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tlg0094.tlg003.perseus-eng1 #1538

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and what part of it is physical, or the explanation of natural things. The Stoics affirm that wisdom is the knowledge of things human and divine; that philosophy is the
exercise of that art which is expedient to this knowledge;
that virtue is the sole and sovereign art which is thus expedient; and this distributes itself into three general parts,
—natural, moral, and logical. By which just reason (they
—natural, moral, and logical. By which just reason (they
say) philosophy is tripartite; of which one is natural, the
other moral, the third logical. The natural is when our
enquiries are concerning the world and all things contained in it; the ethical is the employment of our minds in
Expand All @@ -108,9 +108,9 @@
thing which is proposed. Likewise, if the question be
proposed, whether the world be infinite, or whether beyond the system of this world there is any real being, all
these things are the objects about which the understanding of man is conversant. But if these be the questions,
—what measures must be taken to compose the well ordered life of man, what are the best methods to govern
—what measures must be taken to compose the well ordered life of man, what are the best methods to govern
and educate children, or what are the exact rules whereby
sovereigns may command and establish laws,—all these
sovereigns may command and establish laws,—all these
queries are proposed for the sole end of action, and the
man conversant therein is the moral and practical man.</p>
</div2>
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original from humidity. His second reason was, that all
plants are nourished and fructified by that thing which is
moist, of which being deprived they wither away. Thirdly,
that that fire of which the sun and stars are made is nourished by watery exhalations,&mdash;yea, and the world itself;
that that fire of which the sun and stars are made is nourished by watery exhalations,—yea, and the world itself;
which moved Homer to sing that the generation of it was
from water:&mdash;
from water:—
<quote rend="blockquote">
<lg>
<l>The ocean is
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that is the visible world. Moreover the nature of number (he saith) consists in the ten; for all people, whether
Grecians or barbarians, reckon from one to ten, and thence
return to one again. Farther he avers the virtue of ten
consists in the quaternion; the reason whereof is this,&mdash;
consists in the quaternion; the reason whereof is this,—
if any person reckon from one, and by addition place his
numbers so as to take in the quaternary, he shall complete
the number ten; if he exceed the four, he shall go beyond
Expand Down Expand Up @@ -364,7 +364,7 @@
the division of beings. Thus he sings,
<quote rend="blockquote">
<lg>
<l>Mark the four roots of all created things:&mdash;
<l>Mark the four roots of all created things:—
</l>
<l>Bright shining Jove, Juno that giveth life,
</l>
Expand Down Expand Up @@ -535,7 +535,7 @@
<pb id="v.3.p.117"/>

delivered to us the knowledge and veneration of the Gods
did it by these three manner of ways:&mdash;first, from Nature;
did it by these three manner of ways:—first, from Nature;
secondly, from fables; thirdly, from the testimony given by
the laws of commonwealths. Philosophers taught the natural way; poets, the fabulous; and the political way is
received from the constitutions of each commonwealth.
Expand Down Expand Up @@ -606,7 +606,7 @@
Bentley's note to Callimachus, Frag. 86. (G.)</note>
<l>Great Jupiter, Thrasonic old bald pate,
</l>
<l>Now writes his impious books,&mdash;a boastful ass!</l>
<l>Now writes his impious books,—a boastful ass!</l>
</lg>
</quote>
</p>
Expand Down Expand Up @@ -682,8 +682,8 @@
that he did neither of these. Now neither the first nor
the second can be entertained, because they suppose God
to be eternal; if God from eternity was in a continual
sleep, he was in an eternal death,&mdash;and what is death but
an eternal sleep?&mdash;but no sleep can affect a Deity, for the
sleep, he was in an eternal death,—and what is death but
an eternal sleep?—but no sleep can affect a Deity, for the
immortality of God and alliance to death are vastly different. But if God was in a continual vigilance, either there
was something wanting to make him happy, or else his
beatitude was perfectly complete; but according to neither
Expand All @@ -708,7 +708,7 @@
<p>Pythagoras says that, of his principles, unity is God; and
the perfect good, which is indeed the nature of a unity, is
mind itself; but the binary number, which is infinite, is a
devil, and in its own nature evil,&mdash;about which the multitude of material beings, and this world which is the object
devil, and in its own nature evil,—about which the multitude of material beings, and this world which is the object
of our eyes, are conversant.</p>
<p>Socrates and Plato agree that God is that which is one,
hath its original from its own self, is of a singular subsistence, is one only being perfectly good; all these various names signifying goodness do all centre in mind; hence
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<p>A CAUSE is that by which any thing is produced, or by
which any thing is effected.</p>
<pb id="v.3.p.124"/>
<p>Plato gives this triple division of causes,&mdash;the material,
<p>Plato gives this triple division of causes,—the material,
the efficient, and the final cause; the principal cause he
judges to be the efficient, which is the mind and intellect.</p>
<p>Pythagoras and Aristotle judge the first causes are incorporeal beings, but those that are causes by accident or
Expand All @@ -821,7 +821,7 @@
<head>Chapter XII.
<lb/> OF BODIES.</head>
<p>A BODY is that being which hath these three dimensions,
breadth, depth, and length ;&mdash;or a bulk which makes a sensible resistance;&mdash;or whatsoever of its own nature possesseth a place.</p>
breadth, depth, and length ;—or a bulk which makes a sensible resistance;—or whatsoever of its own nature possesseth a place.</p>
<p>Plato saith that it is neither heavy nor light in its own
nature, when it exists in its own place; but being in the
place where another should be, then it has an inclination
Expand Down Expand Up @@ -1136,7 +1136,7 @@
that circle is the utmost bound of the world. Seleucus,
that the world knows no limits. Diogenes, that the universe is infinite, but this world is finite. The Stoics make
a difference between that which is called the universe, and
that which is called the whole world;&mdash;the universe is
that which is called the whole world;—the universe is
the infinite space considered with the vacuum, the vacuity
being removed gives the right conception of the world; so
that the universe and the world are not the same thing.
Expand Down Expand Up @@ -1399,7 +1399,7 @@
inferior. Democritus, that the fixed stars are in the highest place; after those the planets; after which the sun,
Venus, and the moon, in their order. Plato, that the first
after the fixed stars that makes its appearance is Phaenon,
the star of Saturn; the second Pha&euml;ton, the star of Jupiter; the third the fiery, which is the star of Mars; the
the star of Saturn; the second Phaëton, the star of Jupiter; the third the fiery, which is the star of Mars; the
fourth the morning star, which is the star of Venus;

<pb id="v.3.p.140"/>
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and twenty times larger than the earth. Anaxagoras, that
it is far greater than Peloponnesus. Heraclitus, that it
is no broader than a man's foot. Epicurus, that he equally
embraceth all the foresaid opinions,&mdash;that the sun may
embraceth all the foresaid opinions,—that the sun may
be of magnitude as it appears, or it may be somewhat
greater or somewhat less.

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<lb/> OF THE ESSENCE OF THE MOON.</head>
<p>ANAXIMANDER affirms that the circle of the moon is nineteen times bigger than the earth, and resembles the sun, its
orb being full of fire; and it suffers an eclipse when the
wheel turneth,&mdash;which he describes by the divers turnings
wheel turneth,—which he describes by the divers turnings
of a chariot-wheel, in the midst of it there being a hollow
replenished with fire, which hath but one way of expiration. Xenophanes, that it is a condensed cloud. The
Stoics, that it is mixed of fire and air. Plato, that it is
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<lb/> OF THE GALAXY, OR THE MILKY WAY.</head>
<p>IT is a cloudy circle, which continually appears in the
air, and by reason of the whiteness of its colors is called
the galaxy, or the milky way. Some of the Pythagoreans say that, when Pha&euml;ton set the world on fire, a star
the galaxy, or the milky way. Some of the Pythagoreans say that, when Phaëton set the world on fire, a star
falling from its own place in its circular passage through
the region caused an inflammation. Others say that originally it was the first course of the sun; others, that it is an

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kind. This way unanimously go all the Peripatetics, believing that these meteors, being formed by the clouds, do
differ according to their various configurations. Epigenes,
that a comet arises from an elevation of spirit or wind,
mixed with an earthy substance and set on fire. Bo&euml;thus,
mixed with an earthy substance and set on fire. Boëthus,
that it is a phantasy presented to us by inflamed air. Diogenes, that comets are stars. Anaxagoras, that those
styled shooting stars fall down from the ether like sparks,
and therefore are soon extinguished. Metrodorus, that it
Expand Down Expand Up @@ -1928,7 +1928,7 @@
<div2 type="chapter" n="6">
<head>Chapter VI.
<lb/> OF METEORS WHICH RESEMBLE RODS, OR OF RODS.</head>
<p>THESE rods and the mock-suns are constituted of a double nature, a real subsistence, and a mere appearance;&mdash;
<p>THESE rods and the mock-suns are constituted of a double nature, a real subsistence, and a mere appearance;—
of a real subsistence, because the clouds are the object of
our eyes; of a mere appearance, for their proper color is
not seen, but that which is adventitious. The like affections, natural and. adventitious, in all such things do
Expand Down Expand Up @@ -2000,7 +2000,7 @@
rooted in the infinite space. Philolaus the Pythagorean
gives to fire the middle place, and this is the hearth-fire of
the universe; the second place to the Antichthon; the third
to that earth which we inhabit, which is seated in opposition unto and whirled about the opposite,&mdash;which is the
to that earth which we inhabit, which is seated in opposition unto and whirled about the opposite,—which is the
reason that those which inhabit that earth cannot be seen
by us. Parmenides was the first that confined the habitable world to the two solstitial (or temperate) zones.

Expand Down Expand Up @@ -2330,7 +2330,7 @@
an organ. There are several ways of expressing what
sense is; it is either a habit, a faculty, an operation, or
an imagination which apprehends by means of an organ
of sense,&mdash;and also the eighth principal thing, from
of sense,—and also the eighth principal thing, from
whence the senses are derived. The instruments of sense
are intelligent spirits, which from the said commanding
part reach unto all the organs of the body. Epicurus,
Expand All @@ -2339,7 +2339,7 @@

that sense is a faculty, and that which is perceived by the
sense is the product of it; so that sense hath a double
acceptation,&mdash;sense which is the faculty, and the thing
acceptation,—sense which is the faculty, and the thing
received by the sense, which is the effect. Plato, that
sense is that commerce which the soul and body have
with those things that are exterior to them; the power of
Expand Down Expand Up @@ -2576,7 +2576,7 @@
<div2 type="chapter" n="19">
<head>Chapter XIX.
<lb/> OF THE VOICE.</head>
<p>PLATO thus defines a voice,&mdash;that it is a breath drawn
<p>PLATO thus defines a voice,—that it is a breath drawn
by the mind through the mouth, and a blow given to the
air and through the ear, brain, and blood transmitted to
the soul. Voice is abusively attributed to irrational and
Expand Down Expand Up @@ -2708,15 +2708,15 @@
forth by way of expiration; the parts of the body mutually
concurring to this function by the alternate participation
of fulness and emptiness. So that to lungs pertain four
motions;&mdash;first, when the lungs receive the outward air;
motions;—first, when the lungs receive the outward air;
secondly, when the outward air thus entertained is transmitted to the breast; thirdly, when the lungs again receive
that air which they imparted to the breast; fourthly, when
this air then received from the breast is thrown outwards.
Of these four motions two are dilatations, one when the
lungs attract the external air, another when the breast dischargeth itself of it upon the lungs; two are contractions,
one when the breast draws into itself the air, the second
when it expels this which was insinuated into it. The
breast admits only of two motions;&mdash;of dilatation, when
breast admits only of two motions;—of dilatation, when
it draws from the lungs the breath, and of contraction,
when it returns what it did receive.

Expand Down Expand Up @@ -2966,12 +2966,12 @@

<pb id="v.3.p.182"/>

affected, there will be barrenness,&mdash;if it be more condensed, or more spongy, or more hardened, or more
affected, there will be barrenness,—if it be more condensed, or more spongy, or more hardened, or more
callous, or more carneous; or it may be from low spirits,
or from an atrophy or vicious distemper of body; or, lastly,
it may arise from a twisted or distorted configuration.
Diocles holds that the sterility in men ariseth from some
of these causes,&mdash;either that they cannot at all ejaculate
of these causes,—either that they cannot at all ejaculate
any sperm, or if they do, it is less than nature doth require,
or else there is no generative faculty in the sperm, or the
genital members are flagging; or from the obliquity of
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third preparation for generation was when their parts mutually amongst themselves gave a being to one another;
the fourth, when there was no longer a mixture of similar
elements (like earth and water), but a union of animals
among themselves,&mdash;in some the nourishment being made
among themselves,—in some the nourishment being made

<pb id="v.3.p.187"/>

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formed from the thirty-sixth day, and their shape is
completed in the nine and fortieth. Asclepiades, that
male embryos, by reason of a greater natural heat, have
their joints begun to be formed in the twenty-sixth day,&mdash;
many even sooner,&mdash;and that they are completed in all
their joints begun to be formed in the twenty-sixth day,—
many even sooner,—and that they are completed in all
their parts on the fiftieth day; the parts of the females
are articulated in two months, but by the defect of heat are
not consummated till the fourth; but the members of
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