The Way To Geometry

TO THE

WORSHIPFVL

SIR,

Your acquaintance with the Author before his death was not long, which I have oft heard you say, you counted your great unhappinesse, but within a short time after, you knew not well whether to count your selfe more happie in that you once knew him, or unhappy in that upon your acquaintance you so suddenly lost him. This his worke then being to come forth to the censorious eye of the world, and as the manner usually is to have some Patronage, I have thought good to dedicate it to your selfe; and that for these two reasons especially.

First, in respect of the sympathy betwixt it, and your studies; Laboures of this nature being usually offered to such persons whose profession is that way setled.

Secondly, for the great love and respect you alwayes shewed to the Author, being indeed a man that would deserve no lesse, humble, void of pride, ever ready to impart his knowledge to others in what kind soever, loving and affecting those that affected learning.

For these respects then, I offer to you this Worke of your so much honoured friend. I my selfe also (as it is no lesse my duty) for his sake striving to make you hereby some part of a requitall, least I should be found guilty of ingratitude, which is a solecisme in manners, if having so fit an opportunity, I should not expresse to the world some Testimonie of love to you, who so much loved him. I desire then (good Sir) your kind acceptance of it, you knowing so well the ability of the Author, and being also able to judge of a Worke of this nature, and in that respect the better able to defend it from the furie of envious Detractours, of which there are not few. Thus with my best wishes to you, as to my much respected friend, I rest.

Friendly Reader, that which is here set forth to thy view, is a Translation out of Ramus. Formerly indeed Translated by one Mr. Thomas Hood, but never before set forth with the Demonstrations and Diagrammes, which being cut before the Authors death, and the Worke it selfe finished, the Coppie I having in mine hands, never had thought for the promulgation of it, but that it should have died with its Author, considering no small prejudice usually attends the printing of dead mens Workes, and wee see the times, the world is now all eare and tongue, the most given with the Athenians, to little else than to heare and tell newes: And if Apelles that skilfull Artist alwayes found somewhat to be amended in those Pictures which he had most curiously drawne; surely much in this Worke might have beene amended if the Authour had lived to refine it, but in that it was onely the first draught, and that he was prevented by death of a second view, though perused by others before the Presse; I was ever unwilling to the publication, but that I was often and much solicited with iteration of strong importunity, and so in the end over-ruled: perswading me from time to time unto it, and that it being finished by the Authour, it was farre better to be published, though with some errours and escapes, than to be onely moths-meat, and so utterly lost. I would have thee, Courteous Reader know, that it is no conceit of the worth of the thing that I should expose the name and credit of the Authour to a publike censure; yet I durst be bold to say, had he lived to have fitted it, and corrected the Presse, the worke would have pointed out the workeman. For I may say, without vaine ostentation, he was a man of worth and note, and there was not that kinde of learning in which he had not some knowledge, but especially for the Easterne tongues, those deepe and profound Studies, in the judgement of the learned, which knew him well, he hath not left his fellow behind him; as his Workes also in Manuscript now extant in the publike Library of the famous Vniversity of Cambridge; do testifie no lesse; for him then being so grave and learned a Divine to meddle with a worke of this nature, he gives thee a reason in his owne following Preface for his principall end and intent of taking this Worke in hand, was not for the deepe and Iudiciall, but for the shallowest skull, the good and profit of the simpler sort, who as it was in the Latine, were able to get little or no benifite from it. Therefore considering the worth of the Authour, and his intent in the Worke. Reade it favourably, and if the faults be not too great, cover them with the mantle of love, and judge charitably offences unwillingly committed, and doe according to the termes of equitie, as thou wouldest be done unto, but it is a common saying, as Printers get Copies for their profit, so Readers often buy and reade for their pleasure; and there is no worke so exactly done that can escape the malevolous disposition of some detracting spirits, to whom I say, as one well, Facilius est unicuivis nostrum aliena curiosè observare: quam proproia negotia rectè agere. It is a great deale more easie to carpe at other mens doings, than to give better of his owne. And as Arist. τό πάσιν ἀρέσαι δυσχερέστατόν ἐστι; omnibus placere difficilimum est. But wherefore, Gentle Reader, should I make any doubt of thy curtesie, and favourable acceptance; for surely there can be nothing more contrary to equitie, than to speake evill of those that have taken paines to doe good, a Pagan would hardly doe this, much lesse I hope any good Christian. Read then, and if by reading, thou reapest any profit, I have my desire, if not, the fault shall be thine owne, reading haply more to judge and censure, than for any good and benefit which otherwise may be received from it; let but the same mind towards thine owne good possesse thee in reading it, as did the Author in writing it, and there shall be no neede to doubt of thy profit by it.

The Authors Preface

Two things, I feare me, will here be objected against me: The one concerneth my selfe, directly: The other mine Author, and the worke I have taken in hand the translating of him. Concerning my selfe, I suppose, some will aske, Why I being a Divine; should meddle or busie my selfe with these prophane studies? Geometry may no way further Divinity, and therefore is no fit study for a Divine? This objection seemeth to smell of Brownisme, that is, of a ranke peevish humour overflowing the stomach of some, whereby they are caused to loath all manner of solid learning, yea of true Divinity it selfe, and therefore it doth not deserve an answer: And this we in our Title before signified. For we have not taken this paines for Turkes and others, who by the lawes of their profession are bound to abandon all manner of learning. But if any man shall propose it, as a question, with a desire of satisfaction, we are ready to answer him to the best of our abilitie. First, that Theologia vera est ars artium & scientia scientiarum, Divinity is the Art of Arts, and Science of Sciences; or Divinity is the Mistresse upon which all Arts and Sciences are to attend as servants and handmaides. And why then not Geometry? But in what place she should follow her, I dare not say: For I am no herald, and therefore I meddle not with precedencie: But if I were, she should be none of the hindermost of her traine.

The Oratour saith, and very truly doubtlesse, That, Omnes artes, quæ ad humanitatē pertinent, habent commune quoddam vinculum, & cognatione quadam inter se continentur. All Arts which pertaine unto humanity, they have a certaine common bond, and are knit together by a kinde of affinity. If then any Arts and Sciences may be thought necessary attendants upon this great Lady; Then surely Geometry amongst the rest must needes be one: For otherwise her traine will be but loose and shattered.

Plato saith τὸν θεὸν ἀκεὶ γεωμετρεῖν, That God doth alwayes worke by Geometry, that is, as the wiseman doth interprete it, Sap. XI. 21. Omnia in mensura & numero & pondere disponere. Dispose all things by measure, and number, and weight: Or, as the learned Plutarch speaketh; He adorneth and layeth out all the parts of the world according to rate, proportion, and similitude. Now who, I pray you, understandeth what these termes meane, but he which hath some meane skill in Geometry? Therefore none but such an one, may be able to declare and teach these things unto others.

How many things are there in holy Scripture which may not well be understood without some meane skill in Geometry? The Fabricke and bignesse of Noah's Arke: The Sciagraphy of the Temple set out by Ezechiel, Who may understand, but he that is skilfull in these Arts? I speake not of many and sundry words both in the New and Old Testaments, whose genuine and proper signification is merely Geometricall: And cannot well be conceived but of a Geometer.

And here, that I may speake it without offence, I would have it observed, how many men, much magnified for learning, not onely in their speeches, which alwayes are not premeditated, but even in their writings, exposed to the view and censure of all men, doe often paralogizein, speake much, and little to the purpose. This they could not so easily and often doe, if they had beene but meanely practised in these kinde of studies. Wherefore that Epigramme which was used to be written over their Philosophy Schoole doores, οὐδῆις ἀγεωμέτρητος εἴσιτω, No man ignorant of Geometry come within these doores: Now written over our Divinitie Schooles. And if any man shall thinke this an hard sentence, let him heare what Saint Augustine saith in the same case, Nemo ad divinarum humanarumq; rerum cognitionem accedat, nisi prius annumerandi artem addiscat: Let no man come neither within the Divinity nor Philosophy Schooles, except he have first learned Arithmeticke. Now that the one of these Arts cannot be learned without the other; Euclide our great Master, who made but one of both, hath sufficiently demonstrated.

If I should alledge the like practise of famous Divines, greatly admired for their great skill in this profession, as T. Peckham Arch-Bishop of Canterbury, Maurolycus Bishop of Messana in Sicilia, Cusanus Cardinall of Rome, and many others, before indifferent judges, I am sure I should not be condemned. Who doth not greatly magnifie the grave Seb. Munster, the nimble Ph. Melanchthon, and the noble Bernardino Baldo Abbot of Guastill, and the painefull Barth. Pitiscus of Grunberg, for their knowledge and paines in these Arts and Sciences? And thus much shall at this time suffice, to have spoken unto the first Question: If any shall require further satisfaction, those I referre unto the forenamed Authors, whose authority peradventure may more prevaile with them, then my reasons may.

The next is concerning mine Author, and the worke in hand Geometry, it must needs be confest we are beholden to Euclides Elements for: And he that would be rich in that profession, may have, if he be not covetous, his fill there, if he will labour hard, and take paines for it, it is true. But in what time thinke yau, may a man learne all Euclide, and so by him be made skilfull in this Art? By himselfe I know not whether ever or never: And with the helpe of another, although very expert, I will not promise him that hee shall attaine to perfection in many yeares.

Hippocrates the Prince of Physicians hath, as they say, in his workes laid out the whole Art of Physicke; but I marvell how long a man should study him alone, and read him over and over, before he should be a good Physician? I feare mee all the friends that he hath, and neighbours round about him, yea, and himselfe too, would all die before he should be able to hele them, or per adventure ere he should be able to know what they ail'd; and after 30, or 40. yeeres of such his study, I would be very loath to commit my selfe unto him. How much therefore are the students of this noble Science beholding unto those men, who by their industry, practise, and painefull travells, have shewed them a ready and certaine way through this wildernesse?

The Elements of Euclide they do containe generally the whole art of Geometry: But if you will offer to travell thorow them alone, you shall finde them, I will warrant you, Elements indeed: for there you may walke through the spacious Aire, and over the great and wide sea, and in and about the vaste and arid wildernesse many a day and night, before you shall know where you are. This Ramus, my Authour in reading him found to be true; and confesseth himselfe often to have beene at a stand: Often to have lost himselfe: Often to have hitte upon a rocke, when he had thought he had touch'd land.

Least therefore other men, in this journey doe not likewise loose themselves, for the benefit and safety, I meane, of others he hath prick'd them out a charde or chack'd out a way, which if thou shalt please to follow, it shall lead thee to thy wayes end, as directly, and in as short time, as conveniently may be. Yet in what time I cannot warrant thee: For all mens capacity, especially in these Arts, is not alike: All are not a like painefull, industrious, or diligent: All are not of the same ability of body, to be able to continue or sit at it: Or all not so free from other imployments or businesse calling them from their study, as some others are. For know this for certaine, Thou shalt here make no great progresse, except thou doe make it as it were a continued labour, Here you must observe that rule of the great Painter, Nulla dies sine linea, Let no day passe over your head, in which you draw not some diagram or figure or other.

One other thing let me also advise thee of, how capable soever thou art, refuse not, if thou maist have it, the helpe of a teacher; For except thou be another Hippocrates or Forcatelus, whō our Authour mentioneth, thou canst not in these Arts and Sciences attaine unto any great perfection without infinite patience and great losse of most precious time, For they are therefore called Μαθηματικόι, Mathematicks, that is, doctrinal or disciplinary Arts, because they are not to be attained unto by our owne information and industry; but by the helpe and instruction of others.

This Worke gentle Reader, was in part above 30. yeares since published by M. Thomas Hood, a learned man, and loving friend of mine, who teaching these Arts, in the Staplers Chappell in Leadenhall London, for the benefit of his Schollers and Auditory, did set out the Elements apart by themselves. The whole at large, with the Diagrammes, and Demonstrations, hee promised, as appeareth in the Preface to that his Worke, at his convenient leysure to send out shortly, after them. This for ought we know or can learne, is not by him or any other performed: And yet are those alone, without these of small use or none to a learner, where a teacher is not alwayes at hand. Wherefore we are bold being (encouraged thereunto by some private friends, and especially by the learned M. H. Brigges, professour of Geometry in the famous Vniversity of Oxford) to publish this of ours long since finished and ended.

The usuall termes, whether Latine or Greeke, commonly used by the Geometers, we have set downe and expressed in English, as well as we could, as others, writing of this argument in our language, have done before us. These termes, I doubt not, may by some in English otherwise be expressed, but how harsh those termes, may unto Mathematicall eares, at the first appeare, I will not say; and use in short time will make these familiar, and as pleasing to the eare as those possibly may be.

Our Authour, in the declaration of the Elements hath many passages, which in our judgement doe not make so much for the understanding of the matter in hand, as for the defence of the method here used, against Aristotle, Euclide, Proclus, and others, which we have therfore wholly omitted. Some other things, which in our opinion, might in some respect illustrate any particular in this businesse, we have here and there inserted. Out of the learned Finkius's Geometria Rotundi, Wee have added to the fifth Booke certaine Propositions with their Consectaries out of Ptolomi's Almagest. The painfull and diligent Rod. Snellius out of the Lectures and Annotations of B. Salignacus, I. Tho. Freigius, and others, hath illustrated and altered here and there some few things.

THE FIRST BOOKE OF Peter Ramus's Geometry, Which is of a Magnitude

1. Geometry is the Art of measuring well.

The end or scope of Geometry is to measure well: Therefore it is defined of the end, as generally all other Arts are. To measure well therefore is to consider the nature and affections of every thing that is to be measured: To compare such like things one with another: And to understand their reason and proportion and similitude. For all that is to measure well, whether it bee that by Congruency and application of some assigned measure: Or by Multiplication of the termes or bounds: Or by Division of the product made by multiplication: Or by any other way whatsoever the affection of the thing to be measured be considered.

But this end of Geometry will appeare much more beautifull and glorious in the use and geometricall workes and practise then by precepts, when thou shalt observe Astronomers, Geographers, Land-meaters, Sea-men, Enginers, Architects, Carpenters, Painters, and Carvers, in the description and measuring of the Starres, Countries, Lands, Engins, Seas, Buildings, Pictures, and Statues or Images to use the helpe of no other art but of Geometry. Wherefore here the name of this art commeth farre short of the thing meant by it. (For Geometria, made of Gè, which in the Greeke language signifieth the Earth; and Métron, a measure, importeth no more, but as one would say Land-measuring. And Geometra, is but Agrimensor, A land-meter: or as Tully calleth him Decempedator, a Pole-man: or as Plautus, Finitor, a Marke-man.) when as this Art teacheth not only how to measure the Land or the Earth, but the Water, and the Aire, yea and the whole World too, and in it all Bodies, Surfaces, Lines, and whatsoever else is to bee measured.

Now a Measure, as Aristotle doth determine it, in every thing to be measured, is some small thing conceived and set out by the measurer; and of the Geometers it is called Mensura famosa, a knowne measure. Which kinde of measures, were at first, as Vitruvius and Herodo teache us, taken from mans body: whereupon Protagoras sayd, That man was the measure of all things, which speech of his, Saint Iohn, Apoc. 21. 17. doth seeme to approve. True it is, that beside those, there are some other sorts of measures, especially greater ones, taken from other things, yet all of them generally made and defined by those. And because the stature and bignesse of men is greater in some places, then it is ordinarily in others, therefore the measures taken from them are greater in some countries, then they are in others. Behold here a catalogue, and description of such as are commonly either used amongst us, or some times mentioned in our stories and other bookes translated into our English tongue.

Granum hordei, a Barley corne, like as a wheat corne in weights, is no kinde of measure, but is quiddam minimum in mensura, some least thing in a measure, whereof it is, as it were, made, and whereby it is rectified.

Digitus, a Finger breadth, conteineth 2. barly cornes length, or foure layd side to side:

Pollex, a Thumbe breadth; called otherwise Vncia, an ynch, 3. barley cornes in length:

Palmus, or Palmus minor, an Handbreadth, 4. fingers, or 3. ynches.

Spithama, or Palmus major, a Span, 3. hands breadth, or 9. ynches.

Cubitus, a Cubit, halfe a yard, from the elbow to the top of the middle finger, 6. hands breadth, or two spannes.

Ulna, from the top of the shoulder or arme-hole, to the top of the middle finger. It is two folde; A yard and an Elne. A yard, containeth 2. cubites, or 3. foote: An Elne, one yard and a quarter, or 2. cubites and ½.

Pes, a Foot, 4. hands breadth, or twelve ynches.

Gradus, or Passus minor, a Steppe, two foote and an halfe.

Passus, or Passus major, a Stride, two steppes, or five foote.

Pertica, a Pertch, Pole, Rod or Lugge, 5. yardes and an halfe.

Stadium, a Furlong; after the Romans, 125. pases: the English, 40. rod.

Milliare, or Milliarium, that is mille passus, 1000. passes, or 8. furlongs.

Leuca, a League, 2. miles: used by the French, spaniards, and seamen.

Parasanga, about 4. miles: a Persian, & common Dutch mile; 30. furlongs.

Schœnos, 40. furlongs: an Egyptian, or swedland mile.

Now for a confirmation of that which hath beene saide, heare the words of the Statute.

It is ordained, That 3. graines of Barley, dry and round, do make an Ynch: 12. ynches do make a Foote: 3. foote do make a Yard: 5. yardes and ½ doe make a Perch: And 40. perches in length, and 4. in breadth, doe make an Aker: 33. Edwar. 1. De terris mensurandis: & De compositione ulnarum & Perticarum.

Item, Bee it enacted by the authority aforesaid; That a Mile shall be taken and reckoned in this manner, and no otherwise; That is to say, a Mile to containe 8. furlongs: And every Furlong to containe 40. lugges or poles: And every Lugge or Pole to containe 16. foote and ½. 25. Eliza. An Act for restraint of new building, &c.

These, as I said, are according to diverse countries, where they are used, much different one from another: which difference, in my judgment; ariseth especially out of the difference of the Foote, by which generally they are all made, whether they be greater of lesser. For the Hand being as before hath beene taught, the fourth part of the foot whether greater or lesser: And the Ynch, the third part of the hand, whether greater or lesser.

Item, the Yard, containing 3. foote, whether greater or lesser: And the Rodde 5. yardes and ½, whether greater or lesser, and so forth of the rest; It must needes follow, that the Foote beeing in some places greater then it is in other some, these measures, the Hand, I meane, the Ynch, the Yard, the Rod, must needes be greater or lesser in some places then they are in other. Of this diversity therefore, and difference of the foot, in forreine countries, as farre as mine intelligence will informe me, because the place doth invite me, I will here adde these few lines following. For of the rest, because they are of more speciall use, I will God willing, as just occasion shall be administred, speake more plentifully hereafter.

Of this argument divers men have written somewhat, more or lesse: But none to my knowledge, more copiously and curiously, then Iames Capell, a Frenchman, and the learned Willebrand, Snellius, of Leiden in Holland, for they have compared, and that very diligently, many and sundry kinds of these measures one with another. The first as you may see in his treatise De mensuris intervallorum describeth these eleven following: of which the greatest is Pes Babylonius, the Babylonian foote; the least, Pes Toletanus, the foote used about Toledo in Spaine: And the meane betweene both, Pes Atticus, that used about Athens in Greece. For they are one unto another as 20. 15. and 12. are one unto another. Therefore if the Spanish foote, being the least, be devided into 12. ynches, and every inch againe into 10. partes, and so the whole foote into 120. the Atticke foote shall containe of those parts 150. and the Babylonian, 200. To this Atticke foote, of all other, doth ours come the neerest: For our English foote comprehendeth almost 152. such parts.