But it will perhaps be demanded, why Plato refers the number of worlds to the five regular bodies or figures, saying that God made use of the number five in the fabric of the world, as it were transcribing and copying this; and then, having proposed a doubt and question of the number of the worlds, whether there be five, or one only, thereby clearly shows that his conjecture is grounded on this conceit of the five regular bodies. If now we may make a probable conjecture as to his opinion, we may believe that of necessity, with the diversity of these figures and bodies, there must presently ensue a difference and diversity of motions; as he himself teacheth, affirming that whatever is subtilized or condensed does, at the same time with its alteration of substance, alter and change its place. For if from the air there is engendered fire, when the octahedron is dissolved and vanished into pyramids, or, on the contrary, if the air be produced from the fire pressed and squeezed up into the form of the octahedron, it is not possible it should remain there where it was before, but it flies and runs to another place, forcing and combating whatever stands in the way to oppose it. And he shows this more clearly and evidently by an example and similitude of fans, and such like things as drive away the chaff from the corn; for thus the elements driving the matter, and being driven by it, do always bring like to like, some taking up this place, others that, before the world was digested as now it is. The matter then being in that condition in which it is likely every thing is where God is not present, the five first qualities, or first bodies, having each their proper and peculiar inclinations and motions, went apart, not wholly and altogether, nor throughly divided and separated one from another; for when all was huddled in confusion, such as were surmounted went continually against their nature with the mightier. And therefore, some going on one side and others going on the other, hence it has happened that there have been as many portions and distinctions as there are divers kinds of first bodies; one of fire, not wholly pure, but inclining towards the form of fire; another of an ethereal nature, yet not wholly so, but inclining thereto; another of earth, not simple and mere earth, but inclining to the form of earth. But especially there was a communication of water and air; for these, as we have already mentioned, went their ways, replenished with divers other kinds. For God did not separate and distribute the matter, but having found it thus carelessly dissipated in itself, and each part being carried away in such great disorder and confusion, he ranged and ordered it into symmetry and proportion; and setting reason over each as a guardian and governor, he made as many worlds as there were first bodies. However, in respect to Ammonius, let these Platonical notions pass for what they are worth. For my part, I will never be overzealous in this precise number of worlds; but this I will say, that those who hold there are more than one, yet not an infinite number, have as good grounds as others, seeing the matter does naturally spread itself and is diffused into many parts,—not resting in one, while yet it is contrary to reason that it should be infinitely extended. In short, let us here especially be mindful of the wise precepts of the Academy, and preserve ourselves upon such slippery ground as the controversy concerning the infinity of worlds, by refusing a too confident assent.