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browne_1 [2018/06/04 15:02]
cassiusamicus
browne_1 [2020/04/12 08:31]
cassius
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 [391] If one should say when these flat bodies meet the air is condensed, but when they part the air is rarified, 'tis a mistake; for then here must be void where there was none before, and that void that was before must now be full; in such a case, the air can't be condensed; and if it could, it can't without a void contract itself, and so reduce its parts into a closer space. Wherefore, perplex the matter as you please, you must confess in things there is a void. [391] If one should say when these flat bodies meet the air is condensed, but when they part the air is rarified, 'tis a mistake; for then here must be void where there was none before, and that void that was before must now be full; in such a case, the air can't be condensed; and if it could, it can't without a void contract itself, and so reduce its parts into a closer space. Wherefore, perplex the matter as you please, you must confess in things there is a void.
  
-[401] I could by many arguments confirm this system of a void, and fix your faith to what I say, but these small tracks I have drawn, to such a searching mind, will be enough; the rest you may find out without a guide. For as staunch hounds, once put upon the foot, will be nose soon rouse the mountain game from their thick covers, so you, in things like these, will one thing by another trace, will hunt for truth in every dark recess, and draw her thence.+[401] I could by many arguments confirm this system of a void, and fix your faith to what I say, but these small tracks I have drawn, to such a searching mind, will be enough; the rest you may find out without a guide. For as staunch hounds, once put upon the foot, will by nose soon rouse the mountain game from their thick covers, so you, in things like these, will one thing by another trace, will hunt for truth in every dark recess, and draw her thence.
  
 [411] But if you doubt, or in the least object to what I say, I freely promise this, my Memmius, my tuneful tongue shall, from the mighty store that fills my heart, pour out such plenteous draughts from the deep springs, that tardy age I fear will first creep through my limbs, and quite break down the gates of life, before I can explain in verse the many arguments that give a light to one particular. But now I shall go on to finish regularly what I begun. [411] But if you doubt, or in the least object to what I say, I freely promise this, my Memmius, my tuneful tongue shall, from the mighty store that fills my heart, pour out such plenteous draughts from the deep springs, that tardy age I fear will first creep through my limbs, and quite break down the gates of life, before I can explain in verse the many arguments that give a light to one particular. But now I shall go on to finish regularly what I begun.
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 [420] All nature therefore, in itself considered, is one of these, is body or is space, in which all things are placed, and from which the various motions of all beings spring. That there is body common sense will show, this as a fundamental truth must be allowed, or there is nothing we can fix as certain in our pursuit of hidden things, by which to find the Truth, or prove it when 'tis found. Then if there were no place or space, we call it void, bodies would have no where to be, nor could they move at all, as we have fully proved to you before. [420] All nature therefore, in itself considered, is one of these, is body or is space, in which all things are placed, and from which the various motions of all beings spring. That there is body common sense will show, this as a fundamental truth must be allowed, or there is nothing we can fix as certain in our pursuit of hidden things, by which to find the Truth, or prove it when 'tis found. Then if there were no place or space, we call it void, bodies would have no where to be, nor could they move at all, as we have fully proved to you before.
  
-[431] Besides, there is nothing you can strictly say, "It is neither body nor void," which you may call a third degree of things ​disctinct ​from these. For every being must in quantity be more or less; and if it can be touched, though ne'​er ​so so small or light, it must be body, and so esteemed; but if it can't be touched, and has not in itself a power to stop the course of other bodies as they pass, this is the void we call an empty space.+[431] Besides, there is nothing you can strictly say, "It is neither body nor void," which you may call a third degree of things ​distinct ​from these. For every being must in quantity be more or less; and if it can be touched, though ne'er so small or light, it must be body, and so esteemed; but if it can't be touched, and has not in itself a power to stop the course of other bodies as they pass, this is the void we call an empty space.
  
 [439] Again, whatever is must either act itself, or be by other agents acted on; or must be something in which other bodies must have a place and move; but nothing without body can act, or be acted on; and where can this be done, but in a vacuum or empty space? Therefore, beside what body is or space, no third degree in nature can be found, nothing that ever can affect our sense, or by the power of thought can be conceived. All other things you'll find essential conjuncts, or else the events or accidents of these. I call essential conjunct what's so joined to a thing that it cannot, without fatal violence, be forced or parted from it; is weight to stones, to fire heat, moisture to the Sea, touch to all bodies, and not to be touched essential is to void. But, on the contrary, Bondage, Liberty, Riches, Poverty, War, Concord, or the like, which not affect the nature of the thing, but when they come or go, the thing remains entire; these, as it is fit we should, we call Events. [439] Again, whatever is must either act itself, or be by other agents acted on; or must be something in which other bodies must have a place and move; but nothing without body can act, or be acted on; and where can this be done, but in a vacuum or empty space? Therefore, beside what body is or space, no third degree in nature can be found, nothing that ever can affect our sense, or by the power of thought can be conceived. All other things you'll find essential conjuncts, or else the events or accidents of these. I call essential conjunct what's so joined to a thing that it cannot, without fatal violence, be forced or parted from it; is weight to stones, to fire heat, moisture to the Sea, touch to all bodies, and not to be touched essential is to void. But, on the contrary, Bondage, Liberty, Riches, Poverty, War, Concord, or the like, which not affect the nature of the thing, but when they come or go, the thing remains entire; these, as it is fit we should, we call Events.
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 [460] Time likewise of itself is nothing; our sense collects from things themselves what has been done long since, the thing that present is, and what's to come. For no one, we must own, ever thought of Time distinct from things in motion or at rest. [460] Time likewise of itself is nothing; our sense collects from things themselves what has been done long since, the thing that present is, and what's to come. For no one, we must own, ever thought of Time distinct from things in motion or at rest.
  
-[465] For when the poets sing of Helen'​s rape, or of the Trojan State subdued by war, we must not say that these things do exis now in themselves, since Time, irrevocably past, has long since swept away that race of men that were the cause of those events; for every act is either properly the event of things, or of the places where those things are done.+[465] For when the poets sing of Helen'​s rape, or of the Trojan State subdued by war, we must not say that these things do exist now in themselves, since Time, irrevocably past, has long since swept away that race of men that were the cause of those events; for every act is either properly the event of things, or of the places where those things are done.
  
 [472] Further, if things were not of matter formed, were there no place or space where things might act, the fire that burned in Paris' heart, blown up by love of Helen'​s beauty, had never raised the famous contests of a cruel war; nor had the wooden horse set Troy on fire, discharging from his belly in the night the armed Greeks: from whence you plainly see that actions do not of themselves subsist, as bodies do, nor are in nature such as is a void, but rather are more justly called the events of body, and of space, where things are carried on. [472] Further, if things were not of matter formed, were there no place or space where things might act, the fire that burned in Paris' heart, blown up by love of Helen'​s beauty, had never raised the famous contests of a cruel war; nor had the wooden horse set Troy on fire, discharging from his belly in the night the armed Greeks: from whence you plainly see that actions do not of themselves subsist, as bodies do, nor are in nature such as is a void, but rather are more justly called the events of body, and of space, where things are carried on.
  
-[484] Lastly, bodies are either the first seeds of things, or formed by the uniting of those seeds. The simple seeds of things no force can strain, their solid parts will never be subdued. Though it is difficult, I own, to think that any thing in nature can be found perfectly solid; for heaven'​s thunder passes through the walls of houses, just as sound or words; iron in the fire grows hot, and burning stones fly into pieces by the raging heat; the stiffness of the gold is loosed by fire, and made to run; the hard and solid brass, subdued by flames, dissolves; the heat and piercing cold passes through silver; both of these we find as in our hand we hold a cup, and at the top pour water hot or cold: so nothing wholly solid seems to be found in nature. But because reason ​an the fixed state of things oblige me, here, I beg, while in few verses we evince that there are beings that consist of solid and everlasting matter which we call the seeds, the first principles of things, from whence the whole of things begin to be.+[484] Lastly, bodies are either the first seeds of things, or formed by the uniting of those seeds. The simple seeds of things no force can strain, their solid parts will never be subdued. Though it is difficult, I own, to think that any thing in nature can be found perfectly solid; for heaven'​s thunder passes through the walls of houses, just as sound or words; iron in the fire grows hot, and burning stones fly into pieces by the raging heat; the stiffness of the gold is loosed by fire, and made to run; the hard and solid brass, subdued by flames, dissolves; the heat and piercing cold passes through silver; both of these we find as in our hand we hold a cup, and at the top pour water hot or cold: so nothing wholly solid seems to be found in nature. But because reason ​and the fixed state of things oblige me, here, I beg, while in few verses we evince that there are beings that consist of solid and everlasting matter which we call the seeds, the first principles of things, from whence the whole of things begin to be.
  
 [504] And, first, because we find two sorts of things unlike in nature, in themselves distinct, body and space, 'tis necessary each should be entire, and separate in itself; for where there is a space which we call void, there nothing is of body; so were body is, there nothing is of empty space: and therefore such things are as solids and first seeds, which nothing in them can admit of void. [504] And, first, because we find two sorts of things unlike in nature, in themselves distinct, body and space, 'tis necessary each should be entire, and separate in itself; for where there is a space which we call void, there nothing is of body; so were body is, there nothing is of empty space: and therefore such things are as solids and first seeds, which nothing in them can admit of void.
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 [541] Again, if matter had not been eternal, long before now all beings had returned to nothing, and each being we behold again had been restored from nothing; but, as before I proved, nothing from nothing can be made, and what was once in being can never to nothing be reduced; it follows, those first seeds must be composed of principles immortal, into which at last each being must dissolve, and thence supply an everlasting stock of matter to repair the things decayed. These first seeds therefore are solid and simple, else they could not last entire through ages pas and infinite, to repair beings perished and dissolved. [541] Again, if matter had not been eternal, long before now all beings had returned to nothing, and each being we behold again had been restored from nothing; but, as before I proved, nothing from nothing can be made, and what was once in being can never to nothing be reduced; it follows, those first seeds must be composed of principles immortal, into which at last each being must dissolve, and thence supply an everlasting stock of matter to repair the things decayed. These first seeds therefore are solid and simple, else they could not last entire through ages pas and infinite, to repair beings perished and dissolved.
  
-[552] But still, if nature had prefixed no bounds in breaking things to pieces, the parts of matter, broken by every passing age, had been reduced so small that nothing could of them be formed ​tha would in any time become mature; for things we see much sooner are dissolved than are again restored; and therefore what an infinite tract of ages past has broken, and separated and dissolved, in future time can never be repaired; so that certain bounds of breaking and dividing must be set, because we see each being is repaired, and stated times are fixed to ever thing in which it feels the flower of its age.+[552] But still, if nature had prefixed no bounds in breaking things to pieces, the parts of matter, broken by every passing age, had been reduced so small that nothing could of them be formed ​that would in any time become mature; for things we see much sooner are dissolved than are again restored; and therefore what an infinite tract of ages past has broken, and separated and dissolved, in future time can never be repaired; so that certain bounds of breaking and dividing must be set, because we see each being is repaired, and stated times are fixed to ever thing in which it feels the flower of its age.
  
 [566] And yet, though the first seeds of things are solid, all beings that are compounded, such as air and water, earth and fire, may be soft, (however made, or by what power formed) and from them be produced, because there is a void still mixed with things; and, on the contrary, if these first seeds were soft, what reason can there be assigned whence hardened flints and iron could be formed, for nature would want the proper principles to work upon; and therefore these first seeds must simple solids be, by whose union close and compact all things are bound up firm, and so display their strength and hardy force. [566] And yet, though the first seeds of things are solid, all beings that are compounded, such as air and water, earth and fire, may be soft, (however made, or by what power formed) and from them be produced, because there is a void still mixed with things; and, on the contrary, if these first seeds were soft, what reason can there be assigned whence hardened flints and iron could be formed, for nature would want the proper principles to work upon; and therefore these first seeds must simple solids be, by whose union close and compact all things are bound up firm, and so display their strength and hardy force.
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 [593] Besides, because the utmost point or the extreme of every body something is the eye cannot discern, it is not made of parts, but is in nature what we call the least; which never exists of itself, divided from body, nor ever can, because it is the very first and last of something else. For 'tis by heaping up such parts as these, one by another, that complete the being of every body. Since then they can't subsist apart, and separate, they must needs stick close, nor be divided by the utmost force. These seeds therefore are in their nature solid, and simple, formed of smallest parts bound close; not tied together by united seeds of various kinds, but in themselves entire, eternally unmixed and pure, from which nature will suffer nothing to be forced or lessened, reserving them as first seeds, to form and to repair those things that die. [593] Besides, because the utmost point or the extreme of every body something is the eye cannot discern, it is not made of parts, but is in nature what we call the least; which never exists of itself, divided from body, nor ever can, because it is the very first and last of something else. For 'tis by heaping up such parts as these, one by another, that complete the being of every body. Since then they can't subsist apart, and separate, they must needs stick close, nor be divided by the utmost force. These seeds therefore are in their nature solid, and simple, formed of smallest parts bound close; not tied together by united seeds of various kinds, but in themselves entire, eternally unmixed and pure, from which nature will suffer nothing to be forced or lessened, reserving them as first seeds, to form and to repair those things that die.
  
-[609] Again, suppose there was no least, the smallest bodies ​mus be composed of parts boundless and infinite; the half of every being must then contain another half, so there would be no end of still dividing; and where would be the difference between the smallest and the largest bodies? None in the least; for though the whole be entirely infinite, yet bodies that are smallest would contain infinite parts alike, which, since true reason exclaims against, nor will allow the mind to give assent, you must, convinced, profess that there are bodies which are void of parts, and are by nature least; since such there are, you must admit them solid and eternal.+[609] Again, suppose there was no least, the smallest bodies ​must be composed of parts boundless and infinite; the half of every being must then contain another half, so there would be no end of still dividing; and where would be the difference between the smallest and the largest bodies? None in the least; for though the whole be entirely infinite, yet bodies that are smallest would contain infinite parts alike, which, since true reason exclaims against, nor will allow the mind to give assent, you must, convinced, profess that there are bodies which are void of parts, and are by nature least; since such there are, you must admit them solid and eternal.
  
 [621] Lastly, if nature, parent of things, had not compelled all things that perish then to be resolved into least parts, she could from them repair nothing that dies; for bodies that are formed of various parts can never be endued with properties, which the first seeds of things ought to possess, as union, weight, and force, agreement, motion, by which all things act. [621] Lastly, if nature, parent of things, had not compelled all things that perish then to be resolved into least parts, she could from them repair nothing that dies; for bodies that are formed of various parts can never be endued with properties, which the first seeds of things ought to possess, as union, weight, and force, agreement, motion, by which all things act.
  
-[638] And yet, suppose that nature had allowed no end to bodies being divided, yet some bodies from eternity must have been, which by no force could ever be subdued. But bodies that are formed of brittle seeds, and to be broken, could not have remained for ages infinite, vexed as they have been with endless blows, but must have been dissolved.+[627] And yet, suppose that nature had allowed no end to bodies being divided, yet some bodies from eternity must have been, which by no force could ever be subdued. But bodies that are formed of brittle seeds, and to be broken, could not have remained for ages infinite, vexed as they have been with endless blows, but must have been dissolved.
  
 [635] Wherefore, those sages who have thought that fire is the first principle of things, and from that alone the whole is formed, do greatly erro from the true rule of reason. The champion of these, Heraclitus, enters first the lists, more famed for dark expression among empty Greeks than with the wise, who search for truth; for none but fools admire, and love what they see couched in words abstruse; and that they take for truth which quaintly moves the ear, and painted over affecs by witty jingling of the sound. [635] Wherefore, those sages who have thought that fire is the first principle of things, and from that alone the whole is formed, do greatly erro from the true rule of reason. The champion of these, Heraclitus, enters first the lists, more famed for dark expression among empty Greeks than with the wise, who search for truth; for none but fools admire, and love what they see couched in words abstruse; and that they take for truth which quaintly moves the ear, and painted over affecs by witty jingling of the sound.
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 [646] For how such various beings could arise, I ask, if formed from pure and real fire? To say, that the hot fire is now condensed, and sometimes rarified, would nought avail; the several parts must still retain the nature of fire, the same which the fire had when whole; the heat would be more fierce, the parts condensed, more languid when divided and made rare. There'​s nothing more than this you can derive from causes such as these; much less so great variety of things can be produced from fire or flame, condensed or made rare. [646] For how such various beings could arise, I ask, if formed from pure and real fire? To say, that the hot fire is now condensed, and sometimes rarified, would nought avail; the several parts must still retain the nature of fire, the same which the fire had when whole; the heat would be more fierce, the parts condensed, more languid when divided and made rare. There'​s nothing more than this you can derive from causes such as these; much less so great variety of things can be produced from fire or flame, condensed or made rare.
  
-[656] Indeed, would hey admit in things a void, fire then might be condensed or rarified; but this, because it contradicts their other schemes, they murmur at, and will allow in things no empty space: So, while they fear to grant this difficult truth, they lose the way that's right, nor do they see, by not allowing there is in things a void, all bodies would be dense, and out of all one only would be made, which could by force emit nothing without itself, as the hot fire emits both light and heat, which shews it is not composed of crowded parts, without a void.+[656] Indeed, would they admit in things a void, fire then might be condensed or rarified; but this, because it contradicts their other schemes, they murmur at, and will allow in things no empty space: So, while they fear to grant this difficult truth, they lose the way that's right, nor do they see, by not allowing there is in things a void, all bodies would be dense, and out of all one only would be made, which could by force emit nothing without itself, as the hot fire emits both light and heat, which shews it is not composed of crowded parts, without a void.
  
 [666] But if they think that a fire in all its parts may be extinguished,​ and so its body change; if they insist that this may once be done, then the whole fire must be resolved to nothing, and things new-form from nothing must arise; for whatsoever is changed, and breaks the bounds of its first nature, dies, and is no more what must still remain whole and unhurt, lest things to nothing should perfectly return; and then revive, and should again from nothing be restored. [666] But if they think that a fire in all its parts may be extinguished,​ and so its body change; if they insist that this may once be done, then the whole fire must be resolved to nothing, and things new-form from nothing must arise; for whatsoever is changed, and breaks the bounds of its first nature, dies, and is no more what must still remain whole and unhurt, lest things to nothing should perfectly return; and then revive, and should again from nothing be restored.
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 [764] Lastly, if all things from four elements are formed, and into them are finally dissolved, why should they rather the first principles of things be called, than things the principles of them? For they are produced alternately,​ are ever changing their form and their whole nature mutually into each other; but if by chance you think the body of the fire and earth is joined, that air is joined to water, and this united, each element preserves its nature still entire; nothing from seeds like these could have been formed, not men, nor things inanimate, as trees: for every element in this various heap of matter, ever changing, would display its proper nature still; you'd see air mixed with the earth, and fire and water joined. But the first principles whence things are formed should be in nature close and undiscerned,​ that nothing might appear which should oppose or jar, and thus prevent the compound body from being uniform, and make it consist of parts dissimilar, confused and void. [764] Lastly, if all things from four elements are formed, and into them are finally dissolved, why should they rather the first principles of things be called, than things the principles of them? For they are produced alternately,​ are ever changing their form and their whole nature mutually into each other; but if by chance you think the body of the fire and earth is joined, that air is joined to water, and this united, each element preserves its nature still entire; nothing from seeds like these could have been formed, not men, nor things inanimate, as trees: for every element in this various heap of matter, ever changing, would display its proper nature still; you'd see air mixed with the earth, and fire and water joined. But the first principles whence things are formed should be in nature close and undiscerned,​ that nothing might appear which should oppose or jar, and thus prevent the compound body from being uniform, and make it consist of parts dissimilar, confused and void.
  
-[782] Besides, philosophers like these derive their transmutation from celestial fire; and first, they make this fire change to air, from air is water formed, the earth from water; and then again, from earth these elements return, first water, then the air, then last the fire. Nor do these constant changes ever cease among themselves, but still proceed from heaven to earth, from earth to stars, that light the world. But the first seeds of things must by no means be thus disposed; for something immutable must needs remain, lest things should utterly to nothing be reduced: For whatsoever suffers change, by passing over the bounds of its first nature, dies, and is no more what it first was. Those elements therefore, which, as we said above, admit of hange, must needs consist of other seeds which never can change at all, lest things should utterly to nothing be reduced: Then rather say, there are some certain principles in nature which are the seeds of fire, suppose, and some of these being taken away, or else by adding more, by changing of their order or their motion, they compose the air, and so all other beings may be produced by changes such as these.+[782] Besides, philosophers like these derive their transmutation from celestial fire; and first, they make this fire change to air, from air is water formed, the earth from water; and then again, from earth these elements return, first water, then the air, then last the fire. Nor do these constant changes ever cease among themselves, but still proceed from heaven to earth, from earth to stars, that light the world. But the first seeds of things must by no means be thus disposed; for something immutable must needs remain, lest things should utterly to nothing be reduced: For whatsoever suffers change, by passing over the bounds of its first nature, dies, and is no more what it first was. Those elements therefore, which, as we said above, admit of change, must needs consist of other seeds which never can change at all, lest things should utterly to nothing be reduced: Then rather say, there are some certain principles in nature which are the seeds of fire, suppose, and some of these being taken away, or else by adding more, by changing of their order or their motion, they compose the air, and so all other beings may be produced by changes such as these.
  
 [803] But you say, that common fact does clearly show that all things grow and rise into the air and are supported by the earth; and unless the season, in happy time, indulges rain, and shakes the trees with driving showers, unless the sun, on his part, cherishes and gives his heat, nor fruits, nor trees, nor creatures could increase. 'Tis true, but these are not first seeds; and we likewise, unless dry food and kindly juice preserve our bodies, they must perish, and every spark of life, out of our nerves and bones, must be extinct. We are upheld, no doubt, and nourished by certain means; and other things are staid by certain others; for many common principles of many things are mixed in each. And therefore, the various kinds of things we find supported in a different manner; but yet it much concerns with what, and in what order, these first seeds unite, and what motion they give and take among themselves; for the same seeds compose heaven, earth, the sea, the rivers, and the sun, the same compose the creatures, fruits, and trees, they differ only as they are moved by others, and as their mixture differs in themselves. [803] But you say, that common fact does clearly show that all things grow and rise into the air and are supported by the earth; and unless the season, in happy time, indulges rain, and shakes the trees with driving showers, unless the sun, on his part, cherishes and gives his heat, nor fruits, nor trees, nor creatures could increase. 'Tis true, but these are not first seeds; and we likewise, unless dry food and kindly juice preserve our bodies, they must perish, and every spark of life, out of our nerves and bones, must be extinct. We are upheld, no doubt, and nourished by certain means; and other things are staid by certain others; for many common principles of many things are mixed in each. And therefore, the various kinds of things we find supported in a different manner; but yet it much concerns with what, and in what order, these first seeds unite, and what motion they give and take among themselves; for the same seeds compose heaven, earth, the sea, the rivers, and the sun, the same compose the creatures, fruits, and trees, they differ only as they are moved by others, and as their mixture differs in themselves.
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 [843] And yet this man in no case will allow in things a void, nor that there is an end to bodies being divided: he equally mistakes in both, and so do those sages spoken of before. [843] And yet this man in no case will allow in things a void, nor that there is an end to bodies being divided: he equally mistakes in both, and so do those sages spoken of before.
  
-[847] Besides, the seeds he chose are much too weak, if of the same frail nature they consist, as do the things themselves, they equally fall to decay, and perish, nothing hinders them from death: for which of these can long hold out against the fierce jaws of death, and so escape destruction,​ crushed between his very teech? Can fire? Can Air? Can water? Which of these? Can blood? Can bone? In my opinion none. All things in nature then would be equally liable to death, as are such things we see before our eyes by any force destroyed. But this, I think, is fully proved before, that nothing can fall to nothing, or from nothing rise.+[847] Besides, the seeds he chose are much too weak, if of the same frail nature they consist, as do the things themselves, they equally fall to decay, and perish, nothing hinders them from death: for which of these can long hold out against the fierce jaws of death, and so escape destruction,​ crushed between his very teeth? Can fire? Can Air? Can water? Which of these? Can blood? Can bone? In my opinion none. All things in nature then would be equally liable to death, as are such things we see before our eyes by any force destroyed. But this, I think, is fully proved before, that nothing can fall to nothing, or from nothing rise.
  
 [859] Besides, since food increases and supports the body, then we know the veins, the blood, the bones, consist of heterogeneous and parts dissimilar, as does our food. But if they say all food consists of parts various and mixed, and in itself contains the little strings of nerves and bones, and all the veins and parts of blood, then all dry meat and drink must needs consist of parts dissimilar, of bones, of nerves, of veins, and mingled blood. [859] Besides, since food increases and supports the body, then we know the veins, the blood, the bones, consist of heterogeneous and parts dissimilar, as does our food. But if they say all food consists of parts various and mixed, and in itself contains the little strings of nerves and bones, and all the veins and parts of blood, then all dry meat and drink must needs consist of parts dissimilar, of bones, of nerves, of veins, and mingled blood.
browne_1.txt · Last modified: 2020/05/14 20:55 by cassius