1videtur agnita. (In Engliſh thus:) Contrary to which poſition
there do ariſe moſt difficult, yea inextricable ſecond queſtions,
ſuch as theſe; That intern principle is either an accident, or a
ſubſtance. If the firſt; what manner of accident is it? For a
locomotive quality about the centre, ſeemeth to be hitherto
knowledged by none.
there do ariſe moſt difficult, yea inextricable ſecond queſtions,
ſuch as theſe; That intern principle is either an accident, or a
ſubſtance. If the firſt; what manner of accident is it? For a
locomotive quality about the centre, ſeemeth to be hitherto
knowledged by none.
SALV. How, is there no ſuch thing acknowledged? Is it not
known to us, that all theſe elementary matters move round,
gether with the Earth? You ſee how this Author ſuppoſeth for
true, that which is in queſtion.
known to us, that all theſe elementary matters move round,
gether with the Earth? You ſee how this Author ſuppoſeth for
true, that which is in queſtion.
SIMP. Hear his other Argument. Quæ etiam ſi eſſet,
modo tamen inveniretur in rebus tam contrariis? in igne, ut in
quâ; in aëre, ut in terra; in viventibus, ut in anima carentibus?
[in Engliſh thus:] Which although it were, yet how could it be
found in things ſo contrary? in the fire, as in the water? in the
air, as in the earth? in living creatures, as in things wanting
life?
modo tamen inveniretur in rebus tam contrariis? in igne, ut in
quâ; in aëre, ut in terra; in viventibus, ut in anima carentibus?
[in Engliſh thus:] Which although it were, yet how could it be
found in things ſo contrary? in the fire, as in the water? in the
air, as in the earth? in living creatures, as in things wanting
life?
SALV. Suppoſing for this time, that water and fire are
ries; as alſo the air and earth; (of which yet much may be ſaid)
the moſt that could follow from thence would be, that thoſe
tions cannot be common to them, that are contrary to one
ther: ſo that v. g. the motion upwards, which naturally agreeth
to fire, cannot agree to water; but that, like as it is by nature
trary to fire: ſo to it that motion ſuiteth, which is contrary to the
motion of fire, which ſhall be the motion deorſùm; but the
cular motion, which is not contrary either to the motion ſurſùm,
or to the motion deorſùm, but may mix with both, as Aristotle
himſelf affirmeth, why may it not equally ſuit with grave bodies
and with light? The motions in the next place, which cannot be
common to things alive, and dead, are thoſe which depend on the
ſoul: but thoſe which belong to the body, in as much as it is
mentary, and conſequently participateth of the qualities of the
lements, why may not they be common as well to the dead corps,
as to the living body? And therefore, if the circular motion be
proper to the elements, it ought to be common to the mixt bodies
alſo.
ries; as alſo the air and earth; (of which yet much may be ſaid)
the moſt that could follow from thence would be, that thoſe
tions cannot be common to them, that are contrary to one
ther: ſo that v. g. the motion upwards, which naturally agreeth
to fire, cannot agree to water; but that, like as it is by nature
trary to fire: ſo to it that motion ſuiteth, which is contrary to the
motion of fire, which ſhall be the motion deorſùm; but the
cular motion, which is not contrary either to the motion ſurſùm,
or to the motion deorſùm, but may mix with both, as Aristotle
himſelf affirmeth, why may it not equally ſuit with grave bodies
and with light? The motions in the next place, which cannot be
common to things alive, and dead, are thoſe which depend on the
ſoul: but thoſe which belong to the body, in as much as it is
mentary, and conſequently participateth of the qualities of the
lements, why may not they be common as well to the dead corps,
as to the living body? And therefore, if the circular motion be
proper to the elements, it ought to be common to the mixt bodies
alſo.