calling it by divers Names shadowing it in Hteroglyphicks AEnigma's and dark Fables to the end it might not become common but yet so that the Industrious might by labour and search attain the knowledge of it For as Esdras had his Books of Wisdom which the Wise only were to look into so had the Magi their Occult Philosophy which they delivered down to their Sons of Learning either Cabalistically or in a Stile the Common People did not understand Thus Pythagoras and Aristotle had their secret Philosophy which they taught only to some particular Persons whose Wit and Morals they were well assur'd of And though Aristotle published his Acroaticks yet it was in such a stile that he tells Alexander that none but those who heard them discourse thereof could understand them that is they were express'd in a manner difficult to be understood to keep off the Multitude yet they getting sight of the Fables of the Ancients by the unlawful Publishing of them by such as Hippasus Hipparchus and Empedocles they became an Offence to them Scandalum acceptum non 〈◊〉 and thereby fell into Idolatry The Original of one Species whereof might be as R. Maimonides saith from the Worship of the Stars 〈◊〉 surely not for the Reason he gives i. e. from looking 〈◊〉 to Heaven and behold 〈◊〉 their Splendor adore them as the Ministers of God 〈◊〉 Stars he could not mean 〈◊〉 Fixt they might as 〈◊〉 have worshipped a Flock of Sheep nor is their Splendor considerable If Planets how comes Saturn that is a dark obscure Planet scarce visible that moves slowly to have such glorious Things said of him above the rest of the Planets even of Sol himself whose Life was the Golden Age This could not be from the outward Appearance which takes with the People This therefore could be no Argument with them for Adoration but this was spoke of somewhat else under the Homonymium of Saturn which is highly valuable understood by the Magi and therefore not adored though not by the People for whom these things were never intended nor yet for the Stoicks who trifled in this Matter The Truth is the Metaphors and Allegories and the exceeding abstruse way the Ancients took of veiling their Knowledge in Natural Philosophy shews they were calculated only for the most elevated Minds whose happy Condition gave them leisure and opportunity to advance their Contemplation into the satisfaction of experimental Certainty Whence these Men knew what the meaning was of Jupiter's expelling Saturn the Union of Mars and Venus Saturn's devouring his Children or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Son Sadidus Atalanta fugiens c. That these were not spoke of Persons but Things and are in no sort immoral though some Pedants have given a barbarous Account of them who having daub'd their Writings with Greek and Hebrew would make one nauseate the Tongues for the Stuff they deliver Jamblichus tells us of the Symbols of Pythagoras that without a right Interpretation they appear like foolish trivial Fables but rightly explained discover an admirable Sence no less than the Divine Oracle of Pythian Apollo But these were the Arcana Sapientum Nam quae Sacerdotes condita in Arcanis habent nolunt ut Verit as ignota sit ad multos manare Poenâ iis adjectâ qui ea in Vulgus proderent saith Diodorus That is The Priests were unwilling that those Things which they had concealed should come abroad some Truths were to be kept secret and Penalties inflicted on those who would prostitute them to the Vulgar Now that the Philosophers of all Nations that were acquainted with the Mysteries of Nature meant the same Thing under different Masks will appear more evident by explaining an Egyptian Symbol according to the Chaldean Astrology and Grecian Mythology Though it must not be expected from me whilst I am building up the Honour of Pythagoras that I should violate his great Law of Secresie that I should manifest in publick what is fit only for the communication of an intimate Friend But I shall offer enough to maintain my Assertion The Egyptians in their Symbols were wont to paint Mercury youthful with Wings on his Feet and at his Head a Caduceus in his Hand twisted about with two Serpents the Magical Number of Seven c. The Chaldeans in their Astrology acquaint us That Mercury is of the Nature of that Planet with which it is in conjunction that with the Malevolent he is Malevelent with the Benevolent he is Benevolent and 〈◊〉 he always follows the Sun The Grecians in their Mythology tell us Mercury was the Messenger of the Gods was wont to pass from one to another and that he was a Thief c. Now all these Three are but several Modes of expressing the same Thing and that according to the Genius and Disposition of each Nation The Egyptians affecting Painting were for communicating their knowledge of Nature by that of Paint and Figure as a wise and discreet way of concealing from the Vulgar what was not fit or necessary for them to know but what the Wise and Learned by labour and industry might attain without which they were unworthy of it Which Practice some continue to this day as I have lately seen in Libro muto Philosophiae Printed in France and as may be seen in the Emblems of Maierus The Chaldeans that were great Observers of the motion of the Stars their Diurnal and Annual their Retrogradation and Progression and in short of the whole Oeconomy of the Heavenly Bodies had herein sufficient Matter to allegorize all their Knowledge of Natural Philosophy in the mysterious way of the Motion Conjunction Opposition c. of the Planets as some Men now use to do their secret Designs under the Cant of Trade The Grecians when 〈◊〉 Learning was brought them by Pythagoras and some few others that travelled into Egypt amongst the Priests being a witty People abounding with a Luxuriant Fancy did not like the dull and silent way of Symbols which they called Hieroglyphicks wherefore they were for communicating their Knowledge of these things in a Poetick Romantick manner disguising the same with strange Stories and fabulous Relations of Gods and Goddesses Men and Women Heaven and Hell wherein they scarce gave any restraint to their Wit or confinement to the Rules even of Vertue or Decency such is the Enthusiasm of Poetick Rage Sometimes they mixed Morals with their Mythology at others neither sparing Heaven or Hell Vertue or Vice to represent their Knowledge and Experiments in Natural Philosophy Thus when they would express the intimate Union of two Natural Bodies because the enjoyment of Marriage confin'd the Fancy and as they thought lessen'd the desire nothing would serve their turn but to heighten the Union to bring in the Adultery of Mars and Venus but yet their being caught by the power of Vulcan and cover'd in an Iron Net was sufficient to inform the Philosopher that
Deorum beyond imitation This Sir Roger L'Estrange has ingeniously Translated and embellished with Learned Notes The Wisdom and Order by which the Parts were moved made the Stoicks think even the Parts themselves endued with an intelligent Mind and therefore weakly enough called them Gods not distinguishing between the Creator and his Works which Epicurus hath well confuted But I am pass'd my Tedder and must ask Pardon of our Clergy for invading their Province The Sum of all is this 'T is the Duty of Mankind to consider the Natural as well as Moral Government of Divine Providence This is the Mean to attain the End of our Creation i. e. to advance the Glory of God and exalt and perfect our Minds If what I have hinted does sufficiently shew the Necessity of this the Neglect of it is a Fault too obvious to need an Inference and the doing it an Advantage that will justifie at least excuse the following Essay I have but this to add That whatever are the Faults of the following Discourse I have avoided one which the Learned generally incur that is of being too praeliminary One must dig fifteen Fathom deep before one comes to the Oar thus infolding a little Truth in so much Rubbish makes him that has a quick Apprehension and little Leisure neglect the former for the sake of the latter But this Fault proceeds from a foolish though customary Fancy that unless a Book has Folio 500 at the End of it it makes no Figure on a Shelf but is like to dwindle into the contemptible Name of a Pamphlet Hence the dull and heavy Transcribers load Mankind with intolerable Burthens and Men like Asses receive that Weight which fills their Heads rather with Smoak and Fume than Light and Truth When I consider that the Wisest of Men have delivered their Thoughts of Men and Things rather in short Apothegms than tedious Discourses and that the Witty Greeks brought even Arguments into the narrow compass of a short Sillogism that Moses writ the History of the Creation in a short Chapter and that He who is more than Man communicated himself and what was necessary for the Good of Man in short Parables that make a deep impression on the Mind and in pithy Sentences that may be writ in a Sheet or two of Paper I am fully of opinion with the Ingenious Mr. Norris That if Angels were to write we should have fewer Volumes and that the Brevity of this Discourse is no real Exception to its Truth THE CONTENTS 1. THE mistaken Notion of Transmigration throughout the World The Consequence of it in Asia where 't is believ'd Pag. 1 2. The Proposition stated That the Soul after its departure from the Body does pass into some other Animal this is spoken of the Sensitive not of the Rational Soul p. 4 3. Proved in part by way of Induction either that God makes new Matter and Form daily to supply the perishing old or that things pass and are changed into one another But God does not make new Matter c. p. 5 4. That Transanimation of Spirits may refer to Plants and Minerals as well as Animals for they have a Spirit or vital Principle p. 8 5. Of the Generation of Metals and how the Spirit enters Matter Of the Imperfect Metals and their Cause p. 9 6. Of the Perfect Metals and how various Metals are in the same Place p. 11 7. Of Stones the Precious the Common Plants of two kinds what grow of themselves and what are sown p. 14 8. Of Plants that grow of themselves and the Cause of their variety p. 16 9. Of their Figure whence it proceeds p. 20 10. Of the sowing of Seeds and the setting of Plants p. 22 11. Of the Generation of Animals p. 23 12. How the Form leaves Matter in Animals Minerals and Vegetables and what then becomes of it that it passeth into the Air where it receives new Virtue p. 25 13. That thence it flows down again and animates a new Body which is the true Notion of Transmigration p. 27 14. Objection That Animals convey a sensitive Spirit in Generation how then descends a Form p. 32 15. Answered That though they do convey a portion of specifick Spirit yet the universal cooperates The manner how from the Air. ibid. 16. Of the Air and the Mischief of sulphurous Vapours that they cause the Plague The Way to foresee it and a Dearth Of Augary p. 37 17. Homer's Juno explained p. 43 18. Why the seven Planets call'd Gods That the Philosophers did not adore all they call'd Gods p. 46 19. Why so many call'd Gods The first Principles of Nature by the Philosophers of all Learned Nations call'd Gods to conceal them from the Vulgar p. 50 20. The Description of Nature in her Ascent and Descent according to Homer The Consent of the Philosophers about the first Principles p. 54 21. The Publishing the Fables of the Ancients an occasion of Idolotry the Original thereof though from beholding the Stars yet not for the Reason R. Maimonides gives p. 57 22. Of the Mysteries of the Ancients p. 60 23. That all the Ancient Philosophers that treated mysteriously of Nature meant the same Thing under divers AEnigma's p. 62 24. This made manifest by explaining an Egyptian Symbol according to the Chaldean Astrology and Grecian Mythology p. 63 25. Objections against Transmigration answered p. 80 26. The Notion carried higher than what generally imagined p. 82 27. Of the Identity of Form in all Bodies p. 83 28. A Comparison of the Form in Animals Plants and Minerals p. 90 29. Of the excellent Form in Metals and of the perpetual Light made out of them of the great difficulty thereof p. 91 30. Objection against the Influences of the Heavenly Bodies answered Objection that the Earth hath Seed in it self answer'd p. 97 31. Other Objections answer'd and the Conclusion therefrom p. 104 32. That Bodies are not annihilated when their Spirit leaves them nor new Substances made in Generation but pre-existent Substances are made into one which acquire new Qualities p. 107 33. How Pythagoras might call himself Euphorbus that lived many years before him p. 110 34. Plato's Opinion answered concerning the Degeneracy of the Effeminate p. 111 35. Pythagoras his Abstinence from Flesh explained p. 115 36. Transmigration in Plants and Minerals demonstrable to Sense p. 116 And this concludes the 〈◊〉 of Transmigration 37. Four Things touch'd 〈◊〉 1. The Duration of Bodies 2. 〈◊〉 Principles and Elements 〈◊〉 received examined 3. Some 〈◊〉 ristotelian Hypotheses examined and compared with those of Demo critus c. 4. How the 〈◊〉 comes to be filled with variety 〈◊〉 Bodies abounding with 〈◊〉 Qualities p. 〈◊〉 38. Of the Duration of 〈◊〉 and of the Calcination of the 〈◊〉 in the general Conflagration p. 119 39. Of Principles and Elements and first of Principles how 〈◊〉 when they came into the World p. 126 40. That there are but two Principles notwithstanding the Chymists and the Invention
continually from the AEther yet the Eternal God has the ordering and disposing thereof and that it is not done without his Providence and Direction Thus according to Socrates and Plato there are Three Principles of Things God Idaea and Matter God the Efficient Cause Idaea and Matter the Formal and Material I have now described Nature in General the Commerce between Heaven and Earth and the mutual assistance they give each other The Waters giving forth a subtil Vapour to dilute the scorching Influences and the Heavens endowing it with a Vital Principle sending it back into its Native Country enrich'd with the Priviledge of Life The incomparable Encheiridion Physicae restitutae speaking of these Things has thus ingeniously express'd them Haec est Naturae Universae Scala Jacobo Patriarchae in Visione revelata illae sunt Mercurii Pennae quarum ope Ipse Deorum Nuncius antiquis mysticè dictus Superûm Inferorumque Limina 〈◊〉 adire credebatur i. e. This is the Scale of Nature in general presented to the Patriarch Jacob in a Vision These are the Wings of Mercury mystically 〈◊〉 by the Ancients the Messenger of the Gods by whose help he was believed frequently to visit the Courts of Heaven and Earth Thus do Superior govern and influence Inferior Natures the former of which that is the seven Planets for their Excellency and Beneficence to this lower World the ancient Philosophers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render Gods from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their perpectual Motion So the Eternal by his Providence vouchsa fing to be always at work they thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fitting Name for the Almighty Not that God has properly any Name though Kircherus gives us Seventy two all in different Languages yet we may invoke the Divine Majesty by any of his Attributes So that the Philosophers themselves I mean those who were worthy of that Title neither believed nor adored a Multitude of Gods nor intended them for Worship but propter excellentiam called both Things and Persons so Thus Homer calls Sleep a God when it hinders Jupiter from assisting the Trojans and Hesiod in his Theogonia has infinite Deities Whatever is productive of something else with him is a God thus Contention is 〈◊〉 fruitful Deity because it produces Trouble Grief Quarrels Fightings c. So the Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be given by the Greeks to some of their Hero's and great Persons 〈◊〉 to Antiochus who was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without adoring them as the Title Majesty is now given to Kings which being great in the abstract is not an Attribute too low even for the Almighty and yet we do not adore them when we call them so Thus God himself is pleased in Holy Writ to call Great Men Gods and thus the Appellative Good whence the Name God is derived is applied by us to all excellent Things as well as Persons For Aristotle could prove by an Argument from Motion the Being of one Infinite God by shewing that there must be a first Mover who is the Cause and Origin of all Motion who is Immoveable One Eternal and Indivisible Which several Attributes he has proved by irrefragable Arguments But this Subject merits a particular Discourse I shall only therefore add here That Philosophy coming originally from the Poets they treated of Things in a sublime and lofty Stile With whom every Hill was Olympus and this Olympus Heaven every Valley Erebus and every Prince a God And when they treated of Nature they represented her as the most Beautiful Diana no less than a Goddess whom to behold with unclean eyes was Death and to unveil whom indecently to suffer the Punishment of Tantalus The admirable Things spoke of her which the People always mistake made Asia fond to adore her The Philosophers therefore when they spoke of the First Principles of Nature or of her excellent Operations could call them no less than Gods after the Laws of Poesie And this I observe was an universal Custom in all Countries the Names only differing according to the Language of the Country but the Thing was still the same Hence are the Deities of Homer's Oceanus and Tethys Orpheus his Ouranos and Vesta the Romans Coelus and Terra the Father and Mother of the Gods i. e. the Formal and Material Principle of all Things And for the Operations of Nature they tell us of Rhea whence Neptume Pluto and even Jove himself was descended For the universal Spirit falling on the Water they cal'd Neptune à nando says Cicero penetrating the Earth where Treasures are found Pluto from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Riches and whilst floating in the 〈◊〉 Air Juno à Juvando for all things live by Air and because it included a Fiery Sperit which digesting apt Matter became Metal the Metallick Nature and by 〈◊〉 if you take it not as an 〈◊〉 which here is not Jupiter ter Opt. Max. not a Person but Place is meant the Empyraeum for that being 〈◊〉 to the Throne of the 〈◊〉 Majesty was by a Metonymy not unfitly called by his name who sits there To imagine these Persons according to the Letter of the Poets is beneath the Thought of a Man of Sence to confute it were to write to the Crowd 't is not worth lifting up ones Pen against it These are all said to flow from Rhea meaning the Chaos of Hesiod and that dark Abyss the holy Genesis calls void and without form because of this Matter all things were made which were afterwards divided and distinguished by an informing created Spirit of Light raising the most subtil part into the highest Region whither corruptible Matter cannot ascend This Region the Philosophers call'd Empyraeum Jove or the Super-celestial Heaven And as a further Description of Nature's operations they tell us the Story of Thet ys 〈◊〉 going to Vulcan's House of shining Brass his falling into her Lap when he was thrown down from Heaven her mounting the Sky in a 〈◊〉 Dress to visit Jupiter who receiv'd her kindly and placed her near himself Hence is the Adad and Atargates of the Assyrians the first representing the Sun with his Beams bending downwards the latter the Earth ready to receive them Then again for their Principles this is the Mind and Water of Anaxagoras and Thales the Soul of the World that animated all the Parts thereof mentioned by Zoroaster Pythagoras Heraclitus Plato and Zeno. The Vesta and Jove related by Herodotus of the Scythians the Ur i. e. Light or Fire of the Chaldeans and Water of the Persians which the common People through Mistake worshipp'd the Fire and Water of Hippocrates which could do all things the Aetes of Hesiod that married the Daughter of Oceanus that Fire which some made synonymous with Sol the Air which they called Venus the Virgin because not specificated and in a word that Mystery which the Ancients with great Industry and Art endeavour'd to conceal from the Vulgar