Chap. III. ANTIENT METAPHYSICS. 361 



or movement, in all Bodies, unoiganizcd as well as organized, 



and that the Principle which moves Brute Animals is of the fame 



Vol. II. Z z kind, 



telligence, in all Bodies, whether Animal, Vegetable, or Mineral, or, to exprefs 

 it in tvvo words, organized or unorganized. Arilloilc's words are, (furH fm m ti i^ai«, 



x»i 7a .tijil xvTi>, X.XI Tx ^ur», icxi Tec ttr?iit tu> rufimrtit, iitt yn, nxi uvf, *»i cciip, tmi ■'^'J. 



T«t/T« y«{ iirai, xKi T« Ttiovrtc, <Jv9-M, ip«/<i». Lib. 2. De Naturali Aufcultatione, cap. i. 

 in initio. This principle, which I call by the general name of Mind, diflinguifhing 

 that fpecies of it which moves the ra iwx» rm mfturtu, or Elemental Bodies, by the 

 name of the Elemental Mind, though it has no Intelligence in itfelf, yet is diredled, 

 in all its movements, by Intelligence,, and Intelligence the mod perfect, I mean the 

 Supreme Intelligence. In this way God and Nature are connected together, and 

 yet difllnguifhcd from one another. From hence appears the truth of what Ari- 

 ftotle fays, in the eighth chapter of the fecond book, De Naturali Au/cult. that Na- 

 ture always afls for fome end or purpofe, of which he gives examples, not in Ani- 

 mals only, but in Plants ; from whence a man, who has not ftudied the antient 

 philofophy, and h.is not learned to diflinguifh ailing by Intelligence fiom aUingviith 

 Intelligence, would be apt to conclude that there is Intelligence in Brutes, and even 

 in Plants, and likewife in unorganized Bodies which a6l in the fame manner. The 

 words of Arillotle may be read by any body ; but I will here give the words of his 

 commentator Simplicius upon that chapter, becaufe his Commentary Is a rare book, 

 and in the hands but of few even of the learned. They are in the 86th page of 



that Commentary; £< ^t t« ?»«« t« a\ty*t,itie }^»ytTfi» nu jthh', i^mru «E«T«t fiiK^tf 



iicc T*r» Pioyix*' (I would read ffi4"jx'"t becaufe neither Ariftotle nor his Commenta- 

 tor is there fpeaking of the Rational Animal, who has undoubtedly Intelligence,) 



x«i m?>»ymi r* \hk» ttv, k«< (x*! t« 9«t« a-jtio' (■>•<; •iiTf «T«f/<c T<( vir«X«irlT«< ^i|v«Tf i« 

 irtitvTit n Ti)^i'i|. Ktci *^tv»t luti «« iKtoti; Tttf pvirit iftK* Tav imcvr»y rariyc; ^vAA«, luct 

 t* iti^iKU^VM, rg« iec>T«v '(>•»« yoiracc itmi kt (<^<u i'tK» m; rft^nc larit Jio t< ^i (vtw* ttft^i' 

 IfH/e-j T« rirt^uuTt nr^ithm, ii fit a-«AAil» «;<;! »r{«»»i<«i mj ij »XXriXui T«>(yyi>i«-<«;. AftCf 



this, Simplicius goes on, and, having fliown th?.t this principle of movement a£ls in- 

 animals and plants for a certain purpofe, but without Intelligence, he fliows that 

 the fame principle operates in the fame way alfo in elemental and unorganized Bo- 

 dies, according to the dodlrine of Ariftotlc, in the paflage above quoted ; and then 

 he concludes with thefe words, Mii»-»ri «u> • A^imnxnt ipvnt k*xu kk rut ^vj^tf rut 

 T« «ri(i r^fi* KicT*yit$fttf»t. So that Simplicius agrees with me, that, according tO' 

 Ar\&ot[Cf.. Nature is Mind ailing in Body, but without Intelligence But, indee<i, 



the 



