Lucretius his six books of epicurean philosophy and Manilius his five books containing a system of the ancient astronomy and astrology together with The philosophy of the Stoicks / both translated into English verse with notes by Mr. Tho. Creech; To which is added the several parts of Lucretius, English'd by Mr. Dryden.
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TO consider the Genius of Lucretius, if he was not of the best Age of Roman Poetry, he was at least of [...]at which preceded it; and he himself re [...]i [...]d it to that degree of Perfection, both in the [...]anguage and the Thoughts, that he left an [...]sie Task to Virgil; who, as he succeeded [...] in time, so he copied his Excellencies: [...] the Method of the Georgi [...]ks is plainly [...]riv'd from him. Lucretius had chosen a [...]bject naturally crabbed; he therefore adorn'd [...] with Poetical Descriptions, and Precepts of [...]orality, in the beginning and ending of his [...]ooks. Which you see Virgil has imitated [...]ith great Success in those four Books, [...]hich in my Opinion are more perfect in their [...]nd, than even his Divine▪ Aeneids. The [...]rn of his Verse he has likewise follow'd, in [...]ose Places which Lucretius has most labour'd, [...]nd some of his very Lines he has transplanted in [...] his own Works, without much Variation. If [...] am not mistaken, the distinguishing Character [Page] of Lucretius; (I mean of his Soul and Geniu [...] is a certain kind of noble Pride, and positive a [...] sertion of his Opinions. He is every where con [...]fident of his own Reason, and assuming an a [...]soluts command, not only over his vulgar Reader but even his Patron Memmius. For he is a [...]ways bidding him attend, as if he had the Ro [...] over him; and using a Magisterial Authority▪ while he instructs him. From his time to our [...] I know none so like him as our Poet and Phi [...]losopher of Malmsbury. This is that perpetu [...]al Dictatorship, which is exercised by Lucreti [...]us; who though often in the wrong, yet seem [...] to deal bonâ fide with his Reader, and tell [...] him nothing but what he thinks; in which plai [...] sincerity I believe he differs from our Hobbs▪ who cou'd not but be convinc'd, or at least doub [...] of some eternal Truths which he has oppos'd▪ But for Lucretius, he seems to disdain all man [...]ner of Replies, and is so confident of his Cause [...] that he is before-hand with his Antagonists▪ Vrging for them what ever he imagin'd they cou' [...] say, and leaving them, as he supposes, without an Objection for the future. All this too, with so much Scorn and Indignation, as if he were [Page] [...]ssur'd of the Triumph, before he enter'd into [...]e Lists. From this sublime and daring Geni [...]s of his, it must of necessity come to pass, that [...] Thoughts must be Masculine, full of Argu [...]entation, and that sufficiently warm. From [...]e same fiery Temper proceeds the loftiness of [...]is Expressions, and the perpetual torrent of [...]is Verse, where the Barrenness of his Subject [...]oes not too much constrain the quickness of his [...]ancy. For there is no doubt to be made, but [...]hat he cou'd have been every where as Poetical [...]s he is in his Descriptions, and in the Moral [...]art of his Philosophy, if he had not aim'd more [...]o instruct in his Systeme of Nature, than to de [...]ght. But he was bent upon making Memmi [...]s a Materialist, and teaching him to defie an in [...]isible Power: In short, he was so much an A [...]heist, that he forgot sometimes to be a Poet. [...]hese are the Considerations which I had of that Author, before I attempted to translate some [...]arts of him. And accordingly I laid by my [...]atural Diffidence and Scepticism for a while, [...]o take up that Dogmatical way of his, which as [...] said, is so much his Character, as to make him [...]hat individual Poet. As for his Opinions concerning [Page] the Mortality of the Soul, they are so ab [...]surd, that I cannot if I wou'd believe them. [...] think a future state demonstrable even by natu [...]ral Arguments; at least to take away Reward and Punishments, is only a pleasing Prospect to Man, who r [...]solves before-hand not to live mo [...]rally. But on the other side, the thought [...] being nothing after death is a Burden unsupport [...]able to a vertuous Man, even though a Hea [...] then. We naturally aim at Happiness, and can [...]not bear to have it confin'd to the shortness o [...] our present Being, especially when we conside [...] that Vertue is generally unhappy in this World and Vice fortunate. So that 'tis hope of Futu [...]rity alone, that makes this Life tolerable, in expectation of a better. Who wou'd not commi [...] all the Excesses to which he is prompted by his natural Inclinations, if he may do them with security while he is alive, and he uncapable of punishment after he is dead! if he be cunning and secret enough to avoid the Laws, there is no band of Morality of restrain him: For Fame and Reputation are weak Ties; many Men have not the least sense of them: Powerful Men are only aw'd by them, as they cond [...]ce to their Interest, [Page] and that not always when a Passion is predominant; and no Man will be contained within the bounds of Duty, when he may safely transgress them. These are my Thoughts abstractedly, and without entering into the Notions of our Christian Faith, which is the proper Business of Divines.
But there are other Arguments in this Poem (which I have turn'd into English) not belonging to the Mortality of the Soul, which are strong enough to a reasonable Man, to make him less in love with Life, and consequently in less apprehensions of Death. Such as are the natural Satiety, proceeding from a perpetual Enjoyment of the same things; the Inconveniencies of old age, which make him incapable of corporeal pleasures; the Decay of Vnderstanding and Memory, which render him contemptible and useless to others; these and many other Reasons so pathetically urg'd, so beautifully expressed, so adorn'd with examples, and so admirably rais'd by the Prosopopeia of Nature, who is brought in speaking to her Children, with so much Authority and Vigour, deserve the pains I have taken with them, which I hope have not been unsuccesful, or unworthy of my Author. At least I must [Page] take the liberty to own, that I was pleas'd with my own endeavours, which but rarely happens to me, and that I am [...]ot dissatisfied upon the review▪ of any thing I have done in this Author.
'Tis true, there is something, and that of some moment, to be objected against my Englishing the Nature of Love, from the fourth Book of Lucretius: And I can less easily answer why I translated it, than why I thus translated it. The Objection arises from the Obscenity of the Subject; which is aggravated by the too lively, and alluring dilicacy of the Verses. In the first place, without the least formality of an excuse, I own it pleas'd me: and let my Enemies make the worst they can of this Confession; I am not yet so secure from that Passion, but that I want my Authors Antidotes against it. He has given the truest and most Philosophical account both of the Disease and Remedy, which I ever found in any Author: For which reasons I translated him. But it will be ask'd why I turned him into this luscious English, (for I will not give it a worse word:) instead of an answer, I wou'd ask again of my supercilious Adversaries, whether I am not bound when I translate an Author, [Page] to do him all the right I can, and to translate him to the best advantage? If to mince his meaning, which I am satisfied was honest and instructive, I had either omitted some part of what he said, or taken from the strength of his expression, I certainly had wrong'd him; and that freeness of thought and words, being thus cashier'd in my hands, he had no longer been Lucretius. If nothing of this kind be to be read, Physicians must not study Nature, Anatomies must not be seen; and so [...]ewhat I could say of particular passages in Books, which to avoid prophaness I do not name: But the intention quali [...]ies the act; and both mine and my Authors were to instruct as well as please. 'Tis most certain that barefac'd Bawdery is the poorest pretence to wit imaginable: If I shou'd say otherwise, I shou'd have two great Authorities against me: The one is the Essay on Poetry, which I publickly valued before I knew the Author of it, and with the commendation of which, my Lord Roscomon so happily begins his Essay on Translated Verse: The other is no less than our admir'd Cowley; who says the same thing in other words: For in his Ode concerning Wit he writes thus of it;
Here indeed Mr. Cowley goes farther than the Essay; for he asserts plainly that obscenity has no place in Wit; the other only says, 'tis a poor pretence to it, or an ill sort of Wit, which has nothing more to support it than bare-fac'd Ribaldry; which is both unmannerly in it self, and fulsome to the Reader. But neither of these will reach my Case: For in the first place, I am only the Translator, not the Inventor; so that the heaviest part of the Censure falls upon Lucretius, before it reaches me: In the next place neither he nor I have us'd the grossest words; but the cleanliest Metaphors we cou'd find, to palliate the broadness of the meaning; and to conclude, have carried the Poetical part no farther, than the Philosophical exacted. There is one mistake of mine which I will not lay to the Printers charge, who has enough to answer for in false pointings: 'tis in the word Viper; I wou'd have the Verse run thus,
There are a sort of blundering half-witted people, who make a great deal of noise about a verbal slip; though Horace wou'd instruct them better in true Criticism: Non ego paucis offendor maculis quas aut incuria fudit, aut humana parùm cavit natura. True Iudgment in Poetry, like that in Painting, takes a view of the whole together, whether it be good or not; and where the beauties are more than the Faults, concludes for the Poet against the little Iudge; 'tis a sign that malice is hard driven, when 'tis forc'd to lay hold on a Word or Syllable; to arraign a Man▪ is one thing, and to cavil at him is another. In the midst of an ill natur'd Generation of Scriblers, there is always Iustice enough left in Mankind, to protect good Writers: And they too are oblig'd, both by humanity and interest, to espouse each others Cause, against false Criticks, who are the common Enemies. This last consideration puts me in mind of what I owe to Mr. Creech the Ingenious and Learned Translator of Lucretius; I have not [Page] here design'd to rob him of any part of that Commendation, which he has so very justly acquir'd by the whole Author, whose Fragments only fall to my Portion. What I have now perform'd, is no more than I intended above twenty years ago: The ways of our Translation are very different; he follows him more closely than I have done; which became an Interpreter of the whole Poem. I take more liberty, because it best suited with my Design which was to make him as pleasing as I could. He had been too voluminous had he us'd my Method in so long a Work, and I had certainly taken his, had I made it my business to Translate the whole. The preference then is justly his; and I joyn with Mr. Evelyn in the confession of it, with this additional advantage to him; that his Reputation is already establish'd in this Poet, mine is to make its Fortune in the World. If I have been any where obscure, in following our common Author, or if Lucretius himself is to be condemnd, I refer my self to his Mr. Creech's excellent Anotations, which I have often read, and with some always with some new pleasure.
TO His Highly Esteem'd Friend George Pitt Junior, of Stratfield-Sea, Esq
SIR,
THis hath had the good Fortune to wait on you so often, that it must now be grown somewhat familiar and acquainted, which will excuse you from a considerable part of the trouble of [Page] being told what it is, and why it presumes on your Protection. And certainly, Sir, you had been wholly freed, if it were not pleasant, now I am safe on Shore, to look back, and smile at the impotent Malice of that Sea that tost me, and gratefully acknowledge his Goodness to whom I stand principally indebted for my Safety. Envy, Sir, according to the usual description, bears a very frightful Figure; Thin, Pale, Meager is her Face, and Whips and Snakes her Ornaments; such the Painters draw, such the Tragedians represent her; and who then, Sir, would be acquainted with so gastly a Vice? who in love with Deformity it self? No, we must guess from her general influence on Mankind, that this Picture shews but one side, the other is smooth and gay, smiling [Page] and as well drest as Flattery. As it carries the Poyson of a Serpent, so it hath the shining of its Scales, and creeps with as little Noise. I could point out some, were it safe, whom you must acknowledge sate for this very Draught, who threw a Snake or two to envenom every Line, and then cry'd out against it as noxious in it self, and full of it's own Poyson; but that design failing, a thousand little Stories came abroad, and innumerable personal Reflections; each Man clapt together what he thought was worst, and made a more ridiculous Composure than Horace's Painter could have contriv'd from all the various Parts of the Creation: So that when I look'd upon my self as I came from their Hands, Heavens! How much was I chang'd from your old Acquaintance! [Page] Some should be mention'd, could I perpetuate their Folly without injury to my self; but there is so close a Connexion, that I cannot venture them but in such private Entertainments as you are pleas'd now and then to divert your self withal: These were pretty sure Cards, but they wanted Art to Play the Game, and therefore the other Face was turn'd, and all seem'd fair and pleasant to look upon: Fame attended me forsooth, and my flying Daphne was presently chang'd into a Laurel: And this, Sir, [...]ad almost intic'd me to a Precipice; till your Iudgment discover'd, and your Kindness shew'd me the Danger; till I receiv'd Instructions how to avoid the present and prevent future Practices; till you were pleas'd, to innumerable others, to [Page] add this Obligation of my safety, and preserve me in condition to be intirely,
THE present design doth not require an exact search into the rise of Philosophy, nor a nice Enquiry, whether it began amongst the Brachmans, and thence (asIn Fugitivis.Lucian ranks the Countrys) visited Ethiopia, Egypt, Scythia, Thrace and Greece; or whether Curiosity or Necessity was the Parent; the advantageousness of the Plains invited the Caldeans to Astronomy, and the overflowing of Nile, forc'd the Egyptians to be curious in the Properties of Figures: But I shall take it for granted, that it came from the East; and This (not to mentionIn Praefat.Laertius his weak oppositions) the Travels of Thales, and Pythagoras, of Democritus, Plato, and others sufficiently evince: And the Egyptians affirm These Mens several Methods of Philosophy to be their notions disguised, drest after a Greek[Page] fashion, and in that Garb proposed to their Admirers: And thus 'tis probable Democritus receiv'd his Notions from the Phaenician Moscus, or the Priests of Egypt, whose Ambition for Antiquity made them embrace some of those absurd Opinions, or if he travelled further he might have learnt the whole System of his Philosophy, the Fortuitus beginning of the World, and the Origine of Man, from the Indians, That being now the Opinion of the Principal Philosophers inHist. Mars.China, whether the learning of all India long ago retired; This Hypothesis, tho commended to men as the strongest Expedient against Cares, and the exactest Method for obtaining Tranquillity, yet found not many Admirers, till Epicurus by infinite Volums endeavoured to illustrate, and commend it, adding Declination to an Atom, that being (as Plutarch assures) the only improvement he made in the Hypothesis: What this Man was in his Morals is hard to imagin; for sometimes he seems to be so Temperate and Modest, that Seneca often uses his Sentences as Ornaments in his most serious Epistles: Sometimes his Books declare him a most loose and dissolute Voluptuary, andAthenaeus [...]. 12. c. 12. De fin. l. 2. Sect. 7.Tully makes such a confident appeal to Mankind for the sincerity of his quotations, that we cannot but be amazed at the unsettled humour of the Man. [Page] But He dying, though in his Will he made great provision for the perpetuity of his Sect, His Opinions were but coldly receiv'd, and the School decayed, till C. Memmius, a Man of an Ancient Nobility, restored the Garden, and design'd to raise a publicCicero Epist. Lib. 13. Building for the advancement of Epicurism: His same and authority drew many after him, and we find registred at once as famous, Velleius, Patro, and Lucretius; of this man Antiquity hath left us very few Memoires, perhaps for the same reason that Lib. 2▪ Cap. 23.Aelian refuseth to make mention of Diagoras [...]: But in his own testimony assures us He was a Roman, and his Name directs us to the noble and ancient Family of the Lucretii▪ which being divided into a great many branches, gave Rome Consuls, Tribunes, and Praetors, great Supports and Ornaments of the Common wealth: 'Tis uncertain from which branch our Lucretius sprang, and the time of his Birth is almost as doubtful, some placing him in one year, some in another, and in this, as in most Things else, making good that inverted taunt ofDe Mort▪ Claudii.Seneca: Citius inter Horologia quam Authores conveniet: Eusebius brings him forth in the 171 Olympiad. Domitius Ahenobarbus, and Cassius Longinus then Consuls V. C. 657. Lydiat leaves it doubtful, whether these were Consuls [Page] the first year of the 871, or, the fourth of 170 Olympaid, but Vossius makes him born in the second year of the 171, whilst others place him in the 172: So that difference is not very great, and his Age certain; we therefore supposing him to be nobly descended, and a Man of a sprightly Wit it is an easy inference, that he receiv'd a suitable Education, that he studied at Athens, and heard Zeno the Master of the Gardens: And how he spent his Time, how studiously improved it let this Book speak. Thus fitted for the best Company, He grew intimate withCor. Nepos vit. Attici.Pomponius Atticus, ann Memmius, and no doubt with Tully and his Brother, who made such honourable mention of him: And if we look into his Morals we shall find him a Man suitable to the Epicurean Principles, dissolved in Ease and Pleasure, flying publick Imployment, as a derogation to Wisdom, and a disturber of Peace and Quietness; avoiding those distractive cares which he imagined would make Heaven it self uneasy: As most of the other Poets, He had his share in sensual Pleasures; nor can the poor Excuse of Catullus, make me think better of him when I view his fourth Book: And the account some give of his Death strengthens this Opinion; for as Eusebius relates it, he dyed by his own Hands in the Fourty [Page] Fourth year of his Age, being dementated by a Philtrum given by his Mistress, tho others place his Death in the Twenty Sixth year, and believe his madess, proceeded from the Cares and Melancholy, that opprest him after the Banishment of his beloved Memmius: The only remains this great Wit hath left us are his Six Books of the Nature of Things; an exact System of the Epicurean Philosophy, read and admired by the Ancients; and if Ovid could presage,
Carmina sublimis tunc sunt peritura Lucreti
Exitio terras cùm dabit una dies:
These were written, as Eusebius declares, in his lucid Intervals, when the strength of Nature had thrown off all the disturbing Particles and his mind (as 'tis observ'd of Mad men) was sprightly and vigorous: Then in a Poetical rapture he could fly with his Epicurus beyond the flaming limits of this World, frame and dissolve Seas and Heavens in an instant, and by some unusual sallies, be the strongest argument of his own opinion; for it seems impossible that some things which he delivers, should proceed from Reason and Iudgment, or any Cause but Chance, and unthinking Fortune. Tully (for Lambine brings but very weak reasons against the assertion of Eusebius) corrected these writings. Virgil eagerly studied [Page] them, as Macrobius and Gellius witness; the latter also calling him Poetam ingenio & facundiâ praecellentem: And Cornelius Nepos hath placed him inter Elegantissimos Poetas. Wherefore if some great Divines have given him the ill Name of Canis, it was not for any rudness in his Verse, but due rather to his Grecian Master: The Eternity of Matter, and the like absurd Assertions, corrupting most of the Philosophies of Athens.
To whose kind Powers all Creatures owe their Birth.
At thy approach, Great Goddess, streight remove
What e're are rough, and Enemies to Love;
The Clouds disperse, the Winds do swiftly wa [...]t,
And reverently in Murmurs breath their last:
The Earth with various Art (for thy warm Powers
That dull Mass feels) puts forth their gawdy Flowers:
For Thee doth subtle Luxury prepare
The choicest stores of Earth, of Sea and Air;
To welcome Thee she comes profusely Drest
With all the Spices of the wanton East;
To pleasure Thee e'en lazy Luxury toils;
The roughest Sea puts on smooth Looks, and Smiles:
The well [...] pleas'd Heaven assumes a brighter Ray
At thy approach, and makes a double Day.
When first the gentle Spring begins t'inspire
Melting Thoughts, soft Wishes, gay Desire,
And warm Favonius fans the Amorous fire;
First thro the Birds the Active Flame doth move;
Who with their Mates sit down, and Sing, and Love;
WE need not look far for a reason for the Invocation; the Practice of the Poets is obvious, and the Wantonness of the Epicureans is as notorious. Epicurus is observed by Dionysius, Bishop of Alexandria, to fill his Book with Oaths and Adjurations:* [...]. He inserts many Oaths and Adjurations in his Books, swearing often and adjuring his Readers by Jupiter and all the Gods: And we may find Lucretius too sometimes of this humour: But I rather believe, that like a Poet, and according to the Principles of his Philosophy, he applies himself to Venus, that is, the common natural appetite to Procreation; which nevertheless he treats as a Goddess, and gives her all her Titles, as if really he expected some assistance: yet even here he shews his Spight to Religion, and scatters bitter reflections on the then Fashionable Devotion. And had he stopt here, had he not propos'd Principles of Irreligion drawn from the Happiness of the Deity, which therefore must be universal, and against all Religion under whatsoever denomination; he might have been read with much Profit, and Satisfaction, as an excellent Satyrist against the Heathen Worship, for he severely scourges the Mad Zeal of Men-sacrificers: and tho perchance he hath not propos'd a true Instance in Iphigenia, yet Histories, both Sacred and Profane, of former and present Ages, give us too many sad Relations of such Cruelties. But since he openly declares that the Design of his Writing is to free Men from the Fears of that Heavenly Tyrant, Providence, and induce perfect Serenity, that boasted [...] of Epicurus, and in pursuit of this, endeavours to maintain the great Dictate of his Master, Nihil beatum, nisi quod quietum; Nothing is happy but what is supinely idle and at ease: I shall examine his vain Pretensions, and in order to it present you with a Summary of the Epicurean Religion.
If any Man considers the Inconsistences that are in the Epicurean Notion of a Deity, how the Attributes disagree, and how the very Being thwar [...]s all their other Philosophy, he will easily agree with Yully, and admit his Censure to be true, Verbis ponunt, Re tollunt Deos: In Words they assert, but in Effect they deny a GOD: which is seconded by Dionysius in Eusebius,* [...]. 'Tis evident that after Socrates was put to death, being afraid of the Athenians, that he might [...] seem what really he was, an Atheist; he fashioned some empty shadows of fantastical Deities: But since Antiquity hath but three Atheists on record, why should we increase the Catalogue? He therefore asserts a Divine Nature, and proves it from the common consent of Mankind; which doth not [...] from any Innate Idea's, as Gassendus phrases it, those being altogether strangers to his Hypothesis: for every Idea is a Mode of Thinking, and no Thought can arise, according to the Epicurean Principles, but from a previous Image; and therefore Lucretius makes the Cause of this General Consont to be the constant deflux of Divine Images,a which strike the Mind: And Atticus the Platonistb asserts it to be the common Doctrin of the Garden, [...]. That the good Emanations from the Gods bring great Advantages to those that receive them: To this Democritus his Prayer, [...], That he might receive good Images, andcCicero agrees, and I hope Gassendus his bare denial cannot stand in competition with all these. This Divine Nature is brancht out into many, his Gods are numerous, and even exceed the Catalogue of Apollodorus; and this he gathers from that [...], which must be in the Universe, Si enim mortalium tanta multitudo, immortalium non minor, & si quae interimant, item quae conservent, Infinita, Their Substance is not immaterial; and Velleius reprehends Plato for his [...], as inconsistent with Sense, Prudence and Pleasure, and yet he cannot allow it to be a Coalition of Atoms, for that would destroy their necessity of Being, and infer Discerpibility; but they have quasi corpus, and quasi sangui [...]em, a Fancy perchance receiv'd from Homer,
[...];
[...].
They drink no Wine, they eat no common Food,
And therefore nam'd Immortal, void of Blood.
They are of the Figure of a Man, That seeming the most beautiful, and the only receptacle of Reason, without which the Gods cannot be vertuous, nor happy: Their Knowledge infinite, and boundless; for Velleius in Tully, to confute Pythagoras, boldly enquires Cur quidquam ignoraret Animus Hominis, si esset Deus? Easie and quiet is their Life; and therefore unconcerned with the affairs of the World; for being full of themselves, why should they look on others, or trouble their Minds with the consideration of less Perfection, when they can expect no advantage nor addition to their Happiness: yet these Glorious Beings are to be reverenced for the excellency of their Nature. Our Piety and Religion must be Heroical, not forced by Fear, or raised by Hope: Interest must not bribe, nor Terror affright us to our Duty; but our Devotion must be free, and unbyassed by the sollicitations of the One, or the impulse of the Other. These, in short, are Epicurus his Deities, and this is the Sum of his Religion: A sufficient Instance, that Men may dream when they are awake, and that absurd Fancies are not only the consequents of Sleep. Let [...]s look on the Favourers of these Opinions, and what [...]re they but exact Images of Timon's Philosophers?
[...]
Men, Casks of vain Opinion full.
For, as Tully long ago observed, 'tis their usual Cu [...]tom to avoid Difficulties by proposing Absurdities; [...]hat the less may not be discerned, whilst all Mens Eyes are on the greater. For first, not to require [...]n Explication of their unintelligible quasi corpus, [...]nd quasi sanguis, it is very easie to be prov'd, and [...] direct Consequence from their established Prin [...]iples, that the Matter of the Deities is perfectly like [...]at of our Bodies, and so discerpible; nor can [...]ey find any secure retreat for their Gods, beyond [...]e reach and power of troublesome Atoms, which [...]attering every where must disturb their ease, de [...]troy their quiet, and threaten a dissolution. For [...]nce the Images that flow from them, move the [...]ind, which they assert Material, those must be [...]ody, Tangere enim & tangi sine corpore nulla potest [...]. And since 'tis the Nature of Body to resist, the [...]reater and heavier the Atoms are, the stronger and [...]e more forcible will be the stroak on the Divine [...]bstance; and consequently in this dissolution of [...]orlds, in these mad whirls of Matter, unless [...]ey remove them beyond the infinite Space, their [...]eities must be endangered: for they are not perfect Solids, and above the power and force of Impulse, such combinations being unfit for Sense, or Animal Motion. And thus the Epicureans must necessarily fall into that absurdity, for which Velleiu [...] lashes Anaximander, Nativos esse Deos, & longis intervallis orientes & occidentes. But since they offer as a reason, that Immateriality is inconsistent with Sense and Pru [...]nce, I shall consider that in it's proper place▪ and now examine how Omnisciency can agree with their Gods. Lucretius in his Fifth Book asks the question, How the Gods could have those Ideas of Man, Sun, Moon and Stars, before they were form'd? From whence 'tis easily concluded, that they imagine the Divine Perception arises from the same Causes that Man's doth, viz. from some subtile Images that flow from the surfaces of Things, and enter at the Senses. Now it had been an attempt worthy the soaring Wit of our Poet, to have described the passages of these Images; how they reach the Happy Seats entire, how these light Airy things are undisturbed by the rapid whirls of Matter, and how at last they should all conveniently turn round, and enter at the Eyes of the Deity. For if ours can ascend thither, why not the Forms of these things, that lie scatter'd through the infinite Worlds reach us? No, their Gods must be as sensless, as they are careless; no intruding Images must disturb their thoughts, or turn them from the contemplation of their Happy Selves; no doubt their Ease will scarce agree with such troublesome agitations, and like the soft Sybarite, should the Image of a Man digging incroach upon them, they must necessarily undergo a [...].
As for the Figure they please to allow them, we must needs acknowledge it a wonderful chance, that Man (for that's the most proper Opinion) should [...] much resemble the Divine Nature; but I had [...]ather believe all the Adulteries in the Poets, than that Man was made after the Image of the Deity without his Direction. Besides, what need of all these Members? Why must they have Eyes, unless they have a Looking▪ glass in their Hands? Why Mouth, [...]nd Teeth, which will never be imployed? and why doth not that fancied [...] in the Universe, require Immortal Men, and Immortal Beasts? for that would make the Equability more perfect. These [...]re absurdities fit for the Credulity of an Epicurean, [...]eyond imagination had not these Men abetted [...]hem, and made good to the utmost that severe Re [...]lection of Tully, Nihil est tam absurdum quod non al [...] [...]uis è Philosophis asserat.
Now I come to consider, whether Providence is [...]nconsistent with the happiness of the Deity.
[Page 2] They gratefully their tuneful Voice imploy
At thy approach, the Author of their Joy.
Each B [...]ast forgets his R [...]ge, and entertains
A so [...]ter Fury, thro the flowery Plains,
Thro rapid Streams, thro Woods and silent Groves
With wan [...]on▪ Play they run to meet their Loves.
Whole Nature yields unto your Charms: The ways
You lead, she follows, and eagerly obeys.
Acted by those kind Principles You insu [...]e
Each Bird and Beast endeavours to produce
His kind, and the decaying World renews.
Thee, Nature's powerful Ruler, without whom
Nothing that's lovely, nothing gay can come
From darksom Chaos deep and ugly Womb;
Thee, now I sing of Natur [...], I must choose
A Patron to my Verse, be thou my Muse;
And make my Lines, whilst I to Memmius write,
Thy choice, thy most deserving Favorite:
Inspire my Breast with an unusual Flame,
Sprightly as his Wit, immortal as his Fame.
Let Wars tumultuous noise and labours cease,
Let Earth and Sea enjoy a solid Peace:
Peace is thy Gift alone: For furious Mars,
The only Governour and God of Wars,
Tired with heat and toil doth oft resort
To taste the pl [...]asures of the Paphian Cou [...]t;
Where on thy Bosom he supinely lies,
And greedily drinks Love at both his [...]yes;
Till quite o'recome he snatches an eager kiss,
And hastily goes on to greater Bliss.
Then'midst his strict embraces clasp thine Arms
About his Neck, and call forth all thy Charms;
Caress with all thy subtile Arts, become
A Flatterer, and beg a Peace for Rome.
[Page 3] For'midst rough Wars how can Verse smoothly flow,
Or'midst such Storms the learned Laurel grow?
How can my Memmius have time to read,
Who by his Ancestors fam'd Glory led
To noble Actions must espouse the Cause
Of his dear Country's Liberties and Laws?
And you my Memmius, free from other cares,
Receive right Reason's Voice with well purg'd Ears,
Lest what I write and send you for your Good,
Be scorn'd and damn'd, before well understood.
I treat of things abstruse, the Deity,
The vast and steddy Motions of the Sky;
The rise of Things, how curious Nature joyns
The Various Seed,
The Subject of the Poem.
and in one Mass combines
The jarring Principles: What new supplies,
Bring Nourishment and Strength: How she unties
The Gordian knot, and the Poor Compound dies:
Of what she makes, to what she breaks the frame,
Call'd Seeds or Principles; tho either Name
We use promiscuously, the Thing's the same.
For whatsoever's Divine must live in Peace,
And here the Epicureans are prest with the Con [...]ent of Mankind, there being no Nation but hath [...]ome shadow of Piety, which must be founded on the Belief of Providence, That being the Basis of all Natural Religion. The Stoicks took the Notion of their [...], their Intelligent and [...]iery Spirit, from the excellent▪ order and disposition of the Universe. The [...]Mind of Anaxagoras is sufficiently known. Nor was Aristotle an Enemy to Providence, tho, as 'twas generally thought, and as Atticus the Platonist words it, [...], confining Providence within the Moon' [...] Orb, he leaves nothing below to his direction, and compares him to Epicurus; [...]. For 'tis the same thing to us to have nò Dèity at all, as to have such a [...] with whom [...] can have no Communication. And Athenagoras delivers it as the Doctrin of the Peripatum [...]: That Providence takes care of nothing below the Skie: And Origen, [...]. Aristotle 's Opinions concerning Providence were somewhat less impious than those of Epicurus: But Authority will prevail little with a proud Epicurean, whose Talent it is to scoff at all beside his own Sect, and undervalue every Man that is not delighted with the weeds of his Garden.
And here it must be observed, That as Epicurus circumscribed the Deity with the Finite Figure of a Man; so he measured all his Actions by the same Model, and thought and intermedling with the Affairs of the World, would bring cares, trouble and distraction; because he sometimes observ'd a necessary Connexion betwixt these two, in those little intervals of Business that disturbed his Ease and quiet. A fond Opinion, directly contra [...]y to the Consent of the World, his own Principles and Practice. For what trouble can it be for that Being, whom a bare Intuition (for he grants him Omniscient) acquaints with all the springs and wheels of Nature; who perfectly knows the frame, and with a nod can direct and rule the Automation: For Self-existence necessarily infers Omnipotence. For what can determine the mode of Existence in that Being. what confine its Power, what circumscribe it, since it depends on nothing but it self? And since the Deity is the most excellent of Beings, how can it want that Amiable Attribute Benevolence? Will not an Epicurean commend it in the Master of the Garden? Will he not be prodigal in his Praises, and call the Athenian a God for his Philosophy, and make his numerous Books (Laer [...]ius calls him [...]) an argument for his [...]? And are all these commendations bestowed on him, because he made himself unhappy? Or must the Deity be deprived of that perfection, which is so lovely in Man, and which all desire he should enjoy; because when dangers press, they seek for relief to Heaven; and passionately expect descending succour? Which sufficiently declares that the belief of the Providence, is as Vniversal, as that of the happiness of the Deity, and founded on the same reason; for, as Tully argues, fac imagines esse quibus pulsentur animi, species quaedam duntaxat objicitur, num etiam cur beata sit? cur aeterna? And consequently, the same Reason dictating that Providence is an Attribute, requires as strong an assent, as when it declares Happiness to be one, since neither can be inferred from the bare impulse of the Images. For suppose the stroke constant, yet what is This (as Lucretius would have it) to Eternity? And why may not any thing we think upon, be esteemed immortal on the same account? Suppose the Impulse continual, yet what conexion between that and Happiness? So that the Epicurean's Argument recoils against himself, and he is foiled at his own Weapons.
And now who can imagine such absurd Principles proper to lead any rational Enquirer to Serenity? Will it be a comfort to a good man to tell him asaAristophanes speaks, [...], instead of Jupiter a Whirl-wind rules, when 'tis his greatest interest that there should be a merciful Disposer who takes notice of, and will reward his Piety. It will be an admirable security no doubt for his honesty, to assure his malicious enemies, that nothing is to be feared but their own discovery: And unless their Dreams prove treacherous, or their Minds rave, they are secure in their villanies, and may be wicked as often as they can fortunately be so; as often as Occasion invites, or Interest perswades. When Common-wealths may be preserved by breaking the very Band of Society, [...] asbPolybius calls Religion? when Treasons may be stifled by taking off from Subjects all obligations, but their own weakness, to Duty; and when a Democles can sit quietly under his hanging Sword; then the denial of Providence, then the belief of a World made, and upheld by chance, will be a remedy against all Cares, and a necessary cause of that desired [...], serenity of Mind.
In undisturb'd and everlasting Ease:
Not care for U [...], from fears and dangers free,
Sufficient to it's own Felicity:
Nought here below, Nought in our Power it needs;
Ne're smiles at good, ne're frowns at wicked Deeds.
She saw the [...]ra [...]ty Priest conceal the Knife
From him, bless'd and prepar'd against her Life;
She saw her Citizens with weeping Eyes
Unwillingly attend the Sacrifice:
Then dumb with Grief her Tears did pity crave,
But 'twas beyond her Father's power to save;
In vain did Innocence, Youth and Beauty plead,
In vain the first Pledge of his Nuptial Bed;
She fell, e'en now grown ripe for Nuptial joy,
[Page 5] To bribe the Gods, and buy a Wind for Troy:
So dy'd the innocent, the harmless Maid,
Such Divelish Acts Religion could perswade!
But still some frightful Tales some furious Threats
By Poets form'd, those grave and holy Cheats,
May biass thee; E'en I could easily find
A thousand Stories to distract thy Mind;
Invent new Fears, whose horrid looks should Fright,
And damp thy Thoughts, when eager on Delight.
And reason good. But if it once appear
That after Death, there's neither Hope nor Fear,
Then Men might freely Triumph, then Disdain
The Poets Tales, and scorn their fansied Pain▪
But now we must submit, since Pains we fear
Eternal after Death, we know not where.
We know not yet, how our Soul is produc'd,
Whether by Body Born, or else Infus'd;
Whether in Death breath'd out into the Air,
She doth confus'dly mix and perish there;
Or thro vast Shades, and horrid Silence go
To visit Brimstone-caves, and Pools below,
Or into Beasts retires—
As our fam'd Ennius Sings, upon whose Brow
The first and freshest Crowns of Laurel grow,
That ever Learned Italy could show;
Tho' he in lasting numbers doth express
The stately Acherusian Palaces,
Which neither Soul nor Body e're invades,
But certain pale and melancholy Shades,
From whence he saw old Homer's Ghost arise,
An August Shade, down from whose reverend Eyes,
Whilst his learn'd Tongue Nature's great secrets told,
Whole streams of Tears in mighty numbers roll'd.
[Page 6] Therefore I'll sing, to cure these wanton Fears,
Why Sun and Moon meet out the circling Years,
How Bodies first begin; but chi [...]fly this,
Whence comes the Soul, and what her Nature is:
What frights her waking Thoughts, what cheats her Eyes,
When sleeping or diseas'd she thinks she spies
Thin Ghosts in various shapes about her Bed,
And seems to hear the Voices of the Dead.
I'm sensible the Latin is too poor
To equal the vast rich Grecian store:
The difficulty.
New matter various Nature still affords,
And new Conceptions do require new Words:
Yet for respect of You with great delight
I meet these dangers, and I wake all Night,
Labouring sit Numbers and fit Words to find,
To make Things plain, and to instruct your Mind,
And teach her to direct here curious Eye
Into coy Nature's greatest privacy.
These Fears, that Darkness that o'respreads our Souls
Day can't disperse, but those Eternal Rules
Which from firm Premises true Reason draws,
And a deep insight into Nature's Laws.
Well then, let this as the first Rule be laid,
Nothing was by the Gods of Nothing made.
For the confirmation of his absurd opinions concerning the Deity, he begins his Philosophy with the denial of Creation; and here he is copious in his Arguments, but not one reaches his design: For tho All things now rise from proper Seeds, and grow by just degrees; tho they spring only at convenient Seasons of the Year, yet how doth this evince that these Seeds were not the production of the Almighty Word? But to confute his impious Opinion, and demonstrate that 'tis impossible, Matter should be self existent, that it cannot bea [...]Sister to the Deity, as the Platonists imagine; 'tis sufficient to look abroad into the World, and see that Stones and Mud, are not Being of Infinite Perfection: For whatsoever is [...] as Scaliger calls the Deity, can have no bounds set to his excellency. For what can hinder the utmost perfection in [...] Being which depends only on it self?
For hence proceeds all our distrust and fear,
That many things in Earth and Heaven appear,
Whose Causes far remote and hidden lie
Beyond the ken of vulgar Reason's eye,
Therefore ascrib'd unto the Deity.
But this once prov'd, it gives an open way
To Nature's Secrets and we walk in Day:
How things are made, and how preserv'd we'll prove
And M [...]n and Trees from Water take their Birth?
Why do not Herds and Flocks drop down from Air?
Wild Creatures and untam'd spring every where?
The same Tree would not Rise from the same Root,
The Cherry would not blush in the same Fruit;
Nought fixt and constant be, but every Year
Whole Nature change, and All things All things bear.
For did not proper Seeds on all things wait,
How then could this thing still arise from that?
But now since constant Nature all things Breeds
From Matter [...] joyn'd with proper Seeds,
Their various Shapes, their different Properties,
Is the plain cause why All from all can't rise.
Besides, why is ripe Corn in Summer found?
Why not bald Winter with fresh Roses Crown'd?
Why not his Cups o'reflow with new-press'd Wine,
But sweaty Autumn only treads the Vine?
But because Seeds to vital Union cast
Spring and appear but whilst the Seasons last;
Whilst Mother Earth hath warmth and strength to bear,
And can s [...]fely trust her Infant-fruits to the mild Air.
Things made of Nothing would at once appear,
At any time and Quarter of the Year;
Since there's no Seed whose Nature might remit,
And check their growth until the Season's fit.
Beside, no need of time for things to grow,
For that would be a measure e'en too slow;
But in one instant, if from Nought began,
A Shrub might be a Tree, a Boy a Man.
[Page 8] But this is false; each mean Observer sees
Things grow from certain Seeds by just degrees,
And growing keep their Kind; and hence we know
That Things from proper Matter rise, and grow
By proper Matter Fed, and Nourish'd too.
Again; the Earth puts forth no gawdy Flowers,
Unless impregnated with timely showers;
And living Creatures too, that scarce receive
Supplies of Food, nor can Beget, nor Live.
Wherefore 'tis better to conclude there are
Many first common Bodies every where,
Which joyn'd, as Letters Words, do Things Compose,
Than that from Nothing any Thing arose.
Besides, why doth weak Nature make such small,
Such Puny Things for Men? Why not so Tall,
That while they wade through Seas and swelling Tides,
Th' aspiring Waves should hardly reach their Sides?
Why not so strong, that they with ease might tear
The hardest Rocks, and throw them thro' the Air?
Why cannot she preserve them in their Prime,
Above the power of devouring Time?
Why wanton Childhood ends in Youthful rage,
And Youth falls swiftly into doting Age?
But because Things on certain Seeds depend
For their Beginning, Continuance, and End.
Therefore unfruitful Nothing, nothing breeds,
Since all things owe their Life to proper Seeds.
Besides, Experience tells us, that wild Roots,
Better'd by Art and Soil, bear noble Fruits:
Whence we conclude, that Seeds of Bodies lie
In Earth's cold Womb, which set at liberty
By breaking of the Clods in which they lurk,
Spring briskly up and do their proper Work.
For were there none, tho we no help afford,
[Page 9] Things would be better'd of their own accord.
Besides, as Nothing Nature's power creates,
So Death Dissolves, but not Annihilates:
No Annihilation.
For could the Substances of Bodie [...] die,
They presently would vanish from our Eye;
And without force dissolving perish all,
And silently into their Nothing fall:
But now since Things from Seeds eternal rise,
Their parts well joyn'd and fitted, Nothing dies
Unless some force break off the natural ties.
Besides, if o'er whatever Years prevail,
Should wholly perish, and it's Matter fail,
How could the Powers of all-kind Venus breed
A constant Race of Animals to succeed?
Or how the Earth eternally supply
With proper Food each their necessity?
How could the Springs and Rivers run so far,
And fill a Sea? How the Air feed each Star?
For whatsoe're could into Nothing wast,
That infinite space of Time already past
Had quite consum'd—
But if those Bodies which compose this All
Could for so many Ages past endure,
They are Immortal, and from Death secure,
And therefore cannot into Nothing fall.
Again, the same force every thing would break,
Were not the Vnion made more strong or weak
By the Immortal Seeds; nay, more than that,
One single touch would be the stroke of Fate▪
For things, where no Eternal Seeds are found,
Would streight dissolve, and die with any Wound▪
But since the Seed's Eternal, and the frame,
Of Bodies and their Union not the same,
Things may secure and free from Danger stand,
[Page 10] Until some force, driven by an envious hand,
Proportion'd to the Texture, breaks the band:
Thus Death dissolves alone, she breaks the Chain,
And scatters Things to their first Seeds again.
Lastly, when Father Aether kindly pours
On fertile Mother Earth his seminal showers,
They seem to Perish there; but streight new juice
Ferment, and various Herbs and Trees produce,
Whose Trunks grow strong, and spreading Branche [...] shoot,
Look fresh and green, and bend beneath their Fruit:
These nourishment to Man and Beast do prove,
Hence our Towns fill with Youth, with Birds each Grove,
Who sit and sing, and in a numerous throng
With new fledg'd Wings clap and applaud their Song▪
These fat our Cattle, which distended lie
On fertile Banks, their sprightful Young ones by
Revelling on Milk, which their swoll'n Udders yield,
Grow gay and brisk, and wanton o're the field:
And therefore Bodies cannot fall to Nought,
Since one thing still is from another brought
By provident Nature; who lets Nothing rise,
And Be, unless from something else that dies.
Now since we have by various Reasons taught,
That nothing rises from, or falls to Nought,
Lest you dissent, because these Seeds must lie
Beyond the ken e'en of the sharpest Eye;
Know,
There are Seeds, tho undiscern'd.
there are Bodies which no Eye can see,
But yet from their effects must grant to Be.
For first the Winds disturb the Seas and tear
The stoutest Ships, and chase Clouds thro the Air:
Sometimes thro humble Plains their violent course
They take and bear down Trees with mighty force:
[Page 11] Sometimes they rise so high, their strength so great,
With furious Storms they lofty Mountains beat,
And tear their Woods—
These must be Bodies, tho unseen they be,
Which thus disturb Heaven, Earth, Air and Sea;
Which hardest Oaks and Rocks, and all things tear,
And snatch them up in whirlings thro the Air:
They all rush on as headlong Rivers flow,
Swoln big with falling showers, or melting Snow;
Those Rocks and Trees o'return, and weighty Beams,
And whirl their conquer'd Prey in rapid streams:
No Bridge can check, no force the stream controle,
It grows more wild and fierce, and beats the Mole:
Ruine and Noise attend where e're it flows,
It rowls great Stones, and breaks what dare oppose:
So rush the Blasts of Wind, which like a Flood,
Which way so e're they tend, drive Rocks and Wood,
And All before them; sometimes upwards bear
In rapid turns, and whirl them in the Air:
'Tis certain then, these Winds that rudely fight,
Are Bodies, tho too subtle for our sight;
Since they do work as strong, as furious grow
As violent Streams, which all grant Bodies, do.
Those numerous Odours too, whose Smells delight
And please the Nose, are all too thin for sight.
We view not Heat, nor sharpest Colds, which wound
The tender Nerves, nor can we see a Sound.
Yet these are Bodies, for they move the Sense,
And streight sweet pleasures, or quick pains commence;
They shake the Nerves▪ Now whatsoe're doth touch,
Or can be touch'd, that must be granted such.
Besides, fresh Cloths expanded near the Main
Grow wet, the same by th' Sun are dry'd again:
[Page 12] Yet what Eye saw when first the Moisture sate,
Or when it rose, and fled before the Heat?
Therefore we must conclude the Drops t' have been
Dissolv'd to parts, too subtile to be seen.
Besides, 'tis certain, every circling Year,
The Rings which grace the Hands diminish there:
Drops hollow Stones; and whilst we plough, the Share
Grows less; the Streets by often treading wear.
The brazen Statues that our Gates adorn
Shew their right hands diminished and worn
By th' touch of those that visit or pass by.
'Tis certain from all these some parts must fly,
But when those Bodies part, or what they be,
Envious Nature denies the power to see.
Lastly, none, not the sharpest Eye e're sees
What parts to make things grow by just degrees
Nature doth add, nor what she takes away,
When Age steels softly on, and Things decay;
Nor what the Salt, to set the Waters free,
Frets from the Rocks and beats into the Sea:
'Tis certain then that much which Nature does,
She works by Bodies undiscern'd by us.
Yet Bodies do not fill up every place:
For besides those there is an empty Space,
A Void; this known,
There is a Void.
this Notion fram'd aright
Will bring to my Discourse new strength and light,
And teach you plainest Methods to descry
The greatest secrets of Philosophy.
A Void is space intangible: Thus prov'd.
The two Principles of Epicurus are Body, and Void; that the former is Sense sufficiently declares; and the latter is here evidently proved by two (for the others are easily eluded) Arguments: The first is drawn from motion; the second, from the parting of two flat smooth Bodies.
bPlutarch roundly tells us [...]All the natural Philosophers from Thales to Plato deny'd [...] Vacuum. ButcLaertius declares, that Diogenes Apolloniates, who lived in the time of Xerxes pronounced, [...], Void space is infinite. For the Antiquity of that Opinion I shall not be sollicitous, tho the Reasons are strong, and obvious enough to make it ancient; for what is more obvious than motion? And how necessarily this infers a Vacuum, is very easily discovered. Motion is change of Place, which change is impossible in a Plenum; for whatever endeavours to change its place must thrust out other Bodies; and so if the Full be infinite, the Protrusion must be so; if finite, the Endeavour is in vain; and therefore all must be fixed in eternal rest, and Archimedes himself with his Engine would not be able to move the least Particle of Matter.aCartes proposes a sol [...]tion, much applauded by his admirers, but a little attention will find it vain, and weak, and contradictory to his own settled Principles. For when any Body moves in a strait line, it must give the Body that lies before it, the same determination with [...]t self; and how this determination should alter, and the Motion prove circular, neither Cartei, nor his followers, have condescended to explain. But grant (tho the former reason hath proved i [...] impossible) that there may be such an attending Circle of Ambient Air, yet unless it be perfectly Mathematical, (a thing very hardly supposed) each Particle will require another attending Circle, and so not the least Fly stin her wing, unless the whole Universe is troubled. To this may be added, that 'tis unconceiveable how the most solid Matter (for such is his first Element) can so soon alter its figure, or be so easily dissolved and fitted to the different spaces that lie between the little Globules. We see Gold and Adamant resist the roughest stroke, 'tis Pains and constant Labour that must dissolve them; how then can we imagine this Element will yield? But indeed [...]artes proposes his Ambient attending Circle as the only way to solve the Phenomenon of Motion in a Full, which he thought he had sufficiently before evinced: But his Arguments are weak and sophistical. For in the first of his Meditations, he never takes notice of Impenetrability, in which the very Essence of Matter consists; and in the second Part of his Principles, he mistakes the notion of a Void, and confounds Substance and Body: Take his own Words. Vacuum autem Philosophico more sumptum, h. e. in quo nulla planè sit substantia dari non posse manifestum est; ex e [...] quod extensio Spati [...] non differt ab extensione Corporis: Nam cùm ex eo solo quòd Corpus sit extensum in longum, latum, & profundum, rectè concludamus illud esse Substantiam, quia omnino repugnat ut nibili sit aliqua extensio: Idem etiam de Spatio, quòd Vacuum supponi [...]ur, concludendum est; quòd nempe cùm in eo sit extensio, necessariò etiam in ipso sit substantia: For Void doth not exclude all Substance, but only Body; and Substance and Body, are not convertible in the full latitude of an universal Proposition.
Secondly, 'tis evident, that when two smooth flat Bodies are separated by a perpendicular Force, the ambient Air cannot fill all the space at once, and therefore there must necessarily be a Void, and thisa Mr. Hobs a great Plenist, freely confesseth would follow, if the Bodies were infinitely hard; but since Nature knows no such, any Bodies tho perfectly smooth, may be separated by a force that overcomes their solidity, and yet no Vacuum ensue. A pretty Invention, but extreamly agreeable to the Phaen [...] menon; for in the exhausted Receiver, where there is no prop of Under-Air left to sustain it, the lower Marble falls in by its own weight. Mr. Hobs adds another Argument, which is of no force against the Vacuist, but overthrows his own Notion of a Material Deity: These are the Words. He that created Natural Bodies, is not a Fancy, but the most real Substance that is; who being infinite, there can be no place empty where he is, nor full where he is not.
Now the other reasons of Lucretius are insufficient: For that drawn from the different weight of Bodies, would infer immense vacuities in the Air, which is two thousand timesa lighter than Gold; and that from Rarefaction, and Condensation, is not cogent, tho 'tis the most rational opinion, and more agreeable to the mind of Aristotle, than that which is commonly proposed as his.b [...]. That is Dense between whose parts there is a closer; That Rare between whose Particles there is a looser connexion.
For were there none, no Body could be mov'd;
Because where e're the pressing Motion goes,
It still must meet with Stops, still meet with Foes,
'Tis natural to Bodies to oppose.
So that to move would be in vain to try,
[Page 13] But all would fixt, stubborn and moveless lie;
Because no yielding Body could be found
Which first should move, and give the other ground.
But every one now sees that things do move
With various turns in Earth and Heaven above;
Which, were no Void, not only we'd not seen,
But th' Bodies too themselves had never been:
Ne're generated, for Matter all sides prest
With other Matter would for ever rest.
Tho' free from Pores, and Solid Things appear,
Yet many Reasons prove them to be Rare:
For Drops distil, and subtle Moisture creeps
Thro hardest Rocks, and every Marble weeps:
Juice drawn from Food unto the Head doth climb,
Then falls to th' Feet, and visits every Limb:
'This tho particularly designed against those who take Accidents into the number of real Beings, yet hath a farther reach, and endeavours to overthrow the belief of immaterial Substances; for an Epicurean perception being nothing else but Imagination, as arising from the stroke of a piece of Matter, he had no way left to get a notice of any such Being, but by some deduction from those appearances, of which his Senses had assured him; thus from Motion [...]e infers that there is Space; and that being once settled, he proceeds to the Solidity of Atoms: Now tho the very same method with less attention had forc'd him to acknowledge substances immaterial, and to have made the Vniverse more compleat by another kind of Beings; yet 'twas hard to thwart the Genius of his Master, to start new fears that might disturb his soft hours, and amaze himself with melancholy thoughts of a future State: and therefore to silence the Cla [...]ors of his Reason, (for he could not but see such plain Consequences) he secures Motion as a property of Matter neeessarily resulting from Weight, and this I take to be the Basis of the Epicurean Atheism, which once removed, that Tower of Babe [...] which now rises so proudly as to brave Heaven, must be ruined and overthrown: For if Matter as such [...]s destitute of that power, the inference is easie that [...]here must be some other Being to bestow it; this cannot be space, and therefore another kind of Sub [...]tance is required; and hence follows all that train of Consequences of which the Epicureans are so affraid: For he that first moves the Matter hath no reason to cease from his operation, and so must still govern and direct it. And Providence is nothing else but an orderly preservation of that frame which it first raised: And if there is such a director, how easily it follows that He would discover his pleasure unto Man, and prescribe rules how he may be Happy? And this makes a fair way for revealed Religion, and that necessarily infers a future State: This methinks is a considerable advantage of Natural Philosophy, that it can proceed from such sensible Thing [...], and plainly shews us the [...], the invisible Things of God, in these his visible operations; now that weight is not a Property of Atoms, will be afterward demonstrated, and so another sort of Beings proved against the Epicureans.
Trees grow and at due Seasons yield their Fruit,
Because the Juice drawn by the labouring Root
Doth rise i'th' Trunk, and thro the Branches shoot:
Sounds pass thro well clos'd Rooms and hardest Stones,
And rigorous Winter's Frosts affect our Bones.
This could not be, were there no empty Space,
Thro which these Moveables might freely pass.
Besides, why have not Bodies equal weight
With those whose Figure is but just as great?
For did as many equal Bodies frame
Both Wool and Lead, their weight would be the same;
For every part of Matter downward tends,
By Nature heavy, but no Void descends:
Wherefore those lighter Things of equal size
Do less of Matter, more of Void comprize:
But by the heavier more of Seeds enjoy'd:
And these convincing Reasons prove a Void.
But some object,
Objection.
The Floods give Fishes way,
Who cut their passage thro the yielding Sea,
[Page 14] Because they leave a space where e're they go,
To which the yielding Waters circling flow;
And hence by an Analogy they prove,
That tho the World was full, yet things may move:
But this is weak—
For how could Fishes ply their Natural Oars?
How cut the Sea,
Answer.
and visit distant shores,
Unless the Waves gave way? How those divide,
Except the Fish first part the yielding Tide?
Well then, fight Sense, deny what that will prove,
Discard all motion, and the power to shove;
Or grant a Void, whence things begin to move.
Let two broad Bodies meet and part again,
The Air must fill the space that's left between;
Yet tho suppos'd it flies as swift as thought,
E'en common sense denies it can be brought
O're all at once; the nearest first possest,
And thence 'tis hurried on, and fills the rest.
But now should some suppose these Marbles part,
Made firm by Nature, and polite by Art▪
Because the Air's condens'd; they err: 'Tis plain
That a wide Void is made, and fill'd again:
Nor can the Air condens'd be thus imploy'd,
Or if it could, yet not without a Void
Could all the parts contract to shorter space,
And be combin'd with a more close imbrace:
Thus tho you Cavil, yet at last o'recome,
You must ignobly grant a Vacuum.
Nor are these all, ten thousand Reasons more
Clear, firm, convincing, yet ne're heard before,
Might be produc'd: But these (my Curious Youth)
Will guide thy searching Mind to farther Truth:
For as Hounds once in trace do beat about,
Pursue the Scent, and find the Coverts out;
[Page 15] So you, my Memmius, may from one thing known
To hidden Truths successfully go on;
Pursue coy Truth with an unerring sense
Into her close recess, and force her thence:
Go bravely on, and in such things as these
Ne're doubt, I'll promise Thee deserv'd success:
And my full Soul is eager to declare
So many secrets, that I justly fear,
E're I shall prove but one particular,
The Reasons flow in such a numerous throng,
That Age, or hasty Death, will break the Song.
But to go on—
This All consists of Body and of Space,
Nothing besides Body and Void.
This moves, and that afford [...] the Motion place:
That Bodies are, we all from Sense receive,
Whose notice if in this we disbelieve,
On what can Reason fix, on what rely?
What Rule the truth of her deductions try
In greater secrets of Philosophy?
Suppose no Void, as former Reasons prove,
No Body could enjoy a Place, or move.
Besides these two there is no third degree
Distinct from both; nought that hath power to Be.
For if 'tis Tangible, and hath a Place,
'Tis Body; if Intangible, 'tis Space:
Besides, whatever is, a Power must own▪
Or fit to Act, or to be acted on,
Or be a Place in which such things are done.
Now Bodies only suffer and act, and Place
Is the peculiar gift of empty Space:
Well then, a different Third in vain is sought,
And not to be discover'd by sense or thought.
For whatsoe're may seem of more degrees,
Of Events and Properties.
Are the Events or Properties of these:
[Page 16] Which to explain; We call those Properties,
Which never part except the Subject dies:
So weight to Stones, so Moisture to the Sea,
So Touch to Body is, and to be free
From Touching is to Void. But Peace, and Wealth,
War, Concord, Slavery, Liberty and Health,
Whose presence or whose absence nor prevents,
Nor brings the Subjects ruine, are Events.
Time
Time.
of it self is Nothing, but from Thought
Receives it's rise, by labouring Fancy wrought
From things consider'd, whilst we think on some
As present, some as past, or yet to come.
No Thought can think on Time, that's still confest,
But thinks on Things in [...]otion, or at rest.
Yet whilst the Sons of Fame their Songs employ
On Helen's Rape, or mourn the [...]all of Troy,
Take heed, nor fancy from such Tales as these
That Actions are, that they subsist confess:
Since all those whose Events they were, War's rage
Long since destroy'd, or more devouring Age:
For Action, or what e're from Action springs,
Is call'd th' Event of Countries or of Things.
Lastly, suppose no Frame, no Seeds had been
To act these Things, nor Space to act them in;
No gentle Fire had warm'd kind Paris breast,
No flames from B [...]auteous Helen's Eyes increast,
And kindled dreadful War; no teeming Horse
Brought forth in one short night so great a force
As ruin'd stately Troy: Which plainly show
That Actions not subsist, as Bodies do,
Neither as Void, but as Events alone
Of Places where, and Things by which they're done.
But farther, Bodies are of different kind,
Or Principles, or made of those combin'd:
[Page 17] The Principles of things no force can break,
Sextus Empiricus declares, that Epicurus hated the Mathematicks, and we may believe Lucretius follow [...] his Master; since in his Disputes concerning the indivisibility of Atoms, he proposes the populat argument against the known and demonstrated property of Quantity, infinite Divisibility: For a [...] long as Mathematicks can boast any certainty, th [...] must be acknowledged to be such.
I shall not engage in this unnecessary Controversie, (tho I believe those common Arguments against infinite Divisibility are empty Sophisms, and a little attention (as whoe're considers the method in which they are proposed must observe) will find them full of contradictions, and founded on absurdities:) for the indivisibility of an Atom, proceeds not from the littleness, but the Solidity: for since the Atoms are of different figures, some Triangular, some Square, &c. 'Tis absurd to imagine, that the Mind (by which only Atoms are perceived) cannot fancy a Diagonal in the Square, or a Perpendicular erected to the Basis of the Triangle: yet from this Mental to the Physical Divisibility of an Atom (as Cartes proceeds) is extreamly weak and deficient. That there are some solid Particles, Lucretius hath evidently proved: These Democritus called [...], first Magnitudes, Epicurus [...]. Atoms from their indissoluble Solidity, but asaDionysius observes, [...]: they so widely disagreed that Epicurus made all his Atoms to be leasts, and therefore insensible, but Democrit [...]s suppos'd some of his to be very great: Heraclides [...]: but none of all his reasons prove them unchangeable. For if Solidity, i. e. immediate Contact were a necessary cause of indivisibility, it would follow, that no piece of Matter could be divided, because the parts that are to be separated, enjoy an immediate Contact, and that Contact must be between S [...]rfaces as large as Atoms, or, at least, some of their fancied Parts. Besides, let two hard Bodies perfectly smooth be joyned together in a common Superficies, parallel to the Horizontal Plain, and certain Experience will assure us, that any force that is able to overcome the resistance of the supporting Air, will easily divide them. His other Arguments are all unconcluding: for suppose the Se [...]ds not eternal, i. e. divisible, 'tis a strange inference, Therefore Beings rise from nothing, since any Body, and therefore one of these solid Particles, is not reduced into Nothing by division, but only into smaller parts: And the weakness of the rest is so obvious, that I shall not spend time in declaring it.
The rest of the first Book, contains a successful Dispute against Heraclitus, Anaxagoras, and others, and concludes with the immensity of the All, where tho he hath scatter'd many things, (as the Motion, and Weight of Atoms, &c.) which deserve examination, I shall not disturb him in the midst of his Triumphs, but only take notice that, p. 31. l. 18. he overthrows his own Opinion, concerning the Nature of the Deity, and makes it subject to the same dissolution with other Compounds
They are too Solid, and all strokes too weak;
Tho such can hardly be believ'd; for Voice,
Or Thunder's Sound, or every louder noise,
Breaks thro our Walls, which yet remain entire.
So Iron glows, and Rocks dissolve in Fire:
Strong Flames divide the stubborn Gold and Brass,
And to a Liquid Substance break the Mass:
Thro Silver Heat and Cold; and each disdains
And scorns a Prison, tho in precious Chains.
This Sense perceives, for hold a Silver Cup,
And pour some Water gently in at top;
Th' imprison'd Heat or Cold streight break the [...] bands▪
Grow fierce, fly thro, and warm, or chill the hands,
These instances are strong; these seem t' explain,
That Beings in their vast extent contain
No perfect Solids: Creatures of the Brain.
But yet attend my Muse; she briefly sings,
Because right Reason, and the Frame of Things
Such Seeds require) attend, she sweetly shows,
And proves, that Things from perfect Solids rose.
Two sorts of Beings Reason's Eye descry'd,
And prov'd before,
Perfect Solids.
their difference vastly wide;
Body and Void, which never could agree
In any one Essential Property;
For Body, as 'tis Matter, is from Place
Distinct, and Void from Body, as 'tis Space;
Both these distinct subsist: And thus 'tis prov'd
That Seeds are Solid, and from Space r [...]mov'd.
But farther on; since Things of S [...]ed compos'd
Hold Void, that Thing by which that Void's enclos'd
Is perfect Solid, for what else employ'd
Can hold a Space, or what contain a Void?
Now what can Sense, what searching Reason find,
[Page 18] To hold this Void, but solid Seeds combin'd?
This solid Matter must for ever last,
Eternally endure, whilst Compounds waste.
So grant no Void, no Spaces unpossest,
Then all would solid be, and all at rest.
And grant no Solids which fill up that Place,
They do possess, all would be Empty Space.
Well then, Seeds mixt with Void compose the Whole,
Not All is empty Space, not All is Full:
And solid Seeds exist, which fill their Place,
And make a difference between Full and Space.
These,
Seeds Eternal.
as I prov'd before, no active Flame.
No subtle Cold, can pierce and break their Frame,
Tho every Compound yields; no powerful blow,
No subtle Wedge divide, or break in two.
For nothing can be struck, no part destroy'd▪
By powerful blows, or cleft without a Void.
And those that hold most Void, when strokes do press▪
Or subtle wedges enter, yield with ease.
Now if these Seeds are Solid, they must endure
Eternally, from force, from stroke Secure.
Besides, were Seeds not Eternal,—
All then would rise from Nought, and All return
To Nought, Nothing would be both Womb, and Vrn.
But since my former Reasons clearly taught,
That Nothing rises from, or sinks to Nought;
Those various Things eternal Seeds compose,
And Death again dissolves them into those:
And thence new things were fram'd, new Creatures rose;
Then Seeds are Solid, else how could they last?
How things repair, so many Ages past?
When Nature things divides, did she go on
Dividing still, and never would have done;
[Page 19] The Seeds had been so small, so much refin'd,
That nothing could have grown mature, no Mass combin'd,
For things are easier far dissolv'd than joyn'd;
Then Nature which thro all those Ages past
Hath broke those Seeds, and still goes on to waste,
Could scarce contrive, tho numerous years remain,
To fit, unite, and joyn them close again.
But now 'tis plain, by strictest reason try'd,
That Nature doth not infinitely divide,
Since Things are made, and certain years endure,
In which they spring, grow and become Mature.
But more:
Whence Softness.
Tho Seeds are hard thro all their frame,
A Compound may be soft; as Water, Flame,
What e're it is, or whence soe're it Springs,
Because we grant a Void commixt with Things:
But were they soft, no reason could be shown,
How hardned Iron's fram'd, or harder Stone,
For Nature then would want fit Seeds to work upon:
Then solid Seeds exist, whose numerous throng
Closely combin'd, makes Compounds firm and strong.
But more: Since Things have time for life and growth
Prefixt, and certain terms are set for both:
Since bounds are set, o're which they cannot go,
And Laws speak what they can, and cannot do:
Nor things are chang'd, for all the Kinds that flie,
Are cloath'd with plumes of the same curious Dye;
The Matter must be firm, the Seeds must be
Unchangeable, from alteration free.
For grant the Seeds may change, we could not know
What things would be produc'd, or when, or how:
How great their Power would rise, how far extend,
How long they'd live, or when their actions end:
[Page 20] Nor should we find the same D [...]lights pursu'd,
Nor Parents Natures in the Young renew'd.
Besides, those Parts of Things that u [...]most lie,
Are something, tho too sub [...]le for the Eye;
And these are Leasts: They never break the Chain,
And by themselves subsist, nor ever can:
For they are Parts, whose both Extreams the same,
And such like Plac'd in Order Bodies frame.
Since these subsist not in a separate State,
Their Union must be strong, too firm for Fate;
And Stroke and Wedge may try their Strength in vain,
No force can loose the Tye, or break the Chain.
Then Seeds are simple Solids, their Parts Combin'd
By strongest Bands; but not of others joyn'd.
These Nature keeps entire, these Seeds supply
For future things, repairing those that die.
Besides,
Atoms.
suppose no Least, then Seeds refin'd,
Too small for Sense, nay scarce perceiv'd by Mind,
Would still be full, still numerous Parts contain,
No End, no Bound, but Infinite the Train:
And thus the Greatest and the Smallest Frame
Would both be equal, and their Bounds the same;
For tho the All be infinite, each single Grain
And smallest Seeds as numerous Parts contain.
But that's absurd by Reason's Laws con [...]est,
And therefore Nature must admit a Least,
Not fram'd of others, which no Parts can show,
And that is Solid, and Eternal too.
Beside, did Nature not resolve to Least,
Her Power quite Spent, her Works long since had ceast▪
Her Force all gone, no Beings rais'd anew,
Nor Things repair'd; for no Composures shew
What Seeds must have, those Cath'lick Qualities,
Nature's great Instruments, Weight, Motion, Size.
[Page 21] Lastly, grant Nature infinitely divides,
And never ceases; You must grant besides,
That still some Seeds exist, which never broke,
Remain secure, free from the Power of stroke.
But 'tis absurd frail Seeds should bear the rage
Of strokes unhurt, nor yield to powerful Age.
Those grosly err, who teach All rise from Fire,
As Heraclitus
Against Heraclitus.
whom vain Greeks admire
For dark expression; But the Sober Few,
Who seek for, and delight in what is true,
Scorn and contemn; for only Fools regard
What seems obscure, and intricate, and hard.
Take that for Truth, whose Phrases smooth appear,
And dancing Periods charm the wanton Ear.
For how could Bodies of so different frame,
So various rise from pure and real Flame?
Nor can you clear the doubt by fond pretence,
That Fire is made more rare, or else more dense:
This Changes not the Fire, 'tis still the same,
If Dense, a strong; If Rare, a weaker Flame.
Yet this is all that can be said▪—
Who can believe that Nature's various Pride
Can spring from Flame condens'd, or rarifyed?
'Tis true, did These admit an Empty Space,
Then Flame made rare might fill a larger Place,
Or Dense, combine with a more strict Embrace:
But since they think that hard, and Void oppose,
Fearing the difficult, the right they lose;
Nor yet perceive, that banish Void alone,
All Bodies would be Dense, and All be one;
From which no Seeds could flie, no Parts retire,
As Smoak, and Heat, and vigorous Light from Fire.
This proves a Void commixt.—
But if by any means, however strange,
[Page 22] The Flame could perish, and it's Parts could change,
If this could once be done, then all it's Heat
And it's whole Nature would to Nought retreat;
And therefore Bodies would from Nothing rise;
For what is chang'd from what it was, That dies.
But after Change some Seeds must still remain,
Lest All should sink to Nought, and thence return again.
Now since our former Reasons clearly show
Some Seeds, and those of constant Nature too;
Whose presence, absence, or whose different Range
Of Order makes the Things themselves to change;
We certainly conclude, they are not Flame,
For then 'twould Nought import, what newly came,
What chang'd it's Order, or what did Retire,
Since all would be of the same Nature, Fire.
But this is my Opinion:—
Some Seeds exist, from whose Site, Figure, Size,
Concussion, Order, Motion, Flames arise;
And when the Order's chang'd, the Parts of Fire
Their Nature lose, and s [...]lently Expire;
The disunited Bodies flie from thence,
Not Flame, nor any Object of the Sense.
But now to think, as Heraclitus tells,
That All that is, is Fire, and nothing else,
'Tis fond, and certainty of Sense o'rethrows.
From which alone that Flame exists he knows:
In this he Credit gives, but fears t'afford
The like in things as plain; and that's absurd:
For what can judge, and what our search Secure,
Like Sense, Truth's great Criterion? What so sure?
Besides, why should We rather All disclaim,
Reject All else, and fancy only Flame,
Than Fire deny, and all things else receive,
Both which 'tis equal madness to believe?
[Page 23] Well then, all those that teach Things took their birth
From simple Fire, or Water, Air, or Earth,
Lie under palpable Mistakes; and Those
That teach from doubled Elements they rose,
As Air and Fire, as Earth and Water joyn'd;
Or all four, Earth, Air, Water, Fire, combin'd.
Thus Sung Empedocles—
Things are not made of four Elements. Empedocles.
In fruitful Sicily, whose crooked sides
The Ionian washes with impetuous Tides,
And a small Frith from Italy divides;
Here Scylla raves, and fierce Charybdis roars,
Beating with boisterous Waves, the trembling Shores;
Here prest Enceladus with mighty loads,
Vomits revenge in Flames against the Gods;
Thro Aetna's jaws he impudently threats,
And thundring Heaven with equal thunder beats:
This Isle, who with such wondrous sights as these
Doth call forth Travllers, and the Curious please;
Is rich with Men and Fruit, hath rarely shown
A thing more Glorious than this single One.
His Verse compos'd of Nature's Works declare
His Wit was strong, and his Invention rare;
His Judgment deep and sound, whence some began,
And justly too, to think him more than Man.
Yet He, with all the meaner Other's Nam'd.
Tho for some rare Inventions justly fam'd,
(Which they have left as Oracles, more sure
Than from the Tripod spoke, and less obscure
Than those the Ancients from the Pythia heard)
Ith' Principles of Things have greatly Err'd.
That things may move, or may be soft, or rare
Without a Void, as Water, Flame, or Air,
They all affirm; that Nature never rests
In breaking Bodies, and admits no Leasts;
[Page 24] When yet we see that Part that topmost lies
Is th' Least that is presented to our Eyes;
From whence that That's a Least we may conclude
Which Utmost is, too little to be view'd.
Besides, their Seeds are soft, which can be born,
And die; then All would rise, and All return
To Nought; Nothing would be both Womb and Vrn.
Beside, since they are Contraries, and at Iars
Amongst themselves, engag'd in Civil Wars,
They perish when they meet, or scatter'd waste
As wind, and showers, cross'd by an adverse blast.
Lastly, if from four Elements all this rose,
And All again by Death dissolv'd to those;
What reason we should rather fondly deem
Those Principles of Things, than Things of them?
For they alternately are chang'd, and show
Each other's figure, and their Nature too.
But if you think that Earth is joyn'd with Fire,
With Water, Air, their Nature still entire,
Nothing could first be made, or made Increast;
Nor Tree, nor Man, nor tender Fruit, nor Beast:
For each Component in the various Mass
Would keep it's Nature, and be what it was:
And we should view confus'dly joyn'd and fixt
Thin Air with Earth, and Fire with Water mixt.
But Principles of Things must be unknown,
Of Nature undiscern'd; lest any One
Rising above the Other shou'd appear,
And shew that Things not truly Compounds are.
Besides, they all these Four from Heaven derive,
And first, that Flame is turn'd to Air, believe;
Thence Water, and thence Earth, and so retire
From Earth to Water, thence to Air and Fire:
[Page 25] Their change ne're ceaseth, but about they're driven,
From Heaven to Earth, from Earth again to Heaven:
But Seeds can never change their natural state,
They must endure free from the Power of Fate,
L [...]ft all should sink to Nought, and thence arise;
For what is chang'd from what it was, That dies.
Now since these four can die, since these can fail,
Of other Seeds, o're which no stroaks prevail,
They must be fram'd, lest all should rise, and all return
To Nought, and Nothing be both Womb and Urn.
Then rather grant Seeds such, that did they frame
A single Body, as, for instance Flame;
Yet take away or add some new to those,
Their Site or Motion chang'd would Air compose:
And so of other things,—
But you'll object
Objection.
and say; 'tis manifest
From Earth rise Trees, are nourish'd, and increast:
And if the Seasons prove not kind and good,
Moisture and soaking Showers corrupt the Wood:
And did not Phoebus shed enlivening heat,
No Fruit or Beasts could grow, look fair and great:
And We, unless upheld by Meats, should die,
Swallow'd by treacherous Mortality:
Life loos'd from Nerves and Bones long since had fled,
And left the wasted Carcass pale and dead:
For We, from certain things our strength receive,
And other things from certain others live:
For various common Principles are fixt
In every thing, and all confus'd and mixt;
And therefore Nature knows no general good,
But different things must have their different food:
And thus it matters to the grand Design,
How, or with what, the various S [...]eds combine,
[Page 26] What Site, and what Position they maintain,
What Motion give, and what receive again.
For the same Seeds compose both Earth and Seas,
The Sun and Moon, and Animals, and Trees,
But their contexture, or their motion disagrees.
So in my Verse are Letters common found
To many words unlike in sense and sound;
Such great variety bare Change affords
Of order i'th' few Elements of Words.
Now since Things Seeds are more, from those may rise
More different shapes, and more varieties.
Now let's examin with a curious Eye
Anaxagoras his Philosophy,
Against Anaxagoras.
By copious Greece term'd Homaeomery:
For which our Latin Language, poor in words,
Not one expressive single voice affords.
Yet by an easie short Periphrasis
We plainly can discover what it is.
For this it means: That Bones of minute Bones,
That Flesh of Flesh, and Stones of little Stones,
That Nerves take other little Nerves for food,
That Blood is made of little drops of Blood;
That Gold from parts of the same nature rose,
That Earths do Earth, Fires Fire, Airs Air compose,
And so in all things else alike to those.
But He admits no Void, He grants no Least,
And therefore errs in that with all the Rest.
Besides, too weak, too feeble Seeds he chose,
If they are like the Bodies they compose,
And liable to death as well as those:
For which of all these Beings could endure
The violent jaws of Death, from Death secure?
Could Fire, could Air, could Water, Blood, or Bone?
When Spring with fragrant flowers the Earth hath spread,
And sweetest Roses grow around our Head,
Envied by wealth and power, with small expence
We may enjoy the sweet delight of Sense.
Who ever heard a Fever tamer grown
In Cloth's Embroider'd o're, and beds of Down,
Than in coarse Rags? Since then such toys as these
Contribute nothing to the Body's ease,
As honour, wealth, and nobleness of blood;
'Tis plain, they likewise do our Mind no good.
If when thy fierce imbattell'd Troops at Land
Mock-fights maintain, or when the Navies stand
In graceful ranks, or sweep the yielding Seas;
If then before such Martial shows as these,
Disperse not all black Jealousies and Cares,
Vain dread of Death, and superstitious fears,
Nor leave thy Mind: but if all this be vain,
If the same cares and dread, and fears remain,
If Traytor-like they seize on e'en the Throne,
And dance within the Circle of a Crown;
If noise of Arms, nor Darts can make them flie,
Nor the gay sparklings of the Purple Die;
If they on Emperours will rudely seize;
What makes us value all such Things as these,
[Page 37] But Folly and dark Ignorance of Hapiness?
For we, as Boys at Night, at Day do fear
Shadows, as vain too and senseless as those are.
Wherefore that darkness that o'respreads our Souls
Day can't disperse, but those Eternal Rules,
Which from Premises true Reason draws,
And a deep insight into Nature's Laws.
But now I'll sing, do you attend, how Seed
Doth move to make, and to dissolve things made.
What drives them forward to their tedious race,
What makes them run thro all the mighty Space.
'Tis certain now no Seed to Seed adheres,
Unmov'd, and fixt; for every thing appears
Worn out and wasted by devouring Years;
Still wasting, till it vanishes away,
And yet the Mass of things feels no decay.
For when those Bodies part, those Things grow less,
And old, and those do flourish and increase
To which they joyn, thence too they fly away;
So Things by turns increase, by turns decay;
Like Racers, bear the Lamp of Life and live,
21. he alludes to thea [...], the Race of Torches, of the Ath [...]nians, where the Racers carried a Lamp, and when they had performed their Courses delivered it to the [...]ext; from whence [...] is used to sig [...]ifie, to deliver successively, and in order. Thus(b)Plato: [...]. Begetting [...]nd breeding Children, as it were delivering the Lamp of Life.
And their Race done, their Lamp to others give:
And so the Mass renews, few Years deface
One kind, and strait another takes the place.
But if you think the Seeds can rest, and make
A Change by Rest, how great is the mistake?
For since they thro the boundless Vacuum rove,
By their own weight, or others stroke they move.
For when they meet and strike, that furious play
Makes each of them reflect a different away;
'Cause both are perfect Solids, and nought lies
Behind, to stop their Motion as they rise.
But that you may conceive how thus they move,
The Motion of the Seeds.
Consider that my former reasons prove,
[Page 38] That Seeds seek not the Midst, and that the Space
Is infinite, and knows no lowest place,
And therefore Seeds can never end their race;
But always mov'd, and in a various round,
Some when they meet, and rudely strike, rebound
To a great distance; others when they jar,
Those part too, and rebound, but not so far.
Now those small Seeds, that are more closely joyn'd
And tremble in a little Space confin'd,
Stopt by their mutual twinings, Stones compose,
Iron or Steel, or others like to those.
But those that swim in a wide Void alone,
Or make their quick and large rebounds, or run
Thro a large space, compose the Air, and Sun.
Beside these two there is another kind,
Bodies free from all Vnion, unconfin'd.
With others ne're in friendly motions joyn'd.
Of these there's a familiar instance.—
For look where e're the glittering Sun-beams come,
Thro narrow chinks into a darkned room,
A thousand little Bodies strait appear
In the small beams of Light, and wander there;
For ever fight, reject all shews of peace,
Now meet, now part again, and never cease.
Whence we may estimate how Atoms strove
Thro the vast empty Space, and how they move:
Such knowledge from mean Images we get,
And easily from small things rise to great.
But mark this Instance well, and learn from thence,
What motions vex the Seeds, tho hid from Sense,
For here you may behold, by secret blows
How Bodies turn'd, their line of motion lose;
How beaten backward, and with wanton play
Now this, now that, and every way.
[Page 39] All have these motions from their Seeds, for those
WhencDemocritus had given only two Pro [...]erties to Atoms, Bulk, and Figure; Epicurus be [...]towed a third, Weight: [...]: 'Tis necessary that Bodies should be mov'd by their Weight, otherwise they would not be mov'd at all: And beside this, he endowed his Atoms with other Motions, [...]. of inclination, and of stroak, wh [...]ch two last, tho prest with a thousand peculiar Difficulties, yet because they depend on the other Motion [...], downwards, which proceeds from the Weight, are likewise liable to all those exceptions that may be made against that. First then, that Weight is not a property of Atoms, is evidently proved from the difference of Weight in Bodies: For take a Cube of Gold, and hollow it half thro, and weigh it against a solid Cube of Wo [...]d of the same dimension; that Gold, tho it hath lost all it's Matter, and consequently half it's Weight by the hollow, is twenty times heavier than the Wood: from whence the Consequence is natural, and easie. For if Weight were a property of Matter, it would be impossible that that hollow piece of Gold should [...]ut-weigh the Wood, because the Wood cannot contain a ten times greater vacuity than that Hollow. And this Argument, if applied to the Air, more strongly concludes, because that is lighter, especially if we consider that the Air is a Continuum, and not a Congeries of Particles, whirl'd about without any union, and connexion; for innumerable Experiment [...] almost in all Fluids evince the contrary. I shall pass by those Dr. Glisson hath proposed, and content my self with one concerning the Air, which may be deduced from the faithful Tryals of the Honourable Boyle. The 38th of his Continuation of his Physico Mechanical Experiments, sufficiently evinces, that the exhausted Receiver is quite void of all Particles of Air, which evidently proves (as little attention to the Experiment will discover) that there is Motus Nexûs, as Bacon calls it, in the Air, which cannot be but in a Continuum: The same may be proved in Water from Refraction; for why are not the Rays disturbed, if the Parts are in motion? when Experience tells us, that a little stirring with the Finger troubles them. Not to mention, that this notion of Fluidity, tho embraced by the Plenists, is inconsistent with their Hypothesis, an ambient attending Circle being not to be found in Nature for each moving Particle; and to pass by the Difficulties that press their Opinion, who fancy Rest to be the Cause of Continuity, since two smooth Bodies, whose Surfaces touch, and eternally rest, will never make one Continuum; my next Argument against the Eipcureans is drawn from their own Principles. For suppose Weight a property of Atoms, 'tis impossible the World should be framed according to their Hypothesis, for how could the higher Atom descend, and touch the lower, when the Motions of both were equal? Nor can that little declination, that [...] (which the Epicureans are so bold to assume, contrary to all sense and reason, and whichaPlutarch declares as the great Charge against Epicurus [...], as asserting a new Motion without a Cause) lessen the Difficulty; for, as Tully argues, if all Atoms decline, then none of them will ever stick together, if only some, hoc esset quasi Provincias Atomis dare, quae rectè, quae obliquè serantur. But grant there could be a Combination, and grant that Combination (which is impossible) should stop in some parts of the Space, yet from the very Nature of Weight, and Motion, it follows that the World, according to their Hypothesi [...], could not be made in that order we now perceive it. For suppose this quiet Frame; the Atoms that fall on it, as the Laws of Motion in solid Bodies require, must l [...]p backward; but meeting with other descending Atoms, their Resilition is soon stop [...], and so they must descend again, and then striking, return, but not to so great a distance as before, because the velocity of the descent was less: and so the distance still decreasing, the Atoms in a little time must rest, and only a vast heap of Matter, close, and moveless, must lie on that supposed quiet Frame as it's Basis.
Move of themselves, and then with secret blows
Strike on the small Moleculae, they receive
The swift impression, and to greater give;
So they begin from the first Seeds, and thence
Go on by just degrees, and move our sense.
For look, within the little beam of Light
You see them strike, but what blow makes them fight
That's undiscern'd, and hidden from our sight.
And yet how swift the Atom's motions are,
Their Swiftness.
This following Instance will in short declare,
For when the Morning climbs the Eastern Skies,
And tuneful Birds salute her early rise,
In every Grove and Wood with joy appear,
And fill with ravishing sounds the yielding Air;
We see how swift the beams of th' Rising Sun
Shoot forth; their race is finish'd when begun;
From Heaven to Earth they take their hasty flight,
And gild the distant Globe with gawdy Light:
But this thin vapor, and this glittering ray
Thro a meer Void make not their easy way,
But with much trouble force a passage thro
Resisting Air, and therefore move more flow.
Nor are they Seeds, but little Bodies joyn'd,
And adverse Motions in small Space confin'd:
And therefore from without resisting force,
And inbred jars, must stop their eager course.
But solid Seeds, that move thro empty Space,
And all whose parts do seek one common place,
Whom nothing from without resists, then Light
And beams more swift, must make their hasty flight,
Nor other things which Pleasure, prompts could do;
Pleasure that Guide of Life, and Mistress too;
That we should seek Love's Generous embrace,
And thence renew frail Man's decaying race;
And therefore fancy, that the Gods did make,
And rule this All. How great is that mistake!
For were I ignorant whence Things arise,
Yet many Reasons from the Earth, the Skies,
From every thing deduc'd, will plainly prove
That this imperfect World—
Was never made by the Wise Powers above.
This I'll explain hereafter, now go on
To finish what I have begun.
And here I think 'tis a fit place to prove,
All Things [...] turally descend.
That nothing of it self can upward move:
Lest when you see th' ambitious Flames aspire,
You think 'tis natural force bears up the Fire:
For every Tree doth rear it's lofty head,
Each tender Ear and Shrub doth upward spread,
And all to draw their nourishment from below,
And yet all Weights by Nature downward go.
So when the subtle flame, and shining streams
Of fire arise, and wast the upper beams;
'Tis some force drives them up. So from a wound
Our Blood shoots forth, and sprinkles all around.
Again, who sees not that a quiet flood
Throws back with mighty force immersed wood?
For when we strive in deeper streams to drown,
[Page 41]And scarce with all our force can press it down,
The Waves wi [...]h double vigour throw it up,
And make it strongly leap above the top;
And yet who doubts all th [...]se would downwards tend,
If plac'd in Void, and nat'rally descend?
So rising Flames by th' Air are upward born,
Although their natural weights press a return:
Besides, we all behold how every Night,
The falling Mereors draw long trains of Light,
Where ever Nature gives a passage thro;
We see Stars fall, and seek them here below.
The Sun too from above, his vigour yields
To us below, and cherisheth our Fields.
Therefore it's Fire descends; swift Lightning flies,
Now here, now there, betwixt the parted Skies;
And fighting thro the Clouds their place of birth,
The broken sulphurous flames descend to Earth.
Now Seeds in downward motion must decline,
Seeds decline.
Tho very little from th' exactest line;
For did they still move strait, they needs must fall
Like drops of Rain, dissolv'd and scatter'd all,
For ever tu [...]bling thro the Mighty Space,
And never joyn to make one single Mass,
If any one believe the heavier Seed,
In downright motions, and from hindrance freed
May fall o'th' lighter, and fit motions make
Whence things may rise, how great is the mistake?
'Tis true, when Weights descend thro yielding Air,
Or Streams, the Swiftness of the fall must bear
Proportion to the Weights, and reason good,
Because the fleeting Air, and yielding Flood
With equal strength resist not every course,
But sooner yield unto the greater force:
But now no Void can stop, no Space can stay
[Page 42]The Seeds, for 'tis it's Nature to give way:
Therefore thro Void unequal Weights must be
As swift in Motion, all of like degree.
Nor can the heavier Bodies overtake
The lighter falling Seeds, and striking make
The Motions various, fit for Nature's use,
By which all-powerful She may things produce:
'Tis certain then and plain, that Seeds decline,
Tho very little from th' exactest line:
But not obliquely move, that fond pretence
Would fight all Reason, nay, e'en Common Sense;
For every body sees a falling weight
Makes it's descent by lines direct, and strait.
Besides, did all things move in a direct line,
Did still one Motion to another joyn
In certain order, and no Seeds decline,
And make a Motion fit to dissipate
The well-wrought chain of Causes, and strong Fate;
Whence comes that perfect Freedom of the Mind?
Since the Epicureans acknowledge the Liberty of the Will, we may take it as a Supposition already granted, and without any farther proof make use of it in our Disputes against them: But because it is of great Consequence, and is the Foundation of Seneca's and Plutarch's Discourses, Cu [...] Bonis malè, & Malis benè, it deserves some Confirmation. The Liberty of the Will is a power to choose, or refuse any thing after that the Vnderstanding hath considered it, and proposed it as good, or bad. This is that [...]of Epictetus, and, as he calls it, [...]: free, not subject to Hindrance or Impediment, and Adrian deliver [...] it as his Doctrine, [...] ▪ [...]: our Will not Jupiter himself can fetter: Epicurus calls it [...]; and that such a power belongs to every Man, is evident from the general Consent of Mankind, for every Man finds such a Power in himself, and thence proceeds this Agreement; 'tis the Foundation of all Laws, of all Rewards and Punishments. For it would be very ridiculous for a Prince to command a Stone not to fall, or break it for doing so. Origen declares, [...]: and Lucian ingeniously makes Sostratus baffle Minos, after he had granted, that all Men act according to the determination of Fate, [...], which ordains every Man's Actions as soon as he is born; and the Compassionate Philosopher, who would have all Offences forgiven▪ produceth this Argument: [...], for none sin willingly, but are forced. But more, this may receive a particular Confirma [...]ion from every Man's Experience: for let him descend into himself, he will find as great Evidence for the Liberty of his Will, as for his Being, as Cartes delivers; tho he is extreamly mistaken, when he [...]ells us in a Metaphysical Extasie, A quocunque si [...]us, & quantumvis ille sit potens, quantumvis fal [...]ax, hanc nihilominus in nobis libertatem esse ex [...]erimur, ut semper ab iis credendis quae non planè [...]erta sunt & explorata, possimus abstinere, atque [...] cavere, ne unquam erremus: for what doth [...] in this, but determine he extent of that Power, of whose bounds he is altogether ignorant? and pla [...]eth this Cogitation beyond his reach, whose power to deceive his infinite, and his Will equal to his Ab [...] lity. But let us all consider our usual Actions, and we shall find every one a Demonstration. For let a thousand Men think on any thing, and propose it to my choice, I will embrace, or reject it according to their desire, which necessarily proves my Liberty; unless these Thousand or perhaps the whole World, were determined to think on the same think I was to act. For my part, if any one would take the Bi [...] and Bridle of Fate, I shall not envy him the honour; nor be very willing to blind my self, to have the convenience of a Guide. Let Velleius think it a Commendation for Cato to be good, quia al [...]ter esse non potuit, and Lucan agree with him in his Sentence; I should rather be freely so.
This is opposed by those who imagine the Soul material, and therefore all her Actions necessary; because Matter once moved, will still keep the same Motion, and the same Determination which it received, which must needs destroy all Liberty, and evidently proves the Epicurean Hypothesis to be inconsisteut with it. Others urge Praescience, and think themselves secure of Victory, whilst the Deity is on their side. The weakness of the former Opinion will hereafter be discovered; and Cartes hath said enough to silence the latter Objection: His difficultatibus not expediemus, si recordemur mentem nostram esse finitam, Dei autem potentiam, per quam non tantum omnia, qu [...] sunt, aut esse possunt, ab aeterno praescivit, sed etiam, voluit, ac praeordina [...]it esse infinitam, ideoque banc quide [...] à nobis satis attingi, ut clarè & distinctè percipiam [...]s ipsam in Deo esse; non autem satis comprehendi, ut vsdeamus quo pacto liberas [...]ominum actiones indesermin [...] tas relinquat; libertatis autem satis comprehendi, ut [...] deathus quo pacto liberas hominum actiones indeterminatas relinquat. Libertatis autem, & indifferentiae quae in nobis est, nos ita conscios esse ut [...]ihil sit quod evidentiùs & perfectit [...]is comprehendamus. Absurdum exim asset, propterea quòd non comprehendimus unam rem, quam scimus ex natura sua nobis debere esse incomprehensibilem, de alia dubitare quam intimè comprehendimus, atque apud nosmet ipsos experimur.
Liberty of the Will.
Whence comes the Will so free, so unconfin'd,
Above the power of Fate, by which we go
When e're we please, and what we will we do?
In Animals the Will first moves, and thence
The Motions spread to the Circumference,
And vigorous action thro the Limbs dispense.
For look, and see, when first the Barrier's down,
The Horse, tho eager, cannot start so soon
As his own Mind requires, because the force,
And subtle Matter that maintains the Course,
Must be stirr'd thro the Limbs, then fitly joyn'd,
Obey the eager Motions of his Mind:
Which proves these Motions rise within the Heart
Begun by th' Will, thence run thro every part.
But now 'tis otherwise, when 'tis begun
[Page 43]From Force, for then our Limbs are hurried on
By violent strokes, no power of our own,
Until the Will by her own natural sway
Shall check the force, or turn't another way:
Wherefore 'tis plain, tho Force may drive them on,
And make them move their Limbs, and make Men run;
Yet something lies within that can oppose
The violent stroke, and still resist the blows:
At whose command a subtle Matter flies
And bends thro all our Limbs, our Arms, our Thighs,
And checkt again, and all the Vigour dies.
Well then, we must confess, as these things prove,
There is another Cause by which Seeds move
Beside dull Weight and Stroke; from hence is wrought
This Power; for Nothing can arise from Nought:
For Weight forbids that things be only joyn'd
By Stroke, and outward Force; and lest the Mind
Should be by strong Necessity confin'd,
And evercome, endure Fate's rigid Laws,
This little Declination is the Cause.
Nor was this Mass of Matter,
The All-Eternal.
the whole Frame,
Ever more loose or close, but still the same;
For it can never fail, or greater grow:
Wherefore the Seeds still mov'd e'en just as now,
And the like Motions ever will maintain,
What things were made, will be produc'd again
In the same way; look fair, grow strong and great,
And live as long as Nature's Laws permit.
Nor is there any Force can change this All,
For there's no place from which strange Seeds may fall
The rest of this Book is spent to prove, that the Figures of Atoms are very various, that those of each shape are infinite; and this last is the greatest absurdity imaginable. For infinite Atoms must fill all the space that is: For if there is any place that can receive another, there may be conceived an addition to the former Number, and therefore to say it was infinite is absurd: And this proves, that the infinite Atoms of Epicurus can be nothing else but a vast heap of dull moveless Matter, coextended with the infinite Space. And how then the World could be made, how these various alterations of Bodies, all which proceed from motion, 'tis difficult to be conceived: and this likewise presseth the Hypothesis of Cartes. and his indefinite Matter, as a little application will discover.
His next design is to free his Atoms from all sensible Qualities, which he convincingly performs; and [...] of late seconded by so many Experiments of the Homourable Boyle, that 'tis now past all doubt. And if we can believe our Senses, we must forsake Forms and Qualiti [...]s, and allow what we formerly called such, to be only Phantasms arising from the stroke of external Bodies on our Organs. There is no need to discourse of his infinite Worlds, or the decay of th [...]; those Opinions depending on his absurd fortuitous Concourse and falling with it, only we may bid any Man that is fond of these, to look on the face of the World as it is painted in Histories down from the Trojan Wars, (for I press not more ancient infallible Records) about which time Society first began, and he will see it look as young Now as Then, and its Vigor still as great.
Another fancy of his is this. Animals, those thing [...] of Sense, can spring from Sensless Seeds, and there is no need of any Superiour Principle to Matter, but a fit Combination of Atoms can Think, Will, or Remember; and this is endeavoured to be proved, in order to his design in his Third Book, where he imploies all his Forces against the Immortality of the Soul, and therefore shall be examin'd with it. And after that I shall take off his exceptions against Providence, discover the absurdities that abound in his explication of th [...] Beginning of the World, the Origine of Man, and the Rise of Societies. But to examine his accounts of the particular Phaenomena, would swell into a Volume. And tho I have made pertinent Collections for it, it will be an unnecessary Task, his absurd Opinions being so palpable, and easie to be discovered, and the others being excellently confirm'd by the modern Philosophers and agreeable to common Observation.
That those varieties of Shapes ne're reach
To infinite, there must be infinite of each.
Or else, what I before successfully oppos'd,
The All is finite, 'tis in bounds enclos'd.
This taught, my Labouring Muse next sweetly sings
That proper Seeds for every Kind of Things
Are infinite; that these preserve the Mass,
And Kinds of Things, by constant strokes in every place.
How the Kinds of Things are preserv'd.
For tho some Kinds of Beasts we rarely view,
As if unfruitful Nature bore but few,
Yet other Countries may supply our wants:
Thus India breeds such troops of Elephants,
As fight their Wars, and usually o'recome,
So numerous are they there, tho few at Rome.
But grant in Nature such a single one,
The like to which nor is, nor was e're known,
Yet were it's proper Seeds but finite; how
Could it be made, or when 'twas made, could grow?
For think the Seeds of any single Mass
Being finite, scatter'd thro the mighty Space,
Where, how, or when, what Force or what Design,
Amidst such different Seeds could make them joyn?
For 'tis not Reason prompts them to combine;
But as in Wrecks the Seats, the Masts, the Oars,
Confus'dly scatter'd, fill the neighbouring Shores,
That Men might learn by such sad Sights as these,
The force and cruel treacheries of the Seas,
And still distrust, tho with perfidious smile
Becalm'd, it tempts them on to further toyl:
So finite Seeds would in the Space be tost,
And in the Whirls of different Matter lost;
So that they ne're could joyn, or be at Peace,
Nor yet preserve their Vnion, nor increase;
But now 'tis plain, and e'en our Senses show,
[Page 51]That things are made, and made, increase and grow.
'Tis certain then the Seeds of every Kind
Are infinite—
Nor can destructive motions still prevail,
And bring an universal Death on all;
No [...] motions which compose, or else increase,
Preserve Things made for ever, but sometimes cease:
So these two Contraries do always jar
With equal force, and still maintain the War.
Now these, now those prevail, and Infants moans
Are always mixt with others dying Groans.
And every day and night the tender cry
Of new born Babes, joyn with their sighs that Die.
Now you must further mark, that Nought's combin'd,
Compos'd, or made of Seeds all of one kind;
But things of different Powers and Faculties,
Do equal different sorts of Seed comprize.
The Earth doth in it self such parts contain,
As make up Springs which feed the greedy Main.
And such Seed too, as fiercest Fire can frame,
For many parts, like Aetna, vomit flame;
And such, whence Trees and tender Shrubs do shoot,
And grass for Beasts, for Man sweet Corn, and Fruit▪
Thou Wretch, cease thy Complaints, and dry thine Eyes.
If Old; Thou hast enjoy'd the mighty store
Of gay Delights, and now canst tast no more;
But yet, because thou still did'st strive to meet
[Page 97]The absent, and contemndst the present Sweet,
D [...]ath seems unwelcome, and thy Race half run▪
Thy course of Life seems ended when begun;
And unexpected hasty Death destroys,
Before the Greedy Mind is full of Joys.
Yet leave these Toys, that not befit thine Age;
New Actors now come on; resign the Stage.
If thus she chides, I think 'tis well enough,
I think 'tis nothing but a just Reproof;
For Rising Beings still the Old pursue,
And take their place, Old die, and frame the New:
But nothing sinks to Hell, and sulphurous Flames,
The Seeds remain to make the future Frames:
All which shall yield to Fate as well as thou,
And Things fell heretofore e'en just as now.
And still Decaying things shall New produce;
For Life's not given to possess, but use.
Those Ages that in long procession ran,
And measur'd hasty Time e're we began,
What all to Vs? From this think farther on,
And what is Time to Vs when Life is gone?
Beside, what dreadful Things in Death appear,
What tolerable Cause for all our Fear?
What sad, what dismal thoughts do bid Us weep?
Is't not a Quiet state, and soft as Sleep?
And all which We from Poets Tales receive,
As done below, We see e'en whilst alive.
No wretched Tantalus (as Stories go)
Doth vainly dread the Hanging Stone, below;
But heavy weights of superstitious Care
Opppress the Living, they disturb us here,
And force us Chance and Future Evils fear▪
No Titius there is by the Eagle [...],
No new supplies of Liver still are born:
[Page 98]For grant him big enough, that all the Nine,
Those Poets Acres, his vast Limbs confine
To narrow bounds, but let him spread o'er all,
And let his Arms clasp round the Watry Ball;
Yet how could He endure Eternal Pain,
And how his eaten Liver grow again?
But he is Titius here, that lies opprest
With vexing Love, or whom fierce Cares molest;
These are the Eagles that do tear his Breast.
He's Sisyphus, that strives with mighty Pain
To get some Offices, but strives in vain;
Who poorly, meanly begs the People's Voice,
But still refus'd, and ne're enjoys the Choice,
For still to seek, and still in Hopes devour,
And never to enjoy desired Power,
What is it, but to rowl a weighty Stone,
Against the Hill, which streight will [...]umble down?
Almost at top, it must return again,
And with swift Force rowl thro the humble Plain.
Lastly, since Nature feeds with gay delight,
And never fills the greedy Appetite;
Since every Year, with the Returning Springs,
She new Delights, and Joys, and Pleasures brings;
And yet our Minds, amidst this mighty store,
Are still unsatisfy'd, and wish for more:
Sure this they mean, who teach that Maids below
Do idle Pains, and Care, and Time bestow,
In pouring Streams into a leaky Urn,
Which flow as fast again, as fast return.
The Furies, Cerberus, black Hell, and Flames,
Are Airy Fancies all, meer empty Names.
But whilst we live, the Fear of dreadful Pains
For wicked Deeds, the Prison, Scourge, and Chains,
The Wheel, the Block, the Fire, affright the Mind,
[Page 99]Strike deep, and leave a Constant sting behind.
Nay, those not felt; the guilty Soul presents
These Dreadful shapes, and still her self torments,
Scourges, and Stings; nor doth she seem to know
An End of these, but Fears more fierce below,
Eternal all. Thus fancied Pains we feel,
And live as wretched here, as if in Hell.
But more, to comfort thee:—
Consider,
Another Comfort against Fear of Death.
Ancus perisht long ago,
Ancus, a better Man by much than Thou,
Consider, Mighty Kings in Pomp and State,
Fall, and ingloriously submit to Fate.
Consider, even He, that Mighty He,
Who laught at all the Threatnings of the Sea;
That chain'd the Ocean once, and proudly led
His Legions o're the fetter'd Waves, is dead.
Scipio, that scourge of Carthage, now the Grave
Keeps prisoner, like the meanest Common Slave.
Nay, the greatest Wits, and Poets too, that give
Eternity to others, cease to live:
Homer, their Prince, that Darling of the Nine,
(What Troy would at a second Fall repine,
To be thus sung?) is nothing now but Fame,
A lasting, far-diffus'd, but empty Name.
Democritus, as feeble Age came on,
And told him that 'twas time he should be gone,
(For then his Mind's brisk Powers grew weak) he cry'd,
I will obey thy summons, Fate, and dy'd.
Nay, Epicurus Race of Life is run,
That Man of Wit, who other Men out-shon,
As far as meaner Stars the Mid-day Sun.
Then how dar'st Thou repine to die, and grieve,
Thou Meaner Soul, thou dead, e'en whilst alive?
That sleep'st and dream'st the most of Life away:
[Page 100]Thy Night is full as rational as thy Day;
Still vext with Cares, who never understood
The Principles of Ill, nor use of Good,
Nor whence thy Cares proceed, but reel'st about
In vain unsettled thoughts, condemn'd to doubt.
Did Men perceive what 'tis disturbs their Rest,
Whence rise their Fears, and that their thoughtful Breast
Is by the Mind's own natural weight opprest;
Did they know this, as they all think they know,
They would not lead such Lives as now they do;
Not know their own Desires, but seek to find
Strange Places out, and leave this Weight behind.
One tir'd at Home, forsakes his Stately Seat,
And seeks some Melancholy close Retreat,
But soon returns; for prest beneath his load
Of Cares, he finds no more Content abroad:
Others, with full as eager hast, retire,
As if their Fathers House were all on Fire,
To their small Farm; but yet scarce entred there,
They grow uneasie with their usual Care,
Or seeking to forget their Grief, lie down
To thoughtless Rest, or else return to Town:
They all do strive to shun themselves; in vain
For troublesom he sticks close, the Cares remain,
For they ne'er know the Cause of all their Pain:
Which if they did, how soon would all give o're
Their fruitless toys, and study Nature more?
That is a noble Search, and worth our Care;
On that depends eternal Hope, or Fear;
That teaches how to look beyond our Fate,
And fully shews us all our future state.
Our Life must once have end, in vain we flie
From following Fate, e'en now, e'en now we die.
[Page 101]Life adds no New Delights to those possest:
But since the absent Pleasures seem the best,
With wing'd Desire and Hast with those pursue,
But those enjoy'd, we streight-ways call for new.
Life, Life we wish, still greedy to live on;
And yet what Fortune with the following Sun
Will rise, what Chance will bring, is all unknown.
What, tho a Thousand Years prolong thy Breath,
How can this shorten the long state of Death?
For tho thy Life shall numerous Ages fill,
The state of Death shall be eternal still.
And he that dies to Day, shall be no more,
As long as those that perish'd long before.
Lvcretius grants the Soul to be a Substance, distinct from these visible Members, and divides it into two Parts, the Soul, properly so called, and the Mind, which is the governing and ruling Part, and takes [...]he Heart for its proper seat, whilst the Soul is diffus'd over the whole Body: But these two are but one Nature, and united, because the Mind can act on the Soul, and the Soul on the Mind; and therefore both are material, Tangere enim & tangi sine corpore nulla [...]otestres, and no Action can be without Touch. This Substance of the Soul is a congeries, of round smooth Atoms, and consists of four Parts: Wind, Vapour, Air, and a fourth a Nameless thing, which is the prin [...]iple of Sense. This Soul is not equal to the Body, as Democritus imagined, but its parts are set at di [...]tance, and when prest by any external Objects, mee [...], and jumble against one another, and so perceive. This is the description of the Epicurean Soul, and [...]he manner of its acting: And all the Arguments [...]hey propose against its Immortality, endeavour likewise to evince it material, and that too from the mutual acting of the Soul and Body on one another.
To examine each particular, I shall first grant it material, and then consider the validity of that con [...]equence; secondly prove it immaterial, and show that an immaterial Being can act on a material, and then discourse on the validity of that Consequence which infer [...]it to be immortal, because 'tis Immaterial.
And here I shall admit the distinction between Soul and Mind, taking one to be the principle of Life and the other of Sense, but cannot allow them to be one nature because of their mutual acting, unless the Body too on the same account be but one nature with the Soul, which Lucre [...]ius himself denies. This Mind is seated in the Brain, a thousand Experiments assuring us, that when there happens any obstruction in the Nerves, the Animal feels not tho you cut the part that lies below the stoppage, and yet the least prick above it, raises the usual pains and convulsions. Now suppose this Mind material, and consider that it hath been already proved, that Matter is not self-existent, and therefore depends on another Substance for its Being; now I suppose any Man will grant, that 'tis as easie to preserve, as to make a thing; for Preservation is only a continuing that Being, which is already given: And therefore tho the Soul were material, yet the Consequence is weak. And thus t [...]e Stoicks, tho they acknowledge nothing but Body, [...]. And affirm the Soul to be generated and corrupt [...]ble; yet it is not destroy'd as soon as divided from the limbs, but remains some time in that state; the Soul of the vitious and ignorant some few years, but those of the wise and good till the general Conflagration of the World.
Secondly, that the Sould is immaterial, is evident from its operations, for when any external object presseth on the Organ, it can only move it: Now let this motion be inward, arising from the pressure of the external Object; or let it be an endeavour outward, proceeding from the resistence of the Heart, as Mr. Hobbs imagines; or else a little trembling of the minute parts, as the Epicureans deliver; yet what is either of these motions to Sense? For strike any piece of Matter, there ariseth presently that pressure inward, and the endeavour outward; and yet I believe no man accounts a Workman cruel for breaking a Stone, or striking a piece of Timber, tho according to this Opinion, he may raise as quick a Sense of pain in these, as in a Man. Nor must any one object the different figures and contrivances of Stones, and Nerves, for those only make the motion more or less [...]asie, but cannot alter the nature of the Pressure. Besides, let us take several round little Balls, and shake them in a bag that they may meet, strike and reflect, who can imagine that here is any perception? That [...]hese Balls feel the motion and know that they do so. And indeed the Epicureans grant what we contend for, since they fly to a fourth nameless thing, i. e. they cannot imagine any Matter under any particular [...]hematism fit to think or perceive. But grant that [...]imple apprehension co [...]ld belong to Matter, yet how could it uni [...]e two Things in a Proposition, and pro [...]ounce them agreeable? How after this conjuction, consider them again, and collect, and form a Syllogism? [...]or there is no Cause of either of those two Motions, and therefore they cannot be in Matter. For suppose [...]wo things proposed to consideration, and let their [...]imple pressure on the Organs raise a Phantasm; this [...]s the only motion that can be caused by the Objects. now let these be removed, and any Man will find himself able to consider the Nature of these Objects, compare their properties, and view their agreement, which must be a distinct Motion from the former; and this too can be done several Hours, Months, or Years, after the first pressure of the Objects, and after the Organs have been disturbed with other Motions, and consequently the first quite lost: And after all this he can joyn these▪ two Objects, thus compared with a third, and compare them again, and after that bring the two Extreams into a Conclusion; and all this by the strength of his own Iudgment, without the help, the pressure, or direction of any external impulse. Besides, the Epicureans grant they have a Conception of Atoms, void and infinite, of which they could never receive any Image and consequently no cause of their Conception; Matter being not to be moved, but by material Images, and those too of equal bigness with the Corpuscles that frame the Soul. Other Reasons may be produced from the disproportion of the Image of the Object to the Organ, it being impossible that any thing should appear bigger than the Organ, if Sense were only the Motion of it, or of some part [...] contained in it; because it would be able to receive no more Motion, than what came from some part of the Object of equal dimensions to it. But I hasten to shew, that an immaterial Being can act on a mat [...] rial. And here we must mind again, that the sublunary Matter is not self-existent, and therefore depend [...] on something that is so: Now this Being cannot be Matter, for all Matter is divisible, and therefore inconsistent with necessary existence; now this Substance, as He created, so he must move Matter, for Motion is not a necessary Mode of it, as every Man's Senses will evince. And 'tis the same thing to create and preserve a Being, with such and such a Mode or Accident, as it is barely to create it. And this infers that He can act on Matter as much as the Soul now doth, and this Action is not any thing distinct from his Will; the same Power that created, moves it; and that this may be easily conceived every Man hath a secret Witness in himself, and may be convinced from his own Actions. But let us consider a little farther, and we shall find Motion as difficult to be conceived as this mode of Acting; for those that define Motion to be only a successive Mode of Being in respect to Place, only tell us the Effect of it, when we enquire after its Nature: I shall therefore take it for a Physical Being, and distinct from Matter, as its transitions out of one Body into another sufficiently evince; and any Man may easily observe how full of contradictions Cartes is, when he treats of this Subject, having determinned Motion to be only a mode of Matter. Now all the definitions of the Philosophers prove, that we have no Idea of this but from its effects; and therefore its manner of Acting, of Transition, &c. is as hard to be conceived, as the mode of Action in an immaterial Substance, and yet no Man doubts it.
Thirdly, there is a great contest about Brutes, some allowing them perception, others asserting them to be nothing but Machines, and as void of all Sense as an Engine. This latter Opinion is irreconcilable to their Actions, and to that experience we have of their Docility, and the relations of their Cunning, even from those Mens Mouths, which are great stick [...]ers for this Fancy: And this arises from a common Opinion, that if they grant Brutes immaterial Souls (as they must do if they allow them perception) the Consequence will be unavoidable, Therefore they are Immortal. But to speak freely, I could never perceive any strength in this Argument; and if I had no stronger convictions, I could subscribe to Sene [...]a's Opinion.
aIuvab [...]t de Animae [...]eternitate qu [...]erere, imò mebercule credere; credebam enim facilè opinion [...]bus magnorum virorum rem gravissimam promittentium, magis quàm probantium. For Immateriality doth not infer necessity of Existence, or put the thing above the Power of him that framed it: And therefore Immortality is a gift of the Creatour, and might likewise have been bestowed on Matter; and therefore Beasts may be allowed Substances capable of Perception, which may Direct, and Govern them, and Die, and be Buried in the same Grave with their Bodies. But we have such great evidence for the immortality of the Mind of Man, both from the Dispensations of Providence, and infallible promises, that I could not give a firmer assent, nor have a stronger ground for my Opinion, if the Proofs could be reduced to Figures, and proposed in Squares, and Triangles.
Besides the general, he produces many particular Arguments, from the different operations of the Soul in the several stages of our life. He had observed (and who can be ignorant of that) that tho both in Childhood, Youth, and old Age the notices of external Objects are equally clear and perfect, yet at first our apprehensions and our memories are weak, our Judgment and reason little and very different from the accurate perception of riper Years: and that decays again, and extream old Age slowly [...] us back to our Swadling Cloths and our Cradles: To these he adds the various Distempers that are incident to Man; how sometimes the Mind is [...]ulled into a Lethargy, and then wak'd again into a Frantick fit; and how at last Death steals in upon our Life, and wins inch by inch, till it becomes Master of the whole: And hence he infers the increase and decay or the Mind, and that it is born and dies: Now these Arguments cannot stantle any one that considers the Immortality of the Soul is not to be inferred from any Attribute of it's own Substance; but the will and pleasure of the Author of it's Being; and therefore did it really suffer all those disturbances he imagines, yet who doubts but a tormented Thing may be kept in Being, since the Torment it self is not Death: But Natural Philosophy will account for these distractions. If we consider what Life is, and how the Soul must depend on the Body as to it's operations: if we distinguish Life from [...]ense, 'tis nothing else but a due Motion, and digestion of the Humours; and this agrees to Plan [...] as well as Sensibles. They are nourisht, grow and [...]ive alike; and an Animal dies because some of [...]hese are either lost, or depraved; for were her [...]abitation good and convenient, the Soul would ne [...]er leave it, she hath no such reluctancy to Matter, [...]or is so afraid of it's pollutions, as the Platonists [...]ancy, that she should be eager to be gone; but when the Body fails, and is unfit for those Animal Motions, over which it was her office to preside, she must retire from the Lump of Clay, and go to her [...]ppointed place: So that the Soul suffers nothing when the Limbs grow useless, as even common observation testifies, for a Palsy in the Arm or Leg, doth not impair the Judgment; and often when the Limbs are feeble, and the Body sunk to an extremity of weakness, the Mind is vigorous and active, and very Vnequal company for the decaying Matter. And as for the Pain and Torture that accompany Death, and make the Targedy more solemn, 'tis evident, that suppose the Soul immortal, 'tis impossible it should be otherwise; so that this can be no Argument for the Epicureans, which, admit the contrary supposition, can be so easily explained: And here we must conceive the Mind as the chiefest Part of Man, a Iudging Substance, but free from all Anticipations and Ideas; a plain Ras [...]Tabula; but fit for any impressions from external Objects, and capable to make Deductions from them; in order to this, she is put into a Body curiously contrived, fitted with Nerves and Veins, and all necessary Instruments for Animal Motion; upon these Organs External Objects act by pressure, and so the Motion is continued to the Seat of this Soul, where she judges according to the first impulse, and that Judgment is called either Pain or Pleasure; so that the Action of the Soul is still uniform and the same; and the various Passions arise only from the variety of the Objects she contemplates: But now because she has Memory, and from these Notices once received can make Deductions; she is capable of all those Affections which are properly called Passions, as Grief, Joy, &c. All which are Acts of Reason, and are compatible to Brutes too, according to their degree of Perception: And besides, since the Mind makes use of the Body in her most Intellectual Actions, as is evident from that weariness that is consequent to the most abstracted Specu [...]ations; the disturbance she receives proceeds from the unfitness of the Organs, but she works as rationally [...]n a Mad man as in a Sober, in a Fool as in the most Wise, because she acts according to the utmost Perfection her Instruments will permit.
But because this Notion of a Rasa Tabula will not agree with those, who are fond of some I know not what innate speculative, and Practical Ideas; it will be necessary to consider the Instances they produce. The first is that of many Geometrical Figures, for In [...]tance a Chiliagon of which we can make perfect Demonstrations which presuppose an Idea of the Sub [...]ect, tho we can have no Image nor Representation of it from our Fancy: But in proposing this In [...]tance, they do not attend that these Properties [...]elong to a Chiliagon: because it contains so ma [...]y Triangles, which is a Figure obvious enough to [...]ense. The second is that of a Deity, upon which [...]artes his whole Philosophy depends; and here he grants this to be imperfect, i. e. really none at all, because not agreeable to the Object whose Idea it [...]retends to be; yet this is enough to guide us in [...]ur Religion, because the highest our Minds can [...]each: But even this we have from Sense; from [...]he Consideration of the Imperfections of all things with which we are conversant, we rise to the know [...]edge of an All perfect; so that all the Attributes we [...] conceive are just in opposition to what we dis [...]over here, and therefore according to the diffe [...]ent apprehensions that Men have entertained of [...]uch Things so various have been their Notions of [...]he Deity, as is evident from the Heathen World: And this makes way to discover how we got all those particular Notions which we call the Law of Nature, and are said to be written in our Hearts: For when Man was first created in his perfect State, without any prejudice of Infancy or Education, he had as much Knowledge as was designed for that order of Creatures in the Universe [...] ▪ the Notions of all things were clearly represented, and Good and Evil appeared naked, and in their proper shapes: These Notions have been delivered down to us, and from these once made plain, the Mind necessarily infers such practical rules as are called the Law of Nature: And this Explication will give an account of the diversity of Manners and Opinions amongst Men, and the various Interchanges of Barbarity, and Civility thro the World.
Untoucht and Virgin Streams, and quench my Thirst:
I joy to crop fresh Flowers, and get a Crown
For new and rare Inventions of my own;
So noble, great, and generous the Design,
That none of all the Mighty Tuneful Nine
E're grac'd a Head with Laurels, like to mine.
For first I teach Great Things in lofty strains,
And loose Men from Religion's grievous Chains:
Next, tho my Subject's dark, my Verse is clear,
And sweet, with Fancy flowing every where.
And this design'd: For as Physicians use,
In giving Children Draughts of bitter Juice,
To make them take it, tinge the Cup with Sweet,
To cheat the Lip: This first they Eager meet,
And then drink on, and take the Bitter Draught,
And so are harmlesly deceiv'd, not caught;
For by such Cheats they get their Strength, their Ease,
Their Vigor, Health, and baffle the Disease.
So since our Method of Philosophy
[Page 103]Seems harsh to some, since most our Maxims flie;
I thought it was the fittest way to dress
These rigid Principles in pleasing Verse;
With Fancy sweeting them, to bribe thy Mind
To read my Book, and lead it on to find
The Nature of the World, the Rise of Things,
And what vast profit too, That Knowledge bring.
Now since 'tis shown, what things first Bodies are,
What different Forms, what various Shapes they bear;
And how they move, how joyn to make one Whole,
And what's the Nature of the Mind and Soul;
Of what compos'd, how Fate doth break the Chain,
And scatter it into it's Seeds again.
Next (for 'tis time) my Muse declares and sings,
Of Images.
What those are we call Images of Things,
Which like thin Films from Bodies rise in Streams,
Play in the Air, and dance upon the Beams,
By Day these meet, and strike our Minds, and fright
And shew pale Ghosts, and horrid shapes by Night:
After he had copiously discoursed of the Nature of the Soul, and endeavoured to prove it Mortal, he goes on here, and pretends to solve One Argument, which still seemed to press his Opinion, and that is drawn from the various Apparitions that sometimes present the Image of our deceased Friends, and makes so lively and vigorous impression on the Fancy, that we cannot but think them real, and something beside naked Imagination: But because he intermixes this with his Discourse of the Senses, and makes it depend on the Epicurean explication of Vision, I shall be obliged briefly to consider his Doctrin, and that being overthrown, discourse of the Strength of the Argument: Well then, not to trouble him about his other Senses, concerning Vision he delivers this; Thin [...]ubtle Images constantly rise from the surfaces of all Bodies, which make an Impression on our Organs, and then the notice [...]s communicated to the Soul. To confu [...]e this, we need look no farther than his own Principles, and consider that he hath made Weight a Property of Matter, and an Endeavour Downward a Necessary Adjunct: And therefore all Motion Vpward is violent, and proceeds from External Pressure, or Impulse.
Now any Man knows that the Species are propagated any way with equal Ease, and we see as well when the Object is placed below our Eye, as when above it: But there is no Force to make these Imag [...] rise, and therefore 'tis impossible they should. Their own Nature opposes, the Air (as all must grant) that lies behind the Object, is unfit to give this Impulse to the solid parts of the upper Surface, that on the side, to drive it upward: And I believe none will think these Images are raised by the Air that is perpendicular to the Superficies; And this Argument more strongly concludes, if we consider his Explication of Distance, for there he requires that these Images should drive on all the Air between the Object and the E [...], tho it often resists and beats furiously against them, which cannot be done, but by a considerable Force, and a greater Strength than can be allowed these subtle Forms, tho rising from any Body in the most convenient Position, and when their Weight can assist their Motion: But more; If such Images arose, it must be granted that the Object must seem changed every Minute; and it would be impossible to look upon a Cherry for the space of an hour, and still perceive it blush with the same Colour; because every Image that moves our Eye, cannot be above one hundred times thinner than the Skin of that Fruit; for I believe any Man will freely grant, that this Skin so divided will be too transparent to be perceiv'd: or if it may still be seen, let the Division proceed, and at last the Absurdity will press, and follow too fast, and too closely to be avoided: I shall not mention, that contrary Winds must disturb their Images, break their loose Order, and hinder their passage; but only take notice, That 'tis impossible such Images, should enter at the Eye, and [...]epresent an Object as great as we perceive it: For [...]hese Images rising from the Surface, must proceed by [...]arallel Lines; and their Parts maintain as great a di [...]ance as the parts of the Body whence they sprang; [...]ecause they come from every part of the Object, and [...] commensurate to it; and therefore cannot be [...]ressed closer without Penetration or Confusion. But [...]ppose Vision might be thus explained, grant every [...]ne, like the Man in Seneca, had his own Image still [...]alking before him, yet Imagination and Thought have [...]heir peculiar difficulties.
These break our sleep, these check our gay delight.
For after they have [...]limb'd the [...]edious East,
Pass t [...]ro the Sky, fall headlong down the West.
And so the Sun and Moon seem fixt above,
Yet sure Experience tells us they must move.
And Rocks ith' Seas, that proudly raise their head,
Tho far disjoyn'd, tho Royal Navies spread
Their Sails between; yet if from distance shown,
They seem an Island, all combin'd in One.
And Boys that whirl around, then cease to move,
Think all the Pillars dance, and Roofs above;
So strong the thought, they dread the tottering Wall,
And fear the Roof should crush them with the fall.
Thus when kind Nature shews her infant Day,
And the new Sun peeps forth with trembling Ray,
And loath or fearful to begin the Race,
Looks o're the Mountains with a blushing face;
That Hill, o're which the humble Beams appear,
Scorching with neighbouring flames, is often [...]ear,
And we might touch the Sun if we were there,
[Page 115] When yet the real space is vastly wide,
Great tracts of Land, and many a swelling Tide,
The distant Sun, and that near Hill divide.
Thus little P [...]ddles that in Streets do lie,
Tho scarce Inch-deep, admit the searching Eye,
To view as large a space, as Earth and Sky.
Thus when in rapid streams my Horse hath stood,
And I look't downward on the rolling Flood;
Tho He stood still, I thought he did divide
The headlong streams, and strive against the Tide,
And all things seem to mov [...] on every side.
Thus Courts, tho equal wide, yet seem to bend,
And grow more narrow at the distant End;
The Roof deprest, the sides seem joyn'd in One,
The wearied sight lost in a darksome Cone.
The Sun from Sea to Sailors seems to rise,
And set, for they see only Seas and S [...]ies.
Thus All seem to oppose, thus All commence
Strong proofs against the certainty of Sense.
Thus Ignorants, when plac't on steddy Shores,
Think feeble Ships are row'd with broken Oars;
The Rudders shatter'd and the Planks appear;
And they are loath to trust their safety there:
Because that part, that lies above the Flood,
Seems firm, and strait, and regular, and good;
But that below seems broke, and turning up,
Ascends again, and reaches near the top.
And when by Night the Clouds are whirl'd above,
The Moon and glittering Stars do seem to move,
As driven forward by a secret force
A different way from their own Natural Course.
If any presseth underneath his Eyes,
Straight all the Objects doubled seem [...]o rise:
Two Lamps appear, when only One is brought,
[Page 116] His Wealth seems doubled, and He's rich in Thought;
Each man appears i [...]creast in Form and Grace,
Almost Geryon with a double Face.
And lastly, when the Eyes with sleep opprest,
And all the Body lies dissolv'd in rest,
The Members seem awake, and vigorous still:
Now o're a Plain, now Flood, or shady Hill,
They seem to move; and e'en in darkest night
They think they see the Sun diffuse his light;
They see him chase the frighted Shades away,
And clear a passage for approaching day:
They seem to hear a Voice, tho all around
Deep Silence stands, nor bears the weakest Sound.
Ten thousand such appear, ten thousand Foes,
To certainty of Sense, and all oppose:
In vain, 'tis Iudgment,
Iudgment errs, not the Sense.
not the Sense mistakes,
Which fancy'd Things for real Objects takes.
He that says,
Against [...] Sceptick.
Nothing can be known, o'rethrows
He that would establish a Criterion, is certain to have the Sceptick for his Enemy, and what is more uncomfortable, to be unable to confute him: He is an Animal uncapable of Conviction, his folly may be exposed, but to endeavour to bring him to Sense and Reason is as wild a design,
—ut siquis Asellum
In campum doceat parentem currere froenis.
Pyrrho would venture on a Precipice in spight of his Senses; and tho the more Sober are careful of their Lives, yet they are as proof against Convictions; a perverse sort of Creatures, born to contradict, and instructed in all the studied Methods of Foolery: Scepticism according to their own definition is [...]; its effect, is Freedom from Assent, and it's end Sererenity. The Principle of the Sect is, [...], yet this is not proposed as a Dogma, for that is an Assent, [...], nor is it laid down as so in it's self, and a real Truth; but only in appearance, and therefore Empiricus prefaceth his discourse with these words, [...]. And yet they [...]ollow their natural Appetite for their preservation, seek the good and profitable, and fly the bad and hurful according to appearance, for they do not deny but that they may be warm and cool, and are capable of pain, and pleasure; yet none, like a dogmatist, affirms it is [...] [...], but [...]. The Law of their Country, is the Rule of Iust and Right, and the Custmo of the Nation determines their Religion.
This is the Face of a Sceptick as it is drawn by his own Hand, and since we find it condemned to diffidence, there are some Reasons sure of this unsettledness, this [...]: and some propose Ten, others Fifteen, and others increase the number; but one will comprehend them all, and that is enough to ruine every Science in the World; 'Tis taken from the variety of Opinions about the same things: for there can be no appeal for a decision, because he that would judge, acts by the same Faculties that those do that are at strife, and so he that loses the Cause will be still dis-satisfied, and to invert Seneca, Citius inter Horologia quam Philosophos convenit. This difference riseth from the various Tempers of Men's Bodies, the Dispositions of their Organs, and Situation of the Object: Thus Melancholy and Sanguine take different notices from the same Impression; Young and Old, Sick and Healthy, Drunk and Sober do not agree: nor is it enough to answer that some of these are indispos [...]d, whilst the others are in order; for since that Change is nothing but an alteration of the Humors, they demand a Reason why such and such a Disposition should be more capable of receiving Impresses from Objects that are agreeable to the nature of the things, than another: Besides, they observe, that the Complexions of Animals are various, and the Texture of their Organs different: so that there cannot be the same refractions in their Eyes, the same windings in their Ears; and therefore not the same notices from the same Objects: And indeed did the Scepticks proceed no farther than Sensible Qualities, we must acknowledge them to be very happy in the discovery; for 'tis certain that those are Phantasms alone, and those that think Hony sweet, and those that think it bitter have equally true representations of the Object, because the little parts of Hony act upon both their Organs according to their figure.
Hence they proceed to deny all first Principles, and so are put beyond all possibility of Conviction, for still demanding proof after proof, they must reel on to eternity without satisfaction: But this is too long a Journey, and too fruitless a trouble to pursue, and so we must take our leaves of these contradicting Animals; who have no other reason to deny the clear light of Science, but because some mens Eyes are too weak to look steddy upon it.
His own opinion, for he Nothing knows,
So knows not that: What need of long dispute?
These Maxims kill themselves, themselves confute.
But grant this might be known, and grant he knew;
Yet since He hath discover'd nothing true,
What mark, and what Criterion then can show,
Or tell what 'tis to know, or not to know?
Or how could He what Truth, what Falshood learn?
How, what was Doubt, what Certainty discern?
From Sense,
Sense cannot err.
all Truth and Certainty infer;
In vain some strive to prove that those can err;
For that which would convince, which would oppose
The Senses, must be surer far than those;
Now what is more to be believ'd than Sense,
What? false and erring Reason rais'd from thence?
Errors in Parent sense can Reason show,
[Page 117] Errors, which she from Sense alone can know;
So that if Sense be false, then Reason too.
What, can the Ears convince the Ey [...]s? Can those
Convince the Hand, the Palate, or the Nose?
Tell them when e're they err, when e're they miss,
And give fal [...]e notices? Fond fancy this:
For each a proper Use and Power enjoys,
A proper Object every Sense imploys.
Thus Heat and Cold, and other Qualities
Affect the Touch, whilst Colours strike the Eyes,
Odours the Smell, Sapours the Tast, but none
Invades anothers Right, usurps his Throne,
All live at peace, contented with their own.
Well then, from what the other Senses shew,
In vain we seek to prove one Sense untrue;
Or from it self:—
For still we must an equal. Credit give
Unto the same, still equally believe.
'Tis truth, whatever 'tis that Sense declare,
Tho Reason cannot tell thee, why a Square
Should seem a perfect Round, when seen from far:
Better assign a false, than this pretence
Should overthrow the certainty of Sense,
Question it's truth, rather than that should fall,
On which depends our Safety, Life, our All.
For now, not only Reason is o'rethrown,
Unless we trust our Sense, but Life is gone:
For how can Man avoid the bad, or choose
What's good for Life, unless they follow those▪
Well then, those pompous Reasons some afford
Against our Sense, are empty, and absurd.
But lastly, as in Building, if the Line
Be not exact, and strait, the Rule Decline,
Or Level false, how vain is the Design!
[Page 118]Vneven, an ill-shap't and tottering Wall
Must rise, this part must sink▪ that part must fall,
Because the Rules were false that fashion'd All.
Thus Reason's Rules are false, if all commence
And rise from failing and from erring Sense.
But now my Muse,
Hearing.
how proper Objects please
The other Senses sing; 'tis told with ease.
First then, we Sounds, and Voice, and Noises hear,
When seeds of Sound come in, and strike the Ear.
All Sound is Body, for with painful force
It moves the Sense, when with an eager course
It scrapes the Jaws, and makes the Speaker hoarse:
The crouding Seeds of Sound, that strive to go
Thro narrow Nerves, do grate in passing thro:
'Tis certain then that Voice, that thus can wound,
Is all material; Body every Sound.
Besides 'tis known, to talk a tedious day,
How much it weakens, what it take [...] away
From all the Nerves, how all the Powers decay;
But chiefly if 'tis loud, and spoke with noise:
And therefore little Bodies frame the voice,
Because the Speaker loseth of his own,
His weakness tells him many parts are gone.
But more;
Whence the difference in Sounds.
the Harshness in a voice proceeds
From rough, the Sweetness from the smoother Seeds;
Nor are the Figures of the Seeds alike,
Which from the Grave and murmuring Trumpet strike
To those of dying Swans, whose latest breath
In mou [...]ul strains laments approaching Death.
This Voice, when rising from the Lungs, it breaks
Thro Jaws and Lips, and all the Passion speaks;
The Tongue forms into Words, with curious Art,
The Tongue and Lips do fashion every part;
And therefore if the Speaker be but near,
[Page 119] If distance fit, you may distinctly hear
Each Word, each Ayr, becaus [...] it keeps the frame
It first receiv'd, its figure still the same:
But if the space be great, thro all the Air
The sound must flie diffus'd, and perish there:
And therefore tho we hear a murmuring noise,
No words; the Air confounds, and breaks the voice.
Besides, one Sentence, when pronounc't aloud
By strong-lung'd Cryers, fills the listning Croud,
Breaks into many; for it strikes them all,
To every single Ear it tells the Tale.
But some parts of the Voice, that miss the Ear,
Fly thro the Air diffus'd, and perish there:
Some strike on solid Buildings, and restor'd
Bring back again the Image of the Word.
This shews thee why,
Ecch [...] ▪
whilst men thro Caves and Groves
Call their lost Friends, or mourn unhappy Loves,
The pitying Rocks, the groaning Caves return
Their sad Complaints again, and seem to mourn:
This all observe, and I my self have known
Some Rocks and Hills return six words for one:
The dancing words from Hill to Hill rebound,
They all receive, and all restore the sound.
The Vulgar, and the Neighbours think, and tell,
That there the Nymphs, and Fauns, and Satyrs dwell;
And that their wanton sport, their loud delight
Breaks thro the quiet silence of the Night:
Their Musick's [...]oftest Ayrs fill all the Plains,
And mighty Pan, delights the listning Swains▪
The Goat-fac'd Pan, whilst Flocks securely feed,
With long hung lip he blows his Oaten Reed;
The horn'd, the half-beast God, when brisk and gay
With Pine-leaves crown'd, provokes the Swains to play.
Ten thousand such Romants the Vulgar tell,
[Page 120] Perhaps lest men should think the God [...] would dwell
In Towns alone, and from their Plains, and Cell:
Or somewhat; for Man, credulous and vain,
Delights to hear strange things, delights to feign.
Nor is it strange, that things which still deny
An easie passage to the sharpest Eye,
The motion of Sound.
Thro such the smallest Voice and Sound can come;
As when we whisper in a well-clos'd Room.
Voice can pass crooked Pores, but Rays reflect,
Unless the Pores be open, all direct,
And every passage strait; as 'tis in Glass,
Thro which all sorts of Species freely pass.
But farther now, Voices and Sound divide,
And scatter thro the Air on every side;
One breaks to many, as in darkest Nights
One shaken Spark will make a thousand ligh [...]s;
And therefore all the numerous Voids around
Receive the Voice, and each is fill'd with Sound:
But now the visive Rays scarce e're decline,
They still proceed by the exactest Line,
So Sounds can pass, where never Ray can shine.
But yet such Sounds, before they reach the Ear,
Grow weak, and we for Words soft Murmurs hear.
We tast
Tast.
(that's soon explain'd) when Sapors wrung
From Meats by crushing Teeth, immerse the Tongue;
When Juices flowing from the tender Meat
(The tender Food opprest doth seem to sweat)
Bedew the Palate, when they spread all o're
The spungy Tongue, and stand in every Pore.
These Iuices, if their Seeds be round and smooth,
Tickle, seem sweet, and pleasing to the Mouth;
But if the Seeds are rough, as they descend
They hurt the Nerves, seem bitter, and offend.
The Sapors please within the Mouth alone;
[Page 121] For when the Food's descended farther down,
We tast no more, and all the Pleasure's gone;
So when 'tis in the Veins, when every Pore
Is fill'd, we feel not, we are pleas'd no more:
So that it matters not what sorts of Food
Increase the Limbs; and make the Flesh and Blood,
If 'tis digestive, if for Stomach good.
Now I'le explain, why different sorts of Meat
Please different Men;
The difference of Tasts.
why that which one will eat,
Another loaths; why things yield sweet repast
To one, but bitter to another tast.
Nay more, so vast the difference, that which proves
Strong Poyson unto Me, another loves,
And eats, and lives: Thus H [...]mlock Juice prevails,
And kills a Man, but fattens Goats and Quails.
To know the Cause of this, come search thy Mind,
(Some scatter'd Notions must remain behind)
And look how strongly former Reasons show,
That Things, that Bodies are compos'd and grow
From various Seeds; their Mixture various too.
Besides, as Animals in outward size
And Frame are various, Seeds, from whence they rise,
Have various shapes; from different shapes, there springs
An equal difference in the Pores of Things;
So some are Great, some Small, and others Square,
Or Round, or Polygons, or Angular:
For as the Shapes are various that compose
The frame, so are the Pores, their Shapes depend on those.
It follows then,—
That when one Object yields a sweet repast
To one, but bitter to another Tast;
He that accounts it sweet, perceives the smooth
Round Parts that tickle, and that please the Mouth;
But he that thinks i [...]bitter, rough alone
[Page 122] And hooks doth feel, the smooth slide gently down;
But those with pointed hooks, as they descend,
Strike thro, and lance the Organ, and offend.
These Rules apply'd, each Single Case explain,
For Instance, when a Man is torn with Pain,
(Whether from inbred Gall the Fever came,
Or putrid Air begot the hurtful Flame,)
The Organ's chang'd; so those which pleas'd before,
Are loathsom now, now they delight no more,
Their Figures disagree with every Pore▪
But those do most agree, those fit the Part,
Which fret the injur'd Nerves, and cause a smart;
For, as I said before, Seeds rough and smooth
Lie hid in every thing, in Money both,
Or to offend, or to delight the Mouth.
Now next for Smell.
Smell.
First then 'tis certain, Streams of Odours rise
From every Thing; but for their different Size,
And Figures, they do differently agree
To Animals. Thus Honey strikes the Bee,
Tho far remov'd the Vulture smells the slain;
The Hound with faithful Nose pursues the Train;
And Geese, Rome's Saviours once, perceive a Man.
Thus Beasts preserve their Lives, they know their Food
By Smell, and fly the Bad, but choose the Good.
Odours are dull,
The Motion of Odours.
and those of swiftest wings
(Not to propose the Images of things)
Scarce flie so far as feeble Sounds, but tost
By angry Wind in flitting Air, are lost.
For first, the pleasing Odour slowly flows
From inmost Parts: for that it comes from those,
E'en Common-sense assures; for Heat, or press,
For bruise, or break the Gums, the Smells increase▪
Besides,—
[Page 123] It's Parts are greater far than Parts of Voice,
(This makes it's flight more slow, and short than Noise,)
Because thro Walls it cannot freely go,
Tho Sounds can find an easie passage thro.
And thus 'tis hard to find an Object out
By single Smell, but we must trace about;
Because the Odours, wandring in the Air,
Grow dull and weak, and lose their Briskness there,
Nor quickly lead us to the thing that's sought,
And therefore Hounds are often at a fault.
Not only Sounds, and Tasts, but Images,
And Colours different Eyes offend, and please.
Thus when the Cocks
Why Lions are afraid of Co [...]ks.
call forth the Morning Light,
The fiercest Lions cannot bear the Sight,
Their Courage sinks, and they prepare for flight,
For subtle pointed Particles, that lie
In Cocks, sent forth, offends the Lion's Eye;
These Pains strait force him turn his Head, and flie.
Yet these not hurt our Eyes, they cause no Pain,
For they ne're enter, or return again
Thro proper Pores, and so the Skin preserves
Her Texture whole, they never launce the Nerves.
Now farther, (my Delight) my Muse will show
What things do move the Mind, and whence they flow.
First then, thin Images
The cause of Imagination
fill all the Air,
Thousands on every side, and wander there:
These, as they meet in various dance, will twine
As threds of Gold, or subtle Spiders line;
For they are thin, for they are subtler far
Than finest things that to the Sight appear:
These pass the Limbs, no narrow Pores Controul,
Tully examining this Opinion, says, Tota Res, Vellei▪ [...]gatoria est, and adds farther, Quid est quod minùs [...]obari potest, quàn omnium in me incidere Imagines, Homeri, Archilochi, Romuli, Numae, Pythagorae, [...]latonis, nec câ formâ quâ illi fuerint? quomodo ergo [...]? Let us consider our Dreams, where the powers of [...] and Imagination are most observable. These our [...]oet explains by Entring Images, which pass thro [...]he Body, and strike the Soul: How deficient this is [...]ny one may be satisfied from his own Observation, for [...]hat will tell him, That he dreams of things at a vast [...]istance, and not thought on for some Months: What [...]hen? Can the Image pass thro those large Tracts of [...]ir whole and undisturbed? Are they not as thin a [...]ubstance as the Epicurean Soul, and as easily dis [...]olved? Can they enter the Pores of the Body, and still [...]reserve their Order, and the Mind be accounted Mortal for the same way of passage, and this be used as [...]n Argument against it's Infusion? Strange power of Prejudice! that can blind the sharpest Eyes, make them dull and unfit to be moved by these thick, and almost palpable Errors, but perchance there is no Image of an Absurdity, and therefore we must excuse the Epic [...] rean: Beside, some things are presented to our Imaginations, of which there can be no Image; a Har [...] seems to sound when it lies [...]ilent in the Case, when there is no brisk Vibration of the Strings to compel the ambient Air, and create a Sound; for Sound doth not consist of parts that fly from the Body, (as Lucretius imagins) 'tis only an Agitation of the rigid parts of the Air, as a Thousand Experiments can evince, but Two may suffice; One is taken from Common Observation: For touch the sounding Wire of Viginals at one end, and the Noise ceases, tho the Touch cannot hinder the flux of Atoms, from any part, but that which it immediately presseth: The Other is known to all, who have heard that a Bell will not sound in the Exhausted Receiver, tho the parts might there fly off with greter ease, they being not troubled with any ambient resisting Air.
[Page 124] And many emp [...]y Shadows of the Dead:
For various Images flie every where,
Some rise from Things, and some are form'd in Air
By chance, and some from these combin'd appear.
The Image of a Centaur never flew
From living Centaurs, never Nature knew,
Nor bred such Animals: but when by chance
An Image of a Man in various dance
Did meet an Horse, they both combin'd in one,
And thus all monstrous
Why we think on Monsters.
Images are shown;
These Airy Images, extreamly thin,
Pass thro the Limbs, and strike the Soul within▪xs
They move't with Ease, the Soul is apt to move,
And takes Impression from the weakest shove.
That thus 'tis done, is certain.—
Because the Objects still appear the same
To Mind, and Eye, in Colour, and in Frame:
But now the Eye receives some thin, refin'd,
And subtle Forms; so likewise must the Mind;
For 'twixt these two this only Difference lies,
The Mind sees finer Objects than the Eyes.
Thus often,
Why these Fansies seem real.
whilst the Body lies opprest
With heavy Sleep, the Mind seems loos'd from Rest;
Because those Images do strike and shake
The Airy Soul, as when we were awake;
The Stroak's so lively, that we think we view
The absent Dead, and think the Image true.
This Cheat must be, because the Sense is gone,
Bound up by Sleep; for by the Sense alone
Fancied from Real, True from False is known.
Besides, the Memory sleeps, soft Rest doth seize
That Ruling Power, and charms it into Ease;
It lies unactive, dull, nor can controul
The Errors of the Mind, nor tell the Soul
[Page 125] That these are dead, whom her vain Thoughts believe
From cheating Images to see alive.
Besides, no wonder that these Forms should seem
To move, as often in a vigorous Dream
They seem to dance; for when the first is gone,
And streight another rises, streight comes on,
The former's Site seems chang'd; 'tis quickly done
So swift, so numerous are the Forms that rise,
So quickly come, so vast the new supplies.
A thousand weighty Queries more remain,
Ten thousand more, which we must all explain▪
Ten thousand more, or else our Search is vain.
First then, 'tis askt,
Why we can think on what w [...] will.
Why Men with so much Ease,
Can think on any Object, what they please.
For what? Are the Obedient Forms at Hand,
And wait what our Imperious Wills command,
And streight present what e're the Will desires,
Whether 'tis Heaven, or Earth, or Seas, or Fires;
Wars, Senates, Battles, Fights, or Pomp, and State?
Doth Nature these, as she commands, create?
Since fixt in one, one constant place, the Mind
Can think on Various things on Different kind.
And why the Images with wanton pace
Can see to move and dance? Why's every Grace
And Measure kept, why do they clasp their Arms▪
And toss their Legs, and shew a thousand Charms▪
What have these Wantons skill, they thus delight▪
To shew their Fairy Tricks, and dance by Night?
Or rather, cause each Part, each single now
Of Running Time, as Reason seems to show,
Hath numerous Parts, and so in shortest space
Ten thousand Forms may flie thro every place,
Different, and various, here and there may rove,
So numerous are they, and so swift they move.
[Page 126] But since these Forms are subtle and refin'd,
They are too thin to be perceiv'd by Mind,
Unless she sets her self to think, and pry,
It being demanded why any Man could think on what he pleased, the Answer is; That Images are constantly at hand, but being very thin and subtle, they cannot be perceived, unless the Mind endeavours; which tho press'd by all the difficulties propos'd concerning Images, yet may receive a farther Examination. For first, The Mind must think on the Object before this Endeavour, else why should she strive, why apply her self particularly to that? and that this Ar [...]ument is strong against the Epicureans, is evident [...]rom that question which Lucretius proposeth in his [...]ifth Book, about the beginning of Ideas in his Dei [...]ies, which I have already reflected on. But more▪ This Endeavour of the Mind is a Motion, Nothing be [...]ng to be admitted in the Epicurean Hypothesis but what [...]ay be explained by Matter variously figured and [...]gitated: Now Epicurus hath settled but Three kinds of Motion, [...], and [...], and the two latter necessarily suppose the [...]ormer, and therefore if that [...] cannot be [...]ong to the Soul, 'tis absurd to conclude this Endea [...]our to be either of the latter: And here it must be [...]onsidered, that the Epicurean Soul is Material, and [...]herefore Weight is a Property of all it's parts, which [...]ill necessitate this Soul, to subside in all the Vessels of the Body, as low as possible; and therefore it [...]annot actually enjoy this motion, and consequently [...]o Endeavour.
Here I might be copious (for 'tis an easie task) [...]n laying open the weakness of the Arguments by which he endeavours to prove that our Limbs were not made and designed for proper Offices and Em [...]loyments; it would be an endless trouble to pursue [...]im thro all the Absurdities which lie in his Opinions concerning Sleep, and Spontaneous Motion, for every Man hath his own constant Experience to confute [...]hem, and therefore as Lactantius thinks a loud [...]aughter the only suitable reply to the former, let [...]he others be contented with the same answer; nor [...]inder me in the prosecution of the proposed Argument.
And here it must be confessed, that a Thousand of these Sories are the genuine productions of Fear and Fancy: Melancholy and Inadvertency have not been unfruitful; and we owe many of them to Superstition, Interest, and Design: but to believe all counterfeit because some are so, is unreasonable, and shews a perversness, as faulty as the greatest Credulity. For when such are attested by multitudes of Excellent Men, free from all Vanity, Design or Superstition▪ who had the Testimony of their Senses for their Assurance, and would not believe it till after curious search, and tryal; we must assent, or sink below Scepticism it self, for Pyrrho would fly a threatning Dog▪ and make his excuse [...]: 'tis hard to put off the whole Man: And that there are such Stories delivered with all the marks of Credibility, I appeal to the Collection of M. Glanvil. Let any one look on that which is recorded by the Learned Dr. Gale in his Notes upon the fifth Chapter of the Third Section of Iamblichus de Mysteriis, and then I shall give him leave to use his Atoms and his Motion to the greatest advantage, but for ever despair of an explication: The Story speaks thus in English. "In Lambeth lives one Francis Culham, an honest man, and of good credit, this man lay in a very sad condition Four Years, and Five Months: The first Symptom was unusual Drowsiness and a Numness for three days, which forced him to take his bed: In the first Month he took little or no meat or drink; the second, he fasted Ten days, and often afterward Five, or Seven: He fed on Raw and Boyled Meat with equal greediness, never moved himself in his Bed, and waked constantly for the first years, at last never closed his Eyes, but kept them fixt and steddy. He made no Articulate Sound, nor took any notice of his Wife, and Children, nor seemed to feel the Knives and Lances of the Chyrurgeons. At last given over by all, he thus unexpectedly recovered: In the Whitsun-Week 1675. He seemed to be wakened out of a very sound Sleep, and (as he relates it) his Heart, and Bowels grew warm, and his Breast freed from that Weight which before opprest it, and he heard a Voice which bid him go to Prayers, and then he should be well: Paper and Ink being brought, with a trembling Hand he writ these words, I desire that Prayers may be made for me. Two Ministers came, and when they had sufficiently examined the matter, and found it free from all cheat, they began those Prayers which the English Liturgy appoints for the Sick, and when they were come to Glory be to the Father, &c." The Sick man spake with a loud voice, Glory be to God on high. And in two days time, his Feet, Hands, and other Limbs, were perfectly restored: but he could not remember any thing that was done to him during all the Four Years: and this Relation I assert to bevery true: Now tho such as [...]hese do not directly prove the Immortality of the Soul, [...]et they sufficiently take off all pretensions of the [...]picureans against it; since they evidently prove, [...]hat there are some subtle unseen Substances permanent, [...]nd durable, and consequently Immaterial, for they [...]annot imagine that any Material Substance thin [...]er than Smoak or Air, can be less subject to disso [...]ution than those; tho they contradict themselves, [...]nd grant the Eternal Bodies of their Deities to be [...]uch.
Contracting close her Intellectual Eye;
But this not done, the fleeting Images,
Vnseen, unthought on, and unheeded, cease.
But when she seeks to know, contracted close,
She pryes upon the thing, and therefore knows▪
Thus when the curious Eye designs to view
An Object subtle, and refin'd, and new,
Unless contracted close she strictly pryes;
In vain she strives; the Object scapes the Eyes.
Nay e'en in plainest Things, unless the Mind
Takes heed, unless she sets her self to find,
The Thing no more is seen, no more belov'd,
Than if the most obscure, and far remov'd.
What wonder then, if Mind the Rest should lose,
And only what she strives to know, she knows?
And often too, a Form of different Kind
From what it seem'd before, affects the Mind,
And strikes the Fancy. Thus the Form that came
A Man before, is chang'd; in different Frame
Presents a Woman now to our Embrace,
Or shews some other Change in Age, or Face.
Yet 'tis not strange, that monstrous Forms commence
I'th Fancy, when soft Sleep hath lull'd the Sense
And Memory; so that Neither can controul
The Erring Thoughts, Neither direct the Soul.
But now avoid their gross Mistakes, that teach
The Limbs were made for
The Limbs not made for proper [...]ses.
Work a Vse for Each;
The Eyes design'd to See, the Tongue to Talk,
The Legs made strong, and knit to Feet, to Walk;
The Arms fram'd long, and firm, the Servile Hands
To work, as Health requires, as Life commands:
[Page 127] And so of all the rest, what e'r [...] they feign,
What e're they teach, 'tis None-sense all, and vain,
For Proper Vses were design'd for none,
But all the Members fram'd, each made his own.
No Light before the Eye, no Speech was found
Before the Tongue, before the Ears no Sound.
In short, the Working Seeds each Limb create
Before it's Vse; so 'tis not fram'd for That.
We knew to Fight before the help of Art,
To bruise and wound, before we fram'd a Dart;
And Nature taught us to avoid a Wound,
Before the Use of Arms and Shields was found.
Before a Bed e'en Nature threw us down
To Rest, we drunk before a Cup was known.
These various things Convenience did produce,
We thought them [...]it, and made them for our Vse,
Thus these, and thus our Limbs and Senses too
Were form'd, before that any Mind did know
What Office 'twas that they were fit to do.
Well then, 'tis fond to think that these began,
For proper Uses made, bestow'd on Man.
What wonder is't,
Thirst and Hunger.
that Bodies ask for Meat,
That Nature prompts an Animal to eat?
For I have taught before, how thousand ways
Small Parts flie off, and every thing decays;
But more from Labouring Animals retreat,
More inward parts flie off in Breath and Sweat;
And so the Body wasts, and Nature fails,
The Strength decays, and Grief and Pain prevails;
And therefore Meat's requir'd, a new Supply,
To fill the Places of the Parts that die,
Recruit the Strength, allay the [...]urious Pain,
And stop each gaping Nerve, each hungry Vein!
The Cooling Drink to every part retreats
[Page 128] That wants the Moisture; and the numerous Heats
That burn, and fire the Stomach, flie before
The coming Cold, and we are sco [...]cht no more.
Thus Drinks descend, and thus they wash away
Fierce Thirst; thus Meats do Hunger's Force allay.
And next I'le sing, why Men can move, can run
When e're they please;
Why Men can move when they please.
what force the Members on;
What move the dull Vnactive weight, and bear
The Load about; you with attention hear.
First then, the subtle Forms, extreamly thin,
Pass thro the Limbs, and strike the Mind within;
That makes the Will:
The Will.
for none pretends to do,
None strives to act but what the Mind doth know.
Now what the Mind perceives, it only sees
By thin, and very subtle Images:
So when the active Mind designs to move
From place to place, it gives the Soul a shove,
The Soul spread o'er the Limbs; ('tis quickly done,
For Soul and Mind are joyn'd, and make up one,)
That strikes the Limbs, so all is carried on.
But more than this, the Body then grows rare,
The Pores are open, and the flitting Air,
As 'tis in Motion still, must enter there:
This spreads o're all, and both these things combin'd
Force on the Limbs, as Ships both Oars and Wind.
Nor is it strange such Little Parts should shove
The heavy Mass of Limbs, and make them move,
And turn them; for unseen and subtle Gales
Drive forward heavy Ships with labouring Sails;
And yet when these rush on with mighty Force,
One Hand may turn the Helm, and change the Course;
And Engine's Pullies too with ease can rear
The greatest weights, and shake them in the Air.
Now how soft Sleep
Sleep.
o're all spreads thoughtless Rest,
[Page 129] And frees from anxious cares the troubled brest,
In few but sweetest Numbers, Muse reherse;
My few shall far exceed more numerous Verse.
Thus dying Swans, tho short, yet tuneful voice,
Is more delightful than a world of Noise.
You entertain my words with willing mind,
And listning ears; lest what my Muse design'd
Should seem absurd, impossible to be,
And Truth be slighted, whilst the fault's in Thee,
And wilful blindness will not let thee see. First then,
When the divided Soul flies part abroad,
And part opprest by an unusual Load,
Retiring backward, closely lurks within,
Then Sleep comes on, and Slumbers then begin:
For then the Limbs grow weak, soft Rest doth seize
On all the Nerves; they lie dissolv'd in Ease.
For since Sense rises from the Mind alone,
And all the Sense is lost as sleep comes on;
Since heavy Sleep can stop, dull Rest controle
The Sense, it must divide, and break the Soul;
Some parts must flie away, but some must keep
Their seats within, else 'twould be Death, not Sleep ▪
For then no subtle Atoms of the Mind,
No little substance would be left behind;
As Sparks in Ashes, which might well compose
Restored Sense, as flames arise from those.
But now I'll sing what 'tis that breaks the Soul,
How the Soul is dissolved in Sleep.
What spreads enfeebling Rest o're all the Whole,
And why the Bodies lie dissolv'd in ease.
Great things! You carefully attend to these.
First then, the Surfaces of things must bear
The constant impulse of the neighbouring Air,
Still vext, still troubled with external blows;
[Page 130] And therefore Shells, or Rinds, or Films enclose,
Or Skin, or Hair, on every Body grows.
Besides, our Breath when drawn, in that short stay
Grates off some inward parts, and bears away
In it's return again it's conquer'd prey.
Since then our Limbs receive, and since they bear
These stroaks within, without, and every where;
Since some creep thro the Pores, and strive to breed
Confusion there, and disunite the Seed;
The Bodies strength must fail by just degrees,
It's vigor weakned by enfeebling Ease,
Some Soul they drive away, and some they press,
Drive deeper in, and shut in close Recess;
Some parts spread o're the Limbs, no more combine,
Nor with the others in friendly motion joyn,
For Nature stops the passages between.
Now since the Atoms different ways are tost,
And lose their usual course, their sense is lost;
And when that prop is gone, the Lids must fall,
The Limbs grow dull, and weakness spread o're all.
Thus after Meals we sleep, because the food,
Spread thro the Veins, and mingled with the Blood,
Doth only what the Air did use to do;
For That doth press the Soul, and break it too.
So after labour, or with toyl opprest,
Or Bellies full, we take the sounder Rest:
For then the Atoms of the Mind retreat
The farther in, and take the deeper seat,
And more flie off, more substance of the Soul,
And those within to distant spaces roll,
More scatter'd and divided o're the Whole.
But more,
Dreams.
what Studies please, what most delight,
And fill Mens thoughts, they dream them o're a [...] Night;
[Page 131] The Lawyers plead, make Laws, the Souldiers fight;
The Merchant dreams of Storms, they hear them roar▪
And often shipwrackt leap, or swim to Shore:
I think of Natur's powers, my [...]ind pursues
Her Works, and e'en in Sleep invokes a Muse:
And other Studies too, which entertain
Mens waking thoughts, they dream them o're again▪
So those that with continu'd sport and play
Make the dull troublesome time flie fast away;
The Objects, tho remov'd, yet leave behind
Some secret Tracts and Passage thro the Mind,
And fit for Images of the same kind:
Before their waking Eyes those sports appear,
They see the Wantons dance, and seem to hear
The speaking strings breath forth the softest Ayr.
The same Companion still, the same Delight,
And the same painted Scenes still please the sight,
So strong is Vse, such Custom's power confest;
And not in thoughtful Man alone, bu Beast▪
For often,
Beasts dreams.
sleeping Racers pant and sweat,
Breath short, as if they ran their second Heat;
As if the Barrier down, with eager pace
They stretcht, as when contending for the Race.
And often Hounds, when Sleep hath clos'd their Eyes,
They toss, and tumble, and attempt to rife:
They open often, often snuff the Air,
As if they prest the footsteps of the Deer;
And sometimes wak't pursue their fancy'd prey,
The fancy'd Deer, that seems to run away,
Till quite awak't, the follow'd Shapes decay.
And softer Curs, that lie and sleep at home,
Do often rouse, and walk about the Room,
And bark, as if they saw some Strangers come.
But now, those Images,
Frightful Dre [...]m [...].
whose Forms comprise
[Page 132]Rough Seeds, from such the frightful Dreams arise.
Thus Birds will star [...], and seek the Woods by night
When e're the fancy'd Hawk appears in sight,
When e're they see his wing, or hear him fight.
Besides, what raise Heroick Thoughts in Men?
E'en such are often rais'd in Dreams: For then
They fight, are taken Captive, and rebel,
They shout, and groan, as if the Victor fell:
Some strive, some weep, some sigh, and oft afraid
Pursu'd or t [...]rn by Beasts, cry out for aid:
Some talk of State Affairs, and some betray
Those Plots, their treacherous minds had fram'd by day:
Some flie from following death, and others thrown
From lofty Pinacles, sink headlong down;
But waking, tho they know themselves abus'd,
Ye are their Powers, their Spirits so confus'd,
They lie half dead in deep amaze, remain
Thoughtless, and scarce recover Sense again.
Others, when Thirsty, fancy purling streams,
Sit down, and quaff the River off in Dreams:
And those, whose Blood boyls high, whom vigorous Age
Hath fill'd with Seed, and fir'd with lustful Rage,
If pleasing Dreams present a beauteous Face,
How hot his Blood, how eager to embrace!
Nay oft, as in the Fury of the Joy,
The flowing Seed pollutes the Amorous Boy.
Love rises then,
Cause of Love.
when from a beauteous Face
Some pleasing Forms provoke us to embrace
Those Bawds to Lust, when with a tickling Art
They gather turgent seed from every part,
And then provoke it: Then rise fierce desires,
The Lover burns with strong, but pleasing fire [...];
Those often are pursu'd by following Care,
Distracting Thoughts, and often deep Despair.
[Page 133] Nay tho the pleasing Object is remov'd,
Altho we do not view the Thing belov'd,
Yet Forms attend; or if we chance to hear
Her Name, Love enters with it at the Ear.
But 'twill be wise, and prudent to remove,
A caution against Love▪
And banish all incentives unto Love,
And let thy Age, thy vigorous Youth be thrown
On All in Common, not reserv'd for One:
For That breeds cares and fears, That fond disease,
Those raging Pains, if nourisht, will increse:
Unless you fancy every one you view,
Revel in Love, and cure old wounds by new.
Nor do those miss the Ioy, who Love disdain,
But rather take the sweet without the pain;
Nay they have greater Sweets, whilst Lovers A'rms
Shall clasp their Dears, whilst they behold their Charms.
Strait Doubts arise, their careful▪ Mind's imploy'd,
Which Sweets must first be rifled, which enjoy'd:
What they desir'd, they hurt; and 'midst the bliss
Raise pain; when often with a furious Kiss
They wound the balmy Lip; this they endure
Because the Joy's not perfect, 'tis not pure:
But still some sting remains, some fierce desire
To hurt what ever 'twas that rais'd the fire:
But yet the pains are few, they quickly cease,
The mixt delight doth make the hurt the less.
Perhaps they hope, that She that stroke the same,
Can heal, that she that rais'd can stop the flame.
Now since their Substance can't be touch't by Man,
They cannot touch those other things that can;
For what e're touch'd, those must be touch'd agen.
Well then the Mansions of those Happy Powers
Must all be far unlike, distinct from ours;
Of subtle Nature, suitable to their own;
All which by long Discourse I'le prove anon.
But now to say this spacious World began
By bounteous Heaven,
The World not made for Man.
contriv'd to pleasure Man;
And therefore this vast Frame they toil'd to raise,
And fit for Us, should meet with equal Praise;
Or be esteem'd Eternal, all secure,
From Ruin, or the Teeth of Time endure;
And that 'tis impious to design to prove,
What was contriv'd by the wife Powers above,
And fixt Eternal for the Man they love,
That this can die, that this to Fate can bow,
And with bold Reason strive top overthrow,
And make that Mortal they design'd not so:
'Tis fond. For what could Man return again?
What profit to the Gods for all their pain,
That they should work for him? why break their Rest,
In which they liv'd before secure and blest?
What coming Joy, what Pleasure could they view,
To leave their former Life, and seek a new?
For those delight in New, whose former state
Was made unhappy by some treacherous Fate.
But why should those that liv'd in perfect Ease,
Who ne're saw any thing but what did please,
Be tickl'd thus with love of Novelties?
Perhaps they lay obscure, and hid Night,
PAG. 144. Here begins hi [...]Impiety anew, and he endeavours to raise a dust, and blind Mens Un [...]erstandings; and to secure his former Opinion pre [...]ends Objections intermixt with Scoffs, against all those, [...]ho upon sober Principles, and a strict search into the [...]der and disposition of Things, were forced to con [...]ss this Frame to be the contrivance of some Intelligent [...]eing, and the Product of Wisdom it self. And here, a [...]eeable to the Epicurean Principles, he supposeth Inter [...]t to be the cause of all good nature, and the only Spring [...] Action, and then peremptorily demands, what suitable [...]turns Man could make the Gods for all their labour, or [...]hat additional happiness they could receive? Where he [...]akes another wild Supposition, which will never be [...]anted, viz. That to create, or dispose, is toyl, and trou [...] to Omnipotence, for such I have proved every eter [...]l and self existent to be. Now let us look a little on [...] immediate Praises he bestows on his Epicurus, [...]d ask him what Rewards could Posterity give him [...] his Philosophy, how could he receive any benefit [...] their praises, and Commendations? What then was his God Epicurus a Fool, who lost his own Ease, opposed himself to so many Philosophers, and laboured to write almost infinite Volumes, when he had no motive to engage himself in all this trouble? No, Lucreti [...] highly esteems him for the Benefits he bestowed o [...] Mankind; and thus answers himself, whilst he allows single Benevolence to be a strong motive to Action: And this is allowed by general Consent, he being hated who looks only on his own Interest, and makes that the measure of all his designs. And that the De [...]ty is benevolent in the highest degree, is as evident [...] that it is a perfection to be so: For 'tis already proved, that infinite perfection is a necessary consequen [...] of self-existence. But when he endeavours to prove, that to Be is no good to Man, what but laughter ca [...] be returned to such an idle opposition of commo [...] Sense? For if, to be continued in Being is so great [...] Good, and so desirable, as all Men's Wishes an [...] Endeavours sufficiencly evince, then surely to best [...] that Being, is at least an equal Blessing. And to answer his impudent Question, How the Deity could have his Knowledge? 'tis sufficient to return, th [...] his Method of Knowing is not to be measured by ours [...] that he is Omniscient, that being a Perfection, need not any external impulse from Images.
But leaving this, he finds fault with the Contrivance it self, and, like that proud King of Arrag [...] could no doubt have mended the Design. And her [...] tho tis unreasonable to demand a particular Cau [...] and Motive for every Contrivance, since we [...] not of the Cabinet Council of Nature, nor assiste [...] at her Project, yet his Exceptions (no doubt the [...] his labouring Wit could invent) are so weak, so [...] answered, and so easily (on Principles grounded on certain History, and infallible Record) to [...]e accounted for, and there is no need to frame a [...]articular Answer, and no fear that any, the meanest Reader, can ever be surprised with such T [...]ifles.
Having, as he imagined, freed the Deity from all care and trouble, and kept him in ease and quiet, whilst the World was making, he proceeeds to deline [...]ate the Order. And here I cannot imagine a Man could act more agreeable to his Principles or de [...]cribe Chance better, resolving all Philosophy, all our search, and enquiry into these Matters, into a [...]aked May be; nay often scarce standing within the comprehensive bounds of Possibility. But to pass [...]y all the Contradictions that lie in the very Principles, and beginning of his Hypothesis, of which I have before discoursed; let us suppose these infinite Atoms moving in this infinite Space, and grant [...]hey could strike and take hold, and squeeze out the [...]esser and more agile parts into Seas, Heaven, Moon, Stars, &c. I shall first demand, why this weighty Mass of Earth, as its nature requires, doth not constantly descend? Why fixt and steddy? If its answered (as Lucretius) that it lies in congeneal Matter, and therefore presses not, the Question still returns, Why not this congeneal Matter fall, since it hath Weight, the Epicurean property of Atoms hath that other fit Matter spread below it? The Demand constantly returns. Besides, this Matter wa [...] squeezed out of the Earth by the descending heavier Particles, and therefore the Mass may press and descend thro it. Well then if this Earth cannot be framed, neither any of the other Elements, since, according to his description, the latter depends on the former; and since he refuses to stand to any one cause of the Motion of the Sun, or Stars; it would be endless to pursue this flying Bubble, and follow him thro all the Mazes of Conceit, and Fancy.
[Page 145] Till Things began, and Day produc'd the Light▪
Besides, what harm, had the Sun idly ran,
Nor warm'd the Mud, and kindled it to Man,
What harm to us if we had ne're began?
True, those that are in Being once, should strive,
As long as Pleasure, will invite, to live;
But those that ne're had tasted Joys, nor seen,
What hurt to them, suppose they ne're had been? Beside,
Whence had the Gods their notice, whence their Mind?
Those fit Ideas of the Humane Kind?
What Image of the Work they then design'd?
How did they understand the power of Seed,
That those by change of Order Things could breed,
Unless kind Nature's powers at first did show▪
A Model of the Frame, and taught them how to know?
For Seeds of Bodies from Eternal strove,
And us'd by stroak, or their own weight, to move;
All sorts of Vnion try'd, all sorts of Blows,
To see if any Way would Things compose;
And so no wonder they at last were hurl'd
[...]nto the decent order of this World;
And still such Motions, still such ways pursue,
As may supply decaying Things by new.
For were I ignorant how Beings rise,
How Things begin; yet reasons from the Skies,
From every Thing deduc't, will plainly prove
This World ne're fram'd by the wise Powers above,
The World not made by an Intelligent Being.
So [...]oolish the Design, contriv'd so ill.
For first: [...]hose Tracts of Air what Creatures fill?
Why Beasts in every Grove, and shady Hill?
[...]ast Pools take part, and the impetuous Tide,
Whose spreading Waves the distant Shores divide:
Two parts in three the Torrid Zone doth burn,
[Page 146] Or Frigid chill, and all to Deserts turn:
And all the other Fields, what would they breed,
If let alone, but Bryars, Thorns, and Weed?
These are their proper fruits, this Nature wou'd,
Did not laborious Mortals toyl for food,
And tear, and plough, and force them to be good;
Did they not turn the Clods with crooked Share,
By frequent torments forcing them to bear?
No tender Fruits, none of their own accord
Would rise to feed proud Man, their fancied Lord:
Nay often too, when Man with pains and toil
Hath plough'd and conquer'd the unwilling Soil;
When flowers put forth, and budding branches shoot,
Look gay and promise the desired Fruit;
The scorching Sun, with his too busie beams,
Burns up the fruits, or clouds do drown with streams;
Or chill'd by too much Snow they soon decay,
Or Storms blow them, and all our hopes away.
But further, why should Parent-Nature breed
Such hurtful Animals, why cherish, feed
Destructive Beasts? Why should such Monsters grow,
Did the kind Gods dispose of Things below?
Why Plagues to all the seasons of the Year belong?
And why should hasty Death Destroy the Young▪ Again,
A Man, when first he leaves his primitive Night,
Breaks from his Mother's womb to view the Light,
Like a poor Carcass tumbled by the flood,
He falls all naked, but besmear'd with blood,
An Infant, weak, and destitute of food;
With tender cryes the pitying Air he fills,
A fit presage for all his coming Ills:
Whilst Beasts are born, and grow with greater ease;
Nature supplies their wants, what e're they crave,
She gives them, and preserves the Life she gave.
But now since Air, and Water, Earth, and Fire,
The Elements cangeable.
Are Bodies all produc'd, and all expire,
Since these are such, these that compose the Frame,
The Nature of the Whole must be the same;
For those whose parts the stroaks of Fate controle,
If those are made, and die, so must the Whole.
Now since the members of the World we view,
Are chang'd, consum'd, and all produc'd anew;
It follows then, for which our proofs contend,
That this vast Frame began, and so must end.
But lest you think, I poorly beg the Cause,
And that it disagrees with Nature's Laws,
That Water, Air, that Fire and Earth should cease,
And fail; that they can die, or else incre [...]se;
Consider Earth, when parcht with busie beams,
And trodden much, flies up in dusky streams,
And little clouds of thickning dust arise,
Disperst by wind [...] thro all the lower skies;
And gentle Rivers too, with wanton play
That kiss their rocky banks, and glide away,
Take somewhat still from the ungentle stone,
Soften the Parts, and make them like their own. But more:
By what another Thing is fed, and grows,
That Thing some portion of it's own must lose.
Now since all spring from Earth, and since we call,
And justly too, the Earth the Source of all;
[Page 148] Since All, when cruel Death dissolves, return
To Earth again, and She's both Womb and Vrn:
The Earth is chang'd, some Parts must sometimes cease,
And sometimes new come on, and she increase.
Besides, that Seas, that Rivers wast, and die,
And still increase by constant new supply,
What need of proofs? This streams themselves do show,
And in soft murmurs babble as they flow.
But lest the Mass of Water prove too great,
The S [...] drinks some, to quench his natural heat:
And some the Winds brush off, with wanton play,
They dip their wings, and bear some parts away:
Some passes thro the Earth, diffus'd all o're,
And leaves it's salt behind in every Pore;
For all returns thro narrow channels spread,
And joyns where e're the fountain shews her head;
And thence sweet streams in fair Meanders play,
And thro the Vallies [...]ut their liquid way:
And Herbs, and Flowers on every side bestow,
The Fields all smile with Flowers where e're they flow.
But more, the Air thro all the mighty Frame
Is chang'd each hour, we breath not twice the same:
Because as all things wast, the par [...]s must flie
To the vast Sea of Air; they mount on high,
And softly wander in the lower sky.
Now did not this the wasting things repair,
All had been long ago dissolv'd, all Air.
Well then, since all things wast, their vital chain
Dissolv'd, how can the frame of Air remain?
It rises from, and makes up things again.
Beside, the Sun, that constant spring of Light,
Still cuts the Heaven with streams of shining White,
And the decaying Old with New supplies;
For every portion of the beam that flies.
[Page 149] Is but short-liv'd, it just appears, and dies.
As thus 'tis prov'd.—
For when an envious Cloud stops up the stream,
The constant stream of Light, and breaks the beam,
The lower part is lost, and dismal shade
O' [...]espreads the Earth, where e're the Clouds convey'd:
Well then, there must be constant streams of Rays,
Since every portion of the Beam decays:
Nor should we see, but all lie blind in Night,
Unless new streams flow'd from the spring of Light.
So from our Lights, our meaner fires below,
Our Lamps or brighter Torches streams do flow,
And drive away the Night; they still supply
New Flames, as swiftly as the former die;
New beams still tremble in the lower Skie:
No space is free, but a continued Ray
Still keeps a constant, tho a feeble Day;
So fast, e'en Hydra like, the fruitful fires
Beget a new beam, as the old expires.
So Sun and Moon with many a numerous birth
Bring forth new rays, and send them down to th' earth;
Which die as fast, lest some fond fools believe
That these are free from fate, that these must live.
Lastly, the strongest Rocks, and Towns do feel the rage
Of powerful Time, e'en Temples wast by age:
Nor can the Gods themselves prolong their Date,
Change Nature's Law, or get reprieve from Fate.
E'en Tombs grow old and wast, by years o'rethrown;
Men's Graves, before, but now become their Own.
How oft the hardest Rock dissolves, nor bears
The strength but of a few, tho powerful Years?
Now if that Rock for infinite Ages past
Stood still secure, if it was free from Wast,
Why should it fail, why now dissolve at last?
[Page 150] Lastly, look round, view that vast tract of Sky,
In whose Embrace our Earth and Waters lie,
Whence all things rise, to which they all return,
As some discourse, the same both Womb and Vrn;
'Tis surely mortal all: For that which breeds,
That which gives birth to other things, or feeds,
Must lose some parts; and when those things do cease,
It gets some new again, and must encrease.
But grant the World Eternal, grant it knew
No Infancy,
The World had a beginning.
and grant it never new;
Why then no Wars our Poets Songs imploy
Beyond the Siege of Thebes, or that of Troy?
Why former Heroes fell without a Name?
Why not their Battels told by lasting Fame?
But 'tis as I declare; and thoughtful Man
Not long ago, and all the World began:
And therefore Arts, that lay but rude before,
Are polisht now, we now increase the store,
We perfect all the old, and find out more.
Shipping's improv'd, we add new Oars and Wings;
And Musick now is found, and speaking strings.
These Truths, this rise of Things we lately know;
Great Epicurus liv'd not long ago.
By my assistance young Philosophy
In Latin words now first begins to cry.
But if you think successive Worlds, the same
They now appear, but Earthquakes shook the Frame,
Or Fire destroy'd, or Floods swept all away;
Grant only This, and you the Cause betray,
This strongly proves the World will once decay.
For what can sicken thus, can wast, and fail,
And perish all, if stronger stroaks prevail.
For thus, since we can feel the same disease,
Same harms, that other perishing things do seize,
[Page 151] We think that we shall die as well as these.
Besides, what ere's immortal, must be so,
Because 'tis solid, above the power of Blow,
Whose parts no Wedge divides, which know no pore▪
And such are Seeds, as I explain'd before:
Or else because like empty Space, 'tis such
As is secure from Stroak, and free from touch;
Or else because it can admit no bound,
'Tis infinite, and knows no place beyond,
To which the Seeds may sink: This makes the All
Eternal, there's no place whence Seeds may fall,
And breed confusion here; no space doth lie
Without the Whol's, to which the parts may flie,
And leave the mighty All to wast and die
But now the World's not solid, every Mass
Contains between the Seeds some empty space;
Nor is't like Void, for thousand Things, if hurl'd
With mighty force, can strike and break the World:
Seeds rushing on may bear some parts away,
Like violent streams, and so the World decay.
Beside, there's Space beyond, to which, the Tie
Of Vnion loos'd, the scatter'd parts may flie:
Well then, these Heavens and Earth can waste and die,
And therefore once began; for what can fail,
And wast, o're what the stroaks of Fate prevail,
Must be unable to endure the rage
Of infinite past Time, and power of Age.
But lastly, since the Elements are at jars,
Still fight, and still engag'd in Civil Wars,
Cannot their Battles cease, their Wars be done,
And all the other parts submit to One?
The Fire prevail, and with destructive beams
Dry Seas, The Thirsty Sun drink up the Streams?
Which now He seems to try, but all in vain.
[Page 152] For Rivers still bring new supplies again,
So fast, so great, as if design'd to raise
A Flood, and o're the Center spread the Sea [...].
But that's in vain, the Waters still decay,
The Winds brush off, and bear some parts away▪
The Sun drinks some, the Stars take some for Food,
And seem to threaten more a drought than stood.
Thus still they fight, with equal force maintain
The War, now conquer, and now yield again.
Yet Fire (as stories go) did once prevail,
The World may be burnt.
And once the Water too was spread o're all.
The Fire prevail'd when the Sun's furious Horse,
Disdaining Pha [...]ton's young feeble force,
Ran thro the Sky in an unusual course;
And falling near the Earth burnt all below,
Till angry Iove did dreadful Thunder throw,
And quencht the hot-brain'd fiery Youth in PO.
But Phoebus gather'd up the scatter'd Ray,
And brought to Heaven again the falling Day:
The Hores too, that ran thro Heaven's wide Plain,
He caught, and harness'd to the Coach again;
They ever since with due obedience drew
The flaming Carr. This Greece reports as true;
Yet 'tis absurd: But all may yield to Flame,
If great supplies of rapid Matter came
From the vast Mass: for then those Seeds must fail,
And sink again, or Fire must ruine all.
Seas once prevail'd,
[...]r drowned
nor could the Towns withstand
The raging waves; they spread all o're the Land:
But when the numerous Seeds the mighty Mass
Supply'd, were turn'd from this into another place,
The Water ceas'd, and the continual Rain,
And Rivers ran within their Banks again.
Now next I'le sing, how moving Seeds were hurl'd,
[Page 153] How tost to Order, how they fram'd the World:
How the World began.
How Sun and Moon began, what steddy Force
Markt out their walk, what makes them keep their Course:
For sure unthinking Seeds did ne're dispose
Themselves by Counsel, nor their Order chose,
Nor any Compacts made how each should move,
But from Eternal thro the Vacuum strove;
By their own weight, or by external blows,
All Motions try'd to find the best of Those,
All Vnions too, if by their various play
They could compose new Beings any way:
Thus long they whirl'd, most sorts of Motion past,
Most sorts of Vnion too, they joyn'd at last
In such convenient Order, whence began
The Sea, the Heaven, and Earth, and Beasts, and Man.
But yet no Glittering Sun, No Twinkling Star,
No Heaven, no roaring Sea no Earth, no Air,
Nor any thing like these did then appear.
But a vast Heap; and from this mighty Mass
Each part retir'd, and took his proper place;
Agreeing Seeds combin'd, each Atom ran
And sought his like, and so the Frame began.
From disagreeing Seeds the World did rise,
Because their various Motions, Weight, and Size,
And Figure, would not let all them combine
And lye together, nor friendly Motions joyn:
Thus Skies, and thus the Sun did raise his Head,
Thus Stars and Seas o're proper places spread.
For first,
How the Earth wa [...] made.
the Earthy parts, a heavy Mass,
And closely twin'd, possest the Middle place;
Now as these heavy parts combin'd more close,
Descending still they vext with constant blows
The lurking parts of Sea, of Stars, and Skies,
And Sun, and squeez'd th [...]m out, and made them rise;
[Page 154]Because, those Seeds are subtle, more refin'd,
And round, and smooth, and of a lesser kind
Than those of Earth, and so can freely pass
The subtle Pores of the descending Mass.
And thus the parts of Heaven
How Heaven.
did first retire,
And bore up with them numerous Seeds of Fire.
As when the Sun begins his early Race,
And views the joyful Earth with blu [...]hing Face,
And quaffs the Pearly Dew spread o're the Gras [...],
From Earth he draws some Mists with busie Beams,
From wandring Waters some, and running Streams:
These thin, these subtle Mists, when rais'd on high,
And joyn'd above, spread Clouds o're all the Sky:
Just so the parts of Heaven did upward move,
The subtle Aether thus combin'd above;
And vastly wide, and spread o're every place,
Contains the rest within her kind Embrace,
Thus Heaven: then rose the Moon,
and Stars, and Sun,
Which thro the Sky with constant Motions run;
Because their Seeds were all too light to lie
In Earth, not light enough to rise on high,
And pass the utmost limits of the Sky;
But plac't between them both, the midst controle,
Certain, but moving portions of the Whole;
Just as in Man, some parts refuse to cease
From Motion, some still lie dissolv'd in Ease.
The Things retir'd, the heavier parts of Clay
Sank farther down, and made an easie way
For flowing Streams, and Caverns for the Sea:
And as by constant blows the vigorous Sun
Did strike the upper parts, and press them down,
More Moisture rose, and then did Streams increase,
More Parts were still squeez'd out, and swell'd the Seas;
More Aether then, of Air more Parts did rise,
[Page 155] And born on high, there thickned into Skies:
The Mountains rais'd their Hends, the humble Field
Sank low, the stubborn Stones refus'd to yield;
The Rocks did proudly still their Height maintain,
Nor could all sink into an equal Plain.
Thus Earth at first was fram'd, and thus did fall
The lowest, as the Sediment of all:
Thence Seas, thence Air, thence Aeth [...]r, every Mass
Distinct from others, took it's proper place;
All Fluids, and All differently [...]ight,
And therefore reach't the l [...]ss, or greater Height.
Then Liquid Aether did the farthest rear,
And lies on softest Beds of yielding Air;
But yet it's parts ne're mix, whilst Winds do blow,
And rapid Storms disturb all here below;
Then undisturb'd move round the steddy Pole,
And Sun and Stars with constant Motion roll:
For that by constant turns the Sky may move,
The constant Motions of the Waters prove,
This thing the mighty Mass the Ocean shows,
For that at settled Hours still ebbs and flows.
Now learn what moves the Stars,
Why the Stars more.
what mighty Force
Doth drive them on, what Laws confine their course.
First, if the Orb is mov'd, and whirls, or draws
The Sun about, then this may be the Cause;
Vast Tracts of Air, the distant Skies do bound,
And with a close embrace encircle round;
The upp [...]r part of that drives down the Skies
From East to West, the under makes them rise;
And so the Whirl's perform'd. Thus of a Flood
Turns round a Wheel, and whirls the weighty Wood.
Or else the Orbs may lie at rest above,
Steddy and fixt, and only Stars may move;
Because the Fires, confin'd to little Space,
[Page 156] Grow fierce and wild, and seek a larger place,
And thus thro the vast Heaven begin their Race.
Or else external Air, or subtle Wind
May whirl them round; or they may move to find
Their Nourishment, and run where Food invites,
And kindly calls their Eager Appetites.
For now what single Force makes Stars to rise
And set, what governs these our single Skies,
'Tis hard to tell.—
And therefore I, how Stars may move, propose
A thousand ways, and numerous as those;
And what may whirl the Sun, and pale-fac't Moon
In all the Worlds, but cannot fix on One,
Altho but One rules here; but which that is
'Tis hard to point, it may be That or This.
And that the heavy parts should end their Race.
And rest, and Earth,
Why the Earth doth not fall.
possess the middle place.
It's weight decay'd, that Power did weaker grow,
Because convenient things were plac't below,
That rose with it, to which 'tis closely joyn'd;
By Natural Ties, and strongest Bands confin'd;
And thus it softly rests, and hanging there
Grows light, nor presseth down the lower Air.
Just as in Man, the Neck the Head sustains,
The Feet the Whole, yet neither part complains
Of pressing weight, neither is vext with pains;
Yet other weights impos'd we straight perceive,
Tho lighter far, contract our Limbs, and grieve.
So Earth was fashion'd in it's proper place,
Not made, then thrust into the strange embrace
Of different Air, but with the World began,
A certain part of it, as Limbs of Man.
[Page 157] Besides, the shaking Earth doth often move
The Vpper Air, disturbing all above:
Which could not be, unless the strongest Tye
Did closely joyn the Earth, the Air, and Sky.
Thin subtle Souls, 'cause closely joyn'd, do prop
The mighty weight of Limbs, and bear it up.
What raise the Limbs in Leaping, what controle,
And guide their Motion, but the subtle Soul?
Which shews the mighty Force of Things refin'd,
When ty'd to others of a grosser kind,
As Air to Earth, to our gross Limbs the Mind.
But farther on: The Sun
The Sun no bigger than it shews.
and Moon do bear
No greater Heats, nor Figures than appear;
Because that Space, thro which the Rays can flie,
The Heat can reach our Touch, the Light our Eye
Can lessen nothing, nor contract the Frame,
Nor make the Fire appear a milder Flame:
Now since the vigorous Rays do freely flow
As far as us, and visit all below;
Their Fires and Figure are the same they show,
Nor greater all, nor less▪ And thus the Moon,
Whether with borrowed Rays, or with her own
She views the World, doth bear no larger Size,
No fiercer Flames than those that strike our Eyes.
For Objects far remov'd, at distance seen,
When too much hindring Air is plac't be [...]ween,
No certain Figure shew: No Eye can trace
Each Line, each Figure of the distant Face:
But since the Moon presents a certain Size,
A certain Shape, and Figure to our Eyes,
'Tis plain that it appears as great as 'tis
But farther on: Since all our Flames
The Stars so [...]ewhat greater or less.
below
At distance seen, do various Sizes show;
Now lower sink, now raise their lofty Head,
[Page 158] And now contracted seem, now farther spread;
We may conclude the Stars, when seen from far,
Or somewhat greater than their Figures are,
Or somewhat, tho but little less, appear.
But more: No wonder,
Ho [...] so much Light comes from the Sun.
that such vast supplies,
Such streams of Rays from this small Sun should rise,
As cherish all with Heat, and fill the Skies▪
For we may fancy this the Spring of Fire,
To which the Vapours of the World retire;
There gather into Streams, and thence they fall
As from the Fountains Head, and spread o're all:
Thus have we seen a little Fountain yield
Vast spreading Streams, and flow all o're the Field.
Or else the Sun might kindle neighbouring Air,
And raise surprising Heat, and Fervour there.
Perchance the Air is of convenient Frame,
And may be kindled by a little Flame;
As oft in Straw and Corn fierce Flames prevail
From one poor falling Spark, and spread o're all:
Or else the Sun hath secret stores of Heat,
Dark and unshining stores, but vastly great;
And these increase the Warmth, these move the Sense,
And these united make the Heat intense.
How towards both Poles,
The cause of the Sun's Motion.
the Sun's fixt journey bends,
And how the Year his crooked walk attends;
Why from the Summers height he soon declines,
And falls to visit the cold Winter Signs,
And then returns; and why the nimble Moon
Doth drive her Chariot faster than the Sun,
And in one Month thro all the Zodiack go,
Whilst the grave Sun's a Year in walking thro;
For these a Thousand Reasons may be shown,
But 'tis unsafe, and hard to fix on One.
For first, Democritus hath found the cause
[Page 159] Perhaps, and rightly setled Nature's Laws;
For thus he says: Great Orbs are whirl'd above,
And by that Whirl the lower Circles move;
And so the distant Orbs, that lie below
Far from this Spring of Motion, move but slow,
Because the Power still lessens. Thus the Sun
Is far outstript by nimble Stars that run
In higher Rounds; much more the lower Moon:
Now since she's plac't so low, since weak the Force,
She cannot have an equal nimble Course
With Stars; so those may overtake the Moon,
And pass beyond her, oftner than the Sun:
Thus she may seem to move, her Walk appear
Thro all the Signs, 'cause they return to her.
Besides, by turns a constant stream of Air
At fixt and certain Seasons of the Year,
Might rush from either part, make th' Sun decline,
And fall from Summer to the Winter Sign;
Or drive it up again, and bring the Rays
And Heat to us, and shew us longer Days.
And thus the Moon, thus other Stars may rise
And sink again into the Winter Skies,
Driven by these two constant streams of Air—
For Clouds in storms two different ways do move,
The lower opposite to those above:
What wonder then the Sun with Vigorous Beams,
And Stars, are driven by th [...]se two constant Streams?
And Day may end,
Of Night and Day,
and tumble down the West,
And sleepy Night fly slowly up the East;
Because the Sun, having now perform'd his Round,
And reach'd with weary Flames the utmost bound
Of finite Heaven, he there puts out the Ray,
Wearied and blunted all the tedious Day
By hindring Air, and thus the Flames decay:
[Page 160] Or else, that constant Force might make it move
Below the Earth, which whirl it round above;
And so the constant Morning still may [...]ise,
And with pale Fires look th [...]o the lower Skies;
Because the Sun rolls round with constant Ray,
And rising upward shews approaching Day:
Or else because the Fires dissolv'd at Night,
There joyn again, and scatter vigorous Light.
Thus when the Morning-Sun begins to rise,
It's Flames lie scatter'd o're the Eastern Skies,
Then gather'd to a Ball; and this we view
From Ida's top, this Fame reports as true.
Nor is it strange, that numerous Seeds of Fire
Should to the Eastern quarter still retire,
Still every Day return, and make a Sun,
Because a thousand other things are done
At set and constant Times, and then alone.
Thus Trees at certain Times, thus Shrubs do shoot
At certain Times, and bud, and bear their Fruit;
Thus Teeth in Boys begin, and thus they fall;
Thus Beards in Youth, at certain Seasons all:
Thus Thunder, Snow, and Storms, and Wind appear
At fixt and certain Seasons of the Year:
As Things first happen'd, they continue on,
The Course, that Chance first gave them, still they run.
The Days may longer grow, and vigorous Light.
Unwillingly give place to drowsie Night;
Why Days or Nights l [...]ng then.
And sometimes sleepy Night may longer stay,
And slowly wake before approaching Day▪
Because the Sun might walk the constant Rounds
In Crooked Paths, and in Vneven Bounds;
Nor into Equal Parts the Globe divide,
Now longer here, and now on t'other side,
Until it comes, and warms with Neighbouring Rays
[Page 161] The Line, and measures equal Nights and Days:
The Line lies just between the North and South.
And leaves and equal distance unto both;
Because the Zodiack is oblique,—
Thro which the Sun his yearly Walk doth go,
And views obliquely all the World below.
Thus teach Astronomers, and This confest
A fair Opinion; probable at least.
Or else the Air is thick, and stops the Ray,
Nor gives the Sun a free and easie way.
And this prolongs the tedious Winter-night,
The Darkness slowly yields to lingring Light.
Or else at certain seasons of the Year
The Flames meet slowly in the Eastern air,
And frame the Sun, and make the Day appear.
But more: the Moon may shine with borrowed Rays,
Her various light increasing with the Days,
As she the further from the Sun retires,
And with full Face receives his scorching Fires:
The Phases of the Moon.
When full, oppos'd, she climbing up the East,
Views him below fall headlong down the West:
And so her light decrease, as she goes on
Thro different Signs, approaching near the Sun.
And thus the Phases are explain'd by all
That think her Shape is round, the Moon a Ball,
And place her Circling Orb below the rest.
A fair Opinion, probable at least.
Besides,
Tho proper Light the Moon's pale face should fill,
Yet it might shew the different Phases still;
Because as that bright Body rolls above,
Another dark, unseen, thick thing might move
Beneath▪ and stop the Rays, divert the streams
Of falling light, and turn away the Beams.
[Page 162] Or else, if like a Ball, half-dark, half-bright,
Roll'd round it's Axis, may affect the sight
With different Phases, and shew various light:
Now turn that half, which the full light adorns,
A Quarter now, now dwindle into Horns:
And this the later Babylonian Sect
Doth hold, and the Chaldean Schemes reject:
As if it could not either way be done,
But powerful Reasons fixt our choice on One.
But why the Moons a Monthly Round
Why the Moon endures a Month.
pursue?
Why one so long, not every day a new?
Why are they fram'd, endure, and always cease
At this set time? The cause is told with ease:
Since other things at certain times appear,
And only then, Thus th' Seasons of the Year:
First Spring, and Venus kindest Powers inspire
Melting Thoughts, soft Wishes, gay Desire,
And warm Favonius fans the Amorous fire:
Then Mother Flora, to prepare the way,
Makes all the Field look glorious, green, and gay,
And freely scatters with a bounteous Hand
Her sweetest, fairest Flowers o're the Land.
Next Heat, and dusty Har [...]est takes the place,
And soft Etesias fan the Sun-burnt face.
Then sweaty Autumn treads the Noble Vine,
And flowing bunches give immortal Wine;
Next roars the strong-lung'd Southern blast, and brings
The infant Thunder on his dreadful Wings.
Then Cold pursues, the North severely blows,
And drives before it chilling Frost and Snows.
And next deep Winter creeps, gray, wrinkled, old,
His Teeth all shatter, Limbs all shake with Cold.
Well then; no wonder sure, the Moon should rise
At certain times, and that again she dies.
[Page 163] At certain times; since thousand things are shown
At fixt and constant times, and the [...] alone.
Eclypses
Eclypses.
may be solv'd a thousand ways:
For if the Moon can stop descending Rays
By thrusting her dark self between, and so
Bring sudden night, and shade on all below;
Then give me Reasons, why there cannot be
Another thing, too dark for us to see,
And fit to stop the Rays as well as she:
Or why the Circling Sun, in passing by
Some venomous places of the neighbouring Sky,
May not grow sick, and pale, and almost die?
Those past, grow well, recover his former light,
Thus sometimes make us day, and sometimes night?
And whilst the Moons their Monthly courses run
Within the reach of Earth's dark shadowing Con [...],
If then revengful Earth can stop the light,
If she can hide the sickning Moon in Night:
Why cannot other things divert the streams,
The falling streams of Light, and stop the Beams?
Or if the Moon shines with a natural Ray,
As thro infectious Air she cuts her way,
Why may not she grow sick, her flames decay?
Now since I've taught the motion of the Stars above,
How Sun, and Moon, and by what cause they move;
And how Eclyps'd they force their gawdy light,
And spread o're all an unexpected Night,
As if they wink'd, and then with open Eyes
View'd all again, and cheer'd the lower Skies:
Now let's descend again, to new-born Earth,
And find to what she gave the soonest Birth;
What sort of Beings, which of all the Kinds
The first durst venture to the faithless Winds.
First then, green Herbs,
Herbs firs [...].
and Flowers she first did yield,
[Page 164] And spread a gawdy Green o're all the field.
And next, the Tree
Then Trees.
with spreading branches shoots,
But closely fixt, and bound with steddy roots.
As Bristles, Hairs and Plumes, are first design'd
O're limbs of Beasts, and o're the winged Kind,
So new born Earth with Herbs and Trees began,
And then by various ways bore Beast, and Man;
For Heaven 'tis certain did not fashion all,
Then let the various Creatures downwards fall;
Nor Seas produce an Earthly Animal.
And therefore Parent-Earth doth justly bear
The name of Mother, since All rose from Her.
She now bears Animals, when softning Dew
Descends, when Sun sends Heat she bears a thousand new.
Well, who can wonder then, if then she bore
Far stronger bulky Animals, and more,
When both were young, when both in Nature's pride,
A lusty Bridegroom He, and She the Bride?
The first of Animals,
Birds the first Animals.
ith'teeming Spring,
The feather'd Kind peep'd forth, and clapt their wing;
As even now, our tender Insects strive
To break their bags, get forth, and eat, and live.
Next Beasts, and thoughtful Man receiv'd their Birth,
For them much vital heat in Mother Earth
Much Moisture lay; and where fit place was found
There Wombs were form'd,
The Origin of Man.
and fastned to the ground:
In these the yet imperfect Embrio's lay,
Thro these, when grown mature, they forc'd their way,
Broke forth from Night, and saw the cheerful Day:
Then Nature fashion'd for the Infant's use
Small Breasts in Earth, and fill'd with milky Juice,
Such as in Womens Breasts she now provides
For future Infants; thither Nature guides
The chiefest parts of Food, and there they meet
[Page 165] Fit Ferment, there they grow both white and sweet:
Earth gave the Infants Food, then Mists were spread
For Cloaths, the grassy Meadows gave a Bed.
The Earth, when new, produc'd no raging Cold,
No Heats, nor Storms: these grew, as she grew old.
Well then, our Parent Earth deserves to bear
The name of Mother, since all rose from Her.
Thus for a certain time Mankind she bore,
And Beasts, that shake the Woods with dreadful Roar,
And various kinds of Birds; and as they flew,
The Sun with curious Skill the figures drew
On all their Plumes; he well the Art did know,
He us'd to paint the like on his own Bow:
But wearied now, and tir'd by length of time,
Grows old, and weak, as Women past their Prime.
Time changes all; and as with swiftest Wings
He passes forward on, He quickly brings
A differents face, a different sight of Things.
And Nature alters; this grows weak, this strong,
This dies, this newly made is firm and young.
Thus altering Age leads on the World to Fate,
The Earth is different from her former state;
And what in former times with ease she bore,
Grown feeble now, and weak, she bears no more,
And now doth that she could not do before.
Besides,
The Earth bore Monsters.
the Earth produc'd a numerous train
Of Monsters, Those her labour wrought in vain;
Some without Hands, or Feet, or Mouth, or Eyes,
Some shapeless Lumps, Nature's Absurdities;
Dull, moveless things, and destitute of Food,
Which could not fly the bad, nor choose the good.
A thousand such in vain arose from Earth;
For Nature frighted at the ugly Birth,
Their Strength and Life to narrow bounds confin'd,
[Page 166] Deny'd them Food, or to increase their Kind.
For that one power a thousand things requires,
Almost as many as it's own desires;
There must be Food, and Seed, and Organs fit
For flowing Seed, whilst all the happy night
The Body lies dissolv'd in soft delight.
That Male and Female might their Powers imploy,
They must have Organs fit for mutual Joy.
But more,
Why some Kinds are lost.
these Years must numerous kinds deface,
They could not all preserve their feeble race:
For those we see remain, and bear their Young,
Craft, Strength, or Swiftness hath preserv'd so long.
Many their Profit, and their Vse commends;
Those species Man preserves, kind Man defends.
Wild Beasts and Lions race, their Native Rage
Preserves secure, thro all devouring Age.
Swiftness preserves the Deer, and Craft the Fox:
The vigilant faithful Dog, the Horse, the Ox,
We Men defend, we keep the tender Flocks;
They shun wild Beasts, they fly the dreadful Wood,
They seek for peace, and much and easie Food,
Gotten without their toyl; and this we give
For the vast Profits we from them receive.
But those to whom their Nature gave no force,
No courage, strength, or swiftness to the course;
Whom neither Profit could, nor Vse commend,
Those Man refus'd to feed, or to defend;
Thus doom'd by chance, they liv'd an easie prey
To all, and thus their Kinds did soon decay.
But never Centaurs,
No Centaurs.
these were never known,
That two such Natures should combine in one,
Such disagreeing powers; absurd, and vain,
Plain Non-sense! These are Creatures of the Brain,
A Fool knows this: For Horses oft enjoy
[Page 167]Full growth at three years old; not so a Boy,
He scarce forgets his Teat, and oft at rest,
As Dreams present, he seeks his Nurses Breast,
Then, when the Horse grows old, his Limbs decay,
And loosned Life begins to flie away,
The Boy grows strong, he feels the pride of growth,
A sturdy, vigorous, gay, and bearded Youth:
Lest you should think such Monsters apt to grow,
A thoughtful Man above, a Horse below:
Or S [...]yllas, whom a numerous train entwines
Of half Sea-dogs, and barks above her Loyns:
Or such that live, nor grow an equal time,
And which at equal years not reach their prime;
Whom equal years not fill with youthful rage,
Nor lose their strength again at equal age;
Whom neither the same Kinds of Beauty fire,
Nor raise soft thoughts, gay wishes, warm desire;
Or those that seek, and live by different Food;
Thus Hemlock kills a Man, for Goats 'tis good.
Beside, since flames will scorch the Lion's breast,
And burn, as well as any meaner beast;
How could Chimaeras rise,
No Chimaera.
or how contain
Three Kinds, a Lyon's head, a Serpent's train,
A Goat the middle of the fancy'd frame,
And still with scorching Nostrils breathing flame?
Then he that thinks the new made Heaven and Earth,
Did give to such prodigious Monsters Birth,
Yet brings no cause to prove the fancy true,
But still relies on the poor shift, 'twas new,
May fancy too, that streams enricht the Seas
With golden Waves, that Iewels grew on Trees;
That Man of such vast Force and Limbs did rise,
That he could stride the Ocean, whirl the Skies,
Or any thing mad Fancy can devise.
[Page 168] For tho much Seed lay hid, when thoughtful Man,
And all the various Kinds of Beasts began;
Yet nothing proves that things of different Kind,
That disagreeing Natures should be joyn'd,
Since now the Grass, and Trees, and all that grows,
And springs from Earth, are never joyn'd like those;
But each arising from its proper cause
Remains distinct, and follows Nature's Laws.
Then Man was hard,
The state of Man.
as hard as Parent-stones,
And built on bigger and on firmer Bones;
The Nerves, that joyn'd their Limbs, were firm and strong,
Their Life was healthy, and their Age was long.
Returning Years still saw them in thei [...]Prime.
They wearied e'en the Wings of measuring Time.
No Colds, nor Heats, no strong Disease did wait,
And tell sad news of coming hasty Fate:
Nature not yet grew weak, not yet began
To shrink into an Inch, the larger span:
Like Beasts they lay in every Wood and Cave,
Gathering the easie Food that Nature gave.
No impious Plowman yet had learn't to tear
His Parents Bowels with the crooked Share;
None planted fruitful Trees, none drest the Vine,
None prun'd decaying Boughs, none prest the Wine;
Contented they with the poor easie store
That Sun and Earth bestow'd, they wish no more.
Soft Acorns were their first and chiefest Food,
And those red Apples that adorn the Wood,
And make pale Winter blush; such Nature bore
More numerous then, beside a thousand more,
Which all supply'd poor Man with ample store.
When thirsty, then did purling streams invite
To satisfie their eager Appetite:
As now in murmurs loud, the headlong Floods
[Page 169] [...]nvite the thirsty Creatures of the Woods.
Besides, by Night they took their rest in Caves,
Where little Streams roll on with silent Waves,
They bubble thro the Stones, and softly creep,
As [...]earful to disturb the Nymphs that sleep,
The Moss spread o're the Marbles seems to weep,
Whilst other Streams no narrow bounds contain,
They break such Banks, and spread o're all the Plain.
They knew no use of Fire to dress their Food,
No Cloaths, but wandred naked o're the Wood.
They liv'd to shady Groves, and Caves confin'd,
[...]eer shelter from the Cold, the Heat, and Wind.
No fixt Society, no steddy Laws,
No publick Good was sought, no common Cause;
But all at War, each rang'd, each sought his Food,
By Nature taught to seek his private Good.
Then to renew frail Man's decaying Race,
Or mutual Lust did prompt them to embrace,
Or else the greater Vigor of the Male,
Or some few treacherous Presents did prevail;
Some Acorns, Apples some, some Pears bestow:
The thing the same, the price was less than now.
Then strong and swift they did the Beasts pursue,
Their Arms were Stones and Clubs, and some they slew,
And some they fled; from those they fear'd to fight.
They ran, and own'd their Safety to their flight.
When drowsie Night came on, they naked lay
Spread o're the Ground like Bears, and rough as th [...]y;
Their sleep was sound, they wak't not all the Night,
Nor wandred here and there, whilst shades affright,
Nor view'd the East with longing Eyes for Light;
But all dissolv'd in sweetest slumbers lay,
Till the bright Sun arose, and brought the Day.
[Page 170] For since they had beheld, e're since their Birth,
They Day and Night by turns spread o're the Earth,
They never fear'd the Sun should lose his Light,
And all lie buried in eternal Night:
The most they dreaded was the furious Beast,
For those i' th' dead of Night did oft molest,
And lengthen into Death their slumbring Rest.
Sometimes they left their Caves by Night, and fled,
Rous'd from their sostest sleep, all pale, half dead,
Whilst Bores and Lions came, and seiz'd their Bed.
Yet fewer dy'd than now; for singly then
Each caught within the limits of the Den,
Whilst the Beast tore the Living trembling Food,
And revell'd in full draughts of reeking Blood,
With dreadful cries he fill'd each Wood and Cave,
To see his Limbs go down a Living Grave:
Others that scap't with Life, but wounded, groan'd,
Holding their Hand on the corrupting Wound,
Whil'st trembling Eccho's did restore the Sound:
Not skill'd in Herbs, and now grown desperate,
With horrid cries they call'd on lingring Fate,
Till Worms increas'd, and eating thro the Clay,
Made passage for the Soul to fly away.
But then no Armies fell at once, no Plain
Grew red, no Rivers swell'd with Thousands slain;
None plough'd the Floods, none ship wrack't made their Graves
I' th' Sea, none drank cold Death among the Waves:
But oft the furious Ocean rag'd in vain;
No mischief done, the Waves grew mild again:
No Ships were found, nor could the treacherous smile
Of smooth-fac't Waves tempt one poor Man to [...]oil.
Then Want, now Surfeits bring a hasty Death,
Our Bellies swell so much they stop our Breath.
[Page 171] Then poysonous Herbs, when pluckt by chance, did kill,
Now Poysoning's grown an Art, improv'd by skill.
But when they built their Hutts, when Fire began,
And Skins of murther'd Beasts gave Cloaths to Man;
When One to One confin'd in chast Embrace,
Enjoy'd sweet Love, and saw a numerous Race;
Then Man grew soft, the Temper of his Mind
Was chang'd from rough to mild, from fierce to kind.
For us'd to Fire, his Limbs refus'd to bear
The piercing sharpness of the open Air:
And Lust enfeebled him; beside, the Child,
Softned by Parents Love, grew tame and mild.
Then Neighbours, by degrees familiar grown,
Those that endeavour to disgrace Religion, usually represent it as a trick of State, and a Politick invention to keep the credulous in Awe; which however absurd and frivolous, yet is a strong argument against the Atheist, who cannot declare his Opinions, unless he be a Rebel, and a disturber of the Commonwealth: The Cause of God, and his Caesar are the same, and no affront can be offered to one, but it reflects on both; and that the Epicurean Principles are pernicious to Societies, is evident from the account they give of the rise of them. First then we must imagine Men springing out of the Earth, as from the Teeth of Cadmus his Dragon, (fratres fungorum, & tuberum, as Bias called the Athenians, who counted it a great glory to be [...],) and like those too, fierce, and cruel; but being softned by natural decay, and length of Time, grew mild; and weary of continual wars, made leagues, and combinations, for mutual defence and security; and invested some Person with power to overlook each mans actions, and to punish, or reward those that broke, or kept their Promises. Now if Societies began thus, 'tis evident that they are founded on Interest alone, and therefore self-preservation is the only thing that obliges Subjects to Duty; and when they are strong enough to live withou the [...]rotection of their Prince, all the bonds to Obedience [...]re cancelled, and Mutiny and Rebellion will necessa [...]ily break forth; for we all know, how ambitious [...]very Man is of Rule, how passionately he de [...]ires it, [...]nd eagerly follows, tho ten Thousand difficulties [...]ttend the pursuit: What it he breaks his promise, [...]ecalls his former consent, and acts against the Law [...]hat was founded on it? Why need he be concer [...]ed, if he hath got the longest Sword, and is above the [...]ear of Punishment; will not a prospect of a certain [...]ofit lead him on to Villany? And why should his [...]onscience startle at wickedness, that is attended [...]ith pleasure? since all the Epicurean Vertues are [...]othing but Fear, and Interest, and the former is [...]emoved, and the latter invites. 'Tis true, as Lucre [...]us says, strange discoveries have been made, and Plu [...]arch gives us very memorable Instances: Plots have [...]een defeated, but as many proved successful: And how [...]eak that single pretence, how insufficient to secure [...]overnment, is evident from the daily Plots, and [...]ontrivances, Murders and Treasons, that disturb us; [...]o all the Terrors of Religion joyn with these [...]ears and endeavour to suppress them. And there [...]ore these Opinions are dangerous, and destructive of [...]ocieties, and, as Origen says of his Purgatory fires, [...] [...]thers tho pretending to better Principles than tho [...]e of [...]picurus, yet are altogether as faulty in stating the rise of Power; and more absurd: For his Opinion is agreeable to his other Positions, but theirs contradict the Creation they assert, and the Providence they allow; I mean those that declare the People to be the spri [...] and fountain of Power, and that from their consen [...] all the Authority of the Governour is derived: Su [...] [...] Men never considered the relation betwixt [...] and his Creatures; and what an absolute dominion he hath over those to whom he first gave, and still continues Being. But let us look on Man under that circumstance, and then how naked, how devested of all power will he appear? How unable to dispose of himself, and submit to the Laws of his fellow free Agent? unless he endeavours as muc [...] as is possible to disown the Right of the Deity, and turns Rebel against the Author of his Being. For ho [...] can any one submit himself to another, without the express permission of him that hath absolute domini [...] over him? And where is that Permission? Is it founded on Reason or Scripture? Doth Benevolence, or Self-preservation, the two proposed motives to Society, spea [...] any such thing? And doth not Scripture expresly oppose this Opinion? Well then, all Power descends fro [...]above; 'tis the gift of that Being to whom it Principally belongs, and [...]Kings are fro [...] God, is true both in the account of the sober H [...] then, and good Christian: And therefore every King that ever was, or is, whether he obtains the Crow [...] by Succession, or Election, (except the Iewish must be acknowledged Absolute: Liberty and Prope [...] of the Subjects depend on his Will, and his Pleasu [...] is Law; for none can confine or limit that Po [...] which God bestows, but himself: And therefore [...] prescribe Laws to the Governour, to choose or refu [...] [...]im on certain conditions, is to invade the Preroga [...]ive of Heaven, and rebel against the Almighty. Thus when God design'd to limit the Power of the [...]ewish Monarchy, he described Laws himself; but [...]ince he hath not fixt any to other Princes, every King, as such, (for I do not respect their particular Grants to the People, which they are bound to ob [...]erve) is Absolute.
To free this from all exception, it must be consi [...]ered that the Discourse is concerning the Origine of Power, which is now settled in some Persons, [...]nd by which Communities are govern'd. The Epi [...]ureans act very agreeably to their impious Princi [...]les, when they make fear and distrust the only mo [...]ives to Agreement, and the pacts to which the scat [...]er'd multitude agreed to be the foundation of the Power of the Prince: It being impossible for them, who had excluded Providence, to find any other O [...]iginal: But this Opinion as delivered by them, de [...]ending upon their other absurd and impious Phi [...]osophy must be weak and irrational; yet still this [...]otion is embraced, tho not upon the same mo [...]ives; Faction and Ambition propagate that Error, which was nothing else but innocent Ignorance in the Antients: They considered Man as Single, unable to live with Security or Comfort, because his fel [...]ows, either out of Pride, Lust, or Covetousness, would endeavout to rob him of his Enjoyments, and [...]his Life too, if it hindred them in the prosecution of their wishes: Thus they saw a necessity of Government, and because it proceeded from Mans natural Imperfections, they thought him, that by his Wisdom or his Strength was most fitted for the defence and preservation of others, was as it were a Lord by Nature, and Born a Sovereign: Thus Plutarch, [...]. 'Tis the first and most fundamental Law, that He that is able to protect, is a King by Nature to him that needs Protection: Thus Historians make the Election of the first Kings to be for their Strength, their Wisdom or their Beauty: And Aristotle peremptorily determines that the Barbarians are slave [...] by Nature to the Greeks: This was innocent enough in them, but how can we be excus'd who have such perfect knowledge of a Creation, who hea [...]Wisdom proclaim that by Her Kings Reign, who made it an Article in Edward the 6th's time, and now every day in our Publick Prayers profess that God is the only Ruler of Princes? From whence 'tis necessarily inferr'd that he only bestows the Power, for if it came from the multitude, what is more eviden [...] than that they could make what Conditions they pleased, subject them to an High Court of Iustice, and call them to an account if th [...]y act contrary to their pleasure? It being certain, and confirmed by Common Practice that he that voluntarily parts from his right, may do it on what terms he thinks fit: Now if it is certain (and demonstration proves i [...]) that God is the alone giver of Power, if the Prince is, as Plutarch and Menander say, [...]a living Image of the Deity; if, as Pliny, qui vic [...] Dei erga hominum Genus fungeretur, and every King whether Elective or Successive, Rules by the sam [...] Authority, as 'tis certain they do, because Bo [...] have Power, and the People can give them none; then what is more certain than that all Kings which [...]ay soever they are inthroned before they have [...]ade any grants to their People, are Absolute? And [...]at their Pleasure is Law, for otherwise there [...]uld be none, that Liberty and Property depend [...]on their Will.
Nam propriae Telluris herum ne(que) me, ne(que) illum,
Nec quenquam statuit Natura—
[...]or doth Nature provide more Privileges for one [...]an another: And if the Principles are true, and [...]e inference naturally follows, as it doth, because [...]e People that cannot bestow the Power have no [...]ght to make conditions for its Exercise, and set li [...]its how far it shall extend, and make such and such [...]greements for the admission of the Prince; what [...]rm is there in this innocent Truth? For we discourse [...]ly of Kings as they first are, without any reference [...] such and such particular Communities, where [...]ey have been pleased to limit themselves; to grant [...]iviledges to their Subjects, and settle Property; and [...]nfirmed all this with Oa [...]hs, and engaged their [...]oyal Word and Promise before God and Man for [...]eir performance.
I suppose it is granted on all hands that the King [...]supreme, that upon any pretence whatsoever it is [...]eason to resist; and so there can be no fear of [...]nishment, no tye upon the King but his own Con [...]ence; sufficit quod Deum expectet ultorem; yet [...]o the Law cannot Punish, it can direct: Tho it is [...]t a Master, it is a Guide, and such a one, as, be [...]use of his Oath, he is bound to follow: For tho [...]e People cannot, He can limit himself; for being Rational [...]reature, and intrusted with Power, without any particular Rules for the Guidance of it; his Reason is to be his director, and theref [...]re according to the tempers and particular humors of the People, he may make Laws, settle Maxims of Government, and oblige himself to make those his measures, because his Reason assures him that this is the best Method for the preservation of the Society, the maintenance of Peace, and obtaining those ends for which he was intrusted with this Power.
And since Princes must die, and Government being necessary, Succession is equally so, and therefore it may seem that every Prince owing his Power only to the same Original from which the first derived it, is at liberty to confirm such and such Priviledges and immunities which his Predecessors have granted; yet upon a serious view of the premised reason, no such consequence will follow; for since the Predecessors have found these Laws agreeable to the tempers of the People, and the only way to preserve Peace, 'tis evident that those are Rational; and since he is to use his power according to Right reason, there is an antecedent Obligation on him to assent to those Laws; and make those the measures of his Government; unless some extraordinary Case intervenes which requires an altera [...] on of these Laws, and then that Method of abrogating old, and making new Ones is to be followed, whic [...]constant experience hath found Rational: And since [...]Prince cannot be bound by any tyes but those of C [...] science, this Opinion leaves all the Obligations po [...] sible upon him.
Made Leagues, and Bonds, and each secur'd his own:
And then by Signs and broken Words agreed,
That they would keep, preserve, defend, and feed
Defensless Infants, and the Women too,
As Natural Pity prompted them to do.
Tho this fixt not an Vniversal Peace,
Yet many kept their Faith, and liv'd at Ease;
Or else almost as soon as it began,
The Race had fallen, this Age ne're seen a Man.
Kind Nature power of framing Sounds affords
To Man,
How Words were found.
and then Convenience taught us Words.
As Infants now, for want of Words, devise
Expressive Signs, they speak with Hands and Eyes;
Their Speaking Hand the want of Words supplies:
All know their Powers, they are Nature shown.
Thus tender Calves with naked Fronts will run,
And fiercely push before their Horns are grown:
Young Lions shew their Teeth, prepare their Paws,
The Bears young Cubs unsheath their crooked Claws,
Whilst yet their Nails are young, and soft their Iaws.
The Birds streight use their Wings, on them rely,
[Page 172] As soon as Dang [...]rs press, they strive to fly.
Besides,—
That One the various Names of Things contriv'd,
And that from Him their Knowledge All deriv'd,
'Tis fond to think: for how could that Man tell
The Names of Things or lisp a Syllable,
And not another Man perform't as well?
Besides, if others us'd not Words as soon,
How was their Vse, and how the Profit known?
Or how could he instruct the Other's Mind,
How make them understand what was design'd?
For his, being single, neither Force nor Wi [...],
Could conquer many Men, nor they submi [...]
To learn his Words, and practise what was fit.
How he perswade those so unfit to hear?
Or how could savage They with Patience bear
Strange Sounds and Words, still ratling in their Ear?
But now since Organs fit, since Voice and Tongue,
By Nature's Gift bestow'd, to Man belong,
What Wonder is it then, that Man should frame,
And give each different thing a different Name?
Since Beasts themselves do make a different Noise,
Opprest by Pains and Fears, or fill'd with Joys.
This plain Examples shew: When Dogs begin
To bend their Backs, and shew their Teeth, and grin,
When hollow Murmurs shew deep Rage within:
Their Voice is different when they bark aloud,
And with strong Roarings fright the trembling Crowd:
And when they lick their Whelps with tender Tongue,
Or when they play, and wanton with their Young;
Now seem to bite, but never chop their Jaws,
Now spurning, but with tender fearful Paws:
Then Flattering, soft and tender is their Voice,
[Page 173] Far different from that grating howling Noise
They make, when shut alone, or creeping low,
Whine, as they strive to shun the coming blow.
Beside,
The Horse with different Noises fills the Air,
When hot and young he neighs upon his Mare,
Rous'd by strong Love; or when by fierce Alarms,
He snorts, and bears his Riders on to Arms.
Thus Birds, as Hawks, or those that cut the Flood,
Make different noises as they eat their Food;
Or when they fiercely fight, or when pursue
Their trembling Prey; each Passion hath a new.
Sometimes at change of Air they change their Voice:
Thus Daws, and Ominous Crows, with various Noise
Affright the Farmers▪ and fill all the Plain,
Now calling for rough Winds, and now for Rain.
Well then, since Beasts, and Birds, tho dumb commence
As various Voices, as their various Sense;
How easie was it then for Men to frame,
And give each different thing a different Name?
Now for the rise of Fire:
How Fire began.
Swift Thunder thrown
From broken sulphurous Clouds, first brought it down;
For many things take Fire, when Lightning flies,
And sulphurous Vapours fill the lower Skies;
And Trees, when shaken by a Southern Blast,
Grow warm, then hot, and so take Fire at last;
Their Branches mingling with a rude Embrace,
Burst into Flames.—
And thus our Fires might rise from either Cause.
The Sun first taught them to prepare their Meat;
Because they had observ'd his quickning Heat,
Why they dress their Fo [...]d.
Spread o're the Hills, and every shady Wood,
Did ripen Fruits, and make them fit for Food.
[Page 174] Hence various Methods they did still pursue,
And chang'd their former Life to take a new.
The Wiser and the Wittier left the Field,
And Towns for safety did begin to build;
By Nature, Kings.—
Division of Lands.
Then Cattle too was shar'd, and steddy Bounds
Mark't out to every Man his proper Grounds;
Each had his proper share, each what was fit,
According to his Beauty, Strength, or Wit;
For Beauty then, and Srength, had most command,
Those had the greatest share in Beasts and Land.
But when once Gold was found, the powerful Ore
Saw Light, and Man gap'd after g [...]tering store,
Then Wit and Beauty were esteem'd no more:
But Wealth enjoy'd their Honour, seiz'd their place,
The Wise and Beauteous botv to Fortune's Ass.
But if Men would live up to Reason's Rules,
They would not scrape and cringe to wealthy Fools:
For 'tis the Greatest Wealth to live content
With little,
Against Ambition.
such the greatest Joy resent;
And bounteous Fortune still affords supply
Sufficient for a Thrifty Luxury.
But Wealth and Power Men often strive to gain,
As that could bring them Ease, or make a Chain
To fix unsteddy Fortune, all in vain.
For often when they climb the tedious way,
And now i' th' reach of top where Honours lay,
Quick stroaks from Envy, as from Thunder thrown,
Tumble the bold aspiring Wretches down;
They find a Grave, who strove to reach a Crown.
And thus 'tis better, than proud Scepters sway,
To live a quiet Subject, and Obey.
Those former Kings now murther'd, they o'rethrown,
The glory of the Scepter, and the Crown
[Page 175] Decreas'd: The Diadem, that sign of State,
Now wept in drops of Blood, the Wearer's Fate,
Spurn'd by the Common Feet, who fear'd no more:
'Tis sweet to spurn the things we fear'd before.
Thus Monarchy was lost.—
That Sun once set, a thousand little Stars
Gave a dim Light to Iealousies and Wars,
Common-Wealths.
Whilst each among the many sought the Throne,
And thought no Head like his deserv'd the Crown.
This made them seek for Laws, this led their choice
To Rulers; Power was given by publick voice.
For Men worn out, and tir'd by constant strife,
At last began to [...]ish an Easie Life,
And so submitted of their own accord
To rigid Laws, and their Elected Lord.
For when each single Man, led on by Rage,
Grew bloody in Revenge, and strove t'engage
His Enemie, 'twas an unpleasant Age.
Hence Men grew weary of continual Wars,
Which sowr'd the sweet of Life with constant Fears:
Because diffusive wrong can spread o're All,
No state secure; nay, of [...] the wrongs recoyl
With double Force on the Contriver's Fall:
Nor can those Men expect to live at Ease,
Who violate the common Bonds of Peace.
Tho now they lie conceal'd from Man and God,
They still must fear 'twill sometimes come abroad;
[...]ut a thick Cloud o'respreads Heavens threatning fa [...],
[...]s if the shades of Hell had left their place,
[...]nd fill'd the arched Skies, so thick the Night▪
So dark the horrid Clouds, and so affright.
Besides, at Sea dark Clouds do often fall,
[Page 194] As str [...]am [...] of flowing Pitch, and spread o're all,
F [...]r from the dark [...]ed Sky; and swoln with Rain,
And Storms, they draw behind a dreadful Train
Of Thunder-cracks, which rage o're all the Main:
E'en we on Earth do shake, with terror aw'd;
We seek for shelter all, nor p [...]ep abroad.
Well then, these Clouds, that spread o're all the Sky;
Must needs be thick, and all built vastly high;
For else they could not stop descending Light,
Nor check the Rays, and bring so thick a Night;
Nor such great Floods, nor so much Water yield,
As [...]well our Streams, and spread o're every field.
These Winds, and Fires, when spread o're all the Skies,
Thence Thunder roars, and winged Lightning flies.
For I have taught before, that [...]louds contain
A mighty store of fire, and much they gain
From the Sun's heat, and the descending Rays:
These when the Wind hath forc' [...] to narrow place,
And squeez'd some sparkles from the watry frame,
And closely mixes with the gather'd flam [...],
It whirls, and then within the Cloud retires,
And tumbling fo [...]ges there, and points the fires:
This by the rapid whirl, or neighbouring Ray
Is fir'd, for flame is rais'd by either way.
Thus when the Wind grown hot still whirls around,
Or when the furious Flame breaks o're the bound,
Then Thunder fit for birth dissolves the Cloud,
And shew [...] the glaring Fires, and roars aloud;
The Heavens crack, as if the Orbs would fall,
And feeble fear and tremblings seize on all:
Then Showers, as if the Air was chang'd to Rain,
Fall swiftly down, and threaten Floods again;
So great the Thunder Storms, as if they came
From the r [...]vengeful Clouds to quench the Flame.
[Page 195]Sometimes External Winds the Clouds divide,
And break wide Caverns in their injur'd side;
Thro these the Infant Thunder makes its way,
These Winds call forth the Flames, and They Obey.
And sometimes too a Wind unkindly flies,
But kindles in its passage thro the Skies;
Losing some heavy parts it us'd to bear,
Which could not swiftly cut the middle Air;
And gathering others of convenient frame,
Which joyn, and flie with them, and raise the Flame:
As Balls of Lead, when shot with migh [...]y force,
Their stubborn, their ungentl [...] parts divorce,
And softned melt ith' middle of their Course.
Sometimes the fury of the Stroak may raise
Quick sparks of fire, and make a mighty Blaze;
For by the Stroak small streams of Light may spring
Both from the striking, and the injur'd Thing:
As from cold Flint and Steel bright Sparks appear,
They fly the blow, and leap to open Air:
And thus the Clouds, if of convenient frame,
May well be kindled, and dissolve in flame;
Nor can the Winds be cold, because they move
Thro such vast space, still tumbling from above;
For if not kindled by the Flames they meet,
Yet sure they must come warm with mingled heat.
The Thunder's force comes thus:
The force [...] Thunder:
For whilst it lay
Confin'd in Clouds, it strove to break away;
At last prevails, and flies with mighty force,
And hence so great the strength, so swift the course:
As mighty weights from strong Balista thrown,
Which break the Walls, and shake the frighted Town.
Besides, its parts are small, and quick the blows,
And therefore meets with Nought that can oppose;
No stops can hinder, and no letts can stay,
[Page 196] The closest Pores will yield an open way:
And hence it flie [...] with such a mighty force;
And hence, so great the strength, so quick the course.
Besides, all Weights by Nature downward go;
But when that Motion is increast by blow,
The Swiftness and the Force must needs increase,
And break whatever dares resist, with ease.
Lastly, since they so large a Space do run,
Their Swiftness must increase in tumbling down;
For Motions still encreasing run their race,
And all by odd proportions mend their pace:
Or all the Seeds direct their violent course,
And strike one part with their united force:
Or else, as thro the Air they swiftly rove,
Meet parts which strike, and make them swifter move.
And when the Pores receive the subtle fire,
Why Thu [...] der melts [...]rd Bodies.
The force flies thro, the thing remains entire;
But when it strikes the Substance, then the Mass,
Is broaken; thus it melts strong Gold, and Brass:
Because its parts are thin, and swiftly flie,
And enter in, and soon dissolve the Tye.
Now Spring and Autumn frequent Thunders hear,
Why Thunder frequent in Spring and Autumn.
They shake the rising and the dying Year:
For Winter yields not Heat enough, the Wind
Flies Cold: In Summer, Clouds are too refin'd.
But in these middle Quarters all concur,
All causes joyn to make the Thunder roar:
Because these Seasons Heat and Cold engage,
Both necessary Things for Thunders rage;
That parts may disagree, and raise a War,
And Fires, and rapid Whirls disturb the Air.
For first, the Spring within it's bounds doth hold
The coming Heat, and the retiring Cold;
And therefore these two parts thus opposite,
[Page 197] When joyn'd. and mixt, must strive, and fiercely fight.
But then in Autumn Summer's flames retreat,
And coming Winter fights the flying Heat.
These are the troubled Seasons of the Year,
The times that Elements go forth to War:
What wonder then, if frequent Thunder flies,
[...]f frequent storms disturb the lower Skies?
Since fighting all in doubtful wars engage;
Here Heat, and Flames, there Cold, and Waters rage.
And Hence we know the nature of the Flame,
And how it works, and whence the fury came.
But not by reading Thuscan Books inquire
The Gods design by this Celestial fire;
Observe the moving flame, and thence presage
The Kindness of the Gods, or coming Rage;
Or if the Clouds in lucky Quarters swell,
And Thunder breaks, or with sad Omen fell.
And hence we know, how its quick force doth pass
Thro closest Stones, and melt, or break the Mass;
What drives swift Lightning on, what makes it flow,
And all the harm Celestial flames can do.
For if these Bolts were thrown by Gods above,
Or if they were the proper Arms of Iove,
Why do the daring Wicked still provoke,
Why still sin on secure from Thunder's stroke?
Why are not such shot thro, and plac't on high,
As sad Examples of Impiety,
That men may sin no more, no more defie?
And why doth heedless Lightning blast the Good,
The last Exceptions which he brings against Providence, are drawn from that common Observation; Good Men are opprest with trouble, and misery, subject to all the rage and violence of the Wicked; whilst the Impious swell with the Glories, and revel in the Delights of Life: This hath been the subject of many sollicitous Disquisitions. Disputes have been multiplied; and some have been as industrious [...]o vindicate the Methods of Providence from all seeming Irregularities as others to defame them. Some have sent us to look for Retribution in another World, and indeed this is an easie way of solving the Difficulty, and with little pains deducible, from the Immortality of the Soul, which I have already asserted. But because to look beyond the Grave, requires a sharp and steddy Eye, I shall observe the Reasons of the Philosophers, and propose what Plutarch hath excellently delivered. And here we must take notice, That only that part of the Objection, which concerns the Prosperity and Impunity of the Wicked, seems formidable, and concluding; for all those Men we generally call Good, as their own Conscience will [...]ell them, deserve those Aflictions which the most Miserable have endured. And upon this the Poets, Orators, and Historians have bean very copious.
[...]
[...].
I dare to say, No Gods direct this Whole,
For Villains prosperous distract my Soul,
says Aristophanes: and Diagor [...]s resolved to be an Atheist, as Epicurus delivers, because he did not see Vengeance fall presently on the perjur'd Person, and consume him: Velleius Paterculus produceth the long and quiet Reign of Orestes, as a convincing proof that the Gods directed him [...]o murther Pyrrhus; and approved the Action: And Martial hath contracted all the Force of the Argument into one Epigram:
Nullos esse Deos, inane Coelum
Affirmat Selius, probatque quod se
Factum, dum negat haec, videt beatum.
Seneca in his Treatise, Cur malis benè & Bonis ma [...] [...]um sit Providentia, talks much of the Privilege of Sufferings, that to afflict argues Care, and Kindne [...]s; and in short, thinks this a great Commendation of Vertue,
[...] —Th' Immortal Powers have sweat near Vertue [...].
But this is not the way to answer the demands of an Epicurean, to satisfie his doubts, who had rather be accounted an happy Servant, than a miserable Son of the Deity, who would not be fond of Torments, that he might shew spectau [...]um Iove dignum, virum fortem cum malâ fortunâ compositum: who cannot think that Fears and Jealousies are the necessary Products of [...]rreligious Opinions; but makes such the only Means of obtaining Happiness, and perfect Serenity of Mind: who is most delighted with the most pleas [...]ng Phy [...]ick, and would think him cruel who makes use of [...]aws and Lances, when a gentle Cordial would re [...]tore the Patient to his Health; we must therefore [...]ook for other Answers, and Plutarch presents us with enough, some of which have a peculiar Force [...]gainst the Epicureans; who confess Man to be a free Agent, and capable to be wrought on by Example [...]nd Precept.
First then, Quick Vengeance doth not blast the [...]icked that they themselves might learn Lenity, and be [...]ot greedy to revenge Injuries on Others: [...], 'tis the end of good Men [...] be like God, says Plato; and Hiero [...]les places the [...]ie of the Soul in this Imitation: Here God sets [...]rth himself an Example, and any Noble and Ge [...]erous Mind would rejoyce to have the Most Excel [...]nt for a Pattern of his Actions: Lucretius follow [...]d Epicurus, because he thought him so, and the rest [...] the Admirers make his fancy'd Vertues the ground [...] their respect. This taken by it self, I confess, [...] but a weak Answer, since one Thunder-bol [...] would [...]cure them from doing mischief, whilst Mercy and [...]orbearance often exasperate; and because God [...]olds his tongue, they think he is even such a one as themselves; but if we consider it as a Consequent of another reason that is drawn from the Goodness and Kindness of the Dei [...]y, then it proves strong, and satisfactory.
The second Reason follows, God doth not presently Punish wicked Men, that they may have time to become better; and here Plutarch brings Examples of such whose Age was as glorious as their Youth infamous: if Miltiades, saith he, had been destroyed whilst he acted the part of a Tyrant: if Cimon in hi [...]Incest, or Themistocles in his Debaucheries, what had become of Marathon, Erymedon and Dianium, what of the glory and liberty of the Athenians? for as the same Author observes, [...], great Spirits [...] nothing mean, the active Principles that compose them will not let them lie lazily at rest, but toss them as i [...] a Tempest before they can come to a steddy and settled temper.
Thirdly, the wicked are sometimes spared to be Scourges to others, and execute just judgment on M [...] of their own Principles, this is the Case of Tyrant [...] and outragious Conquerors; such was Phala [...] to the Agrigentines, such Pompey and Caesar to the Romans, when Victory had made them swell beyond their due bounds, and Pride and Luxury fled from other Countries upon the Wings of their Triumphing Eagles: Such Alexander to the Persian Softness; and if we look abroad ten thousand Instances occur, and press upon us; Cedrenus Pag. 334▪ tell [...] us, that when a Monk enquired of God, why [...]e [...]uffered cruel Phocas, treacherous to his Em [...]erour Mauritus, and an implacable Enemy of [...]he Christians, to obtain the Empire, and enjoy Power as large as his Malice: a Voice, [...], gave this Answer to his Demand, [...]: because I could find none worse to scourge the wickedness of the Citizens: and Alaricus declared, [...]: 'tis not of my own accord that I attempt this, but something will not let me rest, but [...]urges me on, and cries, Go sack Rome: and this requires that they should not be only free from Punishment, but likewise enjoy Wealth, and Power, and all the Opportunities and Instruments of Mischief: and this Answer is equal to the Objection in it's greatest Latitude, and gives Satisfaction to all those numerous [...]ittle doubts which lie in the great Objection as it was proposed.
Fourthly, The impious are not presently consumed, that the Method of Providence may be more remarkable in their Punishment. The History of Bessus and Ariobarzanes in Curtius is an excellent instance of this; and amongst others our Author gives us a memorable one of Belsus, who having kill'd his Father and a long time concealed it, went one night to Supper to some Friends; whilst he was there, with his Spear he pull'd down a Swallow's Nest, and killed the Young ones, and the reason of such a strange action being demanded by the Guests, his Answer was, [...]: do not they bear false Witness against me, and cry out that I kill'd my Father? Which being taken notice of, and discovered to the Magistrate, the Truth appeared, and he was executed.
A great many other reasons are usually mentioned, but these are the Principal, and suppose the Liberty of the Will; for if▪ a man follows Fate blindly, he is driven on, not perswaded to act; if he is an Au [...]omaton, and moves by Wheels and Springs, bound with the chain of Destiny, 'tis evident that Fate is the Cause of all his miscarriages, and the Man no more to be blamed for wicked actions, than a Clock for irregular strikings whe [...] the Artist designs it should do so. No Example can prevail on him, no promise entice, no threatnings affright him; being as unfit to rule himself, or determine his own actions, as a Stone in it's descent; and a piece of Iron may be said to act as freely as a man, if he is led on by Fate, and it's motion as spontaneous, if Liberty consisted in a ba [...]e absence of Impediments.
And break his bones, or cruddle all his blood?
Why good and pious men these Bolts endure,
And Villains li [...]e, and see their fall secure?
Why do they throw them o're a desert Plain,
Why thro the empty Woods, and toyl in vain?
[Page 198] What? is't to try their strength, or is't in play
The Wantons sport, and throw Iove's Bolts away?
Or why the sensless Rocks they idely wound,
Why blunt their Fathers Bolts against the ground?
Why doth he suffer this; why not prepare,
And keep his useful Arms for times of War?
[...]est some Gigantick Impious Rebels rise,
And unprovided He shoul [...] lose the Skies.
Why, when the Heave [...] is clear, no Thunder flies?
What, when thick heavy Clouds, spread o're the Skie [...]
Doth he descend to take the surer aim
At nearer distance then, and dart the flame?
Why strike the Floods? what mean such Bolts as these [...]
What, is't to check the Fury of the Seas?
Poor weak design! The troubled Waters roar,
And vext by Whirling Flames they rage the more:
Beside: This Iove is willing Men should fly
These Bolts, or not: If willing tell me why
The Thunder is too subtle for our Eye:
If not, why doth he show the threatning light,
And why o'respread the Heavens with Clouds, and Night
And make a noise, and give us time for flight?
Beside: How can these Flames at once be thrown
To different parts? Or is it never done?
Doth Iov [...] at once throw but a single one?
Fond Fancy! For as Rain, so Lightning flies
To many parts at once, and breaks the Skies:
Besides, why doth he beat the Temples down,
Those of his fellow Gods, and of his own,
Why doth He hurt and break the Sacred Stone?
Why break the curious Statue, spoyl the Grace,
And wound with fiery Bolts the Sacred face?
Why doth he seldom strike the humble Plain?
But blunt [...] his fires on Hills and Rocks in vain?
[Page 199] And hence 'tis known how fiery Whirl-winds rise,
Fiery Whirl-winds.
How they descend, and cut the threatning Skies;
For often dark and heavy Clouds encrease,
And Pillar-like descend and reach the Seas,
Whilst all around the troubled Ocean raves,
Fierce Winds still blow, and raise the boyling Wave [...]:
And all the Ships in reach of danger tost,
Are whirl'd with rapid turns, and wrack't and lost:
This happens when the tumbling Winds that lay
Confin'd in Clouds, too weak to force away,
Did drive it down, for then by slow degrees
As if some Hand, or Arm above did press,
The Pillar Clouds descend, and reach the Seas:
When this divides, the rushing Winds engage
The Flood, and make the Waters boyl, and rage:
For then the Whirling Winds descend, and bear
The thick, tough, heavy Cloud thro all the Air:
But when they reach the Sea, they break their bound,
And mingle with the Waves, and Whirling round
With dreaful noise, the furious Billows rise,
And light the Waters with a mighty blaze.
Whirl-Wind [...]
Sometimes the whirling Wind might whisk the Air
And gathering parts of Clouds that wander there,
Might hollow out it self a watry frame,
All like a Prester, but without the flame,
From these as Wombs, fierce Whirl-winds take their birth,
And Impiously torment their Parent Earth:
But since at Land the Hills must stop their way,
These Storms are oftner seen at open Sea.
Now Clouds combine,
Clouds.
and spread o're all the Sky,
When little rugged parts ascend on high,
Which may be twin'd, tho by a feeble tye,
These make small Clouds, which driven on by Wind
To other like and little Clouds are joyn'd,
[Page 200] And these increase by more, at last they form
Thick heavy Clouds, and thence proceeds a Storm.
And thus the lofty Hills may seem to yield
More Mists and Vapours than the humble field,
Because when thin and little Mists arise
Not thickned yet, and wander o're the Skies,
[...] too refin'd, and subtle for our Eyes;
The Winds do drive them to the Mountains head,
And there the thin and airy Covering spread,
Which thickning round the Top, there first appear,
And seem to rise from that, and fill their Air.
But farther on, the Seas give vast supplies,
From those the greatest stores of Vapours rise;
For Cloaths grow wet expanded near the Shore,
The drops arise, and stand in every Pore;
And therefore from the deep and spacious Floods.
Great stores of Mists may rise, and frame the Clouds.
Besides, the Earth, and Rivers, urg'd by heat,
Do breath soft Mists, and numerous Vapours sweat,
Which joyn, and make thick Clouds, and stop the light,
And stain the Glorious Skies with [...]uddain night.
Beside, the vigorous Rays with constant blows
Still beat them on the back, and press them close.
Beside, external Matter gives supplies,
And seeds of Clouds, which spread o're all the Skies:
For I have prov'd the Mass immense, the Space
Is infinite, and knows no lowest place;
And how the Atoms thro the Vacuum rove,
How quick they measure Space, and how they move;
Slow time admires, and knows not what to call
The Motion, having no Account so small.
Well then, no wonder suddain Storms should rise,
And hasty Night spread o're the lower Skies,
Since from the Mass still vast supplies are hurl'd
[Page 201] Thro every Pore, and Passage of the World,
And linger here, and joyn; or break the Chain,
And flie thro the divided Skies again.
Now sing, my Muse, how Rain
Rain.
is spread o're all,
How watry Clouds are joyn'd, and Showers fall.
First, with the Clouds moist Streams of Vapours rise
From every Thing, and spread o're all the Skies,
And, as in Man, the Moisture, Sweat, and Blood,
Grows with the Limbs, increasing with the Cloud:
And oft as Winds do whirl them o're the Main,
The Clouds, like Wool, d [...] dip themselves in Rain,
To shake their Fleeces o're the Earth again.
The Rivers, Lakes, and Pools, when stirr'd by Heat,
Breath forth soft Mists, and numerous Vapours sweat;
These rise, and set in Clouds; and there combin'd,
Or by the ambient Cold, or driving Wind,
And then descend, because the Winds divide;
Or else the Clouds contract their injur'd side,
Or else the upper Clouds press those below,
And squeez the Water out, and make it flow.
And when the Wind makes thin the watry Frame,
Or Rays cut thro it with a vigorous Flame,
The Rain breaks forth, the injur'd Cloud appears
Like melted running Wax, and drops in Tears.
Storms.
But when the Wind with higher Clouds agrees,
And their united Force begins to squeez,
When Both do press the Cloud swoln big with Rain,
Then Storms descend, and beat the humble Plain.
Then constant Showers when watry Clouds that lie
One on another's back,
Constant Showers.
receive supply
From every quarter of the lower Sky:
And when the thirty Earth hath drunk the Rain,
And throws it up in Vapours back again.
And when the adverse Sun's bright Beauties flow,
Rainbow▪
[Page 202] And strike thick Clouds, they paint the gawdy Bow.
And how the other Meteors rise and fall,
What stamps the figur'd Snow, and moulds the Hail,
And why the Water's Pride and Beauty's lost,
When rigorous Winter binds the Floods with Frost,
'Tis easie to conceive; if once we know
The Nature of the El [...]ments, or how
Their fighting Powers must work, or what they do.
And next of Earthquakes.
Earthquakes.
—
First then, you must suppose the Earth contains
Some Seeds of Winds, spread o're it's hollow Veins;
And there, as well as here, fierce Vapour reigns;
And many Lakes, and Pools, and spacious Caves,
And secret Rivers there roll boysterous Waves;
For Nature's Laws Command, and Reason's prove
The parts below resemble those above.
These things suppos'd; when those vast Caves below
Shall fail, the Vpper [...]arth must tremble too;
For Hills must sink, and from the mighty fall
Quick tremblings must arise, and spread o're all:
No wonder this, whilst Carts go slowly on,
Or swifter Coaches rattle o're the Stone,
Altho the weight's not great, the Houses feel,
And shake at every jumping of the VVheel.
Or else from arched Caves great Stones may fall,
And strike the under-waves, and trouble all,
Those agitate, and shake th' Enclosing Ball:
For when the Liquour, as Experience proves,
Is troubled, all the Vessel shakes and moves.
Besides, when Winds below with mighty Force
Against resisting Caves direct their Course,
The Earth that way inclines; then fixt before
Our Houses nod, the higher nod the more;
The hanging Beams start from the tottering Wall,
[Page 203] We flie our Houses, and we dread the fall.
And yet some think the VVorld will ne'er decay,
The scatter'd Seeds dissolv'd flie all away;
Tho these few fighting VVinds with ease displace
The heavy Earth, and turn the weighty Mass.
For did these still rush on, no Force could stay
The coming ruin, all would soon decay:
But since they press but now and the [...], their Course
Now here, now th [...]r [...], now flie with mighty Force,
And then repell'd, return with weaker wings;
The Earth oft threatens ruin, seldom brings,
[...]nclining only from it's usual Plain,
Then turns, and settles in it's Seat again:
And therefore Houses nod, and seem to fall,
High, most; low, less; the lowest, least of all.
But more; the Earth may shake, when Winds begin
(Or rais'd without in Air, or bred within,)
To rage thro hollow Caves, and whirling round
Endeavour still to force the narrow Bound,
At last break thro, and leave a gaping wound.
Thus Aegae, thus Phoenician Towns did fall,
The greedy Earth gap'd wide, and swallow'd all:
Besides a thousand Towns, a thousand Isles,
Whilst cruel Eddies dimpled into smiles,
Have fall'n, all swallow'd by the greedy Main,
And poor Inhabitants strove for Life in vain.
But if the Vapour's cold, too weak the Wind
To force a Way, if by strong bounds confin'd,
It spread o're all the Pores the Earth contains,
And brings a shivering Cold thro all the Veins;
As when Frost comes, it brings a trembling Chill,
And makes our Members shake against our will;
Then Men begin to fear, and wisely dread,
And flie the Towers that nod their threatning Head;
[Page 204] Or else they think the Earth will fail, the Ground
Will gape, and all sink thro the mighty Wound.
E'en those, who think the World must still endure,
Eternal still, from Fate and Age secure,
Yet often wakened by the present Fear,
Start all, and think the Dissolution near;
They fear the Earth will sink, the World will fall,
And Ruin and Confusion spread o're all.
Now I must sing,
Why the Seas not increase.
my Muse, why greedy Seas
Devour Water still, yet near increase:
For it seems strange, that Rivers still should flow,
And run for numerous Years as much as now;
And tho they daily bring a mighty Store,
The spacious Ocean should increase no more,
But still be bounded with the former Shore:
And yet it is not strange: for these, the Rain,
And all the Moisture that the Clouds contain,
Scarce seem a Drop, compar'd to Spacious Seas:
No wonder then the waves do ne're increase.
Besides, the Sun draws much, the fiery Ray
Descends and forces many parts away:
For Sense assures, that when the busie beams
Press moistned Cloths, the Vapours rise in streams;
Therefore from Spacious Seas the Rays must bear
More watry parts, and scatter thro the Air;
But now, tho here and there few parts arise,
Yet a vast spacious Mass of Water flies
From the whole Sea, and spreads ore all the Skies.
Besides, the Winds take some, with wanton play
They dip their Wings, and bear some parts away:
This Sense declares; for often after Rain
In one short Night, if Winds sweep o're the Plain,
The Dirt grows hard, the Ways are dry'd again.
Besides, as Winds drive on the low- [...]ung Clouds,
[Page 205] And make them skim the Surface of the Floods,
They take some drops away; and these compose,
And fall to Earth in Hail, in Rain, and Snows.
And since the Earth is rare,
Fountains.
and full of Pores,
And Waves still beat against the Neighbouring Shores,
As Rivers run from Earth, and fill the Main,
So some thro secret Pores return again:
These lose their Salt, and thro small Channels spread,
They joyn where e're the Fountain shews her head;
Hence Streams arise, and fair Meanders play,
And thro the Vallies cut their liquid way.
Now next, why Aetna burns,
Why Aetna burns.
and why the Flame
Breaks forth in Whirls, and whence the Fury came:
For sure 'tis fond to think these Flames arise
Directed by the angry Deities
To wast fair Sicily, and burn, and spoyl
The Farmer's Hopes and Fruits of all his Toyl;
Whilst all the Neighbouring Nations stood amaz'd,
Opprest with anxious Fear, and wildly gaz'd:
The Heaven all spread with Flames they flock'd to view,
And wonder'd what 'twas Nature meant to do.
Well, look about thee then on every side,
Consider, that the Whole's immensly wide;
Then view the arched Skies, and see how small,
And mean a Portion of the spacious All,
How little Man, compar'd to Earth's vast Ball;
This done, you'll find your Fears and Cares decrease,
Your Iealousies, and Admiration cease.
For who admires to see a Patient sweat,
Or hear him groan, when scorcht by Fever's Heat,
Or when the Foot, or Eye is vext with Pains,
Or any hot Disease spreads o're the Veins?
And this, because there lie vast stores of Seed
In Heaven, and Earth, all fit, all apt to breed
[Page 206] Such strange and [...]exing Pains: or else increase
The noxious Flame, and feed th [...] strong Disease:
So you may think the Mass sends great supplies,
And stores of Seed thro all our Earth and Skies,
Sufficient to raise Storms, and shake the Frame,
Raise Aetna's Fires, and cover Skies with Flame;
For That appears, when Seeds of Flame combine,
As Rain, and Clouds, when drops of Water joyn.
Ay, but the Fire's too strong, the Flame too great.
A vain Objection this, and Fancy's cheat:
Thus he that views a River, Man, or Tree,
Or else what ever 'tis He chance to see,
Streight thinks them great, because perhaps he knows
No larger Streams, no greater Things than those;
Yet these, and all the spacious Skies controle,
Are small, and nothing to the mighty Whole.
Now why the Flames break forth:—
Why Flame breaks out.
First then, this Aetna's Cave's a mighty one,
A spacious Hollow, and all arch'd with Stone:
This swells with Winds, which whirl, and tumble there:
(For Wind is nothing else but troubled Air,)
When These by whirling round the arched Frame
Grow hot, and from the Flints strikes sparks of Flame,
Then proud and furious too, and rising higher,
Break forth at top, in Smoak and Sparks of Fire:
By the same Force e'en weighty Mountains rise,
And whirling Rocks cut thro the wounded Skies.
But more; this hollow fiery Mountain's side
The Sea still washes with impetuous Tide,
And passing thro the Pores, the Flame retires,
The pressing Waters drive the yielding Fires,
And force them out; these raise large Clouds of Sand,
And scatter Stones, and Ashes o're the Land.
And thus my Muse a store of Causes brings,
[Page 207] For here, as in a Thousand other things,
Tho by one single Cause th' Effect is done,
Yet since 'tis hid, a thousand must be shown,
That we might surely hit that single one.
As when a Carcass we at distance view,
We all the various means of Death must shew,
That in the number we may speak the true:
For whether he was kill'd by strong Disease,
Or Cold, or Sword, tho 'twas by one of these,
We cannot tell, and thus it must be done
In other things; a thousand Reasons shown,
When Sense determines not our Choice to one.
In Summer Nile o'reflows, his Streams do drown
The fruitful Egypt's Fields,
Of the overflowing of Nile.
and his alone:
Because the Mouth of that wide River lies
Oppos'd to North; for when the Etesia's rise
From heavy Northen Clouds, and fiercely blow
Against the Streams, those stop, and rise, and flow:
For Northern Winds blow full against the Streams,
Their Spring is South, it boyls with Mid-day Beams,
Then cuts it's way thro Sun-burnt Negroes Land,
And hisses passing o're the fiery Sand.
Or else the troubled Sea, that rolls to South,
Brings heaps of Sand, and choaks the River's Mouth:
These stop the headlong Floods, they strive in vain
To force a way, but wearied turn again,
And break their Banks, and flow o're all the Plain.
Or else Rain makes it swell, the Etesia's bear
The Northern Vapours thro the Southern Air,
There thickned round the Hills the Rain compose;
Or else the Sun melts Ethiopian Snows,
These swell the River, and the Water flows.
Next of Averni sing,
Of Averni.
and whence the Name,
And whence the Rage, and hurtful Nature came.
[Page 208] So call'd because the Birds that cut the Sky,
If o're those Places they do chance to fly,
By noxious Streams opprest, fall down, and die:
Death meets them in the Air, and strikes them dead:
They fall with hanging Wing, and bended head;
And strike the pois'nous Lake, or deadly Field:
Such Vapours boyling Springs near Cuma yield.
In Athens, where Minerva's Temple stands,
There never Crow, or boading Raven flies,
No, tho the Fat, and Oily Sacrifice
Doth tempt his Smell, and call his willing Eyes:
Not that he fears Minerva's vain Pretence!
Or banisht from her Train for an Offence;
No, 'tis the noxious Vapour drives him thence.
A place (as Stories tell) in Syria lies,
Which if a Horse goes o're, he groans, and dies;
As if by sudden stroak, and violent blow,
He fell a Sacrifice to Gods below:
Yet these Effects agree with Nature's Laws,
And strict Observers, may discern the Cause:
Lest you should fancy these the Gates of Hell,
That there the Smutty Gods, and Manes dwell;
And thro these places draw the wandring Souls,
As Deer suck Serpents from their lurking holes:
But that's absurd, irrational, and vain,
Come, understand the Cause, for I'll explain.
First; Seeds do lie (as I have prov'd before)
In Earth, of every shape a mighty store;
Some Vital parts to Men, prolong their Breath;
Some apt to breed Disease, and hasten Death:
To other Animals some parts are good,
Some hurt, some kill, and some give wholsome Food [...]
And all these different Effects arise,
From different Motion, Figure, Shape, and Size.
[Page 209] A thousand hurtful parts thro Ears descend,
A thousand pass the Nostrils, and offend;
A thousand hurt the Touch, a numerous store
Disturb the Eye, the Tast a thousand more;
Besides, on Man a thousand Atoms wait,
And hurtful all, and carry hasty Fate.
Thus often under Trees supinely laid,
Whilst Men enjoy the Pleasure of the Shade,
Whilst those their loving Branches seem to spread
To screen the Sun, they noxious Atoms shed,
From which quick Pains arise, and seize the Head.
Near He [...]con, and ro [...]d the Learned Hill
Grow Trees, whose Blossoms with their Odour kill
And all these hurtful things from Earth arise,
Because the Parent Earth's vast Wombs comprise
Those different Stores and Kinds of Poys'nous Seed,
Which fitly joyn'd these hurtful Natures breed.
The Snuff of Candles, (this is often known)
Offends the Nose with stench, and makes us swoon.
Besides, a thousand other Things that seize
The Soul within, they make their way with ease,
And shake the Vital Powers with strong Disease.
So when the Belly's full, go sit, and stay,
And wanton in hot Baths, streight flies away
Thy Life, thy Strength, and all thy Powers decay.
From Char-coal, deadly smells the Brains engage,
[...]f draughts of Water not prevent their Rage.
To those whom Fevers burn, the piercing smell
Of vigorous Wine is grievous, Death, and Hell.
Besides, observe what parts the Earth contains,
And how much poys'nous Sulphur fills her Veins:
Besides, whilst Men pursue the hidden store,
And dig in Mines of Gold, or Silver Ore,
What hurtful Damps, what noxious Vapours rise?
[Page 210] The wretched Miner o'er the Metal dies.
What noxious parts from Golden Mines exhale?
How soon they seize, and make the Miners pale?
With what quick Force they kill the wretched Slaves?
How soon they bury them in precious Graves?
Well then, these noxious parts must often r [...]ar,
And scatter Poyson thro the Vpper Air.
Thus hurtful Parts from the Averni rise,
And with strong Poysons fill the Lower Skies;
And These, as Birds cut thro the Liquid way,
Seize them, and then some Parts of Life decay;
Thus they amaz'd on the Averni fall,
And there the Poysons work, and ruin all.
For first they make them giddy, then their wing
Grows weak, they fall into the Poyson's Spring,
There die, there leave their Soul in deep despair,
Because the Poyson's fierce, and stronger there:
Or else the constant rising Streams displace
The Neighbouring Air, and leave an empty space:
Where when the Birds are come with nimble Force,
And still endeavour to pursue their Course,
Deceiv'd, they fall, they clap their Wings in vain;
For no resisting Airy Parts sustain
Their weight doth force them on the poys'nous Plain:
And whilst they helpless in the Vacuum lie,
Breath out their Soul thro every Pore, and die.
In Summer Springs are cold,
Why Wells cold in Summer.
for Earth contains
Some Seeds of Heat within her hollow Veins;
But when the Heats increase, and vigorous Ray
Doth cut a passage thro, they flie away;
Thus as the Summer comes, and Rays begin
To cleave the Earth, the Streams grow cold within:
But Cold contracts the Pores to lesser space,
And binds the Seeds of Heat with strict embrace;
[Page 211] [...]nd those squeez'd from the Pores, with nimble wings
[...]ass into lower Wells, and warm the Springs.
Near Ammon's Shrine, as Fame hath loudly told,
[...]Spring runs hot by Night,
Of the Spring at Ammon's Temple.
by Day 'tis cold:
[...]his Men [...], and think, when Night hath spread
Her blackest Curtains o'er our sleepy Head,
The Sun below doth cast his vigorous Beams,
And pierces thro the Earth, and warms the Streams.
Absurd and vain! For since the furious Ray,
When roll'd above, it makes our warmest Day,
And bea [...]s the open surface of the Sea,
Can raise but little warmth; when roll'd below
How pierce the Earth, and heat in passing thro?
Since Sense assures, that when the Rays do beat,
Our Houses yield us a secure retreat,
We lye within, and scorn the Summer's Heat.
Then what's the Cause? 'Tis this; a spungy [...]round;
And fill'd with fiery Seeds, lies all around;
This when cold Nights contract, the Seeds of Fire
Squeez'd out, flie off, and to the Spring retire,
And make it hot: but when the vigorous Ray
Peeps forth, and opens them an easie way,
They leave the cold embrace, and soon retreat
To Earth again, and take their former Seat;
And thus by Day it loses all it's Heat.
Besides, the Water grows more rare by Day,
It's part divided by the piercing Ray,
So lose their Fire: as when the Beams arise
And warm the frozen Streams with softning kiss,
They melt in the Embrace, and lose their Ice.
And some Cold Springs light Flax held o'er the Streams,
WE need not look far for a reason for the Invocation; the Practice of the Poets is obvious, and the Wantonness of the Epicureans is as notorious. Epicurus is observed by Dionysius, Bishop of Alexandria, to fill his Book with Oaths and Adjurations:* [...]. He inserts many Oaths and Adjurations in his Books, swearing often and adjuring his Readers by Jupiter and all the Gods: And we may find Lucretius too sometimes of this humour: But I rather believe, that like a Poet, and according to the Principles of his Philosophy, he applies himself to Venus, that is, the common natural appetite to Procreation; which nevertheless he treats as a Goddess, and gives her all her Titles, as if really he expected some assistance: yet even here he shews his Spight to Religion, and scatters bitter reflections on the then Fashionable Devotion. And had he stopt here, had he not propos'd Principles [Page 2] of Irreligion drawn from the Happiness of the Deity, which therefore must be universal, and against all Religion under whatsoever denomination; he might have been read with much Profit, and Satisfaction, as an excellent Satyrist against the Heathen Worship, for he severely scourges the Mad Zeal of Men-sacrificers: and tho perchance he hath not propos'd a true Instance in Iphigenia, yet Histories, both Sacred and Profane, of former and present Ages, give us too many sad Relations of such Cruelties. But since he openly declares that the Design of his Writing is to free Men from the Fears of that Heavenly Tyrant, Providence, and induce perfect Serenity, that boasted [...] of Epicurus, and in pursuit of this, endeavours to maintain the great Dictate of his Master, Nihil beatum, nisi quod quietum; Nothing is happy but what is supinely idle and at ease: I shall examine his vain Pretensions, and in order to it present you with a Summary of the Epicurean Religion.
If any Man considers the Inconsistences that are in the Epicurean Notion of a Deity, how the Attributes disagree, and how the very Being thwar [...]s all their other Philosophy, he will easily agree with Yully, and admit his Censure to be true, Verbis ponunt, Re tollunt Deos: In Words they assert, but in Effect they deny a GOD: which is seconded by Dionysius in Eusebius,* [...]. [Page 3]'Tis evident that after Socrates was put to death, being afraid of the Athenians, that he might [...] seem what really he was, an Atheist; he fashioned some empty shadows of fantastical Deities: But since Antiquity hath but three Atheists on record, why should we increase the Catalogue? He therefore asserts a Divine Nature, and proves it from the common consent of Mankind; which doth not [...] from any Innate Idea's, as Gassendus phrases it, those being altogether strangers to his Hypothesis: for every Idea is a Mode of Thinking, and no Thought can arise, according to the Epicurean Principles, but from a previous Image; and therefore Lucretius makes the Cause of this General Consont to be the constant deflux of Divine Images, a which strike the Mind: And Atticus the Platonistb asserts it to be the common Doctrin of the Garden, [...]. That the good Emanations from the Gods bring great Advantages to those that receive them: To this Democritus his Prayer, [...], That he might receive good Images, andcCicero agrees, and I hope Gassendus his bare denial cannot stand in competition with all these. This Divine Nature is brancht out into many, his Gods are numerous, and even exceed the Catalogue of Apollodorus; and this he gathers from that [...], which must be in the Universe, Si enim mortalium tanta multitudo, immortalium non minor, & si quae interimant, item quae conservent, Infinita, Their Substance [Page 4] is not immaterial; and Velleius reprehends Plato for his [...], as inconsistent with Sense, Prudence and Pleasure, and yet he cannot allow it to be a Coalition of Atoms, for that would destroy their necessity of Being, and infer Discerpibility; but they have quasi corpus, and quasi sangui [...]em, a Fancy perchance receiv'd from Homer,
[...];
[...].
They drink no Wine, they eat no common Food,
And therefore nam'd Immortal, void of Blood.
They are of the Figure of a Man, That seeming the most beautiful, and the only receptacle of Reason, without which the Gods cannot be vertuous, nor happy: Their Knowledge infinite, and boundless; for Velleius in Tully, to confute Pythagoras, boldly enquires Cur quidquam ignoraret Animus Hominis, si esset Deus? Easie and quiet is their Life; and therefore unconcerned with the affairs of the World; for being full of themselves, why should they look on others, or trouble their Minds with the consideration of less Perfection, when they can expect no advantage nor addition to their Happiness: yet these Glorious Beings are to be reverenced for the excellency of their Nature. Our Piety and Religion must be Heroical, not forced by Fear, or raised by Hope: Interest must not bribe, nor Terror affright us to our Duty; but our Devotion must be free, and unbyassed by the sollicitations of the One, or the impulse of the Other. These, in [Page 5] short, are Epicurus his Deities, and this is the Sum of his Religion: A sufficient Instance, that Men may dream when they are awake, and that absurd Fancies are not only the consequents of Sleep. Let [...]s look on the Favourers of these Opinions, and what [...]re they but exact Images of Timon's Philosophers?
[...]
Men, Casks of vain Opinion full.
For, as Tully long ago observed, 'tis their usual Cu [...]tom to avoid Difficulties by proposing Absurdities; [...]hat the less may not be discerned, whilst all Mens Eyes are on the greater. For first, not to require [...]n Explication of their unintelligible quasi corpus, [...]nd quasi sanguis, it is very easie to be prov'd, and [...] direct Consequence from their established Prin [...]iples, that the Matter of the Deities is perfectly like [...]at of our Bodies, and so discerpible; nor can [...]ey find any secure retreat for their Gods, beyond [...]e reach and power of troublesome Atoms, which [...]attering every where must disturb their ease, de [...]troy their quiet, and threaten a dissolution. For [...]nce the Images that flow from them, move the [...]ind, which they assert Material, those must be [...]ody, Tangere enim & tangi sine corpore nulla potest [...]. And since 'tis the Nature of Body to resist, the [...]reater and heavier the Atoms are, the stronger and [...]e more forcible will be the stroak on the Divine [...]bstance; and consequently in this dissolution of [...]orlds, in these mad whirls of Matter, unless [...]ey remove them beyond the infinite Space, their [...]eities must be endangered: for they are not perfect [Page 6] Solids, and above the power and force of Impulse, such combinations being unfit for Sense, or Animal Motion. And thus the Epicureans must necessarily fall into that absurdity, for which Velleiu [...] lashes Anaximander, Nativos esse Deos, & longis intervallis orientes & occidentes. But since they offer as a reason, that Immateriality is inconsistent with Sense and Pru [...]nce, I shall consider that in it's proper place▪ and now examine how Omnisciency can agree with their Gods. Lucretius in his Fifth Book asks the question, How the Gods could have those Ideas of Man, Sun, Moon and Stars, before they were form'd? From whence 'tis easily concluded, that they imagine the Divine Perception arises from the same Causes that Man's doth, viz. from some subtile Images that flow from the surfaces of Things, and enter at the Senses. Now it had been an attempt worthy the soaring Wit of our Poet, to have described the passages of these Images; how they reach the Happy Seats entire, how these light Airy things are undisturbed by the rapid whirls of Matter, and how at last they should all conveniently turn round, and enter at the Eyes of the Deity. For if ours can ascend thither, why not the Forms of these things, that lie scatter'd through the infinite Worlds reach us? No, their Gods must be as sensless, as they are careless; no intruding Images must disturb their thoughts, or turn them from the contemplation of their Happy Selves; no doubt their Ease will scarce agree with such troublesome agitations, and like the soft Sybarite, should the Image of a Man digging incroach upon them, they must necessarily undergo a [...].
[Page 7] As for the Figure they please to allow them, we must needs acknowledge it a wonderful chance, that Man (for that's the most proper Opinion) should [...] much resemble the Divine Nature; but I had [...]ather believe all the Adulteries in the Poets, than that Man was made after the Image of the Deity without his Direction. Besides, what need of all these Members? Why must they have Eyes, unless they have a Looking▪ glass in their Hands? Why Mouth, [...]nd Teeth, which will never be imployed? and why doth not that fancied [...] in the Universe, require Immortal Men, and Immortal Beasts? for that would make the Equability more perfect. These [...]re absurdities fit for the Credulity of an Epicurean, [...]eyond imagination had not these Men abetted [...]hem, and made good to the utmost that severe Re [...]lection of Tully, Nihil est tam absurdum quod non al [...] [...]uis è Philosophis asserat.
Now I come to consider, whether Providence is [...]nconsistent with the happiness of the Deity.
p. 3. l. 21. For whatsoere's Divine, must live in peace.
And here the Epicureans are prest with the Con [...]ent of Mankind, there being no Nation but hath [...]ome shadow of Piety, which must be founded on the Belief of Providence, That being the Basis of all Natural Religion. The Stoicks took the Notion of their [...], their Intelligent and [...]iery Spirit, from the excellent▪ order and disposition of the Universe. The [...]Mind of Anaxagoras is sufficiently known. Nor was Aristotle an Enemy [Page 8] to Providence, tho, as 'twas generally thought, and as Atticus the Platonist words it, [...], confining Providence within the Moon' [...] Orb, he leaves nothing below to his direction, and compares him to Epicurus; [...]. For 'tis the same thing to us to have nò Dèity at all, as to have such a [...] with whom [...] can have no Communication. And Athenagoras delivers it as the Doctrin of the Peripatum [...]: That Providence takes care of nothing below the Skie: And Origen, [...]. Aristotle 's Opinions concerning Providence were somewhat less impious than those of Epicurus: But Authority will prevail little with a proud Epicurean, whose Talent it is to scoff at all beside his own Sect, and undervalue every Man that is not delighted with the weeds of his Garden.
And here it must be observed, That as Epicurus circumscribed the Deity with the Finite Figure of a Man; so he measured all his Actions by the same Model, and thought and intermedling with the Affairs of the World, would bring cares, trouble and distraction; because he sometimes observ'd a necessary Connexion betwixt these two, in those little intervals of Business that disturbed his Ease and quiet. A fond Opinion, directly contra [...]y to the Consent of the World, his own Principles and Practice. For what trouble can it be for that Being, whom a bare Intuition (for he grants him Omniscient) acquaints with all the springs and wheels of [Page 9] Nature; who perfectly knows the frame, and with a nod can direct and rule the Automation: For Self-existence necessarily infers Omnipotence. For what can determine the mode of Existence in that Being. what confine its Power, what circumscribe it, since it depends on nothing but it self? And since the Deity is the most excellent of Beings, how can it want that Amiable Attribute Benevolence? Will not an Epicurean commend it in the Master of the Garden? Will he not be prodigal in his Praises, and call the Athenian a God for his Philosophy, and make his numerous Books (Laer [...]ius calls him [...]) an argument for his [...]? And are all these commendations bestowed on him, because he made himself unhappy? Or must the Deity be deprived of that perfection, which is so lovely in Man, and which all desire he should enjoy; because when dangers press, they seek for relief to Heaven; and passionately expect descending succour? Which sufficiently declares that the belief of the Providence, is as Vniversal, as that of the happiness of the Deity, and founded on the same reason; for, as Tully argues, fac imagines esse quibus pulsentur animi, species quaedam duntaxat objicitur, num etiam cur beata sit? cur aeterna? And consequently, the same Reason dictating that Providence is an Attribute, requires as strong an assent, as when it declares Happiness to be one, since neither can be inferred from the bare impulse of the Images. For suppose the stroke constant, yet what is This (as Lucretius would have it) to Eternity? And why may not any thing we think upon, be esteemed immortal on the same account? Suppose the Impulse continual, yet what conexion between that and Happiness? So [Page 10] that the Epicurean's Argument recoils against himself, and he is foiled at his own Weapons.
And now who can imagine such absurd Principles proper to lead any rational Enquirer to Serenity? Will it be a comfort to a good man to tell him as aAristophanes speaks, [...], instead of Jupiter a Whirl-wind rules, when 'tis his greatest interest that there should be a merciful Disposer who takes notice of, and will reward his Piety. It will be an admirable security no doubt for his honesty, to assure his malicious enemies, that nothing is to be feared but their own discovery: And unless their Dreams prove treacherous, or their Minds rave, they are secure in their villanies, and may be wicked as often as they can fortunately be so; as often as Occasion invites, or Interest perswades. When Common-wealths may be preserved by breaking the very Band of Society, [...] as bPolybius calls Religion? when Treasons may be stifled by taking off from Subjects all obligations, but their own weakness, to Duty; and when a Democles can sit quietly under his hanging Sword; then the denial of Providence, then the belief of a World made, and upheld by chance, will be a remedy against all Cares, and a necessary cause of that desired [...], serenity of Mind.
p. 6. l. 25. Nothing was by the Gods of Nothing made.
For the confirmation of his absurd opinions concerning [Page 11] the Deity, he begins his Philosophy with the denial of Creation; and here he is copious in his Arguments, but not one reaches his design: For tho All things now rise from proper Seeds, and grow by just degrees; tho they spring only at convenient Seasons of the Year, yet how doth this evince that these Seeds were not the production of the Almighty Word? But to confute his impious Opinion, and demonstrate that 'tis impossible, Matter should be self existent, that it cannot be a [...]Sister to the Deity, as the Platonists imagine; 'tis sufficient to look abroad into the World, and see that Stones and Mud, are not Being of Infinite Perfection: For whatsoever is [...] as Scaliger calls the Deity, can have no bounds set to his excellency. For what can hinder the utmost perfection in [...] Being which depends only on it self?
p. 12. l. 29. A Void is Space intangible.—
The two Principles of Epicurus are Body, and Void; that the former is Sense sufficiently declares; and the latter is here evidently proved by two (for the others are easily eluded) Arguments: The first is drawn from motion; the second, from the parting of two flat smooth Bodies.
bPlutarch roundly tells us [...]All the natural Philosophers from Thales to Plato deny'd [...] Vacuum. But cLaertius declares, that Diogenes [Page 12] Apolloniates, who lived in the time of Xerxes pronounced, [...], Void space is infinite. For the Antiquity of that Opinion I shall not be sollicitous, tho the Reasons are strong, and obvious enough to make it ancient; for what is more obvious than motion? And how necessarily this infers a Vacuum, is very easily discovered. Motion is change of Place, which change is impossible in a Plenum; for whatever endeavours to change its place must thrust out other Bodies; and so if the Full be infinite, the Protrusion must be so; if finite, the Endeavour is in vain; and therefore all must be fixed in eternal rest, and Archimedes himself with his Engine would not be able to move the least Particle of Matter. aCartes proposes a sol [...]tion, much applauded by his admirers, but a little attention will find it vain, and weak, and contradictory to his own settled Principles. For when any Body moves in a strait line, it must give the Body that lies before it, the same determination with [...]t self; and how this determination should alter, and the Motion prove circular, neither Cartei, nor his followers, have condescended to explain. But grant (tho the former reason hath proved i [...] impossible) that there may be such an attending Circle of Ambient Air, yet unless it be perfectly Mathematical, (a thing very hardly supposed) each Particle will require another attending Circle, and so not the least Fly stin her wing, unless the whole Universe is troubled. To this may be added, that 'tis unconceiveable how the most solid Matter (for such is his first Element) can so soon alter its figure, [Page 13] or be so easily dissolved and fitted to the different spaces that lie between the little Globules. We see Gold and Adamant resist the roughest stroke, 'tis Pains and constant Labour that must dissolve them; how then can we imagine this Element will yield? But indeed [...]artes proposes his Ambient attending Circle as the only way to solve the Phenomenon of Motion in a Full, which he thought he had sufficiently before evinced: But his Arguments are weak and sophistical. For in the first of his Meditations, he never takes notice of Impenetrability, in which the very Essence of Matter consists; and in the second Part of his Principles, he mistakes the notion of a Void, and confounds Substance and Body: Take his own Words. Vacuum autem Philosophico more sumptum, h. e. in quo nulla planè sit substantia dari non posse manifestum est; ex e [...] quod extensio Spati [...] non differt ab extensione Corporis: Nam cùm ex eo solo quòd Corpus sit extensum in longum, latum, & profundum, rectè concludamus illud esse Substantiam, quia omnino repugnat ut nibili sit aliqua extensio: Idem etiam de Spatio, quòd Vacuum supponi [...]ur, concludendum est; quòd nempe cùm in eo sit extensio, necessariò etiam in ipso sit substantia: For Void doth not exclude all Substance, but only Body; and Substance and Body, are not convertible in the full latitude of an universal Proposition.
Secondly, 'tis evident, that when two smooth flat Bodies are separated by a perpendicular Force, the ambient Air cannot fill all the space at once, and therefore there must necessarily be a Void, and this a[Page 14] Mr. Hobs a great Plenist, freely confesseth would follow, if the Bodies were infinitely hard; but since Nature knows no such, any Bodies tho perfectly smooth, may be separated by a force that overcomes their solidity, and yet no Vacuum ensue. A pretty Invention, but extreamly agreeable to the Phaen [...] menon; for in the exhausted Receiver, where there is no prop of Under-Air left to sustain it, the lower Marble falls in by its own weight. Mr. Hobs adds another Argument, which is of no force against the Vacuist, but overthrows his own Notion of a Material Deity: These are the Words. He that created Natural Bodies, is not a Fancy, but the most real Substance that is; who being infinite, there can be no place empty where he is, nor full where he is not.
Now the other reasons of Lucretius are insufficient: For that drawn from the different weight of Bodies, would infer immense vacuities in the Air, which is two thousand times a lighter than Gold; and that from Rarefaction, and Condensation, is not cogent, tho 'tis the most rational opinion, and more agreeable to the mind of Aristotle, than that which is commonly proposed as his. b [...]. That is Dense between whose parts there is a closer; That Rare between whose Particles there is a looser connexion.
Pag. 13. Vers. 15. This all consists of Body and of Space.
[Page 15]'This tho particularly designed against those who take Accidents into the number of real Beings, yet hath a farther reach, and endeavours to overthrow the belief of immaterial Substances; for an Epicurean perception being nothing else but Imagination, as arising from the stroke of a piece of Matter, he had no way left to get a notice of any such Being, but by some deduction from those appearances, of which his Senses had assured him; thus from Motion [...]e infers that there is Space; and that being once settled, he proceeds to the Solidity of Atoms: Now tho the very same method with less attention had forc'd him to acknowledge substances immaterial, and to have made the Vniverse more compleat by another kind of Beings; yet 'twas hard to thwart the Genius of his Master, to start new fears that might disturb his soft hours, and amaze himself with melancholy thoughts of a future State: and therefore to silence the Cla [...]ors of his Reason, (for he could not but see such plain Consequences) he secures Motion as a property of Matter neeessarily resulting from Weight, and this I take to be the Basis of the Epicurean Atheism, which once removed, that Tower of Babe [...] which now rises so proudly as to brave Heaven, must be ruined and overthrown: For if Matter as such [...]s destitute of that power, the inference is easie that [...]here must be some other Being to bestow it; this cannot be space, and therefore another kind of Sub [...]tance is required; and hence follows all that train of Consequences of which the Epicureans are so affraid: For he that first moves the Matter hath no reason to [Page 16] cease from his operation, and so must still govern and direct it. And Providence is nothing else but an orderly preservation of that frame which it first raised: And if there is such a director, how easily it follows that He would discover his pleasure unto Man, and prescribe rules how he may be Happy? And this makes a fair way for revealed Religion, and that necessarily infers a future State: This methinks is a considerable advantage of Natural Philosophy, that it can proceed from such sensible Thing [...], and plainly shews us the [...], the invisible Things of God, in these his visible operations; now that weight is not a Property of Atoms, will be afterward demonstrated, and so another sort of Beings proved against the Epicureans.
Pag. 17. l. 1. The Principles of Things no Force can break.
Sextus Empiricus declares, that Epicurus hated the Mathematicks, and we may believe Lucretius follow [...] his Master; since in his Disputes concerning the indivisibility of Atoms, he proposes the populat argument against the known and demonstrated property of Quantity, infinite Divisibility: For a [...] long as Mathematicks can boast any certainty, th [...] must be acknowledged to be such.
I shall not engage in this unnecessary Controversie, (tho I believe those common Arguments against infinite Divisibility are empty Sophisms, and a little attention (as whoe're considers the method in which they are proposed must observe) will find them full of contradictions, and founded on absurdities:) for the indivisibility of an Atom, proceeds not from [Page 17] the littleness, but the Solidity: for since the Atoms are of different figures, some Triangular, some Square, &c. 'Tis absurd to imagine, that the Mind (by which only Atoms are perceived) cannot fancy a Diagonal in the Square, or a Perpendicular erected to the Basis of the Triangle: yet from this Mental to the Physical Divisibility of an Atom (as Cartes proceeds) is extreamly weak and deficient. That there are some solid Particles, Lucretius hath evidently proved: These Democritus called [...], first Magnitudes, Epicurus [...]. Atoms from their indissoluble Solidity, but as aDionysius observes, [...]: they so widely disagreed that Epicurus made all his Atoms to be leasts, and therefore insensible, but Democrit [...]s suppos'd some of his to be very great: Heraclides [...]: but none of all his reasons prove them unchangeable. For if Solidity, i. e. immediate Contact were a necessary cause of indivisibility, it would follow, that no piece of Matter could be divided, because the parts that are to be separated, enjoy an immediate Contact, and that Contact must be between S [...]rfaces as large as Atoms, or, at least, some of their fancied Parts. Besides, let two hard Bodies perfectly smooth be joyned together in a common Superficies, parallel to the Horizontal Plain, and certain Experience will assure us, that any force that is able to overcome the resistance of the supporting[Page 18] Air, will easily divide them. His other Arguments are all unconcluding: for suppose the Se [...]ds not eternal, i. e. divisible, 'tis a strange inference, Therefore Beings rise from nothing, since any Body, and therefore one of these solid Particles, is not reduced into Nothing by division, but only into smaller parts: And the weakness of the rest is so obvious, that I shall not spend time in declaring it.
The rest of the first Book, contains a successful Dispute against Heraclitus, Anaxagoras, and others, and concludes with the immensity of the All, where tho he hath scatter'd many things, (as the Motion, and Weight of Atoms, &c.) which deserve examination, I shall not disturb him in the midst of his Triumphs, but only take notice that, p. 31. l. 18. he overthrows his own Opinion, concerning the Nature of the Deity, and makes it subject to the same dissolution with other Compounds
PAG. 37. l. 21. he alludes to the a [...], the Race of Torches, of the Ath [...]nians, where the Racers carried a Lamp, and when they had performed their Courses delivered it to the [...]ext; from whence [...] is used to sig [...]ifie, to deliver successively, and in order. Thus (b)Plato: [...]. Begetting [...]nd breeding Children, as it were delivering the Lamp of Life.
p. 39. l. 1. All have their Motions from their Seeds.—
When cDemocritus had given only two Pro [...]erties to Atoms, Bulk, and Figure; Epicurus be [...]towed a third, Weight: [...]: [Page 20]'Tis necessary that Bodies should be mov'd by their Weight, otherwise they would not be mov'd at all: And beside this, he endowed his Atoms with other Motions, [...]. of inclination, and of stroak, wh [...]ch two last, tho prest with a thousand peculiar Difficulties, yet because they depend on the other Motion [...], downwards, which proceeds from the Weight, are likewise liable to all those exceptions that may be made against that. First then, that Weight is not a property of Atoms, is evidently proved from the difference of Weight in Bodies: For take a Cube of Gold, and hollow it half thro, and weigh it against a solid Cube of Wo [...]d of the same dimension; that Gold, tho it hath lost all it's Matter, and consequently half it's Weight by the hollow, is twenty times heavier than the Wood: from whence the Consequence is natural, and easie. For if Weight were a property of Matter, it would be impossible that that hollow piece of Gold should [...]ut-weigh the Wood, because the Wood cannot contain a ten times greater vacuity than that Hollow. And this Argument, if applied to the Air, more strongly concludes, because that is lighter, especially if we consider that the Air is a Continuum, and not a Congeries of Particles, whirl'd about without any union, and connexion; for innumerable Experiment [...] almost in all Fluids evince the contrary. I shall pass by those Dr. Glisson hath proposed, and content my self with one concerning the Air, which may be deduced from the faithful Tryals of the Honourable Boyle. The 38th of his Continuation of his Physico Mechanical Experiments, sufficiently evinces, that the exhausted Receiver is quite void of [Page 21] all Particles of Air, which evidently proves (as little attention to the Experiment will discover) that there is Motus Nexûs, as Bacon calls it, in the Air, which cannot be but in a Continuum: The same may be proved in Water from Refraction; for why are not the Rays disturbed, if the Parts are in motion? when Experience tells us, that a little stirring with the Finger troubles them. Not to mention, that this notion of Fluidity, tho embraced by the Plenists, is inconsistent with their Hypothesis, an ambient attending Circle being not to be found in Nature for each moving Particle; and to pass by the Difficulties that press their Opinion, who fancy Rest to be the Cause of Continuity, since two smooth Bodies, whose Surfaces touch, and eternally rest, will never make one Continuum; my next Argument against the Eipcureans is drawn from their own Principles. For suppose Weight a property of Atoms, 'tis impossible the World should be framed according to their Hypothesis, for how could the higher Atom descend, and touch the lower, when the Motions of both were equal? Nor can that little declination, that [...] (which the Epicureans are so bold to assume, contrary to all sense and reason, and which aPlutarch declares as the great Charge against Epicurus [...], as asserting a new Motion without a Cause) lessen the Difficulty; for, as Tully argues, if all Atoms decline, then none of them will ever stick together, if only some, hoc esset quasi Provincias Atomis dare, quae rectè, quae obliquè serantur. But grant there could be [Page 22] a Combination, and grant that Combination (which is impossible) should stop in some parts of the Space, yet from the very Nature of Weight, and Motion, it follows that the World, according to their Hypothesi [...], could not be made in that order we now perceive it. For suppose this quiet Frame; the Atoms that fall on it, as the Laws of Motion in solid Bodies require, must l [...]p backward; but meeting with other descending Atoms, their Resilition is soon stop [...], and so they must descend again, and then striking, return, but not to so great a distance as before, because the velocity of the descent was less: and so the distance still decreasing, the Atoms in a little time must rest, and only a vast heap of Matter, close, and moveless, must lie on that supposed quiet Frame as it's Basis.
p. 42. l. 18. Whence comes that Freedom, &c.
Since the Epicureans acknowledge the Liberty of the Will, we may take it as a Supposition already granted, and without any farther proof make use of it in our Disputes against them: But because it is of great Consequence, and is the Foundation of Seneca's and Plutarch's Discourses, Cu [...] Bonis malè, & Malis benè, it deserves some Confirmation. The Liberty of the Will is a power to choose, or refuse any thing after that the Vnderstanding hath considered it, and proposed it as good, or bad. This is that [...]of Epictetus, and, as he calls it, [...]: free, not subject to Hindrance or Impediment, and Adrian deliver [...] it as his Doctrine, [...] ▪ [...]: [Page 23]our Will not Jupiter himself can fetter: Epicurus calls it [...]; and that such a power belongs to every Man, is evident from the general Consent of Mankind, for every Man finds such a Power in himself, and thence proceeds this Agreement; 'tis the Foundation of all Laws, of all Rewards and Punishments. For it would be very ridiculous for a Prince to command a Stone not to fall, or break it for doing so. Origen declares, [...]: and Lucian ingeniously makes Sostratus baffle Minos, after he had granted, that all Men act according to the determination of Fate, [...], which ordains every Man's Actions as soon as he is born; and the Compassionate Philosopher, who would have all Offences forgiven▪ produceth this Argument: [...], for none sin willingly, but are forced. But more, this may receive a particular Confirma [...]ion from every Man's Experience: for let him descend into himself, he will find as great Evidence for the Liberty of his Will, as for his Being, as Cartes delivers; tho he is extreamly mistaken, when he [...]ells us in a Metaphysical Extasie, A quocunque si [...]us, & quantumvis ille sit potens, quantumvis fal [...]ax, hanc nihilominus in nobis libertatem esse ex [...]erimur, ut semper ab iis credendis quae non planè [...]erta sunt & explorata, possimus abstinere, atque [...] cavere, ne unquam erremus: for what doth [...] in this, but determine he extent of that Power, of whose bounds he is altogether ignorant? and pla [...]eth this Cogitation beyond his reach, whose power[Page 24] to deceive his infinite, and his Will equal to his Ab [...] lity. But let us all consider our usual Actions, and we shall find every one a Demonstration. For let a thousand Men think on any thing, and propose it to my choice, I will embrace, or reject it according to their desire, which necessarily proves my Liberty; unless these Thousand or perhaps the whole World, were determined to think on the same think I was to act. For my part, if any one would take the Bi [...] and Bridle of Fate, I shall not envy him the honour; nor be very willing to blind my self, to have the convenience of a Guide. Let Velleius think it a Commendation for Cato to be good, quia al [...]ter esse non potuit, and Lucan agree with him in his Sentence; I should rather be freely so.
This is opposed by those who imagine the Soul material, and therefore all her Actions necessary; because Matter once moved, will still keep the same Motion, and the same Determination which it received, which must needs destroy all Liberty, and evidently proves the Epicurean Hypothesis to be inconsisteut with it. Others urge Praescience, and think themselves secure of Victory, whilst the Deity is on their side. The weakness of the former Opinion will hereafter be discovered; and Cartes hath said enough to silence the latter Objection: His difficultatibus not expediemus, si recordemur mentem nostram esse finitam, Dei autem potentiam, per quam non tantum omnia, qu [...] sunt, aut esse possunt, ab aeterno praescivit, sed etiam, voluit, ac praeordina [...]it esse infinitam, ideoque banc quide [...] à nobis satis attingi, ut clarè & distinctè percipiam [...]s ipsam in Deo esse; non autem satis comprehendi, ut vsdeamus quo pacto liberas [...]ominum actiones indesermin [...] tas relinquat; libertatis autem satis comprehendi, ut [...][Page 25] deathus quo pacto liberas hominum actiones indeterminatas relinquat. Libertatis autem, & indifferentiae quae in nobis est, nos ita conscios esse ut [...]ihil sit quod evidentiùs & perfectit [...]is comprehendamus. Absurdum exim asset, propterea quòd non comprehendimus unam rem, quam scimus ex natura sua nobis debere esse incomprehensibilem, de alia dubitare quam intimè comprehendimus, atque apud nosmet ipsos experimur.
p. 50. l. 1. Are infinite, &c.
The rest of this Book is spent to prove, that the Figures of Atoms are very various, that those of each shape are infinite; and this last is the greatest absurdity imaginable. For infinite Atoms must fill all the space that is: For if there is any place that can receive another, there may be conceived an addition to the former Number, and therefore to say it was infinite is absurd: And this proves, that the infinite Atoms of Epicurus can be nothing else but a vast heap of dull moveless Matter, coextended with the infinite Space. And how then the World could be made, how these various alterations of Bodies, all which proceed from motion, 'tis difficult to be conceived: and this likewise presseth the Hypothesis of Cartes. and his indefinite Matter, as a little application will discover.
His next design is to free his Atoms from all sensible Qualities, which he convincingly performs; and [...] of late seconded by so many Experiments of the Homourable Boyle, that 'tis now past all doubt. And if we can believe our Senses, we must forsake Forms and Qualiti [...]s, and allow what we formerly called such, [Page 26] to be only Phantasms arising from the stroke of external Bodies on our Organs. There is no need to discourse of his infinite Worlds, or the decay of th [...]; those Opinions depending on his absurd fortuitous Concourse and falling with it, only we may bid any Man that is fond of these, to look on the face of the World as it is painted in Histories down from the Trojan Wars, (for I press not more ancient infallible Records) about which time Society first began, and he will see it look as young Now as Then, and its Vigor still as great.
Another fancy of his is this. Animals, those thing [...] of Sense, can spring from Sensless Seeds, and there is no need of any Superiour Principle to Matter, but a fit Combination of Atoms can Think, Will, or Remember; and this is endeavoured to be proved, in order to his design in his Third Book, where he imploies all his Forces against the Immortality of the Soul, and therefore shall be examin'd with it. And after that I shall take off his exceptions against Providence, discover the absurdities that abound in his explication of th [...] Beginning of the World, the Origine of Man, and the Rise of Societies. But to examine his accounts of the particular Phaenomena, would swell into a Volume. And tho I have made pertinent Collections for it, it will be an unnecessary Task, his absurd Opinions being so palpable, and easie to be discovered, and the others being excellently confirm'd by the modern Philosophers and agreeable to common Observation.
Lvcretius grants the Soul to be a Substance, distinct from these visible Members, and divides it into two Parts, the Soul, properly so called, and the Mind, which is the governing and ruling Part, and takes [...]he Heart for its proper seat, whilst the Soul is diffus'd over the whole Body: But these two are but one Nature, and united, because the Mind can act on the Soul, and the Soul on the Mind; and therefore both are material, Tangere enim & tangi sine corpore nulla [...]otestres, and no Action can be without Touch. This Substance of the Soul is a congeries, of round smooth Atoms, and consists of four Parts: Wind, Vapour, Air, and a fourth a Nameless thing, which is the prin [...]iple of Sense. This Soul is not equal to the Body, as Democritus imagined, but its parts are set at di [...]tance, and when prest by any external Objects, mee [...], and jumble against one another, and so perceive. This is the description of the Epicurean Soul, and [...]he manner of its acting: And all the Arguments [...]hey propose against its Immortality, endeavour likewise to evince it material, and that too from the mutual acting of the Soul and Body on one another.
To examine each particular, I shall first grant it material, and then consider the validity of that con [...]equence; secondly prove it immaterial, and show that [Page 28] an immaterial Being can act on a material, and then discourse on the validity of that Consequence which infer [...]it to be immortal, because 'tis Immaterial.
And here I shall admit the distinction between Soul and Mind, taking one to be the principle of Life and the other of Sense, but cannot allow them to be one nature because of their mutual acting, unless the Body too on the same account be but one nature with the Soul, which Lucre [...]ius himself denies. This Mind is seated in the Brain, a thousand Experiments assuring us, that when there happens any obstruction in the Nerves, the Animal feels not tho you cut the part that lies below the stoppage, and yet the least prick above it, raises the usual pains and convulsions. Now suppose this Mind material, and consider that it hath been already proved, that Matter is not self-existent, and therefore depends on another Substance for its Being; now I suppose any Man will grant, that 'tis as easie to preserve, as to make a thing; for Preservation is only a continuing that Being, which is already given: And therefore tho the Soul were material, yet the Consequence is weak. And thus t [...]e Stoicks, tho they acknowledge nothing but Body, [...]. And affirm the Soul to be generated and corrupt [...]ble; yet it is not destroy'd as soon as divided from the limbs, but remains some time in that state; the Soul of the vitious and ignorant some few years, but those of the wise and good till the general Conflagration of the World.
Secondly, that the Sould is immaterial, is evident [Page 29] from its operations, for when any external object presseth on the Organ, it can only move it: Now let this motion be inward, arising from the pressure of the external Object; or let it be an endeavour outward, proceeding from the resistence of the Heart, as Mr. Hobbs imagines; or else a little trembling of the minute parts, as the Epicureans deliver; yet what is either of these motions to Sense? For strike any piece of Matter, there ariseth presently that pressure inward, and the endeavour outward; and yet I believe no man accounts a Workman cruel for breaking a Stone, or striking a piece of Timber, tho according to this Opinion, he may raise as quick a Sense of pain in these, as in a Man. Nor must any one object the different figures and contrivances of Stones, and Nerves, for those only make the motion more or less [...]asie, but cannot alter the nature of the Pressure. Besides, let us take several round little Balls, and shake them in a bag that they may meet, strike and reflect, who can imagine that here is any perception? That [...]hese Balls feel the motion and know that they do so. And indeed the Epicureans grant what we contend for, since they fly to a fourth nameless thing, i. e. they cannot imagine any Matter under any particular [...]hematism fit to think or perceive. But grant that [...]imple apprehension co [...]ld belong to Matter, yet how could it uni [...]e two Things in a Proposition, and pro [...]ounce them agreeable? How after this conjuction, consider them again, and collect, and form a Syllogism? [...]or there is no Cause of either of those two Motions, and therefore they cannot be in Matter. For suppose [...]wo things proposed to consideration, and let their [...]imple pressure on the Organs raise a Phantasm; this [...]s the only motion that can be caused by the Objects.[Page 30] now let these be removed, and any Man will find himself able to consider the Nature of these Objects, compare their properties, and view their agreement, which must be a distinct Motion from the former; and this too can be done several Hours, Months, or Years, after the first pressure of the Objects, and after the Organs have been disturbed with other Motions, and consequently the first quite lost: And after all this he can joyn these▪ two Objects, thus compared with a third, and compare them again, and after that bring the two Extreams into a Conclusion; and all this by the strength of his own Iudgment, without the help, the pressure, or direction of any external impulse. Besides, the Epicureans grant they have a Conception of Atoms, void and infinite, of which they could never receive any Image and consequently no cause of their Conception; Matter being not to be moved, but by material Images, and those too of equal bigness with the Corpuscles that frame the Soul. Other Reasons may be produced from the disproportion of the Image of the Object to the Organ, it being impossible that any thing should appear bigger than the Organ, if Sense were only the Motion of it, or of some part [...] contained in it; because it would be able to receive no more Motion, than what came from some part of the Object of equal dimensions to it. But I hasten to shew, that an immaterial Being can act on a mat [...] rial. And here we must mind again, that the sublunary Matter is not self-existent, and therefore depend [...] on something that is so: Now this Being cannot be Matter, for all Matter is divisible, and therefore inconsistent with necessary existence; now this Substance, as He created, so he must move Matter, for Motion is not a necessary Mode of it, as every Man's Senses will [Page 31] evince. And 'tis the same thing to create and preserve a Being, with such and such a Mode or Accident, as it is barely to create it. And this infers that He can act on Matter as much as the Soul now doth, and this Action is not any thing distinct from his Will; the same Power that created, moves it; and that this may be easily conceived every Man hath a secret Witness in himself, and may be convinced from his own Actions. But let us consider a little farther, and we shall find Motion as difficult to be conceived as this mode of Acting; for those that define Motion to be only a successive Mode of Being in respect to Place, only tell us the Effect of it, when we enquire after its Nature: I shall therefore take it for a Physical Being, and distinct from Matter, as its transitions out of one Body into another sufficiently evince; and any Man may easily observe how full of contradictions Cartes is, when he treats of this Subject, having determinned Motion to be only a mode of Matter. Now all the definitions of the Philosophers prove, that we have no Idea of this but from its effects; and therefore its manner of Acting, of Transition, &c. is as hard to be conceived, as the mode of Action in an immaterial Substance, and yet no Man doubts it.
Thirdly, there is a great contest about Brutes, some allowing them perception, others asserting them to be nothing but Machines, and as void of all Sense as an Engine. This latter Opinion is irreconcilable to their Actions, and to that experience we have of their Docility, and the relations of their Cunning, even from those Mens Mouths, which are great stick [...]ers for this Fancy: And this arises from a common Opinion, that if they grant Brutes immaterial Souls[Page 32] (as they must do if they allow them perception) the Consequence will be unavoidable, Therefore they are Immortal. But to speak freely, I could never perceive any strength in this Argument; and if I had no stronger convictions, I could subscribe to Sene [...]a's Opinion.
aIuvab [...]t de Animae [...]eternitate qu [...]erere, imò mebercule credere; credebam enim facilè opinion [...]bus magnorum virorum rem gravissimam promittentium, magis quàm probantium. For Immateriality doth not infer necessity of Existence, or put the thing above the Power of him that framed it: And therefore Immortality is a gift of the Creatour, and might likewise have been bestowed on Matter; and therefore Beasts may be allowed Substances capable of Perception, which may Direct, and Govern them, and Die, and be Buried in the same Grave with their Bodies. But we have such great evidence for the immortality of the Mind of Man, both from the Dispensations of Providence, and infallible promises, that I could not give a firmer assent, nor have a stronger ground for my Opinion, if the Proofs could be reduced to Figures, and proposed in Squares, and Triangles.
Besides the general, he produces many particular Arguments, from the different operations of the Soul in the several stages of our life. He had observed (and who can be ignorant of that) that tho both in Childhood, Youth, and old Age the notices of external Objects are equally clear and perfect, yet at first our apprehensions and our memories are weak, our Judgment and reason little and very different from the accurate perception of riper Years: [Page 33] and that decays again, and extream old Age slowly [...] us back to our Swadling Cloths and our Cradles: To these he adds the various Distempers that are incident to Man; how sometimes the Mind is [...]ulled into a Lethargy, and then wak'd again into a Frantick fit; and how at last Death steals in upon our Life, and wins inch by inch, till it becomes Master of the whole: And hence he infers the increase and decay or the Mind, and that it is born and dies: Now these Arguments cannot stantle any one that considers the Immortality of the Soul is not to be inferred from any Attribute of it's own Substance; but the will and pleasure of the Author of it's Being; and therefore did it really suffer all those disturbances he imagines, yet who doubts but a tormented Thing may be kept in Being, since the Torment it self is not Death: But Natural Philosophy will account for these distractions. If we consider what Life is, and how the Soul must depend on the Body as to it's operations: if we distinguish Life from [...]ense, 'tis nothing else but a due Motion, and digestion of the Humours; and this agrees to Plan [...] as well as Sensibles. They are nourisht, grow and [...]ive alike; and an Animal dies because some of [...]hese are either lost, or depraved; for were her [...]abitation good and convenient, the Soul would ne [...]er leave it, she hath no such reluctancy to Matter, [...]or is so afraid of it's pollutions, as the Platonists [...]ancy, that she should be eager to be gone; but when the Body fails, and is unfit for those Animal Motions, over which it was her office to preside, she must retire from the Lump of Clay, and go to her [...]ppointed place: So that the Soul suffers nothing when the Limbs grow useless, as even common [Page 34] observation testifies, for a Palsy in the Arm or Leg, doth not impair the Judgment; and often when the Limbs are feeble, and the Body sunk to an extremity of weakness, the Mind is vigorous and active, and very Vnequal company for the decaying Matter. And as for the Pain and Torture that accompany Death, and make the Targedy more solemn, 'tis evident, that suppose the Soul immortal, 'tis impossible it should be otherwise; so that this can be no Argument for the Epicureans, which, admit the contrary supposition, can be so easily explained: And here we must conceive the Mind as the chiefest Part of Man, a Iudging Substance, but free from all Anticipations and Ideas; a plain Ras [...]Tabula; but fit for any impressions from external Objects, and capable to make Deductions from them; in order to this, she is put into a Body curiously contrived, fitted with Nerves and Veins, and all necessary Instruments for Animal Motion; upon these Organs External Objects act by pressure, and so the Motion is continued to the Seat of this Soul, where she judges according to the first impulse, and that Judgment is called either Pain or Pleasure; so that the Action of the Soul is still uniform and the same; and the various Passions arise only from the variety of the Objects she contemplates: But now because she has Memory, and from these Notices once received can make Deductions; she is capable of all those Affections which are properly called Passions, as Grief, Joy, &c. All which are Acts of Reason, and are compatible to Brutes too, according to their degree of Perception: And besides, since the Mind makes use of the Body in her most Intellectual Actions, as is evident from that weariness [Page 35] that is consequent to the most abstracted Specu [...]ations; the disturbance she receives proceeds from the unfitness of the Organs, but she works as rationally [...]n a Mad man as in a Sober, in a Fool as in the most Wise, because she acts according to the utmost Perfection her Instruments will permit.
But because this Notion of a Rasa Tabula will not agree with those, who are fond of some I know not what innate speculative, and Practical Ideas; it will be necessary to consider the Instances they produce. The first is that of many Geometrical Figures, for In [...]tance a Chiliagon of which we can make perfect Demonstrations which presuppose an Idea of the Sub [...]ect, tho we can have no Image nor Representation of it from our Fancy: But in proposing this In [...]tance, they do not attend that these Properties [...]elong to a Chiliagon: because it contains so ma [...]y Triangles, which is a Figure obvious enough to [...]ense. The second is that of a Deity, upon which [...]artes his whole Philosophy depends; and here he grants this to be imperfect, i. e. really none at all, because not agreeable to the Object whose Idea it [...]retends to be; yet this is enough to guide us in [...]ur Religion, because the highest our Minds can [...]each: But even this we have from Sense; from [...]he Consideration of the Imperfections of all things with which we are conversant, we rise to the know [...]edge of an All perfect; so that all the Attributes we [...] conceive are just in opposition to what we dis [...]over here, and therefore according to the diffe [...]ent apprehensions that Men have entertained of [...]uch Things so various have been their Notions of [...]he Deity, as is evident from the Heathen World: And this makes way to discover how we got all those [Page 36] particular Notions which we call the Law of Nature, and are said to be written in our Hearts: For when Man was first created in his perfect State, without any prejudice of Infancy or Education, he had as much Knowledge as was designed for that order of Creatures in the Universe [...] ▪ the Notions of all things were clearly represented, and Good and Evil appeared naked, and in their proper shapes: These Notions have been delivered down to us, and from these once made plain, the Mind necessarily infers such practical rules as are called the Law of Nature: And this Explication will give an account of the diversity of Manners and Opinions amongst Men, and the various Interchanges of Barbarity, and Civility thro the World.
After he had copiously discoursed of the Nature of the Soul, and endeavoured to prove it Mortal, he goes on here, and pretends to solve One Argument, which still seemed to press his Opinion, and that is drawn from the various Apparitions that sometimes present the Image of our deceased Friends, and makes so lively and vigorous impression on the Fancy, that we cannot but think them real, and something beside naked Imagination: But because he intermixes this with his Discourse of the Senses, and makes it depend on the Epicurean explication of Vision, I shall be obliged briefly to consider his Doctrin, and that being overthrown, discourse of the Strength of the Argument: Well then, not to trouble him about his other Senses, concerning Vision he delivers this; Thin [...]ubtle Images constantly rise from the surfaces of all Bodies, which make an Impression on our Organs, and then the notice [...]s communicated to the Soul. To confu [...]e this, we need look no farther than his own Principles, and consider that he hath made Weight a Property of Matter, and an Endeavour Downward a Necessary Adjunct: And therefore all Motion Vpward is violent, and proceeds from External Pressure, or Impulse.
[Page 38]Now any Man knows that the Species are propagated any way with equal Ease, and we see as well when the Object is placed below our Eye, as when above it: But there is no Force to make these Imag [...] rise, and therefore 'tis impossible they should. Their own Nature opposes, the Air (as all must grant) that lies behind the Object, is unfit to give this Impulse to the solid parts of the upper Surface, that on the side, to drive it upward: And I believe none will think these Images are raised by the Air that is perpendicular to the Superficies; And this Argument more strongly concludes, if we consider his Explication of Distance, for there he requires that these Images should drive on all the Air between the Object and the E [...], tho it often resists and beats furiously against them, which cannot be done, but by a considerable Force, and a greater Strength than can be allowed these subtle Forms, tho rising from any Body in the most convenient Position, and when their Weight can assist their Motion: But more; If such Images arose, it must be granted that the Object must seem changed every Minute; and it would be impossible to look upon a Cherry for the space of an hour, and still perceive it blush with the same Colour; because every Image that moves our Eye, cannot be above one hundred times thinner than the Skin of that Fruit; for I believe any Man will freely grant, that this Skin so divided will be too transparent to be perceiv'd: or if it may still be seen, let the Division proceed, and at last the Absurdity will press, and follow too fast, and too closely to be avoided: I shall not mention, that contrary Winds must disturb their Images, break their loose Order, and hinder their passage; but only take notice, That 'tis impossible such Images, should enter at the Eye, and [Page 39] [...]epresent an Object as great as we perceive it: For [...]hese Images rising from the Surface, must proceed by [...]arallel Lines; and their Parts maintain as great a di [...]ance as the parts of the Body whence they sprang; [...]ecause they come from every part of the Object, and [...] commensurate to it; and therefore cannot be [...]ressed closer without Penetration or Confusion. But [...]ppose Vision might be thus explained, grant every [...]ne, like the Man in Seneca, had his own Image still [...]alking before him, yet Imagination and Thought have [...]heir peculiar difficulties.
Pag. 123. l. 31. These pass the Limbs, &c.
Tully examining this Opinion, says, Tota Res, Vellei▪ [...]gatoria est, and adds farther, Quid est quod minùs [...]obari potest, quàn omnium in me incidere Imagines, Homeri, Archilochi, Romuli, Numae, Pythagorae, [...]latonis, nec câ formâ quâ illi fuerint? quomodo ergo [...]? Let us consider our Dreams, where the powers of [...] and Imagination are most observable. These our [...]oet explains by Entring Images, which pass thro [...]he Body, and strike the Soul: How deficient this is [...]ny one may be satisfied from his own Observation, for [...]hat will tell him, That he dreams of things at a vast [...]istance, and not thought on for some Months: What [...]hen? Can the Image pass thro those large Tracts of [...]ir whole and undisturbed? Are they not as thin a [...]ubstance as the Epicurean Soul, and as easily dis [...]olved? Can they enter the Pores of the Body, and still [...]reserve their Order, and the Mind be accounted Mortal for the same way of passage, and this be used as [...]n Argument against it's Infusion? Strange power of [Page 40] Prejudice! that can blind the sharpest Eyes, make them dull and unfit to be moved by these thick, and almost palpable Errors, but perchance there is no Image of an Absurdity, and therefore we must excuse the Epic [...] rean: Beside, some things are presented to our Imaginations, of which there can be no Image; a Har [...] seems to sound when it lies [...]ilent in the Case, when there is no brisk Vibration of the Strings to compel the ambient Air, and create a Sound; for Sound doth not consist of parts that fly from the Body, (as Lucretius imagins) 'tis only an Agitation of the rigid parts of the Air, as a Thousand Experiments can evince, but Two may suffice; One is taken from Common Observation: For touch the sounding Wire of Viginals at one end, and the Noise ceases, tho the Touch cannot hinder the flux of Atoms, from any part, but that which it immediately presseth: The Other is known to all, who have heard that a Bell will not sound in the Exhausted Receiver, tho the parts might there fly off with greter ease, they being not troubled with any ambient resisting Air.
Pag. 126. l. 3. Vnless she sets her self to think, &c.
It being demanded why any Man could think on what he pleased, the Answer is; That Images are constantly at hand, but being very thin and subtle, they cannot be perceived, unless the Mind endeavours; which tho press'd by all the difficulties propos'd concerning Images, yet may receive a farther Examination. For first, The Mind must think on the Object before this Endeavour, else why should she strive, why apply her self particularly to that? and that this Argument [Page 41] is strong against the Epicureans, is evident [...]rom that question which Lucretius proposeth in his [...]ifth Book, about the beginning of Ideas in his Dei [...]ies, which I have already reflected on. But more▪ This Endeavour of the Mind is a Motion, Nothing be [...]ng to be admitted in the Epicurean Hypothesis but what [...]ay be explained by Matter variously figured and [...]gitated: Now Epicurus hath settled but Three kinds of Motion, [...], and [...], and the two latter necessarily suppose the [...]ormer, and therefore if that [...] cannot be [...]ong to the Soul, 'tis absurd to conclude this Endea [...]our to be either of the latter: And here it must be [...]onsidered, that the Epicurean Soul is Material, and [...]herefore Weight is a Property of all it's parts, which [...]ill necessitate this Soul, to subside in all the Vessels of the Body, as low as possible; and therefore it [...]annot actually enjoy this motion, and consequently [...]o Endeavour.
Here I might be copious (for 'tis an easie task) [...]n laying open the weakness of the Arguments by which he endeavours to prove that our Limbs were not made and designed for proper Offices and Em [...]loyments; it would be an endless trouble to pursue [...]im thro all the Absurdities which lie in his Opinions concerning Sleep, and Spontaneous Motion, for every Man hath his own constant Experience to confute [...]hem, and therefore as Lactantius thinks a loud [...]aughter the only suitable reply to the former, let [...]he others be contented with the same answer; nor [...]inder me in the prosecution of the proposed Argument.
[Page 42]And here it must be confessed, that a Thousand of these Sories are the genuine productions of Fear and Fancy: Melancholy and Inadvertency have not been unfruitful; and we owe many of them to Superstition, Interest, and Design: but to believe all counterfeit because some are so, is unreasonable, and shews a perversness, as faulty as the greatest Credulity. For when such are attested by multitudes of Excellent Men, free from all Vanity, Design or Superstition▪ who had the Testimony of their Senses for their Assurance, and would not believe it till after curious search, and tryal; we must assent, or sink below Scepticism it self, for Pyrrho would fly a threatning Dog▪ and make his excuse [...]: 'tis hard to put off the whole Man: And that there are such Stories delivered with all the marks of Credibility, I appeal to the Collection of M. Glanvil. Let any one look on that which is recorded by the Learned Dr. Gale in his Notes upon the fifth Chapter of the Third Section of Iamblichus de Mysteriis, and then I shall give him leave to use his Atoms and his Motion to the greatest advantage, but for ever despair of an explication: The Story speaks thus in English. "In Lambeth lives one Francis Culham, an honest man, and of good credit, this man lay in a very sad condition Four Years, and Five Months: The first Symptom was unusual Drowsiness and a Numness for three days, which forced him to take his bed: In the first Month he took little or no meat or drink; the second, he fasted Ten days, and often afterward Five, or Seven: He fed on Raw and Boyled Meat with equal greediness, never moved himself in his Bed, and waked constantly [Page 43] for the first years, at last never closed his Eyes, but kept them fixt and steddy. He made no Articulate Sound, nor took any notice of his Wife, and Children, nor seemed to feel the Knives and Lances of the Chyrurgeons. At last given over by all, he thus unexpectedly recovered: In the Whitsun-Week 1675. He seemed to be wakened out of a very sound Sleep, and (as he relates it) his Heart, and Bowels grew warm, and his Breast freed from that Weight which before opprest it, and he heard a Voice which bid him go to Prayers, and then he should be well: Paper and Ink being brought, with a trembling Hand he writ these words, I desire that Prayers may be made for me. Two Ministers came, and when they had sufficiently examined the matter, and found it free from all cheat, they began those Prayers which the English Liturgy appoints for the Sick, and when they were come to Glory be to the Father, &c." The Sick man spake with a loud voice, Glory be to God on high. And in two days time, his Feet, Hands, and other Limbs, were perfectly restored: but he could not remember any thing that was done to him during all the Four Years: and this Relation I assert to bevery true: Now tho such as [...]hese do not directly prove the Immortality of the Soul, [...]et they sufficiently take off all pretensions of the [...]picureans against it; since they evidently prove, [...]hat there are some subtle unseen Substances permanent, [...]nd durable, and consequently Immaterial, for they [...]annot imagine that any Material Substance thin [...]er than Smoak or Air, can be less subject to disso [...]ution than those; tho they contradict themselves, [...]nd grant the Eternal Bodies of their Deities to be [...]uch.
He that would establish a Criterion, is certain to have the Sceptick for his Enemy, and what is more uncomfortable, to be unable to confute him: He is an Animal uncapable of Conviction, his folly may be exposed, but to endeavour to bring him to Sense and Reason is as wild a design,
—ut siquis Asellum
In campum doceat parentem currere froenis.
Pyrrho would venture on a Precipice in spight of his Senses; and tho the more Sober are careful of their Lives, yet they are as proof against Convictions; a perverse sort of Creatures, born to contradict, and instructed in all the studied Methods of Foolery: Scepticism according to their own definition is [...]; its effect, is Freedom from Assent, and it's end Sererenity. The Principle of the Sect is, [...], yet this is not proposed as a Dogma, for that is an Assent, [...], nor is it laid down as so in it's self, and a real Truth; but only in appearance, and therefore Empiricus prefaceth his discourse with these words, [...]. And yet they [...]ollow their natural Appetite for their preservation, seek the good and profitable, and fly the bad and hurful according to appearance, for they do not deny but that they [Page 45] may be warm and cool, and are capable of pain, and pleasure; yet none, like a dogmatist, affirms it is [...] [...], but [...]. The Law of their Country, is the Rule of Iust and Right, and the Custmo of the Nation determines their Religion.
This is the Face of a Sceptick as it is drawn by his own Hand, and since we find it condemned to diffidence, there are some Reasons sure of this unsettledness, this [...]: and some propose Ten, others Fifteen, and others increase the number; but one will comprehend them all, and that is enough to ruine every Science in the World; 'Tis taken from the variety of Opinions about the same things: for there can be no appeal for a decision, because he that would judge, acts by the same Faculties that those do that are at strife, and so he that loses the Cause will be still dis-satisfied, and to invert Seneca, Citius inter Horologia quam Philosophos convenit. This difference riseth from the various Tempers of Men's Bodies, the Dispositions of their Organs, and Situation of the Object: Thus Melancholy and Sanguine take different notices from the same Impression; Young and Old, Sick and Healthy, Drunk and Sober do not agree: nor is it enough to answer that some of these are indispos [...]d, whilst the others are in order; for since that Change is nothing but an alteration of the Humors, they demand a Reason why such and such a Disposition should be more capable of receiving Impresses from Objects that are agreeable to the nature of the things, than another: Besides, they observe, that the Complexions of Animals are various, and the Texture of their Organs[Page 46] different: so that there cannot be the same refractions in their Eyes, the same windings in their Ears; and therefore not the same notices from the same Objects: And indeed did the Scepticks proceed no farther than Sensible Qualities, we must acknowledge them to be very happy in the discovery; for 'tis certain that those are Phantasms alone, and those that think Hony sweet, and those that think it bitter have equally true representations of the Object, because the little parts of Hony act upon both their Organs according to their figure.
Hence they proceed to deny all first Principles, and so are put beyond all possibility of Conviction, for still demanding proof after proof, they must reel on to eternity without satisfaction: But this is too long a Journey, and too fruitless a trouble to pursue, and so we must take our leaves of these contradicting Animals; who have no other reason to deny the clear light of Science, but because some mens Eyes are too weak to look steddy upon it.
Here begins hi [...]Impiety anew, and he endeavours to raise a dust, and blind Mens Un [...]erstandings; and to secure his former Opinion pre [...]ends Objections intermixt with Scoffs, against all those, [...]ho upon sober Principles, and a strict search into the [...]der and disposition of Things, were forced to con [...]ss this Frame to be the contrivance of some Intelligent [...]eing, and the Product of Wisdom it self. And here, a [...]eeable to the Epicurean Principles, he supposeth Inter [...]t to be the cause of all good nature, and the only Spring [...] Action, and then peremptorily demands, what suitable [...]turns Man could make the Gods for all their labour, or [...]hat additional happiness they could receive? Where he [...]akes another wild Supposition, which will never be [...]anted, viz. That to create, or dispose, is toyl, and trou [...] to Omnipotence, for such I have proved every eter [...]l and self existent to be. Now let us look a little on [...] immediate Praises he bestows on his Epicurus, [...]d ask him what Rewards could Posterity give him [...] his Philosophy, how could he receive any benefit [...] their praises, and Commendations? What then [Page 48] was his God Epicurus a Fool, who lost his own Ease, opposed himself to so many Philosophers, and laboured to write almost infinite Volumes, when he had no motive to engage himself in all this trouble? No, Lucreti [...] highly esteems him for the Benefits he bestowed o [...] Mankind; and thus answers himself, whilst he allows single Benevolence to be a strong motive to Action: And this is allowed by general Consent, he being hated who looks only on his own Interest, and makes that the measure of all his designs. And that the De [...]ty is benevolent in the highest degree, is as evident [...] that it is a perfection to be so: For 'tis already proved, that infinite perfection is a necessary consequen [...] of self-existence. But when he endeavours to prove, that to Be is no good to Man, what but laughter ca [...] be returned to such an idle opposition of commo [...] Sense? For if, to be continued in Being is so great [...] Good, and so desirable, as all Men's Wishes an [...] Endeavours sufficiencly evince, then surely to best [...] that Being, is at least an equal Blessing. And to answer his impudent Question, How the Deity could have his Knowledge? 'tis sufficient to return, th [...] his Method of Knowing is not to be measured by ours [...] that he is Omniscient, that being a Perfection, need not any external impulse from Images.
But leaving this, he finds fault with the Contrivance it self, and, like that proud King of Arrag [...] could no doubt have mended the Design. And her [...] tho tis unreasonable to demand a particular Cau [...] and Motive for every Contrivance, since we [...] not of the Cabinet Council of Nature, nor assiste [...] at her Project, yet his Exceptions (no doubt the [...] his labouring Wit could invent) are so weak, so [...][Page 49] answered, and so easily (on Principles grounded on certain History, and infallible Record) to [...]e accounted for, and there is no need to frame a [...]articular Answer, and no fear that any, the meanest Reader, can ever be surprised with such T [...]ifles.
Having, as he imagined, freed the Deity from all care and trouble, and kept him in ease and quiet, whilst the World was making, he proceeeds to deline [...]ate the Order. And here I cannot imagine a Man could act more agreeable to his Principles or de [...]cribe Chance better, resolving all Philosophy, all our search, and enquiry into these Matters, into a [...]aked May be; nay often scarce standing within the comprehensive bounds of Possibility. But to pass [...]y all the Contradictions that lie in the very Principles, and beginning of his Hypothesis, of which I have before discoursed; let us suppose these infinite Atoms moving in this infinite Space, and grant [...]hey could strike and take hold, and squeeze out the [...]esser and more agile parts into Seas, Heaven, Moon, Stars, &c. I shall first demand, why this weighty Mass of Earth, as its nature requires, doth not constantly descend? Why fixt and steddy? If its answered (as Lucretius) that it lies in congeneal Matter, and therefore presses not, the Question still returns, Why not this congeneal Matter fall, since it hath Weight, the Epicurean property of Atoms hath that other fit Matter spread below it? The Demand constantly returns. Besides, this Matter wa [...] squeezed out of the Earth by the descending heavier Particles, and therefore the Mass may press and descend thro it. Well then if this Earth cannot be framed, neither any of the other Elements, since, according to his description, the latter depends [Page 50] on the former; and since he refuses to stand to any one cause of the Motion of the Sun, or Stars; it would be endless to pursue this flying Bubble, and follow him thro all the Mazes of Conceit, and Fancy.
p. 171. l. 14. Then Neighbours, &c.
Those that endeavour to disgrace Religion, usually represent it as a trick of State, and a Politick invention to keep the credulous in Awe; which however absurd and frivolous, yet is a strong argument against the Atheist, who cannot declare his Opinions, unless he be a Rebel, and a disturber of the Commonwealth: The Cause of God, and his Caesar are the same, and no affront can be offered to one, but it reflects on both; and that the Epicurean Principles are pernicious to Societies, is evident from the account they give of the rise of them. First then we must imagine Men springing out of the Earth, as from the Teeth of Cadmus his Dragon, (fratres fungorum, & tuberum, as Bias called the Athenians, who counted it a great glory to be [...],) and like those too, fierce, and cruel; but being softned by natural decay, and length of Time, grew mild; and weary of continual wars, made leagues, and combinations, for mutual defence and security; and invested some Person with power to overlook each mans actions, and to punish, or reward those that broke, or kept their Promises. Now if Societies began thus, 'tis evident that they are founded on Interest alone, and therefore self-preservation is the only thing that obliges Subjects to Duty; and when they are strong enough to live withou the [Page 51] [...]rotection of their Prince, all the bonds to Obedience [...]re cancelled, and Mutiny and Rebellion will necessa [...]ily break forth; for we all know, how ambitious [...]very Man is of Rule, how passionately he de [...]ires it, [...]nd eagerly follows, tho ten Thousand difficulties [...]ttend the pursuit: What it he breaks his promise, [...]ecalls his former consent, and acts against the Law [...]hat was founded on it? Why need he be concer [...]ed, if he hath got the longest Sword, and is above the [...]ear of Punishment; will not a prospect of a certain [...]ofit lead him on to Villany? And why should his [...]onscience startle at wickedness, that is attended [...]ith pleasure? since all the Epicurean Vertues are [...]othing but Fear, and Interest, and the former is [...]emoved, and the latter invites. 'Tis true, as Lucre [...]us says, strange discoveries have been made, and Plu [...]arch gives us very memorable Instances: Plots have [...]een defeated, but as many proved successful: And how [...]eak that single pretence, how insufficient to secure [...]overnment, is evident from the daily Plots, and [...]ontrivances, Murders and Treasons, that disturb us; [...]o all the Terrors of Religion joyn with these [...]ears and endeavour to suppress them. And there [...]ore these Opinions are dangerous, and destructive of [...]ocieties, and, as Origen says of his Purgatory fires, [...] [...]thers tho pretending to better Principles than tho [...]e of [...]picurus, yet are altogether as faulty in stating the rise[Page 52] of Power; and more absurd: For his Opinion is agreeable to his other Positions, but theirs contradict the Creation they assert, and the Providence they allow; I mean those that declare the People to be the spri [...] and fountain of Power, and that from their consen [...] all the Authority of the Governour is derived: Su [...] [...] Men never considered the relation betwixt [...] and his Creatures; and what an absolute dominion he hath over those to whom he first gave, and still continues Being. But let us look on Man under that circumstance, and then how naked, how devested of all power will he appear? How unable to dispose of himself, and submit to the Laws of his fellow free Agent? unless he endeavours as muc [...] as is possible to disown the Right of the Deity, and turns Rebel against the Author of his Being. For ho [...] can any one submit himself to another, without the express permission of him that hath absolute domini [...] over him? And where is that Permission? Is it founded on Reason or Scripture? Doth Benevolence, or Self-preservation, the two proposed motives to Society, spea [...] any such thing? And doth not Scripture expresly oppose this Opinion? Well then, all Power descends fro [...]above; 'tis the gift of that Being to whom it Principally belongs, and [...]Kings are fro [...] God, is true both in the account of the sober H [...] then, and good Christian: And therefore every King that ever was, or is, whether he obtains the Crow [...] by Succession, or Election, (except the Iewish must be acknowledged Absolute: Liberty and Prope [...] of the Subjects depend on his Will, and his Pleasu [...] is Law; for none can confine or limit that Po [...] which God bestows, but himself: And therefore [...] prescribe Laws to the Governour, to choose or refu [...][Page 53] [...]im on certain conditions, is to invade the Preroga [...]ive of Heaven, and rebel against the Almighty. Thus when God design'd to limit the Power of the [...]ewish Monarchy, he described Laws himself; but [...]ince he hath not fixt any to other Princes, every King, as such, (for I do not respect their particular Grants to the People, which they are bound to ob [...]erve) is Absolute.
To free this from all exception, it must be consi [...]ered that the Discourse is concerning the Origine of Power, which is now settled in some Persons, [...]nd by which Communities are govern'd. The Epi [...]ureans act very agreeably to their impious Princi [...]les, when they make fear and distrust the only mo [...]ives to Agreement, and the pacts to which the scat [...]er'd multitude agreed to be the foundation of the Power of the Prince: It being impossible for them, who had excluded Providence, to find any other O [...]iginal: But this Opinion as delivered by them, de [...]ending upon their other absurd and impious Phi [...]osophy must be weak and irrational; yet still this [...]otion is embraced, tho not upon the same mo [...]ives; Faction and Ambition propagate that Error, which was nothing else but innocent Ignorance in the Antients: They considered Man as Single, unable to live with Security or Comfort, because his fel [...]ows, either out of Pride, Lust, or Covetousness, would endeavout to rob him of his Enjoyments, and [...]his Life too, if it hindred them in the prosecution of their wishes: Thus they saw a necessity of Government, and because it proceeded from Mans natural Imperfections, they thought him, that by his Wisdom or his Strength was most fitted for the defence and preservation of others, was as it were a [Page 54]Lord by Nature, and Born a Sovereign: Thus Plutarch, [...]. 'Tis the first and most fundamental Law, that He that is able to protect, is a King by Nature to him that needs Protection: Thus Historians make the Election of the first Kings to be for their Strength, their Wisdom or their Beauty: And Aristotle peremptorily determines that the Barbarians are slave [...] by Nature to the Greeks: This was innocent enough in them, but how can we be excus'd who have such perfect knowledge of a Creation, who hea [...]Wisdom proclaim that by Her Kings Reign, who made it an Article in Edward the 6th's time, and now every day in our Publick Prayers profess that God is the only Ruler of Princes? From whence 'tis necessarily inferr'd that he only bestows the Power, for if it came from the multitude, what is more eviden [...] than that they could make what Conditions they pleased, subject them to an High Court of Iustice, and call them to an account if th [...]y act contrary to their pleasure? It being certain, and confirmed by Common Practice that he that voluntarily parts from his right, may do it on what terms he thinks fit: Now if it is certain (and demonstration proves i [...]) that God is the alone giver of Power, if the Prince is, as Plutarch and Menander say, [...]a living Image of the Deity; if, as Pliny, qui vic [...] Dei erga hominum Genus fungeretur, and every King whether Elective or Successive, Rules by the sam [...] Authority, as 'tis certain they do, because Bo [...] have Power, and the People can give them none; then what is more certain than that all Kings which [Page 55] [...]ay soever they are inthroned before they have [...]ade any grants to their People, are Absolute? And [...]at their Pleasure is Law, for otherwise there [...]uld be none, that Liberty and Property depend [...]on their Will.
Nam propriae Telluris herum ne(que) me, ne(que) illum,
Nec quenquam statuit Natura—
[...]or doth Nature provide more Privileges for one [...]an another: And if the Principles are true, and [...]e inference naturally follows, as it doth, because [...]e People that cannot bestow the Power have no [...]ght to make conditions for its Exercise, and set li [...]its how far it shall extend, and make such and such [...]greements for the admission of the Prince; what [...]rm is there in this innocent Truth? For we discourse [...]ly of Kings as they first are, without any reference [...] such and such particular Communities, where [...]ey have been pleased to limit themselves; to grant [...]iviledges to their Subjects, and settle Property; and [...]nfirmed all this with Oa [...]hs, and engaged their [...]oyal Word and Promise before God and Man for [...]eir performance.
I suppose it is granted on all hands that the King [...]supreme, that upon any pretence whatsoever it is [...]eason to resist; and so there can be no fear of [...]nishment, no tye upon the King but his own Con [...]ence; sufficit quod Deum expectet ultorem; yet [...]o the Law cannot Punish, it can direct: Tho it is [...]t a Master, it is a Guide, and such a one, as, be [...]use of his Oath, he is bound to follow: For tho [...]e People cannot, He can limit himself; for being Rational [...]reature, and intrusted with Power, [Page 56] without any particular Rules for the Guidance of it; his Reason is to be his director, and theref [...]re according to the tempers and particular humors of the People, he may make Laws, settle Maxims of Government, and oblige himself to make those his measures, because his Reason assures him that this is the best Method for the preservation of the Society, the maintenance of Peace, and obtaining those ends for which he was intrusted with this Power.
And since Princes must die, and Government being necessary, Succession is equally so, and therefore it may seem that every Prince owing his Power only to the same Original from which the first derived it, is at liberty to confirm such and such Priviledges and immunities which his Predecessors have granted; yet upon a serious view of the premised reason, no such consequence will follow; for since the Predecessors have found these Laws agreeable to the tempers of the People, and the only way to preserve Peace, 'tis evident that those are Rational; and since he is to use his power according to Right reason, there is an antecedent Obligation on him to assent to those Laws; and make those the measures of his Government; unless some extraordinary Case intervenes which requires an altera [...] on of these Laws, and then that Method of abrogating old, and making new Ones is to be followed, whic [...]constant experience hath found Rational: And since [...]Prince cannot be bound by any tyes but those of C [...] science, this Opinion leaves all the Obligations po [...] sible upon him.
PAG. 196. l. 29. And why doth heedless Lightning, &c.
The last Exceptions which he brings against Providence, are drawn from that common Observation; Good Men are opprest with trouble, and misery, subject to all the rage and violence of the Wicked; whilst the Impious swell with the Glories, and revel in the Delights of Life: This hath been the subject of many sollicitous Disquisitions. Disputes have been multiplied; and some have been as industrious [...]o vindicate the Methods of Providence from all seeming Irregularities as others to defame them. Some have sent us to look for Retribution in another World, and indeed this is an easie way of solving the Difficulty, and with little pains deducible, from the Immortality of the Soul, which I have already asserted. But because to look beyond the Grave, requires a sharp and steddy Eye, I shall observe the Reasons of the Philosophers, and propose what Plutarch hath excellently delivered. And here we must take notice, That only that part of the Objection, which concerns the Prosperity and Impunity of the Wicked, seems formidable, and [Page 56] concluding; for all those Men we generally call Good, as their own Conscience will [...]ell them, deserve those Aflictions which the most Miserable have endured. And upon this the Poets, Orators, and Historians have bean very copious.
[...]
[...].
I dare to say, No Gods direct this Whole,
For Villains prosperous distract my Soul,
says Aristophanes: and Diagor [...]s resolved to be an Atheist, as Epicurus delivers, because he did not see Vengeance fall presently on the perjur'd Person, and consume him: Velleius Paterculus produceth the long and quiet Reign of Orestes, as a convincing proof that the Gods directed him [...]o murther Pyrrhus; and approved the Action: And Martial hath contracted all the Force of the Argument into one Epigram:
Nullos esse Deos, inane Coelum
Affirmat Selius, probatque quod se
Factum, dum negat haec, videt beatum.
Seneca in his Treatise, Cur malis benè & Bonis ma [...] [...]um sit Providentia, talks much of the Privilege of Sufferings, that to afflict argues Care, and Kindne [...]s; and in short, thinks this a great Commendation of Vertue,
[...] —Th' Immortal Powers have sweat near Vertue [...].
[Page 57]But this is not the way to answer the demands of an Epicurean, to satisfie his doubts, who had rather be accounted an happy Servant, than a miserable Son of the Deity, who would not be fond of Torments, that he might shew spectau [...]um Iove dignum, virum fortem cum malâ fortunâ compositum: who cannot think that Fears and Jealousies are the necessary Products of [...]rreligious Opinions; but makes such the only Means of obtaining Happiness, and perfect Serenity of Mind: who is most delighted with the most pleas [...]ng Phy [...]ick, and would think him cruel who makes use of [...]aws and Lances, when a gentle Cordial would re [...]tore the Patient to his Health; we must therefore [...]ook for other Answers, and Plutarch presents us with enough, some of which have a peculiar Force [...]gainst the Epicureans; who confess Man to be a free Agent, and capable to be wrought on by Example [...]nd Precept.
First then, Quick Vengeance doth not blast the [...]icked that they themselves might learn Lenity, and be [...]ot greedy to revenge Injuries on Others: [...], 'tis the end of good Men [...] be like God, says Plato; and Hiero [...]les places the [...]ie of the Soul in this Imitation: Here God sets [...]rth himself an Example, and any Noble and Ge [...]erous Mind would rejoyce to have the Most Excel [...]nt for a Pattern of his Actions: Lucretius follow [...]d Epicurus, because he thought him so, and the rest [...] the Admirers make his fancy'd Vertues the ground [...] their respect. This taken by it self, I confess, [...] but a weak Answer, since one Thunder-bol [...] would [...]cure them from doing mischief, whilst Mercy and [...]orbearance often exasperate; and because God [...]olds his tongue, they think he is even such a one [Page 58] as themselves; but if we consider it as a Consequent of another reason that is drawn from the Goodness and Kindness of the Dei [...]y, then it proves strong, and satisfactory.
The second Reason follows, God doth not presently Punish wicked Men, that they may have time to become better; and here Plutarch brings Examples of such whose Age was as glorious as their Youth infamous: if Miltiades, saith he, had been destroyed whilst he acted the part of a Tyrant: if Cimon in hi [...]Incest, or Themistocles in his Debaucheries, what had become of Marathon, Erymedon and Dianium, what of the glory and liberty of the Athenians? for as the same Author observes, [...], great Spirits [...] nothing mean, the active Principles that compose them will not let them lie lazily at rest, but toss them as i [...] a Tempest before they can come to a steddy and settled temper.
Thirdly, the wicked are sometimes spared to be Scourges to others, and execute just judgment on M [...] of their own Principles, this is the Case of Tyrant [...] and outragious Conquerors; such was Phala [...] to the Agrigentines, such Pompey and Caesar to the Romans, when Victory had made them swell beyond their due bounds, and Pride and Luxury fled from other Countries upon the Wings of their Triumphing Eagles: Such Alexander to the Persian Softness; and if we look abroad ten thousand Instances occur, and press upon us; Cedrenus Pag. 334▪ tell [...] us, that when a Monk enquired of God, why [...]e [Page 59] [...]uffered cruel Phocas, treacherous to his Em [...]erour Mauritus, and an implacable Enemy of [...]he Christians, to obtain the Empire, and enjoy Power as large as his Malice: a Voice, [...], gave this Answer to his Demand, [...]: because I could find none worse to scourge the wickedness of the Citizens: and Alaricus declared, [...]: 'tis not of my own accord that I attempt this, but something will not let me rest, but [...]urges me on, and cries, Go sack Rome: and this requires that they should not be only free from Punishment, but likewise enjoy Wealth, and Power, and all the Opportunities and Instruments of Mischief: and this Answer is equal to the Objection in it's greatest Latitude, and gives Satisfaction to all those numerous [...]ittle doubts which lie in the great Objection as it was proposed.
Fourthly, The impious are not presently consumed, that the Method of Providence may be more remarkable in their Punishment. The History of Bessus and Ariobarzanes in Curtius is an excellent instance of this; and amongst others our Author gives us a memorable one of Belsus, who having kill'd his Father and a long time concealed it, went one night to Supper to some Friends; whilst he was there, with his Spear he pull'd down a Swallow's Nest, and killed the Young ones, and the reason of such a strange action being demanded by the Guests, his Answer was, [...]: [Page 60]do not they bear false Witness against me, and cry out that I kill'd my Father? Which being taken notice of, and discovered to the Magistrate, the Truth appeared, and he was executed.
A great many other reasons are usually mentioned, but these are the Principal, and suppose the Liberty of the Will; for if▪ a man follows Fate blindly, he is driven on, not perswaded to act; if he is an Au [...]omaton, and moves by Wheels and Springs, bound with the chain of Destiny, 'tis evident that Fate is the Cause of all his miscarriages, and the Man no more to be blamed for wicked actions, than a Clock for irregular strikings whe [...] the Artist designs it should do so. No Example can prevail on him, no promise entice, no threatnings affright him; being as unfit to rule himself, or determine his own actions, as a Stone in it's descent; and a piece of Iron may be said to act as freely as a man, if he is led on by Fate, and it's motion as spontaneous, if Liberty consisted in a ba [...]e absence of Impediments.
THE Campaign being over, and Councils not yet begun, the World is very much at quiet; nor can I find News enough to fill a Letter: But to keep up our usual Correspondence, I send you an Account of an old Latin Poet, very little known, tho' as worthy your Acquaintance, as many of those who [Page 2] are in Credit. He lay buried in the German Libraries, not heard of in the World, till Poggius Publish'd him from some old Manuscripts found there; and tho'1Burde Cotzus, thinks Lucian consulted this Poet when he wrote his little Treatise of Astrologie; tho' Iulius Firmizus is2 accus'd as an ungrateful Plagiary, for not acknowledging from whom he Transcrib'd the chiefest parts of his Books; yet there is no good Evidence, that any one Writer mention'd this Author before Poggius. Pliny is suppos'd to speak of him as a3Mathematician, and Gerbertus, as an4Astrologer; but concerning the [Page 3]Poet, there is as dead a silence as if he had never been; nor can his greatest Admirers find any Character of him in old Writers.
Yet it must be own'd, that he is an Author of some considerable Age; for the Manuscripts which Poggius, Bonincontrius, Scaliger, and Franciscus Iunius us'd, were ancient: Tanaquil Fa [...]er, Spanhemius, and the severest Criticks allow him to be as old as Theodosius the Great, and pretend to find some particular Phrases in him, which are certain Characters of that Time.
Others, who believe they have very good Reasons to place him higher, find it very difficult to account for this universal silence: What they offer, is either bare May-be and Shift, and scarce ever amounts to a tolerable Reason: 'Tis true, they say, he is not mention'd by Ovid in his5 Catalogue [Page 4] of Poets, and no wonder, since he did not begin to write before the6 Banishment of Ovid, and Published nothing before his Death; Perhaps he was one of those Young Men,
or his Fame did not reach so far as Pontus: Otherwise they are confident there are too many Graces in his Poem to be neglected; at least, the singularity of his Subject would have deserved to be taken notice of, as well as that of8Gratius. But why Quintilian doth not propose him to his Orator, tho' he encourages him [Page 5] to9 read Macer and Lucretius, and 1 affirms, that a competent skill in Astronomy is necessary to make him perfect in his Profession? Why the following Philologers never use his Authority, tho' it might very often have been pertinently cited by Gellius and Macrobius? Why the Grammarians and Mythologists, seem to be altogether unacquainted with his Writings? They confess these are Questions not easie to be answer'd.
Of this Poet, who is acknowledged by all Parties to have lain very long unknown, and about whom, since he first appear'd in the World, so many Controversies have risen, I am now to give you an account.
His Name is commonly said to be Marcus Manilius, which in some Copies of his Poem is shortned into [Page 6]Manlius, in others softned into Mallius: This variation is inconsiderable, and the common fault of unaccurate Transcribers; but2Bonincontrius affirms; that the Title of his very Ancient Copies was, C. Manilii Poetae illustris Astronomicon; and that he had seen a Medal, in which was the Figure of a Man, but in a Foreign Habit, with a Sphere plac'd near his Head, and this Inscription, C. MA [...]NILI.3Lilius Gyraldus mentions another of the same stamp; But that these Medals belong'd to this Poet, may be as easily deny'd, as 'tis affirm'd, or rather, as 'tis conjectured: However all Parties agree, that the most Ancient Copies constantly bear the Title of Manilius; but whether the Books of Poggius and Bonincontrius, which call him [Page 7]Caius, or those of Scaliger and others, in which we find Marcus written, are to be follow'd, is submitted to every Man's Discretion; the Matter is not of any Consequence, nor a fit Subject for Dispute, because impossible to be determin'd: Tho' if Conjecture may be admitted, I should fancy that it is more probable a Transcriber may err, when he puts M. before Manilius, than when he writes a C. because in the former case, the Sound of the following Word, which is the most considerable in the Title, and consequently the chiefest in his Thoughts, may pervert him; but in the latter, He hath no temptation to mistake. This M. or C. Manilius, was born a Roman, and liv'd in Rome when Rome was in her Glory; commanding the biggest part of the known World, and full of the greatest Men that ever any time produc'd: For the [Page 8] same Age that saw Manilius enjoy'd Varro, Lucretius, Cicero, Caesar, Virgil, Varius, Horace, and (to close the Catalogue) Augustus. In the beginning of this Astronomical Poem that Emperour is4 invok'd, that very Emperour who was the5 adopted Son of Iulius Caesar, who6 beat Brutus and Cassius at Philippi,7 overthrew Pompey the Great's Son,8 who sent Tiberius to Rhodes,9 who lost three Legions in Germany under the Command of Varus; who1 routed Anthony and Cleopatra at Actium, and sav'd the Roman Empire by turning that overgrown dissolute Republick into a well regulated Monarchy. Here are so many Characters, that the Person cannot be mistaken, not one of them agreeing to any but the first [Page 9] Great Augustus. So that this Author [...]iv'd in that Age to which He pre [...]ends by so many very particular Circumstances, or else He is a most no [...]orious Cheat, and one of the greatest [...]mpostors in the World.
It seems2Tanaquil Faber thought him to be so, since without giving any Reason He brings him down as [...]ow as the time of Theodosius:3Vossius was once of the same Opinion, having observed, as He then thought, some Measures, Words and Phrases peculiar to that Age, and therefore He concludes against Scaliger, that Iulius Firmicus did not follow Manilius, but Manilius wrote in Verse what Firmicus had published in Prose under the Reign of Constantine the Great: But upon second Reading this4 Critick alter'd his first Sentiments, and [Page 10] allows him to be as ancient as the Poet himself desires to be thought 5Gassendus often quotes him, and al [...]ways sets him after Firmicus, as may b [...] seen in many places of his Writings▪ but gives no reason why he constantly observes that order: But Gevartius▪ who had study'd and design'd to pub [...]lish Notes upon this Author, says i [...] a Letter to Mr. Cambden,6 "I have been long acquainted with this Wri [...]ter, and know him well, but can [...]not, with Scaliger and other learne [...] Criticks, allow him to be as anci [...]ent as Augustus, for in my Notes will demonstrate that he liv'd in th [...] Age of Theodosius [...] and his Sons Ar [...]cadius and Honorius, and that h [...] was the same with Manlius Theodorus,[Page 11] upon whose Consulship Claudian writes a Panegyrick, in which he mentions his Astronomicon. The [...]ame thing he asserts in his Comments [...]pon7Statius, and promises to do Wonders in his8Electa upon this subject; what his performance was do not find taken notice of by any [...]f the Criticks, nor am I concern'd [...]or it, being certain that he fail'd in [...]is Attempt, because it was ridiculous [...]nd rash: Yet the learn'd Ezechiel Spanhemius endeavours to support this Conjecture of Gevartius,9 and tells us, that sub Armis, a Phrase familiar [...]o Manilius, as lib. 1. v. 795.
was us'd in the time of Theodosius, as appears by the following passage in that Emperour's Code,1Quicunque sub Armis Militiae munus Comitatense subierunt. Scaliger himself unwarily gave a very great advantage to this Opinion, when he2 affirm'd, that the word Decanus, which Manilius uses, was brought from the Camp, and that a Sign which govern'd ten Degrees was call'd Decanus, because [Page 13] [...]n Officer who commanded ten Men [...]n the Army had the same Title: But3Salmatius, who discover'd the Mistake, (for Decanus was not heard [...]f in the Roman Camp before [...]he time of Constantine the Great) [...]ath so well corrected it,4 or rather [...]Huetius hath given so good an Account of that Word, that tho' an Argument drawn from it may be strong against the Critick, it will never be of any force against the Author. It is almost needless to mention the Exceptions of those Criticks who think his Stile impure, or, as they please to speak, too barbarous for the Age he pretends to; Indeed5Gyraldus endeavours by this very Argument to prove he was no Roman born: But 6Scaliger▪ laughs at him for his Attempt, [Page 14] tells him that he does not d [...]stinguish between Idiotisms and Ba [...]barisms, and that Vitruvius ( [...] whom he should have added Lucre [...]tius) might be call'd barbarous a [...] well as he:7Franciscus Iunius com [...]mends the propriety of his Language 8Salmatius and9Huetius have approved many passages which lesser Criticks thought to be impure; And the accurate Vossius,1 after he had studied and considered him well, found nothing in him inconsistent with the Age of Augustus, and the Politenes [...] of his Court. Indeed most of th [...] Instances that are produc'd upon this head, do not fasten on the Author himself, but on the Transcribers and Publishers of his Writings. There ought to be a new Edition of his Astronomicon, and I do not despair of seeing [Page 15] [...]ne which will have a pure genuine Text, and free that Text from many [...]f his Interpreters Comments, espe [...]ially from the Notes of the misera [...]le wretched2Fayus.
You see, Sir, I have brought this [...]iffus'd Controversie within a very [...]arrow Compass; Tanaquil Faber and Gassendus keep their (if they had any) Reasons to themselves. Their Au [...]hority I confess had been perswasive, [...]ad they considered, and after a fair [...]earing determin'd the Controversie; [...]ut an incident declaration, and an unweigh'd Sentence concerning the Age of any Writer ought not to be submitted to, but appeal'd from: And therefore if I can shew the Observation of Spanhemius to be unconcluding, and refute the bold Conjectures of Gevartius, I shall leave Manilius[Page 16] in possession of that Age▪ which he so often, and with [...] much assurance claims. And her [...] I am sure we should not have been troubled with Spanhemius's Observation, had he been pleas'd to consider, that sub Armis, and sub [...]Armis Militiae, being very different from one another, might be us'd in very different Ages of the Empire; and that he argues very ill, who says, the one was known in the Time of Theodosius, and therefore the other was not common in the Court of Augustus: 'Tis certain tha [...] it was, for Virgil (whom Manilius often imitates) hath
And this Virgil himself borrow'd from Ennius, who says,
[...]Ter me sub Armis malim vitam cernere.
could produce more Authorities, [...]ere not these sufficient to secure Ma [...]ilius from Spanhemius's Observation.
But Gevartius, as he is bolder, so [...]e is much more unhappy in his Conjectures; he fixes upon the Man, [...]nd says this Manilius is Mallius Theo [...]orus, celebrated by the Poet Claudian; [...]or the Author of this Astronomicon, is [...] many of the old Copies call'd Mallius, and this Mallius Theodorus, was a good Astronomer, and a Writer of great Industry and Reputation: [Page 18] But did Gevartius ever meet with the Astronomicon, under the Title of Fl. Mallius Theodorus? Or of Fl. Mallius and not alwaies of C. or M. Manlius, Mallius or Manilius? Doth Claudian commend the Poetry of his Consul, or mention his Acquaintance with the Muses? or could a Poet forget, or not celebrate that Talent which he himself must look upon as a very great Perfection, and the Age would have highly valued, had he been the Author of this Poem? Doth he say he wrote Books of Astronomy, knew the Depths of Astrology, and was admitted into the Councils of the Stars? Here was a large Field for that luxuriant Wit to have wanton'd in, and it cannot be thought he would have conceal'd the deserts of his Patron when he study'd to commend him: But instead of this he praises his Justice, Integrity, Clemency and Honor; he extols his E [...]oquence, [Page 19] and prefers the sweetness [...]f it before all the delicate Charms [...]f Poetry and Musick.
[...]nd tho' all the Muses are concern'd for [...], and busie in his Service, yet he [...] devoted to none of them but Ura [...], who assisted him in his Astronomi [...] Diversions.
Defectum indicat numerus. Quae lin [...] Ph [...]eben
[...], et excluso pallentem fratr [...] relinquat
That he publish'd some admir'd Book
6 Consul per populos, idemque graviss [...]mus Author
Eloquij, duplici vita subnixus in aevu [...]
[Page 21] Procedat, libris pariter, [...] legendus.
But how doth it appear that Astronomy was his Subject, when Claudian himself tells us it was the Origine and Constitution of the World? He represents him as well vers'd in all the several Hypotheses of the Natural and Moral Philosophers, acquainted both with the Physicks and Ethicks of the Greeks, and able to discourse of their Opinions very properly, and very e [...]egantly in Latin.43
But when he speaks of his Writings he says he describ'd the Origine and Disposition of the World, and gave [Page 22] very [...] convincing proofs of his own Wit, Capacity, and Judgment, by his exact account of the beautiful Order, and regular Contrivance of that wonderful Machine.
it may be inferr'd that this Consul [...][Page 23]Mallius, was as to Natural Philosophy a Stoick, and built his World according to the Hypothesis of that Sect, and therefore wrote something very like what we find at large in the first Book, and hinted at in several passages of the other Books of Manilius. But this being the least part of our Author, and subservient to his greater and general design, it must not be suppos'd that Claudian should enlarge only upon this, and leave his whole Astrology untoucht; unless we think Claudian as ridiculous as that Painter would be, who being to fill his Canvas with a noble Family should draw a single Servant, or paint only a Finger or a Nail when he had a large beautiful Body to represent.
I have been the more particular in this matter, because Gevartius pretends to demonstration, tho' to confute his conjecture it had been sufficient only [Page 24] to observe, that it is the most ridiculous thing in the World to imagine that Mallius a Man well known both for his personal Endowments and publick Employments, who had been Governour of several Provinces▪ and at last Consul should publish a Treatise under his own Name, and yet in almost every Page of the Book endeavour to perswade his Readers it was written four hundred years before. For it must be granted that the Prince whom he1 invokes in the beginning of his Poem, who is stiled Patriae Princepsque Paterque, who is deify'd whilst2 alive, and (not to repeat the other particulars I have already reckon'd up) whose3Horoscope was Capricorn, was the first Great Augustus, and therefore there is no need of calling in the Authorities [Page 25] of4Horace,5Virgil, and6Suetonius to prove it.
This last Character puts me in mind of another Objection that may be drawn from F. Harduin's7 Observation, for he says that Suetonius was himself deceiv'd, and hath deceiv'd all those who have thought Capricorn was concern'd in the Nativity of Augustus: For if this be true all the Pretences of Manilius are ruin'd; but since that Writer doth not back his Assertion with any Reasons, I shall not submit to his bare Authority, nor wast my time in guessing what Arguments he may rely on, being not bold enough to conjecture what the daring Author may produce. Having thus fixt the Age of this Author, and prov'd him to have [Page 26] liv'd in the time of Augustus Caesar, [...] shall venture farther to affirm that h [...] was born under the Reign of tha [...] Emperour, not only a Roman, but o [...] illustrious Extraction, being a branch of that noble Family the Manilij, who so often fill'd the Consul's Chair, and supply'd the best and greatest Offices in the Roman Commonwealth. And here I must oppose many of the Criticks, and be unassisted by the rest: For8Scaliger confesses, that from his own Writings, it cannot be known what Countryman he was, and n [...] other Authors give us any Information. Bonincontrius and Gyraldus endeavour to prove from the Medal already mention'd, that he was no Roman; the Learned9Isaac Vossius thinks he was a Syrian, and all who [Page 27] [...]ook upon him to be the same with [...]hat Manilius mention'd by Pliny, Nat. Hist. lib. 35. cap. 17. say he was a Slave: Only Petrus Crinitus [...]1 affirms, he was Nobly Born, and Mr. Tristan will2 have him to be [...]hat Manilius, of whom Pliny gives a [...]ery Honourable Character, in the Tenth Book and Second Chapter of [...]is Natural History; where he says, He was of Senatorian Dignity, an excel [...]nt Scholar, and (if we believe Mr. Tristan) a very good Astronomer. But [...]nce Crinitus doth not prove what [...]e says, and Mr. Tristan but conje [...]tures at best, and upon Examinati [...]n, will be found to be very much [...]istaken in his Conjectures, there [...]ore I cannot expect any assistance [...]rom either of these Authors. Now [...] is not certain that the Gentleman [Page 28] whom Pliny speaks of in the Secon [...] Chapter of his Tenth Book wa [...] Nam'd Manilius. Copies differ, an [...] in the M. SS. of Salmasius3 he i [...] call'd Mamilius: Pliny doth not say one word of his skill in Astronomy he only4 affirms, "That he was the first of all the Romans who wrote concerning the Phoenix, that never any Man saw it feed, that in An [...] bia it is Sacred to the Sun, that i [...] lives 660 Years, and that with the Life of this Bird is consummated the Conversion of the Great Year, in which the Stars return again to their first points, and give significations of the same Seasons as at the beginning:" And all this any one may write who is in an entire Ignorance of the Courses and Influence of the Stars: But when Mr. Tristan[Page 29] [...]arther observes that Pliny insinuates, besides a particular respect, a kind of [...]ntimacy and Acquaintance between [...]his Manilius and himself, he gives us a very convincing Argument against his own conjecture: for there is good [...]eason to believe this Manilius the Po [...]t dy'd before Augustus, and therefore [...]ould not be intimate with Pliny.
To set this whole matter in its due [...]light, I shall, as the learned and ingenious Sr. Edward Shirburn hath already done in his Preface to the Sphere of Manilius take a view of those, who have been by the name of Manilius deliver'd down to Posterity as Men of Letters, and then consider which of all those, or whether any one of them was this Manilius the Poet.
Of that Manilius whom Pliny mentions in the second Chapter of his tenth Book I have already said enough; and about that Manilius, whom Varro[Page 30]5 cites, I shall not be concern'd▪ there being no ground to think he was the Author of this Poem.6 "Pliny lib. 35. cap. 17. tells us of one Manilius surnam'd Antiochus, who with Publius Syrus, and Staberius Eros were brought to Rome, all three of Servile Condition, but persons of good Literature. His words are these, Pedes Venalium trans mare advectorum [Creta] denotare instituerunt Majores; Talemque Publium [Syrum] mimicae Scenae conditorem, et. Astrologiae consobrinum ejus Manilium Antiochum▪ item Grammaticae Staberium Erotem, eadem navi advectos videre Proavi. Our Ancestors us'd to mark with Chalk the Feet of those Slaves who were brought over from beyond Sea to be sold; And such an one was Publius [Syrus] the Founder of [Page 31] the Mimick Scene, and his Cousin German Manilius Antiochus of Astrology, and Staberius Eros of Grammar; whom our great Grandfathers saw in that manner brought over in one and the same Ship: This Manilius Laurentius Bonincontrius (who near two ages agoe commented on our Author) conceives the same with Manilius who wrote this Astronomical Poem, to confirm which opinion he produces the evidence of a Silver Medal in his possession whereon was the figure of a Man, in an Exotick Habit with a Sphere plac'd near his Head, and this Inscription MANILI: The same is affirm'd says Lilius Gyraldus by Stephanus Dulcinus, and the said Gyraldus farther assures us that a familiar Friend of his, one Nicolaus Trapolinus, had another Medal of the like Stamp and Inscription."
[Page 32] "But against this opinion of Bonincontrius and Gyraldus, Scaliger opposes a double Argument, one drawn from the seeming inveracity of tha [...] suppos'd Evidence; no such Meda [...] being at this day to be found in th [...] Cabinets of any, no not the mos [...] curious Antiquaries; the other from the reason of Time, for Manilius Antiochus being brought to Rome in the beginning of Sylla's days (for he was brought in the same Ship with Staberius Eros, who open'd his Grammar School in Rome whilst Sylla wa [...] alive) must needs, if he were th [...] Author of this Poem have been 120 [...] Years old when he began to write this piece being written in the latte [...] years of Augustus. Besides, the Autho [...] in the Proem of this work wishe [...] for long life to compleat his intended Poem, and therefore certainly h [...] was not of that Age, it being ridiculous [Page 33] for a Man to wish for long life, when he is at the Extream already."
"The same Pliny, lib. 36. cap. 10. speaks of one Manilius a Mathematician, who when the Obelisk which Augustus erected in the Campus Martius for finding out the Hours of the day by the Shadow of the Sun, with the Increase or Decrease of the Days and Nights, plac'd a guilded Ball, Cujus Vertice Umbra colligeretur in se [...]netipsam, alia atque alia incrementa ja [...]culantem Apice, ratione (ut ferunt) à [...]apite hominis intellecta, says Pliny, who commends the design."
"To this Person Scaliger conceives [...]his work may with fairer probability [...]e ascrib'd than to the former; which Opinion is by divers other judicious Men embrac'd."
"The excellently learn'd Isaac Vossius conceives yet, that the Manilius [Page 34] Antiochus, and the Manilius Mathematicus before mention'd are not two distinct Persons, but one and th [...] same under different Titles and Appellations, and the very Author o [...] the Poem we now publish, whose particular Sentiments upon this Subject, and Arguments confirming the same, he was pleas'd not long since to impart to me, by his most obliging Letter, in answer to some Queries by me propounded in one of mine to him upon occasion of my intended publication of this piece, which for the Readers satisfaction, I shall here make publick, tho' not in his own words, yet as near as may be in his own Sense."
"And first in answer to Scaliger's Argument drawn from Reason to Time, against Manilius Antiochus, upon the supposition of Staberius Eros (one of the Three before mention'd) set open his Grammar School in the [Page 35] time of Sylla ninety five years before the death of Augustus; and that therefore Manilius could not probably be (according to Scaliger's Computation) less than 120 Years old at the time when this Poem was written; he urges by way of reply, that Suetonius (from whom Scaliger takes the ground of his Argument) doth not say that Staberius Eros open'd his School in Sylla's time, but that he taught gratis the Children of those who in Sylla's time were proscrib'd. The Words of Suetonius are these, Sunt qui tradunt tanta eum (Staberium) honestate praeditum, ut temporibus Syllanis Proscriptorum liberos gratis, et sine mercede ulla in Disciplina receperit. How long that was after the times of Proscription will be needless here to declare; and that Manilius was not so old as Scaliger conceives, when this piece was written, may be made out from this, that he was the Cousin [Page 36] German of Publius Syrus, who that he was brought a young Boy to his Patron, Macrobius affirms, from whom likewise, and from the Verses of Laberius it may be collected that he was but a Youth when he came upon the Stage against Laberius, which was but a little before the death of Iulius Caesar and Laberius also; to whom he succeeded on the Mimick Stage in the second year of 184 Olympiad, that is in the Year of Rome 711, as Eusebius testifies▪ And therefore seeing it is, manifest that Manilius publish'd this Poem soon after the Varian Defeat, which happened in the Year 762 of Rome, it is as evident likewise that between the Youth or Adolescence of Manilius, and the time wherein he wrote this piece, there could not pass above one and fifty Years, and consequently there is no reason to assign so [Page 37] great an Age to Manilius, as Scaliger here doth, since perhaps he was not seventy years old when he had finish'd this his Astronomical Poem."
"As to what Scaliger subjoyns touching Manilius his wish for long life together with a cheerful old Age, and the Inference he thence makes that he could not reasonably be thought to be old then, who wish'd he might live to be so. The Argument is but weak, for Senium is one thing, and Senium Annosum is another; Nor doth he simply wish for Vitam Annosam, but Vitam Annosam quae conjuncta sit cum molli Senecta, which may be wish'd for even by those who are very old."
"As for the name of Antiochus, he seems to have taken it from the famous Philosopher Antiochus Ascalonita, often mention'd by Cicero, Plutarch, Sextus Empiricus, and others, whose School not only Cicero, but [Page 38]Varro, Brutus, and divers others are said to have frequented, and in all probability this our Manilius also, as being not only of the same Nation▪ but happily born in the same Town (Ascalon.) So that it may seem no wonder if after the manner of those times, he took upon him the Name of his worthy Tutor and Instructor▪ For that he was a Syrian is not only manifest from his Consanguinity with Publius Mimus, but may likewise be collected from the Title o [...] Inscription of this work, which is a [...] ancient and excellent Manuscript in the Possession of Vossius is this, M [...] MALLII POENI ASTRONO [...]MICON DIVO OCTAVIO QU [...] RINO AUG. That the Phaenician were by the Romans called POEN [...] is manifest out of Horace, Cicero apu [...] Nonium, and our Author in this very Poem; he concludes therefore tha [...][Page 39] this our Manilius, or (as he is rather pleased to call him) Manlius was a Phaenician, and in all probability Native of the same Town as Antiochus his Tutor, whose name he assum'd."
"From this Dedication of his Work to Augustus, by the Name of Quirinus, as the Inscription shews, will appear the Error of those, who who imagine the same to be Dedicated to Tiberius, or some later Roman Emperour: And the Reason of attributing the Name of Quirinus to Augustus, may be made clear from the Words of Suetonius, Censentibus quibusdam Romulum appellari oportere quasi et ipsum conditorem Urbis, &c. Dion likewise tells us [...], That Augustus Caesar extremely desir'd to be call'd Romulus: and Ioannes Philadelphensis (Scripto de Mensibus in Aug.) [...][Page 40] [...]. Octavianus Son of Octavius was after hi [...] great Victories honoured with diver [...] Names, for by some he was called Quirnus, as another Romulus, &c."
"As to that Manilius stiled by Pliny Mathematicus, he conceives that titular distinction to make no difference in the Person, but that he is the same with the former, further adding, Omnino existimo et illum quoque de nostro [...] Manilio accipi debere. And whereas [...]Salmasius affirms that the name Manlius or Manilius is not to be found in that place of Pliny in any ancient Manuscripts, he makes it appear that Salmasius is extreamly mistaken by the testimony of several antient Manuscript Copies of Pliny in his Possession, one of which was written above 8 or 900 Years agoe, in all which the Word Manlius is found, [Page 41] though with some small difference in writing of the name. Nor doth he think the name of Marcus prefixd to Manilius ought to be scrupled at, upon the Account that none of the Manlian Family after the 360th Year from the building of Rome could or [...] did use that Praenomen, seeing the prohibition as Cicero intimates is only to be understood of the Patrician Race, Now that this Manilius, or (as he calls him) Manlius was before his Manumission a Slave, not only the place of Pliny already cited, but the very Agnomen of Antiochus sufficiently demonstrates, for as much as a Greek Agnomen joyn'd to a Roman Name is always a most certain Token of a Servile Condition."
Thus far Sir Edward Shirburn, who is very much inclin'd to rest satisfied with this rational discourse of the incomparable Vossius, and thinks others [Page 42] should be so too; but upon examination it will appear that Scaliger's Objections are still in force, and that Vossius's his reasonings are all to little purpose. It must be granted that the Agnomen Antiochus proves that Manilius to be of Servile Condition, tho' there i [...] no need of this Argument, since Pliny in very express Terms asserts that he is so: Tis likewise true that that Manilius was a Syrian, being a near Kinsman to Publius Syrus, and brought to Italy in the same Ship with him: But that that Manilius the Syrian was the same with Manilius the Poet, is a Question that still returns, and will not, I fear, be determin'd by the Title of that ancient and excellent Manuscript of Vossius: For if instead of M. MALLI [...] POENI, we read M. MALLI [...] POETAE, which is found in other Manuscripts, (and every body knows there is so little difference in the [Page 43] [...]raits of the Letters of those two words [...]n ancient Copies, that they may ve [...]y easily by Ignorant Transcribers be mistaken for one another) then the Evidence drawn from this Inscription [...]s lost: Besides that Title is not to [...]e regarded, it not being written by [...]he Author but affixt by some heedless Copyer of the Poem: For it is Divo Octavio, whereas Augustus was never [...]til'd Divus though often Deus before [...]is Death, and the Writer of the Astro [...]omicon, as will by and by appear, [...]y'd before Augustus.
To speak out what I think will not [...]e deny'd, Manilius the Author of [...]his Poem was young when he wrote [...]t, and dy'd young; and therefore cannot be that Manilius Antiochus whom Scaliger reckons to be 120, and Vossi [...]s is forced to confess was 70 years of Age about the time Varus was defeated by the Germans. The first part [Page 44] of this Assertion may be demonstrated from almost all the Pages of his Book, in which we meet with many things that are not to be accounted for on the Hypothesis of Sixty: He is too fierce and fiery for that Age, and bounds every Step he takes: In a Man of years when we find a Warmth we feel it to be regular, he never starts▪ his Pace is equal, and seldom varies but when his Subject forces him to a more than ordinary quickness.
Judgment appears all thro', and a strength well govern'd: When he rises he doth not affect to climb but to walk, like a sober Traveller, who knowing his own force seeks the easiest ascent, when his Ground is uneven, or he is oblig'd to take the advantage of a Prospect. But 'tis not so in Youth whose Fancies as well as Passions are impetuous; that pleases them most which is most daring, finding [Page 45] they have strength they use it to the utmost, and when at last they sink they seem rather worn out, than tired. I cannot compare the Spirit of Poetry possessing a Youth, of a strong generous Imagination and vigorous Constitution, to any thing better than to a Flame seizing on the Body of a Meteor, the whole Mass blazes, and mounts upon a sudden; but its motion is all the way uneven, and it quickly falls in a despicable Gelly: He that looks on the Latin of Manilius will see that I do him no Injury when [...] compare him to this Meteor, for even when he is oblig'd to give rules, and is ty'd almost to a certain form of words, he struggles against those [...]ecessary Fetters, he reaches after the [...]trongest Metaphors, uses the boldest Catachresis, and against all the rules of [...]ecency labours after an obscure Sub [...]ime, when he should endeavour to be [Page 46] plain, intelligible and easy: But as soon as he hath room to get loose, how wildly doth he rove? he is not free but licentious, and strives to err greatly. 'Tis needless to produce particulars, since they are so visible in the Prefaces, Fables, and Descriptions thro' his Books: And upon the whole it may be affirm'd, there are so many boldnesses scatter'd thro' his Poem, and so much of Toysomness just by them, that a Man may read his Youth in his writings, as well as his Contemporaries could do it in his Face.
I would mention and enlarge upon his conspicuous Vanity, and from thence endeavour to support the Judgment I have already pass'd; but that I consider that fault when it hath once possess'd a Man is not to be cool'd by all the Frost and Snow of Age: Yet from the Vanity of Manilius I think a particular Argument may be [Page 47] drawn to prove him to be young, for he had a design to rival or perfect the inimitable Virgil. This is evident from the Preface to his third Book:
In Populi unius leges ut cesserit Orbis Differtur—
For here it is plain he had this migh [...]y project in his head, and after he [...]ad prepar'd himself by this Astrono [...]ical Poem, rais'd his Fancy and got [...] good turn of Verse, was resolv'd to [...]rosecute it with his utmost vigour; [...]e saw the vastness of the design
[Page 48] Yet he hop'd to live to finish it, though in the beginning of this Poem he wishes for old Age that he might compleat the Work he then had in hand; yet having gone through the most difficult part of it sooner, and with more ease than at first he thought he should have done; he sets up for new Schemes and thinks he shall have years enough before him prudently to begin, and Strength succesfully to carry on so great an Undertaking. In this very Preface he reckons up a great many other Subjects fit to employ a Poet, but in express terms lays them all aside.
Colchida nec referam, &c.
Non annosa canam, &c.
But the Roman History is in his Thoughts tho' he will not begin to [Page 49] write, till his greater leisure gives him opportunity to do it.
These two Observations perswade [...]me, that Manilius was Young when [...]he began this Poem, and that he [...]dy'd Young, and did not live to finish his design, or accurately Revise what he had written, will I think [...]e very evident from what follows: [...]t cannot be deny'd, that this Poet [...]ad advanc'd very far in his Work, whilst Tiberius was at Rhodes, for in [...]is fourth Book, he gives this Cha [...]acter of that Island:
[Page 50] Cum caperes lumen magni sub Caesare Mundi.
Now1Tiberius retired to Rhodes, when C. Antistius and L. Balbus, were Consuls; he continu'd there Seven 2 Years▪ and return'd in the Consulship of P. Vinicius and P. Alfinius Varus; and yet in the first Book we meet with the3 Description of the Prodigies that appeared before the defeat of Varus in Germany which hapned when Poppaeus Sabinus and Q. Sulpicius Camerinus were Consuls, about eight years after the Return of Tiberius from Rhodes: What shall we say then? was the fourth Book written and publish'd before the first? or would the Poet have strain'd for that Complement to Rhodes after the Varian Defeat? with [Page 51] what Propriety could that Island be call'd Hospitium recturi Principis Orbem, or with what Truth could it be said to contain the most glorious Luminary next to Caesar, when that imagin'd Star had not for many years been in that Horizon, and now shone in other quarters of the World? No, this had been Banter and inexplicable Riddle: But if we suppose Manilius to have had this Work under his hand several years, to have revis'd it, and added what he thought would adorn his Po [...]em, then we can easily give an account why his fourth Book should appear to be eight years younger than [...]is first: A little before Tiberius's re [...]urn from Rhodes he wrote his fourth Book, after that he composs'd his fifth, and sixth which is now lost; [...]hen at several times revising his Work, and about the time of the Va [...]ian Defeat being upon the end of his [Page 52] first Book, he added to his discourse of Comets a short Account of those prodigious Meteors that then appeared, and which Historians4 tell us were the most amazing that were ever seen: Soon after this he dy'd before he had corrected the fourth Book, as appears from the Character which in that Book he gives the Island Rhodes, and which his last and finishing hand could not have left there.
These Observations will help us to give some tolerable account of the other difficulties relating to this Author, for to any one who enquires why the first Book is more correct than the rest? why the Impurities of Stile the Criticks charge upon him are for the most part pickt out of the four last Books? I would answer, we have only [Page 53] the first and rude Draughts of them; and that as Poets and Painters are said to be very near ally'd, so they agree in nothing more than they do in this, that though in their Scetches we see the Master, yet we may find something that the Finisher would correct: To him who asks why there is [...]o mention of this Poet in any of the Antients, I would reply, That Mani [...]ius having left an unfinisht Piece, his Family was studious both of his Cre [...]it and their own, they carefully pre [...]erv'd the Orphan, but would not expose it: In that Age when Poetry was rais'd to its greatest highth, it had [...]rgued the utmost Fondness or the ex [...]reamest Folly in a Noble Family to have publish'd a crude uncorrect Po [...]m, and thereby engage their Honors [...]o defend it.
Besides▪ Augustus who was infinite [...]y jealous of his reputation
says Horace who knew his Temper very well) would not have born the too officious Complement of being invok'd, unless the Poem had been as correct as Virgil's Georgicks, and fit for his Genius to inspire. Lucan afterward suffer'd for the like Complement, though indeed upon a far different account: He lost his Life for pretending to be inspir'd by Nero, when he made better Verses than the Emperour himself; his Flattery to Nero was too great, as this of Manilius to Augustus had been too little, and a Defect in such Addresses was as dangerous under the wise, as an Excess in them was under the vain Emperors of Rome.
[Page 55] You are sufficiently tired, I fear, with this long Discourse about Manilius full of guesses and conjectures, yet I cannot dismiss this Subject without adding something concerning his Quality, and place of Birth. His Quality he carries in his name, the Manilij being one of the best Families in Rome, which so often fill'd the Consul's Chair, and was employ'd in the greatest Offices of that Commonwealth. Indeed some have affirm'd that he was of Servile Condition, and being made free, according to Custom, took the name of his Patron: But since I have already prov'd, that he was not the Manilius Antiochus in Pliny, there is no reason left for any one to say he was a Slave; he himself very expresly, I think, declares himself to be a Roman born, for in his fourth Book he shews a Concern for [...]he Interests of the Roman Commonwealth [Page 56] down as low as the Age of Hannibal.
which he could not with any Propriety have done, had his relation to that State commenc'd so lately, or had his Ancestors had no Interest in the then Losses or Victories of Rome. And seeing he was born a Roman, and of the Family of the Manilij, we may farther from some other Evidences conclude that he sprung from a very considerable, if not one of the noblest Branches of it; for if we reflect that tho' he dy'd young, yet he had been well instructed in the several Hypotheses of the Antient Philosophers, accurately taught the Doctrine of the Sto [...]cks,[Page 57] led thro' all the intricate mazes [...]nd Subtilties of Astrology, that he was [...]cquainted with the Mathematicks, knew [...]ll the Mythology of the Antients, and [...]ad run thro' the Greek Poets, we shall [...]ind in him all the signs of a very li [...]eral and costly Education, and con [...]equently of a considerable Quality, [...]r at least a great Fortune. But if we [...]eflect farther that he was conversant at Court, and acquainted with the mo [...]ish, and nicest Flattery of the Palace, [...]at he made his Complements in the [...]me Phrase that the most intimate [...]nd finisht Courtier ever us'd, we may [...]aise another probable Argument [...]at his Quality was great: Now this [...]eflection may be supported by one [...]bservation made on the Complement [...]e pays Tiberius when at Rhodes: He [...]iles him6Magni Mundi Lumen, using [Page 58] the very same Word [...] which we mee [...] with in Velleius Paterculus, who wrote [...] all Court Language, upon the very same occasion.7Alterum Reipublic [...] Lumen is Tiberius, and he retir'd to [...]Rhodes, ne Fulgor suus orientium Iuvenum, C. et L. Caes. obstaret initiis, say [...] that Historian.
As to his place of Birth, since we [...] find him at Rome when he wrote thi [...] Poem,
8 Qua genitus cum fratre Remus ha [...] condidit Urbem:
and no Author settles him any whe [...] else, it may with some shew of Probability be concluded, that he wa [...] born in that City, in which we a [...] certain he both studeid, and led h [...][Page 59] [...]fe: But if we consider farther that [...]e takes all occasions to shew his [...]espect for Rome, that with Zeal he [...]entions those extravagant Honours [...]hich the Flattery9 of Asia, and the [...]anity of her own Citizens had put [...]pon her, we shall find so much Ve [...]eration in his Writings, that it could [...]ot well rise from any other Spring [...]an that Piety which Men of gene [...]us Sense and Spirit always retain for [...]e Places of their Birth.
To close this Discourse, I have [...]ov'd this Author was not the Mani [...]s Antiochus mention'd by Pliny, Nat. [...]ist. lib. 35. cap. 17. Nor that Manili [...] lib. 10. cap. 2. and that both Vossius [...]d Mr. Tristan are very much mista [...]en in their Conjectures. There remains [Page 60] another Manilius whom the same1Pliny, commends for his Skill in Mathematicks; this Mathematician Scaliger thinks to be the same with the Poet, because he liv'd in the time of [...]Augustus, and was conversant in the same Studies with our Author▪ These I must own are not convincing proofs; but as there are no good Arguments for, so there are no Objections against his pretences, and therefore he still stands fairest for the Person.
This Manilius of a Noble Family, born in Rome, and living in the Age of Augustus, had a liberal Education suitable to his Quality and the time in which he liv'd: his Writings shew him to be well acquainted with the Principles of the several Sects of Philosophers, but addicted to the Stoicks,[Page 61] whose Hypothesis in all its out-lines [...]ears a very near resemblance to some of the Theories that are now in Fa [...]hion. The Modern Philosophers [...]uild Worlds according to the Mo [...]els of the Antient Heathens, and Ze [...]o is the Architect.
The Stoicks Principles were in short [...]ese: They say there is one Infinite, [...]ternal, Almighty Mind, which being [...]iffus'd thro' the whole Universe of [...]ell order'd and regularly dispos'd [...]atter, actuates every part of it, and [...] as it were, the Soul of this vast Bo [...]y: The Parts of this Body they say [...]re of two Sorts, the Celestial, viz. the [...]lanets and the fixt Stars, and the Ter [...]strial, viz. the Earth, and all the o [...]er Elements about it: The Celesti [...] continue still the same without any Change or Variation; but the whole [...]ublunary World is not only liable to [Page 62] Dissolution, but often hath been, and shall again be dissolv'd by Fire: From this Chaos which, because it is made by Fire, they call Fire, they say another System would arise, the severa [...] particles of it settling according to thei [...] respective Weights: Thus the Eart [...] would sink lowest, the Water would be above that, the Air next, and the Fire encompass the other Three: Bu [...] because all the Earthy parts are not equally rigid, nor equally dispers'd thro' the Chaos, therefore there would be Cavities and Hollows in some places fit to receive the Water, and to be Channels for Rivers: In other places Hills and Mountains would rise, and the whole System appear in that very form and figure which it now bears. They farther add, that this Infinite Mind hath made one general decree concerning the Government of the lower World, and executes it by giveing [Page 63] such and such Powers to the Ce [...]estial Bodies, as are sufficient and proper to produce the design'd Effects: This Decree thus executed they call Fate, and upon this Principle their whole System of Astrology depends: That some things happen'd in the World which were very unaccountable [...]very days Experience taught them; [...]hey learn'd also or pretended to have earn'd from very many accurate, and [...]ften repeated Observations, that there was a constant Agreement between [...]hose odd unaccountable Accidents and [...]uch and such Positions of the Hea [...]enly Bodies, and therefore conclud [...]d that those Bodies were concern'd in [...]hose Effects: Hence they began to [...]ettle Rules, and to draw their scater'd Observations into an Art; And his was the State of the Hypothe [...]s and Astrology of the Stoicks, (I must [...]all it so for distinction sake, tho', [Page 64] neither the Hypothesis it self, nor the Astrology built upon it was invented by Zeno, but deliver'd down to him and his Scholars by the Chaldeans and other Philosophers of the East) 'till the Greeks ambitious of making i [...] appear their own, endeavour'd to establish support and adorn it with their Fables, and by that means made that which before seem'd only precarious, (as all Arts which are drawn from bare Observation and not from any settled Principles in Nature must appear to be) ridiculous Fancies, and wild Imaginations: But I do not design an Account, nor a defence of the Astrology of the Antients: You know, Sir, it hath been spoken against and derided on the one Hand, and supported and applauded on the other by Men of great Wit, Judgment, Piety, and Worth: and he who shall take a View of it, will always [Page 65] find enough in it to divert his [...]eisure, if not to satisfie his Curio [...]ity, and raise his Admiration.
This is the Hypothesis which Mani [...]us endeavour'd to explain in La [...]in Verse: Had he liv'd to revise [...], we had now had a more beau [...]iful and correct piece; he had a Ge [...]ius equal to his Under [...]aking, his [...]ancy was bold and daring, his [...]kill in the Mathematicks great e [...]ough for his Design, his Know [...]edge of the History, and Acquain [...]ance with the Mythology of the Antients general: As he is now, some of the Criticks place him amongst the Judicious and Elegant, and all allow him to be one of the useful, instructive, profitable Poets: He hints at some Opinions which later Ages have thought fit to glory [Page 66] in as their own Discoveries. Thu [...] he defends the Fluidity of the Hea [...]vens against the Hypothesis of Aristo [...]tle.
He asserts that the fixed Stars ar [...] not all in the same concave Superficles of the Heavens, and equally distant from the Center of the World. He maintains that they are all of the same Nature and Substance with the Sun, and that each of them hath a particular Vortex of his own; and lastly he affirms that the Milkie Way is only the undistinguish'd Lustre of a great many small Stars, which the Moderns now see to be such, thro' the Glass of Galilaeo: In short, we do not give him too great a Character, when we say he is one of the most discerning Philosophers that Antiquity can shew.
[Page 67] In my Version I have en [...]avoured to render this Author in [...]lligible and easie, and therefore have been sometimes forc'd to take a larger Compass than a strict Tra [...]slation would allow; and have [...]dded some Notes to make him [...] obscure: Amongst those Notes y [...]u will find one relating to the T [...] ory of the Earth, which I must desire you to lay aside, it being written and printed several years ago, and before I had well considered the weak unphilosophical Prin [...]iples, and pernicious Consequences of that vain Hypothesis.
And now, Sir, you are near [...]e End of this long Letter, give me [...]ave to tell you, that I have not tired [...]ou half so much, as at first [...] design'd [Page 68] to do; having left unsaid a great many things relating both to the Author and his Writings: Those perhaps will appear at the Head of a Latin Edition of his Works, which I shall think my self oblig'd to undertake, unless a very learned Gentleman, from whom I have long expected it, frees me from that trouble, and obliges the World with his own Observations.
After a short Account of his Design, and a complemental Address to Augustus, he begins, 1. With the Rise and Progress of Astronomy, and other Arts: 2. Discourseth of the several Opinions concerning the Beginning of the World: 3. Describes the Order of it: 4. Proves the Earth to be the Centre of the World: 5. Proves it to be round: 6. Asserts the Soul of the World: 7. Reckons up the Signs of the Zodiack: 8. Describes the Axis: 9. The Northern Constellations: 10. The Constellations between the Tropicks and the South-pole: 11. Explains the Figures of the Constellations: 12. Asserts Providence against Epicurus: 13. Discovers the Bigness of the World: 14. Treats of the movable and immovable Circles: 15. Makes a long description of the Milky-way: 16. Reckons up the Planets: 17. Discourseth of Comets and Meteors, and concludes that they presage.
Whether Divinas is to be rendred Divining or Divine is not yet agreed by the Interpreters of the Poet; by rendring it Divine, Manilius is freed from a redundancy of Words, and the Origine of Astronomy, which he so often inculcates in other places, is hinted at: beside, Divinus seldom signifies Divining, but when a Substantive follows which determines it to that sense, as Divina imbrium, and the like, and in that case I find Milton venturing at it in his Poem: ‘—Divine of future Woe.’
Divin [...],
The wondrous work of Heaven's first wise design,
In numerous Verse I boldly first inclose;
Too high a Subject,
The Subject of the Poem.
and too great for Prose.
At what the Ancients with a wild amaze
And ignorant wonder were content to gaze,
My Verse brings down from Heav'n, design'd to show
Celestial secrets to the World below:
What yet the Muses Groves ne'er heard, I sing,
And bring unusual offerings to their spring.
Rome's Prince and Father,
The Invocation.
Thou whose wide command
With awfull sway is stretcht o'er Sea and Land,
Who dost deserve that Heaven thy Love bestow'd
On thy great Father, Thou thy self a God,
Now give me Courage, make my Fancy strong,
And yield me vigour for so great a Song.
Nor doth the World this curious search refuse,
It kindly courts the daring of my Muse,
And will be known; whilst You serenely reign,
Instruct our Labour, and reward our Pain.
Wings raise my Feet, I'm pleas'd to mount on high
Trace all the Mazes of the liquid Sky,
Their various turnings, and their whirls declare,
And live in the vast regions of the Air:
I'll know the Stars, which yet alone to gain
Is knowledge mean, unequal to the Pain;
For doubts resolv'd it no delight affords,
But fills soft empty heads with ratling words:
I'll search the Depths, the most remote recess,
And flying Nature to Confession press;
[Page 3]I'll find what Sign and Constellation rule,
And make the difference 'twixt the Wise and Fool;
My Verse shall sing what various Aspect reigns
When Kings are doom'd to Crowns and Slaves to Chains.
I'll turn Fate's Books, there reade proud Parthia's doom,
And see the sure Eternity of Rome.
Two Temples rais'd with sacred Incense shine,
The Diff [...] culty.
[...] bow at Nature's and the Muses shrine;
Both aids I need, for double Cares do throng,
And fill my Thought; the Subject and the Song:
And whilst I'm bound to Verse with Orbs immense
The World rouls round me, and distracts my sense;
Vast is my Theme, yet unconceiv'd, and brings
Untoward words scarce loosned from the Things.
Who first below these wondrous secrets knew?
Who stole that knowledge which the World withdrew?
Whose soaring mind those Airy mazes trod
And spight of Heaven desir'd to seem a God!
Open the Skies, and teach how Stars obey,
And run their race as Nature marks the way,
Their Power and Influence, what directs their Course
What whirls them round, and what confines their force.
First Mercury disclos'd these mysteries,
The Rise and Progress of Astronomy.
I
By Him we view the Inside of the Skies,
And know the Stars, and now Mankind admires
The Power, not onely Lustre of their Fires:
By Him all know how great▪ how just and wise,
And good is the Contriver of the Skies;
At whose Command the Stars in order met,
Who times appointed when to rise and set;
That Heaven's great secrets may lie hid no more,
And Man instructed gratefully Adore.
[Page 4]Nature disclos'd her self, and from her Springs
Pure streams deriv'd o'erflow'd the Minds of Kings▪
Kings next to Heaven, who o'er the East did sway,
Where swift Euphrates cuts his rapid way,
Where
It seems very plain that this whole description respects onely the Eastern Kings, and therefore Manilius must be reckoned amongst those who believed the head of Nile to be in the East; and lest he might be thought to have forgotten the Egyptians, I am inclin'd to think he includes them under the Priests, to whose care Astronomical Observations were peculiarly committed.
Nile o'erflows, and whence the Whirl restore [...]
The Day to Us, and passing burns the Moors.
And next o'er Priests, whose constant Cares employd
In publick service did obleige the God,
His Presence did their holy minds inspire
With sacred flames, and rais'd their fancies higher▪
Till by degrees to due perfection wrought
He made himself the Object of their thought:
Such were those wondrous Men who first from fa [...]
Lookt up, and saw Fates hanging at each Star:
Their thoughts extended did at once comprise
Ten thousand revolutions of the Skies,
They markt the Influence, and observ'd the Power
Of every Sign, and every fatal Hour;
What Tempers they bestow'd, what Fortunes gave,
And who was doom'd a King, who born a Slave;
How Aspects vary, and their change creates,
Though little, grea [...] variety in Fates.
Thus when the Stars their mighty Round had run,
And all were fixt whence first their Race begun,
What Hints Experience did to search impart
They join'd, and Observation grew to Art;
Thus Rules were fram'd, for by Example shown
They knew what would be, from what had bu [...] done;
They saw the Stars their constant Round maintain▪
Perform their Course, and then return again;
They on their Aspects saw the Fates attend,
Their change on their Variety depend;
[Page 5] [...]nd thence they [...]ixt unalterable Laws,
[...]ettling the same Effect on the same Cause.
Before that time Life was an artless State
[...]f Reason void, and thoughtless in debate:
[...]ature lay hid in deepest Night below,
[...]one knew her wonders, and none car'd to know:
[...]pward men look, they saw the circling light,
[...]leas'd with the Fires, and wondred at the sight:
[...]he Sun, when Night came on, withdrawn, they griev'd,
[...]s dead, and joy'd next Morn when He reviv'd;
[...]ut why the Nights grow long or short, the Day
[...] chang'd, and the Shades vary with the Ray,
[...]orter at his approach, and longer grown
[...]t his remove, the Causes were unknown:
[...]or Wit lay unimprov'd, the desart plains
[...]ere unmanur'd, nor fed the idle Swains:
[...]v'n Gold dwelt safe in Hills, and none resign'd
[...]heir lives to Seas or wishes to the Wind;
[...]onsin'd their search, they knew themselves alone,
[...]nd thought that onely worthy to be known:
[...]ut when long time the Wretches thoughts re [...]in'd,
[...]hen Want had set an edge upon their Mind;
[...]hen Men encreast, and Want did boldly press,
[...]nd forc'd them to be witty for redress;
[...]hen various Cares their working thoughts employ'd,
[...]nd that which each invented all enjoy'd.
Then Corn first grew, then Fruit enricht the grounds,
[...]nd barbarous noise was first consin'd to sounds:
[...]hrough Seas unknown the Sailer then was hurl'd,
[...]nd gainfull Traffick joyn'd the distant World:
[...]hen Arts of War were found, and Arts of Peace,
[...]or Vse is always fruitfull in encrease.
[Page 6]New hints from settled Arts Experience gains,
Instructs our Labour, and rewards our Pains:
Thus into many Streams one Spring divides,
And through the Valleys rouls refreshing Tides.
But these were little things compar'd, they knew
The voice of Birds, in Entrails Fates could view;
Burst Snakes with charms, and in a Bullock's bloud,
See Rage appeas'd, or fear an angry God.
They call'd up Ghosts, mov'd deepest Hell, the Sun
Could stop, and force a Night upon his Noon;
Then make him rise at Night, for all submit
To constant Industry, and piercing Wit.
Nor stopt they here, unwearied Industry
Rose boldly up and mounted through the Sky,
Saw all that could be seen, view'd Nature's Laws,
And young Effects still lying in their Cause.
What wings the Lightning, why from watry Cloud [...]
The Thunder breaks, and roars the wrath of Gods
What raiseth Storms, what makes the Winds to blow [...]
Why Summer's Hail's more stiff than Winter's Snow
What fires Earth's Entrails, what doth shake the Ball
Why Tempests rattle, and why Rain doth fall:
All this she view'd, and did their modes explain,
And taught us to admire no more in vain.
Heaven was disarm'd, mad Whirlwinds rul'd above
And Clouds and Vapors thundred instead of Iove.
These things explain'd, their hidden Cause known,
The Mind grew strong, and ventur'd boldly on;
For rais'd so high, from that convenient rise
She took her flight, and quickly reacht the Skies;
To every Constellation Shapes and Names
Assign'd, and markt them out their proper frame [...]
[Page 7]Then view'd their Course, and saw the Orbs were mov'd
As Heaven did guide, and as the World approv'd;
That Chance was baffled whilst their Whirls create
The interchang'd Variety of Fate.
This is my Theme, ne'er yet in Numbers wrought,
Assist me, Fortune, and improve my thought;
[...]qual my Mind to my vast task; prolong
My life in ease, smooth as my flowing Song;
That while my Muse is working o'er the Heap,
And forms this Chaos to a pleasing shape,
[...] may with equal care, and equal heat,
[...]eclare the Little and disclose the Great.
But now since Fate and Verse do joyntly flow
From Heaven, and both rule equally below.
First let my Muse whole Nature's Face design,
[...]ts Figure draw, and finish every Line.
Whether from Seed it ne'er
This was the Opinion of Xenophanes, Melissus, Aristotle and others; and Pliny thus concludes in the second Book cap. 1. of his Natural History: 'Tis reasonable to believe that the World is a Deity ▪ eternal and immense, that never had a beginning, and never shall have an end. As absurd an Opinion as [...]ever was propos'd, and repugnant to all the Appearances of Nature; look upon the Rocks on the Sea shore, and having observ'd their continual wearing, consider how few thousands of years they must have stood: direct thy eye to Heaven, and view the several changes in that which was thought impassible; and in short, reflect on the essential vileness of matter, and its impotence to conserve its own being; aud then I believe you will find reason to put this Opinion amongst those absurdities which Tully hath allotted to one or other of the Philosophers to defend.
began to be,II
Secure from Fate,
Different Opinions about the beginning of the World.
and from Corruption free;
Knew no Beginning, and no Ending fears,
But was, and will be, as it now appears.
Or huddled
This blind fancy we owe to the Phoenicians, who (if Philo Biblius's Sancuniathon may be trusted) taught that the Principles of the Universe were a Spirit of dark Air, and a confus'd Chaos; this Spirit at last began to Love, and joyning with the Chaos, produced [...] or slime, and thence fashioned the World. And hence likely the more sober part of the Greek Philosophers, (for they were but borrowers of Learning) who requir'd two eternal principles, the one active and the other passive, such as Plato, Anaxagoras, &c. took their notions, and having added some few new ornaments, vented them for their own.
Chaos by a wondrous Birth
Archt the vast Sky and fixt the solid Earth;
And when this shining World once rais'd its Head
To Shades Infernal banisht Darkness fled.
Or whether unseen
The Philosophy of Epicurus is too well known to need any explication.
Atoms blindly thrown
Compos'd it, and as Years whirle nimbly on,
[...]t must dissolve, and as it first was wrought
[...]rom almost Nothing, fall to almost Nought.
Or rose from working
The Opinion of Heraclitus, concerning which see the first Book of Lucretius.
Thales the Milesian endeavoured to establish this by Arguments drawn from the Origine and Continuation of most things: The seminal Principle of Animals is humid, Plants are nourished by mere Water; Fire it self cannot live without Air, which is onely water rarefied, and the Sun and Stars draw up vapors for their own nourishment and support. These were the considerations upon which he grounded his Opinion; and hence 'tis easie to guess that he kept up the credit of his School rather by those riches which he gain'd by his lucky conjecture at the scarcity of Olives, than by the strength of argument and reason.
Water which combines the Frame
Compos'd, and keeps it from the loosning Flame.
Or whether
The Assertion of Empedocles, agreeable to which Ovid sings, ‘Quatuor aeternus genitalia Corpora Mundus Continet—.’
Water, Air, and Flame and Earth
Knew no beginning, no first seeds of Birth;
But first in Being from themselves arose,
And as four Members the vast God compose;
In which Thin, Thick, Hot, Cold, and Moist and Dry,
For mutual Actions mutual parts supply.
From whose agreeing disagreement springs,
The numerous odd Variety of Things.
These Qualities to act provoke the Seed,
Make Vital Elements and Bodies breed.
III What 'twas at first,
The Order of the Frame.
and whence the All began
Is doubted, and the Doubt too deep for Man;
And let it be, but whencesoe'er it came
Its Face is certain, 'tis an order'd Frame.
Upward the
There is something in this scheme of Manilius so like the ingenious conjecture of the excellent Authour of the Theory of the Earth, that what reflects on the one must have an influence on the other, and when the fiction is confuted the serious discourse will find it self concern'd: The Stoicks held the material part of their Deity to be changeable, and that too as often as the fatal Fire prevail'd, and reduc'd the Elements into one Chaos; in such a confusion the Poet supposeth the first matter of his World, and then makes the different parts separate, and take proper places, according as they were light or heavy: agreeable to this Opinion the Theory of the Earth supposeth a Chaos, which he defines to be a Mass of Matter, fluid, consisting of parts of different sorts and sizes, blended together without any union or connexion. The solid and heavyer parts of this Chaos descend to the Centre, by their own weight, and there fixing and growing hard, compose the inward Body of the Earth; the lighter parts fly upward, and being continually agitated, make that Body which we call Air; the middle sort being somewhat heavyer, and not so much agitated, cover over the solid interiour Body of the Earth; and its fat and oily parts rising, and swimming on the surface, stop and detain those heavyer particles which upon the first separation were carried up by the Air, and afterward according to their several degrees of Gravity fell back again toward the Centre: These particles sticking in this oily matter, made a soft crust, which in time being hardned by the Sun and those breezes which always attend its motion, became the habitable Earth. This Earth thus form'd was solid, and without Caverns, nor had it any inequalities on its surface; as to its site, its Axis was parallel to the Axis of the Eclip [...]ick, both its Poles being equally inclin'd to the Sun; and as to its figure it was Oval. These are the few easie principal parts of that excellent Hypothesis, settled on the obvious notions of Gravity and Levity, and on the acknowledged Nature, and allow'd Motion of a Fluid. And from these so many curious propositions are naturally deduced, so many difficulties concerning Paradise and the Floud happily explain'd, and all set off with that neatness and aptness of expression, and that variety of curious thought, that I am very much inclin'd to believe that Nature was never so well drest before, nor so artificially recommended. And it is pity that the first acknowledged Principles of Philosophy will not allow it to be true. Inherent Qualities are now generally exploded, as unphilosophical, not to be understood, and unfit to explain the Phaenomena of Nature. The Acceleration of a heavy Body in its descent (beside a thousand other Arguments) quite overthrows Gravity both as an accident of Aristotle, and as essential to Matter, according to the fancy of Epicurus; so that this motion proceeds onely from external impulse, and depends upon the present order of the World. So that Philosophy will not allow the supposition of Gravity or Levity in a confus'd Chaos, since it can sufficiently demonstrate that they are neither inherent qualities, nor essential to matter, and that it is in vain to look after them, before the system of the World was settled in the present order. From this hint it is easie to infer that the supposed Chaos would have still continued such, the solid Parts would have been agitated this or that way indifferently by the restless particles of the Fluid, but there could have been no orderly separation, because no Principle of it.
But suppose such a separation, why must the outward Crust of the Globe be without Caverns in its Body, and Inequalities on its Surface? What Law of Nature doth necessarily prove that in such a confusion the solid parts must be equally dispersed through the Body of the Air? If we trust our Eyes, and look upon a Dust raised by the ruin of a House, or onely consider what Confusion is, it will be very hard to find such a regular and orderly disposition. And since these solid Bodies may be unequally dispers'd, and every one of them tends to the Centre by a direct Line, whenever they settle, the Body which they compose must be unequal in its surface.
Yet to let this Difficulty pass, its Figure according to this Hypothesis will be much more Oval than common observation will allow, for since it is said to be Oval because the Motion of the Aequator is swifter than that of the Polar Circles, the figure must be almost as much Oval, as the Circle of the Aequator is bigger than the Circle of the Pole; there being nothing to hinder the utmost effect of this motion but the weight of the Fluid endeavouring to reduce it self to a Levell, which of what moment it will be in this Case I leave to be considered.
And as for its site, that renders the torrid and the frigid Zones unhabitable; intolerable Heats still burning the former, and the continual gathering and dropping of the vapours making the others too cold and moist to entertain either Man or Beast. And this one concession, I am afraid, spoils most part of the Contrivance; for these portions of the Crust could never grow hard, being continually moistned by the Vapours, and so little expos'd to the Sun, or that breeze which attends its motion: And therefore, whenever Vapours were drawn from the Abyss in the Torrid Zone, these parts of the Arch being not firm enough to sustain themselves, must sink in; and those Vapors that were imprisoned between the surface of the Abyss and the solid part of the Crust of the Earth, might have found an easie passage through this soft portion of the Crust, and therefore could not contribute to the general dissolution of the Frame. Besides, from such a muddy Fountain what could be expected but streams unwholsome and corrupted, and unfit for that end for which they were design'd, and for that use, to which sacred Scripture tells us they were imploy'd?
A great many other inconveniences in Nature may be observ'd to follow this Contrivance; but because this Hypothesis was not set up for its own sake, but to give an intelligible account of Noah's Floud; I shall close these reflexions with a few considerations upon that.
And first the Authour pleads for an universal Floud, it being inconsistent with the demonstrated Nature of a Fluid, that Water should stand up in Heaps fifteen Cubits above the tops of the highest Mountains. This I am willing to admit, though there is no reason why Omnipotence might not be immediately concern'd in this, since he himself confesseth, that the forty days Rain cannot according to his Hypothesis be explain'd by any Natural Cause that he can find out.
Secondly, He compares the height of the Mountains and the Depth of the Sea, and having as to both made allowable suppositions (though the Course of the longest River, even the Nile it self, will not prove its head to be above three foot higher than its mouth) he infers that eight Oceans will be little enough to make an universal Deluge: The Waters above the Firmament are exploded; the Rain would afford but the hundredth part of such a Mass of Water, unless the showers were continual, and over the face of the whole Earth, and the Drops came down ninety times faster than usually they do. (Though here a Man would be apt to think from the expressions in Genesis, The Windows of Heaven were opened, that there was somewhat very extraordinary in this Rain, and that all those requir'd conditions were observ'd.) The Caverns of the Earth, if they threw out all the Water they contain'd, could afford but little in comparison of the great store that was requir'd; And if the whole middle region of the Air had been condens'd, still there had not been enough, because Air being turn'd into Water filleth onely the hundredth part of that space which it formerly possess'd. Though all the other ways by which some have endeavour'd to explain the Floud, were demonstrably insufficient, yet this last which gives an account of it from so natural and easie a Cause as the condensation of the Air deserved to be considered a little more; but it is the Art of a Disputer to touch that least which presseth most on that Opinion which he would advance. For it being allowed that Air by natural Causes may be chang'd into Water, and a Vacuum in this very Chapter being excluded, it necessarily follows, that as much Air as riseth fifteen Cubits higher than the tops of the Mountains is sufficient to make such a Deluge as is describ'd to have been in Noah's time. Because where there is no Vacuum, there can be no contraction into a less space, and every particle of Matter, whatever form of schematism it puts on, must in all conditions be equally extended, and therefore take up the same Room. But suppose a Vacuum, or (as it happens in our imperfect condensations) that a hundred cubical feet of Air would make but one foot of Water, yet sure the Region is large enough to make amends for this disproportion: Now since Nature is sufficient for condensation, and since its powers may be considerably invigorated for the execution of the Almighty's wrath; why must it be thought so difficult to explain a Deluge? and why should an excellent Wit waste it self in fashioning a new World, onely to bring that about which the old one would permit easily to be done? It is above the Province of Philosophy to make a World, let that be suppos'd to have been form'd as it is reveal'd, it is enough for us to search by what Laws it is preserv'd; and a system erected on this foundation will be agreeable both at Reason and to Religion.
Flame on active Pinions fled,
To Heaven's high Arch it rais'd its shining Head,
There stopt as weary grown, and round the Frame
For Nature's Bullwark roll'd a Wall of Flame.
Then liquid Air spread through the empty space
Less light and active took the second place.
But next the Flame the lightest parts aspire
To waste themselves, and feed the greedy Fire.
The heavyer Water makes an humbler Claim,
And lies the third in order in the Frame;
That Vapours rising may, like Seed, repair
What Fire destroys, and feed decaying Air:
Weight sank round Earth to the remotest place,
And floating Sand in clinging Mud's embrace
Stuck fast, whilst Seas squeez'd out flow'd o'er the Mass:
As those grew limpid, and diffus'd the Waves,
Through spacious Hollows and descending Caves
[Page 9]Rocks started forth, their Heads the Mountains rear'd▪
And Earth surrounded by the Floud appear'd.
Lowest of all, and in the midst it lies
Compass'd by Seas, and cover'd by the Skies.
The Place doth fix it, for still rising higher
The other Elements equally retire,
And that by falling stops its farther fall,
And hangs the midst and lowest of them all,
Its parts to one fixt point press jointly down,
And meet, and stop each other from moving on.
For did not Earth hang midst the airy space▪ IV
How could the Sun perform his constant race?
The Earth lies in the midst of th [...] World.
Drive on the Day, fall headlong down the West,
Force up the Stars, and rise again at East?
How could the Moon her usual Round maintain,
Rise, set, and rise near the same point again?
Or He that leads the Stars at Night return
To East again, and usher forth the Morn?
But since Earth did not to a Bottom fall,
But hangs, and yielding Air surrounds the Ball,
The way is open, and no stop to force
The Stars return, or to impede their course.
For who can think that when the
He explodes the Opinion of Xenophanes, and the Fancy of Epicurus. Vid. Lucretius's fifth Book.
Sun doth rise
He's born anew, or when He sets He dies?
That when one Day He hath display'd his Light
His Race is finisht, and goes out at Night?
Since He the same doth every Morn appear,
And as He drives a Day He whirls a Year.
From the same East He comes with equal pace,
To the same West He still directs his Race;
And not one Change is seen in Nature's Face.
The same Moon shines, and at a certain Day,
Her light encreases, and Her Horns decay.
[Page 10] The track she made Nature doth still pursue,
Nor like a Novice wanders in a new.
Phoebus still warms those signs where first he shone,
And Day goes round with one eternal Sun.
Thus prov'd: because by just Degrees the Hours
In different Countries are the same with Ours.
The Eastern Nations view the rising Fires
Whilst Night shades us, and lazily retires.
And as to distant West we nimbly run,
That still removes, nor can we reach the Sun.
No East begins, no West his race doth bound,
But he drives on in one continued Round.
Nor is it wondrous that one single Ball
Should hang, since 'tis the Nature of the All.
No prop supports, but as their motions prove,
The whole World hangs, and all that whirls above.
The Sun doth drive his Race through yielding Skies,
Wheel round the liquid Bound, and set and rise.
Through Aether, Moon and Stars direct their Race,
Like these Earth unsupported keeps its place,
Though no fixt Bottom props the weighty Mass.
V Well then,
The Earth is round.
the Earth hangs midst the yielding Air
Not stretcht into a Plain, but every where
It rises and declines into a Sphere.
In other Parts this Figure Nature drew,
The Sun and Stars, if we exactly view,
Seem round, the Moon is vary'd every Night,
Nor with an equal Face receives her Brother's Light.
Canopus is a Star in the Southern Keel of the Ship Argo, of the first magnitude: These particulars as to the Appearance of the two Stars are not mathematically true, yet serve well enough for the Poets design, sufficiently proving the roundness of the Earth.
Canopus shine
O'er Egypt's Shores, and when its Rays appear
Who sees the little Circles of the Bear?
For Earth still rising to a Round denies,
A larger Scene, and bounds our feeble Eyes.
This Truth the
This Argument being taken from the Eclipse and not from the increase or decrease of the Moon, the Poet must be understood, not as to divers moments of Time, for the Moon at the same instant is seen Eclips'd by all to whom she appears above the Horizon, but as to the diversity of Hours at which the Eastern or Western People reckon the Eclipse to begin or end.
Moon con [...]irms when deep in Night
Earth interposes,
Second Argument.
and diverts her Light,
She doth not all the World at once surprize,
But now seems dark to these, now other Eyes.
The Eastern Parts first view her darkned Face,
Then o'er the South she rolls her broken Rays;
And then still prest by the obscuring shade,
She hears the Western Brass resounding to her Aid.
This is to be understood in respect of those who inhabit the Northern Hemisphere, to whom the North Pole is still elevated.
parts rise high, the South [...]rn fall
Beneath our Fee, the Adverse of the Ball.
Yet as it lies its surface seems a Flat.
Though false, its bigness doth improve the Cheat,
And take the Roundness off, though every where
It riseth and declines into a Sphere.
Hence when with setting Beams the Sun withdrawn
Beholds our East, they see the Morning dawn;
And when their Toils He with his Light restores,
Sleep sits on Us, and gently easeth Ours.
VI The Sea
It was the Opinion of the ancient Poets, and some others, that the Sea was as a Girdle to the Earth, that it ran round it as an Horizon, and divided the upper Hemisphere from the lower.
runs round, and with its circling Waves
The Floud at once divides,
God the Soul of the World.
and joyns the Halves.
To this vast Frame in which four parts conspire
Of different form, Air, Water, Earth and Fire,
United
Release this Soul from that union which the Stoicks foolishly assign'd, and then to hold a Soul of the World and Providence is all one.
God the World's Almighty Soul
By secret methods rules and guides the Whole;
By unseen passes He himself conveys
Through all the Mass, and every part obeys.
To proper Patients He kind Agents brings
In various Leagues binds disagreeing Things.
Makes some Powers act, and some receive their Force;
And thus whilst Nature keeps her Vital Course,
Though different Powers the several Things divide,
The World seems One, and all its parts ally'd.
VII Now Constellations, Muse, and Signs rehearse,
In order,
The Signs of the Zo [...]iack.
let them sparkle in thy Verse.
Those which obliquely bound the burning Zone,
And bear the Summer and the Winter Sun,
Those first: then those which roll a different way
From West: nor Heaven's Diurnal whirl obey:
Which Nights serene disclose, and which create
The steddy Rules, and fix the Laws of Fate.
[Page 13] First Aries, glorious in his Golden Wool,
Looks back, and wonders at the mighty Bull,
Whose back-parts first appear: He bending lies
With threatning Head, and calls the Twins to rise,
They clasp for fear, and mutually embrace;
And next the Twins with an unsteady pace
Bright Cancer rolls: Then Leo shakes his Mane:
And following Virgo calms his Rage again:
Then Day and Night are weigh'd in Libra's Scales,
Equal a while, at last the Night prevails,
And longer grown the heavyer Scale inclines
And draws bright Scorpio from the Winter Signs:
Him Centaur follows with an aiming Eye
His Bow full drawn and ready to let fly:
Next narrow Horns the twisted Caper shows,
And from Aquarius Urn a floud o'erflows.
Near their lov'd Waves cold Pisces take their Seat,
With Aries joyn and make the Round compleat.
Now view the point where turn the shining Bears,VIII
And from their height look down on other Stars.
The axis.
Which never set but onely change their Sites
To the same point; and whirl the meaner Lights;
Thither the Axis runs, whose adverse Poles
Bears the poiz'd World, and Heaven about it rolls;
No solid substance that the weight might bear
But an imagin'd Line stretcht through the Air;
Begun from either Pole the Line extends
Earth's Centre through, and in the other ends.
For since the frame turns round, that fancy'd Line
That Hills on Hills heap'd, rais'd their threatnin [...]
Head,
And frighted Stars approaching Mountains [...]led;
When impious Armies at a monstrous Birth
Broke through the Bowels of the gaping Earth,
Of disagreeing Forms, and frightfull Makes,
Vast Humane Bodies twisted into Snakes.
E'er this no Danger and no fear was known,
And wanton Iove sate idly in his Throne.
But lest some greater Power (soft ease betray'd
His Mind to doubt) should yield the Rebels aid,
[Page 19]He rais'd this Altar, and the Form appears
With Incense loaded, and adorn'd with Stars.
Next on his Belly floats the mighty Whale
The Whale.
He twists his Back, and rears his threatning Tail;
He spouts the Tide, and cuts the foaming Way,
Wide gapes his Mouth, as eager on his Prey;
Such on Andromede He rusht, and bore
The troubled Waves beyond their usual shore.
Next Swims the Southern Fish,
The Southern Fish.
which bears a Name
From the South-wind, and spreads a feeble Flame.
To him the Flouds in spacious windings turn,
The Flouds.
One Fountain flows from cold Aquarius Urn;
And meets the other where they joyn their Streams
One Chanel keep, and mix the Starry Beams.
Betwixt th' Eclyptick and the latent Bears
Whose creaking Axis turns the rolling Spheres,
Those stranger Skies are painted with these Stars.
Which ancient Artists in their wondrous Lines
Transmit to Fame, and call the Southern Signs.
The other part lies hid, the vast abode
Of unknown Nations, by our Feet untrod.
From the same Sun they take their common Light,
But different Shades: in an inverted site,
Their Signs o'th' left Hand
Manilius is not constant in his Position; most commonly as a Poet he turns his face to the West, and then the North is on his right hand, and the South on the left: sometimes as an Astronomer he turns his face to the South, and this is the position in this place.
set, and rise o'th' right.
Their Skies as large, their Stars as splendid run,
The spatio [...]s Air, the Earth, and raging Main;
These Set in order, and in order Rise,
As West drives down, or East brings up the Skies.
But now how vast the Arch, how next immense XIII
The Zodiack's Round,
The bigness of the World.
though far remov'd from Sense,
Plain Reason shews; whose Active Force can pierce,
The deep Recesses of the Universe.
No Bars can stop it, through the World it flies,
And Heaven it self lies open to its Eyes.
As great a space as Earth, and humble Seas
From Heaven divide, so great two Signs possess.
The World's
Demonstrated by Archimedes in his [...], Prop. 3. That the Circumference of every Circle exceeds three times the Diameter thereof by a part that is less than 1/7th, and greater than 10/70.
Diameter by Art is found,
Almost the third Division of the Round.
Therefore as far as four bright Signs comprize,
The distant Zenith from the Nadir lies.
And two thirds more almost surround the Pole,
The Twelve Signs measure, and complete the Whole.
But since the Earth hangs midst the spacious All,
The Solid Centre of the Liquid Ball,
Therefore as far as e'er our Eyes can pass
Upward, or downward, could they pierce the Mass,
Till bounding Sky the wearied Sight con [...]ines,
Of different Fates from the same Stars should rise.
Since great their Empire, and unlike their force,
Their Seats so large▪ and so immense their Course.
XIV Thus far advanc't my towring Muse must rise,
And sing the Circles that confine the Skies,
D [...]scribe the track, and mark the shining Way,
Where Planets Err, and Phoebus bears the Day.
One towards the North [...]sustains the Shining Bear
And lies divided from the Polar Star;
The Northern Polar Circle.
Exactly
Eudoxus divided the Sphere into sixty parts, and this division Manilius follows, and according to that describes the Position of the Celestial Circles.
six divisions of the Sphere.
Another drawn through Cancer's Claws confines,
The utmost Limits of the Fatal Signs;
There when the Sun ascends his greatest height
In largest Rounds He whirls the lazy Night.
Pleas'd with his Station there He seems to stay,
And neither lengthens nor contracts the Day.
The Summer's Tropick
The Tropical Ci [...]le of Cancer, or Summer Solstice.
call'd.—
It lies the fiery Sun's remotest Bound,
Just five Divisions from the other Round.
A third twines round,
The Equinoctial.
and in the midst divides
The Sphere, and see the Pole on both its sides.
And there when Phoebus drives, He spreads his Light,
On All alike, and equals Day and Night.
For in the midst, He doth the Skies divide,
And chears the Spring, and warms the Au [...]umn's Pride,
And this large Circle drawn from Cancer's Flame,
Just four Divisions parts the Starry Frame.
Another Southward drawn exactly sets
The Utmost Limits to the Sun's retreats;
The Tropick of Capricorn.
When hoary Winter calls his Beams away,
Obliquely warms us with a feeble Ray,
And whirls in narrow Rounds the freezing Day.
[Page 25]To Us his Journey's short, but where He stands
With Rays direct, He burns the barren Sands.
To wisht-for Night he scarce resigns the Day,
But in vast Heats extends his hated Sway.
The last drawn round the Southern
The Southern Polar Circle.
point confines
Those Bears, and lies the Utmost of the Lines.
Wise Nature constant in her Work is found:
As five [...]ivisions part the Northern [...]ound;
From the North point, This Southern Round appears
Just five Divisions distant from its Bears.
Thus Heaven's divided, and from Pole to Pole
Four Quadrants are the Measure of the Whole.
The Circles five, by these are justly shown,
The Frigid, Temperate and the Torrid Zone.
All these move Parallel, they set, they rise,
At equal Distance moving with the Skies;
Turn'd with the Orbs the common Whirl repeat,
Are fixt, nor vary their allotted Seat.
From Pole all round to Pole two Lines exprest,
Adversely drawn,
The Colure.
which intersect the rest
And one another; They surround the Whole,
And crossing make right Angles at each Pole:
These into four just parts, by Signs, the Sphere
Divide, and mark the Seasons of the Year.
One drawn from Heaven's high top descends from far,
First shines, and spreads black Night with feeble Fires)
Then parts the Twins and Crab, the Dog divides,
And Argo's keel that broke the frothy tides.
And then the Pole and other Circle crost
To Caper turns contracted in his Frost:
The Eagle cuts, and the inverted Lyre,
Black Draco [...]s folds—
The hinder Paws o'th' Bear, and near the Pole
It's Tail, and closing there compleats the Whole.
These Rounds immovable, their site the same,
Here Seasons fix, nor vary in the frame.
Two more are movable:
The Meridian.
one from the Bear
Describ'd surrounds the middle of the Sphere,
Divides the Day, and marks exactly Noon
Betwixt the rising and the se [...]ting Sun:
The Signs it changes as we move below,
Run East or West, it varies as You go;
For 'tis that Line, which way soe'er we tread,
That cuts the Heaven exactly o'er our head,
And marks the Vertex; which doth plainly prove
That it must change as often as we move.
Not one Meridian can the World suffice,
It passes through each portion of the Skies;
Thus when the Sun is dawning o'er the East
'Tis their sixth hour, and sets their sixth at West:
Though those two hours we count our days extremes,
Which feebly warm us with their distant Beams.
To find the other Line cast round thine Eyes,
The Horizon.
And where the Earth's high surface joyns the Skies,
[Page 27]Where Stars first set, and first begin to shine,
There draw the fancy'd [...]mage of this Line:
Which way soe'er you move 'twill still be new,
Another Circle opening to the view;
For now this half, and now that half of Sky
It shews, its Bounds still varying with the Eye.
This Round's Terrestrial, for it bounds contains
That Globe, and cut the middle with a Plain;
'Tis call'd the Horizon, the Round's design,
(For 'tis to bound) gives title to the Line.
Two more Oblique,
The Zodiack.
and which in adverse Lines
Surround the Globe, Observe: One bears the Signs
Where Phoebus drives and guides his fiery Horse
And varying Luna follows in her Course.
Where Planets err as Nature leads the Dance,
Keep various measures undisturb'd by Chance;
Its highest Arch with Cancer's beams do glow,
Whilst Caper lies, and freezes in the low:
Twice it divides the Equinoctial line,
Where fleecy Aries, and where Libra shine.
Three Lines compose it, and th' Eclyptick's found
Ith' midst; and all decline into a Round.
Nor is it hid, nor is it hard to find,
Like others open onely to the Mind;
For like a Belt with studs of Stars the Skies
It girds and graces; and invites the Eyes:
To twelve Degrees its Breadth, to thrice sixscore
Its Length extends, and comprehends no more:
within these bounds the wandring Planets rove,
Make Seasons here, and settle Fate above.
The other Round from Bears oppos'd begun XV
Runs adverse to the Chariot of the Sun,
The Milky way.
It leaves the Pole, and from its Round retires,
And cuts inverted Casiopeia's Fires:
[Page 28]Thence still descending and obliquely drawn
It passes through the Body of the Swan,
Then Cancer's fires, the headlong Bird of Iove,
The Line and Zodiack where the Planets rove:
And thence in various windings turns to meet
The other Centaur, and entwines his feet:
And thence to mount through Argo's Sails begins,
The Line, and lowest portion of the Twins;
Then joyns the Driver, and from thence ascends
O'er Perseus, and to Cassiopeia tends,
There 'tis receiv'd in her inverted Chair,
In her the Round begins, and ends in Her.
Twice cuts the Tropicks, Zodiack and the Line,
And is as often cut by those agen.
Nor need we with a prying Eye survey
The distant Skies to find the Milky way,
It must be seen by All, for every night
It forcibly intrudes upon our sight,
And will be mark'd for shining streaks adorn
The Skies as opening to let forth the Morn.
And as a beaten Path that spreads between
A troden Meadow, and divides the Green.
Or as when Seas are plow'd behind the Ship,
Foam curls on the green surface of the Deep.
In Heaven's dark surface such this Circle lies,
And parts with various Light the Azure Skies.
Or as when Iris draws her radiant Bow
Such seems this Circle to the World below.
It all surpriseth, our inquiring sight
It upward draws, when through the Shades of Night
It spreads its Rays, and darts amazing Light.
Fond Men the sacred Causes strive to find,
And vainly measure with a feeble Mind:
[Page 29]And yet they strive, they madly whirl about
Through various Causes, still condemn'd to Doubt.
Whether the Skies
The Opinion of Diodorus.
grown old,
Various Opinions about the Milky way.
here shrink their Frame,
And through the Chinks admit an upper Flame.
Or whether here the Heavens two Halves are joyn'd
But odly clos'd, still leave a Seam behind:
Or here the parts in
Macrobius reports Theophrastus to be the Authour of this Fancy.
Wedges closely prest,
To fix the Frame, are thicker than the Rest,
Like Clouds condens'd appear, and bound the Sight,
The Azure being thickned into White.
Or whether that old
From Plutarch we learn that Metrodorus and others asserted this, and Achilles Tacius [...]ixes this foolish Opinion on Oenopides Chius.
Tale deserves our Faith,
Which boldly says, that this was once the Path
Where Phoebus drove; and that in length of Years
The heated track took Fire and burnt the Stars.
The Colour chang'd, the Ashes strew'd the Way,
And still preserve the marks of the Decay:
Besides, Fame tells, by Age Fame reverend grown,
That Phoebus gave his Chariot to his Son,
And whilst the Youngster from the Path declines
Admiring the strange Beauty of the Signs;
Proud of his Charge, He drove the fiery Horse,
And would outdoe his Father in his Course.
The North grew warm, and the unusual Fire
Dissolv'd its Snow, and made the Bears retire;
Nor was the Earth secure, each Countrey mourn'd
The Common Fate, and in its City's burn'd.
Then from the scatter'd Chariot Lightning came,
And the whole Skies were one continued Flame.
The World took Fire, and in new kindled Stars
The bright remembrance of its Fate it bears.
Thus Fame, nor must the softer Fable die
That Iuno's Breast o'erflowing stain'd the Skie,
[Page 30]And made that Milky way, which justly draws
Its Name, the Milky Circle from its Cause.
Or is the spatious Bend serenely bright
From little Stars, which there their Beams unite,
And make one solid and continued Light?
Or Souls which loos'd from the ignoble Chain
Of Clay, and sent to their own Heaven again,
Purg'd from all dross by Vertue, nobly rise
In Aether wanton, and enjoy the Skies.
Great Atreu [...] Sons, Tydides fixt above,
And stout Achilles equal to our Iove;
With three-ag'd Nestor: He that bravely stood
The Dangers of the Land and of the Floud.
Vlysses, Nature's Conquerour, enjoy
The Skies deserv'd; with all the Chiefs at Troy.
Iove's Son Sarpedon, He that Lycia sway'd:
The black Merione, the Martial Maid,
Had Fate stood Neuter, Troy's securest Aid.
With all those Kings that Greece or Asia bore,
Or Pella
The learned Mr. Hayns dislikes Scaliger's reading, which I have followed, and thinks that he meant that Pella was a Woman; a more solemn foppery was never met with, and this Note, beside a great many others, may serve to credit the Da [...] phin Editions of the Classick Authours.
greatest in her Conquerour.
Next these the grave and prudent Heroes rise,
Whose solid Riches lay in being Wise;
There good Zeleucus, stout Lycurgus shine,
Solon the just, and Plato the Divine.
His Master next, whose Bloud unjustly spilt
On Athens still reflects a real Guilt.
Next Persia's Scourge who strew'd the joyfu [...] Flou [...]
With Xerxes fleet, and check'd the growing God:
Who broke his Force, when Neptune bore the chain,
And prov'd his juster Title o'er the Main.
Here Romans joyn'd, the greatest Croud, reside,
The Kings, e'er Tarquin stain'd the Throne with Pride.
The Horaces our Army in our Wars,
The Town which he defended, Cocles bears;
[Page 31]Next Clelia rides, the brightest Maid in Fame,
And Scevola more gloriou [...] by his Maim.
Then He on whom the Helping Crow bestow'd
A Name, and in the Figure brought in a God.
Camillus who the Stars deserv'd to gain
For saving Iove, when Thunder roar'd in vain;
Patient of wrongs, and whilst alive ador'd,
The Founder of that Rome that He restor'd.
Next Brutus sits, and next, unlearn'd in Fear,
The fierce Revenger of the Pyrrick War,
Papyrius shines; The Decii, o'er their Foes
In Triumphs Equal, Rivals in their Vows.
Fabritius, Curius, for their Country bold,
Alike in Courage, and too great for Gold.
Marcellus, Sword of Rome, the third that bore
A Royal spoyl, and Cossus grac'd before:
Next Fabius sits, who left the Common way
To Victory, and Conquer'd by Delay.
Livy and Nero glorious for the fall
Of haughty Carthage in her Asdrubal.
The Scipio's Africks Fate both joyn'd in One,
The latter ending what the first begun.
Pompey by Thrice the Conquer'd World ador'd,
Before God Caesar stoopt to be our Lord:
The fam'd Metelli; Tully, Rome's defence,
Deserving Heaven for pretious Eloquence.
The Claudian Race, and the Emilian Line
With Fortune's Conquerour great Cato shine.
But Venus Iulian race, who drew their rise
From Heaven, return again and fill the Skies;
Where great Augustus, with his partner Iove
Presides, and views his Father fixt above.
Quirinus joyns him, and is pleas'd to see
The Caesars grow Rome's Founders more than He.
[Page 32] The highest Arch contains the greater Gods,
The Godlike Heroes fill these next Abodes;
Those generous Souls, that ran an equal race
In Vertues Paths, and claim a second place.
Thus far my Muse hath with success been crown'd,
Or found no stops, or vanquisht those she found.
And thus incourag'd now she boldly dares
To sing the Fatal compacts of the Stars.
But stop thy flight, sing all the Fires that shine
And influence too, and finish thy design.
XVI Seven Fires refuse the Worlds Diurnal force,
The Planets.
From West to East they roll their proper Course.
Cold Saturn, Iove, fierce Mars, the fiery Sun,
With Mercury 'twixt Venus and the Moon.
Some swift▪ some slow, they measure different Years,
And make the wondrous Musick of the Spheres.
XVII But these are constant, these adorn the Night,
Whilst Others seldom shine and then affright.
Meteo [...]s.
For few have view'd a Comet's dreadfull train,
Which Wars foretells, and never shines in vain,
Soon catch on Fire, and die as soon again.
The Reason's this; when days serenely fair
Have chas'd the Clouds, and cleans'd the lower Air,
And mists breath'd out from Earth rise through the Sky,
The moister parts are conquer'd by the Dry.
And Fire entic'd by the Convenient Mass
Descends, and lights it with a sudden blaze:
But since the Body's thin, the Parts are rare
And Mists, like smoak, lie scattered through the Air;
As soon as e'er begun, the feeble fire
Must waste, and with the blazing Mass expire.
For did they long exist, their constant Light
Would seem to bring new Day upon the Night;
[Page 33]Whole Nature's Course would change, and from the Deep
The Sun would rise, and find the World a-sleep.
But since in various Forms the Mists must rise,
Several sorts of Meteors.
And shine in the same Figures o'er the Skies,
These sudden Flames thus born by Chance at Night,
Must shew as much variety of Light.
Some equally diffus'd,
Stella Crinita.
like flaming Hair,
Draw fiery Tresses through the Liquid Air.
And streight the Mass that fiery Locks appear'd
Grows short,
Barba [...]a.
and is contracted to a Beard.
Whilst some in even and continu'd streams,
Are round like Pillars,
Trabs.
or are squar'd like Beams.
And some with Belly'd Flames large Tuns present,
Pithetes.
Alike in shape, and equal in extent.
Some ty'd in knots like hairy Curls are spread,
Bostruchias.
A narrow Covering o'er the Comets Head.
The Meteor Lamp in parted Flames appears,
Lampadias.
The Sheaf uneven shakes her bended Ears.
But still when wandring Stars adorn the Night,
Stipulae ardentes.
The falling Meteors draw long trains of Light.
Stella cadens.
Like Arrows shot from the Celestial Bow,
They cut the Air, and strike our Eyes below:
Acontiae.
Fire lies in every thing, in Clouds it forms
The frightfull Thunder, and descends in storms.
It passes through the Earth, in Aetna raves,
And imitates Heaven's Thunder in its Caves.
[...] hollow vales it boyls the rising Flouds,
[...] Flints 'tis found, and lodges in the Woods,
[...]or tost by storms, the Trees in Flames expire,
[...]o warm are Nature's parts, so [...]ill'd with Fire.
Therefore when Mists, which wandring Flames retain,
[...]rsue and catch, and leave as soon again,
[Page 34] Blaze o'er the Skies when through the parted Frame
The Meteors break in one continued Flame,
Or when midst Rain, or through a Watry Cloud
Quick Lightning flies, or Thunder roars aloud,
Wonder no more; for o'er the spatious All
Is fire diffus'd, and must consume the Ball.
When eating Time shall waste con [...]ining Clay,
And fret the feeble Body to decay.
Thus far through paths untrod my Muse has gone,
Found different Causes, but not fixt on One,
Such various Flowers in Nature's field invite
Her gathering Hand, and tempt her greedy sight;
That drawn by many she scarce one enjoys,
Lost in the great Variety of Choice.
For Earthy Mists involving Seeds of Flame
May rise on high,
Different Opinions about Meteors.
and fiery Comets frame;
Or little Stars by Nature joyn'd in One
May shine, though undiscover'd when alone.
Or they are constant Stars, whose Natural Cours [...]
The Sun o'er powers by his prevailing Force,
Draws from their Orbs, and shadows by his Light▪
Then frees again, and opens to our sight.
Thus Mercury, thus Venus disappears,
Then shines again, and leads the Evening Stars.
Or God in pity to our Mortal state
Hangs out these Lights to shew approaching Fate;
Comets presage.
They never idly blaze, but still presage
Some coming Plague on the unhappy Age.
No Crop rewards the cheated Farmer's toil,
He mourns, and curses the ungratefull Soil;
The meagre Ox to the successless Plow
He yoaks, and scarce dares make another Vow.
Or wasting Plagues their deadly Poisons spread,
Encreasing the large Empire of the Dead.
[Page 35]Men die by Numbers, and by heaps they fall,
And mighty Cities make one Funeral.
On groaning Piles whole huddled Nations burn,
And Towns lie blended in one Common Urn.
Such Plagues Achaia felt,
The Plague of Athens.
the fierce Disease
Laid Athens waste, and spoil'd the Town in Peace.
It bore the helpless Nation to the Grave,
No Physick could assist, no Vows could save;
Heaps fell on Heaps, and whilst they gasp'd for Breath,
Heaps fell on those, and finisht half their Death.
None nurst the Sick, the nearest Kinsmen fled;
None stay'd to bury, or to mourn the Dead.
The Fires grown weary dy'd beneath their Spoils,
And heapt-up Limbs supply'd the place of Piles.
Vast Emptiness and Desolation reign'd,
And to so great a People scarce one Heir remain'd.
Such are the Plagues that blazing Stars proclaim,
They light to Funerals their unlucky Flame.
They shew not onely private Plagues to come,
But threaten Mortals with the Day of Doom.
When Piles Eternal Heaven and Earth shall burn,
And sickly Nature fall into her Urn.
They sudden Tumults, and strange Arms declare,
Wars.
And when close Treach'ry shall start up to War.
When faithless Germans did of late rebell,
And tempt their Fate, when Generous Varus fell,
And three brave Legions bloud the Plains did drown,
O'er all the Skies the threatning Comets shone.
E'en Nature seem'd at War, and Fire was hurld
At Fire, and Ruin threatned to the World.
These things are strange, but why should these
surprize,
The Fault is Ours, since we with heedless Eyes
View Heaven, and want the Faith to trust the Skies.
[Page 36] They Civil-Wars foretell, and Brothers rage,
1 Whether Divinas is to be rendred Divining or Divine is not yet agreed by the Interpreters of the Poet; by rendring it Divine, Manilius is freed from a redundancy of Words, and the Origine of Astronomy, which he so often inculcates in other places, is hinted at: beside, Divinus seldom signifies Divining, but when a Substantive follows which determines it to that sense, as Divina imbrium, and the like, and in that case I find Milton venturing at it in his Poem:
—Divine of future Woe.
2 It seems very plain that this whole description respects onely the Eastern Kings, and therefore Manilius must be reckoned amongst those who believed the head of Nile to be in the East; and lest he might be thought to have forgotten the Egyptians, I am inclin'd to think he includes them under the Priests, to whose care Astronomical Observations were peculiarly committed.
3 This was the Opinion of Xenophanes, Melissus, Aristotle and others; and Pliny thus concludes in the second Book cap. 1. of his Natural History: 'Tis reasonable to believe that the World is a Deity ▪ eternal and immense, that never had a beginning, and never shall have an end. As absurd an Opinion as [...]ever was propos'd, and repugnant to all the Appearances of Nature; look upon the Rocks on the Sea shore, and having observ'd their continual wearing, consider how few thousands of years they [Page 38] must have stood: direct thy eye to Heaven, and view the several changes in that which was thought impassible; and in short, reflect on the essential vileness of matter, and its impotence to conserve its own being; aud then I believe you will find reason to put this Opinion amongst those absurdities which Tully hath allotted to one or other of the Philosophers to defend.
4 This blind fancy we owe to the Phoenicians, who (if Philo Biblius's Sancuniathon may be trusted) taught that the Principles of the Universe were a Spirit of dark Air, and a confus'd Chaos; this Spirit at last began to Love, and joyning with the Chaos, produced [...] or slime, and thence fashioned the World. And hence likely the more sober part of the Greek Philosophers, (for they were but borrowers of Learning) who requir'd two eternal principles, the one active and the other passive, such as Plato, Anaxagoras, &c. took their notions, and having added some few new ornaments, vented them for their own.
5 The Philosophy of Epicurus is too well known to need any explication.
6 The Opinion of Heraclitus, concerning which see the first Book of Lucretius.
7 Thales the Milesian endeavoured to establish this by Arguments drawn from the Origine and Continuation of most things: The seminal Principle of Animals is humid, Plants are nourished by mere Water; Fire it self cannot live without Air, which is onely water rarefied, and the Sun and Stars draw up vapors for their own nourishment and support. These were the considerations upon which he grounded his Opinion; and hence 'tis easie to [Page 39] guess that he kept up the credit of his School rather by those riches which he gain'd by his lucky conjecture at the scarcity of Olives, than by the strength of argument and reason.
8 The Assertion of Empedocles, agreeable to which Ovid sings,
9 There is something in this scheme of Manilius so like the ingenious conjecture of the excellent Authour of the Theory of the Earth, that what reflects on the one must have an influence on the other, and when the fiction is confuted the serious discourse will find it self concern'd: The Stoicks held the material part of their Deity to be changeable, and that too as often as the fatal Fire prevail'd, and reduc'd the Elements into one Chaos; in such a confusion the Poet supposeth the first matter of his World, and then makes the different parts separate, and take proper places, according as they were light or heavy: agreeable to this Opinion the Theory of the Earth supposeth a Chaos, which he defines to be a Mass of Matter, fluid, consisting of parts of different sorts and sizes, blended together without any union or connexion. The solid and heavyer parts of this Chaos descend to the Centre, by their own weight, and there fixing and growing hard, compose the inward Body of the Earth; the lighter parts fly upward, and being continually agitated, make that Body which we call Air; the middle sort being somewhat heavyer, and not so much agitated, cover over the solid interiour Body of the Earth; and its fat and oily parts rising, and swimming on the surface, stop and detain those heavyer [Page 40] particles which upon the first separation were carried up by the Air, and afterward according to their several degrees of Gravity fell back again toward the Centre: These particles sticking in this oily matter, made a soft crust, which in time being hardned by the Sun and those breezes which always attend its motion, became the habitable Earth. This Earth thus form'd was solid, and without Caverns, nor had it any inequalities on its surface; as to its site, its Axis was parallel to the Axis of the Eclip [...]ick, both its Poles being equally inclin'd to the Sun; and as to its figure it was Oval. These are the few easie principal parts of that excellent Hypothesis, settled on the obvious notions of Gravity and Levity, and on the acknowledged Nature, and allow'd Motion of a Fluid. And from these so many curious propositions are naturally deduced, so many difficulties concerning Paradise and the Floud happily explain'd, and all set off with that neatness and aptness of expression, and that variety of curious thought, that I am very much inclin'd to believe that Nature was never so well drest before, nor so artificially recommended. And it is pity that the first acknowledged Principles of Philosophy will not allow it to be true. Inherent Qualities are now generally exploded, as unphilosophical, not to be understood, and unfit to explain the Phaenomena of Nature. The Acceleration of a heavy Body in its descent (beside a thousand other Arguments) quite overthrows Gravity both as an accident of Aristotle, and as essential to Matter, according to the fancy of Epicurus; so that this motion proceeds onely from external impulse, and depends upon the present order of [Page 41] the World. So that Philosophy will not allow the supposition of Gravity or Levity in a confus'd Chaos, since it can sufficiently demonstrate that they are neither inherent qualities, nor essential to matter, and that it is in vain to look after them, before the system of the World was settled in the present order. From this hint it is easie to infer that the supposed Chaos would have still continued such, the solid Parts would have been agitated this or that way indifferently by the restless particles of the Fluid, but there could have been no orderly separation, because no Principle of it.
But suppose such a separation, why must the outward Crust of the Globe be without Caverns in its Body, and Inequalities on its Surface? What Law of Nature doth necessarily prove that in such a confusion the solid parts must be equally dispersed through the Body of the Air? If we trust our Eyes, and look upon a Dust raised by the ruin of a House, or onely consider what Confusion is, it will be very hard to find such a regular and orderly disposition. And since these solid Bodies may be unequally dispers'd, and every one of them tends to the Centre by a direct Line, whenever they settle, the Body which they compose must be unequal in its surface.
Yet to let this Difficulty pass, its Figure according to this Hypothesis will be much more Oval than common observation will allow, for since it is said to be Oval because the Motion of the Aequator is swifter than that of the Polar Circles, the figure must be almost as much Oval, as the Circle of the Aequator is bigger than the Circle of the Pole; there being nothing to hinder the utmost [Page 42] effect of this motion but the weight of the Fluid endeavouring to reduce it self to a Levell, which of what moment it will be in this Case I leave to be considered.
And as for its site, that renders the torrid and the frigid Zones unhabitable; intolerable Heats still burning the former, and the continual gathering and dropping of the vapours making the others too cold and moist to entertain either Man or Beast. And this one concession, I am afraid, spoils most part of the Contrivance; for these portions of the Crust could never grow hard, being continually moistned by the Vapours, and so little expos'd to the Sun, or that breeze which attends its motion: And therefore, whenever Vapours were drawn from the Abyss in the Torrid Zone, these parts of the Arch being not firm enough to sustain themselves, must sink in; and those Vapors that were imprisoned between the surface of the Abyss and the solid part of the Crust of the Earth, might have found an easie passage through this soft portion of the Crust, and therefore could not contribute to the general dissolution of the Frame. Besides, from such a muddy Fountain what could be expected but streams unwholsome and corrupted, and unfit for that end for which they were design'd, and for that use, to which sacred Scripture tells us they were imploy'd?
A great many other inconveniences in Nature may be observ'd to follow this Contrivance; but because this Hypothesis was not set up for its own sake, but to give an intelligible account of Noah's Floud; I shall close these reflexions with a few considerations upon that.
[Page 43]And first the Authour pleads for an universal Floud, it being inconsistent with the demonstrated Nature of a Fluid, that Water should stand up in Heaps fifteen Cubits above the tops of the highest Mountains. This I am willing to admit, though there is no reason why Omnipotence might not be immediately concern'd in this, since he himself confesseth, that the forty days Rain cannot according to his Hypothesis be explain'd by any Natural Cause that he can find out.
Secondly, He compares the height of the Mountains and the Depth of the Sea, and having as to both made allowable suppositions (though the Course of the longest River, even the Nile it self, will not prove its head to be above three foot higher than its mouth) he infers that eight Oceans will be little enough to make an universal Deluge: The Waters above the Firmament are exploded; the Rain would afford but the hundredth part of such a Mass of Water, unless the showers were continual, and over the face of the whole Earth, and the Drops came down ninety times faster than usually they do. (Though here a Man would be apt to think from the expressions in Genesis, The Windows of Heaven were opened, that there was somewhat very extraordinary in this Rain, and that all those requir'd conditions were observ'd.) The Caverns of the Earth, if they threw out all the Water they contain'd, could afford but little in comparison of the great store that was requir'd; And if the whole middle region of the Air had been condens'd, still there had not been enough, because Air being turn'd into Water filleth onely the hundredth part of that space which it formerly [Page 44] possess'd. Though all the other ways by which some have endeavour'd to explain the Floud, were demonstrably insufficient, yet this last which gives an account of it from so natural and easie a Cause as the condensation of the Air deserved to be considered a little more; but it is the Art of a Disputer to touch that least which presseth most on that Opinion which he would advance. For it being allowed that Air by natural Causes may be chang'd into Water, and a Vacuum in this very Chapter being excluded, it necessarily follows, that as much Air as riseth fifteen Cubits higher than the tops of the Mountains is sufficient to make such a Deluge as is describ'd to have been in Noah's time. Because where there is no Vacuum, there can be no contraction into a less space, and every particle of Matter, whatever form of schematism it puts on, must in all conditions be equally extended, and therefore take up the same Room. But suppose a Vacuum, or (as it happens in our imperfect condensations) that a hundred cubical feet of Air would make but one foot of Water, yet sure the Region is large enough to make amends for this disproportion: Now since Nature is sufficient for condensation, and since its powers may be considerably invigorated for the execution of the Almighty's wrath; why must it be thought so difficult to explain a Deluge? and why should an excellent Wit waste it self in fashioning a new World, onely to bring that about which the old one would permit easily to be done? It is above the Province of Philosophy to make a World, let that be suppos'd to have been form'd as it is reveal'd, it is enough for us to search by what Laws it is preserv'd; and a [Page 45] system erected on this foundation will be agreeable both at Reason and to Religion.
10 He explodes the Opinion of Xenophanes, and the Fancy of Epicurus. Vid. Lucretius's fifth Book.
11 Canopus is a Star in the Southern Keel of the Ship Argo, of the first magnitude: These particulars as to the Appearance of the two Stars are not mathematically true, yet serve well enough for the Poets design, sufficiently proving the roundness of the Earth.
12 This Argument being taken from the Eclipse and not from the increase or decrease of the Moon, the Poet must be understood, not as to divers moments of Time, for the Moon at the same instant is seen Eclips'd by all to whom she appears above the Horizon, but as to the diversity of Hours at which the Eastern or Western People reckon the Eclipse to begin or end.
13 This is to be understood in respect of those who inhabit the Northern Hemisphere, to whom the North Pole is still elevated.
14 It was the Opinion of the ancient Poets, and some others, that the Sea was as a Girdle to the Earth, that it ran round it as an Horizon, and divided the upper Hemisphere from the lower.
15 Release this Soul from that union which the Stoicks foolishly assign'd, and then to hold a Soul of the World and Providence is all one.
16 Manilius is not constant in his Position; most commonly as a Poet he turns his face to the West, and then the North is on his right hand, and the South on the left: sometimes as an Astronomer he turns his face to the South, and this is the position in this place.
[Page 46]17 Alluding to the two Verses in Homer's sixth Iliad,
[...]
[...].
18 Demonstrated by Archimedes in his [...], Prop. 3. That the Circumference of every Circle exceeds three times the Diameter thereof by a part that is less than 1/7th, and greater than 10/70.
19 Eudoxus divided the Sphere into sixty parts, and this division Manilius follows, and according to that describes the Position of the Celestial Circles.
20 The Opinion of Diodorus.
21 Macrobius reports Theophrastus to be the Authour of this Fancy.
22 From Plutarch we learn that Metrodorus and others asserted this, and Achilles Tacius [...]ixes this foolish Opinion on Oenopides Chius.
23 The learned Mr. Hayns dislikes Scaliger's reading, which I have followed, and thinks that he meant that Pella was a Woman; a more solemn foppery was never met with, and this Note, beside a great many others, may serve to credit the Da [...] phin Editions of the Classick Authours.
Manilius takes care frequently to tell his Reader that he is the first that ever ventur'd on an Astrological Poem; He seems mightily pleas'd with his undertaking, hugs it as his First-born, and the Son of his strength, and is very troublesome in acquainting us with the pains which he suffered at its Birth; and then reckons up the Beauties of the Child, and what great hopes he conceives of it: If ever he deserv'd Scaliger's Character, that he knew not when to leave off, it must be acknowledged that this is the Case in which it may be chiefly apply'd: We need look no farther than the beginning of this Book to be satisfied in this matter; He spends about sixty Verses in reckoning up the chief Subjects of Homer, Hesiod, Theocritus and others; all which being laid aside, he declares his design to be wholly new; and then begins, 1. To prove the World to be one Animal: 2. The Influence of the Heavens: [Page 48] 3. He Describes the several species of the Signs. 4. The various configurations or aspects of the Signs; and tells us what are Trines, what Quadrates or Squares; what Hexagons or Sextiles; and what are Right and Left in each of these. 5. What Signs are said to be conjoyn'd, what not, and what oppos'd; to what Sign each part of Man's body is appropriate; what Signs are said to hear, what to see one another; what are friendly, and what not. 6. The friendly and unfriendly aspects of the Signs, and the various aspects of the Planets in the Signs. 7. The Twelfths or Dodecatemoria of the Signs and Planets. 8. The twelve Celestial Houses, and assigns to each its proper Planet.
IN lasting Verse the mighty Homer sings
The Trojan Wars,
Horner.
the King of fifty Kings,
Stout Hector's brand, the bloudy dreadfull Field,
And Troy secure behind the Hero's Shield:
Vlysses wandrings, and his travelling years,
In time and glory equal to his Wars:
How twice with conquering Fleets he plough'd the Main,
Manilius takes care frequently to tell his Reader, that He is the first who ventur'd on an Astrological Poem: He seems mightily pleas'd with his Vndertaking, hugs it as his First-born, and the Son of his Strength: He at large acquaints us with the Pains which He suffer'd in bringing it to Perfection, and then reckons up the Beauty of the Child, and what great Hopes He conceives of it: If ever he deserves Scaliger's Character, That he knew not when to leave off, it must be principally then when He speaks of himself and his own Performance. We need look no further than the Beginning of this Book to be satisfied in this matter: He spends about Sixty Verses in reckoning up the chief Subjects of Homer, He [...]iod, Theocritus, and other Poets, all which being laid aside, He declares his Design to be wholly new, and then begins, 1. To assert, that the whole Word is Animate, and God the Soul[Page 48] of it 2. The Influence of the Heavens. 3. He reckons up the several kinds of sorts of Signs, as, 4. Male and Female Signs: 5. Human and Brute Signs. 6. Single and Double Signs. 7. Pairs. 8. Double Signs made up of different Species. 9. Signs Double by Place, viz. Those that immediately precede the Four Tropick Signs. 10. Signs of Natural or Unnatural Postures. 11. Day and Night Signs. 12. Earth and Water Signs. 13. Fruitful and Barren Signs. 14. Signs of different Postures. 15. Maim'd and intire Signs. 16. Season Signs. 17. He sings the various Configurations or Aspects of the Signs: As, 18. Trines. 19. Quadrates or Squares; shews what are to be accounted Right and what Left in these Figures: And, 20. Adds several Cautions concerning Squares and Trines. 21. He describes the Intercourse or Agreement of Trines and Quadrates. 22. Of Hexagons or Sextiles, of which he gives a particular Account. 23. Of Contiguous Signs. 24. Of Unequal Signs. 25. Of Opposites. 26. He shews what Gods are the Guardians of each Sign. 27. The Signs for the several parts of the Body▪ 28. What Signs See, Hear, Love, or Hate each other. 29. He makes a short Digression about Friendship. 30. He treats of the Friendly and Unfriendly Aspects. 31. Of [Page 49] the Dodecatemoria, or Twelfths. 32. Of the Dodecatemoria of the Planets, and proposes two ways to find them. 33. He describes the Celestial Houses, assigning them their Proper Charges and their Titles, together with the Planets which presided in them; and then concludes this Second Book.
THE mighty Bard in lasting Numbers sings
Ilium's long Wars,
Homer.
the King of fifty Kings;
Brave Hector's Brand, the bloody dreadful Field,
And Troy secure behind the Hero's Shield.
He sings Vlysses, and his wandring Years
[...]n Time and Glory equal to his Wars:
He sings how twice He conquering plough'd the Main
Whilst Scylla roar'd, and Neptune rag'd in vain,
And how at Home He fixt his tottering Throne,
Redeem'd his Honour, and secur'd his Son:
[...]surping Woe [...] felt his thundering Sword,
[...]nd willing Nations knew their Native Lord.
His Subjects these, from whose
Manilius having mention'd the chief Arguments of Homer's Poems, concludes with a high Character, stiling him the Fountain of all Poetry. Ovid. Am [...]r. lib. 3. El. 8. to the same purpose,
A quo, ceu Fonte perenni,
Vatum Pieriis ora rigantur Aquis▪
And Longinus (de sublim. Sect. 13) says not only Stesichorus and Archilocus, but Herodotus the Historian, and Plato the Philosopher, owe their chiefest Beauties to that Poet.
abundant Spring
[...]cceeding Poets draw the Songs they sing;
[...]om Him they take, from Him adorn their Themes,
[...]nd into little Channels cut his Streams,
[...]ich in his store—
Next Hesiod sings the Gods Immortal Race,
Hesiod.
[...]e sings how Chaos bore the Earthy Mass;
[...]ow Light from Darkness struck did Beams display,
[...]nd Infant-Stars first stagger'd in their way:
[...]ow Name
Several Poems of Hesiod are lost, and Scaliger with other Criticks conjecture, That Manilius refers us to those lost Poems: But I think this and the preceding Verse ought to be Corrected, (of this Correction perhaps I may give an account in a Latin Edition of this Author) and then they will be found in those pieces of Hesiod that are now extant.
of Brother vail'd an Husband's Love,
[...]nd Iuno bore unaided by her Iove:
[...]ow twice-born Bacchus burst the Thunderer's Thigh,
[...]nd all the Gods that wander through the Sky.
[Page 50]Hence He to Fields descends, manures the Soil,
Instructs the Plowman, and rewards his Toil:
He sings how Corn in Plains, how Vines in Hills
Delight, how Both with vast Encrease the Olive fills:
How Foreign Graffs th' Adulterous Stock receives,
Bears stranger Fruit, and wonders at her Leaves:
An useful Work, when Peace and Plenty reign,
And Art joyns Nature to improve the Plain.
The Constellation's Shapes
Eratosthenes a Greek Poet, flourished in the time of Ptolemy Euergetes, about the 138 Olymp. He wrote of the Stars and Constellations, and gave an account of all the Fables relating to them: I have not time to explain all these Fables and therefore shall only direct where they may be found. Concerning Perseus, Andromeda, her Father Cepheus, and her Mother Cassiopeia, vid. Ovid. Metam. lib. 4 ver. 665. Concerning Callisto, or the great Bear, Ovid. lib. 2. ver. 405. The Fabl [...] of the Little Bear may be found in Diodorus Siculus, lib. 4. Of the Swan in the First Book of Manilius. Of the Go [...]t in the First Book of Manilius, and in Casaubon's Animadversions on Athenaeus: The Maid or Erigone, is said to be the Daughter of I [...]arus, who upon the Death of her Father, hang'd her self. The Nemean Lion being slain by Hercules, was plac'd amongst the Stars for his shining Skin. The Crab for pinching Hercules when he fought the Hydra: The Scorpion for Killing Orion, or rather, for assisting the Gods against the Giants. The Stories of Venus taking the shape of a Fish when she fled from the Giant▪ Typho, and of the Ram who swam over the Hellespont with Phryxus and Helle on his Back, are well known, and may be found in Manilius, and Selden de Diis Syris.
some make their Themes,
Eratosthenes.
Sing whence they came, and how adorn'd with Beams,
Andromeda enjoys kind Perseu's Aid,
The Sire unbinds, the Mother mourns the Maid:
Callisto ravisht now the Pole surveys,
Nor grieves to change her Honor for her Rays:
The Little Bear that rock'd the mighty Iove,
The Swan whose borrow'd Shape conceal'd his Love
Are grac'd with Light, the Nursing Goat's repaid
With Heaven, and Duty rais'd the Pious Maid;
The Lion for the Honors of his Skin,
The squeezing Crab, and stinging Scorpion shine
For aiding Heaven, when Giants dar'd to brave,
The threatned Stars; and Thunder fail'd to save:
And now the Fish ignoble Fates escape
Since Venus ow'd her Safety to their Shape:
The Ram having pass'd the Sea, serenely shines,
And leads the Year, the Prince of all the Signs.
Thus whilst by Fables They the Stars advance,
They vainly make the Heaven one large Romance;
Earth fills the Sky, the Mass ignobly reigns,
And Heaven's upheld by that which it sustains:
Fables absurd, which Nature's Laws reject,
To make the Cause depend on the Effect.
[Page 51] The sweet Theocritus with softest Strains
Makes piping Pan delight Sicilian Swains;
Theocritus.
Thro' his smooth Reed no Rustick Numbers move,
But all is Tenderness, and all is Love;
As if the Muses sate in every Vale,
Inspir'd the Song, and told the melting Tale.
Some Birds, some Wars of Beasts,
Macer.
or Serpents write,
Snakes in their Poems hiss, and Lions sight:
Some Fate in Herbs describe,
Nicander.
some Sovereign Roots,
Or see gay Health spring up in saving Fruits:
One breaks thro' Nature's stubborn Bars, invades
The rest,
Some old Poet who describ'd Hell.
and sacred Silence of the Shades,
Turns up the inside of the World, and Night,
And brings Eternal Darkness into Light.
Of every Subject now the Muses sing,
And Floods confus'd come tumbling from their Spring,
Earth would not keep its place, the Skies would fall,
And universal Stiffness deaden All;
Stars would not wheel their Round, nor Day, nor Night,
Their Course perform, be put, and put to flight:
Rains would not feed the Fields, and Earth deny
Mists to the Clouds, and Vapors to the Sky;
Seas would not fill the Springs, nor Springs return
Their grateful Tribute from their flowing Urn:
Nor would the All, unless contriv'd by Art,
So justly be proportion'd in each part,
That neither Seas, nor Skies, nor Stars exceed
Our Wants, nor are too scanty for our Need:
Thus stands the Frame, and the Almighty Soul
Thro' all diffus'd so turns, and guides the whole,
That nothing from its setled Station swerves,
And Motion alters not the Frame, but still preserves.
2 This God or Reason, which the Orbs doth move,
Makes Things below depend on Signs above;
The Influence of the Heavens.
Tho' far remov'd, tho' hid in Shades of Night,
And scarce to be descry'd by their own Light;
Yet Nations own, and Men their Influence feel;
They rule the Publick, and the Private Will:
The Proofs are plain. Thus from a different Star
We find a fruitful, or a barren Year;
Now Grains encrease, and now refuse to grow;
Now quickly ripen, now their growth is slow:
[Page 53]The Moon commands the Seas, she drives the Main
To pass the Shores, then drives it back again:
And this Sedition chiefly swells the Streams,
When opposite she views her Brother's Beams;
Or when she neer in close Conjunction rides
She rears the Flood, and swells the flowing Tides;
Or when attending on his yearly Race
The Equinoctial sees her borrow'd Face.
Her Power sinks deep, it searches all the Main,
Testaceous
This was a Fancy of the Antients, which some are not asham'd, after Experience hath so often Confuted it, to maintain still.
Fish, as she her Light regains,
Increase, and still diminish in her Wain [...]:
For as the Moon in deepest Darkness mourns,
Then Rays receives, and points her borrow'd Horns,
Then turns her Face, and with a Smile invites
The full Effusions of her Brother's Lights;
They to her Changes due proportion keep,
And shew her various Phases in the Deep.
So Brutes,
The Elephants do so, if we believe Pliny: Nat. Hist. lib. 8. cap. I.
whom Nature did in sport create,
Ignorant both of themselves, and of their Fate,
A secret Instinct still erects their Eyes
To Parent Heaven, and seems to make them wise:
One at the New Moons' rise to distant Shores
Retires, his Body sprinkles, and adores:
Some see Storms gathering, or Serenes foretel,
And scarce our Reason guides us half so well.
Then who can doubt that Man, the glorious Pride
Of All, is nearer to the Skies ally'd?
Nature in Man capacious Souls hath wrought,
And given them Voice expressive of their Thought;
In Man the God descends, and joys to find
The narrow Image of his greater Mind.
But why should all the other Arts be shown,
Too various for Productions of our own?
[Page 54]Why should I sing how different Tempers fall,
And Inequality is seen in All?
How many strive with equal Care to gain
The highest Prize, and yet how few obtain?
Which proves not Matter sways, but Wisdom rules,
And measures out the Bigness of our Souls:
Sure Fate stands fixt, nor can its Laws decay,
'Tis Heaven's to rule, and Matter's Essence to obey.
Who could know Heaven, unless that Heaven bestow'd
The Knowledge? or find God, but part of God?
How could the Space immense be e're confin'd
Within the compass of a narrow Mind?
How could the Skies, the Dances of the Stars,
Their Motions adverse, and eternal Wars,
Unless kind Nature in our Breasts had wrought
Proportion'd Souls, be subject to our Thought?
Were Heaven not interessed to advance our Mind,
To know Fate's Laws, and teach the way to find,
Did not the Skies their kindred Souls improve,
Direct, and lead them thro' the Maze above;
Discover Nature, shew its secret Springs,
And tell the Sacred Intercourse of things,
How impious were our Search, how bold our Course,
Thus to assault, and take the Skies by force?
But to insist on tedious Proofs is vain,
The Art defends it self, the Art is plain;
For Art well grounded forces to believe,
It cannot be deceived, nor can deceive;
Events foretold fulfil the Prophesie,
What Fortune seconds, how can Man deny?
The Proofs are Sacred, and to doubt would be
Not Reason's Action, but Impiety.
[Page 55] Whilst on these Themes my Songs sublimely soar,
And take their Flight, where Wing ne're beat before;
Where none will meet, none guide my first Essay,
Partake my Labors, or direct my way,
I rise above the Crowd, I leave the Rude,
Nor are my Poems for the Multitude.
Heaven shall rejoyce, nor shall my Praise refuse,
But see the Subject equall'd by the Muse;
At least those favour'd few, whose Minds it shows,
The Sacred Maze, but ah! how few are Those!
Gold, Power, soft Luxury, vain Sports, and Ease
Possess the World, and have the luck to pleas [...]:
Few study Heaven, unmindful of their state,
Vain stupid Man! but this it self is Fate.
My Subject this, and I must this pursue,3
This wondrous Theme, tho read, and prais'd by few;
And first the Signs in various Ranks dispose,
As Nature prompts, or their Position shows:
Six Male from Aries,
Male and Female Signs.
from the Bull comprise 4
(See how he rises backward in the Skies)
Six Female Signs; but intermixt they fall
[...]n order turn'd,
Aries is Male.
Gemini M.
Leo M.
Libra M.
Sagittarius M.
Aquarius M.
Taurus Female.
Cancer F.
Virgo F.
Scorpius F.
Capricornus F.
Pisces F.
one Female, and one Male.
Some Signs bear
The Humane Signs are Gemini, Libra, Virgo, Aquarius. The Brute, Aries, Taurus, Sagittarius, Capricornus, Leo, Cancer, Scorpius, Pisces.
Humane Shapes, some Signs exprest 5
[...]n single Figures bear the Form of Beast:
Humane and Brute Signs.
These Shapes direct us, and from those we know
How each inclines, what Tempers Signs bestow;
Their Figures will not let their Force escape,
Their Tempers are agreeing to their Shape.
These Signs are Single, now observe the
Of Double Signs some are Pairs, as Gemini, and Pisces: Others are made up of two different Species, such as Sagittarius and Capricornus.
Pairs,6
Double Shapes confess a double Force in Stars:
Single and Double Signs.
And each Companion still in each creates
A Change, and vast Variety in Fates:
[Page 56]Ambiguous Force from both exprest combines,
No Single Influence flows from Double Signs.
What Powers, or good or bad, one Part displays,
7 They may be alter'd by the others Rays:
Two of this kind in all the round of Sky
Appear,
Pairs.
the Pisces and the naked Gemini:
These different Powers, tho both Pair Signs, possess,
Because their Parts Position disagrees;
For tender Gemini in strict embrace
Stand clos'd, and smiling in each others Face:
Whilst Pisces glide in two divided Streams,
Nor friendly seem, nor mix agreeing Beams.
Thus [...] tho in Both two parts compose the Frame,
In Form alike, their Nature's not the same.
8 These Pairs alone an equal Frame can boast,
No stranger parts are mixt,
Double Signs of different Species.
no parts are lost
From their due Form; whilst other Pairs are join'd
Of Natures disagreeing in their kind;
Such is the Goat, he twists a Scaly Train,
The Centaur such, half Horse, and half a Man.
Observe this well, in these Mysterious Arts
VVhether the Signs are fram'd of different parts,
Or only Pairs, it much imports to know,
For hence comes great Variety below.
Midst double Signs the Pious Maid may claim
9 A place, not from the Figure of her Frame,
Double Signs by Place.
But 'cause in Her the Summer's Heats decay,
And gentler Autumn spreads a weaker Ray.
But to be short; the same account defines
That Double still precede the Tropick Signs,
The Tropick Signs are Aries, Libra, Cancer, and Capricorn.
Because in those two Seasons mixt unite
Their Powers, and make them double by their Site.
Thus of the Twins the one the Bull requires,
The other feels the Crab's unruly Fires;
[Page 57]One sees the fading Flowers, and Spring decline,
The other Boy leads on the hottest Sign:
But naked both, for both feel scorching Rays
As Summer comes, or as the Spring decays.
Thy Face, bright Centaur, Autumn's Heats retain,
The softer Season suiting to the Man;
Whilst Winter's shivering Goat afflicts the Horse
With Frost, and makes him an uneasie Course.
Thus thou midst double Signs mightst doubly claim
A place, both from thy Seat, and from thy Frame:
The like in Pisces is observ'd, one brings
The Winter's end, the other leads the Springs;
In them Spring's Dews, with Winter's Rage combine,
Both moist, and both agreeing to the Sign:
How wise, and how obliging in her Grants
Is Nature's Bounty suited to our Wants!
With Moisture she the Watry Signs supplies,
And they enjoy their Ocean in the Skies.
But there is War, Sign disagrees with Sign,10
And Three rise adverse to the other Nine:
Bull's Back,
Their Position is unnatural; but this, as well as the fore-going Differences, will be easily understood upon view of the Signs upon a Globe.
Twins Feet,
Signs of natural or unnatural Postures.
Crab's Shell do first appear,
And stop the progress of the rising year;
Whilst others in their usual Postures rise,
Nor shew unnatural Figures in the Skies:
Since then thro' adverse Signs the Summer's Sun
Makes way, no wonder that he drives so slowly on.
How vast this Knowledge, and how hard to gain,
The Subject still encreasing with the Pain;
Yet my swift Muse, like Larks on towring Wings 11
Mounts to the Skies, and as she mounts she sings:
She sees Signs various in her Aiery Flight
Day Signs and Night Signs.
Some Signs of Day, and other Signs of Night:
Not so
Concerning Day and Night Signs, there are different Opinions: Some fancy that Aries, Taurus, Gemini, Cancer, Leo, Virgo, are the Days, and the other six the Nights. Others teach that the Male and Female are the same with the Day and Night Signs. But the Opinion that Manilius follows is this. Aries is a Day Sign, Taurus, Gemini, Night. Cancer, Leo, Day. Virgo, Libra, Night. Scorpius, Sagittarius, Day. Caper, Aquarius, Night. Pices Day. So that begin with Pisces, and then you find two Day Signs together, and then two Night Signs, and so in Order.
distinguish'd Cause those Signs maintain
Those times distinctly, and then choose to reign:
[Page 58]For then as Years roul round, the Circling Lights
Would all be of one kind Day's all, or all the Night's.
But 'cause wise Nature in her first Designs
By Laws Eternal fixt them to these Times:
The Centaur, Lion, and the golden Ram,
Fish, Crab, and Scorpio with his venom'd Flame
Or near in Site, or in an equal space
By two alike divided, are the Day's:
The rest the Night's. But who can hope to see
Opinion's join, or find the World agree!
Some with the Ram begin, and thence convey
The Five in Order following to the Day.
The rest from Libra are to Night confin'd:
Whilst others sing Male Signs affect the Light,
And Female safely wanton in the Night.
12 But others, this is plain from common sense, demand
Some Signs for
The Water Signs are Pisces and Cancer. The Earth Aries, Taurus, Leo, Scorpio, Gemini, Sagittarius, Libra, Virgo: Capricornus and Aquarius belong to both Earth and Water.
Sea, and other Signs for Land:
Earth and Water Signs.
Thus watery Pisces, and the Crab retain
Their proper Nature, and respect the Main:
The Bull and Ram possess their old Command,
They led the Herds, and still they love the Land,
Tho' there the Lion's Force their Rest invades,
And poysnous Scorpio lurks in gloomy Shades;
The Danger is despis'd, the Ram, the Bull
Keep Land, so powerful is the Lust of Rule:
The Twins, the Centaur, and the Scales dispose
In the same Rank; and join the Maid with those.
Of middle Nature some with Both agree,
One part respects the Land, and one the Sea:
The double Goat is such, whose wild Command
Now Sea affects, and now enjoys the Land:
And young Aquarius pouring out his Stream
Here spreads a watry, there an Earthy Beam.
[Page 59] How small these things, yet they reward thy pain,13
Reason's in All,
Fruitful and Barren Signs.
and nothing's fram'd in vain:
The Crab
The fruitful Signs are Cancer, Scorpio, Pisces. The Barren are Leo, Virgo, Aquarius. The remaining six are partly Barren, partly Fruitful.
is fruitful, and a numerous Brood
Fierce Scorpio yields, and Pisces fill the Flood;
The Lion's barren, and no Vows can gain
The Maid; Aquarius spends his Youth in vain,
Ah too remov'd, too far disjoyn'd to prove
The fruitful Pleasures of encreasing Love!
[...]Twixt these two kinds a Third nor fruitful Beams
Nor Barren spreads, but joyns the two Extreams:
The Goat all Beast above, and Fish below,
The Centaur glorious in his Cretian Bow,
The Scales that Autumn's Equinoctial rule,
The Twins, and Ram, to whom we join the Bull.
Nor must you think it undesign'd, a Cast 14
of busie Nature as she wrought in haste;
That some shew running
The Running [...]gns are Leo, Sagittarius, Aries: The standing o [...]Erected Signs, Aquarius, Gemini, Virgo. The Crouching Signs, Taurus, Cancer, Libra, Scorpius, Caper, Pisces.
Postures in their frame,
Signs of different Postures.
The Lion, Centaur, and the turning Ram;
Erected some, Aquarius rears his Head,
The Twins are upright, and the pious Maid:
Some crouching Signs a lazy Posture show,
Thus Taurus bends, as wearied by the Plough;
The Scales press'd down appear, and Cap [...]r lies
By his own Frost contracted in the Skies:
The Crab and Scorpio flat are found, they show
The Postures there which they maintain below,
Whilst watry Pisces low, and gently glide
In Streams divided, always on their side.
But search minutely, and you find a
The Maim'd signs, Taurus, Scorpius, Sagittarius, Cancer.
The Season signs are Pisces, belonging to the Spring. Gemini to Summer. Virgo to Autumn; and Sagittarius to Winter.
Seasons likewise share the Signs,
From Pisces Spring,
Season Signs.
and Summer from the Twins,
From Centaur Winter, Autumn from the Maid begins:
Each hath three Signs, and as the Seasons fight
In the Years Round, so these lie opposite.
17 Nor is't sufficient that my Muse defines
The Kinds,
The various Configuration [...] or Aspects.
and Figures of the Single Signs,
They work by Compact, they their Beams unite
To mutual Aid determin'd by their site.
18 From Aries rightways draw a Line, to end
In the same Round,
Tri [...]es.
and let that Line subtend
An equal Triangle; now since the Lines
Must three times touch the Round, and meet three Signs,
Where e're they meet in Angles those are
Suppose in the Zodiack Circle Twelve Signs, and in every Circle 360 Parts or Degrees, and 30 of these Degrees to belong to each of the Twelve Signs. Begin at any of the Signs, for instance, Aries; and in this Circle inscribe a Triangle, all whose sides are equal; it is evident that the Arch of the Circle which each of these sides subtends, contains 120 Parts or Degrees; and therefore between that Sign from which you begin to draw each side of this Triangle, and that to which you draw it, there must be Three Signs. But see Fig. 1st.
Trines.
See Fig. 1.
Because they are at equal distance seen
On either side, and leave three Signs between.
Thus Aries sees on either side below
The Lion roar, and Centaur draw his Bow:
The Bull with Caper and the Maid are found
In Trine: Thus fix the others of the Round.
Signs Left and
To shew what Signs are to be accounted Right, and what Left, the Poet mentions only the Trine of Taurus: Yet it is sufficient, upon View of Fig. 1st. direction for all the rest.
[Page 61] But more, in Quadrates, not in Trines alone 19
Signs Right and Left are by Position shown;
Quadrates.
In
To know the Quadrate, begin from any sign, and in the Circle inscribe a Square, all whose sides are equal; the Angles shew the Signs, and what are Right or Left, you may find that in Quadrates, as you did in Trines.
Quadrates: which to know,
See Fig. 2.
the Round divide
By Squares exactly equal on each side;
Where Angles close the Perpendiculars
There lie the Signs agreeing in the Squares.
To give an Instance then, observe the Site,
The narrow Goat sees Libra on the Right,
Oth' Left the Ram, at equal distance lies
The Crab, and on the Left sees Libra rise,
To make a Square agreeing in the Skies.
This single Instance all the rest declares,
And shews that twice [...]ix Signs compose three Squares.
But now should any
The meaning of all these Cautions concern [...]ng Trines and Quadrates, is in short, this, You must reckon by Degrees, and not by Signs; for if you reckon by Signs, the Figures, as Manilius [...]hews at large in each particular, will not [...]e equilateral. See Fig. 1st. and 2d.
think their Skill designs 20
The Squares aright,
Cautions concerning Squares and Trines.
and well describes the Trines,
And that they hit the Rule when e're they give
Four Signs to Squares, to Trines allotting Five;
And thence presume to guess what mutual Aid
The Signs afford, they'll find their Work betray'd:
For though on every side five Signs are found
To make the several Trines that fill the Round,
Yet Births in each Fifth Sign no Fates design
To share th'united Influence of the Trine.
They lose the Thing, though they preserve the Name,
For Place and Number still oppose their Claim:
For since the Round where Phoebus guides his Reins
Some fight and Hate, whilst some in Leagues agree:
Some Foreign Passions cautiously remove,
But make Themselves the Object of their Love.
Thus Signs in Sex by Nature closely join'd
Are Foes, whilst Signs in Sex oppos'd are kind;
And Signs, whose opposite Position tends
To Disagreement, breed the greatest Friends.
When God ordain'd this mighty Frame to rise,
He setled these Affections in the Skies,
[Page 68]That some might Hear, and some each other See,
Some Hate and fight, and some in Leagues agree;
Some Love themselves alone; All this appears
In Men, who take their Tempers from the Stars.
The Ram, as it becomes the Prince of Stars,
Is his own Council,
See Fig. 5, 6, 7, and 8.
and Himself he hears;
He Libra sees, but unsuccessful proves
In loving Taurus, for in vain he Loves;
Taurus (for Aries finds but cold returns
For all those Fires with which he freely burns;
Nay more, by Treachery all his Love's repaid)
Sees, Hears the Fishes, and adores the Maid:
Thus from the Tyrian Pastures lin'd with Iove
He bore Europa, and still keeps his Love:
The Twins see Leo, and they hear the Vrn
Pouring out his Streams, but for the Fishes burn.
The Crab (as Caper adverse in the Skies)
First makes himself the Object of his Eyes;
He loves Aquarius Vrn, and then repays
The friendly Goat by hearkning to his Rays.
The Lion sees the Twins embracing Fires,
He hears the Centaur, and the Goat admires:
Mischief the Maid for Sagittarius brews,
She hears the Scorpion, and the Bull she views.
But Libra hears her self, her Mind applies
To following Scorpio, to the Ram her Eyes:
The Scorpion sees the Fish, the Maid he hears;
To Leo Sagittarius bends his Ears;
To young Aquarius he his Eyes resigns,
His Love prefers the Maid to other Signs.
The Goat admires, and loves himself alone,
(For since at
Whether Capricorn was in the Horoscope of Augustus, when he was Born, or when he was Conceived, Is disputed: However 'tis certain, Augustus took Capricorn for his Sign, and many times its Figure is found upon his Coins. vid. Sueton. vit. Aug. cap. 94. and Spanhemius de Nummis. p. 210.
[Page][Page 69] He hears the Crab: Aquarius hears the Twins,
And sees the Centaur, and amidst the Signs
The towring Crab alone his Mind can move,
And is the only Object of his Love.
Whilst Pisces to the Bull their Ears apply,
And view the Scorpion with a longing Eye.
These Powers the Tempers of their Births define,
Each carries the Affection of his Sign;
These love to See and love to Hear create,
And all the Intercourse of Love and Hate:
Hence some embrace, and some as odly fly
Each other; Love and Hate, but know not why.
Thus far of single Signs: But Trines engage
With Trines, and all the Heaven is full of Rage:
Signs War in Bodies, and in Parties fight,
As adverse in their Manners, as in Site:
The Ram, Lion, Centaur joyn'd in Trine oppose
The Heavenly Scales, and to their Trine are Foes.
And this on two Accounts; Three Signs to Three
Shine opposite, and who can hope to see
Two differing Natures,
See the Figures of these Signs on a Globe.
Man and Beast agree?
For he that holds the Scales Celestial, bears
A Humane Shape, a Brute the Lion wears,
And therefore yields, for Reason's Force controuls
Brute Strength, and Bodies still submit to Souls.
The Lion conquer'd to the Skies was thrown,
And fleecy Aries flead before he shone;
The Centaur's Forepart still commands the rest,
So much the Humane Form exceeds the Beast.
No wonder therefore that with great Success
The Scales fight Aries, and his Trine oppress.
But this we may in one short rule comprise,
For view the Signs that fill the round of Skies,
[Page 70]And those that are in Humane Forms exprest
Are conquering Foes to all the shapes of Beast.
But yet their Hate not equally extends,
Signs have their proper Foes, as well as Friends;
The Ram's Productions Friendly Leagues refuse
To all the Fishes, Maid, or Scales produce:
What Scorpio, Cancer, Pisces, Scales create
Are Foes to Taurus, and his Births they hate:
Whilst those Productions that the Twins design
Are Enemies to Aries, and his Tr [...]ne.
Against the Crab and Bull the Goat declares,
And Virgo too, and Libra feel [...] his Wars:
Nor shall (could I write curious Verse, my Muse
To shew her Art in Precepts would refuse;
I teach an Art, and 'tis by all confest
Instruction when 'tis plainest than 'tis best:)
The furious Lion rous'd with desperate Rage
With fewer Enemies than the Ram engage.
The double Centaur with his threatning Bow
Affrights the Maid, the Bull that bends his Brow,
With Caper, and with Pisces is her Foe.
O're Libra's Sign a Crowd of Foes prevails,
The Icy Goat, the Crab which square the Scales,
With those of Aries Trine consent to hate
The Scales of Libra, and her Rays rebate.
Nor doth the Sign of fiery Scorpio find
Foes less in number, or of better Mind;
The Urn, Twins, Lion, Bull, the Scales, the Maid
He frights; and they of him are equally afraid:
Nor can the Centaur's Bow his Peace defend,
The Twins, Vrn, Virgin force his Sign to bend
By Nature's Law, nor are the Scales his Friend.
The same oppress thy Sign with equal Hate
Contracted Caper, and thy Force rebate.
[Page 71]Whilst those that are in Brutal Forms exprest
Afflict the Vrn, and all his Trine molest.
The neighbouring Fish the Vrn with Hate pursues,
And those the Maid, and those the Twins produce.
And those that own the Centaur's angry Star
He treats as Foes, and still afflicts with War.
These Rules are true, but somewhat else defines
The Friendship and the Enmity of Signs:
Thus Thirds are Foes, for with a squinting Ray
They view each other, and their Hate convey:
Signs opposite, whatever place they fill
Averse to Peace, and are unfriendly still:
Thus Sevenths their adverse Sevenths are doom'd to loath,
And Thirds from both, and which are Trines to both:
Nor is it strange that Trines unfriendly prove
When Kin to Signs that are averse to Love.
So many sorts of differing Signs dispose 29
Mens Tempers,
A short digression concerning Friendship.
and produce such Crowds of Foes;
Look o're the World, see Force and Fraud increase,
Rapine in War, and Treachery in Peace;
But look for Truth and Faith, the Search were vain,
No Mind is Honest, and no Thoughts are plain:
What bulky Villanies bestride the Age!
What Envy pusheth on Mankind to rage!
Envy not to be dispossest, her Throne
Is firmly fixt, and all the World's her own▪
Friends kill their Friends, a Husband stabs his Wife,
Sons sell their Father's and their Mother's Life;
Bold Atreus feasts, and at the barbarous sight
The Sun retires, and leaves the World to night.
Whilst Brothers poyson, with a smiling Face
They mix the Cup, and kill where they embrace:
[Page 72] No place is safe, no Temple yields Defence
Against secret Stabs, or open Violence;
And many a slaughter'd Priest profanely dies
On the same Altar with his Sacrifice.
Those most betray who kindness most pretend,
And Crowds of Villains skulk behind the Name of Friend.
The World's infected, Wrong and Fraud prevails,
Whilst Honesty retires, and Justice fails;
Nay Laws support those Crimes they checkt before,
And Executions now affright no more.
For disagreeing Stars that Men produce,
Their Tempers fashion, and their own infuse:
Hence Peace is lost, pure Faith we seldom find,
Kind Leagues are rare, and then but feebly bind;
For as the Signs above, so Things below
Do differing Minds and Inclinations show;
They form Men's Thoughts, and the obedient Clay
Takes disagreeing Tempers from their Ray.
Hence 'tis that Friendship is so thinly sown,
It thrives but ill, nor can it last when grown;
Rare it's Production: and the World pretends
To boast but one poor single pair of Friends:
One Pylades and one
Pylades and Orestes being taken Prisoners, Orestes was condemned to Die, but was allow'd to go and settle some Affairs, upon Condition that Pylades would stay behind, and engage his Life for his return: Pylades becomes Surety: Orestes goes, settles his Affairs, and returns at the Day appointed.
Orestes name,
And you have all the Instances of Fame;
Once Death was strove for, 'twas a generous Strife,
Not who should keep, but who should lose a Life
Was their Dispute, contending to deny
Each other the great Priviledge to die.
The Surety fear'd his guilty Friend's return,
The Guilty Friend did his own Absence mourn;
Careless of Life, impatient of Delay,
He broak thro' hindring Friends that choak'd his way,
To Leagues, and Peace, and friendly Thoughts disclose;
The Ram's bright Births you may securely joyn
As Friends to the Productions of his Trine:
But the Ram's Births are more sincerely plain,
They give more Love than they receive again
From thine fierce Leo, or than his can show
That strides thro' Heaven, and draws the Cretan Bow:
For 'tis a Sign of thoughtless Innocence,
Expos'd to Harms, unpractis'd in Defence;
Unus'd to Fraud or Wrong, but gentle, kind,
And not more soft in Body than in Mind.
The others carry Fierceness in their Ray,
Their Nature's bruitish, and intent on Prey;
Ungrateful still, nor can they long retain
A sense of Kindness, and unjust for Gain:
But tho' by Nature these are both enclin'd
To frequent Quarrels, yet expect to find
More Force in that which is of double kind,
Than in the Single Lion: Hence increase
Some sudden Heats, but intermixt with Peace.
The Bull and Goat are equally inclin'd
To mutual Friendship, both alike are kind;
The Bull's Productions love fair Virgo's Race,
Yet frequent Jarrs disjoin their close Embrace.
The Scales and Vrn one friendly Soul inspire,
Their Love is setled, and their Faith intire;
To both their Births the Twins productions prove
The surest Friends, and meet an equal Love.
The Crab and Scorpion to their Births impart
A friendly Temper, and an open Heart;
[Page 74] Yet Scorpio's (Fraud amongst the Stars is found)
Tho' Friends they seem, yet give a secret Wound.
But those whom Pisces watry Rays create,
Are constant neither in their Love, nor Hate;
They change their Minds, now quarrel, now embrace,
And Treachery lurks behind their fawning Face▪
Thus Signs or Love, or Hate: and These bestow
Their differing Tempers on their Births below.
30 Nor is't enough to know the Signs alone,
The Planets Stations must be justly known,
The friendly and unfriendly Aspects.
And all Heaven's parts, because the Site and [...]in [...]
And Aspect change the Influence of the Sign▪
Thus when Oppos'd the Signs this Influence [...],
In Trine a different they are known to shar [...],
In Sextile this, another when in Square
And thus the Sky now gives, now takes [...]
The Influence, now it points, now blunts the [...]
Here Hate infects them, when they thence remo [...]
They lose that Hate, or change the Rage to Love.
For Signs, or when they rise, or culminate,
Or set, send down a different sort of Fate.
To Hatred Signs oppos'd in Site incline,
The Quadrates Kinsmen aid, and Friends the Trin [...];
The Reason's obvious: The Celestial Round
Observe,
See Fig. 1.
there Signs of the same kind are found
In each fourth place: In each fourth Sign appear
The several Seasons that command the Year;
Thus Aries gives the Spring, flat Cancer glows
With Summer's Heat; the generous Bowl o'ref [...]ows
In Libra, Caper scatters Winter's Snows.
Besides, by Signs in double Forms exprest
Each fourth Celestial place is found possest,
[Page 75] Two Fishes glide; two smiling Boys embrace,
A double Figure we in Virgo trace,
The Centaur's double with a single Face.
Next Simple Signs with their refulgent Stars
Fill each fourth space, and still are found in Squares.
Without a Rival Taurus fills his Throne,
The dreadful Lion shakes his Mane alone,
Th'
So call'd, because in the Sign Scorpius we see nothing but the Claws.
unbodied Scorpion no Companion fears,
And still the Vrn a simple Sign appears.
Therefore to each fourth place the Stars assign'd
In Time agree, in Number, or in Kind;
This makes them Kindred Signs, and these preside
O're Kinsmen's Minds, and their Affections guide.
But those four Signs on which the Hinges move
Belong to Neighbours, and direct their Love.
The other Square with all its Stars attends
On Guests, Acquaintance, and remoter Friends.
Thus all the Signs as they are plac't obtain
Their Rule, and with unequal Vigor reign.
For tho' the Site and Form of Squares they bear,
They work not like the other Signs in Square;
For whilst the Cardinals more Force confess,
The rest, which we from Number nam'd express
Double or Simple Signs, still work with less.
The Line extended thro' the larger space
With Trines
Trines.
determines, and makes out their place,
Presides o're Friends,
See Fig. 1.
whose mutual Faiths supply
The room of Blood, and draw a closer Tie:
For as it measures a long space, to joyn
The distant, stretching out from Sign to Sign.
So those, whom Nature doth in spight remove,
It brings together; and knits in Bands of Love.
[Page 76] And these before the others most commend,
For tho' the nearest Kinsmen oft pretend
Deluding Kindness; who deceives a Friend?
No Sign nor Planet serves it seif alone,
Each blends the others Vertues with its own.
Mixing their Force, and interchang'd they reign,
Signs Planets bound, and Planets Signs again.
All this my Muse shall orderly reveal,
And keep the Method she begun so well;
She'll sing what Parts the several Signs require,
In what the Planets spread commanding Fire;
This must be shown, if in your search for Fate
The Signs of Love you'd know from those of Hate.
31 Now with expanded Thought go on to know
A Secret great in Use,
Do [...]ecat [...] morion.
tho' small in show;
For which our scanty Language, poor in words,
No single [...]it expressive Term affords,
But Greek supplies, a Language born to frame
Fit Words, and show their Reason in the Name.
'Tis Dodecatemorion
The Dodecatemorion is the Twelfth part, or two Degrees and an half of a Sign. Every Sign containing Thirty Degrees; for Twelve times two and an half make Thirty. Scaliger gives this Instance. Let the propos'd Degree be the Thirteenth Degree of Gemini, multiply Thirteen by Twelve, the Product is one hundred fifty six: Of these give Thirty to Gemini the propos'd Sign, Thirty to Cancer, Thirty to Leo, to Virgo Thirty, and Thirty to Libra: There remain Six, and therefore the Dodecatimorion of Gemini is in the Sixth Degree of Scorpius▪ But this instance doth not seem to agree with the Doctrine of Manilius.
, thus describ'd—
Thrice ten Degrees with every Sign contains
Let Twelve exhaust, that not one part remains;
It follows streight that every Twelfth confines
Two whole, and one half Portion of the Signs:
These Twelfths in Number, as the Signs, are Twelve,
And these the wise contriver of the Frame
Plac't in each Sign, that all may be the same.
The World may be alike, each Star may guide,
And every Sign in every Sign preside;
That all may govern by agreeing Laws,
And friendly Aids be mutual as their Cause.
And therefore Births; o're which one Sign aspires,
In Powers are various, different in Desires;
[Page 77] Males follow Females, and from Man deprest
Weak Nature sinks, and errs into a Beast:
For all on Signs depend, in which succeed
The different Twelfths, and vary in the Breed.
Now whose, and how dispos'd, the Muse must sing,
And draw deep Knowledge from its secret Spring;
Lest this unknown you should from Truth decline,
Mistaking the chang'd Influence of the Sign:
Each Sign's first Twelfths is by its self possest,
The others shar'd in Order by the rest;
Each hath its Twelfth, they take their equal Shares,
(Ambition is a Vice too mean for Stars)
Thus every Sign hath for its proper Throne
Two whole, and one half Portion of its own;
Of other Signs that rowl in order on
Each takes as much, till all the thirty parts are gone.
But there are many sorts, to find the true
Wise Nature orders we must all pursue;
This is her Will: Tho partial Search may fail,
Yet He's secure of Truth who seeks for All.
For Instance, grant it were thy great Concern 32
To know the
Scaliger affirms, that Manilius proposeth two ways to find the Dodecatemoria or Twelfths of the Planets; Hu [...]tius says he gives but one: This Dispute will be best determin'd by observing the Poet himself, and illustrating his Doctrine by two Instances: Let the Moon be in the Sixth Degree of Aries, multiply six by Twelve, the Product [...]s Seventy two: Out of this Seventy two give the first Thirty to Aries, the second to Taurus, and [...]hen there remain Twelve; and therefore the Dodecatemorion of the Moon is in the Twelfth Degree of Gemini, that is, in the Second of the Five half Degrees of the Dodecatemorion of Gemini.
Planet's Twelfths;
The Dodecatemoria of the Planets.
securely learn;
I'll shew the Method: As you count the Signs,
First mark that Sign's Degree where Phoebe shine
And views the new-born Child; that multiply
By Twelve: (because Twelve Signs adorn the Sky)
Observe the Product, and from thence assign
To those gay Stars where Ph [...]ebe's found to shine
Thrice ten Degrees: Then go in Order on,
Assigning Thirty till the Number's done;
And where the Number ends there fix the Moon:
[Page 78] That is her Twelfth. The following Planets lie
In following Twelfths, and there enjoy the Sky.
Another Method claims my next Essay,
Another differing from the former way;
This too I must explain, its Rules impart,
And fix the subtle Niceties of Art▪
First take the
To this Method Scaliger applies this Example: Let the Sun be in the Thirteenth of Gemini, the Moon in the Twenty Third of Scorpius, the Arch of the Zodiack between the two Planets, contains one Hundred and Sixty Degrees: In this Number there are five Thirties, which being taken away there remain Ten; divide these Ten by Twelfths, or two and an half, the Quotient is four Twelfths, or Dodecatemoria; of which give one to Scorpius, another to Sagittarius, a third to Capricorn, and the fourth falling in Aquarius, shews the Moons Dodecatemorion to be in the twenty third Degree of that Sign.
Sun's true place, and that confest,
Observe the Portion by the Moon possest:
Count those Degrees the middle Space contains,
Take all the Thirtys thence, and what remains
Dividing into Twelfths, from thence assign
To those gay Stars in which the Moon does shine
One Twelfth: To Signs that orderly come on
Apply their Twelfths, till all the Number's done,
And where the number ends there fix the Moon.
That is her Twelfth. The following Planets lie
In following Twelfths, and there enjoy the Sky.
The Task's not done: The Muse must next unfold
A nicer thing, in fewer Numbers told:
Which less in show and in extent appears,
Yet than the Greater more of Force it bears:
In every
The third sort of Dodecatemorion is this▪ In every Dodecatemorion or Twelfth, there are five half Degrees, and the Planets (which the Antient Astrologers counted but five, not reckoning the Sun and Moon amongst the Planets) have in each Dodecatemorion or Twelfth, one half Degree assign'd to every one of them.
Twelfth a Twelfth the Planets claim,
The Thing is different though we use the Name;
'Tis thus describ'd. Five half Degrees do lie
In every Twelfth, Five Planets grace the Sky,
And every Planet in its proper Course
One half Degree possessing there exerts its Force.
'Tis useful therefore to observe the Sign,
And mark the Twelfth in which the Planets shine;
For where the Planets, as they rowl their Course,
A Twelfth possess, they there exert their Force.
These must be jointly sung: yet these belong
To future Thoughts, and claim another Song:
[Page 79] 'Tis now enough that I have clearly shown
Things hid before, and made their Vses known;
Let it suffice, that I have brought the Muse
Materials proper, and prepar'd for Use:
When all is ready, let her build the Frame,
And raise a lasting Monument of Fame:
The single Elements distinctly known
Shee sees her Way, and may go safely on;
And all the Parts describ'd the Verse will roul
With freer Force, and orderly erect the whole▪
For as to Boys at School we first propound
The Letters, show their Form, and teach their Sound,
And then go on, instruct them how to Spell,
And join their Letters in a Syllable;
Then to frame Words, and thence their Fancies raise,
To bind these words in Verse, and reach the Bays.
And as the Boys proceed, they find their past,
And first Acquirements useful to their last;
For Precepts without Method got by pain,
Prove empty, and the labour is in vain:
So since my Songs Fate's dark Intrigues reherse,
Their Influence show, and bind the Stars in Verse;
[Page 80] From Antient Seats, and Hospitable Glades
The Beasts are forc'd, and Birds forsake their Shades.
Some Stones for Walls, some Marble square for Shrines,
And suit Materials to their great Designs;
And when they have provided [...]it Supplies
For future Art, the Piles begin to rise;
Nor doth the interrupted work disgrac't
By any stop, accuse their foolish haste:
So I, that raise this mighty Work, must choose
Materials proper to employ my Muse,
Bare fit Materials; and not build one part
'Till all lies ready to compleat the Art;
Lest whilst my Thoughts the noble work pursue,
As all Materials lay expos'd to view,
They start surpriz'd, and stop amaz'd with new.
Be careful then,
XXXIII.
and with a curious Eye,
The Celestial Houses.
Observe the
From this Verse to the end of this Book, Manilius treats of the Twelve Celestial Houses, which he divides into the Four Cardines or Hinges, and the Eight Spaces that lie between these Hinges: The Hinges are the Eastern Point, the Middle Point, the Western Point and the lowest point of Heaven: The Spaces, &c. but see Fig. 10.
four fixt Hinges of the Sky;
One constant point their settled place defines,
Altho' they vary in their moving Signs:
One sixt i'th'
The Hinges. See Fig. 10.
East, where with a gentle Ray
The Sun views half the Earth on either way,
And here brings on, and there bears off the Day.
One in the West, from whose declining steep
The Sun falls head-long, and enjoys the Deep:
The Third in Heaven's high point, where mid [...] [...]he Course
Bright Phoebus stops, and breaths his weary Horse
He stands a while, and with an equal Ray,
Views East and West, and then drives down t [...] Day.
Oppos'd to this, the Fourth securely lies,
The immoveable Foundation of the Skies;
[Page 81] [...]he lowest point, to which with steddy Rein
[...]he Stars descend, and whence they mount again:
These Points in Fate the greatest Interest claim,
[...]ecause they settle, and support the Frame;
[...] these fixt Points were not the Quarters ty'd.
[...]th' Top, oth' Bottom, and on either side,
[...]he Ball would cleave, the whirls would dissipate
[...]he agitated parts; and break strong Fate.
Now different Powers these several Hinges grace
[...]nd vary with the dignity of Place;
The Medium Coeli.
The chiefest that which on the Top doth lie,
[...]nd with a narrow limit parts the Skye,
[...]here Glory sits in all her Pomp and state,
[...]he highest place requires the highest Fate;
[...]hence Places, Dignities, Preferments flow,
[...]nd all that Men admire and wish below;
[...]igh Honours, Offices, in Suits success,
[...]ght to make Laws, and Power to give Peace;
[...]hence Scepters, and supreme Command accrue,
[...]nd Power to give them, where Rewards are due.
The next,
The Imum Coeli.
(tho' lowest and contemn'd it lies)
[...]he sixt, and sure Foundation of the Skies,
[...]reat in effect, altho' it seems but small;
[...]governs Wealth, and Wealth's the stay of all:
[...] rules Estates, it shows what Mines contain,
[...]hat secret Treasures we may hope to gain,
[...]ithout this Power the other Fates were vain.
As great in Power is that where Beams display
[...]heir rising luster,
The Horoscope. or Eastern Point.
and renew the Day;
[...]he Greek (no other scanty Tongues afford
[...]single proper and expressive Word)
[...]mes this the Horoscope.
[...]is governs, Life, and this marks out our Parts,
[...]r Humours, Manners, Qualities, and Arts;
[Page 82] This when and where the Birth is born declares▪
And guides the various Vertues of the Stars:
By this they are settled, and as this defines
The Birth, enjoys the influence of the Signs.
The Last, the Point,
The Western Point.
whence Stars descendi [...] fall,
And view the lower surface of the Ball;
This rules the Ends of things, this Point declare
The Period, and Result of all Affairs;
This governs Marriage, and on this depends
Religion, Recreation, Death, and Friends.
These Points considered, Their Powers distinct [...]y seen,
Observe the Spaces that are plac't between;
The Points are little, but the Spaces large,
And every space has a proportion'd Charge.
First then the Space that rising from the East
Mounts upward,
The intermediate Spacers.
is by Infancy possest,
There Childhood plays: From thence the Western space
Gay Youth demands, and fills the second place.
Next from the Western Point a space descends,
[...]e Fig. 9.
Thro' under Heaven, and in the Lowest ends;
There Manhood, having past the various Maze
Of Infancy and Youth, compleats its Race:
To finish this; The space that upward tends,
And creeping slowly o're the steep Ascends
To join the Round at East, is made the way
Of feeble Age and flitting Life's decay.
But more all Signs, whatever Form they bear,
The several Vertues of their Stations wear;
With good or hurtful Powers those points their Ray,
1. Manilius having mention'd the chief Arguments of Homer's Poems, concludes with a high Character, stiling him the Fountain of all Poetry. Ovid. Am [...]r. lib. 3. El. 8. to the same purpose,
A quo, ceu Fonte perenni,
Vatum Pieriis ora rigantur Aquis▪
And Longinus (de sublim. Sect. 13) says not only Stesichorus and Archilocus, but Herodotus the Historian, and Plato the Philosopher, owe their chiefest Beauties to that Poet.
2. Several Poems of Hesiod are lost, and Scaliger with other Criticks conjecture, That Manilius refers us to those lost Poems: But I think this and the preceding Verse ought to be Corrected, (of this Correction perhaps I may give an account in a Latin Edition of this Author) and then they will be found in those pieces of Hesiod that are now extant.
3. Eratosthenes a Greek Poet, flourished in the time of Ptolemy Euergetes, about the 138 Olymp. He wrote of the Stars and Constellations, and gave an account of all the Fables relating to them: I have not time to explain all these Fables and therefore shall only direct where they may be found. Concerning Perseus, Andromeda, her Father Cepheus, and her Mother Cassiopeia, vid. Ovid. [Page 89] Metam. lib. 4 ver. 665. Concerning Callisto, or the great Bear, Ovid. lib. 2. ver. 405. The Fabl [...] of the Little Bear may be found in Diodorus Siculus, lib. 4. Of the Swan in the First Book of Manilius. Of the Go [...]t in the First Book of Manilius, and in Casaubon's Animadversions on Athenaeus: The Maid or Erigone, is said to be the Daughter of I [...]arus, who upon the Death of her Father, hang'd her self. The Nemean Lion being slain by Hercules, was plac'd amongst the Stars for his shining Skin. The Crab for pinching Hercules when he fought the Hydra: The Scorpion for Killing Orion, or rather, for assisting the Gods against the Giants. The Stories of Venus taking the shape of a Fish when she fled from the Giant▪ Typho, and of the Ram who swam over the Hellespont with Phryxus and Helle on his Back, are well known, and may be found in Manilius, and Selden de Diis Syris.
4. This was a Fancy of the Antients, which some are not asham'd, after Experience hath so often Confuted it, to maintain still.
5. The Elephants do so, if we believe Pliny: Nat. Hist. lib. 8. cap. I.
6.
Aries is Male.
Gemini M.
Leo M.
Libra M.
Sagittarius M.
Aquarius M.
Taurus Female.
Cancer F.
Virgo F.
Scorpius F.
Capricornus F.
Pisces F.
7. The Humane Signs are Gemini, Libra, Virgo, Aquarius. The Brute, Aries, Taurus, Sagittarius, [Page 90] Capricornus, Leo, Cancer, Scorpius, Pisces.
8. Of Double Signs some are Pairs, as Gemini, and Pisces: Others are made up of two different Species, such as Sagittarius and Capricornus.
9. The Tropick Signs are Aries, Libra, Cancer, and Capricorn.
10. Their Position is unnatural; but this, as well as the fore-going Differences, will be easily understood upon view of the Signs upon a Globe.
11. Concerning Day and Night Signs, there are different Opinions: Some fancy that Aries, Taurus, Gemini, Cancer, Leo, Virgo, are the Days, and the other six the Nights. Others teach that the Male and Female are the same with the Day and Night Signs. But the Opinion that Manilius follows is this. Aries is a Day Sign, Taurus, Gemini, Night. Cancer, Leo, Day. Virgo, Libra, Night. Scorpius, Sagittarius, Day. Caper, Aquarius, Night. Pices Day. So that begin with Pisces, and then you find two Day Signs together, and then two Night Signs, and so in Order.
12. The Water Signs are Pisces and Cancer. The Earth Aries, Taurus, Leo, Scorpio, Gemini, Sagittarius, Libra, Virgo: Capricornus and Aquarius belong to both Earth and Water.
13. The fruitful Signs are Cancer, Scorpio, Pisces. The Barren are Leo, Virgo, Aquarius. The remaining six are partly Barren, partly Fruitful.
14. The Running [...]gns are Leo, Sagittarius, Aries: The standing o [...]Erected Signs, Aquarius, Gemini, Virgo. The Crouching Signs, Taurus, Cancer, Libra, Scorpius, Caper, Pisces.
15. The Maim'd signs, Taurus, Scorpius, Sagittarius, Cancer.
[Page 91]16. The Season signs are Pisces, belonging to the Spring. Gemini to Summer. Virgo to Autumn; and Sagittarius to Winter.
17. Suppose in the Zodiack Circle Twelve Signs, and in every Circle 360 Parts or Degrees, and 30 of these Degrees to belong to each of the Twelve Signs. Begin at any of the Signs, for instance, Aries; and in this Circle inscribe a Triangle, all whose sides are equal; it is evident that the Arch of the Circle which each of these sides subtends, contains 120 Parts or Degrees; and therefore between that Sign from which you begin to draw each side of this Triangle, and that to which you draw it, there must be Three Signs. But see Fig. 1st.
18. To shew what Signs are to be accounted Right, and what Left, the Poet mentions only the Trine of Taurus: Yet it is sufficient, upon View of Fig. 1st. direction for all the rest.
19. To know the Quadrate, begin from any sign, and in the Circle inscribe a Square, all whose sides are equal; the Angles shew the Signs, and what are Right or Left, you may find that in Quadrates, as you did in Trines.
20. The meaning of all these Cautions concern [...]ng Trines and Quadrates, is in short, this, You must reckon by Degrees, and not by Signs; for if you reckon by Signs, the Figures, as Manilius [...]hews at large in each particular, will not [...]e equilateral. See Fig. 1st. and 2d.
[Page 92]21. The Signs which have an Opposite aspect are,
Aries.
Taurus.
Gemini.
Cancer.
Leo.
Virgo.
Libra.
Scorpius.
Sagittarius.
Capricornus.
Aquarius.
Pisces.
22. The Guardians of the Signs.
Of Aries. Pallas.
Taurus.
Gemini.
Cancer.
Leo.
Virgo.
Libra.
Scorpius.
Sagittarius.
Capricornus.
Aquarius.
Pisces.
Pallas.
Venus.
Phoebus.
Mercurius.
Iupiter.
Ceres.
Vulcan.
Mars.
Diana.
Vesta.
Iuno.
Neptune.
The Reasons of this Assignment are to be taken out of the Old Fables.
23. Whether Capricorn was in the Horoscope of Augustus, when he was Born, or when he was Conceived, Is disputed: However 'tis certain, Augustus took Capricorn for his Sign, and many times its Figure is found upon his Coins. vid. Sueton. vit. Aug. cap. 94. and Spanhemius de Nummis. p. 210.
[Page 93]24. See the Figures of these Signs on a Globe.
25. Pylades and Orestes being taken Prisoners, Orestes was condemned to Die, but was allow'd to go and settle some Affairs, upon Condition that Pylades would stay behind, and engage his Life for his return: Pylades becomes Surety: Orestes goes, settles his Affairs, and returns at the Day appointed.
26. So call'd, because in the Sign Scorpius we see nothing but the Claws.
27. The Dodecatemorion is the Twelfth part, or two Degrees and an half of a Sign. Every Sign containing Thirty Degrees; for Twelve times two and an half make Thirty. Scaliger gives this Instance. Let the propos'd Degree be the Thirteenth Degree of Gemini, multiply Thirteen by Twelve, the Product is one hundred fifty six: Of these give Thirty to Gemini the propos'd Sign, Thirty to Cancer, Thirty to Leo, to Virgo Thirty, and Thirty to Libra: There remain Six, and therefore the Dodecatimorion of Gemini is in the Sixth Degree of Scorpius▪ But this instance doth not seem to agree with the Doctrine of Manilius.
28. Scaliger affirms, that Manilius proposeth two ways to find the Dodecatemoria or Twelfths of the Planets; Hu [...]tius says he gives but one: This Dispute will be best determin'd by observing the Poet himself, and illustrating his Doctrine by two Instances: Let the Moon be in the Sixth Degree of Aries, multiply six by Twelve, the Product [...]s Seventy two: Out of this Seventy two give the first Thirty to Aries, the second to Taurus, and [...]hen there remain Twelve; and therefore the [Page 94]Dodecatemorionof the Moon is in the Twelfth Degree of Gemini, that is, in the Second of the Five half Degrees of the Dodecatemorion of Gemini.
29. To this Method Scaliger applies this Example: Let the Sun be in the Thirteenth of Gemini, the Moon in the Twenty Third of Scorpius, the Arch of the Zodiack between the two Planets, contains one Hundred and Sixty Degrees: In this Number there are five Thirties, which being taken away there remain Ten; divide these Ten by Twelfths, or two and an half, the Quotient is four Twelfths, or Dodecatemoria; of which give one to Scorpius, another to Sagittarius, a third to Capricorn, and the fourth falling in Aquarius, shews the Moons Dodecatemorion to be in the twenty third Degree of that Sign.
30. The third sort of Dodecatemorion is this▪ In every Dodecatemorion or Twelfth, there are five half Degrees, and the Planets (which the Antient Astrologers counted but five, not reckoning the Sun and Moon amongst the Planets) have in each Dodecatemorion or Twelfth, one half Degree assign'd to every one of them.
31. From this Verse to the end of this Book, Manilius treats of the Twelve Celestial Houses, which he divides into the Four Cardines or Hinges, and the Eight Spaces that lie between these Hinges: The Hinges are the Eastern Point, the Middle Point, the Western Point and the lowest point of Heaven: The Spaces, &c. but see Fig. 10.
32. Manilius in the beginning of his first Book tells us Mercury was the Inventor of that Art, which he intended for the Subject of his Astrological Poem▪
33. Either the Poet never finish'd this Part which he here promises, or it is now lost.
Manilius begins this Third Book as he did the Second, reckoning up and slighting the several Subjects which have imploy'd other Poets, and declaring his Design to be new and difficult: Then he proceeds to shew, 1. That the Twelve Signs of the Zodiack are the chief Disposers, and principal Governours of Fortunes. 2. That there are Twelve Lots belonging to these Twelve Signs. 3. He names and describes these Lots: The first is Fortune: The Second Warfare and Travelling: The Third, Civil Employments: The Fourth, Pleadings, and all the concerns of the Bar: The Fifth, Marriage Acquaintance, Guests: The Sixth, Plenty, Wealth, and the means of preserving it. The Seventh, Dangers: The Eighth, Nobility, Honour, Reputation: The Ninth, Children, Education. The Tenth, Manners, Institution, Family. The Eleventh, state [Page 96] of Health, Physick: The Twelfth, Wishes, and the ends of them. 4. He teaches how to suit these Lots, Labours, or Athla to the several Signs, when the Birth belongs either to Day, or Night. 5. He proposeth Rules how to find the Horoscope. 6. Refuting the Method prescrib'd by the Chaldaeans. 7. And shewing how to find the different lengths of Days and Nights, together with the several Risings and Settings of the Signs in order to find the Horoscope. 8. He resumes the Dispute against the Chaldaeans, and subjoins an Account of the several lengths of Days and Nights, in the three different Positions of the Sphere, Direct, Oblique, and Parallel. 9. He proposes another way to find the time of the Signs Rising and Setting. 10. He particularly Discourses of the Days Encrease from Capricorn to Cancer. 11. He shews what are the proper Years▪ Months, Days, and Hours of the Signs, an [...] Confutes the Opinion of some Astrologers concerning them. 12. He sings how many Year [...] belong to each Sign, and station. 13. An [...] Concludes the Book with an Account of th [...]Tropick Signs.
I am not to Answer for the Astronomy it is enough if I have made the Poet spea [...] intelligible English.
[Page 97] WHilst I new ways attempt my groveling Name
To raise from Earth, and wing my Flight for Fame;
Thro' Woods untrodden whilst I take my way,
Ye Muses lead; for I extend your Sway
To larger Bounds, and make the World obey.
No Heaven's besieg'd, no Thunder thrown from far
Intombs the Giants, and concludes the War:
No fierce Achilles tells brave Hector's Spoil,
Nor Priam bears the Hero to his Pile.
No barbarous
This and the seven following Verses relate to the several particulars of Medea's story.
Maid betrays her Father's trust,
Nor tears her Brother to secure her Lust.
No Bulls breath Fire, no Dragons guard the Prize▪
Nor from the poysnous seed Arm'd Harvests rise:
No Youth returning here renews the Old,
Nor treacherous Presents carry Flame in Gold.
Nor will I sing the Babes Medea bore,
Got by much Guilt, but ah! destroy'd by more.
The Theban Siege, the highest Pride of Fame,
Nor how the Town by Thunder sav'd from Flame
Lost whilst it
I use this Interpretation rather than that of Scaliger and others, because I think Manilius speaks only of that famous Siege of Thebes, when the seven Generals attackt it; and as the Story says, Capaneus had almost ruin'd the Town before he was struck with Thunder.
conquer'd; nor how Spartans fought
Round old Messana, shall enlarge my thought.
No Sons
Oedipus Married his own Mother Iocasta, and had Children by her; so that each Son was Brother to the Father, and Grand-Child to the Mother.
and Brothers shall be joyn'd in one,
Nor Mother bear a Granchild in a Son;
No Murder'd Babes
This respects the Story of Atreus and Thyestes.
shall feast their injur'd Sire,
Nor Days break off, and frighted Suns retire.
None shall defy the Sea, the Floods enslave,
Sail o're the Mountains
Xerxes is said to have dug a Channel round Mount Athos, and to have made a Bridge over the Hellespont.
, and walk o're the Wave:
No Asian Kings. And thee, O mighty Rome,
Thy Arms, thy Conquests, and thy World o'recome
Thy Laws, thy Wars, thy Leagues my Verse refuse,
Those claim the leisure of a greater Muse.
[Page 98]Smooth Seas the Artless Sailer safely tries,
And Flowers undress'd in fruitful Gardens rise;
He works securely, who in Gold designs,
When e'en the rude unpolisht Metal Shines;
On specious Subjects common Wits compose,
For where the Matter takes, the Fancy flows;
And every vulgar Author writes with ease,
Secure of Credit, where the Themes can please.
This way some take to Fame: Thro' Words unknown,
And things abstruse my Muse goes boldly on,
Observes all Interchange of Times, compares
The fatal turns, and views the Leagues of Stars,
Things so remote, so intermixt, and wrought
With Parts in Parts; they are too fine for thought.
To know them is too much, but to explain
How great! to bind in Verse shews more than Man.
Then come, who e're thou art that bring'st a Mind
To know high Truth, and patient Thoughts to find;
Hear solid Reason, and go on to gain
True serious Knowledge, but neglect the vain:
No Kings at Aulis sworn, no tales of Troy
With Priam's tears, or Helen's fatal Joy,
Nor hope sweet Verse, and curious turns to find,
I'll leave thy Passions, and instruct thy Mind:
And tho' some Words of foreign Stamp appear,
Seem harsh, untun'd, uneasie to thy Ear;
This is the Subject's not the Writer's fault,
Some things are stiff, and will not yield to thought;
I must be plain: And if our Art hath found
Expressions proper, it neglects the Sound.
Thy Mind well purg'd from vainer Cares compose,
For now my Muse is eager to disclose,
[Page 99]The nicest Secrets; which observ'd, impart
Fate's Laws, and prove the surest Guides to Art.
When Nature order'd this vast Frame to rise,1
Nature, the Guardian of these Mysteries,
And scatter'd Lucid Bodies o'er the Skies;
When she the Concave, whence directly fall
Streight Lines of Influence round the solid Ball,
Had fill'd with Stars; and made Earth, Water, Air,
And Fire, each other mutually repair;
That Concord might these differing parts controul,
And Leagues of mutual Aid support the whole;
That nothing which the Skies embrace might be
From Heaven's supreme Command and Guidance free,
On Man the chiefest Object of her Cares
Long time she thought, then hung his Fates on Stars;
Those Stars, which plac'd i'th' Heart of Heaven, display
The brightest Beams, and share the greatest sway;
Which keep a constant Course, and now restrain
The Planets Power, now yield to them again;
Thus sometimes ruling, sometimes rul'd, create
The strange and various Intercourse of Fate.
To these her Powers wise Nature's Laws dispense 2
Submitting all things to their Influence:
The twelve Lots of the twelve Signs.
But then as Emperours their Realms divide,
And every Province hath its proper Guide,
So 'tis in Signs; they have not equal Shares
Of common Power, each Fortune claims its Stars.
Our Studies, Poverty, Wealth, Joy and Grief,
With all the other Accidents of Life
She parcels out; to proper Stars confines
The Lots in number equal to the Signs.
[Page 100]These grac'd with proper Names and Place contain
The various Fortunes incident to Man,
Yet so contriv'd, that they are always found
In the same
Thus, for instance, in whatever Sign the Lot of Fortune is plac'd, the next that belongs to the next Sign, is the Lot of Warfare: Civil Employments must be given to the third, &c.
Order, in the fatal Round.
Yet are not Lots thus fixt to Signs to lie
Possessing the same
For the Lot of Fortune being in all Nativities that belong to Day to be accounted for from the Sun, and in all Nativities that belong to Night from the Moon; and those two Planets not always possessing the same place in every Nativity, and the other Lots following the disposition of that of Fortune; it is very evident that the same Lot is not to be always applyed to the same Sign.
Station in the Sky;
And from one place directing down to Earth
An equal Influence work on every Birth;
But still the Time of every Birth confines
These Lots to Seats, and makes them change their Signs,
What stores of Wealth shall come, how long their stay,
As Planets tamper with their ruling Ray:
The Seventh in horrid Dangers shall engage
The Birth,
Seventh Lot.
if Planets not correct its Rage.
The Eighth Nobility pretends to claim,
Eighth Lot.
Where Honour sits with her attendant Fame;
Where Family erect maintains her Place,
And smiling Favour with her winning Face.
The Ninth the doubtful Lot of Children bears
With all the Pious Parents hopes and Fears,
Ninth Lot.
The Tutor's Industry, and Guardian's Cares.
The next to this the Act of Life contains,
Tenth Lot.
And shews how far a good Example reigns:
How by their Masters form'd Slaves take their way
To Tasks assign'd, and chearfully Obey.
The following is a Lot of high concern,
Eleventh Lot.
For hence the state of strength and Health we learn,
When griev'd, we live obnoxious to Disease,
Or free from Sickness, and consign'd to Ease:
Let none who value Health, this Lot refuse,
When they would time for wholsome Physick choose;
For hence we are with most exactness taught
To gather Drugs, or mix the saving Draught.
The Last,
Twelfth Lot.
and which the Round concludes, contains
The End of all our Wishes and our Pains,
Shews if to what our several Aims address
Obtain'd, shall crown our Studies with Success;
Whether with fauning Arts we court the Great,
Or shunning Crouds, to Privacy retreat;
[Page 103]Whether we Plead at the Contentious Barr,
Or Plough the Sea, and gather Wealth from far;
Or tear the Earth, to crowd our stores with Grain,
Or bring unruly Bacchus to the Press again.
For these, if Planets prosper the Effect,
You may fit moments, and [...]it Days expect
From this one Lot, and all the rest neglect.
These Planets
The Poet never finisht this part, or it is now lost.
Powers, and how their Rays infuse,
Or Good, or Bad, shall then engage my Muse,
When their Effects she Sings—
But now lest hudled things confusedly wrought,
Distract thy Mind, and discompose thy Thought;
Let Verse in Method orderly impart
The single naked Elements of Art;
And since my ventrous Muse hath bound in Rhime,
The various Labours of the Round of Time,
(What Greece calls Athla, happy Greece in Song,
Are now call'd Labours in a meaner Tongue)
Which to Twelve Lots conveniently assign'd
Determine all the Fortune of Mankind:
Her Theme pursuing, she will next comprise IV
The several Signs with which the Labours rise;
How the Lots are to be suited to the Signs.
For to one Seat they are not always ty'd,
Nor from one Sign at every Birth preside;
They change their station, as the Round they move,
Yet still their Order is the same above.
But lest you should imperfect Schemes compleat,
Nor justly suit each Labour to its Seat;
First find the place by Fortune's Lot possest,
(Fortune the first, and Leader of the rest)
[Page 104]That done, to following Signs in order join
The Lots, and give each Labour to its Sign:
And to secure they search for Fortune's place
Two Rules shall guide thee, and enfold the Maze.
The moment known when first the Birth began,
When the Birth belongs to Day.
The Planets join'd to Signs to form the Plan,
And Scheme erected for the future Man;
If then the Sun with an exalted Ray
Above the East and West commands his way,
Then safely fix, and give the Birth to Day:
But if through lower Skies he wheels the Light,
The Day resigns, and yields the Birth to Night.
This settled, if the Birth belongs to Day,
The Rule is short, and not obscure the Way;
From that Degree, where then the
For instance, let the Sun be in the 20th Degree of Aries, the Moon in the 10th Degree of Libra; from the 20th Degree of Aries (counting thro' the following Signs Taurus, Gemini, &c) to the 10th Degree of Libra; are 170 Degrees: Let the Horoscope be the 10th Degree of Cancer; from that 10th Degree of Cancer, count thro' the following Signs, viz. Leo, Virgo, &c. and you will find the Number 170 to end in the 10th Degree of Capricorn: Therefore in the 10th Degree of Capricorn place the Lot of Fortune: This I take to be the meaning of Manilius.
Sun presides,
To that Degree where gloomy Luna rides:
Count thro' the following signs, and as you pass,
Exactly mark what Numbers fill the space:
Thence from the Eastern point, which artful Greece
Hath stil'd the Horoscope, an equal number of Degrees,
Following the circling Zodiack as it bends,
Count thro' the Signs; and where the Number ends,
There fix the Seat of Fortune; thence confine
In order, every Labor to its Sign.
But if when Night her sable Wings hath spread,
The Birth starts forward from his Genial Bed;
When to Night.
In different manner, then thy Numbers range,
With Nature's Order, let thy
Suppose the Sun to be in the 21, 49 of Leo, the Moon in the 26, 31' of Virgo; the Horoscope in the, 1, 0' of Leo; The Moon is distant from the Sun 325, 18', which number being distributed amongst the Antecedent Signs, viz. Cancer, Gemini, Taurus, &c. ends in the 5, 42' of Virgo, that there is the place of the Lot of Fortune.
Method change;
The Moon, who imitates her Brother's Light,
And governs in her own Dominion, Night,
Observe: Thence thro' the Signs in order run,
To find how far she's distant from the Sun.
[Page 105]The Native's Horoscope be next thy Care,
And from that Point, begin to count as far
As those Degrees permit thy Thoughts to pass;
And where they stop, there settle Fortune's place.
And then to following Signs the rest confine
In order, every Labor to its Sign.
Perhaps these Precepts may appear too nice,V
For who can find the Horoscope
How to find the Horoscope
in Skies
Immense, still circling with impetuous force,
In Motion restless, and so swift in Course?
Yet this not rightly fixt, our Art can boast
No certainty, and all our Labour's lost:
As wretched Travellers are doom'd to stray,
When those mistake, who should direct the Way.
Because the Points which all the rest controul,
Misplac'd at first, must influence the whole,
And since the rouling Skies move swiftly on,
A different Face is every moment shown,
The Scheme must be uncertain, and the Birth unknown.
Yet tho' of greatest Vse, 'tis hard to gain
This Knowledge; and our Search is oft in vain:
For who can in his narrow Breast comprise
The World immense, and who observe the Skies,
Which with eternal Revolutions move,
And Circling, measure the vast Orb above?
What Diligence can e're describe its Face,
What Art can fix in so immense a space?
Those Points where East and West exactly fall,
Which Crowns the Top, and which supports the Ball?
I know the Method, the
To explain this Method which the Chaldeans us'd to find the Horoscope, Scaliger gives this instance: Let the Sun's place be the 13, 25' of Libra, let the Birth be at the end of the Seventh Hour of the Day: Now because every Sign hath thirty Degrees, and fifteen Degrees make one Hour, these Seven Hours are three Signs and an half, or one Hundred and five Degrees: Now reckon those Degrees thro' the following Signs, viz. Scorpius, Centaurus, &c. The Number ends in the 28125' of Capricorn, and therefore that is the Horoscope.
Chaldaean
The Chaldaeana refuted.
Schools VI
Prescribe, but who can safely trust their Rules?
[Page 106]To each ascending Sign, to find their Powers,
They equal time allow, that time two Hours:
And then from that Degree, from which the Sun
Begins to start, his daily Course to run,
Two Hours to each succeeding Sign they give,
Still thus allowing, 'till their search arrive
At the Degree and Sign they seek, for where
The Number ends, the Horoscope is there.
But false the Rule; Oblique the Zodiack lies,
And Signs as near,
The first Argument [...] against the Chaldaeans.
or far remov'd in Skies,
Obliquely mount, or else directly rise:
In Cancer, so immense his Round, the Ray
Continues long, and slowly ends the Day;
Whilst Winter's Caper in a shorter Track
Soon wheels it round, and hardly brings it back:
Aries and Libra, equal Day with Night,
Thus middle
Sic media extremis, &c. The middle Signs here are Aries and Libra, and these are said to be opposite to the Extremes, Cancer and Capricorn, because in them the Days are equal, but in the others unequal to the Nights: This I take to [...]e the meaning of the Poet, rather than what Scaliger and other Interpreters pretend.
Signs to the Extreams are opposite
And Signs Extream too, vary in their Light.
Nor are the Nights less various than the Days
Equal their measure, only Darkness sways,
In Signs
Thus in Cancer the Days are longest; in Capricorn, which is a Sign adverse to Cancer, the Nights are of the same length, that the Days were of in Cancer: The like holds in Leo, and Aquarius, and so in the rest.
adverse to those that bore the Rays:
Then who can think when Days and Nights are found,
In length so differing thro' the Yearly Round,
There should be given to every Sign in Skies,
An equal Space, an equal Time to rise?
But more than this:
The Second Argument.
The
The Italians divided all the time betwixt the Rising and Setting of the Sun into Twelve Hours, and all the time between the Setting and Rising of the Sun into Twelve Hours: And therefore, those times being various and unequal, the Hours must likewise be unequal.
Hours no certain space
Of time contain, but vary with the Days:
Yet every Day in what e're Sign begun,
Beholds six Signs above the Horizon,
Leaves six below; and therefore Rules despise,
Because the Hours no equal time comprise,
Which give two Hours to every Sign to rise.
[Page 107]The Hours in number Twelve divide the Day,
And yet the Sun with an unequal Ray
Now makes a shorter, now a longer stay▪
Nay farther, tho' you many ways pursue
To find their length you'l never meet the true,VII
But thus:
How to find the different lengths of Days and Nights, and to find the Horoscope.
Take all that space of time the Sun
Meets out, when every daily Round is Run,
Let equal Portions next [...] that time divide;
And then those Portions orderly apply'd
To Days, will shew their length, from thence appears
Their varying Measures through the rouling Years.
The Standard this, by which our Art Essays
Winter's slow Nights, and tries the Summer's Days.
This must be fixt, when from th' Autumnal Scales,
The Day declines, and Winter's Night prevails:
Or in the Ram whence Winter's Nights retire
The Hours restoring to the Summer's Fire:
In those two Points, the Day and Night contain
Twelve equal Hours. For with an even rein
The Sun then guides, and whilst his Care doth roul
Thro' Heaven's midd Line, he leans to neither Pole:
But when remov'd, he to the South declines,
And in the
According to the Opinion of some Ancient Astronomers, who plac'd the Winter Solstice in the Eighth Degree of Capricorn, the Summer Sol [...]tice in the Eighth Degree of Cancer, and the Equinox in the Eighth Degrees of Aries and Libra: Thus in the End of this Book, ‘Has quidam vires octava in parte reponunt.’
Eighth Degree of Caper shines,
The Winter's hasty Day moves nimbly on,
Nine
Eudoxus wrote of the Sphere at the 36th Degree, Elevation of the Pole, and Manilius fol [...]ows him.
Hours and half; so soon the Light is gone.
But Night drives slowly in her gloomy Carr,
Takes fourteen Hours and half for her unequal share;
Thus twice twelve Hours in Day and Night are found,
[...]o fill the natural Measure of the daily Round.
[Page 108]Thence Light encreases still, as Nights decay,
'Till Cancer meets her in the Fiery way,
And sets sure bounds to her encroaching sway.
Then turns the Scene, and Summers day descends
Thro' Winter's Hours, still losing as it bends:
And then the Days of equal length appear,
With Nights, 'th' adverse Season of the Year,
And Nights with Days: For by the same Degrees
That once they lengthened, now the Times decrease,
These Times our Art can shew, but these belong
To future Rhimes, and claim another Song.
Thus measure those, who live where fruitful Nile,
With Summer Torrents swoln o'reflows the Soil;
Whose seven large Mouths, the Skies can boast no more
Of Planets,
The rising and Setting of the Signs first. By Stadia: and Hours.
vomit with impetuous Roar,
And beat the Ocean from the foaming Shore.
Now learn what
A Stadium in Manilius is half of a Degree, and therefore in the whole Zodiack there are 720 Stadia. In the Zodiack are 360 Degrees, to eve [...]y Hour we reckon▪ 15 Degrees, therefore every Hour is equal to 30 Stadia, and for the same Reason, each Hour containing 60 Minutes, every Stadium is equal to two Minutes.
Stadia, learn what times in Skies
Signs ask to Sett, and what they claim to Rise:
Observe, short rules my Muse, but full she brings▪
And Words roul from Her, crowded up with Things.
For Aries, Prince of all the Signs comprise
Full forty Stadia, for his time to rise,
But Eighty give him when He leaves the Skies:
One Hour, and one third part his rise compleats,
This space of time, He doubles when He sets.
The following Signs to Libra rising, claim
Eight Stadia more, and Setting lose the same.
[Page 109]And thus in order following Signs require
Still sixteen Minutes more to raise their Fire,
And lose as much, when setting they retire:
Thus signs to Libra,
The rising and Setting of the Signs according to Manilius.Rising.Rising.Setting.Setting.
as they rise increase;
And thus they lose when they descend to Seas:
For all the Signs that do from Libra range,
Take equal measures, but the Order change;
For Signs adverse to equal times engross,
But setting Gain, and still arise with loss.
Thus Hours and Stadia which bright Aries gets
When rising, Libra loseth when she sets;
And all the time, which when He leaves the Skies,
The Ram possesses, Libra takes to rise:
By this Example, all the rest define,
The following imitate the leading Sign.
This rightly fixt, if you these Rules pursue,
The Horoscope lies open to thy view;
Securely work, since you can fix in Skies
The times, and Stadia, for the Signs to rise:
From that Degree and Sign, in which the Sun
Begins to start, his daily Course to run,
Count fairly on, and all the work is done.
Another method, if you this refuse,
Shall lead thee right,
Another Method.
and be as plain to use:
For if the Horoscope you seek by Day,
Observe these Rules, which shew the surest Way;
First find what
Let the Child be born in the Fourth Hour of the Day, add five to four, the Sum is 9, Multiply 9 by 10, the Product is 90. Let the Sun be in the 10th Degree of Gemini, add 10 to 90, the Sum is 100, of this 100 give 30 to Gemini, the Sign in which the Sun is, 30 more to the following Sign Taurus: 30 to the next Aries, 10 remain, therefore the 10th Degree of Pisces is the Horoscope.
Hour, the Birth is born, and then
Add five to that, and multiply by Ten:
Add five, for every Hour the Signs ascend
Thrice five Degrees, in the Celestial Bend:
[Page 110] This done, take that Degree in which the Sign
Then rouls the Sun, and to this Number join;
From this whole Sum, one Thirty parts apply'd
To the Sun's Sign, nor to the rest deny'd,
As following they in order lie, will show
The thing you sought for, and design to know:
For where the Number ends, that Sign and Part
Is Horoscope: Thus speak the Rules of Art.
By Night your search demands a different way;
To the Nights Hour,
Let the Birth be in the Seventh Hour of Night, add to that the Twelve Hours of the Day, and that Seventh Hour will be the Nineteenth, from the Suns Rising: Then add, multiply, and work, as in the former Method.
add all the twelve of Day,
From this whole Sum the Thirty parts apply
To following Signs as they in order lie;
And where the Number ends, that Sign and Part
Is Horoscope: Thus speak the Rules of Art.
Thus you may find the Horoscope in Skies,
And tho' Oblique the Circling Zodiack lies,
This Point determin'd, you may fix them all,
What Crowns the Top, and what supports the Ball:
The Signs true Setting, and true Rising trace,
Assign to each their proper Powers and Place,
And thus what stubborn Nature's Laws deny,
Our Art shall force, and [...]ix the rowling Skie.
VIII Nor is o're all the Earth, the length of Night,
And Day the same;
Third Argument against the Chaldaeans.
they vary with the sight;
Nor, would the Ram alone and Scales agree,
In Day and Night; in every Sign would be
The Equinox, if as these Rules devise,
Two Hours were given to every Sign to rise.
In that Position where Direct's the Sphere,
The length of Days and Nights in a Direct Sphe [...]e.
Their Light a Passage, and con [...]ines our Eyes.
Continued Nights, continued Days appear,
And Months no more fill up the rouling Year.
Should Nature place us where the Northern Skies
Creak round the Pole,
In an erect or parallel Sphere.
and grind the propping Ice;
Midst Snows eternal, where th' impending Bear
Congeal'd leans forward on the frozen Air;
The World would seem, if we survey'd the whole,
Erect, and standing on the nether Pole.
Its sides, as when a Top spins round, incline
Nor here nor there, but keep an even Line,
And there Six Signs of Twelve would fill the sight
And never setting at an equal Hight,
Wheel with the Heavens, and spread a constant Light.
And whilst thro' those the Sun directs his way
For long Six Months with a continued Ray
He chaces Darkness, and extends the Day.
But when the Sun below the Line descends
With full Career, and to the lower bends,
Then one long Night continued Darkness joins,
And whilst he wanders thro' the Winter's Signs
[Page 113] The Arctick Circle lies immerst in Shade,
And vainly calls to feeble Stars for Aid:
Because the Eyes that from the Pole survey
The bellying Globe, scarce measure half the way,
The Orb still rising stops the Sight from far,
And whilst we forward look, we find a Bar:
For from the Eyes the Lines directly fall,
And Lines direct can ne'er surround the Ball;
Therefore the Sun to those low Signs confin'd
Bearing all Day and leaving Night behind,
To those that from the Pole survey denies
His chearful Face, and Darkness fills their Eyes:
Till having spent as many Months, as past
Thro' Signs, he turns, and riseth to the North at last:
And thus, in this Position of the Sphere
One only Day, one only Night appear
On either side the Line, and make the Year.
What different sorts of Days and Nights are known
In all Positions thus my Muse hath shown;
Her Work goes on, and she must next comprise
What Signs appear, what Times they claim to rise
In all Positions of the moving Skies:
That when you follow Art, and boldly press
To find the Horoscope, a just Success
May meet thy search, and into knowledge raise thy guess.
But who can all their various times reherse?
Compute so much, and state Accounts in Verse?
Therefore this part let general Rules define,
Let those that follow my advanc'd Design
Apply them right, but let the Rules be mine.
[Page 114]9 Where-ever plac'd▪ by these few Rules proceed,
By Nature settled,
Another way to find the Trine the Signs Rising and Setting by Hours.
and by Art decreed;
First count how many
Let the longest Day in Cancer be of 16 Hours, the shortest Night of 8: Divide those 16 Hours into 6 parts, each part contains 2 Hours 40 Minutes: Therefore allow Leo 2 Hours 40 Min. for his Rising time: Divide likewise the 8 Hours of Night into 6 parts, each part will contain 1 Hour 20. m. and that is the rising time of Taurus. The Differece between the Rising Times of these two Signs is 1 Hour 20 Min. Divide this Difference into three equal parts, each part will contain 26 Min. 40 Sec. Add these 26 Min. and 40 Sec. to the Rising time of Taurus, and the whole Sum makes up the Rising time of Gemini, viz. 1 Hour, 46 Min. 40 Sec. To this add another third part to make up the Rising time of Cancer, viz. 2 Hours 13 Min. 20 Sec. And so of the rest, as in the following Scheme.
[figure]
But it must always be observed, that the Southern or Winter Signs are oppos'd to the Northern or Summer Signs. The Rising-time of the Summer is the Setting-time of the Winter; and the Setting-time of the Summer the Rising-time of the Winter Signs.
Hours compleat the Night
Or Day, when Cancer in the Summer's height
Bears Phoebus, and short darkness bounds the light.
Day's Hours by Six divide, one sixth devise
To following Leo as his time to rise:
Night so divided too one Sixth bestow
On Taurus, that his rising time will show:
But then observe the difference of the time
Which Leo takes, and which the Bull to climb,
That into Three divide, and thence apply,
Beside the time which Taurus takes to mount the Sky,
One single Third to Naked Gemini.
The like to Cancer, and the like Account
To fiery Leo as his time to mount;
Then reckon all, you'll find the Sum the same
Which from the first Division to Leo came,
When one sixth part of Day was given to raise his Flame.
By the same Method Virgo's time define:
But this Condition runs thro' every Sign,
The following keeps those Hours the Sign before
Obtain'd to rise, and vulgarly adds more:
As these an orderly Encrease maintain,
So Signs from Libra still decrease again:
But different Order they observe in Skies,
The Hours these claim to Set, those take to Rise.
But if you count by Stadia,
By Stadia.
change the Name,
But keep the Method, for the Rule's the same:
Seven Hundred Twenty Stadia fill the Round,
No more in Day, no more in Night are found:
[Page 115] Hence take as many as compleat the Night,
When glowing Cancer in the Summer's hight
Bears Phoebus, and short darkness bounds the light.
The rest by Six divide, one Sixth devise
To fiery Leo as his time to rise;
Night's Stadia so divide, one Sixth bestow
On Taurus: Take the Difference twixt the Two,
That Sum divide by Three, and thence apply,
Beside the Stadia Taurus takes to mount the Sky,
One single Third to naked Gemini.
Thus to the rest proceed, but still confine
To following Signs the Stadia of the former Sign,
With one Third Part's Encrease; till Libra's Ray
This Reckoning stops, and shews another way:
For Signs from Libra different Rules comprise,
A different Order they observe in Skies,
The Stadia others claim to Set they take to Rise.
Those Stadia too in which the rest ascend
These Winter Signs in slowly setting spend.
Thus having fixt the Stadia, now pursue
The Horoscope, 'tis open to thy view;
From that Degree in which the Sun doth mount
Observe my Method, and begin to count;
Give proper Hours to every Sign to rise,
And proper Stadia to ascend the Skies,
Work by those Rules which I have shewn before,
Securely work, for you can err no more.
By what advance the Winter Months encrease,10
(For they advance not by the same Degrees
Thro' every Sign,
How Days encrease from Capricorn [...] Cancer.
till on the Ram they light,
Which equals Time, and Day adjusts to Night)
Must next be shewn to all that press to learn,
Short are the Rules, but yet of great Concern.
[Page 116] First take the measure of the shortest Day
And longest Night, when with unequal Ray
Thro' Caper Phoebus drives the narrow way.
Then count the
The Example which Manilius himself gives, sets this Doctrine in its true Light. Let the longest Night in Capricorn be of 15 Hours, the Day consequently must be of 9. Thus the Night exceeds the Day by 3 Hours. Divide these 3 Hours into 3 Parts, give one Part, that is, 1 Hour to the Middle Sign, viz. Aquarius, and thence conclude that in Capricorn the Day encreases half an Hour, and in Pisces an Hour and half; Aquarius being the Middle Sign in which the Days encrease one Hour.
Hours which Day must yield to Shade,
And in three Portions let the Sum be laid;
One of these Parts to th' Middle Sign apply'd
Shews the Increase of Day on either side:
For as the First is by the Midst surpass'd
One Half, so that's exceeded by the last.
Thus thro' Three Signs the Day's Increase is shown,
The following takes what to the Last was grown,
And adds an equal Portion of its own.
For Instance: To the Conquest Night assign
Full Fifteen Hours, and give the Day but Nine:
Three Hours the difference. Now the Goat hath Power
To lengthen Day the space of half an Hour,
One Hour Aquarius adds, the Fishes joyn
As much as Both, and with the rest combine;
Thus three Hours fill'd, adjusted Time they bring
To Aries; and he equals Day and Night in Spring.
The Sixth part of the Time, or more or less,
Whate're it proves, is the first Sign's Increase;
The Second doubles what the First surpass'd,
And gives it to be trebled by the last.
But from the
According to the Doctrine of Manilius (let the Example be the same with that in the preceding Note) in Aries the Day encreases one Hour and half, in Taurus one Hour, in Gemini half an Hour.
Equinoctial point the Day
Receives increase, but in another way;
For Aries takes as many Hours from Night,
As Pisces seiz'd before in their own Right;
And to compleat the Rapine Taurus▪ joins
One Hour, one Half is added by the Twins;
Thus whilst these Signs the Time to Day restore,
Night justly loses, as it gain'd before.
From Caper thus Decreasing Nights appear,
And Heaven turns up the right side of the Year;
[Page 117] The Day proceeds to lengthen all the way,
Till high in Cancer rais'd it finds a Stay;
The Solstice then: when Day and Night are found
Equal to Night and Day that drove the Winter round.
Then by the same degrees again the Light
Decreasing, what it took returns to Night.
Thus far advanc't in Art my Verse defines 11
The proper Years,
The Years, Months, Days, and Hours of Signs.
Months, Hours, and Days of Signs:
These must be shewn; for Signs have Days & Hours,
And Months, and Years when they exert their Powers.
First then, that Sign in which the Sun appears,
Because the Sun measures out the time in Years,
Claims the first Year: On following Signs bestow
The following Years as they in Order go.
And so the Moon, for as she rounds the Skies,
She measures Months, to Signs the Months applies.
Of Days and Hours the Horoscope possest
Of the first parts, to following Signs commits the rest.
This Nature orders, all her Months and Years,
And Days, and Hours, she parcels out to Stars;
That as they run their Course they all may [...]ind
The different Signs, and vary in their kind.
This Nature orders too; and hence there springs
That various Discord that is seen in Things;
In one continued Stream no Fortune flows,
Joy mixes Grief, and Pleasures urg'd by Woes:
Inconstancy in every part appears,
Which Wisdom never trusts, but Folly fears.
Thus Years from Years, and as they roul the round
The Months from Months, and Days from Days are found
To differ: no returning Hours restore
That sort of Fortune which they brought before:
Because the Times, as round their Course they run,
Meet different Signs, and are not bound to One;
[Page 118] The Days and Hours their ruling Signs obey,
The Month's the influence which they give convey
And temper all things by their fatal Ray.
Some Author's Write,
Some Astrologers Opinion. concerning the Years, Months and Days of Signs.
(for who can hope to see
Opinions join, or find the World agree?)
That from the Horoscope our Art defines
The Days, the Hours, the Years, and Months of Signs;
From that alone let the Account begin,
And all the rest will orderly fall in:
And whilst the others, as before 'twas shown,
Three Heads of reckoning ask, the Moon, the Sun,
And Horoscope, these still demand but One:
Yet still as great, their difference must appear,
Month disagrees with Month, and Year with Year,
And Hours and Days: For with uneven pace,
Tho' starting all together, they run the Race,
And never make Returns in equal space:
Twice to the Signs each
There being 24 Hours belonging to each Day, and but 12 Signs, more than 24 Days in each Month, and 12 Months in every Year.
Hour the Days restore
Twice every Month, brings round the Days, and more:
Once every Year the Months to Signs are born,
And when Twelve Years are run, the Years return.
'Tis hard to think,
Refuted.
and Nature's Laws reject
One single Time, so differing in effect:
That when one Sign for Years and Months appears,
Bad Fate should clog the Months, Good Crown the Years:
Or that the Sign which thro' the Months conveys
Bright Fortune, should with Black infest the Days:
[Page 119] Or that the Star, which with afflicting Power,
The Day oppresseth, should exalt the Hour.
Vain therefore their attempt, who fondly hope,
The Times to reckon from the Horoscope,
And think because with an unequal Date,
They come to Signs, that these Returns create
Their different, odd varieties of Fate.
Absurd Opinion! which with fruitless pain,
They strive to prop with mighty Names in vain,
It sinks, and falls with its own stupid weight again.
This sung, and Times to Signs apply'd, the Muse12
Would beg release,
How many Years belong to each Sign and Station.
and further Task refuse;
But lo the Subject grows: The next must show
What length of Times the several Signs bestow:
This must be known when in your search for Fate
You measure Life, and fix the gloomy Date.
Ten Years and One, but one third part withdrawn,
The
A Table of the Years and Months that belong to each Sign. [figure]
Ram extends the wretched Life of Man;
Poorly he gives, as frugal of his Store,
Whilst Taurus adds two Years to these; the Twins two more.
Full sixteen Years Eight Months, from Cancer flow,
But two Years more the Lion's rays bestow.
From Virgo twenty Years, eight Months convey'd,
Enlarge the Birth: The Scales give equal to the Maid:
Scorpio's as much as Leo's Rays dispense,
The Centaur equals Cancer's influence:
[Page 120] Of Years, twice seven, eight Months the Goat conveys;
Though young Aquarius shines with feebler rays,
Four Years he trebles, and doubles six score Days.
To the same space, with which the Ram began,
The Fish plac't, next extend the Age of Man.
But farther yet, 'tis not enough to know
The length of time which single signs bestow;
For you may Err, when in your search for Fate,
You measure Life, and fix the gloomy Date;
Because the Heavenly Stations claim their share,
As Planets intermix their Force declare,
In this Contrivance, and make Life their Care.
To single stations now what Years belong,
(With Planets join'd, they claim
This was never finished by the Poet, or is now lost.
another Song)
In well wrought Numbers let the Muse impart,
And teach the simplest Elements of Art;
This done, these things prepar'd and sitly join'd,
With greater Ease, she'll raise the Work design'd▪
If when the Moon is in the Hinge at East,
The Birth breaks forward from its native rest;
Full Eighty Years, if you two Years abate,
This Station gives, and long defers it Fate:
But if in Heav'ns midst point, this large Decree
She shortens, giving fewer Years by three:
With Eighty Courses in the Zodiack Round,
Substracting Four, the Western Hinge is Crown'd▪
The lowest Hinge on all its Births, derives
Years sixty two, and then concludes their Lives.
The ninth,
Vid. Fig. 9.
which makes upon the Right the Trine,
Gives sixty Years, and bates but One of Nine.
[Page 121] The Fifth o' th' Left, as frugal of its store,
Gives sixty three, and can enlarge no more;
Th' Eleventh station, that which rises high,
Almost an equal of the Middle Skie,
Yields six score Springs, and lest that Gift should be
Too scanty, lengthens that vast Summ by Three.
The Third which lies at equal space below
The Eastern point, doth fifty Years bestow,
Mean is the station, and its Gift is so.
The second Forty Courses of the Sun,
And two bestows, and when that term is done,
The Man goes off, e're half his race be run.
The Twelfth gives twenty three, then hasty Death,
Comes on, and in his Bloom, the Youth resigns his Breath.
The Eighth next o're the Western Hinge can bring
But fourteen Years, nor adds another Spring.
The sixth but Twelve bestows, then Death destroys
The Parents Hopes, and crops the growing Boys;
Diseases following, from their Birth create
A feeble Frame, and fit the Prey for Fate.
Now nicely view the Tropick Signs that lie 13
Oppos'd in the four Quarters of the Skie;
Call'd Tropick Signs,
The Tropick Signs
because when these appear,
The World then Turns the Seasons of the Year:
Thus Spring in Cancer, in Autumnal Scales
The Summer turns, in Caper Autumn sails;
Thence shivering Winter creeps congeal'd with Frost,
Yet melts again; and in the Ram is lost:
These loose the Seasons, to their full Career,
And make the Course of the Revolving Year;
[Page 122] And these being Hingers of the World, create
New Powers in Stars; and fix new Rules for Fate.
In Heavens high Arch,
Cancer.
and on the utmost Line
Of Summers progross, Cancer seats his Sign:
There stretches out the greatest length of Day,
And then declines, and makes it soon decay;
But all the time which, as he bears the Light
He takes from Day, He still conveys to Night.
Then Corn grows yellow on the fruitful Soil,
And lusty Reapers bare their Limbs for toil:
Then Seas grow warm, the Floods forbear to roar,
And Billows languish on the quiet Shore.
Then Mars goes forth, nor is the Scythian Coast
From Roman Arms defended by her Frost:
And whilst their Pools and Marshy Grounds are dry,
Fearing our Force, the conquer'd Germans fly:
Then Nile o'reflows, and Egypt's fruitful Plain,
Rich Harvests yields, nor needs the aid of Rain.
Thus lies the World, when with exalted Ray,
I'th' Summer Solstice Phoebus bears the Day
Thro' Cancer's Sign, and drives the highest Way.
Oppos'd the Goat in narrowest rounds of Light,
Wheels Winter on,
Capricorn
but long extends the Night;
Yet soon Ascending, He contracts the Shade,
To Day returning all the waste he made;
The Fields unwrought, then lie, unplough'd the Seas,
And Mars in Quarters, lies consign'd to Ease:
Rocks cleave with Frost; and by [...]he Cold, opprest,
All Nature's Powers, are stiffned into Rest.
[Page 123] The next in Power are those two Signs that rise
With equal Revolutions of the Skies;
Which times of Day and Night adjust,
Aries.
and bring
The Autumn on, or else advance the Spring.
The Sun returning in his Yearly Race,
To Cancer's Sign meets Aries midst the Space,
Seated between the Point, from whence he bends
His upward Course, and that in which he ends.
There plac'd as Umpire in the midst oth' way,
Contracted Night, he well adjusts to Day.
And as thro' him the Sun goes on to climb
The Heavenly steep, He makes a change in time;
For Day, that shorten'd in the Winter Bend,
The Ram first leng [...]ens; and the next extend,
'Till rais'd in Cancer, to the utmost height
Of Summer's pitch, He wheels the longest Light.
Then Seas lie husht: Then Earth grows bold to bear,
And trusts young Flowers to the serener Air:
Then Beasts in Fields, and Birds in every Grove,
Press on with Fury to consummate Love.
With joyful Songs the vocal Forests Ring,
And various Leaves adorn the gawdy Spring:
With such brisk Powers are Nature's parts possest,
When wak'd, she rouses from her Winter's Rest.
Oppos'd to Aries, Libra's
Libra.
Stars appear
With the like power to sway the rouling Year,
She equals Day and Night: But soon the Scale
O'repois'd by Darkness, lets the Night prevail;
And Day, that lengthned in the Summer's height,
Shortens 'till Winter, and is lost in Night.
Then from the burthen'd Elms, the generous Vine
Descends, and Presses over-flow with Wine:
[Page 124] Then Wheat is sown, whilst Autumn's heats remain
To loose the Clods, and millifie the Grain.
These have their Powers, and as these Signs create
A turn in Seasons, so they doe in Fate:
From Tropick Signs (for by their name, we guess
Their turning Natures) who can hope for less?
But wide in their mistake, who think to see
These Powers spread equally in each Degree;
Not every Portion of the Tropick Signs
Turns Seasons,
What Degrees in the Tropick Signs are to be considered.
and the Planets force confines,
But one Day only, in the blooming Prime
Of Spring, in Autumn One adjusts the Time,
One Day in Aries doth to Time restore
Equality, and Libra boasts no more;
One Longest Day in Cancer's Sign is born,
One Night of equal length in Capricorn:
The other Days roul on with different Light,
Now gaining from, now losing time to Night.
Thus One Degree in Tropick Signs creates
A change in Heaven, and turns the Rules of Fates;
No fixt Decree's secure, their boundless sway,
Extends to all, and makes the Stars obey.
But which that is that governs, Fate's Decree,
There Authors differ, nor can Art agree;
For some the Eighth, and some the Tenth assign,
The First Degree—is only Thine,
Thine, but the Muse with scorn, forbears the Name;
1. This and the seven following Verses relate to the several particulars of Medea's story.
2. I use this Interpretation rather than that of Scaliger and others, because I think Manilius speaks only of that famous Siege of Thebes, when the seven Generals attackt it; and as the Story says, Capaneus had almost ruin'd the Town before he was struck with Thunder.
3. Oedipus Married his own Mother Iocasta, and had Children by her; so that each Son was Brother to the Father, and Grand-Child to the Mother.
4. This respects the Story of Atreus and Thyestes.
5. Xerxes is said to have dug a Channel round Mount Athos, and to have made a Bridge over the Hellespont.
6. Thus, for instance, in whatever Sign the Lot of Fortune is plac'd, the next that belongs to the next Sign, is the Lot of Warfare: Civil Employments must be given to the third, &c.
7. For the Lot of Fortune being in all Nativities that belong to Day to be accounted for from the Sun, and in all Nativities that belong to Night from the Moon; and those two Planets not always possessing the same place in every Nativity, and the other Lots following the disposition of that of Fortune; it is very evident that the same Lot is [Page 126] not to be always applyed to the same Sign.
8. The Poet never finisht this part, or it is now lost.
9.For instance, let the Sun be in the 20th Degree of Aries, the Moon in the 10th Degree of Libra; from the 20th Degree of Aries (counting thro' the following Signs Taurus, Gemini, &c) to the 10th Degree of Libra; are 170 Degrees: Let the Horoscope be the 10th Degree of Cancer; from that 10th Degree of Cancer, count thro' the following Signs, viz. Leo, Virgo, &c. and you will find the Number 170 to end in the 10th Degree of Capricorn: Therefore in the 10th Degree of Capricorn place the Lot of Fortune: This I take to be the meaning of Manilius.
10. Suppose the Sun to be in the 21, 49 of Leo, the Moon in the 26, 31' of Virgo; the Horoscope in the, 1, 0' of Leo; The Moon is distant from the Sun 325, 18', which number being distributed amongst the Antecedent Signs, viz. Cancer, Gemini, Taurus, &c. ends in the 5, 42' of Virgo, that there is the place of the Lot of Fortune.
11. To explain this Method which the Chaldeans us'd to find the Horoscope, Scaliger gives this instance: Let the Sun's place be the 13, 25' of Libra, let the Birth be at the end of the Seventh Hour of the Day: Now because every Sign hath thirty Degrees, and fifteen Degrees make one Hour, these Seven Hours are three Signs and an half, or one Hundred and five Degrees: Now reckon those Degrees thro' the following Signs, viz. Scorpius, Centaurus, &c. The Number ends in the 28125' of Capricorn, and therefore that is the Horoscope.
[Page 127]12. Sic media extremis, &c. The middle Signs here are Aries and Libra, and these are said to be opposite to the Extremes, Cancer and Capricorn, because in them the Days are equal, but in the others unequal to the Nights: This I take to [...]e the meaning of the Poet, rather than what Scaliger and other Interpreters pretend.
13. Thus in Cancer the Days are longest; in Capricorn, which is a Sign adverse to Cancer, the Nights are of the same length, that the Days were of in Cancer: The like holds in Leo, and Aquarius, and so in the rest.
14. The Italians divided all the time betwixt the Rising and Setting of the Sun into Twelve Hours, and all the time between the Setting and Rising of the Sun into Twelve Hours: And therefore, those times being various and unequal, the Hours must likewise be unequal.
15. According to the Opinion of some Ancient Astronomers, who plac'd the Winter Solstice in the Eighth Degree of Capricorn, the Summer Sol [...]tice in the Eighth Degree of Cancer, and the Equinox in the Eighth Degrees of Aries and Libra: Thus in the End of this Book,
Has quidam vires octava in parte reponunt.
16. Eudoxus wrote of the Sphere at the 36th Degree, Elevation of the Pole, and Manilius fol [...]ows him.
17. A Stadium in Manilius is half of a Degree, and therefore in the whole Zodiack there are 720 Stadia. In the Zodiack are 360 Degrees, to eve [...]y Hour we reckon▪ 15 Degrees, therefore every [Page 128] Hour is equal to 30 Stadia, and for the same Reason, each Hour containing 60 Minutes, every Stadium is equal to two Minutes.
18. The rising and Setting of the Signs according to Manilius.
19. Let the Child be born in the Fourth Hour of the Day, add five to four, the Sum is 9, Multiply 9 by 10, the Product is 90. Let the Sun be in the 10th Degree of Gemini, add 10 to 90, the Sum is 100, of this 100 give 30 to Gemini, the Sign in which the Sun is, 30 more to the following Sign Taurus: 30 to the next Aries, 10 remain, therefore the 10th Degree of Pisces is the Horoscope.
20. Let the Birth be in the Seventh Hour of Night, add to that the Twelve Hours of the Day, and that Seventh Hour will be the Nineteenth, from the Suns Rising: Then add, multiply, and work, as in the former Method.
[Page 132]21. Let the longest Day in Cancer be of 16 Hours, the shortest Night of 8: Divide those 16 Hours into 6 parts, each part contains 2 Hours 40 Minutes: Therefore allow Leo 2 Hours 40 Min. for his Rising time: Divide likewise the 8 Hours of Night into 6 parts, each part will contain 1 Hour 20. m. and that is the rising time of Taurus. The Differece between the Rising Times of these two Signs is 1 Hour 20 Min. Divide this Difference into three equal parts, each part will contain 26 Min. 40 Sec. Add these 26 Min. and 40 Sec. to the Rising time of Taurus, and the whole Sum makes up the Rising time of Gemini, viz. 1 Hour, 46 Min. 40 Sec. To this add another third part to make up the Rising time of Cancer, viz. 2 Hours 13 Min. 20 Sec. And so of the rest, as in the following Scheme.
[figure]
[Page 133]But it must always be observed, that the Southern or Winter Signs are oppos'd to the Northern or Summer Signs. The Rising-time of the Summer is the Setting-time of the Winter; and the Setting-time of the Summer the Rising-time of the Winter Signs.
22. The Example which Manilius himself gives, sets this Doctrine in its true Light. Let the longest Night in Capricorn be of 15 Hours, the Day consequently must be of 9. Thus the Night exceeds the Day by 3 Hours. Divide these 3 Hours into 3 Parts, give one Part, that is, 1 Hour to the Middle Sign, viz. Aquarius, and thence conclude that in Capricorn the Day encreases half an Hour, and in Pisces an Hour and half; Aquarius being the Middle Sign in which the Days encrease one Hour.
23. According to the Doctrine of Manilius (let the Example be the same with that in the preceding Note) in Aries the Day encreases one Hour and half, in Taurus one Hour, in Gemini half an Hour.
24. There being 24 Hours belonging to each Day, and but 12 Signs, more than 24 Days in each Month, and 12 Months in every Year.
[Page 134]25. A Table of the Years and Months that belong to each Sign.
[figure]
26. This was never finished by the Poet, or is now lost.
After a short Reflection on the vain Cares of Mankind, he brings several Arguments to prove Fate: 1. Several unaccountable passages in the Roman and Grecian Histories: 2. Sudden Death, and unexpected Recoveries, contrary to all the powers of Art and Physick: 3. The difference between the Children of the same Parents: 4. The fewness of Worthy Men, and the certainty of Death: 5. The ill successes of Wise and Good Men, and the prosperity of Knaves and Fools: 6. Monstrous Births: 7. Prophesy: And then endeavours, 8. to take off some Objections that might be rationally propos'd against this Doctrin: Then, 9. He shews what Tempers and Inclinations the twelve Signs singly consider'd do bestow, and to what Arts they incline: 10. Vnder the Ram, are born all sorts of workers in Wool, Broakers, Men of unsetled Fortunes, fearful, inconstant, and covetous of Praise: 11. Vnder [Page 2] the Bull, Plowmen, Aspiring, Reserv'd, Strong, and Amorous: 12. Vnder the Twins, Mu [...]icians, Songsters, Men of merry Te [...] pers, and Astronomers: 13. Vnder th [...]Crab, Covetous Fellows and Vsurers: 14. V [...] der the Lion, Hunters, Beast-keepers, Plain, Open-hearted, easily provok'd, and easily appeas'd: Vnder the Maid, Philosophers, Orators, Notaries, shamefac'd and indifferently good: 16. Vnder the Scales, Measurers, Gagers, Accountants, Lawgivers, Lawyers, and Iudges: 17. Vnder the Scorpion, Hunters, Gladiators, Men of Warlike and Military Dispositions: 18. Vnder Sagittarius, Chariot-Racers, Horse-breakers, Tamers of Wild Beasts, Men of acute Vnderstandings, and strong and nimble Bodies: 19. Vnder the Goat, Miners, Coyners, Goldsmiths, Bakers, Broakers, Inconstant and Lascivious in their Youth: 20. Vnder Aquarius, Men skill'd in making Aqueducts, and Water-works, and Spheres, and Globes, tractable and prodigal: 21. Vnder Pisces, Mariners, Pilots, Shipwrights, Rowers, Fishers, Fruitful but Inconstant: 22. He Discourses of the Tenths of each Sign, and what Sign is Lord of each third part of every Sign: 23. He encourages his Scholar to go on, th [...] the Task seems to grow upon him, and to be [Page 3] very difficult, because 'tis a Noble Study, and the Object truly great: 24. He shews what degrees of each Sign are hurtful, what not: 25. He Teaches, that the Tempers of those that are Born when the Sign riseth, are different from those that are Born at other times: 26. He draws a Map of the Earth and Seas, and Teaches what Signs govern particular Countries: 27. He shews what Signs are call'd Eccliptick, and why: 28. He proposeth such Objections as are made to deter Men from this curious search, and answereth them.
WHy should our Time run out in useless
Short Reflections on the Cares of Men.
years,
Of anxious Troubles and tormenting Fears?
Why should deluding Hopes disturb our ease,
Vain to pursue, yet eager to possess?
With no Success, and no Advantage crown'd,
Why should we still tread on th' unfinisht Round?
Grown gray in Cares, pursue the senseless strife,
And seeking how to Live, consume a Life?
The more we have, the meaner is our Store;
The unenjoying craving Wretch is Poor:
But Heaven is kind, with bounteous Hand it grants
A fit supply for Nature's sober wants:
She asks not much, yet Men press blindly on,
And heap up more, to be the more undone:
By Luxury, they Rapine's Force maintain,
What that scrapes up, flows out in Luxury again▪
[Page 4] And to be squander'd, or to raise debate,
I [...] the great only use of an Estate.
Vain Man forbear, of Cares, unload thy Mind,
Forget thy Hopes, and give thy Fears to Wind;
For Fate rules all, its stubborn Laws must sway
The lower World, and Man confin'd obey.
As we are Born we Dye, our Lots are cast,
And our first Hour disposeth of our last.
Then as the influence of the Stars ordains,
To Empires Kings are doom'd, and Slaves to Chains.
Then Poverty, that common Fate comes down,
(Few Stars are Regal, and design a Crown)
What make a Wit, a Knave, a Saint, or Dunce,
Are hudled then together, and fixt at once.
The Ills that are ordain'd we must endure,
From not Decreed how fatally secure?
Prayers are too weak to check fixt Destinies,
And Vows too slow to catch the Fate that flies.
Whether with Glory rais'd, or clogg'd with Scorn,
The State, that then is setled, must be born.
I For did not Fate preside,
The first Argument for Fate.
and Fortune lead,
Had parting Flames the good
The Poet did not think of the Palladium as Scaliger imagines, but only of the Fire at Troy, which parted to let Aeneas go through with his Father, and his Household Gods.
Aenaeas fled?
Had Troy's sunk Fortune been sustain'd by
Manilius makes only short Reflections on History, and therefore is frequently obs [...]ure: He says here, that it was impossible one single Aeneas should have rais'd the Glory and Reputation of ruin'd Troy, and made it then conquer, when it was overthrown, by building Rome which subdu'd the whole World; for Rome rose out of the Ruins of Troy; unless some over-ruling Power and Fate had ordain'd it should be so.
one?
And only Conquer'd then, when overthrown?
And did not Stars the rise of States dispose,
Had mighty Rome from such beginnings rose?
Had
Romulus; and Remus, the Founders of Rome, were but Shepherds.
Shepherds built, or Swains without controul
Advanc'd their
I chuse to read Auxissent Culmina rather than vexissent, or duxissent Fulmina, and render Culmina a Cottage.
Cottage to a Capitol?
Plac'd on whose heights, our Caesars now survey
The lower Earth, and see the World obey?
From their
If Manilius be suppos'd to keep the Order of Time in his Historical Reflections, I must own I have not hit his meaning in this place; for no doubt he had an Eye upon the Wars between the Sabines and Romulus: but then I cannot imagine what those Words Captus & à Captis Orbis foret mean: I cannot think with Soaliger and Huetius that he runs back to Troy, which he had left several Verses before, and therefore apply this passage to the taking and burning of Rome, and the besieging the Capitol by the Gauls: And 'tis certain the Poet in his following Reflections neglects the Order of Time very much.
The Stories of Mutius Scaevola, Horatius Cocles, the Virgin Claelia, and the Combat between the three Horatij on the Roman, and the three Curiatij on the Alban side, are well known.
Mutius safe return'd
From baffled Flames, or vanquish'd whilst he burn'd?
Our Towns and Bridges guard, had
The Stories of Mutius Scaevola, Horatius Cocles, the Virgin Claelia, and the Combat between the three Horatij on the Roman, and the three Curiatij on the Alban side, are well known.
Cocles stood,
Or the weak Virgin swam rough Tiber's Flood?
Had one
The Stories of Mutius Scaevola, Horatius Cocles, the Virgin Claelia, and the Combat between the three Horatij on the Roman, and the three Curiatij on the Alban side, are well known.
Horatius our sunk hopes restor'd,
Or Three have fall'n beneath a single Sword?
O Glorious Victory! what Arms before,
E're won so much, none ever fought for more;
Rome and her hopes of Empire hung on One,
His o're matcht Lot was Hers, a Yoke or Throne.
Why should I
Short Reflections on the great Accidents in the Second and Third Carthaginian Wars, together with the Death of Hannibal.
Cannae's bloody Plains relate,
And Africk's Ensigns threatning at our Gate,
How Thrasymene Drown'd Flaminius's Shame,
And after Fabius, wise Retreats o'recame,
The Conquer'd Carthage shone with Roman flame?
How Hannibal on the Campanian Plains,
Rome's Terror once, then destin'd to our Chains;
Whilst waiting on his Proud Bithynian Lord,
Stole a base Death, and scap't our Nobler Sword?
But turn and view the
He goes on with the Roman History, the unaccountable Fortunes of the Great Marius.
Civil Wars of Rome,
There opens wide a various Scene of Doom:
See Marcus ride with Cimbrian Lawrels Crown'd,
Then in the Dungeon stretcht upon the groun'd;
Now Slave, now Consul, Consul, Slave again,
His Curule Chair, succeeded by a Chain;
Now a mean Ruin on the Lybian Sands
Despis'd he lies, and streight the World Commands;
Like Thunder from low Earth exhal'd, he rose
From the Minturnian Pools,
And scatter'd Vengeance on his haughty Foes.
[Page 6] These wondrous Changes Fate and Stars advance,
O mighty turns, and much too great for Chance!
Who
Pompey the Great, was a very notable Example of the variety of Fortune, being on a sudden rais'd to the highest, and as soon thrown down to the lowest Condition in the World.
Pompey could (that saw thy Conquering Fleet
Regain the Seas, and Kings beneath thy Feet,
Proud Pontus yield, fierce Tyrants make thy Train,
And crowding Monarchs beg thy leave to Reign,
That saw Victorious Lawrels Crown thy Head,
And Worlds in thy repeated Triumphs lead;
And all that Glory which thy Sword had won,
Fixt and supported by as great a
Cumjam etiam posses alium cognoscere Magnum: I hope I have given this Verse a better Sense, than the other Interpreters have done.
Son)
Have thought that Thou, upon a Foreign Sand,
Should'st steal a Burial from a common Hand;
That shatter'd Planks, the Sea's dishonest spoil
Should hiz beneath thy Trunk, and be thy Pile?
That Thou, the mighty Thou, should'st want an Urn,
What Power, but Fate, could work so strange a turn?
E'en
Caesar is said to be sprung from Heaven, because he was descended from Aeneas the Son of Venus: After his Murther an unusual Star appear'd, which the Flatterers of Augustus said was the Soul of his Father Caesar.
Caesar sprung from Heaven, and now a Star,
Tho' midst the dangers of the Civil War,
Secure He stood, and careless of Repose,
Was ne're surpriz'd by his most watchful Foes;
Yet Crown'd with Peace, in all his Pomp and State
He fell a Victim to o're-ruling Fate:
No dark suspitions, but bright hints were brought,
He knew what Cassius spoke, and Brutus thought;
How far advanc'd, how far they meant to go,
And saw the minute of the fatal Blow:
Yet dark Oblivion did his Memory blot,
He all his warnings, and Himself forgot;
And in the Senate, whilst his Right Hand held
The faithful Bill, which all the Plot reveal'd;
To prove that Fate will sway, and Stars controul,
He fell, and with his Blood defac'd the Scroul:
[Page 7] O mighty power of Fate, and prov'd too well!
The Best, the Wisest, and the Greatest fell.
Why should I mention Kings
The Poet closeth his Examples with Reflections on the overthrow of Croesus, the Famous wealthy King of Lydia, who was taken by Cyrus; on the wretched Condition to which old Priam was reduc't; on the unaccountable overthrow of Xerxes; on the Advancement of Servius Tullus, who was the Son of a Bond-Woman, and yet came to be King of Rome, and on the Conduct of Metellus, who broke into the Temple of Vesta when it was on Fire, and brought out the Image of the Goddess.
and Empires falls,
Shew Conquering
The Poet closeth his Examples with Reflections on the overthrow of Croesus, the Famous wealthy King of Lydia, who was taken by Cyrus; on the wretched Condition to which old Priam was reduc't; on the unaccountable overthrow of Xerxes; on the Advancement of Servius Tullus, who was the Son of a Bond-Woman, and yet came to be King of Rome, and on the Conduct of Metellus, who broke into the Temple of Vesta when it was on Fire, and brought out the Image of the Goddess.
Cyrus on the Sardian Walls?
Or Croesus shrinking at the rising Flame?
Or
The Poet closeth his Examples with Reflections on the overthrow of Croesus, the Famous wealthy King of Lydia, who was taken by Cyrus; on the wretched Condition to which old Priam was reduc't; on the unaccountable overthrow of Xerxes; on the Advancement of Servius Tullus, who was the Son of a Bond-Woman, and yet came to be King of Rome, and on the Conduct of Metellus, who broke into the Temple of Vesta when it was on Fire, and brought out the Image of the Goddess.
Priam's Trunk, a thing without a Name?
Unhappy Prince! the Beasts and Vultur's spoil,
His Troy was burnt, but Priam wants a Pile.
The Wreck of
The Poet closeth his Examples with Reflections on the overthrow of Croesus, the Famous wealthy King of Lydia, who was taken by Cyrus; on the wretched Condition to which old Priam was reduc't; on the unaccountable overthrow of Xerxes; on the Advancement of Servius Tullus, who was the Son of a Bond-Woman, and yet came to be King of Rome, and on the Conduct of Metellus, who broke into the Temple of Vesta when it was on Fire, and brought out the Image of the Goddess.
Xerxes, who wou'd scourge the Gods,
A Wreck, much greater than the threatned Floods?
Or
The Poet closeth his Examples with Reflections on the overthrow of Croesus, the Famous wealthy King of Lydia, who was taken by Cyrus; on the wretched Condition to which old Priam was reduc't; on the unaccountable overthrow of Xerxes; on the Advancement of Servius Tullus, who was the Son of a Bond-Woman, and yet came to be King of Rome, and on the Conduct of Metellus, who broke into the Temple of Vesta when it was on Fire, and brought out the Image of the Goddess.
Tullus's Reign, who by the power of Fate,
Was born a Slave, yet Rul'd the Roman State?
Or shew
The Poet closeth his Examples with Reflections on the overthrow of Croesus, the Famous wealthy King of Lydia, who was taken by Cyrus; on the wretched Condition to which old Priam was reduc't; on the unaccountable overthrow of Xerxes; on the Advancement of Servius Tullus, who was the Son of a Bond-Woman, and yet came to be King of Rome, and on the Conduct of Metellus, who broke into the Temple of Vesta when it was on Fire, and brought out the Image of the Goddess.
Metellus snatch the Vestal Fire,
And as he pass'd, prophaner Flames retire?
How oft do suddain Deaths the Healthy seize,II
Without the formal warning of Disease?
Second Argument.
And yet how often from the Piles retire,
E'en
—Mortes se(que) ipsae rursus fugiunt, errant(que) per Ignes.
fly themselves, and wander thro' the Fire?
Thus some have from their Graves return'd, and known
Two Lives, whilst others, scarce enjoy but One.
A small Disease destroys, whilst greater spare,
Good Methods fail, and Men are lost by Care.
Some temperate Diet, with Diseases fills,
And Poyson's Innocent, when Physick Kills.
Some Children prove a mean degenerate Race,III
Some shew their Father's Mind, as well as Face;
Third A [...] gument.
In One, their Vertue, and their Fortune rise
To greater height, and in Another dyes.
One
To reconcile the different Interpreters, I have hinted at both Paris, (or rather Hercules) and Leander.
Furius Camillus was the restorer of Rome, after it had been taken and burnt by the Gauls: Of the Family of the Decij there were Three, who voluntarily devoted themselves to Death, for the Good and Prosperity of their Country: Cato Vticensis, who kill'd himself that he might not survive the Liberty of Rome.
Deci [...] dye, or
Furius Camillus was the restorer of Rome, after it had been taken and burnt by the Gauls: Of the Family of the Decij there were Three, who voluntarily devoted themselves to Death, for the Good and Prosperity of their Country: Cato Vticensis, who kill'd himself that he might not survive the Liberty of Rome.
Cat [...]o conquer Death,
Fourth Argument.
'Tis not but that the Seed can still receive
As noble Stamps, but Fates refuse to give.
To fewer Days they do not cramp the Poor,
Nor brib'd by Wealth, enlarg'd the Rich with more;
There Riches lose their force, the shining Years
Of glorious [...] must be turn'd in Tears;
They dig a Grave for Kings, and fix the Day;
How great must be that Power which Crowns obey!
V Successless Vertue sinks whilst Vice prevails,
And Folly wins the Prize when Prudence fails:
Fifth Argument.
He argues ill that from the Fortune draws
The goodness or the badness of a Cause:
Success or Morit do not always Crown,
Midst good and bad Men they are blindly thrown,
Without Respect, fixt fatally on One.
For some superior Power's impetuous force
Marks out our way, and still directs the Course;
The Years that we must run, the length, the pace,
And all the various turnings of the Race.
VI Besides,
Sixth Argument.
what Monstrous Births, the Nurses fear
And Mother's shame, half Man, half Beast appear?
Such wondrous Creatures ne're from Seed began,
For what hath Beast that's common to a Man?
And what mean Soul would with his Lust comply,
And Sin on purpose for a Prodigy?
No; Stars dispose, they Counterfeit a Rape,
And mix a Monster of amazing shape.
[Page 9] Besides, were not Events by Fates enrol'd,VII
How can their certain Order be foretold?
Seventh Argument.
How can the Prophets Sing of future Doom,
And in the present read the Age to come?
To this there's one Objection; Fate denies VIII
Rewards to Vertue,
An Objection answer'd.
and must plead for Vice:
Absurd; for who less hates a Poysonous Weed
Because 'tis bred from Necessary Seed?
Or who loves Corn the less; who hates the Vine.
Because by Nature rais'd, and not Design?
Thus Virtuous Minds deserve the greater Love,
Since Heaven consents, and all the Stars approve;
And we should hate those more whom Fates have sent
To commit Crimes and suffer Punishment;
For how, or whence these noxious faults begin
No matter, since each is certainly a Sin.
Nay this Opinion's settled by Debate,
'Tis Fate that we should thus dispute of Fate.
This settled, I must now attempt to climb IX
Celestial steps,
The Influence of the Signs.
and run the Round of Time,
The Zodiack travel, go through every Sign,
Their Powers rehearse, and sing how all incline.
First Aries shines, and as he oft doth lose X
His Fleece,
Of Aries.
and then as frequently renews,
'Twixt sudden Ruin, and a fair Estate
He [...]ixes the variety of Fate;
He gets, then loseth, then returns to Gain,
Then Loss steals in, and empties all his pain;
He rears new Lambs, he doth encrease the Fold,
And makes the Rams to shine in native Gold;
Betters the Wool, and whilst the Subject grows
He forms Mens Minds to use what he bestows;
To Pick, to Card, to Spin, and Weave, to deal
In Cloath with gain; to Buy, Exchange, and sell:
[Page 10] All useful Arts, whose constant Works supply
Mens real Wants, not only Luxury:
This
Alluding to the Tryal of skill between Pallas and Arachne, describ'd by Ovid, in the Sixth Book of his Metamorphosis.
Pallas owns, nor doth disdain to claim
Arachne's conquest as her greatest Fame.
These are the manners, these the various Arts
Which Aries Rays, and secret force imparts;
To anxious fears he troubled Minds betrays
And strong Desires to venture all for Praise.
XI Dull Honest Plowmen to manure the Field
Strong Taurus bears,
Of Taurus.
by him the Grounds are till'd:
No gaudy things he breeds, no Prize for worth,
But Blesseth Earth, and brings her Labour forth:
He takes the Yoke, nor doth the Plough disdain,
And teacheth Farmers to manure the Plain:
He's their Example, when he bears the Sun
In his bright Horns, the noble toyl's begun:
The useful Plowshare he retrieves from Rust,
Nor lies at ease, and wants his strength in Dust.
To him the
M. Curius Dentatus and Serranus were both fetcht from the Plough, to Command the Roman Armies, fought bravely, and Triumpht.
Curij, and to him we owe
The brave Serrani, he i'th' Fields did Rods bestow,
And sent a great Dictator from his Plow.
Reserv'd, aspiring Minds, Limbs slow to move
But strong in Bulk his powerful Rays improve,
And on his
For this the Poets fancy'd to be the Bull that carry'd Europa into Crete.
Curled Front sits wanton Love.
XII Soft Gemini to easier Arts incline
For softer Studies fit an Infant Sign.
Of Gemini.
They tune rough Words, or they incline to Sing,
To stop the Pipe, or strike the speaking String;
Through Reeds they blow the Natural Sound in Measure,
Gay their delight, and e'en their Pains are Pleasure;
Wars they avoid, Old Age they chace with Song,
And when late Death o'retakes them they are Young.
[Page 11] Sometimes to Heaven they mount, and trace the Stars,
Then fix in Globes, or turn the Signs in Spheres:
Their Wit reigns o're their Nature, and refines
Its Powers; This is the Influence of the Twins.
But glowing Cancer (where the Summer Sun XIII
With fiery Chariots bounds the Torrid Zone,
Of Cancer.
Drives fiercely up, then with a bending Rein
Sinks down, and runs in lower Rounds again.)
As close in's Shell he lies, affords his Aid
To greedy Merchants, and inclines to Trade:
His Births shall sail, through Seas and Dangers tost
To reap the Riches of a Foreign Coast.
What thrifty Nature hath but thinly sown
In Many Countries, they shall bring to One;
Intent on gain ne're heed the Poors complaint
But thrive on Scarcity, and live on Want:
For Wealth undaunted gather every Wind,
Out-sail good Fame, and leave Repute behind,
And when their greedy Hands have seiz'd the Store
Of this, search other Worlds, and seek for more.
Or else at home prove griping Vsurers,
Complaining at the slowness of the Years,
Wish swifter Suns, and set too vast a rate
On Time it self, to raise a quick Estate:
Their Bodies shall be Strong, inur'd to Pain,
Their Wits Contriving, and intent on gain:
What Inclinations Leo's Rays dispense XIV
Is quickly known,
Of Leo.
'tis plain to Common Sense,
He gives his Own; for he the Woods infests
The mighty Terror of the meaner Beasts:
He lives on Rapine, ranges all the Day,
And sullenly at Night groans o're his Prey.
[Page 12] Hence he inclines Mens Minds to Hunt, and fills
Our Nobles spacious Halls with grinning spoyls;
There Skins and Horns do spread a dismal grace,
And stand as certain Heraulds of their Race;
This Beast was mine, and that my Father's Game,
They cry, these are the Annals of their Fame:
That generous Youth which France and Spain did fear
Now prove the Humble Terror of a Deer.
Nay some in
Scaliger thinks Manilius means such as keep Beasts for publick Shews, and to fight in the Theaters; and this Interpretation I rather follow than that of Huetius, who fancies the Poet means by this pompous Description no more than innocent, honest Butchers.
Towns pursue this wild delight,
There barbarous grow, and breed up Beasts to fight;
Then bring them out for sight in Theaters,
And feast their Luxury with Bruitish Wars;
Cruel in Sport: Their Posts are grac't with Spoyl,
And they get shameful Honour without Toyl:
He makes Men warm, their Passions quickly rais'd,
Like Boys soon angry, and as soon appeas'd:
But Plain and Honest all their Thoughts sincere;
Pure as the Sun, and like the Water clear.
XV But modest Virgo's Rays give polisht parts,
And fill Mens Breasts with Honesty and Arts;
Of Virgo.
No tricks for Gain, nor love of Wealth dispense,
But piercing Thoughts, and winning Eloquence;
With words persuasive, and with Rhetorick strong
They rule, and are e'en Monarchs by their Tongue.
Through Nature's Secrets too, they boldly press,
Tho' deeply hid, and meet a just success;
In Short-Hand skill'd, where little Marks comprise,
Whole words, a Sentence in a Letter lies;
And whilst Obedient hands their Aid afford,
Prevent the Tongue, and Fix the falling Word.
But bashful Modesty, casts down their Eyes,
The best of Vices, yet 'tis still a Vice,
Because it stifles, checks, or nips like Frost
A blooming Vertue, and the Fruit is lost.
[Page 13] Besides, though strange such Influence should come
From Virgo's Rays, she gives a fruitful Womb.
Libra, whose Scales, when Autumn turns the Signs,XVI
And ruddy Bacchus treads the juicy Vines;
Of Libra.
In equal Balance, poi [...]e the Night and Day,
Teach how to measure, and instruct to weigh:
And Rival
Palamedes is said to be the first Man amongst the Greeks, who invented Cyphers, and taught Men to cast Account: I have enlarg'd his Character, and taken notice of his invention of Letters.
Palamed, (who Numbers sound,
And into Letters fram'd unpolisht found;
To Him the Art of Words, and Speech we owe,
Till then Men only Spoak, but knew not how.)
Besides, He'll know the Niceties of Law;
What guard the Good, and what the Guilty awe,
What Vengeance wait on Crimes, with Skill declare,
His private Chamber, still shall be the Bar.
What He determines, that for Right shall stand,
As Iustice weigh'd her Balance in his Hand.
This Rul'd at
Servius Sulpitius, the Great Lawyer, and Acquaintance of Cicero.
Servius's Birth, who first did give
Our Laws a Being, rather than Revive;
The Tables seem'd Old, Reverend Senseless Lines,
Meer waxen Things, and fit to serve Designs,
As Fools mistook, or Crafty Knaves would draw;
Till He infus'd a Soul, and made them Law.
Bright Scorpio Arm'd, with poys'nous Tai [...]XVII prepares,
Mens Martial Minds,
Of Scorpio.
for Violence and Wars;
His Venom heats, and boyls their Bloods to Rage,
And Rapine spreads o're the unlucky Age.
Yet, when the Sun drives there, Men tear the Earth,
And cast their Seed to an increasing Birth,
As if he led mistaken Men to toil,
And sweat for Matter for a future spoil.
Yet 'tis not Prey they seek, as much as Blood,
For e'en in Peace they fiercely trace the Wood,
[Page 14] O're Forests range, and every Plain infest,
Now Fight with Man, and now Engage with Beast▪
To please the Crowd, they unprovok'd engage,
And sell their Lives, to the dishonest Stage;
And when calm Peace doth Publick Rest bestow,
Yet still to Fight, each seeks himself a Foe.
They spend their leisure Hours in fierce Alarms,
And all their Recreation is in Arms.
XVIII The double Centaur different Tempers breeds,
They break the Horse,
Of Sagittarius.
and tame the fiery Steeds;
They love the sounding Whip, the Race, the Rein,
And whirl the Chariot o're the dusty Plain:
[...] is their Humor to the Fields confin'd,
They range the Woods, and tame the Savage Kind;
Young Bears they break, and Tygers heats asswage▪
And hear Young Lions roaring without Rage.
Discourse the
Of the Docility of Elephants, we meet with numerous Examples: Seneca mentions one, that play'd at Ball: Another, that would Dance on a Rope, &c. The Travellers in the East are full of strange Stories concerning those Animals; and Lipsius in his Epistles, will furnish any Man with more Stories than he will readily believe.
Elephant, and Teach the Mass
A mimick Action, and a decent Grace;
To Act in Plays, or raise th' unweildly load,
To Dance, and be the Darling of the Crowd.
For in the Frame, in double forms exprest,
The Man is uppermost, and rules the Beast;
His Bow full drawn implies, his Rays impart,
[...]trength to the Limbs, and Vigor to the Heart.
Quick active Motions, full of warmth and heat,
Still pressing on, unknowing to retreat.
XIX But Sacred Vesta guards thy fatal Fire,
And thence 'tis guess'd,
Of Capricorn.
what Minds thy Rays inspire,
Contracted Goat; by thee that Art's infus'd,
Which Fire assists, and where a Flame is us'd;
By thee the Miners burn the Womb of Earth;
And see the place of Metals fatal Birth:
By thee they melt; by thee they work the Mould,
Refine, and Stamp it into mighty Gold:
[Page 15] By thee, the Silver, Iron, Gold, and Brass,
The Forge dissolves, and forms the easie Mass:
By thee, the Ovens heat, and Baths acquire,
And Happy
If Alchymy was more Antient than Manilius, as Huetius himself grants, I see no Reason why the Poet might not speak of the Alchymists: The Interpretation I have given, I am sure, sounds better than that of Huetius.
Chymists blow enriching Fire:
Thy Cold (for thou o're Winter Signs dost reign,
Pull'st back the Sun, and send'st us Day again)
Makes Brokers Rich, for whilst you spread your Ice,
Their Wares go off, and they enhance the Price:
From thee our Youth unconstant Tempers prove,
And eagerly pursue unlawful Love,
'Cause Goat above; but these the Fish behind
Corrects in Age, and fixes the soft Mind.
Aquarius pouring out his Urn, imparts XX
An useful Knowledge in resembling Arts,
Of Aquarius.
To find out Springs, and with new Streams supply
The Barren Countries, and refresh the dry;
To raise in Pipes, or to extend in Beams,
And in high Rooms imprison Foreign Streams;
Affront the Sea, for State, not use, restrain
The Waves with Moles, and curb the raging Main;
Or Engins raise, whence Waters mount above,
And mix the lower, with the higher Iove.
A thousand other Arts, which Waters sway,
As Channels lead, or else as Pipes convey,
Depend upon the influence of his Ray.
And to his Births the World oblig'd shall owe
Spheres, Cycles, Orbs, and turn new Skies below.
Soft, easie Tempers, loving Coin for use,
Not fordid, but inclin'd to be profuse;
Not pincht, nor yet too swelling in Estate;
Thus flows the Vrn, and fixes this for Fate.
Last double Pisces, from their shining scale,XXI
Spread watry influence,
Of Pisces.
and incline to Sail;
[Page 16] To trast their Lives to [...], to plow the Deep,
To [...], or to build a Ship.
In short▪ what [...] can for a Fleet be fram'd,
A thousand Arts, too numerous to be nam'd.
Be [...]de to [...] observe the Stars, and guide
As [...] direct, and ne [...] [...]r lose the Tide▪
To know the Coasts, the Winds, the Ports, and Shores;
To [...] Helm, or ply he bending Oars;
To sweep smooth Seas with Nets, to drag the Sand,
And draw the leaping [...] to the Land,
Lay [...]Wires, or with unfaithful bait,
The Hook conceal, and get by the deceit:
To fight [...] Sea, to [...] the Waves with blood,
Whilst War lies floating on th [...] unstable flood:
Fruitful their Births, of Pleasure fond, engage
In Lov [...] are quick, but changing with their Age.
Thus rule the Twelve, these Powers they singlyXXII own,
The Tenths and the Lords of the third part of each sign.
And these would give if they could work alone.
But none rules All its own degrees, they joyn
Their friendly forces with some other Sign,
As 'twere compound, and equal parts receive
From Other Signs, as they to Others give:
Thus each hath Thirty parts, and each resigns
Two Thirds of those degrees to other Signs:
We call these portions (Art new words will frame,)
The Tenths,
The Tenths: This is a new word, but answers to Decanioa in Manilius: Decanica signifies Ten Degrees, and the Decanus is Lord of Ten Degrees: The several Lords are these,
The usefulness of this D [...] ctrin of the Lords.
To know the secret guidance of the Stars;
They interchange their Powers, they mix their Laws,
And all agree to make one Common Cause;
For these Divisions do unite the Sky,
The more they part the closer is the Tye.
But now, lest Error should thy Mind surprise,
Believe not the Appearance of the Skies;
They make a shew, they spread a Glaring Light
To lead thee on, but never guide thee right;
Let Active Thought assisting Sense pursue
Goy Truth's retreat, and take an open view:
What ever Things are born, their Minds receive
The fatal Temper which that Sign can give
That governs in the Tenths, the Foreign Ray,
Tempers the Mass, and forms the easie Clay.
A Thousand Reasons for this Truth appear
From different Births belonging to One Star;
Of all those Creatures, that at once do see
The Light, scarce Two can perfectly agree;
But different Tempers all the shapes adorn,
As various as the Bodies that are born:
For though one Chiefly Rules, yet others joyn
And change the proper influence of that Sign:
These Interchanges all our Thoughts distract,
We think on other Signs, whilst others Act.
Thus neither singly will the Ram bestow
A Love to Cloathing, nor the Bull to Plough;
To Hunt the Lion, nor the Crab to Trade;
Learning the Twins, nor Eloquence the Maid;
[Page 20] The Scales to weigh, to measure, and to gage,
Nor Poys'nous Scorpio arm unhappy Rage;
The Fish to Sail, nor the Youth's Urn inspire
To work in Water, nor the Goat in Fire.
But many joyn, and these mixt Signs bestow
Mixt Inclinations on the Births below:
XXIII A subtle and surprizing Task is shown,
Much have I past,
Encouragenients to this Study.
yet still you lead me on;
These things seem dark whilst I the rest explore,
Enjoy my Precepts, and complain no more.
'Tis God you search for, by my Aid you trie
To climb, and view the inside of the Sky;
Confin'd by Fate, you search its boundless sway,
And seek to know the Laws you must Obey:
The narrow Bounds of your own Breast you pass,
Enjoy the World, and rove in the vast space:
Painful, but always noble things are hard,
Great is the Task, but equal the Reward:
Nor let the various Maze thy Thoughts repress,
Enter, and you are certain to possess.
Is Gold thy Aim? What mighty Pains attend?
Mountains are level'd, and the Mines descend
Through Earth's deep Center; though she hides her Store
We tear her up, and reach the hidden Oar:
For shining Gems we cut the burning Zone,
Such Dangers are the value of a Stone:
The fearful Farmer makes his Yearly Vow,
And Pain still presseth the deceiving Plow:
In War no Danger's shun'd, we fight for Spoyl,
E'en lazy Luxury leads us on to Toyl;
For Food▪ and Cloaths from East to West we run,
And Spendthrifts often sweat to be undone.
[Page 21] Are perishing Goods worth so much Pains and Cost,
Hard to be got, and in injoyment lost?
Then what must Heaven deserve?
Quantum est quo veniat Omne, I have follow'd the Interpretation of Scaliger; but do not reject the Opinion of Huetius: Though of less force than Scaliger's.
That Gold, that buys
The rest, how disproportionate a Price!
It asks a higher value, and to gain
The God, lay out thy self, The Price is Man:
Thus Fate's dispos'd, but yet the Work's not XXIV done;
The Good and Bad Degrees of each Sign.
For though the Powers of all the Signs are known,
And how they joyn, how each rules every part,
The Skill is small, and incompleat the Art:
Observe the numerous parts of the Degrees
What Heat doth scorch or what the Cold doth freeze,
(Unfruitful both) where too much Moisture flows,
Or Drought doth drain, and various Fates dispose:
For different Qualities in Signs controul,
There's nought all-over-equal in the whole.
For view the Earth, the gliding Streams, or Flood,
Faults are on all sides, Bad is mixt with Good.
Thus Barren Seasons midst the Best appear,
And a small Turn blasts all the Blooming Year.
A Port turns Shelf, and the inglorious Sand
Forfeits that Praise which once its Safety gain'd.
Now Streams through Plains in smooth Meanders play,
Then Roar o're Rocks, and force a rugged way.
Such Inequality above appears,
And thus the Sky is vary'd in the Stars;
As Sig [...] from Sign, so from it self the same
Doth disagree, and spread unequal Flame;
And Signs, whose Sovereign influence Births do find
In One Degree, are in the next unkind:
[Page 22] Those things these parts o're [...]rule▪ no Joys shall know
Or little Pleasure over-mixt with Woe▪
These parts,
The difficulty of putting this Doctrin into Verse.
if such can be to Verse confin'd,
My Muse must Sing, and ease my troubled Mind;
For though 'tis various, yet the Subject's bound
To words but few, and all of equal sound;
So that it must be mean, it must refuse
The turn of Verse, though fashion'd by a Muse.
And that, though labor'd, Line must bald appear
That brings ungrateful Musick to the Ear.
But since I must the Laws of [...]ate rehearse
The settled Matter must direct my Verse;
No Room for Fiction, I must things declare,
Not as they may be feign'd, but as they are.
It is enough the God is barely shewn,
Rich in himself he shines, and great alone▪
Nor should the World be so to Words betray'd
As to be thought ennobled by their Aid:
This spurs me on, and I forget my Ease,
The World must be oblig'd, and I must please;
I must, if plainly I these parts comprise;
Then learn the noxious portions of the Skies.
The Fourth,
The hurtful Degrees in Aries.
and the Sixth Portions of the Ram
Are hurtful parts, and spread unlucky flame;
The Hurtful Degrees.
In Aries
4. 6. 12.
14. 17. 18.
21. 25. 27.
In Gemini
1. 3. 7.
15. 19. 21.
25. 27. 29.
In Leo
1. 4. 10.
15. 22. 25.
28. 30.
In Libra
5. 7. 13.
18. 24. 27.
29. 30.
In Sagittar.
4. 8. 12.
16. 20. 24.
26. 28. 30.
In Taurus
9. 13. 17.
22. 24. 26.
28. 30.
In Cancer
1. 3. 6.
8. 11. 15.
17. 20. 25.
27. 29.
In Virgo
1. 6. 11.
14. 18. 21.
24. 30.
In Scorpio
1. 3. 6.
10. 15. 22.
25. 28. 29.
In Capric.
7. 9. 13.
17. 19. 25.
26.
In Aquarius
11. 13. 15.
19. 21. 25.
29.
In Pisces
3. 5. 17.
11. 17. 25.
27.
Nor doth the Seventeenth or the next display
A kinder face, or shed a milder Ray:
The Twenty First, Fifth, Seventh spread noxious Beams
The Twelfth, and Fourteenth leaning to Extreams.
The Bull's Ninth portion,
In Taurus.
did the Sign depend
On me, should never shine upon a Friend:
Add Three to Ten, or double Ten and Three,
Take Two from Thirty, all these parts agree;
[Page 23] Twice Twelve, and twice Eleven count, and joyn
The Seventeenth part as noxious in this Sign,
Nor is the Thirtieth better than the Rest.
The Twins First part doth hurtful Rays dispense,
In Gemini.
Nor doth their Childhood prove their Innocence;
They're froward, pettish, and unus'd to smile,
Their Third, and Seventh Degrees agree in Ill:
The Fifteenth equals these, and Twenty sees
Close on each side immoderate Degrees:
To Twenty reckon Seven, or Five, or Nine,
And all are hurtful portions of this Sign.
Should Cancer boast a kind and gentle Reign,
In Gancer.
The First, and Third, and Sixth would plead in vain;
The Eleventh, Fifteenth, and the Eighth Degrees,
The Twentieth too could hope no more success:
The Twenty Fifth, Seventh, Ninth, severely sway,
The Seventeenth too with a malignant Ray
Rules o're the Birth, and stamps the easie Clay.
The flaming Lion in the First we fear,
In Leo.
Nor doth the Fourth a milder Image bear;
The Twenty Second, the Fifteenth, Tenth presage
With th' Eight and Twentieth an unhappy Age.
With hurtful Powers the Twenty Fifth is Curst,
The Thirtieth too as noxious as the First.
The First,
In Virgo.
and the Eleventh of the Maid,
The Sixth, the Fourteenth, Eighteenth parts are bad:
1 The Poet did not think of the Palladium as Scaliger imagines, but only of the Fire at Troy, which parted to let Aeneas go through with his Father, and his Household Gods.
2 Manilius makes only short Reflections on History, and therefore is frequently obs [...]ure: He says here, that it was impossible one single Aeneas should have rais'd the Glory and Reputation of ruin'd Troy, and made it then conquer, when it was overthrown, by building Rome which subdu'd the whole World; for Rome rose out of the Ruins of Troy; unless some over-ruling Power and Fate had ordain'd it should be so.
3 Romulus; and Remus, the Founders of Rome, were but Shepherds.
4 I chuse to read Auxissent Culmina rather than vexissent, or duxissent Fulmina, and render Culmina a Cottage.
5 If Manilius be suppos'd to keep the Order of Time in his Historical Reflections, I must own I have not hit his meaning in this place; for no doubt he had an Eye upon the Wars between the Sabines and Romulus: but then I cannot imagine what those Words Captus & à Captis Orbis foret mean: I cannot think with Soaliger and Huetius that he runs back to Troy, which he had left several Verses before, and therefore apply this passage to the taking and burning of Rome, and the besieging the Capitol by the Gauls: And 'tis certain [Page 44] the Poet in his following Reflections neglects the Order of Time very much.
6 The Stories of Mutius Scaevola, Horatius Cocles, the Virgin Claelia, and the Combat between the three Horatij on the Roman, and the three Curiatij on the Alban side, are well known.
8 Short Reflections on the great Accidents in the Second and Third Carthaginian Wars, together with the Death of Hannibal.
9 He goes on with the Roman History, the unaccountable Fortunes of the Great Marius.
10 Pompey the Great, was a very notable Example of the variety of Fortune, being on a sudden rais'd to the highest, and as soon thrown down to the lowest Condition in the World.
11 Cumjam etiam posses alium cognoscere Magnum: I hope I have given this Verse a better Sense, than the other Interpreters have done.
12 Caesar is said to be sprung from Heaven, because he was descended from Aeneas the Son of Venus: After his Murther an unusual Star appear'd, which the Flatterers of Augustus said was the Soul of his Father Caesar.
13 The Poet closeth his Examples with Reflections on the overthrow of Croesus, the Famous wealthy King of Lydia, who was taken by Cyrus; on the wretched Condition to which old Priam was reduc't; on the unaccountable overthrow of Xerxes; on the Advancement of Servius Tullus, who was the Son of a Bond-Woman, and yet came to be King of Rome, and on the Conduct of Metellus, who broke into the Temple of Vesta when it was on Fire, and brought out the Image of the Goddess.
[Page 45]14 —Mortes se(que) ipsae rursus fugiunt, errant(que) per Ignes.
15 To reconcile the different Interpreters, I have hinted at both Paris, (or rather Hercules) and Leander.
16 Furius Camillus was the restorer of Rome, after it had been taken and burnt by the Gauls: Of the Family of the Decij there were Three, who voluntarily devoted themselves to Death, for the Good and Prosperity of their Country: Cato Vticensis, who kill'd himself that he might not survive the Liberty of Rome.
17 Alluding to the Tryal of skill between Pallas and Arachne, describ'd by Ovid, in the Sixth Book of his Metamorphosis.
18 M. Curius Dentatus and Serranus were both fetcht from the Plough, to Command the Roman Armies, fought bravely, and Triumpht.
19 For this the Poets fancy'd to be the Bull that carry'd Europa into Crete.
20 Scaliger thinks Manilius means such as keep Beasts for publick Shews, and to fight in the Theaters; and this Interpretation I rather follow than that of Huetius, who fancies the Poet means by this pompous Description no more than innocent, honest Butchers.
21 Palamedes is said to be the first Man amongst the Greeks, who invented Cyphers, and taught Men to cast Account: I have enlarg'd his Character, and taken notice of his invention of Letters.
22 Servius Sulpitius, the Great Lawyer, and Acquaintance of Cicero.
[Page 46]23 Of the Docility of Elephants, we meet with numerous Examples: Seneca mentions one, that play'd at Ball: Another, that would Dance on a Rope, &c. The Travellers in the East are full of strange Stories concerning those Animals; and Lipsius in his Epistles, will furnish any Man with more Stories than he will readily believe.
24 If Alchymy was more Antient than Manilius, as Huetius himself grants, I see no Reason why the Poet might not speak of the Alchymists: The Interpretation I have given, I am sure, sounds better than that of Huetius.
25 The Tenths: This is a new word, but answers to Decanioa in Manilius: Decanica signifies Ten Degrees, and the Decanus is Lord of Ten Degrees: The several Lords are these,
26 Quantum est quo veniat Omne, I have follow'd the Interpretation of Scaliger; but do not reject the Opinion of Huetius: Though of less force than Scaliger's.
Having explain'd the general influence of the Twelve Signs of the Zodiack, and given a particular account of their interchanges with one another, and how they incline when they rise; after a short Preface, in which he magnifies his own Industry, and unweary'd diligence in this Subject: He goes on, 1. To shew what Constellations rise with the several Degrees of the Twelve Signs, and then what Tempers they bestow, and to what Studies they incline: For instance, 2. The Northern Rudder of the Ship, riseth with the fourth Degree of Aries, and those that are then Born, shall be inclin'd to Sail, and prove good Pilots: 3. Orion riseth with the same Degree of Aries, and those that are Born under his Influence, shall be Men of busie, active Tempers, Solicitors, cringing Parasites and Flatterers: 4. Heniochus or the Driver, riseth with the fifteenth Degree of Aries, and makes Charioteers, Horse-Racers, and Men [Page 50] skill'd in all sorts of Horseman-ship: 5. With the Twentieth Degree of Aries, the Hoedi or the Kids rise, and those, being wanton Stars, produce nothing that is Vertuous or Noble: Their Births are wanton, light, and lustful, and never Couragious, but in pursuit of some shameful lewd Pleasure; some of their Births, are peculiarly delighted in feeding and keeping Goats: 7. With the Twenty-seventh Degree of Aries, rise the Hyades: And their Births are always turbulent and Seditious, prone to Factions, restless Phanaticks, or else, they give their Minds to Country Affairs, feed Cattle, or turn Waggoners: 7. With the Thirtieth Degree of Aries, the Goat riseth; and those that are Born under that influence, shall be fearful, jealous, suspicious, and inconstant, or else inclin'd to Travel: 8. He says the Pleiades rise with the sixth Degree of Taurus; and the Men that are then Born, shall be gay, and humorous, witty, but too effeminate and soft, minding nothing but Dress, Gate, and Love: 9. The Hare riseth with the seventh Degree of Gemini or the Twins; and her Births are active and nimble, fit for all sports, all feats of activity, and slight of hand: 10. The Asses rise with the first Degree of Cancer; and those that are Born under [Page 51] their influence, shall be employ'd in all sorts of Hunting and Fishing: 11. With the twenty-seventh Degree of Cancer, Procyon or the little Dog rises, and that produceth such as weave Nets, make Spears, and all other Instruments of Huntsmen: 12. The Great Dog riseth with Leo, and being himself a Constellation of excessive heat; those that are Born under his influence, shall be full of Passion, Hate, Iealousie, and ungovernable suspicion, and given to excess in Wine; their Heat shall lead them on to to dangers, and engage them to hunt wild Beasts. 13. With the last Degree of Leo, the Bowl appears, and inclines to plant and dress Vines; the Births shall be somewhat intemperate, inclin'd to Merchandise, and to trade in those Commodities, which cannot be brought to perfection without moisture: 14. With the fifteenth Degree of Virgo, the Crown of Ariadne riseth, and then the Births shall be Florists; they shall delight in making and perfuming Garlands, be Gay; Amorous, and affect neatness in their Habit. 15. The Sheaf riseth with the tenth Degree of Virgo, and inclines Men to look after Corn, to build Barns, to Grind and Bake Grain, and make it useful: 16. With the eighth Degree of Libra, the Arrow rises, and then [Page 52] are Barn expert Darters, and good Bow-Men, such as Philoctetes, Teucer, and Alcon. 17. The Goat or Hoedus, riseth with some part of Libra, and produceth Tempers quick and active, fit for Business, and covetous of Employment: somewhat loose, but honest to their Country, and Enemies to Knaves. 18. The Harp rising with some part of Libra, breeds Songsters and Musicians; such as affect to Sing in Company, and are always humming to themselves. 19. The Altar rising with the eighth Degree of Scorpio, breeds Priests, Servants in Temples, and such as take care of and consult Oracles. 20. The Southern Centaur rising with the twelfth Degree of Scorpio, breeds Horse-Men, Charioteers, and Farriers. 21. With the fifth Degree of Sagittarius, Arcturus appears, and breeds Collectors of Customs, Treasurers for Kings, or Stewards for private Mens Estates. 22. With the thirtieth Degree of Sagittarius, the Swan rises; and then are Born all kinds of Fowlers; such as Teach Birds to speak, to sing, or to decoy, &c. all their Employments shall be about Birds. 23. With some part of Capricon, Ophieuchus, or the Snake-holder riseth, and produceth such as are skill'd in curing poison'd Persons, and such as cannot [Page 53] be poison'd themselves. 24. With the last Degrees of Capricorn, the Southern Fish rising, breeds Anglers, Divers, Fishers for Pearls, &c. or at least, Traders for Fish and Pearls. 25. With some part of Capricorn the Harp, (or rather the Strings of it, for of the Shell Manilius hath already spoken) riseth, and produceth subtle Accusers, Iustices that shall examine nicely, and determine justly; or such as shall torture, and force the Guilty to Confession. 26. With some Degree of Capricon, the Dolphin riseth, and breeds all sorts of Swimmers, such as are nimble and active, and perform feats of activity, either in the Water, or on Land. 27. Cepheus rising with some Degree of Aquarius, breeds Men of Morose Tempers, such as are design'd for Guardians, or Tutors, Tragick Poets, and sometimes Comedians, Stage-Players, Pantomimes, and all sorts of Actors. 28. With the twelfth Degree of Aquarius, the Eagle riseth, and breeds Men of the most violent Tempers, head-strong, and bloody, greedy of spoyl, and destroying every thing that opposeth them; under-Officers in an Army, and Armor-bearers to a General. 29. Cassiopeia rising with the twentieth Degree of Aquarius, breeds Founders in Metals, Goldsmiths, Iewellers, &c. 30. With the twelfth Degree [Page 54] of Pisces, Andromeda riseth, and breeds Goalers, and all sorts of Ex [...]cutioners, cruel, pitiless and bloody. 31. With the twenty-first Degree of Pis [...]es, the Horse riseth, and breeds strong, vigorous, active Men, excellent Horsemen, either for the Race or War, Farriers, and [...]h [...]sitians. 32. With the thirtieth Degree of Pisces, the kneeling Constellation, or Hercules appears; and his Births are Lewd, Treacherous Villains, given to no useful Arts, at best Iuglers and Rope-dancers. 33. With the same Degree of Pisces, the Whale riseth, and produceth Fishers, Fishmongers, makers of Salt, &c. 34▪ The Bears (Manilius tells us, what he means by their rising) are joyn'd with Leo and Scorpio, and breed such as are employ'd in breeding Beasts, and particularly Bears. 35. There follows a fragment, in which the Poet Treats of the several magnitudes or sizes of the Stars, that make up the several Constellations.
It is confess'd that Manilius shews no great exactness in the Astronomical part of this Book▪ but the Astrology is perfect and▪ may for the most part be apply'd to the most correct Astronomy.
Weak Minds would stop; nor dare a farther flight:
But through the Planets Orbs would take their Course
At one full stoop from Heaven, and mark their force;
What Mercury design'd, what Mars did dare,
Or Luna thought on in her Gloomy care:
What Sol would work, how Saturn look'd on Iove,
And Venus manag'd her Intriegue of Love:
No farther would their feeble Thoughts aspire,
And other Stars had roul'd unheeded Fire.
But since I'm once on wing, and rais'd on high,
I'll boldly soar, and compass all the Sky;
I'll visit every Star, and strive to know
Their proper Powers, and how they Rule below:
Avoid no labour, and no toyl refuse,
Whilst constant Industry can aid my Muse.
Here vast Orion Heaven's great part,
The Southern Constella [...]ons.
the Streams,
Whose Spacious Windings mix agreeing Beams;
The Hero's Ship which now midst Stars doth Sail,
The frightful Centaur, and the gaping Whale,
The Dog, whose Fires o're all the World are rould,
The watchful Keeper of the growing Gold;
And Heaven's high Altar grac't with Gifts invite
My eager Muse to take a larger flight.
There where the Serpent twines betwixt the Bears,
The Northern Constellations.
Where rouls the Driver, and still minds his Cares:
Where slow Bootes drives his lingring Teams,
Or Ariadne's Crown spreads Heavenly Beams:
[Page 56]Where Perseus soars with Gorgon's Spoyls above,
And weilds his Fauchion to secure his Love:
Where wretched Cepheus and his Wife beside
The fair Andromeda still Curse their Pride;
Or where
—Celerique Sagittae
Delphinus certans—
We may read,—Celerique Sagitta Delphinus certans—and interpret the words, not as others do, The Dolphin seated opposite to the Arrow: But The Dolphin of equal swiftness with the Arrow.
oppos'd the scaly Dolphin lies
To the swift Shaft, or where the Eagle flies,
Or Starry Horse still runs, my Muse must move,
And boldly visit every Star above.
These I must Sing, their proper Powers explain,
How when they rise, how when they set they Reign:
And what Degrees they claim from every Sign,
And what extend their force, and what confine:
For when the World was Fram'd, the Mighty Cause
These Powers bestow'd, and did Enact these Laws;
How Signs should singly work, how Stars agree,
And [...]ettled all things by a firm Decree.
II First Golden Aries Shines, (who whilst he swam
Lost part of's Freight,
What Constellations rise with Aries.
and gave the Sea a Name:
Whose
The Ram having a Golden Fleece, as the Poets fancy'd, the King of Iolcos kill'd him that he might enjoy the Treasure, and Iason being sent to fetch this Golden Fleece carried away Medea the King's Daughter.
Skin destroy'd himself, whose Golden Spoyl
Forc't fierce Medea, from her Native Soyl;
Then Magick Arts to Cholchis Shores confin'd
First Sail'd abroad, and Poyson swell'd the Wind:)
And now as Victor o're the Conquer'd Deep
He keeps his Power,
The Ship.
and still Commands the Ship:
For when the
The Ship hath two Rudders, a Northern, and a Southern Rudder.
Northern Rudder rears its Flame,
And in the fourth Degree, first joyns the Ram:
Who ever's born, shall be to Sail inclin'd,
He'll Plow the Ocean, and he'll tempt the Wind;
He o're the Seas shall Love, or Fame pursue;
And other Months, another
A River of Iolchos, whither Iason with the Argonauts, first Sailed.
Phasis view:
Fixt to the Rudder, he shall boldly Steer,
And pass those Rocks which
Typhis, the Pilot to the Argonauts, who in his Voyage steer'd thro' the dangerous moving Rocks called the Symplegadae.
Tiphys us'd to fear.
[Page 57] Had no such Births been born Troy's Walls had stood,
No
The Graecian Navy lay Wind-bound till Iphigenia was Sacrificed, and appeased the anger of Diana.
Wind-bound Navy, bought a Gale with Blood;
No
Vossius, in his Observations on Catullus, Reads—Invehet undis Persida— The Expression is bold, and therefore proper for the Poet. That Xerxes dug a new Channel, and made a Bridge over the Hellespont, are known stories.
Xerxes Persia o're the Ocean roul'd,
Dug a new Sea, nor yet confin'd an old.
No Athens sunk by
Manilius mentions several notable defeats at Sea, such was that of the Athenians near Syracuse, which brought the Athenians very low: such were those of the Carthaginians by the Romans: And that of Antony by Augustus near Actium.
Syracusian Shores,
Nor Lybia's Seas been choakt with Punick Oars,
Nor had the World in doubt at Actium stood,
Nor
Heavens great Fortune: Because the Conquerour was to be deify'd.
Heaven's great: Fortune floated on the Flood:
Such Births as these their hopes to Seas resign,
Ships spread their Sails, and distant Nations joyn,
The World divided, mutual Wants invite
To close again; and Friendly Ships unite.
But when Orion on the left doth rise,III
Orion
Orion.
Orion is a very large and bright Constellation, and deserves this pompous Description.
the large Portion of the Skies;
At whose appearance Day the Night invades,
And frighted Darkness folds her Gloomy Shades:
One fit for Business, quick of Mind is wrought,
Of Body nimble, and of Active Thought:
As if he were the
Instar erit Populi: This is one of Manilius's bold Expressions, which my English cannot reach.
People, all the Town
He shall inhabit, every House his own:
And one Salute, when
Alluding to the o [...]icious Salutations, which the Clients amongst the Romans carried early every Morning to their Patrons.
Morning peeps, extend
Through every Street, to All a Common Friend.
But when the Ram first shews thrice five Degrees,IV
The Driver rears his Chariot from the Seas;
Heniochus, or the Driver.
And climbs that Steep, whence blustering Boreas brings
His North-East Blasts, and shakes their freezing Wings.
Manilius is very accurate in describing the particular Niceties observ'd in the Roman racing: Those are not now observ'd amongst us, and therefore we must be content with such Expressions as our Language will afford.
Chariot, to direct the Course,
And hang with forward Lashes on the Horse;
Now press directly, now wheel nimbly round,
Out-strip the Wind, nor raise the dusty Ground;
Or cross athwart, and force the rest to yield,
Disperse the Crowd, and clear the gapeing Field:
And tho' outstript, yet scorn to stoop to Fear,
But, drive on Hope, and leave behind Despair.
Or midst the Race from
An Exercise much us'd amongst the Romans; the Horse-man rode one Horse, and led another, and in the midst of the Race would throw himself on the led Horse, and so back again as often as he was required; or else would stand upon the Horses back, and in that posture ride the Course.
Horse to Horse to leap,
Sport o're their Backs, and fix the dangerous step:
Or Singly mounted break the Foaming Jaws,
Throw well the Dart, and force a just applause.
Hence influenc't at his Birth
Salmoneus built a Bridge of Brass, and driving Chariots over it fancy'd he Thundred: This he did to procure himself divine Honours, but was kill'd by a Thunder-bolt for his impious attempt.
Salmoneus strove
To vye with Lightning, and to Rival Iove;
His Brazen Bridge, and Chariots fiercely hurl'd
Must roar like Thunder, and must shake the World.
Vain the attempt: But yet his Pride was high,
And now he thought he had brought down the Sky:
Proudly he rode, but winged Bolts pursue,
And his feign'd Thunder's noise provok'd the True;
He fell, and by his sad Example shew'd
'Twas Fate son Man, to be esteem'd a God.
The fam'd Bellerophon first view'd the Light
The Poets fancy'd Bellerophon rode upon the flying Horse Pegasus.
When this appear'd, and took his Aery Flight:
O're Seas and Land he fled, and first began
Through pathless Skies, a way unknown to Man.
V But when the Ram twice Ten Degrees doth shew,
The Hoedi, or the Kids.
Where on the Right rough Boreas Tempests blow;
The Kids appear: But never hope to find
Severe in Manners, nor correct in Mind
Their Births; from them no Censuring Catos come
To settle Vertue, and adorn their Rome.
[Page 59] No temperate Scipio's, whose obliging Charms
The Spaniards Conquer'd, and excell'd their Arms:
Too great a work for them, their Rays inspire
Soft Love, then heat that Love to fierce Desire:
Still urging on, they boyl that Lust to Rage,
And Lust, not Courage, make the Youth engage:
By Death base Pleasure is ignobly bought,
And the Misfortune hightned by the Fault:
By them are some to keeping Goats inclin'd,
The Kids being always mindful of their Kind:
Thence Goatherds rise, whose Pipes in every Vale
Soft Love inspire, and tell the moving Tale.
But when the Ram hath doubled Ten Degrees,VI
And joyn'd seven more, then rise the Hyades;
The Hyades.
Whose Births delight in Tumults, hate soft Peace,
Seditions seek, and live averse to Ease:
The Desks the
A Family amongst the Romans, famous for their seditious Harangues, which they made to the People of Rome out of the Desks, or Rostra, standing in the Market place.
Gracchi, Souldiers crowd the Town
They love to see, and scorn the peaceful Gown.
They seek Contention, and when none appears
They heighten Jealousies, and nourish Fears.
Or meanly bent, they o're the fruitful Plain
Their Cattle feed, or drive the lazy Wain:
Such Minds these give, such Tempers these bestow,
Curst Influence! rais'd too high, or bent too low.
But when the Ram hath trebled Ten Degrees,VII
Shines all above,
The Goat.
excluded all from Seas;
The Goat (whose Bruitish Dugs did once improve
The mighty Babe, and nurst the growing Iove;
Who gave him strength to Thunder) first appears,
Breeds timorous Births, and fills their Breasts with Fears.
On slight Occasions, they with Doubts are Curst,
Suspicious, jealous, fearing still the worst.
[Page 60] Or Travellers bent on foreign Lands they breed;
Thus o're the Rocks Goats wander as they feed:
Now seek this Plain, and then as fast pursue
What tempts their [...]ight, leave old, and seize the new.
VIII Thus far the Ram's concern'd, and next the Bull
Joyns other Stars,
What Constellations rise with Taurus.
and varies in its Rule:
For mounting upward in his backward rise
When Six Degrees appear, and grace the Skies,
He shews the Pleiades:
The Pleiades.
Whose Rays incline
To Joys of Venus, and the Charms of Wine:
Feasts their delight, where witty biting Drolls
Raise Mirth, and Health swims round in flowing Bowls.
Such are these Stars gay Births; their Face, their Dress
They chiefly mind, and 'tis their work to please:
Offended with their Sex, their Manly Hair
With Pumice kill, and Curse those Limbs that bear.
Female they seem; now borrow'd Curls must raise
Their Heads, and Love must play in every Maze:
Now Gems must bind them up, now loose behind
Their Locks must flow, and wanton in the Wind:
Affected in their Gate, grow Fops by Rule,
And with great study, finish Nature's Fool.
Yet high Ambition, and a Thirst to please
(The Name of Vertue covers the Disease:)
Still fire their Breasts, nor from their Souls remove,
They would not only Love, but would be known to Love.
IX The Twins succeed, and when their Seventh Degree
Amongst the Romans one Man would take several Balls, and toss them, sometimes behind, and sometimes before, now on this hand, and now on the other, so that some of them should be always up in the Air: And this feat of Activity Manilius Describes.
Balls divide
From Hand to Hand▪ and toss on every side;
Now throw the flying Globes, and now retain,
Or play them back upon themselves again:
Now back, now forward, round▪ and every way
O're all their Limbs the active Balls shall play,
As taught to know their meaning, and obey.
Whilst Crowds admire, and think the constant cares
Of Art effect what is the work of Stars.
Wak't whilst asleep, they tame by active Pleasure cares
Their growing Troubles, and Sports employ their leisure.
Thus those agree. And next my Songs comprise X
Stars near the Crab,
What Constellations rise with Cancer. The Asses.
with whom the Asses rise:
Then Births appear, whose Skill infests the Woods,
Lay Snares for Beasts; nor do they spare the Floods:
On all they Prey, they boldly search the Caves;
Nor are the Fish secure in deepest Waves:
Then
The Story of Meleager runs thus: At his Birth his Mother heard one of the Destinies say, the Child should live till the stick that then lay in the Fire was burnt: The Mother snatch'd the stick out of the Fire, and preserv'd it. When Meleager was grown a Man, he with a great many others went to hunt a Wild Bore; at the same time Atalante a Nymph of extraordinary Beauty came into the Field, and had the good Fortune to wound the Bore first: Meleager fell in Love with Atalante, and having kill'd the Bore presented the Head to her: His two Uncles who were present at the Hunting thought themselves injur'd, and would not suffer a Woman to carry off their Spoil. Meleager in defence of Atalante kills his two Uncles: Meleager's Mother, to revenge the Death of her two Brothers, puts the stick into the Fire, as that burnt Meleager wasted.
Her Dart first reacht the Boar, and wan the Prize,
She Conquer'd with her Arrow, and her Eyes;
The Monster groan'd, and Meleager found
As much disquiet, and as deep a Wound.
Some pitch strong Nets, and some the Woods surround
With
Formidine Mortis: Huetius Reads Formidine Pennae: For when they Hunted, they us'd to set stakes in the ground, to which they ty'd Feathers which frighted the Deer, and made them keep within that compass, or take that way the Hunters thought most convenient for their sport.
fear of Death, or slip the faithful Hound:
Some dig the treacherous Pits, some spread the Toyls,
Or hunt with Spears, and Grace their House with Spoyls.
Another puts to Sea, infests the Lakes,
Draws monstrous Fish, and starts at what he Takes.
Whilst some through Nets the wandring Waters strein,
Their Game they follow thro' the pathless Main,
Where no Scent lies, yet seldom Hunt in vain.
As if the Earth were not profusely stor'd,
They fly to Seas, they search what Floods afford,
And Nereus from his Waves supplies the Glutton's XI Board:
But when the Crab hath doubled Ten Degrees,
And rear'd seven more, bright Procyon leaves the Seas:
Procyon, o [...] the lit [...]Dog.
His Influence mean; But tho' his feeble Flame
No Hunters breeds, yet it supports the Game:
[Page 63] Inclines to Weave strong Nets, to Train the Hound,
To know the Breed, and to improve the Sound.
To shave the Spear, and follow every Trade,
That Love of Sport, and Hope of Gain persuade.
But when the Lion's
What Constellation [...] rise with the Lion. The great Dog.
gaping Jaws aspire,XII
The Dog appears, and foams unruly Fire.
In Caves scorcht Neptune mourns contracted Floods,
Herbs dye, and Beauteous Greenness leaves the Woods;
To other Climates Beasts and Birds retire,
And Feverish Nature burns in her own Fire.
So vast the Heat, such Flames increase the Sun,
As if all Heaven's great Fires were joyn'd in one.
Air's turn'd to Dust, the Earth's low Entrails burn,
And dying Nature fears one common Urn.
When this appears, his rising Beams presage
Ungovern'd Fury, and unruly Rage;
A flaming Anger, universal Hate
With Jealousie make up his Births unhappy Fate:
Each little Cause doth scorching Thoughts inspire,
Their Soul's inflam'd, and Words break out in Fire:
Yet crowd so fast, they just [...]e as they rise,
And part flies out in Sparkles through their Eyes.
Their Tongue's on Foam, and with their Teeth they break
Their Words, and Bark when they design to Speak.
Besides, excess in Wine inflames their Fire,
And Bacchus makes their Fury blaze the higher.
They fear no Rocks, nor Woods, but love to Gore
The furious Lion, and the Foaming [...]oar;
[Page 64] They dread no Beasts, but with blind Warmth engage,
And to their natural strength infuse their Rage:
Nor is it strange that from his Beams should rise
Such Tempers; for above through yielding Skies
Averse to Peace, he cuts his furious way,
And hunts the Hare, intent upon his Prey.
XIII The Lion mounts, and with his last the Bowl
Studded with Stars comes up,
The Bowl.
and cheers the Pole:
And then who e're are born, their Minds incline
To water Meadows, and to dress the Vine.
To Hills, Lakes, Rivers: To what e're produce
The generous Liquor, and improve the Juice:
Now Bridegroom Elms they shall in order place,
And bring the blushing Brides to their embrace;
Entwine their Boughs: Or when the Stock's display'd
Without support, nor needs a Foreign Aid,
In Branches lead it; and uncurious grown
Trust reeling Bacchus to himself alone.
Or from the Stock, the hopeful Tendrils tear,
Plant them anew, and teach the Twigs to bear.
Use all improving ways that Art hath sought,
By long Experience, or wise Nature taught:
When ripe their Bowls the generous Wine shall Crown,
Soften their Cares, and all their Wishes drown;
They largely shall enjoy their Fruits, nor spare
The pleasing Recompences of their Care:
Happy this State; but Stars still force them on,
And urge their greedy Minds to be undone:
For Corn, and Foreign Stores which moisture yields,
They'll Plow the Ocean, and forsake their Fields
[Page 65] Till tost by Storms, they midst the Waves resign
Their baffled Hopes: And thus the Bowl inclines.
Next Shines the Maid, and when the Maid XIV ascends
Thrice Five Degrees,
What Constellations rise with Virgo.
the glorious Crown attends.
The Crown,
The Crowns
since Theseus first his Faith betray'd,
The Monument of the forsaken Maid:
They give Soft Arts, for here the Virgin Shines,
And there the Virgin's Crown, and each combines
Soft Beams agreeing in the same Designs.
Births influenc'd then shall raise fine Beds of Flowers,
And twine their creeping Jasmine round their Bowers;
The Lillies, Violets in Banks dispose,
The Purple Poppy, and the blushing Rose:
For Pleasure shades their rising Mounts shall yield,
And real Figures paint the gawdy Field:
Or they shall wreath their Flowers, their Sweets entwine,
To Grace their Mistress, or to Crown their Wine:
The Odors fair Arabia's Groves dispense
Sovereign for Health▪ or grateful to the Sense,
Shall bath these Wreaths; for when the Sweets unite,
The new Adultery heightens the delight.
Besides they'll study Neatness, learn to dress,
Affected grow, and think it Art to please:
The present Pleasures Court, and gay desires;
For this the Virgin's Age▪ and this the Crown requires.
When with her Tenth Degree, the Sheaf appears,
The Sheaf.
XV
Shews her full Corn, and shakes her loaden Ears:
[Page 66] The Fields may fear, for those that shall be born
Shall Plough the Ground, and be intent on Corn:
They'll trust their Seed to Clods, whose large produce
Shall yield the Sum, and give increase by Vse.
Build Barns for Grain, for Nature those contrives,
And in the Ear it self a Pattern gives;
In that the Corn lies safe, her Laws ordain
A proper different Cell for every Grain:
How blest the World, had this been only known,
Had Gold lain hid, and Corn been born alone!
Then Men were rich, when they could Want suffice,
And knew no Baits for Lust, and Avarice.
Yet had they still employ'd their Cares on Corn
Alone, those Arts would have been slowly born,
Which make Grain useful, and for Common good
Grind, Mould, and Bake, and work it up to Food.
XVI Now Southward bend, and see in Southern Skies
With Libra's Eighth Degree the Arrow rise:
What Constellations rise with Libra.
Their Beams are strong: They curious Arts bestow,
To dart the Javelin, and to draw the Bow;
Or sling the Bullet; from the lofty Clouds
Swift Birds shall drop, nor shall the deepest Floods
Secure their Fish: But both shall surely feel
The fatal force of the unerring Steel:
What powerful Stars but these drew here below
Brave
Philoctetes was Servant to Hercules, and when Hercules burnt himself, he left his Bow and Arrows to Philoctetes: Without these Arrows Troy could not be taken: Now it happened that Philoctetes, either by a contrivance of Vlysses, or because, being wounded by one of the Poisoned Arrows, he became offensive to the Grecian Camp, was sent away to Lemnos: But the Siege going on slowly, he was fetcht back again: With his Arrows he killed the chiefest of the Remaining Commanders, and so Troy was taken.
Philoctete's and sure
Teucer was Brother to Ajax, and he with his Bow beat back Hector when he came to burn the Grecian Navy.
Teucer's Bow?
One Hector's Flames repell'd, the angry Fire
Did fear his Shafts, and sullenly retire;
The other bore Troy's Fate, more dreadful far,
He sate Exil'd, than all the Greeks in War.
He own'd those Stars,
The following Verses relate to Alcon the Cretan, who shot a Snake that lay twisted round the Head of his Son, and did not touch the Boy.
who when the Serpent lay
Twin'd round his Child, and Suckt the Bleeding Prey;
This Goat or Hoedus Scaliger could not find, but Huetius says, the Single Hoedus is put by Manilius for those two H [...]edi that are in the left hand of Heniochus, or the Driver. Thus Horace.
—Archeri cadentis
Impetus, aut orientis Haedi,
and Propertius
[...]Purus & Orion, purus & Hoedus erit.
The Goat.
Exalts his Beard,XVII
Alone, as stragling from the other Herd;
Then Tempers quick, and piercing Minds are wrought,
With Cares unweary'd, and of active Thought:
They scorn that Rest, which private Minds enjoy,
But fawn upon the Crowd, and Court Employ;
That's their delight, and they're enlarg'd by Fate
To serve the Many, and be Slaves of State.
Whilst they survive, smooth Knaves shall fear to Cheat.
Po [...]pey having conquered Mithridates, brought to Rome more valuable Jewels than ever had been seen there: And from that time, as Pliny in the first Chapter of his 37th. Book complains, the Romans began to value and admire Jewels.
Pompey's Victories;
Though those did first a Lust for Gems inspire,
Which still burns new? and spreads a growing fire;
The Ornaments of Kings now serve to grace
A shape, and raise the value of a Face;
Now Neck, Feet, Hands are deckt, and every Dress
Shines with the Spoils of groaning Provinces;
Yet 'tis the Ladies Sign, their wants supply'd
Advance its worth, they love what decks their Pride:
Lest want of Matter should the Work restrain,
The Art grow idle, and the Sign be vain,
[Page 76] By the same Powers are wretched Men decoy'd
To dig for Oar, and work to be employ'd;
To turn the Globe to search where Metals breed,
And see young Gold first blushing in its Seed;
Harmless it lies, 'till the mistaken worth
Deludes poor Man, and brings the Monster forth.
And lest Temptations too obscure should lye,
Too far remov'd from every common Eye,
Mixt with the Sands they shine on every Shore,
These he shall gather, and extract the Oar,
Or dive for Jewels, and intent on Gain,
Pierce thro the Floods, and search the deepest Main;
Draw Gold and Silver from the Waves embrace,
And work them singly, and adorn the Mass;
Or in Electrum both ignobly join:
These are the Powers and Tempers of this Sign.
XXX Next shines Andromeda;
What Constellations rise with Pisces. Andromeda.
she leaves the Sea,
And on the Right joins Pisces twelfth Degree.
Bright she appears, and gay with sparkling Fires,
As when young Perseus first felt warm desires.
Unhappy Maid! expos'd to rage Divine,
A faultless Victim for her Mother's Sin:
When Seas let loose o'reflow'd the fruitful Plain,
And Earth now fear'd its ruin from the Main;
Nought could appease, but to the injur'd Flood
The Maid resign'd, to quench its rage with Blood.
This was her Bridal, in her Robes of State;
But not provided for so sad a Fate,
Glorious she lookt, and like the setting Sun,
Greater, tho not so [...]ierce, her Beauty shone.
No joyful Torch its ominous Flames did spread,
No Vows were heard to crown her fruitful Bed;
But Groans and Tears, e're Death pronounc'd her doom
The Maid was born alive to her own Tomb.
[Page 77] Hence fly my Muse, and on the naked Shore
Leave the poor Maid, and dare to look no more;
'Twill melt thy Song to turn again to view,
The weeping Parents bid their last adieu;
To see her fetter'd, and expos'd to pain,
Design'd by Nature for another Chain:
To see her hang on Rocks, and by her side
Grim Death appear, and point to the swoln Tide.
Yet turn, and view how she her Shape retains,
How fair she looks, and glorious in her Chains:
With what becoming fear her [...]iowing Vest
Forsakes her Limbs, and leaves her naked Breast:
What hidden Beauties are expos'd to sight,
Like Lightning glare, but must be lost in night.
By her the Halcyons mourn'd, and round the Coast,
That so much Beauty should in vain be lost,
The Nymphs repin'd; and Nereis from the Deep
Bewail'd her Fate, and did consent to weep:
The gentle Breeze that fann'd her golden Locks,
Turn'd into Sighs, and murmur'd to the Rocks:
All Nature seem'd concern'd, despairing Grief
Was general, but too weak to yield relief.
Then Perseus, glorious with the Gorgon's Spoil,
By Love directed to a nobler Toil,
Kind Fortune brought; and at the wondrous sight
He checkt his Horse, and stopt his airy flight;
His Hand scarce held his Spoil, Medusa's Eyes
He bore, but now grew stiff at this surprise;
The Chains that held her, and the burth, ned Stone
He happy call'd, and envy'd joys unknown.
Amaz'd a while he hung, her Form survey'd,
Then heard the Story from the weeping Maid;
Streight in his Breast high generous thoughts were bred,
To spoil the Ocean to adorn his Bed:
[Page 78] And should a thousand frightful Gorgons rise▪
He would oppose them for so vast a Prize:
Fixt on these Thoughts he leaves the mournful Shore,
Her Parents chears, and bids them weep no more,
For Aid was come: And their Consent desir'd
Was granted soon, and nobler warmth inspir'd.
Back he returns: Now teeming Seas did roar,
Waves fled the Monster, and o'ref [...]ow'd the Shore;
High rais'd his Head, he spouts the Floods around,
All Nereus ecchoes, and the Shores resound:
Wide gapes his Mouth, and as on a vast Rock
Dasht on each Tooth the foaming Billows broke:
His winding Tail o're half the Main was spread,
The Ocean groan'd, Rocks fear'd, and Mountains fled:
Unhappy Maid! though such an Aid was near,
What was thy Mind, and how surpris'd with fear?
How pale thy Look? and how thy Spirit fled
In a deep sigh, and hover'd round thy Head?
How bloodless all thy Limbs, when from deep Caves
The Monster rush'd, and bore the foaming Waves
And Fate along? and all design'd for thee
A Prey how little, for so vast a Sea!
But Perseus nimble Aid descends, and hides
The Gorgon's Fauchion in his scaly Sides;
He twists upon the Wound, then strives to rear
His head, and shoots up forward thro the Air:
Perseus retires, and still deludes his Foe,
Hangs in the Sky, and aims a surer Blow:
He presses on, and casts his Jaws around,
Bites at the Air, but bites without a Wound.
Then tosses Seas to Heaven, spouts purple Floods
At his high [...]oe, and drowns him in the Clouds.
[Page 79] The Maid beheld this Fight, and, grateful grown,
Fear'd for his danger, but forgot her own;
Doubtful which way the various Fate inclin'd,
In Body less suspended than in Mind:
Her doubt not long; for now Success did prove
The great advantage, and the force of Love;
The Monster groan'd, and from his Wounds there flow'd
A mighty Stream, and stain'd the Seas with Blood.
Down deep he sinks, but soon he floats again,
And his vast Carcass covers all the Main;
Breathless he lay, yet then his shape did fright;
Tho dead, he was too dreadful for her sight.
Now big with Conquest, from the cleansing Flood
Bright Perseus rose, and more August he stood;
Then to the Rocks with eager haste he flies,
Unbinds the Virgin, and enjoys the Prize.
And hence Andromeda now shines a Star,
The Cause, and the Reward of such a War,
As freed the Ocean, and restor'd the Main
To Neptune's sway, and fixt him in his Reign.
And he that sees her rising Beams, shall draw
The Sword of Iustice, and shall smite by Law;
Dungeons shall be, and Whips and Racks his care,
Steel'd against Pity, and averse to spare.
At his stern feet shall wretched Wives complain,
And weeping Mothers tell their grief in vain:
Though late at night to kiss a parting Son,
And draw his flying Soul into his own;
A Father sues, in unrelenting Ears
His Prayers are lost, nor shall he yield to Tears.
We may read,"—Celerique Sagitta Delphinus certans—"and interpret the words, not as others do, The Dolphin seated opposite to the Arrow: But The Dolphin of equal swiftness with the Arrow.
2. The Ram having a Golden Fleece, as the Poets fancy'd, the King of Iolcos kill'd him that he might enjoy the Treasure, and Iason being sent to fetch this Golden Fleece carried away Medea the King's Daughter.
3. The Ship hath two Rudders, a Northern, and a Southern Rudder.
4. A River of Iolchos, whither Iason with the Argonauts, first Sailed.
5. Typhis, the Pilot to the Argonauts, who in his Voyage steer'd thro' the dangerous moving Rocks called the Symplegadae.
6. The Graecian Navy lay Wind-bound till Iphigenia was Sacrificed, and appeased the anger of Diana.
7. Vossius, in his Observations on Catullus, Reads—Invehet undis Persida— The Expression is bold, and therefore proper for the Poet. That Xerxes dug a new Channel, and made a Bridge over the Hellespont, are known stories.
8. Manilius mentions several notable defeats at Sea, such was that of the Athenians near Syracuse,[Page 85] which brought the Athenians very low: such were those of the Carthaginians by the Romans: And that of Antony by Augustus near Actium.
9. Heavens great Fortune: Because the Conquerour was to be deify'd.
10. Orion is a very large and bright Constellation, and deserves this pompous Description.
11. Instar erit Populi: This is one of Manilius's bold Expressions, which my English cannot reach.
12. Alluding to the o [...]icious Salutations, which the Clients amongst the Romans carried early every Morning to their Patrons.
13. Manilius is very accurate in describing the particular Niceties observ'd in the Roman racing: Those are not now observ'd amongst us, and therefore we must be content with such Expressions as our Language will afford.
14. An Exercise much us'd amongst the Romans; the Horse-man rode one Horse, and led another, and in the midst of the Race would throw himself on the led Horse, and so back again as often as he was required; or else would stand upon the Horses back, and in that posture ride the Course.
15. Salmoneus built a Bridge of Brass, and driving Chariots over it fancy'd he Thundred: This he did to procure himself divine Honours, but was kill'd by a Thunder-bolt for his impious attempt.
16. The Poets fancy'd Bellerophon rode upon the flying Horse Pegasus.
17. A Family amongst the Romans, famous for their seditious Harangues, which they made to the People of Rome out of the Desks, or Rostra, standing in the Market place.
[Page 86]18. Amongst the Romans one Man would take several Balls, and toss them, sometimes behind, and sometimes before, now on this hand, and now on the other, so that some of them should be always up in the Air: And this feat of Activity Manilius Describes.
19. The Story of Meleager runs thus: At his Birth his Mother heard one of the Destinies say, the Child should live till the stick that then lay in the Fire was burnt: The Mother snatch'd the stick out of the Fire, and preserv'd it. When Meleager was grown a Man, he with a great many others went to hunt a Wild Bore; at the same time Atalante a Nymph of extraordinary Beauty came into the Field, and had the good Fortune to wound the Bore first: Meleager fell in Love with Atalante, and having kill'd the Bore presented the Head to her: His two Uncles who were present at the Hunting thought themselves injur'd, and would not suffer a Woman to carry off their Spoil. Meleager in defence of Atalante kills his two Uncles: Meleager's Mother, to revenge the Death of her two Brothers, puts the stick into the Fire, as that burnt Meleager wasted.
20. Formidine Mortis: Huetius Reads Formidine Pennae: For when they Hunted, they us'd to set stakes in the ground, to which they ty'd Feathers which frighted the Deer, and made them keep within that compass, or take that way the Hunters thought most convenient for their sport.
21. Philoctetes was Servant to Hercules, and when Hercules burnt himself, he left his Bow and Arrows to Philoctetes: Without these Arrows Troy could not be taken: Now it happened that Philoctetes, either [Page 87] by a contrivance of Vlysses, or because, being wounded by one of the Poisoned Arrows, he became offensive to the Grecian Camp, was sent away to Lemnos: But the Siege going on slowly, he was fetcht back again: With his Arrows he killed the chiefest of the Remaining Commanders, and so Troy was taken.
22. Teucer was Brother to Ajax, and he with his Bow beat back Hector when he came to burn the Grecian Navy.
23. The following Verses relate to Alcon the Cretan, who shot a Snake that lay twisted round the Head of his Son, and did not touch the Boy.
24. This Goat or Hoedus Scaliger could not find, but Huetius says, the Single Hoedus is put by Manilius for those two H [...]edi that are in the left hand of Heniochus, or the Driver. Thus Horace.
—Archeri cadentis
Impetus, aut orientis Haedi,
and Propertius
[...]Purus & Orion, purus & Hoedus erit.
25. The Poets fancy'd Orpheus went down to Hell, charm'd Pluto and the Destinies, and brought back his Wife Eurydice.
26. Alluding to the Fable, which says Iupiter Courted Leda in the shape of a Swan.
27. Several Feats of Activity amongst the Romans, in which they equall'd if not excell'd all the following Ages.
28. The common Subjects upon which Sophocles, Euripides, and other Tragaedians amongst the Ancients wrote their Plays.
[Page 88]29. A fam'd Com [...]dian, who flourish'd in the hundred and fourteenth Olympiad.
30. Po [...]pey having conquered Mithridates, brought to Rome more valuable Jewels than ever had been seen there: And from that time, as Pliny in the first Chapter of his 37th. Book complains, the Romans began to value and admire Jewels.
31. The Romans did not only put Notorious Malefactors in Chains, but likewise chained them to their Keepers; and this Custom the Poet hints at.
32. Vossius out of his Ancient Manuscript reads,
Et Coeli meditatus iter Vestigia perdet,
Et Perna pendens populum suspendet ab ipsa.
33. These were the several Orders in the Roman Common-Wealth.
PAg. 5. lin. 7. read l [...]okt. pag. [...] 2. l. 2. r. fe [...]t. p. 15. l. 27. r. stretch. p. 16. l. 33. r. the Tempests. p. 19. l. 15. r. their starry. p. 24. l. 15. r. Light. l. 18. r. Summer's Solstice. l. 22. r. sees. p. 46. l. 19. r. Fayus. p. 47. last line r. World. p. 49. l. 6. r. preside. p. 51. l. 22. r. Purls. p. 53. l. 2. r. draws. p. 59. l. 13. r. Cretan. p. 65. l. 31. r. Times. p. 66. l. 17. r. to more. p. 70. l. 16. r. then. p. 75. l. 26. r. which, and marks. p. 76. l. 21. r. which. p. 77. l. 10. r. Twelfth. p. 82. l. 32. r. point. p. 83. l. 6. r. Influence. p. 84. l. 6. read Typhoeus. l. 16. r. tis. p. 86. l. 17. r. the. p. 97. l. 9. r. s [...]lls. p. 100. l. 27. r. speeds. p. 104. l. 4. r. unfold. p. 107. l. 23. r. Carr. p. 109. l. 8. r. do equal. p. 110. l. 26. r. site. p. 114. in the margin blot out the [...]rine l. 24. r. regularly. p. 116. l. 13. r. longest. p. 119. l. 15. r. she. p. 121. l. 28. r. fails. p. 124. l. 8. r. is.
Part II.
PAg. 4. lin. 24. read Marius. p. 8. l. 10. r. enlarge. l. 19. r. Successes. p. 10. l. 18. r. wasts. p. 16. l. 28. r. o're-spread. p. 17 l. 2. r. in a Disguise. p. 26. l. 3. r. averse. p. 31. l. 2. r. stood. p. 32. l. 7 [...] r. which. p. 33. l. 21. r. manly▪ l. 28. r. [...]ats. p. 39. l. 7. r. Pairs. p. 55. l. 9. r. Carr. l. 30. r. Carrs. p. 59. l. 6. r. makes. p. 67. l. 18. r. growing. p. 70. l. 18. r. kiss. p. 72. l. 33. r. who. p. 83. l. 22. r. nor.