he heaven is fiery.

CHAPTER XIX. OF PLACE.

Plato, to define place, calls it that thing which in its own bosom
receives forms and ideas; by which metaphor he denotes matter, being
(as it were) a nurse or receptacle of beings. Aristotle, that it is the
ultimate superficies of the circumambient body, contiguous to that which
it doth encompass.

CHAPTER XX. OF SPACE.

The Stoics and Epicureans make a place, a vacuum, and space to differ.
A vacuum is that which is void of anything that may be called a body;
place is that which is possessed by a body; a space that which is partly
filled with a body, as a cask with wine.

CHAPTER XXI. OF TIME.

In the sense of Pythagoras, time is that sphere which encompasses
the world. Plato says that it is a movable image of eternity, or the
interval of the world's motion.

Eratosthenes, that it is the solar motion.

CHAPTER XXII. OF THE SUBSTANCE AND NATURE OF TIME.

Plato says that the heavenly motion is time. Most of the Stoics that
motion is time. Most philosophers think that time had no commencement;
Plato, that time had only in intelligence a beginning.

CHAPTER XXIII. OF MOTION.

Plato and Pythagoras say that motion is a difference and alteration in
matter. Aristotle, that it is the actual operation of that which may be
moved. Democritus, that there is but one sort of motion, and it is that
which is vibratory. Epicurus, that there are two species of motion, one
perpendicular, and the other oblique. Herophilus, that one species of
motion is obvious only to reason, the other to sense. Heraclitus utterly
denies that there is anything of quiet or repose in nature; for that is
the state of the dead; one sort of motion is eternal, which he assigns
to beings eternal, the other perishable, to those things which are
perishable.

CHAPTER XXIV. OF GENERATION AND CORRUPTION.

Parmenides Melissus, and Zeno deny that there are any such things
as generation and corruption, for they suppose that the universe is
unmovable. Empedocles, Epicurus, and other philosophers that combine
in this, that the world is framed of small corporeal particles meeting
together, affirm that corruption and generation are not so properly to
be accepted; but there are conjunctions and separations, which do not
consist in any distinction according to their qualities, but are made
according to quantity by coalition or disjunction. Pythagoras, and all
those who take for granted that m