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cassius
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 [167] But some object to this, fools as they are, and conceive that simple matter cannot of itself, without the assistance of the gods, act so agreeably to the advantage and convenience of mankind, as to change the seasons of the year, to produce the fruits, and do other things which Pleasure, the deity and great guide of life, persuades men to value and esteem. It could not induce us to propagate our race, by the blandishments of tender love, lest the species of mankind should be extinct, for whose sake they pretend the gods made all the beings of the world; but all conceits like these fall greatly from the dictates of true reason - For though I were entirely ignorant of the rise of things, yet from the very nature of the heavens, and the frame of many other bodies, I dare affirm and insist that the nature of the world was by no means created by the gods upon our account, it is so very faulty and imperfect; which, my Memmius, I shall fully explain. But now let us explain what remains to be said of motion. [167] But some object to this, fools as they are, and conceive that simple matter cannot of itself, without the assistance of the gods, act so agreeably to the advantage and convenience of mankind, as to change the seasons of the year, to produce the fruits, and do other things which Pleasure, the deity and great guide of life, persuades men to value and esteem. It could not induce us to propagate our race, by the blandishments of tender love, lest the species of mankind should be extinct, for whose sake they pretend the gods made all the beings of the world; but all conceits like these fall greatly from the dictates of true reason - For though I were entirely ignorant of the rise of things, yet from the very nature of the heavens, and the frame of many other bodies, I dare affirm and insist that the nature of the world was by no means created by the gods upon our account, it is so very faulty and imperfect; which, my Memmius, I shall fully explain. But now let us explain what remains to be said of motion.
  
-[184] And here, I think, is the proper place to prove to you that no being can be carried upwards or ascend by any innate virtue of its own, lest by observing the tendency of flame you should be led into a mistake. For flame, you know, is born upwards, as well when it begins to blaze as when it is increased by fuel; so the tender corn and lofty trees grow upwards. Nor when the flames aspire and reach the tops of houses, and catch the rafters and the beams with a fierce blaze, are you to suppose they do this by voluntary motion, and not compelled by force. 'Tis the same when the blood gushes from a vein, it spouts bounding upwards, and sprinkles all about the purple stream. Don't you observe likewise with what force the water throws up the beams and posts of wood? The more we plunge them in, and press them down with all our might, the more forcibly the stream spews them upwards, and sends them back; so that they rise and leap up at least half their thickness above the water. And yet I think, we make no question that all things as they pass through empty void are carried naturally down below. So likewise the flame rises upwards, being forcibly pressed through the air, though its weight, by its natural gravity, endeavors to descend. Don't you see the nightly meteors of the sky flying aloft, and drawing after them long trains of flame, which way soever Nature yields a passage? Don't you see also the stars and fiery vapours ​fall downwards upon the Earth? The Sun too scatters from the tops of heaven his beams all round, and sows the fields with light: Its rays therefore are downward sent to us below. You see the lightning through opposing showers fly all about; the fires burst from clouds, now here now there engage, at length the burning ​vapour ​falls down upon the ground.+[184] And here, I think, is the proper place to prove to you that no being can be carried upwards or ascend by any innate virtue of its own, lest by observing the tendency of flame you should be led into a mistake. For flame, you know, is born upwards, as well when it begins to blaze as when it is increased by fuel; so the tender corn and lofty trees grow upwards. Nor when the flames aspire and reach the tops of houses, and catch the rafters and the beams with a fierce blaze, are you to suppose they do this by voluntary motion, and not compelled by force. 'Tis the same when the blood gushes from a vein, it spouts bounding upwards, and sprinkles all about the purple stream. Don't you observe likewise with what force the water throws up the beams and posts of wood? The more we plunge them in, and press them down with all our might, the more forcibly the stream spews them upwards, and sends them back; so that they rise and leap up at least half their thickness above the water. And yet I think, we make no question that all things as they pass through empty void are carried naturally down below. So likewise the flame rises upwards, being forcibly pressed through the air, though its weight, by its natural gravity, endeavors to descend. Don't you see the nightly meteors of the sky flying aloft, and drawing after them long trains of flame, which way soever Nature yields a passage? Don't you see also the stars and fiery vapors ​fall downwards upon the Earth? The Sun too scatters from the tops of heaven his beams all round, and sows the fields with light: Its rays therefore are downward sent to us below. You see the lightning through opposing showers fly all about; the fires burst from clouds, now here now there engage, at length the burning ​vapor falls down upon the ground.
  
 [216] I desire you would attend closely upon this subject, and observe that bodies when they are carried downward through the void in a straight line, do at some time or other, but at no fixed and determinate time, and in some parts of the void likewise, but not in any one certain and determinate place of it, decline a little from the direct line by their own strength and power; so nevertheless,​ that the direct motion can be said to be changed the least that can be imagined. [216] I desire you would attend closely upon this subject, and observe that bodies when they are carried downward through the void in a straight line, do at some time or other, but at no fixed and determinate time, and in some parts of the void likewise, but not in any one certain and determinate place of it, decline a little from the direct line by their own strength and power; so nevertheless,​ that the direct motion can be said to be changed the least that can be imagined.
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 Wherefore you must needs confess there is something else beside stroke and weight which is the cause of those motions from whence this innate power of our will proceeds. We see nothing can arise from nothing, for weight, which is natural to bodies, hinders us to conclude that all things are moved by stroke or outward force, and lest the mind should seem to act by some necessary impulse within itself (this is, by motion that proceeds from weight) and overpowered,​ be compelled, as it were, to bear and suffer, this is occasioned by ever so little a declination of the seeds, which however is done at no certain or determinate time or place. Wherefore you must needs confess there is something else beside stroke and weight which is the cause of those motions from whence this innate power of our will proceeds. We see nothing can arise from nothing, for weight, which is natural to bodies, hinders us to conclude that all things are moved by stroke or outward force, and lest the mind should seem to act by some necessary impulse within itself (this is, by motion that proceeds from weight) and overpowered,​ be compelled, as it were, to bear and suffer, this is occasioned by ever so little a declination of the seeds, which however is done at no certain or determinate time or place.
  
-Nor was the mass of matter ever more close or more loose, nor did the number of seeds ever increase or diminish, and therefore the same course in which the seeds move now, the same motion they had for the time past, and they will be carried on hereafter in the very same manner, and the things that have been hitherto produced shall be formed again in the same way; they shall come into being, grow, and arrive at perfection, as far as the laws of their respsective ​natures will admit. For this universe of things no force can change, neither is there any place into which the least particle of matter may fly off from the whole mass, nor is there a place from whence any new seeds may break in upon this All, and so change the nature of things and disorder their motions.+Nor was the mass of matter ever more close or more loose, nor did the number of seeds ever increase or diminish, and therefore the same course in which the seeds move now, the same motion they had for the time past, and they will be carried on hereafter in the very same manner, and the things that have been hitherto produced shall be formed again in the same way; they shall come into being, grow, and arrive at perfection, as far as the laws of their respective ​natures will admit. For this universe of things no force can change, neither is there any place into which the least particle of matter may fly off from the whole mass, nor is there a place from whence any new seeds may break in upon this All, and so change the nature of things and disorder their motions.
  
 There is nothing wonderful in this, that when all the principles of things are in continual motion the whole should at the same time seem to be at perfect rest, though every particular body has a sort of motion peculiar to itself, for the nature of first seeds is so subtle that they lie far beyond the reach of our sense. And therefore, since you cannot perceive them by the eye, their motions are much less to be discerned, especially, as we observe many things are discovered to us by our sight whose motions we cannot perceive, by being placed at a remote distance from us. For often the wooly flock upon a hill wander about, and crop the tender grass, wherever the sweet herbs crowned with pearly dew invite. The lambs, their bellies full, wantonly play and try their tender horns. All this to us standing far off appears confused, and like a steady white spread over the green. And this a mighty army fills the plain, and moves about, and acts a real fight - the horse scour over the field and wheel at once, and in the center charge, and shake the ground with mighty force. The blaze of arms darts up to heaven, all the earth around glitters with brazen shields, and groans beneath the feet of men engaged. The neighboring hills, struck with the noise, rebound it to the skies. Yet place yourself upon a mountain-top to view this wild confusion, and you'd think it was a fixed and steady light that filled the plain. There is nothing wonderful in this, that when all the principles of things are in continual motion the whole should at the same time seem to be at perfect rest, though every particular body has a sort of motion peculiar to itself, for the nature of first seeds is so subtle that they lie far beyond the reach of our sense. And therefore, since you cannot perceive them by the eye, their motions are much less to be discerned, especially, as we observe many things are discovered to us by our sight whose motions we cannot perceive, by being placed at a remote distance from us. For often the wooly flock upon a hill wander about, and crop the tender grass, wherever the sweet herbs crowned with pearly dew invite. The lambs, their bellies full, wantonly play and try their tender horns. All this to us standing far off appears confused, and like a steady white spread over the green. And this a mighty army fills the plain, and moves about, and acts a real fight - the horse scour over the field and wheel at once, and in the center charge, and shake the ground with mighty force. The blaze of arms darts up to heaven, all the earth around glitters with brazen shields, and groans beneath the feet of men engaged. The neighboring hills, struck with the noise, rebound it to the skies. Yet place yourself upon a mountain-top to view this wild confusion, and you'd think it was a fixed and steady light that filled the plain.
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 There are other seeds, likewise, which you cannot properly call smooth, nor are altogether hooked, with their points bent, but are rather shaped with small ankles, a little jutting out, and may be sad rather to tickle than to hurt the senses; such as the acid taste of the sweet sauce made of the Lees of wine, or the sweet sauce made of the sweetish-bitter root of Elecampane. Lastly, that burning heat, or freezing cold, being formed of seeds of different figures, do affect the body with different sensation our touche is evidence sufficient to evince. There are other seeds, likewise, which you cannot properly call smooth, nor are altogether hooked, with their points bent, but are rather shaped with small ankles, a little jutting out, and may be sad rather to tickle than to hurt the senses; such as the acid taste of the sweet sauce made of the Lees of wine, or the sweet sauce made of the sweetish-bitter root of Elecampane. Lastly, that burning heat, or freezing cold, being formed of seeds of different figures, do affect the body with different sensation our touche is evidence sufficient to evince.
  
-For Touch, the Touch (blessed be the Gods above!) is a Sense of the Body, either when something from without enters through the pores, or something from within hurts us, as it forces its way out, or pleases, as the effect of venery tickles as it passes through, or when the seeds, by striking against each other, raise a tumult in the body, and in that agitation confound the Sense; and this you may soon experience, if you strike yourself in any part with a blow of your hand. It is necessary, therefore, that the Principles of Things should consist of figures very\\ +For Touch, the Touch (blessed be the Gods above!) is a Sense of the Body, either when something from without enters through the pores, or something from within hurts us, as it forces its way out, or pleases, as the effect of venery tickles as it passes through, or when the seeds, by striking against each other, raise a tumult in the body, and in that agitation confound the Sense; and this you may soon experience, if you strike yourself in any part with a blow of your hand. It is necessary, therefore, that the Principles of Things should consist of figures very different in themselves, since they affect the Senses in so different a manner.
-different in themselves, since they affect the Senses in so different a manner.+
  
-Further, those things which appear to us hard and thick, must necessarily be joined together by particles more hooked among themselves, and be held close by branched seeds. In the first rank of these, you are to place the rocks of Adamant, that defy the force of blows, and solid flints, and the strength of hard iron, and brazen hinges, that creak under the weight of\\ +Further, those things which appear to us hard and thick, must necessarily be joined together by particles more hooked among themselves, and be held close by branched seeds. In the first rank of these, you are to place the rocks of Adamant, that defy the force of blows, and solid flints, and the strength of hard iron, and brazen hinges, that creak under the weight of their gates.
-their gates.+
  
-But Liquids that consist of fluid bodies, must be formed of seeds more smooth and round; for their globular particles are not intangled ​among themselves, and their flowing ​mMotion ​rolls on forward with the greater Ease.+But Liquids that consist of fluid bodies, must be formed of seeds more smooth and round; for their globular particles are not entangled ​among themselves, and their flowing ​motion ​rolls on forward with the greater Ease.
  
-But lastly, all such Things which you observe instantly to scatter, and fly away as smoke, clouds, and flame, if they do not consist altogether of particles that are smooth and round, yet neither are they formed of hooked Seeds, and therefore may pierce through bodies, and penetrate into stones; nor do their particles nevertheless stick mutually to one another, as we observe the particles of thorns do.  From thence you may easily conclude that they are not composed of hooked or intangled, but of acute Principles.+But lastly, all such Things which you observe instantly to scatter, and fly away as smoke, clouds, and flame, if they do not consist altogether of particles that are smooth and round, yet neither are they formed of hooked Seeds, and therefore may pierce through bodies, and penetrate into stones; nor do their particles nevertheless stick mutually to one another, as we observe the particles of thorns do. From thence you may easily conclude that they are not composed of hooked or entangled, but of acute Principles.
  
-But because you see the same things are bitter and fluid, as the Sea- water, are you to wonder in the least at this; For what is fluid is formed of Principles that are smooth and round, but with these smooth and round seeds are mixed others that are sharp, and give pain. Yet there is no necessity that these sharp seeds should be hooked and twined together; it is sufficient that they be globous as well as rough, that they may\\ +But because you see the same things are bitter and fluid, as the Sea- water, are you to wonder in the least at this; For what is fluid is formed of Principles that are smooth and round, but with these smooth and round seeds are mixed others that are sharp, and give pain. Yet there is no necessity that these sharp seeds should be hooked and twined together; it is sufficient that they be globous as well as rough, that they may be qualified to flow along in their proper Course, as well as to hurt the sense.
-be qualified to flow along in their proper Course, as well as to hurt the sense.+
  
 And that you may the sooner believe that these sharp seeds are mixed with those that are smooth, from whence the body of the sea becomes salt, the way is to separate them, and consider them distinct; for the Sea-water grows sweet by being often filtered through the Earth, and so fills the ditches, where it becomes soft; for it leaves behind the pungent seeds of the rough salt, which are more inclined to stick as they pass along, than those particles that are globular and smooth. And that you may the sooner believe that these sharp seeds are mixed with those that are smooth, from whence the body of the sea becomes salt, the way is to separate them, and consider them distinct; for the Sea-water grows sweet by being often filtered through the Earth, and so fills the ditches, where it becomes soft; for it leaves behind the pungent seeds of the rough salt, which are more inclined to stick as they pass along, than those particles that are globular and smooth.
  
-This being proved, I shall here join another observation,​ which justly derives its credit from what is explained before: That the seeds of things vary their figure not without End, but after a finite manner. If it were not so, some seeds, by an infinite increase of their parts, would be of an immense size; for in so small a body as an atom consists of, the figures have not room to change often among themselves. ​ Suppose, if you will, these atoms or first seeds consist of smallest parts, three suppose, or a few more, if you please; now, by varying these several Parts\\ +This being proved, I shall here join another observation,​ which justly derives its credit from what is explained before: That the seeds of things vary their figure not without End, but after a finite manner. If it were not so, some seeds, by an infinite increase of their parts, would be of an immense size; for in so small a body as an atom consists of, the figures have not room to change often among themselves. Suppose, if you will, these atoms or first seeds consist of smallest parts, three suppose, or a few more, if you please; now, by varying these several Parts of one Atom or Seed into all possible shapes, placing the Uppermost below, or turning the right to the left, you will find the several figures that every change will give this Seed in all its Parts. But if you would change its figure still further, you must add new parts to it and, by the same reason, you mus still add more, if you still think of changing its figure into more shapes, so that the body must increase in proportion as every new figure appears; and therefore, you cannot conceive, that the seeds should be distinguished by an infinite variety of forms, unless you admit that they are likewise infinite in magnitude, which, as I said above, is impossible to be proved.
-of one Atom or Seed into all possible shapes, placing the Uppermost below, or turning the right to the left, you will find the several figures that every change will give this Seed in all its Parts. But if you would change its figure still further, you must add new parts to it and, by the same reason, you mus still add more, if you still think of changing its figure into more shapes, so that the body must increase in proportion as every new figure appears; and therefore, you cannot conceive, that the seeds should be distinguished by an infinite variety of forms, unless you admit that they are likewise infinite in magnitude, which, as I said above, is impossible to be proved.+
  
 Besides, the embroidered vests of Asia, the bright Melibean Purple, dipped in the blood of the Thessalian Shellfish, and the golden Brood of Peacocks, glittering with their gaudy plumes, would lie undistinguished,​ being exceeded by other things of greater lustre, and the smell of myrrh, and the Taste of Honey, would be despised, and the singing of the swan, and the noblest Verse sung to sweet music would, by the same rule, be outdone, and cease to please; for some other things might arise more agreeable than these. Besides, the embroidered vests of Asia, the bright Melibean Purple, dipped in the blood of the Thessalian Shellfish, and the golden Brood of Peacocks, glittering with their gaudy plumes, would lie undistinguished,​ being exceeded by other things of greater lustre, and the smell of myrrh, and the Taste of Honey, would be despised, and the singing of the swan, and the noblest Verse sung to sweet music would, by the same rule, be outdone, and cease to please; for some other things might arise more agreeable than these.
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 And as some things, we observe, may advance into greater perfection, so others likewise may decline, and grow worse; for one thing may succeed another still more disagreeable to the Nose, the Ears, the Eyes, and Taste. But since this does not appear in the Nature of Things, since there is a certain boundary to what is best and worst, we are obliged to own, that matter is diversified by shapes that are finite, and within fixed Bounds. And as some things, we observe, may advance into greater perfection, so others likewise may decline, and grow worse; for one thing may succeed another still more disagreeable to the Nose, the Ears, the Eyes, and Taste. But since this does not appear in the Nature of Things, since there is a certain boundary to what is best and worst, we are obliged to own, that matter is diversified by shapes that are finite, and within fixed Bounds.
  
-Lastly, from Fire, to the piercing Cold of Winter, a Point is set, and so, from Cold to Heat, they are both intense: for heat and cold are the extremes, the middle warmth lies between both, and thus orderly fills up the whole. ​ This warmth is distant equally from both extremes, and is confined by bounds on both sides, kept in on this by heat, and on that by smarting cold.+Lastly, from Fire, to the piercing Cold of Winter, a Point is set, and so, from Cold to Heat, they are both intense: for heat and cold are the extremes, the middle warmth lies between both, and thus orderly fills up the whole. This warmth is distant equally from both extremes, and is confined by bounds on both sides, kept in on this by heat, and on that by smarting cold.
  
-**PICK UP TRANSCRIPTION HERE AT PAGE - 143 - OF THE DANIEL BROWN EDITION TEXT**+This being proved, I shall here join another observation,​ which justly derives it credit from what is explained before: This is that the seeds of things that are alike, and perfectly of the same figure, are in number infinite, for though the variety of their figures be only finite, yet the seeds themselves that are alike in nature must indeed be infinite, otherwise the whole of matter must be finite, which I have fully proved is not. 
 + 
 +Thus having cleared the way I shall now show, in short but sweetest numbers, that the seeds of matter are infinite, and hold together the whole of things, by constant force of blows on every side. 
 + 
 +For though you observe some species of animals are less common, and nature seems less fruitful in their production, yet in other countries, in other places, and in lands more remote, you meet with many creatures of that kind, and more, in number. For you observe the elephant, chief of beats, wreathing his lithe proboscis like a snake. How many thousands of them India breeds, which fortify her with a wall of ivory impenetrable,​ not to e forced, but we see but few at Rome. But grant, if you please, there was only one single create of a particular kind in Nature, whose like was not to be found throughout the world, yet unless the seeds of which it was formed were in number infinite, it could never come into being, or, when once made, could it increase or be supported. 
 + 
 +For fancy you see the finite seeds of any body tossed about through the infinite space, whence, where, by what force, by what design, could they meet and unite in that wide ocean of matter, that strange confusion? They have no reason, I suppose, to direct them to this union. But, as in dreadful wrecks, when many ships are lost, the troubled sea scatters abroad the seats, the sterns, the sail-yards, the prows, the masts, the floating oars, the flags swimming about all the shores, that they may be seen, and forewarn poor mortals to fly, and at no time to trust the treachery, the power, and the deceit of that unfaithful element, even when the perfidious flattery of her smooth face smiles upon them. So, if you allow the first seeds of things to be finite, the various agitation of matter must forever toss them about, scattered as they are, so that they could never be forced to unite; or, if they could, could they preserve that union, or admit of any increase? And yet the Nature of Things evidently proves that beings are produced, and, when produced, increase; and therefore the Principles of Things in every kind, 'tis plain, are infinite, and by them all beings are formed and supported. 
 + 
 +Nor do those motions that are fatal and destructive to beings always prevail, and cause a dissolution never to be recovered. Nor, on the contrary, do those motions by which beings are formed and increased always preserve things when they are produced, but a perpetual war has been forever carried on, with equal success, between the principles of things; one while the vital seeds prevail, and now again they are routed, and beaten out of the field. The cries of infant beings, which the send out as soon as they see the light, are mingled with the funeral of others that are departed; nor is there a night that follows the day, nor a morning which succeeds the night, that does not hear the groans, the attendants of death, and sad obsequies, mingled with the tender laments of new-born babes rising into being. 
 + 
 +'Tis proper likewise that in this place you fix it as an established truth, and impress it deeply upon your mind, that there is no being to be found in nature that consists altogether of principles of one kind, nor is there any thing that is not made up of mingled seeds; and the more powers and faculties any being is endued with, the more it appears to be formed of various sorts of seeds that differ in figure among themselves. 
 + 
 +And first, the Earth contains within herself first principles, from whence the fountains, flowing with their streams, do constantly supply the mighty Sea. She holds likewise within her womb the seeds of fire. We see in many places how she burns, how Aetna rages with distinguished flames. She likewise has the seeds from whence she forms sweet fruits, and pleasant trees for men; from whence she does afford the tender shrubs and verdant grass to savage beasts that wander on the hills. 
 + 
 +Therefore this Earth alone is called great Mother of the Gods, parent of beasts, and of the human race. Of her the learned Grecian bards of old have feigned that in her chariot she rides aloft, she drives a pair of lions harnessed; to teach that in the spacious air hangs the vast mass of Earth, without a lower Earth to prop it up. These beasts they yoked, to show that youth, although by nature wild, yet, softened by the parents tender care, grows tame. Her head they compass with a mural crown, because, in places strongly fortified, she bears up cities, and in this pomp adored, the image of this sacred mother is born with dread solemnity throughout the world. Her, after the ancient use of holy rites, the different nations call Mother of Mount Ida, and give her for attendants a train of Phyrgian dames, because in Phrygia corn was first raised, and thence was scattered over all the Earth. They serve her by eunuch priests, to show that those who violate the sacred character of their mother, or are found undutiful to their parents from whence they sprung, should be thought worthy to raise a living offspring to succeed them. With their hands they beat loudly upon drums well-braced;​ the hollow symbols all about, and horns with their hoarse noise threaten dreadfully around her; the pipe, with Phrygian airs, mads their very souls; and they carry arms, the signs of their distracted rage, to terrify the stubborn minds and impious hearts of the vulgar, with a fear and reverence of this great deity. 
 + 
 +When therefore she is carried in procession, through the great towns, and, dumb as she is, silently bestows health upon her votaries, they scatter brass and silver in all the way she passes, enriching her with profuse oblations; they shower down the flowers of roses, and so cover the great mother, and the whole train of her attendants. Her an armed Troop (the Greeks call them the Phrygian Curates) leap about, with a chain through their hands, and wanton in the blood they have drawn, dance to exact time, and, full of the Goddess, shake their dreadful crests upon their heads. They represent the Dictean Curetes, who are said formerly to have drowned the infant cries of Jupiter in Crete; when the young priests, all armed, struck their Brazen Bucklers together, as they danced nimbly round the boy, lest Saturn should seize upon him, and devour him, and, by that means, wound his mother to the heart, with a grief never to be Forgotten. For this reason, and armed train accompany the great mother semicolon or else the goddess signifies that they should preserve their native country by their arms and Valor, NBA protection and honor to their parents. Such fancies, the will and wittily contrived, yet are far removed from truth and right reason. For the whole nature of the Gods Must spend an immortality and softest piece, removed from out of Affairs, and separated by distance infinite semicolon from sorrow free, secure from danger, and its own happiness sufficient, and not of ours can watch semicolon is neither pleased with good, nor vexed with Hill. 
 + 
 +The Earth is indeed at all times void of real sense, but it contains within itself the first seeds of many things, it produces them into being after various manners. So, if anyone here resolves to call the Sea by the name of Neptune, and corn by the title of Ceres, and chooses rather to abuse the name of Bacchus, than to speak the proper appellation of wine, such a one, we allow, may style this globe of Earth the mother of the gods, when really she is no such thing. 
 + 
 +But to return, we see the wooly sheep, the warlike breed of horses, and horned bulls, living under the same covert of the sky, grazing together in the same field, and quenching their thirst in the same stream of water; yet they are each of a different species, and retain the nature of their sires, and every kind imitates the dispositions of the race from which they came, so different Is the nature of the seeds in every herb, so various are the principles of water in every stream. 
 + 
 +Now though blood, bones, veins, heat, moisture, bowels, nerves, go to the formation of every animal, yet of what variety of figures, widely different in themselves, do their seeds consist? 
 + 
 +And then all bodies that are combustible,​ and burnt by fire, if they agree on nothing else, yet discharge from themselves such parts, by which they spread about their flame and light; from whence they raise sparkles, and scatter their embers all abroad. So if you examine other things by the same rule, you will find seeds of different kind lie concealed in all bodies within, and show themselves of a different figure. 
 + 
 +Lastly, you observe many things that emit both smell and taste, especially those victims you offer when your mind is religiously moved for something you have unjustly acquired. These sensations, therefore, must be raised by seeds of different figure; for smell pierces through pores where taste can find no passage. The juice likewise, and the taste of things, affect the sense by proper organs, to convince that their seeds vary in their figure. Principles therefore of various shape make up every particular mass, and things in general are composed of mingled seeds; for, in these verses of mine, you may all along observe that many letters are common to many words, and yet you must confess, that some verses and some words consist of very different letters, not because the number of letters are few, or no two words are formed of the same letters, but because every verse and every word is composed of letters altogether different. So, though the same principles are common to many things, yet the things may remain very different among themselves; and it may properly enough be said that men, and fruits, and pleasant trees are made up of different seeds. 
 + 
 +**PICK UP TRANSCRIPTION HERE AT PAGE - 157 - OF THE DANIEL BROWN EDITION TEXT**
  
 [1066] Now since there is so great a plenty of seeds, that all the ages of men would not be sufficient to number them, and the same power, the same nature remains, that can dispose the seeds of things in any other place, by the same rule as they united in this world of ours, we must needs confess, there are other worlds in other parts of the universe, possessed by other kinds of inhabitants,​ both of men and beasts. [1066] Now since there is so great a plenty of seeds, that all the ages of men would not be sufficient to number them, and the same power, the same nature remains, that can dispose the seeds of things in any other place, by the same rule as they united in this world of ours, we must needs confess, there are other worlds in other parts of the universe, possessed by other kinds of inhabitants,​ both of men and beasts.
  
  
browne_2.txt · Last modified: 2019/10/11 08:25 by cassius