CHAPTER XII. OF THE INCLINATION OF THE EARTH.
Leucippus affirms that the earth vergeth towards the southern parts, by reason of the thinness and fineness that is in the south; the northern parts are more compacted, they being congealed by a rigorous cold, but those parts of the world that are opposite are enfired. Democritus, because, the southern parts of the air being the weaker, the earth as it enlarges bends towards the south; the northern parts are of an unequal, the southern of an equal temperament; and this is the reason that the earth bends towards those parts where the earth is laden with fruits and its own increase.
CHAPTER XIII. OF THE MOTION OF THE EARTH.
Most of the philosophers say that the earth remains fixed in the same place. Philolaus the Pythagorean, that it is moved about the element of fire, in an oblique circle, after the same manner of motion that the sun and moon have. Heraclides of Pontus and Ecphantus the Pythagorean a.s.sign a motion to the earth, but not progressive, but after the manner of a wheel being carried on its own axis; thus the earth (they say) turns itself upon its own centre from west to east. Democritus, that when the earth was first formed it had a motion, the parts of it being small and light; but in process of time the parts of it were condensed, so that by its own weight it was poised and fixed.
CHAPTER XIV. INTO HOW MANY ZONES IS THE EARTH DIVIDED?
Pythagoras says that, as the celestial sphere is distributed into five zones, into the same number is the terrestrial; which zones are the arctic and antarctic, the summer and winter tropics (or temperate zones), and the equinoctial; the middle of which zones equally divides the earth and const.i.tutes the torrid zone; but that portion which is in between the summer and winter tropics is habitable, by reason the air is there temperate.
CHAPTER XV. OF EARTHQUAKES.
Thales and Democritus a.s.sign the cause of earthquakes to water. The Stoics say that it is a moist vapor contained in the earth, making an irruption into the air, that causes the earthquake. Anaximenes, that the dryness and rarity of the earth are the cause of earthquakes, the one of which is produced by extreme drought, the other by immoderate showers.
Anaxagoras, that the air endeavoring to make a pa.s.sage out of the earth, meeting with a thick superficies, is not able to force its way, and so shakes the circ.u.mambient earth with a trembling. Aristotle, that a cold vapor encompa.s.sing every part of the earth prohibits the evacuation of vapors; for those which are hot, being in themselves light, endeavor to force a pa.s.sage upwards, by which means the dry exhalations, being left in the earth, use their utmost endeavor to make a pa.s.sage out, and being wedged in, they suffer various circ.u.mvolutions and shake the earth.
Metrodorus, that whatsoever is in its own place is incapable of motion, except it be pressed upon or drawn by the operation of another body; the earth being so seated cannot naturally be moved, yet divers parts and places of the earth may move one upon another. Parmenides and Democritus, that the earth being so equally poised hath no sufficient ground why it should incline more to one side than to the other; so that it may be shaken, but cannot be removed. Anaximenes, that the earth by reason of its lat.i.tude is borne upon by the air which presseth upon it.
Others opine that the earth swims upon the waters, as boards and broad planks, and by that reason is moved. Plato, that motion is by six manner of ways, upwards, downwards, on the right hand and on the left, behind and before; therefore it is not possible that the earth should be moved in any of these modes, for it is altogether seated in the lowest place; it therefore cannot receive a motion, since there is nothing about it so peculiar as to cause it to incline any way; but some parts of it are so rare and thin that they are capable of motion. Epicurus, that the possibility of the earth"s motion ariseth from a thick and aqueous air under the earth, that may, by moving or pushing it, be capable of quaking; or that being so compa.s.sed, and having many pa.s.sages, it is shaken by the wind which is dispersed through the hollow dens of it.
CHAPTER XVI. OF THE SEA, AND HOW IT IS COMPOSED, AND HOW IT BECOMES TO THE TASTE BITTER.
Anaximander affirms that the sea is the remainder of the primogenial humidity, the greatest part of which being dried up by the fire, the influence of the great heat altered its quality. Anaxagoras that in the beginning water did not flow, but was as a standing pool; and that it was burnt by the movement of the sun about it, by which the oily part of the water being exhaled, the residue became salt. Empedocles, that the sea is the sweat of the earth heated by the sun. Antiphon, that the sweat of that which was hot was separated from the rest which were moist; these by seething and boiling became bitter, as happens in all sweats. Metrodorus, that the sea was strained through the earth, and retained some part of its density; the same is observed in all those things which are strained through ashes. The schools of Plato, that the element of water being compacted by the rigor of the air became sweet, but that part which was expired from the earth, being enfired, became of a brackish taste.
CHAPTER XVII. OF TIDES, OR OF THE EBBING AND FLOWING OF THE SEA.
Aristotle and Heraclides say, they proceed from the sun, which moves and whirls about the winds; and these falling with a violence upon the Atlantic, it is pressed and swells by them, by which means the sea flows; and their impression ceasing, the sea retracts, hence they ebb.
Pytheas the Ma.s.silian, that the fulness of the moon gives the flow, the wane the ebb. Plato attributes it all to a certain balance of the sea, which by means of a mouth or orifice causes the tide; and by this means the seas do rise and flow alternately. Timaeus believes that those rivers which fall from the mountains of the Celtic Gaul into the Atlantic produce a tide. For upon their entering upon that sea, they violently press upon it, and so cause the flow; but they disemboguing themselves, there is a cessation of the impetuousness, by which means the ebb is produced. Seleucus the mathematician attributes a motion to the earth; and thus he p.r.o.nounceth that the moon in its circ.u.mlation meets and repels the earth in its motion; between these two, the earth and the moon, there is a vehement wind raised and intercepted, which rushes upon the Atlantic Ocean, and gives us a probable argument that it is the cause the sea is troubled and moved.
CHAPTER XVIII. OF THE AUREA, OR A CIRCLE ABOUT A STAR.
The aurea or circle is thus formed. A thick and dark air intervening between the moon or any other star and our eye, by which means our sight is dilated and reflected, when now our sight falls upon the outward circ.u.mference of the orb of that star, there presently seems a circle to appear. This circle thus appearing is called the [Greek omitted]
or halo; and there is constantly such a circle seen by us, when such a density of sight happens.
BOOK IV.
Having taken a survey of the general parts of the world, I will take a view of the particular members of it.
CHAPTER I. OF THE OVERFLOWING OF THE NILE.
Thales conjectures that the Etesian or anniversary northern winds blowing strongly against Egypt heighten the swelling of the Nile, the mouth of that river being obstructed by the force of the sea rushing into it. Euthymenes the Ma.s.silian concludes that the Nile is filled by the ocean and that sea which is outward from it, the last being naturally sweet. Anaxagoras, that the snow in Ethiopia which is frozen in winter is melted in summer, and this makes the inundation.
Democritus, that the snows which are in the northern climates when the sun enters the summer solstice are dissolved and diffused; from those vapors clouds are compacted, and these are forcibly driven by the Etesian winds into the southern parts and into Egypt, from whence violent showers are poured; and by this means the fens of Egypt are filled with water, and the river Nile hath its inundation. Herodotus the historian, that the waters of the Nile receive from their fountain an equal portion of water in winter and in summer; but in winter the water appears less, because the sun, making its approach nearer to Egypt, draws up the rivers of that country into exhalation. Ephorus the historiographer, that in summer all Egypt seems to be melted and sweats itself into water, to which the thin and sandy soils of Arabia and Lybia contribute. Eudoxus relates that the Egyptian priests affirm that, when it is summer to us who dwell under the northern tropic, it is winter with them that inhabit under the southern tropic; by this means there is a various contrariety and opposition of the seasons in the year, which cause such showers to fall as make the water to overflow the banks of the Nile and diffuse itself throughout all Egypt.
CHAPTER II. OF THE SOUL.
Thales first p.r.o.nounced that the soul is that being which is in a perpetual motion, or that whose motion proceeds from itself. Pythagoras, that it is a number moving itself; he takes a number to be the same thing with a mind. Plato, that it is an intellectual substance moving itself, and that motion is in a numerical harmony. Aristotle, that it is the first actuality [Greek ommitted] of a natural organical body which has life potentially; and this actuality must be understood to be the same thing with energy or operation. Dicaearchus, that it is the harmony of the four elements. Asclepiades the physician, that it is the concurrent exercitation of the senses.
CHAPTER III. WHETHER THE SOUL BE A BODY, AND WHAT IS THE NATURE AND ESSENCE OF IT.
All those named by me do affirm that the soul itself is incorporeal, and by its own nature is in a motion, and in its own self is an intelligent substance, and the living actuality of a natural organical body. The followers of Anaxagoras, that it is airy and a body. The Stoics, that it is a hot exhalation. Democritus, that it is a fiery composition of things which are perceptible by reason alone, the same having their forms spherical and without an inflaming faculty; and it is a body.
Epicurus, that it is const.i.tuted of four qualities, of a fiery quality, of an aerial quality, a pneumatical, and of a fourth quality which hath no name, but it contains the virtue of the sense. Herac.l.i.tus, that the soul of the world is the exhalation which proceeds from the moist parts of it; but the soul of animals, arising from exhalations that are exterior and from those that are within them, is h.o.m.ogeneous to it.
CHAPTER IV. OF THE PARTS OF THE SOUL.
Plato and Pythagoras, according to their first account, distribute the soul into two parts, the rational and irrational. By a more accurate and strict account the soul is branched into three parts; they divide the unreasonable part into the concupiscible and the irascible. The Stoics say the soul is const.i.tuted of eight parts; five of which are the senses, hearing, seeing, tasting, touching, smelling, the sixth is the faculty of speaking, the seventh of generating, the eighth of commanding; this is the princ.i.p.al of all, by which all the other are guided and ordered in their proper organs, as we see the eight arms of a polypus aptly disposed. Democritus and Epicurus divide the soul into two parts, the one rational, which bath its residence in the breast, and the irrational, which is diffused through the whole structure of the body.
Democritus, that the quality of the soul is communicated to everything, yea, to the dead corpses; for they are partakers of heat and some sense, when the most of both is expired out of them.
CHAPTER V. WHAT IS THE PRINc.i.p.aL PART OF THE SOUL, AND IN WHAT PART OF THE BODY IT RESIDES.
Plato and Democritus place its residence in the whole head. Strato, in that part of the forehead where the eyebrows are separated.
Erasiatratus, in the Epikranis, or membrane which involves the brain.
Herophilus, in that sinus of the brain which is the basis of it.
Parmenides, in the breast; which opinion is embraced by Epicurus. The Stoics are generally of this opinion, that the seat of the soul is throughout the heart, or in the spirit about it. Diogenes, in the arterial ventricle of the heart, which is also full of vital spirit.
Empedocles, in the ma.s.s of the blood. There are that say it is in the neck of the heart, others in the pericardium, others in the midriff.
Certain of the Neoterics, that the seat of the soul is extended from the head to the diaphragm. Pythagoras, that the animal part of the soul resides in the heart, the intellectual in the head.
CHAPTER VI. OF THE MOTION OF THE SOUL.
Plato believes that the soul is in perpetual motion, but that it is immovable as regards motion from place to place. Aristotle, that the soul is not naturally moved, but its motion is accidental, resembling that which is in the forms of bodies.
CHAPTER VII. OF THE SOUL"S IMMORTALITY.