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.

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

LONDON , Printed , and Sold by the Booksellers of London and Westminster . MDCC

THOMAS CREECH .

THE PREFACE .

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 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 ●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 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 't is 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 , 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 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 .

'T is 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 , 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 . 'T is 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 ; Much less can that have any place At which a Virgin hides her Face : Such dross the fire must purge away ; 't is just The Author blush , there where the Reader must .

Here indeed Mr. Cowley goes farther than the Essay ; for he asserts plainly that obscenity has no place in Wit ; the other only says , 't is 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 : 't is in the word Viper ; I wou'd have the Verse run thus , The Scorpion , Love , must on the wound be bruis'd . 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 ; 't is a sign that malice is hard driven , when 't is 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 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 .

John Dryden ▪

SEVERAL PARTS OF ●UCRETIUS , English'd By Mr. DRYDEN .

The Beginning of the FIRST BOOK OF LUCRETIUS . DElight of Humane kind , and Gods above ; Parent of Rome ; Propitious Queen of Love ; Whose Vital Pow'r , Air , Earth and Sea supplies ; And breeds whate'er is born beneath the rowling Skies : ●or every kind , by thy prolifique Might , ●prings , and beholds the Regions of the Light : Thee Goddess , thee , the Clouds and Tempests fear , And at thy pleasing Presence disappear : For thee the Land in fragrant Flow'rs is drest , For thee the Ocean smiles , and smooths her wavy Breast ; And Heav'n it self with more serene and purer Light is blest . For when the rising Spring adorns the Mead , And a new Scene of Nature stands display'd , When teeming Budds , and chearful Greens appear , And Western Gales unlock the lazy Year , The joyous Birds thy Welcom first express , Whose native Songs thy genial Fire confess : Then salvage Beasts bound o'er their slighted Food , Strook with thy Darts , and tempt the raging Flood All Nature is thy Gift ; Earth , Air and Sea , Of all that breathes , the various Progeny , Stung with delight , is goaded on by thee . O'er barren Mountains , o'er the flow'ry Plain , The leavy Forest , and the liquid Main Ext●nds thy uncontroul'd and boundless reign . Through all the living Regions dost thou move , And scatter'st , where thou goest , the kindly Seeds of Love : Since then the race of every living thing , Obeys thy pow'r ; since nothing new can spring Without thy Warmth , without thy Influence bear , Or beautiful or lovesome can appear , Be thou my Aid : my tuneful Song inspire , And kindle with thy own productive Fire ; While all thy Province Nature I survey , And sing to Memmius an immortal Lay Of Heav'n , and Earth , and every where thy wond'rous pow'r display . To Memmius , under thy sweet influence born , Whom thou with all thy Gi●t , and Graces dost adorn . The rather then assist my Muse and me ▪ Infusing Verses worthy him and thee . Mean time on Land and Sea let barb'rous discord cease , And lull the listning World in universal Peace ▪ To thee , Mankind their soft Repose must owe , For thou alone that Blessing canst bestow ; Because the brutal Business of the War Is manag'd by thy dreadful Servant's Care : Who oft retires from fighting Fields to prove The pleasing Pains of thy eternal Love : And panting on thy Breast , supinely lies , While with thy heav'nly Form he feeds his famish'd Eyes : Sucks in with open Lips thy balmy Breath , By turns restor'd to life , and plung'd in pleasing death . There while thy curling Limbs about him move , Involv'd and fetter'd in the links of Love , When wishing all , he nothing can deny , Thy Charms in that auspicious moment try ; With winning Eloquence our P●ace implore , And Quiet to the weary World restore .

The Beginning of the SECOND BOOK OF LUCRETIUS . Suave Mari magno , &c. 'T IS pleasant , safely to behold from shore The rowling Ship ; and hear the Tempest roar ▪ Not that another's Pain is our delight ; But Pains unfelt , produce the pleasing sight . 'T is pleasant also to behold from far The moving Legions mingled in the War : But much more sweet thy lab'ring Steps to guide , To Vertues heights with Wisdom well supply'd , And all the Magazins of Learning fortify'd : From thence to look below on humane kind , Bewilder'd in the Maze of Life , and blind : To see vain Fools ambitiously contend For Wit and Pow'r ; their lost endeavours bend T'outshine each other , waste their time and health , In search of Honour , and pursuit of Wealth . O wretched Man ! in what a mist of Life , Inclos'd with Dangers and with noisie Strife , He spends his little Span : And over-feeds His cramm'd Desires with more than Nature needs : For Nature wisely stints our Appetite , And craves no more than undisturb'd Delight ; Which Minds unmix'd with cares and fears obtain ; A Soul serene , a Body void of pain . So little this corporeal Frame requires ; So bounded are our natural Desires , That wanting all , and setting Pain● aside , With bare privation Sence is satisfy'd . If Golden Sconces hang not on the Walls , To light the costly Suppers and the Balls ; If the proud Palace shines not with the state Of burnish'd Bowls , and of reflected Plate , If well-tun'd Harps , nor the more pleasing Sound Of Voices , from the vaulted Roofs rebound ; Yet on the Grass beneath a poplar Shade , By the cool Stream , our careless limbs are laid , With cheaper Pleasures innocently blest , When the warm Spring with gawdy flow'rs is drest Nor will the raging Feavers fire abate , With Golden Canopies and Beds of State : But the poor Patient will as soon be sound , On the hard mattress , or the Mother ground . Then since our Bodies are not eas'd the more ▪ By Birt● , or Pow'r , or Fortunes wealthy store , 'T is plain , these useless Toys of every kind As little can relieve the lab'ring mind : Unless we cou'd suppose the dreadful sight Of marshall'd Legions , moving to the Fight Cou'd with their sound , and terrible Array Expel our fears , and drive the thoughts of death away ; But since the Supposition vain appears , Since clinging Cares and trains of inbred Fears , Are not with Sounds to be affrighted thence , But in the midst of Pomp pursue the Prince , Not aw'd by Arms , but in the presence bold , Without respect to Purple , or to Gold ; Why shou'd not we these Pageantries despise , Whose worth but in our want of reason lies ? For Life is all in wandring e●rours led ; And just as Children are surpriz'd with Dread , And tremble in the dark , so riper years Ev'n in broad day-light are possest with fears ▪ And shake at Shadows fanciful and vain , As those which in the breasts of Children reign ▪ These Bugbears of the Mind , this inward Hell , No Rayes of outward Sunshine can dispel ; But Nature and right Reason , must display Their beams abroad , and bring the darksome Soul to day .

THE Latter Part of the Third Book OF LUCRETIUS ; Against the Fear of Death . WHat has this Bugbear Death to frighten Man , If Souls can die , as well as Bodies can ? For , as before our Birth we felt no pain When Punique arms infested Land and Mayn , When Heav'n and Earth were in confusion hurl'd For the debated Empire of the World , Which aw'd with dreadful expectation lay , Sure to be Slaves , uncertain who shou'd sway : So when our mortal Frame shall be disjoyn'd , The lifeless Lump , uncoupled from the mind , From sense of grief and pain we shall be free ; We shall not feel , because we shall not Be. Though Earth in Seas , and Seas in Heav'n were lost , We shou'd not move , we only shou'd be to●t . Nay , ev'n suppose when we have suffer'd Fate , The Soul cou'd feel in her divided state , What 's that to us , for we are only we While Souls and bodies in , one frame agree ? Nay , tho' our Atoms shou'd revolve by chanc● , And matter leap into the former dance ; Tho' time our Life and Motion cou'd restore , And make our Bodies what they were before , What gain to us wou'd all this bustle bring , The new made man wou'd be another thing ; When once an interrupting pause is made , That individual Being is decay'd . We , who are dead and gone , shall bear no part In all the pleasures nor shall feel the smart , Which to that other Mortal shall accrew , Whom of our matter Time shall mould anew . For backward if you look , on that long space Of Ages past , and view the changing face Of Matter , tost and variously combin'd In sundry shapes , 't is easy for the mind From thence t' infer , that Seeds of Things have been In the same order as they now are seen : Which yet our dark remembrance cannot trace , Because a pause of Life , a gaping space Has come betwixt , where memory lyes dead , And all the wandring motions from the sence are ●led . For who so ' ere shall in misfortunes live Must Be , when those misfortunes shall arrive ; And since the Man who Is not , feels not woe . ( For death exempts him , and wards off the blow , Which we , the living , only feel and bear ) What is there left for us in death to fear ? When once that pause of life has come between , 'T is just the same as we had never been . And therefore if a Man bemoan his lot , That after death his mouldring limbs shall rot , Or flames , or jaws of Beasts devour his Mass , Know he 's an unsincere , unthinking Ass. A secret sting remains within his mind , The fool is to his own cast offals kind ; He boasts no sense can after death remain , Yet makes himself a part of life again , As if some other He could feel the pain . If while he live , this thought molest his head , What Wolf or Vulture shall devour me dead , He wasts his days in idle grief , nor can Distinguish 'twixt the Body and the Man ▪ But thinks himself can ●till himself survive ; And what when dead he feels not , feels alive . Then he repines that he was born to die , Nor knows in death there is no other He , No living He remains his grief to vent ; And o're his senseless Carcass to lament . If after death 't is painful to be torn By Birds and Beasts , then why not so to burn , Or drench'd in floods of honey to be soak'd , Imbalm'd to be at once preserv'd and choak'd ; Or on an airy Mountains top to lie Expos'd to cold and Heaven's inclemency , Or crowded in a Tomb to be opprest With Monumental Marble on thy breast ? But to be snatch'd from all thy houshold joys , From thy Chast Wife , and thy dear prattling Boys , Whose little Arms about thy Legs are cast , And climbing for a Kiss prevent their Mothers hast , Inspiring secret pleasure thro' thy Breast , All these shall be no more : thy Friends opprest , Thy Care and Courage now no more shall free : Ah Wretch , thou cry'st , ah ! miserable me , One woful day sweeps Children , Friends , and Wife , And all the brittle Blessings of my life ! Add one thing more , and all thou say'st is true ; Thy want and wish of them is vanish'd too , Which well consider'd were a quick relief , To all thy vain imaginary grief . For thou shalt sleep and never wake again , And quitting life , shall quit thy living pain . But we thy friends shall all those sorrows find , Which in forgetful Death thou leav'st behind , No time shall dry our tears , nor drive thee from our mind . The worst that can befall thee , measur'd right , Is a sound slumber , and a long good night . Yet thus the fools , that would be thought the Wits , Disturb their mirth with melancholy fits , When Healths go round , and kindly brimmers flow , Till the fresh Garlands on their foreheads glow , They whine , and cry , let us make haste to live , Short are the joys that humane life can give . Eternal Preachers that corrupt the draught , And pall the God that never thinks , with thought , Ideots with all that thought , to whom the worst Of death , is want of drink , and endless thirst , Or any fond desire as vain as these . For ev'n in sleep , the body wrapt in ease , Supinely lies , as in the peaceful grave , And wanting nothing , nothing can it crave . Were that sound sleep eternal it were death , Yet the first Atoms then , the seeds of breath , Are moving near to sense , we do but shake And rouze that sense , and straight we are awake . Then death to us , and deaths anxiety Is less than nothing , if a less cou'd be . For then our Atoms , which in order lay , Are scatter'd from their heap , and puff'd away , And never can return into their place , When once the pause of Life has left an empty space . And last , suppose Great Natures Voice shall call To thee , or me , or any of us all , What dost thou mean , ungrateful wretch , thou vain , Thou mortal thing , thus idly to complain , And sigh and sob , that thou shalt be no more ? For if thy life were pleasant heretofore ; If all the bounteous blessings I cou'd give Thou hast enjoy'd , if thou hast known to live , And pleasure not leak'd thro' thee like a Seive , Why dost thou not give thanks as at a plenteous Feast , Cramb'd to the throat with life , and rise and take thy rest ? But if my Blessings thou hast thrown away , If indigested joys pass'd thro' and would not stay , Why dost thou wish for more to squander still ; If Life be grown a load , a real ill , And I wou'd all thy cares and labours end , Lay down thy burden fool , and know thy friend . To please thee I have empti'd all my store , I can invent , and can supply no more ; But run the round again , the round I ran before . Suppose thou art not broken yet with years , Yet still the self same Scene of Things appears , And wou'd be ever , coud'st thou ever live ; For ▪ life is still but Life , there 's nothing new to giv●● ▪ What can we plead against so just a Bill ? We stand convicted , and our Cause goes ill . But if a wretch , a man opprest by fate , Shou'd beg of Nature to prolong his date , She speaks aloud to him with more disdain , Be still thou Martyr fool , thou covetous of pain . But if an old decrepit Sot lament ; What thou ( She cryes ) who hast outliv'd content ! Do'st thou complain , who hast enjoy'd my store ? But this is still th' effect of wishing more ! Unsatisfy'd with all that nature brings ; Loathing the present , liking absent things : From hence it comes thy vain desires at strife Within themselves have tantaliz'd thy Life , And ghastly death appear'd before thy sight E're thou hadst gorg'd thy Soul , and sences with delight . Now leave those joys unsuiting to thy age , To a fresh Comer , and resign the Stage . Is Nature to be blam'd if thus she chide ? No sure ; for 't is her business to provide Against this ever changing Frames decay , New things to come and old to pass away . One Being worn , another Being makes ; Chang'd but not lost ; for Nature gives and takes : New matter must be found for things to come , And these must waste like those , and follow Natures doom . All things , like thee , have time to rise and rot ; And from each others ruin are begot ; For life is not con●●n'd to him or thee ; 'T is given to all for use ; to none for Property . Consider former Ages past and gone , Whose Circles ended long e're thine begun , Then tell me Fool , what part in them thou hast ? Thus may'st thou judge the future by the past . What horror seest thou in that quiet state , What Bugbear dreams to fright thee after Fate ; No Ghost , no Goblins that still passage keep , But all is there serene , in that eternal sleep . For all the dismal Tales that Poets tell , Are verify'd on Earth , and not in Hell . No Tantalus looks up with fearful eye , Or dreads th' impending Rock to crush him from on high : But fear of Chance on earth disturbs our easie hours : Or vain imagin'd wrath , of vain imagin'd Powers . No Ti●yus torn by Vultures lies in Hell ; Nor cou'd the Lobes of his rank Liver swell To that prodigious Mass for their eternal meal . Not tho' his monstrous bulk had cover'd o're Nine spreading Acres , or nine thousand more ; Not tho' the Globe of earth had been the Gyants floor . Nor in eternal torments could he lie ; Nor cou'd his Corps sufficient food supply . But he 's the Tityus , who by Love opprest , Or Tyrant Passion preying on his Breast , And ever anxious thoughts is robb'd of rest . The Sisiphus is he , who● noise and strife Seduce from all the soft retreats of life , To vex the Government , disturb the Laws , Drunk with the Fumes of popular applause , He courts the giddy Crowd to make him great , And sweats and toils in vain to mount the sov'reign Seat . For still to aim at pow'r , and still to fail , Ever to strive , and never to prevail , What is it , but in Reasons true account To heave the Stone against the rising Mount ; Which urg'd , and labour'd , and forc'd up with pain , Recoils , and rowls impetuous down , and smoaks along the Plain . Then still to treat thy ever-craving Mind With ev'ry blessing , and of ev'ry kind , Yet never fill thy rav'ning Appetite , Though years and seasons vary thy delight , Yet nothing to be seen of all the store , But still the Wolf within thee barks for more : This is the Fables Moral , which they tell Of fifty foolish Virgins damn'd in Hell , To leaky Vessels , which the Liquor spill ; To Vessels of their Sex , which none cou'd ever fill . As for the Dog , the Furies and their Snakes , The gloomy Caverns and the burning Lakes , And all the vain infernal Trumpery , They neither are , nor were , nor e'er can be . But here on Earth the guilty have in view The mighty Pains to mighty Mischiefs due : Racks , Prisons , Poisons , the Tarpeian Rock , Str●pes ▪ Hangmen , Pitch , and suffocating Smoak , And last , and most , if these were cast behind , Th' avenging Horrour of a conscious Mind , Whose deadly Fear anticipates the Blow , And sees no end of Punishment and Woe : But looks for more at the last Gasp of Breath : This makes an Hell on Earth , and Life a Death . Mean time , when thoughts of death disturb thy Head ; Consider , Ancus great and good is dead ; Ancus thy better far , was born to die , And thou , dost thou bewail mortality ? So many Monarchs with their mighty State , Who rul'd the Worl'd , were over-rul'd by Fate . That haughty King who Lorded o'er the Main , And whose stupendous Bridge did the wild Waves restrain , ( In vain they foam'd , i● vain they threatned wreck , While his proud Legions march'd upon their back : ) Him Death , a greater Monarch , overcame ; Nor spar'd his Guards the more for their immortal Name . The Roman Chief , the Carthaginian Dread , Scipio , the Thunder-bolt of War , is dead , And like a common Slave , by Fate in triumph led . The Founders of invented Arts are lost ; And Wits who made Eternity their boast ; Where now is Homer , who possest the Throne ? Th' immortal Work remains , the mortal Author 's gone . Democritus perceiving Age invade , His Body weaken'd , and his Mind decay'd , Obey'd the Summons with a chearful Face ; Made haste to welcome Death , and met him half the race . That Stroke , ev'n Epicurus cou'd not bar , Though he in Wit surpass'd Mankind , as far As does the midday● Sun , the midnight Star . And thou , dost thou disdain to yield thy Breath , Whose very Life is little more than Death ? More than one half by lazy Sleep possest ; And when awake , thy Soul but nods at best , Day-Dreams and sickly thoughts revolving in thy Breast . Eternal Troubles haunt thy anxious Mind , Whose Cause and Cure thou never hop'st to find ; But still uncertain , with thy self at strife , Thou wander'st in the Labyrinth of Life ▪ O , if the foolish Race of Man , who find A weight of Cares still pressing on their mind , Cou'd find as well the Cause of this Unrest , And all this Burden lodg'd within the Breast , Sure they wou'd change their course ; nor live as now , Uncertain what to wish , or what to vow . Uneasie both in Country and in Town , They search a Place to lay their Burthen down . One restless in his Palace , walks abroad , And vainly thinks to leave behind the Load . But straight returns ; for he 's as restless there ; And finds there 's no relief in open Air. Another to his Villa wou'd retire , And spurs as hard as if it were on fire ; No sooner entred at his Country Door , But he begins to stretch , and yawn , and snore ; Or seeks the City which he left before . Thus ev'ry Man o'erworks his weary Will , To shun himself , and to shake off his ill ; The shaking fit returns , and hangs upon him still . No prospect of Repose , nor hope of Ease ; The Wretch is ignorant of his Disease ; Which known , wou'd all his fruitless Trouble spare ; For he wou'd know the World not worth his care : Then wou'd he search more deeply for the cause ; And study Nature well , and Natures Laws : For in this Moment lies not the Debate ; But on our future , fix'd , eternal State ▪ That never-changing state which all must keep , Whom Death has doom'd to everlasting sleep . Why are we then so fond of mortal Life , Beset with Dangers and maintain'd with Strife . A Life which all our Care can never save ; One Fate attends us , and one common Grave . Besides we tread but a perpetual round , We ne'er strike out ; but beat the former ground , And the same ma●kish joys in the same track are found . For still we think an absent Blessing best ; Which cloys , and is no Blessing when possest ; A new arising Wish expells it from the Breast . The feav'rish Thirst of Life increases still ; We call for more and more , and never have our fill : Yet know not what to morrow we shall try , What dregs of Life in the last Draught may lie . Nor , by the longest Life we can attain , One Moment from the length of Death we gain ; For all behind belongs to his eternal Reign . When once the Fates have cut the mortal Thread , The Man as much to all intents is dead , Who dies to day , and will as long be so , As he who dy'd a thous●●d years ago .

THE FOURTH BOOK OF LUCRETIUS Concerning the Nature of Love . Beginning at this Line , Sic igitur , Veneris qui telis accipit ictum , &c. THUS therefore , he who feels the fiery Dart Of strong Desire transfix his amorous Heart , Whether some beauteous Boy 's alluring Face , Or lovelier Maid with unresisted Grace , From her each part the winged arrow sends , And whence he first was struck , he thither tends . Restless he roams , impatient to be freed , And eager to inject the sprightly Seed . For fierce Desire does all his mind employ , And ardent Love assures approaching Joy . Such is the nature of that pleasing Smart , Whose burning Drops distil upon the Heart , The Feaver of the Soul shot from the fair , And the cold Ague of succeeding Care . If absent , her Idea still appears ; And her sweet Name is chiming in your Ears : But strive those pleasing Fantoms to rem ●●ove , And shun th' Aerial Images of Love That feed the Flame : When one molests thy mind Discharge thy Loyns on all the leaky kind ; For that 's a wiser way than to restrain , Within thy swelling Nerves , that hoard of Pain . For every Hour some deadlier Symptom shows , And by delay the gath'ring Venom grows , When kindly Applications are not us'd ; The Viper Love must on the Wound be bruis'd . On that one Object 't is not safe to stay , But force the Tide of Thought some other way : The squander'd Spirits prodigally throw , And in the common Glebe of Nature sow . Nor wants he all the Bliss that Lovers feign , Who takes the Pleasure , and avoids the Pain ; For purer Joys in purer Health abound , And less affect the sickly than the sound . When Love its utmost Vigour does imploy , Ev'n then 't is but a restless wandring Joy : Nor knows the Lover , in that wild Excess , With Hands or Eyes , what first he wou'd possess : But strains at all ; and fast'ning where he strains , Too closely presses with his frantique Pains : With biting Kisses hurts the twining Fair , Which shews his Joys imperfect , unsincere : For stung with inward Rage , he slings around , And strives t' avenge the Smart on that which gave the Wound . But Love those eager Bi●ings does restrain , And mingling Pleasure , molli●ies the Pain . For ardent Hope still flatters anxious Grief , And sends him to his Foe to seek Relief : Which yet the nature of the thing denies ; For Love , and Love alone of all our Joys By full Possession does but ●●n the fire ; The more we still enjoy , the more we still desire . Nature for Meat and Drink provides a space ; And when receiv'd , they fill their certain place : Hence Thirst and Hunger may be satisfy'd , But this Repletion is to Love deny'd : Form , Feature , Colour , whatsoe'er Delight Provokes the Lover's endless Appetite ; These fill no Space ; nor can we thence remove With Lips , or Hands , or all our Instruments of Love : In our deluded Grasp we nothing find , But thin aerial Shapes that fleet before the Mind . As he who in a Dream with Drought is curst , And finds no real Drink to quench his Thirst , Runs to imagin'd Lakes his heat to steep , And vainly swills and labours in his Sleep : So Love with Fantoms cheats our longing Eyes , Which hourly seeing , never satisfies ; Our Hands pull nothing from the Parts they strain , But wander o'er the lovely Limbs in vain : Nor when the youthful Pair more closely joyn , When Hands in Hands they lock , and Thighs in Thighs they twine , Just in the raging Foam of full Desire , When both press on , both murmur , both expire , They gripe , they squeeze , their humid Tongues they dart , As each wou'd ●orce their way to t'other's Heart : In vain ; they only cruize about the Coast , For Bodies cannot pierce , nor be in Bodies lost : As sure they strive to be , when both engage In that tumultuou● momentany Rage ; So tangl'd in the Nets of Love they lie , Till Man dissolves in that excess of Joy . Then , when the gather'd Bag has burst its way , And ebbing Tides the slacken'd Nerves betray , A Pause ensues ; and Nature nods a while , Till with recruited Rage new Spirits boil ; And then the same vain Violence returns , With Flames renew'd , th' erected Furnace burns . Agen they in each other wou'd be lost , But still by adamantine Bars are crost : All ways they try , successless all they prove , To cure the secret Sore of lingring Love . Besides — They waste their Strength in the venereal Strife , And to a Woman's Will enslave their Life : Th' Estate runs out , and Mortgages are made , All Offices of Friendship are decay'd ; Their Fortune ruin'd , and their Fame betray'd . Assyrian Oyntment from their Temples flows , And Diamond Bu●kles sparkle at their Shooes . The chearful Em'rald twinkles on their Hands , With all the Luxury of Foreign Lands : And the blew Coat that with Imbroi●●'ry shines , Is drunk with Sweat of their o'er-labour'd Loyns . Their frugal Fathers Gains they mis-employ , And turn to Point , and Pearl , and ev'ry female Toy . French Fashions , costly Treats , are ●heir Delight ; The Park by Day , and Plays and Balls by Night . In vain : — For in the Fountain where the Sweets are sought , Some bitter bubbles up , and poisons all the Draught . First guil●y Conscience does the Mirrour bring ; Then sharp Remorse shoots our her angry Sting , And anxious Thoughts within themselves at strife , Upbraid the long mis-spent luxurious Life . Perhaps the fickle Fair One proves unkind , Or drops a doubtful Word , that pains his Mind ; And leaves a rankling Jealousie behind . Perhaps he wa●ches close her am'rous Eyes , And in the Act of ogling does surprise ; And thinks he sees upon her Cheeks the while , The dimpl'd Tracks of some foregoing Smile ; His raging Pulse beats thick , and his pent Spirits boil . This is the Product , ev'n of prosp'rous Love , Think then what Pangs disastrous Passions prove ! Innumerable Ills ; Disdain , Despair , With all the meagre Family of Care . Thus , as I said , 't is better to prevent , Than flatter the Disease , and late repent ; Because to shun th' Allureme●t , is not hard , To Minds resolv'd , forewarn'd and well prepar'd : But wond'rous difficult , when once beset , To struggle thro' the Streights , and break th' involving Net . Yet thus ensnar'd , thy Freedom thou may'st gain , If , like a Fool , thou dost not hug thy Chain ; If not to Ruin obstinately blind , And wilfully endeav'ring not to find Her plain Defects of Body and of Mind . For thus the Bedlam Train of Lovers use , T' inhaunce the Value , and the Faults excuse . And therefore 't is no wonder if we see They doat on Dowdies and Deformity : Ev'n what they cannot praise , they will not blame , But veil with some extenuating Name : The Sallow Skin is for the Swarthy put , And Love can make a Slattern of a Slut : If Cat-ey'd , then a Pallas is their Love ; If freckled , she 's a party-colour'd Dove : If little , then she 's Life and Soul all o'er ; An Amazon , the large two-handed Whore : She stammers , oh , what grace in Lisping lies ; If she says nothing , to be sure she 's wise . If shrill , and with a Voice to drown a Quire , Sharp-witted she must be , and full of Fire . The lean consumptive Wench with Coughs decay'd , Is call'd a pretty , tight , and slender Maid . Th' o'er-grown a goodly Ceres is exprest , A Bed-fellow for Bacchus at the least : Flat Nose the Name of Satyr never misses , And hanging blobber Lips but pout for Kisses . The Task were endless all the rest to trace : Yet grant she were a Venus for her Face , And Shape , yet others equal Beauty share ; And time was you cou'd live without the Fair. She does no more in that for which you woo , Than homelier Women full as well can do . Besides , she daubs , and stinks so much of Paint , Her own Attendants cannot bear the Scent ; But laugh behind , and bite their Lips to hold . Mean time excluded , and expos'd to Cold , The whining Lover stands before the Gates , And there with humble Adoration waits , Crowning with Flow'rs the Threshold and the Floor , And printing Kisses on th' obdurate Door : Who , if admitted in that nick of time , If some unsav'ry Whiff betray the Crime , Invents a Quarrel straight , if there be none , Or makes some slight Excuses to be gone ; And calls himself a doating Fool to serve , Ascribing more than Woman can deserve . Which well they understand like cunning Queans ; And hide their Nastiness behind the Scenes From him they have allur'd , and wou'd retain , But to a piercing Eye 't is all in vain : For common Sense brings all their Cheats to view , And the false Light discovers by the true : Which a wise Harlot owns , and hopes to find A Pardon for Defects that run thro' all the kind . Nor always do they feign the Sweets of Love , When round the panting Youth their pliant Limbs they move ; And cling , and heave , and moisten ev'ry Kiss ; They often share , and more than share the Bliss : From ev'ry part , ev'n to their inmost Soul , They feel the trickling Joys , and run with Vigour to the Goal . Stirr'd with the same impetuous Desire , Birds , Beasts , and Herds , and Mares , their Males require : Because the throbbing Nature in their Veins Provokes them to asswage their kindly Pains : The lusty Leap th' expecting Female stands , By mutual Heat compell'd to mutual Bands . Thus Dogs with lolling Tongues by Love are ty'd ; Nor shouting Boys , nor Blows their Union can divide : At either End they strive the Link to loose ; In vain ; for stronger Venus holds the Noose . Which never wou'd those wretched Lovers do , But that the common Heats of Love they know ; The pleasure therefore must be shar'd in common too . And when the Woman 's more prevailing Juice Sucks in the Man's , the Mixture will produce The Mother's Likeness ; when the Man prevails , His own Resemblance in the Seed he seals . But when we see the new begotten Race Reflect the Features of each Parent 's Face , Then of the Father's and the Mother's Blood , The justly temper'd Seed is understood : When both conspire , with equal Ardour bent , From every Limb the due proportion sent , When neither Party foils , when neither foil'd , This gives the blended Features of the Child . Sometimes the Boy the Grandsire's Image bears ; Sometimes the more remote Progenitor he shares ; Because the genial Atoms of the Seed Lie long conceal'd ' ere they exert the Breed : And after sundry Ages past , produce The tardy Likeness of the latent Juice . Hence Families such different figures take , And represent their Ancestors in Face , and Hair , and Make. Because of the same Seed , the Voice , and Hair , And Shape , and Face , and other Members are ; And the same antique Mould the Likeness does prepare . Thus oft the Father's Likeness does prevail In Females , and the Mother 's in the Male. For since the Seed is of a double kind , From that where we the most Resemblance find , We may conclude the strongest Tincture sent , And that was in Conception prevalent . Nor can the vain Decrees of Pow'rs above Deny Production to the Act of Love , Or hinder Fathers of that happy Name , Or with a barren Womb the Matron shame ; As many think , who stain with Victims Blood The mournful Altars , and with Incence load : To bless the show'ry Seed with future Life , And to impregnate the well-labour'd Wife . In vain they weary Heav'n with Pray'r , or fly To Oracles , or magick Numbers try : For Barrenness of Sexes will proceed , Either from too condens'd or wat'ry Seed ; The wat'ry Juice too soon dissolves away , And in the Parts projected will not stay : The too condens'd , unsould , unwieldy Mass Drops short , nor carries to the des●in'd Place ; Nor pierces to the Parts ; nor , tho' injected home , Will mingle with the kindly Moisture of the Womb. For Nuptials are unlike in their Success , Some Men with fruitful Seed some Women bless ; And from some Men some Women fruitful are ; Just as their Constitutions join or jarr : And many seeming barren Wives have been , Who , after match'd with more prolifick Men , Have fill'd a Family with pratling Boys : And many not supply'd at home with Joys , Have found a Friend abroad to ease their Smart , And to perform the sapless Husband's Part. So much it does import , that Seed with Seed Shou'd of the kindly Mixture make the Breed : And thick with thin , and thin with thick shou'd join , So to produce and propagate the Line . Of such concernment too is Drink and Food , T' incrassate or attenuate the Blood . Of like importance is the Posture too , In which the genial Feat of Love we do : For as the Females of the four-foot Kind Receive the Leapings of their Males behind ; So the good Wives , with Loins up-lifted high , And 〈◊〉 on their Hands , the fruitful Stroak may try : For in that Posture will they best conceive : Not when supinely laid , they frisk and heave ; For active Motions only break the Blow , And more of Strumpets than of Wives they show ; When answ'ring Stroke with Stroke the mingled Liquors flow . Endearments eager , and too brisk a Bound Throws off the Plow-share from the furrow'd Ground . But common Harlots in Conjunction heave ; Because 't is less their Business to conceive Than to delight , and to provoke the Deed ; A Trick which honest Wives but little need . Nor is it from the Gods , or Cupid's Dart , That many a homely Woman takes the Heart ; But Wives well-humour'd , dutiful , and chaste , And clean , will hold their wand'ring Husbands fast , Such are the Links of Love , and such a Love will last . For what remains , long Habitude and Use , Will Kindness in domestick Bands produce : For Custom will a strong impression leave ; Hard Bodies , which the lightest Stroke receive , In length of time will moulder and decay , And Stones with Drops of Rain are wash'd away .

From the FIFTH BOOK OF LUCRETIUS . Tum porro puer , &c. THus like a Saylor by the Tempest hurld A shore , the Babe is shipwrack'd on the World : Naked he lies , and ready to expire ; Helpless of all that humane Wants require : Expos'd upon unhospitable Earth , From the first Moment of his hapless Birth . Streight with foreboding Cries he fills the Room , ( Too true Presages of his future Doom . ) But Flocks , and Herds , and ev'ry savage Beast By more indulgent Nature are increas'd . They want no Rattles for their froward mood , Nor Nurse to reconcile them to their Food With broken Words ; nor Winter Blasts they fear , Nor change their Habits with the changing Year : Nor , for their Safety , Citadels prepare ; Nor forge the wicked Instruments of War : Unlabour●d Earth her bounteous Treasure grants , And Nature's lavish Hands supply their common Wants . FINIS .

Titus Lucretius Carus His Six Books OF Epicurean Philosophy : Done into ENGLISH VERSE , WITH NOTES

The Fifth Edition .

— Demetri , Teque Tigelli Discipulorum inter jubeo plorare Cathedras ; I , Puer , atque meo citushaec subscribe libello .

LONDON , Printed for T. Braddyll , and Sold by the Booksellers of London and Westminster . 1700.

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 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 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 ! 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 add this Obligation of my safety , and preserve me in condition to be intirely ,

Wadham College , August the 12th , 1683. Your Humble Servant Thomas Creech .

THE LIFE OF LUCRETIUS .

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 ( as * * In 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 mention † † In 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 fashion , and in that Garb proposed to their Admirers : And thus 't is 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 in * * Hist. 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 , and † † Athenaeus ● . 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 . 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 public * * Cicero 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 : 'T is 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 of * * De 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 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 with * * Cor. 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 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 't is 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 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 .

Ad T. C. amicum suum ex paucis ingeniique perpoliti . DOctus es interpres Chrechi , castusque piusque Et Caro quicquid carius esse potest ? Ut nocet ingeniis non docti mos Epicuri , Vita tui vatis morsque inhonesta probant . E. Bernardus .

TO Mr. CREECH . On His accurate Version of Lucretius . 'T Is true , perswaded that there was rich Ore , I boldly Launch'd , & would new Worlds explore : Deep Mines I saw , and hidden Wealth to lie In Rocky Entrails , and in Si●●ras high : I saw a fruitful Soil , by none yet trod , Reserv'd for Hero's , or some Demy-God ; And urg'd my Fortune on ; — 'Till rugged Billows , and a dang'rous Coast My vent'rous Bark , and rash Attempt had Crost ; When Landing , unknown Paths , and hard Access , Made me despond of Pre-conceiv'd success ; I turn'd my Prow , and the Discov'ry made , But was too Weak , too Poor my self to Trade , Much less to make a Conquest and Subdue ; That glorious Enterprise was left for You. Columbus thus , only discover'd Land , But it was Won by Great Corteze's hand : As with rich Spoils of goodly Kingdoms fraught , The immense Treasure to Iberia brought ; So You the rich Lucretius ( unknown To th' English world ( bravely have made Your Own , And by just Title , You deserve the Crown . J. Evelin . White-Hall Decemb. 15. 82.

To Mr. CREECH upon his Translation of Lucretius into English . HOw happy had our English Tongue been made Were but our Wit industrious as our Trade ? Wou'd we from hence to distant Countries go ? What Greece or Rome e're yields in England sow And teach th' Unlearned what the Learned know . In this the French Excel , but we take Care Not what they write , but only what they wear ; Vain tho they be , in them less Care we find To dress the Body than adorn the Mind . There , to know all , you only French shall need ; And the World's Learning in one Language read . Why should our Isle be by her Sons deny'd ; What if obtain'd , wou'd prove her greatest Pride ? Shou'd some Object our Language will not bear , Let 'em but read thy Book , 't is Answer'd there . Thou above all seem'st for this Task design'd ; Charming thy Pen , and Matchless is thy Mind ; With all youth's Fire , and Ages judgment blest , Learning it self is seated in thy Breast : Thou hast Lucretius Englisht — Nor has it suffer'd by the Change of Tongue , We read , and find Lucretius all along . Thee sure the God of Poets did inspire , And warm'd thy Breast with his peculiar Fire ; Pickt from his several Sons thy happier Hand To bless with Foreign Wit thy Native Land . Thy Pen might make Theocritus appear In English Dress , and Wound the list'ning Ear. The Heavenly Virgil here has suffer'd Wrong , Taught by unskilful Hands the English Tongue : He begs thy Aid , for him the Land beside , Can all these ask , and can they be deni'd ? Horace we have in Paraphrastick Dress , ( They who enlarge his Poems , make 'em less ) Tho baulkt before wou'd see us once agen , And Courts th' Assistance of thy juster Pen : On these , and such as these , if such there are , Imploy those hours Convenience lets thee spare . For this in Wadham's peaceful Walls reside , Books be thy Pleasure , To do well thy Pride . Believe me , Youth , for I am read in Cares , And bend beneath the weight of Fifty Years ; Dear bought Experience told me what was true , And Friendship bids me tell those Truths to you . Quit not for publick Cares thy Colledge Life , Nor take , that sort of Settlement , a Wife . Trust not the glittering Court , or noisie Town Hang not on this Fool 's Laugh , nor that Knaves Frown . But as thou art , Lord of thy self appear , Thy hour 's thy own , not clogg'd with hopes or fear . Thus we may every Year expect to see Things we shall wonder at , and worthy Thee . London , Jan. 25. 1682.

To his Ingenious FRIEND Mr. CREECH : On his Excellent Translation of Lucretius . 'T Was Bold for Youth Lucretius Heights to storm , But Youth alone had Vigour to Perform . The stately Fabrick stood by all admir'd , But none to Copy the vast Frame aspir'd : All own'd some sacred Power the Work did guide , Aids which our Author to the World deny'd . What to attempt did so much Wonder raise , Perform'd so well must challenge greater Praise : With thine thy Country's Fame thou here dost show , What British Wit and British Speech can do . Lucretius Englisht ! 'T is so rich a Prize , We gaze upon 't and scarce believe our Eyes . We read , and see the Roman Genius shine , Without allay in each Bright Page of thine ; Then pause , and doubting still , again repair , Again we find the Learn'd Lucretius there . Thy pains oblige us on a double score , True to thy Author , to Religion more . Whilst Learnedly his Errors thou dost note , And for his Poyson bring'st an Antidote . From Epicurus Walks thus weeding Vice , No more the Garden but a Paradise . N. Tate . London , December , 29. 82.

To Mr. CREECH . Upon his Translation of Lucretius . SIR , WHen your Book the first time came abroad , I must confess I stood amaz'd and aw'd ; For , as to some good Nature I pretend , I fear'd to read left I should not commend . Lucretius Englisht ! 't was a Work might shake The pow'r of English Verse to undertake . This all Men thought , but you are born , we find , T' out-do the Expectations of Mankind ; Since you 've so well the noble Task perform'd , Envy 's appeas'd and prejudice disarm'd : For when the rich Original we peruse , And by it try the Metal you produce ; Tho there indeed the purest Ore we find , Yet still in you it something seems refin'd : Thus when the Great Lucretius gives a loose , And lashes to her speed his fiery Muse ; Still with him you maintain an equal pace , And bear full Stretch upon him all the Race ; But when in rugged way we find him r●in His Verse , and not so smooth a Stroak maintain ; There the Advantage he receives is found , By you taught Temper , and to choose his ground . Next his Philosophy you 've so exprest In genuine Terms , so plain , yet neatly drest , Those Murd'rers that now mangle it all day In Schools , may learn from you the easie way To let us know what they would mean and say : If Aristotle's Friends will shew the Grace To wave for one their Statute in that Case . Go on then , Sir , and since you could aspire , And reach this Height , aim yet at Laurels higher : Secure great injur'd Maro from the wrong He unredeem'd his labour'd with so long , In Holbourn Rhyme , and lest the Book should fail , Expos'd with Pictures to promote the Sale ; So Tapsters set out Signs , for muddy Ale . You only able to retrive his Doom , And make him here as fam'd as once at Rome : For sure when Iulius first this Isle subdu'd , Your Ancestors then mixt with Roman Blood ; Some near Ally'd to that whence Ovid came , Virgil and Horace , those three Sons of Fame ; Since to their Memory it is so true , And shews their Poetry so much in You. Go on in Pity to this wretched Isle , Which ignorant Poetasters do desile , With lousie Madrigals for Lyrick Verse ; Instead of Comedy with nasty Farce . Would Plautus , ●erence e're have been so lewd T' have drest Jackpudding up to catch the Crowd ? Or Sophocles five redious Acts have made To shew a whining Fool in Love betray'd By some false Friend or slippery Chambermaid , Then e're he hangs himself bemoan his Fall In a dull Speech , and that fine Language call ? No , since we live in such a fulsom Age , When Nonsense Loads the Press , and Choaks the Stage ; When Block-heads will claim Wit in Nature's spight , And every Dunce , that starves , presumes to write , Exert your self , defend the Muses Cause , Proclaim their Right , and to maintain their Laws Make the dead Ancients speak the British Tongue ; That so each chattering Daw who aims at Song , In his own Mother-Tongue may humbly read What Engins yet are wanting in his Head To make him equal to the mighty Dead . For of all Natures Works we most should scorn The thing who thinks himself a Poet born , Unbred , Untaught he Rhymes , yet hardly spells , And senslesly , as Squirrels Jangle Bells , Such things , Sir , here abound , May therefore you Be ever to your Friends , the Muses , true : May our Defects be by your Powers supply'd ▪ 'Till as our Envy now , you grow our Pride . 'Till by your Pen restor'd , in Triumph born The Majesty of Poetry return . London , Jan. 10. 82. Tho. Otway .

To the unknown Daphnis on his Excellent Translation of Lucretius ! THou G●eat Young-man permit among the Croud Of those that Sing thy mighty Praises Loud , My humbler Muse to bring her Tribute too ; Inspir'd by thy vast Flights of Verse Methinks I should some wondrous thing Rehearse Worthy Divine Lucretius , and Diviner You ! But I of feebler Seeds design'd , While the slow moving Atoms strove With careless Heed to form my Mind , Compos'd it all of softer Love : In Gentle Numbers all my Songs are drest ; And when I would Thy Glories Sing , What in Strong Manly Verse should be exprest Turns all to Womanish Tenderness within ; Whilst that which Admiration does Inspire In other Souls , kindles in Mine a Fire . Let them Admire thee on — whilst I this newer way Pay thee yet more than They , For more I owe , since thou hast taught Me more Than all the Mighty Bards that went before . Others long since have pall'd the vast Delight , In Duller Greek and Latin satisfy'd the Appetite : But I unlearn'd in Schools disdain that Mine Should treated be at any Feast but Thine . Till now I curst my Sex and Education , And more the scanted Customs of the Nation , Permitting not the Female Sex to tread The Mighty Paths of Learned Heroes Dead : The Godlike Virgil and great Homer's Muse Like Divine Mysteries are conceal'd from us ; We are forbid all grateful Themes , No ravishing Thoughts approach our Ear ; The Fulsome Gingle of the Times Is all we are allow'd to Understand , or Hear . But as of old when Men Unthinking lay , E're Gods were worship't , or e're Laws were fram'd The wiser Bard that taught 'em first t'● obey , Was next to what he taught Ador'd and Fam'd ; Gentler they grew , their Words and Manners chang'd : And Salvage now no more the Woods they rang'd ; So Thou by this Translation dost advance Our Knowlenge from the State of Ignorance ; And Equal'st Vs to Man ! O how shall We Enough Adore , or Sacrifice enough to Thee ! The mystick Terms of rough Philosophy Thou dost so plain and easily Express , Yet Deck'st 'em in so soft and gay a Dress , So Intelligent to each Capacity , That they at once instruct and charm the Sense With heights of Fancy , heights of Eloquence ; And Reason over all unfetter'd Plays , Wanton and undisturb'd as Summers Breeze That gliding murmurs o're the Trees , And no hard Notion meets , or stops it's ways ; It Pierces , Conquers and Compels As strong as Faith resistless Oracles , Faith the Religious Souls content , Faith the secure Retreat of Routed Argument . Hail Sacred Wadham ! Whom the Muses Grace , And from the rest of all the Reverend Rile Of Noble Palaces , design'd thy Space Where they in soft retreat might Dwell . They Blest thy Fabrick , and they said — do Thou Our Darling Sons contain ; We Thee our Sacred Nursery ordain , They said , and Blest , and it was so . And if of old the Fanes of Sylvian Gods Were worship't as Divine Abodes ; If Courts are held as Sacred Things , For being the Awful Seats of Kings : What Veneration should be paid To thee that hast such wonderous Poets made ? To Gods for fear Devotion was design'd , And safely made us bow to Majesty : Poets by Nature Aw , and Charm the Mind , Are born , not made or by Religion , or Necessity . The Learned Thirsis did to thee belong , Who Athens Plague has so divinely Sung ; Thirsis to wit , a Sacred Friendship true Paid mighty Cowley's memory it 's due . Thirsis , who while a greater Plague did reign Than that which Athens did depopulate Scattering Rebellious Fury o're the Plain , That Threatned Ruine to the Church and State , Unmov'd He stood and fear'd no Threats of Fate ; That ●oyal Champion for the Church and Crown Still did his Sovereign's Cause espouse , And was above the Thanks of the mad Senate-House . Strephon the Great , whom last you sent abroad , Who Writ , and Lov'd , and look'd like any God . For whom the Muses mourn , the Love-sick Maids Are languishing in Melancholy shades , The Cupids flag their Wings , their Bows unty , And useless Quivers hang neglected by ; And scatter'd Arrows all around them ly : By murmuring Brooks the Careless Deities are laid , Weeping their Rifled Power now noble Strephon's Dead . Ah Sacred Wadham ! Couldst thou never own But this Delight of all Mankind and thine , For Ages past of Dulness this alone , This charming Hero would atone , And make thee glorious ●o succeeding time . But thou like Nature's self disdain'st to be Stinted to singularity . As fast as she ▪ thou dost produce , And over all the sacred Mystery dost infuse , No sooner was fam'd Strephon's Glory set , Strephon the soft , the Lovely , Gay and Great , But Daphnis rises like the Morning Star , That guides the wandring Traveller from afar ; Daphnis , whom every Grace and Muse inspires , Scarce Strephon's ravishing Poetick Fires So kindly Warm , or so divinely Cheer . Advance Young Daphnis as thou hast begun , So let thy mighty Race be run ; Thou in thy large Poetick Chace Begin'st where others end the Race , If now thy grateful Numbers are so strong , If they so Early can such Graces show Like Beauty , so surprizing , whilst so Young : What Daphnis , will thy riper Iudgment do , When thy unbounded Verse in their own Streams shall flow ? What wonders will they not produce , When thy immortal fancy's loose , Unfetter'd , Unconfin'd by any other Muse ? Advance Young Daphnis then , and maist thou prove Still happy in thy Poetry and Love . May all the Groves , with Daphnis Songs be Blest , Whilst every Bark , is with thy Disticks drest : May timorous Maids , learn how to love from thence , And the Glad Shepherd Arts of Eloquence : And when to Solitudes thou wouldst retreat , May their tun'd Pipes , thy Welcome celebrate ; Whilst all the Nymphs strow Garlands at thy Feet , May all the purling Streams , that murmuring pass The shady Groves , and Banks of Flowers , The low reposing Beds of Grass , Contribute to thy softest Hours , Maist thou thy Muse and Mistress there Caress , And may one heighten t' others happiness ; And whilst thou thus Divinely dost converse , We are content to know , and to admire thee in thy Verse . London , Ian. 25. 1682. A. Behn .

To Mr. CREECH on his Translation of Lucretius . ACcept this Praise , and so much more your Due , From one that envies and admires you too . I thought indeed before I heard your Fame , No Lawrels grew but on the Banks of Cham ; Where Chaucer was by sacred Fury fir'd , And everlasting Cowley lay inspir'd . Where Milton first his wondrous Vision saw ▪ And Marvel taught the Painter how to Draw : Besides an Issue which we Blush to own , Most of the Scriblers that infest the Town , Lay at our Doors expos'd ; tho' after Times Shall have the Pleasure not to heat their Rhimes . But now my pious Error I condemn , A Prophet's Born out of Ierusalem . And yet I wish Learn'd Youth , I wish thee ours , Your vain Antiquity , your boasted Tow'rs , Your stately Walls that Shelden's Pomp express , Nay , Bodley's sacred Offerings move me less : Hail wonderous Poet full of excellence , That read'st in every Language , Wit , and Sense ; Thou great Lucretius ; how I 'm pleas'd to see , That so corrupt an Age can relish thee ? And thou his equal , greater Friend to Truth , Who kindly dost instruct our lazy Youth , And tak'st this easiest way their Souls to fire , To make 'em understand , and yet admire , All Hail , — Let me at least thy Piety commend , And own a kindness that yo 've done my Friend , Reviv'd anew ; so when I 've met before An old Acquaintance on a foreign shore , With pleasing doubt , his Person I review , And scarce believe my Senses tell me true ! Are you then he whom I so dearly lov'd ? But , Lord , how much you 're chang'd , how much improv'd ? Your Native Roughness all is left behind , But still the same good Man tho more refin'd . Here then our former friendship we restore , And talk of wonders that we did before . Kings Coll. Camb. Jan. 1. 1682. I. A.

To Mr. CREECH on his Translation of Lucretius . WHat to begin would have been madness thought , Exceeds our Praise when to perfection brought ; Who could believe Lucretius lofty Song Could have been reach'd by any modern Tongue ▪ Of all the Suitors to immortal Fame That by Translations strove to raise a Name , This was the Test , this the Ulysses Bow , Too Tough by any to be bent but you . Carus himself of the hard Task complains To fetter Grecian thoughts in Roman Chains , Much harder thine in an unlearned Tongue To hold in Bonds , so easie yet so strong , The Greek Philosophy and Latin Song . If then he boasts that round his sacred head Fresh Garlands grow , and branching Lawrels spread , Such as not all the mighty Nine before E're gave , or any of their Darlings wore , What Lawrels should be thine , what ●rowns thy Due , What Garlands , Mighty Poet , shou'd be grac'd by you ? Tho deep , tho wondrous deep his Sense does flow ▪ Thy shining stile does all its Riches show ; So clear the Stream , that thro it we descry All the bright Gems that at the bottom lie , Here you the troublers of our Peace remove . Ignoble Fear , and more Ignoble Love : Here we are taught how first our race began , And by what steps our Fathers climb'd to Man ; To Man as now he is — with Knowledge fill'd In Arts of Peace and War , in Manners skill'd , Equal before to his fellow Grazers of the field . Natures first state , which well transpos'd ; and own'd , ( For Owners in all Ages have been found ) Has made a Modern Wit so much renown'd , When Thee we read , we find to be no more Than what was Sung a Thousamd Years before . Thou only for this Noble Task wert fit , To shame thy Age to a just Sense of Wit , By shewing how the Learned Romans writ . To ●each fat heavy Clowns to know their Trade And not turn Wits , who were for Porters made , But quit false Claims to the ●oetick Rage , For Squibs and Crackers , and a Smithfield Stag● , Had Providence e're meant that in de●pight Of Art and Nature , such dull Clods shou'd write Bavius and Maevius had been sav'd by fate For Se●●●e and for Shadwel to Translate , As it so many Ages has for Thee Preserv'd the mighty Work that now we see . Cambridge , Decemb. 18. 1682. R. Duke .

To Mr. CREECH on his Translation of Lucretius . WHat all Men wisht , tho few cou'd hope to see , We are now Blest with , and oblig'd by Thee . Thou from the Ancient Learned Latin Store , Giv'st us one Author , and we hope for more . May they enjoy thy Thoughts — let not the Stage The Idl'st Moment of thy hours engage . Each Year that Place some wond'rous Monster breeds , And the Wits Garden is o'errun with Weeds . There Farce is Comedy , Bombast call'd Stro●g , Soft words , with nothing in 'em , make a Song . 'T is hard to say they steal 'em now adaies , For sure the Ancients never wrote such Plays . These scribling Insects have what they deserve , Not Plenty , nor the Glory for to starve . That Spencer knew , that Tasso felt before , And Death found surly Ben. exceeding poor . Heaven turn the Omen from their Image here , May he with Ioy the well plac'd Lawrel wear : Great Virgil's happier fortune may he find , And ●e our Caesar , like Augustus , kind . But let not this disturb Thy tuneful head ▪ Thou writ'st for thy Delight , and not for Bread . Thou art not curst to write thy Verse with care ▪ But art above what other Poets fear . What may we not expect from such a Hand , That has , with Books , Himself at free Command ? Thou know'st in Youth , what Age has sought in Vain , And bring'st forth Sons without a Mother's Pain : So easie i● thy Sense , thy Verse so sweet , Thy words so proper , and Thy Phrase so ●it , We read , and read again , and still admire Whence came this Youth , and whence this wonderous fire . Pardon this Rapture , Sir , But who can be Cold and unmov'd , yet have his thoughts on Thee ? Thy goodness may My several faults forgive , And by your help these wretched Lines may live : But if when view'd by your severer sight , They seem unworthy to behold the Light ; Let 'em with speed in deserv'd flames be thrown , They 'll send no sighs , nor murmur out a groan , But dying silently Your Iustice own . London , Feb. 6. E. W.

Ad Thomam Creech , De versione Lucretii . UT nos dum legimus Lucre●î nobile Carmen Angliaco sermone , stupemus ! Vt ●um Roma suum jactat scelerata Poetam Sancta suum magis Anglia jactat ! Foelix ! Bis Foelix Adolescens divite venâ Ac studio cultissime Vatum ! Haud Te Vulgus ●●ers Scriptorum robore juncto P●o merit● laudare valemus , Cui Terrae-motus , cui Voce Tonitrua saevâ , Cui Fulmen , nec Inane profundum Pegaseum remorentur iter , magnoque Britannam Avertant molimine Musam , Infinitum intras spatium , & Cunabula rerum Scrutaris , Vacuumque Atomosque Mente piâ citus inspectas , & millia difficultatum quam plurima pennis Scandens aethereis , jam tandem erroris apertâ Dispellis ratione tenebras : Metrum , Lector , habes Adamante perennius ipso , Dulce Me●●um , & sublimius Astris . De Calle Equino Aug. 30. 1683. E. L.

To Mr. CREECH on his Translation of Lucretius into English Verse . THere 's scarce a Paultry Dawber in the Town , ( So much like Apes we doat on what 's our own ) But will pretend t' express the Air , and Grace Of each great Monarch and Admired Face . See how the dull neglected Trifles lie , And scarce can gain a glance from passers by : Vnless we reckon the unthinking Fry Who glare in Shoals at gawdy drapery ; But when with charming Stroaks and Powerful Lines Some curious Titian the great work designs ; The lively Figures all our Passions move , And as if Real , we obey , and love : The Envious , pleas'd on force , here gazing stands Whilst all true Artists wondering clap their Hands : Each Novice may the likeness grosly hit , He only Paints with Genius and with Wit , That finds , or mak●s all Beautiful that ●it , No Scar , or Faults of Nature do appear , Yet something that resembles them is there , Strangely by● wondrous Art made tempting fair . Such is the G●nius , Creech , such is thy Art , We have Lucretius like in every Part , Yet no decays of Age , no roughness shown , 'T is Masterly , and Great , the Beauty 's all thy Own . London , Feb. 10. 82.

LUCRETIUS . THE FIRST BOOK . KIND Venus , Glory of the best Abodes , Parent of Rome , and joy of Men and Gods ; Delight of all , comfort of Sea and Earth ; 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 : * * Euseb. Praep. lib. 14. cap. 27. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 , * Eusebius lib. 15. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 'T is 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 a Plutarch de Placitis Phil. lib. 1. cap. 7. which strike the Mind : And Atticus the Platonist b b Eusebius praep. li● . 25. 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 , and c c De Nat. Deorum lib. 1. sect. 107. Cicero 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 , 't is 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 't is 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 't is 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 .

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 . 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 't was 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 't is 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 as a a In Nebulis . Aristophanes speaks , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , instead of Jupiter a Whirl-wind rules , when 't is 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 b b Hist. lib. 6. Cap. 54. Polybius 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 . Long time Men lay opprest with slayish Fear , Religion's Tyranny did domineer , Which being plac'd in Heaven look'd proudly down , And frighted abject Spirits with her Frown . At length a mighty one of Greece began T'assert the natural Liberty of Man , By senseless Terrors and vain Fancies led To slavery ; streight the conquer'd Fantoms fled . Not the f●m'd stories of the Deity , Not all the Thunder of the threatning Sky Could stop his rising Soul ; thro all be past The strongest Bounds that powerful Nature cast ▪ His vigorous and active Mind was hurl'd Beyond the flaming limits of this World Into the mighty Space , and there did see How things begin , what can , what cannot be ; How all must die , all yield to fatal force , What steddy limits bound their natural course ; He saw all this and brought it back to us . Wherefore by his success our Right we gain , Religion is our Subject and we Reign . If you shall start at these bold Truths , and fly These Lines as Maxims of Impiety , Consider , that Religion did , and will Contrive , promote and Act the greatest Ill. By that , Diana's cruel Altar flow'd With innocent and Royal Virgins Blood . Unhappy Maid ! With Sacred Ribbands bound , ( Religion's Pride , ) and holy Garlands crown'd , To meet an undeserv'd untimely Fate , Led by the Grecian Chiefs in Pomp and State ; She saw her Father by , whose Tears did flow In streams , the only pity he could show : 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 't was 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 , 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 . 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 't is impossible , Matter should be self existent , that it cannot be a a Hierocles de Fato & Provid . p. 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sister to the Deity , as the Platonists imagine ; 't is 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 Without the trouble of the Powers above : If Nothing can be fertile , Nothing made out Nothing . what Law binds All Beings still to generate their own kinds ? Why do not all things variously proceed From every Thing ? What use of similar Seed ? Why do not Birds and Fishes rise from Earth ? 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 . 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 't is 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 , 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 , 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 : 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 : 'T is 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 : 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 , 't is 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 . 'T is 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 : 'T is 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 .

b b De Placitus Philosophorum , lib. Plutarch roundly tells us 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 All the natural Philosophers from Thales to Plato deny'd ● Vacuum . But c c In his Life . Laertius 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 . a a In the second Part of his Principles . Cartes 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 't is 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 , 't is 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 , 't is 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 In the 3d of Ten Dialogues . 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 Glisson ▪ de substantia , c. 26. lighter than Gold ; and that from Rarefaction , and Condensation , is not cogent , tho 't is the most rational opinion , and more agreeable to the mind of Aristotle , than that which is commonly proposed as his . b b In Categoria Qualitatis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 , 'T is natural to Bodies to oppose . So that to move would be in vain to try , 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 't was 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 , 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 't is 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 : 'T is 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 ; 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 't is Tangible , and hath a Place , 'T is Body ; if Intangible , 't is 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 : 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 : 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. 'T is 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 a a Eusebius Prap. lib. 14. cap. 7. Dionysius 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 , 't is 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 't is Matter , is from Place Distinct , and Void from Body , as 't is Space ; Both these distinct subsist : And thus 't is 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 , 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 ; 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 't is 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 : 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 . 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 't is 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 , 't is 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 ? 'T is 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 , 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 't would 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 , 'T is 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 't is equal madness to believe ? 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 ) I th' 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 ; 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 : 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 ; 't is 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 , 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 ? Which of all These ? In my opinion none : Since All would be as liable to die , Subject to powerful Mortality , As those which Force destroys before our eye . But former Arguments have clearly taught , That Things nor perish to , nor rise from Nought . Besides , since by our meat our Bodies grow , Are nourish'd and encreas'd , we plainly know That Bones , and Blood , and Veins , and Nerves are made Of parts dissimilar , in Order laid : But if the Meat in perfect form contains Small parts of Nerves , of Blood , of Bones , and Veins , Then Meat and Drink would in themselves preserve Dissimilar parts , as Blood , Bone , Vein , and Nerve . Besides , if all those Things that spring from Earth , Before they rose , before they shew'd their Birth , Lay hid within ; the Clods must needs comprize As proper Parts those various Things that rise . Now change the subject , keep the terms the same : In Wood , if Smoke lies hid , if Sparks , and Flame , It must consist of parts of different frame . But there 's a little shift , a slight excuse , Which Anaxagoras Anaxagoras his Answer . his Scholars use . Tho such lie mixt in All , that part alone Appears , that only to the sense is shown , Which in the composition doth comprize The greatest part , and on the surface lies . But this is false ; or thro the weighty Mill , From broken Corn would bloody drops distil , Or some such parts as in our bodies grow ; From herbs and flowers a milky juice would flow ; In broken clods each searching Eye might see Some lurking scatter'd herb , or leaf , or tree ? And in cleft wood , and broken sticks admire Smoak , ashes , flame , and little sparks of fire : But since on strictest search no Parts appear , We must not fondly fancy they are there ▪ That Bodies are compos'd of such combin'd , But Common Seeds in various order joyn'd . But you will answer thus : Objection . 'T is often known That stately Trees on lofty Mountains grown , When beaten by a furious Southern blast , Grow warm , and hot , and so take Fire at last . All this we grant — Yet there 's no actual fire , but Seeds of Heat , Which dasht together all this flame beget ; For if i' th' wood such actual flame was held , How could it for one moment be conceal'd ? It streight would shew its mighty force , and burn , And Shrubs , and Trees , and all to ashes turn . And hence , as we discours'd before , we find It matters much with what first Seeds are joyn'd ; Or how , or what Position they maintain , What Motion give , and what receive again : And that the Seeds remaining still the same , Their order chang'd , of Wood are turn'd to Flame . Just as the Letters little change affords Ignis and Lignum , two quite different words . Besides , if you suppose no frame would spring , Unless the Principles were like the Thing , The same in Nature , Seeds are lost ; for then Some Seeds would laugh , and weep , and laugh agen . With violent Grin distort their little face , And presently drop briny tears apace . Now what remains observe , distinctly mark , I know 't is hard , 't is intricate , and dark , Yet powerful hope of Praise still spurs me on , ( I 'm eager , and t is time that I were gone , ) I feel , I rising feel Poetick heats , And now inspir'd trace o're the Muses seats Untrodden yet ; 't is sweet to visit first Untouch'd and Virgin streams , and quench my thirst : 'T is sweet 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 Shall grace 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 da●k , 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 eag●r meet , And then drink on , and take the bitter Draught , And so are harml●sly deceiv'd , not caught : For by this cheat they get their health , their ease , Their vigour , strength , and baffle ●he Disease . So since our Methods of Philosophy Seem harsh to some , since most our Maxims ●●ie , I thought it was the fittest way to dress These rigid Principles in pleasing Verse , With fancy sweetning them ; to bribe thy mind To read my Books , and lead it on to find The Nature of the World , the Rise of Things , And what vast profit to that knowledge brings . Now since my former various Reasons show That Seeds are solid , and eternal too , Let 's next enquire , if infinite or no : Likewise if Void and Space do somewhere end , Or without bounds to immensity extend . The All is every way immensly wide , The All is ●●finite . Or else it would have Bounds on every side . Now what can be a Bound , but that which lies Beyond the Body , whose Extream it is ? That Nought's beyond the All , e'en common sense Declares , therefore the All must be immense : Thus stand on any quarter of the Space , That 's nothing , 't is immense from every place . But grant it infinite — Suppose a man on the extreamest part , Suppose him stand , and strive to throw a Dart : The Dart would forward fly , or hindred stay , Choose which you will , the Reason's good each way , And firm : For if some farther Space admit , Or some resistance stops it's hasty flight , That 's not the End ; so place the utmost part Where e're you will , I 'll follow with the Dart : And by this single Argument deface ( For still the Void will give a further place ) Those feign'd Extreams and Bounds you fix to Space . Again , — Suppose the All had Bounds , suppose an End , Then Bodies which by nature must descend , And from Eternity pursu●d the race , Had long ere this time reacht the lowest place : Whence nothing could in decent order rise , There could not be a glittering Sun or Skies ; For all the Seeds must lie confus'dly mixt In a vast Chaos , immoveable , and fixt . But now the Seeds still move , because the Space Is boundless , and admits no lowest place ; No End , which heavy Seeds by Nature prest Might seek below , and settle there and rest : Now all from parts of Matter mov'd arise , Which the vast Mass eternally supplies . But lastly , Things to Things still Bounds appear ▪ So Air to lofty Hills , and Hills to Air , So Earth the Seas , and Seas the Earth controle , But there is Nothing that can bound the Whole . Wherefore 't is such , that did swift Lightning flie Thro the vast Space to all Et●●nity , No utmost part , no End would e're be found , So vastly wide it is , and without bound . Again , Nature's eternal Laws provide , That the Vast All should be immensly wide , Boundless , and infinite , because they place Body as bound to Void , to Body Space , By mutual bounding making both immense . For did they not each other bound , but One Were infinite : for instance , Space alone , Nor Man , nor Earth , nor Heaven , nor could the Sea , Nor bodies of the Gods one moment be ; For Seeds of Things , their Union all destroy'd , Would fly dissolv'd and scatter'd thro the Void , Or rather into Things had scarce combin'd , Because once parted they had never joyn'd ; 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 , Variously mov'd and turn'd ; until at last Most sorts of Motion and of Vnion past , By chance to that convenient order hurl'd , Which frames the Beings that compose the World : And these same Seeds now orderly maintain'd In those convenient 〈◊〉 they have gain'd , Is a sufficient cause why 〈◊〉 Earth By Sun-beams quickned gives new fruits their birth : Why Rivers still the greedy Deep supply , Why Beasts increase , why Sun and Moon ne're die : Which could not be , unless supplies still came From the vast Mass , and propt the sinking frame . As Beasts depriv'd of Food , so Things must die , As soon as Matter fails of just supply . Nor can eternal strokes preserve the Whole , Sometimes they may the hasty flight controle Of some small part , till others come and joyn , And taking hold , into one Mass combine ; But oftentimes they must rebound , and then The Principles of Things may break the Chain , And get their former liberty again . Nay that these strokes might be , this lasting fight , The Mass of Matter must be in●inite : 'T is certain then that there must come supply From the vast Mass , repairing Things that die . But scorn their dreams who fondly can believe , Bodies do not strive to the Middle . And teach , that all things to the middle strive , And by that natural pressure this whole frame Might be maintain'd , it 's order still the same , Without external impulse ; high and low Would always be as firmly joyn'd as now . And their own site , their different place possess , Since All unto one common Center press . They farther teach , Antipodes . that ponderous weights below Unto their resting places upwards go ; And as our shadows in smooth streams appear , So feet to feet some Animals walk there ; Yet can no sooner fall into those Skies That lie ●eneath , than We to Heaven can rise : When Phoebus climbs their East , the feeble light Of Stars peeps forth , and beautifies our Night . But this ridiculous Dream , this fancy springs From dark Ignorance i th' Principles of Things . For since the Void is infinite , the Space Immense , how can there be a middle place ? Or grant there were , — Yet why not Bodies end their tedious race , No Center . And stop , as well in any other place As there ? For every part of Empty-Space Of Midst , or not , must equally allow To ponderous Movents easie passage thro : For there 's no place , to which by Nature prest Seeds lose their force of weight , and freely rest : Nor empty Space can prop the Seeds , nor stay Their Motion , 't is its natu●e to give way : Lest Heaven dissolv'd like swi●test flames should fly Thro the vast Space , the Fabrick of the Sky Confus'dly falling lower Buildings meet , The faithless Earth forsake our trembling feet , And all the Things in Heaven and Earth destroy'd , Confus'dly scatter thro the boundless Void , And in one moment every thing deface But unseen Atoms , and vast empty Space ▪ For wheresoe're the Fabrick doth begin To fail , there greedy Death will enter in ; And thro the ruinous breach the violent course Of rapid Matter rush with mighty force . Besides , they grant not all , but only Those Which heavy Water , and dull Earth compose , Strive to the Center , but that Two retire Endeavouring from it , as light Air and Fire : Whence Stars , those feeble Ornaments of Night , Are nourish'd , and gay Phoebus fier●er Light : Because the Flame which from the Midst retires , When got on high , combines its sca●ter'd fires . How Beasts get grass , how leaves on branches bud , If Earthy parts rose not , and gave them food ? In Bodies then there lies no fond desire To seek the Midst , which keeps this Frame entire . This known , 't is no uneasie task to know ; I 'll lead Thee farther on , and clearly show The Pride of Nature and Philosophy , Her greatest Works , and please thy Curious eye : The walk is pleasant , 't is an easie way , All bright and clear , for Things do Things betray By mutual light ; and We from one Thing known To hidden Truths successfully go on . The End of the First Book .

LUCRETIUS . THE SECOND BOOK . 'T IS pleasant , when the Seas are rough , to stand And view another's danger , safe at Land : Not 'cause he 's troubled , but 't is sweet to see Those Cares and Fears , from which our selves are free : 'T is also pleasant to behold from far , How Troops engage , secure our selves from War . But above all , 't is pleasantest to get The top of high Philosophy , and sit On the calm , peaceful , flourishing head of it ; Whence we may view , deep , wondrous deep below , How poor mistaken Mortals wandring go , Seeking the path to Happiness : Some aim At Learning , Wit , Nobility , or Fame ; Others with Cares and Dangers vex each hour , To reach the top of Wealth , and Sovereign Power . Blind , wretched Man ! In what dark paths of strife We walk this little journey of our Life ! Whilst frugal Nature seeks for only ease , A Body free from pains , free from disease , A Mind from cares and jealousies at peace . Now little is required to maintain The Body sound in health , and free from pain ; Not Delicates , but such as may supply Contented Nature's thrifty Luxury ; She asks no more . What tho no Boys of Gold Adorn the Walls , and sprightly Tapers hold ; Whose beauteous rays scattering the gawdy Light , Might grace the feasts and revels of the Night ? What tho no Gold adorns , no Musick 's sound With doubled sweetness from the roofs rebound ? Yet underneath a loving Myrtle's shade , Just by a purling Stream supinely laid , 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 ; 'T is 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 , 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 . 'T is 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 the a a Casaubon in Persium , Sat. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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) (b) lib. 6. de Legib●s : 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 , 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 . All have these motions from their Seeds , for those When c c Plutarch . de plac●tis Philosophorum , lib. ● . Democritus had given only two Pro●erties to Atoms , Bulk , and Figure ; Epicurus be●towed a third , Weight : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : 'T is 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 , 't is 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 a a De 〈◊〉 Procreatione , ex Ti●aeo . Plutarch 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 , And in that ●ime a larger distanc● flie , Whilst the Sun 's lazy 〈…〉 thro our skie : For they by couns●● 〈…〉 slow , Or stop to make enquiry , and to know How they must work , on what design they go . But some dull Souls think Matter cannot move Into fit shapes without the Powers above , Nor make the various Seasons of the Year So fit for Man , nor Fruit nor Bushes bear , 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 't is 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 't is 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 ; 'T is 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 , 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 ? 'T is 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 The Seeds , for 't is 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 : 'T is 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 ; 't is 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 't is otherwise , when 't is begun 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 't is 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 And make disturbance here , no Space doth lie Beyond the Whole , to which the Seeds may fly , And leave the mighty All to waste and die . But more , 't is nothing strange that every Mass Seems quiet and at rest , Why the Parts of Compounds seem to rest . and keeps i●'s place , Tho every little part moves here , and there : For since the Principles too subtle are For sight , their Motion too must disappear ; Nay , Objects fit for Sense , which distant lie , Conceal their Mo●●ons too , and cheat our Eye . For often on a Hill the wanton Sheep At distance plac'd , o'er flowry Pastures creep Where e'er Herbs crown'd with pearly Dew invite , And kindly call their eager Appetite ; The Lambs , their bellies full , with various turns Play o'er the field , and try their tender Horns : Yet all these seem confus'd at distance seen , And like a steddy White spread o'er the Green . Besides , when two emba●●led Armies rage , Throughout a spacious Plain , at last enga●e , When all run here and there , the furious Horse Bea● o'er the trembling Fields with nimble Force , Straight dreadful sparklings from the Arm● appear , And fill with a strange Light the wondring Air ; Th' Earth groans beneath their feet , the Hills around Flattering the noise , restore the dreadful found ; And yet 't would seem , if from a Mountain shown , A steddy Light , and a continued one . Now learn what manner of things first Bodies are , Seeds of different Figures . What different Figures , Shapes or Forms they bear ; For tho the Shape to many is the same , Yet all agree not in one common frame ; Nor is this strange , or to be wondred at : For since the Numbers are so vastly great , And know no bound nor end , it cannot be That all in the same Figures should agree . Besides , consider Men , or Beasts , or Trees , Or silent Fish that ●ut the yielding Seas , Or Birds , or those that wanton o'er the Floods , O● fill with tuneful sounds the listning Woods ; Consider each particular , you 'll find , How different Shapes appear in every Kind : Else how could Dams their tender Young , or how The new-born Young their distant Mother know , Which all perform as well as Men can do ? For often when an Innocent Heifer dies , To angry Gods a Spotless Sacrifice , When all around she sheds atoning Blood , And stains the Altars with a purple flood , Her Dam beats o'er the Fields in wild Despair , And wounds with loud complaints the render Air : Now here , now there d●th run , and still complain , Now leaves her Stall , and then returns again Mad for her Young she every Field doth trace . With passionate eyes she visits every place ; No Streams , no Flowers , her former great delight , Can raise or quicken her dead Appetite , Allay her Grief , or else divert her Care : And tho a thousand Heifers should appear , More fat , more fair than Hers , she passes by , And looks on none , or with a slighting eye . ●o plain it is , she looks for something known And view'd before , she only seeks her own . Besides , the tender Kids , and wanton Lambs Know all the voice and bleating of their Dams : And all , as natural Instinct prompts them on , When Hunger calls , to their own Mothers run . Besides , what various Shapes in Corn appear ? A different Size to every Grain and Ear : And so in Shells , where Waters washing o're With wanton Kisses bath the Amorous Shore : And therefore Seeds , since they from Nature came , Not made by Art , after one common frame , Must not be all alike , their shapes the same . And hence a Reason's given , why Lightning flies With keener force thro Stones , thro parted Skies , Than those blunt Flam●s which from our Fires arise ; Because it 's little parts more loosely joyn'd More subtil far , an easie passage find Thro such small Pores as stop the blunter Flame , Which parts of heavy Oyl or Timber frame . Thro Horn the Sun-beams pass and strike our Eye , But Water on the Surface stays ; and why ? Because the parts of Light are less than those That make up Water , and dull Streams compose . So thro the Streiner Wines with ease do flow , But heavy Oyl or stops , or runs more slow : The Reason's this , 'cause 't is of parts combin'd Far greater , or more hookt , and closely twin'd , Which therefore cannot be di●joyn'd as soon , And thro each little passage singly run . From tasted Honey pleasing Thoughts arise , And in delightful Airs look thro our Eyes : When Rue or Wormwood's toucht , flies every grace , And violent distortions screw the Face : Whence you may easily guess those round and smooth , That with delightful touch affect the Mouth ; But those which we more rough and bitter find , Are made of parts more hookt , and closely twin'd , Which wound the Organ as they enter in , And force a passage thro the injur'd Skin . In short , what things are good for Sen●e , what bad , Of Seeds of different Shape and Size are made : Nor must you fancy Bodies that compose The harsher Sounds of Saws , as smooth as those That form the sweetest Airs that Viols make When gentle strokes the sleepi●g Strings awake . Those Seeds have different Figures , Form , and Size , That from all rotting Carcasses arise , From those that new press'd Saffron ●ields , or rear ●rom incens'd Altars sweetning all the Air. And so in Colours too , that gawdy Dye , That pleases and delights the curious Eye , A different Form , a Shape , and Figure bears , ●rom that which wounds the Sense , and forces Tears , ●r mean and ugly to the Sight appears . ●or whate're please the Sense , their Seeds are smooth ; What hurt , their Seeds are rough , or hookt , or both . But besides these there other Bodies are , ●or perfect smooth , nor hookt , but angular , With little corners butting every where , Which tickle more than hurt the Sense , such joyn To make the Acid tast of palling Wine . Lastly that Heat and Cold form'd different ways ●ffect the Organs , e'en our Touch betrays . For Touch , Touch. that best , that chiefest Sense is made , When Str●kes from things without the Nerves invade , ●r something from within doth outward flow , ●nd hurts , or tickles , as it passes thro ; ●s 't is in Venery ; or when the Seed ●emain within , and strange confusions breed , ●tirr'd up by violent stroke : for strike a blow ●n any Limb , and you will find 't is so . Wherefore those Seeds must be of different Size , Of different Shapes , and Figures , whence arise . ●n Sense so great , so strange vari●ties . Fluid . Firm. ●astly , what things seem hard and thick , are joyn'd Of parts more hookt and firm , and closely twin'd , As Iron , Flints , Brass , Steel , and Diamonds , Gems free from power of strokes , secure from wounds : But Fluids are compos'd of smooth and round ; For their small parts , by no strong Union bound , Are very easily disjoyn'd , and move Or here or there at every little shove . Lastly , whatever's soon dissolv'd or broke , As Morning Mists , or yielding Flames , or Sm●ak ; If all it's little Bodies be not smooth , Or round in figure , form , or shape , or both ; Yet are they not all twin'd , all have not hooks , And so may pass thro Stones , and hardest Rocks : Nor must you think it strange the sa●e should be Fluid and bitter ●oo , How the same both Fluid and Bitter . as is the Sea . For Fluids are of smooth and round combin'd , To these are little pungent Bodies joyn'd , Yet there 's no need they should be hook● or twin'd ; For they may globous be , tho rough , and thence Are fitted both to move , and hurt the Sense . But to convince you with a clearer proof , That acid Fluids have smooth joyn'd with rough , They may be separated with ease enough : For when Salt streams thro winding cave●ns pass , They rise up sweet , and bubble o'er the Grass ; Because those pungent parts they roll'd before , Now stay behind , and lodge in every Pore . Well then this prov'd , Variety of Shapes fi●ite . I 'll next go on to shew These various shapes are finite , and but few . For grant them infinite , it follows thence , That some amongst the Seeds must be immense : And how can numerous sorts of Shapes appear In such small Bodies as the Atoms are ? For think that some minutest parts compose The Seed , add two or three , or more to those ; Now when the top-most parts are plac'd below , The right are turn'd to left , you 'll plainly know , By changing every way their former Pla●e , What Figure each position gives the Mass ▪ But if you 'd m●ke it capable of more , You must subjoyn new Par●s to those b●fore , And so go on if you would vary those ; Thus with the Shapes the Body greater grows : Wherefore 't is downright Folly to admit That this Variety is infinite , Unless you grant some Seeds immensly great . Besides , Embroider'd stuff , and Purple dye , Or gawdy Peacock plumes that court our Eye , Excell'd by finer Colours would s●em less bright , And lose their wonted Power to Delight ; So Things more Sweet than Honey would appear , And Sounds more soft than Swans , salute the E●r . Nay , Musick 's sweetest Airs would cease to please , Because there might be better than all these ; And so o' th' contrary , we still might fall From bad to worse , but ne'●e to worst of All. For still in Nature something worse may rise , Still more offensive to our Ears , our Eyes , O●r Smell , our Tast. But now since ' ●is confest , That some things are in Nature worst , some best , And we can fear no higher ▪ t is likewise true , These various Shapes are finite , and but few . Lastly , in Fire and Snow , the Heat and Cold 's 〈◊〉 ▪ The utmost Qualities that strike our Sense , These two a● Bounds the middle 〈◊〉 controle , Which rise by just degrees , and make ● whole : ●Tis certain then that these varieties Are finite ; and that 〈◊〉 Extreams 〈◊〉 , On this side melting Flames , on that s●de 〈◊〉 ▪ This prov'd , it follows that th●se Se●ds whose 〈◊〉 ●s perfectly alike , the shapes the 〈◊〉 , Are infinite ; Seeds of every Shape are infinite . for since these Reasons teach

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 , 't is 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 't is 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 , 't is 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 't was 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 't is 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 't is plain , and e'en our Senses show , That things are made , and made , increase and grow . 'T is 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 ▪ Hence term'd the Mother of the Gods , confest The common Parent too of Man and Beast . The Poets sing , that thro the Heaven above , The fable of Cybele . She Chariots , drawn by yoked Lions , drove , And riding to and fro she wanders there ; Teaching by this , that in the spacious Air Hangs the vast Mass of Earth , and needs no prop Of any lower Earth to keep it up . They yoke such Beasts , to shew that every Child , Tho form'd by Nature fierce , untam'd , and wild , Softned by care , and love , grows tame , and mild . Her lofty head a Mural Garland wears , Because she Towns and stately Castles bears ; And thus adorn'd with gawdy Pomp and Show , Goes thro our Towns , and as she passes thro , The Vulgar fear , and all with Reverence bow . Concerning h●r , fond Superstition frames A thousand odd Conceits , a thousand Names , And gives her a large Train of Phrygian Dames ; Because in Phrygia Corn at first took Birth , And thence was scatter'd o're the other Earth . They Eunuch all her Priests , from whence 't is shown , That they deserve no Children of their own , Who or abuse their Sires , or di●respect , Or treat their Mothers with a cold neglect ; Their Mothers whom they should adore . — Amidst her Pomp fierce Drums and Cymbals beat , And the Hoarse Horns with ratling notes do threat : The Pipe with Phrygian Airs disturbs their Souls , Till Reason overthrown , mad Passion rules : They carry Arms , those dreadful signs of War , To raise i' th' impious Rout Religious fear : When carried thus in Pomp thro Towns she goes , And Health on all she sil●ntly bestows ; With offer'd Money they bestrew the Plain , And Roses cover her , and all her Train . Here some in Arms dance round among the crowd Look dreadful gay in their own sparkling Blood , Their Crests still shaking with a dreadful Nod. These represent those armed Priests , who strove To drown the tender cries of Infant Jove ; By dancing quick they made a greater sound , And beat their Armour as they danc'd around , Lest Saturn , should have found , and eat the Boy , And Ops for ever mourn'd her pratling Joy : For this her Train is arm'd ; or else to show , They 'll serve their Coun●ry , and enlarge it too , When ever danger or when Honour calls ; All which , tho well contriv'd , is fond , and false . For every Deity must live in Peace , In undisturb'd and everlasting Ease : Not care for us , from Fears and Dangers free , Sufficient to his own Felicity . Nought here below , Nought in our Power he needs , Ne're smiles at good , ne're frowns at wicked deeds , The Earth wants Sense , but yet contains the Seeds And therefore Trees and living Creatures breeds : Now those that would their wanton Fancies please , And use the Name of Neptune for the Seas , Ceres for Corn , or Bacchus for the Vine , Rather than speak the plainer terms of Wine , Such Men may call , and strength of fancy show , The Earth the Mother of the Gods below And those above altho she is not so ; The Sheep , the warlike Horse , and Bull in food Agree , and all drink of the same cold flood ; Yet they are different , and each delights In 's proper Motions , Manners , Appetites ; Such different Seeds in every Herb do grow , Such different Seeds in every Water flow . Now tho Blood , Humour , Nerves and Vein , and Bone , Are parts of An●nal , and make up one , Yet what varieties their Forms divide ? How all unlike ? Their difference vastly wide . So all Combustibles , tho not the same In other things , have part of such a frame , As make gay Sparkles , Ashes , Light , and Flame ; And so consider every thing you 'll find Each made of different Seeds in Shape and Kind . Lastly , we all confess some Objects please The Smell and Taste at once : — Now Seeds of different Shapes must make up these . For Taste and Smell do different Organs strike , Therefore their figures cannot be alike ; So that each Mass doth different Shapes enclose , And every Body different Seeds compose . A pregnant proof of this my Verse affords : For there are Le●ters common to all Words , Yet some of different Shapes and Figures joyn To make each different Word , each different Line ; Not but that many are in Shape the same , But all agree not in one common Frame . And so of other things , tho Thing are made Of many common Seeds in order laid , Yet may the Compounds widely disagree , And we may justly guess that Stone , and Tree , Or Animal kind , as Bird , and Beast , and Man , From Seeds of different shapes and kinds began . Yet all joyn not with all ; for thence would rise Vast Monsters , All Seeds do not agree with all . Nature's great absurdities : Some things half Beast , half Man , and some would grow Tall Trees above , and Animals below : Some joyn'd of Fish and Beasts , and every where Frightful Chimaera's breathing flames appear . But since we see no such , and Things arise From certain Seeds of certain Shape and Size , And keep their Kind as they increase and grow , There 's some fix'd reason why it should be so . For see , our Limbs receive from all their food Agreeable Parts , which turn'd to Flesh and Blood Accept the vital Motions ; but for those That disagree with her , s●me Nature throws Thro open passages away , but more By secret impulse fly thro every Pore ; For they could never joyn , but still at strife Obstruct all Motions that are fit for Life . Now these are Catholick Laws , these Rules do bind Not Animals alone , but every Kind : For since all in their Nature different be , The Figures of their Seeds must disagree ; Not but that many are in Shape the same , But all agree not in one common frame . Now since the Seeds are different , thence will grow A difference in their Weight , and Motion too , Their Stroke , Connection , Concuss . Now by these , Not Animals alone , but Heaven , Earth Seas , Are plac'd in their own proper Species . Now further learn , what I with toyl and Pain , With many a careful Thought and labouring Brain Have sought to teach thee , lest you should mistake , And think the Seeds of Black Composures Black ; Of White things White , or other Bodies wear Those different colours that their Seeds did bear ; For Seeds are colourless , Seeds are Colourless . without a Dye , Or like or unlike those that seem to lie On Bodies surfaces , and strike our Eye . Now if you think such Seeds are things unfit To be conceiv'd , how fond is the conceit ? For since that Men born Blind , whose Natural Night Was never scatter'd by one beam of Light , Know things by touch , he 's foolish that denies That any notices of things can rise , Unless from Colours entring at our Eyes . So when we feel i' th dark , and form from thence Some Images , what Colours strike our Sense ? But this Position stronger Reasons show , For Seeds of things ne're change , tho Colours do : For somewhat must survive each change , and be Essentially immutable , and free ; Lest all should sink to Nought , and thence arise ; For what is chang'd from what it was , That dies . Therefore Seeds colourless , unfit for view Or grant , or grant Annihilation true . Beside , — If Seeds are colourless , and free from Dyes , But form'd of different Figures , whence may rise The numerous Colours , gay Varieties ? And since , as we Discours'd before , we find It matters much with what first Seeds are joyn'd , What Figure , what position they maintain , What Motions give , and what receive again , 'T is streight resolv'd , why things as Black as Night Can change so soon , and put on Virgin White And scatter all around their vigorous Light . As in the Sea , when the mad Ocean raves , And white Curls rise upon the foaming Waves ; For thus it is , that which seem'd Black before , By losing little Parts and taking more , Their Number , Motion , Order , Station , Site , Position chang'd , from Black are turn'd to White . But if the Sea were ●ing'd with Natural Sky , What force , what art could make it change the Dye ? For change it's frame , and change and change again , Yet still the Native Tincture would remain , And never put on White ; but if the Seed , Painted with different Colours , all agreed , To make one White , as little parts that bear Quite different Figures can compose one square ; Then it would follow , as in squares there lie Such different Figures naked to our Eye , Just so in one pure Whiteness we should view A thousand Colours mixt , and different too . Beside● , look o'er those different shapes , for there No hindrance in their Natures doth appear , Why all may not agree to make one Square . But neither Sense , nor Nature's Laws permit , That different Colours should compose one white . Besides , the only cause that all propose For colour'd Seeds , this Fancy overthrows : For he●e , from white , white Bodies do not rise , Nor black from black ▪ but Seeds of various Dyes . Now colourless Seeds will sooner make a white . Than black , or any other opposite . Beside , since Colours are alone by Day , And owe their Beings to the glittering Ray , Of Colours . But Seeds of Things do not exist alone By Day ; 't is plain that they are ting'd with none : For how can Colours be i' th' darkest Night , Since they all change , and vary with the Light , According as the Ray's oblique or right ? So Plumes that go around the Pigeon's head , Sometimes look brisker with a deeper red ; And then in different Position seen , Show a gay Sky all intermixt with Green : And so in Peacock's tails , all fill'd with Light , The Colour varies with the change of Site . Now since these Colours rise from beams of th' Sun Reflex , they cannot be when those are gone ; And since the Eyes a different stroke receive From white , from that which black , or others give ; And since it matters not what Colour 's worn By things we touch , but what fit Shapes are born ; We easily infer Seeds want no Dyes , Those the variety of Shapes supplies , And thence those different sorts of Touch may rise . Beside , since certain Colours don't agree To certain Shapes , and any Dye may be In any Shape , then tell me why we find Such Colours still belong to such a Kind ? Why cannot Crows their usual Dye forsake , And put on white ? why not Swans mourn in black ? Again , break any thing , we find at last , The less the Parts , the more the Colours wast . For Instance , shave but Gold , the gawdy Red , Which thro the whole Composure once was spread , Is lost and gone , the Parts unheeded lie , Nor with their tempting Purple court our Eye . Which shews , that Bodies are from Colours free'd , Before they come to be as small as Seed . Besides , since some ne'er touch the Ear , or Nose , With Sound or Smell , we naturally suppose That neither Sound nor Smell belongs to those . So likewise , since 't is nonsense to deny Some Seeds too small and subtle for our Eye , Those free from Colour we must all conceive , As well as those from Sound , and Taste believe , Whose Sound , nor Taste , our Tongue , nor Ears perceive , And yet the Mind can comprehend as well These void of Dye , as those of Sound and Smell . Beside , Seeds are Inodorous . not only Colour is not found In Seed , but neither Smell , or Taste , nor Sound : They no brisk Odours in Effluviums send Or to delight our Nose , or to offend ; But void of Odours all . So Artist● chose An inodourous Liquor to compose Their rich Perfumes , lest they infect , and spoil Their Odours with the native Smell of Oyl . Well then , as all these former Reasons show , The Seeds on compound Bodies ne'er bestow Their Sound , Seeds have no Qualities . their Taste , or Smell ; for they have none , No proper Sound , or Odour of their own ; Nor Heat , nor Cold , nor any Quality ; For those are subject all to change , and die , E'en such as viscous , brittle , hollow are , All which arise from putrid , soft , and rare ; For either these cannot to Seeds agree , Or Seeds are not immortal all , and free From change , and therefore things may fall to nought : All which , Sensibles from Seeds void of Sense . how fond , my former Reasons taught . Now farther , those Composures that perceive , Enobled all with various Sense , derive Their Beings from Insensible , and live . This every Common Generation shows , And rather proves this truth , than overthrows . For look , what numerous swarms of Worms , and Flies From putrid and fermenting Clods arise , When Seminal Rain descends in softning Dew , And makes the wearied Earth bring forth anew . Besides , Leaves , Water , Grass , do make up Beast , And Man too feeds on those , and is increast ; Their Flesh is turn'd to ours , and so agen The Birds and Beasts increase by eating Men. All which doth prove , that any sort of food Nature can turn to proper Flesh , and Blood : Whence Animals , those things of Sense , she frames , As out of Wood she raiseth Fire and Flames . And hence , as we discours'd before , we find It matters mu●h with what first Seeds are joyn'd ; What Site , and what Position they maintain , What Motions give , and what receive again : But what confirms , Objection what prompts thee to believe That things endow'd with Sense can ne'er derive , Their Beings from Insensibles , and live ? Perchance , as common Observation shows , Because Earth , Stone , Wood , various things compose , And yet there 's neither Life , nor Sense in those . But here you must consider , neither I , Nor any Master of Philosophy Affirm , that every Being may commence A Sensible , and shew the acts of Sense : But that those Seeds , when Sensibles arise , Must all have a convenient Shape , and Size , Position , Motion , Order : now not one Of these appears in Earth , or Wood , or Stone . Yet these fermented by a timely Rain , Grow fruitful , and produce a numerous train Of Worms , because the little Bodies leave Their former Site , and vnion , and receive New Motion , into new Position fall And Order , fit to make an Animal . Besides , those that contend that things commence Sensibles , from Seeds endow'd with Sense , Must grant those Seeds are soft ; for Sense doth ●oyn To tender Gut alone , or Nerve , or Vein , All which are soft , and easily dissolv'd . But grant they could eternally endure , Suppose them all from fatal Change secure , Yet other Doubts occur . For further see , If all those Seeds have Sense , that Sense must be , Or of one single Member , or of All ; And so be like a Perfect Animal : But now the parts in a divided state Enjoy no Sense : The Hand , if separate , Can feel no more , nor any Member live Divided from the Body , nor perceive . Well then , each must be like an Animal , Each single Seed contain the Sense of All But if like Animals ; then tell me why , As well as Animals , they cannot die ? And why Immortal all ? But grant them so ; Yet what could all their Combinations do , But make some Animals ? and what increast But Sensibles ? — As Man gets only Man , and Beast gets Beast . But if the Seeds in Mixture lose their own , And take another Sense , when their's is gone , What need of any ? why should we suppose They ever had that Sense , which they must lose ? Beside , since , as I urg'd before , 't is true That Birds are made of Eggs ; since softning Dew Ferments the Clods to Worms , we know from thence That Sensibles rise from Seeds void of Sense . If any grants the thing , No Sense before the Animal . that Sense can rise From Sensless Seeds , if he consents to this ; But says , That it is form'd , and fashion'd all By Change i' th' Seeds , before the Animal , As any other things are born , and grow : For his Conviction , I shall only show , That Nature 's fixt , and steddy Laws decree'd , That nothing should be chang'd , that Nought should breed Without a combination of the Seed . And thus without the Limbs no Sense can rise , It cannot be , before the Body is ; Because the Seeds lie scatter'd every where , In Heaven , in Earth , and Water , Flame , and Air ; Not yet combin'd to make an Animal , Nor Sense , that Guide , and Governour of all . Beside , when strokes too strong for Nature fall And mighty pressures crush an Animal , It 's Sense and Vital Powers are scatter'd all . For then the little Seeds do separate , And all the vital Powers are stopt by Fate . At length the Motion scatter'd thro the whole , Breaking the vital ties of Limbs and Soul , Expels and drives it out at every Pore : For what can Force , for what can Stroke do more , Than disunite those Seeds that joyn'd before ? But when the Force is weak , more light the blows , The small remains of Life with ease compose Those violent Motions of approaching Fate , And call back all things to their former state ; Expel usurping Death , that seem'd to obtain An Empire there , and settle Sense again : Else why should living Creatures , that arrive So near the gates of Death , return , and live , Rather than enter in , when come so nigh , And end their almost finish'd Race , and die ? Beside , since we feel Pain , when outward Force Diverts the Atoms , from their Natural Course , And shakes them o'er the Limbs , but when they obtain Their Natural Motion , and their place again , A quiet Pleasure streight succeeds the Pain . It follows , that the Seeds are things unfit , Or to be toucht with Pain , or with Delight ; Because they are not made of other Seed , Whose Change of Motion , or of Site may breed Vexing Pain , Pleasure , or Delight ; and hence It follows too , that they are void of Sense . But further now : If we must needs believe , That Seeds have Sense , because the Things perceive ; What sort of Seed must form the Human Race ? Can violent Laughter screw their little Face ? Or can they drop their Briny Tears apace ? Can they or laugh , or weep ? Can they descry The greatest Secrets of Philosophy ? ●iscourse how thing are mixt ? Or comprehend ●n what firm Principles themselves depend ? ●or things which do enjoy the Faculties , And Powers of perfect Animals ; must rise From other Seeds , and those must be begun From others , and so to infinitum on . For thus I 'll urge : Whatever can perceive , ●iscourse , laugh , reason , flatter , weep , or grieve , Must be compounded , and must owe their frame ●o proper Seeds , which can perform the same . But if this seem absurd ; and dull , morose , And heavy Seeds can laughing things compose ; ●f wise , or if discursive things can rise From Seeds , that neither reason , nor are wise ; What hinders then , but that a Sensible May spring from Seeds , all void of Sense , as well ? Lastly , we all from Seed Celestial rise Which Heaven , our Common Parent , still supplies . From Him the Earth receives enlivening Rain , And streight she bears Bird , Tree , and Beast , and Man , And proper food for all , by which they thrive , Grow strong , and propagate their Race , and live ; Thence justly all the name of Mother give , And so each part returns when Bodies die , What came from Earth , to Earth ; what from the Sky Dropt down , ascends again , and mounts on high . For Death doth not destroy , but disunite The Seeds , and change their Order , and their Site : Then make new combinations , whence arise ●n Bodies all those great Varieties ; Their Change in Colour , Shape , and Frame ; and thence Some for a while enjoy , then lose their Sense . From whence , as we observ'd before , we find It matters much with what first Seeds are joyn'd ; What Site , and what Position they maintain , What Motion give , and what receive again , And that the Seeds of Bodies ne'er contain Such fragil transient things , as seem to lie On Bodies surfaces , and change , and die ▪ It matters much , even in these ruder Lines , How , or with what , each single Letter joyns ; For the same Letters , or almost the same , Make Words to signifie Earth , Sun , and Flame , The Moon , the Heaven , Corn ; Animals and Trees , And Sea ; but their Position disagrees , Their Order's not alike . In Bodies so : As their Seeds , Figure , Order , Motion do , The Things themselves must change , and vary too . But now attend , Many Worlds . I 'll teach thee something new ; 'T is strange , but yet 't is Reason , and 't is true . E'en what we now with greatest Ease receive , Seem'd strange at first , and we could scarce believe ; And what we wonder at , as Years encrease , Will seem more plain , and all our wonder cease . For look , the Heaven , the Stars , the Sun , and Moon , If on a sudden unto Mortals shown , Discover'd now , and never seen before , What could have rais'd the People's wonder more ? What could be more admir'd at here below ? E'en you had been surpriz'd at such a show . But now all cloy'd with these , scarce cast an Eye , Or think it worth the pains to view the Sky . Wherefore fly no Opinion , 'cause 't is new . But strictly search , and after careful view , Reject , if false ; embrace it , if 't is true . Now I have prov'd before , this mighty Space Is Infinite , and knows no lowest place , Nor uppermost ; no bounds this All controle , For that 's against the Nature of the Whole . Now since thro this Vast Space Seeds always move With various turns , and from Eternal strove ; Who can imagine there should only rise Our single Earth , our Air , and our Skies ; Whilst all the other Matter scatter'd lies ? Especially , since these from Chance arose ; When the unthinking Seeds by various blows , Now this now that way mov'd , at last was hurl'd Into the decent Order of this World ; And made fit combinations : whence began The Earth , the Heaven , the Sea , and Beast , and Man . 'T is prov'd , and certain then , that other-where The busie Atoms joyn , as well as here ; Such Earths , such Seas , such Men , such Beasts arise , All like to those inclosed by our Skies . Again : When there can be no hind●ing Cause , But Place and Seed enough ; by Nature's Laws Things must be made : Now if the Seeds surmount The u●most stretch of Numbers vast account And the same Nature can compose a Mass , As once in this , in any other place ; It plainly follows , that there must arise Distinct and numerous Worlds , Earth , Men , and Skies , In places distant , and remote from this . Now farther add : No Species hath but one , Which is begun , increas'd , and grows alone ; But every Kind doth certainly contain Of Individuals a numerous train , As Bird , and silent Fish ; as Beast , and Man ; Therefore the Species of the Sun , and Moon , Of Heaven , and Earth , must needs have more than one . For every one of these is made , and grows By the same Nature's Catholick Laws with those , Whose spacious Kinds do numerous trains enclose . If this you 'll understand , you 'll plainly see , How the vast Mass of Matter , Nature free From the proud Care of th' Medling Deity , Doth work by her own private strength , and move , Without the trouble of the Powers above . For , how , good Gods , can those that live in peace , In undisturb'd and everlasting Ease , Rule this vast All ? their labouring thoughts divide 'Twixt Heaven and Earth , and all their Motions guide , Send Heat to us , the various Orbs controle , Or be immense , and spread o're all the Whole ? Or hide the Heaven in Clouds , whence Thunder thrown Does beat their own aspiring Temples down ? Or thro vast Desarts breaks the innocent Wood , Nor hurts the Bad , but strikes the Iust and Good ? Now the Infinite Mass sends new supplies Into the World already form'd ; whence Skies And this vast Ball of Earth , The World receives new Seeds . and boisterous Seas , And spacious Air , grow bigger and increase : For all to their own proper Kinds retire , To Earth the earthy , fiery parts to Fire , To Water , watry , till they grow as great As Nature 's fixt and steddy Laws permit . For as in Animals , when every Vein Receives no more than what flies off again , Those can increase no more ; such means secure Those things from farther growth , when once mature . For that which looks so fair , Augmentation . so gay , and young , Climbs to Maturity , grows great , and strong ; That many parts receives , and still retains , And spends but few ; because thro all the Veins The little nou●ishing parts with ease diffus'd , Are there in little Space confin'd , and us'd For growth ; but few flie off , and break the chain , And get their former liberty again . For tho things lose their parts , Diminution . when those are gone , Some new supplies of other Seed● come on , And more than they have lost : Thus things endure , Look gay , and young , until they grow mature . Thence by degrees our Strength melts all away , And treacherous Age creeps on , and things decay . For Bodies now grown big , and large , which cease From their continued growth , nor more encrease , Those spend the more , their parts disperse with ease . The Nourishing parts come slowly on , and few , Too small decaying Nature to renew ; The Stock is largely spent , no new supply Sufficient to make good those parts that die : Therefore they needs must fall , ●hir Nature broke By Inward wasting , or External stroke ; Because the the stock of nourishment decays As Age creeps on ; The World grows old . and still a thousand ways The little Enemies without oppose , And strive to kill them by continual blows : And so the World must fall , tho new supply The Mass affords , to rai●e those things that die . Yet all in vain ; for Nature cannot give Supplies sufficient , nor the World receive . E'en now the World 's grown old ; e'en that she bore Such mighty bulky Animals before , Now bears a Puny Insect , and no more . For who can think these Creatures , fram'd above , The little business of some medling Iove ? And thence to people this inferiour Ball , By Homer's golden chain let gently fall ? Nor did they rise from the rough Seas , but Earth , To what she now doth feed at first gave birth . Beside , she Corn , and Wine , and Oyl did bear , And tender Fruit , without the Tiller's care . She brought forth Herbs , which now the feeble Soil Can scarce afford to all our pain and toil . We labour , swet , and yet by all this strife , Can scarce get Corn and Wine enough for Life . Our Men , our Oxen groan , and never cease , So fast our Labours grow , our Fruits decrease , Nay , oft the Farmers with a sigh complain , That they have labour'd all the Year in vain , And looking back on former Ages , bless With anxious thoughts their Parents Happiness ; Talk loudly , how that Pious they were fill'd , Content with what the willing Soil did yield , Tho each Man then enjoy'd a narrower Field : But never think , fond Fools , that Age will wast This mighty World , and break the frame at last , The End of the Second Book .

LUCRETIUS . THE THIRD BOOK . THee , who hast Light from midst thick Darkness brought , And Life's advantages and pleasures taught , Praise of Epicu●u● . Thee , chiefest glory of the Grecian State , 〈◊〉 strictly trace ; willing to imitate , Not contradict : For how can Larks oppose The vigorous Swans ? they are unequal Foes : Or how can tender Kids with feeble Force Contend in Racing with the noble Horse ? Thou , Parent of Philosophy , hast shown The way to Truth , by Precepts of thy Own , For as from sweetest Flowers the labouring Bee Extracts her precious Juice ; Great Soul , from Thee We all our Golden Sentences derive ; ●olden , and fit Eternally to live . For when I hear thy mighty Reasons prove This World was made without the Powers above , All fears and terrors wast , and fly apace . Thro parted Heavens I see the mighty Space , The Rise of Things , the Gods , and Happy Seats , Which Storm or violent Tempest never beats ; Nor Snow invades , but with the purest Air , And gawdy Light diffus'd , look gay and fair : There Bounteo●s Nature makes supplies for Ease , There Minds enjoy an undisturbed Peace ; But that which senseless we so grosly fear , No Hell , no sulphurous Lakes , no Pools appear ; And thro the Earth I can distinctly view What underneath the busie Atoms do . From such like thoughts I mighty pleasure find , And silently admire thy strength of Mind ; By whose one single force , to curious Eyes All naked and expos'd whole Nature lies . Since then I 've taught , what Seeds of Bodies are , And how they move , what different Shapes they bear , And how from these all Beings first may spring : Next of the Mind , The Subject . and of the Soul I 'll sing , And chase that dread of Hell , those idle Fears , That spoil our Lives with Jealousies and Cares , Disturb our Joys with Dread of pains beneath , And fully them with the black Fear of Death . For tho some talk , ●ear of Death the cause of all 〈◊〉 . they should less fear to die , Than live in a Disease , or Infamy ; That they know well the Soul consists in Blood , And our Philosophy can do no Good ; Observe , they talk thus rather out of love To empty Praise , than what they say approve : For the same Men , to chains or banishment , Condemn'd to th' Galli●s , or to Prison sent , Tho infamous by horrid Crimes they 're grown , Yet still endure , and patiently live on ; Nay , more than that , where e're the Wretches come , They sacrifice black Sheep on every Tomb , To please the Manes ; and of all the rout , When Cares and Dangers press , grow most devout . Well then to know Mens Souls , and what they are , View them beset with Dangers , and with Care : ●or then their Words will with their Thoughts agree , ●nd , all the Mask pull'd off , show what they be . Beside , all blind Ambition , all fierce Lust Of Avarice , those Parents of unjust , Which make Men plunge thro' sins , and vex each hour With Cares and Pains , to climb to Wealth , or Power ; This shame , these great disturbers of our Breath , Are chiefly nourisht by the Fear of Death . For Infamy , Contempt , and Poverty , ●o seem so near the Gates of Death to lie ; That whilst by sensless Fears Men frighted strive As far remov'd as possible to live , By Civil Wars endeavour to get more , And doubling murders , double their vast store ; ●augh o're their Brothers graves ; and timorous Guests All hate , and dread their nearest Kinsmens Feasts . From the same cause the meager Envious rise , And look on others Wealth with troubled Eyes ; Complaints they make , and passiona●ely repine , That some with Power , and some with Honour shine , Whilst they lie mean and low , and without Fame ; And thus they die for Sta●ues , and a Name . When some this Dread strikes deep , e'en Life they hate , And their own Hands prevent the stroke of Fate : Yet still are ignorant , that this vain Fear Breeds all the trouble , jealousie and care ; Makes Men unkind , unchast and break their trust ; In short , destroys whate're is good , and just . So some their Parents , and their Country sell , To free themselves from Death , and following 〈◊〉 : For We i' th' Day , as Boys i' th' Night , do fear Shadows as vain too , and sensless as those are . Wherefore that Darkness that o'respreads our Souls , What can disperse , but those Eternal Rules , Which from firm Premis●s true Reason draws , And a deep insihgt into Nature's Laws ? First then , the Mind , The Mind is ● Substance . in which the Reason lies , Is part of Man , as Hands , and Feet , and Eyes Are parts of Animals ; tho some have taught , And those Philosophers , that Sense , and Thought , Do no particular Seat , and part controle , But is a Vital Habit of the Whole ; In Greek call'd Harmony , and that from thence Flows all our Reason , Life , and Thought , and Sense ▪ But 't is no Part. So Health , and Strength belong To Man , yet are no Parts of him that 's strong . But this is false . — Foroften when these visible Limbs do smart , Not Harmony . Brisk Joy's still-seated in some unseen Part. And so o' th' contrary : when Minds opprest Sink under Cares , their Bodie● are at rest . So often whilst the Hand or Foot complains , The Head is vigorous , and free from pains . Beside , when charms of Sleep have clos'd our Eyes , Languid , and void of Sense the Body lies ; Yet even then , some other Part appears Disturb'd with Hope , with Joy , and empty Fears . But further , to convince you that the Soul Is Part , and not the Harmony of the Whole : For tho some Limbs are lost , Life keeps her Seat ; But when few Particles of Vital Heat , And our last Breath goes out , Life likewise flies : And the Forsaken Carcass wasts , and dies : Which proves our Lives not equally depend , For their beginning , continuance , and end , On every Part ; but chiefly Heat and Air , Make Life within us , and preserve it there : Then both these Two are there ; but swiftly gone , And leave our Limbs , as treacherous Death comes on . Now since the Nature of the Mind and Soul Is fully found , and prov'd a Part of th' W●ole , Let those that call it Harmony , and please Their Fancies to derive s●●h Words as these From Musick 's Sounds , or whensoe'er it came , Apply'd to that which had no proper Name , Take back their Term again ; 't is here o'erthrown , And useless prov'd : Let us go farther on . Next then , I must affirm the Soul and Mind The Mind and Soul are one . Make up one single Nature closely joyn'd , But yet the Mind 's the Head and Ruling Part Call'd Reason , and ' its seated in the Heart ; For there our Passions live , our Joy , and Fear , And Hope , which proves the Mind must needs be there ; But the Inferior Part , the Soul , confin'd To all the Limbs , obeys the Ruling Mind , And moves as that directs ; for only that Can of it self rejoyce , or Fear , or Hate ; Passion and Thought belong to that alone , For Soul and Limbs are capable of none . As when the Eye , or Head , or Hand complains , All the whole Body is not vext with Pains ; So often whilst the labouring Mind opprest Sinks under Cares , the Soul enjoys her rest : But when the Mind a violent Passion shakes , Of that disturbance too the Soul partak●s ; Cold sweats bedew the Limbs , the Face looks pale , The Tongue begins to falter , Speech to fail , The Ears are fill'd with noise , the Eyes grow dim , And feeble shakings seize on every Limb ▪ Beside , on sudden Frights Men often swoon ; A strange Effect : from which 't is plainly known , The Mind and Soul are joyn'd , and make but one ; For here the Mind's force strikes the Soul , The Mind is material . and so The stroke goes on , and strikes the Body too . But , to en●●rge the Instance more , this proves The Mind material too , because it moves , And shakes the Limbs , makes them look pale and wan ; In short , directs , and governs the whole Man : All which is done by Touch , and what e'r touch Are Bodies , then the Mind and Soul are such . The Mind prov'd Body , The Mind is compos'd of Seeds small and round . I 'll go on to find What sort of Body 't is that makes the Mind . First then , it is a small and subtle one , Because no Action is so swiftly done As what the Mind begins . This Instance proves The Mind , than other things more swiftly moves ; But what thus easie to be mov'd is found , Of very little Seed , and very round Must needs be fram'd ; so that the weakest shove May push them forward on , and make them move . Water by lightest strokes is mov'd and flows , 'Cause small and slippery Parts the Streams compose ; But Honey , and thick Liquors stubborn prove More dull , and heavy , and unapt to move ; For all their Parts more joyn'd , and closer fall , Because they 're not so round , so smooth , and small . So heaps of Poppy-seed , so Sand disjoyn'd , Is scatter'd by the softest breath of Wind ; But massy Stones , or Darts together cast , Stand firm against , and scorn the roughest blast : Which proves , that Seeds small , smooth , and round are best For vigorous Motion , rough and great for Rest. Now since the Nature of the Mind is found So apt to move , of Bodies small and round , It must be fram'd : Which Knowledge ( lovely Youth ) Will lead thee on to undiscover'd Truth . For hence by easie Inference you may guess , How subtle all it's Parts , what small recess , If crusht together , it would all possess . For when the stroke of Fate invades the Heart , How small the Soul . And the affrighted Mind and Soul depart , The Weight and Bulk remain ; contented Death Leaves all secure , but Vital Sense , and Breath ; Therefore those Seeds that frame this Soul , thro all Our Limbs diffus'd , are subtle thin , and small : Because when that 's all gone , each Limb retains The former Bulk , the former Weight remains . So when the brisker Spirits leap from Wine , And Parts from Odours from the Air combine ; When from our Limbs a subtle Humour flows , Of the same Weight and Bulk , the Body shows , Because small Seeds all Juice , all Smells compose . 'T is certain then , those Seeds that frame the Mind , Are thin and small , and subtle , and refin'd : For when the Mind is gone , their former weight Each Limb retains , the Bulk remains as great . And yet 't is mixt ; for when Life's Powers decay , The Mind consists of four Parts . A gentle Breeze with Vapour flies away . This Vapour likewise shews that Air is there , All Heat hath Air ; for Heat by Nature rare Must still be intermixt with Parts of Air. Well then , we know the Mind and Soul comprise Three Things , yet from all these no Sense can rise , No Vigorous Thought from such a frame as this , Then we must add a Fourth unto this Frame , A Fourth something , but without a Name , Whose Parts are smooth , small , subtle , apt to move , When prest or troubled by the weakest shove . From this comes Sense , This the first stroke receives , And then the impulse to the Vapour gives ; Then to the unseen Wind , then to the Air , Thence thro our Limbs 't is scatter'd every where ; The Blood with troubled motion strikes the Heart , And a quick Sense runs thro each inward Part : Then thro the Marrow , then thro every Bone , Whether it be a sharp , or pleasing one : But violent Passions , as strong Grief or Fear , Scarce enter far , and make Disturbance there ; But strange Convulsions run our Bodies o'er , And Life and Soul fly out at every Pore : But oft the Motion on the surface plays , Stops there , and that 's the reason that Life stays . Next , how these four are mixt , I would rehearse , How fitly joyn'd ; but now my flowing . Verse The Latin Language's poverty doth check ; Yet briefly , and as that permits , The four Parts are confus'dly mixt . I 'll speak . They all confus'dly move , no different Space To each allotted , and no proper Place Where this divides from that , and lies alone , But all their Powers conjon'd , arise as One. So generally in every piece of Meat Our Sense discovers Odors , Sapors , Heat , Yet 't is the same Flesh ; so Heat , and Air , and Wind , Make up one Nature mixt , and closely jon'd , With that quick Force which makes them move , and whence Thro all the Body's Parts springs vigorous Sense . This Nature 's deeply hid , this doth possess The Inward'st Space , the most remote Recess . As in our Limbs the Soul 's remov'd from View , Because his Seeds are thin , and small , and few ; So this Fourth Nameless Force within the Soul Lies hid , it 's chiefest Part , and rules the Whole . So likewise must the Heat , the Air , and Wind , Be in convenient Place , and Order joyn'd : This must be uppermost , that lower fall , To make it seem One Nature fram'd of all ; Lest Heat and Air , plac'd separately , distract The Power of Sense , and make it cease to act . Heat in the Mind is shewn , when Passions rise , And Anger burns ; it sparkles thro the Eyes : And when the trembling Body shakes for Fear , And Blood grows cold , we know that Wind is there . In those the Power of Air is chiefly seen , Whose Heart 's untroubled , and their Look serene : Those have most Heat , by Nature most inclin'd To Rage , such is the Lion's furious Mind , Who roaring bursts with generous Disdain , Nor can his Breast his violent Rage contain . Most Parts of Wind compose the Deer's cold Soul , From whence a trembling Chill runs thro the Whole ▪ The peaceful Ox contains most Parts of Air , Not subject unto too much Rage , nor Fear , A Temper ' midst the Lion and the Deer . So Mens Minds differ too , tho Moral Rules And Arts do polish , and reform our Souls ; Yet still some Seeds remain , they still appear Thro all the Masks and Vizors we can wear : Some small Remainders of the Primitive Mind , Some evil Passions will be left behind ; Whence some are prone to Rage , some to Distrust , Some Fearful are , and some more Mild than Just. A thousand more Varieties they show , Each different Mind hath different Manners to● , Whose hidden Causes I shall ne'er explain , Or Names sufficient , and expressive feign , For all these infinite Varieties Of Shapes , whence all these different Manners rise : Yet this methinks might be affirm'd as true , Those tracts of Nature are so weak , so few Which Learning leaves , that we in spight of these , May rival e'en the Gods in Happiness . This Nature thro the Limbs spreads every where , And Life and Health preserves with provident Care ; For they are joyn'd , and each on each depends , And the least separation Death attends . As if from grains of Myrrh you force away The ravishing Smell , their Natures too decay ; So part the Soul and Limbs , you both destroy , So close they joyn , and Common Life enjoy . Nor can the Soul and Body separate , Perceive , or think in their divided state ; For the first stroke is by the Nerves convey'd , And Sense , from the Ioynt motions of both , made . Besides , the Body is not born alone , Nor grows , nor lives , when Mind and Soul are gone ; For th● the Water heated o'er the Fire , May lose some Vapours , yet remain entire ; The Limbs , when Mind and Soul are fled , submit To the same fate and die , and rot with it : Nay more , before the Infants see the Light , Before they pass the confines of the Night , Whilst yet within their Mother's Womb they lie , If these two separate , The Body us well as Soul perceives . they fail and die : Whence learn , that since the Cause of Life 's combin'd , And lies in both , their Natures too are joyn'd . Farther , who to the Limbs all Sense denies , And says the Soul , which thro the Body lies , Is subject of that Motion we call Sense , He fights against the clearest Evidence . What need of Arguments , what need of Words ? The strongest Proof the thing it self affords : Yet every Limb wants Sense , when the Soul 's gone , And loseth much as feeble Age comes on . That Eyes no Objects see to Sight expos'd , But that the Soul , as thro wide Doors unclos'd , Looks thro them is plain Nonsense : 'T is refell'd E'en by their Sense , who this wild Fancy held ; This seems so plain , 't is brought so near our Eyes , That he is blind , or shuts them , that denies ; Chiefly when fulgid Objects view'd , the Sight Grows dim , and dazled , by too great a Light ; For Doors unclos'd no harm nor danger know , Whatever Body t' is that passes thro . Were the Eyes Doors thro which the Soul did look , View'd all around , and her fair Prospect took , Our Sight , would stronger , quicker , better prove , If these pluckt out , we all the Bars remove . And now to solve these Doubts must not be brought , As learn'd Democritus his School hath taught , Against Democritus . That Souls and Limbs are equal , o'er the Whole To every Limb an equal Part of Soul . For , first the Seeds of Soul are less than those , Which all the Body's Grosser part compose ; Neither in Number , nor in Bulk so great , And o'er the Limbs in distant Spaces set . So that as few , and little , as suffice For that weak Motion , whence our Senses rise , So few , so little , we must all confess Those different Spaces , which those Seeds possess . For often falling dust we scarce perceive , Nor Dew by Night , nor what the Spiders weave , When o'er our Limbs the subtle chains are spread , Or the decaying Web falls o'er our head ; Nor Plumes , nor Chaff , nor such light thing as these , Nor the soft Motion of the wandring Fleas : So that a strong Impression must be made , And the quick stroke to many parts convey'd , Before the little Bodies of the Soul Can feel , and thro those distant spaces roll ; Meet , strike , and part again , and thus perceive , Be pleas'd with the soft Objects stroke , or grieve . The Mind 's The Mind the chiefest Part. the chiefest Part of all the Whole , Life more depends on that , than on the Soul ; When that departs , no Soul can longer stay But servilely attends , and flies away , Expires , and vanishes in the same Breath , And leaves the Limbs in the cold hands of Death . But he still lives , whose Mind remains alone , Altho his Limbs lopt off , the Soul is gone . So let Ingenious Tyrants Malice strive , Of many Limbs , tho not of all deprive , And so divide the Soul , the Man will live . Thus leave the Pupil sound , but cut the White , We still enjoy the Noble Power of Sight ; But that once hurt , tho all the Parts around Be left entire , and firm , and free from Wound , The Power decays , and an eternal Night , And frightful Darkness all o'erspreads the Sight ; Darkness , where e'er the wounded Eye-balls roll ; And like these two in this are Mind and Soul . Now then , The Soul mortal . my Lovely Youth , to let thee know That Souls and Minds are born , and mortal too , I 'll write such Verse , as shall appear to be By curious labour wrought , and worthy Thee : Do You take both exprest by either Name , ( Both Words in this Dispute express the same : ) So that , for Instance , when the Soul you find Prov'd Mortal , think I likewise mean the Mind , Since Both do make but One , two Natures joyn'd . First then , First Argument . since I have prov'd the Soul consists Of smaller Parts than Water , Smoak , or Mists , ( Because than all these three more apt to move , First Argument . And take Impression from a weaker shove ; For by the Images of Smoak and S●reams , And thinnest Mists 't is mov'd , as when in Dreams From fansy'd Altars smoaky Cloud● arise , And in dark rolls are scatter'd thro the Skies , Those thoughts are rais'd by subtle Images ) And since you see , that when the Vessel 's broke , The Water runs away , and the thin Smoak By every Tempest scatter'd thro the Air , Confus'dly mix with it , and perish there ; Conclude the thin Contexture of the Mind , An easier Prey to every rougher Wind , With ease dissolv'd , when from the Body gone ; 'T is tost i' th Air , all naked , and alone . For since the Limbs , that Vessel of the Soul , Could not contain it's Parts , and keep it whole , When bruis'd or drain'd of Blood , how can the Air A Body , than our Flesh , our Blood , more rare ? Besides , 't is plain , that Souls are born and grow , Second Argument . And all by Age decay as Bodies do . To prove this truth ; In Infants , Minds appear Infirm and tender as their Bodies are : In Man , the Mind is strong ; when Age prevails , And the quick Vigour of each Member fails , The Mind's Powers too decrease , and wast apace , And grave and reverend Folly takes the place : 'T is likely then the Soul and Mind must die , Like Smoak in Air it's scatter'd Atoms flie : Since all these Proofs have shown , these Reasons told , 'T is with the Body born , grows strong and old . Besides , as violent Pains , and strong Disease Third Argument . Torment the Limbs , and all the Body seize ; So Grief and Trouble Mind and Soul surprize ; 'T is likely therefore that That also dies . Sometimes when violent Fevers vex the Brains . The Mind grows mad , and raves with equal pains : Sometimes when dull and death-like Lethargy , And lasting sleep sits heavy on the Eye , The Soul is lull'd ; and neither knows , nor hears His Friends kind voice , nor sees their falling tears , Whilst they with Pious Care about him weep , And strive to rouse him from his Death of sleep . Since then the Limbs Disease affect the Mind , That must be mortal too : for still we find By thousand Instances Diseases wait On Death , as the sad Messengers of Fate Besides , Fourth Atgument . when Wine 's quick force hath pierc'd the brain , And the brisk heat 's diffus'd thro every Vein , Why do the Members all grow dull and weak ? The Tongue not with it's usual swiftness speak ? The Eye-balls swim , the Legs not firm and strait , But bend beneath the bodies natural weight ; Unmanly Quarrels , noise and sobs deface The powers of Reason , and usurp their place ? How could this be , did not the precious Juice Affect the Mind it self , and spoil it's use ? Now things that can be thus disturb'd , that cease From usual actions , by such Lets as these , Would die , suppose the force or strokes increase . Oft-times with violent Fits a Patient falls , Fifth Argument . As if with Thunder struck , and foams , and bawls , Talks madly , shakes , moves here and there , breaths short , Extends and tires his Limbs with Antick sport : Because the Venom , scatter'd o're the whole , Makes such strange stirs and motions thro the Soul ; As boisterous Storms which o're the Ocean rave , And raise white Curls upon the foaming Wave : He groans , because when pain'd , the seeds of Voice Break forth in a confus'd and troubled Noise ; He 's mad , because the parts of Soul and Mind Are by the Poyson 's violence disjoyn'd . Disturb'd , and tost ; but when the Causes cease , The black malignant Humours , and Disease In some convenient Vessel lurk in peace ; His weakness wears , and he forgets his pain , His Strength , his Life , and Sense return again . Now since Diseases can this Soul divide , Whilst strengthned by , and to the Members ty'd ; Who can believe , this tender Substance , Mind , When from the Body loos'd , can brave the Wind ? And since our Minds as well as Bodies feel The powers of Medicines , Sixth Argument . that change , or heal , They must be mortal , for to change the Soul You must , or change the order of the Whole ; Take off some old , or add some parts anew . — Now what 's Immortal , common sense hath told , Can gain not one new part , nor lose one old ; For whatsoever suffers change , unties It's Vnion , is not what it was , but dies : Therefore the Mind or by Diseases griev'd , Or by the power of Medicines reliev'd , Shews her self mortal ; Such plain Evidence , Drawn from the strongest Reason , surest Sense , Doth all their specious Sophistry oppose , And either way confutes and overthrows . Besides , Experience shews , Seventh Argument . that Patients die By piece-meal , thro the Toes , then Legs , then Thigh Creeps treacherous Death ; thence thro the rest it moves By slow degrees : and this one instance proves The Soul mortal , since Death doth slowly spread , And some parts are alive at once , some dead . But if you think the Soul , by Fat● opprest , Can to one Limb retire , and leave the rest ; That part , where so much Soul hath residence , A greater must enjoy , and quicker sense ; But since none such appears , 〈◊〉 plain it flies By piece meal thro the Air , and therefore dies . But grant what 's false ; the Soul can backward flie , And hudled up within one Member lie , Yet this infers the Souls Mortality . For what 's the difference , if by latest breath Expell'd or hudled up , 't is crusht to death ? Whilst from the Limbs the Senses steal away , And by degrees the Powers of Life decay . And since the Soul is part , and since it lies Fixt in one certain place , as Ears or Eyes ; So like as those when from the Body gone , Perceive not , nor endure , but perish soon ; The Mind can't live divided from the Whole , The Limbs which seem the Vessel of the Soul , Or somewhat if you please more nearly joyn'd , Because these Two the closest Ties do bind . Lastly , The Soul separated hath no Sense . both Soul and Body joyn'd , perceive , Exert their natural Powers , endure , and live ; Nor can the Soul without the Limbs dispense Her vital Powers , nor Limbs without the Soul have sense : For as the Ey● grows stiff , and dark , and blind , When torn from off her seat ; so Soul and Mind Lose all their Powers , when from the Limbs disjoyn'd ; Because 't is spread o're all , and there preserves Her life , by vital Union with the Nerves . Nor could the little seeds of Soul commence Those shor● Vibrations that are fit for sense , Were the space great , which strictly all enclos'd They well perform'd ; but from the Body loos'd , And to the wide unconstant Air expos'd , Could ne're enjoy , because the Air and Mind , Can never , as the Soul and Limbs be joyn'd : For could the thin unconstant Air controul . And keep in order too the fleeting Soul , And That those Motions too of sense maintain , Which now it doth thro every Nerve and Vein , And all our Limbs ; then we might justly call The Air a Body , and an Animal . Well then , the Soul all naked , and alone , When from the Body loos'd , her Covering gone , Must die , both Soul and Mind , for both are one . Besides , since when the Mind and Soul are fled , Another Argument . The Carcass stinks , and rois as soon as dead , How canst thou doubt , but that , the Union broke , The scatter'd Soul flies thro the Limbs like Smoak ; And therefore must the Body's Fabrick fall , Because the Soul that did preserve the All , Upheld and strengthened it , is now no more , But fled thro every Passage , every Pore : Which shews the Soul , as all her Powers decay , Her parts dissolv'd , she scatter'd flies away . Nay more , whilst yet i' th' Limbs , as Death comes on , Another Argument . Her parts are all dissolv'd before she 's gone . Nay when she 's yet alive , some strokes prevail , And shake the Soul , her Powers begin to fail , The Members tremble , and the Face looks pale , As if 't were real death ; this happens when we swoon , Then then the Mind and Soul are almost gone , The Ties of Vnion almost all undone : For then the Mind 's assaulced , and would bow To Fate , it shaken by a stronger blow , Then who can think that from the Members gone , Expos'd to th' Air , all naked , and alone , It may but one short moment be secure , Much less as long as Time , as Years endure ? Besides , Another Argument . what Patient e're perceiv'd the Soul Forsake the dying Members safe and whole ? Or that by slow degrees it seems to rise First thro the Throat , then higher jaws , then flies , But every Sense in 's proper Organ dies ? And were the Soul immortal , Another Argument . why doth the Mind Complain of Death , why not rejoyce to find Her self let loose , and leave this Clay behind ? As Snakes , when e're the circling Year returns , Rejoyce to cast their Skins , or Deer their Horns . Again , — Why 's not the Soul produc'd in any part , I' th' Head , i' th' Hands ? Why only in the Heart ? But ' cause each Being hath it 's proper seat , And there begins , there grows mature and great ; Thus flames ne're rise from waves , nor cold from heat . And if the Soul 's immortal , Another Argument . if she lives Divided from the Body , if perceives , She must enjoy five Senses still ; for who Can fansie how the Soul can live below , Unless 't is thus endow'd ? Thus Painters please , And Poets too , to draw their Souls with these . But as without the Soul , nor Eye , nor Ear , Nor either Hand , can touch , or see , or hear ; So neither can this Soul , this Mind perceive , Without these Hands , these Eyes , these Ears , nor live . Besides , The Soul divisible . our vital Sense is spread o're all ; The whole Composure makes one Animal : So that if sudden violent strokes divide This whole , and cast the parts on either side ; The Soul and Mind too suffer the same Fate , And part remains in this , and part in that . Now what can be divided , what can lie And waste in several parts , can likewise die , So Chariots arm'd on every side to wound , When fiercely drove , bring Death to all around ; And yet the wounded Man , so quick's the blow , Is scarce disturb'd , scarce seems to feel , or know His Wound ; and now but half a body grown , Still hasts to fight , still eagerly goes on , Nor misses he his Arm or Shield , — Tho by the Chariot torn , drag'd o're the field : Others that lose those Hands that climb the Wall , Reach on , or fall , and wonder at their Fall ; Others , their Legs lopt off , attempt to rise , Whilst the poor Foot lies trembling by , and dies . And when the Head 's lopt off , the Eyes and Face Still keep their natural , still their vital Grace ; The Look is vivid still , nor seems like dead , Till every Particle of Soul is fled . So likewise chop a venomous Serpent's Train , You 'll see each single part is vext with pain , Each turns , each bleeds , and sprinkles all the ground With poys ' nous Gore , each wriggles at the Wound . What then ? Hath every part it 's proper Soul ? This were to place a Thousand in one Whole . Well then the Soul , by the same fatal blow , That chopt the poys'nous Tail , is cut in two ; Therefore 't is mortal , subject unto Fate , Because 't is divisible as well as that . Besides , Another Argument . were Souls immortal , ne're began , But crept into the Limbs to make up Man , Why cannot they remember what was done In former Times ? Why all their Memory gone ? Now if the Mind 's frail powers so far can wast , As to forget those numerous actions past , 'T is almost dead , and sure can die at last . Well then the former Soul must needs be dead , And that which now informs us , newly made . But when the Body 's made , Another Argument . when we begin To view the Light , if then the Soul crept in , How is it likely it should seem to grow , Increase and flourish , as the members do ? No , it would live confin'd to her close Cage , With powers as great in Infancy , as Age. Well then 't is prov'd , Another Argument . the Soul is born and dies , Beside , suppose it fram'd without , what Ties Could knit this Soul so close , how could this Mind , As Sense assures , with every Limb be twin'd ? For now 't is knit to every Nerve and Vein , To every Bone , that e'en the Teeth feel pain ; As when with sudden chop they grind a Stone , Or when cold Water chills the heated Bone . Since then 't is joyn'd so close , how can this Soul , Loos'd from the Limbs , flie off secure , and whole ? But now suppose the Mind was fram'd before , Another Argument . And then in●us'd ; grant this , I 'll ask no more : This proves 't is mortal too , for whilst the Soul , Insinuates her substance o're the Whole , It 's Parts must be dissolv'd , the natural Tie Of Union loos'd , therefore the Soul can die . As Mea●s diffus'd thro all the Members lose Their former Nature , and different things compose ; So Minds , tho safe and whole they first begin To enter , are dissolv'd in entring in : Because those subtle parts this Soul contains , Must be diffus'd thro all the Nerves and Veins ; And that whichentred , rules the Body now , Is the same Soul , that died in passing thro : And therefore Souls are born and perish too . Besides , Another Argument . from Carcasses some Part alone , Or the Whole Substance of the Soul is gone : If only Part , 't is dead , it's Seeds disjoyn'd ; For some do fly away , some lurk behind : But if all goes , why then do Troop● of Flies , Why numerous Infects from the Bodies rise , Swarm o'er the Members ? what 's the cause of this ? But grant you can believe a Proper Soul For every Worm , descends secure and whole ; Nor think it strange , that when the former's gone , A Thousand little Souls should come for One ; Yet still 't is doubtful , whether every Mind Hunts carefully for S●eds of proper Kind . And fashions it 's own Case ; or else doth wait , Until the Limbs are perfect , all compleat , And then goes proudly in , and takes her Seat . For what should prompt the Soul to all this Pains , What make her work ? since freed from slavish chains Of Matter ; Hunger , Cold , no sharp Disease , No anxious Cares her happy Substance seize : From the United Limbs she suffers these . But grant 't was good for Minds to put on Clay , How are these Bodies form'd , what curious way , How , in what Manner is the Action done ? Souls cannot , therefore do not , frame their own . And did they enter perfect Frames , what Art Could subtly twine the Soul with every Part ? That this should act on that , so nearly joyn'd ; The Mind affect the Limbs , the Limbs the Mind ? Besides , why Lions Fury , why the Deer From their cold Sires derive their Natural Fear ; Why Foxes Craft , why proper Powers adorn Each different Kind , unless the Souls are born ? For were the Souls Immortal , could the Mind Fly off , No Transmigr●tion . and leave his former Case behind , And take another of a different Kind ; What change in Animals Manners must appear ? The Tyger-dog will flie pursuing Deer ; The Hawk forget his Rage , and learn to fear , Trembling at every little Dove that flies ; Men would be foolish all , and Beasts be wise . For 't is absurd , that this Immortal Mind , Should change according to the different Kind Of Body , unto which the Soul 's confin'd . For things thus Changeable , the Natural Tie Of Union broke , the scatter'd Parts can flie Dispers'd , disorder'd , and themselves can die . But if they say , that Souls expell'd by Fate , To other Bodies of like Kind retreat ; Then tell me why , Why doth the wisest Soul , When crept into a Child , become a Fool ? Why cannot New-born Colts perform the course , With equal Cunning as a Full grown Horse ? But that the Souls are born , increase , and grow , And rise mature , as all their Bodies do . Perchance they 'll , say , Weak Minds , and Tender Sense Belong to tender Bodies . Poor Defence ! This yields the Cause , this grants that Minds are frail , Whose former Life and Powers can change and fail . Beside , come tell me why a Soul should grow , And rise mature , as all the Members do , If 't were not born ; When feeble Age comes on , Why is 't in hast , and eager to be gone ? What doth it fear , it makes such haste away , To be imprison'd in the stinking Clay ? What doth it fear the aged Heap's Decay ? Or that 't will fall , and crush the Mind beneath ? Fond Fear ! Immortal Beings are free from Death . 'T is fond tot hink , that whilst wild Beasts beget , Or bear their Young , a Thousand Souls should wait , Expect the falling Body , fight , and strive , Which first shall enter in , and make it live . Or is 't agreed , do previous Leagues declare here , That 't is her lawful Right , who first comes there , To enter in , and so no need of War ? Beside , The Soul cannot be made without the Body . no Trees in Heaven , no Stars below , The Hills no Fish , the Stones no Moisture know , Each hath it's proper Place to live and grow . So neither Souls can live without the Blood , And Nerves , and Veins , and Bones ; for grant they cou'd , Then thro one single Part , as Arm , or Head , 'T would first be fram'd , thence o'er the others spread ; As Water into Vessels pour'd , doth fall First to one Part , then rise and cover all . But since 't is certain , that a Proper Place Is settled for the Life , and the Increase Of Mind and Soul ; 't is folly to believe They can be made without the Limbs , or live . Well then , the Soul spread o'er the Limbs must fail , And die with those , as Years and Death prevail . For that Immortal Beings should lie confin'd To Mortal ones , their different Powers be joyn'd , And act on one another , is absurd , Plain Nonsense : what more fond can Dreams afford , Than Mortal with Immortal joyn'd in one , Should feel those Harms 't was free from , when alone ? Beside , Another Argument . what is Immortal must be so , Because 't is solid , above the Power of Blow ; Whose Parts no Wedge divides , which knows no Pore , And such are Seeds , as I explain'd before : Or else because , like Empty Space , 't is such As is secure from Stroak ▪ and free from Touch ; Or else because it can admit no bound , 'T is 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 there : no - Space doth lie Without the Whole , to which the Parts may flie , And leave the Mighty All to waste , and die . Now 't is not perfect solid ; every Mass Between the Seeds contain some empty Space : Nor is 't like Void , untoucht : for subtle Wind , With rapid Storms , can hurry on the Mind , Or take one Part , and leave the rest behind . Besides , there 's space enough , to which , the Tie Of Vnion loos'd , the scatter'd parts may flie . Well then , the Mind is Mortal , and can die . But if you think 't Immortal , free from Wound , Because it 's Substance is encompast round , Fenc'd from destructive Causes ; or that such Can very seldom , if at all , approach ; Or if they should , flie off , before they make Confusion there ; this is a Grand Mistake . For , not to mention how Diseases vex The Soul , what Fear of future Ills perplex , When guilty Conscience shall affright the Mind For Sins , strike deep , and leave Despair behind ; 'T is mad , forgetful ; sometimes Lethargy , And Death like sleep sits heavy on her Eye : Well then , what 's Death to us , since Souls can die ? For as we neither knew , nor felt those Harms , When dreadful Carthage frighted Rome with Arms , Against Fear of Death . And all the World was shook with fierce Alarms ; Whilst undecided yet , which part should fall , Which Nation rise the Glorious Lord of all : So after Death , when we shall be no more , What tho the Seas forsake their usual Shore , And rise to Heaven ? what tho Stars drop from thence ? Yet how can this disturb our perisht Sense ? But now suppose the Soul , when separate , Could live , and think , in a divided state : Yet what is that to Vs , who are the Whole , A Frame compos'd of Body joyn'd with Soul ? Nay , grant the scatter'd A●●es of our Vrn Be joyn'd again , and Life and Sense return ; Yet how can that concern Us , when 't is done , Since all the Memory of past Life is gone ? Now we ne'er joy , nor grieve , to think what We Were heretofore , nor what those things will be , Which fram'd for Vs , the following Age shall see . When We revolve , how numerous Years have run , How oft the East beheld the Rising Sun E're We began , and how the Atoms move , How the Unthinking Seed for ever strove ; 'T is probable , and Reason's Laws allow , These Seeds of Ours were once combin'd as now : Yet now who minds , who knows his former state ? The Interim of Death , the Hand of Fate , Or stopt the Seeds , or made them all commence Such Motions , as destroy'd the former Sense . He that is Miserable , must perceive , Whilst he is so , he then must be , and live ; But now since Death permits to feel no more Those cares , those troubles , which we felt before , It follows too , that when we die again , We need not fear ; For he must live , that lives in Pain : But now the Dead , tho they should all return To Life again , should grieve no more , nor mourn For Evils past , than if they ne'er were born . Now when you hear a Man complain , and moan , And mourn his Fate , because when Life is gone , His Limbs must waste , and rot i' th' Earth , or feast The greedy Flames , or some devouring Beast ; All is not well : He , by strong Fancy led , Imagines Sense remains among the Dead . Nor can I think , tho he Himself denies , And openly declares the whole Man dies , But that from strong Conceits he still believes , Fond Fool , that He himself Himself survives : For now , e'en whilst he breaths , e'en whilst he lives , And thinks he must be torn or burnt , he grieves ; Thinks still the Carcass must be He , and thence His wanton Fears infer there must be Sense : And hence he grieves that He was born to die , Subject to treacherous Mortality ; But never thinks , Fond Fool , that when kind Death Shall close his Eyes in Night , and stop his breath , Then nothing of this Thinking Thing remains To mourn his Fate , or feel sharp Grief and Pains . But if 't is miserable to be torn By Beasts when dead , why is 't not so to burn ? If that's an Ill , why not as great an one To be opprest with Earth or Marble-stone ? Or dipt all o're in Honey , or be roll'd O're boisterous Waves on Clifts expos'd to Cold ? Ay , but he now is snatcht from all his Joys : No more shall his chast Wife , and pratling Boys Run to their Dad with eager hast , and strive Which shall have the first Kiss , as when alive . Ay , but he now no more from Wars shall come , Bring Peace and Safety to his Friends at Home . Wretched , O wretched Man ! One fatal Day Hath snatcht the vast Delights of Life away ! Thus they bewail , but go no further on , And add , that his Desires and Wants are gone : Which if they thought , how soon would all give o're Their empty causless tears , and weep no more ? 'T is true thou sleep'st in Death , and there shalt lie Free from all Cares to vast Eternity : But we shall mourn thee still ; no length of Years Shall overcome our Grief , and dry our Tears . Now I would gladly know , Come tell me why , Why do'st thou pine with Grief , and weep , and sigh ? Why do'st thou vex thy self , why beat thy Breast , Because thou once must sleep in Death , and rest ? So when the Iolly Blades , with Garlands crown'd , Sit down to drink , whilst frequent Healths go round , Some looking grave , this Observation make ; All those Delights are short we Men can take : Now we enjoy ; but gone , we wish in vain , In vain desire to call them back again . As if the greatest Ill i' th' Grave they fear Were Thirst , or to want Wine , or Garlands there , Or any other thing they fansie here . Fools ! e'en in common Sleep , what Cares molest ? What thoughts for Life or Health disturb our Rest ? For Men eternally might still sleep on , Free from such Cares , their Rest dis●urb'd with none : Yet then the Mind is well , 't is whole , and lives , And aptly moves , nay , and almost perceives , Small strokes will wake the Man , and he revives . Then Death , if there can be a less than Least , Is troubled less with Anxious Cares , than Rest : Because in Death , few parts of Mind remain ; And he that sleeps in Death , ne'er wakes again . But now if Nature should begin to speak , And thus with loud Complaint our Folly check : Fond Mortal , A Pro●opopoeia of Nature . what 's the matter thou do'st sigh ? Why all these Tears , because thou once must die , And once submit to strong Mortality ? For if the Race thou hast already run Was pleasant , if with Ioy thou saw'st the Sun ; If all thy pleasures did not pass thy Mind As thro a Sieve , but left some Sweets behind : Why do'st thou not then like a Thankfuul Guest , Rise chearfully from Life's Abundant Feast , And with a quiet Mind go take thy Rest ? But if all those Delights are lost and gone , Spilt idly all , and Life a Burthen grown ; Then why , fond Mortal , do'st thou ask for more , Why still desire t' increase thy wretched Store , And wish for what must wast like those before ? Not rather free thy self from Pains and Fear , And end thy Life , and necessary Care ? My Pleasures always in a Circle run , The same Returning with the Yearly Sun : And thus tho thou do'st still enjoy thy Prime , And tho thy Limbs feel not the rage of Time , Yet I can find no New , no Fresh Delight ; The same Dull Joys must vex thy Appetite , Altho thou could'st prolong thy wretched Breath For numerous Years , much more if free from Death . What could we answer , what Excuses trust ? We must confess that her Reproofs are just . But if a Wretch , if one opprest by Fate , Mourns coming Death , and begs a larger Date , Him She may freely chide : Forbear thy Sighs , 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 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 't is well enough , I think 't is 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 : 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 , 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 't was 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 : 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 't is 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 . 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 't is 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 't is 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 't is 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 .

a a Sen. Epist. 19● . Iuvab●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 , 't is 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 , 't is evident , that suppose the Soul immortal , 't is 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 .

The End of the Third Book .

LUCRETIUS . THE FOURTH BOOK . I Feel , I rising feel Poetick Heats ; And now inspir'd , trace o're the Muses Seats Vntrodden yet : 't is sweet to visit first 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 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 't is 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 't is 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 't is 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 't is 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 sure no Airy Souls get loose , and fly From Hell's dark Shades , nor flutter in our Sky : For what remains beyond the greedy Urn , Since Soul and Body to their Seeds return ? A Stream of Forms from every surface flows , Which may be call'd the Film or Shell of those : Because they bear the Shape , they shew the Frame , And Figure of those Bodies whence they came . The dullest may perceive , and know 't is true : For Bodies big enough for Sense to view , ●o often rise ; some more diffus'd , and broak : Thus Fire , thus heated Wood doth breath forth smoak ; And some more close , and joyn'd ; when Heats begin , Some Insects seem to sweat , and cast their Skin , The Heifers cast the Membranes of their Ho●ns , Snakes leave their glittering Coats among the Thorns , A glittering Coat each Tree , each Bush adorns . We see with Pleasure , what we fled before ; We handle now the Scales , and fear no more . This proves , that numerous trains of Images ( For why can these , and not more thin than these ? ) From every surface flow . For first they lie Unchain'd , and loose , and ready for our Eye : They soon will slip , and still preserve their Fran●e , Their ancient Form , and tell from whence they came : Nay more , they 're thin , they on the surface play , And so few Chains to break , few Stops to stay Their course , or hinder when they flie away . For now 't is certain that a numerous store , Not only from the Middle Parts , as 't was before Observ'd , but even from the surface rise , As Colours often loosned strike our Eyes . Thus when pale Curtains , or the deeper Red , O're all the spacious Theater are spread , Which mighty Masts and sturdy Pillars bear , And the loose Curtains wanton in the Air ; Whose Streams of Colours from the top do flow , The Rays divide them in their passage thro , And stain the Scenes , and Men , and Gods below : The more these Curtains spread , the pleasing Dye Rides on the beams the more , and courts the Eye ; The gawdy Colour spreads o're every thing , All gay appear , each Man a Purple King . Since Curtains then their loosned Colours spread , Since they can paint the Under Scenes with red ; Then every thing can send forth Images : Those fly from surfaces as well as these . 'T is certain then , that subtle Forms do flie , And dance and frolick in our lower Skie , Which single , are too subtle for our Eye . But now the Odors , Vapors , and thin Smoak , Fly scatter'd and confus'd , their order broke ; Because whilst they from inward Parts do flow , And thro strait winding Pores , and turnings go , They are disorder'd in their passing thro : But now these subtle Films of loosned Dyes What can disorder , as from things they rise , Since each upon the utmost surface lies ? Thus Forms , which Glass , which limpid Streams restore , Bearing that Shape , that Dye , the Body wore , Must be compos'd of fleeting Images That rise from Things ; for why with greater Ease Can these Forms rise , than some more thin than these ? Then there are sub●le Shapes , like those that Streams , Or Glass restore on the returning Beams ; In Figure like , but Airy , thin , and light , And single each , too subtle for our Sight ; Yet coming thick , and in a numerous train , Reflected from the polisht Specular Plain , Can make us see ; and that 's the reason why The Forms return again , in Shape , and Dye So like the Things , and please the curious Eye . Next learn how subtle and how thin these are . The Subtilty of the Images . First then , since Seeds of Things are finer far Than those that first begin to disappear : But now to clear this , to confirm the more The Subtleness of Seeds explain'd before , And add new Reasons , to the former store ; How many Animals , whose whose middle part , The sharpest Eye , with all the Help of Art Can't see ? Dull Art may throw her Glasses by : How subtle then the Guts , the Heart , the Eye ? How thin each Little Member of the Whole , How Infinitely small the Seeds that frame the Soul ? But more — Opoponax , or Rue , that strike the Nose With strongest Smells , or others like to those , If shaken , thousand Parts do flie from thence , A thousand ways , but ●eak , nor move the Sense : And yet how subtle , if compar'd with these , How thin , what Nothings are the Images ? How vast the Disproportion 'twixt these two ? 'T is more than Thought can think , than Words can show . But now , besides those subtle Forms that rear From Bodies , Thousand new are fram'd in Air , Fashion'd by Chance ; and these , when born on high , Do change their Shapes , and wanton in the Sky ; Then joyn in various Forms , grow thick , and move Like Clouds combin'd , and darken all above : Hence Prodigies , Prodigies . hence some Gigantick War Marshall'd i' th' Air , looks dreadful from afar , And shadows all : Hence Mountains seem to flie , And scatter'd Rocks cut thro the wounded Sky ; Hence other Clouds do frightful Creatures show ; We stare amaz'd , and wonder at below . Next learn — How soon these Forms flie off , how swift they rise : For something still on every Surface lies , Just ready to depart , and please our Eyes ; This , when on Rare and Thin Composures tost , For Instance Cloaths , Reflection . it enters and 't is lost : On Rocks and Woods 't is broak ; those ne're restore The Forms , the Image then appears no more : But if 't is thrown on dense and smooth , as Glass , It must return , those things it cannot pass As Cloaths , nor break , because the thing 's polit● ; Hence Forms return from such , and please the Sight : And hence the polisht Glass , what e're you place Before , as swift as thought returns the Face : Which proves , that numerous trains of Forms arose , And such , as the Reflecting Mirror shows , Thin subtle Images , all like to those , Each moment spring ; and ●ence 't is justly said , Their Rise is quick , these Forms are quickly made . As numerous Rays must every Minute flow From th' Sun , to keep all full of Light below ; So numerous Images from things must rear , Each Minute rise , and wander thro the Air : Because let hasty Hand the Mirror place , This way or that , yet still we view the Face , The Colour , Shape , returning from the Glass , So often when the Heavens serene , and bright , Look gay and clear , and smile with gawdy Light ; A horrid Cloud streight hides it's glorious : Face , As if the shades of Hell had left their place , And fill'd the arched Skies ; so thick the Night , So dark the Clouds appear , so much affright : And yet how subtle , if compar'd to these , How thin , what Nothings are the Images ? How vast the Disproportion , 'twixt these two ? 'T is more than Thought can think , than Words can show . Now next , The swiftness of the Images . how fast they move , how quick thy fly , Parting with swiftest wings the yielding Sky ; How they out-strip dull Time wher e're they go , How quick , how swift they are in passing thro ; In few , but sweetest Numbers , Muse , rehearse : My few shall far exceed more numerous Verse . Thus dying Swans , tho short , yet tuneful Voice , Is more delightful than a World of Noise . First then , Experience tells , that thin and light , And sub●le things are fit for hasty Flight ; Such is the Ray , that Vapor of the Sun , How swift ? it's Race is finisht when begun : For they are thin Composures , almost Seed , And cut the parted Air with greatest speed ; No Letts to stop , but when one part is gone , Another flows , and drives the former on : The Rays still rise in a continu'd stream , The following lashes on the lazy Beam . So far the Reason holds ; the Airy Race Of Images must pass a mighty space Each point of Time : for first some force behind Still drives them on t'out-strip the lingring Wind ; Their Texture is so thin , their Frame so rare , That they can freely enter any where , And even penetrate the middle Air. Besides , if these Composures from Above , So swiftly thro the Lower Regions move , If in one Point of Time the glorious Ray Swiftly descends , and shews approaching Day ; From Heaven to Earth can take its hasty Flight , And gild the distant Globe with gawdy Light ; If this so swift , then swifter those that lay On surfaces of Things , which nought could stay , No stops could hinder as they flie away : Those larger space in that shor● time must flie , Whilst the Sun 's lazy Beams creep thro our sky . Another Instance of their Swiftness this : — In Bowls of Water set abroad by Night , We know that Stars do shed their feeble Light , So quick the glorious Ray descends from far , And we look downward to behold the Star ; Which shews these Images with eager hast From Heaven reach distant Earth ; they move so fast , Before the present single Now is past : Slow Time admires , and knows not what to call The Motion , having no Account so small . Well then , these Images that strike our Eyes , And make us see , from real things must rise : ● Thus Odors rise from Gums , a gentle Breez From Rivers flows , and from the Neighbouring Sea● Sharp Salts arise , and fret the Shores around ; Thus all the Air is fill'd with murmuring sound ; And whilst we walk the Strand , and pleas'd to view The wanton Waves , or squeeze and mingle Rue , Or Salt or bitter Tasts our Tongues surprise ; So certain 't is , that Subtle Parts arise From All , and wander in the Lower Skies ; These never cease to flow , because the Ear , And Eye , and Nose , still smell , or see , or hear . So feel by Night , our Touch will soon betray The Shape , like that the Sight beheld by Day . Well then , the cause whence Touch and Sight must rise Is one ; the same affects the Hands and Eyes . For thus , if when i th' Dark we feel a Square , The Touch informs what shape the thing doth bear : What is it makes us see the Light by Day , But the Square Imag● riding on the Ray ? Well then , these Images are cause of Sight , Sans These , all would be dark , all hid in Night . But now these Images , these subtle Streams Are scatter'd all around , How we know the Distance of Objects . on all the Beams ; And therefore whereso'ere we turn our Eye ( In that alone the Power of Sight doth lie ) These Images appear , and quickly show The Colour , Shape , and tell the Distance too : For these arising from the Object seen , Drive forward all the Air that lies between ; This stream of Air unto the Eye doth flow , And gently grates the Ball , and passes thro ; This shews the Distance . — For as the stream of Air that passes by Is long , or short , as tha● doth strike the Eye , So far or near the Objects seem to lie : And this is quickly done , at once we view The Distant Thing , and know the Distance too . But more ; No wonder that the Eye descries The Things themselves , altho the Forms that rise Are single far too subtle for our Eyes : For Winds molest , Cold makes the Members smart , And yet what Sense perceives each single Part , What Sense each Atom of the Cold and Wind ? None feels the single Force , but all conjoyn'd ; Then we perceive the stroak , then Pains commence , As if External Force did wound the Sense . In Flints we press the utmost Part alone , Yet feel not that , that is to Touch unknown ; We feel the Inward hardness of the Stone . Now learn , Why the Image● seems beyond the Glass . ●'le sing why each reflected Face Is seen , as if remov'd byond the Glass ; For so it seems : as when the hindring Door Imprisons up the longing Eye no more , But opened wide , permits the eager Sight O're Objects plac't without to take their Flight , View all around , and revel with Delight . The Object then by double Air is shown , The Air that lies within the Gate is one And then the Gate it self is plac't between , Then th' outward Air , and then the Object seen . Thus when the Image of the Glass doth rise , And makes it's passage forward to our Eyes , It drives before it all the Air between , So that is felt before the Glass is seen : And when we see the polisht Specular Plain , Our Form flies to it , and returns again , Still driving on the Air that lies between , So that is felt before the Face is seen : And that 's the cause why each returning Face Seems far remov'd , and plact beyond the Glass . But more , Returning Forms , that reach the Sight , Transpose Why Transpos'd . the Parts , and turn the Left to Right : Because the Forms that strike the Polish't Plain , Are not restor'd , the same unchang'd again ; But striking strong , are turn'd a different way . This Instance clears it : Take a Form of Clay , Not yet grown dry , and dash it on a Seat : Now if the Form's entire , the Fron● retreat , And come behind , the Par●s preserve their Site , The Right will seem the Left , the Left the Right . But more , Returning Forms do often pass , Images from one Glass to another . And fly from one into another Glass . Thus from one Single thing these Plains restore Six Images , and often Ten , or more : Thus let the thing be hid i' th' farthest Cell ▪ Yet place the Plains by Art , and set them well , The flitting Images to All will com● , And all the thing appear in every Room : But more ; The Shapes Transpos'd by th' former Plain , Which pass to others , there are turn'd again . But convex Glass●s shew the Body's site , Restoring Left as Left , and Right as Right ; Because the Image is reflected twice , From Glass to Glass , Convex Glasses . and after strikes our Eyes ▪ Or else 't is turn'd about ; for that the Face Is turn'd about ; as it doth backward pass , We learn e'en from the Figure of the Glass ▪ But further on ; The Image Why the Image moves . seems to wait On all our Steps , and imitate our Gate : For when we move , and leave some Parts o' th' Glass , The Parts thus left no more return the Face ; For Nature doth by steddy Laws ordain , That when a Form comes on , and turns again , The Lines make equal Angles with the Plain . The sight a Fulgid Object hates , Fulgid Objects hurtful . and flies ; The Sun e'en blinds the bold and prying Eyes : Because the Rays are strong , and swiftly flie , And with repeated stroaks disturb the Eye ; Thro pure and unresisting Air they fall , And break the Texture of the injur'd Ball. Besides , all Objects that are glaring bright Do hurt , and burn the Eye , and spoil the Sight ; For Flames a thousand hurtful Parts contain , Which strike the tender Eye , and raise a Pain . Besides , whatever Iaundice Why things seem yellow to those that have the Iaundice . Eyes do view , Look pale as well as those , and yellow too : For lurid Parts flie off with nimble wings , And meet the distant coming forms of Things ; And others lurk within the Eyes , and seize , And stain with Pale the Entring Images . More ; tho our Eyes are all inclos'd in Night , Why we see Objects plac't in the Light . They see those Objects that are plac't in Light ; Because tho first the nearer darker Air Doth creep into the Eyes , and settle there , Streight comes with vigorous Force the shining Ray To cleanse the Pores , and drive the shades away ; For 't is more subtle , and more strong than they : When this hath cleans'd , and opened every Pore , Which the dark heavy Air had stopt before , The Forms of Things come in , they swiftly flie , And strike , and raise a Motion in the Eye , But now when We our selves are plac't i th' light , The Objects in the dark ne'r move the sight ; Because a thicker Air doth still come on , A darker , as the former dark is gone , And stops the Pores ; and thus no Forms can rise , None move , and find a passage to our Eyes . Now farther , 't is by sure Experience found , A Square , Why squares seem round . when seen at distance , seems a Round : Because all Angles seem , when seen from far , Obtuse ; or rather , not at all appear : For as thro flitting Air the Forms do flie , They 're struck and blunted in the lower Sky , And so grow weak , and never move the Eye : Thus all the Angles hid , the Things appear All Round , ( tho each may be a perfect Square , ) Yet not like perfect Rounds , and seen when near . And Shadows seem to move , Why Shadows seem to move . to turn , and stay As Bodies do , and servilely obey : Now how can Air only depriv'd of Light , For shadow is no more , a sudden Night , ) On all the Members various motions wait , And turn , and imitate her Bodie 's gate ? But thus it happens , when we walk by day , Our Bodies stop the passage of the Ray ; But when we leave the place , they farther flow , And their warm K●sses on the Earth bestow . And thus the Shadow seems to move , to bend , As Bodies do , and all their Walk attend ; For still new Rays spring from the glorious Sun , The former dying when their Race is run : And therefore Earth is soon depriv'd of Light , And Rays as soon come on , and chase the Night : The Negro-darkness washt becomes a White . The Eye not deceiv'd ▪ And yet here 's no deception of the Eye , For 't is its Office only to descry Or how , or in what place the Shadow is ; It must not pass the narrow bounds of this : But if the Shad●ws are the same , or no , Whether they die , or , as the Body , go ; 'T is not the office of the Bye to know : 'T is Reason's office That , for that 's design'd Things nature , and Philosophy to find ; Then fix not on the Eye the failures of the Mind . Thus Ships , tho driven by a prosperous Gale , Seem fixt to Sailors , those seem under sail That lie at Anchor safe ; and all admire , As they row by , to see the Rocks retire . Thus Stars seem fastned to the steady Pole , Tho all with daily constant motion roll ; 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 i th' 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 , 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 , 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 , 't is 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 ; 'T is 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 't is 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 't is 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 , 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 . 'T is truth , whatever 't is 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 ! 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 ; 't is 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 : 'T is certain then that Voice , that thus can wound , Is all material ; Body every Sound . Besides 't is 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 't is 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 , 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 , 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 't is 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 ; For when the Food 's descended farther down , We tast no more , and all the Pleasure 's gone ; So when 't is 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 't is 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 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 't is 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 , — 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 't is 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 ) 't is 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. They enter thro , and strike the Airy Soul . Hence 't is we think we see , and hence we dread Centaurs , Scyllas , and Cerberus monstrous Head , 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 't is 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 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 ; 't is 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 , 't is 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 't is 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 . 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 , 't is 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 't is 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : 't is 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 't is 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 : And so of all the rest , what e'r● they feign , What e're they teach , 't is 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 't is 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 't was that they were fit to do . Well then , 't is 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 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 ; ( 't is 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 't is 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 , 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 't would 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 't is 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 ; 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 ; 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 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 . 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 't will 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 , 't is not pure : But still some sting remains , some fierce desire To hurt what ever 't was 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 . Fond fancy this in Love ! We ne're give o're ; The more we know , and have , we wish the more , 'T is true , because the Meat and Drink 's convey'd To proper Vessels , Thirst and Hunger's staid : But now from Beauty , now from Forms that please , What comes but thin and empty Images ? E'en such as He enjoys , that drinks in Dreams , His Thirst increaseth ' midst the fancied streams : So Love deludes poor men , their covetous Eye What long , what frequent sights can satisf●e ! What from the tender limbs with wanton play , And amorous touch , poor Lovers bring away ? Nay e'en in the Embrace , whilst both employ Their strength , and Bodies feel the coming joy ; Tho then they twine , and bill like loving Doves , Tho ardent breathings fire each other's Loves ; In vain , fond Fools , they cannot mix their Souls , Altho they seem to try , in amorous Rolls So strictly twin'd , till all their powers decay , And the loose airy Pleasure slips away : Then a short pause between , and then returns The same fierce lust , the same fierce fury burns ; Whilst they both seek , whilst they both wish to have What e're their wanton fancies , wanton wishes crave . For this no cure , for this no help is found ; They waste , and perish by a secret wound . Besides , they waste their strength , their vigour kill , And live poor Slaves unto anothers Will . Debts they contract apace , their Money flies ; Their Fame , their Honour too grows sick , and dies . Rich Shoes , and Iewels set in Gold , adorn The Feet , the richest Purple Vests are worn : The Wealth their Fathers toil'd , and fought to gain , Now buys a Coat , a Miter or a Chain . Great Shows , and Sports are made , and Royal Feasts , Where choicest Meats and Wines provoke the Guests ; Where gawdy Tapestry , and Odours spread O're all the Room , and Crowns grace every Head . In vain : for still some bitter Thought destroys His fancy'd Mirth , and poysons all his Joys ▪ Perhaps some doubtful Word torments his Mind , Sinks deep , and wounds , and leaves a sting behind : Perhaps he thinks his Mistress wanton Eyes Glote on his Friend , perhaps faint Smiles he spies : Such mischiefs happen e'en in prosperous Love . But those that cross and adverse Passion prove , Those wretched Lovers meet ten thousand more , ( Ten Thousand scarce can measure the vast store ) So obvious all , that with the strictest Care 'T is good to keep my Rules , and shun the Snare ; 'T is easier to avoid , than break the Chain , When once intrapt , or be redeem'd again , The Nets are strong , and we may strive in vain . Nay tho securely caught , you may be free Again , unless you are resolv'd to be A willing Slave ; and from your thoughts remove The faults in Mind and Face of her you love : For often , Men quite blind by fond desire , First think their Loves great Beauties , then admire : Their powerful working Fancy still supplies With borrowed shapes , and flattering disguise , The meaner Beautie 's great necessities , Hence 't is that ugly Things in fancy'd dress Seem gay , look fair to Lovers Eyes , and please . The Black seems Brown ▪ the Nasty , Negligent , ●wl ey'd like Pallas , and my Heart 's content ; The little Dwarf is pretty , Grace all o're ; The vast , surprising , and we must adore ; The stammering , lisp● , the Lover thinks he hears The broken sounds breath'd forth in softest Ayrs : She 's Modest if she 's Dumb , and nought can say ; The fierce and pratling Thing is brisk and gay ▪ She 's Thin , if Hectick , and but one remove From Death ; the Meager is my slender Love : The great and swelling Breast like Ceres is , The big and hanging Lip a very Kiss . Ten thousand such : but grant the sweetest Face , Grant each part lovely , grant each part a Grace , Yet others equal Beauties do enjoy , Yet we have liv'd before without this Toy : Yet she is base , yet she perfumes , to hide Her natural smell , her Maids on every side Stand off , and smile , and waggishly deride . Nay , tho a Lover , when deny'd the bliss , Stands long , and , waits , and warms with softning Kiss , The less obdurate Gate , tho then he pours His Oyntments on , and Crowns the Gates with flowers : Yet when admitted , when , no longer coy , The Miss provokes the eager fool to joy ; Then every thing offends , he fancies none , But seeks some fit excuses to be gone , Then he forgets the Stories he Design'd , Nor tells how much her Coldness vext his Mind , Nor sighs , and why my Dear was you unkind ? Then grieves , he gave to her that awful Love , He only ow'd to the great Powers above . And this our Misses know , and strive to hide Their faults from those ( the covering's decent pride ) Whom they would cheat , and bind to an Amour ; Tho foul behind , they look all bright before . In vain : for thou canst understand the cheat , Discover , and know their Wiles , and gross deceit : Nay if she 's free , if not designs to vex Nor cross thy Courtship , or thy thoughts perplex , She 'll shew the common failures of her Sex . The Child still bears the form , Why the Child like the Parents . whose Seed prevails ; If Mothers , Hers ; if Fathers , then the Males : But those that shew a part of either Face , Why like the Grand-fathers . Are made of Seeds , whose friendly Powers embrace , When neither this nor that prevails , and forms the Mass. And oft with Joy indulgent Fathers view'd The Grandsire's Image in their Sons renew'd ; Because the little Mass of Seed remains Entire and whole within the Father's Veins , Which from the Grandsire fell ; this Venus takes , Of this a likeness in the shapes she makes ; She imitates the Grand●ire's Voice , or H●ir , His Smile , or some peculiar Grace , and Air ▪ For these on proper Seeds depend , and rise From proper Shapes , as well as Hands or Eyes . The Males and Females Seed agree to make The tender Young , of both the Young partake ; But yet that Sex the Young resembles most , That hath more powerful Seed , more Vigorous Lust. Nor do the Gods Decree , Of Barrenness . nor Thoughts imploy , Which Mortal shall , which shall not get a Boy , As some believe ; and therefore sacrifice , Whilst Clouds of ▪ Incense from the Altars rise , Make Vows , and Prayers , Temples , and Altars build , To please the angry Gods , and beg a Child . Fond fooling this to Court the Powers above , They sit at Ease ; and never mind our Love . But Male and Female , tho they oft embrace , In vain endeavour to increase their Race , If either Seed's too subtle , thin , and fine , Or else too gross and dull for that design : For if too thin , the Vessels ne're retain The Seed receiv'd , it strait flows out again ; And all the kind Endeavour is in vain ; But if too gross and dull , it moves but slow , And little Pores refuse to ●et it thro , Or it lies sullen there , unfit to breed , Nor kindly mixes with the Female Seed : For All not fit with All. Thus some do prove Unfruitful after many Years of Love , Tho they have often prov'd the Nuptial Joy , And strove , but all in vain , to get a Boy : Yet by a Second Husband 's apt Embrace They quickly bear a fair and numerous Race , And the Decaying Families Increase ; They see their Sons grow strong with Youthful Rage , The Joy and Comfort of their feeble Age. The End of the Fourth Book .

LUCRETIUS . THE FIFTH BOOK . WHAT Verse can soar on so sublime a Wing , As reaches his Deserts ? What Muse can sing As He requires ? What Poet now can raise A stately Monument of lasting Praise , The Praise of Epicurus . Great as His Vast Deserts , who first did show Those useful Truths , who taught us first to know Nature 's great Powers ? 'T is more than Man can do . For if we view the Mighty Things He show'd , His Useful Truths proclaim , He was a God ; He was a God , who first reform'd our Souls , And led us by Philosophy , and Rules , From Cares and Fears , and melancholy Night , To Peace , to Joy , to Ease , and shew'd us Light . For now compare what other Gods bestow . Kind Bacchus first the pleasing Vine did show , And Ceres Corn , and taught us how to plough : Yet Men might still have liv'd without these two , They might have liv'd as other Nations do . But what content could Man , what Pleasure find , What Joy in Life , whilst Passions vex the Mind ? Well then , That Man is more a God than these , That Man , that shew'd us how to live at Ease , That Man that taught the World Delight and Peace . His useful Benefits are rais'd above Alcides Acts , that greatest Son of Iove . For tell me how the fierce Nemean Roar Could fright us now ? How could th' Arcadian Boar , The Cre●an Bull , the Plagues of L●rna's Lakes . The poysonous Hydra with her numerous Snakes ? How could Geryon's Force , or triple Face , How Diomed's fiery Horse , those Plagues of Thrace ? How could the Birds ▪ that o're Arcadian Plains With crooked Talons tore the frighted Swains , Offend us here ? Whom had the Serpent struck , Mighty in Bulk ▪ and terrible in Look , That arm'd with Scales , and in a dreadful Fold Twin'd round the Tree , and watcht the growing Gold , Remov'd as far as the Atlantick Shore , Desarts untrod by us , or by the Moor ? Those others too that fell , and rais'd his Fame , That gave him this diffus'd and lasting Name , And made him rise a God from O●ta's Flame Had they still liv'd , what mischief had they done ? Whom had they torn , whom frighted ? Surely none . For now , e'en now , vast Troops of Monsters fill Each thick and darksom Wood , each shady Hill ▪ Yet who complains , yet who their Iaws endure ? For Men may shun their Dens , and live secure . But had not His Philosophy began , ( What had not Man endur'd , ingrateful Man ? ) And cleans'd our Souls , what Civil Wars , what Cares Would fierce Ambition raise ; what pungent Fears ? How Pride , Lust , Envy , Sloth , would vex the Mind ? Well then , that Man , who thus reform'd our Souls , That slew these Monsters , not by Arms , but Rules . Shall We , ingrateful We , not think a God ? Especially since He Divinely show'd What Life the Gods must live ; and found the Cause And Rise of things , and taught us Nature's Laws . His steps I trace , and prove , as Things begun , By the same Laws and Nature they live on , And fail at last , loose all their Vital Ties ; But chiefly , that the Soul is born , and dies ; And that those shadows , which in Dreams appear , And forms of Friends , and perish't Heroes bear , Are but loose shapes , by Fancy wrought in Air. Now I must ●each , the World , as Years prevail , Must die , this Noble Frame must sink and fail ; And how at first 't was form'd , what various blows Made Seed , Earth , Seas , Sun , Heaven , and Stars compose , What living Creatures did , what never rose : How Leagues , and how Society began , What civiliz'd the savage Creature Man ; Whence sprang that mighty Dread of Powers above , That Reverence , that Awful Fear and Love , Which first Religious Duties did engage , And now secures their Holy things from rage , How towards both Poles the Sun 's fixt journey bends And how the Year his crooked walk attends ; By what just steps the wandring Lights advance , And what Eternal Measures guide the Dance ; Lest some should think their Rounds they freely go , Scattering their servile Fires on things below , On Fruits and Animals to make them grow ; Or that some God doth whirl the circling Sun , And fiercely lash the Fiery Hors●s on : For ev'n those few exalted Souls , that know The Gods must live at Ease , not look below , Free from all medling Cares , from Hate and Love ; If they admire , if view the World above , And wo●der how those glorious Beings move , They are intrapt , they bind their slavish Chain , And sink to their Religious Fears again ; And then the World with Heavenly Tyrants fill , Whose Force is as unbounded as their Will . Deluded Ignorants ! who ne'er did see By Reason's Light what can , what cannot be ; How every thing must yield to fatal Force , What steddy Bounds confine their Natural Course . But now to prove all this : The World mortal . First cast an Eye , And look on all below ▪ on all on high : The solid Earth , the Seas , and arched Sky ; One fatal Hour ( Dear Youth ) must ruin all , This Glorious Frame , that stood so long , must fall . I know that this seems strange , and hard to prove , ( Strong hardned Prejudice will scarce remove ) And so are all things new , and unconfin'd To Sense , nor which thro that can reach the Mind ; Whose Notice Eye , nor Hand , those only ways Where Science enters , to the Soul conveys . And yet I 'le sing : Perchance the following Fall Will prove my Words , and shew ' ●is Reason all : Perhaps thou soon shalt see the sickning World With strong Convulsions to Confusion hurl'd ; When every Rebel Atom breaks the Chain , And all to Primitive Night return again . But Chance avert it ! Rather let Reason shew The World may fall , than Sense should prove it true . But now before I teach these Truths more sure And certain Oracles , and far more pure Than what from trembling Pythia reacht four Ears , I 'le first propose some Cure against thy Fears : Lest Superstition prompt thee to believe , That Sun and Moon , that Seas and Earth must live , Are Gods Eternal , and above the rage , And powerful Envy of devouring Age ▪ And therefore those whose impious Reasons try ( More bold than those fond Fools that storm'd the Sky ) To prove the World is Mortal , and may die , That Orbs can fall , the Sun forsake his Light , And buried lie , like meaner things , in Night , Calling that Mortal which is All Divine , Must needs be damn'd for their profane Design . For these are so unlike the Gods , The World not an Animal . the Frame So much unworthy of that Glorious Name , That neither lives , nor is an Animal ; That neither feels ; dull things , and sensless all . For Life and Sense , the Mind and Soul refuse To joyn with all : their Bodies must be fit for Vse . As Heaven does bear no Trees , no Stars below ; As Stones no Blood no , Fishes Mountains know , But each hath proper place to rise and grow : So neither Souls can rise without the Blood , And Nerves , and Veins , and Bones ; for grant they cou'd , Then thro one single Parts , as Arms , or Head , 'T would first be fram'd , thence o're the other spread : As Water into Vessels pour'd doth fall , First to One part , then rise and cover All. But since 't is certain , that a Proper place Is settled for the Life and the Increase Of Mind and Soul ; 't is Folly to believe That they can rise without fit Limbs , or live ; Or be in flitting Air , or chilling Seas , Or Earth , or scorching Flames . Fond Fancies these ▪ Well then , they are not Gods , their Sense Divine , For they are far unfit for that Design , Since none with Minds in Vital Union joyn . Nor must we think these are the blest abodes , The quiet Mansions of the happy Gods , Heaven not the Seat of the Gods . Their Substance is so thin , so much refin'd , Unknown to Sense ; nay ; scarce , perceiv'd by Mind . 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 't is 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 : 'T is 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 't is 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 ? 't is 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 t is 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 it s 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 .

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 , 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 ; No need of sounding Rattles Those to please ; No need of tatling Nurses busie care ; They want no change of garments , but can wear The same at any Season of the Year ; They need no Arms , no Garrison , or Town , No stately Castles to defend their own ; 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 ; 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 . Is but short-liv'd , it just appears , and dies . As thus 't is 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 ? 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 ; 'T is 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 't is 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 , We think that we shall die as well as these . Besides , what ere 's immortal , must be so , Because 't is 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 , 't is such As is secure from Stroak , and free from touch ; Or else because it can admit no bound , 'T is 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 . 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 't is 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 , 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 ; 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 , 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 , 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 , 'T is 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 'T is 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 't is 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 . 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 , 'T is plain that it appears as great as 't is 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 , 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 't is unsafe , and hard to fix on One. For first , Democritus hath found the cause 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 : 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 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 . 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 . 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 , 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 't is 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 . i th' 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 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 , 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 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 't is 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 , 't was 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 . 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 ●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 . 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 . 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 Common-wealth : 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 , 't is 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 . 'T is 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 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 others 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 ; 't is 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 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 'T is 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 't is 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 't is 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 neque me , neque 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 , 't is 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 , 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 , 'T is 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 , 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 . 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 't is 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 't is 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 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 : 'T is 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 , 't was 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 't will sometimes come abroad ; Since some diseas'd , and some by Night betray The wicked Actions they have done by Day ; Tho hid in Night , scarce Hell so deep as They. Now sing , my Muse , for that 's my next Design , Why All do bow to somewhat as Divine , Why every Nation hath it's proper Shrine ? Why All do Temples build , why Altars raise ? And why all Sacrifice on Sacred Days ? How this diffus'd , Why Men think there are Gods . this lasting Fame was spread Of Powers above ? Whence came that awful Dread , That Parent of Religion thro the Rout , Which forceth them to bow , and grow devout ? This is an easie Task : For New-born Man Just sprang from Earth when first this Frame began : Divine and Glorious Forms descending came , And stroke his Mind by Day , by Night the same ; But then increas'd , their working Fancies show'd Great Limbs and Strength , and fit to make a God . And these they thought had Sense , because they shook ( As Fancy told ) their Limbs , and pro●●●y spoke , Their words were all Majestick as their Look . Eternal too , because , a new supply , A constant Stream , where e're they turn'd their Eye . Of Forms came in , and shew'd the Deity , Nor could they think such Mighty things could fail , Or Powerful Blows on so much strength prevail . And Happy too ; because no Fear destroys , No Dread of sullen Death corrupts their Joys : Beside , in Dreams they often seem'd to do A thousand various things , and Wonders show ; Yet never weary they , but vigorous still , Their Strenth as much unbounded as their Will . Besides , they saw the Heavens in Order roll , Their various Motion round the steddy Pole ; The Seasons of the Year by constant Laws Run round , but knowing not the Natural Cause : They therefore thought the Gods must rule above , ( Poor shift ! ) and all at their Direction move . In Heaven they plac'● their Seat , their sta●ely Throne ; For there the Sun , the Stars , and various Moon , And Day , and Night , their constant Courses run . And Hail , and Rain , and thro a broken Cloud Swift Lightning flies , and Thunder roars aloud . Unhappy Man , who taught , the Gods engage In these , that they are subject unto Rage , A Curse to Theirs , to Ours , and future Age. What Grief they brought themselves , to us what Fears , To poor Posterity what Sighs , what Tears ? Alas , what Piety ! Alas , 't is none To bend all cover'd to a sensless Stone , Lie prostrate , or to visit every Shrine , Or with spread Arms invoke the Powers Divine Before their Temples , whilst the Altar flows With Blood of Beasts , and we make Vows on Vows . But sure 't is Piety to view the Whole , What is Piety . And search all Nature with a quiet Soul . For when we view the Heavens , and how the Sun , And Moon , and Stars , their constant Courses run ; Then Doubts , that lay opprest with other Cares , Begin to raise their head , and bring new Fears . We doubt ; What are there Gods that rule above , At whose Direction the bright Stars do move ? For Ignorance in Causes troubles Man , And hence we doubt if e're the World began , If 't e're shall end , how long the Orbs shall roll , How long the Stars run round their steddy Pole ; Or if preserv'd by Gods , can stand the rage And powerful Envy of devouring Age. Besides , What Mind 's unshaken , and what Soul not aw'd , And who not thinks the angry Gods abroad , Whose Limbs not shrink , when dreadful Thunder hurl'd From broken Clouds shakes the affrighted World ? What ? do not Cities , do not Nations fear , And think their dismal Dissolution near ? Why do not Tyrants then , and Mighty Lords , Recall their wicked Deeds , and boasting Words , And fear that now Revenge is surely come ? Do not they tremble at approaching Doom ? Besides , when Winds grow high , when Storms increase , And scatter warlike Navies thro the Seas ; When Men for Battle arm'd , must now engage A stronger Foe , and fight the Water's rage : Doth not the trembling General prostrate fall , And beg a Calm o' th' Gods , or prosperous Gale ? In vain , the Storms drive on , no Offering saves ; All Shipwrack't drink cold Death amongst the Waves . And hence we fancy unseen Powers in things , Whose Force and Will such strange Confusion brings , And spurns , and overthrown our Greatest Kings . Besides , when Earthquakes shake this mighty Ball , And tottering Cities fall , or seem to fall ; What then if Men , defensless Men despise Their own weak Selves , and look with anxious Eyes For present help , and Pity from the Skies . What wonder if they think some Powers controle , And Gods with Mighty Force do rule the Whole ? But farther : Powerful Gold , first rais'd his head , How Metals were found . And Brass and Silver , and ignoble Lead , When shady Woods on lofty Mountains grown , Felt scorching Fires , whether from Thunder thrown , Or else by Man's Design the Flames arose , Who burnt the Neighbouring Woods to fright their Foes : Or else delighted all with fruitful grounds , They sought more Meadows , and enlarg'd their Bounds ; Or greedy to increase their Store of Food , And take the Beasts , they fir'd the sheltring Wood ; For thus Men hunted , whilst no Nets were found , Nor Forrests trembled at the barking Hound : What ever 't was that gave these Flames their Birth , Which burnt the towring Trees , and scorcht the Earth . Hot Streams of Silver , Gold , and Lead , and Brass , As Nature gave an hollow proper place , Descended down , and form'd a Glittering Mass. This when unhappy Mortals chanc't to spie , And the gay Colour pleas'd their Childish Eye ; They dug the certain Cause of Misery . And then observing that it shew'd the Frame And Figure of the Hollow whence it came ; They thought , these melted would with ease receive Whatever shapes the Artist pleas'd to give ; Or drawn to breadth , or take the keenest Edge , And so the Hook be fram'd , or subtle Wedge , Or other Instruments , all apt , and good To cut , or cleave , or scrape , or hollow Wood. But Gold they try'd in vain , the Metal Broak , Or the soft Edge was turn'd at every stroak ; This they contemn'd , the blunted Gold despis'd , And feeble Silver ; Brass alone was priz'd . But now the feeble and the useless Ore Gets all the Honour , Brass is priz'd no more . Thus Time doth change the Dignity of Things : For some He bears away with swiftest Wings , And hurls into Contempt ; brings others forth , And gets them new , and still preserves their worth . Whilst Cruelty was not improv'd by Art , And Rage not furnish't yet with Sword nor Dart ; With Fists , or Boughs , or Stones the Warriors fought , These were the only weapons Nature taught : But when Flames burnt the Trees , and scorch't the Ground ▪ Then Brass appear'd and Iron fit to wound . Brass first ▪ was us'd because the softer Ore , And Earth's cold Veins contain'd a greater store : Thus Brass did plough , and Brazen Trumpets sound , Their Weapons Brass , and Brass gave every wound ; Thus arm'd , ●they did invade their Neighbours Field , And took his Beasts ; to Arm'd the Naked yield . At last , they melting down the rigid Mass , Made Iron Swords , and then despis'd the Brass : Then they began to plough with Iron Shares , And Iron Weapons only us'd in Wars . Thus Men first learn't to ride a single Horse , And whilst their steddy Left hands rul'd the Course , Their stronger Right-hands fought ; before they knew , Or brought to Wars a Chariot drawn by Two : Then Four were joyn'd , and then the armed Cars , And Castled Elephants were brought to Wars ; The Moors first taught them to endure the Blows , And break the Ranks and Order of the Foes . Thus Rage invented still new Arms for Fight ; New dreadful Weapons still , and fit to fright . Some train'd the furious Bull , and some the Boar ; Before the Parthian Ranks did Lions roar , With armed Guides sent out to s●our the Plain , And fright their Foes ; but these Designs were vain : Because when hot in Fight , they fiercly fall On either side , and Common Foes to All , Confus'dly Enemies , or Friends engage ; Shaking their dreadful Heads , and fir'd with Rage . The Horses frighted with the dreadful Roar , Ran o're the Plain and would obey no more ; The Beasts leapt on their Friends , and tore their Face ; Or seiz'd behind , and with a rude embrace , They bore their wondring frighted Friends to Ground , Whilst Teeth and cruel Paws did doubly wound . The Bulls grew wild , and with destructive Force They tost , or trod the Men , and gor'd the Horse . Whole Ranks and Troops fell by the furious Boar , Their Arms , yet whole , blusht with their Master's Gore : For tho the Horses turn'd , tho oft did rear , And stand aloft , and paw'd the yielding Air ; Yet all in vain they strove to shun the wound , Their Nerves all cut they struck the shaking Ground . Thus what seem'd tame at Home , grew wild again , And fierce , when scouring o' re the warlike Plain , Their Rage was fir'd by Tumult , Wounds and Noise , Refus'd to hear their former Master's Voice , But fled , much mischief done , as furious Bulls , When the weak Ax descends , nor breaks their Skulls , They start , and fright the Priest , and bellowing loud , Run frantick round , and gore the Pious Croud . 'T is safer far to say , that this was done 〈◊〉 some of all the Worlds , than fix on One : Yet I can scarce believe but that they knew , Before their sad Experience prov'd it true , The Ills of these : but that the weaker side The various Methods of Confusion try'd , Not hoping to subdue ; but bring fierce woes , And Grief , and Pains upon their stronger Foes . But more , the Garments How Garments . by the Ancients worn , Were sewn with tender Twigs , or pinn'd with Thorn , Before they learn't to weave : the Wheel , the Round , Whilst rigid Iron lay within the Ground , Were all unknown ; those things did first begin When that appear'd , and Men learn't first to Spin : ●ecause the Wits of Men are finer far , ●nd fitter to invent than Womens are ; Till laught and jeer'd at by the ruder Swains , They taught the Women , and manur'd the Plains , And hardned all their Limbs with rougher Pains . Nature first taught them how to plant and sow ; How Men sow'd . For they observ'd that falling Seeds did grow ; They saw them fixt , and bound to steddy Roots , Then rise , and spread , and promise Noble Fruits : Then some began to graft , and till the Field , And found the Trees a better burthen yield , When drest with Care , and in a richer Soyl ; The Fruits increast , and did reward their Toil : They forc't the cumbring Wood to narrow bounds , Enlarging still their Corn , and Pasture Grounds : The Tyrant Wood , that all the Plains did fill , Was now confin'd unto the barren Hill ; And left the Vales to Olive , Corn , and Wine , Thro which smooth Streams in fair Meanders twine ; Now kiss the tender Roots with wanton play , Now flow again , enriching all their way ; Such beauteous Pride did all the Vallies show , So taking pretty , as our Gardens now , Where Fruitful Trees in decent Order grow . How Singing . Thro all the Woods they heard the charming Noise Of chirping Birds , and try'd to frame their Voice , And imitate . Thus Birds instructed Man , And taught them Songs , before their Art began : And whilst soft Evening gales blew o're the Plains , And shook the sounding Reeds , they taught the Swains ; And thus the Pipe was fram'd , and tuneful Reed ; And whilst the tender Flocks securely feed , The harmless Shepherds tun'd their Pipes to Love , And Amaryllis sounds in every Grove . Thus Time , and thus sagacious Men produce A thousand things , or for Delight , or Vse . These charm'd the Swains , and these were wont to please , When Feasts were done , for then all seek for Ease . Then underneath a loving Mirtle's shade , Close by a purling Stream supinely laid , When Spring with gawdy Flowers the Earth had spread , And sweetest Roses grew around their Head , Envied by Wealth , and Power , with small Expence They oft enjoy'd the vast Delight of Sense : Then laughing merry Iests , and Country-play , And Tales began , as Once upon a Day : Then pleasant Songs they sang , and wanton grown Each pluck't , and bound his Flowers , and made a Crown , And with uneven steps they danc't around ; Their heavy Leaps still shook the trembling Ground ; Whilst all the idle Crowd , that flock't to view , Laught much , because the Tricks seem'd strange , and new : nd thus they past the Day in gay Delight , And watch't , and fed their tender Flocks by Night ; No need of Sleep , that want the Songs supply , The Noise chas'd Morpheus from their willing Eye . These now our wantons use , with Toil and Pain , They learn to dance in Measure ; all in vain . For these can reap no Ioy , no more Content Than what these Earth-born Swains did first resent : For whilst we know no better , but possess A present Good , it doth extreamly please ; The later Good our varying Thoughts employs , And we contemn the Gust of former Joys . Thus Man despis'd their ancient easie Food , Their Acorns , and their Apples of the Wood : When Cloaths were found , and other Coverings spread , They scorn'd their Skins of Beasts , and Grassy Bed ; The Skins of Beasts , which sure the first that found , Not long enjoy'd , but by a treacherous wound He fell ; so highly then , the now despis'd , Contemn'd , neglected Skins of Beasts were priz'd . Thus Men did fight for Skins , those rais'd their Cares , But Gold and Purple now are cause of Wars : The fault is ours , for they could only find These Skins as Cloaths against the Cold and Wind ; But now what harm , if none go proudly drest In Cloth of Gold , or an embroid'red Vest , Since me●ner Garments yield as much defence 'Gainst Wind and Cold , as much preserve the Sense ? Then wretched Man's Endeavours are in vain , They fruitlesly consume their Years in Pain , Not knowing how to use , nor how to measure Their boundless Wish , nor height of real Pleasure : This drives them on into a Sea of Cares , And the destructive Rage , and storms of Wars . The Sun still running round his Yearly Race . , Shew'd all the Seasons turn'd by constant cause , By certain Order rul'd , and steddy Laws . Some liv'd in Castles then , some built a Town , And Land divided , each enjoy'd his own . Then mighty Ships , driv'n by the labouring Wind , Flew o're the Seas , and distant Nations joyn'd , Whilst Leagues and Bonds the Neighbouring Towns combin'd : Then Letters found , and the Poetick Rage First told the Noble Actions of the Age : But all beyond lies hid in dismal Night , And only seen by searching Reason's Light . Thus Ships , thus Cloaths , thus Wine , and Oyl began , And Towns , the comforts and support of Man ; But better'd all , to due Perfection brought . By searching Wits from long Experience taught . Thus Time , and thus sagacious Men produce A thousand Things , or for Delight , or Vse ; For one thing known , doth vigorous Light impart For farther Search , and leads to Height of Art . The End of the Fifth Book .

LUCRETIUS . THE SIXTH BOOK . AThens first gave us Laws , The Praise of Epicurus . and chang'd our Food , For Acorns tender Fruit and Corn bestow'd On wretched Man ; each was a mighty Good . But then she taught us how to live at Ease , She taught the Joys of Life , and shew'd us Peace , When Epicurus rose , when He began , That Oracle of Truth , that more than Man : The fame of whose Inventions still surviv'd , And rais'd an everlasting Pyramid , As high as Heaven the Top , as Earth the Basis wide : For He observing some , that could supply Contented Nature's Thrifty Luxury ; Happy in Honours , and in Wealth 's Embrace , And doubly happy in a Noble Race ; Still groan'd at home , with Cares , and Fears opprest Each found a sad Disturber in his Breast ; Imagin'd streight some Fault lay hid in Man , Whence this Corruption of the Joys began : Because his Wish is boundless , vast his Mind ; The Goods ran thro , and left no Sweet hehind ; Or else some ill Opinion still destroys The entring Good , and still sowrs all his Joys : Then He , the Mighty He , by powerful Rules , And true Philosophy reform'd our Souls ; He purg'd away all vain and empty Care , And taught what Man should hope , what Man should fear ; The End at which our Actions aim , He show'd , And taught an easie way to find the Good : What we from Chance , or Nature's force may fear , And taught us how t' avoid , or how to bear , And prov'd that Man is fondly vext with Care . For we , as Boys at Night , at Day do fear Shadows , as vain too , and sensless as those are ; Wherefore 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 . And therefore I 'le proceed . Now since the Sky , And all that is , or can be fram'd on high , Is mortal , once was made , and once must die ; Since this is prov'd , now I 'le go farther on , And finish this so happily begun . The various wonders of the lower Air Perplex Mens doubtful thoughts with vexing Care , And make the Wretches bend with slavish Fear : For Ignorance of Causes heaves the Mind To Powers above ; as Birds fly high when blind : We see Effects : But when their Causes lie Beyond the ken of vulgar Reason's Eye , They are ascrib'd unto the Deity . For e'en those few exalted Souls that know The Gods must live at Ease , not look below ; If they look up , and view the World above , And wonder how these glorious Beings move , They are intrapt , they bind their slavish Chain . And sink to their Religious Fears again . And then the World with H●avenly Tyrants fill , Whose Force is as unbounded as their Will . Deluded Ignorants ! who ne're did see By Reason's Light , what can , what cannot be ; How All at last must yield to fatal Force , What steddy Bounds con●ine their Natural Course ; And ther●fore Err. If You refuse to fly Such thoughts , unworthy of the Deity ; But think th●y act such things as break their Ease , And opposite to Ioy , and Happiness ; Then thou shalt surely smart , and fancying still The Gods are angry , fear a coming ill : Tho no revengeful Thoughts their Minds imploy , No Thirst to punish Man disturbs their Joy ; Yet thou dost think their happy quiet Age Still vext with waking Cares , and violent Rage . Nor shalt thou visit on the Sacred Days Their shrines with quiet Mind , or sing their Praise . Besides , the Images , the Forms that rise From their pur● Limbs , and strike they Reason's Eyes , And constantly present the Deities , Those Images will still disturb thy Mind , Strike deep , and wound , and leave Despair behind : And then how sad thy Life ? what pungent Cares Will vex thy wretched Soul ? what anxious Fears ? But now to chase these Phantoms out of Sight By the plain Magick of true Reason's Light , Tho I have sung a Thousand Things before , My Labouring Muse must sing a Thousand more , ●he Subject . How Thunder , Storm , and how swift Lightning flies , Singeing with ●iery Wings the wounded Skies ; Lest Superstitious You observe the Flame , If those quick Fires from lucky Quarters came , Or with sad Omen fell , and how they burn Thro closest Stones , and waste , and then return . And you , my sweetest Muse , come lead me on , I 'm eager , and 't is time that I was gone ; Come lead me on , and shew the Path to gain The Race and Glory too , and Crown my Pain . First then , the Dreadful Thunder Of Thunder roars aloud , When fighting Winds drive heavy Cloud on Cloud , For where the Heaven is clear , the Sky serene , No Dreadful Thunder's heard , no Lightning seen ; But where the Clouds are thick , there Thunders rise , The furious Infant 's born , and speaks , and dies . Now Clouds are not so thick , so close combin'd As Stones , nor yet so thin , and so refin'd As rising Mists , or subtle Smoak , or Wind ; For then the upper Clouds , like weighty S●one , Would fall abrup●ly , and come tumbling down ; Or else disperse like Smoak , and ne're enclose The hanging drops of Rain , nor Hail , now Snows : They give the Crack , as o're a Theater Vast Cur●ains spread are ruffl●d in the Ai● Or torn , ( for such a Sound is often known From Thunders crack ) they give a mighty Groan ; Or as spread Cloaths , or Shee●s of paper fly Before the Wind , and ra●tle o're the Sky . But Clouds meet not directly still , but slide , And rudely grate each other's injur'd side ; And hence that buzzing Noise we often hear , That with harsh Murmurs fills the lower Air ; Continues long , but with a softer Sound , At length it gathers strength , and breaks the Bound . But more ; the Thunder arm'd wi●h pointed Flame , May seem to shake the World , and break the Frame ; When e're a fierce , a strong , and furious Wind , In narrow , thick , and hollo● Clouds con●in'd , Breaks thro the Prison with a mighty Noise , And shouts at Liberty with dreadful Voice : Nor is this strange , when one poor Breath of Air , That starts from broken Bladder● , ●ounds so far . But more ; ' ●is Reason too that Noise should rise , When violent Storms rage o're the lower Skies ; For Thousand Clouds appear , rough , close combin'd , And thick , and able to resist the Wind : Thus Noise must rise ; as when the Woods they wound The injur'd Boughs sigh forth a mournful sound : These Winds do ●ut the Clouds , and passing thro , With murmuring Sound fill all the Air below : For that the Winds may break the Clouds , and fly Thro all Resistence in the lower Sky , 'T is easie to discover , since they break , And twist our Trees ; yet here their Force is weak . Besides , vast waves of Clouds seem roll'd above , And in confus'd , and tumbling Order move ; These meeting strike , and break , and loudly roar , As Billows das●ing on the trembling Shore . Or else hot Thunder falls on Rain , or Snow , And dies , or hisses as it pass●s thro : As when we quench a glowing Mass , the Fires Fly off with Noise , with Noise the Heat expires . But if the Cloud is dry , and Thunder fall , A crackling Blaze do●h rise , and spread o're all ; As when fierce Fires , prest on by Winds , do seize Our Lawrel Groves , and wast the Virgin Trees , The Leaves all crackle : She that fled the Chase Of Phoebus Love , still flies the Flames embrace . Or else vast Hills of Hail , and Rocks of Ice May break , and tumbling rattle thro the Skies : For when rough Storms conjoyn the parts of Hail , Or scatter'd Ice , their weight must make them fall . Quick Lightning Lightning . flies when heavy Clouds rush on , And strike , as Steel and Flint , or Stone and Stone , For then small sparks appear , and scatter'd Light Breaks swiftly forth , and wakes the sleepy Night : The Night amaz'd begins to haste away , As if these Fires were Beams of coming Day . And first we see the Light , Why we see the Light before we hear the Sound . and then we hear The Noises , those but slowly reach the Ear ; Because the Images of things do fly More swift than Sounds , and quickly strike the Eye : One Instance clears it ; for observe , and see When e're a cruel Ax doth wound a Tree , The Tree streight sighs , but if at distance shown , We see the Stroak before we hear the Groan : So whilst the Noise moves slow , the winged Light Flies swiftly on , and strikes the distant Sight : Tho both arose at once , that moves the Eyes , Before the slow ●ongu'd Thunder speaks , and dies . But more ; a Cloud seems fir'd , a Tempest brings Swift trembling Flames upon his dreadful Wings , When shut within a Cloud , it scorns the bound , and strives to break , and whirls , and tumbles round ; And whirling hollows out the Watry Frame , At last grows hot , takes Fire , and breaks in Flame : For Motion causes Heat ; thus Balls of Lead , From Engines thrown , have melted as they fled : This Wind grown hot , when loos'd from cold embrace Of pressing Clouds , and ge●s a larger place , It scatters sparks of Fire , which swiftly fly , And spread quick Lightnings o're the lower Sky : Then the grave Murmur comes , the Light appears , Before the heavy Sound can reach our Ears . Now this is done , when Cloud lies heap't on Cloud , Clouds 〈◊〉 thick . Thence Lightning flies , and Thunder roars aloud ; Nor must you think this false ; because the Eye When plac't below , sees Clouds more broad than high : For look , and see the labouring Winds do bear Vast Mountain Clouds , and whirl them thro the Air , Then labouring Winds do move but slowly on , And as opprest with burthens , sigh and groan : Or when upon a Mountain's lofty head , We see the higher Clouds o're lower spread ; And tho the Winds all hush't , they cease to move , Yet still the low are prest by those above : Then you may guess their Bulk , how high they rea● , How vast these real Castles built in Air : How great , how strong their Hollows , where the Wind Shut up , grows fierce , and scorns to be confin'd , But roars thro all the Clouds ; as Beasts disdain The Den's Confinement , and the slavish Chain ; And roar to get their Liberty again : And seeking way rolls round the watry Frame , And gathers numerous Seeds of subtle Flame ; And these it whirls , until the shining Streams Break thro the Cloud , and shew their feeble Beams . But more ; these gla●ing Fires , these Fl●mes may rise ▪ And fall to Earth thro all the Spacious Skies ; Because the Clouds hold numerous parts of Light : For if they 're dry , their Colour 's fiery bright ; For they must catch , and hold descending Rays , And thus look fiery Red , and often blaze : These prest by Winds , to narrow place retire , And scatter Seeds that frame the Glaring Fire . But farther ; often Lightning seem● to glide When Clouds grow rare ; for as the Winds divide , The Clouds must lose their Seeds , those shew the Fire ▪ But without Thunder silently expire . But now , what Seeds the Thunders Thunder is Fire . parts compose . ●heir Stroak , their Marks , and sulphurous Odor shows , ●or These are signs of Fire , not Wind , or Rain : ●ay oft they burn our Towns , and Men complain ●f Heavenly Fires and angry Gods in vain . ●ow these Celestial fires are fram'd above , ●f Parts refin'd , and Thin , ●●nd apt to move : ●oo strong to be oppos'd , they scorn a bound , ●nd pass thro closest Walls , as Voice , and Sound : ●hey fly with ease thro Stone , thro Gold , and Brass ; ●nd in one instant melt the stubborn Mass. ●ay oft the Cask entire , the Liquors flow , ●ecause the pointed flames with secret blow ●o widen all the Pores in passing thro : ●hich yet the Sun with all his beams , and rage , ●nd all his fires can't do within an Age : ●o quick these parts must move , so swift they run ▪ ●o much excel in forc● the vigorous Sun . Now how this force begins , How Thunder Why Thunder is so strong . flies ●ith that quick strength , whence these fierce Motions rise ●hat break our Towers , and our Towns infest , ●emolish Houses , ruine Man and Beast : ●hat split our Trees , and rage or'e all the Wood , ●e now explain ; and make my Promise good . First then , 't is certain Thunder seems to fly ●rom dark , thick Clouds , and those built vastly hig● : ●or when the smiling Heav'en's serene and clear , ●r thinly Clouded , we no Thunder hear : ●ut now e'en Sense assures , no smiles adorn , ●o Skie's serene , whilst mighty Thunder 's born , ●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 , 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 . 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 i th' 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 , 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 , 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 : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 't is 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 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : 't is 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 , 't is 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 ? 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 ? And hence 't is 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 , 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 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 ▪ 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 , 'T is 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 Wheel . 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 , We flie our Houses , and we dread the fall . And yet some think the World will ne'er decay , The scatter'd Seeds dissolv'd flie all away ; Tho these few fighting Winds 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 ; 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 , 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 't is 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 't was 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 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 't is 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 , For here , as in a Thousand other things , Tho by one single Cause th' Effect is done , Yet since 't is 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 't was 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 . 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 , 't is 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 . 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 ? 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 ; ●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 't is 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 ? 'T is 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 , The Flax takes Fire , and scatters feeble Beams : A Torch is kindled too , the Flames appear , And nod at every little Breath of Air ; Springs that light a Torch . Because the Water Seeds of Heat contains , And many rise from Earth's capacious Veins ; And cut the Body of the Streams , and flow , Too weak to warm the waves in passing thro : Beside , their own quick Force will make them move , And pass the yielding Waves , and joyn above : As little Streams that cut their secret way , And rise up sweet i th' Bottom of the Sea , Beat off the Salt , and the resisting Flood To thirsty Sailors prove a mighty good : Just so these Seeds of Fire might rise , and flow , And cut the yielding Waves , and passing thro Streight strike , and kindle oily Torch , or Tow : Because these parts are of convenient Frame , Hold Seeds of Fire , and fit to raise a Flame : Thus 〈◊〉 a Torch but lately dead , and strive To light the Snuff again , and make it live , It kindles long before it comes to touch ; And sure Experience shews a thousand such , Which light at distance , ere they reach the Flame : And thus this Fountain acts , the Cause the same . Now sing , Of the Loadstone . my Muse , for 't is a weighty Cause ; Explain the Magnet , why it strongly draws ; And brings rough Iron to it'● fond embrace : This Men admire , for they ●ave often seen Small Rings of Iron , Six , or Eight , or Ten , Compose a subtle Chain , no tye between : But held by this , they seem to hang in Air , One to another sticks , and wantons there ; So great the Loadstone's force , so strong to bear . In order to the Cause , must first be prov'd A Thousand Things , a Thousand Doubts remov'd , And long Deductions made ; do You prepare A strict observing Mind , and listning Ear , First then , from Objects seen thin Forms arise , In constant subtle Streams , and strike our Eyes : Thus Odours fly from Gums , a gentle Breez From Rivers flows , and from the Neighbouring Seas Sharp Salts arise , and fret the Shores around . Thus all the Air is fill'd with murmuring Sound , And whilst we walk the Strand , and pleas'd to view The wanton Waves , or squeeze , and mingle Rue , Or Salts , or bitter Tast our Tongues surprize ; So certain 't is that subtle parts arise From all , and wander in the lower Skies : And never cease to flow , because the Ear And Eye and Nose , still smell , and see , and hear . Next I 'll repeat what I have prov'd before , No Compound's perfect solid , free from Pore : For tho 't is useful to direct our Eye Thro all the secrets of Philosophy , To prove that Solid Seeds can never joyn Unless some empty space is left between ; Yet't hath it's proper Force in this Design : Then first , in Caves the subtle Moisture creeps Thro hardest Rocks , and every Mar●le weeps : And sweat from every labouring Member flows , And stubborn hair o'er all the Body grows : And Nature drives our Food with curious Art Thro all the Limbs , encreasing every part ; Strong Flames divide the rigid 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 assures ; into a well-clos'd Room The parts of Odours , Sounds , and Heat will come , And often , as our sickly Souldiers feel , The moist and subtle Air , creeps thro their Steel : Well then , 't is certain , as I prov'd before , No Compounds perfect Solid , free from Pore : Besides , The Parts that rise from things , not all alike , Nor equally agree to what they strike ; For first , the Beauteous Sun with vigorous Ray Melts S●ow , and Ice , and Wax , and hardens Clay ; Thus Leather shrinks in Fire , but Gold and Brass Dissolve , Flames soften all the rigid Mass : Thus Water strengthens Steel grown weak by Heat , But gently soften Skins , and boyling Meat : Leaves of wild Olives yield a sweet Repast To Goats , to Man a rough and bitter Tast : Thus Pigs fly sweetest Odours , those that please And tickle Man , offend and poyson these ; Yet they will rowl in Dung , in Filth delight , Tho squeamish Man can scarce endure the ●ight : Besides , we must remember , — Since Things Compos'd do numerous Pores comprise , Those must have different Shape , and different Size : In Animals are various Organs found , And each the proper Objects gently wound ; One Tast , another Smell , another Sound ; Some things thro Stones or Silver , Gold or 〈◊〉 , Some move thro Wood alone , and others 〈◊〉 : And those that pass the same , not always 〈◊〉 With equal ease , and cut their passage thro , And this depends on the Varieties And Difference of Pores in shape and size , Which Things of different Texture still comprize : These things thus pro●●d , come now I 'll sing the Cause , Explain the Magnet , shew thee why it draws , And brings rough Iron to it's fond embrace : First ; From the Magnet numerous parts arise , And swiftly move , the Stone gives vast supplies ; Which springing still in constant Streams displace The Neighbouring Air , and make an Empty space ; So when ●he Steel comes there , some parts begin To leap on thro the Void , and enter in : But since they 're twin'd , the formost parts must bring The latter on , and so move all the Ring : For parts of Steel are very strictly joyn'd , Scarce any Compounds are so closely twin'd . No wonder then that when the foremost strove , The other parts should stir , and all should move ; Which still they do , they still press farther on , Until they reach and joyn the willing Stone : The Steel will move to seek the Stone 's embrace , Or up , or down , or unto any place , Which way soever lies the Empty Space ; Not that the heavy Steel by Nature flies , But Blows without will force , and make it rise : Because the Air before the Steel is rare , And emptier than it was , and weaker far ; And therefore all the Air that lies behind , Grown strong , and gathering like a subtle Wind , Must force it on ; for still the Ambient Air , Endeavours , still contends to drive it near , But then alone can move it , when the space Is free , and fit to ●ake the coming Mass : This fills the Pores , and then with subtle Gales Drives on the Steel , as Winds great Ships , and Sails , Besides all Compounds hold some parts of Air , For every Compound is by Nature rare ; This lurking Air , no doubt , with nimble wing , And constant turns still whirls , and beats the Ring : But once determin'd forward , keeps the Course It first receiv'd , and that way bends it's force : But more than this , ●oy Steel will sometimes move And flie the striving Stone , and cease to love . And thus Steel Filings I have often known , In ●●ttle Brazen Pots held o're the Stone , Will strive , and leap , as eager to be gone ; Because the little Brazen parts that rare , Fill all the Steel's small Pores , and settle there ; And so the other rising Streams that come From Magnets , find no way , no open room , And therefore strike ; thus flying thro the Brass They rudely beat , and drive away the Mass , Which otherwise they 'd take to their embrace . Besides , no wonder This alone should feel The Loadstone's Power , and That move only Steel ; For some their weight secures , as Gold , and some Their Pores , they give the Streams too large a room , And so they find an easie passage thro , And thus the Substance n●'re endures the blow . But Steel when brazen parts fill every Pore , And settle there , when it can take no more ; Then 't is prepar'd to take the subtle shove The Loadstone's Streams can give , and fit to move . Nor is there Friendship 'twixt these two alone , A thousand things beside , but One to One , Agree : Thus Lime will fas●●n only Stone . Thus Glew hard Boards , and we may often view The solid Table break before the Glew ; Thus pure and Fountain-streams will mix with Wine , But Oyl and heavy Pitch refuse to joyn : The Purples Blood gives Wool so deep a stain That we can never wash it out again , No , pour on all the Sea , 't is all in vain : Soulder ignobly weds the Golden Mass To Silver , proper Soulder Lead to Brass : Besides these mention'd , there 's a Thousand more . But stay , what need of such a numerous store ▪ Why should I wast my time , and trouble thee ? Take all in short : Those Things whose parts agree , Whose Seeds oppos'd to Pores securely lie , The Union there is strong , and firm the Tie : Others by Rings and Hooks are joyn'd in one , This way combine the loving Steel and Stone . Now next I 'll sing , what Causes Pl●gues create , Of Plagues . What drives a Pestilence , swoln big with Fate , To wast , and lay a Nation desolate . I 've prov'd , that numerous vital parts do fill The Air , so likewise numerous those that kill : These Poysons ( whether from the threatning Skies Like Clouds they fall , or from the Earth arise , When she 's grown putrid by the Rains , or sweats Such noxious Vapors prest by scorching heats , ) Infect the lower Air , and hence proceed All raging Plagues , these all Diseases breed . A Traveller , for every Place he sees , Or hazards , or endures a new Disease , Because the Air or Water disagrees . How different is the Air of th' British Isle From that which plays upon the wandring Nile ? What different Air doth Pontus Snows embrace , From that which fans the Sun-burnt Indians face ? Besides , Mens Shape or Colour disagrees , And every Nation hath its own Disease . The Lepers only are to Egypt known , Those Wretches drink of Nilus streams alone : Athens , the Muses Seat , and chief delight , Offends the Feet , Achaia hurts the sight : And thus in every Land a new Disease , New Pains on all the other members seize , And differ●nt Air i● still the Cause of these . Thus often when one Countrey 's Air is blown Into another , and forsakes it 's own ; It spoyls the wholesome Air where e're it goes , And makes all like it self unfit for Vs : Thence Plagues arise , and these descend and pass Into our Fountains , tender Corn , or Grass , Or other food , or hang within the Air Held up by fatal wings , and threaten there ; So whilst we think to live , and draw our breath , Tho●e parts must enter in , and following Death : Thus Plagues do often seize the labouring Ox , And raging Rots destroy our tender Flocks . And thus the Thing 's the same , if Winds do bear From other Countries an unusual Air , And fit to raise a Plague , and Fever here , Or if we travel all , and suck it there . A Plague thus rais'd laid learned Athens wast , The Plague of Athens . Thro every Street , thro all the Town it past ; Blasting both Man and Beast with poys'nous Wind , Death fled before , and Ruin stalkt behind . From Aegypt's burning Sands the Fever came , More hot than those that rais'd the deadly flame ; The Wind that bore the Fate went slowly on , And as it went was heard to sigh and groan . At last the raging Plague did Athens seize , The Plague , and Death attending the Disease ▪ Then Men did die by heaps , by heaps did fall , And the whole City made one Funeral . First , fierce unusual heats did seize the Head , The glowing Eyes with Blood-shot beams lookt red , Like blazing Stars approaching Fate foreshow'd ; The Mouth and Iaws were fill'd with clotted Blood , The Throat with Vl●ers , the Tongue could speak no more , But overflow'd and drown'd in putrid gore , Grew useless , rough , and scarce could make a Moan , And scarce enjoy'd the wretched power to groan . Next thro the Iaws the Plague did reach the Breast , And there the Heart , the Seat of Life , possest ; Then Life began to fail , strange stinks did come From every putrid Breast , as from a Tomb ; A sad presage that Death prepar'd the Room : The Body weak , the Mind did sadly wait , And fear'd , but could not flie approaching Fate : To these fierce pains were joyn'd continual Care , And sad complainings , groans , and deep despair ; Tormenting , vexing Sobs , and deadly Sighs , Which rais'd Convulsions , broke the vital Ties Of Mind and Limbs , and so the Patient dies . Yet touch the Limbs , the warmth appear'd not great , It seem'd but little more than natural heat ; The Body red with Vlcers , swoln with pains , As when the * * St. A●thonie's fire : Sacred fire spreads o're the Veins ; But all within was fire , fierce flames did burn , No Cloths could be endur'd , no Garments worn ; But all ( as if the Plague , that fi●'d their Blood , Destroy'd all Vertue , Modesty , and Good , ) Lay Naked , wishing still for cooling Air , Or ran to Springs , and hop'd to find it there : And some leapt into Wells , in vain ; the Heat Or still increast , or still remain'd as great . In vain they drank , for when the Water came To th' burning Breast , it hiss'd before the flame ; And thro each mouth did streams of Vapours rise , Like Clouds , and darkned all the ambient Skies ; The pains continual , and the Body dead , And sensless all , before the Soul was fled ; Physicians came , and saw , and shook their Head : No Sleep , the pain'd and wearied Mans delight ; The fiery Eyes , like Stars , wak'd all the night . Besides , a thousand Symptoms more did wait , And told sad news of coming hasty Fate : Distracted Mind , and sad and furious Eyes , Short breath , or constant , deep and hollow sighs ; And buzzing Ears , and much and frothy sweat Spread o're the Neck ; and Spittle thin with heat , But salt and yellow , and the Jaws being rough , Could hardly be thrown up with violent Cough : The Nerves contracted , strength in Hands did fail , And Cold crept from the Feet and spread o're all : And when Death came at last , it chang'd the Nose , And made it sharp , and prest the Nostrils close ; Hollow the Temples , forc'd the Eye ▪ Balls in , And chill'd , and hardned all , and stretcht the Skin . They lay not long , but soon did Life resign , The Warning was but short , Eight days , or Nine . If any liv'd , and scap'd the fatal day , And if their Loosness purg'd the Plague away , Or Vlcers drain'd , yet they would soon decay ; Their weakness kill'd them ; or their Poyson'd blood , And strength , with horrid pains thro Nostrils flow'd . But those that felt no Flux , the strong Disease Did oft descend and wretched Members seize ; And there it rag'd with cruel pains and smart , Too weak to kill the Whole , it took a Part : Some lost their Eyes , and some prolong'd their breath By loss of Hand ; so strong the fear of Death . The Minds of some did dark Oblivion blot , And they their Actions , and themselves forgot . And tho the scatter'd Bodies naked lay , Yet Beasts refus'd , the Birds fled all away , And us'd their Wings to shun their easie Prey , They fled the stench ; whom Tyrant hunger prest , And forc'd to tast , he prov'd a wretched Guest , The price was Life , it was a costly Feast . Few Birds appear'd , no wing could serve for flight ; The Beasts scarce dar'd to trust themselves to Night ; The Plague walkt thro the Woods , in every Den They lay and sigh'd , and groan'd , and dy'd like Men. The faithful Dogs did lie in every Street , And dy'd at their expiring Masters feet . Disorder'd Funerals were hurried on , No decent Mourners , and no friendly groan : Neglecting others Fates all wept their Own . No common Remedy did Health impa●t To all , Physick was grown a Private Art : For that which gave to One fresh vigour , ease , And health , and strength , and conquer'd the disease ▪ E'en the same thing , with equal Art apply'd . Another took , and by the Physick dy'd . All the Infected lay in deep despair , Expecting coming Death with constant fear ; Pale Ghosts did walk before their Eyes , and fright , No dawning Hopes broke thro their dismal Night , No thoughts of Help . This was a grievous Ill , This sharpn'd the Plague's rage ; these fears did kill ▪ Besides , the fierce Infection quickly spread , When one poor Wretch was fall'n , to others fled ; One kill'd , the Murderer did cast his Eye Around , and if he saw a Witness by Seiz'd him for fear of a Discovery . Those Wretches too , that greedy to live on , Or fled , or left Infected friends alone , Streight felt their punishment , and quickly found No flight could save , no place secure from wound ; A strong Infection all their walk attends , They fall as much neglected as their Friends ; Like rotten Sheep they die in wretched state , And none to pity , or to mourn their Fate . Those whom their Friends complaints , and piteous cries Did force to come , and see their miseries , Receiv'd the fatal and infectious breath , An innocent Murderer He that gave 'em Death . This kind of Death was best ; so Men did choose ( A wretched choice ) this way their Life to lose ! Some rais'd their Friends a Pile , that Office done , Return'd , and griev'd , and then prepar'd their own : A treble mischief this , and no Relief , Not one but suffer'd Death , Disease , or Grief . The Sheperd midst his flocks resign'd his breath , Th' infected Plowman burnt , and starv'd to Death ; By Plague and Famine both the Deed was done , The Plowman was too strong to yield to One. Here dying Parents on their Children cast , There Children on their Parents breath'd their last . Th' infected Plowman from the Country came , He came , and brought with him additional flame . Men flockt from every part , all places fill'd ; Where th' Croud was great , by heaps the Sickness kill'd . Some in the Streets , some near the Fountains lay , Which quench'd their flame , but washt their Souls away : And some in publick , half alive , half dead , With filthy Coverings o're their Members spread , Did lie and rot ; the Skin , the poor Remains Of all the Flesh , the starting Bones contains , All cover'd o're with Vlcers , vext with Pains . Death now had fill'd the Temples of the Gods , The Priests themselves , no Beasts no Altar loads , Now no Religion , now no Gods were fear'd , Gre●ter than All the Present Plague appear'd ▪ All Laws of Burial lost , and all confus'd , No solemn Rites , no decent Order us'd ; But as the State of Things would then permit , Men burnt their Friends , nor look on just , and fit : And Want and Poverty did oft ingage A thousand Acts of Violence , and Rage . Some ( O imperious Want ! ) a Carcase spoyl , And burn their Friend upon another's Pile ; And then would strive , and fight , and still defend , And often rather die , than leave their Friend ; The Other lost his Pile by pious Theft , A poor possession ; All that Fate had left . The End of the Six Books of LUCRETIUS .

NOTES UPON the First Book .

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 : Euseb. Praep. lib. 14. cap. 27. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 , Eusebius lib. 15. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 'T is 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 , Plutarch de Placitis Phil. lib. 1. cap. 7. which strike the Mind : And Atticus the Platonist Eusebius praep. li● . 25. 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 , and De Nat. Deorum lib. 1. sect. 107. Cicero 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 .

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 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 In Nebulis . Aristophanes speaks , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , instead of Jupiter a Whirl-wind rules , when 't is 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 Hist. lib. 6. Cap. 54. Polybius 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 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 't is impossible , Matter should be self existent , that it cannot be Hierocles de Fato & Provid . p. 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sister to the Deity , as the Platonists imagine ; 't is 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 . —

De Placitus Philosophorum , lib. Plutarch roundly tells us 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 All the natural Philosophers from Thales to Plato deny'd ● Vacuum . But In his Life . Laertius 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 . In the second Part of his Principles . Cartes 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 't is 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 , 't is 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 , 't is 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 In the 3d of Ten Dialogues . 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 Glisson ▪ de substantia , c. 26. lighter than Gold ; and that from Rarefaction , and Condensation , is not cogent , tho 't is the most rational opinion , and more agreeable to the mind of Aristotle , than that which is commonly proposed as his . In Categoria Qualitatis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 .

' 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 't was 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 .

Pag. 17. l. 1. The Principles of Things no Force can break .

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. 'T is 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 Eusebius Prap. lib. 14. cap. 7. Dionysius 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 , 't is 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 .

NOTES UPON The Second Book .

PAG. 37. l. 21. he alludes to the Casaubon in Persium , Sat. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 lib. 6. de Legib●s : 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 Plutarch . de plac●tis Philosophorum , lib. ● . Democritus had given only two Pro●erties to Atoms , Bulk , and Figure ; Epicurus be●towed a third , Weight : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : 'T is 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 , 't is 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 De 〈◊〉 Procreatione , ex Ti●aeo . Plutarch 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.

p. 42. l. 18. Whence comes that Freedom , &c.

p. 50. l. 1. Are infinite , &c.

NOTES UPON The Third Book .

Sen. Epist. 19● . Iuvab●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 .

NOTES UPON The Fourth Book .

PAG. 103. l. 19. And shew pale Ghosts , &c.

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 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 ) 't is 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 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 , 't is 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 .

Pag. 116. l. 18.

NOTES UPON The Fifth Book .

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 't is 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 ? 't is 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 .

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 Common-wealth : 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 , 't is 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 . 'T is 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 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 others 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 ; 't is 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 .

NOTES UPON The Sixth Book .

PAG. 196. l. 29. And why doth heedless Lightning , &c.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — Th' Immortal Powers have sweat near Vertue 〈◊〉 .

INDEX . A. AETna , Page 205. Accidents , 16. ●ction , 16. ●naxagoras , who taught all things were compos'd of little parts of the same nature , refuted . 26. 〈◊〉 Annihilation , 9. ●ugmentation , 66. 〈◊〉 Antipodes , 32. B. BArrenness , 137. Beasts dream , 131. ●hen Birds began , 164. 〈◊〉 Body as well as the Soul perceives , 78. C. NO Center , 32. Centaurs , 166. ●imera , 168. ●ouds , 199. ●ouds very thick , 192. ●lours no real qualities , 57. Common-wealth , 175. Creation , 7. The Fable of Cybele , 51. Why Children like their Parents , 136. D. OF Day and Night , 159. Why Days lengthen and shorten , 160. Distance , 109. Democritus , his Opinion of the Soul refuted , 79. Whence comes the Notion of the Deity , 176. Diminution , 67. Dreams , 130. Frightful Dreams , 131. Fear of Death the cause of all Evil , 70. Against the fear of Death , 92. E. EMpedocles that taught the four Elements were the Principles of Bodies refuted , 23. Epicurus prais'd , 69 , 139 , 186. Echo , 119. Elements changeable , 147. Why the Earth hangs in the Air , 156. Earthquakes , 202. F FIRM , Fluid , 47. How Fire began , 173. How Food first drest , 173. Fountains , 205. G. GArments , 181. H. HEraclitus who taught fire was the first Principle of Bodies , refuted 21. Hearing , 118. Hunger , 127. Herbs first brought forth , 163. I. IMages , 103. Images , very swift , 107. Why the Image seems beyond the Glass , 110. Why transpos'd , 111. Why right in Conve● Glasses , 111. Why the Image seems 〈◊〉 move , 112. Imagination , 123. L. WHy Lions are afrai● of Cocks , 123. Limbs not made for 〈◊〉 use , 126 ▪ Love , 132. Caution against Love ▪ 133 Lightning , 191 Why seen before the noise 〈◊〉 heard , 191. Poysonous Lakes , 207 Loadstone , 21● M. MOtion , downw●● natural , 4● . Motion of declinatio● 4● . The Mind a Substanc● 7● The Mind the chief par● the Soul , and seated the heart , 7● The Mind material , 〈◊〉 pos'd of small round Seeds , 74. The Mind compos'd of four things , 75. The Mind mortal , 80. The Mind in a separate state must be sensless , 84. Mind divisible , 86. ●o Transmigration , 90. ●hy Men can move whem they please , p. 128. ●hases of the Moon , p. 161. ●hy the Moon changes , 162. ●he Origine of Man , p. 164. ●onsters , p. 165. ●ate of the first Man , 168. ●onarchy the first sort of Government , p. 174. ●●w Metals were found , 178. P. ●Rroperties , p. 16. Prodigies , 106. ●●wing and Sowing , 182. ●gues , 217. ●gue of Athens , 218. R. NOthing at Rest p. 44. Reflection , 106. Rain , p. 201. Rain-bow , p. 201. S. HOW Speech began , 171. Singing , 182. Storms , Constant Showers , p. 201. Why the Seas do not increase , p. 204. Of the Spring near Ammon's Temple , p. 211. Fiery Springs ▪ 211. Seeds tho undiscern'd , p. 10. Seeds perfect Solids , p. 17. Seeds incorruptible , p. 18. Softness , p. 19. Seeds indivisible , p. 20. The Motion of the Seeds , 37. Their Swiftness , 39. Seeds of different Figures ▪ 45. Saltness of the Sea , 48. Variety of the Shape in Seeds finite , 49. Of each shape Seeds infinite , p. 50. Seeds colourless , 55. Seeds inodorous , 58 ▪ Seeds have no qualities , 59. Sensibles from Seeds void of Sense , p. 59. Sense not before the Animal , 61. Why bright things hurt the Sight , p. 112. Why Objects plac'd in the light only seen , p. 112. Why Squares seem round , 113 Why Shadows seem to move , 113. Sense infallible , p. 113. Scepticks confuted , p. 116. Sound is Body , 118. The difference of Sounds , 118 The Motion of Sounds . 120. Smell , p. 122. Sleep , p. 128. The cause of the Motion of the Stars , p. 155. The Sun no bigger than it shows , p. 157. How so much light comes from the Sun , 158. The cause of the Suns Motion , p. 158. T. TIme and Accident , p. 17. Touch , 47. Tast , 120. Why we can Think on wha● we will , p. 125. Thirst , 127. Trees , 164. Thunder , 189. Thunder is Fire , 193. Why Thunder is so strong ▪ 193. Melts hard Bodies , 196. Why frequent in Spring and Autumn , 196. V. VOid , p. ● Universe consists ● Body and Space , p. 1● Universe Infinite , p. 30 Universe Eternal , p. 43 W. LIberty of Will , p. 4● Many Worlds , 6● . The World nourisht , 6● The World grows old , 6● ●ill ; 128. ●he World mortal , 142. ●he World no Animal , 143. ●ot made for Man , 144. ●ot made by any Intelligent Being , 146. ●he World had a Begining , p. 150. The World may be burnt , or down'd , p. 152. How the World was made , 153. Whirlwinds , 199. Fiery Whirlwinds , 199. Why Wells grow cold in Summer , p. 210. FINIS .

The Five BOOKS OF M. MANILIUS , Containing a SYSTEM OF THE Ancient Astronomy AND ASTROLOGY : Together with The Philosophy of the STOICKS .

Done into English Verse with Notes . By Mr. THO. CREECH .

Nunc autem quid est sine his cur vivere velimus ? Mihi vero cum his ipsis vix : His autem detractis , ne vix quidem . Cicero ad Var.

LONDON , Printed , and Sold by the Booksellers of London and Westminster . 1700.

AN ACCOUNT OF MANILIUS . SIR ,

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 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' 1 1 Vid. Not. ad Lucianum . Burde Cotzus , thinks Lucian consulted this Poet when he wrote his little Treatise of Astrologie ; tho' Iulius Firmizus is 2 2 By Scaliger and Huetius . 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 a 3 3 Nat. Hist. lib. 36. cap. 10. Mathematician , and Gerbertus , as an 4 4 Gerbertus Rhemensis Bishop of Ravenna , and afterward Pope of Rome , Epist. 130. Age verò , T●solo conscio , ex tuis sumptibus fac mihi scribantur Marcus Manilius de Astrologia , Victorinus de Rhetorica , &c. Astrologer ; but concerning the 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 : 'T is true , they say , he is not mention'd by Ovid in his 5 5 De Ponto , lib. 4. Ep. 16. Catalogue of Poets , and no wonder , since he did not begin to write before the 6 6 This Huetius affirms , but is undoubtedly mistaken . Banishment of Ovid , and Published nothing before his Death ; Perhaps he was one of those Young Men , — 7 7 Ovid. ibid. Quorum quod inedita cura est Appellandorum nil mihi juris adest . 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 of 8 8 Aptaque venanti Gratius ●rma dedit . Ovid. ibid. Gratius . But why Quintilian doth not propose him to his Orator , tho' he encourages him to 9 9 Instit. lib. 10. Cap. 1. read Macer and Lucretius , and 1 1 Instit. lib. 1. cap. 10. 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 Manlius , in others softned into Mallius : This variation is inconsiderable , and the common fault of unaccurate Transcribers ; but 2 2 Praef. Bonincontrius 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 . 3 3 Lib. de Poet. Hist. dial. 4. Lilius Gyraldus mentions another of the same stamp ; But that these Medals belong'd to this Poet , may be as easily deny'd , as 't is affirm'd , or rather , as 't is 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 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 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 is 4 4 Lib. 1. v. 7. invok'd , that very Emperour who was the 5 5 Lib. 1. v. 10. adopted Son of Iulius Caesar , who 6 6 Lib. 1. v. 906. beat Brutus and Cassius at Philippi , 7 7 Lib. 1. v. 918. overthrew Pompey the Great 's Son , 8 8 Lib. 4. v. 763. who sent Tiberius to Rhodes , 9 9 Lib. 1. v. 896. who lost three Legions in Germany under the Command of Varus ; who 1 1 Lib. 1. v. 912. 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 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 seems 2 2 Not. in Lib. 6. Lucretij . Tanaquil Faber thought him to be so , since without giving any Reason He brings him down as ●ow as the time of Theodosius : 3 3 De Arte Gram. lib. 2. cap. 26. Vossius 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 this 4 4 Lib. de Poet. Lat. Critick alter'd his first Sentiments , and allows him to be as ancient as the Poet himself desires to be thought 5 5 Phys. Sect. 2. lib. 6. cap. 2. Ptolomaeus , Fir●micus , Manilius primarij hujus Artis Scrip●●r●● vid. etiam p. 717. & pag. 740. Gassendus 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 6 vid. Cambd● Epist. p. 260. " 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 , upon whose Consulship Claudian writes a Panegyrick , in which he mentions his Astronomicon . The ●ame thing he asserts in his Comments ●pon 7 7 Vid. Not. in Statij . lib. 3. Syl. Carm. 3. Statius , and promises to do Wonders in his 8 8 His Electa were almost finisht A. D. 1618. vid. Cambd. Epist. p. 259. Electa 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 9 De praestantia & Vsu Numismatum . pag. 643. and tells us , that sub Armis , a Phrase familiar ●o Manilius , as lib. 1. v. 795. — Matrisque sub Armis Miles Agrippa suae — Lib. 4. v. 656. — Regnum sortita sub Armis . And in another place , — Quumque ipsa sub Armis Pax agitur — was us'd in the time of Theodosius , as appears by the following passage in that Emperour 's Code , 1 1 Cod. Theod. l. 38. ● . 1. de Decur . Quicunque sub Armis Militiae munus Comitatense subierunt . Scaliger himself unwarily gave a very great advantage to this Opinion , when he 2 2 Not. ad Manil. 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 ●n Officer who commanded ten Men ●n the Army had the same Title : But 3 3 Sal. de An. Climact . p. 560. Salmatius , 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 4 Not. ad lib. 4. v. 298. 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 ; Indeed 5 5 Lib. de Poet. 3. Dial. 4. Gyraldus endeavours by this very Argument to prove he was no Roman born : But 6 6 Scal. Pro●leg . in Manilium . p. 3. Scaliger ▪ laughs at him for his Attempt , 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 : 7 7 Praef. ad Not. Franciscus Iunius com●mends the propriety of his Language 8 8 Not. ad Aug. script . Salmatius and 9 9 Vid. Not. in Manil. Huetius have approved many passages which lesser Criticks thought to be impure ; And the accurate Vossius , 1 1 De Poet. Lat. 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 ●●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 wretched 2 2 The Editor of Manilius in usum Delphini . Fayus .

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 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 : 'T is certain tha● it was , for Virgil ( whom Manilius often imitates ) hath — Sedet circum castella sub Armis , — Equitem docuere sub Armis Insultare solo — And in another place , — Ludunt Belli simulachra sub Armis . 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 : 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 , and prefers the sweetness ●f it before all the delicate Charms ●f Poetry and Musick .

3 3 De Mallii Theod. Consul . v. 251. Ut quis non sitiens Sermonis Mella politi Deserat Orpheos blanda Testudine cantus ? ●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 .

4 4 ibid. 74. Uranie redimita comas , quâ saepe Magistra Mallius igniferos radio descripserat Axes . 〈…〉 well observes that thi● 〈…〉 5 5 ibid. v. 126. Invenit aetherios signantem pulvere cursus 〈…〉〈…〉 polum , qua● certus in Astris Error : Quis tenebras Soli causisqu●●meantem Defectum indicat numerus . Quae lin● Ph●eben 〈◊〉 , et excluso pallentem fratr● relinquat That he publish'd some admir'd Book 6 6 ibid. v. 332. Consul per populos , idemque graviss●●mus Author Eloquij , duplici vita subnixus in aevu●● 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 . Ibid. v. 65.

7 7 ibid ▪ v. 84. Graiorum obscuras Romanis floribus Artes Irradias — But when he speaks of his Writings he says he describ'd the Origine and Disposition of the World , and gave 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 . 8 8 Ibid. v. 253. Qualem te legimus teneri Primordia Mundi . Scribentem , aut Partes Animae per Singula , Talem Cernimus , et similes agnoscit Pagina mores . From these Verses and other passages in Claudian , as — 9 9 ibid. v. 101. Quae vis animaverit Astra , Impuleritque Choros , quo vivat Machina motu ; it may be inferr'd that this Consul● 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 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 he 1 1 Lib. 1. v. 7. invokes in the beginning of his Poem , who is stiled Patriae Princepsque Paterque , who is deify'd whilst 2 2 lib. 1. v. 9. et 924. alive , and ( not to repeat the other particulars I have already reckon'd up ) whose 3 3 lib. 2. v. 509. Horoscope was Capricorn , was the first Great Augustus , and therefore there is no need of calling in the Authorities of 4 4 Car. lib. 1. Od. 2. Hic ames dici Pater atque Princeps . Horace , 5 5 Virg. Ec. 1. et Georg. 1. Virgil , and 6 6 〈◊〉 . in Aug. cap. 94. Suetonius to prove it .

This last Character puts me in mind of another Objection that may be drawn from F. Harduin's 7 7 de Num. Herod . p. 9. 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 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 : For 8 8 Proleg . in Manil. p. 2. Scaliger 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 Learned 9 9 Vid. Sir Edward Shirburn 's Preface to the Sphere of Manilius . Isaac Vossius thinks he was a Syrian , and all who ●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 1 De Poet. Lat. affirms , he was Nobly Born , and Mr. Tristan will 2 2 Hist. Com. Tom. 1. 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 whom Pliny speaks of in the Secon● Chapter of his Tenth Book wa● Nam'd Manilius . Copies differ , an● in the M. SS . of Salmasius 3 3 Vid Salmatium ad Solinum , p. he i● call'd Mamilius : Pliny doth not say one word of his skill in Astronomy he only 4 4 Vid. Plin. Nat. Hist. lib. 10. cap. 2. 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 ●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 5 5 De Li●g . Lat. lib. 4. et ● . cites , I shall not be concern'd ▪ there being no ground to think he was the Author of this Poem . 6 6 Sir Edward Shirburn's pref. " 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 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 . "

" 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 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 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 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 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 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 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● 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. ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 , 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 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 : T is 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 ●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 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 't is not so in Youth whose Fancies as well as Passions are impetuous ; that pleases them most which is most daring , finding 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 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 . 'T is 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 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 : — 7 7 Lib. 3. v. 22. Romanae Gentis Origo , Totque Duces Orbis , tot bella , tot otia , et omnis 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 — 8 8 Lib. 3. v. 21. Spatio majore canenda Quam si tacta loquor — 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 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 : 9 9 Lib. 4. v. 761. Virgine sub casta felix Terraque Marique , Et Rhodos , Hospitium recturi Principis Orbem , Tuque domus verè solis , cui tota sacrata es , Cum caperes lumen magni sub Caesare Mundi .

Now 1 1 Dion Cassius , p. 634. Tiberius retired to Rhodes , when C. Antistius and L. Balbus , were Consuls ; he continu'd there Seven 2 2 Vell. Pat●rculus , lib. 2. cap. 99. Years ▪ and return'd in the Consulship of P. Vinicius and P. Alfinius Varus ; and yet in the first Book we meet with the 3 3 lib. 1. v. 894. 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 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 first Book , he added to his discourse of Comets a short Account of those prodigious Meteors that then appeared , and which Historians 4 4 Dion Cassius , lib. 56. 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 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 ( — Si palpere recalcitrat undique tutus , 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 .

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 Common-wealth . 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 Common-wealth down as low as the Age of Hannibal . 5 5 Lib. 4. v. 40. Speratum Hannibalem nostris cecidisse catenis : 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 , 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 him 6 6 Lib. 4. v. 764. Magni Mundi Lumen , using the very same Word● which we mee● with in Velleius Paterculus , who wrote● all Court Language , upon the very same occasion . 7 7 Lib. 2. cap. 99. Alterum 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 8 Lib. 4. v. 775. 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●● ●●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 Flattery 9 9 Italia summâ , quam r●rum maxima Roma Imposuit terris , Coeloque adjungitur Ipsa . ●b . 4. v. 692. 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 another Manilius whom the same 1 1 Lib. 36. cap. 10. Pliny , 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 , 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 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 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' , 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 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 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 .

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 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 .

I am Your Humble Servant , T. C. All-Souls , Octo. 10th . 96.

MANILIUS .

The First Book .

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 .

STars conscious of our Fates and Arts 1 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 . 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 ; 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 . 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 . 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 2 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 . 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 ; ●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 . 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● 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 3 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 : 'T is 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 , 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 4 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 . 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 5 5 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 6 6 The Opinion of Heraclitus , concerning which see the first Book of Lucretius . Fire's enlivening Rays , Which form Heaven's Eyes , and live in every Mass , ●n Thunder roar , and in the Lightning blaze . Or whether 7 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 't is 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 8 8 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 . What 't was 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 , 't is an order'd Frame . Upward the 9 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 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 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 ▪ 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 10 10 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 . 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 't is 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. 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 . This proves her round since different rays adorn , Now shape , now bend , now fill her borrow'd Horn. This Form's Eternal and may justly claim A Godlike Nature , all its parts the same ; Alike and equal to its self 't is found , No End 's and no Beginning in a Round . Nought can molest its Being nought controul , And this enobles and confines the Whole . Hence every Countrey sees not every Sign , First Argument . What Sailer views the bright 11 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 . 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 12 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 . 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 . Now if the Earth were flat the darkned Moon Would seem to all Eclypst as well as one . At once presenting to the common view Her gloomy looks , and prove this fancy true . But since its Figure 's round , dim Cynthia's beams By just degrees must visit the Extremes ; Not all at once ; she must divide the Skies , And while she sets to some , to others rise . For in the mighty Concave whirl'd above She rising must , and must declining move ; Now climb this rising , and her Glories show , Then sink again , and scatter Beams below . This proves ( nor shall the subtlest Wits escape These twining Reasons ) the disputed Shape . By various Animals this Globe's possest , The Common House of Man , of Bird , and Beast ; The Northern 13 13 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 . The Sea 14 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 . 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 15 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 . 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 . 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 . 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 , 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 Which cuts the middle , too minutely thin By turning round it self to measure space , But still consin'd to one imagin'd place , Is call'd the Axis ; cause unapt to move It sees Stars whirl , the shining Planets rove , And swiftly measure the vast space above . Fixt near the Pole appear those friendly Stars Well known to wretched greedy Mariners ; The great Bear . Which guide their Sails , and which direct their Oars , When mad for gain they fly to foreign Shores . ( Whilst Heaven it self befriends their Avarice , What Pleas may wretched Mortals make for Vice ? ) Seven equal Stars adorn the greater Bear , Which measure larger Circles of the Sphere , And teach the Grecian Sailers how to steer . The smaller Bear , The little Bear . though less in size and light In narrower Circles she commands the Night , Yet Tyre prefers , for through the Ocean tost They sail by her and find the foreign Coast ; These stand not front to front , but each doth view The others Tayl , pursu'd as they pursue . Betwixt and round these two the Serpent twines , The Serpent . At once divides , and to their place confines ; Secure from meeting they 're distinctly roll'd , Nor leave their Seats , and pass the dreadfull fold : These keep the Vertex , but betwixt the Bear And shining Zodiack where the Planets Err , A Thousand Figur'd Constellations roll , Some near the Zodiack , some plac'd near the Pole : Whose differing Powers by tempering Skies combin'd Make Seasons fruitfull , and refresh Mankind . First near the North , Hercules . as conscious of his shame A Constellation kneels without a Name ; And next Bootes comes , Bootes . whose order'd Beams Present a Figure driving of his Teams . Below his Girdle , near his Knees , He bears The bright Arcturus , A●●●●rus . fairest of the Stars . Behind his Back the radiant Crown is view'd , The Crown . And shines with Stars of different magnitude ; One plac'd i' th' front above the rest displays A vigorous light , and darts surprizing rays . This shone since Theseus first his faith betray'd , The Monument of the forsaken Maid . Nor far from these distended Lyra lies , The Harp . Well strung , the sounding glory of the Skies . This Orpheus struck when with his wondrous Song He charm'd the Woods , and drew the Rocks along ; When Hell obey'd , when Death resign'd her Chain , And loos'd his dear Eurydice again ; This gain'd it Heaven , and still its force appears , As then the Rocks it now draws on the Stars . The Planets dance , and to the tunefull sound The Heaven consents , and moves the fatal Round . Next Ophiuchus Ophiuchus . strides the mighty Snake , Untwists his winding Folds , and smooths his Back , Extends its Bulk , and o'er the slippery Scale His wide stretcht Hands on either side prevail : The Snake turns back his Head , and seems to rage , That War must last where equal Powers engage . Next view the Swan , whom Iove advanc'd above , The Swan . That Form's reward by which He caught his Love . When shrouded in the fair deceitfull shape , He cheated trusting Leda to a Rape : Now grac'd with Stars his Wings stretcht o'er the Skies . And next the Swan the shining Arrow flies : The Arrow . The towring Eagle next doth boldly soar , The Eagle . As if the thunder in his Claws he bore : He 's worthy Iove , since He , a Bird , supplies The Heaven with sacred Bolts , and arms the Skies . Next rais'd from Seas the Dolphin's The Dolphin . Tail appears , The Glory of the Floud and of the Stars . Whom while the Horse The Horse . ( one radiant Star doth grace His generous Breast ) pursues with eager pace , His Legs before , as running , He extends , But clos'd in fair Andromeda Andromeda . he ends . Her Perseus Perseus . joyns , her Foot his Shoulder bears Proud of the weight , and mixes with her Stars . Five splendid Stars in its unequal Frame Deltoton bears , The Triangle . and from the shape a Name ; But those that grace the sides dim Light display And yield unto the Basis brighter Ray. Next with her Cepheus Cassiopeia Cepheus and Cassiopeia . shines , Her posture sad , and mourns amongst the Signs ; She sees her Daughter chain'd , the rolling Tide The Monster spout , and curses her old Pride : She fears that Perseus will inconstant prove , And now in Heaven forget his former Love ; But He attends , and bears the Gorgon's head , His Spoil , and witness of a coming aid . Near the bent Bull a seat the Driver claims , Heniochus . Whose skill conferr'd his Honour and his Names , His Art great Iove admir'd , when first he drove His rattling Carr , and fixt the Youth above . Next stormy Hoedi The Hoedi . shine which shut the Main , And stop the Sailers hot pursuit of gain . Then shines the Goat , The Goat . whose Brutish Duggs supply'd The Infant Iove , and nurst his growing Pride . From that wild Food He did to Heaven aspire , Fierce Thunder throw , and dart the blasting Fire . Then mindfull of her Care the gratfull God Repaid her with those Skies which she bestow'd . Then Pleiades and Hyades The Pleiades and Hyades . appear , The sad Companions of the turning Year . Born by the Bull they lead they Tempests forth , And close the Constellations of the North. Farewell cold North , thy Ice benums my Muse , 〈◊〉 from Thee , and warmer Regions chuse ; ●etwixt the Tropicks of the Traveling Sun , ●'ll trace the Signs that burn the torrid Zone , ●hen pass those bounds and view the Stars that roll ●etween cold Caper and the lower Pole . First next the Twins , see great Orion Orion . rise , ●is Armes extended stretch o'er half the Skies : ●is stride as large , and with a stately pace ●e marches on , and measures a vast space . ●n each broad Shoulder a bright Star's display'd , ●nd three obliquely grace his hanging Blade . 〈◊〉 his vast Head imme●st in boundless spheres ●hree Stars l●ss bright , but yet as great , he bears . ●ut farther off remov'd , their Spl●ndor's lost , ●hus grac'd and arm'd He leads the Starry Host. Next barks the Dog , The Dog-S●ar . and from his Nature flow ●he most afflicting Powers that rule below , ●eat burns his Rise , Frost chills his setting Beams , ●nd vex the World with opposite Extremes . ●e keeps his Course , nor from the Sun retreats , ●ow bringing Frost , and now encreasing Heats : ●hose that from Taurus view this rising Star , ●u●ss thence the following state of Peace and War , ●ealth , Plagues , a fruitfull or a barren Year . ●e makes shrill Trumpets sound , and frightens Peace , ●hen calms and binds up Iron War in Ease . ●s he determines , so the Causes draw , ●is Aspect is the World's suprem●st Law . This Power proceeds from the vast Orb He runs , ●is Brightness ●quals or exceeds the Sun's . ●ut far remov'd he through the distant space ●arts feeble spl●ndour from his Azure face . Yet others He excells , no fairer Light Ascends the Skies , none sets so clear a bright . Next Procyon view , Procyon . The Hare . and next the nimble Hare , Then Argo Argo . sailing through the liquid Air ; Advanc'd from all the Dangers of the Tides , Which first she stem'd , she now securely rides . Heaven is her Port , and now she rules the Flouds , A Goddess made for saving of the Gods . Close by the Serpent The Serpent . spreads ; whose winding Spires With order'd Stars resemble scaly Fires . Next flies the Crow , The Crow . The Cup. and next the generous Bowl Of Bacchus flows , and chears the thirsty Pole . The Centaur next in double shapes exprest , A Humane Body joyns a Horse's Breast . The World 's great Temple next , and Altar The Altar . lies Grac'd with the Gifts of conquering Deities , When Earth-born Giants did the Skies invade , The lesser Gods implor'd the greater's Aid ; His Power Iove doubted when he view'd from far The threatning force of the unequal War . When He inverted Nature's Frame beheld , That Earth rose upward , and that All rebell'd . 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 , 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 16 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 . set , and rise o' th' right . Their Skies as large , their Stars as splendid run , Equal i' th' rest , but are excell'd by One , By Caesar's Star which doth o'er us preside , Earth's present joy , and Heaven's future pride . For that the lower Pole The Southern Pole . resemblance bears To this Above , and shines with equal Stars ; With Bears averse , round which the Draco twines , At once divides them , and at once consines , That there as many Constellations move , We must believe from what we find above . For Fancy , which decaying Sense supplies , Not onely feigns a Vertex like to This , But all resembling Beauties of the Skies . These are the Stars which scattered o'er the Pole In different Places fixt complete the Whole ; The Figures of the Constellations onely fansied . But raise thy thought from sense , nor think to find Such Figures there , as are in Globes design'd ; Nor think that Stars set close compose the Frames , Or that the Signs are all continued Flames . For then we soon should see the World expire , Frail Nature could not bear so great a Fire ; Some Places vacant conscious of her State She leaves , unable for so vast a Heat . For 't is her kind intent alone to show By certain Stars , those Signs that rule below ; Such notice give , and such fair hints impart ; As Men may take , and may improve to Art : The Stars mark out the Shapes , the lower Beams Answer the high , the middle the extremes . Fansie those parts that lie obscur'd between , For 't is enough that some of them are seen : But chiefly then when Cynthia's beams are clear , And full , but few , though still the same , appear ; And whilst the vulgar fly , their place possess ; Nor lose their Light , nor mingle with the Less . Yet these still keep one Course , They still pursue Their constant track nor vary in a New . From one fixt point they start , their Course maintain Repeat their whirl , and visit it again : And this is strange , and this doth more surprize Than all the other wonders of the Skies , That such unwieldy frames their signs should draw , As mov'd by Reason , and confin'd by Law ; No change in distance nor in site appear , Though great their Number , long the rolling year . A most convincing Reason drawn from Sense , That this vast Frame is mov'd by Providence . Providence against the Epicureans . Which like the Soul doth every Whirl advance ; It must be God , nor was it made by Chance ; As Epicurus dreamt , He madly thought This beauteous Frame of heedless Atoms wrought , That Seas and Earth , the Stars and spacious Air Which forms New Worlds , or doth the Old repair , First rose from these , and still supply'd remain , And All must be , when Chance shall break the Chain , Dissolv'd to these wild Principles again . Absurd and Nonsense ! Atheist use thine Eyes , And having view'd the order of the Skies , Think , if Thou canst , that Matter blindly hurld , Without a Guide should frame this wonderous World . But did Chance make , and Chance still rule the Whole Why do the Signs in constant order roll ? Observe set Times to shut and open Day , Nor meet , and justle , and mistake their Way ? Perform their Course as if by Laws confin'd , None hasten on , and leave the rest behind . Why every Day doth the discovering Flame , Show the same World , and leave it still the same ? E'en then when 17 17 Alluding to the two Verses in Homer's sixth Iliad , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Troy was by the Greeks o'erthrown , The Bear oppos'd to bright Orion shone ; She near the Pole in narrow Rounds did move , He fac'd her then , and measur'd the vast space above . And e'en at Night when Time in secret flies , And veils himself in Shades from humane Eyes ; They by the Signs could know how fast He fled , And in the Skies the hasty Minutes read . How many Towns have fall'n , what well-built States , Since Troy , have sunk below oppressing Fates ? How many Times hath sporting Fortune hurld The Chance of Rule and Slavery through the World ? How hath she now reverst Troy's ancient Doom , And built her Relicks greater up in Rome ? Reviv'd old Ilium doth new Spoyls enjoy , And Greece now bends beneath the Fate of Troy . Why should I count how oft the Earth hath mourn'd The Sun's retreat , and smil'd when he return'd ? How oft he doth his various Course divide 'Twixt Winter's Nakedness and Summer's Pride ? All Mortal Things must change . The fruitfull Plain , As Seasons turn , scarce knows her self again ; Such various forms she bears : large Empires too Put off their former Face , and take a new . Yet safe the World , and free from Change doth last , No Years encrease it , and no Years can waste ; Its Course it urges on , and keeps its Frame , And still will be , because 't was still the same . It stands secure from Time's devouring Rage , For 't is a God , nor can it change with Age. And that the Sun ne'er drives the rising Day From North to South , nor leaves the beaten way ; That weary grown He still falls down the West At Night , nor turns his Horses to the East ; That Light by just Degrees the Moon adorns , First shews , then bends , then fills her borrow'd Horns , And that the Stars in constant order roll , Hang there , nor fall , and leave the liquid Pole ; 'T is not from Chance ; The Motion speaks aloud The wise and steddy conduct of the God . These equally dispos'd in Order lye , Make various Shapes , and chequer all the Skie . Above them nought ; To the World's Top they rose , Painting the Roof of Natures Common House ; Which in a wide Embrace doth all contain , 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 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 18 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. 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 , Is equal to the distance of two Signs . And six such spaces the vast Round complete Where All the Signs their constant Whirls repeat , And each lies distant in an equal Seat . Nor must you wonder such Varieties 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 . 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 19 19 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 . 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 , The Aequinoctial Colure . And cuts the Serpent's Tail , and the dry Bear : The Equinoctial Scales , the Snake's Extremes , And next the Southern Centaur's middle Beams ; Then thwarts the Adverse Pole , and next divides The mighty Whale , and parts its scaly sides ; Bright Aries point , and splendid Trigon past , The fair Andromeda below the Waste , And next her Mother's Head it cuts , and then The Pole , and closeth in it self agen . Cross this , The Solsticial Colure . and from the Pole doth first appear The Other , through the forefeet of the Bea● , And through its Neck ; ( which when the Sun retires 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 't is 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 'T is 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 , Where Stars first set , and first begin to shine , There draw the fancy'd ●mage of this Line : Which way soe'er you move 't will 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 ; 'T is call'd the Horizon , the Round's design , ( For 't is 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 ; It s 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 I th' 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 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 : 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 't is 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 : And yet they strive , they madly whirl about Through various Causes , still condemn'd to Doubt . Whether the Skies 20 20 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 21 21 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 22 22 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 , 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 23 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 . 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 ; 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. 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 . 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 . 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 ; 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 't is 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 , 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 . 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 . They Civil-Wars foretell , and Brothers rage , The Curse and the disgraces of an Age. Never more Comets drew their dreadfull Hair Than when Philippi saw the World at War . Scarce had the Plains drunk up the former Bloud , On scatter'd Bones and Limbs the Romans stood And fought again ; disdaining meaner Foes , ( A wretched Conquest where the Victors lose ) Our Empire 's power did its own self oppose ; And great Augustus o'er the slaughter'd Heaps Pursu'd bright Victory in his Father's steps . Nor did the Rage end here , the Actian fight , That bloudy dowry of a wanton Night , Remain'd , and rais'd by Cleopatra's Charms The headlong Nations ran again to Arms. The Chance for the whole World was thrown again , And the Skies Ruler sought upon the Main , Then War obey'd a Woman , Timbrels strove With Thunder , Isis with the Roman Iove . Nor stopt it here , but the degenerate Son Stain'd all the Glory that his Father won . The Seas great Pompey freed He seiz'd again , His Pirates lay like Tempests on the Main . The Relicks of the Wars , the Impious Slaves Were arm'd for fight , and ravag'd o'er the Waves . Till the torn fleet di'd all the Seas with Bloud , And Asia's Chains reveng'd the injur'd Floud . Let this , O Fates ! suffice ; Let Discord cease , And raging Tumults be confin'd by Peace . Let Caesar triumph , let the World obey , And long let Rome be happy in his Sway. Long have him here , and when she shall bestow A God on Heaven enjoy his Aid below .

The End of the First Book .

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 : 'T is 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 .

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 't is 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 .

8 The Assertion of Empedocles , agreeable to which Ovid sings , Quatuor aeternus genitalia Corpora Mundus Continet — .

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 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 .

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 .

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 . The Second Book .

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 : 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 , 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 : Usurping Woers felt his thundring Sword , And willing Nations knew their Native Lord . His Subjects these , and from his boundless Spring

MANILIUS . The Second Book .

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 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 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 1 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. 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 2 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 . 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 . 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 3 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 . 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 . 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 , Yet dry as fast , nor can Parnassian Streams Suffice the Throngs that crowd to common Themes . I seek new Springs which roul refreshing Waves Thro' Plains untrod , and Purls in hidden Caves , Kept pure for Me , which Birds did ne'er profane , And thirsty Phoebus oft hath sought in vain : My Verse shall be my Own , not stoln , but wrought ; Mine , not the Labor of Another's Thought . My Vessel 's trimm'd , tho' never launch'd before , I spread my Sails , and boldly leave the Shore : I 'll sing how God the World's Almighty Mind Thro' All infus'd , and to that All confin'd , The World an Animal , and God the Soul of it . Directs the Parts , and with an equal Hand Supports the whole , enjoying his Command : How All agree , and how the Parts have made Strict Leagues , subsisting by each others Aid ; How All by Reason move , because one Soul Lives in the Parts , diffusing thro' the whole . For did not all the Friendly Parts conspire To make one Whole , and keep the Frame intire ; And did not Reason guide , and Sense controul The vast stupendous Machine of the whole , 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 . 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 : 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 4 4 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 , 5 5 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 ? 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 , 'T is 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 . 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 , 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 ( See how he rises backward in the Skies ) Six Female Signs ; but intermixt they fall ●n order turn'd , 6 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. one Female , and one Male . Some Signs bear 7 7 The Humane Signs are Gemini , Libra , Virgo , Aquarius . The Brute , Aries , Taurus , Sagittarius , Capricornus , Leo , Cancer , Scorpius , Pisces . Humane Shapes , some Signs exprest ●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 8 8 Of Double Signs some are Pairs , as Gemini , and Pisces : Others are made up of two different Species , such as Sagittarius and Capricornus . Pairs , 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 : Ambiguous Force from both exprest combines , No Single Influence flows from Double Signs . What Powers , or good or bad , one Part displays , 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 . 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 Whether 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 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 , 9 9 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 ; 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 , And Three rise adverse to the other Nine : Bull 's Back , 10 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 . 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 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 11 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 . distinguish'd Cause those Signs maintain Those times distinctly , and then choose to reign : 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 . But others , this is plain from common sense , demand Some Signs for 12 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 . 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 . How small these things , yet they reward thy pain , Reason's in All , Fruitful and Barren Signs . and nothing's fram'd in vain : The Crab 13 13 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 of busie Nature as she wrought in haste ; That some shew running 14 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 . 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 15 15 The Maim'd signs , Taurus , Scorpius , Sagittarius , Cancer . Maim In many Signs , M●im●d and intire Sig●● . the mighty Bull is lame , His Leg turns under , Scorpio's Claws are lost In Libra's Scales , nor can the Centaur boast A Form compleat , tho' we distinctly find One Eye , the other 's lost , and Cancer's blind . Thus Heaven to wretched Mortals sends Relief By these Examples it corrects our Grief , Since Signs , on which our Fates depend , do share The like Misfortunes , which we grieve to bear . The different 16 16 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 . 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 . 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 17 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 . 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 18 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 . Right are in the Trines agreed , The Left still follow , and the Right precede ; The Maid is Left , and Caper to the Bull Is Right : Thus fix the others by this Rule ▪

But more , in Quadrates , not in Trines alone Signs Right and Left are by Position shown ; Quadrates . In 19 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 . 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 , O th' 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 20 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 . think their Skill designs 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 Three hundred , and thrice twenty parts contains , One third of those , as we the Round divide By Trines , to every Trine must make one side ; But Sign apply to Sign , not Part to Part , This Number 's lost ; and therefore false the Art . For tho Three Signs appear to interpose Between the Two in which the Angles close ; Yet take the Scheme as 't is expos'd to sight , And joyn the utmost parts of Left and Right ; Then count the number ; on the slightest view You 'll quickly find it much exceeds the true : Thrice fifty parts it holds , and thus one Line Defrauds the other , and destroys the Trine ; And therefore though the several Signs retain The Name of Trines , they claim the Parts in vain . The like Mistake , when you design a Square , Thy Art may baffle , and elude thy Care ; For as the Round we by Degrees divide To every Quadrate Ninety make one side : Now from the first from which begins the Line , Toth ' last degree of the succeeding Sign If you count on , twice sixty parts prepare To crowd upon thee , and deform the Square ▪ Or from preceding Signs last parts descend To Signs succeeding , let the Reckoning end I' th' first Degree of those : the space con●ines But sixty parts , the number of Two Signs ; Thus count from Fourth to Fourth , Degrees too few , Or else too many will thy Work pursue , Elude thy Skill , and prove the Scheme untrue . Then take Advice , nor from my Rules depart , Nor think thy Figures well design'd by Art , 'Cause Four in Squares , Three equal Lines in Trines In Angles meeting there divide the Signs ; For in all Trines the single sides require Sixscore Degrees to make the Scheme intire Squares ninety ask : but more or less proclaim The Figure faulty , and destroy the Frame . And where the several Lines in Angles close , They there the Trines , or else the Squares dispose ▪

These mutual Aid by Nature's Laws convey , And jointly act with an agreeing Ray. And therefore every Birth , that Squares or Trines Enjoys , not always carries all the Lines ; And tho' the Signs the name of Squares may gain , Or Trines , they never shall their Force obtain : They cannot jointly act , their Rays unite , Tho Trines they seem , and shew like Squares to sight : For wide the difference , whether those Degrees , The Line takes up , which to it Art decrees ; Or from the Numbers , which the Circle fill , Detracting somewhat , it eludes thy Skill : For then of Signs too many or too few It will possess ; and make the Scheme untrue . Thus far of these : But now expect to share More vigorous Influence from the Trine than Square ; For Lines that measure Squares remotely tend , The Intercourse of Trines and Squares . And almost close with the Celestial Bend ; But those that make up Trines to Earth repair , Downwards they shoot , See Fig. 3. from Signs the Influence bear , And with a nearer Ray infect our Air. From Signs Alternate little Friendship 's due , Asquint they look , Of Seztile● and with a partial view ; The Line that measures them obliquely drawn , Thro' various Angles goes not freely on ; See Fig. 4. Many its stops , in every other Sign The Angle closing still diverts the Line ; Forward it darts , but soon it meets a Bound , And six times broak , it leisurely creeps round : From Taurus stretcht to Cancer , thence it bends To Virgo's Sign , and thence to Scorpio tends ; Cold Caper meets it next , and thence it goes To Aries , upward then to Taurus flows , Where , whence it first began , we find the Figure close . The Other , for the Round contains no more , Meets all the Signs the Second mist before ; Then passing those already sung , go on , To all the Others let the Lines be drawn , And equal Angles make the other Hexagon . You see their Site , and thus Oblique they lie , And view each other with a squinting Eye , Too near , because thus plac'd , for mutual Aid , Which freely flows in Lines direct convey'd . High in the Concave Signs Alternate lie , The Lines that mark them almost touch the Sky ; And therefore far from Earth thro' distant way They dart their Influence with a feeble Ray. And yet some Intercourse in these we find , For Signs Alternate are alike in Kind ; In the first He●agon six Males are found , With Females only is the Second crown'd : Thus Nature works , and , when the Place denies , Sex makes Agreement , and unites the Skies . In Concord no Contiguous Signs agree , Of Contiguous Signs . For what can love when 't is deny'd to see ? They to themselves , which they behold alone , Their Passion bend , and all their Love 's their own ▪ Alternately of different Kinds they lie , One Male one Female fill the Round of Sky . From Signs unequal any way remove All Thoughts of Union , Of Vnequal Signs . they 're averse to Love : Thus never think between the Sixths to find An Intercourse , nor hope to see them kind ; Because the Lines , by which we mark their place , In length unlike stretch thro' unequal space . For take the Zodiack , from the Ram begin , See Fig. 4. And thence on either side extend the Line To meet the Sixth from Aries , then dispose A Third , and let the Three in Angles close ; Between the Two first Lines Four Signs are found ▪ The Third includes but One , for that fills up the Round . But more , the Signs oppos'd in Site , that lie With Beams directly darting thro' the Sky ; Of Oppos●tes . Tho' much remov'd they seem , yet mix from far Their friendly Influence , or declare for War ; As the Sun's Aspect and the Planet's Fire For Peace determine , or to Rage inspire . These Signs 21 21 The Signs which have an Opposite aspect are , Aries . Taurus . Gemini . Cancer . Leo. Virgo . Libra . Scorpius . Sagittarius . Capricornus . Aquarius . Pisces . adverse would you distinctly note ? Let Summer's Crab oppose the Winter's Goat . The Scales the Ram where Day and Night appear Equal in adverse Seasons of the Year : See Fig. 4 ▪ The Fish oppose the Maid , the watry Vrn With adverse Fires sees raging Leo burn . When Scorpio fills the highest Arch of Skies , Then bending Taurus in the lowest lies , And when the Centaur sets the Twins arise . Yet though in Site oppos'd these rowl above , Yet joyn'd by Nature or by Sex they love : Thus Males to Males strict Leagues of Friendship bind , And Female Signs to their own Sex are kind . The Fish and Maid oppos'd are friendly Signs , For Nature couples what the Place disjoyns : But Nature sometimes yields , the Trines prevail , And Females Females fight , and Males the Male : Tho' Female both the Goat the Crab defies Winter in this , in that the Summer lies ; Here Snow makes white , and Frost binds up the Fields ; There Sweat o'reflows , and Winter's Rigor yields ; Here Day exults , there Night extends her Sway , And Winter's Darkness equals Summer's Day : Thus Nature fights , nor must we hope to find The Signs of disagreeing Seasons kind . Tho' differing Seasons hold the Scales and Ram , They are half Friends , and mix agreeing Flame : In this gay Flowers the painted Beds adorn , This fills the Plains , and stores the Barns with Corn ; Their Days and Nights in equal Balance meet , Not vext with too much Cold , nor too much Heat : They Summer's Wars and Winter's Rage compose , Nor will these Seasons let their Signs be Foes . Thus are the several Aspects taught — These things considered , press no more Divine , And know the Gods the Guardians of each Sign The Guardians of the Signs . Whom Nature order'd to controul their Course , Direct their Inf●uence , and assist their Force : Great Powers are Godlike , we at least assign Gods to great Powers , to make them seem Divine ▪ For where Things want , high Titles there bestow Admir'd Worth , and makes them great in show . Pallas the Ram 22 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 .

, and Venus guides the Bull , The Twins share Phaebus , and enjoy his Rule ; The Crab is Mercury's , and Iove divides His Mother's Servant , and the Lion guides : Ceres the Maid , for this her Sheaf declares , And fighting Scorpio owns the God of Wars : Iuno pours out the Vrn , and Vulcan claims The Scales , as the just Product of his Flames : The Frozen Goat kind Vesta's Aid requires , She cheers his cold , and warms him with her Fires Diana draws the hunting Centaur's Bow , And mighty Neptune now is prov'd to know The Fish above , which He had fed below . And now that Reason guides , that Gods do move The various Orbs , and govern all above , Must needs erect thy Mind , it must impart Strong Inclinations to pursue the Art ; Since Man securely may his Thoughts advance , And hope to find , when undisturb'd by Chance . Now learn what Signs the several Limbs obey , Signs for the several parts of the Body . Whose Powers they feel , and where Obedience pay . The Ram defends the Head , the Neck the Bull , The Arms , bright Twins , are subject to your Rule : I' th' Shoulders Leo , and the Crab's obey'd I' th' Breast , and in the Guts the modest Maid : I' th' Buttocks Libra , Scorpio warms Desires In Secret Parts , and spreads unruly Fires : The Thighs the Centaur , and the Goat commands The Knees , and binds them up with double Bands . The parted Legs in moist Aquarius meet , And Pisces gives Protection to the Feet . But Stars have proper Laws , and Signs maintain An Intercourse , and Compact in their Reign ; Some Hear each other , Signs that See , Hear , Love , or Hate . some each other See , 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 , 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 23 23 Whether Capricorn was in the Horoscope of Augustus , when he was Born , or when he was Conceived , Is disputed : However 't is 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. Caesar's Birth Serene he shone ; What Glory can be greater than his own ?

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 , 24 24 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 , 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 't is by all confest Instruction when 't is plainest than 't is 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 . 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 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 : 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 't is 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 25 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 . Orestes name , And you have all the Instances of Fame ; Once Death was strove for , 't was 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 , And ran to Danger : Here they disagreed , One hop'd to free , One fear'd to be so freed . But now if you would know what Signs dispose 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 't is 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 ; 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 . 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 , 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' 26 26 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 . 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 . 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 . 'T is Dodecatemorion 27 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 . , 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 ; 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 To know the 28 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 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 : 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 29 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 . 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 30 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 . Twelfth a Twelfth the Planets claim , The Thing is different though we use the Name ; 'T is 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 . 'T is 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 : 'T is 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 ; Since they mount high , and from the Signs above , Bring down the God , and open hidden Iove : All must be taught , and I must first impart The Elements peculiar to this Art ; That thence , as she proceeds , my labouring Muse May draw Materials , and go on to Use. And as wise Builders , who design a Town , First clear the Field , and cut the Forest down , And streight new Stars behold as new a Sun : 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 31 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. 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 ; ●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 , o th' 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 ; 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 , The Places govern , and the Signs obey :

They turn the Round , and as they wheel their 〈◊〉 Course , ●he Place now gives , and now takes off their 〈◊〉 Force ; ●or as the Planets thro' the stations Err , ●hose Places their own Ifluence transfer ; ●nd force them , whilst within their bounds , to take ●heir ruling Vertues , and their own forsake . ●ence now they smile , and now severely frown ●ith Foreign Influence that Commands their own : ●ere sovereign send , there showr malignant Rays , ●nd spread the fatal Venom of their Place . That station which above the East doth lie , The Twelfth and Sixth Houses . ●●e Third in order from the middle Sky , ●an unhappy Seat ; destructive still ●o all Events , and too replete with Ill. ●or is this bad alone , the Seat that lies ●low the Western Hinge oppos'd to this , like it : Nor doth this that Seat surpass , 〈◊〉 Vertue of its Dignity of Place , 〈◊〉 near the nobler Hinge : But both decline , See fig 9th . ●om both begin a wretched Round of time , 〈◊〉 Labor full , for here you fall , and there you climb . Nor is the World with better stations blest ●ove the West , The Seco●d and Eighth Houses . nor yet below the East , ●at hangs above , this downward seems to bend , ●is in the neighbouring Hinge still fears an end , ●at unsustain'd is eager to descend . ●happy Seats ! See fig. 9th ▪ Here Typho rules alone ●d fills a dark inhospitable Throne : ●is Typho Earth produc'● , when Giants strove 〈◊〉 Conquer Heaven , and shook the Throne of Iove . When Monsters rose , and at a wondrous Birth In bigness equal to their Mother Earth , Vast Sons broke forth : But Thunder stopt their Course , And tumbling Mountains dasht the Rebells Force . Typhorus fell : Earth was too weak to save , And War and He lay buried in one Grave ; Yet now he heaves in his Aetnean 〈◊〉 , And Earth still fears new struglings in her Womb ▪ That Next Heaven's topmost point , The Eleventh house which ri●seth high , Almost it 's equal in the middle Sky With fairer Hopes , and better Fortune blest , Erects its Head , and much excells the rest ; Plac't near the highest Hinge , it riseth higher , This Empire 's Seat , and almost fills desire : It 's Title , the exalted Place may claim A glorious Patron , and as great a Name , Is Happy ; Happy , if that word can ●ill The Greek Expression and commend my skill . Here Iove presides in all his Pomp and State , See fig. 9th . And to this ruling Fortune trust thy Fate . Oppos'd , The fifth House . See fig. 9th . and next the bottom of the Ball There lies a Seat as wearied with its fall ; And yet prepar'd , tho' with a world of Pain For other Labour , and to mount again : About to bear , and destin'd to obey The Hinge's Power , submitting to its sway ; Yet prest not by the World , it gives a Scope To haughty Thoughts , and still permits to hop● In Greek Demonie : But our scanty Tongue Affords no proper word to grace my Song : Yet mind this station , it thy Thoughts may clai● Observe its Patron , nor forget the Name : Tho' troublesome it seems , no toil refuse The Labour 's great , but equal'd by the Vse . I th' Ninth , The third and ninth Houses . and Third gay strength and health Delight , Or Sickness arms its venom'd Darts for fight ; Why Contraries should thus these Seats possess 'T is hard to find , but Phoebus aids my guess ; The mighty Patrons , whom these Seats obey , See fig. 9. In one determin'd time bear different sway And Day succeeds the Night , and Night and Day . That Seat which next : The ninth House . the Highest Hinge doth lie The first declining from the middle Sky The Sun possesses : From his Rays we draw Our state of Health , He gives our Bodies Law : Its Title God . Oppos'd to this , The third House . which first begins to rise From Heaven's low bottom , and brings up the Skies , A Seat appears just tipt with Light , and guides The Starry Night , in this the Moon presides . The Moon that fees her Brother's adverse Ray , That looks up to him as he guides the Day . And imitates his Influence the wrong way : She rules our Bodies , but her Face derives Moist rotting Powers , and wastes the Health He gives . It 's Title Goddess : But how mean these words Compar'd with those , expressive Greece affords ? But as for Heaven's high top , The tenth House . See fig. 9. the utmost point Of Rising , and beginning of Descent , Where 'twixt the Eastern rise , and Western fall Iove hangs the Beam at which He weighs the Ball ; This Venus graceth , here she seats her Throne , And in the World 's high Face erects her own ; That Face , whose awful force Mankind ●dmires , And yields Obedience to her pleasing Fires : Her Charge is Marriage , for what else can prove The Office of the beauteous Queen of Love ? Pleasure 's her aim , yet she forgets her Ease , And puts on Providence on design to please . Fortune 's the station 's Name ; observe the Place ; My Muse grows weary , and contracts her pace , Refusing to expatiate in her Race . But now go on , The fourth House . the lowest point of all The fixt Foundation of the solid Ball , Which looking upward , sees the circling Light , And lies it self immerst in deepest Night , Is Saturn's Seat ; See fig. 9. tho' once he rul'd above , Enjoy'd that Power , and fill'd the Throne of Iove ; But thence thrown down , he makes his last retreat To this low place , and fills this humble Seat : Himself a Father , He pretends to bear Respect to Fathers , and makes Age his care : This only station double Cares enlarge , For Sons and Fathers Fortune are its charge : Severe and thrifty ; This the Greeks proclaim Demonium , its power expressing in its Name . Now turn thine Eye , T●● 〈◊〉 House . and view the Eastern Plain , The space whence Stars renew their Course again ; Where moistned Phoebus from the Floods retires , Climbs up , and shakes the Water from his Fires , Then gathers Beauties , whose enlivening Heat ▪ First strike thee , See fig. 9. Mercury , and refresh they Seat . O happy Seat , on whom the Art that sways O're Heaven it self , bestown its 32 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 ▪ Authors rays ! The Fates of Children this is doom'd to bear , And all the Hopes of Parents are its care . One Seat remains , The seventh House . from whose declining steep , The Stars fall headlong , and enjoy the Deep , Which turns the World , and now can only trace The back of Phoebus , that once view'd his Face : No wonder Nature doth this Seat bequeath To Pluto , and inexorable Death ; For here the Day expires , this draws the light From all the World , and buries Day in Night , Nor is this all its care , on this depends , Faith , solid Constancy , and Friends , So great that Place's power , which waste the Ray , Which takes in Phoebus , and puts out the Day . The stations these , to which in constant Course The Stars arriving give and take new Force , Where Planets touching as they wheel their round , Mix foreign Powers , and with their own confound : Admitted once they make the Seat their own , And turn Usurpers in another's Throne . But this , if Fate my Life and Health prolong , Shall make the 33 33 Either the Poet never finish'd this Part which he here promises , or it is now lost . subject of a future Song : Now ends the Book , which hath describ'd at large The Heavenly Houses , Guardians , and their Charge ; For which the Masters of the Art have found A proper Name , but of a foreign Sound ; 'T is Octotopos . With mighty labour I these Rules prepare , Forgetting Pleasure , and possest with Care : So hard it is in numerous Verse to close Unwieldy Words , and smooth uneven Prose .

The End of the Second Book .

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 . 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 , 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 .

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 .

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 't is 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.

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 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 ▪ The Third Book .

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 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 .

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 1 1 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 2 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 . conquer'd ; nor how Spartans fought Round old Messana , shall enlarge my thought . No Sons 3 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 . and Brothers shall be joyn'd in one , Nor Mother bear a Granchild in a Son ; No Murder'd Babes 4 4 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 5 5 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. 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 , 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 , 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 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 't is 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 . 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 6 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. Order , in the fatal Round . Yet are not Lots thus fixt to Signs to lie Possessing the same 7 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 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 , That every Lot from every Sign may flow , And vary the Nativity below . But lest Confusion too much Change produce , And make the Art too intricate for Vse ; 'T is order'd thus : — That when the Birth 's first Minute hath decreed The first Lot's Station , then the rest succeed In following Signs ; each Fortune takes its Seat In proper Order , till the Round's compleat : Take these short Rules till flowing Verse dilate , Unfolding all the Mysteries of Fate . These Lots which thus decreed to Signs contain The various Fortunes incident to Man ; As Planets joyn with a malignant Ray , Or Kind ; or as the rolling Skies convey To different Hinges , so the Fortune spreads , And well or ill the whole Design succeeds : Their Names and Kinds obliging Muse reherse , And sing their Titles in no vulgar Verse , That late Posterity with Joy may throng To Themes unknown , and crowd to learn my Song . Fortune 's the first : This Name our Art bestows , First Lot . And what it signifies the Title shows .

Here House is found , with all that may conduce To House , Vid. Fig. 11 either for Ornament or Use : What train of Servants , what extent of Field Shall aid the Birth , or give him room to build : When large Foundations may be safely laid , Or Houses roof'd ; if Friendly Planets aid . Warfare's the next : Second Lot . And 't is in This decreed How every Native shall in Arms succeed : What Dangers wait them when abroad they roam , To pick up Follies which they miss at home . Civil Employments in the Third we find , Third Lot . Tho those too justly may be styl'd a kind Of Warfare ; when two different Interests jarr , Oppos'd in sides , and make a sort of War . Here 's Patronage , and here our Art descries What breaks its bands , what draws the closer ties , Shows what Rewards our Services may gain , And how too often we may court in vain : All this as Planets friendly Aids conspire , Or temper Signs with their unlucky Fire . Proceed , Fourth Lot . my Muse , for in the next appear The Court Concerns , and Fortunes of the Bar , The pleading Patron with the fearful Throng Of trembling Clients hanging on his Tongue . The smooth Perswader who shall teach the Laws , And settle Right , whilst Truth supports the Cause ; For from this Lot the Planets Rays dispense The various Powers of winning Eloquence . The Fifth to Marriage Sacred yet pretends To Guests , Fifth Lot . Acquaintance , Company , and Friends ; Here we discern the Common League that binds The Equal Souls , and joyns agreeing Minds . But in the sixth , Sixth Lot . rich Plenty takes her Throne , With Preservation : And from this 't is known 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 ; 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 8 8 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 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 ) 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 9 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 . 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 10 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 . 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 . 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 , 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 , 't is 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 11 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 . Chaldaean The Chaldaeana refuted . Schools Prescribe , but who can safely trust their Rules ? 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 12 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 . 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 13 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 . 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 14 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 . 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 . 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 , 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 15 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 . Eighth Degree of Caper shines , The Winter 's hasty Day moves nimbly on , Nine 16 16 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 . 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 17 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 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 . 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 , 18 18 The rising and Setting of the Signs according to Manilius .

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 19 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 . 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 : 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 , 20 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 . 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 . 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 . And in the Horizon both Poles appear ; The Day maintains an equal length ●● Night , And that Usurps not on the others Right : No Inequality in Skies is found , But equal Day , and equal Night goes round . Those Days and Nights which Spring and Autumn bear , They see unvary'd thro' the rowling Year , Because the circling Sun in every Sign Runs round , and measures still an equal Line ; Whether thro' Cancer's height he bears the Day , Or thro' the Goat oppos'd He bends his way , The Day 's alike , nor do the Nights decay . For tho' Oblique the Zodiack Circle lies , Yet all the Zones do at right Angles rise Still Parallel ; and whils● the Sphere is Right Half Heaven is Hid , and half expos'd to sight . Hence take thy way , In an Oblique Sphere . and o're Earth's mighty Bend From this midst Region move to either End , As weary Steps convey thee up the Ball By Nature rounded and hung midst the All To either Pole ; whilst you your way pursue Some parts withdraw , and others rise to view . To you thus mounting as the Earth doth ri●e So varies the Position of the Skies , And all the Signs that rose Direct before Obliquely mount , and keep that Site no more ; Oblique the Zodiack grows , for whilst we range , Tho fixt its place , yet ours we freely change ; T is therefore plain that here the Days must prove Of different Lengths , since Signs obliquely move , ●ome nearer roul , whilst some remoter rove , And measure still unequal Rounds above . As nearer to the Arctick Round you go ●he Hours increase , On this side the Arctick Circle . and Day appears to grow ; The Summer Signs in ample Arch invade Our Sight , the Winter ●●e immerst in Shade ; The more you Northward move , the more your Eyes Their Lustre lose ; they set as soon as rise : But pass this Round , Beyond the Arctick Circle . as you your way pursue , Each Sign withdraws with all its parts from view , Then Darkness comes , and chaces Light away , And thirty Nights excludes the Dawn of Day : Thus by degrees Day wasts , Signs cease to rise , For bellying Earth still rising up denies 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 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 . 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 21 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 .

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 : 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 , 't is 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 , ( 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 . 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 22 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 . 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 23 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 . 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 ; 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 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 ; 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 't was 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 24 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 . 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 . 'T is 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 : 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 Muse 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 25 25 A Table of the Years and Months that belong to each Sign .

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 : 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 , 't is 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 26 26 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 fitly 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 . 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 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 ; 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. 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 o th' 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 , le ts 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 : 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 ; Unworthy mention , and too mean for Fame .

The End of the Third Book .

NOTES .

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 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 .

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 Hour is equal to 30 Stadia , and for the same Reason , each Hour containing 60 Minutes , every Stadium is equal to two Minutes .

Rising .

Setting .

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 .

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 .

26. This was never finished by the Poet , or is now lost .

MANILIUS . The Fourth Book .

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 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 very difficult , because 't is 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 ▪ 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 . For did not Fate preside , The first Argument for Fate . and Fortune lead , Had parting Flames the good 1 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 . Aenaeas fled ? Had Troy's sunk Fortune been sustain'd by 2 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 . 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 3 3 Romulus ; and Remus , the Founders of Rome , were but Shepherds . Shepherds built , or Swains without controul Advanc'd their 4 4 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 5 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 't is certain the Poet in his following Reflections neglects the Order of Time very much . burnt Nest , had Conquering Eagles flown , And the World yielded to a ruin'd Town ? Had Iove been storm'd ; or 6 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 . Mutius safe return'd From baffled Flames , or vanquish'd whilst he burn'd ? Our Towns and Bridges guard , had 6 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 . Cocles stood , Or the weak Virgin swam rough Tiber's Flood ? Had one 6 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 . 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 8 8 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 9 9 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 . These wondrous Changes Fate and Stars advance , O mighty turns , and much too great for Chance ! Who 10 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 . 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 11 11 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 12 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. 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 : O mighty power of Fate , and prov'd too well ! The Best , the Wisest , and the Greatest fell . Why should I mention Kings 13 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 . and Empires falls , Shew Conquering 13 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 . Cyrus on the Sardian Walls ? Or Croesus shrinking at the rising Flame ? Or 13 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 . 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 13 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 . Xerxes , who wou'd scourge the Gods , A Wreck , much greater than the threatned Floods ? Or 13 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 . Tullus's Reign , who by the power of Fate , Was born a Slave , yet Rul'd the Roman State ? Or shew 13 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 . Metellus snatch the Vestal Fire , And as he pass'd , prophaner Flames retire ? How oft do suddain Deaths the Healthy seize , Without the formal warning of Disease ? Second Argument . And yet how often from the Piles retire , E'en 14 14 — Mortes seque ipsae rursus fugiunt , errantque 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 , 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 15 15 To reconcile the different Interpreters , I have hinted at both Paris , ( or rather Hercules ) and Leander . mad in Love , to Troy will carry War , Or swim the Flood , and view the Torch from far , The Other is determin'd to the Bar. A 〈◊〉 his Father , Father kills the Son On mutual Wounds two head long Brothers run ; These Combats prove the force of ruling Powers , For they are too unnatural to be Ours . That every Age no new Camilh's breath , The 16 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 . Deci● dye , or 16 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 . Cat●o conquer Death , Fourth Argument . 'T is 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 ! 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 . 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 . Besides , were not Events by Fates enrol'd , 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 Rewards to Vertue , An Objection answer'd . and must plead for Vice : Absurd ; for who less hates a Poysonous Weed Because 't is 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 , 'T is Fate that we should thus dispute of Fate . This settled , I must now attempt to climb 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 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 : All useful Arts , whose constant Works supply Mens real Wants , not only Luxury : This 17 17 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 . 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 18 18 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 19 19 For this the Poets fancy'd to be the Bull that carry'd Europa into Crete . Curled Front sits wanton Love . 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 . 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 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 Is quickly known , Of Leo. 't is 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 . 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 20 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 . 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 . 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 't is still a Vice , Because it stifles , checks , or nips like Frost A blooming Vertue , and the Fruit is lost . Besides , though strange such Influence should come From Virgo's Rays , she gives a fruitful Womb. Libra , whose Scales , when Autumn turns the Signs , 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 21 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 . 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 22 22 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● 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 't is not Prey they seek , as much as Blood , For e'en in Peace they fiercely trace the Wood , 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. 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 23 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 . 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 . But Sacred Vesta guards thy fatal Fire , And thence 't is 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 : 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 24 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 . 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 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 , Spread watry influence , Of Pisces . and incline to Sail ; 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 singly 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 't were 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 , 25 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 , In Aries Aries Taurus Gemini In Gemini Libra Scorpius Sagittar . In Leo Aries Taurus Gemini In Libra Libra Scorpius Sagittar . In Taurus Cancer Leo Virgo In Cancer Capricor . Aquarius Pisces In Virgo Cancer Leo Virgo In Scorpius Capricor . Aquarius Pisces In Sagittar . Aries Taurus Gemini In Aquarius Libra Scorpius Sagittar . In Capricor . Cancer Leo Virgo In Pisces Aries Taurus Pisces the Number doth impose the Name : So hid is Truth , so many Vails are spread Coy Nature's Face , and hide her Gloomy Head , So many are the little Niceties , So intricate , and puzling are the Skies , Not easie to be read by common Eyes . For one appearance in another lies , Conceals its Powers , and Acts in disguise ; And that which Lurks , and subtly interferes Hath different Powers from that which then appears . Not Day , but piercing Thought must clear this Sky , The Labour of thy Mind , not of thy Eye ; Press bravely on , and pass the Gloomy Cloud , Enter , and view the inside of the God ; The Path is dark , and lest thy Mind should stray I 'll boldly lead , and shew the nearest way ; I 'll Sing what League the different Parts combines , And shew how others Rule in other Signs . For instance , Of Aries . Aries shakes his shining Fleece , And governs the First Ten of his Degrees : But next the Bull , and next the Twins do claim The second , and third Portions of the Ram : Thus three times Ten Degrees the Ram divide , And He , as many others as preside In his Degrees , so many Fates affords His proper Powers being temper'd by his Lords . Thus lies the Ram , Of Taurus . next view the threatning Bull , His case is different , he hath none to Rule : For in his First Ten Parts the Crab's obey'd , I' th' Second Leo , and i' th' Third the Maid . Yet he seems stubborn , and maintains his Throne , And all Their Powers he mixeth with his Own . The feeble Twins just Libra's Scales possess , Of Gemini . Then Scorpio , and the rest of their Degrees Bold Sagittarius subjects to his flame , With Bow full drawn , as to defend his claim . An equal share in Empire all maintain , But keep not the same order in their Reign . For Cancer's Sign , Of Cancer . as in the Goat he sways , Resigns his first third Portion to His Rays : For when he bears the Sun oppos'd in site , His Day is equal to the Others Night : This is the Reason why these Two combine , And each hath the same Portion in each Sign . His second part the V●n with watry Beams O're-flows , and Pisces rule in the Extreams . The Lion minds his Partner in the Trine , Of Leo. And makes the 〈◊〉 first Ruler in his Sign ; And then the Bull , with whom he makes a Square , I' th' Second Reigns ; His Sextile Twins declare Their Third pretence , and Rule the other share . The Crab is chiefly Honour'd by the Maid , In Cancer . The first place his , and there his Sway 's obey'd ; The next is Leo's , and the last her own , She Rules unenvy'd in her petty Throne . The Ram's Example Libra takes , In Libra . and bears A likeness in this Rule , as in the Years ; For as He in the Spring , Her Scales do weigh In Autumn equal Night with equal Day : The first She Rules her self , next Scorpio's plac't , And Sagittarius Lords it o're the last : In Scorpio's first Degrees the Goat presides , In Scorpio . Next Young Aquarius pours his flowing Tides ; Next Pisces Rules , for they in Waves delight , The Flood pursue , and claim an easie Right . The grateful Goat doth Cancer's Gift repay , In Capricorn . His First Third part resigning to his Ray ; I' th' next the Lion shakes his flaming Mane , The last feels modest Virgo's gentle Rein. The Young Aquarius Libra's Scales command , In Aquarius . Restrain his Youth , and check his turning Hand ; The next Ten parts bright Scorpio's Rays enjoy , Then Sagittarius Rules the giddy Boy : Pistes comes last , In Pisces . and sheds a watry flame , Its First Degrees resigning to the Ram : The Bull 's the next , his own the last are found , Content with the last Portion of the Round . This thing consider'd well thy Mind prepares 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 ; 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 : 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 . 'T is 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 . Are perishing Goods worth so much Pains and Cost , Hard to be got , and in injoyment lost ? Then what must Heaven deserve ? 26 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 . 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 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 : 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 't is 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 ; 27 27 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 ; 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 : The Twenty First , and Fourth this Sign disgrace , Nor can the Thirtieth shew a better Face . Next view the Scales , In Libra . the Seventh , and Fifth degree Is bad , add Eight to Ten , or Ten to Three ; To Ten twice told add Seven , or Four , or Nine , All like the Thirtieth hurtful in this Sign . 〈…〉 , In Scorpio and Tenth black Scorpio ' s 〈◊〉 And in 〈…〉 make Mal●gnant Laws ; The Twenty 〈◊〉 Eighth , Fifth , and Ninth betray His 〈…〉 R●ge in an unhappy Ray : Would In Sagittarius . 〈…〉 thee choice , forbear to choose The 〈…〉 Degree , the Eighth refuse ; The 〈…〉 parts portend A wretched 〈◊〉 and an untimely End : The Twenty Fourth , Sixth , Eighth Degrees molest , Nor is the Thirtieth better than the Rest. The 〈◊〉 of the Goats contracted Star , Nor Seventh , In Capricorn . nor Ninth shall be my earnest Prayer ; Nor that which Twenty doth of One deprive , Or Three , or adding gives it Six or Five . To Ten add One , In Aquarius . or Five , or Nine , or Three And you are sure to find a bad Degree : Add One , Five , Nine to Twenty , hurtful Streams Flow from the Vrn , and spread unlucky Beams . The Fishes close the Signs ▪ In Pisces . their parts confest As noxious , and as guilty as the Rest ; For Three , Five , Seven , or Ten when joyn'd with Seven , Or One , mark hurtful Portions of the Heaven . Five multiply'd by Five is hardly clear'd , And Seven to Twenty added's to be fear'd : All these are noxious Portions of the Sky , Too Hot , or Cold , or else too Moist , or Dry. This known , How the Signs Act when they rise . the Work is not compleatly done , The Labours still increase as you go on ; The Time makes difference , as they Rise , new force They gain , and after lose it in their Course . Thus when the Ram ascends , Aries . and proudly turns His bending backward Neck before his Horns To Mortal Eyes , the wretched Births are Curst With Ravenous Tempers , and inflam'd with Lust : All Modesty shall be to Gold betray'd , Nor Parents Care secure the easie Maid : These Tempers are his own ; as Fancy leads He roves , and wantons o're the flowry Meads : Forward to push , and as the Grass renews His wasted Strength , he Courts the willing Ews . To Travel he inclines through Lands unknown , He Ploughs new Seas , and makes the World his own : This he prefigur'd when his Back convey'd Young Phryxus safe , and lost the falling Maid . The Bulls bright part that first appears , Taurus . creates Vile Pathicks scandals to the other Fates . The Cause , if it be fit to search for one When Nature works , may easily be shewn ; His Back-part first appears , in that he bears The narrow Cloudy Train of Female Stars : And thus the Posture , and the Sex combine To shew the Influence of the rising Sign : He bends to Plow , and o're the Fruitful Plains The Labouring Ox grows Fat upon his Pains . But when their Feet the rising Twins do shew , Gemini . And half appear above , half lye below , The Births are happy , all their Parts refind , And Arts enrich the Treasures of their Mind ▪ Ready their Wit , persuasive is their Tongue , In Musick skill'd , and excellent in Song : These are the Powers their rising Rays dispense , They Wit bestow , and fix that Wit with Sense . When rouling Cancer riseth vaild in Clouds , Cancer . I' th' Skies as deeply hid as in the Floods , 〈…〉 depriv'd of Light ; The 〈…〉 vain for ●ight ; By Fates a V●rse condemn'd to double Death , Dead whilst Alive , and Buryed whilst they breath : But when the Lion shews his ravenous Jaws Prepar'd for 〈◊〉 , Leo. and unsheaths his Paws , A 〈…〉 who minds himself alone , He wrongs his Father , and he cheats his Son ; His Race in vain with expectation wait , For in himself he buries his Estate ; So vast his Gluttony , his Lust so wild That he d●vours him self , yet is not ●ill'd : And whilst his Appetite proceeds to crave He eats his 〈◊〉 and he spends his Grave . When Virgo rises , Virgo . ( who whilst Right prevail'd Rul'd here below ▪ retreating when it fail'd ) To awful Honors all the Births must rise Profoundly skill'd in Sacred Mysteries : Good , Pious , 〈◊〉 , Devout , unus'd to Rage And great Examples to the looser Age : But when Autumnal Seales do first appear Happy the Birth , Libra . he shall be known from far , The Glory of the Bench , and of the Bar ; He justest Laws shall make , and Life and Death Depend upon the Issues of his Breath ; Him Towns shall ●ear , the Earth observe his Nod , And after Earth the Heaven enjoy a God . Thus Act these Signs , Scorpio . but Scorpio's Tayl displays A double Influence from his Forked Rays ; For when that first appears , the Peaceful Child Shall Cities Raise , and be inclin'd to build ; The World shall see him with his 28 28 Alluding to the Custom of the Romans , who , when they design'd to build a City , took a Plow , and made Furrow a where the Walls were to stand . Plow surround The place design'd , and mark the fatal Bound ; Or he shall wast what others Pains did raise , Where Populous Cities stood , there Beasts shall graze , Or Harvests grow ; He leads to these Extreams , And Power agreeing wai●s upon his Beams . Bold Sagittarius , Sagittarius . when he first appears , Heats the gay Birth , and makes him fam'd for Wars ; In Triumphs great , the Wonder of the Crowd , By Captives carry'd , he almost a God Shall climb the Capitol , bright Fame pursue , Old Cities raze , or grace the Earth with New : But ill suc●●ess , ( his Forehead 's wreath'd with Frowns ) Shall wast his Fame , and blast his gather'd Crowns . Thus Conquering Hannibal , by this Sign betray'd Before his flight perceiv'd his Wreaths to 〈◊〉 , He paid for Trelia's and for Cannae's fame , And recompenc'd our Losses by his shame . But when the narrow Goat erects his Tail He drives to Sea , Capricornus . and much inclines to Sail , Ignoble Trade then Ploughs the dangerous Main , And precious Life is meanly stak'd for Gain ▪ The Good , the Pious , and the Iust are born When first Aquarius Aquarius . pours out his Vrn. But could I rule , could I the Fates design , The rising Fishes Pisces . ne're should govern mine ; They give a Hateful , Pratling , Railing Tongue , Still full of Venom , always in the wrong ; That blows up Jealousies ▪ and heightens Fears , By mutterring Poys'nous Whispers in Mens Ears . Faithless the Births , and full of wild desire ; Their Faith is Treachery , and their Love is Fire . For when the Skies grew weak , when Giants strove , And snaky Typhon shook the Throne of Iove ; Fair 〈…〉 and in a 〈◊〉 shape ( This 〈◊〉 knows ) 〈◊〉 her mean eseape ; Then did she through the Scaly Kind inspire New 〈◊〉 , and with the Ocean mixt her Fire . No sing●● Births , for when this Sign begins , Twins shall he Born , or those that shall have Twins . Now 〈◊〉 what Sign● o're different Lands 〈◊〉 But first take this short figure of the whole : 〈…〉 The winds call'd 〈◊〉 and 〈◊〉 , and South , on either side , These Quarters lie oppos'd , the World divide : As many Winds from the●e four Quarters file , And fight and rattle , thro' the empty sky ▪ Rough 〈◊〉 from 〈◊〉 North , bears Frost and Snows , And from the East , the gentle Eurus blows . Wet Auster from the 〈◊〉 South is thrown , And pleasing 〈◊〉 cools the setting Sun . 'Twixt these two other Winds their Seats do claim , The Collateral winds . Alike in Nature , different but in Name . Around the Earth the liquid Ocean plays , The Ball enclosing with a soft Embrace ; But yet on many parts , Earth's bending sides , Or open ●ays receive the flowing Tides . The Sea admitted from the Western Shores , The Mediterranean Sea and and the several parts of it . Doth on the Right Hand wash the swarthy Moors ; And Lybia's Sands , where once great Carthage stood , Then o're the Syrtes whirls the rapid Flood ; And thence to Egypt it directly flows , Where what dry Heaven denies , the Nile bestows . The Left Hand Sea by Spain and France extends , And follows Conquering Italy as it bends ; Till into Streights the burking Sylla draws , And whirls it round Charybdis greedy Jaws ; Loos'd from these Streights , the Flouds spread wide again , And freely flow in the Ionian Main : Then on the left they turn , and winding flow , Fair Italy surround , and drink the Po. Then make rough Adria's Gulph ; the other side Illyrium washes with a gentle Tide , Sees Epire's Cliffs , and Corinth's lofty Towers , Then winds round plain Morea's open Shores . Thence Northward into vast recesses tost The Sea confines the Learn'd Achaia's Coast : Thence North and Eastward the unwilling Flood Confin'd by Streights , and stain'd with Helle's Blood To fam'd Byzantium cuts its winding way , And joyns Propontis to the Euxine Sea ; Behind whose back the Lake Meotis lies Receives full Tanais , and the Sea supplies . Hence when the Circling Waves return again The weary Sailer to the Open Main , He cuts th' Icarian , and th' Aegaean Tide By Asia's Coasts , and wonders at their Pride : And whilst the left hand Course he still pursues As many Trophies , as he places views ; A thousand Nations , 29 29 Vossius , In his Observations on Catullus , P. 204. Reads , — Taurumque minantem Fluctibus . — Taurus mount , that threats The Floods , the Bay that from the Sea retreats Parcht Syria's Plains , and the Cilician Seats , Till he at last to Egypt turns his Oars And sees the Waves dye on the swarthy Shores . Thus ruling Nature draws her bounding Lines , Checks midland Seas , and all their Rage confines . Yet midst this Sea a thousand Islands rise ; The Islands of the Mediterranean . ●hap'd like a Foot the low Sardinia lies Near 〈…〉 with Fires , But just 〈…〉 , And 〈…〉 . Iove's 〈◊〉 - place Crete appears , a goodly Isle , And Cyprus 〈◊〉 by the adverse 〈◊〉 A 〈…〉 these Seas , Rhodes , Delos , 〈…〉〈…〉 , and by Sardinia's side Lies Corsica , and 〈◊〉 the coming Tide ; Near the 〈…〉 the Baleares Reign , And 〈…〉 Main . Ten 〈…〉 disperse , Too little to be 〈◊〉 too mean for Verse . No● 〈…〉 but one single way Attempt the Earth , The Caspian Sea . and force an open Bay , It tries on every side , But Mountains bound Insulting Billows , and preserve the Ground ; For 'twixt the Summer 〈◊〉 and Northern Pole Through 〈◊〉 Channels secret Waters roul , Till spread at last upon the open Plain They make the Caspian like the Euxine Main . Southward encroaching Waters doubly press , The Persian Gulph . O'reflow the Earth , and in a vast recess One part more East runs on , and breaks a way Through Persi●'s Banks , and makes the Persian Bay : More West the other soft Arabia beats Where Incense grows , The Arabian Gulph . and pleasing Odor sweats , Which sends up Gums soft Luxury to please , And reconcile the angry Deities : Strange that the same , when differently apply'd , Should calm the Rage of Heaven , and serve our Pride . This Bay is call'd th' Arabian Gulph , the Name The Country gives it , and 't is great in Fame . Thus lie the Seas ; Africa . Earth midst this mighty Flood Contains , first Africk , where proud Carthage good ; Once great in Arms , and whose extend●d sway O're Libya stretcht , and made the Spains obey : When Hannibal wrapt Alban Towns in flame , And eterniz'd the bloody Trebia's Name ; When led by ●ate he March'd to overcome , And pour'd his swarthy Libya upon Rome : When gasping Consuls groan'd on every Plain , And Canna's Fields were burd'ned with the slain . Here Nature angry with Mankind prepares Strange Monsters , Instruments 30 30 Pyrrhus made use both of Elephants and Snakes , in his Wars against the Romans . of future Wars ; Here Snakes , those Cells of Poyson , take their Birth , Those living Crimes and grievance of the Earth ; Fruitful in its own Plag●es , the Desart shore Hears Elephants , and frightful Lions roar ; Serious it seems in all thess Monstrous shapes , But sports in the lewd Limbs of Mimick Apes . The Country's large , the Barren Plains extend A mighty space , and then in Egypt end . Thence Asia spreads , Asia . a fruitful Soil , the Streams Roul Golden Sand , the Ocean shines with Gems ; The Trees drop Balsom , and on all the Boughs Health sits , and makes it Sovereign as it flows . Thence India lies , a Land more large than thought , The Parthians oft , though not securely fought ; They flying still delude Rome's firmer Powers , And yet Command a different World from Ours . These Taurus bounds , whose threatning Mountains rise To awful Hights , and wound the lower Skies ; A thousand Nations lie by Tanais flood Which cuts the Scythia's stain'd with humane blood ; By Lake Meotis , and the Euxine Tide Which Nature sets as bounds to Asia's Pride . Europe Europe . remains , which first the Beauteous load Receiv'd , and where the Bull confess'd the God ; Hence came its Name , in that the grateful Iove Hath Eterniz'd the Glory of his Love : Here Greece is seen , with Ruin'd Antient Troy , And shew'd what Fates attend unlawful joy : A Country Rich in Men of wondrous parts , The place of Learning , and the Seat of Arts : Here Ath●ns stands , which makes the best pretence To Sovereignty in Wit and Eloquence : For Courage Sparta , and for Deities Fam'd Thebes , whose Heroes People half the Skies : Epirus , Thessaly , whose lasting Praise One single Pyrrhus , and Achilles raise . To these Illyrium joyns , and Warlike Thrace , The Seat of Mars , and breeds a stubborn Race . Thence 31 31 Germany , which comprehends all the Northern tract of Land beyond Thrace . Germany , a mighty Country runs , And wonders at the vastness of her Yellow Sons . Thence South and Westward in a fertile Plain Lies France , for Tribute fam'd , for Battels Spain : But Italy Crowns all , whom Rome hath given Command of Earth , and joyns 32 32 Rome had Temples Dedicated to her , and was look'd upon to be a Goddess . her self to Heaven : These Bounds the Earth , What Signs govern each Country . and these the Seas confine , And God allots to every part a Sign ; No Land is free , no stately Town deny'd The kind Protection of a Starry Guide : For as in Man , the work of Hands Divine , Each Member lies allotted to a Sign ; And as the Body is the common care Of all the Sings , each Limb enjoys a share : ( The Ram defends the Head , the Neck the Bull , The Arms bright Twins are subject to your Rule ; I' th' Shoulders Leo , and the Crab's obey'd I' th' Breast , and in the Guts the modest Maid , I' th' Buttocks , Libra , Scorpio warms desires I' th' secret parts , and spreads unruly fires : The Thighs , the Centaur , and the Goat Commands The Knees , and binds them up with double bands . The parted Legs , in cold Aquarius meet , And Pisces gives protection to the Feet . ) So in the greater World , the Members share Celestial Rulers , and enjoy their Care : Hence different Men , Why different Countreys bear Men of different Shapes and Colours . in different Climes we view , They vary in their shape , or in their Hue ; The Matter 's common , and in all the same , But private Stamps , distinctly mark the Frame . Vast Yellow Offsprings are the German's Pride , Whilst Neighbouring France is not so deeply dy'd : But hotter Climates narrower Frames obtain , And low-built Bodies are the growth of Spain : Hesperia mixeth sweet with many Grace , And temper'd Mars appears in every Face : Whilst active Greece produceth finer parts , Their looks betray their Exercise and Arts : Short Curl'd up Hair the Sons of Syria grace , Whilst Ethiopia's Blackness stains the Face , With Horrid Shapes she does her Sons expose , Distends their swelling Lips , and f●ats their Nose : Less India blackens , less it Crusts the Mass , And mixeth Colours in the Tawny Face : But Egypt's slimy Plains affect the sight With brighter Colours , and approach to White . Par●ht Lybia burns her Sons , the vilest Shapes She shews , and scarce divides her Men from Apes : Whilst Mauritania doth disgust the Eye , ( Her Name betrays it ) with the blackest Dye . Tho' each Speech Organs fram'd alike employs , How many Languages confound the Voice ? How different Vertues Reign , how different Crimes ? Mens Manners are as various as the Climes . Like Trees transplanted by the Farmer 's Toyl ; Vice turns to Vertue , in another Soyl. Tho' Seed the same , yet different Fruits are born , Thus Yellow Ceres varies in her Corn. Nor doth the Vine on every Hill produce Like Grapes , nor Bacchus press an equal Juice . Rich Cinnamon , not every Country bears , Nor are all Fields bedew'd with Myrrha's Tears . Nor is this great variety exprest In Man , and Fruits alone , but it divides the Beast : Here Lions roar , and there in dreadful Wars The high-built Elephant his Castle rears ; Looks down on Man below , and strikes the Stars . As many parts , so many Worlds appear , For every part is subject to a Star ; They spread their Influence , and the Countreys play A due compliance to the Fatal Ray. Plac't midst the pleasing Vernal Signs , What Countreys are govern'd by Aries . the Ram Commands the narrow Streight o're which he swam ; When from the Mothers Rage , his Fleece convey'd The Brothers safe , and dropt the falling Maid ; Content he swam , and with his Burthen pleas'd , He mourn'd his Loss , and griev'd to be so eas'd : The near Propontis too his Beams obeys , And Syria feels the Influence of his Rays : The loose Garb'd Persians , know his gentle Rule , Their Garments bear Relation to his Wool : With Nile that swells at Fiery Cancers Beams , And Egypt drown'd by its ore-●●owing Streams , Cold Scythia's Rocks , Arabia's wealthy Groves , By Taurus . And powerful Asia , Taurus Empire proves , Rich in their Corn , and wanton in their Loves . The boysterous Euxine , By Gemini . bent like Scythian bows , Beneath the Twins subjection gladly s●ows , And they of Ganges infant Streams dispose . The swarthy Indians Fiery Cancer sways , By Cancer . His Rule the Blackness of their Hue betrays , And Ethiopia's heated with his Ray. The Phrygian Plains the large Bithynian Woods The 33 33 The Poets feign'd that Cybele , the Mother of the Gods , rode in a Chariot drawn by two Lions . Servant of the Mother of the Gods , The Lion own , By Leo. the Cappadocian Shoar With fierce Armenia , hear the Lion Roar . And Macedon , that all the World subdu'd , Submits to the Great Monarch of the Wood. In happy Rhodes the gentle Maids ador'd , By Virgo . Rhodes , the retirement of our future 34 34 Tiberius being under the displeasure of Augustus , was sent to the Island Rhodes , and liv'd there some time . Lord : Blest Island truly Sacred to the Sun , E're since in thee the Glorious Coesar Shone , The World 's great Light , whom with expecting Eyes ; Mankind desires , and longs to see him rise . The Dorick Plains , the rich Ionian Towns , Arcadia Rival to the waining Moons : With Warlike Caria high in Antient Fame Owe all Subjection to her modest Flame . What Sign , By Libra . could you dispose the Signs , should fall To Latium's share , but that which poizeth all ; To which by Nature , it must needs belong To value things , and separate Right from Wrong . In which the Times are weigh'd , and Day with Night Are met , the Darkness equal to the Light : The Scales rule Italy , where Rome Commands , And spreads it Empire wide to Foreign Lands : They hang upon her Nod , their Fates are weigh'd By her , and Laws are sent to be obey'd : And as her powerful Favour turns the Poize , How low some Nation 's sink and others rise : Thus guide the Scales , and then to fix the Doom , They gave us 35 35 Vossius out of his Ancient Manuscript Reads , Qua genitus Caesarque meus qui hanc condidit urbem . Caesar , Founder of our Rome . The following Sign rules Carthage Conquer'd Towers , By Scorpio . Subject they lie , to Scorpio's Scaly Powers ; With Lybia's Sand , and Egypt's fruitful Soil , The slimy 36 36 I know Donata Regna may bear another Sense , but this will do as well . Gift of the o're-flowing Nile . Large Bounds , but yet too narrow to confine The vast Ambition of this craving Sign ; He claims the Isles of the Italian Main , And low Sardinia's subject to his Reign . To Crete the Centaur makes an hateful claim , By Sagittarius . And still keeps up the Memory of its shame : It bore a Centaur once , and that confines The Isle to the same Figure in the Signs : To him their Skill and Darts , the Cretans owe , And imitate the sureness of his Bow . Trina●ria follows , Crete's Example draws Her Sister Isle , and yields it to his Laws ; And Latium's Shores , which narrow Friths disjoyn , Here baffle Nature , and in him combine , Nor would be differenc'd by another Sign . The West , By Capri●o●nus . and Northern Parts , rich France and Spain , Contracted Goat , are subject to thy Reign , And Germany , since 37 37 Whom , in the time of Agustus , the Germans destroy'd , and cut off all the Legions he Commanded . Varus stain'd thy Shore , A Seat for Beasts , and fit for Man no more : This monstrous Sign hath variously engrost , ( He Rules at Sea and Land ) thy doubtful Coast , Now Earth appearing , now in Water lost . But Young Aquarius with his watry Fires , By Aquarius . From Egypt to the Clydae Isles retires ; The stout Cilicians , and the Neighbouring Plain With Sailing Tyre are subject to his Reign . When Heaven grew weak , By Pisces . and a successful fight The Giants rais'd , and Gods were sav'd by flight ; From Snaky Typhon's Arms , a Fishe's shape Sav'd Venus , and secur'd her from a Rape : Euphrates hid her , and from thence his Streams Owe all Obedience to the Fish's Beams . Wide Parthia's Plains confin'd by mighty Rocks , The Nations round , long bent unto its Yokes With Tigris Streams , the Red-Sea's shining Shores Are Subject to the Heavenly Fish's Powers . Thus Earth's divided , What Influence these Signs have in the seveveral Countries subject to their Rule . these the Signs that sway Its Portions , and the Parts their Beams obey ; These Signs the Tempers of their Empires show , The Parts above , directing those below , Their Powers infuse : And thus as Ruling Signs Are now Oppos'd , and now agree in Trines , Or other Site maintain , which Site directs Their Fatal Influence , various in Effects ; So Towns with Towns , and roaring Seas with Seas , And Land with Land , or differs or agreees . And as these Signs direct , so Men should choose This Town , this Country , or that Seat refuse ; Here Hate expect , there surest Friendship prove , As Heaven directs , and Stars decree above . But now attend , What Signs are Eccliptick . for Signs Eccliptick claim Thy Care , and learn the Reason of the Name : For some , as weary'd in their tedious Race , Grow restiff , dull , nor keep their usual pace . Nor is this strange , for th●ough the mighty Frame There 's nothing that continues still the same : As Years wheel round , a change must needs ensue , Things lose their former State , and take a new . Now tir'd with Births , the Fields refuse to bear , Now unmanur'd , prevent the Till●r's care . Dilated Vapours ●ear the solid Earth , Strong the Convulsions at the Fatal Birth ; Vast Mountains sink : And now his large Command Neptune extends , and Seas o're-spread the Land , Contemning Shores : Thus were the Towns o'reflow'd When Mankind's single Heir Deu●alion stood On steep Parnassus , to repair the Stock , The spacious World possessing in one Rock . And when bold Phaeton , with unequal force The Chariot fill'd , and drove the Flaming Horse ; The Earth took Fire , Heaven saw the Stars recoil , And frighted Nature fear'd one common Pile . So much as Years roul round , the mighty Frame Is chang'd , yet still returns to be the same : And so the Stars , whilst they revolve their Course , Now lose their Power , and now regain their force . The Reason's plain , Why call'd Eccliptick . for when depriv'd of Light , The Moon Ecclipst , lies vail'd in sudden Night ; Whilst hindring Earth diverts her Brother's Ray , These Signs Eccliptick feel the same decay ; They feeble grow , they hang their bending Head , And mourn , and pine , as if the Moon were dead . Now Signs Eccliptick ( see the Name betray Unusual Languor , and a weak decay , ) Grow weak by Pavis , and those not Neighbouring Signs , But Opposite ; for thus our Art defines , Because the Moon then only feels decay , When Opposite unto her Brother's Ray. Nor is this Languor , nor these Times of Grief Alike to All , some quickly find relief ; Some Languish long , and e're their Mourning 's done , The Sun goes round , and all the Year is run . But when their Grief is o're , In what Order the Eccliptick succeed one another . the next in turn Begin to Languish , and prepare to Mourn ; The next in turn , that are in Order plac't On either side , the Two that Languish't last : To speak distinctly , 38 38 Thus when Aries and Libra are Eccliptick , the two next Eccliptick are Pisces and Virgo . those two Signs that view And leave the Earth before the former two . Not that the Earth doth noxious Powers dispense , Or Subject Heaven to its dull Influence ; But since the World turns round , the Orb obeys , And Signs abate the vigour of their Rays , Not by Earth's Influence , but by their place . But what avail my Songs , if all refuse The profer'd Aid of my obliging Muse ? This Art tho' difficult , yet may be obtain'd . If puny fear forbids our Hopes to rise , To enter boldly , and enjoy the Skies ? What Nature hides , ( for thus Objections teach ) Is deeply hid , too deep for Man to reach . Vast the Recess ! Though stubborn Fate should Reign , And we know this , yet all the search were vain , Since none can find the Links that make the Chain . Fond Mortals ! why should we our selves abuse ? Nor use those Powers which God permits to use ? Basely detract from the Celestial mind , And close our Eyes , endeavouring to be blind ? We see the Skies , then why should we despair To know the Fatal Office of each Star ? To open Nature , to unvail her Face , Go in , and tread the Order of the Maze ? Why should we not employ the Gifts bestow'd By Heaven , in knowing the kind Author of the Good ? Our Work grows short , we may surround the Ball , Make the whole World our own , and live in all : Through what remains , we now with Ease may pierce , Take , and enjoy the Captive Universe : Our Parent Nature we , her parts , descry , And Heaven-born Souls affect their Father Skie : For who can doubt that God resides in Man , That Souls from Heaven descend , and when the Chain Of Life is broke , return to Heaven again ? As in the Greater World aspiring Flame , Earth , Water , Air , make the Material Frame ; But through these Members a Commanding Soul Infus'd , directs the Motions of the whole ; So 't is in Man , the lesser World , the Case Is Clay , unactive , and an Earthly Mass ; Bloods Circling Streams the Purple Soul convey , The Ruling Mind uniting to the Clay : Then who can wonder that the World is known So well by Man , since he himself is One ? The same Composure in his Form is shew'd , And Man 's the little Image of the God . Now other Creatures view , how mean their Birth , The Rubbish , and the Burdens of the Earth : Some hang in Air , some float upon the Waves , Born for our use , and bred to be our Slaves . All their Enjoyments are consin'd to Sense , The easie Works of wary Providence . But since they Reason want , their Tongues are mute , How mean , how low a Creature is a Brute ? No Mysteries disclos'd , commend their Parts , Nor are they Subjects capable of Arts ; How hard the Labour , yet how often vain To bring them foolishly to Ape a Man ? But ruling Man extends his larger sway Beyond himself , and makes the World obey ; Wild Beasts are tam'd , The Fields are forc't to bear , And Recompence the Labours of the Share . In vain the Sea disjoyns the distant Shores , His Sails the Winds command , the Floods his Ores . Alone erect his Form doth nobly rise , Up to the Stars he lifts his Starry Eyes , And takes a nearer Prospect of the Skies : He searches Iove , and whilst his Thoughts do trace His kindred Stars , in them he finds his Race . No outside Knowledge fills his vast Desires , The more he riseth , he the more aspires . We think it Reason that in Augury We should on Birds , and slaughter'd Beasts rely ▪ And can the Fates be less in Stars exprest , Than in a Bird , or Entrails of a Beast ? When God his Mind in meaner things declares , Should he neglect the Glory of the Stars ? Besides , the World is eager to be known , Our search provoking still ; for rouling on It shews us all its parts , displays its Light , And constantly intrudes upon our Sight : His Face unvail'd , God doth so plainly shew , That if we will but look , we needs must know : He draws our Eyes , nor doth our search forbid ; What Powers he hides not , he would not have hid : Then who can think it impiously bold To search what we 're encourag'd to behold ? Nor think thy force too small , too weak thy Mind Because to Clay unequally confin'd ; Its Power is wondrous Great ; how small a Mass Of Gold or Gems , exceeds vast Heaps of Brass ? How little is the Apple of the Eye ? And yet at once , he takes in half the Sky : Nor dreads the disproportion to the Sense , The Organ small , the Object is immense : And from the narrow limits of the Heart , The Active Soul doth vigorous Life impart To all the Limbs , its Sway the Members own , Wide is its Empire from its petty Throne . Man know thy Powers , and not observe thy Size , Thy noble Power in pi●rcing Reason lies , And Reason conquers all , and rules the Skies . Nor must you vainly doubt that Man 's allow'd To know Heaven's mind , since Man can make a God : A Star 39 39 Alluding to Iulius Caesar , Deify'd by Augustus . new rais'd , the Skie enlarg'd contains , And Heaven must still encrease whilst Caesar Reigns .

The End of the Fourth Book .

NOTES .

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 't is certain 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 .

14 — Mortes seque ipsae rursus fugiunt , errantque 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 .

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 , In Aries Aries Taurus Gemini In Gemini Libra Scorpius Sagittar . In Leo Aries Taurus Gemini In Libra Libra Scorpius Sagittar . In Taurus Cancer Leo Virgo In Cancer Capricor . Aquarius Pisces In Virgo Cancer Leo Virgo In Scorpius Capricor . Aquarius Pisces In Sagittar . Aries Taurus Gemini In Aquarius Libra Scorpius Sagittar . In Capricor . Cancer Leo Virgo In Pisces Aries Taurus Pisces

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 .

27 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.

28 Alluding to the Custom of the Romans , who , when they design'd to build a City , took a Plow , and made Furrow a where the Walls were to stand .

29 Vossius , In his Observations on Catullus , P. 204. Reads , — Taurumque minantem Fluctibus . —

30 Pyrrhus made use both of Elephants and Snakes , in his Wars against the Romans .

31 Germany , which comprehends all the Northern tract of Land beyond Thrace .

32 Rome had Temples Dedicated to her , and was look'd upon to be a Goddess .

33 The Poets feign'd that Cybele , the Mother of the Gods , rode in a Chariot drawn by two Lions .

34 Tiberius being under the displeasure of Augustus , was sent to the Island Rhodes , and liv'd there some time .

35 Vossius out of his Ancient Manuscript Reads , Qua genitus Caesarque meus qui hanc condidit urbem .

36 I know Donata Regna may bear another Sense , but this will do as well .

37 Whom , in the time of Agustus , the Germans destroy'd , and cut off all the Legions he Commanded .

38 Thus when Aries and Libra are Eccliptick , the two next Eccliptick are Pisces and Virgo .

39 Alluding to Iulius Caesar , Deify'd by Augustus .

MANILIUS . The Fifth Book .

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 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 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 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 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 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 .

HEre at the Signs , The design of the Fifth Book . those Paths of yearly light , 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 : 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 1 1 — 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 . 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 2 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 . 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 3 3 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 4 4 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 5 5 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 . Had no such Births been born Troy's Walls had stood , No 6 6 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 7 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 . Xerxes Persia o're the Ocean roul'd , Dug a new Sea , nor yet confin'd an old . No Athens sunk by 8 8 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 9 9 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 , Orion Orion . 10 10 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 11 11 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 12 12 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 , 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 . He keeps his old Concern , and thence bestows Those various Arts which here on Earth he chose . To drive the 13 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 . 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 14 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 . 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 15 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 . 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 'T was Fate son Man , to be esteem'd a God . The fam'd Bellerophon first view'd the Light 16 16 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 . 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 . 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 , 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 17 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 . 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 , 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 . 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 . 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 't is 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 . The Twins succeed , and when their Seventh Degree Swims rising o're the Surface of the Sea ; What Constellations rise with the Twins . The Hare appears , The Hare . whose active Rays supply A nimble force , and hardly Wings deny : The Whirlbats falling Blow they nimbly shun ; And win the Race , e're they begin to run . Let Feasts unbend the Clowns , let Labour yield To Sport and Mirth , and Pastime Crown the Field ; None give so sure ▪ and none avoid the Fall So well ; or catch and turn the flying Ball. To vigorous stroak their active Arms command , Or with their Foot supply the place of Hand . Or when in Sport they shall the 18 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 . 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 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 19 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 . Meleager rose , whose fatal Brand , And Life too wasted in his Mother's Hand ; Unhappy Noble Youth ! who must attone Her wretched Brothers Slaughter by thy own ! Half bury'd whilst alive ! Whom Love betray'd To give the Hero's Honors to the Maid ; To rob thy jealous Uncles of their Fame , And by their Death secure the Beauty's claim . Then Atalante rose , who prest for Fame Through thickest Woods , and saw and overcame ; 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 20 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 . 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 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 : 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 , 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 ; 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 . 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 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 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 . Shews her full Corn , and shakes her loaden Ears : 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 . 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 21 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 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 22 22 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 , 23 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 . who when the Serpent lay Twin'd round his Child , and Suckt the Bleeding Prey ; Ventur'd to shoot : The pious Arrow fled As sent by Fate , and pierc'd the Dragon's Head : To be a Father then was Art , and Love By Stars unaided , had but vainly strove ; They drew the Bow , restor'd the flying Breath To the lost Boy , and wak'd the Youth from Death . But when the heedless Goat 24 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 . The Goat . Exalts his Beard , 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. In hopes of scapeing , or of growing Great ; They shall espouse their injur'd Country's Cause , And be severe , yet not exceed the Laws ; Imprison Cheats , or else with rigorous Fines Break their Estates , and curb their lewd Designs . Happy this Temper , would they still pursue These useful Pleasures , and affect the True ; But they 'll from Business , and from Court retire , ( Loose are their Words , and looser their Desire ; ) Lewd Love and Wine indulge , and wast their Age In Mimick Dancing , or affect the Stage . Next shines the Harp , The Harp . and through the Liquid Skies The Shell as lightest , first begins to rise ; This when sweet Orpheus struck , to listning Rocks He Senses gave , and Ears to wither'd Oaks ; Parch'd Pluto's 25 25 The Poets fancy'd Orpheus went down to Hell , charm'd Pluto and the Destinies , and brought back his Wife Eurydice . Cheeks grew moist , and Death resign'd Her Spoil , and unrelenting Fates grew kind . These skill in Musick , and in Songs impart ; How Sound is vary'd into Notes by Art Their Births shall know : Their Mouths shall Pipes inspire With voice ; Their Hands shall strike the speaking Lyre : At merry Feasts they shall the Guests delight , Smooth Wine with Songs , and stay the flying Night . Nay e'en when Troubles , and when Cares oppress , Their Mournful Lays , shall give their Sorrows Ease . Low Murmurs shall employ their warbling Tongue , And their own Ears shall always hear a Song : Below fierce Scorpio , What Constellations rise with Scorpio . when his Eighth Degree Appears , the Altar The Altar . riseth from the Sea : No Lightning arm'd Iove's Hand , no Thunder roard Till here as Priest he stood , and first ador'd ; Then Powers unknown assisted , Clouds did swell With Fire , and the Devoted Giants fell : And who should then be born , but those that wait On Sacred Temples , and converse with Fate ? That Hymn in Holy Quires , know what 's to come , Are almost Gods , and can dispose of Doom ? With Twelve Degrees the Centaur's Form appears , The Cen●aur . And gives a Temper form the shape he bears ; For he that then is born , and feels his force , Shall harness Mules , or he shall drive the Horse ; Or he shall proudly mount the ratling Car , Or Arm the Steed , and lead him forth to War ; Or he shall study what Disease infests , And Ease apply to uncomplaining Beasts ; Or he shall keep them sound , his Art be shown In sure Prevention , nor expect a Groan . Next Sagittarius What Constellations rise with Sagittarius ▪ mounts with threatning Bow , Whose Fifth Degree doth bright Arcturus Arcturus . show : And he that then is born shall ne're be Poor , To him rich Fortune shall entrust her Store ; King's Treasures he shall keep , and Reign alone , Whilst those sit only higher in the Throne : Or if a Private House confine his Care , Blest he shall live , and see the thriving Heir In Wealth increast ; Or he shall still defend The People's Right , and be a Common Friend . But when this Centaur hath advanc'd his Fire Thrice Ten Degrees , and shews his Horse entire ; The Swan The Swan . displays his Wings ; And then by Fate The Birds for an Enployment , and Estate Are given to every Birth : Nor can the Skies Make better claim to every Fowl that flies ; And hence to seize their own , they oft declare Against the Sky it self an open War ; They take them flying , or they set their Toyls On Boughs or Fields , and catch the Feather'd Spoils . Sometimes besiege their Nestswith treach'rous Reed , Or draw the Net , and take them whilst they feed : Thus Luxury toyls ; bold Luxury ventures far To Foreign Lands , and Travels more than War : Numidia's Plains , and Cholcos Woods afford Delicious Tribute to the Glutton's Board . Or Nature's stubborn Laws their Art shall break , Enlarge Converse , and teach the Birds to speak . The 26 26 Alluding to the Fable , which says Iupiter Courted Leda in the shape of a Swan . Swan still shrouds a God , 't is more than Fowl , The Feather'd part confines a noble Soul ; And when cold Death comes on , the God dilates His Powers , and softly murmurs o're his Fates . Or they on Doves shall all their Cares employ , To make them Thrive , or teach them to decoy , Or carry Messages ; the Birds convey Their Masters Orders , nor mistake their way : They know this Star , and they Influence own , Who carry sportive Birds about the Town ; Who with one Sparrow wretched Life maintain ; These are his Powers , and thus inclines the Swan . When Ophieuchus With Capricorn riseth Ophieuchus . mounts , and joyns the Goat , Those that are born shall live an Antidote To strongest Poyson ; they may safely take The frightful Serpent , and the Venom'd Snake Into their Bosom : Whilst the Monster 's Cling About their Bodies kils their fiercest Sting . When the South Fish The South Fish . doth leave the Floods , and rise To Airy Seats , and swims in Liquid Skies ; Those that are born in every Shore shall lay Their Lines and Hooks , and catch the hanging Prey ; No Fish in their own Shells shall safely live By Nature fortify'd , whilst these can dive , All shall be dar'd ; and they immerst shall rove Thro' Depths , despair'd , and lost to those above ; Till with their dancing Prey they mount again ; So small is the reward of all this Pain ! Or Fish for Pearls , for Avarice cheats the Mind By valuing Things not for their Worth , but Kind . Vile Shells , which Nature midst the Floods hath laid , Asham'd of the mean work that she hath made ; When drawn up hither equal Provinces ; Nor can the Land now bear the Riches of the Seas : Such are the Tempers , and Success that waits On these Stars Influence , and compleats their Fates . Or free from danger they incline to gain By Merchandise , what others get by Pain . Before I sung the Harp's The Strings of the Harp . Commanding Powers , And taught the Influence of its fatal Hours ; Back to the same my Muse doth now retire , Pleas'd with the sounding Vertues of the Lyre : For when its gay Harmonious Strings appear , Let Sin grow Pale , and Villains learn to fear : For subtle Judges , whose Demands shall draw Pale sculking Guilt within the reach of Law , Shall then be born ; or else the Births shall dare To screw the Rack , and make the Wretch his Sin declare ; Steel'd against Pity , and averse to spare . All Pains inflict , be Cruel without Hate , And make stern Justice wield the Sword of Fate : Or if soft Methods can prevail , the Cause They gravely shall determine by the Laws : As Wisdom gave the Sentence , Strife shall cease , Both sides be pleas'd , at least consent to Peace . But when the Dolphin's The Dolphin . Fires begin to rise With Stars like Scales , and swim in Liquid Skies ; It shall be doubtful which shall most Command The Inclination for the Sea or Land : Both shall conspire , and in one Mass combind , Now this way draw , now that way force the Mind : For as the Dolphin mounts , now dives again , Now turns , now leaps , and figures all the Main : So those that shall be born shall now divide With wide stretcht Arms , and beat the swelling Tide ; Now thrust them downward , and with secret Oars Their Bodies row , and visit Foreign Shores ; Now tread the Water , with their Feet maintain Themselves Erect , and wade the deepest Main , As t' were a shallow ; like the firmest Field , The Floods shall bear them , and refuse to yield : Now on their Backs or Sides securely keep One constant place , and lie upon the Deep : No Oar to Boy them up ; but Floods forget Their natural yielding , and sustain the Weight : Or they shall dive , through boundless Oceans go , And visit Nereus , and the Nymphs below ; Or take up Shipwracks , Merchants Spoils restore , And rob the greedy Ocean of its Oar , To these joyn those , who from an 27 Engine tost Pierce through the Air , and in the Clouds are lost ; Or poize on Timber , where by turns they rise And sink , and mount each other to the Skies : Or leap through Fire , and fall on hardest Ground As on soft Seas , unhurt , and safe from Wound : Tho' void of Wings , their Bodies boldly rear , And imitate their Dolphin in the Air. Or if they want the skill , yet Nature's part Perform'd , they shall be nimble without Art : Not run , but rather fly , be swiftly born O're Fields of Wheat , nor bend the standing Corn. When with Aquarius Cepheus mounts , What Constellations rise with Aquarius . Cepheus . require 27 27 Several Feats of Activity amongst the Romans , in which they equall'd if not excell'd all the following Ages . No sportive Tempers from so grave a Fire : But stiff , morose , severe , affected Fools , With Looks as starcht , and heavy as their Souls : Whose Guardian 's roughness , or an Uncle's force Praise , and in Cato's Sentences Discourse : Design'd for Tutors , whom the noble Heir , Altho' he keeps them , shall be forc'd to fear ; Shrink at their Nods , and of their Looks afraid , Worship th' Imperious Idol he hath made . Or Tragick Poets ; Those whose Style must slay In Paper , and be Barbarous in a Play : Who must kill Heroes to delight the Crowd , And seek to please with Horror , and with Blood : Antigone 28 28 The common Subjects upon which Sophocles , Euripides , and other Tragaedians amongst the Ancients wrote their Plays . must fall the Tyrant's Spoil , And Brothers disagree upon their Pile : Thyestes eat his Babes , the Sun retire , And jealous Rage the made Medea Fire ; Her Father , Brother , Sons must Murder'd lie , Whilst Dragons bear her through the Guilty Sky : Or she must Youth renew ; such Themes as these Shall raise their Thoughts , and make them strive to please . But then if softer Themes their Fancies move In Comedy , the heated Youth shall Love ; The Maid be stoln , the witty Slave defeat The covetous Father , and enjoy the Cheat. Thus fam'd 29 29 A fam'd Com●dian , who flourish'd in the hundred and fourteenth Olympiad . Menander in immortal Rhymes Exposeth Humour and instructs the Times ; Nature to him her Parts might safely trust , His Words expressive , and his Thoughts were just ; And when he copy'd her , she hardly knew Her own Original ; he wrought so true . But if unequal to a Poet's Rage They cannot Write , yet they shall serve the Stage . Their graceful action and their voice shall raise The native value of another's Plays ; The School's Simplicity , the Court's Address , The Souldier's Huff so decently express ; As if they acted not another's part ; And all was simple Nature , and not Art . In one short view they shall present to sight Whole Crowds , make Kings engage , and Armies fight : Before the pleas'd Spectators Troy shall lye In ruins , and the wretched Priam dye . But now the Eagle The Eagle . must my Songs employ , He shines upon the left hand of the Boy , Whom first from Earth he did to Skies convey , And now with wide stretcht Wings hovers o're his Prey . This Bird , the Armour-bearer of the Skies , Brings back thrown Thunder , Iove with Arms supplies , And with the Youth 's twelfth part begins to rise . And then shall spring a violent ravenous Brood , Eager to rob , and purchase Spoil with Blood : On Men and Beasts with equal Lust they seize , Nor make a difference between War and Peace . Their Friends and Enemies alike they awe , They every thing to wild contention draw , Their Will their Ruler , and their Sword their Law . But if their Violence aright they place , Their Vice turns Vertue ; conquer'd Spoils shall grace Their happy Country ; when in Arms they dare , Success shall wait , and Victory crown their War . But since the Eagle is employ'd above Not to throw Thunder , but to wait on Iove , And bring him Arms , they hope in vain to bear The highest Office , and Command in War ; They must be meaner , equal to their Star : Wait on a General , bear his ponderous Shield , And serve him bravely in the dangerous Field . When mourning Cassiopeia , Cassiopeia . grac'd with Stars , Upon the left hand of the Youth appears , And joins twice ten Degrees , her Beams impart In Metals skill , and fill the Births with Art : The precious Matter they shall nobly mold , And raise the native value of the Gold ; Hence shine our Temples , and our Roman Iove Fills here a Heaven as bright as that above ; Happy this Art employ'd on things Divine , To frame a Statue , or adorn a Shrine ; But now how low her Head she strives to hide , Whilst chain'd to Luxury , and a Slave to pride ! Now precious Metals common Roofs enfold , Rival the Temples , and we feast in Gold . But great Augustus doth its state maintain , Shews its old worth , and makes it rise again ; His Temples shine , and now such Works are wrought As Mithridates lost when Sylla fought ; The Sun 's outshone , and Caesar's glorious Gems Excel the native lustre of his Beams : And hence with joy we view that wondrous Prize , The Monuments of 30 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 . 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 't is 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 , 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 . 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. Hence fly my Muse , and on the naked Shore Leave the poor Maid , and dare to look no more ; 'T will 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 : 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 . 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 . Or lean pale Hangmen shall her Beams create , Those solemn Murderers and Slaves to Fate : Who on the Curses of the pitying Crowd Ignobly thrive , and live on shedding Blood . But he that sees her chain'd to Rocks , shall find A meaner Fortune , though as fierce a Mind ; A Goaler he shall be , secure for pains Poor Slaves , and be a 31 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 . partner of their Chains . With Pis●es twenty first Degree to fly The Horse begins , The Horse . and beats the yielding Sky ; His Births shall Health , and vigorous Strength enjoy , For Action quick , and nimble for employ . They in thick rounds shall rein the manag'd Steed , Or sweep the Plain , deceiving with their speed : Or proudly mounted they shall boldly dare Heroick Acts , and lead the Crowd to War : Or else be nimble Messengers , and move With greater swiftness th●n a flying Dove ; Send both with like Advice , the one shall bring Returns , whilst t'other lags with lazy Wing . Or they shall study Herbs , and strength impart To Beasts , and e'en to Man enlarge their Art . But now go on ; with Pisces last Degrees , The humble Constellation on hi● Knees O' th' Right appears : ●ercules , or the Kneeling Constella●ion . And those that then are born No vertuous Powers , nor useful Arts adorn , But they 're for treachery , mischief , spoil design'd , Guilt 's in their looks and Rapine in their mind . Or if to Arts he shall incline the Breed , Such , where the Danger doth the Skill exceed , They chiefly follow ; 't is their only scope To mount a Precipice , or dance a Rope ; Tread 32 32 Vossius out of his Ancient Manuscript reads , Et Coeli meditatus iter Vestigia perdet , Et Perna pendens populum suspendet ab ipsa . Airy steps , and whilst thro Clouds they reel , Draw up the Crowd , and hang them at their heel . But on the Left is open'd to our view The Wh●●e , The Whale who now doth thro the Skies pursue With eager haste , as thro' the injur'd Flood The fair Andromeda , and still thirsts for Blood . And He that then is born shall be inclin'd To spoil the Sea , and kill the Scaly Kind , No Fish shall swim secure whilst Nets can sweep The troubled Ocean , and confine the Deep : Those that but now could wanton or'e the Main Shall lye fast bound , and wonder at their chain ; Till with a touch He shall the Cords command , And draw the Dancing Captives to the Land . Or whilst He shoals expects e'en midst the Flood Destroy , and stain the Ocean with their Blood . Yet then his works not ceafe , or pains decay , His various Arts encreasing with his prey : For on the Shore He shall his spoil divide For different uses . This when lightly dry'd Is better Meat ; and that when moist is good , Whilst other parts are hardned into Food . Could Gluttons see , they would not bear the sight Of preparations for their Appetite , Whilst Blood and Guts in a polluted Mass Lye mixt , and are corrupted into Sauce ; Till all in filthy Gore distils to treat The fashionable Palate of the Great . Or if to meaner Arts his Thoughts encline , Then Salt's his care ; he shall the Floods confine In narrow Pitts , and to the Beams expose , Till what was liquid now a solid grows , Then lay the crusted froth with careful hand In heaps , and cleanse it , and divide the Sand. And thus the brackish and unwholesom Flood Proves vital Salt , and Poyson 's turn'd to Food . The Great and Lesser Bear which still maintain One constant Round , and never touch the Main , Scarce know a Rise ; yet when each front appears , Take that to be the rising of the Bears . The rising of the two Bears . The First with Leo , and the last is join'd With Scorpio , and prove friendly to their kind . For those that then are born to Beasts shall bear Kind tempers , and oblige them by their Care ; Give Law to Lions , with a Panther play , Teach Tigers peace , and make a Wolf obey ; Maintain Converse , and give them Arts unknown , And such as Nature never thought her own . But yet their thoughts to Bears shall most incline , And there improve the Kindred of their Sign . Or ride the Elephant , his Bulk command , And make the Monster tremble at their Wand . Base the submission , where such strength in vain Possess 't must tamely yield to feeble Man : *************** *************** The third siz'd Stars the Pleiad's form do grace , The several imagnitudes of the Stars . They shine with virgin blushes in their face : Four in the Dolphin are observ'd to rise , And in Deltoton Three of equal size : The same the Eagle , and the Bear display , Nor can the Draco boast a greater ray ; Of size the Fourth and Fifth securely take A measure from the others of the Snake . But yet the greatest part we spare to note , Too small to be discern'd , or too remote : There lye obscure , and seldom spread their light , But when the Moon 's withdrawn to lower Night , When great Orion from the Skies retires , Plunges in Waves , and quenches his bright Fires ; Or when gay Phoebus doth his sway resign To shades , then They have a short leave to shine , Then Heaven with little Lights is spangled o're , That not the Sand upon the crooked Shore , That not the Billows in Tempestuous Floods , That not the leaves when Autumn shakes the Woods , Can equal the great Train ; they all surmount , E'en Number is too short for the account . And as in Cities , where in ranks decreed First 33 33 These were the several Orders in the Roman Common-Wealth . Nobles go , and then the Knights succeed , The next in order may the People claim ; The Rabble next , a Croud without a Name : So is the Heaven by different ranks possest ; Some like the Nobles with more rays are drest , Some shine with less , the numerous crowd with least : Were these endow'd with a proportion'd heat , Were they in Power , as they 're in number great ; They long ago must have dissolv'd the Frame , Nor could the world have born so fierce a Flame .

The End of the fifth Book .

NOTES .

1. — 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 .

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 , 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 .

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 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 .

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 .

FINIS .

INDEX . A. AStronomy , its rise and progress , part 1. p. 3. Axis of the World , part 1. p. 13. Plague of Athens , part 1. p. 34. Aspects , part 1. p. 60. Aspects friendly and unfriendly , part 1. p. 74. Aries's Influence , part 2. p. 9. et 24. Aquarius's Influence , part 2. p. 15. et 27. Astronomy to be studied , part 2. p. 39. Aries's Influence when join'd with other Constellations , part 2. p. 56. Aquarius's Influence when joyn'd with other Constellations , part 2. p. 72. The Fable of Andromeda , part 2. p. 76. C. Northern Constellations , part 1. p. 14. Southern Constellations , part 1. p. 17. Figures of the Constellations not real , part 1. p. 20. Northern Polar Circle , part 1. p. 24. Tropical Circle of Cancer , part 1. p. 24. Equinoctial Circle , part 1. p. 24. Tropick of Capricorn , part 1. p. 24. Southern Polar Circle , part 1. p. 25. The Colures , part 1. p. 25. Comets presage , part 1. p. 34. Chaldeans refuted , part 1. p. 106. and 110. Cancer's Influence , part 2. p. 11 et 25. Capricorn's Influence , part 2. p. 14. et 27. Countries govern'd by particular Signs , part 2. p. 36. The Influence of Cancer join'd with other Constellations , part 2. p. 61. Capricorn's Influence when join'd with other Constellations , part 2. p. 70. D Dodecatemorion , part 1. p. 76. Dodecatemoria of the Planets , part 1. p. 77. Day Births , part 1. p. 104. Bad and good Degrees of Signs , part 2. p. 21. E. Earth the Center of the Vniverse , part 1. p. 9. Earth round , part 1. p. 10. Geographical description of the Earth , part 2. p. 28. Eccliptick Signs , part 2. p. 38. F. Friendship , part 1. p. 72. Fortune's Lot , part 1. p. 103. Fate , part 2. p. 4. G. Guardians of the Signs , part 1. p. 66. Gemini's Influence , part 2. p. 10. et 25. The Influence of Gemini when join'd with other Constellations , part 2. p. 60. H. Horizon , part 1. p. 26. Influence of the Heavens , part 1. p. 51. Signs hear and see , love and hate each other , part 1. p. 67. The Celestial Houses , part 1. p. 80. Horoscope part 1. p. 105. Hours various , part 1. p. 106. L. Twelve Lots of the twelve Signs , part I. p. 99. Leo's Influence , part 2. p. 11. et 26. Libra's Influence , part 2. p. 13. et 26. Leo's Inssuence when join'd with other Constellations , part 2. p. 63. Libra's Influence when join'd with other Constellations , part 2. p. 66. M. Meridian part 1. p. 26. Milky way , part 1. p. 27. Various Opinions about the milky way , part 1. pag. 29. Meteors , part 1. p. 32. The several Magnitudes of the Stars , p. 2. p. 82. N. Night Births , part 1. p. 104. P. Southern Pole like the Northern , part 1. pag. 19. Providence asserted against Epicurus , part 1. pag. 21. Planets , part 1. pag. 32. Pisces's Influence , part 2. p. 15. & 27. Pisces Influence joyn'd with other Constellations , part 2. pag. 76. Q. Quadrates , part 1. pag. 61. S. Soul of the World , part 1. p. 12. & 51. The several kinds or sorts of Signs , part 1. p. 55. Sextiles , part 1. p. 63. Stadia , part 1. p. 108 , The several positions of the Sphere , part 1. p. 110. Scorpio's Influence , part 2. p. 13. et 26. Sagittarius Influence , part 2. p. 14. et 27. Sagittarius Influence when join'd with other Constellations , part 2. p. 69. Scorpio's Influence when join'd with other Constellations , part 2. p. 68. T. Trines part 1. p. 60. Taurus's Influence , part 2. p , 10. et 25. Tenths , or Lords of the Signs , part 2. p. 16. The Influence of Taurus join'd with other Constellations , part 2. p. 60. V. Virgo's Influence , part 2. p. 12. et 26. Virgo's Influence when join'd with other Constellations , part 2. p. 65. W. Different Opinions about the Beginning of the World , part 1. p. 7. The order of the World , part 1. p. 8. The bigness of the World , part 1. p. 23. The World animate , part 1. p. 51. Winds cardinal and collateral , part. 2. p. 28. Z. Signs of the Zodiack , part 1. p. 13. Zodiack , part 1. p. 27.

ERRATA .

Part I.

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. t is . 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 .