1mean, that as they move to the centre of the Earth, they move to
their Whole, and to their Univerſal Mother: and we are ſtill
ther ſo free, that we will ſuffer our ſelves to be perſwaded, that
their natural inſtinct is, not to go towards the centre of the Earth,
but towards that of the Univerſe; which we know not where to
find, or whether it be or no; and were it granted to be, it is but
an imaginary point, and a nothing without any quality. As to
what Simplicius ſaid laſt, that the contending whether the parts
of the Sun, Moon, or other cœleſtial Body, ſeparated from their
Whole, ſhould naturally return to it, is a vanity, for that the caſe
is impoſſible; it being clear by the Demonſtrations of Ariſtotle,
that the cœleſtial Bodies are impaſſible, impenetrable,
ble, &c. I anſwer, that none of the conditions, whereby
tle diſtinguiſheth the Cœleſtial Bodies from Elementary, hath
ther foundation than what he deduceth from the diverſity of the
natural motion of thoſe and theſe; inſomuch that it being
ed, that the circular motion is peculiar to Cœleſtial Bodies, and
affirmed, that it is agreeable to all Bodies naturally moveable, it
is behoofull upon neceſſary conſequence to ſay, either that the
attributes of generable, or ingenerable, alterable, or unalterable,
partable, or unpartable, &c. equally and commonly agree with
all worldly bodies, namely, as well to the Cœleſtial as to the
lementary; or that Ariſtotle hath badly and erroneouſly
ced thoſe from the circular motion, which he hath aſſigned to
leſtial Bodies.
their Whole, and to their Univerſal Mother: and we are ſtill
ther ſo free, that we will ſuffer our ſelves to be perſwaded, that
their natural inſtinct is, not to go towards the centre of the Earth,
but towards that of the Univerſe; which we know not where to
find, or whether it be or no; and were it granted to be, it is but
an imaginary point, and a nothing without any quality. As to
what Simplicius ſaid laſt, that the contending whether the parts
of the Sun, Moon, or other cœleſtial Body, ſeparated from their
Whole, ſhould naturally return to it, is a vanity, for that the caſe
is impoſſible; it being clear by the Demonſtrations of Ariſtotle,
that the cœleſtial Bodies are impaſſible, impenetrable,
ble, &c. I anſwer, that none of the conditions, whereby
tle diſtinguiſheth the Cœleſtial Bodies from Elementary, hath
ther foundation than what he deduceth from the diverſity of the
natural motion of thoſe and theſe; inſomuch that it being
ed, that the circular motion is peculiar to Cœleſtial Bodies, and
affirmed, that it is agreeable to all Bodies naturally moveable, it
is behoofull upon neceſſary conſequence to ſay, either that the
attributes of generable, or ingenerable, alterable, or unalterable,
partable, or unpartable, &c. equally and commonly agree with
all worldly bodies, namely, as well to the Cœleſtial as to the
lementary; or that Ariſtotle hath badly and erroneouſly
ced thoſe from the circular motion, which he hath aſſigned to
leſtial Bodies.
Grave bodies may
more rationally be
affirmed to tend to
the Centre of the
Earth, than of the
Vniverſe.
more rationally be
affirmed to tend to
the Centre of the
Earth, than of the
Vniverſe.
The conditions and
attributes which
differ the cœleſtial
bodies from
mentary, depend on
the motions
ed them by Ariſt.
attributes which
differ the cœleſtial
bodies from
mentary, depend on
the motions
ed them by Ariſt.
SIMPL. This manner of argumentation tends to the
on of all Natural Philoſophy, and to the diſorder and ſubverſion
of Heaven and Earth, and the whole Univerſe; but I believe the
Fundamentals of the Peripateticks are ſuch, that we need not
fear that new Sciences can be erected upon their ruines.
on of all Natural Philoſophy, and to the diſorder and ſubverſion
of Heaven and Earth, and the whole Univerſe; but I believe the
Fundamentals of the Peripateticks are ſuch, that we need not
fear that new Sciences can be erected upon their ruines.
SALV. Take no thought in this place for Heaven or the Earth,
neither fear their ſubverſion, or the ruine of Philoſophy. As to
Heaven, your fears are vain for that which you your ſelf hold
unalterable and impaſſible; as for the Earth, we ſtrive to enoble
and perfect it, whilſt we make it like to the Cœleſtial Bodies,
and as it were place it in Heaven, whence your Philoſophers have
exiled it. Philoſophy it ſelf cannot but receive benefit from our
Diſputes, for if our conceptions prove true, new Diſcoveries will
be made; if falſe, the firſt Doctrine will be more confirmed.
Rather beſtow your care upon ſome Philoſophers, and help and
defend them; for as to the Science it ſelf, it cannot but improve.
And that we may return to our purpoſe, be pleaſed freely to
duce what preſents it ſelf to you in confirmation of that great
ference which Ariſtotle puts between the Cœleſtial Bodies, and
the Elementary parts of the World, in making thoſe ingenerable,
neither fear their ſubverſion, or the ruine of Philoſophy. As to
Heaven, your fears are vain for that which you your ſelf hold
unalterable and impaſſible; as for the Earth, we ſtrive to enoble
and perfect it, whilſt we make it like to the Cœleſtial Bodies,
and as it were place it in Heaven, whence your Philoſophers have
exiled it. Philoſophy it ſelf cannot but receive benefit from our
Diſputes, for if our conceptions prove true, new Diſcoveries will
be made; if falſe, the firſt Doctrine will be more confirmed.
Rather beſtow your care upon ſome Philoſophers, and help and
defend them; for as to the Science it ſelf, it cannot but improve.
And that we may return to our purpoſe, be pleaſed freely to
duce what preſents it ſelf to you in confirmation of that great
ference which Ariſtotle puts between the Cœleſtial Bodies, and
the Elementary parts of the World, in making thoſe ingenerable,