Post by Admin on Oct 9, 2016 11:04:32 GMT
CHAP. L.
Of the beginning of Natural things.
FOR first, as concerning the Principles of Natural things, upon which the whole Foundation of this Art lies, there is a most deadly Combat among the greatest and wisest Philosophers; and the Contention is yet undecided which hath determined best. Most perswasive Reasons are urg'd on both sides. For Tha∣les Milesius, accompted by the Oracle the chief wise Man, was of Opinion, That all things had their be∣ginning from Water: His Scholar, and Successor in his School, Anaximander, said, That the beginnings of things were Infinite: but his Disciple Anaximenes held the Infinite Body of Air to be the beginning of all things. Hipparchus and Heraclitus the Ephesian, held Fire to be the first Principle; to whom Archelaus the Athenian agrees. Anaxagoras the Clazomenian makes Infinite Principles, at first small and confus'd Parti∣cles, but afterwards by the Divine Creator reduc'd in∣to Order. Xenophanes said, that there was but one beginning of all things, and that Mutable. Parmenides upheld Hot and Cold, Heat being the Fire that mov'd, and Cold the Earth that form'd. Leucippus, Diodo∣rus, and Democritus, were all for Full and Empty. Di∣ogenes Laertius was altogether for the Air, which he made capable of Divine Reason. Pythagoras the Sa∣mi•• set up Number for the beginning of all things; to whom Alcmeon the Crotoniate adher'd. Empedocles the Agrigentine Discord and Concord, and the four Elements: Epicurus, Atomes and Vacuum or Emptiness. Plato and Socrates, God, Idea and Matter. Aristotle rai∣ses
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up Matter coveting Form by privation, which he makes the Third Principle; contrary to what he has taught in another place, that Equivocals are not to be reckon'd for Principles. Wherefore some later Peripateticks have set up a kind of impulsive Motion, in the stead of Privation; which being an accident, how can it be the Principle of Substance? Or what shall be the mover of this Motion? And therefore the Hebrew Philosophers admit of no other Principles than Mat∣ter, Form, and Spirit.
Of the beginning of Natural things.
FOR first, as concerning the Principles of Natural things, upon which the whole Foundation of this Art lies, there is a most deadly Combat among the greatest and wisest Philosophers; and the Contention is yet undecided which hath determined best. Most perswasive Reasons are urg'd on both sides. For Tha∣les Milesius, accompted by the Oracle the chief wise Man, was of Opinion, That all things had their be∣ginning from Water: His Scholar, and Successor in his School, Anaximander, said, That the beginnings of things were Infinite: but his Disciple Anaximenes held the Infinite Body of Air to be the beginning of all things. Hipparchus and Heraclitus the Ephesian, held Fire to be the first Principle; to whom Archelaus the Athenian agrees. Anaxagoras the Clazomenian makes Infinite Principles, at first small and confus'd Parti∣cles, but afterwards by the Divine Creator reduc'd in∣to Order. Xenophanes said, that there was but one beginning of all things, and that Mutable. Parmenides upheld Hot and Cold, Heat being the Fire that mov'd, and Cold the Earth that form'd. Leucippus, Diodo∣rus, and Democritus, were all for Full and Empty. Di∣ogenes Laertius was altogether for the Air, which he made capable of Divine Reason. Pythagoras the Sa∣mi•• set up Number for the beginning of all things; to whom Alcmeon the Crotoniate adher'd. Empedocles the Agrigentine Discord and Concord, and the four Elements: Epicurus, Atomes and Vacuum or Emptiness. Plato and Socrates, God, Idea and Matter. Aristotle rai∣ses
Page 131
up Matter coveting Form by privation, which he makes the Third Principle; contrary to what he has taught in another place, that Equivocals are not to be reckon'd for Principles. Wherefore some later Peripateticks have set up a kind of impulsive Motion, in the stead of Privation; which being an accident, how can it be the Principle of Substance? Or what shall be the mover of this Motion? And therefore the Hebrew Philosophers admit of no other Principles than Mat∣ter, Form, and Spirit.