Then the Emperess asked them, Whether by their sensitive perceptions they could observe the interior corporeal, figurative motions both of Vegetables and Minerals? They answer’d, That their senses could perceive them after they were produced, but not be∣fore; Nevertheless, said they, although the interior, figurative motions of natural Creatures are not subject to the exterior, animal, sensitive perceptions, yet by their rational perception they may judg of them, and of their productions if they be regular: Whereupon the Emperess commanded the Bear-men to lend them some of their best Microscopes; at which the Bear∣men smilingly answered her Majesty, that their Glasses would do them but little service in the bowels of the Earth, because there was no light; for, said they, our Glasses do onely represent exterior objects, according to the various reflections and positions of light; and wheresoever light is wanting, the glasses wil do no good. To which the Worm-men replied, that although they could not say much of refractions, reflections, in∣flections, and the like; yet were they not blind, even in the bowels of the Earth; for they could see the several sorts of Minerals, as also minute Animals, that lived there, which minute animal Creatures were not blind neither, but had some kind of sensitive perception that was as serviceable to them, as sight, taste, smell, touch,…
Description of a New Blazing World
I am too sensible of the pains you have taken in the Art of Chymistry, to discover the principles of natural bodies, and wish they had been more profita∣bly bestowed upon some other, then such experiments; for both by my own contemplation, and the observations which I have made by my rational and sensitive perception upon Nature, and her works, I find, that Nature is but one Infinite self-moving body, which by the vertue of its self-motion, is divided into infinite parts, which parts being restless, undergo perpetual changes and transmutations by their infinite compositions and divisions….
What, said the Emperess, are not Worms produced out of the Earth? Their production in general, answered they, is like
…the production of all other natural Creatures, proceeding from the corporeal figurative motions of Nature; but as for their particular productions, they are according to the nature of their species; some are produced out of flowers, some out of roots, some out of fruits, some out of ordinary Earth. Then they are very ungrateful Children, replied the Emperess, that they feed on their own Parents which gave them life. Their life, answered they, is their own, and not their Parents; for no part or creature of Nature can either give or take away life, but parts do onely assist and join with parts, either in the dissolution or production of other parts and Creatures.
No, answered they; but, on the contrary, natural material bodies give Spirits motion; for we Spirits, being incorporeal, have no motion but from our corporeal vehicles, so that we move by the help of our bodies, and not the bodies by the help of us; for pure Spirits are immovable. If this be so, replied the Emperess, How comes it then that you can move so suddenly at a vast distance? They answered, That some sorts of matter were more pure, rare, and consequently more light and agil then others; and this was the reason many in this age do think their Fore-fathers have been Fools, by which they prove themselves to be such. The Emperess asked further, whether there was any Plastick power in Nature?
To which they answered, that they could, for the most part, tell her Majesty the vertues and operations of them, but the particular causes of their effects were un∣known; onely thus much they could say, that their operations and vertues were generally caused by their proper inherent, corporeal, figurative motions, which being infinitely various in Infinite Nature, did produce infinite several effects. And it is observed, said they, that Herbs and Drugs are as wise in their operations, as Men in their words and actions; nay, wiser; and their effects are more certain then Men in their opinions; for though they cannot discourse like Men, yet have they sense and reason, as well as Men; for the discursive faculty is but a particular effect of sense and reason in some particular Creatures, to wit, Men, and not a principle of Nature, and argues often more folly then wis∣dom. The Emperess asked, Whether they could not by a composition and commixture of other Drugs, make them work other effects then they did, used by themselves? They answered, That they could make them produce artificial effects, but not alter their inherent, proper and particular natures.
Neither was God bound to make all matter fluid at first. She asked further, whether Matter was immovable init self? We have answered you before, said they, That there is no motion but in Matter; and were it not for the motion of Matter, we Spirits, could not move, nor give you any answer to your several questions. After this, the Emperess asked the Spirits, whether the Universe was made within the space of six days, or whether by those six days, were ment so many Decrees or Commands of God? They answered her, that the World was made by the All-powerful Decree and Command of God; but whether there were six Decrees or Commands, or fewer, or more, no creature was able to tell. Then she inquired, whether there was no mystery in numbers? No other mystery, answered the Spirits, but reckoning or counting, for numbers are onely marks of remembrance….
That Nature has been as bountiful to those Creatures that live under ground, or in the bowels of the Earth, as to those that live upon the surface of the Earth, or in the Air, or in Water. But howsoever, proceeded the Worm-men, although there is light in the bowels of the Earth, yet your Microscopes will do but little good there, by reason those Creatures that live under ground have not such an optick sense as those that live on the surface of the Earth: wherefore, unless you had such glasses as are proper for their perception, your Microscopes will not be any ways advantagious to them. The Emperess seem’d well pleased with this answer of the Worm-men; and asked them further, whether Minerals and all other Creatures within the Earth, were colourless? At which question they could not forbear laughing; and when the Emperess asked the reason why they laught; We most humbly beg your Majesties pardon, replied they; for we could not chuse but laugh, when we heard of a colourless body. Why, said the Emperess, colour is onely an accident, which is an immaterial thing, and has no being of it self, but in an other body.
Observations Upon Experimental Philosophy
the perception of its exterior senses, as Seeing, Hearing, Tasting, Touching, Smelling; which action of Perception is properly made by way of patterning and imitation, by the innate, figurative motions of those Animal Creatures, and not by receiving either the figures of the exterior objects into the sensitive Organs, or by sending forth some invisible rayes from the Organ to the Object; nor by pressure and reaction. Nevertheless, as I said, every action of Nature is a Knowing and Perceptive action; and so is Respiration, which of necessity presupposes a knowledg of exterior parts, especially those that are con∣cern’d in the same action, and can no ways be perform’d without perception of each other.
When I say, that Discourse shall sooner find out Natures* Corporeal figurative Motions, then Art shall inform the Senses. By Discourse, I do not mean speech, but an Arguing of the mind, or a Rational inquiry into the Causes of Natural effects; for Discourse is as much as Reasoning with our selves, which may very well be done without Speech or Language, as being onely an effect or action of Reason.
’tis impossible they should commix and work together, or act one upon the other: nay, if they could, they would make but a confusion, being of contrary natures: Wherefore it is most probable, and can to the perception of Regular sense and reason be no otherwise, but that self-moving Matter, or corporeal figurative self-motion, does act and govern, wisely, orderly and easily, poising or ballancing extreams with proper and fit oppositions, which could not be done by immaterials, they being not capable of natural compositions and divisions; neither of dividing Matter, nor of be∣ing divided? In short, although there are numerous corporeal figurative motions in one composed figure, yet they are so far from disturbing each other, that no Creature could be produced without them; and as the actions of retention are different from the actions of digestion or expulsion, and the actions of contraction from those of dilation; so the actions of imitation or patterning are different from the voluntary actions vulgarly called Conceptions, and all this to make an equal poise or ballance between the actions of Nature.
2. Of Art, and Experimental Philosophy.
SOme are of opinion, That by Art there can be a reparation made of the Mischiefs and Imperfections mankind has drawn upon it self by negligence and intemperance, and a wilful and superstitious deserting the Pre∣scripts and Rules of Nature, whereby every man, both from a derived Corruption, innate and born with him, and from his breediug and converse with men, is very subject to slip into all sorts of Errors. But the all-powerful God, and his servant Nature, know, that Art, which is but a particular Creature, cannot inform us of the Truth of the Infinite parts of Nature, being but finite it self; for though every Creature has a double perception, rational and sensitive, yet each creature or part has not an Infinite perception; nay, although each particular creature or part of Nature may have some conceptions of the Infinite parts of Nature, yet it can∣not know the truth of those Infinite parts, being but a finite part it self, which finiteness causes errors in Perceptions; wherefore it is well said, when they con∣fess themselves, That the uncertainty and mistakes of humane actions proceed either from the narrowness and wandring of our senses, or from the slipperiness or delusion of our memory, or from the confinement or rashness of our understandiug.
that Nature has made use of to produce a motion next to that of rarefaction and condensation by heat and cold, as their opinion is, I shall not easily be perswaded to believe; for if Animate motion was produced this way, it would, in my opinion, be but a weak and irregular motion. Neither can I conceive how these, or any other parts, could be set a moving, if Nature her self were not self∣moving, but onely moved: Nor can I believe, that the exterior parts of objects are able to inform us of all their interior motions; for our humane optick sense looks no further then the exterior and superficial parts of solid or dense bodies, and all Creatures have several corporeal figurative motions one within another, which cannot be perceived neither by our exterior senses, nor by their exterior motions; as for example, our Optick sense can perceive and see through a transparent body, but yet it cannot perceive what that transparent bodies figurative motions are, or what is the true cause of its transparentness; neither is any Art able to assist our sight with such optick instruments as may give us a true information thereof; for what a perfect natural eye cannot perceive, surely no glass will be able to present.
8. Of the beard of a wild Oat.
THose that have observed through a Microscope the beard of a wild Oat, do relate that it is onely a small black or brown bristle, growing out of the side of the inner husk, which covers the grain of a wild Oat, and appears like a small wreath’d sprig with two clefts; if it be wetted in water, it will appear to unwreath it self, and by degrees to streighten its knee, and the two clefts will become streight; but if it be suffered to dry again, it will by degrees wreath it self again, and so return into its former posture: The cause of which they suppose to be the differing texture of its parts, which seeming to have two substances, one very porous, loose and spongy,into which the watry steams of air may very easily be forced, which thereby will grow swell’d and extended; and a second, more hard and close, into which the wa∣ter cannot at all or very little penetrate; and this retain∣ing always the same dimensions, but the other stretch∣ing and shrinking, according as there is more or less water or moisture in its pores, ’tis thought to produce this unwreathing and wreathing. But that this kind of motion, whether it be caused by heat and cold, or by dryness and moisture, or by any greater or less force, proceeding either from gravity and weight, or from wind, which is the motion of the air, or from some spring∣ing body, or the like, should be the very first foot-step of sensation and animate motion, and the most plain, simple and obvious contrivance.
figurative motions in the optick sensorium, without the exchange of exterior objects; but as the slackest, loosest or rarest parts are of least solid or composed corporeal figures, so are they most apt to change and re∣change upon the least disorder, as may well be ob∣served in colours raised by Passions, as fear, anger, or the like, which will change not onely the complexion and countenance, but the very features will have some alteration for a short time, and many times the whole body will be so altered, as not to be rightly com∣posed again for a good while; nay, often there follows a total dissolution of the whole figure, which we call death. And at all this we need not wonder, if we do but consider that Nature is full of sense and reason, that is, of sensitive and rational perception, which is the cause that oftentimes the disturbance of one part causes all other parts of a composed figure to take an alarum; for, as we may observe, it is so in all other composed bodies, even in those composed by Art; as for example, in the Politick body of a Common∣wealth, one Traytor is apt to cause all the Kingdom to take armes; and although every member knows not particularly of the Traytor, and of the circumstances of his crime, yet every member, if regular, knows its particular duty, which causes a general agreement to assist each other; and as it is with a Common-wealth, so it is also with an animal body; for if there be factions amongst the parts of an animal body, then straight there arises a Civil War.
20. Of Colours.
ALthough the sensitive perception doth pattern out the exterior figure of Colours, as easily as of any other object, yet all perceptions of Colours are not made by Patterning; for as there are many perceptions which take no patterns from outward objects, so there are also perceptions of Colours which never were presented to our sensitive organs: Neither is any percep∣tion made by exterior objects, but by interior corporeal figurative motions; for the object doth not print or act any way upon the eye, but it is the sensitive motions in the eye which pattern out the figure of the object: and it is to be observed, that as the parts of some bodies do consist of several different figures, which the learned call Heterogeneous, one figure being included within another; and some again, their parts are but of one kind of figure, which they call Homogeneous bodies, as for example, Water: so it may be with Colours; for some, their parts may be quite thorow of one coilour, and others again, may be of several colours; and indeed, most Creatures, as they have different parts, so those different parts have also different colours; and as those parts do alter, so do their colours: For exam∣ple, a Man that is in good health, looks of a sanguine complexion, but being troubled with the Yellow or black Jaundies, his complexion is of the colour of the humor;either black, or yellow; yet it doth not proceed always from the over-flowing of the humor towards the exterior parts; for many times, when the humor is obstructed, it will cause the same effect; but then the corporeal motions in the extream parts alter by way of Imitation or Metamorphosing….
…and yet their natures are different: besides, there are so many stones of different colours, nay, stones of one sort, as for example, Diamonds, which appear of divers colours, and yet are all of the same Nature; also Man’s flesh, and the flesh of some other animals, doth so much resemble, as it can hardly be distinguish∣ed, and yet there is great difference betwixt Man and Beasts: Nay, not onely particular Creatures, but parts of one and the same Creature are different; as for example, every part of mans body has a several touch, and every bit of meat we eat has a several taste, witness the several parts, as legs, wings, breast, head, &c. of some Fowl; as also the several parts of Fish, and other Creatures. All which proves the Infinite variety in Nature, and that Nature is a perpetually self-moving body, dividing, composing, changing, forming and transforming her parts by self-corporeal figurative mo∣tions; and as she has infinite corporeal figurative motions, which are her parts, so she has an infinite wisdom to order and govern her infinite parts; for she has Infinite sense and reason, which is the cause that no part of hers is ignorant, but has some knowledg or other, and this Infinite variety of knowledg makes a general Infinite wisdom in Nature…
Neither do I say, that no Colours are made by Light, but I say onely, that fixt colours are not made by Light; and as for the opinion, that white bodies reflect the Light outward, and black bodies in∣ward, as some Authors do imagine; I answer, ‘Tis probable, some bodies may do so, but all white and black Colours are not made by such reflexions; the truth is, some conceive all Colours to be made by one sort of Motion, like as some do believe that all sensation is made by pressure and reaction, and all heat by parts tending outward, and all cold by parts tending inward; when as there are not onely several kinds of heat and cold, as Animal, Vegetable, Mineral and Elemental heat and cold, but several sorts in each kind, and different particulars in each sort; for there is a moist heat, a dry heat, a burning, a dissolving, a composing, a dilating, a contracting heat, and ma∣ny more: The like for colds; all which several kinds, sorts and particulars, are made by the several changes of the corporeal figurative Motions of Nature, and not by Pressure and Reaction, or by tending inward and outward. And as there is so great a variety and difference amongst natural Creatures, both in their Perceptions and interior natures, so there are also varieties of their colours, the natural colours of men being different from the natural colours of Beasts, Birds, Fish, Worms, Flies, &c. Concerning their interior Natures, I’le alledg but few examples; although a Peacock, Parrot, Pye,or the like, are gay Birds, yet there is difference in their Gayety.
The truth is, it cannot be otherwise; for though Nature, and natural self-moving Matter is but one body, and the onely cause of all natural effects; yet Nature being divided into infinite, corporeal, figurative self-moving parts, these parts, as the effects of that onely cause, must needs be various; and again, proceeding from one infinite cause, as one matter, they are all but one thing, because they are infinite parts of one Infinite body. But some may say, If Nature be but one body, and the Infinite parts are all united into that same body; How comes it that there is such an opposition, strife, and war betwixt the parts of Nature? I answer: Nature be∣ing Material, is composeable and divideable; and as Composition is made by a mutual agreement of parts, so division is made by an opposition or strife betwixt parts; which opposition or division doth not obstruct the Union of Nature, but, on the contrary, rather proves, that without an opposition of parts, there could not be a union or composition of so many several parts and creatures, nor no change or variety in Nature;
Nature is neither absolutely necessitated, nor has an absolute free-will; for she is so much necessitated, that she depends upon the All-powerfull God, and can∣not work beyond her self, or beyond her own nature; and yet hath so much liberty, that in her particulars she works as she pleaseth, and as God has given her power; but she being wise, acts according to her in∣finite natural wisdom, which is the cause of her orderly Government in all particular productions, changes and dissolutions, so that all Creatures in their particular kinds, do move and work as Nature pleases, orders and directs; and therefore, as it is impossible for Nature to go beyond her self; so it is likewise impossible that any particular body should extend beyond it self or its natural figure….
Q. 21. Whether there may be a Remembrance in Sense, as well as there is in Reason? I answer, Yes: for Remembrance is nothing else but a Repetition of the same figure, made by the same corporeal figurative motions; and as there is a rational remembrance, which is a repetition of the same figures, made by the rational, corporeal figurative motions, so there is also a sensitive remembrance, that is, a repetition of the same figures, made by the sensitive, corporeal, figurative motions: For example, I see an object; the sensitive motions in the eye, pattern out the figure of that object; but as soon as the object is re∣moved, the perception is altered. It may be, I see the same object again in a dream, or in a phrensie, or the like distemper; and then the same figure is repeated which was made first by the sensitive motions of the figure of the object, when it was really present; which is a sensitive remembrance, whether the repetition be made after a Pattern or by rote, although it is more proper to say, that remembrance is onely a repetition of such figures as are made by rote, then of those that are made after a Pattern; for a repetition of those figures that are made after a Pattern; is rather a present perception of a present object; when as remembrance is of objects that are absent.
And such an agreement and disagreement is not onely betwixt the rational and sensitive parts, but also betwixt the rational and rational, the sensitive and sensitive; for some rational Parts, may in one composed figure have opposite actions; as for example, the Mind of Man may be divided so, as to hate one per∣son, and love another; nay, hate and love one and the same person for several things at the same time, as also rejoice and grieve at the same time. For ex∣ample, a man has two Sons; one is kill’d in the Wars, and the other comes home with victory and honour; the Father grieves for the slain Son, and rejoyces for the victorious Son: for the Mind being material, is dividable as well as composable; and therefore its parts may as well oppose each other, as agree; for agreement and friendship is made by composition, and dis∣agreement by division; and sense and reason is either stronger or weaker, by composition or division, regularity or irregularity, for a greater number of parts may over-power a less; also there are advantages and disadvantages amongst parts, according to the several sorts of corporeal figurative motions; so that some sorts of corporeal motions; although fewer or weaker, may over-power others that are more numerous and strong; but the rational being the most subtil, active, observing and inspective parts, have, for the most part, more power over the sensitive, then the sensitive have over them….
Other bodies again are composed of such parts as are of the same nature, which the learned call Homogeneous; as for ex∣ample, Water, Air, &c. whose parts have no different figures, but are all alike each other, at least to our perception; besides, there are bodies which are more rare and subtile than others, according to the degree of their natural figurative motions, and the composion of their parts; Nevertheless I see no reason, why those Homogeneous bodies should be called simple, and all others mixt, or composed of them; much less why they should be principles of all other natural bodies; for they derive their origine from matter, as well as the rest; so that it is onely the different composure of their parts, that makes a difference between them, proceeding from the variety of self-motion, which is the cause of all different figures in nature; for as several work-men join in the building of one house, and several men in the framing of one Government; so do several parts in the ma∣king or forming of one composed figure.
My answer is, When I call Artificial effects Hermaphroditical, or such as are not Natural; I do not speak of Nature in general, as if they were something else besides Nature; for Art it self is natural, and an effect of Nature, and cannot produce any thing that is beyond, or not within Nature; wherefore artificial effects can no more be excluded from Nature, then any ordinary effect or Creature of Nature; But when I say they are not natural, I understand the particular nature of every Creature, according to its own kind of species; for as there is Infinite Nature which may be called General Nature, or Nature in General, which includes and comprehends all the effects and Creatures that lie within her, and belong to her, as be∣ing parts of her own self-moving body; so there are also particular natures in every Creature, which are the innate, proper and inherent interior and substantial forms and figures of every Creature, according to their own kind or species, by which each Creature or part of Nature is discerned or distinguished from the other; as for example, although an Animal and a Vegetable be fellow Creatures, and both Natural, because Mate∣rial, yet their interior particular Natures are not the same,….
Critical Text
Ground of natural philosophy divided into thirteen parts : with an appendix containing five parts
Newcastle, Margaret Cavendish, Duchess of, 1624?-1674.)
The Eleventh Part.
I. Of the different Knowledges in different kinds and sorts of Crea∣tures,
163
II. Of the variety of self-actions in particular Creatures,
165
III. Of the variety of Corporeal Motions of one and the same sort and kind of Motion,
166
IV. Of the variety of particular Creatures,
ibid.
V. Of dividing, and rejoyning, or altering exterior figurative Mo∣tions,
167
VI. Of different figurative Motions in particular Creatures,
168
VII. Of the alterations of exterior and innate figurative Motions of several sorts of Creatures,
169
VIII. Of Local Motion,
171
IX. Of several manners or ways of Advantages or Disadvantages,
172
X. Of the actions of some sorts of Creatures, over others,
173
XI. Of Glassie-Bodies,
174
XII. Of Metamorphoses, or Trans∣formations of Animals and Vege∣tables,
(Ground of natural philosophy divided into thirteen parts : with an appendix containing five parts
Newcastle, Margaret Cavendish, Duchess of, 1624?-1674.)
CHAP. VI. Of Dividing and Vniting of Parts. THough every Self-moving Part, or Corporeal Motion, have free-will to move after what manner they please; yet, by reason there can be no Single Parts, several Parts unite in one Action, and so there must be united Actions: for, though every particular Part may divide from particular Parts; yet those that divide from some, are necessitated to join with other Parts, at the same point of time of division; and at that very same time, is their uniting or joining: so that Division, and Composition or Joining, is as one and the same act. Also, every altered Action, is an altered figurative Place, by reason Matter, Figure, Motion, and Place, is but one thing; and, by reason Nature is a perpetual motion, she must of necessity cause infinite Varieties.
(Ground of natural philosophy divided into thirteen parts : with an appendix containing five parts Newcastle, Margaret Cavendish, Duchess of, 1624?-1674.)
CHAP. VI. Of Dividing and Vniting of Parts. THough every Self-moving Part, or Corporeal Motion, have free-will to move after what manner they please; yet, by reason there can be no Single Parts, several Parts unite in one Action, and so there must be united Actions: for, though every particular Part may divide from particular Parts; yet those that divide from some, are necessitated to join with other Parts, at the same point of time of division; and at that very same time, is their uniting or joining: so that Division, and Composition or Joining, is as one and the same act. Also, every altered Action, is an altered figurative Place, by reason Matter, Figure, Motion, and Place, is but one thing; and, by reason Nature is a perpetual motion, she must of necessity cause infinite Varieties