ANA
ANA
Gnec. 1. 6. c. 10. n. 12. Aft. Erud. Lipf. 1724. p. 81. Jour, des Scav. T. 75. p. 277. Ouvr. des Scav. Ott. 1697. p. o JCKVf. Bib!. Nov. Libr. an. 1698. p. 75- WWW". Irifc ffift. Libr. c. 1. p. 9. L#«. Bibl. Phil. p. 44. Ejufd. BibI Jur. p. 17. Ejufd. Bibl. Theol. p. 37. ANALEMMA (<>/.)— This word is ufed by Ptolemy who has given a treatife exprefs on the Subject, msgi AWfc^/A ; but the Greek copy is loft, and only the Latin translation left, which is very faulty. It was published, with a commentary, by Frid. Commandinus, Rom. 1562. 4to. Vid. #*'■ Bibl. Gra:c. 1. 4. c 12. n. 9. Giorn. de Letter, dltal. T. 19. p. 153- feq.
The Analemma was invented by John dc Royas, a Spaniard. The advantages of this above the aftrolabes of Ptolemy and Gemma Frifins, are, that all the lines proceeding from the eye are parallel to each other, and perpendicular to the plane of projection, confequently not only the equator is a right line, as In the aftrolabe of Gemma Frifms, but all the parallels to the equator are fo too ; fince, in virtue of the infinite di- stance of the eye, they are all in the fame cafe, as if their plane patted through the eye. For the like reafon, the horizon, and its parallels, are alfo right lines. On the other hand, whereas in the two former aftrolabes the degrees of circles converted into right lines become very fmall towards the center, and large towards the circumference, they become here fmall towards the circumference, and large towards the center : fo that their figures will be no lefs altered in this than in the others. Add, that moft of the circles here de- generate into ellipfes, which are often difficult to defcribe. Vid. Hift. Acad. Scienc. an. 1701. p. 125. feq. Analemma, in antient writers, denotes thofe fort of fun- dials which Shew only the height of the fun at noon, every day, by the largenefs of the fhadow of the gnomon. The antient Analemma, fpoken of by Vitruvius and others, was not properly a dial ; becaufe it did not Shew the hours, but the Signs and months only. Vid. Pitifc. Lex. Ant. T. 1. p. 9L Danet, Diet. Antiq. in voc.
Jo. Twifdcn has a treatife exprefs on the Analemma. Vid. Ufe of the great Planifphere, called the Analemma, in the Re- solution of fome ufeful Problems of AStronomy, Lond. 1685, 4to. Wood, Faft. Oxon. T. 2. p. 97. ANALEPSIS, the reftauration of a body wafted by difeafe, by
the ufe of a nutritious diet. Analepsis is alfo ufed for the method of hanging a broken or diflocated member, efpecially the hand, in a fling. Cajf. Lex. Med. p. 44.
This operation to the arm is called Ana'epjis, to the foot thefts. Gorr. Def. Med. p. 33. ANALOGISM, in medicine, denotes the judging of difeafes, and their remedies, by fimilar appearances ; or the difcovcry of caufes and cures unknown, by fome fimilitude with others already known. Vid. Caji. Lex. Med. in voc. %k Lex. Phyf. p. 19. feq.
Analogifm is defined, by Gorrseus, a method of reafoning pe- culiar to dogmatic phyficians, whereby, in obfeure and occult cafes, indications are taken from fimilar difeafes. This me- thod of deduction was called, by the antients, medicina ratfa- nalis, or dogmatica, in opposition to the empirica, called alfo epilogifm, which was conducted by appearances only, with- out theory.
The rational or dogmatic method was called Ata,>,^/\m, and the phyficians who pradtifed it, Attttoyirntoi. A late anonymous writer has given a difcourfe on the Ana- logifm of fevers. Vid. Exerc. Francof. T. 4. Ex. 2. See the article Fever. ANALOGISTA, among civil law writers, a tutor who is not obliged to give an account of his conduct. Calv. Lex. Jurid. p. 67.
In this fenfe, Anahgijla, Avx>.oyira y amounts to the fame with what is otherwife called Aneclogijlus, Anx^oyw;, Anexe- iajlos, AM^tlwrof.
Perfons dying fometimes appointed friends to be tutors to their children, with this claufe, that they Should be Analo- gijite.
Some lawyers hold, that this did not exempt a tutor guilty of
glaring mifmanagement, from being called to account, and
punifhed accordingly. Id. in voc. Aneclogijlm.
ANALOGIUM, in eeclefiaftical writers, denotes an amho, or
reading-defk. Vid. Meurf. doff. p. 35. Du Cange, Gloff.
Grsec. T. 1. p. 69. Suic. Thef. Eccl. T. r. p. 284. Suid.
Lex. p. 169.
Analogium is fometimes alfo ufed for a martyrology, or
obituary of a monaftery. Vid. Du Cange, Gloff. Lat. T. 1.
p. 179.
ANALOGY (Cycl. ) is one of the great fources of knowledge. A
great part of philofophy and of theology itfelf Stands on no other
bafts. From a few data, a few points known and allowed, we
" reafon by Analogy, and deduce a number of others. 'Tis thus
that moft branches of knowledge are extended to their prefent
dimenfions. There are but few things actually obferved, few
" experiments made ; and all the observations and experiments
we have are only Angular. Such an effect was found from
fuch an individual body, under fuch and fuch circum Stances .
Muft we reft here, and content ourfelves with having difco-
vered a Single phenomenon ; or muft we proceed to make the like obfervations and experiments of all the other bodies of the fame clafs, under the like circumftances, before we can conclude any thing concerning them ? The human mind is too impatient ; knowledge, at this rate, would go on but Slowly, or rather would not go on at all. We therefore take a Shorter and more compendious, though a fomewhat preca- rious courfe. We infer, that what has been obferved of one body under fuch circumftances, will, from the Analogy and uniformity in the works of the creator, equally hold in all other bodies of the fame fpecies under the like circumstances. This has many times drawn us into great errors j it continues every day to lead us into new ones, and may be faid to be the Source of moft of the miftakes committed in purfuit of fcience. But what remedy ? how is it to be avoided ? Mankind muft be reafoning and prying into things, where, let their patience and application be ever fo great, they can never come at any actual knowledge by obfervation and experiment. They will enquire what paffes, for inftance, in the heavens, in the re- gions of the fixed Stars and planets, in. the neighbourhood of the fun, on the furface of the moon, in the center of the earth, at the bottom of the fea, in the bodies of animals, ve- getables, and minerals. What have they but the Analogy of things, the fuppofed correfpondence between thefe unknown, inaccefiible objects, and other objects they are acquainted with, to be their guide.
The Analogy, e. gr. between the three kingdoms of plants, animals and minerals, has been the fource of a multitude of difcoveries, either real or imaginary : hence it is we have learnt, that ftones vegetate ; that plants breathe ; that the fap circulates in them j that generation is performed by eggs in the human kind ; that the moon and planets have their atmo- fpheres, their inhabitants, their trees, their feas, and what not. In effect, if we will follow whither Analogy, real' or imaginary, will lead us, there is no end of fcience. What magnificent tilings are we told of the Analogy between the micrccofm and the macrocofm, the great and little world ? how many large volumes on it have been written ? The world, according to Kircher, and others, is only a great animal, of which the fun is the heart, the firmament the brain, Saturn the fpleen, Mars the liver, Mercury the lungs, Jupiter the blood and fpirits. There are bones and cartilages, veins, arteries, nerves, blood, &c. in the earth j or, if you had rather, there are ftones, metals, minerals, rivers, lakes, caverns, in the human body. Vid. Kirch. Mund. Subter. 1. 12. fee. r. c. 5.
The chemifts have not been lefs happy in tracing the Analogy between the human body and a chemift's alembic. The heart is the focus, or fire-place, the Skull the capital, the nofe the beak, &c. While mechanical phyficians find nothing rn the human body, but levers, pullies, fcrews, prefles, &c.
'Tis the fame principle of Analogy that has filled the heavens with Cartes's vortices, and the human body with parts, which belong only to brutes. Anatomifts in all ages, for want of opportunities of enquiring into man, have taken many of their descriptions from brutes, as fuppofing an Analogy. The former, from the effects of mineral fubftances in their furnaces, infer, that they have the like in our bodies. And hence, for inftance, it was, that Van Helmont decried bleed- ing in fevers. As, fays he, we don't cool the liquor boiling in a kettle, by drawing off part of it, fo, &c. — The heat, in the former cafe, is only to be abated by leffening the fire ; confequently, in the latter cafe, the way to allay the fervor is by discharging fome of the fuel, the febrile matter, by fweat, or other evacuations.
As to divine and fupernatural matters, 'tis aflerted we know nothing of them, but by Analogy, that is, by the mediation and fubftitution of thofe ideas we have of ourfelves and other natural beings \ Our ideas of God himfelf arife from this fpring ; we have no direct and immediate perception of him. The knowledge we have of the fupreipe being, is only an obfervation of his works, and a reflection of the mind, which Shews what power, wifdom, &c, appear neceflary to enable him to produce them b . Having no proper ideas of his per- fections, we give them the names of thofe faculties in men, which we judge neceflary. — [ a Proced. Extent, &c. of Un- derft. 1. 1. c. 1. Pref. State Rep. Lett. T. 2. p. 49. b King, Serm. on Divine Predeft. Nouv. Rep. Lett. T. 49. p. 397. feq.]
But here, it is to be obferved, a difpute arifes. The generality of divines make a distinction between the natural and moral attributes of God, maintaining the former to be only analo- gical, but the latter proper; e. gr. when the fcripturcs, fay they, attribute hands, eyes, feet, and face to God, we are not to understand that God really has thefe parts, but only that he has a power to execute all thofe actions, to the exe- cuting of which thofe parts are neceflary in us : and when the fcrlpture attributes fuch paffions to God, as pleafure, love, hatred, repentance, revenge, and the like, the meaning is, that he will as certainly punifh the wicked, as if he was in- flamed with the paffion of anger ; that he will as infallibly re- ward the good, as if he had a love for them, and that when men turn from their wickednefs, he will fuit difpenfations to
them,,
