Salusbury, Thomas
,
Mathematical collections and translations (Tome I)
,
1667
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ruptible, aſwell as the Elementary, what will you ſay then?</
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<
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>SIMPL. </
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<
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>I will ſay you have done that which is impoſſible to
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be done.</
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<
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>SAGR. </
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<
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>Go to; tell me,
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Simplicius,
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are not theſe affections
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contrary to one another?</
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<
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>SIMPL. Which?</
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<
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>SAGR. </
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<
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>Why theſe; Alterable, unalterable; paſſible, ^{*}
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ſible; generable, ingenerable; corruptible, incorruptible?</
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*
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Or,
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Impatible.</
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<
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>SIMPL. </
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<
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>They are moſt contrary.</
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<
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>SAGR. </
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>
<
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>Well then, if this be true, and it be alſo granted,
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that Cœleſtial Bodies are ingenerable and incorruptible; I prove
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that of neceſſity Cœleſtial Bodies muſt be generable and
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ptible.</
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<
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>SIMPL. </
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<
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>This muſt needs be a
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Sophiſm.
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</
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<
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>SAGR. </
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<
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>Hear my Argument, and then cenſure and reſolve it.
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Cœleſtial Bodies, for that they are ingenerable and incorruptible,
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have in Nature their contraries, which are thoſe Bodies that be
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generable and corruptible; but where there is contrariety, there
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is alſo generation and corruption; therefore Cœleſtial Bodies are
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generable and corruptible.</
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Cœlestial Bodies
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are generable and
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corruptible,
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cauſe they are
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generable and
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corruptible.
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</
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</
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<
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<
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>SIMPL. </
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>
<
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>Did I not ſay it could be no other than a
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Sophiſm
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?
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</
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>
<
s
>This is one of thoſe forked Arguments called
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Soritæ
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: like that
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of the
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Cretan,
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who ſaid that all
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Cretans
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were lyars; but he as
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being a
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"/>
Cretan,
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had told a lye, in ſaying that the
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Cretans
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were
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ars; it followed therefore, that the
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Cretans
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were no lyars, and
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conſequently that he, as being a
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Cretan,
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had ſpoke truth: And
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yet in ſaying the
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"/>
Cretans
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were lyars, he had ſaid true, and
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prehending himſelf as a
<
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type
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"/>
Cretan,
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he muſt conſequently be a lyar.
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</
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<
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>And thus in theſe kinds of
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Sophiſms
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a man may dwell to eternity,
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and never come to any concluſion.</
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>
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<
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type
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The forked
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giſm cal'd
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<
foreign
lang
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">Ξωρίτης.</
foreign
>
</
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</
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<
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type
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<
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>SAGR. </
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>
<
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>You have hitherto cenſured it, it remaineth now that
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you anſwer it, ſhewing the fallacie.</
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>
</
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>
<
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type
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<
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>SIMPL. </
s
>
<
s
>As to the reſolving of it, and finding out its fallacie,
<
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do you not in the firſt place ſee a manifeſt contradiction in it?
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</
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>
<
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>Cœleſtial Bodies are ingenerable and incorruptible;
<
emph
type
="
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"/>
Ergo,
<
emph.end
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ſtial Bodies are generable and corruptible. </
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>
<
s
>And again, the
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<
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<
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trariety is not betwixt the Cœleſtial Bodies, but betwixt the
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lements, which have the contrariety of the Motions,
<
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type
="
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ſurſùm
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and
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<
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deorſùm,
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and of levity and gravity; But the Heavens which move
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circularly, to which motion no other motion is contrary, want
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contrariety, and therefore they are incorruptible.</
s
>
</
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>
<
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type
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<
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>
<
margin.target
id
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<
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type
="
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"/>
Amongſt Cœleſtial
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Bodies there is no
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contrariety.
<
emph.end
type
="
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"/>
</
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>
</
p
>
<
p
type
="
main
">
<
s
>SAGR. </
s
>
<
s
>Fair and ſoftly,
<
emph
type
="
italics
"/>
Simplicius
<
emph.end
type
="
italics
"/>
; this contrariety whereby
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you ſay ſome ſimple Bodies become corruptible, reſides it in the
<
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ſame Body which is corrupted, or elſe hath it relation to ſome
<
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other? </
s
>
<
s
>I ſay, for example, the humidity by which a piece of Earth </
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>
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