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diff --git a/old/30327.txt b/old/30327.txt new file mode 100644 index 0000000..f6860ce --- /dev/null +++ b/old/30327.txt @@ -0,0 +1,3761 @@ +The Project Gutenberg EBook of Democritus Platonissans, by Henry More + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Democritus Platonissans + +Author: Henry More + +Editor: P. G. Stanwood + +Release Date: October 25, 2009 [EBook #30327] + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK DEMOCRITUS PLATONISSANS *** + + + + +Produced by Louise Hope, Chris Curnow, Joseph Cooper and +the Online Distributed Proofreading Team at +https://www.pgdp.net + + + + + + +[This text is intended for users whose text readers cannot use the +"real" (Unicode/UTF-8) version of the file. The "oe" ligature has been +"unpacked" to separate letters. Transliterated Greek is shown between ++marks+, and Hebrew between #marks#. + +Roman (emphatic) type within italic body text is shown in =marks=. + +Unless otherwise noted, spelling, punctuation and capitalization in the +primary text are unchanged. The distinction between u (vowel) and v +(consonant) is as in the original. Typographical errors are listed at +the end of the e-text. + +The General Interpretation ("Interp. Gen.") referenced in the +Particular Interpretation is not part of this text.] + + + + + The Augustan Reprint Society + + + HENRY MORE + + _Democritus + Platonissans_ + + (1646) + + + _Introduction by_ + + P. G. STANWOOD + + + Publication Number 130 + WILLIAM ANDREWS CLARK MEMORIAL LIBRARY + University of California, Los Angeles + 1968 + + + + +GENERAL EDITORS + + George Robert Guffey, _University of California, Los Angeles_ + Maximillian E. Novak, _University of California, Los Angeles_ + Robert Vosper, _William Andrews Clark Memorial Library_ + + +ADVISORY EDITORS + + Richard C. Boys, _University of Michigan_ + James L. Clifford, _Columbia University_ + Ralph Cohen, _University of Virginia_ + Vinton A. Dearing, _University of California, Los Angeles_ + Arthur Friedman, _University of Chicago_ + Louis A. Landa, _Princeton University_ + Earl Miner, _University of California, Los Angeles_ + Samuel H. Monk, _University of Minnesota_ + Everett T. Moore, _University of California, Los Angeles_ + Lawrence Clark Powell, _William Andrews Clark Memorial Library_ + James Sutherland, _University College, London_ + H. T. Swedenberg, Jr., _University of California, Los Angeles_ + +CORRESPONDING SECRETARY + + Edna C. Davis, _William Andrews Clark Memorial Library_ + + + + +INTRODUCTION + + +Henry More (1614-1687), the most interesting member of that group +traditionally known as the Cambridge Platonists, lived conscientiously +and well. Having early set out on one course, he never thought to change +it; he devoted his whole life to the joy of celebrating, again and +again, "a firm and unshaken Belief of the Existence of GOD . . . , a God +infinitely Good, as well as infinitely Great . . . ."[1] Such faith was +for More the starting point of his rational understanding: "with the +most fervent Prayers" he beseeched God, in his autobiographical +"Praefatio Generalissima," "to set me free from the dark Chains, and +this so sordid Captivity of my own Will." More offered to faith all +which his reason could know, and so it happened that he "was got into a +most Joyous and Lucid State of Mind," something quite ineffable; to +preserve these "Sensations and Experiences of my own Soul," he wrote +"a pretty full Poem call'd _Psychozoia_" (or _A Christiano-Platonicall +display of Life_), an exercise begun about 1640 and designed for no +audience but himself. There were times, More continued in his +autobiographical remarks, when he thought of destroying _Psychozoia_ +because its style is rough and its language filled with archaisms. His +principal purpose in that poem was to demonstrate in detail the +spiritual foundation of all existence; Psyche, his heroine, is the +daughter of the Absolute, the general Soul who holds together the +metaphysical universe, against whom he sees reflected his own soul's +mystical progress. More must, nevertheless, have been pleased with his +labor, for he next wrote _Psychathanasia Platonica: or Platonicall Poem +of the Immortality of Souls, especially Mans Soul_, in which he attempts +to demonstrate the immortality of the soul as a corrective to his age. +Then, he joined to that _Antipsychopannychia, or A Confutation of the +sleep of the Soul after death_, and _Antimonopsychia, or That all Souls +are not one_; at the urging of friends, he published the poems in +1642--his first literary work--as _Psychodia Platonica_. + +In his argument for the soul's immortality toward the end of +_Psychathanasia_ (III.4), More had urged that there was no need to plead +for any extension of the infinite ("a contradiction," and also, it would +seem, a fruitless inquiry); but he soon changed his mind. The preface to +_Democritus Platonissans_ reproduces those stanzas of the earlier poem +which deny infinity (34 to the end of the canto) with a new (formerly +concluding) stanza 39 and three further stanzas "for a more easie and +naturall leading to the present Canto," _i.e._, _Democritus +Platonissans_, which More clearly intended to be an addition, a fifth +canto to _Psychathanasia_ (Book III); and although _Democritus +Platonissans_ first appeared separately, More appended it to +_Psychathanasia_ in the second edition of his collected poems, this time +with English titles, the whole being called _A Platonick Song of the +Soul_ (1647). + +There is little relationship between _Democritus Platonissans_ and the +rest of More's poetry; even the main work to which it supposedly forms a +final and conclusive canto provides only the slightest excuse for such a +continuation. Certainly, in _Psychathanasia_, More is excited by the new +astronomy; he praises the Copernican system throughout Book III, giving +an account of it according to the lessons of his study of Galileo's +_Dialogo_, which he may have been reading even as he wrote.[2] Indeed, +More tries to harmonize the two poems--his habit was always to look for +unity. But even though _Democritus Platonissans_ explores an +astronomical subject, just as the third part of _Psychathanasia_ also +does, its attitude and theme are quite different; for More had meanwhile +been reading Descartes. + +More's theory of the infinity of worlds and God's plenitude evidently +owed a great deal to Descartes' recent example; More responds +exuberantly to him, especially to his _Principes de la Philosophie_ +(1644); for in him he fancied having found a true ally. Steeped in +Platonic and neo-Platonic thought, and determined to reconcile Spirit +with the rational mind of man, More thought he had discovered in +Cartesian 'intuition' what was not necessarily there. Descartes had +enjoyed an ecstatic illumination, and so had Plotinus; but this was not +enough, as More may have wanted to imagine, to make Descartes a +neo-Platonist.[3] But the Platonic element implicit in Descartes, his +theory of innate ideas, and his proof of the existence of God from the +idea of God, all helped to make More so receptive to him. Nevertheless, +More did not really need Descartes, nor, as he himself was later to +discover, had he even understood him properly, for More had looked at +him only to find his own reflection. + +But there was nothing really new about the idea of infinite worlds which +More described in _Democritus Platonissans_; it surely was not a +conception unique to Descartes. The theory was a common one in Greek and +Renaissance thought. Democritus and the Epicureans, of course, advocated +the theme of infinite worlds in an infinite universe which More +accepted; but at the same time, he rejected their view of a mechanistic +and fortuitous creation. Although Plato specifically rejects the idea of +infinite worlds (in _Timaeus_), More imagines, as the title of his poem +implies, a Platonic universe, by which he really means neo-Platonic, +combined with a Democritean plurality of worlds. More filled space, not +with the infinite void of the Atomists, but with the Divine, ever active +immanence. More, in fact, in an early philosophic work, _An Antidote +against Atheisme_ (1652), and again in _Divine Dialogues_ (1668), +refutes Lucretius by asserting the usefulness of all created things in +God's Providence and the essential design in Nature. His reference in +_Democritus Platonissans_ (st. 20) is typical: "though I detest the +sect/ of Epicurus for their manners vile,/ Yet what is true I may not +well reject." In bringing together Democritus' theories and neo-Platonic +thought, More obviously has attempted reconciliation of two exclusive +world views, but with dubious success. + +While More stands firmly before a familiar tradition, his belief in an +infinity of worlds evidently has little immediate connection with any +predecessors. Even Bruno's work, or Thomas Digges,' which could have +occupied an important place, seems to have had little, if any, direct +influence on More. It was Descartes who stimulated his thought at the +most receptive moment: in 1642 to have denied a theory which in 1646 he +proclaimed with such force evidently argues in favor of a most powerful +attachment. More responded enthusiastically to what he deemed a +congenial metaphysical system; as a champion of Descartes, he was first +to make him known in England and first in England to praise the infinity +of worlds, yet Descartes' system could give to him little real solace. +More embraces God's plenitude and infinity of worlds, he rejoices in the +variety and grandeur of the universe, and he worships it as he might God +Himself; but Descartes was fundamentally uninterested in such +enthusiasms and found them even repellant--as well as unnecessary--to +his thought. For More the doctrine of infinity was a proper corollary of +Copernican astronomy and neo-Platonism (as well as Cabbalistic +mysticism) and therefore a necessity to his whole elaborate and eclectic +view of the world. + +In introducing Cartesian thought into England, More emphasized +particular physical doctrines mainly described in _The Principles of +Philosophy_; he shows little interest in the _Discourse on the Method of +Rightly Conducting the Reason_ (1637), or in the _Meditations_ (1641), +both of which were also available to him when he wrote _Democritus +Platonissans_. In the preface to his poem, he refers to Descartes whom +he seems to have read hopefully: surely "infinitude" is the same as the +Cartesian "indefinite." "_For what is his =mundus indefinite extensus=, +but =extensus infinite=? Else it sounds onely =infinitus quoad nos=, but +=simpliciter finitus=_," for there can be no space "_unstuffd with +Atoms_." More thinks that Descartes seems "to mince it," that difficulty +lies in the interpretation of a word, not in an essential idea. He is +referring to Part II, xxi, of _The Principles_, but he quotes, with +tacit approval, from Part III, i and ii, in the motto to the poem. More +undoubtedly knows the specific discussion of 'infinity' in Part I, +xxvi-xxviii, where he must first have felt uneasy delight on reading +"that it is not needful to enter into disputes regarding the infinite, +but merely to hold all that in which we can find no limits as +indefinite, such as the extension of the world . . . ."[4] More asked +Descartes to clarify his language in their correspondence of 1648-49, +the last year of Descartes' life. + +_Democritus Platonissans_ is More's earliest statement about absolute +space and time; by introducing these themes into English philosophy, he +contributed significantly to the intellectual history of the seventeenth +century. Newton, indeed, was able to make use of More's forging efforts; +but of relative time or space and their measurement, which so much +concerned Newton, More had little to say. He was preoccupied with the +development of a theory which would show that immaterial substance, with +space and time as attributes, is as real and as absolute as the +Cartesian geometrical and spatial account of matter which he felt was +true but much in need of amplification. + +In his first letter to Descartes, of 11 December 1648, More wrote: +". . . this indefinite extension is either _simpliciter_ infinite, or +only in respect to us. If you understand extension to be infinite +_simpliciter_, why do you obscure your thought by too low and too modest +words? If it is infinite only in respect to us, extension, in reality, +will be finite; for our mind is the measure neither of the things nor of +truth. . . ." Unsatisfied by his first answer from Descartes (5 February +1649), he urges his point again (5 March): if extension can describe +matter, the same quality must apply to the immaterial and yet be only +one of many attributes of Spirit. In his second letter to More +(15 April), Descartes answers firmly: "It is repugnant to my concept to +attribute any limit to the world, and I have no other measure than my +perception for what I have to assert or to deny. I say, therefore, that +the world is indeterminate or indefinite, because I do not recognize in +it any limits. But I dare not call it infinite as I perceive that God is +greater than the world, not in respect to His extension, because, as I +have already said, I do not acknowledge in God any proper [extension], +but in respect to His perfection . . . . It is repugnant to my mind +. . . it implies a contradiction, that the world be finite or limited, +because I cannot but conceive a space outside the boundaries of the +world wherever I presuppose them." More plainly fails to understand the +basic dualism inherent in Cartesian philosophy and to sense the +irrelevance of his questions. While Descartes is really disposing of the +spiritual world in order to get on with his analysis of finite +experience, More is keenly attempting to reconcile neo-Platonism with +the lively claims of matter. His effort can be read as the brave attempt +to harmonize an older mode of thought with the urgency of the 'new +philosophy' which called the rest in doubt. More saw this conflict and +the implications of it with a kind of clarity that other men of his age +hardly possessed. But the way of Descartes, which at first seemed to him +so promising, certainly did not lead to the kind of harmony which he +sought. + +More's original enthusiasm for Descartes declined as he understood +better that the Cartesian world in practice excluded spirits and souls. +Because Descartes could find no necessary place even for God Himself, +More styled him, in _Enchiridion Metaphysicum_ (1671), the "Prince of +the Nullibists"; these men "readily acknowledge there are such things as +_Incorporeal Beings_ or _Spirits_, yet do very peremptorily contend, +that they are _no where_ in the whole World [;] . . . because they so +boldly affirm that a Spirit is _Nullibi_, that is to say, _no where_," +they deserve to be called _Nullibists_.[5] In contrast to these false +teachers, More describes absolute space by listing twenty epithets which +can be applied either to God or to pure extension, such as "Unum, +Simplex, Immobile . . . Incomprehensible "[6] There is, however, +a great difficulty here; for while Space and Spirit are eternal and +uncreated, they yet contain material substance which has been created by +God. If the material world possesses infinite extension, as More +generally believes, that would preclude any need of its having a +creator. In order to avoid this dilemma, which _Democritus Platonissans_ +ignores, More must at last separate matter and space, seeing the latter +as an attribute of God through which He is able to contain a finite +world limited in space as well as in time. In writing that "this +infinite space because of its infinity is distinct from matter,"[7] More +reveals the direction of his conclusion; the dichotomy it embodies is +Cartesianism in reverse. + +While More always labored to describe the ineffable, his earliest work, +the poetry, may have succeeded in this wish most of all. Although he +felt that his poetry was aiming toward truths which his "_later and +better concocted Prose_"[8] reached, the effort cost him the +suggestiveness of figurative speech. In urging himself on toward an ever +more consistent statement of belief, he lost much of his beginning +exuberance (best expressed in the brief "Philosopher's Devotion") and +the joy of intellectual discovery. In the search "_to find out Words +which will prove faithful witnesses of the peculiarities of my +Thoughts_," he staggers under the unsupportable burden of too many +words. In trying so desperately to clarify his thought, he rejected +poetic discourse as "slight"; only a language free of metaphor and +symbol could, he supposed, lead toward correctness. Indeed, More soon +renounced poetry; he apparently wrote no more after collecting it in +_Philosophical Poems_ (1647), when he gave up poetry for "more seeming +Substantial performances in solid _Prose_."[9] "Cupids Conflict," which +is "annexed" to _Democritus Platonissans_, is an interesting revelation +of the failure of poetry, as More felt it: he justifies his "rude rugged +uncouth style" by suggesting that sweet verses avoid telling important +truths; harshness and obscurity may at least remind one that there is a +significance beyond mere words. His lament is characteristic: "How ill +alas! with wisdome it accords/ To sell my living sense for liveless +words." + +In spite of these downcast complaints, More was quite capable of lively +and meaningful poetic ideas. One is the striking image of the cone which +occurs in _Democritus Platonissans_ (especially in stanzas 7-8, 66-67, +and 88) and becomes the most essential symbol to More's expression +of infinitude and extension. The figure first appears in +_Antipsychopannychia_ (II.9) where his purpose is to reconcile the world +Soul with Christian eschatology. In _Democritus Platonissans_, the cone +enables More to adapt the familiar Hermetic paradox: + + A Circle whose circumference no where + Is circumscrib'd, whose Centre's each where set, + But the low Cusp's a figure circular, + Whose compasse is ybound, but centre's every where. (st. 8) + +Every point on the circumference, or base of the cone, relates to the +single point at the top. The world, More wants to say, has no limits, no +center, yet there are bounds in its not having any. More recognizes the +contradiction when he fancies "some strong arm'd Archer" at the wide +world's edge (st. 37). Where shall he send his shafts? Into "mere +vacuity"? But More hardly seems aware of the inappropriateness of the +cone: he uses a geometrical figure to locate space, time, and numberless +worlds within the universal sight of God, but matter is infinite, +"distinct/ And yet proceeding from the Deitie" (st. 68). Obviously, the +archer must forever be sending his arrows through an infinitely +expanding surface. Nevertheless, the cone has great value as a metaphor, +as a richly suggestive and fascinating conception. More, however, does +not want to speak metaphorically; he is attempting to disclose truths, +literal and plain, where pretty words and metaphors have no place. Even +as he is writing his most effective poetry, we are aware that More is +denying his poetic office; for he is pleading a reasoned case where the +words crack and strain, where poetic meaning gathers, only to be denied. + +But these objections momentarily disappear when More forgets himself +enough to let us feel his imagination and does not worry that we might +miss the proofs of his philosophy. _Democritus Platonissans_ concludes +with an apocalyptic vision wherein the poet imagines the reconciliation +of infinite worlds and time within God's immensity. He is also +attempting to harmonize _Psychathanasia_, where he rejected infinitude, +with its sequel, _Democritus Platonissans_, where he has everywhere been +declaring it; thus we should think of endless worlds as we should think +of Nature and the Phoenix, dying yet ever regenerative, sustained by a +"centrall power/ Of hid spermatick life" which sucks "sweet heavenly +juice" from above (st. 101). More closes his poem on a vision of harmony +and ceaseless energy, a most fit ending for one who dared to believe +that the new philosophy sustained the old, that all coherence had not +gone out of the world, but was always there, only waiting to be +discovered afresh in this latter age. + +The University of British Columbia + + + + +NOTES TO THE INTRODUCTION + +[Footnote 1: The quotations from More's Latin autobiography occur in the +_Opera Omnia_ (London, 1675-79), portions of which Richard Ward +translated in _The Life of . . . Henry More_ (London, 1710). Cf. the +modern edition of this work, ed. M. F. Howard (London, 1911), pp. 61, +67-68, the text followed here. There is a recent reprint of the _Opera +Omnia_ in 3 volumes (Hildesheim, 1966) with an introduction by Serge +Hutin. The "Praefatio Generalissima" begins vol. II. 1. One passage in +it which Ward did not translate describes the genesis of _Democritus +Platonissans_. More writes that after finishing _Psychathanasia_, he +felt a change of heart: "Postea vero mutata sententia furore nescio quo +Poetico incitatus supra dictum Poema scripsi, ea potissimum innixus +ratione quod liquido constaret extensionem spacii dari infinitam, nec +majores absurditates pluresve contingere posse in Materia infinita, +infinitaque; Mundi duratione, quam in infinita Extensione spacii" +(p. ix).] + +[Footnote 2: Cf. Lee Haring's unpub. diss., "Henry More's +_Psychathanasia_ and _Democritus Platonissans_: A Critical Edition," +(Columbia Univ., 1961), pp. 33-57.] + +[Footnote 3: Marjorie Hope Nicolson's various articles and books which +in part deal with More are important to the discussion that follows, and +especially "The Early Stage of Cartesianism in England," SP, XXVI +(1929), 356-379; _Mountain Gloom and Mountain Glory_ (Ithaca, 1959), pp. +113-143, and _The Breaking of the Circle_ (New York, 1960), pp. +158-165.] + +[Footnote 4: Cf. _The Meditations and Selections from the Principles of +Rene Descartes_, trans. John Veitch (Chicago, 1908), p. 143. The +quotations from the letters which follow occur in Alexandre Koyre's very +helpful book, _From the Closed World to the Infinite Universe_ +(Baltimore, 1957), pp. 114, 122-123, but the complete and original texts +can be consulted in Descartes, _Correspondance avec Arnaud et Morus_, +ed. G. Lewis (Paris, 1953).] + +[Footnote 5: This passage occurs at the beginning of "The Easie, True, +and Genuine Notion, And consistent Explication Of the Nature of a +Spirit," a free translation of _Enchiridion Metaphysicum_, I. 27-28, by +John Collins which he included in Joseph Glanvil's _Saducismus +Triumphatus_ (London, 1681). I quote from the text as given in +_Philosophical Writings of Henry More_, ed. F. I. MacKinnon (New York, +1925), p. 183.] + +[Footnote 6: Cf. _Enchiridion Metaphysicum_, VIII. 8, trans. Mary Whiton +Calkins and included in John Tull Baker, _An Historical and Critical +Examination of English Space and Time Theories_ . . . (Bronxville, N.Y., +1930), p. 12. For the original, cf. _Opera Omnia_, II. 1, p. 167.] + +[Footnote 7: "_Infinitum_ igitur hoc _Extensum_ a Materia distinctum," +_Enchiridion Metaphysicum_, VIII. 9, in _Opera Omnia, loc. cit._ Quoted +by MacKinnon, p. 262.] + +[Footnote 8: This and the following reference appear in _An Explanation +of the grand Mystery of Godliness_ (London, 1660), "To the Reader," pp. +vi and v.] + +[Footnote 9: _Ibid._, II. xi. 5 (p. 52).] + + + + +BIBLIOGRAPHICAL NOTE + + +The text of this edition is reproduced from a copy in the Henry E. +Huntington Library. + + + + + Democritus Platonissans, + + Or, + + _AN ESSAY_ + + Upon The + + INFINITY OF WORLDS + + Out Of + + PLATONICK PRINCIPLES. + + Hereunto is annexed + + CUPIDS CONFLICT + + together with + + THE PHILOSOPHERS DEVOTION: + + And a Particular Interpretation + appertaining to the three last books of the + _Song of the Soul_. + + + By _H. More_ Master of Arts, and Fellow of + Christs Colledge in Cambridge. + + + +Agathos en to pan tode ho sunistas, agathoi de oudeis peri oudenos + oudepote enginetai phthonos. Toutou d' ektos on panta hoti malista + eboulethe genesthai paraplesia hautoi.+ Plat. + + _Pythagoras Terram Planetam quendam esse censuit qui circa solem + in centro mundi defixum converteretur, Pythagorans secuti sunt + Philolaus, Seleucus, Cleanthes, &c. imo PLATO jam senex, ut + narrat Theophrastus._ Libert. Fromond, de Orbe terrae immobili. + + + _CAMBRIDGE_ + + Printed by ROGER DANIEL, Printer to + the UNIVERSITIE. 1646. + + + + +To the Reader. + + +READER, + +_If thou standest not to the judgement of thine eye more then of thy +reason, this fragment may passe favourably, though in the neglectfull +disguise of a fragment; if the strangenesse of the argument prove no +hinderance. INFINITIE of WORLDS! A thing monstrous if assented to, and +to be startled at, especially by them, whose thoughts this one have +alwayes so engaged, that they can find no leisure to think of any thing +else. But I onely make a bare proposall to more acute judgements, of +what my sportfull fancie, with pleasure hath suggested: following my old +designe of furnishing mens minds with varietie of apprehensions +concerning the most weightie points of Philosophie, that they may not +seem rashly to have settled in the truth, though it be the truth: +a thing as ill beseeming Philosophers, as hastie prejudicative sentence +Politicall Judges. But if I had relinquishd here my wonted self, in +proving Dogmaticall, I should have found very noble Patronage for the +cause among the ancients, =Epicurus=, =Democritus=, =Lucretius=, =&c.= +Or if justice may reach the dead, do them the right, as to shew, that +though they be hooted at, by the Rout of the learned, as men of +monstrous conceits, they were either very wise or exceeding fortunate to +light on so probable and specious an opinion, in which notwithstanding +there is so much difficultie and seeming inconsistencie._ + +_Nay and that sublime and subtil Mechanick too, =DesChartes=, though he +seem to mince it must hold infinitude of worlds, or which is as harsh +one infinite one. For what is his =mundus indefinite extensus=, but +=extensus infinite=? Else it sounds onely =infinitus quoad nos= but +=simpliciter finitus=. But if any space be left out unstuffd with Atoms, +it will hazard the dissipation of the whole frame of Nature into +disjoynted dust. As may be proved by the Principles of his own +Philosophie. And that there is space whereever God is, or any actuall +and self-subsistent Being, seems to me no plainer then one of the ++koinai ennoiai+._ + +_For mine own part I must confesse these apprehensions do plainly oppose +what heretofore I have conceived; but I have sworn more faithfull +friendship with Truth then with myself. And therefore without all +remorse lay batterie against mine own edifice: not sparing to shew how +weak that is, that my self now deems not impregnably strong. I have at +the latter end of the last Canto of =Psychathanasia=, not without +triumph concluded, that the world hath not continued =ab aeterno=, from +this ground:_ + + Extension + That's infinite implies a contradiction. + +_And this is in answer to an objection against my last argument of the +souls Immortalitie, =viz.= divine goodnesse, which I there make the +measure of his providence. That ground limits the essence of the world +as well as its duration, and satisfies the curiositie of the Opposer, by +shewing the incompossibilitie in the Creature, not want of goodnesse in +the Creatour to have staid the framing of the Universe. But now roused +up by a new Philosophick furie, I answer that difficultie by taking away +the Hypothesis of either the world or time being finite: defending the +infinitude of both, which though I had done with a great deal of vigour +and life, and semblance of assent, it would have agreed well enough with +the free beat of Poesie, and might have passed for a pleasant flourish: +but the severitie of my own judgement, and sad Genius hath cast in many +correctives and coolers into the Canto it self; so that it cannot amount +to more then a discussion. And discussion is no prejudice but an honour +to the truth: for then and never but then is she Victorious. And what a +glorious Trophee shall the finite world erect when it hath vanquished +the Infinite; a Pygmee a Giant._ + +_For the better understanding of the connexion of this Appendix, with +the Poem of the souls Immortalitie; I have taken off the last stanza's +thereof, and added some few new ones to them for a more easie and +naturall leading to the present Canto. =Psychathan. lib. 3. Cant. 4.=_ + + _Stanz._ 33d. + + But thou who ere thou art that thus dost strive + With fierce assault my groundwork to subvert, + And boldly dost into Gods secrets dive, + Base fear my manly face note make m' avert. + In that odde question which thou first didst stert, + I'll plainly prove thine incapacitie, + And force thy feeble feet back to revert, + That cannot climb so high a mysterie, + I'le shew thee strange perplexed inconsistencie. + + 34 + + Why was this world from all infinitie + Not made? say'st thou: why? could it be so made + Say I. For well observe the sequencie: + If this Out-world continually hath wade + Through a long long-spun-time that never had + Beginning, then there as few circulings + Have been in the quick Moon as Saturn sad; + And still more plainly this clear truth to sing, + As many years as dayes or flitting houres have been. + + 35 + + For things that we conceive are infinite, + One th' other no'te surpasse in quantitie. + So I have prov'd with clear convincing light, + This world could never from infinitie + Been made. Certain deficiencie + Doth alwayes follow evolution: + Nought's infinite but tight eternitie + Close thrust into itself: extension + That's infinite implies a contradiction. + + 36 + + So then for ought we know this world was made + So soon as such a Nature could exist; + And though that it continue, never fade, + Yet never will it be that that long twist + Of time prove infinite, though ner'e desist + From running still. But we may safely say + Time past compar'd with this long future list + Doth show as if the world but yesterday + Were made, and in due time Gods glory out may ray. + + 37 + + Then this short night and ignorant dull ages + Will quite be swallowed in oblivion; + And though this hope by many surly Sages + Be now derided, yet they'll all be gone + In a short time, like Bats and Owls yflone + At dayes approch. This will hap certainly + At this worlds shining conflagration. + Fayes, Satyrs, Goblins the night merrily + May spend, but ruddy Sol shall make them all to flie. + + 38 + + The roaring Lions and drad beasts of prey + Rule in the dark with pitious crueltie; + But harmlesse Man is matter of the day, + Which doth his work in pure simplicitie. + God blesse his honest usefull industrie. + But pride and covetize, ambition, + Riot, revenge, self-love, hypocrisie, + Contempt of goodnesse, forc'd opinion; + These and such like do breed the worlds confusion. + + 39 + + But sooth to say though my triumphant Muse + Seemeth to vant as in got victorie, + And with puissant stroke the head to bruize + Of her stiff so, and daze his phantasie, + Captive his reason, dead each facultie: + Yet in her self so strong a force withstands + That of her self afraid, she'll not aby, + Nor keep the field. She'll fall by her own hand + As _Ajax_ once laid _Ajax_ dead upon the strand. + + 40 + + For thus her-self by her own self's oppos'd; + The Heavens the Earth the universall Frame + Of living Nature God so soon disclos'd + As He could do, or she receive the same. + All times delay since that must turn to blame, + And what cannot He do that can be done? + And what might let but by th' all-powerfull Name + Or Word of God, the Worlds Creation + More suddenly were made then mans swift thought can run? + + 41 + + Wherefore that Heavenly Power or is as young + As this Worlds date; or else some needlesse space + Of time was spent, before the Earth did clung + So close unto her-self and seas embrace + Her hollow breast, and if that time surpasse + A finite number then Infinitie + Of years before this Worlds Creation passe. + So that the durance of the Deitie + We must contract or strait his full Benignitie. + + 42 + + But for the cradle of the _Cretian Jove_, + And guardians of his vagient Infancie + What sober man but sagely will reprove? + Or drown the noise of the fond _Dactyli_ + By laughter loud? Dated Divinitie + Certes is but the dream of a drie brain: + God maim'd in goodnesse, inconsistencie; + Wherefore my troubled mind is now in pain + Of a new birth, which this one Canto'll not contain. + +_Now Reader, thou art arrived to the Canto it self, from which I have +kept thee off by too tedious Preface and Apologie, which is seldome made +without consciousnesse of some fault, which I professe I find not in my +self, unlesse this be it, that I am more tender of thy satisfaction then +mine own credit. As for that high sullen Poem, =Cupids Conflict=, I must +leave it to thy candour and favourable censure. The =Philosophers +Devotion= I cast in onely, that the latter pages should not be +unfurnished._ + + H. M. + + +_Nihil tamen frequentius inter Autores occurrit, quam ut omnia adeo ex +moduli fere sensuum suorum aestiment, ut ea quae insuper infinitis rerum +spatiis extare possunt, sive superbe sive imprudenter rejiciant; quin & +ea omnia in usum suum fabricata fuisse glorientur, perinde facientes ac +si pediculi humanum caput, aut pulices sinum muliebrem propter se solos +condita existimarent, eaque demum ex gradibus saltibusve suis +metirentur. =The Lord Herbert in his De Causis Errorum.=_ + + +_De generali totius hujus mundi aspectabilis constructione ut recte +Philosophemur duo sunt imprimis observanda: Unum ut attendentes ad +infinitam Dei potentiam & bonitatem ne vereamur nimis ampla & pulchra & +absoluta ejus opera imaginari: sed e contra caveamus, ne si quos forte +limites nobis non certo cognitos, in ipsis supponamus, non satis +magnifice de creatoris potentia sentire videamur._ + +_Alterum, ut etiam caveamus, ne nimis superbe de nobis ipsis sentiamus. +Quod fieret non modo, si quos limites nobis nulla cognitos ratione, nec +divina revelatione, mundo vellemus affingere, tanquam si vis nostra +cogitationis, ultra id quod a Deo revera factum est ferri posset; sed +etiam maxime, si res omnes propter nos solos, ab illo creatas esse +fingeremus. =Renatus DesCartes in his Princip. Philosoph. the third +part.=_ + + + + + THE ARGUMENT. + + _'Gainst boundlesse time th' objections made, + And wast infinity + Of worlds, are with new reasons weigh'd, + Mens judgements are left free._ + + + 1 + + Hence, hence unhallowed ears and hearts more hard + Then Winter clods fast froze with Northern wind. + But most of all, foul tongue I thee discard + That blamest all that thy dark strait'ned mind, + Can not conceive: But that no blame thou find; + What e're my pregnant Muse brings forth to light, + She'l not acknowledge to be of her kind, + Till Eagle-like she turn them to the sight + Of the eternall Word all deckt with glory bright. + + 2 + + Strange sights do straggle in my restlesse thoughts, + And lively forms with orient colours clad + Walk in my boundlesse mind, as men ybrought + Into some spacious room, who when they've had + A turn or two, go out, although unbad. + All these I see and know, but entertain + None to my friend but who's most sober sad; + Although the time my roof doth them contain + Their pretence doth possesse me till they out again. + + 3 + + And thus possest in silver trump I found + Their guise, their shape, their gesture and array. + But as in silver trumpet nought is found + When once the piercing sound is past away, + (Though while the mighty blast therein did stay, + Its tearing noise so terribly did shrill, + That it the heavens did shake, and earth dismay) + As empty I of what my flowing quill + In heedlesse hast elswhere, or here, may hap to spill. + + 4 + + For 'tis of force and not of a set will. + Ne dare my wary mind afford assent + To what is plac'd above all mortall skill. + But yet our various thoughts to represent + Each gentle wight will deem of good intent. + Wherefore with leave th' infinitie I'll sing + Of time, Of Space: or without leave; I'm brent + With eagre rage, my heart for joy doth spring, + And all my spirits move with pleasant trembeling. + + 5 + + An inward triumph doth my soul up-heave + And spread abroad through endlesse 'spersed aire. + My nimble mind this clammie clod doth leave, + And lightly stepping on from starre to starre + Swifter then lightning, passeth wide and farre, + Measuring th' unbounded Heavens and wastfull skie; + Ne ought she finds her passage to debarre, + For still the azure Orb as she draws nigh + Gives back, new starres appear, the worlds walls 'fore her flie. + + 6 + + For what can stand that is so badly staid? + Well may that fall whose ground-work is unsure. + And what hath wall'd the world but thoughts unweigh'd + In freer reason? That antiquate, secure, + And easie dull conceit of corporature; + Of matter; quantitie, and such like gear + Hath made this needlesse, thanklesse inclosure, + Which I in full disdain quite up will tear + And lay all ope, that as things are they may appear. + + 7 + + For other they appear from what they are + By reason that their Circulation + Cannot well represent entire from farre + Each portion of the _Cuspis_ of the Cone + (Whose nature is elsewhere more clearly shown) + I mean each globe, whether of glaring light + Or else opake, of which the earth is one. + If circulation could them well transmit + Numbers infinite of each would strike our 'stonishd sight; + + 8 + + All in just bignesse and right colours dight + But totall presence without all defect + 'Longs onely to that Trinitie by right, + _Ahad_, _AEon_, _Psyche_ with all graces deckt, + Whose nature well this riddle will detect; + A Circle whose circumference no where + Is circumscrib'd, whose Centre's each where set, + But the low Cusp's a figure circular, + Whose compasse is ybound, but centre's every where. + + 9 + + Wherefore who'll judge the limits of the world + By what appears unto our failing sight + Appeals to sense, reason down headlong hurld + Out of her throne by giddie vulgar might. + But here base senses dictates they will dight + With specious title of Philosophie, + And stiffly will contend their cause is right + From rotten rolls of school antiquitie, + Who constantly denie corporall Infinitie. + + 10 + + But who can prove their corporalitie + Since matter which thereto's essentiall + If rightly sifted 's but a phantasie. + And quantitie who's deem'd Originall + Is matter, must with matter likewise fall. + What ever is, is Life and Energie + From God, who is th' Originall of all; + Who being everywhere doth multiplie + His own broad shade that endlesse throughout all doth lie. + + 11 + + He from the last projection of light + Ycleep'd _Shamajim_, which is liquid fire + (It _AEther_ eke and centrall _Tasis_ hight) + Hath made each shining globe and clumperd mire + Of dimmer Orbs. For Nature doth inspire + Spermatick life, but of a different kind. + Hence those congenit splendour doth attire + And lively heat, these darknesse dead doth bind, + And without borrowed rayes they be both cold and blind. + + 12 + + All these be knots of th' universall stole + Of sacred _Psyche_; which at first was fine, + Pure, thin, and pervious till hid powers did pull + Together in severall points and did encline + The nearer parts in one clod to combine. + Those centrall spirits that the parts did draw + The measure of each globe did then define, + Made things impenetrable here below, + Gave colour, figure, motion, and each usuall law. + + 13 + + And what is done in this Terrestriall starre + The same is done in every Orb beside. + Each flaming Circle that we see from farre + Is but a knot in _Psyches_ garment tide. + From that lax shadow cast throughout the wide + And endlesse world, that low'st projection + Of universall life each thing's deriv'd + What e're appeareth in corporeall fashion; + For body's but this spirit, fixt, grosse by conspissation. + + 14 + + And that which doth conspissate active is; + Wherefore not matter but some living sprite + Of nimble Nature which this lower mist + And immense field of Atoms doth excite, + And wake into such life as best doth fit + With his own self. As we change phantasies + The essence of our soul not chang'd a whit, + So do these Atoms change their energies + Themselves unchanged into new Centreities. + + 15 + + And as our soul's not superficially + Colourd by phantasms, nor doth them reflect + As doth a looking-glasse such imag'rie + As it to the beholder doth detect: + No more are these lightly or smear'd or deckt + With form or motion which in them we see, + But from their inmost Centre they project + Their vitall rayes, not merely passive be, + But by occasion wak'd rouze up themselves on high. + + 16 + + So that they're life, form, sprite, not matter pure, + For matter pure is a pure nullitie, + What nought can act is nothing, I am sure; + And if all act, that is they'll not denie + But all that is is form: so easily + By what is true, and by what they embrace + For truth, their feigned Corporalitie + Will vanish into smoke, but on I'll passe, + More fully we have sung this in another place. + + 17 + + Wherefore more boldly now to represent + The nature of the world, how first things were + How now they are: This endlesse large Extent + Of lowest life (which I styled whileere + The _Cuspis_ of the _Cone_ that's every where) + Was first all dark, till in this spacious Hall + Hideous through silent horrour torches clear + And lamping lights bright shining over all + Were set up in due distances proportionall. + + 18 + + Innumerable numbers of fair Lamps + Were rightly ranged in this hollow hole, + To warm the world and chace the shady damps + Of immense darknesse, rend her pitchie stole + Into short rags more dustie dimme then coal. + Which pieces then in severall were cast + (Abhorred reliques of that vesture foul) + Upon the Globes that round those torches trac'd, + Which still fast on them stick for all they run so fast. + + 19 + + Such an one is that which mortall men call Night, + A little shred of that unbounded shade. + And such a Globe is that which Earth is hight; + By witlesse Wizzards the sole centre made + Of all the world, and on strong pillars staid. + And such a lamp or light is this our Sun, + Whose firie beams the scortched Earth invade. + But infinite such as he, in heaven won, + And more then infinite Earths about those Suns do run; + + 20 + + And to speak out: though I detest the sect + Of _Epicurus_ for their manners vile, + Yet what is true I may not well reject. + Truth's incorruptible, ne can the style + Of vitious pen her sacred worth defile. + If we no more of truth should deign t' embrace + Then what unworthy mouths did never soyl, + No truths at all mongst men would finden place + But make them speedie wings and back to Heaven apace. + + 21 + + I will not say our world is infinite, + But that infinitie of worlds ther be. + The Centre of our world's the lively light + Of the warm sunne, the visible Deitie + Of this externall Temple. _Mercurie_ + Next plac'd and warm'd more throughly by his rayes, + Right nimbly 'bout his golden head doth flie: + Then _Venus_ nothing slow about him strayes, + And next our _Earth_ though seeming sad full spritely playes. + + 22 + + And after her _Mars_ rangeth in a round + With firie locks and angry flaming eye, + And next to him mild _Jupiter_ is found, + But Saturn cold wons in our utmost skie. + The skirts of his large Kingdome surely lie + Near to the confines of some other worlds + Whose Centres are the fixed starres on high, + 'Bout which as their own proper Suns are hurld + _Joves_, _Earths_ and _Saturns_; round on their own axes twurld. + + 23 + + Little or nothing are those starres to us + Which in the azure Evening gay appear + (I mean for influence) but judicious + Nature and carefull Providence her dear + And matchlesse work did so contrive whileere, + That th' Hearts or Centres in the wide world pight + Should such a distance each to other bear, + That the dull Planets with collated light + By neighbour suns might cheared be in dampish night. + + 24 + + And as the Planets in our world (of which + The sun's the heart and kernell) do receive + Their nightly light from suns that do enrich + Their sable mantle with bright gemmes, and give + A goodly splendour, and sad men relieve + With their fair twinkling rayes, so our worlds sunne + Becomes a starre elsewhere, and doth derive + Joynt light with others, cheareth all that won + In those dim duskish Orbs round other suns that run. + + 25 + + This is the parergon of each noble fire + Of neighbour worlds to be the nightly starre, + But their main work is vitall heat t' inspire + Into the frigid spheres that 'bout them fare, + Which of themselves quite dead and barren are. + But by the wakening warmth of kindly dayes, + And the sweet dewie nights they well declare + Their seminall virtue in due courses raise + Long hidden shapes and life, to their great Makers praise. + + 26 + + These with their suns I severall worlds do call, + Whereof the number I deem infinite: + Else infinite darknesse were in this great Hall + Of th' endlesse Universe; For nothing finite + Could put that immense shadow unto flight. + But if that infinite Suns we shall admit, + Then infinite worlds follow in reason right. + For every Sun with Planets must be fit, + And have some mark for his farre-shining shafts to hit. + + 27 + + But if he shine all solitarie, alone, + What mark is left,? what aimed scope or end + Of his existence? wherefore every one + Hath a due number of dim Orbs that wend + Around their centrall fire. But wrath will rend + This strange composure back'd with reason stout + And rasher tongues right speedily will spend + Their forward censure, that my wits run out + On wool-gathering, through infinite spaces all about. + + 28 + + What sober man will dare once to avouch + An infinite number of dispersed starres? + This one absurdity will make him crouch + And eat his words; Division nought impairs + The former whole, nor he augments that spares. + Strike every tenth out, that which doth remain, + An equall number with the former shares, + And let the tenth alone, th' whole nought doth gain, + For infinite to infinite is ever the same. + + 29 + + The tenth is infinite as the other nine, + Or else, nor they, nor all the ten entire + Are infinite. Thus one infinite doth adjoyn + Others unto it and still riseth higher. + And if those single lights hither aspire, + This strange prodigious inconsistencie + Groweth still stranger, if each fixed fire + (I mean each starre) prove Sunnes, and Planets flie + About their flaming heads amid the thronged skie. + + 30 + + For whatsoever that their number be + Whether by seavens, or eighths, or fives, or nines, + They round each fixed lamp; Infinity + Will be redoubled thus by many times. + Besides each greater Planet th' attendance finds + Of lesser. Our _Earths_ handmaid is the Moon, + Which to her darkned side right duly shines, + And _Jove_ hath foure, as hath been said aboven, + And _Saturn_ more then foure if the plain truth were known. + + 31 + + And if these globes be regions of life + And severall kinds of plants therein do grow, + Grasse, flowers, hearbs, trees, which the impartiall knife + Of all consuming Time still down doth mow, + And new again doth in succession show: + Which also 's done in flies, birds, men and beasts; + Adde sand, pearls, pebbles, that the ground do strow + Leaves, quills, hairs, thorns, blooms, you may think the rest + Their kinds by mortall penne can not well be exprest: + + 32 + + And if their kinds no man may reckon well, + The summe of successive particulars + No mind conceive nor tongue can ever tell. + And yet this mist of numbers (as appears) + Belongs to one of these opacous sphears. + Suppose this _Earth_; what then will all those Rounds + Produce? No _Atlas_ such a load upbears. + In this huge endlesse heap o'rewhelmed, drownd, + Choak'd, stifled, lo! I lie, breathlesse, even quite confound. + + 33 + + Yet give me space a while but to respire, + And I my self shal fairly well out-wind; + Keep this position true, unhurt, entire, + That you no greater difficulty find + In this new old opinion here defin'd + Of infinite worlds, then one world doth imply. + For if we do with steddy patience mind + All is resolv'd int' one absurdity, + The grant of something greater then infinitie. + + 34 + + That God is infinite all men confesse, + And that the Creature is some realty + Besides Gods self, though infinitely lesse. + Joyn now the world unto the Deity. + What? is there added no more entitie + By this conjunction, then there was before? + Is the broad breasted earth? the spacious skie + Spangled with silver light, and burning Ore? + And the wide bellowing seas, whose boyling billows roar, + + 35 + + Are all these nothing? But you will reply; + As is the question so we ought restrain + Our answer unto Corporeity. + But that the phantasie of the body's vain + I did before unto you maken plain. + But that no man depart unsatisfi'd + A while this Universe here will we feigne + _Corporeall_, till we have gainly tride. + If ought that's bodily may infinite abide. + + 36 + + What makes a body saving quantity? + What quantitie unlesse extension? + Extension if 't admit infinity + Bodies admit boundlesse dimension. + That some extension forward on doth run + Withouten limits, endlesse, infinite + Is plane from Space, that ever paceth on + Unstop'd, unstaid, till it have filled quite + That immense infinite Orb where God himself doth sit. + + 37 + + But yet more sensibly this truth to show + If space be ended set upon that end + Some strong arm'd Archer with his Parthian bow, + That from that place with speedy force may send + His fleeter shafts, and so still forward wend. + Where? When shall he want room his strength to trie? + But here perversly subtill you'l contend + Nothing can move in mere vacuity, + And space is nought, so not extended properly. + + 38 + + To solve these knots I must call down from high + Some heavenly help, feather with angels wing + The sluggish arrow. If it will not flie, + Sent out from bow stiff-bent with even string, + Let angels on their backs it thither bring + Where your free mind appointed had before, + And then hold on, till in your travelling + You be well wearied, finding ever more + Free passage for their flight, and what they flying bore. + + 39 + + Now to that shift that sayes Vacuity + Is nought, and therefore not at all extent + We answer thus: There is a distancy + In empty space, though we be well content + To balk that question (for we never meant + Such needlesse niceties) whether that it be + A reall being; yet that there's parts distent + One from another, no mans phantasie + Can e're reject if well he weigh't and warily. + + 40 + + For now conceive the aire and azure skie + All swept away from Saturn to the Sunne, + Which each is to be wrought by him on high. + Then in this place let all the Planets runne + (As erst they did before this feat was done) + If not by nature, yet by divine power, + Ne one hairs breadth their former circuits shun + And still for fuller proof, th' Astronomer + Observe their hights as in the empty heavens they scoure. + + 41 + + Will then their Parallaxes prove all one + Or none, or different still as before? + If so, their distances by mortall men + Must be acknowledg'd such as were of yore, + Measur'd by leagues, miles, stades, nor lesse nor more + From circuit unto circuit shall be found + Then was before the sweeping of the floor. + That distance therefore hath most certain ground + In emptinesse we may conclude with reason sound. + + 42 + + If distance now so certainly attend + All emptinesse (as also mensuration + Attendeth distance) distance without end + Is wide disperst above imagination + (For emptinesse is void of limitation) + And this unbounded voidnesse doth admit + The least and greatest measures application; + The number thus of the greatest that doth fit + This infinite void space is likewise infinite. + + 43 + + But what so e're that infinite number be, + A lesser number will a number give + So farre exceeding in infinity + That number as this measure we conceive + To fall short of the other. But I'll leave + This present way and a new course will trie + Which at the same mark doth as fully drive + And with a great deal more facility. + Look on this endlesse Space as one whole quantity. + + 44 + + Which in your mind int' equall parts divide, + Tens, hundreds, thousands or what pleaseth best. + Each part denominate doth still abide + An infinite portion, else nor all the rest + Makes one infinitude. + For if one thousandth part may be defin'd + By finite measures eas'ly well exprest, + A myriad suppose of miles assign'd + Then to a thousand myriads is the whole confin'd. + + 45 + + Wherefore this wide and wast Vacuity, + Which endlesse is outstretched thorough all, + And lies even equall with the Deity, + Nor is a thing meerly imaginall, + (For it doth farre mens phantasies forestall + Nothing beholden to our devicefull thought) + This inf'nite voidnesse as much our mind doth gall + And has as great perplexities ybrought + As if this empty space with bodies were yfraught. + + 46 + + Nor have we yet the face once to denie + But that it is although we mind it not; + For all once minded such perplexity + It doth create to puzzled reason, that + She sayes and unsayes, do's she knows not what. + Why then should we the worlds infinity + Misdoubt, because when as we contemplate + Its nature, such strange inconsistency + And unexpected sequels, we therein descry? + + 47 + + Who dare gainsay but God is every where + Unbounded, measurelesse, all infinite; + Yet the same difficulties meet us here + Which erst us met and did so sore affright + With their strange vizards. This will follow right + Where ever we admit infinity + Every denominated part proves streight + A portion infinite, which if it be, + One infinite will into myriads multiply. + + 48 + + But with new argument to draw more near + Our purpos'd end. If God's omnipotent + And this omnipotent God be every where, + Where e're he is then can he eas'ly vent + His mighty virtue thorough all extent. + What then shall hinder but a roscid aire + With gentle heat each where be 'sperst and sprent. + Unlesse omnipotent power we will empair, + And say that empty space his working can debarre. + + 49 + + Where now this one supposed world is pight + Was not that space at first all vain and void? + Nor ought said; no, when he said, _Let 't be light_. + Was this one space better then all beside, + And more obedient to what God decreed? + Or would not all that endlesse emptinesse + Gladly embrac'd (if he had ever tride) + His just command? and what might come to passe + Implies no contradictious inconsistentnesse. + + 50 + + Wherefore this precious sweet Ethereall dew + For ought we know God each where did distill, + And thorough all that hollow voidnesse threw + And the wide gaping drought therewith did fill, + His endlesse overflowing goodnesse spill + In every place; which streight he did contrive + Int' infinite severall worlds, as his best skill + Did him direct and creatures could receive + For matter infinite needs infinite worlds must give. + + 51 + + The Centre of each severall world's a sunne + With shining beams and kindly warming heat, + About whose radiant crown the Planets runne, + Like reeling moths around a candle light, + These all together, one world I conceit. + And that even infinite such worlds there be, + That inexhausted Good that God is bight + A full sufficient reason is to me, + Who simple Goodnesse make the highest Deity. + + 52 + + Als make himself the key of all his works + And eke the measure of his providence; + The piercing eye of truth to whom nought lurks + But lies wide ope unbar'd of all pretense. + But frozen hearts! away! flie farre from hence, + Unlesse you'l thaw at this celestiall fire + And melt into one minde and holy sense + With Him that doth all heavenly hearts inspire, + So may you with my soul in one assent conspire. + + 53 + + But what's within, uneath is to convey + To narrow vessels that are full afore. + And yet this truth as wisely as I may + I will insinuate, from senses store + Borrowing a little aid. Tell me therefore + When you behold with your admiring eyes + Heavens Canopie all to bespangled o're + With sprinkled starres, what can you well devize + Which causen may such carelesse order in the skies? + + 54 + + A peck of peasen rudely poured out + On plaister flore, from hasty heedlesse hond + Which lie all carelesse scattered about, + To sight do in as seemly order stond, + As those fair glistering lights in heaven are found. + If onely for this world they were intended, + Nature would have adorn'd this azure round + With better art, and easily have mended + This harsh disord'red order, and more beauty lended. + + 55 + + But though these lights do seem so rudely thrown + And scattered throughout the spacious skie, + Yet each most seemly sits in his own Throne + In distance due and comely Majesty; + And round their lordly seats their servants hie + Keeping a well-proportionated space + One from another, doing chearfully + Their dayly task. No blemmish may deface + The worlds in severall deckt with all art and grace. + + 56 + + But the appearance of the nightly starres + Is but the by-work of each neighbour sun; + Wherefore lesse marvell if it lightly shares + Of neater Art; and what proportion + Were fittest for to distance one from one + (Each world I mean from other) is not clear. + Wherefore it must remain as yet unknown + Why such perplexed distances appear + Mongst the dispersed lights in Heaven thrown here & there. + + 57 + + Again, that eminent similitude + Betwixt the starres and Phoebus fixed light, + They being both with steddinesse indu'd, + No whit removing whence they first were pight, + No serious man will count a reason slight + To prove them both, both fixed suns and starres + And Centres all of severall worlds by right, + For right it is that none a sun debarre + Of Planets which his just and due retinue are. + + 58 + + If starres be merely starres not centrall lights + Why swell they into so huge bignesses? + For many (as Astronomers do write) + Our sun in bignesse many times surpasse. + If both their number and their bulks were lesse + Yet lower placed, light and influence + Would flow as powerfully, and the bosome presse + Of the impregned Earth, that fruit from hence + As fully would arise, and lordly affluence. + + 59 + + Wherefore these fixed Fires mainly attend + Their proper charge in their own Universe, + And onely by the by of court'sie lend + Light to our world, as our world doth reverse + His thankfull rayes so farre as he can pierce + Back unto other worlds. But farre aboven + Further then furthest thought of man can traverse, + Still are new worlds aboven and still aboven. + In the endlesse hollow Heaven, and each world hath his sun. + + 60 + + An hint of this we have in winter-nights, + When reason may see clearer then our eye, + Small subtil starres appear unto our sights + As thick as pin-dust scattered in the skie. + Here we accuse our seeing facultie + Of weaknesse, and our sense of foul deceit, + We do accuse and yet we know not why. + But the plain truth is, from a vaster hight + The numerous upper worlds amaze our dazzled sight. + + 61 + + Now sith so farre as sense can ever trie + We find new worlds, that still new worlds there be, + And round about in infinite numbers lie, + Further then reach of mans weak phantasie + (Without suspition of temeritie) + We may conclude; as well as men conclude + That there is aire farre 'bove the mountains high, + Or that th' Earth a sad substance doth include + Even to the Centre with like qualities indu'd. + + 62 + + For who did ever the Earths Centre pierce, + And felt or sand or gravell with his spade + At such a depth? what Histories rehearse + That ever wight did dare for to invade + Her bowels but one mile in dampish shade? + Yet I'll be bold to say that few or none + But deem this globe even to the bottome made + Of solid earth, and that her nature's one + Throughout, though plain experience hath it never shown. + + 63 + + But sith sad earth so farre as they have gone + They still descrie, eas'ly they do inferre + Without all check of reason, were they down + Never so deep, like substance would appear, + Ne dream of any hollow horrour there. + My mind with like uncurb'd facilitie + Concludes from what by sight is seen so clear + That ther's no barren wast vacuitie + Above the worlds we see, but still new worlds there lie, + + 64 + + And still and still even to infinitie. + Which point since I so fitly have propos'd, + Abating well the inconsistencie + Of harsh infinitude therein supposd + And prov'd by reasons never to be loos'd + That infinite space and infinite worlds there be; + This load laid down, I'm freely now dispos'd + Awhile to sing of times infinitie, + May infinite Time afford me but his smallest fee. + + 65 + + For smallest fee of time will serve my turn + This part for to dispatch, sith endlesse space + (Whose perplext nature well mans brains might turn, + And weary wits disorder and misplace) + I have already passed: for like case + Is in them both. He that can well untie + The knots that in those infinite worlds found place, + May easily answer each perplexitie + Of these worlds infinite matters endlesse durancie. + + 66 + + The _Cuspis_ and the _Basis_ of the _Cone_ + Were both at once dispersed every where; + But the pure _Basis_ that is God alone: + Else would remotest sights as bigge appear + Unto our eyes as if we stood them near. + And if an Harper harped in the Moon, + His silver sound would touch our tickled eare: + Or if one hollowed from highest Heaven aboven, + In sweet still Evening-tide, his voice would hither roam. + + 67 + + This all would be if the _Cuspe_ of the _Cone_ + Were very God. Wherefore I rightly 't deem + Onely a Creaturall projection, + Which flowing yet from God hath ever been, + Fill'd the vast empty space with its large streem. + But yet it is not totall every where + As was even now by reason rightly seen: + Wherefore not God, whose nature doth appear + Entirely omnipresent, weigh'd with judgement clear, + + 68 + + A reall infinite matter, distinct + And yet proceeding from the Deitie + Although with different form as then untinct + Has ever been from all Eternitie. + Now what delay can we suppose to be, + Since matter alway was at hand prepar'd + Before the filling of the boundlesse skie + With framed Worlds; for nought at all debar'd, + Nor was His strength ungrown, nor was His strength empair'd. + + 69 + + How long would God be forming of a flie? + Or the small wandring moats that play i' th' sun? + Least moment well will serve none can denie, + His _Fiat_ spoke and streight the thing is done. + And cannot He make all the World as soon? + For in each Atom of the matter wide + The totall Deitie doth entirely won, + His infinite presence doth therein reside, + And in this presence infinite powers do ever abide. + + 70 + + Wherefore at once from all eternitie + The infinite number of these Worlds He made, + And will conserve to all infinitie, + And still drive on their ever-moving trade, + And steddy hold what ever must be staid; + Ne must one mite be minish'd of the summe, + Ne must the smallest atom ever fade, + But still remain though it may change its room; + This truth abideth strong from everlasting doom. + + 71 + + Ne fear I what hard sequel after-wit + Will draw upon me; that the number's one + Of years, moneths, dayes, houres, and of minutes fleet + Which from eternitie have still run on. + I plainly did confesse awhile agone + That be it what it will that's infinite + More infinites will follow thereupon, + But that all infinites do justly fit + And equall be, my reason did not yet admit. + + 72 + + But as my emboldened mind, I know not how, + In empty Space and pregnant Deitie + Endlesse infinitude dares to allow, + Though it begets the like perplexitie: + So now my soul drunk with Divinitie, + And born away above her usuall bounds + With confidence concludes infinitie + Of Time of Worlds, of firie flaming Rounds; + Which sight in sober mood my spirits quite confounds. + + 73 + + And now I do awhile but interspire + A torrent of objections 'gainst me beat, + My boldnesse to represse and strength to tire. + But I will wipe them off like summer sweat, + And make their streams streight back again retreat. + If that these worlds, say they, were ever made + From infinite time, how comes 't to passe that yet + Art is not perfected, nor metalls fade, + Nor mines of grimie coal low-hid in griesly shade. + + 74 + + But the remembrance of the ancient Floud + With ease will wash such arguments away. + Wherefore with greater might I am withstood. + The strongest stroke wherewith they can assay + To vanquish me is this; The Date or Day + Of the created World, which all admit; + Nor may my modest Muse this truth gainsay + In holy Oracles so plainly writ. + Wherefore the Worlds continuance is not infinite. + + 75 + + Now lend me, _Origen_! a little wit + This sturdy stroke right fairly to avoid, + Lest that my rasher rymes, while they ill fit + With _Moses_ pen, men justly may deride + And well accuse of ignorance or pride. + But thou, O holy Sage! with piercing sight + Who readst those sacred rolls, and hast well tride + With searching eye thereto what fitteth right + Thy self of former Worlds right learnedly dost write: + + 76 + + To weet that long ago these Earths have been + Peopled with men and beasts before this Earth, + And after this shall others be again + And other beasts and other humane birth. + Which once admit, no strength that reason bear'th + Of this worlds Date and Adams efformation, + Another Adam once received breath + And still another in endlesse repedation, + And this must perish once by finall conflagration. + + 77 + + Witnesse ye Heavens if what I say's not true, + Ye flaming Comets wandering on high, + And new fixt starres found in that Circle blue, + The one espide in glittering _Cassiopie_, + The other near to _Ophiuchus_ thigh. + Both bigger then the biggest starres that are, + And yet as farre remov'd from mortall eye + As are the furthest, so those Arts declare + Unto whose reaching sight Heavens mysteries lie bare. + + 78 + + Wherefore these new-seen lights were greater once + By many thousand times then this our sphear + Wherein we live, 'twixt good and evil chance. + Which to my musing mind doth strange appear + If those large bodies then first shaped were. + For should so goodly things so soon decay? + Neither did last the full space of two year. + Wherefore I cannot deem that their first day + Of being, when to us they sent out shining ray. + + 79 + + But that they were created both of old, + And each in his due time did fair display + Themselves in radiant locks more bright then gold, + Or silver sheen purg'd from all drossie clay. + But how they could themselves in this array + Expose to humane sight, who did before + Lie hid, is that which well amazen may + The wisest man and puzzle evermore: + Yet my unwearied thoughts this search could not give o're. + + 80 + + Which when I'd exercis'd in long pursuit + To finden out what might the best agree + With warie reason, at last I did conclude + That there's no better probabilitie + Can be produc'd of that strange prodigie, + But that some mighty Planet that doth run + About some fixed starre in _Cassiopie_ + As _Saturn_ paceth round about our Sun, + Unusuall light and bignesse by strange fate had wonne. + + 81 + + Which I conceive no gainer way is done + Then by the siezing of devouring fire + On that dark Orb, which 'fore but dimly shone + With borrowed light, not lightened entire, + But halfed like the Moon. + And while the busie flame did sieze throughout, + And search the bowels of the lowest mire + Of that _Saturnian_ Earth; a mist broke out, + And immense mounting smoke arose all round about. + + 82 + + Which being gilded with the piercing rayes + Of its own sun and every neighbour starre, + It soon appear'd with shining silver blaze, + And then gan first be seen of men from farre. + Besides that firie flame that was so narre + The Planets self, which greedily did eat + The wastning mold, did contribute a share + Unto this brightnesse; and what I conceit + Of this starre doth with that of _Ophiuchus_ sit. + + 83 + + And like I would adventure to pronounce + Of all the Comets that above the Moon, + Amidst the higher Planets rudely dance + In course perplex, but that from this rash doom + I'm bett off by their beards and tails farre strown + Along the skie, pointing still opposite + Unto the sun, however they may roam; + Wherefore a cluster of small starres unite + These meteors some do deem, perhaps with judgement right. + + 84 + + And that these tayls are streams of the suns light + Breaking through their near bodies as through clouds. + Besides the Optick glasse has shown to sight + The dissolution of these starrie crouds. + Which thing if 't once be granted and allow'd, + I think without all contradiction + They may conclude these Meteors are routs + Of wandring starres, which though they one by one + Cannot be seen, yet joyn'd, cause this strange vision. + + 85 + + And yet methinks, in my devicefull mind + Some reasons that may happily represse + These arguments it's not uneath to find. + For how can the suns rayes that be transmisse + Through these loose knots in Comets, well expresse + Their beards or curld tayls utmost incurvation? + Beside, the conflux and congeries + Of lesser lights a double augmentation + Implies, and 'twixt them both a lessening coarctation. + + 86 + + For when as once these starres are come so nigh + As to seem one, the Comet must appear + In biggest show, because more loose they lie + Somewhat spread out, but as they draw more near + The compasse of his head away must wear, + Till he be brought to his least magnitude; + And then they passing crosse, he doth repair + Himself, and still from his last losse renew'd + Grows till he reach the measure which we first had view'd. + + 87 + + And then farre distanc'd they bid quite adiew, + Each holding on in solitude his way. + Ne any footsteps in the empty Blew + Is to be found of that farre-shining ray. + Which processe sith no man did yet bewray, + It seems unlikely that the Comets be + Synods of starres that in wide Heaven stray. + Their smallnesse eke and numerositie + Encreaseth doubt and lessens probabilitie. + + 88 + + A cluster of them makes not half a Moon, + What should such tennis-balls do in the skie? + And few 'll not figure out the fashion + Of those round firie meteors on high. + Ne ought their beards much move us, that do lie + Ever cast forward from the Morning sunne, + Nor back cast tayls turn'd to our Evening-eye, + That fair appear when as the day is done. + This matter may lie hid in the starres shadowed Cone. + + 89 + + For in these Planets conflagration, + Although the smoke mount up exactly round, + Yet by the suns irradiation + Made thin and subtil no where else its found + By sight, save in the dim and duskish bound + Of the projected Pyramid opake, + Opake with darknesse, smoke and mists unsound. + Yet gilded like a foggie cloud doth make + Reflection of fair light that doth our senses take. + + 90 + + This is the reason of that constant site + Of Comets tayls and beards: And that their show's + Not pure Pyramidall, nor their ends seem streight + But bow'd like brooms, is from the winds that blow, + I mean Ethereall winds, such as below + Men finden under th' Equinoctiall line. + Their widend beards this aire so broad doth strow + Incurvate, and or more or lesse decline: + If not, let sharper wits more subtly here divine. + + 91 + + But that experiment of the Optick glasse + The greatest argument of all I deem, + Ne can I well encounter nor let passe + So strong a reason if I may esteem + The feat withouten fallacie to been, + Nor judge these little sparks and subtile lights + Some auncient fixed starres though now first seen, + That near the ruin'd Comets place were pight, + On which that Optic instrument by chance did light. + + 92 + + Nor finally an uncouth after-sport + Of th' immense vapours that the searching fire + Had boyled out, which now themselves consort + In severall parts and closely do conspire, + Clumper'd in balls of clouds and globes entire + Of crudled smoke and heavy clunging mists; + Which when they've staid awhile at last expire; + But while they stay any may see that lists + So be that Optick Art his naturall sight assists. + + 93 + + If none of these wayes I may well decline + The urging weight of this hard argument, + Worst is but parting stakes and thus define: + Some Comets be but single Planets brent, + Others a synod joyn'd in due consent: + And that no new found Meteors they are: + Ne further may my wary mind assent + From one single experience solitaire, + Till all-discovering Time shall further truth declare. + + 94 + + But for the new fixt starres there's no pretence, + Nor beard nor tail to take occasion by, + To bring in that unluckie inference + Which weaken might this new built mysterie. + Certes in raging fire they both did frie. + A signe whereof you rightly may aread + Their colours changeable varietie + First clear and white, then yellow, after red, + Then blewly pale, then duller still, till perfect dead. + + 95 + + And as the order of these colours went, + So still decreas'd that Cassiopean starre, + Till at the length to sight it was quite spent: + Which observations strong reasons are, + Consuming fire its body did empare + And turn to ashes. And the like will be + In all the darksome Planets wide and farre. + Ne can our Earth from this state standen free + A Planet as the rest, and Planets fate must trie. + + 96 + + Ne let the tender heart too harshly deem + Of this rude sentence: for what rigour more + Is in consuming fire then drowning stream + Of Noahs floud which all creaturs choak'd of yore, + Saving those few that were kept safe in store + In that well builded ship? All else beside + Men, birds, and beasts, the lion, buck, and bore + Dogs, kine, sheep, horses all that did abide + Upon the spacious earth, perish'd in waters wide. + + 97 + + Nor let the slow and misbelieving wight + Doubt how the fire on the hard earth may seize; + No more then how those waters erst did light + Upon the sinfull world. For as the seas + Boyling with swelling waves aloft did rise, + And met with mighty showers and pouring rain + From Heavens spouts; so the broad flashing skies + Thickned with brimstone and clouds of fiery bain + Shall meet with raging Etna's and Vesuvius flame. + + 98 + + The burning bowels of this wasting ball + Shall gullup up great flakes of rolling fire, + And belch out pitchie flames, till over all + Having long rag'd, Vulcan himself shall tire + And (th' earth an ashheap made) shall then expire: + Here Nature laid asleep in her own Urn + With gentle rest right easly will respire, + Till to her pristine task she do return + As fresh as Phenix young under th' Arabian Morn. + + 99 + + O happy they that then the first are born, + While yet the world is in her vernall pride: + For old corruption quite away is worn + As metall pure so is her mold well tride. + Sweet dews, cool-breathing airs, and spaces wide + Of precious spicery wafted with soft wind: + Fair comely bodies goodly beautifi'd + Snow-limb'd, rose-cheek'd, ruby-lip'd, pearl-ted, star eyn'd + Their parts each fair in fit proportion all conbin'd. + + 100 + + For all the while her purged ashes rest + These rellicks dry suck in the heavenly dew, + And roscid Manna rains upon her breast, + And fills with sacred milk sweet fresh and new, + Where all take life and doth the world renew; + And then renew'd with pleasure be yfed. + A green soft mantle doth her bosome strew + With fragrant herbs and flowers embellished, + Where without fault or shame all living creatures bed. + + 101 + + Ne ought we doubt how Nature may recover + In her own ashes long time buried, + For nought can ever consume that centrall power + Of hid spermatick life, which lies not dead + In that rude heap, but safely covered; + And doth by secret force suck from above + Sweet heavenly juice, and therewith nourished + Till her just bulk, she doth her life emprove, + Made mother of much children that about her move. + + 102 + + Witnesse that uncouth bird of Arabie + Which out of her own ruines doth revive + With all th' exploits of skillfull Chymistrie, + Such as no vulgar wit can well believe. + Let universall Nature witnesse give + That what I sing 's no feigned forgerie. + A needlesse task new fables to contrive, + But what I sing is seemly verity + Well suting with right reason and Philosophie. + + 103 + + But the fit time of this mutation + No man can finden out with all his pains. + For the small sphears of humane reason run + Too swift within his narrow compast brains. + But that vast Orb of Providence contains + A wider period; turneth still and slow. + Yet at the last his aimed end he gains. + And sure at last a fire will overflow + The aged Earth, and all must into ashes go. + + 104 + + Then all the stately works and monuments + Built on this bottome shall to ruine fall. + And all those goodly statues shall be brent + Which were erect to the memoriall + Of Kings Kaesars, ne may better 'fall + The boastfull works of brave Poetick pride + That promise life and fame perpetuall; + Ne better fate may these poor lines abide. + Betide what will to what may live no lenger tide! + + 105 + + This is the course that never-dying Nature + Might ever hold from all Eternitie, + Renuing still the faint decayed creature + Which would grow stark and drie as aged tree, + Unlesse by wise preventing Destinie + She were at certain periods of years + Reduced back unto her Infancie, + Which well fram'd argument (as plain appears) + My ship from those hard rocks and shelves right safely stears. + + 106 + + Lo! now my faithfull muse hath represented + Both frames of Providence to open view, + And hath each point in orient colours painted + Not to deceive the sight with seeming shew + But earnest to give either part their due; + Now urging th' uncouth strange perplexitie + Of infinite worlds and Time, then of a new + Softening that harsher inconsistencie + To fit the immense goodnesse of the Deity. + + 107 + + And here by curious men 't may be expected + That I this knot with judgement grave decide, + And then proceed to what else was objected. + But, ah! What mortall wit may dare t' areed + Heavens counsels in eternall horrour hid? + And Cynthius pulls me by my tender ear + Such signes I must observe with wary heed: + Wherefore my restlesse Muse at length forbear. + Thy silver sounded Lute hang up in silence here. + + + FINIS. + + + + + Cupids Conflict. + + + _Mela._ _Cleanthes._ + + _Cl._ _Mela_ my dear! why been thy looks so sad + As if thy gentle heart were sunk with care? + Impart thy case; for be it good or bad + Friendship in either will bear equall share. + _Mel._ Not so; _Cleanthes_, for if bad it be + My self must bleed afresh by wounding thee. + + But what it is, my slow, uncertain wit + Cannot well judge. But thou shalt sentence give + How manfully of late my self I quit, + When with that lordly lad by chance I strive: + _Cl._ Of friendship _Mela_! let's that story hear. + _Mel._ Sit down _Cleanthes_ then, and lend thine ear. + + Upon a day as best did please my mind + Walking abroad amidst the verdant field + Scattering my carefull thoughts i' th' wanton wind + The pleasure of my path so farre had till'd + My feeble feet that without timely rest + Uneath it were to reach my wonted nest. + + In secret shade farre moved from mortals sight + In lowly dale my wandring limbs I laid + On the cool grasse where Natures pregnant wit + A goodly bower of thickest trees had made. + Amongst the leaves the chearfull birds did fare + And sweetly carrol'd to the echoing air. + + Hard at my feet ran down a crystall spring + Which did the cumbrous pebbles hoarsly chide + For standing in the way. Though murmuring + The broken stream his course did rightly guide + And strongly pressing forward with disdain + The grassie flore divided into twain. + + The place a while did feed my foolish eye + As being new, and eke mine idle ear + Did listen oft to that wild harmonie + And oft my curious phansie would compare + How well agreed the Brooks low muttering Base, + With the birds trebbles pearch'd on higher place. + + But senses objects soon do glut the soul, + Or rather weary with their emptinesse; + So I, all heedlesse how the waters roll + And mindlesse of the mirth the birds expresse, + Into my self 'gin softly to retire + After hid heavenly pleasures to enquire. + + While I this enterprize do entertain; + Lo! on the other side in thickest bushes + A mighty noise! with that a naked swain + With blew and purple wings streight rudely rushes. + He leaps down light upon the flowry green, + Like sight before mine eyes had never seen. + + At's snowy back the boy a quiver wore + Right fairly wrought and gilded all with gold. + A silver bow in his left hand he bore, + And in his right a ready shaft did hold. + Thus armed stood he and betwixt us tway + The labouring brook did break his toilsome way. + + The wanton lad whose sport is others pain + Did charge his bended bow with deadly dart, + And drawing to the head with might and main, + With fell intent he aim'd to hit my heart. + But ever as he shot his arrows still + In their mid course dropt down into the rill. + + Of wondrous virtues that in waters been + Is needlesse to rehearse, all books do ring + Of those strange rarities. But ne're was seen + Such virtue as resided in this spring. + The novelty did make me much admire + But stirr'd the hasty youth to ragefull ire. + + As heedlesse fowls that take their per'lous flight + Over that bane of birds, _Averno lake_, + Do drop down dead: so dead his shafts did light + Amid this stream, which presently did slake + Their fiery points, and all their feathers wet + Which made the youngster Godling inly fret. + + Thus lustfull Love (this was that love I ween) + Was wholly changed to consuming ire. + And eath it was, sith they're so near a kin + They be both born of one rebellious sire. + But he supprest his wrath and by and by + For feathered darts, he winged words let flie: + + Vain man! said he, and would thou wer'st not vain + That hid'st thy self in solitary shade + And spil'st thy precious youth in sad disdain + Hating this lifes delight! Hath god thee made + Part of this world, and wilt not thou partake + Of this worlds pleasure for its makers sake? + + Unthankfull wretch! Gods gifts thus to reject + And maken nought of Natures goodly dower + That milders still away through thy neglect + And dying fades like unregarded flower. + This life is good, what's good thou must improve, + The highest improvement of this life is love. + + Had I (but O that envious Destinie, + Or Stygian vow, or thrice accursed charm + Should in this place free passage thus denie + Unto my shafts as messengers of harm! + Had I but once transfixt thy froward breast, + How would'st thou then----I staid not for the rest; + + But thus half angry to the boy replide: + How would'st thou then my soul of sense bereave! + I blinded, thee more blind should choose my guide! + How would'st thou then my muddied mind deceive + With fading shows, that in my errour vile, + Base lust; I love should tearm, vice, virtue stile. + + How should my wicked rymes then idolize + Thy wretched power, and with impious wit + Impute thy base born passions to the skies + And my souls sicknesse count an heavenly fit, + My weaknesse strength, my wisdome to be caught + My bane my blisse, mine ease to be o'rewraught. + + How often through my fondly feigning mind + And frantick phansie, in my Mistris eye + Should I a thousand fluttering Cupids find + Bathing their busie wings? How oft espie + Under the shadow of her eye-brows fair + Ten thousand Graces sit all naked bare? + + Thus haunted should I be with such feat fiends: + A pretty madnesse were my portion due. + Foolish my self I would not hear my friends. + Should deem the true for false, the false for true. + My way all dark more slippery then ice + My attendents, anger, pride, and jealousies. + + Unthankfull then to God I should neglect + All the whole world for one poor sorry wight, + Whose pestilent eye into my heart project + Would burn like poysonous Comet in my spright. + Aye me! how dismall then would prove that day + Whose onely light sprang from so fatall ray. + + Who seeks for pleasure in this mortall life + By diving deep into the body base + Shall loose true pleasure: But who gainly strive + Their sinking soul above this bulk to place + Enlarg'd delight they certainly shall find + Unbounded joyes to fill their boundlesse mind. + + When I my self from mine own self do quit + And each thing else; then an all-spreaden love + To the vast Universe my soul doth sit + Makes me half equall to all-seeing Jove. + My mighty wings high stretch'd then clapping light + I brush the starres and make them shine more bright. + + Then all the works of God with close embrace + I dearly hug in my enlarged arms + All the hid paths of heavenly Love I trace + And boldly listen to his secret charms. + Then clearly view I where true light doth rise, + And where eternall Night low-pressed lies. + + Thus lose I not by leaving small delight + But gain more joy, while I my self suspend + From this and that; for then with all unite + I all enjoy, and love that love commends. + That all is more then loves the partiall soul + Whose petty loves th' impartiall fates controll. + + Ah son! said he, (and laughed very loud) + That trickst thy tongue with uncouth strange disguize, + Extolling highly that with speeches proud + To mortall men that humane state denies, + And rashly blaming what thou never knew + Let men experienc'd speak, if they'll speak true. + + Had I once lanc'd thy froward flinty heart + And cruddled bloud had thawn with living fire + And prickt thy drousie sprite with gentle smart + How wouldst thou wake to kindly sweet desire, + Thy soul fill'd up with overflowing pleasures + Would dew thy lips with hony-dropping measures. + + Then wouldst thou caroll loud and sweetly sing + In honour of my sacred Deity + That all the woods and hollow hills would ring + Reechoing thy heavenly harmonie. + And eke the hardy rocks with full rebounds + Would faithfully return thy silver sounds. + + Next unto me would be thy Mistresse fair, + Whom thou might setten out with goodly skill + Her peerlesse beauty and her virtues rare, + That all would wonder at thy gracefull quill. + And lastly in us both thy self shouldst raise + And crown thy temples with immortall bayes. + + But now thy riddles all men do neglect, + Thy rugged lines of all do lie forlorn. + Unwelcome rymes that rudely do detect + The Readers ignorance. Men holden scorn + To be so often non-plusd or to spell, + And on one stanza a whole age to dwell. + + Besides this harsh and hard obscuritie + Of the hid sense, thy words are barbarous + And strangely new, and yet too frequently + Return, as usuall plain and obvious, + So that the show of the new thick-set patch + Marres all the old with which it ill doth match. + + But if thy haughty mind, forsooth, would deign + To stoop so low to hearken to my lore, + Then wouldst thou with trim lovers not disdeign + To adorn the outside, set the best before. + Nor rub nor wrinkle would thy verses spoil + Thy rymes should run as glib and smooth as oyl. + + If that be all, said I, thy reasons slight + Can never move my well establishd mind. + Full well I wote alwayes the present sprite, + Or life that doth possesse the soul, doth blind, + Shutting the windows 'gainst broad open day + Lest fairer sights its uglinesse bewray. + + The soul then loves that disposition best + Because no better comes unto her view. + The drunkard drunkennesse, the sluggard rest, + Th' Ambitious honour and obeisance due. + So all the rest do love their vices base + 'Cause virtues beauty comes not into place. + + And looser love 'gainst Chastitie divine + Would shut the door that he might sit alone. + Then wholly should my mind to him incline: + And woxen strait, (since larger love was gone) + That paultrie sprite of low contracting lust + Would fit my soul as if 't were made for 't just. + + Then should I with my fellow bird or brute + So strangely metamorphis'd, either ney + Or bellow loud: or if 't may better sute + Chirp out my joy pearch'd upon higher spray. + My passions fond with impudence rehearse, + Immortalize my madnesse in a verse. + + This is the summe of thy deceiving boast + That I vain ludenesse highly should admire, + When I the sense of better things have lost + And chang'd my heavenly heat for hellish fire, + Passion is blind, but virtues piercing eye + Approching danger can from farre espie. + + And what thou dost Pedantickly object + Concerning my rude rugged uncouth style, + As childish toy I manfully neglect, + And at thy hidden snares do inly smile. + How ill alas! with wisdome it accords + To sell my living sense for livelesse words. + + My thought 's the fittest measure of my tongue, + Wherefore I'll use what's most significant, + And rather then my inward meaning wrong + Or my full-shining notion trimly scant, + I'll conjure up old words out of their grave, + Or call fresh forrein force in if need crave. + + And these attending on my moving mind + Shall duly usher in the fitting sense. + As oft as meet occasion I find. + Unusuall words oft used give lesse offence; + Nor will the old contexture dim or marre, + For often us'd they're next to old, thred-bare. + + And if the old seem in too rustie hew, + Then frequent rubbing makes them shine like gold, + And glister all with colour gayly new. + Wherefore to use them both we will be bold. + Thus lists me fondly with fond folk to toy, + And answer fools with equall foolerie. + + The meaner mind works with more nicetie, + As spiders wont to weave their idle web, + But braver spirits do all things gallantly + Of lesser failings nought at all affred: + So Natures carelesse pencill dipt in light + With sprinkled starres hath spattered the Night. + + And if my notions clear though rudely thrown + And loosely scattered in my poesie, + May lend men light till the dead Night be gone, + And Morning fresh with roses strew the skie: + It is enough, I meant no trimmer frame + Or by nice needle-work to seek a name. + + Vain man! that seekest name mongst earthly men + Devoid of God and all good virtuous lere; + Who groping in the dark do nothing ken + But mad; with griping care their souls do tear, + Or burst with hatred or with envie pine + Or burn with rage or melt out at their eyne. + + Thrice happy he whose name is writ above, + And doeth good though gaining infamie; + Requiteth evil turns with hearty love, + And recks not what befalls him outwardly: + Whose worth is in himself, and onely blisse + In his pure conscience that doth nought amisse. + + Who placeth pleasure in his purged soul + And virtuous life his treasure doth esteem; + Who can his passions master and controll, + And that true lordly manlinesse doth deem, + Who from this world himself hath clearly quit + Counts nought his own but what lives in his sprite. + + So when his sprite from this vain world shall flit + It bears all with it whatsoever was dear + Unto it self, passing in easie fit, + As kindly ripen'd corn comes out of th' eare. + Thus mindlesse of what idle men will say + He takes his own and stilly goes his way. + + But the retinue of proud Lucifer, + Those blustering Poets that flie after fame + And deck themselves like the bright Morning-starre. + Alas! it is but all a crackling flame. + For death will strip them of that glorious plume + That airie blisse will vanish into fume. + + For can their carefull ghosts from Limbo take + Return, or listen from the bowed skie + To heare how well their learned lines do take? + Or if they could; is Heavens felicitie + So small as by mans praise to be encreas'd, + Hells pain no greater then hence to be eas'd? + + Therefore once dead in vain shall I transmit + My shadow to gazing Posteritie; + Cast farre behind me I shall never see't, + On Heavens fair Sunne having fast fixt mine eye. + Nor while I live, heed I what man doth praise + Or underprize mine unaffected layes. + + What moves thee then, said he, to take the pains + And spenden time if thou contemn'st the fruit? + Sweet fruit of fame, that fills the Poets brains + With high conceit and feeds his fainting wit. + How pleasant 'tis in honour here to live + And dead, thy name for ever to survive! + + Or is thy abject mind so basely bent + As of thy Muse to maken Merchandize? + (And well I wote this is no strange intent.) + The hopefull glimps of gold from chattering Pies, + From Daws and Crows, and Parots oft hath wrung + An unexpected Pegaseian song. + + Foul shame on him, quoth I, that shamefull thought + Doth entertain within his dunghill breast, + Both God and Nature hath my spirits wrought + To better temper and of old hath blest + My loftie soul with more divine aspires + Then to be touchd with such vile low desires. + + I hate and highly scorn that Kestrell kind + Of bastard scholars that subordinate + The precious choice induements of the mind + To wealth or worldly good. Adulterate + And cursed brood! Your wit and will are born + Of th' earth and circling thither do return. + + Profit and honour be those measures scant + Of your slight studies and endeavours vain, + And when you once have got what you did want + You leave your learning to enjoy your gain. + Your brains grow low, your bellies swell up high, + Foul sluggish fat ditts up your dulled eye. + + Thus what the earth did breed, to th' earth is gone, + Like fading hearb or feebly drooping flower, + By feet of men and beast quite trodden down, + The muck-sprung learning cannot long endure. + Back she returns lost in her filthy source, + Drown'd, chok'd or slocken by her cruell nurse. + + True virtue to her self's the best reward, + Rich with her own and full of lively spirit, + Nothing cast down for want of due regard. + Or 'cause rude men acknowledge not her merit. + She knows her worth and stock from whence she sprung, + Spreads fair without the warmth of earthly dung, + + Dew'd with the drops of Heaven shall flourish long; + As long as day and night do share the skie, + And though that day and night should fail yet strong + And steddie, fixed on Eternitie + Shall bloom for ever. So the foul shall speed + That loveth virtue for no worldly meed. + + Though sooth to sayn, the worldly meed is due + To her more then to all the world beside. + Men ought do homage with affections true + And offer gifts for God doth there reside. + The wise and virtuous soul is his own seat + To such what's given God himself doth get. + + But earthly minds whose sight's seal'd up with mud + Discern not this flesh-clouded Deity, + Ne do acknowledge any other good + Then what their mole-warp hands can feel and trie + By groping touch; thus (worth of them unseen) + Of nothing worthy that true worth they ween. + + Wherefore the prudent Law-givers of old + Even in all Nations, with right sage foresight + Discovering from farre how clums and cold + The vulgar wight would be to yield what's right + To virtuous learning, did by law designe + Great wealth and honour to that worth divine. + + But nought's by law to Poesie due said he, + Ne doth the solemn Statesmans head take care + Of those that such impertinent pieces be + Of common-weals. Thou'd better then to spare + Thy uselesse vein. Or tell else, what may move + Thy busie use such fruitlesse pains to prove. + + No pains but pleasure to do the dictates dear + Of inward living nature. What doth move + The Nightingall to sing so sweet and clear + The Thrush, or Lark that mounting high above + Chants her shrill notes to heedlesse ears of corn + Heavily hanging in the dewy morn. + + When life can speak, it can not well withhold + T' expresse its own impressions and hid life. + Or joy or grief that smoothered lie untold + Do vex the heart and wring with restlesse strife. + Then are my labours no true pains but ease + My souls unrest they gently do appease. + + Besides, that is not fruitlesse that no gains + Brings to my self. I others profit deem + Mine own: and if at these my heavenly flames + Others receiven light, right well I ween + My time's not lost. Art thou now satisfide + Said I: to which the scoffing boy replide. + + Great hope indeed thy rymes should men enlight, + That be with clouds and darknesse all o'recast, + Harsh style and harder sense void of delight + The Readers wearied eye in vain do wast. + And when men win thy meaning with much pain, + Thy uncouth sense they coldly entertain. + + For wotst thou not that all the world is dead + Unto that Genius that moves in thy vein + Of poetrie! But like by like is fed. + Sing of my Trophees in triumphant strein, + Then correspondent life, thy powerfull verse + Shall strongly strike and with quick passion pierce. + + The tender frie of lads and lasses young + With thirstie eare thee compassing about, + Thy Nectar-dropping Muse, thy sugar'd song + Will swallow down with eagre hearty draught; + Relishing truly what thy rymes convey, + And highly praising thy soul-smiting lay. + + The mincing maid her mind will then bewray, + Her heart-bloud flaming up into her face, + Grave matrons will wex wanton and betray + Their unresolv'dnesse in their wonted grace; + Young boyes and girls would feel a forward spring, + And former youth to eld thou back wouldst bring. + + All Sexes, Ages, Orders, Occupations + Would listen to thee with attentive ear, + And eas'ly moved with thy sweet perswasions, + Thy pipe would follow with full merry chear. + While thou thy lively voice didst loud advance + Their tickled bloud for joy would inly dance. + + But now, alas! poore solitarie man! + In lonesome desert thou dost wander wide + To seek and serve thy disappearing Pan, + Whom no man living in the world hath eyde: + For Pan is dead but I am still alive, + And live in men who honour to me give: + + They honour also those that honour me + With sacred songs. But thou now singst to trees + To rocks to Hills, to Caves that senselesse be + And mindlesse quite of thy hid mysteries, + In the void aire thy idle voice is spread, + Thy Muse is musick to the deaf or dead. + + Now out alas! said I, and wele-away + The tale thou tellest I confesse too true. + Fond man so doteth on this living clay + His carcase dear, and doth its joyes pursue, + That of his precious soul he takes no keep + Heavens love and reasons light lie fast asleep. + + This bodies life vain shadow of the soul + With full desire they closely do embrace, + In fleshly mud like swine they wallow and roll, + The loftiest mind is proud but of the face + Or outward person; if men but adore + That walking sepulchre, cares for no more. + + This is the measure of mans industry + To wexen some body and getten grace + To 's outward presence; though true majestie + Crown'd with that heavenly light and lively rayes + Of holy wesdome and Seraphick love, + From his deformed soul he farre remove. + + Slight knowledge and lesse virtue serves his turn + For this designe. If he hath trod the ring + Of pedling arts; in usuall pack-horse form + Keeping the rode; O! then 't's a learned thing. + If any chanc'd to write or speak what he + Conceives not 't were a foul discourtesie. + + To cleanse the soul from sinne, and still diffide + Whether our reasons eye be clear enough + To intromit true light, that fain would glide + Into purg'd hearts, this way 's too harsh and rough: + Therefore the clearest truths may well seem dark + When sloathfull men have eyes so dimme and stark. + + These be our times. But if my minds presage + Bear any moment, they can ne're last long, + A three branch'd Flame will soon sweep clean the stage + Of this old dirty drosse and all wex young. + My words into this frozen air I throw + Will then grow vocall at that generall thaw. + + Nay, now thou 'rt perfect mad, said he, with scorn, + And full of foul derision quit the place. + The skie did rattle with his wings ytorn + Like to rent silk. But I in the mean space + Sent after him this message by the wind + Be 't so I 'm mad, yet sure I am thou 'rt blind. + + By this the out-stretch'd shadows of the trees + Pointed me home-ward, and with one consent + Foretold the dayes descent. So straight I rise + Gathering my limbs from off the green pavement + Behind me leaving then the slooping Light. + _Cl._ And now let's up, _Vesper_ brings on the Night. + + +_FINIS._ + +[Illustration] + + + + + _A Particular Interpretation appertaining to + the three last books of the Platonick + Song of the Soul._ + + +A + +_Atom-lives._ The same that Centrall lives. Both the terms denotate the +indivisibility of the inmost essence it self; the pure essentiall form I +mean, of plant, beast or man, yea of angels themselves, good or bad. + + _Apogee_, } + _Autokineticall_, } + _Ananke_, } See Interpret. Gen. + _Acronycall_, } + _Alethea-land_, } + +_Animadversall. That lively inward animadversall._ It is the soul it +self, for I cannot conceive the body doth animadvert; when as objects +plainly exposed to the sight are not discovered till the soul takes +notice of them. + + +B + +_Body._ The ancient Philosophers have defined it, +To trichei diastaton +met' antitupias+. _Sext. Emperic. Pyrrhon. Hypotyp. lib. 3. cap. 5._ +Near to this is that description, _Psychathan_, Cant. 2. Stanz. 12. lib. +2, _Matter extent in three dimensions._ But for that +antitupia+, simple +trinall distension doth not imply it, wherefore I declin'd it. But took +in _matter_ according to their conceit, that phansie _a Materia prima_, +I acknowledge none, and consequently no such _corpus naturale_ as our +Physiologist make the subject of that science. That +Trichei diastaton +antitupon+ is nothing but a fixt spirit, the conspissation or +coagulation of the Cuspidall particles of the Cone, which are indeed the +Centrall Tasis or inward essence of the sensible world. These be an +infinite number of vitall Atoms that may be wakened into diverse +tinctures, or energies, into fiery, watery, earthy, &c. And one divine +_Fiat_ can unloose them all into an universall mist, or turn them out of +that sweat into a drie and pure Etheriall temper. These be the last +projections of life from the soul of the world; and are act or form +though debil and indifferent, like that which they call the first +matter. But they are not meerly passive but meet their information half +way, as I may so speak: are radiant _ab intimo_ and awake into this or +the other operation, by the powerfull appulse of some superadvenient +form. That which change of Phantasmes is to the soul, that is alteration +of rayes to them. For their rayes are _ab intrinseco_, as the phantasmes +of the soul. These be the reall matter of which all supposed bodies are +compounded, and this matter (as I said) is form and life, so that all is +life and form what ever is in the world, as I have somewhere intimated +in _Antipsychopan_: But however I use the terme _body_ ordinarily in the +usuall and vulgar acception. And for that sense of the ancients, nearest +to which I have defined it in the place first above mentioned, that I +seem not to choose that same as most easie to proceed against in +disproving the corporeity of the soul, the arguments do as necessarily +conclude against such a naturall body as is ordinarily described in +Physiologie (as you may plainly discern if you list to observe) as also +against this body composed of the Cuspidall particles of the Cone. For +though they be Centrall lives, yet are they neither Plasticall, +Sensitive, or Rationall, so farre are they from proving to be the humane +soul whose nature is there discust. + + +C + +_Cone_: Is a solid figure made by the turning of a rectangular triangle, +about; one of the sides that include the right angle resting, which will +be then the Axis of the compleated Cone. But I take it sometimes for the +comprehension of all things, God himself not left out, whom I tearm the +_Basis_ of the _Cone_ or _Universe_. And because all from him descends, ++kath' hupostolen+, with abatement or contraction, I give the name of +_Cone_ to the Universe. And of Cone rather then Pyramid because of the +roundnesse of the figure, which the effluxes of all things imitate. + + _Chaos_, } + _Chronicall_, } See interpret. Gen. + _Clare_, } + +_Circulation_, The terme is taken from a toyish observation, _viz._ the +circling of water when a stone is cast into a standing pool. The motion +drives on circularly, the first rings are thickest, but the further they +go they grow the thinner, till they vanish into nothing. Such is the +diffusion of the species audible in the strucken aire, as also of the +visible species. In brief any thing is said to circulate that diffuseth +its image or species in a round. It might have been more significantly +called orbiculation; seeing this circumfusion makes not onely a circle, +but fills a sphere, which may be called the sphere of activity. Yet +Circulation more fitly sets out the diminution of activity, from those +ringes in the water which as they grow in compasse, abate in force and +thicknesse. But sometimes I use Circulate in an ordinary sense to turn +round, or return in a circle. + +_Centre_, _Centrall_, _Centrality_. When they are used out of their +ordinary sense, they signifie the depth or inmost being of any thing, +from whence its acts and energies flow forth. See _Atom-lives_. + +_Cuspis_ of the _Cone_. The multiplide Cuspis of the Cone is nothing +but the last projection of life from Psyche, which is #shamayim# a +liquid fire or fire and water, which are the corporeall or materiall +principles of all things, changed or disgregated (if they be centrally +distinguishable) and again mingled by the virtue of Physis or +Spermaticall life of the world; of these are the Sunne and all the +Planets, they being kned together, and fixt by the Centrall power of +each Planet and Sunne. The volatile Ether is also of the same, and all +the bodies of plants, beasts and men. These are they which we handle and +touch, a sufficient number compact together. For neither is the noise of +those little flies in a summer-evening audible severally: but a full +Quire of them strike the ear with a pretty kind of buzzing. Strong and +tumultuous pleasure and scorching pain reside in these, they being +essentiall and centrall, but sight and hearing are onely of the images +of these, See _Body_. + +_Eternitie._ Is the steddie comprehension of all things at once. See AEon +discribed in my Expos. upon Psychozoia. + +_Energie._ It is a peculiar Platonicall terme. In my Interpret. Gen. +I expounded it Operation, Efflux, Activity. None of those words bear the +full sense of it. The examples there are fit, _viz._ the light of the +Sunne, the phantasms of the soul. We may collect the genuine sense of +the word by comparing severall places in the Philosopher. +Echei gar +hekaston ton onton energeian, he estin homoioma autou, hoste autou +ontos, kakeino einai, kai menontos phthanein eis to porrho, to men epi +pleon, to de eis elatton. Kai hai men astheneis kai amudrai, hai de kai +lanthanousai, ton d' eisi meizous kai eis to porrho.+ _For every being +hath its Energie, which is the image of it self, so that it existing +that Energie doth also exist, and standing still is projected forward +more or lesse. And some of those energies are weak and obscure, others +hid or undiscernable, othersome greater and of a larger projection._ +Plotin. Ennead. 4. lib. 5. cap. 7. And again, Ennead. 3. lib. 4. +Kai +menomen toi men noetoi anthropoi ano; toi de eschatoi autou, pepedemetha +toi kato, hoion aporrhoian ap' ekeinou didontes eis to kato, mallon de +energeian, ekeinou ouk elattoumenou.+ _And we remain above by the +Intellectuall man, but by the extreme part of him we are held below, as +it were yielding an efflux from him to that which is below, or rather an +energie he being not at all lessened._ This curiositie Antoninus also +observes, (lib. 8. Meditat.) in the nature of the sun-beams, where +although he admits of +chusis+, yet he doth not of +aporrhoia+ which is ++ekchusis+. +Ho helios katakechusthai dokei, kai pantei ge kechutai ou +men ekkechutai. he gar chusis autou tasis estin. aktines goun hai augai +autou apo tou ekteinesthai legontai.+ _The sunne_, saith he, _is +diffused, and his fusion is every where but without effusion_, &c. +I will onely adde one place more out of Plotinus. Ennead. 3. lib. 6. ++Hekastou de moriou he energeia he kata phusin zoe ouk existasa.+ _The +naturall energie of each power of the soul is life not parted from the +soul though gone out of the soul, =viz.= into act._ + +Comparing of all these places together, I cannot better explain this +Platonick term, _energie_, then by calling it the rayes of an essence, +or the beams of a vitall Centre. For essence is the Centre as it were of +that which is truly called Energie, and Energie the beams and rayes of +an essence. And as the _Radii_ of a circle leave not the centre by +touching the Circumference, no more doth that which is the pure Energie +of an essence, leave the essence by being called out into act, but is ++en-ergeia+ a working in the essence though it flow _out_ into act. So +that _Energie_ depends alwayes on essence, as _Lumen_ on _Lux_, or the +creature on God; Whom therefore Synesius in his Hymnes calls the Centre +of all things. + +_Entelecheia._ See Interpret. Gen. + + +F + +_Faith._ _Platonick faith in the first Good._ This faith is excellently +described in Proclus, where it is set above all ratiocination, nay, +Intellect it self. +Pros de au to agathon ou gnoseos eti kai sunergeias +dei tois sunaphthenai speudousin, all' hidruseos kai monimou katastaseos +kai eremias.+ _But to them that endeavour to be joyned with the first +Good, there is no need of knowledge or multifarious cooperation, but +settlednesse, steddinesse, and rest._ lib. 1. cap. 24. Theolog. Platon. +And in the next chapter; +Dei gar ou gnostikos oud' atelos to agathon +epizetein, all' epidontas heautous toi theioi photi kai musantas, houtos +enidruesthai tei agnostoi kai kruphioi ton onton henadi.+ _For we must +not seek after that absolute or first Good cognoscitively or +imperfectly, but giving our selves up to the divine light, and winking_ +(that is shutting our eyes of reason and understanding) _so to place our +selves steddily in that hidden Unitie of all things_. After he preferres +this faith before the clear and present assent to the +koinai ennoiai+, +yea and the +noera haplotes+, so that he will not that any intellectuall +operation should come in comparison with it. +Polueides gar haite kai +di' heterotetos chorizomene ton nooumenon, kai holos kinesis esti noera +peri to noeton. Dei de ten theian pistin henoeide kai eremon huparchein +en toi tes agathotetos hormoi teleios hidrutheisan.+ _For the operation +of the Intellect is multiform and by diversitie separate from her +objects, and is in a word, intellectuall motion about the object +intelligible. But the divine faith must be simple and uniform, quiet and +steddily resting in the haven of Goodnesse._ And at last he summarily +concludes, +Esti oun houtos hormos asphales ton onton hapanton.+ See +Procl. Theolog. Platonick. lib. 1. cap. 25. + + +H + +_Hyle._ See Interpret. Gen. + + +I + +_Intellect._ Sometimes it is to be interpreted _Soul_. Sometime the +intellectuall facultie of the soul. Sometimes Intellect is an absolute +essence shining into the soul: whose nature is this. A substance purely +immateriall, impeccable, actually omniform, or comprehending all things +at once, which the soul doth also being perfectly joyned with the +Intellect. +Echomen oun kai ta eide dichos, en men psuchei hoion men +aneiligmena kai hoion kechorismena, en de toi noi homou ta panta.+ Plot. +Ennead. 1. lib. 1. cap. 8. _Ideas_, or _Idees_. Sometimes they are forms +in the Intellectuall world. _viz._ in _AEon_, or _On_, other sometimes, +phantasmes or representations in the soul. _Innate Idees_ are the souls +nature it self, her uniform essence, able by her _Fire_ to produce this +or that phantasme into act. + + _Idiopathy._ } See Interpret. Gen. + _Iao_ } + + +L + +_Logos._ See Interpret. Gen. + +_Life._ The vitall operation of any soul. Sometime it is the soul it +self, be it sensitive, vegetative, or rationall. + +_Lower man._ The lower man is our enquickned body, into which our soul +comes, it being fitly prepared for the receiving of such a guest. The +manner of the production of souls, or rather their non-production is +admirably well set down in Plotinus, See, _Ennead. 6. lib. 4. cap. 14, +15_. + + +M + +_Monad._ See Interpr. Gen. + +_Mundane._ _Mundane spirit_, Is that which is the spirit of the world or +Universe. I mean by it not an intellectuall spirit, but a fine, unfixt, +attenuate, subtill, ethereall substance, the immediate vehicle of +plasticall or sensitive life. + +_Memory._ _Mundane memory._ Is that memory that is seated in the +_Mundane_ spirit of man, by a strong impression, or inustion of any +phantasme, or outward sensible object, upon that spirit. But there is a +Memory more subtill and abstract in the soul it self, without the help +of this spirit, which she also carries away with her having left the +body. + +_Magicall._ That is, attractive, or commanding by force of sympathy with +the life of this naturall world. + +_Moment._ Sometimes signifies an instant, as indivisible, as +kinema+, +which in motion answers to an instant in time, or a point in a line, +_Aristot. Phys._ In this sense I use it, Psychathan. lib. 3. cant. 2. +stanz. 16; _But in a moment sol doth ray._ But Cant. the 3. Stanz. 45. +v. 2. I understand, as also doth Lansbergius, by a _moment_ one second +of a minute. In Antipsych. Cant. 2. Stanz. the 20. v. 2. by a _moment_ I +understand a minute, or indefinitely any small time. + + +O + +_Orb._ _Orb Intellectuall_, is nothing else but AEon or the Intellectuall +world. The Orbs generall mentioned Psycathan. lib. 1. cant. 3. stanz. +23. v. 2. I understand by them but so many universall orders of beings, +if I may so terme them all; for _Hyle_ hath little or nothing of being. + +_Omniformity._ The omniformity of the soul is the having in her nature +all forms, latent at least, and power of awaking them into act, upon +occasion. + +_Out-world._ and _Out-Heaven._ The sensible world, the visible Heaven. + + +P + + _Perigee_, } + _Psychicall_, } + _Pareties_, } See Interpret. Gen. + _Parallax_, } + _Protopathy_. } + +_Parturient._ See, _Vaticinant_. + +_Phantasie._ _Lower phantasie_, is that which resides in the Mundane +spirit of a man, See _Memory_. + + +Q + +_Quantitative._ Forms _quantitative_, are such sensible energies as +arise from the complexion of many natures together, at whose discretion +they vanish. That's the seventh Orb of things, though broken and not +filling all as the other do. But if you take it for the whole sensible +world, it is entire, and is the same that _Tasis_ in Psycozoia. But the +centre of _Tasis_, viz. the multiplication of the reall _Cuspis_ of the +_Cone_ (for _Hyle_ that is set for the most contract point of the +_Cuspis_ is scarce to be reckoned among realities) that immense +diffusion of atoms, is to be referred to _Psyche_, as an internall +vegetative act, and so belongs to _Physis_ the lowest order of life. For +as that warmth that the sense doth afford the body, is not rationall, +sensitive, or imaginative, but vegetative; So this, #shamayim# _i.e._ +liquid fire, which _Psyche_ sends out, and is the outmost, last, and +lowest operation from her self, is also vegetative. + + +R + +_Rhomboides._ See Interpr. general. + +_Reason._ I understand by Reason, the deduction of one thing from +another, which I conceive proceeds from a kind of continuitie of +phantasmes: and is something like the moving of a cord at one end; the +parts next it rise with it. And by this concatenation of phantasmes I +conceive, that both brutes and men are moved in reasonable wayes and +methods in their ordinary externall actions. + +_Rayes._ The rayes of an essence is its energie. See _Energie_. + +_Reduplicative._ That is reduplicative, which is not onely in this +point, but also in another, having a kind of circumscribed ubiquitie, +_viz._ in its own sphear. And this is either by being in that sphear +omnipresent it self, as the soul is said to be in the body _tota in toto +& tota in qualibet parte_, or else at least by propagation of rayes, +which is the image of it self; and so are divers sensible objects +_Reduplicative_, as light, colours, sounds. And I make account either of +these wayes justly denominate any thing spirituall. Though the former is +most properly, at least more eminently spirituall. And whether any thing +be after that way spirituall saving the Divinitie, there is reason to +doubt. For what is entirely omnipresent in a sphear, whose diametre is +but three feet, I see not, why (that in the circumference being as fresh +and entire as that in the centre) it should stop there and not proceed +even _in infinitum_, if the circumference be still as fresh and entire +as the centre. But I define nothing. + + +S + +_Spermaticall._ It belongs properly to Plants, but is transferred also +to the Plasticall power in Animalls, I enlarge it to all magnetick power +whatsoever that doth immediately rule and actuate any body. For all +magnetick power is founded in _Physis_, and in reference to her, this +world is but one great Plant, (one +logos spermatikos+ giving it shape +and corporeall life) as in reference to _Psyche_, one happy and holy +Animall. + +_Spirit._ Sometimes it signifieth the soul, othersometime, the naturall +spirits in a mans body, which are _Vinculum animae & corporis_, and the +souls vehicle: Sometimes life. See _Reduplicative_. + +_Soul._ When I speak of mans Soul, I understand that which _Moses_ saith +was inspired into the body, (fitted out and made of earth) by God, +Genes. 2. which is not that impeccable spirit that cannot sinne; but the +very same that the Platonists call +psuche+, a middle essence betwixt +that which they call +nous+ (and we would in the Christian language call ++pneuma+) and the life of the body which is +eidolon psuches+, a kind of +an umbratil vitalitie, that the soul imparts to the bodie in the +enlivening of it: That and the body together, we Christians would call ++sarx+, and the suggestions of it, especially in its corrupt estate, ++phronema sarkos+. And that which God inspired into _Adam_ was no more +then +psuche+, the soul, not the spirit, though it be called #nishmat +chayim# _Spiraculum vitae_; is plain out of the text; because it made man +but become a living soul, #nefesh chai#. But you will say, he was a dead +soul before, and this was the spirit of life, yea the spirit of God, the +life of the soul that was breathed into him. + +But if #chai# implie such a life and spirit, you must acknowledge the +same to be also in the most stupid of all living creatures, even the +fishes (whose soul is but as salt to keep them from stinking, as Philo +speaks) for they are said to be #nishmat chayim# chap. 1. v. 20. 21. See +1 Cor. chap. 15, v. 45, 46. In brief therefore, that which in Platonisme +is +nous+, is in Scripture +pneuma+; what +sarx+ in one, +to therion+, +the brute or beast in the other, +psuche+ the same in both. + +_Self-reduplicative._ See _Reduplicative_. + + +T + +_Tricentreitie._ Centre is put for essence, so _Tricentreitie_ must +implie a trinitie of essence. See _Centre_, and _Energie_. + + +V + +_Vaticinant._ The soul is said to be in a _vaticinant_ or _parturient_ +condition, when she hath some kind of sense and hovering knowledge of a +thing, but yet cannot distinctly and fully, and commandingly represent +it to her self, cannot plainly apprehend, much lesse comprehend the +matter. The phrase is borrowed of Proclus, who describing the +incomprehensiblenese of God, and the desire of all things towards him, +speaks thus; +Agnoston gar on pothei ta onta to epheton touto kai +alepton, mete oun gnonai mete helein ho pothei, dunamena, peri auto +panta choreuei kai odinei men auto kai hoion apomanteuetai.+ _Theolog. +Platon. lib. 1. cap. 21._ See _Psychathan. lib. 3. cant. 3. stanz. 12. & +14._ + + + + +_The Philosophers Devotion._ + + + Sing aloud his praise rehearse + Who hath made the Universe. + He the boundlesse Heavens has spread + All the vitall Orbs has kned; + He that on _Olympus_ high + Tends his flocks with watchfull eye, + And this eye has multiplide + Midst each flock for so reside. + Thus as round about they stray + Toucheth each with out-stretch'd ray, + Nimbly they hold on their way, + Shaping out their Night and Day. + Never slack they; none respires, + Dancing round their Centrall fires. + In due order as they move + Echo's sweet be gently drove + Thorough Heavens vast Hollownesse, + Which unto all corners presse: + Musick that the heart of _Jove_ + Moves to joy and sportfull love; + Fills the listning saylers eares + Riding on the wandering Sphears. + Neither Speech nor Language is + Where their voice is not transmisse. + God is Good, is Wise, is Strong, + Witnesse all the creature-throng, + Is confess'd by every Tongue. + All things back from whence they sprong, + As the thankfull Rivers pay + What they borrowed of the Sea. + Now my self I do resigne, + Take me whole I all am thine. + Save me, God! from Self-desire, + Deaths pit, dark Hells raging fire, + Envy, Hatred, Vengeance, Ire. + Let not Lust my soul bemire. + Quit from these thy praise I'll sing, + Loudly sweep the trembling string. + Bear a part, O Wisdomes sonnes! + Free'd from vain Relligions. + Lo! from farre I you salute, + Sweetly warbling on my Lute. + _Indie_, _Egypt_, _Arabie_, + _Asia_, _Greece_, and _Tartarie_, + _Carmel_-tracts, and _Lebanon_ + With the _Mountains_ of the _Moon_, + from whence muddie _Nile_ doth runne, + Or whereever else you won; + Breathing in one vitall aire, + One we are though distant farre. + Rise at once lett's sacrifice + Odours sweet perfume the skies. + See how Heavenly lightning fires + Hearts inflam'd with high aspires! + All the substance of our souls + Up in clouds of Incense rolls. + Leave we nothing to our selves + Save a voice, what need we els! + Or an hand to wear and tire + On the thankfull Lute or Lyre. + Sing aloud his praise rehearse + Who hath made the Universe. + + +_FINIS._ + + + + +THE AUGUSTAN REPRINT SOCIETY + + + WILLIAM ANDREWS CLARK + MEMORIAL LIBRARY + UNIVERSITY OF CALIFORNIA, LOS ANGELES + + +PUBLICATIONS IN PRINT + +[Decoration] + + [Where available, Project Gutenberg e-text numbers are given in + brackets.] + + +1948-1949 + +16. Henry Nevil Payne, _The Fatal Jealousie_ (1673). [16916] + +18. Anonymous, "Of Genius," in _The Occasional Paper_, Vol. III, No. 10 +(1719), and Aaron Hill, Preface to The Creation (1720). [15870] + + +1949-1950 + +19. Susanna Centlivre, _The Busie Body_ (1709). [16740] + +20. Lewis Theobald, _Preface to the Works of Shakespeare_ (1734). +[16346] + +22. Samuel Johnson, _The Vanity of Human Wishes_ (1749), and two +_Rambler_ papers (1750). [13350] + +23. John Dryden, _His Majesties Declaration Defended_ (1681). [15074] + + +1950-1951 + +26. Charles Macklin, _The Man of the World_ (1792). [14463] + + +1951-1952 + +31. Thomas Gray, _An Elegy Wrote in a Country Churchyard_ (1751), and +_The Eton College Manuscript_. [15409] + + +1952-1953 + +41. Bernard Mandeville, _A Letter to Dion_ (1732). [29478] + + +1962-1963 + +98. _Select Hymns Taken Out of Mr. Herbert's Temple_ (1697). + + +1963-1964 + +104. 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James MacPherson, _Fragments of Ancient Poetry_ (1760). [8161] + +123. Edmond Malone, _Cursory Observations on the Poems Attributed to +Mr. Thomas Rowley_ (1782). [29116] + +124. Anonymous, _The Female Wits_ (1704). [_In Preparation_] + +125. Anonymous, _The Scribleriad_ (1742). Lord Hervey, _The Difference +Between Verbal and Practical Virtue_ (1742). [_In Preparation_] + +126. _Le Lutrin: an Heroick Poem, Written Originally in French by +Monsieur Boileau: Made English by N. O._ (1682). + + * * * * * + +Subsequent publications may be checked in the annual prospectus. + +Publications #1 through 90, of the first fifteen years of Augustan +Reprint Society, are available in bound units at $14.00 per unit of six +from: + + KRAUS REPRINT CORPORATION + 16 East 46th Street + New York, N.Y. 10017 + +Publications in print are available at the regular membership rate of +$5.00 yearly. 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John Evelyn, _The History of ... Sabatai Sevi ... The Suppos'd +Messiah of the Jews_ (1669). Introduction by Christopher W. Grose. +[_In Preparation_] + +132. Walter Harte, _An Essay on Satire, Particularly on the Dunciad_ +(1730). Introduction by Thomas B. Gilmore. [29237] + + +ANNOUNCEMENTS: + +Next in the series of special publications by the Society will be a +volume including Elkanah Settle's _The Empress of Morocco_ (1673) with +five plates; _Notes and Observations on the Empress of Morocco_ (1674) +by John Dryden, John Crowne and Thomas Shadwell; _Notes and Observations +on the Empress of Morocco Revised_ (1674) by Elkanah Settle; and _The +Empress of Morocco. A Farce_ (1674) by Thomas Duffet, with an +Introduction by Maximillian E. Novak. Already published in this series +are reprints of John Ogilby's _The Fables of Aesop Paraphras'd in Verse_ +(1668), with an Introduction by Earl Miner and John Gay's _Fables_ +(1727, 1738), with an Introduction by Vinton A. Dearing. Publication is +assisted by funds from the Chancellor of the University of California, +Los Angeles. Price to members of the Society, $2.50 for the first copy +and $3.25 for additional copies. Price to non-members, $4.00. + + * * * * * + +THE AUGUSTAN REPRINT SOCIETY + +William Andrews Clark Memorial Library + +2520 CIMARRON STREET AT WEST ADAMS BOULEVARD, LOS ANGELES, CALIFORNIA +90018 + +Make check or money order payable to THE REGENTS OF THE UNIVERSITY OF +CALIFORNIA. + + * * * * * + * * * * + +Errors and Inconsistencies (noted by transcriber) + +The author used a number of forms that were unusual or archaic even in +1646, and might be mistaken for typographical errors: + + ne (_conjunction_) + won (stay, dwell, like German _wohnen_) + eath (easy, light; also "uneath") + words in -en, especially verbs: + aboven, amazen, been (_infinitive_), causen, standen, withouten... + +Greek diacritics were consistently printed over the first vowel of an +initial diphthong. This has been silently regularized. + +Both occurrences of the name "DesCartes" or "DesChartes" are at line +break; the hyphen has been omitted conjecturally. In general, spellings +that appear more than once, such as "Psyc-" for "Psych-", were assumed +to be intentional. + +The word "invisible" means that the letter is absent but there is an +appropriately sized blank space. + + +Modern Introduction: + + Immobile . . . Incomprehensible "[6] + [_line-initial long space in the original, not explained in + the footnote_] + with its seque _Democritus Platonissans_ + [_l in "sequel" invisible at line-end_] + describes the genesis of + [_final s in "genesis" illegible at line-end_] + Footnote 9: _Ibid._, II. xi. 5 (p. 52). [II.xi. 5] + +To the Reader: + + in the neglectfull disguise of a fragment [of of] + or which is as harsh one infinite one. + [_. missing; text otherwise unchanged_] + defending the infinitude of both, [both.] + Unum ut attendentes ad infinitam Dei potentiam + [_first i in "infinitam" invisible_] + +Democritus Platonissans + + 7. Numbers infinite of each would strike our 'stonishd sight; + [_er in "Numbers" invisible_] + 25. This is the parergon of each noble fire [is is] + 27. What mark is left,? what aimed scope or end + [_punctuation as printed_] + 45. This inf'nite voidnesse as much our mind doth gall + [_text cut off; "-all" conjectural_] + 47. With their strange vizards. This will follow right + [_text cut off; "-ht" conjectural_] + 55. Keeping a well-proportionated space [ptoportionated] + 81. And immense mounting smoke arose all round about. [mountiug] + 99. Snow-limb'd, rose-cheek'd, ruby-lip'd, pearl-ted, star eyn'd + Their parts each fair in fit proportion all conbin'd. + [_text unchanged: possible hyphen in "star eyn'd"_] + 102. Such as no vulgar wit can well believe. [vnlgar] + 103. A wider period; turneth still and slow. [tnrneth] + +Cupids Conflict + + Had I (but O that envious Destinie, + [_mismatched parenthesis in original; closing parenthesis may + belong after "harm!" in 4th line of stanza_] + Who can his passions master and controll, [aud] + For can their carefull ghosts from Limbo take + [_reading uncertain: may be "take" corrected by hand to "Lake"_] + +Particular Interpretation + + _Energie._ It is a peculiar Platonicall terme. [_Energie,_] + _Faith._ ... excellently described in Proclus, [roclus.] + +Esti oun houtos hormos asphales ton onton hapanton.+ + [+Eis oun ... ton honton+] + [_Original text could not be checked, but +Eis+ is grammatically + impossible._] + _Intellect._ [_Intellect.._] + _Idiopathy._ } See Interpret. Gen. + _Iao_ } + [_Printed as shown; may be damage or error for "Idea" or similar_] + _Omniformity._ [_Omniformity,_] + _Reduplicative._ ... as the centre. But I define nothing. + [_blank space at mid-line in original_] + _Soul._ ... And that which God inspired into _Adam_ [that that] + _Vaticinant._ ... Theolog. Platon. [Theolog Platon] + +Augustan Reprints + +Here as in e-texts 29237 and 29684 (from the same year), one or two +pages from the list of titles in print appear to be missing. The same +list should be present in any Augustan Reprint from a later year. + + [First page] UNIVERSITY OF CALIFORNIA, LOS ANGELES [. for,] + 117. Sir Roger L'Estrange, _Citt and Bumpkin_ (1680). [Sir George] + + + + + + +End of the Project Gutenberg EBook of Democritus Platonissans, by Henry More + +*** END OF THIS PROJECT GUTENBERG EBOOK DEMOCRITUS PLATONISSANS *** + +***** This file should be named 30327.txt or 30327.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/3/0/3/2/30327/ + +Produced by Louise Hope, Chris Curnow, Joseph Cooper and +the Online Distributed Proofreading Team at +https://www.pgdp.net + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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