A loadstone is a wonderful thing in very many experiments, and like a living creature. And one of its remarkable virtues is that which the ancients considered to be a living soul in the sky, in the globes and in the stars, in the sun and in the moon. For they suspected that such various motions could not arise without a divine and animate nature, immense bodies turned about in fixed times, and wonderful powers infused into other bodies; whereby the whole universe flourishes in most beautiful variety, through this primary form of the globes themselves. The ancients, as Thales, Heraclitus, Anaxagoras, Archelaus, Pythagoras, Empedocles, Parmenides, Plato, and all the Platonists, and not only the older Greeks, but the Egyptians and Chaldæans, seek for some universal life in the universe, and affirm that the whole universe is endowed with life. Aristotle affirms that not the whole universe is animate, but only the sky; but he maintains that its elements are inanimate; whilst the stars themselves are animate. We, however, find this life in globes only and in their homogenic parts; and though it is not the same in all globes (for it is much more eminent in the sun and in certain stars than in others of less nobility) yet in very many the lives of the globes agree in their powers. For each several homogenic part draws to its own globe in a similar manner, and has an inclination to the common direction of the whole in the universe; and the effused forms extend outward in all, and are carried out into an orbe, and have bounds of their own; hence the order and regularity of the motions and rotations of all the planets, and their courses, not wandering away, but fixed and determined. Wherefore Aristotle concedes life to the sphæres themselves and to the orbes of the heavens (which he feigns), because they are suitable and fitted for a circular motion and actions, and are carried along in fixed and definite courses. It is surely wonderful, why the globe of the earth alone with its emanations is condemned by him and his followers and cast into exile (as senseless and lifeless), and driven out of all the perfection of the excellent universe. It is treated as a small corpuscle in comparison with the whole, and in the numerous concourse of many thousands it is obscure, disregarded, and unhonoured. {209} With it also they connect the kindred elements, in a like unhappiness, wretched and neglected. Let this therefore be looked upon as a monstrosity in the Aristotelian universe, in which everything is perfect, vigorous, animated; whilst the earth alone, an unhappy portion, is paltry, imperfect, dead, inanimate, and decadent. But on the other hand Hermes, Zoroaster, Orpheus, recognize a universal life. We, however, consider that the whole universe is animated, and that all the globes, all the stars, and also the noble earth have been governed since the beginning by their own appointed souls and have the motives of self-conservation. Nor are there