The Hartlib Papers

Title:Copy In Hartlib'S Hand, Richersons Notes On The Logic Tables, In Latin & English
Dating:undated
Ref:24/7/1A-16B: 15B-16B BLANK
[24/7/1A]

                    MR RICHERSONS
                        NOTES. on the Logick Tables.
Sola Logica est [Greek: kri terion] nostri intellectus Adamus eodem modo et per eandem regulam cognouit quo nos, nisj quoad actum attrahit
     morbus et [Greek: atuxia] similis candelæ lucentis consummatæ et penè consumptæ. Hinc etsi tenemus Regulam petimus exemplum i.e. cum actus perfectionem [amisimus?], si ipsum recuperare volimus logicum in rebus siue [dri? abbrev?]
    Logicæ praxin inquirimus, ut eâ [tanquam] norma reficietur. Adam non habuit formas bestiarum animo impressas, nec quidem primo intuitu cognouit, sed penitus iis aspectis et Analysin faciendo tandem ex effectis et adjunctis nomina dedit: quæ argumenta irradiabunt in intellectu ejus.
    Vt in Opticis radii omnis punctj per lucem deferuntur, ita sapientia dej per Logicum certificum ad [Actum?]
    Duo sunt Oculj animj Logica fides imo quicquid fide credimus Logica apprhendimus modo quodam.
--------------------------------------------------------
   Logica [est?] generalis non tantum quod
[24/7/1B]

in omnibus rebus aliquid Logicum inest, sed etiam in omnj re inest omne Conceptum Logicum, et sj eam rectè[altered] vertere potes, actum eius videbis.
--------------------------------------------------------
  dialecticæ [Greek: pra.omenon?] est vbique
--------------------------------------------------------
  Logicke is the carrier from the thing to the [ration? abbrev.]. Speech from man to man. And Logicke must bee the Art to [reason?] well because it must doe wisely as God hath done et it must take them as God hath made them. And because God hath made some things simple some Compound. Hence Logick is distributed into [In......? abbrev.] et [Indi..? abbrev.]. So in man there are many [gap] relations some simple some compound by [reason?] wherof it pleased God to place [gap] et sence Method.
Now simples are either in Artificio rej or Inartificiall et only [gap] for because One cannot set euery thing himself Ergo hee must haue something by others
Witnes must haue his testimony from the artificial arguments. It is called Ar-
[24/7/2A]

tificial because it is in artificio rej. Ergo tis alwaies in Arte rej et ex aliqua arte petitum.
  / arguit ex sese needes no report./.
Now it is either firstly or secondly.
  As in a man first there is a body then a soule. So first j see justice in a man then j call him just. Primum either simple when a thing is simply et absolutely considered to wit
  1. Without Comparison considered or respectiuely with some other thing.
[right margin: 1. or the thing is seene]
  2. Simplex is Consentanus or dissentanus
[right margin: 2 or seene yet only by comparison]
  3. Consentanic when one thing agreeth with another as ratio agreeth with man but disagreeth from not [raon abbrev.]
[right margin: 3 these logical affections are verè Entia but affections to other Entia.]
Absolute are such as no condition can seuer them without their destruction, et the Causes are absolutè necessary ad artificium rej. Modo quodam Consentanea may bee seuered because pter Essentiam accidunt. Consention is of absolute necessity for the being of a thing or onely conditionall. for the being of thing must fluere
[24/7/2B]

E. a causis. E. first ab Efficiente because the matter is first mooued before it moues. So wee see there was an Efficient of the world before a Matter because the Efficient made it of nothing. Hence the Efficient is prior natura; yet till hee lay his hand to the matter, hee is not efficient because hee mooueth it not. And because of the conjunct motion of the efficient et the matter, hence would Ramus dichotomize them et haue yoaked the efficient et Matter in one yoke. I haue thought it might bee diuided into potentials et Actuals, but the efficient doth mouere Ergo efficere Ergo is not mera potentia. So Efficient because it doth primum efficere is Prima causa prima natura Ergo tempore. for natura et tempore are all one. 2 because most general. for. Efficiens may bee without the other but not contra. Efficiens q. [efouens?] because it goes et moues quite
[24/7/3A]

quite thorough, et giues not ouer till the Effect bee perfected.
Now for the species of an Efficient Ramus seemeth to thinke there were some, yet hee could not finde them, et mee thinkes j could tell good Ramus there were none because there is no Medium betwixt the cause or the Effect. Againe. other causes haue none. Ergo neither the Efficient. But yet there are certaine Modj. First procreant et conseruant. They are in the first place because they are in all the rest. 2. they are more generall. for they are alone or with the others, et where the procreant is there is also the conseruant because the one is of the being of the other of the well being of a thing et because both may bee one, they are but Modj. Some alone some with others. So a tree bringeth forth fruit et tis procreans causa alone with others some are principal some adjuvant. Some Captaine
[24/7/3B]

Captaine knowes some haile fellowes well met. Per se when the procreant or conseruant sola or cum aliis doe efficere per se or per accidens. And if these Modj had bin defined they had belonged to philosophie.
Many things that bee by Nature seeme to bee by councell. as the [plummut?] [gap?] per accidens. necessitate as fire by compulsion setteth the bullet out of the gunne. So in   [gap]   of a stone. Here an Actio et Passio which are contraries. so that as much as my hand doth agere   [gap]   pati so much, so the stronger the man is giuing it the more force the further it flieth. So [gap] leapeth out of the fire for it owne preseruation it being it enemie. Fortuna doth not worke to her owne end directly but on the one side. as fire dries a cloth per accidens because there is water in it which is contrary to it. so the sunne maketh a carcase to stinke because it opens the pores of it.
[24/7/4A]

Procreans et Conseruans sola et cum aliis per se et per accidens are Species Modj not Efficientis. A thing may bee necessitate et yet natura. I did it willingly but by constraint. The Efficientis vis est a qua
                    Materia.
The Matter is the next cause. (licet in existen   foret ante efficientem yet is it not a cause before him but affectiuè.) as being moued first by the Efficient for euery thing is made motu Ergo something doth mouere. Ergo the Matter. for God made [a deleted?] matter of nothing. Ergo it was not the first Ens. Ergo not infinit Ergo not eternal. Scaliger saith lead (which is terrea aquæ) when it melteth doth fluere because of the aire, but it is false for terra [gap] it et fire melting it doth make it fluere. The Matter doth consort with the forme et giueth substance to the Act, that commeth from the forme et the matter doth essentiare et sub-
[24/7/4B]

substantiare the the effect et one thing may haue diuers matters as Cæsars ship had. yet it hath neither Modos nor species. for the diuers matters of one thing do belong to diuers acts as wood et leather et other parts of Cæsars ship. And hic you see how matter is placed. Huic nec eternall quia aliquid prius [is2.?] Efficient nec perfect effect. because it hath onely the Efficientis Esse. Now of this Logicke runne along this with nature et Gods worke, j dare boldly say tis the true Logicke
Now for Aristotles Prædicaments they are bables et toies. for substantia belongs to physickes. Quantitas to Mathematikes. Qualitas partly to Moral partly to Natural philosophy. the rest belongs to Logicke, but quite out of order. Now j would aske any Aristotelean what pdicament is this Axiome. Hæc [domus?] est lapidea. some say Genus et Spe-
[24/7/5A]

species. But Genus is not predicated in Concreto as this is. some will say. Accidens but that's not de Essentia as this is. In very deed the true Predicaments are the Arts in Genere.
                    Forma
[right margin: differentia an Adjunct to forme not essential.
To know Formam looke what substantiates Ergo no accident. Ergo no carpenter giues no forme to an house.]
[Greek: Morphe] is generally taken for the figure of anything, tropically tis taken for the Essence, et so Ramus bids us grope for it in anything by this definition. et the forme is of the Essence of the Effect. so doth euery thing consist of members, which haue a portion of the forme of that thing which they doe constituere. So the forme of a man is from his members. And indeed the matter et forme doe not giue their vis onely to the effect but themselves also. Nothing doth distinguish 2. Individuals but their formes. An Essential Matter et an Essential forme must needes bee to an Essential Effect. Now God is without causes. so that when the philo-
[24/7/5B]

philosophers say God is all things they must bee fauorably interpreted. But some will say. If hee bee without causes then is hee without forme, et then How is Hee distinguished from vs.
  I answere in that wee haue formes <et> so our Logicke will stand with the high mystery of the Trinity. for hee hath no forme [etc.?] Ergo. 3 persons are One God. And if hee had causes hee were not infinit. Now to finde out the forme in artificial things is more easy then in Natural. for when God et nature haue joined matter et forme, they are done so exquisitely that wee can see no forme. So wee cannot see when a tree growes though wee know that it growes.
                         FINIS.
Now if so soone as the Lord gaue the fire his forme it was good. Hence would Ramus haue them yoaked together. And finis bonum perfectum are properly one et the
[24/7/6A]

[right margin: the formes et finis motus [comes?] after aloofe. Gold is a great while compacting ante the forme bee induced; this pause that nature makes made Ramus disjoine them yet assoone as the formal cause moues, finis sits on his skirts et moues together with it.]
et the same. So for Metaphysicall tearmes. Ens. Verum Bonum. which they cannot tell what to make off. Ens belongs to Art. Verum to Logicke as tis the species specialissima. so Aristotle saies substantia prima is per se substantia otherwise to Arithmetick. Verum to an Axiome Bonum to finis. The similar parts of all Entia are [raon abbrev.] denomjnation. Quantitie Nature et goodnes; et these are to bee found in euery thing. Now as the finis moueth Efficiens tis not finis but Efficiens, nether Efficiens is Efficiens Ergo heare take it as another bids vs rej finis. And the finis is the most excellent of all the causes, next to that is forme.etc. yea finis is more excellent, then the Effect. Ergo the end is not in the Effect. [Ergo?] the first Efficiens et last
[24/7/6B]

last end of all things is good. Ergo the Efficiens and finis are not in the Effect. Now the Matter et forme doe limit the whole. Ergo in the whole. Ergo they are called Internal but that distribution peruerteth Method.
                         Effectum
[right margin: Esse comes from one cause, consistere from matter et form, existere from all the causes, subsistere from cause [et?] Subj. Adjunct.]
Now cometh the Effect. See the method in Nature. A thing is Ergo ex causis. Ergo Effectum. It followeth necessarily et immediatly. Againe it hath his Existency from the causes. Ergo it must bee next to it. And againe as they are called causes in respect Effectj, so it is caled Effect in respect of his causes et hetherto belongs motus et res motu facta. for they are modj ad Effectum.
Now these that doe modo quodam consentire are for the bene esse rej. The thing had his esse before,Eet whatsoeuer is for the making vp rei, is either for the Esse or the
[24/7/7A]

the bene esse therof. So that the subject et adjunct are but as coates et garments to keepe warme withall et to driue away the cold. And as effectum was potentially in its causes before it was in itself so also is it in itself before it can bee a subject or an adjunct. So that you see the Method.
                    Subjectum Adjunctum
[right margin: Subject et Adjunct are not the Essence but the coates of thinges.]
  The Subject is that which hath Adjuncts. Now here see [gap] because subject et Adjunct bee but of the bene esse they may bee taken away et yet the Esse remaine. because a thing hath it Esse before it come to bee either of them. Now there are no Species of subjectum, as there was not of Effectum but only Modj. Now there might bee more Modj then Ramus bringeth but his are sufficient. Whatsoever per Essentiam accidit is Adjunctum. So Virtus is in the soule, yet Ramus
[24/7/7B]

Ramus showeth not how it is to witt after what manner for that End belonged to philosophy. Adjunctum is that which hath his subjects et those are either Proper or Common. There in the End Categoria is the affection to argue or the arguing of 2 arguments. Categorema is the [gap] itself. Now wee haue seene whatsoeuer is necessary to the being as also for the well being of a thing. And both together are all that can bee required for the working vp of a thing. Now wee will see after wee haue made it firme. with accompliments how it differeth from all other thinges.
                    Dissentanea
 Dissention is in light or greater, yet both are absolutely dissentinus. so that hee could not deuide them in absolute et quodam modo. 1. because both diversa et Opposita doe absolutè dissentire 2. Opposita wold disagree both absolutè et modo quodam because
[24/7/8A]

because they doe both re et ratione.
                   Diuersa. Opposita
[right margin:   Diversa are when wee seuer arguments. Otherwise Consentanies not dissenting in their owne nature, not so affected but that they wold agree]
Now diuersa doe but lightly dissent sola ratione. i.e. Logica alius respectu. Now Opposites doe re et ratione dissentire to signifie that they doe differ both in [raon abbrev.] et nature. [eo?] re dissentire is forma dissentire principaliter or gratia formæ.
     Now Opposites haue an idem which they are conuersant about, but non possunt eidem attribuj. first wee haue diversa before Opposita because they come neer the nature of Consentanea et indeed such as might bee consectanies but not as dissentanies. Now for the Opposites, they cannot bee both affirmed. for then they are consentanies nor both denied for then they are Paria et belong to Comparata.
                        Disparates.
[right margin: Ubi is a trichotomy their the members are disputantes, et there is one genus euor omitted.]
Now Opposites fight more weakely or more strongly. More gently as dis-
[24/7/8B]

as disparates where one fights against many. Ergo more weakely because hee cannot vnite his strenght to one. Oftentimes there are more to more in disparatis but because where there are more to more there are one to more. Hinc vnum [multos?].
2 because where more to more yet one especially is opposed to the rest. Hinc vnum [multis?].
3 because though there bee sometimes more to more yet because tis more frequent in vse to bee one to more. Ergo vnum [multis?]. Disparates are seldome vnder one genus [cf?] preced. pag.
                        CONTRaria
  More strongly are Contraries. Yea see the Methode. How the greater dissention is set after, as being further off the nature of Consentanies. Now more strong battaile is of one to one. for here is no diuision of strenght, but only one layeth as hard at another as hee can. Now
[24/7/9A]

Now these are either Affirmantia where one thing is set against one thing positiuely. or Negantia where one thing is set against another primitiuely.
                         Relata
Now of these that bee Positiue take two set them both face to face et they will bee very good friends et the one will bee the father et the other the sonne, set them backe to backe, et then the father will not bee the sonne, nor the sonne the father et    [gap]    the double affections of Relates yet always betwixt two. Et hence wee acknowledged a double relation in the mystery of the Trinitiie. for they are distinct in Persons so that the one cannot bee the other because they are Relata. Now two Aduersa take 2. et set them as you will face to face or backe to backe they will bee perpetuò et e regione adversa et so is a dog to a pitch fork.
[24/7/9B]

                      Contradicentia
Now Priuatiuely is of something to nothing, where there is greatest dissention of all, et these are Contradicentia Priuantia. Contradicentia are when you put a thing et then take it away, yet so as you leaue any thing in stead of it, but onely the thing you take away. So put Homo you take him away ut non-Homo yet so as you put anything in his stead but Homo.
     And hence they are before.
                         Priuantia
Now Priuantia are when wee put a thing et take it away, et leaue nothing in stead therof. And here wee haue gone from something to nothing, if any goe any further let him. And this farre wee may goe. And here you may see Mr Fenner deceiued which makes no species of Contraries.
                         COMParata          
[24/7/10A]

Now wee haue seene how a thing is made vp first, then how it differs from others. Now lets vs see how a thing may bee said to bee greater or lesse like or vnlike. Quantity is a thing in nature yet here tis taken more generally then in Mathematickes. Comparates though they bee not simple yet they bee first arguments as well as others. In Comparates there is not prius et posterius because there is no such constitution as was before. Now what argues a [Comparaon abbrev.] et brings not his comparison from a thing better at least as well knowen as the thing hee proueth it is a fallacie. And Comparates are things either truly existent in nature or ficta possibilia as they call them. [Comparaon abbrev.] is either in Quantitie or Qualitie. Et Quantity is either parium or im-
[24/7/10B]

or imparium as a pare of legs or a pare of shoes a paire of handes or the like they are very frequent. so when wee see 2 fight wee say well matchet.
  And hence come the species of Contraries to bee the Modj of Parium because they are contraria contrarior. consequentia.
     In Quality is like et Vnlike.
Like   { continued as 2 to 4 so 4 to 8.
Vnlike { disjunct as 2 to 4 so 6 to 12.
And hitherto in Logicke are Esops fables et all such similies to bee brought.
                         Orta.
Hetherto wee haue heard what a Res is. 2 what it is not. 3. whether greater or lesse like or vnlike. Now seeing it thus both in it owne nature et in regard of others, next wee may safely giue it a name, et after range it vnder some head.
Orta doe arise out more simply or more composistly. More simply as conju-
[24/7/11A]

Conjugata. Notatio because they doe arise but out from onely consentanies or onely dissentanies. Now distribution et definition doe dupliciter arise because of theire 2+ affectio of arguing one another. for in a distribution there is affection consentanie betwixt the whole et the parts, et an affection dissentanie of the parts betwixt themselves Et so might Ramus haue devided them. (orta) if it had pleased him. Now Orta haue the nature of the first et at the second hand. So denominations giuen to the thing as because this man is one that hath Learning. Ergo from this thing learning j call hym learned. Here is one in the abstract another in the Concrete. Hether Ergo belong abstracta Concreta (Abstract an adjunct without his subject
[24/7/11B]

Concrete a qualitie with his subject, these 2 are conjugata.) so siluer et siluer-cup. so because my father built this house I call it Paterna domus.
               DiSTRibutio. definitio
                     Testimonium
Now for a distribution et a definition. To them belongeth Reciprocation for a subject et an adjunct they are not one et the same thing as the distribution et the distributio, the definition et the definitio. Reciprocation is nothing but even as 2 jugglers pots, that hold equal measure of any thing put into them
Distributio Totum}
            Pars } This word distribution is too strict as also definitio, but wee are to vnderstand it to conteine both distribution et distributio: The totum doth continere hold together parts. Ergo they must bee more then one. for no part is so big as the whole but yet it must
[24/7/12A]

it must bee no more then 2. for then wee leaue out something. Where a trichotomie is there the members are disparates et, there is one genus euer omitted. Now obserue that because of the community of consentanus arguments come these special distributions ex causis ex effectis ex subjectis ex adjunctis; as because one cause may haue many Effects et [contra?]. Hence distributio ex effectis et ex causis et so for the rest.
     Now in the first place is distributio ex causis where the parts are causes of the whole. Ergo hither belongs the doct. of membrum et integrum because membra doth constituere integrum the whole. Ergo when one membrum is hurt the man is hurt because the members doe make vp the whole. so bec Christs manhood was crucified on the crosse. Ergo wee say Christ was crucified. And as whatsoever is in the genus is in the
[right margin: Distributio gen. in spec. is but a modus of distrib. ex causis.]
[24/7/12B]

is in the species; so whatsoeuer is in the membra is in the integrum. And so because God wold haue some Kings some Magistrates or other inferior Officers. Hence is genus generalissimum subalternum.
     Generalissima are only the subjects of Arti.
wee have ranged him vnder a genus. then wee lay him out in his part et define what hee is then lastly giue testimony of him et not before. Now because a definition is set last tis a very good argument to proue, that in vse it should bee the first. Ergo tis last otherwise tis a falacie. Now Testimony is either of God or man.
     {Common
     {
So in an obligation or writ is a testimony. So wee say if a man dye in it it is like to bee true. And hither in Logicke belong the Senses as tis true. I saw it or felt it or, the like. And hîc recipro-
[24/7/13A]

cation is more obscure as because the witnes is true, hee is a true witnesser or an honest man. when a man sweares the testimony is deuine though commonly receiued alias hee not so much sayes it as calls God to witnesse. Alias in his printed Logick. p. 235.
     Testimonium Humanum if more men say it, is the more to bee belieued because more men can see more into artificium rej then one.
     Adhuc 1a dialectica Artis.
     pars fuit in Inuentionem
Hetherto wee haue heard of symples which are to bee found out in the Creatures, et there is none of them which is not affected some of the wayes before named vnto the thing it argues. Now wee must see how God hath laied them together in the Creatures, et this is the second part of [raon abbrev.] from which this part of Logicke is called dispo-
[24/7/13B]

sitio. The act of [raon abbrev.] is 2x.
1. in finding out simples which belongs to Inuention.
2 in laying them together which belongs to disposition. Et these 2. comprehend the whole act of [raon abbrev.]. Againe 2 est in rebus consideratio simplicitatis et Compositionis. Et so of Logicke
          there are 2. parts etc
Iudicandum. 1. judicandum is properly the fruite wee receiue by the 2d part of Logicke et by a [meton.?] of the adj. for the subj. it's put for dispositio. Ramus vseth Iudicium because Tully et Quintilian did so call this 2d part of Logicke et because it is commonly called [Greek: kritike]. et also because hee wold commend vnto vs the fruite of this 2d part of Logick; et so Cicero et Quintilian because they counted not of Methode as belonging to Logicke, but made a syllog: the last thing in Log.
But wee had better diuide Log. into Inuention et disposition et it into Judicium et Methodus. The
[24/7/14A]

The [raon abbrev.] why i make Iudicium et Methodus distinct species is because that wee may observe that Iudicium et memoria (which is the fruite of Methode.) are performed by a quite contrary disposition et temper of braine. Inuention is done by a hot et moist braine: Iudicium by a cold et drie braine: et Method or Memory by a cold et moist braine. Some men haue a quicke Inuention. Others a sound judgment. Others a good memory et these 3. seldome meete together in one man because a diuers temper of braine is required to them. Secundo wee may see this to bee true in the same man: A man remembers best when hee is a child, then wee learne the tongues which afterward wee shold doe with greater difficulty. So let one come out of fraunce into England hee will sooner learne our language when a child then a growne man
[24/7/14B]

man will. Children haue the moistest braine. Ergo most fit for memory. When wee are growen men et heate hath ouercome our moisture then our phantasie et Inuention is best, et when wee grow old our judgement is best because then the most drie, et hence comes that wisdome et grauity of old age. Thirdly wee remember best in the morning because then our braine is the moistest, wee inuent best at noone because then wee are hottest, et wee judge best at night because then wee are driest, hauing spent our labor moisture by the labor of the day going before. Therfore these 3 qualities of the braine doe serue these 3. actes of [raon abbrev.], heate for Inuention because it serues best for our fantasie which helpes Inuention in his act, drines for the judgment because it serues the cogitatiue faculty which judgment vses
[24/7/15A]

vses in his act et moisture for methode because it first serues our facultie of memorie for by these 3. internal senses [raon abbrev.] performes her acts. Now to our purpose Humiditie et siccitie are opposed et cannot bee one, but as they are both opposed to heate et so Iudicium et Methodus cannot bee one in themselves but as they are both opposed to Inuention. et so they agree namly in disposition. Therfore wee had better to diuide the act of [raon?], that the first shold be serued with heate the 2d with other qualities et that either drines as judgment, or [any?] moisture as Methode et so wee shold haue dispositio the 2d part. then the parts of it Iudicum et Methodus.
2. Againe.
[document ends]