ot a real difference, and does not alter the kind. For, were
this true, then we should hold that downright vinegar is not different
from pricked wine, nor a bitter from a rough taste, darnel from wheat,
nor garden-mint from wild mint. For it is evident that these differences
are only the several degrees of the same qualities, in some being more
intense, in some more remiss. So we should not venture to affirm that
flame is different from a white spirit, sunshine from flame, hoarfrost
from dew, or hail from rain; but that the former have only more intense
qualities than the latter. Besides, we should say that blindness is of
the same kind with short-sightedness, violent vomiting (or cholera) with
weakness of the stomach, and that they differ only in degree. Though
what they say is nothing to the purpose; for if they allow the increase
in intensity and strength, but assert that this came but now of
late,--the novelty showing itself in the quantity rather than the
quality,--the same difficulties which they urged against the other
opinion oppress them. Sophocles says very well concerning those things
which are not believed to be now, because they were not heretofore,--

Once at the first all things their being had.

And it is probable that not all diseases, as in a race, the barrier
being let down, started together; but that one rising after another, at
some certain time, had its beginning and showed itself. It is rational
but afterwards overeating, luxury, and surfeiting, encouraged by ease
and plenty, raised bad and superfluous juices, and those brought various
new diseases, and their perpetual complications and mixtures still
create more new. Whatever is natural is determined and in order; for
Nature is order, or the work of order. Disorder, like Pindar's sand,
cannot be comprised by number, and that which is beside Nature is
straight called indeterminate and infinite. Thus truth is simple, and
but one; but falsities innumerable. The exactness of motions and harmony
are definite, but the errors either in playing upon the harp, singing,
or dancing, who can comprehend? Indeed Phrynichus the tragedian says of
himself,

As many figures dancing doth propose
As waves roll on the sea when tempests toss.

And Chrysippus says that the various complications of ten single axioms
amount to 1,000,000. But Hipparchus hath confuted that account, showing
that the affirmative contains 101,049 complicated propositions, an