had devoured that food first: But many Birds travel for the temper of the Air, as well as for food, witness Woodcocks, Cranes, Swallows, Fieldfares, and the like; some for cold, some for hot, and some for temperate Air. And as for such Diseases as are produced by conceit and at distance, the cause is, the fearfulness of the Patient, which produces Irregularities in the Mind, and these occasion Irregularities in the Body, which produce such a disease, as the Mind did fearfully apprehend; when as without that Passion and Irregularity, the Patient would, perhaps, not fall sick of that disease, But to draw towards an end, I'le answer briefly to your _Authors_ alledged example[4] which he gives of Wine, that it is troubled while the Vine flowreth: The reason, in my opinion, may perhaps be, that the Wine being the effect of the Vine, and proceeding from its stock as the producer, has not so quite alter'd Nature, as not to be sensible at all of the alteration of the Vine; For many effects do retain the proprieties of their causes; for example, many Children are generated, which have the same proprieties of their Parents, who do often propagate some or other vertuous or vicious qualities with their off-spring; And this is rather a proof that there are sensitive and rational motions, and sensitive and rational knowledge in all Creatures, and so in Wine, according to the nature or propriety of its Figure; for without motion, sense and reason, no effect could be; nor no sympathy or antipathy. But it is to be observed, that many do mistake the true Causes, and ascribe an effect to some cause, which is no more the cause of that same effect, then a particular Creature is the cause of Nature; and so they are apt to take the Fiddle for the hot Bricks, as if the Fiddle did make the Ass dance, when as it was the hot Bricks that did it; for several effects may proceed from one cause, and one effect from several causes; and so in the aforesaid example, the Wine may perhaps be disturbed by the alteration of the weather at the same time of the flowring of the Vines; and so may Animals, as well as Vegetables, and other Creatures, alter alike at one and the same point of time, and yet none be the cause of each others alteration. And thus, to shut up my discourse, I repeat again, that sympathy and antipathy are nothing else but ordinary Passions and Appetites amongst several Creatures, which Passions are made by the rational animate Matter, and the Appetites by the sensitive, both giving such or such motions, to such or such Creatures; for cross motions in Appetites and passions make Antipathy, and agreeable motions in Appetites and Passions make Sympathy, although the Creatures be different, wherein these motions, Passions and Appetites are made; and as without an object a Pattern cannot be, so without inherent or natural Passions and Appetites there can be no Sympathy or Antipathy: And there being also such Sympathy betwixt your Ladiship and