Substantially but Adjectively Individual and that may not be broken and beaten in Pieces And since every Animal has a Passive Nature None can avoid the Necessity of receiving somewhat from without which is to say in effect of bearing and suffering So that if each Animal be Mortal there is none Immortal If every Animal may be cut in Two and Divided none can be Individual none Eternal But all Animals are liable to receive and bear external violence Necessary therefore it is that every Animal be Mortal Dissoluble and Dividual For as if all Wax be Mutable there can be nothing of Wax but may be Chang'd any more than of Silver or Brass if the Nature of Silver and Brass be Variable So in like manner if the Substances that * i. e. The Elements are whereof all things are compounded be Alterable no Bodies at all can be Vnchangeable But as you teach those Elements whereof each thing consists are Mutable Therefore is every Body so too For were any Bodies Immortal All would not be Mutable So that in Consequence all Bodies are Mortal For all Bodies are either Water Air Fire Earth or what is constituted of These or of some of them But there is nothing of these that perishes not For both whatsoever is Earthy may be Divided And Water is so Fluid that it is easily press'd and parted As for Fire and Air the least Impulse makes way through either of them as being highly yielding by Nature and subject to Dissipation Moreover they all not only perish but are chang'd too into one anothers Natures as when Earth turns to Water Air arises out of That the Skie out of Air and so for their Course * i. e. When a Higher and Better Nature is chang'd into a Lower and Worse as Fire nto Air Air into Water c. backward again Now if those things whereof every Animal is Constituted be Perishable no Animal can be Sempiternal †Hâ—viâ—g Thus destroy'd the Divinity of the Woâ—ld he Now sets about overthrowing its Eternity Nay and thô This were not Insisted upon yet can no Animal be sound that had not a Beginning and shall be for ever For they are all indu'd with Sense Consequently they feel Hot things and Cold Sweet and Bitter and cannot by any sense enjoy what 's Gratefull to them without being liable to that which is otherwise Wherefore if they be sensible of ‖ i. e. Of the Impression that Pleasure makes upon the Sense Pleasure so are they of Pain And whatever is subject to Pain must necessarily be liable to Dissolution So that it is to be acknowledg'd that every Animal is Mortal Moreover whatever feels not Pleasure and Pain That can be no Animal since as an Animal it must needs have a sense of such things Now what does feel them cannot be Eternal and each Animal does In Consequence not any Animal is Eternal And yet further there can be no Animal without a Natural Appetition and Aversion What 's Agreeable to Nature is Coveted and the Contrary Declin'd Now every Animal covets Some things and shuns Others And what it does avoid is Opposite to its Nature and that which is so has power to destroy it Necessary therefore it is that all Animals Perish Innumerable reasons might be produc'd to infer and conclude that there is nothing partakes of Sense but must Die For the very Things themselves that we are sensible of as Cold Heat Pleasure Pain and the like when they are in Excess Kill Now no Animal is without Sense Consequently none is Eternal * A New Argument to prove no Animal to be Eternal For the Animated must needs be of a †i. e. Substance Nature either Simple as an Earthy Firy ‖ i. e Spirable or Airy Animal or Watry And what such a thing should be there can be no apprehending or Compounded of more * i. e. Elements Substances every of which has a place the Highest Middle or Lowest proper for it to be mov'd in by the Power of Nature And These may hold together for a time but that they should Always is Impossible forasmuch as each of them must necessarily be taken again to its own Place And Therefore no Animal is Sempiternal But Your Party Balbus Exceptions against the Stoiques for placing all the Power of Nature the Life of Animals in Fire and then making That Fire Eternal and a God use to ascribe All to the Virtue of Fire following †He was by the Greeks Nick-nam'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s enebrosus Heraclitus I presume a man that every one interprets not the same way thô since he would not have understood what he wrote I 'le pass him by For Thus you say that all ‖ i. e. Life Now Heat is the Native Instrument made use of by the Soul whether Animal Sensitive or Vegetible Power is Fire and therefore that both Animals Die as soon as this Warmth fails them and also that in every Nature of things such live and flourish as are indu'd with Heat Now I see not why if Bodies perish when Heat is extinguish'd they should not Die too upon the Loss of * i. e. Radical Moisture Vpon the Consumption of which Animals Dissolve Moisture or of Breath especially since over much †As in the Case of a Fever or the like Disease But then This is a Death Contrary to Nature Heat kills them likewise So that This holds good in the Other as well as in Heat But let us see the * i. e. The Conclusion of the Disputation and whither it Tends Issue This you would have I suppose that there is not in Vniversal Nature and the World any †i e. That is an Animal of it self even from without i. e. plac'd without the Bodies of Animated Beings save only Fire Which same Fire is an Animal of it self without the Mixture of any Other Nature i. e. without any other Nature that may Join it self with it Animal from Without beside Fire And why so now rather than save only the ‖ i. e. Wherefore would you rather have no Animal from without in the World but Fire then but the Soul i. e. but the Air which we draw in Breathing Soul from * i. e. Of which Soul i. e. of which Air the Life of Animals does also consist as Anaximenes and other Philâ—sophers held which too the Life of Animals proceeds and upon that consideration it is term'd †In Another place Tully makes Anima to be so call'd from Animus so that uâ—less we suppose so great a man to have Contradicted himself it were better perhaps to saâ— upon which Consideration it is term'd Animal Anima But how take you as for Granted that Life is nothing else but Fire One would think it likely to be somewhat Compounded of Fire and Soul together But if Fire be an Animal of it self without the mixture with it of
right they were of the Infernal And Cupidity I take were of be no Other than the Goddess Libentina So that if Things that are worn out by Distemper c. were accounted of as Deities no wonder if the Pagans held it but reasonable that what Defac'd them Feaver Sleep c. should be plac'd in the same Number Plutarch in Placitis is more large in his account of Parmenides's Theology And some Eugubinus c. have pretended to find out I know not what Sacred and Mysterious meaning in this same Circle of his and made him the almost only Right Philosopher in his Opinion touching the Deity p. 17. l. 16. c. Empedocles Empedocles was a Sicilian Philosopher and Poet Aristotle in the Fourth Chapter of his First Book of Metaphysiques notes some of his Errours And he Plutarch and Laertius give a more sincere account of his Opinions touching the Gods than this Epicurean has here done one jote more at all Knowing c. lin 27. Democritus Ranges the Stars both Images i. e. Idea's flowing from solid Bodies but not solid themselves their Orbs Circumcursations and that Incorporated Vertue that Nature I know not what Corporeal Sempiternal and Divine one either a God or Atoms that Democritus computed upon says St. Augustin in his Epistle to Dioscorus So that Epicurus held not all Images to be Divine but only those that flow'd from the Deity Which produces out of it self and directs their Courses sends them forth c. from l. 29. to l. 33. any Account Opinion Imagination of him pag. 18. c. p. 18. l. 3. Laertius will furnish Democritus's Life and Placits The same Laertius writes that Diogenes held the Air here pag. 18. lin 4. to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Element but no Deity Plato of touching Laws c. lin 11. He feigns an Impossibility what such a Deity should be there 's no apprehending for he would be c. lin 15. in the together with the Notion c. lin 18. the Air Skie Stars c. lin 21. all Those scil National and Popular Deities In his Timaeus Plato says it is hard to find out this as it were Parent of the Universe and When discover'd not Convenient to publish him amongst the Multitude He lean'd toward an Unity of the Godhead Xenophon was a Socratic Philosopher pag. 18. l. 27. Xenophon and an Historian and of Noble Extraction amongst the Greeks call'd the Naturalist touching Nature Antisthenes pag. 19. that there c. pag. 19. lin 3. He was the Founder of the Sect of the Cyniques but yet he asserted the Essence of a Deity as much as any of the Philosophers and Govern it the Motion of the World c. lin 19. that it the Sky is part c. lin 22. Aristotle an Agitation So great a Celerity of Heaven c. l. 26. where will all the Other Deities Dwell if Heaven it self be set up for one c. l. 28. Epicurus thought the Gods must needs have some House to Dwell in And therefore said he if so absurd a thing as the Divinity of Heaven held to be the Mansion of the Godhead be admitted where can the rest of the Gods Live Aristotle was the Founder of the Sect of the Peripatetiques His Third Book of Philosophy here Quoted is not Extant A great many more Theological Opinions and Errours of His than are Here recounted may be collected out of his Physiques Metaphysiques and other parts of his Works The Planets Five of them are Nominated pag. 20. Heraclides of Pontus in Asia in the Planets Five c. pag. 20. l. 6. has stuff'd his Books with sundry Childish Fables thô his Book be for the Greater Part only Allegorical Fables and that he for the Generality treat of Lighter Matters yet now and then he advances to things of more weight and one while he will c. lin 17. Vniversal Brute Nature which contains within it the Causes of c. lin ult Strato was an Atheist Strato ascribing All to Brute Nature whom he made to follow the temerarious Impulses of Chance He Deny'd Atoms See Laertius touching him L. 5. Zeno. pag. 21. was a Divinity was Divine and that it was Capacitated c. pag. 21. lin 5. we can have no Notion of any such which never meets us either in c. lin 13. Impulse extended Reason i. e. a certain power ofVnderstanding Diffus'd through all Natures to be Divinely affected indu'd with the same Qualifications that the Divine is c. lin 15 16 17. he utterly destroys the Notions of the Deities vulgarly imprinted in the Minds of Mortals for he reckons not c. lin 22 c. but teaches that Those Names do after a certain manner signifie the Inanimate Things to lin 26. Now for the Law of Nature the Errour of the Platoniques Stoiques c. with relation to it was that they held it to be actually the same with the Divine and not barely to flow Thence as from a Fountain The Stoiques did not Deify this Ethereal Body and Element of Fire the Sky but only the Mind that they conceiv'd it to be indu'd with And then for their Reason diffus'd thorough every Nature they understood by it a Spirit that took a several Name according to the various Mutations of the Matter it pass'd thorough that it accommodated its Operations to the Matter but that its Principality was in the Sky The same Stoiques held God to be One only they assign'd him several Appellations according to his various Faculties or Offices to be Indiscernible â—annot be Comprehended Arâ—sto c. lin 30. As Xenophon had said it could not be discern'd and therefore ought not to be enquir'd into with the Other Aristo last mention'd First â—leaâ—thes pag. 22. c. lin ult theVniversal Mind and Spirit of Universal Nature c. pag. 22. lin 2. that last and highest every way spread about and extreme All surrounding c. lin 4. against Pleasure against its being the Supreme Good as Epicurus Understood it to be lin 7. at length thinks that c. lin 10. which we only know with ourVnderstandings this is said because the Stoiques phansy'd the Deity might â—e discern'd even by the Eye and whom we Epicureans more than any other â—re for certainly constituting in the Notion oâ—â—he Mâ— d as in a Print i. e. which Notion imprinted in our Minds by Nature we hold to be a most sure Argument of a Divinity as a Foot step is a Token of an Animal comes not to appear at all i. e. comes to be so distracted and dispers'd by Cleanthes 's various and manifold Opinions concerning him that he is not to be discern'd at all c. from lin 11. of pag. 22. to lin 16. intimating as if insomuch that he would not barely say that they are the Inventions of the Gods but really Divine themselves c. lin 23 24. This Philosopher's Name ought to be writ
it does not follow that if there was no World there were no Ages I do not mean such Ages as are made up of so many years and upon a computation of so many days and nights That could not be I grant without the Revolution of the Orbs But from Infinite Time there was a certain Eternity not confin'd to any Rules or Measures of Seasons Thô How it was we cannot understand no nor as much as imagine that a time there should be when no Time was ‖ Epicuruâ—â—s Argument against tâ—e Stâ—â—ques Providence there is no such because â—â—e must haue beeâ— Idle whâ—â— it wâ—s Impossible fâ—r her to have 〈…〉 Resolve me now Balbus why your Providence was Idle all so Immense a Space Was she loth to undergo so much Toyl Nothing of That kind could reach the God-head Nor in truth was there any in the Case seeing all Seminary Powers the Air Fire Earth Water are said to have obeyed the God of Nature And then wherefore was he ambitious of turning * Aâ—dilis an Officer amongst the Romans that had in charge to adorn the Temples and puâ—lique Spectacles City Surveyor as it were and garnishing the Firmament with Signs and Lights If for his own more commodious Habitation for an Infinite space before he dwelt it should seem in the dark as in a dungeon Moreover can we believe him to be Taken with That Variety wherewith we see Heaven and Earth to be imbellish'd What Entertainment can This be to Him Or if it were a delight he could not so long have been without it Or again were all These made as you still tell us for the use of Men Of Wise men only Truly a great Lumber of things for a very small Company Or of Fools First there could be no reason for his accommodating the Bad And further what could he hope to get by 't in regard Fools are confessedly the most miserable even in the very Notion of such For then Folly what can be more Deplorable And yet once more seeing there are such numberless Crosses incident to Human Life that a Wise man is Fain to temper them by his Vertues Fools on the contrary are neither able to avoid them at a distance nor to Bear them at hand Now for those that have bestow'd Sense and Reason upon the World it self He objects aâ—ainst thâ—sâ— who thâ—msâ—â—â— the World to be indu'd wiâ—h Reason they appear to be utterly Ignorant of the Nature of the Mind and what Forms it is possible for it to Actuate But These shall be spoken to by and by and I will now continue my admiration at the Heaviness of †The Platoniques c. them that will needs have it to be Animated Immortal and Happy and Round withal Which is a Figure to which Plato ascribes more then to any Other tho for my part I should as soon have given my Vote for the Cylinder Square Cone or Pyramid * Why the World could not be happy were it suâ—h a God â—s Pâ—ato pretends But what kind of Life do they appropriate to This Round Deity Why a being whirld about with an Incessant unimaginable Celerity With which Motion I do not see how Happiness and a steady Mind can be consistent A Motion the least exercise whereof upon Our Bodies is Painful why then may it not be alike Troublesome to Him too Nay the very Earth as part of the Universe must consequently be a Portion of the Deity But a great deal of This is barren and uninhabitable some of it scorcht with the over near approach of the Sun and some again by his too great distance harden'd and cover'd with Frost and Snow Wherefore if the Wâ—rld be a God and These Parcels of it some of his Limbs must necessarily be parcht and burnt others chill'd and benumb'd He now comes tâ— wâ—â—t mâ—re especially relaâ—es to the Stoiques and opposes to All the Principlâ—s of his own Sect. BUT I will now report and prove the quality of what you Lucilius are more directly concern'd in Beginning with the Last of the above-nam'd Elements ‖ He blames Thales fâ—r suppâ—sing the Mind to be able to livâ— without a Body câ—ntrary to the judgment of thâ— Epicurean and yet substâ—tutiâ—g 〈◊〉 Water as 〈◊〉 and so making the Deity to â—e Mâ—rtal as it wâ—re For Thales Milesius who was the first that searched into matters of This kind made Water the Original of all things and God to be That Wisdom which formed All things out of Water Now if the Deity can subsist abstracted from a Corporeal Sense or Nature why did he assign it a Watry one were the Mind it self able to live without a Body Anaximander phansy'd that the Gods were born and that after a long space of time they dy'd and that there were Innumerable Worlds * The Epicureans held God to be Eternal But how should we conceive the God-head to be other then Sempiternal Anaximanes was next who pronounc'd the Air to be God to be Generated Immense Uncircumscrib'd and in perpetual Motion †And â—â—aâ— he is â—f Human which they t ke 〈◊〉 be the mâ—st beautiful sâ—ape As if That which is absolutely void of Form could be a Divinity to whom must needs belong not Some only but the most Beautiful shape Or how should that which had a Birth be exempt from Dissolution Him Anaxagoras both follow'd and borrow'd of But yet he was the first that affirm'd the Model of Universal Nature to have been projected and perfected by the efficacy of an All-comprizing Intellect ‖ His Exceptions against Anaxagoras's Doctriâ—e are all Epicurean too Wherein he was not aware that to such an Incomprehensibleness there could be no Conjunction of any sensible Motion nor that there cannot be any sense at all where the Soul is not affected upon external Violence So that if he accounts upon this Intellect as something in the Nature of an Animal there ought to be some or other Existence yet more internal and within it from whence it might take a name But what can be more Inward then the Mind and therefore it is enclosed in an External Body This Doctrine will not go down with Him And * Epicureans We on the Other side are not able to apprehend how there can be any Soul separate from all material adjuncts †He was a Pythagorean Alemaeo of ‖ A famâ—us City of Calabria Crotoe in Deifying the Sun Moon Stars as also the Mind did as little consider that Thereby he attributed Immortality to Mortal Things Nor yet did * He haâ— a great many followers in this Opinioâ— Pythagoras who asserted the Essence of One Vniversal Soul included in and extended thorough all frail Beings and that Ours were still taken from it †Why the Wâ—rlâ—â— can have no Soul any more discern that in such a rending away of Human Souls the Deity it self could not but be dilacerated and that seeing our Minds were to
* Another Simile to know the Lord of Nature When you behold a fair and stately House either you are not to be wrought into a Perswasion that it was built for Mice and Weasels even thô you see not the Master of it And would you not shew your self miserably Weak indeed then should you Compute upon so admirable an Appointment of the Universe so great a Variety and Beauty of Celestial things so mighty a Bulk and Power of Land and Water to be All matter only of Your Accommodation and not the Mansions of the Immortal Gods Is not This Plain enough also A Collation of Higher things with Lower to insinuate that Man's Mind derives from Abâ—ve and is Demonstrative of the Existence of a Deity that what is Higher is still more Perfect And that the Earth is Lowest of all and compass'd about with a very thick Air Whence as we observe it to fare in such sort with diverse Cities and Regions that the Wits and Faculties of the People are the Duller because of the Fogginess of the Climate the self same thing happens to Mankind in General for that they are plac'd upon the Earth which is the grossest Quarter of the World And yet from the force even of Human Policy may the Existence of a certain Wisdom and That more profound too and divine be presum d upon For Where as sayes Socrates in * Who represents Socrates teaching that it came from Above Xenophon did Man get This of his Moreover if any one ask how we come by that Humour and Warmth which is diffus'd through the Body that terrene solidness of â—arts and in short that Vital Spirit of ours it is manifest that some of These we deriv'd from the Earth some from the Water some from Fire and some again from the Air wherein we Breath But Then for That which far exceeds the Other Reason as I term it or in more Words if you please the Mind Vnderstanding Cogitation Prudence Where found we it Whence had we it †The World infer'd as upon a Consequence to be inâ—u'd with a Reason every way Compleat and Perfect Shall the World have all the rest and yet want This one thing which is of the greatest Value Unquestionably Nothing is and not only is but can so much as be imagin'd to be Better Fairer or more Excellent then the Vniverse And if Wisdom and Reason are most to be accounted of That which is confessedly the Best cannot but be indu'd with them The Harmonious Relation of Natural things urged in proof of a Deity How comes there to be so agreeable consentient and persevering an ‖ Natural Communication Alliance of things surely no man can deny what I say Could the Earth come to be cover'd ar one time with Flowers and at another with Ice and Snow Or the Approches and Retreats of the Sun be known amids such a Number of things that are in continual self-variation by the * In Capricorn and Cancer Solstices and Winter-seasons Or the †The Tides that by coming and going seem as it were to Breath Breathings of the Deep and Compressions of the Waters be mov'd by the Wax or Wain of the Moon Or yet the Different Courses of the Stars be maintain'd by the same Rolling of the whole Heaven That all This I say should come to pass that there should be so harmonious a Concert of all the Parts of the World amongst themselves could not certainly but be Impossible were they not bound up and contain'd by One Divine and Constant Spirit These things when handled in the free and distinct Method that I have in my Thought will be the less obnoxious to the Cavils of the * Who Quarrel'd all things Academiques Thô indeed at †The Founder of the Stoical Sâ—ct Zeno's scant and streight rate of Couching them they lye the more Open to Exception For as a Running Stream is seldom or never corrupted but standing Water easily So by a flowing Vein of Expression the Errours of the Reprehender are wash'd away whilst the Narrowness of a Pincht course of speaking is scarce able to ‖ Bâ— Reason of its Obscurity defend it self For Thus did Zeno Press all that I dilate upon Whatever Acts by Reason says he is to be prefer'd to that which does not But nothing is Better then the World Consequently it makes use of it By the same way of Reasoning may it also be prov'd to be Wise to be Blessed and to be Eternal For all these things being more Valuable then are those which want them and nought Preferable to the World it necessarily follows that it is a * That produces and conserves all things God And That Thus too No part of any thing that wants Sense can be Capable of Perception But some Parts of the Universe are Sensible Therefore is not the World destitute of sense He proceeds and urges yet more Closely * An Argument drawn fr m the Definition of Generation Nothing says he that has neither Sense nor Reason of its Own can generate what is qualify'd with Both But the World produces things indu'd with Life and Reason And Therefore it must needs it self be Animated and participate of Reason He also concludes the Argument with a Similitude as his Manner is Thus. If well-tun'd ipes are made out of the Olive-Tree it is not to be doubted but there is a certain Innate skill of Piping in the Tree it self Or if the Plane Tree produce good Fiddle-strings the Presumption is the same Viz. That a Natural Musical Virtue is inherent in those Plane Trees And why then may not the World be deem'd Animated and Wise when such as are indu'd with Life and Wisdom do come forth of it The First Topique The Existence of a Deity â—prâ—â—'d by Argumenâ—s drawn from Nature BUT since I am fall'n into a different way of Proceeding from what I spoke of in the beginning For I deny'd that this First Topique requir'd to have much said upon 't in regard every body could not but see that Gods there are I will confirm the Point it self by Arguments drawn from Nature For so it is that whatever is capable of Nourishment and Encrease contains within it an Efficacy of Natural Heat without which it could neither be Nourish'd nor Grow For things that are Hot and Fiery are agitated and impell'd by their proper Motion But such as are nourish'd and encreas'd are indu'd with a temperate and convenient Fervency which so long as it abides in us Sense and Life do remain also but when This is chill'd and extinguish'd we our selves are immediately put out and perish Now by Reasons much of a sort with These it is that our Cleanthes shews what a great proportion of Heat is inherent in all Bodies For he will not allow that there is any Food so gross as that it is not to be Digested within the compass of a Day and a Night and
themselves never yet decreed divine Honours to any Creature from which they receiv'd not some considerable Benefit Their Ibes destroy multitudes of Serpents for being a sort of tall Birds with rough hard Legs and a long Horny Beak they preserve Aegypt from the Pestilence by devouring those swarms of Wing'd Serpents that are brought by the South-West wind from the Deserts of Lybia And so they neither harm by their Biting while alive nor by their Stink when dead I could shew the advantages they reap by their Ichneumons Cats and Crocodiles were it not that I 'm unwilling to be over tedious Yet I will wind up the Topique with this Remarque That whereas the very Barbarians Deine Beasts in consideration of the good they do them * Wâ—â—â—â— Epicurus's 〈◊〉 neither thinks of nor does any â—hing Your God contrary-wise is so far from being Celebrated for any Favour that he performs not so much as the least Action He does nothing at all says he †The Gods not 〈◊〉 Truly Epicurus is much of the Humour of those Idle Lads that prefer no blessing to a Holy-day And yet even They too when they have got a Play-day do busie themselves in some â—â—â—â—â—ve Exâ—â—â—ise or other Whereas the 〈◊〉 is to be reputed so entirely 〈…〉 slâ—â—â—h that should he but Stir 〈…〉 much as his Happiness is worth Wâ—â—â— The Consequence of making them sâ— Doctrinâ— not only strips the Gods of all divine Motion and Operation but tends to render Men Lazy also since not even the Deities themselves can be Happy if they take any pains Their Residence Doings and the reâ—son of their Happiness according to the Epicureans enquir'd into But yet be it as you say that They are of Human shape Where do they reside Then What is their Course of Lifeâ— and wherefore is it that you term them Blessed For it seems necessary that he who would be Happy should use and have all good things within himself †The Order of the Elements Now each Inanimate has its proper station assign'd it the Earth the Lowest the Water above That the Air higher then both the highest of all is given to Fire ‖ All Animals have certain places allotted 〈◊〉 Of Animals some live upon the Land Others in the Water And some again being Amphibious inhabit both Nay and there are yet Others which are thought to arise from Fire and may be discern'd fluttering about in burning Furnaces I demand First therefore * Demands what is your Divinities place of abode Then if he stir at all what Appetites are capable of removing him from his post Lâ—stly Since it is proper to all †And covet something or other agreeable to their Natures Animated Beings to covet some certain thing or other that is agreeable to their respective Natures what is it that God affects what special End does the motion of his Mind and Reason tend to In a word how comes he to be Happy How Eternal For a Tripp in any of These Particulars is a * Makes him Mortal Blot Thus we see that †Idle conceipts knâ—w not where to stop and Prove Nothing an Ill-grounded Proposition comes to no Issue ‖ Epicurus's means of discerning the Figure of the Deity For you moreover deliver'd that the Figure of the Deity was only discernable by the Mind not by Sense That it was neither Solid nor Invariable That a Perception of it was affected by a Similitude and Transition of Images that incessantly proceeded from Innumerable Atoms upon which our Phansie being intent we So came to discern and presume that That Nature is Blessed and Eternal * Charg'd with Vnintelligibleness and Imaginariness Now what in the Name of those owers that are the subject of this Dispute do you mean by all This For if the Gods do only exist in Thought in Imagination and are absolutely void of Substance and Solidity what is the difference betwixt Imagining Thinking of a Divinity and a Hippocentaur †The Agitation of Mind by which it is supposed to be effected asserted to be vain phantastical Motion Other Philosophers term all such Effigiations of the Mind Vain Cogitation but You an Approach and Entry of Images into them ‖ An Example of such Idle Motion Thus I call my conceipting my self to behold T. Graechus Harangueing the People in the Capitâ—l and collecting Voyces against his Collegue M. Octavius Idle Motion while You affirm that the Images both of Graechus and Octavius do persevere and from the Capitol are brought to my Remembrance That the Case of Divine Images is not Unlike Tois by an earnest Intention whereupon our Minds are stir'd up and so we come to understand that the Deities are Happy and Immortal * Images being void of substance â—anâ—â—t 〈◊〉 aâ—â—forâ—e uâ—â—n the Miâ—◠〈◊〉 here 〈…〉 images themselves are objected Or if theâ— could yet Happiness would not be any consequence of it Now supposing that any such Figures there should Be whereby the Mind might be affected yet 't is only a certain naked Species of them that is represented And how comes That Violence either to be Empharical of a Blessedness and Eternity †The First author of them But what are and whence came these your pretended Images You have this Conceipt from Democritus who is himself very much reprehended for it And you find no Consequence upon it neither but the whole Cause it self halts and staggers ‖ The Preâ—ence of them maâ—e out to be Improbâ—â—â—e For what can be of harder Demonstration then how the Images of all men of Homer Archilochus Romulus Numa Pythagoras Plato should come into My head Not in the self same Forms that they were of neither So that how should they be Theirs then Or Whose Images are they Aristotle writes that there never was any such Person as the Poet Orpheus and Others say that the sort of Verse usually called Orphique was invented by one Cecrops a Pythagorean And yet Orpheus or according to Your way the Image of him has often run in my Thought Whence is it also that one kind of Figure of the same man appears to me and another to You Wherefore have we Representations of things that never either were or could be as Scylla Chimaera Or of such Men Places and Cities as we never beheld with our Eyes How happens it that I command them at pleasure Or that they câ—me even of their own accord while I am sleeping The whole Pretext Velleius is pure Triftle You do impose Images not upon our Eyes only but upon our Minds too so great a Privilege have you to talk Idly But how Inordinate you are in the Particular your pretended frequent occurring of such a * Epicurus's Transition of Visions Exploded Transition of flowing Visions that the same Thing may be seen by Many at One and the Same time speaks out I should blush to acknowledge that I understand not any thing of all
those very Excrementitious parts of it that Nature rejects are not without some degree of Warmth too any more then the rest Even the Veins and Arteries have a kind of sparkling in them as of a Spiritous and Fiery Motion And it has been often observ'd that when the Heart of any Creature is new pluckt forth it pants with such a Quivering that it seems to have the Activity of Fire Whatever therefore Animal or Vegetable has any Life at all derives it from the Warmth that is included in it Whence it may be gather'd that That Nature wherein this Heat is Embody'd has within it a certain enlivening Virtue that conveys it self thorough the whole World And This will better appear upon a more Acute Explication of this General Fiery Property that pierces into all things I will therefore take a view of the several parts of the World which are sustain'd by means of the greatest Heat ‖ An Exemplification â—f the Matter by the Earth which is suppos'd to be Lower then the Water and the Lowest of all the Elements And First Thus much may plainly be discern'd in things of an Earthy substance For we see that Fire is produc'd by the striking of one stone against another that Earth sends forth a kind of smoak when new turn'd up And that Water is drawn Warm in Winter time especially out of Well-springs This happens by reason of the Heat that is shut up in the Caverns of the Earth and which upon the Contraction of the Water in Frosty Weather is kept the closer in There might a great deal be said and sundry Proofs urg'd to demonstrate that all things that spring out of the Earth and those Seeds themselves which being There generated and inherent in Plants are contained in the same do receive their Rise and Growth from the temperament of Heat That there is also a certain Mixture of Heat in the Water both the Fluidness and the Effusion of it do declare for it could neither be turn'd into Ice by Cold nor Thicken'd by Snow and Frost did it not dilate it self into Flowings upon being Thaw'd and made Liquid by the Heat that is mingled with it Thus does it become hard by Northern and other Cold Blasts and it softens again and is dissolv'd by the Contrary * The Heat of the Seas suppos'd to be Natural not adventitious The Seas too when toss'd by the Winds are Warm'd to such a degree that it is easie to apprehend that even this great body of Moisture it self is not without a certain Heat included in it Neither yet is this Warmth to be reputed only external and adventitious for it is rais'd up out of the Inward parts of the Deep by Agitation This happens to Our Bodies also when they are heated by Stirring and Exercise The very Air it self thô Naturally the Coldest of all is however in no wise destitute of Warmth much Heat being mixt even with It also It proceeds from the Exhalation that arises from the Water of which some of it may be taken for a kind of Vapour deriving its Being from the Motion of that Heat which is contain'd in the same A Resemblance of This may be seen in Liquors made boyling hot by the putting of Fire under them Now as for the Fourth Part or * They held the Whole Universe to be a kind of Fâ—fth Element Element that is yet behind it is altogether fervid the whole Nature of it and communicates vital and salutary Heat to all other things Whence I conclude that since the several Quarters of the World do subsist by means of †The Force of Heat Heat it cannot but be thorough a certain Propriety of equal and moderate Warmth that the Vniverse it self has for so long a time been sustain'd And this so much the rather too in regard it may be presum'd that this hot and fiery Quality is infus'd into every Nature to the intent that it might be capable of breeding and begetting its Like For it is from This that Living Creatures and whatever is fixt in the Earth by the Root must necessarily receive Birth and Augmentation So that it is Nature that binds together the Four Parts of the World and preserves it and that not without the Assistance of Sense and Reason neither For every Being that is not Single and void of Qualities but annext and conjoyn'd to Another must needs be indu'd with some one Virtue of an Excellency paramount to all the rest As Reason in Man in Beasts something Analogical to it from whence the Appetites of things do take their Rise As for Trees and all that grow out of the Earth Their Principality is suppos'd to be contain'd in their Roots Now That I term Principality which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then which nothing in its respective Kind can or even ought to be more Valuable That then wherein the Principality of Universal Nature resides cannot but be the most Excellent and deserving of Authority and Dominion over all things From the Parts to the Whole We see that Parts of the Universe for there is nothing in the whole World that is not a Portion thereof are furnish'd with Sense and Reason And therefore that Particular of it wherein its Soveraignty abides is surely indu'd with them likewise and That too in a more large and admirable proportion So that it inevitably follows that the World is qualify'd with Wisdom and That Nature which holds all things in its Embrace with a Perfection of Reason Consequently the World is a God and the Powers thereof are contain'd in * Universal Nature â—t being termed both the World and a God Divine Nature As for the Heat also of the Vniverse Heat in Universal Nature it is more Pure Clear and Lively and so more apt to move the Senses then is This Warmth of Ours whereby those things that are Familiar to us are continu'd and encreas'd Since Man and Beast then have This Heat in them and so come to be Sensible and Animated it were Absurd to affirm that the World which is indu'd with a more compleat bright free with a most quick and volatile Ardour is without any Sense at all especially since the Heat that appertains to the Vniverse is not agitated by Another or by outward force but is spontaneously moved of it self For is any thing of greater Might then the World that it should be able to force and stir up the Heat that it is furnish'd with * Plato's Authority press'd in confirmation of what he delivers Plato who passes for a little God among the Philosophers is of opinion that there are Two sorts of Motion the One Proper the Other External and that That which of its own accord is actuated by its self is more Divine then the Other that is mov'd from Without This Voluntary sort he places only in our Minds and conceives that from Them the †The Motion of Universal Nature
whole Earth and as to its Touch it has a power not only to Warm but many times to Scorch Neither of which it were able to do if it were not of a Fiery Property Seeing therefore says he that the Sun is Fiery and fed and nourish'd with the Vapours of the Ocean For no Fire can subsist without some Nourishment or other it must necessarily either be like that Fire which we make use of for profit and sustenance or That which is contain'd in the Bodies of Animated Beings Now as for This Fire of ours which is requisite to the Convenience of Life it is a Consumer and Devourer Confounding and Ruinating whatever it catches hold of Whereas the vital and salutary Heat of the Body conserves cherishes augments sustains all things and indues with Sense Wherefore he makes it to be obvious Which of these two sorts of Fire the Sun is of in regard It likewise occasions All to flourish and every thing in its respective Kind to come to Maturity Since the Heat then of the Sun is of the same Temper with that Warmth which abides in Living Creatures the Sun it self must Consequently be indu'd with Life And also the Stars that are constituted of that Celestial Ardour which is term'd the Sky * The Better the Part of the World the more Noble the Creature that is bred inâ—â— And whereas some Creatures are bred in the Earth some in the Water some in the Air Aristotle holds it very absurd to conceipt that no Animals at all are generated in that Part of the World which seems to be most * Because a Fiery Quality causes Life proper to produce them Now the Stars do abide in the Firmament which being the most subtle part and still vigorous and in agitation whatever Animal proceeds from it cannot but excell in Quickness of Sense and of Motion Wherefore since they are generated in the Sky it is but meet that they should be indu'd with Sense and Vnderstanding Whence it will follow that they are to be †To have a Divine Nature reckon'd in the number of the Gods For it may be observ'd that such as live in Countries of a clear and thin Air are commonly sharper Witted and of better Intellectuals then those that are born in a Thick and Foggy Climate And the nature of the Dyet also is held to have some effect upon the ‖ Wit which proceeds from Heat Edge of the Mind Probable therefore it is that the Stars are of an Excellent Vnderstanding because they both inhabit the Ethereal Quarter of the Vniverse and are fed with the Humours of the Water and the Earth purifi'd and extenuated thorough so great a Distance But the Order and Constancy of the Stars are yet more eminently Declaratory of their Sense and Vnderstanding For nought can be mov'd according to * In a Regular and constant Order Rule and Number without Advice and such a Consideration as has nothing Rash in it Various or Fortuitous Now the Course and eternal Stability of the Stars cannot be expressive of †Some held her to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and without Reason See more of This in Pag. 120 and 121 of this Book Nature because they are perfectly Rational nor of Fortune neither which being a Friend to Change will not away with steadiness It follows therefore that they are mov'd of Themselves and by virtue of their own Sense and * Divinity â—nd Conseâ—â—tly are â—mated Senâ— and Raâ—al â—atural Unâ—ral and â—ntary Moâ—â—â— Nor is Aristotle again unworthy of Commendation for conceiving that whatever is capable of Motion is †mov'd by Nature by Force or by Will Now the Sun Moon and all the Stars are mov'd As for those things that are mov'd by Nature they are either carry'd Downward by their Weight or Vpward by reason of their Lightness Neither of which happens to the Stars for Their Motion is Circular Nor yet can they be said to be mov'd against Nature by means of some greater Force for what can be more Powerful then she It Remains then that the Motion of the Stars is Voluntary Now if a man be satisfy'd of This it would not only argue in him Ignorance but Impiety to Deny that Gods there are And truly there is not much difference betwixt gainsaying it and depriving them of all ‖ Procuration Intention and * As the Epicureans did Action For I take it one that does nothing cannot properly be said to Be. †The First Point concluded with an Asseveration of the Existence of a Deity Wherefore the Existence of a Deity is a matter so clear that no body in his Witts can well make any Question of it The Second Topique Begun from Attention and Difficulty § 2. WE are Next Therefore to Examine what kind of Nature they are of In which Consideration it is very hard to carry our ‖ i. e. advance them from Sense to Reason Thoughts from the Appearances of things to our Eyes This Difficulty has so far wrought upon the more Vulgar sort and upon some * The Epicureans who judg'd by Sense as well as the Common-People Philosophers also that are little above them that they cannot take in any notion of a Deity but from the Idea of a Man Which light and unsound Opinion having been confuted by Cotta there is no need for me to say any thing to it †The Former Hypotheses repeated and accommodated to the Prenotion of a God But since by a certain Impulse of Spirit we are prepossess'd with an Assurance that Such God is as First to be Animated and Then not to be surpass'd by ought in Nature I see not what may be more accommodable to This Presension and Notion of ours then First of all to take the World it self then which nothing can be more Excellent to be indu'd with Life and to be a Deity Epicurus who truly was far from being Lucky at a Jest Or worthy of his ‖ Athens whi h was the Emporium of neat Speaking but Epicurus who was of it was a plain and vulgar spoken man Countrey may make as merry with This as he pleases and avow himself unable to conceive what a Round Voluble God should be Yet shall he never beat me out of * The belief of a God it Nay and his very self too Proves as much For even He allows that Gods there are because there must needs be some or other admirable Nature then which nothing can be Better †Zeno's Argument Repeated Now then the World there is not any thing Better sure And it is moreover unquestionable that whatever is Animated and partakes of Sense Reason and Vnderstanding is more valuable then that which has them not Whence it follows that the Vniverse is Animated and participates of Sense Reason and Vnderstanding And the same Argument is Conclusive of its Divinity likewise But This shall anon be made Plainer out by the
with the Two Higher in the space of four and twenty Months wanting six days as I take it Below This is the Star of Mercury call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Greeks which commonly surrounds the Sign-bearing Orb in about a Years Compass and never departs further from the Sun then the Distance of One Sign going before it at some times and Otherwhiles following after The lowest of all the Five Wanderers and nearest to the Earth is the Star of Venus which is term'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek and in Latin Lucifer when it goes before the Sun and Hesperus when it follows it It finishes its Course in a Year views the Bredth and Length of the Sign-bearing Circle as do the other Above it and never goes further off from the Sun then the space of Two Signs some times preceding otherwhiles coming behind it Now how there should be this Constancy in the Stars so great a Concordance of Seasons throughout all Eternity amids such various Motions without a Mind Reason Advice I am not able to conceive Since therefore we see that the Stars are indu'd with These we cannot but reckon even Them too to be of the number of the Gods The Fixt stars of equal Divinity with the Planets The same Prudence and Vnderstanding is likewise discernible in those Stars which are call'd Fixt For their Conversion is Daily Uniform and Constant and they neither have their * The Stoiques would not allow them to be fixt in the Sky but suppos'd them to be Animated and mov'd Voluntarily Courses in the Firmament nor are fasten'd in the Heaven as most for lack of Natural knowledge do affirm Since the Sky is not of such a Nature as by its own power to force about the Stars that it environs For being Thin Transparent and indu'd with a Suffusion of Heat in the Temper of it it seems not to be of a Composition proper for the containing holding of the Stars So that They have a Sphere of their own that is Free and Separate from Etherial Conjunctions And their Courses being Indeficient and Perpetual do speak out that there is in them a Divine Mind and Virtue In so much that whoever perceives not These very Stars also to be Divinely qualify'd seems to be without any Sense at all In Heaven then there is nothing of Chance Temerity Inconstancy or Falshood but Contrariwise perfect Order Verity Reason Stability And whatever things have none of These being Vain Counterfeit and full of Errour have their Course nearer the Earth beneath the Moon which is the Lowest of * Heavenly Bodies all and †Versatur borders upon the same Wherefore he that conceipts the admirable Order and Incredible Constancy of the Heavens from whence all Health and Conservation do arise to be without Vnderstanding is to be deem'd void of Vnderstanding himself So that I cannot I think do better then à Principe from the ‖ 〈…〉 Luckiest of Men at finding out the Truth to derive Principium the Beginning of this Dispute Zeno therefore Defines Nature af er such a manner as to make her to be 〈◊〉 kind 〈◊〉 * 〈…〉 Artificial Fire proceeding Mâ—th â—â—â—ually to Generation For he holds it to be highly Consonant to Art to †i. e. To act and perfect Generation Create and Beget And that such Operations as in the Exercise of Our Arts are wrought by the Hand are by Nature or as I have express'd it by Artificial Heat which holds the Mastery over all the rest of the Arts much more dextrously effected And indeed This way every Particular Nature is Artificial in that it advances in a kind of Path or Tract I may say peculiar to it As for the Nature of the Vniverse it self which binds up and comprizes all things it is by the same Zeno term'd not Artificial only but a Compleat Artist purveying for whatever may be Commodious and letting slip no Opportunity to That end And as each Single Nature respectively derives its Being Growth and Support from its proper Seed so the Nature of the World is Voluntary in all its Motions and has those Affections and Appetites which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exerting Actions consonant to the same in such manner as do we our selves who are * i. e. Plac'd under the Rule of a Necessity mov'd by Mind and Sense Since the Mind of the Vniverse then is such as This and so may rightly be term'd Providence in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To these ends chiefly it is that her Care and Foresight are directed Viz. First that the World be in the †Of a Form most apt best condition possible to persevere Then that it stand not in ‖ Be not obnoxious to any Necessity whence Deformity is contracted need of any thing But most especially that it have all the Advantages of Beauty and Ornament in Perfection Thus much for the Vniversal World The World and the Stars insisted upon to the End that the Works and Actions of the Gods might be understood as also for the Stars Because now it is e'en clear enough that there is a great Number of Deities and not such neither as do nothing at all nor yet effect their Enterprizes with Toyl and Labour * The Quality of the Bodies of the Stars which he terms Gods Describ'd For they are not made up of Veins Nerves and Bones do not use a Diet that might occasion the Contraction of Humours either too Sharp or too Gross nor are they of That Temper of Body as to be afraid of Falls or Blows or in Danger of Diseases through a Defatigation of their Limbs all which Epicurus being mightily concern'd about feign'd the Gods to be only †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lineal and to be void of Action But being of great Brightness and Excellency of Form and plac'd in the purest Region of the Heaven their Courses are after such a fashion dispos'd and modify'd that they seem to move as by Consent for the Support and Conservation of all things IT was not without Ground neither Thus far of the Quality of the Heavenly Gods Now he treats of That of Men who for the great good they did in their Life-time were reckon'd upon as Deities that the Wise men of the Grecians and Our own Ancestors too have Canoniz'd and set up many ‖ Vpon This point see Godwyn's Ro. Ant. p. 35 36 c. other sorts of Deities in consideration of the greatness of their Benefits For they were of Belief that whatever happen'd to become eminently Advantageous to Human kind proceeded from the Goodness and Bounty of the Gods toward Men * Men and Things of any Extraordinary Virtue Canoniz'd for Deities And therefore they both apply'd the Name of the God to the Invention that he was the Authour of Thus Corn is term'd Ceres and Wine Liber whence That of Terence Without * Bread Ceres and
any other Nature Since when in our Bodies it makes us to be Sensible it cannot be without Sense it self And if so the ‖ i. e. That were deliver'd in the foregoing Paragraph same things may be said over again For whatever has Sense must necessarily feel Pleasure and Pain and that which is liable to Pain is subject to Death also And thus can you not prove even Fire neither to be Eternal For what Do not You the very same People teach that all Fire needs Nourishment and cannot any way subsist unless it be suppli'd and that the Sun Moon and all the Stars are fed partly with Fresh Waters and partly with Salt Cleanthes making the Reason of the Suns becoming Retrograde and not going Forward in the Summer * i. e. In the Tropick of Cancer Solstice as also in the †as also of Capricorn Winter to be least he should be too far from his Sustenance But This shall be examin'd by and by For Now we 'll Conclude that what may Die is not Eternal by Nature But Fire will Die unless it be fed Therefore is not Fire naturally Sempiternal But No Deity because as such none of the Vertues can take place in him he says any more than Reason and Understanding what kind of Deity can we understand that to be that is indu'd with none of the ‖ i. e. Of those usually call'd by the name of Cardinal Vertues Vertues For shall we attribute Prudence which consists in a Knowledge of both Good and Ill and of things * i. e. Indifferent neither Good nor Ill to the Godhead What signifies the Choice of Good and Ill to one that neither does nor can suffer any manner of Ill whatever Or yet ascribe Reason either or Vnderstanding These we employ to the end of getting a knowledge of things Vncertain by means of those that are more Familiar to us Whereas to the Divinity nought can be Obscure or Hidden As for Justice which gives to every man his Own what relation has it to the Gods For as You say it was †The Stoiques held that there could be no Justice without Community And Cotta deny'd in the First Book that there could be any Obligation of Justice upon Men towards the Gods since they had no Community as Epicurus tought with the Gods Human Intercourse and Society that produc'd Justice Temperance results from a pretermission of Corporal Pleasures Now if in Heaven there be any place for It so must there be for Pleasure likewise And then for the Fortitude of the Gods in what can it be thought to consist In Affliction in Labour or in Danger Wherein a Deity cannot be concern'd at all What Conception therefore can we make of a God that has neither the use of Reason nor is qualifi'd with any Vertue The Stoiques Theology as Extravagant and Irrational as That of the Common People and the Barbarians He observes Lucilius's Order and begins first with their Natural Theology Now cannot I truly so much blame the Ignorance of the Common People and of the less learned part of the World when I consider what has been deliver'd by the Stoiques As for the Vnlearned the Syrians worship a Fish the Aegyptians have consecrated almost all kinds of Beasts and then the Grecians have made sundry Gods of Menâ— the City Alabanda * He was the Son of Caris or Callirrhoe or both and leading a Colony out of Greece into Caria in Asia built a City There call'd it by his own Name and hâ—d Divine Honours consecrated to him by the Citizens thereof of er his Death Alabandus That of Téne †Tenis was the Son of Cygnis and as well himself as his Father slain by Achilles so that lâ—st Achilles's Name should ever be utter'd in Tenis's Temple the Inhabitants of the City so call'd for bad any Fidler or Piper so much as to enter inâ—o this Temple Tenis All Greece worship ‖ The Fable of her is that seeing her Husband Athemas kill her Son Learchus she ran away with her other Son Melicertes and thrâ—w her self headlong into the Sea and was by the pity of the Gods turn'd into the Goddess Matuta and he into Palaemon or Portunus Leucothea otherwise call'd Ino and her Son Palaemon as also Hercules Aesculapius and Castor and Pollux Our People Romulus and many more whom they conceive taken into Heaven as new and * The word Ascriptitii is here us'd in some Conâ—empt he alluding to such meaner Senators to whom the Romans gave that Name who us'd without any great Formality or Choice to be admitted amongst those Fathers that were First-Conscript or Enroll'd Ascriptitious Citizens And thus goes it with the more Illiterate sort But what say you Philosophers now What more Rational have we from you I 'le pass over those Masterpieces of yours †A Rhetorical Dissimulation E'en let the World it self for That I suppose is what you would have understood by The high bright ‖ i. e. Heaven or Sky Thing which All term Jupiter be a God Why then have we More of them That they are Many I believe But what a Multitude do You compute upon For you count every one of the Stars a Deity and call them by the Names either of Beasts as the Goat the Wolf the Bull the Lyon or of Inanimate Things as Argos the Altar the Crown WELL but The Thing Invented no Deity because it bears the Name of its Author thô These were admitted How yet should the rest be Granted nay even so much as Vnderstood In calling Bread Ceres and Wine Liber we make use of a common way of Speaking but is there any man so Mad think you as to believe what he Eats to be a Deity For those who of Men He now comes to Confute the Stoiques Civil Theology And in the first place shews the Consecration of Hercules to be very uncertain have as you say attain'd to be Gods do but tell which way That could be done or why it should be done no * The Custom of Consecrating Men was Ceas'd long before Cicero's Time longer and I 'le be beholden to you But truly as the case stands at present I see not how †i. e. Hercules he that had ‖ i. e. Torches Lights * i. e. That burnt himself upon a Funeral Pile on Mount Oeta brought for him in the Hill Oeta as Actius writes should from those Flames pass to the Eternal Mansions of his †i. e. Jupiter Father Beside that Homer makes Vlysses to have met him Below as well as the rest that had departed this Life Nay I would fain be satisfied too which of the Hercules's it is that we are to worship For those that search into the more recondite and hidden Mysteries deliver that there have been several of them The Ancientest is he that was gotten by Jupiter by the Elder Jupiter I mean for in the old