from the Objects without us. Thus of two Philofophies, Protagoras made up his own.

The Mechanical or Atomical Philofophy juft now mention'd, and which has been lately reftored by Cartefius and Gaffendus, as to the main fubftance of it, was older than Epicurus, Plato, Ariftotle, Democritus, Leucippus, nay, than even the Trojan War.

Our Author examines, but finds that 'twas Mofchus, a Sidonian, the Inventor of the Atomical Philofophy; that this Mofchus is the fame with Mofchus the Phyfiologer, who is the fame with Mofes the Jewish Lawgiver. That Plato and Ariftotle were not acquainted with this Phanician Philofophy, which was rejected by Plato because abufed to Scepticism, as alfo by Ariftotle, but revived by Epicurus, who fo blended it with Impiety and Morality that it foon funk again. And that it has been but too fuccessfully restored in the laft Age, as it was hinted, by Cartefius and Gaffendus.

Protagoras, and the Sentiments of others, when they are grounded on this Atomical Philofophy, are not only ridiculously abfurd and contradictious in themfelves, but alfo altogether inconfequent from the fame. Hence Aristotle in his Metaphyficks, with fome mixture of facetioufnefs, fays, To those that put their Finger under their Sight, or between their Eyes, it will be both two and one. But Sextus Empiricus beftows more fubtlety upon it: If every Fancy be true, fays he, then when one fancies that every Fancy is not true, that must be true alfo ; and fo then this Propofition, that every Fancy is true, will be falfe.

Tho' our Author had fufficiently confuted Protagoras's Objection, yet he is pleas'd to launch

out

out farther into Arguments (ad Hominem) in making a Digreffion, but a very solid one, in order to fhew the different Natures of Senje and Intellection or Knowledge, and to affert the immutable Natures or Effences of Things, confequently to expofe this Philofopher's Fantaftacifm. We fhall relate in few words his Affertions.

1. That Senfe is not Knowledge, but Paffion in the Body of the Sentient, which bodily Paffion is nothing else but local Motion imprefs'd upon the Nerves from the Objects without, and thence propagated and communicated to the Brain, where all Senfation is made. For there is no other Action of one Body upon another, nor other change or mutation of Bodies conceivable or intelligible, befides local Motion; which Motion in that Body which moves another is called Action, in that which is moved by another Paffion.

2. Senfe being not mere local Motion imprefs'd from one Body upon another, or a Body's bare Reaction or Refiftance to that Motion of another Body; but a Cogitation, Recognition, or Vital Perception and Confcioufnefs of thefe Motions or Paffions of the Body: Therefore, fays our Author, there muft of Neceffity be another kind of Paffion alfo in the Soul or Principle of Life, which is vitally united to the Body to make up Senfation. Which Paffion, notwithftanding, is of a different kind or Species from the former; for the Soul that is a cogitative Being, is fuppofed to be fuch a thing as can penetrate a Body; and for this Reason, cannot be conceived

conceived to be locally moved by the local Motion of the Body.

3. But this Paffion of the Soul in Senfation, is not a mere naked Paffion or Suffering, because it is a Cogitation or Perception, which has fomething of active Vigour in it. For, according to the Atomical Philofophy, thofe Ideas of Heat, Light and Colours, being not Qualities really exifting in the Body without us, and not paffively ftamped or imprinted upon the Soul from without, like a Signature upon a piece of Wax; muft needs arife partly from fome inward vital Energy of the Soul it felf, being Fantasms of the Soul, or feveral Modes of Cogitation or Perception in it.

4. Senfe is a Paffion in the Soul alfo, viz. fuch a Paffion, as a vital and cogitative Being is capable of, because we find by Experience, that it is not elicited from the Soul it felf, but obtruded upon it from without; fo that the Soul cannot chufe but have fuch Senfations, Cogitations or Affections in it, when fuch or fuch external Objects are prefented to the outward Senfes.

5. Thefe Senfitive Cogitations differ from those pure Cogitations that are the Actions of the Soul it felf; there being a vaft difference between the Senfes of Hunger and Thirst, and mere volitions in the Soul to eat and drink, &c.

6. Hence our Author concludes, that Senfations formally confidered, are certain Paffions or Affections in the Soul, fatally connected with fome local Motions in the Body, whereby the

Soul

Soul perceiveth fomething elfe, befides thofe immediate corporeal Motions in the Nerves, Spirits, or Brain.

Thefe Pofitions our Author finishes with explaining very ingenioufly the various Kinds of Senfations. But he goeth further in this Subject; and thinks,

That Senfe is a kind of dull, confufed, and stupid Perception obtruded upon the Soul from without, whereby it perceives the Alterations and Motions within its own Body, and takes Cognizance of individual Bodies existing round about it, but doth not clearly comprehend what they are, nor penetrate into the Nature of them; but Knowledge or Judgment is the active Energy of an unpaffionate Soul, which is vitally united to the Body. If thefe when compound or Animal are fo cloudy and confounded, it arifes from their very mixture and confufion, as it were blended together.

That confequently there is a great difference betwixt Senfitive and Intellectual Cogitation; which is evident, fays our Author, by Experience, not only in the Senfes of Hunger and Thirft, Pain and corporeal Titillation, but also in all thofe other Perceptions of Light and Colours, Heat and Cold, Sounds, Odours, and Sapours; neither is this true in Experience only, but the moft acute Philofophers had the fame Sentiment of it.

To give Advertisement of corporeal Things exifting without us, and their Motions for the use and concernment of the Body, and fuch general Intimations of the Modes of them, as may give the Understanding sufficient Hints by its own Sagacity to find out their Natures, and invent intelligible Hypothefes to folve a great man" appearances by, are the Ufes of the Senfitive BRUARY 1731. K and

and Intellectual Cogitation, that Nature had defigned it to.

LETTERS, giving an Account of feveral Converfations upon important and entertaining Subjects. Written originally in French by M. de Saint Hyacinthe, F.R.S. Printed by J. Bettenham, and fold by F. Hooke at the Flower-de-Luce overagainst St. Dunftan's Church in Fleetftreet, J. Stagg in Westminster-Hall, and W. Darres at the Crown in Panton-ftreet, near LeicesterSquare. 1731.

T

O give our Reader, in this fecond Extract, an Abridgment of this valuable Book, wou'd be the fetting of it in a very improper Light; for as it is in truth a Dramatick Piece, there is no part of it can be diminish'd without disfiguring the whole.

The Character of every Perfon introduc'd is kept up with fo much nicety and justice, that the leaft variation would alter the Lineament and Features, if I may be permitted to exprefs my felf fo, of each one that appears throughout the whole Piece.