The Seventh Part
Chap. I. Of the Sensitive Actions of Sleeping and Waking
The Sensitive and Rational Corporeal Figurative Motions, are the cause of infinite varieties: for, though Repetitions make no varieties; yet, every altered action is a variety: Also, different Actions, make different Effects; opposite Actions, opposite Effects; not only of the actions of the several Self-moving Parts, or Corporeal Motions, but of the same Parts: As for example, The same Parts, or Corporeal Motions, may move from that, Man names Life, to that which Man names Death; or, from Health to Sickness, from Ease to Pain, from Memory to Forgetfulness, from Forgetfulness to Remembrance, from Love to Hate, from Grief to Joy, from Irregularity to Regularity; or, from Regularity to Irregularity, and the like; and from one Perception to another: for, though all actions are perceptive, yet there are several kinds, several sorts, and several particular perceptions: But, amongst the several Corporeal Motions of Animal, or Human kind, there are the opposite Motions of what we name Waking, and Sleeping; the difference is, That Waking-actions are, most commonly, actions of Imitation, especially of the Sensitive Parts; and are more the Exterior, than the Interior actions of a Human Creature. But, the actions of Sleep, are the alterations of the Exterior Corporeal Motions, moving more interiorly, as it were inwardly, and voluntarily: As for example, The Optick Corporeal Motions, in Waking-actions, work, or move, according to the outward Object: but, in Sleeping-actions, they move by rote, or without Examples; also, as I said, they move, as it were, inwardly; like as a Man should turn himself inward, or outward, of a door, without removing from the door, or out of the place he stood in.
Chap. II. Of Sleeping
Although the Rational and Sensitive Corporeal Motions, can never be tired, or weary of moving or acting, by reason it is their nature to be a perpetual Corporeal Motion; yet they may be weary, or tired with particular actions. Also, it is easier and more delightful, to move by Rote, than to take Copies, or Patterns; which is the reason that Sleep is easie and gentle, if the Corporeal Motions be regular; but if they be irregular, Sleep is perturbed. But this is to be noted, That the Corporeal Motions delight in varieties so well, that, many times, many and various Objects will cause the Sensitive and Rational Corporeal Motions in a Man, to retard their actions of Sleep; and, oft-times, want of variety of Forrein or outward Objects, will occasion the action of Sleep; or else Musing and Contemplating actions. Also, it is to be noted, That if some Parts of the Body, or Mind, be distempered with Irregularities, it occasions such disturbances to the Whole, as hinders that repose; but if the Regular Parts endeavour not to be disturbed with the Irregular; and the Irregulars do disturb the Regular; then it occasions that which Man names, Half-sleeps, or Slumbers, or Drowsiness. And if the Regular Corporeal Motions get the better, (as many times they do) then we say, Sleep hath been the occasion of the Cure; and it oft proves so. And it is a common saying, That a good Sleep will settle the Spirits, or ease the Pains; that is, when the Regular Corporeal Motions have had the better of the Irregular.
Chap. III. Of Human Dreams
There are several kinds, sorts, and particulars of Corporeal Irregularities, as well as of Regularities; and amongst the infinite kinds, sorts, and particulars, there is that of Human Dreams; for, the Exterior Corporeal Motions in Waking-actions, do copy or pattern outward Objects; whereas, in actions of Sleep, they act by rote, which, for the most part, is erronious, making mixt Figures of several Objects; as, partly like a Beast; and partly, like a Bird, or Fish; nay, sometimes, partly like an Animal, and partly like a Vegetable; and millions of the like Extravagancies; yet, many times, Dreams will be as exact as if a Man was awake, and the Objects before him; but, those actions by rote, are more often false than true: but, if the Self-moving Parts move after their own inventions, and not after the manner of Copying; or, if they move not after the manner of Human Perception, then a Man is as ignorant of his Dreams, or any Human Perception, as if he was in a Swound; and then he says, he did not dream; and, that such Sleeps are like Death.
Chap. IV. Of the Actions of Dreams
When the Figures of those Friends and Acquaintants that have been dead a long time, are made in our Sleep, we never, or seldom question the truth of their being alive, though we often question them how they came to be alive: And the reason that we make no doubt of their being alive, is, That those Corporeal Motions of Sleep, make the same pattern of that Object in Sleep, as when that Object was present, and patterned awake; so as the Picture in Sleep seems to be the Original awake: and until such times that the Corporeal Motions alter their Sleeping-Actions to Waking-Actions, the truth is not known. Though Sleeping and Dreaming, is somewhat after the manner of Forgetfulness and Remembrance; yet, perfect Dreams are as perceptive as Waking-patterns of present Objects; which proves, That both the Sensitive and Rational Motions, have Sleeping Actions; but both the Sensitive and Rational Corporeal Actions in Sleep, moving partly by rote, and partly voluntarily, or by invention, make Walking-Woods, or Woodden Men; or make Warrs and Battels, where some Figures of Men are kill’d, or wounded, others have victory: They also make Thieves, Murderers, falling Houses, great Fires, Floods, Tempests, high Mountains, great Precipices; and sometimes pleasant Dreams of Lovers, Marriage, Dancing, Banquetting, and the like: And the Passions in Dreams are as real, as in waking actions.
Chap. V. Whether the Interior Parts of a Human Creature, Do Sleep
The Parts of my Mind were in dispute, Whether the Interior Parts of a Human Creature, had sleeping and waking actions? The Major Part was of opinion, That Sleep was not proper to those Human Parts, because the Interior Motions were not like the Exterior. The Opinion of the Minor Part was, That change of Action, is like Ease after Labour; and therefore it was probable, the Interior Parts had sleeping and waking actions. The Opinion of the Major Parts, was, That if those Parts, as also the Food received into the Body, had sleeping actions, the Body could not be nourished; for, the Meat would not be digested into the like Parts of the Body, by reason sleeping actions were not such sorts of actions. The Opinion of the Minor Parts was, That the sleeping actions were nourishing actions, and therefore were most proper for the Interior Parts; and, for proof, the whole Human Body becomes faint and weak, when they are hindred, either by some Interior Irregularity, or through some Exterior Occasion, from their sleeping actions. The Opinion of the Major Part, was, That sleeping actions are actions of rote, and not such altering actions as digesting actions, and nourishing actions, which are uniting actions. Besides, that the reason why the Interior actions are not sleeping actions, was, That when the Exterior Parts move in the actions of Sleep, the Interior Parts move when the Exterior are awake; as may be observed by the Human Pulse, and Human Respiration; and by many other Observations which may be brought.
Chap. VI. Whether All the Creatures in Nature, Have Sleeping and Waking Actions
Some may ask this Question, Whether all Creatures have sleeping Actions? I answer, That though sleeping actions are proper to Human Creatures, as also, to most Animal Creatures; yet, such actions may not any ways be proper to other kinds and sorts of Creatures: and if (as in all probability it is) that the Exterior Parts of a Human Creature have no such sleeping actions, it is probable that other kinds and sorts of Creatures move not at any time, in such sorts of actions. But some may say, That if Nature is poysed, all Creatures must have sleeping actions, as well as waking actions. I answer, That though Nature’s actions are poysed, yet that doth not hinder the variety of Nature’s actions, so as to tye Nature to particular actions: As for example, The Exterior Parts of Animals have both sleeping and waking actions; yet that doth not prove, that therefore all the Parts or Creatures in Nature, must have sleeping and waking actions. The same may be said of all the actions of an Animal Creature, or of a Human Creature; nay, of all the Creatures of the World: for, several kinds and sorts of Creatures, have several kinds and sorts of Properties: Wherefore, if there be other kinds and sorts of Worlds besides this, ’tis probable that those Worlds, and all the Parts, or several kinds and sorts of Creatures there, have different properties and actions, from those of this World; so that though Nature’s actions are poysed and balanced, yet they are poysed and balanced after different manners and ways.
Chap. VII. Of Human Death
Death is not only a general Alteration of the Sensitive and Rational Motions, but a general Dissolution of their Society. And as there are degrees of Time in Productions, so in Dissolutions. And as there are degrees to Perfection, as from Infancy to Manhood; so there are degrees from Manhood to Old Age. But, as I said, Death is a general Dissolution, which makes a Human Creature to be no more: yet, some Parts do not dissolve so soon as others; as for example, Human Bones; but, though the Form or Frame of Bones is not dissolved; yet the Properties: of those Bones are altered. The same when a Human Creature is kept by Art from dissolving, so as the Form, or Frame, or Shape may continue; but all the Properties are quite altered; though the Exterior Shape of such Bodies doth appear somewhat like a Man, yet that Shape is not a Man.
Chap. VIII. Of the Heat of Human Life, and the Cold of Human Death
There are not only several sorts of Properties belonging to several sorts of Creatures, but several sorts of Properties belonging to one and the same sort of Creature; and amongst the several sorts of Human Properties, Human Heat is one, which Man names Natural Heat: but, when there is a general alteration of the Human Properties, there is that alteration of the Property as well of his Natural, as Human Heat: but, Natural Heat is not the cause of Human Life, though Human Life is the cause of that Natural Heat: so that, when Human Life is altered or dissolved, Human Heat is altered or dissolved: And as Death is opposite Actions to that Man names Life; so Cold is opposite Actions to that Man names Heat.
Chap. IX. Of the Last Act of Human Life
The reason some Human Creatures dye in more pain than others, is, That the Motions of some Human Creatures are in strife, because some would continue their accustomed Actions, others would alter their accustomed Actions; which Strife causes Irregularities, and those Irregularities cause Differences, or Difficulties, which causes Pain: but certainly, the last Act of Human Life is easie; not only that the Expulsive Actions of Human Respirations, are more easie than the Attracting Actions; but, that in the last act of Human Life, all the Motions do generally agree in one Action.
CHAP. X. Whether a Human Creature hath Knowledg in Death, or not?
Some may ask the Question, Whether a dead Man hath any Knowledg or Perception? I answer, That a dead Man hath not a Human Knowledg or Perception; yet all, and every Part, hath Knowledg and Perception: But, by reason there is a general alteration of the actions of the Parts of a Human Creature, there cannot possibly be a Human Knowledg or Perception. But some may say, That a Man in a Swound hath a general alteration of Human actions; and yet those Parts of a Human Creature do often repeat those former actions, and then a Man is as he was before he was in that Swound. I answer, That the reason why a Man in a Swound hath not the same Knowledg as when he is not in a Swound, is, That the Human Motions are not generally altered, but only are generally irregular; which makes such a disturbance, that no Part can move so regularly, as to make proper Perceptions; as in some sorts of Distempers, a Man may be like a Natural Fool; in others, he may be Mad; and is subject to many several Distempers, which cause several Effects: but a Human Swound is somewhat like Sleeping without Dreaming; that is, the Exterior Senses do not move to Human Exterior Perception.
Chap. XI. Whether a Creature May Be New Formed, After a General Dissolution
Some may ask the Question, Whether a Human Creature, or any other Creature, after their Natural Properties are quite altered, can be repeated, and rechanged, to those Properties that formerly were?
I answer, Yes, in case none of the Fundamental Figurative Parts be dissolved.
But some may ask, That if those dissolved Parts were so inclosed in other Bodies, that none of them could easily disperse or wander; whether they might not joyn into the same Form and Figure again, and have the same Properties?
I answer, I cannot tell well how to judg; but I am of the opinion, they cannot: for, it is the property of all such Productions, to be performed by degrees, and that there should be a dividing and uniting of Parts, as an intercourse of Home and Forrein Parts; and so there is requir’d all the same Parts, and every Part of the same Society, or that had any adjoining actions with that particular Creature; as all those Parts, or Corporeal Motions, that had been from the first time of Production, to the last of the Dissolving; and that could not be done without a Confusion in Nature.
But some may say, That although the same Creature could not be produced after the same manner, nor return to the degree of his Infancy, and pass the degrees from his Infancy, to some degree of Age; yet, those parts that are together, might so joyn, and move, in the same manner, as to be the same Creature it was before its dissolution?
I answer, It may not be impossible: but yet, It is very improbable, that such numerous sorts of Motions, after so general an Alteration, should so generally agree in an unnatural action.
Chap. XII. Of Foreknowledg
I have had some Disputes amongst the Parts of my Mind, Whether Nature hath Foreknowledg? The Opinion of the Minor Parts was, That Nature had Foreknowledg, by reason all that was Material, was part of her self; and those Self-parts having Self-motion, she might foreknow what she would act, and so what they should know. The Opinion of the Major Parts was, That by reason every Part had Self-motion, and natural Free-will, Nature could not foreknow how they would move, although she might know how they have moved, or how they do move.
After this Dispute was ended, then there was a Dispute, Whether the particular Parts had a Foreknowledg of Self-knowledg? The Opinion of the Minor Parts was, That since every Part in Nature had Self-motion, and natural Free-will, every Part could know how they should move, and so what they should know. The Opinion of the Major Parts was, That first, the Self-knowledg did alter according to Self-action, amongst the Self-moving Parts: but, the Self-knowledg of the Inanimate Parts, did alter according to the actions of the Sensitive Self-moving Parts; and the Perceptive actions of the Self-moving Parts, were according to the form and actions of the Objects: so that Foreknowledg of Forein Parts, or Creatures, could not be: And for Foreknowledg of Self-knowledg of the Self-moving Parts, there were so many occasional actions, that it was impossible the Self-moving Parts could know how they should move, by reason that no Part had an Absolute Power, although they were Self-moving, and had a natural Free-will: which proves, That Prophesies are somewhat of the nature of Dreams, whereof some may prove true by chance; but, for the most part, they are false.