Chapter XXIX: Madam,

The scruples or questions you sent me last, are these following. First, you desire to be informed what I mean by _Phantasmes_ and _Ideas_? I answer: They are figures made by the purest and subtilest degree of self-moving matter, that is to say, by the rational corporeal motions, and are the same with thoughts or conceptions. Next, your question is, what I do understand by _Sensitive Life_? I answer: It is that part of self-moving matter, which in its own nature is not so pure and subtil as the rational, for it is but the labouring, and the rational the designing part of matter. Your third question is, _Whether this sensitive self-moving matter be dense or rare?_ I answer: density and rarity are onely effects caused by the several actions, that is, the corporeal motions of Nature; wherefore it cannot properly be said, that sensitive matter is either dense, or rare; for it has a self-power to contract and dilate, compose and divide, and move in any kind of motion whatsoever, as is requisite to the framing of any figure; and thus I desire you to observe well, that when I say the rational part of matter is purer in its degree then the sensitive, and that this is a rare and acute matter, I do not mean that it is thin like a rare egg, but that it is subtil and active, penetrating and dividing, as well as dividable. Your fourth question is, _What this sensitive matter works upon?_ I answer: It works with and upon another degree of matter, which is not self-moving, but dull, stupid, and immoveable in its own nature, which I call the inanimate part or degree of matter. Your fifth question is, _Whether this inanimate Matter do never rest?_ I answer; It doth not: for the self-moving matter being restless in its own nature, and so closely united and commixed with the inanimate, as they do make but one body, will never suffer it to rest; so that there is no part in Nature but is moving; the animate matter in it self, or its own nature, the inanimate by the help or means of the animate. Your sixth question is, _If there be a thorow mixture of the parts of animate and inanimate matter, whether those parts do retain each their own nature and substance, so that the inanimate part of matter remains dull and stupid in its essence or nature, and the animate full of self-motion, or all self-motion?_ I answer: Although every part and particle of each degree are closely intermixed, nevertheless this mixture doth not alter the interior nature of those parts or degrees; As for example; a man is composed of Soul, and Body, which are several parts, but joyned as into one substance, _viz._ Man, and yet they retain each their own proprieties and natures; for although soul and body are so closely united as they do make but one Man, yet the soul doth not change into the body, nor the body into the soul, but each continues in its own nature as it is. And so likewise in Infinite Matter, although the degrees or parts of Matter are so throughly intermixed as they do make but one body or substance, which is corporeal Nature, yet each remains in its nature as it is, to wit, the animate part of matter doth not become dull and stupid in its nature, but remains self-moving; and the inanimate, although it doth move by the means of the animate, yet it doth not become self-moving, but each keeps its own interior nature and essence in their commixture. The truth is, there must of necessity be degrees of matter, or else there would be no such various and several effects in Nature, as humane sense and reason do perceive there are; and those degrees must also retain each their own nature and proprieties, to produce those various and curious effects: Neither must those different degrees vary or alter the nature of Infinite Matter; for Matter must and doth continue one and the same in its Nature, that is, Matter cannot be divided from being Matter: And this is my meaning, when I say in my _Philosophical Opinions, There is but one kind of Matter_: Not that Matter is not dividable into several parts or degrees, but I say, although Matter has several parts and degrees, yet they do not alter the nature of Matter, but Matter remains one and the same in its own kind, that is, it continues still Matter in its own nature notwithstanding those degrees; and thus I do exclude from Matter all that which is not Matter, and do firmly believe, that there can be no commixture of Matter and no Matter in Nature; for this would breed a meer confusion in Nature. Your seventh question is, _Whether that, which I name the rational part of self-moving Matter makes as much variety as the sensitive?_ To which I answer: That, to my sense and reason, the rational part of animate or self-moving Matter moves not onely more variously, but also more swiftly then the sensitive; for thoughts are sooner made, then words spoke, and a certain proof of it are the various and several Imaginations, Fancies, Conceptions, Memories, Remembrances, Understandings, Opinions, Judgments, and the like: as also the several sorts of Love, Hate, Fear, Anger, Joy, Doubt; and the like Passions. Your eighth question is, _Whether the Sensitive Matter can and doth work in it self and its own substance and degree?_ My answer is, That there is no inanimate matter without animate, nor no animate without inanimate, both being so curiously and subtilly intermixt, as they make but one body; Nevertheless the several parts of this one body may move several ways. Neither are the several degrees bound to an equal mixture, no more then the several parts of one body are bound to one and the same size, bigness, shape, or motion; or the Sea is bound to be always at the high tide; or the Moon to be always at the Full; or all the Veins or Brains in animal bodies are bound to be of equal quantity; or every Tree of the same kind to bear fruit, or have leaves of equal number; or every Apple, Pear, or Plum, to have an equal quantity of juice; or every Bee to make as much honey and wax as the other. Your nineth question is, _Whether the Sensitive Matter can work without taking patterns?_ My answer is, That all corporeal motion is not patterning, but all patterning is made by corporeal motion; and there be more several sorts of corporeal motions then any single Creature is able to conceive, much less to express: But the perceptive corporeal motions are the ground-motions in Nature, which make, rule, and govern all the parts of Nature, as to move to Production, or Generation, Transformation, and the like. Your tenth question is, _How it is possible, that numerous figures can exist in one part of matter? for it is impossible that two things can be in one place, much less many._ My answer in short is, That it were impossible, were a part of Matter, and the numerous figures several and distinct things; but all is but one thing, that is, a part of Matter moving variously; for there is neither Magnitude, Place, Figure, nor Motion, in Nature, but what is Matter, or Body; Neither is there any such thing as Time: Wherefore it cannot properly be said, _There was_, and _There shall be_; but onely, _There is_. Neither can it properly be said, from this to that place; but onely in reference to the several moving parts of the onely Infinite Matter. And thus much to your questions; I add no more, but rest,

Madam,

_Your faithful Friend_

_and humble Servant._