etiam Instantias Praedominantiae appellare consuevimus. Eae indicant praedominantiam et cessionem virtutum ad invicem; et quae ex illis sit fortior et vincat, quae infirmior et succumbat. Sunt enim motus et nixus corporum compositi, decompositi, et complicati, non minus quam corpora ipsa.

Among the prerogatives of instances we shall set in the twenty-fourth place the Instances of Wrestling; which we have also been accustomed to call Instances of Predominance. These indicate the predominance and the cession of virtues (powers) to one another—which of them is the stronger and prevails, which the weaker and succumbs. For the motions and efforts of bodies are composite, decomposed, and complicated, no less than the bodies themselves.

Proponemus igitur primum species praecipuas motuum sive virtutum activarum; ut magis perspicua sit ipsarum comparatio in robore, et exinde demonstratio atque designatio instantiarum luctae et praedominantiae.

We will therefore first propose the principal species of motions, or of active powers; so that the comparison of them in strength may be more perspicuous, and thence the demonstration and designation of the instances of struggle and predominance.

1. Motus Primus sit Motus Antitypiae materiae, quae inest in singulis portionibus ejus; per quem plane annihilari non vult: ita ut nullum incendium, nullum pondus aut depressio, nulla violentia, nulla denique aetas aut diuturnitas temporis possit redigere aliquam vel minimam portionem materiae in nihilum; quin illa et sit aliquid, et loci aliquid occupet, et se (in qualicunque necessitate ponatur), vel formam mutando vel locum, liberet, vel (si non detur copia) ut est subsistat; neque unquam res eo deveniat, ut aut nihil sit, aut nullibi. Quem motum Schola (quae semper fere et denominat et definit res potius per effectus et incommoda quam per causas interiores) vel denotat per illud axioma, quod Duo corpora non possint esse in uno loco; vel vocat motum Ne fiat penetratio dimensionum. Neque hujus motus exempla proponi consentaneum est: inest enim omni corpori.

1. Let the First Motion be the Motion of Antitypy of matter, which is inherent in each of its portions; by which it plainly is unwilling to be annihilated: so that no conflagration, no weight or compression, no violence, no, finally, age or long duration of time can reduce any, even the least, portion of matter into nothing; but rather that it both be something, and occupy some place, and that it (in whatever necessity it be placed), either by changing form or place, may free itself, or (if no means be afforded) subsist as it is; nor may the case ever come to this, that it either be nothing, or be nowhere. Which motion the School (which almost always both names and defines things rather by effects and inconveniences than by interior causes) either denotes by that axiom, that Two bodies cannot be in one place; or calls the motion Let there not be penetration of dimensions. Nor is it consistent to propose examples of this motion: for it is inherent in every body.

2. Sit Motus Secundus, Motus (quem appellamus) Nexus; per quem corpora non patiuntur se ulla ex parte sui dirimi a contactu alterius corporis, ut quae mutuo nexu et contactu gaudeant. Quem motum Schola vocat Motum Ne detur vacuum: veluti cum aqua attrahitur sursum exuctione, aut per fistulas; caro per ventosas; aut cum aqua sistitur nec effluit in hydriis perforatis, nisi os hydriae ad immittendum aerem aperiatur; et innumera id genus.

2. Let the Second Motion be the Motion (which we call) Nexus; by which bodies do not suffer themselves in any part to be sundered from the contact of another body, as things that rejoice in mutual nexus and contact. Which motion the School calls the Motion “Let there be no vacuum”: as when water is drawn upward by suction, or through pipes; flesh by cupping-glasses; or when water is held and does not flow out in perforated water-jars, unless the mouth of the jar be opened to admit air; and innumerable things of that kind.

3. Sit Motus Tertius, Motus (quem appellamus) Libertatis; per quem corpora se liberare nituntur a pressura aut tensura praeter-naturali, et restituere se in dimensum corpori suo conveniens. Cujus motus etiam innumera sunt exempla: veluti (quatenus ad liberationem a pressura) aquae in natando, aeris in volando; aquae in remigando, aeris in undulationibus ventorum; laminae in horologiis. Nec ineleganter se ostendit motus aeris compressi in sclopettis ludicris puerorum, cum alnum aut simile quiddam excavant, et infarciunt frusto alicujus radicis succulentae, vel similium, ad utrosque fines; deinde per embolum trudunt radicem vel hujusmodi farcimentum in foramen alterum; unde emittitur et ejicitur radix cum sonitu ad foramen alterum, idque antequam tangatur a radice aut farcimento citimo, aut embolo.

3. Let the Third Motion be the Motion (which we call) of Liberty; by which bodies strive to free themselves from preter-natural pressure or tension, and to restore themselves to a dimension suitable to their own body. Of which motion there are likewise innumerable examples: as (insofar as pertains to liberation from pressure) of water in swimming, of air in flying; of water in rowing, of air in the undulations of winds; of the laminae in clocks. Nor does the motion of compressed air show itself inelegantly in boys’ toy pop-guns, when they hollow out an alder or something similar, and stuff it with a bit of some succulent root, or the like, at both ends; then by an embolus they push the root or such stuffing into the other aperture; whence the root is sent forth and cast out with a sound at the other aperture, and this before it is touched by the nearest root or stuffing, or by the embolus.

Quatenus vero ad liberationem a tensura, ostendit se hic motus in aere post exuctionem in ovis vitreis remanente, in chordis, in corio, et panno, resilientibus post tensuras suas, nisi tensurae illae per moram invaluerint, etc. Atque hunc motum Schola sub nomine Motus ex Forma Elementi innuit: satis quidem inscite, cum hic motus non tantum ad aerem, aquam, aut flammam pertineat, sed ad omnem diversitatem consistentiae; ut ligni, ferri, plumbi, panni, membranae, etc., in quibus singula corpora suae habent dimensionis modulum, et ab eo aegre ad spatium aliquod notabile abripiuntur. Verum quia motus iste libertatis omnium est maxime obvius, et ad infinita spectans, consultum fuerit eum bene et perspicue distinguere.

Insofar, however, as it regards liberation from tension, this motion shows itself in the air remaining in glass eggs after suction, in strings, in hide, and in cloth, which rebound after their tensions, unless those tensions have by delay grown strong, etc. And the School hints at this motion under the name Motion from the Form of the Element: quite unskilfully indeed, since this motion pertains not only to air, water, or flame, but to every diversity of consistency; as in wood, iron, lead, cloth, membrane, etc., in which each body has the modulus of its own dimension, and is with difficulty swept away from it to any notable space. But because this motion of Liberty is of all the most obvious, and looks toward infinitudes, it will be advisable to distinguish it well and clearly.

Quidam enim valde negligenter confundunt hunc motum cum gemino illo motu antitypiae et nexus; liberationem scilicet a pressura, cum motu antitypiae; a tensura, cum motu nexus; ac si ideo cederent aut se dilatarent corpora compressa, ne sequeretur penetratio dimensionum; ideo resilirent et contraherent se corpora tensa, ne sequeretur vacuum. Atqui si aer compressus se vellet recipere in densitatem aquae, aut lignum in densitatem lapidis, nil opus foret penetratione dimensionum; et nihilominus longe major posset esse compressio illorum, quam illa ullo modo patiuntur. Eodem modo si aqua se dilatare vellet in raritatem aeris, aut lapis in raritatem ligni, non opus foret vacuo; et tamen longe major posset fieri extensio eorum, quam illa ullo modo patiuntur.

Certain men very negligently confound this motion with that twin motion of antitypy and of nexus; the freeing, namely, from pressure with the motion of antitypy; from tension, with the motion of nexus; as if for that reason compressed bodies yielded or dilated themselves lest a penetration of dimensions should follow; and for that reason tensed bodies resiled and contracted themselves lest a vacuum should follow. Yet if compressed air should wish to take itself into the density of water, or wood into the density of stone, there would be no need of a penetration of dimensions; and nonetheless their compression could be far greater than they in any way endure. In like manner, if water should wish to dilate itself into the rarity of air, or stone into the rarity of wood, a vacuum would not be needed; and yet their extension could become far greater than they in any way endure.

Itaque non reducitur res ad penetrationem dimensionum et vacuum, nisi in ultimitatibus condensationis et rarefactionis; cum tamen isti motus longe citra eas sistant et versentur, neque aliud sint quam desideria corporum conservandi se in consistentiis suis (sive, si malint, in formis suis), nec ab iis recedendi subito, nisi per modos suaves ac per consensum alterentur. At longe magis necessarium est (quia multa secum trahit), ut intimetur hominibus, motum violentum (quem nos mechanicum, Democritus, qui in motibus suis primis expediendis etiam infra mediocres philosophos ponendus est, motum plagae vocavit) nil aliud esse quam Motum Libertatis, scilicet a compressione ad relaxationem. Etenim in omni sive simplici protrusione sive volatu per aerem, non fit summotio aut latio localis, antequam partes corporis praeter-naturaliter patiantur et comprimantur ab impellente.

Therefore the matter is not reduced to penetration of dimensions and to a vacuum, except at the ultimate limits of condensation and rarefaction; whereas these motions halt and are conversant far on this side of those, and are nothing other than the desideria of bodies to conserve themselves in their consistencies (or, if one prefers, in their forms), nor to depart from them suddenly, unless they be altered by suave modes and by consent. But it is far more necessary (because it drags many things with it) to intimate to men that violent motion (which we call mechanical—Democritus, who, in expediting his first motions, is to be placed even below mediocre philosophers, called it the motion of the blow) is nothing else than Motion of Liberty, namely from compression to relaxation. For indeed in every simple protrusion or in flight through the air, there is no removal or local transport before the parts of the body suffer preternaturally and are compressed by the impelling agent.

Tum vero partibus aliis alias per successionem trudentibus, fertur totum; nec solum progrediendo, sed etiam rotando simul; ut etiam hoc modo partes se liberare, aut magis ex aequo tolerare possint. Atque de hoc motu hactenus.

Then indeed, as some parts thrust others in succession, the whole is carried along; and not only by progressing, but also by rotating at the same time; so that in this way too the parts can liberate themselves, or endure more equally. And so much for this motion.

4. Sit Motus Quartus, motus cui nomen dedimus Motus Hyles: qui motus antistrophus est quodammodo Motui, de quo diximus, Libertatis. Etenim in Motu Libertatis, corpora novum dimensum sive novam sphaeram sive novam dilatationem aut contractionem (haec enim verborum varietas idem innuit) exhorrent, respuunt, fugiunt, et resilire ac veterem consistentiam recuperare totis viribus contendunt. At contra in hoc Motu Hyles, corpora novam sphaeram sive dimensum appetunt; atque ad illud libenter et propere, et quandoque valentissimo nixu (ut in pulvere pyrio) aspirant.

4. Let the Fourth Motion be, the motion to which we have given the name Motion of Hyle: which motion is in a certain manner the antistrophe to the Motion of Liberty of which we have spoken. For in the Motion of Liberty, bodies shudder at, reject, flee a new dimension or new sphere or new dilatation or contraction (for this variety of words intimates the same thing), and they strive with all their strength to rebound and to recover their former consistency. But on the contrary, in this Motion of Hyle, bodies seek a new sphere or dimension; and toward it they incline gladly and quickly, and sometimes with a very powerful effort (as in gunpowder) they aspire.

Instrumenta autem hujus motus, non sola certe, sed potentissima, aut saltem frequentissima, sunt calor et frigus. Exempli gratia: aer, si per tensuram (velut per exuctionem in ovis vitreis) dilatetur, magno laboret desiderio seipsum restituendi. At admoto calore, e contra appetit dilatari, et concupiscet novam sphaeram, et transit et migrat in illam libenter, tanquam in novam formam (ut loquuntur); nec post dilatationem nonnullam de reditu curat, nisi per admotionem frigidi ad eam invitetur; quae non reditus est, sed transmutatio repetita.

But the instruments of this motion, not the only ones to be sure, but the most potent, or at least the most frequent, are heat and cold. For example: air, if by tension (as by exsuction in glass eggs) it be dilated, labors with a great desire of restoring itself. But with heat applied, on the contrary it appetites to be dilated, and will concupiscence a new sphere, and passes and migrates into it willingly, as into a new form (as they speak); nor, after some dilation, does it care for a return, unless by the application of cold it be invited to it; which is not a return, but a repeated transmutation.

Eodem modo et aqua, si per compressionem arctetur, recalcitrat; et vult fieri qualis fuit, scilicet latior. At si interveniat frigus intensum et continuatum, mutat se sponte sua et libenter in condensationem glaciei; atque si plane continuetur frigus, nec a teporibus interrumpatur (ut fit in speluncis et cavernis paulo profundioribus), vertitur in crystallum aut materiam similem, nec unquam restituitur.

In the same way, water too, if it is constrained by compression, kicks back; and it wants to become what it was, namely broader. But if intense and continued cold intervenes, it changes itself of its own accord and gladly into condensation into ice; and if the cold be thoroughly continued, and is not interrupted by warmth (as happens in caves and caverns a little deeper), it is turned into crystal or a similar material, and is never restored.

5. Sit Motus Quintus, Motus Continuationis. Intelligimus autem non continuationis simplicis et primariae, cum corpore aliquo altero (nam ille est Motus Nexus); sed continuationis sui, in corpore certo. Certissimum enim est, quod corpora omnia solutionem continuitatis exhorreant; alia magis, alia minus, sed omnia aliquatenus.

5. Let the Fifth Motion be, the Motion of Continuation. We understand, however, not a simple and primary continuation with some other body (for that is the Motion of Nexus); but the continuation of itself, in a determinate body. For it is most certain that all bodies shudder at a solution of continuity; some more, some less, but all to some extent.

Nam ut in corporibus duris (veluti chalybis, vitri) reluctatio contra discontinuationem est maxime robusta et valida, ita etiam in liquoribus, ubi cessare aut languere saltem videtur motus ejusmodi, tamen non prorsus reperitur privatio ejus; sed plane inest ipsis in gradu tanquam infimo, et prodit se in experimentis plurimis; sicut in bullis, in rotunditate guttarum, in filis tenuioribus stillicidiorum, et in sequacitate corporum glutinosorum, et ejusmodi. Sed maxime omnium se ostendit appetitus iste, si discontinuatio tentetur usque ad fractiones minores. Nam in mortariis, post contusionem ad certum gradum, non amplius operatur pistillum; aqua non subintrat rimas minores; quin et ipse aer, non obstante subtilitate corporis ipsius, poros vasorum paulo solidiorum non pertransit subito, nec nisi per diuturnam insinuationem.

For as in hard bodies (as of steel, of glass) the reluctation against discontinuation is most robust and strong, so also in liquids, where such motion seems at least to cease or to languish, yet its privation is not found altogether; but it plainly is inherent in them in a degree as it were the lowest, and it shows itself in very many experiments; as in bubbles, in the rotundity of drops, in the thinner threads of dripplings, and in the sequacity of glutinous bodies, and the like. But above all this appetite shows itself if a discontinuation is attempted down to the smaller fractions. For in mortars, after bruising to a certain degree, the pestle works no more; water does not enter the smaller cracks; nay, even air itself, notwithstanding the subtlety of its body, does not pass straightway through the pores of vessels that are somewhat more solid, nor save by long-continued insinuation.

6. Sit Motus Sextus, motus quem nominamus Motum ad Lucrum, sive Motum Indigentiae. Is est, per quem corpora, quando versantur inter plane heterogenea et quasi inimica, si forte nanciscantur copiam aut commoditatem evitandi illa heterogenea et se applicandi ad magis cognata, (licet illa ipsa cognata talia fuerint quae non habeant arctum consensum cum ipsis) tamen statim ea amplectuntur, et tanquam potiora malunt: et lucri loco (unde vocabulum sumpsimus) hoc ponere videntur, tanquam talium corporum indiga. Exempli gratia: aurum, aut aliud metallum foliatum non delectatur aere circumfuso.

6. Let the Sixth Motion be the motion which we call the Motion toward Lucre, or the Motion of Indigence. It is that by which bodies, when they are engaged among things plainly heterogeneous and, as it were, inimical, if by chance they happen upon an opportunity or convenience of avoiding those heterogeneous things and of applying themselves to what is more cognate (even if those very cognates are such as do not have a close accord with them), nevertheless immediately embrace them, and prefer them as the better; and in the place of lucre (whence we took the term) they seem to set this, as if needy of such bodies. For example: gold, or another metal in leaf, is not delighted with the air poured around it.

Itaque si corpus aliquod tangibile et crassum nanciscatur (ut digitum, papyrum, quidvis aliud), adhaeret statim, nec facile divellitur. Etiam papyrus, aut pannus, et hujusmodi, non bene se habent cum aere qui inseritur et commistus est in ipsorum poris. Itaque aquam aut liquorem libenter imbibunt, et aerem exterminant.

Therefore, if it happen upon some tangible and gross body (such as a finger, papyrus, anything else), it adheres at once, nor is it easily wrenched away. Likewise papyrus, or cloth, and things of that sort, do not fare well with the air which is inserted and commingled in their pores. Therefore they willingly imbibe water or liquid, and expel the air.

Etiam saccharum, aut spongia infusa in aquam aut vinum, licet pars ipsorum emineat et longe attollatur supra vinum aut aquam, tamen aquam aut vinum paulatim et per gradus attrahunt in sursum.
Unde optimus canon sumitur aperturae et solutionum corporum. Missis enim corrosivis et aquis fortibus, quae viam sibi aperiunt, si possit inveniri corpus proportionatum et magis consentiens et amicum corpori alicui solido quam illud cum quo tanquam per necessitatem commiscetur, statim se aperit et relaxat corpus, et illud alterum intro recipit, priore excluso aut summoto.

Even sugar, or a sponge infused in water or wine, although a part of them projects and is lifted far above the wine or water, nevertheless draws the water or wine gradually and by degrees upward.
Whence an excellent canon is taken for the aperture and dissolutions of bodies. For, setting aside corrosives and strong waters, which open a way for themselves, if a body can be found proportionate and more consenting and friendly to some solid body than that with which, as if by necessity, it is commixed, the body straightway opens and relaxes itself, and receives the other within, the former being excluded or removed.

Neque operatur aut potest iste motus ad lucrum solummodo ad tactum. Nam electrica operatio (de qua Gilbertus et alii post eum tantas excitarunt fabulas) non alia est quam corporis per fricationem levem excitati appetitus; qui aerem non bene tolerat, sed aliud tangibile mavult, si reperiatur in propinquo.

Nor does this motion to gain operate, nor can it, only at touch. For the electrical operation (about which Gilbert and others after him have stirred up such fables) is nothing other than the appetite of a body aroused by light friction; which does not well tolerate the air, but prefers another tangible thing, if it be found in the vicinity.

7. Sit motus Septimus, Motus (quem appellamus) Congregationis Majoris; per quem corpora feruntur ad massas connaturalium suorum: gravia, ad globum terrae; levia, ad ambitum coeli. Hunc Schola nomine Motus Naturalis insignivit: levi contemplatione, quia scilicet nil spectabile erat ab extra quod eum motum cieret (itaque rebus ipsis innatum atque insitum putavit); aut forte quia non cessat. Nec mirum: semper enim praesto sunt coelum et terra; cum e contra causae et origines plurimorum ex reliquis motibus interdum absint, interdum adsint.

7. Let there be a Seventh Motion, the Motion (which we call) of Greater Congregation; whereby bodies are borne toward the masses of their connaturals: the heavy to the globe of the earth; the light to the ambit of heaven. The School has distinguished this by the name of Natural Motion: upon a light contemplation, namely because there was nothing observable from without that might stir that motion (and so it thought it innate and implanted in the things themselves); or perhaps because it does not cease. Nor is it a marvel: for heaven and earth are always at hand; whereas on the contrary the causes and origins of most among the remaining motions are sometimes absent, sometimes present.

Itaque hunc, quia non intermittit sed caeteris intermittentibus statim occurrit, perpetuum et proprium; reliquos ascititios posuit. Est autem iste motus revera satis infirmus et hebes, tanquam is qui (nisi sit moles corporis major) caeteris motibus, quamdiu operantur, cedat et succumbat. Atque cum hic motus hominum cogitationes ita impleverit ut fere reliquos motus occultaverit, tamen parum est quod homines de eo sciunt, sed in multis circa illum erroribus versantur.

Therefore this one, because it does not intermit but, when the others are intermitting, immediately presents itself, he set down as perpetual and proper; the rest as adscititious. But this motion is in truth rather infirm and hebetate, as one which (unless the bulk of the body be greater) yields and succumbs to the other motions so long as they operate. And although this motion has so filled men’s thoughts that it has well-nigh concealed the remaining motions, yet little is it that men know about it, but they wander in many errors concerning it.

8. Sit Motus Octavus, Motus Congregationis Minoris; per quem partes homogeneae in corpore aliquo separant se ab heterogeneis, et coeunt inter sese; per quem etiam corpora integra ex similitudine substantiae se amplectuntur et fovent, et quandoque ad distantiam aliquam congregantur, attrahuntur, et conveniunt: veluti cum in lacte flos lactis post moram aliquam supernatat; in vino faeces et tartarum subsidunt. Neque enim haec fiunt per motum gravitatis et levitatis tantum, ut aliae partes summitatem petant, aliae ad imum vergant; sed multo magis per desiderium homogeneorum inter se coeundi et se uniendi. Differt autem iste motus a motu indigentiae, in duobus.

8. Let the Eighth Motion be, the Motion of Lesser Congregation; through which the homogeneous parts in some body separate themselves from the heterogeneous, and come together among themselves; through which also entire bodies, from a similarity of substance, embrace and foster themselves, and sometimes at some distance congregate, are attracted, and convene: as when in milk the cream, after some delay, floats to the top; in wine the lees and the tartar settle. For these things are not effected by the motion of gravity and levity only, so that some parts seek the summit, others incline to the bottom; but much more by the desire of homogeneous things to come together among themselves and to unite themselves. Now this motion differs from the Motion of Indigence in two respects.

Uno, quod in motu indigentiae sit stimulus major naturae malignae et contrariae; at in hoc motu (si modo impedimenta et vincula absint) uniuntur partes per amicitiam, licet absit natura aliena quae litem moveat: altero, quod arctior sit unio, et tanquam majore cum delectu. In illo enim, modo evitetur corpus inimicum, corpora etiam non admodum cognata concurrunt; at in hoc coeunt substantiae, germana plane similitudine devinctae, et conflantur tanquam in unum. Atque hic motus omnibus corporibus compositis inest; et se facile conspiciendum in singulis daret, nisi ligaretur et fraenaretur per alios corporum appetitus et necessitates, quae istam coitionem disturbant.

First, that in the motion of indigence there is a greater stimulus of a malign and contrary nature; but in this motion (provided only that impediments and bonds be absent) the parts are united by amity, although there be absent an alien nature to move strife: secondly, that the union is closer, and, as it were, with a greater selection. For in the former, so long as an inimical body is avoided, even bodies not very cognate run together; but in this, substances coalesce, bound by a plainly kindred similitude, and are fused, as it were, into one. And this motion is inherent in all composite bodies; and would easily present itself to view in individual instances, were it not bound and reined by other appetites and necessities of bodies, which disturb that coition.

Ligatur autem motus iste plerumque tribus modis: torpore corporum; fraeno corporis dominantis; et motu externo. Ad torporem corporum quod attinet; certum est inesse corporibus tangibilibus pigritiam quandam secundum magis et minus, et exhorrentiam motus localis; ut, nisi excitentur, malint statu suo (prout sunt) esse contenta quam in melius se expedire. Discutitur autem iste torpor triplici auxilio: aut per calorem, aut per virtutem alicujus cognati corporis eminentem, aut per motum vividum et potentem.

But this motion is for the most part bound in three ways: by the torpor of bodies; by the bridle of a dominant body; and by external motion. As concerns the torpor of bodies; it is certain that in tangible bodies there is a certain sloth in greater and lesser degree, and an abhorrence of local motion; so that, unless they are excited, they prefer to be content with their state (as they are) rather than to extricate themselves into something better. But this torpor is dispelled by triple aid: either by heat, or by the eminent virtue of some cognate body, or by a vivid and potent motion.

Atque primo quoad auxilium caloris; hinc fit, quod calor pronuntietur esse illud quod separet heterogenea, congreget homogenea. Quam definitionem Peripateticorum merito derisit Gilbertus; dicens eam esse perinde ac si quis diceret ac definiret hominem illud esse quod serat triticum et plantet vineas: esse enim definitionem tantum per effectus, eosque particulares. Sed adhuc magis culpanda est illa definitio; quia etiam effectus illi (quales quales sunt) non sunt ex proprietate caloris, sed tantum per accidens (idem enim facit frigus, ut postea dicemus), nempe ex desiderio partium homogenearum coeundi, adjuvante tantum calore ad discutiendum torporem, qui torpor desiderium illud antea ligaverat.

And first as regards the aid of heat; hence it comes about that heat is pronounced to be that which separates the heterogeneous and congregates the homogeneous. Which definition of the Peripatetics Gilbert rightly derided; saying that it is just as if someone were to say and define man to be that which sows wheat and plants vineyards: for it is a definition only through effects, and those particular. But that definition is to be blamed yet more; because even those effects (such as they are) are not from the property of heat, but only per accidens (for cold does the same, as we shall say afterward), namely from the desire of the homogeneous parts to cohere, with heat merely helping to shake off the torpor which had previously bound that desire.

Quoad vero auxilium virtutis inditae a corpore cognato; illud mirabiliter elucescit in magnete armato, qui excitat in ferro virtutem detinendi ferrum per similitudinem substantiae, discusso torpore ferri per virtutem magnetis. Quoad vero auxilium motus; conspicitur illud in sagittis ligneis, cuspide etiam lignea, quae altius penetrant in alia ligna quam si fuissent armatae ferro, per similitudinem substantiae, discusso torpore ligni per motum celerem: de quibus duobus experimentis etiam in aphorismo de instantiis clandestinis diximus.
Ligatio vero motus congregationis minoris, quae fit per fraenum corporis dominantis, conspicitur in solutione sanguinis et urinarum per frigus.

As to the aid of a virtue imparted by a cognate body; that shines out wonderfully in the armed magnet, which excites in iron the virtue of holding iron by a similitude of substance, the torpor of the iron being dispelled by the virtue of the magnet. As to the aid of motion; it is seen in wooden arrows, even with a wooden point, which penetrate more deeply into other woods than if they had been armed with iron, by a similitude of substance, the torpor of the wood being shaken off by swift motion: concerning which two experiments we have also spoken in the aphorism on clandestine instances.
But the binding of the motion of lesser congregation, which is effected by the bridle of the dominating body, is seen in the resolution of blood and urine by cold.

Quamdiu enim repleta fuerint corpora illa spiritu agili, qui singulas eorum partes cujuscunque generis ipse ut dominus totius ordinat et cohibet, tamdiu non coeunt heterogenea propter fraenum; sed postquam ille spiritus evaporaverit, aut suffocatus fuerit per frigus, tum solutae partes a fraeno coeunt secundum desiderium suum naturale. Atque ideo fit, ut omnia corpora quae continent spiritum acrem (ut sales, et hujusmodi) durent et non solvantur, ob fraenum permanens et durabile spiritus dominantis et imperiosi.
Ligatio vero motus congregationis minoris, quae fit per motum externum, maxime conspicitur in agitationibus corporum per quas arcetur putrefactio.

For as long as those bodies are filled with an agile spirit, which, as the lord of the whole, itself orders and restrains their several parts of whatever kind, so long the heterogeneous do not cohere because of the bridle; but after that spirit has evaporated, or has been suffocated by cold, then the parts released from the bridle come together according to their natural desire. And therefore it comes about that all bodies which contain an acrid/acid spirit (such as salts, and the like) endure and are not dissolved, on account of the permanent and durable bridle of the dominant and imperious spirit.
But the binding of the motion of lesser congregation, which is effected by external motion, is most clearly seen in the agitations of bodies by which putrefaction is warded off.

Omnis enim putrefactio fundatur in congregatione homogeneorum; unde paulatim fit corruptio prioris (quam vocant) formae, et generatio novae. Nam putrefactionem, quae sternit viam ad generationem novae formae, praecedit solutio veteris; quae est ipsa coitio ad homogeniam. Ea vero, si non impedita fuerit, fit solutio simplex: sin occurrant varia quae obstant, sequuntur putrefactiones quae sunt rudimenta generationis novae.

For all putrefaction is founded upon the congregation of homogeneous things; whence little by little there comes to be the corruption of the prior (what they call) form, and the generation of a new one. For putrefaction, which paves the way to the generation of a new form, is preceded by the dissolution of the old; which is itself the union toward homogeneity. This indeed, if it be not impeded, becomes a simple dissolution; but if there occur various things that obstruct, there follow putrefactions which are the rudiments of the new generation.

Quod si (id quod nunc agitur) fiat agitatio frequens per motum externum, tum vero motus iste coitionis (qui est delicatus et mollis et indiget quiete ab externis) disturbatur et cessat; ut fieri videmus in innumeris: veluti cum quotidiana agitatio aut profluentia aquae arceat putrefactionem; venti arceant pestilentiam aeris; grana in granariis versa et agitata maneant pura; omnia denique agitata exterius non facile putrefiant interius.
Superest ut non omittatur coitio illa partium corporum, unde fit praecipue induratio et desiccatio. Postquam enim spiritus, aut humidum in spiritum versum, evolaverit in aliquo corpore porosiore (ut in ligno, osse, membrana, et hujusmodi), tum partes crassiores majore nixu contrahuntur et coeunt, unde sequitur induratio aut desiccatio: quod existimamus fieri, non tam ob motum nexus, ne detur vacuum, quam per motum istum amicitiae et unionis.

But if (as is now being done) frequent agitation be made through external motion, then indeed that motion of coition (which is delicate and soft and needs quiet from externals) is disturbed and ceases; as we see happen in innumerable cases: as when daily agitation or the outflow of water wards off putrefaction; the winds ward off the pestilence of the air; grains in granaries, being turned and agitated, remain pure; in fine, all things agitated outwardly do not easily putrefy inwardly.
It remains that that coition of the parts of bodies not be omitted, whence induration and desiccation are produced especially. For after the spirit, or the moisture turned into spirit, has flown off in some more porous body (as in wood, bone, membrane, and the like), then the grosser parts with greater effort contract and cohere, whence follows induration or desiccation: which we judge to happen, not so much on account of the motion of nexus, lest a vacuum be given, as through that motion of friendship (affinity) and union.

Ad coitionem vero ad distans quod attinet, ea infrequens est et rara; et tamen in pluribus inest quam quibus observatur. Hujus simulacra sunt, cum bulla solvat bullam; medicamenta ex similitudine substantiae trahant humores; chorda in diversis fidibus ad unisonum moveat chordam; et hujusmodi. Etiam in spiritibus animalium hunc motum vigere existimamus, sed plane incognitum.

As for coition at a distance, it is infrequent and rare; and yet it is present in more things than in those in which it is observed. The semblances of this are, when a bubble dissolves a bubble; when medicaments, by a similitude of substance, draw humors; when a string on different lyres moves a string to unison; and the like. We also judge that in the animal spirits this motion flourishes, but it is plainly unknown.

At eminet certe in magnete, et ferro excito. Cum autem de motibus magnetis loquimur, distinguendi plane sunt. Quatuor enim virtutes sive operationes sunt in magnete, quae non confundi, sed separari debent; licet admiratio hominum et stupor eas commiscuerit.

But it certainly stands out in the magnet, and in magnetized iron. When, however, we speak of the motions of the magnet, they must plainly be distinguished. For there are four virtues or operations in the magnet, which ought not to be confounded, but separated; although the admiration and stupor of men have commixed them.

Una, coitionis magnetis ad magnetem, vel ferri ad magnetem, vel ferri exciti ad ferrum. Secunda, verticitatis ejus ad septentriones et austrum, atque simul declinationis ejus. Tertia, penetrationis ejus per aurum, vitrum, lapidem, omnia.

First, the coition of magnet to magnet, or of iron to magnet, or of iron excited (magnetized) to iron. Second, its verticity toward the north and the south, and at the same time its declination. Third, its penetration through gold, glass, stone, all things.

Quarta, communicationis virtutis ejus de lapide in ferrum, et de ferro in ferrum, absque communicatione substantiae. Verum hoc loco de prima virtute ejus tantum loquimur, videlicet coitionis. Insignis etiam est motus coitionis argenti vivi et auri: adeo ut aurum alliciat argentum vivum, licet confectum in unguenta; atque operarii inter vapores argenti vivi soleant tenere in ore frustum auri, ad colligendas emissiones argenti vivi, alias crania et ossa eorum invasuras; unde etiam frustum illud paulo post albescit.

Fourth, the communication of its virtue from the stone into iron, and from iron into iron, without communication of substance. But in this place we speak only of its first virtue, namely, of coition. Remarkable also is the motion of coition of quicksilver and gold: to such a degree that gold allures quicksilver, even when compounded into ointments; and the workers amid the vapors of quicksilver are accustomed to hold in the mouth a piece of gold, to collect the emissions of quicksilver, otherwise about to invade their skulls and bones; whence also that piece a little after turns white.

Atque de motu congregationis minoris haec dicta sint.

And let these things be said about the motion of lesser congregation.

9. Sit Motus Nonus, Motus Magneticus; qui licet sit ex genere motus congregationis minoris, tamen si operetur ad distantias magnas et super massas rerum magnas, inquisitionem meretur separatam; praesertim si nec incipiat a tactu, quemadmodum plurimi, nec perducat actionem ad tactum, quemadmodum omnes motus congregativi; sed corpora tantum elevet, aut ea intumescere faciat, nec quicquam ultra. Nam si luna attollat aquas, aut turgescere aut intumescere faciat humida; aut coelum stellatum attrahat planetas versus sua apogaea; aut sol alliget astra Veneris et Mercurii, ne longius absint a corpore ejus quam ad distantiam certam; videntur hi motus nec sub congregatione majore nec sub congregatione minore bene collocari, sed esse tanquam congregativa media et imperfecta, ideoque speciem debere constituere propriam.

9. Let the Ninth Motion be the Magnetic Motion; which, although it is of the genus of the motion of lesser congregation, yet if it operates at great distances and over great masses of things, it deserves a separate inquisition; especially if it neither begins from touch, as most do, nor carries its action through to touch, as all congregative motions do; but only raises bodies, or makes them swell, and nothing further. For if the moon lifts the waters, or makes moist things to be turgid or to swell; or the starry heaven draws the planets toward their apogees; or the sun binds the bodies of Venus and Mercury, lest they be farther from its body than at a certain distance; these motions seem to be well placed neither under greater congregation nor under lesser congregation, but to be as it were intermediate and imperfect congregatives, and therefore ought to constitute their own species.

10. Sit Motus Decimus, Motus Fugae; motus scilicet motui congregationis minoris contrarius; per quem corpora ex antipathia fugiunt et fugant inimica, seque ab illis separant, aut cum illis miscere se recusant. Quamvis enim videri possit in aliquibus hic motus esse motus tantum per accidens aut per consequens, respectu motus congregationis minoris, quia nequeunt coire homogenea, nisi heterogeneis exclusis et remotis; tamen ponendus est motus iste per se, et in speciem constituendus, quia in multis appetitus fugae cernitur magis principalis quam appetitus coitionis.
Eminet autem hic motus insigniter in excretionibus animalium; nec minus etiam in sensuum nonnullorum odiosis objectis, praecipue in olfactu et gustu.

10. Let the Tenth Motion be, the Motion of Flight; a motion, namely, contrary to the motion of lesser congregation; by which bodies, out of antipathy, flee and put to flight things inimical, and separate themselves from them, or refuse to mix with them. For although this motion might seem in some cases to be only a motion per accidens or by consequence, in respect of the motion of lesser congregation, since homogeneous things cannot cohere unless heterogeneous things are excluded and removed; yet this motion is to be posited per se and constituted into a species, because in many cases the appetite of flight is seen to be more principal than the appetite of coition.
But this motion stands out notably in the excretions of animals; and no less also in the odious objects of certain senses, especially in smell and taste.

Odor enim foetidus ita rejicitur ab olfactu, ut etiam inducat in os stomachi motum expulsionis per consensum; sapor amarus et horridus ita rejicitur a palato aut gutture, ut inducat per consensum capitis conquassationem et horrorem. Veruntamen etiam in aliis locum habet iste motus. Conspicitur enim in antiperistasibus nonnullis; ut in aeris media regione, cujus frigora videntur esse rejectiones naturae frigidae ex confiniis coelestium; quemadmodum etiam videntur magni illi fervores et inflammationes, quae inveniuntur in locis subterraneis, esse rejectiones naturae calidae ab interioribus terrae.

For a fetid odor is so rejected by the sense of smell that it even induces, by consent, in the mouth of the stomach a motion of expulsion; a bitter and horrid taste is so rejected by the palate or the throat that, by consent, it induces a shaking of the head and a shudder. Nevertheless, this motion also has place in other things. For it is seen in certain antiperistases; as in the middle region of the air, whose colds seem to be rejections of the cold nature from the confines of the celestial; just as those great fervors and inflammations which are found in subterranean places seem to be rejections of the hot nature from the inner parts of the earth.

Calor enim et frigus, si fuerint in quanto minore, se invicem perimunt; sin fuerint in massis majoribus et tanquam justis exercitibus, tum vero per conflictum se locis invicem summovent et ejiciunt. Etiam tradunt cinamomum et odorifera, sita juxta latrinas et loca foetida, diutius odorem retinere; quia recusant exire et commisceri cum foetidis. Certe argentum vivum, quod alias se reuniret in corpus integrum, prohibetur per salivam hominis, aut axungiam porci, aut terebinthinam, et hujusmodi, ne partes ejus coeant; propter malum consensum quem habent cum hujusmodi corporibus; a quibus undique circumfusis se retrahunt; adeo ut fortior sit earum fuga ab istis interjacentibus quam desiderium uniendi se cum partibus sui similibus; id quod vocant mortificationem argenti vivi.

For heat and cold, if they are in the lesser quantity, annihilate one another; but if they are in larger masses, and as it were in regular armies, then indeed by conflict they remove and expel each other from their places. They also hand down that cinnamon and odoriferous substances, situated next to latrines and fetid places, retain their odor longer; because they refuse to go out and commingle with the fetid. Surely quicksilver, which otherwise would reunite itself into an integral body, is hindered by a man’s saliva, or a hog’s grease, or turpentine, and the like, lest its parts cohere; on account of the ill consent which they have with such bodies; from which, being poured around on every side, they withdraw themselves; to such a degree that their flight from those things interjacent is stronger than the desire of uniting themselves with parts of their own like; which they call the mortification of quicksilver.

Etiam quod oleum cum aqua non misceatur, non tantum in causa est differentia levitatis, sed malus ipsorum consensus: ut videre est in spiritu vini, qui cum levior sit oleo, tamen se bene miscet cum aqua. At maxime omnium insignis est motus fugae in nitro, et hujusmodi corporibus crudis, quae flammam exhorrent; ut in pulvere pyrio, argento vivo, necnon in auro. Fuga vero ferri ab altero polo magnetis a Gilberto bene notatur non esse fuga propria, sed conformitas, et coitio ad situm magis accommodatum.

Also, that oil does not mix with water is caused not only by a difference of lightness, but by their ill consent: as is seen in spirit of wine, which, although lighter than oil, yet mixes itself well with water. But most of all, the motion of flight is conspicuous in nitre, and in crude bodies of this kind which shudder at flame; as in gunpowder, quicksilver, and likewise in gold. The flight, however, of iron from the other pole of the magnet is well noted by Gilbert not to be a proper flight, but a conformity, and a coming-together toward a position more accommodated.

11. Sit Motus Undecimus, Motus Assimilationis, sive Multiplicationis sui, sive etiam Generationis Simplicis. Generationem autem simplicem dicimus non corporum integralium, ut in plantis, aut animalibus; sed corporum similarium. Nempe per hunc motum corpora similaria vertunt corpora alia affinia, aut saltem bene disposita et praeparata, in substantiam et naturam suam: ut flamma, quae super halitus et oleosa multiplicat se, et generat novam flammam; aer, qui super aquam et aquea multiplicat se, et generat novum aerum; spiritus vegetabilis et animalis, qui super tenuiores partes tam aquei quam oleosi in alimentis suis multiplicat se, et generat novum spiritum; partes solidae plantarum et animalium, veluti folium, flos, caro, os, et sic de caeteris, quae singulae ex succis alimentorum assimilant et generant substantiam successivam et epiusiam.

11. Let the Eleventh Motion be the Motion of Assimilation, or of Multiplication of itself, or also of Simple Generation. By simple generation we mean not of integral bodies, as in plants or animals, but of similar bodies. Namely, by this motion similar bodies convert other bodies that are affine, or at least well disposed and prepared, into their own substance and nature: as flame, which upon vapors and oleous things multiplies itself, and generates new flame; air, which upon water and aqueous things multiplies itself, and generates new air; the vegetative and animal spirit, which upon the more tenuous parts both aqueous and oleous in its aliments multiplies itself, and generates new spirit; the solid parts of plants and animals, as leaf, flower, flesh, bone, and so of the rest, each of which from the juices of the aliments assimilates and generates a successive and epiousian substance.

Neque enim quenquam cum Paracelso delirare juvet, qui (distillationibus suis scilicet occaecatus) nutritionem per separationem tantum fieri voluit; quodque in pane vel cibo lateat oculus, nasus cerebrum, jecur; in succo terrae radix, folium, flos. Etenim sicut faber ex rudi massa lapidis vel ligni, per separationem et rejectionem superflui, educit folium, florem, oculum, nasum, manum, pedem, et similia; ita Archaeum illum Fabrum internum ex alimento per separationem et rejectionem educere singula membra et partes asserit ille. Verum missis nugis, certissimum est partes singulas, tam similares quam organicas, in vegetabilibus et animalibus, succos alimentorum suorum fere communes, aut non multum diversos, primo attrahere cum nonnullo delectu, deinde assimilare, et vertere in naturam suam.

Nor indeed should it please anyone to rave with Paracelsus, who (blinded, to be sure, by his distillations) wished nutrition to be effected by separation only; and that in bread or food there lies hidden an eye, a nose, a brain, a liver; in the juice of the earth a root, a leaf, a flower. For just as a craftsman from a rude mass of stone or wood, by separation and rejection of the superfluous, brings out a leaf, a flower, an eye, a nose, a hand, a foot, and the like; so he asserts that that Archeus, the internal Artificer, from food, by separation and rejection, draws forth each limb and part. But, nonsense set aside, it is most certain that the several parts, both similar and organic, in plants and in animals, first attract the juices of their nourishment, almost common, or not much diverse, with some selection; then they assimilate them, and turn them into their own nature.

Neque assimilatio ista, aut generatio simplex, fit solum in corporibus animatis, verum et inanimata ex hac re participant; veluti de flamma et aere dictum est. Quinetiam spiritus emortuus, qui in omni tangibili animato continetur, id perpetuo agit, ut partes crassiores digerat et vertat in spiritum, qui deinde exeat; unde fit diminutio ponderis et exsiccatio, ut alibi diximus. Neque etiam respuenda est in assimilatione accretio illa, quam vulgo ab alimentatione distinguunt; veluti cum lutum inter lapillos concrescit, et vertitur in materiam lapideam; squammae circa dentes vertuntur in substantiam non minus duram quam sunt dentes ipsi, etc.

Nor does that assimilation, or simple generation, take place only in animate bodies; rather the inanimate also participate in this matter, as was said of flame and air. Moreover, the dead spirit, which is contained in every tangible animate thing, continually does this: it digests the thicker parts and turns them into spirit, which then goes out; whence there results a diminution of weight and an exsiccation, as we have said elsewhere. Nor is that accretion to be rejected in assimilation, which people commonly distinguish from alimentation; as when mud among little stones coalesces and is turned into stony matter; the scales around the teeth are turned into a substance no less hard than the teeth themselves, etc.

Sumus enim in ea opinione, inesse corporibus omnibus desiderium assimilandi, non minus quam coeundi ad homogenea; verum ligatur ista virtus, sicut et illa, licet non iisdem modis. Sed modos illos, necnon solutionem ab iisdem, omni diligentia inquirere oportet, quia pertinent ad senectutis refocillationem. Postremo videtur notatu dignum, quod in novem illis motibus, de quibus diximus, corpora tantum naturae suae conservationem appetere videntur; in hoc decimo autem propagationem.

For we are in that opinion, that in all bodies there is an appetite of assimilating, no less than of coalescing to the homogeneous; but that virtue is bound, just as the other is, though not by the same modes. Yet those modes, and also the dissolution/unbinding from the same, ought to be inquired with all diligence, because they pertain to the refocillation (reinvigoration) of old age. Finally, it seems worthy of note that in those nine motions, of which we have spoken, bodies appear to seek only the conservation of their nature; but in this tenth, propagation.

12. Sit Motus Duodecimus, Motus Excitationis; qui motus videtur esse ex genere assimilationis, atque eo nomine quandoque a nobis promiscue vocatur. Est enim motus diffusivus, et communicativus, et transitivus, et multiplicativus, sicut et ille; atque effectu (ut plurimum) consentiunt, licet efficiendi modo et subjecto differant. Motus enim assimilationis procedit tanquam cum imperio et potestate; jubet enim et cogit assimilatum in assimilantem verti et mutari.

12. Let the Twelfth Motion be the Motion of Excitation; which motion seems to be of the genus of assimilation, and by that name is sometimes by us called interchangeably. For it is a diffusive, and communicative, and transitive, and multiplicative motion, just like that one; and in effect (for the most part) they agree, although they differ in the mode of effecting and in the subject. For the motion of assimilation proceeds as it were with command and power; for it bids and compels the assimilated thing to be turned and changed into the assimilating agent.

At motus excitationis procedit tanquam arte et insinuatione et furtim; et invitat tantum, et disponit excitatum ad naturam excitantis. Etiam motus assimilationis multiplicat et transformat corpora et substantias; veluti, plus fit flammae, plus aeris, plus spiritus, plus carnis. At in motu excitationis, multiplicantur et transeunt virtutes tantum; et plus fit calidi, plus magnetici, plus putridi.

But the motion of excitation proceeds as if by art and insinuation and stealth; and it only invites, and disposes the thing excited toward the nature of the exciter. Likewise the motion of assimilation multiplies and transforms bodies and substances; as, more of flame is made, more of air, more of spirit, more of flesh. But in the motion of excitation, virtues (powers) only are multiplied and pass over; and there is made more of the hot, more of the magnetic, more of the putrid.

Eminet autem iste motus praecipue in calido et frigido. Neque enim calor diffundit se in calefaciendo per communicationem primi caloris; sed tantum per excitationem partium corporis ad motum illum qui est Forma Calidi; de quo in vindemiatione prima de natura calidi diximus. Itaque longe tardius et difficilius excitatur calor in lapide aut metallo quam in aere, ob inhabilitatem et impromptitudinem corporum illorum ad motum illum; ita ut verisimile sit posse esse interius versus viscera terrae materias quae calefieri prorsus respuant; quia ob condensationem majorem spiritu illo destituuntur a quo motus iste excitationis plerunque incipit.

But this motion is especially eminent in hot and cold. For heat does not diffuse itself, in heating, by the communication of the first heat; but only by the excitation of the parts of the body to that motion which is the Form of Heat; about which in the first vintage concerning the nature of heat we have spoken. Therefore heat is aroused far more slowly and with more difficulty in stone or metal than in air, on account of the inaptitude and unpromptness of those bodies for that motion; so that it is likely that there can exist, inward toward the bowels of the earth, materials which utterly refuse to be heated; because, on account of greater condensation, they are destitute of that spirit from which this motion of excitation for the most part begins.

Similiter magnes induit ferrum nova partium dispositione et motu conformi; ipse autem nihil ex virtute perdit. Similiter fermentum panis, et flos cervisiae, et coagulum lactis, et nonnulla ex venenis, excitant et invitant motum in massa farinaria, aut cervisia, aut caseo, aut corpore humano, successivum et continuatum; non tam ex vi excitantis quam ex praedispositione et facili cessione excitati.

Similarly, the magnet endues the iron with a new disposition of parts and with a conforming motion; while it itself loses nothing of its virtue. Similarly, the ferment of bread, and the barm of beer, and the rennet of milk, and some things among poisons, excite and invite motion in the mass of dough, or in beer, or in cheese, or in the human body, successive and continuous; not so much from the force of the exciter as from the predisposition and easy cession of the excited.

13. Sit Motus Decimus Tertius, Motus Impressionis; qui motus est etiam ex genere motus assimilationis, estque ex diffusivis motibus subtilissimus. Nobis autem visum est eum in speciem propriam constituere, propter differentiam insignem quam habet erga priores duos. Motus enim assimilationis simplex corpora ipsa transformat; ita ut si tollas primum movens nihil intersit ad ea quae sequuntur.

13. Let the Thirteenth Motion be the Motion of Impression; which motion is also of the kind of the Motion of Assimilation, and is among diffusive motions the most subtle. But it has seemed to us to establish it into its own proper species, on account of the remarkable difference which it has with respect to the former two. For the simple Motion of Assimilation transforms the bodies themselves; so that, if you remove the first mover, it makes no difference to the things that follow.

Neque enim prima accensio in flammam, aut prima versio in aerem, aliquid facit ad flammam aut aerem in generatione succedentem. Similiter, motus excitationis omnino manet, remoto primo movente, ad tempora bene diuturna; ut in corpore calefacto, remoto primo calore; in ferro excito, remoto magnete; in massa farinaria, remoto fermento. At Motus Impressionis, licet sit diffusivus, et transitivus, tamen perpetuo pendere videtur ex primo movente; adeo ut, sublato aut cessante illo, statim deficiat et pereat; itaque etiam momento, aut saltem exiguo tempore, transigitur.

For neither does the first ignition into flame, or the first conversion into air, contribute anything to the flame or air in the subsequent generation. Similarly, the motion of excitation altogether remains, the first mover being removed, for well long periods; as in a body warmed, the first heat being withdrawn; in excited iron, the magnet removed; in the dough-mass, the leaven removed. But the Motion of Impression, although it is diffusive and transitive, nevertheless seems to hang perpetually upon the first mover; so that, that being taken away or ceasing, it at once fails and perishes; and thus it is dispatched even in a moment, or at least in a scant time.

Quare motus illos assimilationis et excitationis, motus generationis Jovis, quia generatio manet; hunc autem motum Motum Generationis Saturni, quia natus statim devoratur et absorbetur, appellare consuevimus. Manifestat se vero hic motus in tribus; in lucis radiis; sonorum percussionibus; et magneticis, quatenus ad communicationem. Etenim amota luce, statim pereunt colores et reliquae imagines ejus; amota percussione prima et quassatione corporis inde facta, paulo post perit sonus.

Wherefore we are wont to call those motions of assimilation and of excitation the motions of the Generation of Jove, because the generation remains; but this motion the Motion of the Generation of Saturn, because the offspring is straightway devoured and absorbed. Now this motion manifests itself in three: in the rays of light; in the percussions of sounds; and in magnetic matters, so far as regards communication. For the light being removed, colors and the other images of it immediately perish; the first percussion being removed, and the shaking of the body thence produced, a little after the sound perishes.

Licet enim soni etiam in medio per ventos tanquam per undas agitentur; tamen diligentius notandum est, quod sonus non tam diu durat quam fit resonatio. Etenim impulsa campana, sonus ad bene magnum tempus continuari videtur; unde quis facile in errorem labatur, si existimet toto illo tempore sonum tanquam natare et haerere in aere; quod falsissimum est. Etenim illa resonatio non est idem sonus numero, sed renovatur.

For although sounds also in the medium are agitated by winds as if through waves; nevertheless it is to be noted more carefully that sound does not last as long as resonance goes on. For when a bell is struck, the sound seems to be continued for a very long time; whence one may easily fall into error, if he supposes that during that whole time the sound, as it were, swims and clings in the air; which is most false. For that resonance is not the same sound numerically, but is renewed.

Hoc autem manifestatur ex sedatione sive cohibitione corporis percussi. Si enim sistatur et detineatur campana fortiter et fiat immobilis, statim perit sonus nec resonat amplius; ut in chordis, si post primam percussionem tangatur chorda, vel digito ut in lyra, vel calamo ut in espinetis, statim desinit resonatio. Magnete autem remoto, statim ferrum decidit.

This, however, is made manifest by the settling or cohibition of the struck body. For if the bell be stopped and held fast and made immobile, immediately the sound perishes and no longer resonates; as with strings, if after the first percussion the string be touched, either with a finger as on the lyre, or with a quill as on spinets, the resonance immediately ceases. But with the magnet removed, the iron at once falls.

Luna autem a mari non potest removeri; nec terra a ponderoso dum cadit. Itaque de illis nullum fieri potest experimentum; sed ratio eadem est.

The Moon, however, cannot be removed from the sea; nor the earth from the heavy body while it falls. Therefore no experiment can be made concerning those; but the reason is the same.

14. Sit Motus Decimus Quartus, Motus Configurationis, aut Situs; per quem corpora appetere videntur, non coitionem aut separationem aliquam, sed situm, et collocationem, et configurationem cum aliis. Est autem iste motus valde abstrusus, nec bene inquisitus. Atque in quibusdam videtur quasi incausabilis; licet revera (ut existimamus) non ita sit.

14. Let the Fourteenth Motion be the Motion of Configuration, or of Situs; by which bodies seem to aim at, not any coition or separation, but site, and collocation, and configuration with others. Now this motion is very abstruse, and not well inquired. And in certain cases it appears, as it were, uncaused; although in reality (as we suppose) it is not so.

Etenim si quaeratur cur potius coelum volvatur ab oriente in occidentem quam ab occidente in orientem; aut cur vertatur circa polos positos juxta Ursas potius quam circa Orionem, aut ex alia aliqua parte coeli: videtur ista quaestio tanquam quaedam extasis, cum ista potius ab experientia, et ut positiva recipi debeant. At in natura profecto sunt quaedam ultima et incausabilia; verum hoc ex illis non esse videtur. Etenim hoc fieri existimamus ex quadam harmonia et consensu mundi, qui adhuc non venit in observationem.

For indeed, if it be asked why rather the heaven is revolved from the east to the west than from the west to the east; or why it is turned about poles placed next to the Bears rather than about Orion, or from some other part of the heaven: this question seems like a kind of ecstasy, since these things ought rather to be received from experience, and as positives. But in nature assuredly there are certain ultimate and incausable things; yet this does not seem to be of those. For we think this happens from a certain harmony and consensus of the world, which has not yet come into observation.

Quod si recipiatur motus terrae ab occidente in orientem, eaedem manent quaestiones. Nam et ipsa super aliquos polos movetur. Atque cur tandem debeant isti poli collocari magis ubi sunt quam alibi?

But if the motion of the earth from the Occident to the Orient be accepted, the same questions remain. For it too is moved about certain poles. And why, finally, should those poles be located rather where they are than elsewhere?

Item verticitas, et directio, et declinatio magnetis ad hunc motum referuntur. Etiam inveniuntur in corporibus tam naturalibus quam artificialibus, praesertim consistentibus et non fluidis, collatio quaedam et positura partium, et tanquam villi et fibrae, quae diligenter investigandae sunt; utpote sine quarum inventione corpora illa commode tractari aut regi non possunt. At circulationes illas in liquidis, per quas illa dum pressa sint, antequam se liberare possunt, se invicem relevant, ut compressionem illam ex aequo tolerent, motui libertatis verius assignamus.

Likewise, the verticity, and the direction, and the declination of the magnet are referred to this motion. Also, in bodies both natural and artificial, especially in those that are consistent and not fluid, there is found a certain collocation and positioning of parts, and, as it were, hairs and fibers, which must be carefully investigated; inasmuch as without the discovery of these, those bodies cannot be conveniently handled or governed. But those circulations in liquids, whereby, while they are pressed, before they can free themselves, they relieve one another, so that they may bear that compression equally, we more truly assign to the motion of liberty.

15. Sit Motus Decimus Quintus, Motus Pertransitionis, sive Motus secundum Meatus; per quem virtutes corporum magis aut minus impediuntur aut provehuntur a mediis ipsorum, pro natura corporum et virtutum operantium, atque etiam medii. Aliud enim medium luci convenit, aliud sono, aliud calori et frigori, aliud virtutibus magneticis, necnon aliis nonnullis respective.

15. Let the Fifteenth Motion be, the Motion of Pertransition, or the Motion according to Meatus; by which the virtues of bodies are more or less impeded or carried forward by their own media, according to the nature of the bodies and the acting virtues, and also of the medium. For one medium suits light, another sound, another heat and cold, another magnetic virtues, and likewise some others respectively.

16. Sit Motus Decimus Sextus, Motus Regius (ita enim eum appellamus) sive Politicus; per quem partes in corpore aliquo praedominantes et imperantes reliquas partes fraenant, domant, subigunt, ordinant, et cogunt eas adunari, separari, consistere, moveri, collocari, non ex desideriis suis, sed prout in ordine sit et conducat ad bene esse partis illius imperantis; adeo ut sit quasi Regimen et Politia quaedam, quam exercet pars regens in partes subditas. Eminet autem hic motus praecipue in spiritibus animalium, qui motus omnes partium reliquarum, quamdiu ipse in vigore est, contemperat. Invenitur autem in aliis corporibus in gradu quodam inferiore; quemadmodum dictum est de sanguine et urinis, quae non solvuntur donec spiritus, qui partes earum commiscebat et cohibebat, emissus fuerit aut suffocatus.

16. Let there be a Sixteenth Motion, the Regal Motion (for so we call it), or Political; by which the parts predominating and commanding in some body rein in, tame, subdue, set in order the remaining parts, and compel them to be united, to be separated, to stand fast, to move, to be placed, not according to their own desires, but as is in order and conduces to the well-being of that commanding part; so that there is, as it were, a certain Regimen and Polity which the ruling part exercises upon the subject parts. This motion is eminent especially in the animal spirits, which, so long as it is in vigor, temper together all the motions of the remaining parts. Yet it is found in other bodies in a somewhat lower degree; as was said of blood and urines, which are not dissolved until the spirit which mingled and held together their parts has been emitted or suffocated.

Neque iste motus omnino spiritibus proprius est, licet in plerisque corporibus spiritus dominentur ob motum celerem et penetrationem. Veruntamen in corporibus magis condensatis, nec spiritu vivido et vigente (qualis inest argento vivo et vitriolo) repletis, dominantur potius partes crassiores; adeo ut nisi fraenum et jugum hoc arte aliqua excutiatur, de nova aliqua hujusmodi corporum transformatione minime sperandum sit. Neque vero quispiam nos oblitos esse existimet ejus quod nunc agitur; quia cum ista series et distributio motuum ad nil aliud spectet, quam ut illorum praedominantia per instantias luctae melius inquiratur, jam inter motus ipsos praedominantiae mentionem faciamus.

Nor is this motion altogether proper to spirits, although in most bodies the spirits dominate by reason of swift motion and penetration. Nevertheless, in more condensed bodies, and not replete with a lively and vigorous spirit (such as is found in quicksilver and vitriol), the grosser parts rather predominate; so that unless this bridle and yoke be shaken off by some art, there is little to be hoped for any new transformation of bodies of this kind. Nor let anyone suppose that we have forgotten the matter now in hand; since this series and distribution of motions looks to nothing else than that their predominance may be better inquired into by instances of struggle, let us now make mention of predominance among the motions themselves.

Non enim in descriptione motus istius regii, de praedominantia motuum aut virtutum tractamus, sed praedominantia partium in corporibus. Haec enim ea est praedominantia, quae speciem istam motus peculiarem constituit.

For in the description of this royal motion, we are not treating of the predominance of motions or powers, but of the predominance of parts in bodies. For this is the predominance which constitutes that peculiar species of motion.

17. Sit Motus Decimus Septimus, Motus Rotationis Spontaneus; per quem corpora motu gaudentia, et bene collocata, natura sua fruuntur, atque seipsa sequuntur, non aliud, et tanquam proprios petunt amplexus. Etenim videntur corpora aut movere sine termino; aut plane quiescere; aut ferri ad terminum, ubi pro natura sua aut rotent aut quiescant. Atque quae bene collocata sunt, si motu gaudeant, movent per circulum: motu scilicet aeterno et infinito.

17. Let the Seventeenth Motion be the Spontaneous Motion of Rotation; by which bodies that take joy in motion, and are well placed, enjoy their own nature, and follow themselves, not something else, and, as it were, seek their proper embraces. For bodies seem either to move without a terminus; or plainly to be at rest; or to be borne to a terminus, where, according to their nature, they either rotate or rest. And those which are well placed, if they rejoice in motion, move in a circle: namely with an eternal and infinite motion.

Quae bene collocata sunt, et motum exhorrent, prorsus quiescunt. Quae non bene collocata sunt, movent in linea recta (tanquam tramite brevissimo) ad consortia suorum connaturalium. Recipit autem motus iste rotationis differentias novem.

Those which are well placed, and abhor motion, are altogether at rest. Those which are not well placed move in a straight line (as by the shortest route) to the consortia of their connaturals. Moreover, this motion of rotation receives nine differences.

Primam, centri sui, circa quod corpora movent: secundam, polorum suorum, supra quos movent: tertiam, circumferentiae sive ambitus sui, prout distant a centro: quartam, incitationis suae, prout celerius aut tardius rotant: quintam, consequutionis motus sui, veluti ab oriente in occidentem, aut ab occidente in orientem: sextam, declinationis a circulo perfecto per spiras longius aut propius distantes a centro suo: septimam, declinationis a circulo perfecto per spiras longius aut propius distantes a polis suis: octavam, distantiae proprioris aut longioris spirarum suarum ad invicem: nonam et ultimam, variationis ipsorum polorum, si sint mobiles: quae ipsa ad rotationem non pertinet, nisi fiat circulariter. Atque iste motus communi et inveterata opinione habetur pro proprio coelestium. Attamen gravis de illo motu lis est inter nonnullos tam ex antiquis quam modernis, qui rotationem terrae attribuerunt.

The first, of its center, around which bodies move: the second, of its poles, upon which they move: the third, of its circumference or circuit, according as they are distant from the center: the fourth, of its incitation, according as they rotate more swiftly or more slowly: the fifth, of the consecution of its motion, as from the east into the west, or from the west into the east: the sixth, of declination from a perfect circle through spirals farther or nearer distant from its center: the seventh, of declination from a perfect circle through spirals farther or nearer distant from their poles: the eighth, of the distance, nearer or farther, of their spirals from one another: the ninth and last, of the variation of the poles themselves, if they be mobile: which itself does not pertain to rotation, unless it occurs circularly. And this motion by common and inveterate opinion is held as proper to the heavenly bodies. Nevertheless there is a grave dispute about that motion among certain men both of the ancients and the moderns, who have attributed rotation to the earth.

At multo fortasse justior movetur controversia (si modo res non sit omnino extra controversiam), an motus videlicet iste (concesso quod terra stet) coeli finibus contineatur, an potius descendat, et communicetur aeri et aquis. Motum autem rotationis in missilibus, ut in spiculis, sagittis, pilis sclopetorum, et similibus, omnino ad motum libertatis rejicimus.

But perhaps a much more just controversy is stirred (if only the matter be not altogether beyond controversy), namely whether this motion (it being granted that the earth stands) is contained within the limits of the heaven, or rather descends and is communicated to the air and the waters. As for rotational motion in missiles, as in little darts, arrows, balls of firearms, and the like, we altogether relegate it to the motion of liberty.

18. Sit Motus Decimus Octavus, Motus Trepidationis, cui (ut ab astronomis intelligitur) non multum fidei adhibemus. Nobis autem corporum naturalium appetitus ubique serio perscrutantibus occurrit iste motus; et constitui debere videtur in speciem. Est autem hic motus veluti aeternae cujusdam captivitatis.

18. Let the Eighteenth Motion be the Motion of Trepidation, to which (as it is understood by astronomers) we do not lend much credence. However, to us, who everywhere seriously scrutinize the appetites of natural bodies, this motion presents itself; and it seems that it ought to be constituted as a species. Moreover, this motion is, as it were, of a certain eternal captivity.

Videlicet ubi corpora non omnino pro natura sua bene locata, et tamen non prorsus male se habentia, perpetuo trepidant, et irrequiete se agant, nec statu suo contenta, nec ulterius ausa progredi. Talis invenitur motus in corde et pulsibus animalium; et necesse est ut sit in omnibus corporibus, quae statu ancipiti ita degunt inter commoda et incommoda, ut distracta liberare se tentent, et denuo repulsam patiantur, et tamen perpetuo experiantur.

Namely, where bodies, not altogether well located according to their nature, and yet not entirely in ill condition, perpetually trepidate and act unquietly, not content with their state, nor daring to advance further. Such a motion is found in the heart and in the pulses of animals; and it is necessary that it be in all bodies which, in a doubtful state, thus live between commodities and discommodities, so that, being distracted (drawn apart), they attempt to liberate themselves, and again suffer a repulse, and yet perpetually experience it.

19. Sit Motus Decimus Nonus et postremus, motus ille cui vix nomen motus competit, et tamen est plane motus. Quem motum, Motum Decubitus, sive Motum Exhorrentiae Motus, vocare licet. Per hunc motum terra stat mole sua, moventibus se extremis suis in medium; non ad centrum imaginativum, sed ad unionem.

19. Let the Nineteenth Motion and the last be that motion to which scarcely the name of motion is competent, and yet it is plainly motion. This motion one may call the Motion of Decubitus, or the Motion of Exhorrence. By this motion the earth stands by its mass, its extremities moving themselves toward the middle; not to an imaginary center, but to union.

Per hunc etiam appetitum omnia majorem in modum condensata motum exhorrent, atque illis pro omni appetitu est non moveri; et licet infinitis modis vellicentur et provocentur ad motum, tamen naturam suam (quoad possunt) tuentur. Quod si ad motum compellantur, tamen hoc agere semper videntur ut quietem et statum suum recuperent, neque amplius moveant. Atque circa hoc certe se agilia praebent, et satis perniciter et rapide (ut pertaesa et impatientia omnis morae) contendunt.

By this appetite also, all things condensed in the highest degree abhor motion, and for them, in place of every appetite, is not to be moved; and although in infinite ways they may be plucked and provoked to motion, yet they maintain their nature (so far as they can). But if they are compelled to motion, nevertheless they always seem to do this in order that they may recover their rest and their own state, and move no further. And in regard to this, surely, they show themselves agile, and quite nimbly and rapidly (as wearied and impatient of every delay) they strive.

Hujus autem appetitus imago ex parte tantum cerni potest; quia hic apud nos, ex subactione et concoctione coelestium, omne tangibile non tantum non condensatum est ad ultimitatem, sed etiam cum spiritu nonnullo miscetur.

But the image of this appetite can be discerned only in part; because here among us, from the subaction and concoction of the celestials, every tangible thing is not only not condensed to the ultimate, but is also mixed with some spirit.

Proposuimus itaque jam species sive elementa simplicia motuum, appetituum, et virtutum activarum, quae sunt in natura maxime catholica. Neque parum scientiae naturalis sub illis adumbratum est. Non negamus tamen et alias species fortasse addi posse, atque istas ipsas divisiones secundum veriores rerum venas transferri, denique in minorem numerum posse redigi.

We have accordingly now proposed the species, or simple elements, of motions, appetites, and active virtues, which are in nature most catholic. Nor has a small amount of natural science been adumbrated under them. We do not deny, however, that other species perhaps can be added, and that these very divisions can be transferred according to the truer veins of things, and finally can be reduced to a smaller number.

Neque tamen hoc de divisionibus aliquibus abstractis intelligimus: veluti si quis dicat corpora appetere vel conservationem, vel exaltationem, vel propagationem, vel fruitionem naturae suae; aut si quis dicat motus rerum tendere ad conservationem et bonum, vel universi, ut antitypiam et nexum; vel universitatum magnarum, ut motus congregationis majoris, rotationis, et exhorrentiae motus; vel formarum specialium, ut reliquos. Licet enim haec vera sint, tamen nisi terminentur in materia et fabrica secundum veras lineas, speculativa sunt, et minus utilia. Interim sufficient et boni erunt usus ad pensitandas praedominantias virtutum et exquirendas instantias luctae; id quod nunc agitur.

Neither, however, do we understand this of certain abstract divisions: for example, if someone should say that bodies appetite either conservation, or exaltation, or propagation, or fruition of their own nature; or if someone should say that the motions of things tend to conservation and the good, either of the universe, as antitypy and nexus; or of great universals, as the motions of greater congregation, of rotation, and the motion of exhorrence; or of specific forms, as the remaining ones. For although these are true, yet unless they come to a terminus in matter and in structure according to true lines, they are speculative and less useful. In the meantime they will suffice and be of good use for weighing the predominances of the virtues (powers) and for seeking instances of struggle; which is what is now being done.

Etenim ex his quos proposuimus motibus alii prorsus sunt invincibiles; alii aliis sunt fortiores, et illos ligant, fraenant, disponunt; alii aliis longius jaculantur; alii alios tempore et celeritate praevertunt; alii alios fovent, roborant, ampliant, accelerant.
Motus antitypiae omnino est adamantinus et invincibilis. Utrum vero Motus nexus sit invincibilis adhuc haeremus.

Indeed, of the motions which we have proposed, some are absolutely invincible; others are stronger than others, and bind, curb, and dispose them; some project farther than others; some outstrip others in time and celerity; some foster, strengthen, amplify, accelerate others.
The Motion of antitypy is altogether adamantine and invincible. Whether the Motion of nexus is invincible, we still hesitate.

Neque enim pro certo affirmaverimus utrum detur Vacuum, sive coacervatum sive permistum. At de illo nobis constat, rationem illam, propter quam introductum est Vacuum a Leucippo et Democrito (videlicet quod absque eo non possent eadem corpora complecti et implere majora et minora spatia), falsam esse. Est enim plane plica materiae complicantis et replicantis se per spatia, inter certos fines, absque interpositione vacui; neque est in aere ex vacuo bis millies (tantum enim esse oportet) plus quam in auro.

Nor indeed would we affirm for certain whether a Vacuum is granted, either coacervated or permixed. But as to that, it is settled with us that the reason for which the Vacuum was introduced by Leucippus and Democritus (namely, that without it the same bodies could not embrace and fill greater and lesser spaces) is false. For there is plainly a fold of matter folding and refolding itself through spaces, within certain limits, without the interposition of a vacuum; nor is there in air, from the vacuum, two thousand times (for so much there ought to be) more than in gold.

Id quod ex potentissimis corporum pneumaticorum virtutibus (quae aliter tanquam pulveris minuti natarent in vacuo), et multis aliis demonstrationibus, nobis satis liquet. Reliqui vero Motus regunt et reguntur invicem, pro rationibus vigoris, quanti, incitationis, ejaculationis, necnon tum auxiliorum tum impedimentorum quae occurrunt.
Exempli gratia: magnes armatus nonnullus detinet et suspendit ferrum, ad sexagecuplum pondus ipsius; eo usque dominatur motus congregationis minoris super motum congregationis majoris; quod si majus fuerit pondus, succumbit.

This is sufficiently clear to us from the most powerful virtues of pneumatic bodies (which otherwise would float like minute dust in a vacuum), and from many other demonstrations. The remaining Motions rule and are ruled mutually, according to the accounts of vigor, quantity, incitation, ejaculation, as well as of the aids and hindrances that occur.
For example: a certain armed magnet detains and suspends iron, up to sixtyfold the weight of itself; so far does the motion of lesser congregation prevail over the motion of greater congregation; but if the weight be greater, it succumbs.

Vectis tanti roboris sublevabit tantum pondus; eo usque dominatur motus libertatis super motum congregationis majoris; sin majus fuerit pondus, succumbit. Corium tensum ad tensuram talem non rumpitur; eo usque dominatur motus continuationis super motum tensurae; quod si ulterior fuerit tensura, rumpitur corium, et succumbit motus continuationis. Aqua per rimam perforationis talis effluit; eo usque dominatur motus congregationis majoris super motum continuationis; quod si minor fuerit rima, succumbit, et vincit motus continuationis.

A lever of such strength will raise so great a weight; up to that point the motion of liberty dominates over the motion of the greater congregation; but if the weight be greater, it succumbs. A hide stretched to such a tension is not torn; up to that point the motion of continuation dominates over the motion of tension; but if the tension be further, the hide is torn, and the motion of continuation succumbs. Water flows out through a crack of such a perforation; up to that point the motion of the greater congregation dominates over the motion of continuation; but if the crack be smaller, it succumbs, and the motion of continuation prevails.

In pulvere sulphuris solius immissi in sclopetum cum pila, et admoto igne, non emittitur pila; in eo motus congregationis majoris vincit motum hyles. At in pulvere pyrio immisso vincit motus hyles in sulphure, adjutus motibus hyles et fugae in nitro. Et sic de caeteris.

In the powder of sulfur alone, inserted into a gun with a ball, and fire applied, the ball is not discharged; therein the motion of greater congregation overcomes the motion of hyle. But with gunpowder inserted, the motion of hyle in the sulfur prevails, aided by the motions of hyle and of flight in nitre. And so with the rest.

Etenim instantiae luctae (quae indicant praedominantiam virtutum, et secundum quas rationes et calculos praedominentur et succumbant) acri et sedula diligentia undique sunt conquirendae.
Etiam modi et rationes ipsius succumbentiae motuum diligenter sunt introspiciendae. Nempe, an omnino cessent, vel potius usque nitantur, sed ligentur.

For indeed the instances of wrestling (which indicate the predominance of powers, and according to what reasons and calculations they predominate and succumb) are to be sought out everywhere with keen and sedulous diligence.
Likewise the modes and reasons of the very succumbing of motions are to be diligently looked into. Namely, whether they cease altogether, or rather keep striving on, but are bound.

Etenim in corporibus hic apud nos, nulla vera est quies, nec in integris nec in partibus; sed tantum secundum apparentiam. Quies autem ista apparens causatur aut per aequilibrium, aut per absolutam praedominantiam motuum. Per aequilibrium, ut in bilancibus, quae stant si aequa sint pondera.

Efor in bodies here among us, there is no true rest, neither in wholes nor in parts; but only according to appearance. Now this apparent rest is caused either by equilibrium, or by the absolute predominance of motions. By equilibrium, as in balances, which stand if the weights are equal.

Per praedominantiam, ut in hydriis perforatis, ubi quiescit aqua et detinetur a decasu, per praedominantiam motus nexus. Notandum tamen est (ut diximus) quatenus nitantur motus illi succumbentes. Etenim si quis per luctam detineatur extensus in terra, brachiis et tibiis vinctis, aut aliter detentis; atque ille tamen totis viribus resurgere nitatur; non est minor nixus, licet non proficiat.

By predominance, as in perforated water-jars, where the water is at rest and is held back from falling down by the predominance of the motion of connection. Yet it must be noted (as we have said) to what extent those motions that are succumbing strive. For if someone is held fast in wrestling, stretched out upon the ground, with arms and shins bound, or otherwise restrained; and yet he strives with all his strength to rise again; the effort is no less, although he does not make progress.

Hujus autem rei conditio (scilicet utrum per praedominantiam motus succumbens quasi annihiletur, an potius continuetur nixus, licet non conspiciatur), quae latet in conflictibus, apparebit fortasse in concurrentiis. Exempli gratia; fiat experimentum in sclopetis, utrum sclopetus, pro tanto spatio quo emittat pilam in linea directa, sive (ut vulgo loquuntur) in puncto blanco, debiliorem edat percussionem ejaculando in supra, ubi Motus Ictus est simplex, quam desuper, ubi Motus Gravitatis concurrit cum Ictu.
Etiam canones praedominantiarum qui occurrunt colligendi sunt.

But the condition of this matter (namely, whether through the predominance the succumbing motion is as it were annihilated, or rather the nisus is continued, though it is not perceived), which lies hidden in conflicts, will perhaps appear in concurrences. For example; let an experiment be made with guns, whether the gun, for so great a space as it emits the ball in a direct line, or (as they commonly say) at point-blank, gives a weaker percussion when discharging upward, where the Motion of the Stroke is simple, than from above, where the Motion of Gravity concurs with the Stroke.
Also the canons of predominances which occur are to be collected.

Veluti, quod quo communius est bonum quod appetitur, eo motus est fortior ut motus nexus, qui respicit communionem universi, fortior est motu gravitatis, qui respicit communionem densorum. Etiam quod appetitus qui sunt boni privati, non praevalent plerunque contra appetitus boni magis publici, nisi in parvis quantis. Quae utinam obtinerent in civilibus.

For example, that the more common is the good which is desired, the stronger is the motion; as the motion of nexus (connection), which has respect to the communion of the universe, is stronger than the motion of gravity, which has respect to the communion of denser things. Likewise, that appetites which are of private good do not for the most part prevail against appetites of a more public good, except in small quantities. Would that these obtained in civil affairs.

XLIX.

49.

Inter praerogativas instantiarum ponemus loco vicesimo quinto Instantias Innuentes; eas scilicet, quae commoda hominum innuunt aut designant. Etenim ipsum Posse et ipsum Scire naturam humanam amplificant, non beant. Itaque decerpenda sunt ex universitate rerum ea quae ad usus vitae maxime faciunt.

Among the prerogatives of instances we will place in the twenty-fifth place the Instances of Indication; namely, those which hint at or designate the commodities of men. For the mere Posse and the mere Scire amplify human nature, they do not bless it. Therefore from the universality of things those are to be culled which most conduce to the uses of life.

Verum de iis erit magis proprius dicendi locus, cum Deductiones ad Praxim tractabimus. Quinetiam in ipso opere Interpretationis circa singula subjecta, locum semper Chartae Humanae, sive Chartae Optativae, assignamus. Etenim et quaerere et optare non inepte, pars scientiae est.

But about these there will be a more proper place for speaking, when we treat the Deductions to Praxis. And moreover, in the very work of Interpretation, with respect to each several subject, we always assign a place for the Human Chart, or the Optative Chart. For indeed both to inquire and to desire, not ineptly, are a part of science.

50.

Inter praerogativas instantiarum ponemus loco vicesimo sexto Instantias Polychrestas. Eae sunt, quae pertinent ad varia et saepius occurrunt; ideoque operae et novis probationibus haud parum parcunt. Atque de instrumentis ipsis atque ingeniationibus proprius erit dicendi locus, cum Deductiones ad Praxim et Experimentandi Modos tractabimus.

Among the prerogatives of instances we will place in the twenty-sixth position the Polychrest Instances. These are those which pertain to various matters and occur more frequently; and therefore they spare labor and new trials not a little. And there will be a more proper place for speaking about the instruments themselves and the ingeniations, when we handle the Deductions to Praxis and the Modes of Experimenting.

Quinetiam quae adhuc cognita sunt et in usum venerunt, in Historiis Particularibus singularum artium describentur. In praesenti autem subjungemus quaedam catholica circa ea pro exemplis tantum polychresti.
Operatur igitur homo super corpora naturalia (praeter ipsam admotionem et amotionem corporum simplicem) septem praecipue modis: nempe, vel per exclusionem eorum quae impediunt et disturbant; vel per compressiones, extensiones, agitationes, et hujusmodi; vel per calorem et frigus; vel per moram in loco convenienti; vel per fraenum et regimen motus; vel per consensus speciales; vel per alternationem tempestivam et debitam, atque seriem et successionem horum omnium; aut saltem nonnullorum ex illis.

Moreover, those things which have thus far been known and have come into use will be described in the Particular Histories of the several arts. In the present work, however, we will subjoin certain catholic (general) points concerning these, as examples only, polychrest in character.
Man, therefore, operates upon natural bodies (besides the mere bringing-to and removal of bodies) chiefly in seven modes: namely, either by the exclusion of those things which impede and disturb; or by compressions, extensions, agitations, and the like; or by heat and cold; or by delay/sojourn in a convenient place; or by the bridle and regimen of motion; or by special consents; or by the timely and due alternation, and the series and succession, of all these, or at least of some among them.

1. Ad primum igitur quod attinet; aer communis qui undique praesto est et se ingerit, atque radii coelestium, multum turbant. Quae itaque ad illorum exclusionem faciunt, merito haberi possint pro polychrestis. Huc igitur pertinent materies et crassities vasorum, in quibus corpora ad operationem praeparata reponuntur.

1. As to the first, then; the common air, which is at hand on every side and thrusts itself in, and the rays of the celestial bodies, cause much disturbance. Those things, therefore, which make for their exclusion may rightly be held as polychrests. To this belong the material and thickness of the vessels in which bodies prepared for operation are laid up.

Similiter, modi accurati obturationis vasorum, per consolidationem et lutum sapientiae, ut loquuntur chymici. Etiam clausura per liquores in extimis, utilissima res est; ut cum infundunt oleum super vinum aut succos herbarum, quod expandendo se in summitate instar operculi, optime ea conservat illaesa ab aere. Neque pulveres res malae sunt; qui, licet contineant aerem permistum, tamen vim aeris coacervati et circumfusi arcent: ut fit in conservatione uvarum et fructuum intra arenam, et farinam.

Similarly, the accurate modes of the obturation of vessels, by consolidation and the lute of wisdom, as the chymists speak. Likewise, closure by liquors at the extremities is a most useful thing; as when they pour oil upon wine or the juices of herbs, which, by expanding itself on the summit like a lid, preserves them very well, uninjured by the air. Nor are powders bad things; which, although they contain air commixed, nevertheless ward off the force of air heaped up and circumfused: as happens in the preservation of grapes and fruits within sand and flour.

Etiam cera, mel, pix, et hujusmodi tenacia, recte obducuntur ad clausuram perfectiorem, et ad summovendum aerem et coelestia. Etiam nos experimentum quandoque fecimus, ponendo vas, necnon aliqua alia corpora, intra argentum vivum, quod omnium longe densissimum est ex iis quae circumfundi possunt. Quinetiam specus et cavernae subterraneae magni usus sunt ad prohibendum insolationem et aerem istum apertum praedatorium; qualibus utuntur Germani Septentrionales pro granariis.

Likewise wax, honey, pitch, and suchlike tenacious substances are rightly coated on for a more perfect closure, and for the removal of the air and the celestial influences. Likewise we have at times made experiment, by placing a vessel, and also some other bodies, within quicksilver (mercury), which is by far the densest of all those things that can be poured around. Moreover, caves and subterranean caverns are of great use for prohibiting insolation and that open predatory air; such as the Northern Germans use for granaries.

Necnon repositio corporum in fundo aquarum ad hoc spectat: ut memini me quippiam audisse de utribus vini demissis in profundum puteum, ad infrigidationem scilicet, sed casu et per neglectum ac oblivionem ibidem remanentibus per multos annos, et deinde extractis; unde vinum factum est non solum non vapidum aut emortuum, sed multo magis nobile ad gustum, per commixtionem partium suarum (ut videtur) magis exquisitam. Quod si postulet res ut corpora demittantur ad fundum aquarum, veluti intra fluvios aut mare, neque tamen aquas tangant, nec in vasibus obturatis concludantur, sed aere tantum circumdentur; bonus est usus vasis illius quod adhibitum est nonnunquam ad operandum subter aquis super navigia demersa, ut urinatores diutius manere possint sub aquis, et per vices ad tempus respirare. Illud hujusmodi erat.

Likewise, the reposited placing of bodies at the bottom of waters looks to this: as I remember having heard something about skins of wine let down into the depth of a well, namely for refrigeration, but by chance and through neglect and oblivion remaining there for many years, and then drawn up; whence the wine became not only not vapid or dead, but much more noble to the taste, through a more exquisite commixture (as it seems) of its parts. But if the matter require that bodies be let down to the bottom of waters, as within rivers or the sea, and yet that they do not touch the waters, nor be enclosed in stoppered vessels, but be surrounded only by air; a good use is that vessel which has sometimes been employed for working beneath the waters over submerged ships, so that divers may be able to remain longer under water, and by turns at intervals to breathe. That device was of such a kind.

Conficiebatur dolium ex metallo concavum, quod demittebatur aequabiliter ad superficiem aquae, atque sic deportabat totum aerem qui continebatur in dolio secum in fundum maris. Stabat autem super pedes tres (instar tripodis), qui longitudinis erant aliquanto minoris statura hominis; ita ut urinator posset cum anhelitus deficeret, immittere caput in cavum dolii, et respirare, et deinde opus continuare. Atque audivimus inventam esse jam machinam aliquam naviculae aut scaphae, quae homines subter aquis vehere possit ad spatia nonnnulla.

A cask was fashioned, hollow of metal, which was lowered evenly to the surface of the water, and thus carried down with it to the bottom of the sea all the air that was contained in the cask. It stood upon three feet (after the fashion of a tripod), which were of a length somewhat less than a man’s stature; so that the diver could, when his breath failed, insert his head into the hollow of the cask and breathe, and then continue the work. And we have heard that already some machine of a little ship or skiff has been invented, which can carry men beneath the waters for some distances.

Verum sub tali vase, quale modo diximus, corpora quaevis facile suspendi possint; cujus causa hoc experimentum adduximus.
Est et alius usus diligentis et perfectae clausurae corporum: nempe, non solum ut prohibeatur aditus aeris per exterius (de quo jam dictum est), verum etiam ut cohibeatur exitus spiritus corporis, super quod fit operatio per interius. Necesse est enim ut operanti circa corpora naturalia constet de summis suis: viz.

But under such a vessel, such as we have just now said, any bodies whatsoever can easily be suspended; for which cause we have adduced this experiment.
There is also another use of a diligent and perfect closure of bodies: namely, not only that the entrance of air from without be prohibited (about which it has already been said), but also that the exit of the spirit of the body be restrained, upon which the operation is done from within. For it is necessary that one working about natural bodies be assured as to his sums: viz.

quod nihil expirarit aut effluxerit. Fiunt enim profundae alterationes in corporibus, quando, natura prohibente annihilationem, ars prohibeat etiam deperditionem aut evolationem alicujus partis. Atque hac de re invaluit opinio falsa (quae si vera esset, de ista conservatione summae certae absque diminutione esset fere desperandum): viz.

that nothing has breathed out or flowed out. For profound alterations are made in bodies when, nature forbidding annihilation, art also forbids the deperdition or evolation of any part. And on this subject there has prevailed a false opinion (which, if it were true, one would almost have to despair of that conservation of a fixed sum without diminution): viz.

spiritus corporum, et aerem majori gradu caloris attenuatum, nullis vasorum claustris posse contineri, quin per poros vasorum subtiliores evolent. Atque in hanc opinionem adducti sunt homines per vulgata illa experimenta, poculi inversi super aquam cum candela aut charta inflammata, ex quo fit ut aqua sursum attrahatur; atque similiter ventosarum, quae super flammam calefactae trahunt carnes. Existimant enim in utroque experimento aerem attenuatum emitti, et inde quantum ipsius minui, ideoque aquam aut carnes per nexum succedere.

the spirits of bodies, and air attenuated to a higher degree of heat, cannot be contained by any closures of vessels, but fly out through the finer pores of the vessels. And into this opinion men have been led by those common experiments, of a cup inverted over water with a candle or burning paper, whence it comes about that the water is drawn upward; and similarly by cupping-glasses, which, heated over a flame, draw the flesh. For they suppose in each experiment that the attenuated air is emitted, and that thereby so much of it is diminished, and therefore the water or the flesh, through the nexus, succeeds to the place.

Quod falsissimum est. Aer enim non quanto diminuitur, sed spatio contrahitur; neque incipit motus iste successionis aquae, antequam fiat extinctio flammae aut refrigeratio aeris: adeo ut medici, quo fortius attrahant ventosae, ponant spongias frigidas aqua madefactas super ventosas. Itaque non est cur homines multum sibi metuant de facili exitu aeris aut spirituum.

Which is most false. For air is not diminished in quantity, but is contracted in space; nor does that motion of the succession of the water begin before the extinction of the flame or the refrigeration of the air takes place: to such a degree that physicians, in order that the cupping-glasses may attract more strongly, place cold sponges soaked with water over the cupping-glasses. Therefore there is no cause why men should greatly fear the facile exit of air or of spirits.

Licet enim verum sit etiam solidissima corpora habere suos poros, tamen aegre patitur aer aut spiritus comminutionem sui ad tantam subtilitatem; quemadmodum et aqua exire recusat per rimam minusculam.

For although it is true that even the most solid bodies have their own pores, yet air or spirit scarcely endures the comminution of itself to so great a subtlety; just as water likewise refuses to go out through a minuscule fissure.

2. De secundo vero modo ex septem praedictis illud imprimis notandum est, valere certe compressiones et hujusmodi violentias ad motum localem, atque alia id genus, potentissime; ut in machinis et missilibus: etiam ad destructionem corporis organici, atque earum virtutum quae consistunt plane in motu. Omnis enim vita, immo etiam omnis flamma et ignitio destruitur per compressiones; ut et omnis machina corrumpitur et confunditur per easdem. Etiam ad destructionem virtutum quae consistunt in posituris, et dissimilaritate partium paulo crassiore; ut in coloribus (neque enim idem color floris integri et contusi, neque succini integri et pulverizati); etiam in saporibus (neque enim idem sapor pyri immaturi, et ejusdem compressi ac subacti; nam manifesto dulcedinem majorem concipit). Verum ad transformationes et alterationes nobiliores corporum similarium non multum valent istae violentiae; quia corpora per eas non acquirunt consistentiam aliquam novam constantem et quiescentem, sed transitoriam, et nitentem semper ad restitutionem et liberationem sui.

2. But concerning the second mode out of the seven aforesaid, this is first to be noted: compressions and violences of this sort are certainly efficacious for local motion, and other things of that genus, most powerfully; as in machines and missiles: also for the destruction of the organic body, and of those virtues which consist plainly in motion. For all life, nay even every flame and ignition, is destroyed through compressions; and likewise every machine is corrupted and confounded by the same. Also for the destruction of virtues which consist in postures, and in a somewhat coarser dissimilarity of parts; as in colors (for the color is not the same of a flower entire and bruised, nor of amber entire and pulverized); also in savors (for the savor is not the same of an unripe pear and of the same compressed and subacted; for it manifestly conceives a greater sweetness). But for the nobler transformations and alterations of similar bodies these violences do not avail much; because bodies through them do not acquire any new consistency that is constant and quiescent, but a transitory one, ever striving toward the restitution and liberation of itself.

Attamen non abs re foret hujus rei facere experimenta aliqua diligentiora; ad hoc scilicet, utrum condensatio corporis bene similaris (qualia sunt aer, aqua, oleum, et hujusmodi), aut rarefactio similiter per violentiam indita, possint fieri constantes et fixae et quasi mutatae in naturam. Id quod primo experiendum per moram simplicem; deinde per auxilia et consensus. Atque illud nobis in promptu fuisset (si modo in mentem venisset), cum aquam (de qua alibi) per malleationes et pressoria condensavimus, antequam erumperet.

Yet it would not be out of place to make some experiments in this matter more diligent; namely to this end, whether the condensation of a well-similar body (such as air, water, oil, and the like), or rarefaction likewise induced by violence, can be made constant and fixed and as it were transmuted into nature. This is first to be tested by simple delay; then by auxiliaries and consents. And that would have been at hand for us (if only it had come into mind), when we condensed water (of which elsewhere) by hammerings and presses, before it burst forth.

Debueramus enim sphaeram complanatam per aliquot dies sibi permisisse, et tum demum aquam extraxisse; ut fieret experimentum, utrum statim impletura fuisset talem dimensionem, qualem habebat ante condensationem. Quod si non fecisset aut statim, aut certe paulo post, constans videlicet facta videri potuisset ista condensatio; sin minus, apparuisset factam fuisse restitutionem, et compressionem fuisse transitoriam. Etiam simile quiddam faciendum erat circa extensionem aeris in ovis vitreis.

For we ought to have permitted the flattened sphere to remain to itself for several days, and only then to have drawn off the water; so that an experiment might be made, whether it would immediately be about to fill such a dimension as it had before the condensation. If it had not done so either at once, or at least shortly after, that condensation could evidently have seemed to have become constant; but if otherwise, it would have appeared that a restitution had been made, and that the compression had been transitory. Likewise something similar ought to have been done regarding the extension of air in glass eggs.

Etenim debuerat fieri, post exuctionem fortem, subita et firma obturatio; deinde debuerant ova illa manere ita obturata per nonnullos dies; et tum demum experiendum fuisset, utrum aperto foramine attractus fuisset aer cum sibilo, aut etiam attracta fuisset tanta quantitas aquae post immersionem, quanta fuisset ab initio, si nulla adhibita fuisset mora. Probabile enim, aut saltem dignum probatione est, haec fieri potuisse et posse; propterea quod in corporibus paulo magis dissimilaribus similia efficiat mora temporis. Etenim baculum per compressionem curvatum post aliquod tempus non resilit; neque id imputandum est alicui deperditioni ex quanto ligni per moram; nam idem fiet in lamina ferri (si augeatur mora), quae non est expirabilis.

For indeed, after a strong exsuction, there ought to have been a sudden and firm obturation; then those eggs ought to have remained thus stoppered for several days; and then at last it should have been tried whether, the opening being opened, air would have been drawn in with a hiss, or even such a quantity of water would have been drawn in after immersion as there would have been from the beginning, if no delay had been applied. For it is probable, or at least worthy of probation, that these things could have happened and can happen; because in bodies a little more dissimilar, a like effect is wrought by the delay of time. For a stick bent by compression does not, after some time, spring back; nor is this to be imputed to any loss of the wood’s quantum through the delay; for the same will happen in a plate of iron (if the delay be increased), which is not exhalable.

Quod si non succedat experimentum per moram simplicem, tamen non deserendum est negotium, sed auxilia alia adhibenda. Non enim parum lucri fit, si per violentias indi possint corporibus naturae fixae et constantes. Hac enim ratione aer possit verti in aquam per condensationes, et complura alia id genus.

But if the experiment should not succeed by simple delay, nevertheless the business is not to be deserted, but other aids are to be applied. For no small profit accrues, if by violences fixed and constant natures can be induced into bodies. For by this method air can be turned into water through condensations, and many other things of that kind.

Dominus enim est homo motuum violentorum, magis quam caeterorum.

For man is the lord of violent motions, more than of the rest.

3. At tertius ex septem modis refertur ad magnum illud organum, tam naturae quam artis, quoad operandum; videlicet calidum et frigidum. Atque in hac parte claudicat plane potentia humana, tanquam ex uno pede. Habemus enim calorem ignis, qui caloribus solis (prout ad nos deferuntur) et caloribus animalium quasi infinitis partibus potentior est et intensior.

3. But the third of the seven modes is referred to that great organ, as much of nature as of art, with regard to operation; namely, the hot and the cold. And in this part human potency plainly limps, as if on one foot. For we have the heat of fire, which is by almost infinite parts more powerful and more intense than the heats of the sun (insofar as they are conveyed to us) and the heats of animals.

At deest frigus, nisi quale per tempestates hyemales, aut per cavernas, aut per circundationes nivis et glaciei, haberi potest: quod in comparatione aequari potest cum calore fortasse solis meridiano in regione aliqua ex torridis, aucto insuper per reverberationes montium et parietum; nam hujusmodi utique tam calores quam frigora ab animalibus ad tempus exiguum tolerari possunt. Nihili autem sunt fere prae calore fornacis ardentis, aut alicujus frigoris quod huic gradui respondeat. Itaque omnia hic apud nos vergunt ad rarefactionem, et desiccationem, et consumptionem: nihil fere ad condensationem et intenerationem, nisi per misturas et modos quasi spurios.

But cold is lacking, except such as can be had through wintry tempests, or through caverns, or through encirclements of snow and ice: which by comparison can perhaps be equated with the heat of the noonday sun in some region among the torrid zones, increased besides by the reverberations of mountains and walls; for heats and colds of this sort alike can certainly be tolerated by animals for a short time. Yet they are almost nothing compared with the heat of a burning furnace, or with any cold that would answer to this degree. And so all things here with us incline toward rarefaction, and desiccation, and consumption: scarcely anything toward condensation and inteneration, except through mixtures and modes, as it were, spurious.

Quare Instantiae Frigoris omni diligentia sunt conquirendae: quales videntur inveniri in expositione corporum super turres quando gelat acriter; in cavernis subterraneis; circundationibus nivis et glaciei in locis profundioribus, et ad hoc excavatis; demissione corporum in puteos; sepulturis corporum in argento vivo et metallis; immersione corporum in aquis, quae vertunt ligna in lapides; defossione corporum in terra (qualis fertur apud Chinenses esse confectio porcellanae, ubi massae ad hoc factae dicuntur manere intra terram per quadraginta aut quinquaginta annos, et transmitti ad haeredes, tanquam minerae quaedam artificiales); et hujusmodi. Quinetiam quae interveniunt in natura condensationes, factae per frigora, similiter sunt investigandae; ut, causis eorum cognitis, transferri possint in artes. Quales cernuntur in exudatione marmoris et lapidum; in rorationibus super vitra per interius fenestrarum, sub auroram, post gelu noctis; in originibus et collectionibus vaporum in aquas sub terra, unde saepe scaturiunt fontes; et quaecunque sunt hujus generis.

Wherefore Instances of Cold are to be sought out with every diligence: such as seem to be found in the exposure of bodies upon towers when it freezes sharply; in subterranean caverns; encirclements of snow and ice in deeper places, and excavated for this purpose; the letting down of bodies into wells; the sepultures of bodies in quicksilver (mercury) and in metals; the immersion of bodies in waters which turn woods into stones; the burying of bodies in the earth (such as the manufacture of porcelain is reported to be among the Chinese, where masses made for this purpose are said to remain within the earth for forty or fifty years, and to be transmitted to heirs, as though certain artificial mines); and things of this sort. Moreover, the condensations which occur in nature, effected by colds, are likewise to be investigated, so that, their causes being known, they may be transferred into the arts. Such are seen in the exudation of marble and stones; in the dews upon glass on the inside of windows, under the dawn, after the frost of night; in the origins and gatherings of vapors into waters under the earth, whence springs often gush forth; and whatever things are of this kind.

Inveniuntur autem, praeter illa quae sunt frigida ad tactum, quaedam alia potestate frigida, quae etiam condensant; veruntamen operari videntur super corpora animalium tantum, et vix ultra. Hujus generis se ostendunt multa in medicinis et emplastris. Alia autem condensant carnes et partes tangibiles; qualia sunt medicamenta astringentia, atque etiam inspissantiae: alia condensant spiritus; id quod maxime cernitur in soporiferis.

But, besides those things which are cold to the touch, there are found certain others cold in power, which also condense; yet they seem to operate upon animal bodies only, and scarcely beyond. Many of this kind display themselves in medicines and plasters. Others, moreover, condense the flesh and the tangible parts; such are astringent medicaments, and even inspissations: others condense the spirits; which is most observed in soporifics.

Duplex autem est modus condensationis spirituum, per medicamenta soporifera, sive provocantia somnum: alter per sedationem motus; alter per fugam spirituum. Etenim viola, rosa sicca, lactuca, et hujusmodi benedicta sive benigna, per vapores suos amicos et moderate refrigerantes, invitant spiritus ut se uniant, et ipsorum acrem et inquietum motum compescunt. Etiam aqua rosacea, apposita ad nares in deliquiis animae, spiritus resolutos et nimium relaxatos se recipere facit, et tanquam alit.

Moreover there is a twofold mode of condensation of the spirits, by soporific medicaments, or those provoking sleep: one through sedation of motion; the other through the flight of the spirits. For the violet, the dried rose, the lettuce, and things of this kind, blessed or benign, by their friendly vapors and moderately refrigerating, invite the spirits to unite themselves, and restrain their sharp and unquiet motion. Likewise rose-water, applied to the nostrils in swoonings of the soul, makes the spirits, dissolved and too much relaxed, to recover themselves, and as it were nourishes them.

At opiata et eorum affinia spiritus plane fugant, ex qualitate sua maligna et inimica. Itaque si applicentur parti exteriori, statim aufugiunt spiritus ab illa parte, nec amplius libenter influunt: sin sumantur interius, vapores eorum, ascendentes ad caput, spiritus in ventriculis cerebri contentos undequaque fugant; cumque se retrahant spiritus neque in aliam partem effugere possint, per consequens coeunt et condensantur; et quandoque plane extinguuntur et suffocantur; licet rursus eadem opiata moderate sumpta, per accidens secundarium (videlicet condensationem illam quae a coitione succedit), confortent spiritus, eosque reddant magis robustos, et retundant eorum inutiles et incensivos motus, ex quo ad curas morborum, et vitae prolongationem haud parum conferant.
Etiam praeparationes corporum ad excipiendum frigus non sunt omittendae; veluti quod aqua parum tepida facilius conglacietur quam omnino frigida, et hujusmodi.

But opiates and their affinities plainly drive the spirits away, by reason of their malignant and inimical quality. Therefore, if they are applied to an exterior part, at once the spirits flee from that part, nor do they any longer willingly flow in; but if they are taken inwardly, their vapors, ascending to the head, on every side drive away the spirits contained in the ventricles of the brain; and when the spirits withdraw themselves and cannot escape into another part, consequently they come together and are condensed; and sometimes they are utterly extinguished and suffocated; although, again, the same opiates, taken moderately, by a secondary accident (namely that condensation which succeeds from coition), strengthen the spirits, render them more robust, and blunt their useless and incensive motions, whence they contribute not a little to the cures of diseases and to the prolongation of life.
Likewise, preparations of bodies for receiving cold are not to be omitted; as, for example, that water slightly tepid more easily congeals than wholly cold, and the like.

Praeterea, quia natura frigus tam parce suppeditat, faciendum est quemadmodum pharmacopolae solent; qui, quando simplex aliquod haberi non possit, capiunt succedaneum ejus, et quid pro quo, ut vocant: veluti lignum aloes pro xylobalsamo, cassiam pro cinamomo. Simili modo diligenter circumspiciendum est, si quae sint succedanea frigoris; videlicet quibus modis fieri possint condensationes in corporibus, aliter quam per frigus, quod illas efficit ut opus suum proprium. Illae autem condensationes videntur intra quaternum numerum (quantum adhuc liquet) contineri.

Furthermore, because nature supplies cold so sparingly, we must do as pharmacopolists are wont: when some simple cannot be had, they take its succedaneum, and a quid pro quo, as they call it—namely, aloe-wood for xylobalsam, cassia for cinnamon. In a similar way we must diligently look around to see whether there are any succedanea of cold; that is, by what modes condensations can be brought about in bodies otherwise than by cold, which produces them as its proper work. Now those condensations seem to be contained within the number four (so far as is yet clear).

Quarum prima videtur fieri per contrusionem simplicem; quae parum potest ad densitatem constantem (resiliunt enim corpora) sed nihilominus forte res auxiliaris esse queat. Secunda fit per contractionem partium crassiorum in corpore aliquo, post evolationem aut exitum partium tenuiorum, ut fit in indurationibus per ignem, et repetitis extinctionibus metallorum, et similibus. Tertia fit per coitionem partium homogenearum, quae sunt maxime solidae in corpore aliquo, atque antea fuerant distractae, et cum minus solidis commistae: veluti in restitutione mercurii sublimati, qui in pulvere longe majus occupat spatium quam mercurius simplex, et similiter in omni repurgatione metallorum a scoriis suis.

Of which the first seems to be effected by simple contrusion; which can do little toward a constant density (for bodies rebound), yet nonetheless perhaps may be an auxiliary thing. The second is produced by the contraction of the thicker parts in some body, after the evolation or exit of the thinner parts, as happens in indurations by fire, and in the repeated quenchings of metals, and the like. The third is produced by the coition of homogeneous parts, which are the most solid in a body, and had previously been distracted and commixed with less solid ones: as in the restitution of sublimated mercury, which in powder occupies far more space than simple mercury, and similarly in every repurgation of metals from their scoriae.

Quarta fit per consensus, admovendo quae ex vi corporum occulta condensant; qui consensus adhuc raro se ostendunt; quod mirum minime est, quoniam antequam inventio succedat formarum et schematismorum, de inquisitione consensuum non multum sperandum est. Certe quoad corpora animalium, dubium non est quin sint complures medicinae, tam interius quam exterius sumptae, quae condensant tanquam per consensum, ut paulo ante diximus. Sed inanimatis rara est hujusmodi operatio.

Fourth, it is effected by consent, by applying things which condense through the occult force of bodies; which consents have thus far shown themselves rarely; which is by no means a marvel, since before the discovery of forms and schematisms has succeeded, not much is to be hoped for from the inquiry into consents. Certainly, with regard to the bodies of animals, there is no doubt that there are several medicines, taken both inwardly and outwardly, which condense as it were by consent, as we said a little before. But among inanimate things such an operation is rare.

Percrebuit sane, tam scriptis quam fama, narratio de arbore in una ex insulis sive Terceris sive Canariis (neque enim bene memini), quae perpetuo stillat; adeo ut inhabitantibus nonnullam commoditatem aquae praebeat. Paracelsus autem ait, herbam vocatam Rorem Solis meridie et fervente sole rore impleri, cum aliae herbae undique sint siccae. At nos utramque narrationem fabulosam esse existimamus.

Assuredly there has spread abroad, both in writings and by rumor, a narrative about a tree in one of the islands either of the Terceiras or the Canaries (for I do not well remember), which drips perpetually; to such a degree that it affords the inhabitants some supply of water. But Paracelsus says that an herb called the Dew of the Sun is filled with dew at midday and when the sun is burning, while other herbs are everywhere dry. But we consider both narratives to be fabulous.

Omnino autem illae instantiae nobilissimi forent usus, et introspectione dignissimae, si essent verae. Etiam rores illos mellitos, et instar mannae, qui super foliis quercus inveniuntur mense Maio, non existimamus fieri et densari a consensu aliquo, sive a proprietate folii quercus; sed cum super aliis foliis pariter cadant, contineri scilicet et durare in foliis quercus, quia sunt bene unita, nec spongiosa, ut plurima ex aliis.
Calorem vero quod attinet, copia et potestas nimirum homini abunde adest; observatio autem et inquisitio deficit in nonnullis, iisque maxime necessariis, utcunque spagyrici se venditent.

Altogether, however, those instances would be of the noblest use, and most worthy of introspection, if they were true. Also those honeyed dews, and in the likeness of manna, which are found upon the leaves of the oak in the month of May, we do not think are produced and condensed by some consent, or by a property of the oak leaf; but since they fall equally upon other leaves, they are, namely, contained and endure upon oak leaves, because these are well compacted and not spongy, as very many of the others are.
As for heat, the supply and power, assuredly, are abundantly at hand to man; but observation and inquiry fail in certain points, and those the most necessary, however the spagyrists may vaunt themselves.

Etenim caloris intensioris opificia exquiruntur et conspiciuntur; remissioris vero, quae maxime in vias naturae incidunt, non tentantur, ideoque latent. Itaque videmus per vulcanos istos qui in pretio sunt, spiritus corporum magnopere exaltari, ut in aquis fortibus, et nonnullis aliis oleis chymicis; partes tangibiles indurari, et, emisso volatili, aliquando figi; partes homogeneas separari; etiam corpora heterogenea grosso modo incorporari et commisceri; maxime autem compages corporum compositorum et subtiliores schematismos destrui et confundi. Debuerant autem opificia caloris lenioris tentari et exquiri; unde subtiliores misturae et schematismi ordinati gigni possint et educi, ad exemplum naturae et imitationem operum solis; quemadmodum in aphorismo de instantiis foederis quaedam adumbravimus.

For indeed the works of more intense heat are sought out and observed; but those of more remiss heat, which most of all fall in with the paths of nature, are not attempted, and therefore lie hidden. Thus we see, through those Vulcans that are in esteem, the spirits of bodies greatly exalted, as in strong waters and in certain other chymic oils; the tangible parts hardened, and, the volatile being emitted, sometimes fixed; the homogeneous parts separated; even heterogeneous bodies in a coarse way incorporated and commixed; but chiefly the structure of composite bodies and the subtler schematisms destroyed and confounded. Yet the works of gentler heat ought to have been tried and investigated, whence subtler mixtures and ordered schematisms might be generated and brought forth, after the example of nature and in imitation of the works of the sun; as in the aphorism on the Instances of Alliance we have adumbrated certain things.

Opificia enim naturae transiguntur per longe minores portiones, et posituras magis exquisitas et varias, quam opificia ignis, prout nunc adhibetur. Tum vero videatur homo revera auctus potestate, si per calores et potentias artificiales opera naturae possint specie repraesentari, virtute perfici, copia variari; quibus addere oportet accelerationem temporis. Nam rubigo ferri longo tempore procedit, at versio in crocum Martis subito; et similiter de aerugine et cerussa.

For the works of nature are carried through by far smaller portions, and by placements more exquisite and various, than the works of fire, as it is now applied. Then indeed man would seem truly augmented in power, if through artificial heats and powers the works of nature could be represented in species, perfected in virtue, varied in abundance; to which one ought to add an acceleration of time. For the rust of iron proceeds over a long time, but the conversion into the crocus of Mars is sudden; and similarly with aerugo and ceruse.

Christallum longo tempore conficitur, vitrum subito conflatur. Lapides longo tempore concrescunt, lateres subito coquuntur, etc. Interim (quod nunc agitur) omnes diversitates caloris cum effectibus suis respective diligenter et industrie undique sunt colligendae et exquirendae: coelestium, per radios suos directos, reflexos, refractos, et unitos in speculis comburentibus; fulguris, flammae, ignis carbonum; ignis ex diversis materiis; ignis aperti, conclusi, angustiati, et inundantis, denique per diversas fabricas fornacium qualificati; ignis flatu exciti, quieti et non exciti; ignis ad majorem aut minorem distantiam remoti; ignis per varia media permeantis; calorum humidorum, ut balnei Mariae, fimi, caloris animalium per exterius, caloris animalium per interius, foeni conclusi; calorum aridorum, cineris, calcis, arenae tepidae; denique calorum cujusvis generis cum gradibus eorum.

Crystal is made in a long time, glass is suddenly fused. Stones coalesce in a long time, bricks are suddenly baked, etc. Meanwhile (which is now being pursued) all the diversities of heat with their respective effects are to be diligently and industriously collected and inquired from every side: of the celestial, by their rays direct, reflected, refracted, and united in burning mirrors; of lightning, of flame, of the fire of coals; of fire from diverse materials; of fire open, enclosed, straitened, and overflowing, finally conditioned by the diverse constructions of furnaces; of fire excited by blowing, quiet and unexcited; of fire removed to a greater or lesser distance; of fire permeating through various media; of moist heats, such as the bath of Mary (bain-marie), of dung, the heat of animals from without, the heat of animals from within, of hay enclosed; of dry heats, of ash, of lime, of tepid sand; finally of heats of whatever kind with their degrees.

Praecipue vero tentanda est inquisitio et inventio effectuum et opificiorum caloris accedentis et recedentis graduatim, et ordinatim, et periodice, et per debita spatia et moras. Ista enim inaequalitas ordinata revera filia coeli est, et generationis mater; neque a calore aut vehementi, aut praecipiti, aut subsultorio, aliquid magni expectandum est. Etenim et in vegetabilibus hoc manifestissimum est; atque etiam in uteris animalium magna est caloris inaequalitas, ex motu, somno, alimentationibus et passionibus foemellarum quae uterum gestant; denique in ipsis matricibus terrae, iis nimirum in quibus metalla et fossilia efformantur, locum habet et viget ista inaequalitas.

But especially to be attempted is the inquiry and invention of the effects and works of heat approaching and receding by degrees, and in order, and periodically, and through due intervals and delays. For this ordered inequality is truly the daughter of heaven and the mother of generation; nor is anything of great moment to be expected from heat that is either vehement, or precipitous, or subsultory (by starts). Indeed in vegetation this is most manifest; and likewise in the wombs of animals there is great inequality of heat, from the motion, sleep, alimentations, and passions of the females who carry the womb; finally, in the very matrices of the earth—namely those in which metals and fossils are shaped—this inequality has place and thrives.

Quo magis notanda est inscitia aliquorum alchymistarum ex reformatis, qui per calores aequabiles lampadum et hujusmodi, perpetuo uno tenore ardentium, se voti compotes fore existimarunt. Atque de opificiis et effectibus caloris haec dicta sint. Neque vero tempestivum est illa penitus scrutari, antequam rerum formae et corporum schematismi ulterius investigati fuerint, et in lucem prodierint.

Whence all the more the ignorance of certain alchemists from among the reformed is to be noted, who, by the equable heats of lamps and the like—burning with one perpetual tenor—supposed that they would become possessors of their wish. And let these things be said concerning the works and effects of heat. Nor indeed is it timely to scrutinize those matters thoroughly before the forms of things and the schematisms of bodies have been further investigated and have come to light.

Tum enim quaerenda et adoperanda et aptanda sunt instrumenta, quando de exemplaribus constiterit.

For then the instruments are to be sought out, employed, and adapted, when the exemplars have been established.

4. Quartus modus operandi est per moram, quae certe et promus et condus naturae est, et quaedam dispensatrix. Moram appellamus, cum corpus aliquod sibi permittitur ad tempus notabile, munitum interim et defensum ab aliqua vi externa. Tum enim motus intestini se produnt et perficiunt, cum motus extranei et adventitii cessant.

4. The fourth mode of operating is by delay, which is assuredly both the steward and store-keeper of nature, and a certain dispenser. By “delay” we mean when some body is allowed to itself for a notable time, meanwhile fortified and defended from some external force. For then the intestine motions reveal themselves and are perfected, when extraneous and adventitious motions cease.

Opera autem aetatis sunt longe subtiliora quam ignis. Neque enim possit fieri talis clarificatio vini per ignem, qualis fit per moram; neque etiam incinerationes per ignem tam sunt exquisitae, quam resolutiones et consumptiones per saecula. Incorporationes etiam, et mistiones subitae et praecipitatae per ignem, longe inferiores sunt illis, quae fiunt per moram.

But the works of age (time) are far more subtle than those of fire. For neither can such a clarification of wine be effected by fire as is effected by delay; nor are incinerations by fire so exquisite as the resolutions and consumptions through ages. Incorporations also, and sudden and precipitate mixtures by fire, are far inferior to those which are brought about by delay.

At dissimilares et varii schematismi, quos corpora per moras tentant (quales sunt putredines), per ignem aut calorem vehementiorem destruuntur. Illud interim non abs re fuerit notare; motus corporum penitus conclusorum habere nonnihil ex violento. Incarceratio enim illa impedit motus spontaneos corporis.

But dissimilar and various schematisms, which bodies attempt through delays (such as putrefactions), are destroyed by fire or by a more vehement heat. Meanwhile it will not be out of place to note this: that the motions of bodies completely enclosed partake somewhat of the violent. For that incarceration hinders the spontaneous motions of the body.

Itaque mora in vase aperto plus facit ad separationes; in vase penitus clauso ad commistiones; in vase nonnihil clauso, sed subintrante aere, ad putrefactiones. Utcunque de opificiis et effectibus morae undique sunt diligenter conquirendae instantiae.

Accordingly, delay in an open vessel does more for separations; in a vessel completely closed, for commixtures; in a vessel somewhat closed, but with air creeping in, for putrefactions. In any case, concerning the works and effects of delay, instances are to be diligently sought out on every side.

5. At regimen motus (quod est quintus ex modis operandi) non parum valet. Regimen autem motus vocamus, cum corpus aliud occurrens corporis alterius motum spontaneum impedit, repellit, admittit, dirigit. Hoc vero plerunque in figuris et situ vasorum consistit.

5. But the regimen of motion (which is the fifth of the modes of operating) is of no small avail. We call regimen of motion when one body, encountering, impedes, repels, admits, or directs the spontaneous motion of another body. This, for the most part, consists in the figures and the position of vessels.

Etenim conus erectus juvat ad condensationem vaporum in alembicis; at conus inversus juvat defaecationem sacchari in vasis resupinatis. Aliquando autem sinuatio requiritur, et angustiatio, et dilatatio per vices, et hujusmodi. Etiam omnis percolatio huc spectat; scilicet cum corpus occurrens uni parti corporis alterius viam aperit, alteri obstruit.

Indeed an upright cone aids the condensation of vapors in alembics; but an inverted cone aids the defecation of sugar in resupinate vessels. Sometimes, however, sinuatio is required, and narrowing, and dilatation by turns, and the like. Also every percolation looks to this; namely, when a body encountering another opens a way to one part of the other body, and blocks it to another.

Neque semper percolatio aut aliud regimen motus fit per extra; sed etiam per corpus in corpore: ut cum lapilli immittuntur in aquas ad colligendam limositatem ipsarum; syrupi clarificantur cum albuminibus ovorum, ut crassiores partes adhaerescant, et postea separari possint. Etiam huic regimini motus satis leviter et inscite attribuit Telesius figuras animalium, ob rivulos scilicet et loculos matricis. Debuerat autem notare similem efformationem in testis ovorum, ubi non sunt rugae aut inaequalitas.

Nor is percolation or another regimen of motion always effected from without; but also through a body within a body: as when little stones (lapilli) are cast into waters to collect their limosity; syrups are clarified with the albumens of eggs (egg whites), so that the thicker parts may adhere, and afterwards be able to be separated. Also, to this governance of motion Telesius rather lightly and unskilfully attributes the figures of animals, on account, namely, of the rivulets and little chambers (loculi) of the womb (matrix). Yet he ought to have noted a similar shaping in the shells of eggs, where there are no wrinkles or inequality.

At verum est regimen motus efformationes perficere in modulis et proplasticis.

But it is true that the regimen of motion perfects efformations in models and proplastics.

6. Operationes vero per consensus aut fugas (qui sextus modus est) latent saepenumero in profundo. Istae enim (quas vocant) proprietates occultae, et specificae, et sympathiae, et antipathiae, sunt magna ex parte corruptelae philosophiae. Neque de consensibus rerum inveniendis multum sperandum est, ante inventionem formarum et schematismorum simplicium.

6. But operations through consents or flights (which is the sixth mode) often lie hidden in the deep. For these (which they call) occult and specific properties, and sympathies and antipathies, are in great part a corruption of philosophy. Nor is much to be hoped for in discovering the consents of things, before the discovery of forms and of simple schematisms.

Consensus enim nil aliud est quam symmetria formarum et schematismorum ad invicem.
Atqui majores et magis catholici rerum consensus non prorsus obscuri sunt. Itaque ab iis ordiendum.

For consensus is nothing else than the symmetry of forms and schematisms with respect to one another.
But the greater and more catholic (i.e., more universal) consensuses of things are not altogether obscure. Therefore one must begin from these.

Eorum prima et summa diversitas ea est; ut quaedam corpora copia et raritate materiae admodum discrepent, schematismis consentiant: alia contra copia et raritate materiae consentiant, schematismis discrepent. Nam non male notatum est a chymicis, in principiorum suorum triade, sulphur et mercurium quasi per universitatem rerum permeare. (Nam de sale inepta ratio est, sed introducta ut possit comprehendere corpora terrea, sicca, et fixa.) At certe in illis duobus videtur consensus quidam naturae ex maxime catholicis conspici.

Their first and chief diversity is this: that certain bodies differ greatly in the abundance and rarity of matter, yet are in consensus as to schematisms; others, on the contrary, are in consensus in the abundance and rarity of matter, yet differ in schematisms. For it has been not ill noted by the chymists, in the triad of their principles, that sulphur and mercury, as it were, permeate through the universality of things. (For as to salt, the account is inept, but it was introduced so that it might be able to comprehend earthy, dry, and fixed bodies.) But certainly in those two there seems to be perceived a certain consensus of nature among the most catholic.

Etenim consentiunt sulphur; oleum, et exhalatio pinguis; flamma; et fortasse corpus stellae. Ex altera parte consentiunt mercurius; aqua et vapores aquei; aer; et fortasse aether purus et interstellaris. Attamen istae quaterniones geminae, sive magnae rerum tribus (utraque intra ordines suos), copia materiae atque densitate immensum differunt, sed schematismo valde conveniunt; ut in plurimis se produnt.

For indeed there are in consent sulphur; oil, and a fat (unctuous) exhalation; flame; and perhaps the body of a star. On the other side there are in consent mercury; water and aqueous vapors; air; and perhaps the pure and interstellar ether. Yet these twin quaternions, or the great tribes of things (each within its own orders), differ immensely in abundance of matter and in density, but agree greatly in schematism; as they show themselves in very many cases.

At contra metalla diversa copia et densitate multum conveniunt (praesertim respectu vegetabilium, etc.), sed schematismo multifariam differunt; et similiter vegetabilia et animalia diversa schematismis quasi infinitis variantur, sed intra copiam materiae sive densitatem paucorum graduum continentur.
Sequitur consensus maxime post priorem catholicus, videlicet corporum principalium et fomitum suorum; videlicet menstruorum, et alimentorum. Itaque exquirendum, sub quibus climatibus, et in qua tellure, et ad quam profunditatem metalla singula generentur; et similiter de gemmis, sive ex rupibus, sive inter mineras natis; in qua gleba terrae, arbores singulae, et frutices, et herbae potissimum proveniant, et tanquam gaudeant; et insimul quae impinguationes, sive per stercorationes cujuscunque generis, sive per cretam, arenam maris, cineres, etc., maxime juvent; et quae sint ex his pro varietate glebarum magis aptae et auxiliares.

But on the contrary metals, though diverse, agree much in abundance and density (especially with respect to vegetables, etc.), but in schematism they differ in many ways; and similarly vegetables and animals are varied by schematisms almost infinite, yet are contained within a supply of matter or density of a few degrees.
There follows a consensus most catholic next after the former, namely of principal bodies and their foments; that is, of menstruums and of aliments. Therefore inquiry must be made under what climates, and in what soil, and to what depth each several metal is generated; and likewise about gems, whether born from rocks or among the ores; in what glebe of earth individual trees, shrubs, and herbs chiefly spring up and, as it were, rejoice; and at the same time which fattenings, whether by manurings of whatever kind, or by chalk, sea-sand, ashes, etc., most assist; and which of these are more apt and auxiliary according to the variety of glebes.

Etiam insitio et inoculatio arborum et plantarum, earumque ratio, quae scilicet plantae super quas foelicius inserantur, etc., multum pendet de consensu. In qua parte non injucundum foret experimentum, quod noviter audivimus esse tentatum, de insitione arborum sylvestrium (quae hucusque in arboribus hortensibus fieri consuevit), unde folia et glandes majorem in modum amplificantur, et arbores fiunt magis umbrosae. Similiter, alimenta animalium respective notanda sunt in genere, et cum negativis.

Also the insition and inoculation of trees and plants, and their method—the plants, namely, upon which they are more felicitously inserted, etc.—depends much on consent. In which part an experiment would not be unpleasing, which we have lately heard has been attempted, concerning the insition of forest trees (which hitherto has been wont to be done in garden trees), whence the leaves and acorns are amplified in greater measure, and the trees become more shady. Similarly, the aliments of animals are respectively to be noted in general, and with negatives.

Neque enim carnivora sustinent herbis nutriri; unde etiam Ordo Folitanorum (licet voluntas humana plus possit quam animantium caeterorum super corpus suum), post experientiam factam (ut aiunt), tanquam ab humana natura non tolerabilis, fere evanuit. Etiam materiae diversae putrefactionum, unde animalcula generantur, notandae sunt.
Atque consensus corporum principalium erga subordinata sua (tales enim ii possint censeri quos notavimus) satis in aperto sunt.

For carnivores do not sustain being nourished on herbs; whence also the Order of the Folitans (although the human will can do more than that of the other animals over its own body), after an experiment had been made (as they say), as not tolerable by human nature, almost vanished. Also the diverse materials of putrefactions, whence animalcules are generated, are to be noted.
And the consents of principal bodies toward their subordinates (for such indeed those may be considered whom we have noted) are sufficiently in the open.

Quibus addi possunt sensuum consensus erga objecta sua. Qui consensus, cum manifestissimi sint, bene notati, et acriter excussi, etiam aliis consensibus qui latent magnam praebere possint lucem.
At interiores corporum consensus et fugae, sive amicitiae et lites (taedet enim nos fere vocabulorum sympathiae et antipathiae, propter superstitiones et inania), aut falso ascriptae, aut fabulis conspersae, aut per neglectum rarae admodum sunt.

To these can be added the consents of the senses toward their objects. Which consents, since they are most manifest, if well noted and sharply examined, may also be able to provide great light to other consents that lie hidden.
But the inner consents and flights of bodies, that is, friendships and quarrels (for we are almost weary of the words sympathy and antipathy, on account of superstitions and vanities), are either falsely ascribed, or spattered with fables, or, through neglect, very rare.

Etenim si quis asserat inter vineam et brassicam esse dissidium, quia juxta sata minus laete proveniunt, praesto ratio est: quod utraque planta succulenta sit et depraedatrix, unde altera alteram defraudat. Si quis asserat esse consensum et amicitiam inter segetes et cyaneum, aut papaver sylvestre, quia herbae illae fere non proveniunt nisi in arvis cultis: debuit is potius asserere dissidium esse inter ea, quia papaver et cyaneus emittuntur et creantur ex tali succo terrae qualem segetes reliquerint et repudiaverint; adeo ut satio segetum terram praeparet ad eorum proventum. Atque hujusmodi falsarum ascriptionum magnus est numerus.

For if someone should assert that there is a dissension between the vine and the cabbage, because when sown adjacent they come up less luxuriantly, the reason is at hand: that each plant is succulent and depredatory, whence the one defrauds the other. If someone should assert that there is a consensus and amity between the crops and the cornflower, or the wild poppy, because those herbs scarcely come up except in tilled fields, he ought rather to have asserted that there is a dissension between them, because the poppy and the cornflower are emitted and created from such a juice of the earth as the crops have left behind and rejected; to such a degree that the sowing of crops prepares the earth for their coming forth. And the number of such false ascriptions is great.

Quoad fabulas vero, illae omnino sunt exterminandae. Restat tenuis certe copia eorum consensuum, qui certo probati sunt experimento; quales sunt magnetis et ferri, atque auri et argenti vivi, et similium. At in experimentis chymicis circa metalla inveniuntur et alii nonnulli observatione digni.

As for fables, indeed, those are altogether to be exterminated. There remains assuredly a slender supply of those consensus which have been proven by sure experiment; such as that of magnet and iron, and of gold and quicksilver, and the like. But in chymic experiments concerning metals there are found some others also worthy of observation.

Maxima vero frequentia eorum (ut in tanta paucitate) invenitur in medicinis nonnullis, quae, ex proprietatibus suis occultis (quas vocant) et specificis, respiciunt aut membra, aut humores, aut morbos, aut quandoque naturas individuas. Neque omittendi sunt consensus inter motus et affectus lunae et passiones corporum inferiorum, prout ex experimentis agriculturae, nauticae, et medicinae, aut alias cum delectu severo et sincero colligi et recipi possint. Verum instantiae universae consensuum secretiorum, quo magis sunt infrequentes, eo majori cum diligentia sunt inquirendae, per traditiones, et narrationes fidas et probas; modo hoc fiat absque ulla levitate, aut credulitate, sed fide anxia et quasi dubitabunda.

But the greatest frequency of them (amid so great paucity) is found in certain medicines, which, from their own occult (as they call them) and specific properties, have regard either to the members, or the humors, or the diseases, or sometimes to individual natures. Nor are the consents between the motions and affections of the moon and the passions of the lower bodies to be omitted, in so far as they can be collected and received from the experiments of agriculture, navigation, and medicine, or otherwise, with a severe and sincere selection. But all the instances of more secret consents, the more infrequent they are, must be inquired after with so much the greater diligence, through traditions and trustworthy and approved narrations; provided this be done without any levity or credulity, but with an anxious and, as it were, doubting faith.

Restat consensus corporum modo operandi tanquam inartificialis, sed usu polychrestus, qui nullo modo omittendus est, sed sedula observatione investigandus. Is est coitio sive unio corporum, proclivis aut difficilis, per compositionem, sive appositionem simplicem. Etenim corpora nonnulla facile et libenter commiscentur et incorporantur, alia autem aegre et perverse: veluti pulveres melius incorporantur cum aquis; calces et cineres, cum oleis; et sic de similibus.

There remains a concurrence of bodies in their mode of operating, as it were unartificial, yet in use polychrest, which by no means is to be omitted, but to be investigated by sedulous observation. This is the coming-together or union of bodies, easy or difficult, through composition or simple apposition. For certain bodies readily and willingly commix and incorporate, whereas others do so with difficulty and perversely: for example, powders are better incorporated with waters; calxes and ashes, with oils; and so with the like.

Neque tantum sunt colligendae instantiae propensionis aut aversionis corporum erga misturam, sed etiam collocationis partium, et distributionis, et digestionis, postquam commista sint; denique et praedominantiae post misturam transactam.

Nor are instances only of the propensity or aversion of bodies toward mixture to be collected, but also of the collocation of the parts, and of the distribution, and of the digestion, after they have been commingled; finally, also of the predominance after the mixture has been completed.

7. Superest ultimo loco ex modis septem operandi septimus et postremus: operatio scilicet per alternationem et vicissitudines priorum sex; de quo antequam in singulos illos paulo altius fuerit inquisitum, tempestivum non foret exempla proponere. Series autem sive catena hujusmodi alternationis, prout ad singula effecta accommodari possit, res est et cognitu maxime difficilis, et ad opera maxime valida. Summa autem detinet et occupat homines impatientia hujusmodi tam inquisitionis, quam praxeos; cum tamen sit instar fili labyrinthi, quoad opera majora.

7. There remains in the last place, out of the seven modes of operating, the seventh and final: namely operation by alternation and vicissitudes of the prior six; concerning which, before there has been a somewhat deeper inquiry into each of those, it would not be timely to propose examples. But the series or chain of such alternation, insofar as it can be accommodated to individual effects, is a thing both most difficult to know and most powerful for works. Yet an extreme impatience, both of such inquiry and of such praxis, detains and engrosses men; although it is like the thread of the labyrinth, with respect to greater works.

Atque haec sufficiant ad exemplum Polychresti.

And let these suffice for an example of a Polychrest.

LI.

51.

Inter praerogativas instantiarum, ponemus loco vicesimo septimo atque ultimo Instantias Magicas. Hoc nomine illas appellamus, in quibus materia aut efficiens tenuis aut parva est, pro magnitudine operis et effectus qui sequitur; adeo ut etiamsi fuerint vulgares, tamen sint instar miraculi; aliae primo intuitu, aliae etiam attentius contemplanti. Has vero natura ex sese subministrat parce; quid vero factura sit sinu excusso, et post inventionem formarum, et processuum, et schematismorum, futuris temporibus apparebit.

Among the prerogatives of instances, we shall place in the twenty-seventh and last place the Magical Instances. By this name we call those in which the material or the efficient cause is thin or small, in proportion to the greatness of the work and of the effect that follows; so that even if they are common, yet they are as it were a miracle—some at first glance, others even to one contemplating more attentively. Nature, however, supplies these from herself sparingly; but what she will do with her bosom shaken out, and after the discovery of forms, and of processes, and of schematisms, will appear in future times.

At ista effecta magica (quantum adhuc conjicimus) fiunt tribus modis: aut per multiplicationem sui, ut in igne, et venenis, quae vocant specifica; necnon in motibus, qui transeunt et fortificantur de rota in rotam: aut per excitationem sive invitationem in altero, ut in magnete, qui excit acus innumeras, virtute nullatenus deperdita aut diminuta; aut in fermento, et hujusmodi: aut per anteversionem motus, ut dictum est de pulvere pyrio, et bombardis, et cuniculis: quorum priores duo modi indagationem consensuum requirunt; tertius, mensurae motuum. Utrum vero sit aliquis modus mutandi corpora per minima (ut vocant), et transponendi subtiliores materiae schematismos (id quod ad omnimodas corporum transformationes pertinet, ut ars brevi tempore illud facere possit, quod natura per multas ambages molitur), de eo nulla hactenus nobis constant indicia. Quemadmodum autem in solidis et veris aspiramus ad ultima et summa; ita vana et tumida perpetuo odimus, et quantum in nobis est profligamus.

But those magical effects (so far as we conjecture up to this point) come about in three modes: either by multiplication of itself, as in fire, and in poisons which they call specific; and likewise in motions which pass along and are strengthened from wheel to wheel: or by excitation or invitation in another, as in the magnet, which excites innumerable needles, its virtue by no means lost or diminished; or in ferment, and the like: or by the anticipation of motion, as was said of gunpowder, and of bombards, and of mines. Of these the former two modes require an investigation of consents; the third, of the measures of motions. Whether, moreover, there be any mode of changing bodies through the minima (as they call them), and of transposing the subtler schematisms of matter (which pertains to transformations of bodies of every kind, so that art in a short time may do what nature toils at through many detours), we as yet have no firm indications. And just as in solid and true matters we aspire to the ultimate and the highest, so what is vain and swollen we perpetually hate, and, so far as in us lies, we overthrow.

LII.

52.

Atque de Dignitatibus sive Praerogativis Instantiarum haec dicta sint. Illud vero monendum, nos in hoc nostro Organo tractare logicam, non philosophiam. Sed cum logica nostra doceat intellectum et erudiat ad hoc, ut non tenuibus mentis quasi claviculis rerum abstracta captet et prenset (ut logica vulgaris), sed naturam revera persecet, et corporum virtutes et actus eorumque leges in materia determinatas inveniat; ita ut non solum ex natura mentis, sed ex natura rerum quoque haec scientia emanet: mirum non est, si ubique naturalibus contemplationibus et experimentis, ad exempla artis nostrae, conspersa fuerit et illustrata.

And let these things have been said concerning the Dignities or Prerogatives of Instances. But this must be noted: that in this our Organon we treat logic, not philosophy. Yet since our logic teaches and disciplines the intellect to this end, that it may not, with the slender, as it were, little keys of the mind, snatch at and grasp the abstractions of things (as the vulgar logic does), but may in truth dissect nature, and find the virtues of bodies and their acts, and the laws of these determined in matter; so that this science may emanate not only from the nature of the mind, but also from the nature of things: it is no wonder if everywhere it has been sprinkled and illuminated with natural contemplations and experiments, by way of examples of our art.

Sunt autem (ut ex iis quae dicta sunt patet) Praerogativae Instantiarum numero 27; nominibus: Instantiae Solitariae: Instantiae Migrantes: Instantiae Ostensivae: Instantiae Clandestinae: Instantiae Constitutivae: Instantiae Conformes: Instantiae Monodicae: Instantiae Deviantes: Instantiae Limitaneae: Instantiae Potestatis: Instantiae Comitatus et Hostiles: Instantiae Subjunctivae: Instantiae Foederis: Instantiae Crucis: Instantiae Divortii: Instantiae Januae: Instantiae Citantes: Instantiae Viae: Instantiae Supplementi: Instantiae Persecantes: Instantiae Virgae: Instantiae Curriculi: Doses Naturae: Instantiae Luctae: Instantiae Innuentes: Instantiae Polychrestae: Instantiae Magicae. Usus autem harum instantiarum, in quo instantias vulgares excellunt, versatur in genere aut circa partem informativam; aut circa operativam; aut circa utramque. Atque quoad informativam, juvant illae aut sensum, aut intellectum.

There are, moreover (as is clear from what has been said), the Prerogatives of Instances to the number of 27; by name: Solitary Instances: Migratory Instances: Ostensive Instances: Clandestine Instances: Constitutive Instances: Conformable Instances: Monodic Instances: Deviating Instances: Border-line Instances: Instances of Power: Instances of Companionship and Hostile Instances: Subjunctive (Subjoined) Instances: Instances of Alliance: Instances of the Cross: Instances of Divorce: Instances of the Gate: Summoning (Citing) Instances: Instances of the Way: Instances of Supplement: Persecant Instances: Instances of the Rod: Instances of the Course: Doses of Nature: Instances of Struggle: Intimating Instances: Polychrest Instances: Magical Instances. The use, however, of these instances—in which they excel the vulgar (common) instances—turns in general either upon the informative part, or upon the operative, or upon both. And as regards the informative, they aid either the sense or the intellect.

Sensum, ut quinque Instantiae Lampadis: intellectum, aut accelerando exclusivam formae, ut Solitariae; aut angustiando et propius indicando affirmativam formae, ut Migrantes, Ostensivae, Comitatus, cum Subjunctivis; aut erigendo intellectum, et ducendo ad genera et naturas communes; idque aut immediate, ut Clandestinae, Monodicae, Foederis; aut gradu proximo, ut Constitutivae; aut gradu infimo, ut Conformes; aut rectificando intellectum a consuetis, ut Deviantes; aut ducendo ad Formam Magnam, sive Fabricam Universi, ut Limitaneae; aut cavendo de formis et causis falsis, ut Crucis et Divortii. Quod vero ad Operativam attinet; illae practicam aut designant, aut mensurant, aut sublevant. Designant aut ostendendo a quibus incipiendum, ne actum agamus, ut Instantiae Potestatis; aut ad quid aspirandum, si detur facultas, ut Innuentes: mensurant quatuor illae Mathematicae: sublevant Polychrestae et Magicae.

Senses, as the five Instances of the Lamp; the understanding, either by accelerating the exclusion of the form, as the Solitary; or by narrowing and more closely indicating the affirmative of the form, as the Migrant, the Ostensive, the Accompaniment, together with the Subjunctives; or by erecting the understanding and leading it to genera and common natures; and this either immediately, as the Clandestine, the Monodic, those of the Covenant; or by the next grade, as the Constitutive; or by the lowest grade, as the Conformable; or by rectifying the understanding from what is customary, as the Deviant; or by leading to the Great Form, or the Fabric of the Universe, as the Borderline; or by guarding against false forms and causes, as those of the Cross and of Divorce. But as regards the Operative: these either designate practice, or measure it, or support it. They designate either by showing with what one must begin, lest we do the thing already done, as the Instances of Power; or to what one should aspire, if the faculty be given, as the Hinting: measurement is performed by those four Mathematical ones: aid is given by the Polychrests and the Magical.

Rursus ex istis instantiis 27, nonnullarum (ut superius diximus de aliquibus) facienda est collectio jam ab initio, nec expectanda particularis inquisitio naturarum. Cujus generis sunt instantiae conformes, monodicae, deviantes, limitaneae, potestatis, januae, innuentes, polychrestae, magicae. Hae enim aut auxiliantur et medentur intellectui et sensui, aut instruunt praxin in genere.

Again, from those 27 instances, a collection of some (as we said above about certain ones) must be made from the very beginning, nor should one wait for a particular inquiry into natures. Of this kind are the conforming, monodic, deviating, borderline, of power, of the gate, beckoning, polychrest, and magical instances. For these either assist and heal the intellect and the sense, or they instruct praxis in general.

Reliquae tum demum conquirendae sunt, cum conficiemus tabulas comparentiae ad opus interpretis circa aliquam naturam particularem. Sunt enim instantiae praerogativis istis insignitae et donatae animae instar, inter vulgares instantias comparentiae; et ut ab initio diximus, paucae illarum sunt vice multarum; quocirca cum tabulas conficimus, illae omni studio sunt investigandae, et in tabulas referendae. Erit etiam earum mentio necessaria in iis quae sequuntur.

The rest are then at last to be sought out, when we are compiling the tables of comparison for the work of the interpreter concerning some particular nature. For the instances marked with those prerogatives and endowed, as it were, with a soul, among the vulgar instances of comparison; and, as we said from the beginning, a few of them are in the vice of many; wherefore, when we compile the tables, those are to be investigated with every zeal, and to be referred into the tables. There will also be necessary mention of them in the things which follow.

Praeponendus itaque erat earum tractatus. Nunc vero ad adminicula et rectificationes Inductionis, et deinceps ad concreta, et latentes processus, et latentes schematismos, et reliqua quae Aphorismo 21. ordine proposuimus, pergendum; ut tandem (tanquam curatores probi et fideles) tradamus hominibus fortunas suas, emancipato intellectu, et facto tanquam majore: unde necesse est sequi emendationem status hominis, et ampliationem potestatis ejus super naturam. Homo enim per lapsum et de statu innocentiae decidit, et de regno in creaturas.

Therefore the treatment of them ought to have been prefixed. Now, however, we must proceed to the aids and rectifications of Induction, and thereafter to the concretes, and to latent processes, and to latent schematisms, and the remaining matters which in Aphorism 21 we set forth in order; so that at last (as upright and faithful curators) we may hand over to men their own fortunes, the intellect emancipated and, as it were, made of age: whence it must follow the emendation of man’s state, and the amplification of his power over nature. For man by the Fall fell both from the state of innocence and from dominion over the creatures.

Utraque autem res etiam in hac vita nonnulla ex parte reparari potest; prior per religionem et fidem, posterior per artes et scientias. Neque enim per maledictionem facta est creatura prorsus et ad extremum rebellis. Sed in virtute illius diplomatis, In sudore vultus comedes panem tuum, per labores varios (non per disputationes certe, aut per otiosas ceremonias magicas), tandem et aliqua ex parte ad panem homini praebendum, id est, ad usus vitae humanae subigitur.

Both things, moreover, can even in this life be repaired in some part; the former through religion and faith, the latter through arts and sciences. For creation was not made by the malediction utterly and to the last rebellious. But by virtue of that diploma, “By the sweat of your face you shall eat your bread,” through various labors (not through disputations, surely, or through otiose magical ceremonies), at length and in some measure it is subdued to furnish bread for man, that is, to the uses of human life.

Finis Libri Secundi Novi Organi.

End of the Second Book of the New Organon.