Full text of "Proclus on the Theology of Plato - electronic edition"

Proclus Diadochus On the Theology of Plato Translated by Thomas Taylor, with an added seventh book from collected material electronic edition, 2010, meuser.awardspace.com Thomas Taylor's introduction to Proclus "On the Theology of Plato" Introduction to the electronic edition of Proclus work "On the Theology of Plato". The following text pertains to the lengthy introduction of Thomas Taylor on Proclus' work "On the theology of Plato". Taylor gives a nice summary of some key tenets of the universal philosophy of ancient civilization, notably Middle-Eastern and Greek. Those civilizations recognized the universe as an organism that is alive. They acknowledged The One principle of principles, out of which arises several successive orders of being. These are six in total, as is beautifully outlined in the student edition "Beyond the Shadows", published by Prometheus Trust , an organization that is dedicated to promulgating the translations of Thomas Taylor of the famous Greek and NeoPlatonic authors of old. The "six causes", mentioned by Proclus in his writings, are also elucidated in the above booklet. Being an important refinement of Aristotle's four causes, these give enough food for thought to ground a whole new science that is truly holistic in scope and intent! The knowledge and insights expressed by Proclus cannot be overestimated. When digested properly, it can help reorient our perplexed civilization, so out of touch with nature and deeper feelings, to the Spirit within each of us, and, give help to the lost ones. Without the guiding Light of Reason, or, true understanding, the world may very well spiral to self- destruction, caused by wrong beliefs, economic over-exploitation, materialistic philosophy, etc. There are two more books on Proclus that I can recommend. One is from Rosan, also published by Prometheus Trust. The other is the excellent book by Lucas Siorvanes. The latter has published an in-depth study of Proclus. You may be able to procure a second- hand copy of it. It will certainly deepen your understanding of Proclus considerably and make this book easier to digest. The work of G.R.S. Mead should also be mentioned. His study on Orphic theology, which forms the basis of Platonic theology, has been published in electronic format by me. See http://www.scribd.com/meuser. and www.archive.org On my scribd channel I also am publishing other works of Proclus. Lastly, Proclus Elements of Theology can be found on scribd as well. In that book Proclus systematically develops his ontology. As a help to understanding the following text, keep in mind that the words: Animal is generally descriptive of an ensouled being; from planets to the simplest organism that can move itself. Daemon or daimon does not mean a "demon", but a kind of (half)god. Hence, the word daimoniacal pertains to such a halfgod. Occult means hidden to the (outer) senses. Intellectual means true understanding, deep insight and direct experience of the essence of things. Not to be confused with the brain-mind which plays a minor role in Platonic philosophy. Greek text has mostly been omitted, except where deemed important, from this text, since it contributes little to the understanding of this text, except perhaps for specialized scholars, which have their own resources anyway. A few sparse elucidations have been inserted by me in square brackets. Text has been reformatted for easier reading on computer screens. Martin Euser. Nov.,2009; May 2010. www. scribd.com/meuser meuser.awardspace.com also see: books.google.com for more Neo-Platonic works. INTRODUCTION. I REJOICE in the opportunity which is afforded me of presenting the truly philosophic reader, in the present work, with a treasure of Grecian theology; of a theology, which was first mystically and symbolically promulgated by Orpheus, afterwards disseminated enigmatically through images by Pythagoras, and in the last place scientifically unfolded by Plato and his genuine disciples. The peculiarity indeed, of this theology is, that it is no less scientific than sublime; and that by a geometrical series of reasoning originating from the most self-evident truths, it developes all the deified progressions from the ineffable principle of things, and accurately exhibits to our view all the links of that golden chain of which deity is the one extreme, and body the other. That also which is most admirable and laudable in this theology is, that it produces in the mind properly prepared for its reception the most pure, holy, venerable, and exalted conceptions of the great cause of all. For it celebrates this immense principle as something superior even to being itself; as exempt from the whole of things, of which it is nevertheless ineffably the source, and does not therefore think fit to connumerate it with any triad, or order of beings. Indeed, it even apologises for attempting to give an appropriate name to this principle, which is in reality ineffable, and ascribes the attempt to the imbecility of human nature, which striving intently to behold it, gives the appellation of the most simple of its conceptions to that which is beyond all knowledge and all conception. Hence it denominates it the one, and the good; by the former of these names indicating its transcendent simplicity, and by the latter its subsistence as the object of desire to all beings. For all things desire good. At the same time however, it asserts that these appellations are in reality nothing more than, the parturitions of the soul which standing as it were in the vestibules of the adytum of deity, announce nothing pertaining to the ineffable, but only indicate her spontaneous tendencies towards it, and belong rather to the immediate offspring of the first God, than to the first itself. Hence, as the result of this most venerable conception of the supreme, when it ventures not only to denominate the ineffable, but also to assert something of its relation to other things, it considers this as pre-eminently its peculiarity, that it is the principle of principles; it being necessary that the characteristic property of principle, after the same manner as other things, should not begin from multitude, but should be collected into one monad as a summit, and which is the principle of all principles. Conformably to this, Proclus, in the second book of this work [p. 139] says, with matchless magnificence of diction: "Let us as it were celebrate the first God, not as establishing the earth and the heavens, nor as giving subsistence to souls, and the generation of all animals; for he produced these indeed, but among the last of things; but prior to these, let us celebrate him as unfolding into light the whole intelligible and intellectual genus of Gods, together with all the supermundane and mundane divinities as the God of all Gods, the unity of all unities, and beyond the first adyta,* — as more ineffable than all silence, and more unknown than all essence, — as holy among the holies, and concealed in the intelligible Gods." * i. e. The highest order of intelligibles. The scientific reasoning from which this dogma is deduced is the following: As the principle of all things is the one, it is necessary that the progression of beings should be continued, and that no vacuum should intervene either in incorporeal or corporeal natures. It is also necessary that every thing which has a natural progression should proceed through similitude. In consequence of this, it is likewise necessary that every producing principle should generate a number of the same order with itself, viz. nature, a natural number; soul, one that is psychical (i. e. belonging to soul); and intellect, an intellectual number. For if whatever possesses a power of generating, generates similars prior to dissimilars, every cause must deliver its own form and characteristic peculiarity to its progeny; and before it generates that which gives subsistence to progressions far distant and separate from its nature, it must constitute things proximate to itself according to essence, and conjoined with it through similitude. It is therefore necessary from these premises, since there is one unity the principle of the universe, that this unity should produce from itself, prior to every thing else, a multitude of natures characterized by unity, and a number the most of all things allied to its cause; and these natures are no other than the Gods. According to this theology therefore, from the immense principle of principles, in which all things causally subsist, absorbed in superessential light, and involved in unfathomable depths, a beauteous progeny of principles proceed, all largely partaking of the ineffable, all stamped with the occult [hidden] characters of deity, all possessing an overflowing fulness of good. From these dazzling summits, these ineffable blossoms, these divine propagations, being, life, intellect, soul, nature, and body depend; monads suspended from unities, deified natures proceeding from deities. Each of these monads too, is the leader of a series which extends from itself to the last of things, and which while it proceeds from, at the same time abides in, and returns, to its leader. And all these principles and all their progeny are finally centered and rooted by their summits in the first great all-comprehending one. Thus all beings proceed from, and are comprehended in the first being; all intellects emanate from one first intellect; all souls from one first soul; all natures blossom from one first nature; and all bodies proceed from the vital and luminous body of the world. And lastly, all these great monads are comprehended in the first one, from which both they and all their depending series are unfolded into light. Hence this first one is truly the unity of unities, the monad of monads, the principle of principles, the God of Gods, one and all things, and yet one prior to all. No objections of any weight, no arguments but such as are sophistical, can be urged against this most sublime theory which is so congenial to the unperverted conceptions of the human mind, that it can only be treated with ridicule and contempt in degraded, barren, and barbarous ages. Ignorance and priestcraft, however, have hitherto conspired to defame those inestimable works, * in which this and many other grand and important dogmas [teachings] can alone be found; and the theology of the Greeks has been attacked with all the insane fury of ecclesiastical zeal, and all the imbecil flashes of mistaken wit, by men whose conceptions on the subject, like those of a man between sleeping and waking, have been turbid and wild, phantastic and confused, preposterous and vain. * Viz. the present and other works of Proclus, together with those of Plotinus, Porphyry, Jamblichus [Iamblichus], Syrianus, Ammonius, Damascius, Olympiodorus, and Simplicius. Indeed, that after the great incomprehensible cause of all, a divine multitude subsists, co- operating with this cause in the production and government of the universe, has always been, and is still admitted by all nations, and all religions, however much they may differ in their opinions respecting the nature of the subordinate deities, and the veneration which is to be paid to them by man; and however barbarous the conceptions of some nations on this subject may be when compared with those of others. Hence, says the elegant Maximus Tyrius, "You will see one according law and assertion in all the earth, that there is one God, the king and father of all things, and many Gods, sons of God, ruling together with him. This the Greek says, and the Barbarian says, the inhabitant of the Continent, and he who dwells near the sea, the wise and the unwise. And if you proceed as far as to the utmost shores of the ocean, there also there are Gods, rising very near to some, and setting very near to others." [Dissert. I. Edit. Princ] This dogma, too, is so far from being opposed by either the Old or New Testament, that it is admitted by both, though it forbids the religious veneration of the inferior deities, and enjoins the worship of one God alone, whose portion is Jacob, and Israel the line of his inheritance. The following testimonies will, I doubt not, convince the liberal reader of the truth of this assertion. In the first place it appears from the 3 2d chapter of Deuteronomy, v. 8. in the Septuagint version, that "the division of the nations was made according to the number of the angels of God" and not according to the number of the children of Israel, as the present Hebrew text asserts. This reading was adopted by the most celebrated fathers of the Christian church, such as, among the Greeks, Origen, Basil, and Chrysostom, and among the Latins, Jerom and Gregory. That this too, is the genuine reading, is evident from the 4th chapter of the same book and the 19th verse, in which it is said, " And lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon, and the stars, even all the host of heaven, shouldst be driven to worship them, and serve them, which the Lord thy God hath divided unto all nations under the whole heaven. " Here it is said that the stars are divided to all the nations, which is equivalent to saying that the nations were divided according to the number of the stars; the Jewish legislator at the same time, considering his own nation as an exception, and as being under the government of the God of Israel alone. For in the following verse it is added, " But the Lord hath taken you (i. e. the Jews), and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are to this day." By the angels of God therefore (in Deuteron.32. v. 8.) the stars are signified; and these in the same book (chapter 17. v. 3.) are expressly called Gods; " And hath gone and served other Gods, and worshipped them, either the sun or moon, or any of the host of heaven, which I have not commanded" In the 3d chapter also, and the 24th verse, it is implied in the question which is there asked, that the God of the Jews is superior to all the celestial and terrestrial Gods: "For what God is there in heaven, or in earth, that can do according to thy works, and according to thy might?" As the attention of the Jews was solely confined to the worship of the God of Abraham, Isaac, and Jacob, they but little regarded the powers whom they conceived to be subordinate to this God, and considering all of them as merely the messengers of their God, they gave them the general appellation of angels; though as we shall shortly prove from the testimony of the Apostle Paul, they were not consistent in confounding angels properly so called with Gods. But that the stars are not called Gods by the Jewish legislator as things inanimate like statues fashioned of wood or stone, is evident from what is said in the book of Job, and the Psalms: "Behold even the moon and it shineth not, yea the stars are not pure in his sight. How much less man that is a worm, and the son of man which is a worm?" (Job. xxv. v. 5. and 6.) And, "When I consider thy heavens, the work of thy fingers, the moon and the stars which thou hast ordained; what is man that thou art mindful of him, and the son of man that thou visitest him." (Psalm viii. v. 3. and 4.) It is evident therefore from these passages, that the heavens and the stars are more excellent than man; but nothing inanimate can be more excellent than that which is animated. To which may be added, that in the following verse David says, that God has made man a little lower than the angels. But the stars, as we have shown, were considered by Moses as angels and Gods; and consequently, they are animated beings, and superior to man. Farther still, in the Septuagint version of verse the 4th of the 19th Psalm, God is said to have placed his tabernacle in the sun, which is doubtless the genuine reading, and not that of the vulgar translation, "In them (i. e. the heavens) hath he set a tabernacle for the sun." For this is saying nothing more of the sun than what may be said of any of the other stars, and produces in us no exalted conception of the artificer of the universe. But to say that God dwells in the sun, gives us a magnificent idea both of that glorious luminary, and the deity who dwells enshrined, as it were, in dazzling splendor. To which we may add in confirmation of this version of the Septuagint, that in Psalm xi. v. 4. it is said, "The Lord's throne is in heaven." And again in Isaiah lxvi, v. 1. "Thus saith the Lord, the heaven is my throne, and the earth is my footstool." If therefore the heavens are the throne, and the sun the tabernacle of deity, they must evidently be deified. For nothing can come into immediate contact with divinity without being divine. Hence, says Simplicius, * "That it is connascent with the human soul to think the celestial bodies are divine, is especially evident from those, (the Jews) who look to these bodies through preconceptions about divine natures. For they also say that the heavens are the habitation of God, and the throne of God, and are alone sufficient to reveal the glory and excellence of God to those who are worthy; than which assertions what can be more venerable?" * In his commentary on the second book of Aristotle's treatise On the Heavens. Indeed, that the heavens are not the inanimate throne and residence of deity, is also evident from the assertion in the 19th Psalm, "That the heavens declare the glory of God." For R. Moses, a very learned Jew, says, * "that the word saphar, to declare or set forth, is never attributed to things inanimate." Hence he concludes, "that the heavens are not without some soul, which, says he, is no other than that of those blessed intelligences, who govern the stars, and dispose them into such letters as God has ordained; declaring unto us men by means of this writing, what events we are to expect. And hence, this same writing is called by all the ancients chetab hamelachim, that is to say, the writing of the angels." The Gods therefore, which were distributed to all the nations but the Jews, were the sun and moon, and the other celestial bodies, yet not so far as they are bodies, but so for as they are animated beings. Hence the Hebrew prophets never reprobate and prohibit the worship of the stars as things which neither see, nor hear, nor understand, as they do the worship of statues. Thus in Deuteron. iv. and 28. "And there ye shall serve Gods the work of men's hands, wood and stone, which neither see nor hear, nor eat, nor smell." And the Psalmist, "They have a mouth but speak not, &c." These, and many other things of the like kind are said by the prophets of the Jews against the worship of images and statues, but never of the sun and moon, and the other stars. But when they blame the worship of the heavenly bodies, they assign as the cause that the people of Israel are not attributed to them as other nations are, in consequence of being the inheritance of the God that brought them out of the land of Egypt, and out of the house of bondage. This is evident from the before cited passage in the 4th chapter of Deuteronomy, in which it is said that the stars are divided unto all nations under the whole heaven but the Jews. * See Gaffarel's Unheard-of Curiosities, p. 301. Indeed, as the emperor Julian justly observes [Apud Cyril], " unless a certain ethnarchic God presides over every nation, and under this God there is an angel, a daemon, and a peculiar genus of souls, subservient and ministrant to more excellent natures, from which the difference in laws and manners arises, — unless this is admitted, let it be shown by any other how this difference is produced. For it is not sufficient to say, "God said, and it was done," but it is requisite that the natures of things which are produced should accord with the mandates of divinity. But I will explain more clearly what I mean. God, for instance, commanded that fire should tend upward, and earthly masses downward; is it not therefore requisite, in order that the mandate of God may be accomplished, that the former should be light, and the latter heavy? Thus also in a similar manner in other things. Thus too, in divine concerns. But the reason of this is, because the human race is frail and corruptible. Hence also, the works of man are corruptible and mutable, and subject to all- various revolutions. But God being eternal, it is also fit that his mandates should be eternal. And being such, they are either the natures of things, or conformable to the natures of things. For how can nature contend with the mandate of divinity? How can it fall off from this concord? If, therefore, as he ordered that there should be a confusion of tongues, and that they should not accord with each other, so likewise he ordered that the political concerns of nations should be discordant; he has not only effected this by his mandate, but has rendered us naturally adapted to this dissonance. For to effect this, it would be requisite, in the first place, that the natures of those should be different, whose political concerns among nations are to be different. This, indeed, is seen in bodies, if any one directs his attention to the Germans and Scythians, and considers how much the bodies of these differ from those of the Lybians and Ethiopians. Is this therefore, a mere mandate, and does the air contribute nothing, nor the relation and position of the region with respect to the celestial bodies?" Julian adds, "Moses, however, though he knew the truth of this, concealed it; nor does he ascribe the confusion of tongues to God alone. For he says, that not only God descended, nor one alone with him, but many, though he does not say who they were. But it is very evident, that he conceived those who descended with God to be similar to him. If, therefore, not the Lord only, but those who were with him contributed to this confusion of tongues, they may justly be considered as the causes of this dissonance." In short, that the heavens and the celestial bodies are animated by certain divine souls, was not only the opinion of the ancient poets and philosophers, but also of the most celebrated fathers of the church, and the most learned and acute of the schoolmen. Thus for instance, this is asserted by Jerom in his exposition of the 6th verse of the first chapter of Ecclesiastes. And by Origen in his book On Principles, who says that the heavenly bodies must be animated, because they are said to receive the mandates of God, which is only consentaneous to a rational nature. This too is asserted by Eusebius in his Theological Solutions, and by Augustine in his Enchiridion. Among the schoolmen too, this was the opinion of Albertus Magnus in his book De quatuor Coaequaevis; of Thomas Aquinas in his treatise De Spiritualibus Creaturis; and of Johannes Scotus Super Sec undo Sententiarum. To these likewise may be added, the most learned Cardinal Nicolaus Cusanus. Aureolus indeed strenuously contends for the truth of this opinion, and does not even think it improper to venerate the celestial bodies with outward worship (duliae cultu) and to implore their favour and assistance. And Thomas Aquinas says, that he has no other objection to this than that it might be the occasion of idolatry. Hence, though it may seem ridiculous to most of the present time, that divine souls should be placed in the stars, and preside over regions and cities, tribes and people, nations and tongues, yet it did not appear so to the more intelligent Christians of former times. I had almost forgotten however the wisest of the ancient Christians, but as he was the best of them, I have done well in reserving him to the last; and this is no other than the Platonic bishop Synesius. This father of the church therefore,in his third hymn, sings as follows: [Greek omitted, ed.] "Thee, father of the worlds, rather of the aeones *, artificer of the Gods, it is holy to praise. Thee, O king, the intellectual Gods sing, thee, O blessed God, the Cosmagi, those fulgid eyes, and starry intellects, celebrate, round which the illustrious body [of the world] dances. All the race of the blessed sing thy praise, those that are about, and those that are in the world, the zonic Gods, and also the azonic,** who govern the parts of the world, wise itinerants, stationed about the illustrious pilots [of the universe,] and which the angelic series pours forth. Thee too, the renowned genus of heroes celebrates, which by occult [hidden] paths pervades the works of mortals, and likewise the soul which does not incline to the regions of mortality, and the soul which descends into dark terrestrial masses." * What these are will be shortly explained, when we come to speak of the Apostle Paul. ** Synesius does not here speak conformably to the Chaldean theologists, from whom he has derived these appellations. For the zonic and the azonic pertain to Gods, the former being the divinities of the stars, and the latter [azonos] forming that order of Gods which is called by Proclus in the sixth book of this work apolusis, liberated, [note slightly editted, ed.] Both these orders therefore, are superior to the angelic series. This unscientific manner however of calling both the highest and lowest divine powers by the common name of angels, is not peculiar to Synesius and the Jews, but to all the fathers of the church, and all the Christian divines that succeeded them. In another part also of the same hymn, he informs us that he adored the powers that preside over Thrace and Chalcedon. [Greek text omitted, ed.], i. e. " I have supplicated the ministrant Gods that possess the Thracian soil, and also those that, in an opposite direction, govern the Chalcedonian land." And in the last place he says (in Hymn I.) [Greek text omitted, ed.] The substance of which is, "that incorruptible intellect which is wholly an emanation of divinity, is totally diffused through the whole world, convolves the heavens, and preserves the universe with which it is present distributed in various forms. That one part of this intellect is distributed among the stars, and becomes, as it were, their charioteer; but another part among the angelic choirs; and another part is bound in a terrestrial form." I confess I am wholly at a loss to conceive what could induce the moderns to controvert the dogma, that the stars and the whole world are animated, as it is an opinion of infinite antiquity, and is friendly to the most unperverted, spontaneous, and accurate conceptions of the human mind. Indeed, the rejection of it appears to me to be just as absurd as it would be in a maggot, if it were capable of syllogizing, to infer that man is a machine impelled by some external force when he walks, because it never saw any animated reptile so large. The sagacious Kepler, for so he is called even by the most modern writers,* appears to have had a conception of this great truth; but as he was more an astronomer than a philosopher, he saw this truth only partially, and he rather embraced it as subservient to his own astronomical opinions, than as forming an essential part of the true theory of the universe. But from what 1 have seen of the writings of Kepler, I have no doubt, if he had lived in the time of the Greeks, or if he had made the study of the works of Plato and Aristotle the business of his life, he would have become an adept in, and an illustrious and zealous champion of their philosophy. Kepler then (in Harmonices Mundi, lib. 4, p. 158) says, "That he does not oppose the dogma, that there is a soul of the universe, though he shall say nothing about it in that book, He adds, that if there is such a soul, it must reside in the centre of the world, which, according to him, is the sun, and from thence by the communication of the rays of light, which are in the place of spirits in an animated body, is propagated into all the amplitude of the world."** In the following passages also he confidently asserts that the earth has a soul. For he says, "That the globe of the earth is a body such as is that of some animal; and that what its own soul is to an animal, that the sublunary nature which he investigates will be to the earth"*** * Dr. Gregory, in the 70th proposition of the first book of his Elements of Astronomy, says of Kepler, "That his archetypal ratios, geometrical concinnities, and harmonic proportions, show such a force of genias as is not to be found in any of the writers of physical astronomy before him. So that Jeremiah Horrox, a very competent judge of these matters, though a little averse to Kepler, in the beginning of his astronomical studies, after having in vain tried others, entirely falling in with Kepler's doctrine and physical reasons, thus addresses his reader: Kepler is a person whom I may justly admire above all mortals beside: I may call him great, divine, or even something more; since Kepler is to be valued above the whole tribe of philosophers. Him alone let the bards sing of. — Him alone let the philosophers read; being satisfied of this, that he who has Kepler has all things. I quote this passage, not from the justness of the encomium it contains; for it is extravagant, and by no means true; but that the reader may see what an exalted opinion some of the greatest of the moderns have had of the genius of Kepler. ** "Et primum quidem de anima totius universi etsi non repugno, nihil tamen hoc libro IV. dicam. Videtur enim (si est talis aliqua) in centro mundi, quod mihi sol est, residere, indeque in omnem ejus amplitudinem commercio radiorum lucis, qui sint loco spirituum in corpora animali propagari." *** "Denique terrae globus tale corpus erit, quale est alicujus animalis: quodque animali est sua anima, hoc erit telluri haec, quam quaerimus, natura sublunaris." He adds, "That he sees for the most part every thing which proceeding from the body of an animal testifies that there is a soul in it, proceeds also from the body of the earth. For as the animated body produces in the superficies of the skin hairs, thus also the earth produces [on its surface] plants and trees; and as in the former lice are generated, so in the latter the worms called erucae, grasshoppers, and various insects and marine monsters are produced. As the animated body likewise produces tears, mucus, and the secrement of the ears, and sometimes gum from the pustules of the face, thus also the earth produces amber and bitumen. As the bladder too produces urine, thus likewise mountains pour forth rivers. And as the body produces excrement of a sulphureous odour, and crepitus which may also be inflamed, so the earth produces sulphur, subterranean fires, thunder, and lightning. And as in the veins of an animal blood is generated, and together with it sweat which is ejected out of the body, so in the veins of the earth, metals, and fossils, and a rainy vapour are generated."* And in cap. 7, p. 162, after having shown that there is in the earth the sense of touching, that it respires, and is subject in certain parts to languors, and internal vicissitudes of the viscera, and that subterranean heat proceeds from the soul of the earth, he adds, "That a certain image of the zodiac is resplendent in this soul, and therefore of the whole firmament, and is the bond of the sympathy of things celestial and terrestrial." Bishop Berkeley also was by no means hostile to this opinion, that the world is one great animal, as is evident from the following extract from his Siris, (p. 131). "Blind fate and blind chance are at bottom much the same thing, and one no more intelligible than the other. Such isthe mutual relation, connection, motion, and sympathy of the parts of this world, that they seem, as it were, animated and held together by one soul: and such is their harmony, order, and regular course, as shows the soul to be governed and directed by a mind. It was an opinion of remote antiquity that the world was an animal. If we may trust the Hermaic writings, the AEgyptians thought all things did partake of life. This opinion was also so general and current among the Greeks, that Plutarch asserts all others held the world to be an animal, and governed by providence, except Leucippus, Democritus, and Epicurus. And although an animal containing all bodies within itself, could not be touched or sensibly affected from without; yet it is plain they attributed to it an inward sense and feeling, as well as appetites and aversions; and that from all the various tones, actions, and passions of the universe, they supposed one symphony, one animal act and life to result. "Iamblichus declares the world to be one animal, in which the parts, however distant each from other, are nevertheless related and connected by one common nature. And he teaches, what is also a received notion of the Pythagoreans and Platonics, that there is no chasm in nature, but a chain or scale of beings rising by gentle uninterrupted gradations from the lowest to the highest, each nature being informed and perfected by the participation of a higher. As air becomes igneous, so the purest fire becomes animal and the animal soul becomes intellectual, which is to be understood, not of the change of one nature into another, but of the connection of different natures, eaeb Lower nature being, according to those pbiosopbers, as it were, a receptacle or subject for the next above it to reside and act in. " It is also the doctrine of Platonic philosophers, that intellect is the very life of living things, the first principle and exemplar of all, from whence, by different degrees, are derived the inferior classes of life; first the rational, then the sensitive, after that the vegetable, but so as in the rational animal there is still somewhat intellectual, again in the sensitive there is somewhat rational, and in the vegetable somewhat sensitive, and lastly in mixed bodies, as metals and minerals, somewhat of vegetation. By which means the whole is thought to be more perfectly connected. Which doctrine implies that all the faculties, instincts, and motions of inferior beings, in their several respective subordinations, are derived from, and depend upon intellect. "Both Stoics and Platonics held the world to be alive, though sometimes it be mentioned as a sentient animal, sometimes as a plant or vegetable. But in this, notwithstanding what has been surmised by some learned men, there seems to be no atheism. For so long as the world is supposed to be quickened by elementary fire or spirit, which is itself animated by soul, and directed by understanding, it follows that all parts thereof originally depend upon, and may be reduced unto, the same indivisible stem or principle, to wit, a supreme mind; which is the concurrent doctrine of Pythagoreans, Platonics, and Stoics." Compare now the Newtonian with this theory, that the heavenly bodies are vitalized by their informing souls, that their orderly motion is the result of this vitality, and that the planets move harmonically round the sun, not as if urged by a centripetal force, but from an animated tendency to the principle and fountain of their light, and from a desire of partaking as largely as possible of his influence and power. In the former theory all the celestial motions are the effect of violence, in the latter they are all natural. The former is attended with insuperable difficulties, the latter, when the principle on which it is founded is admitted, with none. And the former is unscientific and merely hypothetical; but the latter is the progeny of the most accurate science, and is founded on the most genuine and unperverted conceptions of the human mind. I have said that I should prove from the testimony of the Apostle Paul, that the Jews were not consistent in confounding angels properly so called with Gods. And this appears to me to be evident in the first place from the following passage in Hebrews ii. v. 3. [Greek text omitted, ed.] This in the English version is erroneously rendered; "Through faith we understand, that the worlds were framed by the word of God, so that things which are seen, were not made of things which do appear." I say this is erroneously translated, because in the first place, the worlds is evidently a forced interpretation of Aionas [Aeons]; and even admitting it is not, leaves the passage very ambiguous, from the uncertainty to what worlds Paul alludes. If we adopt ages, which is the general sense of the word in the New Testament, we shall indeed avoid a forced and ambiguous interpretation, but we shall render the meaning of the Apostle trifling in the extreme. For as he has elsewhere said, " that all things were framed by the word of God,"what particular faith does it require to believe, that by the same word he framed the ages? In the second place, from the definition of faith, given in the first verse of this chapter, that it is "the evidence of things not seen" it is clear, that Paul is speaking in this passage of something invisible. Since then aionas is neither worlds nor ages, what shall we say it is? I answer, the aeones of the Valentinians. And agreeably to this, the whole passage should be translated as follows: " By faith we understand, that the aeones were framed by the word of God, in order that things which are seen, might be generated from such as do not appear (i.e. from things invisible)" Every one who is much conversant with Greek authors, must certainly be convinced that eis to means in order that; and Bishop Pearson translates as I have done the latter part of this verse. Now we learn from the second book of Irenaeus against the heretics, that according to the Valentinians, all created things are the images of the aeones, resident in the pleroma, or fulness of deity. And does it not clearly follow from the above version, that according to Paul too, the aeones are the exemplars of visible or created things? To which we may add, that this sense of the passage clearly accords with the assertion that "faith is the evidence of things not seen." For here the things which do not appear are the aeones; these, according to the Valentinians, subsisting in deity. So that from our version, Paul might say with great propriety, that "we understand by faith, that the aeones were framed by the word of God, in order that things which are seen, might be generated from such as do not appear," for this naturally follows from his definition of faith. I farther add, that among these aeones of the Valentinians were nous, bythos, sige, aletheia, sophia, i.e. intellect, a profundity, silence, truth, and wisdom, which as Gale well observes in his notes on Iamblichus de Mysteriis, &c. prove their dogmas to be of Chaldaic origin. For these words perpetually occur in the fragments of the Chaldaic oracles. And the middle of the Chaldean intelligible triad is denominated aeon,* i. e. eternity, and is also perfectly conformable to the theology of Plato, as is very satisfactorily shown by Proclus in the third book of the following work. According to the Chaldeans therefore, the aeones are Gods; and considered as the exemplars of the visible universe, they are analogous to the ideas of Plato, which also are Gods, as is evident from the Parmenides of that philosopher.** According to Paul too, as the aeones are the fabricators of the visible world, they must be beings of a much higher order than angels, and consequently must be Gods; productive power being one of the great characteristics of a divine nature. * Proclus begins the sixth book of the following work with observing that he has celebrated in the preceding book the hebdomadic aeon of the intellectual Gods. The aeones therefore, though the cense of them exists in the intelligible, properly belong to the intellectual order; and the Demiurgus or artificer of the universe subsists at the extremity of that order. But the demiurgus according to Orpheus, prior to the fabrication of the world absorbed in himself Phanes the exemplar of the universe. Hence he became full of ideas of which the forms in the sensible universe are the images. And as all intellectual natures are in each, it is evident that things which are seen were generated from the invisible aeones, conformably to the assertion of Paul. ** I refer the reader who is desirous of being fully convinced of this to the notes accompanying my translation of that dialogue, in vol. 3 of my Plato. Again, in the Epistle to the Ephesians, chap. i. v. 21. Paul says that God has exalted Christ "far above every principality, and power, and might, and dominion," [Greek text omitted, ed.]. And in the 6th chapter and 12th verse he conjoins with principalities and powers, the rulers of the world, i. e. the seven planets. [Greek text omitted, ed.] Augustin * confesses that he is ignorant what the difference is between those four words, (principality, power, might, and dominion,) in which the Apostle Paul seems to comprehend all the celestial society. "Quid inter se distent quatuor ilia vocabula, quibus universam ipsam coelestem societatem videtur Apostolus esse complexus, dicant qui possunt, si tamen possunt probare quod dicunt; ego me ista ignorare fateor." Ignatius also (in Epist. ad Trallianos) speaks of the angelic orders, the diversities of archangels and armies, the differences of the orders characterised by might and dominion, of thrones and powers, the magnificence of the aeones ** and the transcendency of Cherubim and Seraphim," [Greek text omitted, ed.] * Ad Lauren tium, c. 58. ** Here we see the aeones are acknowledged by Irenaeus to be beings of an order superior to angels. The opinion of Grotius* therefore, is highly probable, that the Jews obtained the names of Powers, Dominations, and Principalities, from their Babylonic captivity; and Gale in his notes on Iamblichus** says, that certain passages of Zoroaster and Ostanes cited by the author of Arithm. Theolog. confirm this opinion of Grotius. Indeed, the appellation of Archai principles, which are the first of the four powers mentioned by Paul, was given by the Chaldeans to that order of Gods called by the Grecian theologists supermundane and assimilative, the nature of which is unfolded by Proclus in the sixth book of the following work; and Proclus in the fourth book of his MS. Commentary On the Parmenides of Plato shows that the order of Gods denominated noetos kai noeros, intelligible and at the same time intellectual, is according to the Chaldean oracles*** principally characterized by domination. In proof of this, the two following oracles are cited by him, the first, concerning the empyrean, and the second concerning the material Synoches.**** [Greek text omitted, ed.] i. e. All things yield ministrant to the intellectual presters of intellectual fire, through the persuasive will Of (he father." And [Greek text omitted, ed.] i. e. " But likewise such as are in subjection to the material Synoches." Further still, Paul in the Epistle to the Romans, chap. viii. v. 38, says, " For I am persuaded that neither death nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, etc." From this arrangement therefore, it is evident that principalities and powers are not the same with angels; and as according to Paul they are beings so exalted, that in his Epistle to the Ephesians, he could not find any thing more magnificent to say of Christ, than that he is raised even above them, it follows that they must be Gods, since they are superior to the angelic order. It is remarkable too, that he coarranges height and depth (upsoma kai bathos) with principalities and powers; and bythos is one of the aeones according to the Valentinians. * Ad Cap. 18. Matthaei. ** De Myst. p. 206. *** See my Collection of these Oracles in the old Monthly Magazine. **** The Synoches form the second triad of the intelligible, and at the same time intellectual order of Gods. In the first Epistle to the Corinthians likewise, chap. viii. v. 5. Paul expressly asserts that there is a divine multitude. For he says, "Though there be that are called Gods, whether in heaven or in earth, (as there be Gods many and Lords many;)" in the parenthesis of which verse, it is incontrovertibly evident that he admits the existence of a plurality of Gods, though as well as the heathens he believed that one God only was supreme and the father of all things. Nor am I singular in asserting that this was admitted by Paul. For the Pseudo-Dionysius the Areopagite in the second chapter of his treatise On the Divine Names observes concerning what is here said by Paul as follows: "Again, from the deific energy of God, by which every thing according to its ability becomes deiform, many Gods are generated; in consequence of which there appears and is said to be a separation and multiplication of the one [supreme] God. Nevertheless, God himself, who is the chief deity, and is superessentially the supreme, is still one God, remaining impartible in the Gods distributed from him, united to himself, unmingled with the many, and void of multitude." And he afterwards adds, "that this was in a transcendent manner understood by Paul, who was the leader both of him and his preceptor, to divine illumination," in the above cited verse. And, "that in divine natures, unions vanquish and precede separations, and yet nevertheless they are united, after the separation which does not in proceeding depart from the one, and is unical." Paul therefore, according to this Dionysius, considered the Gods, conformably to Plato and the best of his disciples, as deiform processions from the one, and which at the same time that they have a distinct subsistence from, are profoundly united to their great producing cause. Dionysius also employs the very same expression which Proclus continually uses when speaking of the separation of the Gods from their source; for he says that the divine multitude [Greek text omitted, ed.], i. e. does not depart from, but abides in the one. Hence Proclus in the fifth book of his MS. Commentary On the Parmenides of Plato, speaking of the divine unities says, "Whichever among these you assume, it is the same with the others, because all of them are in each other, and are rooted in the one. For as trees by their summits (i. e. their roots) are fixed in the earth, and through these are earthly after the same manner also divine natures are rooted by their summits in the one, and each of them is a unity and one, through unconfused union with the one itself." [Greek text omitted, ed.] This Dionysius, who certainly lived posterior to Proclus, because he continually borrows from his works, barbarously confounding that scientific arrangement of these deiform processions from the one, which is so admirably unfolded by Proclus in the following work, classes them as follows. The first order, according to him, consists of Seraphim, Cherubim, and Thrones. The second of the divine essences characterized by dominion, might, and power. And the third of Principalities, Archangels, and Angels. Hence he has transferred the characteristics of the intelligible triad of Gods to Seraphim, Cherubim, and Thrones. For symmetry, truths and beauty, which characterize this triad, are said by Plato in the Philebus to subsist in the vestibule of the good; and Dionysius says of his first order that "it is as it were arranged in the vestibules of deity." Goodness, wisdom, and beauty also, are shown by Proclus in the third book of the following work to belong to the intelligible triad; goodness to its summit, wisdom to the middle of it, and beauty to its extremity. And Dionysius says, that according to the Hebrews, the word Cherubim signifies a multitude of knowledge, or an effusion of wisdom. The characteristics of the Gods called noetos kai noeros intelligible and at the same time intellectual, and of the Gods that are noeros intellectual alone, he appears to have transferred to his middle triad which is characterized by dominion, might, and power. And he has adapted his third triad consisting of Principalities, Archangels, and Angels, to the supermundane, liberated, and mundane orders of Gods. For the supermundane Gods are called by Proclus in the sixth book of the following work archai Principalities, or rulers, which is the word employed by Dionysius and Paul. And the mundane Gods are said by Proclus (in Parmenid.) to be the sources of a winged life, and angels are celebrated by Dionysius as having wings. Hence it is evident that Dionysius has accommodated the peculiarities of the different orders of Gods to the nine orders which he denominates celestial powers; and his arrangement has been adopted by all succeeding Christian theologists. Vestiges therefore of the theology of Plato may be seen both in the Jewish and Christian religion; and in a similar manner, a resemblance in the religions of all other nations to it might be easily pointed out, and its universality be clearly demonstrated. Omitting however, a discussion of this kind for the present, I shall further observe respecting this theology, that the deification of dead men, and, the worshipping men as Gods form no part of it when it is considered according to its genuine purity. Numerous instances of the truth of this might be adduced, but I shall mention for this purpose, as unexceptionable witnesses, the writings of Plato, the Golden Pythagoric verses,* and the treatise of Plutarch On Isis and Osiris. * "Diogenes Laertius says of Pythagoras, That he charged his disciples not to give equal degrees of honour to the Gods and heroes. Herodotus (in Euterpe) says of the Greeks, That they worshipped Hercules two ways, one as an immortal deity and so they sacrificed to him: and another as a Hero, and so they celebrated his memory. Isocrates (Encom. Helen.) distinguishes between the honours of heroes and Gods, when he speaks of Menelaus and Helena. But the distinction is nowhere more fully expressed than in the Greek inscription upon the statue of Regilla, wife to Herodes Atticus, as Salmasius thinks, which was set up in his temple at Triopium, and taken from the statue itself by Sirmondus; where it is said, That she had neither the honour of a mortal, nor yet that which was proper to the Gods . It seems by the inscription of Herodes, and by the testament of Epicteta extant in Greek in the Collection of Inscriptions, that it was in the power of particular families to keep festival days in honour of some of their own family, and to give heroical honours to them. In that noble inscription at Venice, we find three days appointed every year to be kept, and a confraternity established for that purpose with the laws of it. The first day to be observed in honour of the Muses, and sacrifices to be offered to them as deities. The second and third days in honour of the heroes of the family; between which honour and that of deities, they shewed the difference by the distance of time between them, and the preference given to the other. But wherein soever the difference lay, that there was a distinction acknowledged among them appears by this passage of Valerius in his excellent oration extant in Dionysius Halicarnass. Antiq. Rom. lib. 11. p. 696. / call, says he,the Gods to witness,whose temples and altars our family has worshipped with common sacrifices; and next after them, I call the Genii of our ancestors, to whom we give the second honours next to the Gods, as Celsus calls those the due honours that belong to the lower demons. From which we take notice, that the Heathens did not confound all degrees of divine worship, giving to the lowest object the same which they supposed to be due to the celestial deities, or the supreme God, So that if the distinction of divine worship will excuse from idolatry, the Heathens were not to blame for it." See Stiflingfleet's answer to a book entitled Catholics no Idolaters, p. 510, 513, etc. All the works of Plato indeed, evince the truth of this position, but this is particularly manifest from his Laws. The Golden verses order, that the immortal Gods be honoured first, as they are disposed by law; afterwards the illustrious Heroes, under which appellation, the author ofthe verses comprehends also angels and daemons properly so called: and in the last place the terrestrial daemons, i. e. such good men as transcend in virtues the rest of mankind. But to honour the Gods as they are disposed by law, is, as Hierocles observes, to reverence them as they are arranged by their fabricator and father; and this is to honour them as beings superior to man. Hence, to honour men, however excellent they may be, as Gods, is not to honour the Gods according to the rank in which they are placed by their Creator, for it is confounding the divine with the human nature, and is thus acting directly contrary to the Pythagoric precept. Plutarch too in his above- mentioned treatise most forcibly and clearly shows the impiety of worshipping men as Gods, as is evident from the following extract: " Those therefore, who think that things of this kind [i. e. fabulous stories of the Gods as if they were men] are but so many commemorations of the actions and disasters of kings and tyrants, who through transcendency in virtue or power, inscribed the title of divinity on their renown, and afterwards fell into great calamities and misfortunes, these employ the most easy method indeed of eluding the story, and not badly transfer things of evil report, from the Gods to men; and they are assisted in so doing by the narrations themselves. For the Egyptians relate, that Hermes was as to his body, with one arm longer than the other; that Typhon was in his complexion red; but Orus white, and Osiris black, as if they had been by nature men. Farther still, they also call Osiris a commander, and Canopus a pilot, from whom they say the star of that name was denominated. The ship likewise, which the Greeks call Argo, being the image of the ark of Osiris, and which therefore in honour of it is become a constellation, they make to ride not far from Orion and the Dog; of which they consider the one as sacred to Orus, but the other to Isis. "I fear, however, that this [according to the proverb] would be to move things immoveable, and to declare war, not only, as Simonides says, against a great length of time, but also against many nations and families of mankind who are under the influence of divine inspiration through piety to these Gods; and would not in any respect fall short of transferring from heaven to earth, such great and venerable names, and of thereby shaking and dissolving that worship and belief, which has been implanted in almost all men from their very birth, would be opening great doors to the tribe of atheists, who convert divine into human concerns; and would likewise afford a large license to the impostures of Euemerus of Messina, who devised certain memoirs of an incredible and fictitious mythology,* and thereby spread every kind of atheism through the globe, by inscribing all the received Gods, without any discrimination, by the names of generals, naval- captains, and kings, who lived in remote periods of time. He further adds, that they are recorded in golden characters, in a certain country called Panchoa, at which neither any Barbarian or Grecian ever arrived, except Euemerus alone, who, as it seems, sailed to the Panchoans and Triphyllians, that neither have, nor ever had a being. And though the great actions of Semiramis are celebrated by the Assyrians, and those of Sesostris in Egypt; and though the Phrygians even to the present time, call all splendid and admirable actions Manic, because a certain person named Manis who was one of their ancient kings, whom some call Masdes, was a brave and powerful man; and farther still, though Cyrus among the Persians, and Alexander among the Macedonians, proceeded in their victories, almost as far as to the boundaries of the earth, yet they only retain the name of good kings, and are remembered as such, [and not as Gods.] * Both Arnobius therefore and Minucius Felix were very unfortunate in quoting this impostor to prove that the Gods of the ancients had formerly been men. Vid. Arnob. lib. 4. Adversus Gentes, et Minucii Felicis Octavo, p. 350. 8vo. Parisiis, 1605. "But if certain persons, inflated by ostentation, as Plato says, having their soul at one and the same time inflamed with youth and ignorance, have insolently assumed the appellation of Gods, and had temples erected in their honour, yet this opinion of them flourished but for a short time, and afterwards they were charged with vanity and arrogance, in conjunction with impiety and lawless conduct; and thus, Like smoke they flew away with swift-pac'd fate. And being dragged from temples and altars like fugitive slaves, they have now nothing left them, but their monuments and tombs. Hence Antigonus the elder said to one Hermodotus, who had celebrated him in his poems as the offspring of the sun and a God, 'he who empties my close-stool-pan knows no such thing of me.' Very properly also, did Lysippus the sculptor blame Apelles the painter, for drawing the picture of Alexander with a thunder-bolt in his hand, whereas he had represented him with a spear, the glory of which, as being true and proper, no time would take away." In another part of the same work also, he admirably reprobates the impiety of making the Gods to be things inanimate, which was very common with Latin writers of the Augustan age, and of the ages that accompanied the decline and fall of the Roman empire. But what he says on this subject is as follows: "In the second place, which is of still greater consequence, men should be careful, and very much afraid, lest before they are aware, they tear in pieces and dissolve divine natures, into blasts of wind, streams of water, seminations, earings of land, accidents of the earth, aud mutations of the seasons, as those do who make Bacchus to be wine, and Vulcan flame. Cleanthes also somewhere says, that Persephone or Proserpine is the spirit or air that passes through the fruits of the earth, and is then slain. And a certain poet says of reapers, Then when the youth the limbs of Ceres cut. For these men do not in any respect differ from those who conceive the sails, the cables, and the anchor of a ship, to be the pilot, the yarn and the web to be the weaver, and the bowl, or the mead, or the ptisan, to, be the physician. But they also produce dire and atheistical opinions, by giving the names of Gods to natures and things deprived of sense and soul, and that are necessarily destroyed by men, who are in want of and use them. For it is not possible to conceive that these things are Gods; since, neither can any thing be a God to men, which is deprived of soul, or is subject to human power. From these things however, we are led to conceive those beings to be Gods, who both use them and impart them to us, and supply them perpetually and without ceasing. Nor do we conceive that the Gods who bestow these, are different in different countries, nor that some of them are peculiar to the Barbarians, but others to the Grecians, nor that some are southern, and others northern; but as the sun and moon, the heavens, the land, and the sea, are common to all men, yet are differently denominated by different nations; so the one reason that adorns these things, and the one providence that administers them, and the ministrant powers that preside over all nations, have different appellations and honours assigned them according to law by different countries. Of those also that have been consecrated to their service, some employ obscure, but others clearer symbols, not without danger thus conducting our intellectual conceptions to the apprehension of divine natures. For some, deviating from the true meaning of these symbols, have entirely slipt into superstition; and others again flying from superstition as a quagmire, have unaware fallen upon atheism as on a precipice. Hence, in order to avoid these dangers, it is especially necessary that resuming the reasoning of Philosophy as our guide to mystic knowledge, we should conceive piously of every thing that is said or done in religion; lest that, as Theodorus said, while he extended his arguments with his right hand, some of his auditors received them with their left, so we should fall into dangerous errors, by receiving what the laws have well instituted about sacrifices and festivals in a manner different from their original intention." The Emperor Julian, as well as Plutarch appears to have been perfectly aware of this confusion in the religion of the Heathens arising from the deification of men, and in the fragments of his treatise against the Christians, preserved by Cyril, he speaks of it as follows: "If any one wishes to consider the truth respecting you [Christians,] he will find that your impiety is composed of the Judaic audacity, and the indolence and confusion of the Heathens. For deriving from both, not that which is most beautiful, but the worst, you have fabricated a web of evils. With the Hebrews indeed, there are accurate and venerable laws pertaining to religion, and innumerable precepts which require a most holy life and deliberate choice. But when the Jewish legislator forbids the serving all the Gods, and enjoins the worship of one alone, whose portion is Jacob, and Israel the line of his inheritance, and not only says this, but also omits to add, I think, you shall not revile the Gods, the detestable wickedness and audacity of those in after times, wishing to take away all religious reverence from the multitude, thought that not to worship should be followed by blaspheming the Gods. This you have alone thence derived; but there is no similitude in anything else between you and them. Hence, from the innovation of the Hebrews, you have seized blasphemy towards the venerable Gods; but from our religion you have cast aside reverence to every nature more excellent than man, and the love of paternal institutes." "So great an apprehension indeed, says Dr. Stillingfleet, * had the Heathens of the necessity of appropriate acts of divine worship, that some of them have chosen to die, rather than to give them to what they did not believe to be God. We have a remarkable story to this purpose in Arrian and Curtius** concerning Callisthenes. Alexander arriving at that degree of vanity, as to desire to have divine worship given him, and the matter being started out of design among the courtiers, either by Anaxarchus, as Arrian, or Cleo the Sicilian, as Curtius says; and the way of doing it proposed, viz. by incense and prostration; Callisthenes vehemently opposed it, as that which would confound the difference of human and divine worship, which had been preserved inviolable among them. The worship of the Gods had been kept up in temples, with altars, and images, and sacrifices, and hymns, and prostrations, and such like; but it is by no means fitting, says he,for us to confound these things, either by lifting up men to the honours of the Gods, or depressing the Gods to the honours of men. For neither would Alexander suffer any man to usurp his royal dignity by the votes of men; how much more justly may the Gods disdain for any man to take their honours to himself. And it appears by Plutarch,*** that the Greeks thought it a mean and base thing for any of them, when sent on an embassy to the kings of Persia, to prostrate themselves before them, because this was only allowed among them in divine adoration. Therefore, says he, when Pelopidas and Ismenias were sent to Artaxerxes, Pelopidas did nothing unworthy, but Ismenias let fall his ring to the ground, and stooping for that was thought to make his adoration; which was altogether as good a shift as the Jesuits advising the crucifix to be held in the Mandarins' hands while they made their adorations in the Heathen temples in China. * Answer to Catholics no Idolaters Lond. 1676. p. 211. ** Arrian. de Exped. Alex. 1. 4. et Curt. lib. 8. *** Vit. Artaxerx. AElian. Var. hist. lib. 1. c. 21. "Conon* also refused to make his adoration, as a disgrace to his city; and Isocrates ** accuses the Persians for doing it, because herein they shewed, that they despised the Gods rather than men, by prostituting their honours to their princes. * Justin, lib. 6. ** Panegyr. Herodotus* mentions Sperchius and Bulis, who could not with the greatest violence be brought to give adoration to Xerxes, because it was against the law of their country to give divine honour to men* And Valerius Maximus** says, the Athenians put Timagoras to death for doing it; so strong an apprehension had possessed them, that the manner of worship which they used to their Gods, should be preserved sacred and inviolable." The philosopher Sallust also in his treatise On the Gods and the World says, "It is not unreasonable to suppose that impiety is a species of punishment, and that those who have had a knowledge of the Gods, and yet despised them, will in another life be deprived of this knowledge. And it is requisite to make the punishment of those who have honoured their kings as Gods to consist in being expelled from the Gods." * Lib. 7. ** Lib. 6. Cap. 3. When the ineffable transcendency of the first God, which was considered as the grand principle in the Heathen theology, by its most ancient promulgators Orpheus, Pythagoras, and Plato, was forgotten, this oblivion was doubtless the principal cause of dead men being deified by the Pagans. Had they properly directed their attention to this transcendency they would have perceived it to be so immense as to surpass eternity, infinity, self-subsistence, and even essence itself, and that these in reality belong to those venerable natures which are as it were first unfolded into light from the unfathomable depths of that truly mystic unknown, about which all knowledge is refunded into ignorance. For as Simplicius justly observes, " It is requisite that he who ascends to the principle of things should investigate whether it is possible there can be any thing better than the supposed principle; and if something more excellent is found, the same enquiry should again be made respecting that, till we arrive at the highest conceptions, than which we have no longer any more venerable. Nor should we stop in our ascent till we find this to be the case. For there is no occasion to fear that our progression will be through an unsubstantial void, by conceiving something about the first principles which is greater and more transcendent than their nature. For it is not possible for our conceptions to take such a mighty leap as to equal, and much less to pass beyond the dignity of the first principles of things." He adds, "This therefore is one and the best extension [of the soul] to [the highest] God, and is as much as possible irreprehensible; viz. to know firmly, that by ascribing to him the most venerable excellencies we can conceive, and the most holy and primary names and things, we ascribe nothing to him which is suitable to his dignity. It is sufficient however, to procure our pardon [for the attempt,] that we can attribute to him nothing superior."* If it is not possible therefore to form any ideas equal to the dignity of the immediate progeny of the ineffable, i. e. of the first principles of things, how much less can our conceptions reach that thrice unknown darkness, in the reverential language of the Egyptians,** which is even beyond these? Had the Heathens therefore considered as they ought this transcendency of the supreme God, they would never have presumed to equalize the human with the divine nature, and consequently would never have worshipped men as Gods. Their theology, however, is not to be accused as the cause of this impiety, but their forgetfulness of the sublimest of its dogmas, and the confusion with which this oblivion was necessarily attended. * Simplic. in Epict. Enchir. p. 207. Lond. 1670. 8vo. ** Of the first principle, says Damascius (in M. S. peri archon) the Egyptians said notlung, but celebrated it as a darkness beyond all intellectual conception, a thrice unknown darkness In the last place, I wish to adduce a few respectable testimonies to prove that statues were not considered nor worshipped by any of the intelligent Heathens as Gods, but as the resemblances of the Gods, as auxiliaries to the recollection of a divine nature, and the means of procuring its assistance and favour. For this purpose, I shall first present the reader with what the philosopher Sallust says concerning sacrifices and the honours which were paid to the divinities, in his golden treatise On the Gods and the World. " The honours, says he, which we pay to the Gods are performed for the sake of our advantage; and since the providence of the Gods is every where extended, a certain habitude or fitness is all that is requisite in order to receive their beneficent communications. But all habitude is produced through imitation and similitude. Hence temples imitate the heavens, but altars the earth; statues resemble life, and on this account they are similar to animals; prayers imitate that which is intellectual; but characters superior ineffable powers; herbs and stones resemble matter; and animals which are sacrificed the irrational life of our souls. But from all these nothing happens to the Gods beyond what they already possess; for what accession can be made to a divine nature? But a conjunction with our souls and the Gods is by these means produced. "I think however, it will be proper to add a few things concerning sacrifices. And in the first place, since we possess every thing from the Gods, and it is but just to offer the first fruits of gifts to the givers; hence, of our possessions we offer the first fruits through consecrated gifts; of our bodies through ornaments; and of our life through sacrifices. Besides, without sacrifices, prayers are words only; but accompanied with sacrifices they become animated words; the words indeed corroborating life, but life animating the words. Add too, that the felicity of every thing is its proper perfection; but the proper perfection of every thing consists in a conjunction with its cause. And on this account we pray that we may be conjoined with the Gods. Since therefore life primarily subsists in the Gods, and there is also a certain human life, but the latter desires to be united to the former, a medium is required; for natures much distant from each other cannot be conjoined without a medium. And it is necessary that the medium should be similar to the connected natures. Life therefore must necessarily be the medium of life; and hence men of the present day that are happy, and all the ancients, have sacrificed animals. And this indeed not rashly, but in a manner accommodated to every God, with many other ceremonies respecting the cultivation of divinity."* * See chap. 15 and 16, of my translation of this excellent work. In the next place, the elegant Maximus Tyrius admirably observes concerning the worship of statues* as follows: "It appears to me that as external discourse has no need, in order to its composition, of certain Phoenician, or Ionian, or Attic, or Assyrian, or Egyptian characters, but human imbecility devised these marks, in which inserting its dulness, it recovers from them its memory; in like manner a divine nature has no need of statues or altars; but human nature being very imbecile, and as much distant from divinity as earth from heaven, devised these symbols, in which it inserted the names and the renown of the Gods. Those, therefore, whose memory is robust, and who are able, by directly extending their soul to heaven, to meet with divinity, have, perhaps** no need of statues. This race is, however, rare among men, and in a whole nation you will not find one who recollects divinity, and who is not in want of this kind of assistance, which resembles that devised by writing masters for boys, who give them obscure marks as copies; by writing over which, their hand being guided by that of the master, they become, through memory, accustomed to the art. It appears to me therefore, that legislators devised these statues for men, as if for a certain kind of boys, as tokens of the honour which should be paid to divinity, and a certain manuduction as it were and path to reminiscence. * See Vol. 2 of my translation of his Dissertations, Dissertat. 38, the title of which is, "Whether statues should be dedicated to the Gods." ** "The philosopher Isidorus was a man of this description, as we are informed by Damascius in the extracts from his life preserved by Photius. For he says of him: "He was not willing to adore statues, but approached to the Gods themselves, who are inwardly concealed not in adyta, but in the occult itself, whatever it may be of allperfect ignorance. How therefore to them being such did he approach? Through vehement love, this also being occult [on the inner side of nature]. And what else indeed, could conduct him to them than a love which is also unknown? What my meaning is those who have experienced this love know; but it is impossible to reveal it by words, and it is no less difficult to understand what it is." "Of statues however, there is neither one law, nor one mode, nor one art, nor one matter. For the Greeks think it fit to honour the Gods from things the most beautiful in the earth, from a pure matter, the human form, and accurate art: and their opinion is not irrational who fashion statues in the human resemblance. For if the human soul is most near and most similar to divinity, it is not reasonable to suppose that divinity would invest that which is most similar to himself with a most deformed body, but rather with one which would be an easy vehicle to immortal souls, light, and adapted to motion. For this alone, of all the bodies on the earth, raises its summit on high, is magnificent, superb, and full of symmetry, neither astonishing through its magnitude, nor terrible through its strength, nor moved with difficulty through its weight, nor slippery through its smoothness, nor repercussive through its hardness, nor groveling through its coldness, nor precipitate through its heat, nor inclined to swim through its laxity, nor feeding on raw flesh through its ferocity, nor on grass through its imbecility; but is harmonically composed for its proper works, and is dreadful to timid animals, but mild to such as are brave. It is also adapted to walk by nature, but winged by reason, capable of swimming by art, feeds on corn and fruits, and cultivates the earth, is of a good colour, stands firm, has a pleasing countenance, and a graceful beard. In the resemblance of such a body, the Greeks think fit to honour the Gods." He then observes, "that with respect to the Barbarians, all of them in like manner admit the subsistence of divinity, but different nations among these adopt different symbols." After which he adds, "O many and all- various statues! of which some are fashioned by art, and others are embraced through indigence: some are honoured through utility, and others are venerated through the astonishment which they excite; some are considered as divine through their magnitude, and others are celebrated for their beauty ! There is not indeed any race of men, neither Barbarian nor Grecian, neither maritime nor continental, neither living a pastoral life, nor dwelling in cities, which can endure to be without some symbols of the honour of the Gods. How, therefore, shall any one discuss the question whether it is proper that statues of the Gods should be fabricated or not? For if we were to give laws to other men recently sprung from the earth, and dwelling beyond our boundaries and our air, or who were fashioned by a certain Prometheus, ignorant of life, and law, and reason, it might perhaps demand consideration, whether this race should be permitted to adore these spontaneous statues alone, which are not fashioned from ivory or gold, and which are neither oaks nor cedars, nor rivers, nor birds, but the rising sun, the splendid moon, the variegated heaven, the earth itself and the air, all fire and all water; or shall we constrain these men also to the necessity of honouring wood, or stones or images? If, however, this is the common law of all men, let us make no innovations, let us admit the conceptions concerning the Gods, and preserve their symbols as well as their names. "For divinity indeed, the father and fabricator of all things, is more ancient than the sun and the heavens, more excellent than time and eternity, and every flowing nature, and is a legislator without law, ineffable by voice, and invisible by the eyes. Not being able, however, to comprehend his essence, we apply for assistance to words and names, to animals, and figures of gold and ivory and silver, to plants and rivers, to the summits of mountains, and to streams of water; desiring indeed to understand his nature, but through imbecility calling him by the names of such things as appear to us to be beautiful. And in thus acting, we are affected in the same manner as lovers, who are delighted with surveying the images of the objects of their love, and with recollecting the lyre, the dart, and the seat of these, the circus in which they ran, and every thing in short, which excites the memory of the beloved object. What then remains for me to investigate and determine respecting statues? only to admit the subsistence of deity. But if the art of Phidias excites the Greeks to the recollection of divinity, honour to animals the Egyptians, a river others, and fire others, I do not condemn the dissonance: let them only know, let them only love, let them only be mindful of the object they adore." With respect to the worship of animals, Plutarch apologizes for it in the following excellent manner in his treatise On Isis and Osiris. "It now remains that we should speak of the utility of these animals to man, and of their symbolical meaning; some of them partaking of one of these only, but many of them of both. It is evident therefore that the Egyptians worshipped the ox, the sheep, and the ichneumon, on account of their use and benefit, as the Lemnians did larks, for discovering the eggs of caterpillars and breaking them; and the Thessalians storks, because, as their land produced abundance of serpents, the storks destroyed all of them as soon as they appeared. Hence also they enacted a law, that whoever killed a stork should be banished. But the Egyptians honoured the asp, the weezle, and the beetle, in consequence of observing in them certain dark resemblances of the power of the Gods, like that of the sun in drops of water. For at present, many believe and assert that the weezle engenders by the ear, and brings forth by the mouth, being thus an image of the generation of reason, [or the productive principle of things.] But the genus of beetles has no female; and all the males emit their sperm into a spherical piece of earth, which they roll about thrusting it backwards with their hind feet, while they themselves move forward; just as the sun appears to revolve in a direction contrary to that of the heavens, in consequence of moving from west to east. They also assimilated the asp to a star, as being exempt from old age, and performing its motions unassisted by organs with agility and ease. Nor was the crocodile honoured by them without a probable cause; but is said to have been considered by them as a resemblance of divinity, as being the only animal that is without a tongue. For the divine reason is unindigent of voice, and proceeding through a silent path, and accompanied with justice, conducts mortal affairs according to it. They also say it is the only animal living in water that has the sight of its eyes covered with a thin and transparent film, which descends from his forehead, so that he sees without being seen, which is likewise the case with the first God. But in whatever place the female crocodile may lay her eggs, this may with certainty be concluded to be the boundary of the increase of the Nile. For not being able to lay their eggs in the water, and fearing to lay them far from it, they have such an accurate pre- sensation of futurity, that though they enjoy the benefit of the river in its access, during the time of their laying and hatching, yet they preserve their eggs dry and untouched by the water. They also lay sixty eggs, are the same number of days in hatching them, and those that are the longest lived among them, live just so many years; which number is the first of the measures employed by those who are conversant with the heavenly bodies. "Moreover, of those animals that were honoured for both reasons, we have before spoken of the dog. But the ibis, killing indeed all deadly reptiles, was the first that taught men the use of medical evacuation, in consequence of observing that she is after this manner washed and purified by herself. Those priests also, that are most attentive to the laws of sacred rites, when they consecrate water for lustration, fetch it from that place where the ibis had been drinking; for she will neither drink nor come near unwholesome or infected water; but with the distance of her feet from each other, and her bill she makes an equilateral triangle. Farther still, the variety and mixture of her black wings about the white represents the moon when she is gibbous. " We ought not, however, to wonder if the Egyptians love such slender similitudes, since the Greeks also, both in their pictures and statues, employ many such like resemblances of the Gods. Thus in Crete, there was a statue of Jupiter without ears. For it is fit that he who is the ruler and lord of all things, should hear no one [,i. e. Should be perfectly impartial]. Phidias also placed a dragon by the statue of Minerva, and a snail by that of Venus at Elis, to show that virgins require a guard, and that keeping at home and silence become married women. But the trident of Neptune is a symbol of the third region of the world, which the sea possesses, having an arrangement after the heavens and the air. Hence also, they thus denominated Amphitrite and the Tritons. The Pythagoreans likewise adorned numbers and figures with the appellations of the Gods. For they called the equilateral triangle Minerva Coryphagenes, or begotten from the summit, and Tritogeneia, because it is divided by three perpendiculars drawn from the three angles. But they called the one Apollo, being persuaded to this by the obvious meaning of the word Apollo [which signifies a privation of multitude] and by the simplicity of the monad. The duad they denominated strife and audacity; and the triad justice. For since injuring and being injured are two extremes subsisting according to excess and defect, justice through equality has a situation in the middle. But what is called the tetractys, being the number 36, was, as is reported, their greatest oath, and was denominated the world. For this number is formed from the composition of the four first even, and the four first odd numbers, collected into one sum.* * For 3+4+6+8 = 20; and 1+3+5+7=16; and 20+16=36. If therefore the most approved of the philosophers did not think it proper to neglect or despise any occult signification of a divine nature when they perceived it even in things which are inanimate and incorporeal, it appears to me, that they in a still greater degree venerated those peculiarities depending on manners which they saw in such natures as had sense, and were endued with soul, with passion, and ethical habits. We must embrace therefore, not those who honor these kings, but those who reverence divinity through these, as through most clear mirrors, and which are produced by nature, in a becoming manner, conceiving them to be the instruments or the art of the God by whom all things are perpetually adorned, [note ed.: adornment is in Greek: Kosmos]. But we ought to think that no inanimate being can be more excellent than one that is animated, nor an insensible than a sensitive being, not even though some one should collect together all the gold and emeralds in the universe. For the divinity is not ingenerated either in colours, or figures, or smoothness; but such things as neither ever did, nor are naturally adapted to participate of life, have an allotment more ignoble than that of dead bodies. But the nature which lives and sees, and has the principle of motion from itself, and a knowledge of things appropriate and foreign to its being, has certainly derived an efflux and portion of that wisdom, which, as Heraclitus says, considers how both itself, and the universe is governed. Hence the divinity is not worse represented in these animals, than in the workmanships of copper and stone, which in a similar manner suffer corruption and decay, but are naturally deprived of all sense and consciousness. This then I consider as the best defence that can be given of the adoration of animals by the Egyptians. With respect however to the sacred vestments, those of Isis are of various hues; for her power is about matter, which becomes and receives all things, as light and darkness, day and night, fire and water, life and death, beginning and end; but those of Osiris are without a shade and have no variety of colours, but have one only which is simple and luciform. Hence when the latter have been once used, they are laid aside and preserved; for the intelligible is invisible and intangible. But the vestments of Isis are used frequently. For sensible things being in daily use and at hand, present us with many developements and views of their different mutations: but the intellectual perception of that which is intelligible, genuine, and holy, luminously darting through the soul like a coruscation, is attended with a simultaneous contact and vision of its object. Hence Plato and Aristotle call this part of philosophy epoptic or intuitive, indicating that those who have through the exercise of the reasoning power soared beyond these doxastic, mingled and all- various natures, raise themselves to that first, simple, and immaterial principle, and passing into contact with the pure truth which subsists about it, they consider themselves as having at length obtained the end of philosophy. And that which the present devoted and veiled priests obscurely manifest with great reverence and caution is that this God is the ruler and prince of the dead, and is not different from that divinity who is called by the Greeks Hades and Pluto, the truth of which assertion not being understood, disturbs the multitude, who suspect that the truly sacred and holy Osiris dwells in and under the earth, where the bodies of those are concealed who appear to have obtained an end of their being. But he indeed himself is at the remotest distance from the earth, unstained, unpolluted, and pure from every essence that receives corruption and death. The souls of men however, being here encompassed with bodies and passions, cannot participate of divinity except as of an obscure dream by intellectual contact through philosophy. But when they are liberated from the body, and pass into the invisible, impassive, and pure region, this God is then their leader and king, from whom they depend, insatiably beholding him, and desiring to survey that beauty which cannot be expressed or uttered by men; and which Isis, as the ancient discourse evinces, always loving, pursuing, and enjoying fills such things in these lower regions as participate of generation with every thing beautiful and good." And lastly, the Emperor Julian, in a fragment of an Oration or Epistle on the duties of a priest, has the following remarks on religiously venerating statues: "Statues and altars, and the preservation of unextinguished fire, and in short, all such particulars, have been established by our fathers as symbols of the presence of the Gods; not that we should believe that these symbols are Gods, but that through these we should worship the Gods. For since we are connected with body, it is also necessary that our worship of the Gods should be performed in a corporeal manner; but they are incorporeal. And they indeed have exhibited to us as the first of statues, that which ranks as the second genus of Gods from the first, and which circularly revolves round the whole of heaven.*" Since, however, a corporeal worship cannot even be paid to these, because they are naturally unindigent, a third kind of statues was devised on the earth, by the worship of which we render the Gods propitious to us. For as those who reverence the images of kings, who are not in want of any such reverence, at the same time attract to themselves their benevolence; thus also those who venerate the statues of the Gods, who are not in want of any thing, persuade the Gods by this veneration to assist and be favourable to them. For alacrity in the performance of things in our power is a document of true sanctity; and it is very evident that he who accomplishes the former, will in a greater degree possess the latter. But he who despises things in his power, and afterwards pretends to desire impossibilities, evidently does not pursue the latter, and overlooks the former. For though divinity is not in want of any thing, it does not follow that on this account nothing is to be offered to him. For neither is he in want of celebration through the ministry of words. What then? Is it therefore reasonable that he should be deprived of this? By no means. Neither therefore is he to be deprived of the honour which is paid him through works; which honour has been legally established, not for three, or for three thousand years, but in all preceding ages, among all nations of the earth. * Meaning those divine bodies the celestial orbs, which in consequence of participating a divine life from the incorporeal powers, from which they are suspended, may be very properly called secondary Gods. "But [the Galilaeans will say,] O! you who have admitted into your soul every multitude of daemons, whom, though according to you they are formless and unfigured, you have fashioned in a corporeal resemblance, it is not fit that honour should be paid to divinity through such works. How, then, do not we [heathens] consider as wood and stones those statues which are fashioned by the hands of men? O more stupid than even stones themselves! Do you fancy that all men are to be drawn by the nose as you are drawn by execrable daemons, so as to think that the artificial resemblances of the Gods are the Gods themselves! Looking therefore to the resemblances of the Gods, we do not think them to be either stones or wood; for neither do we think that the Gods are these resemblances; since neither do we say that royal images are wood, or stone, or brass, nor that they are the kings themselves, but the images of kings. Whoever, therefore, loves his king, beholds with pleasure the image of his king; whoever loves his child is delighted with his image; and whoever loves his father surveys his image with delight.* * Dr. Stillingfleet quotes this part of the extract, in his answer to a book entitled Catholics no Idolaters, and, calls Julian the devout emperor. Hence also, he who is a lover of divinity gladly surveys the statues and images of the Gods; at the same time venerating and fearing with a holy dread the Gods who invisibly behold him.' ** ** "Dio Chrysostome (says Dr. Stillingfleet in the before-cited work, p. 414) at large debates the case about images, in his Olympic Oration; wherein he first shows, that all men have a natural apprehension of one supreme God the father of all things; and that this God was represented by the statue made by Phidias of Jupiter Olympius, for so he said 'before whom we now are'; and then describes him to be the king, ruler, and father of all, both Gods and men. This image he calls the most blessed, the most excellent, the most beautiful, the most beloved image of God. He says there are four ways of coming to the knowledge of God, by nature, by the instructions of the poets, by the laws, and by images; but neither poets, nor lawgivers, nor artificers were the best interpreters of the deity, but only the philosophers who both understood and explained the divine nature most truly and perfectly. After this, he supposes Phidias to be called to account for making such an image of God, as unworthy of him; when Iphitus, Lycurgus, and the old Eleans, made none at all of him, as being out of the power of man to express his nature. To this Phidias replies, that no man can express mind and understanding by figures, or colours, and therefore they are forced to fly to that in which the soul inhabits, and from thence they attribute the seat of wisdom and reason to God, having nothing better to represent him by. And by that means joining power and art together, they endeavour by something which may be seen and painted, to represent that which is invisible and inexpressible. But it may be said, we had better then have no image or representation of him at all. No, says he; for mankind doth not love to worship God at a distance, but to come near and feel him, and with assurance to sacrifice to him and crown him. Like children newly weaned from their parents, who put out their hands towards them in their dreams as if they were still present; so do men out of the sense of God's goodness and their relation to him, love to have him represented as present with them, and so to converse with him. Thence have come all the representations of God among the barbarous nations, in mountains, and trees, and stones." The same conceptions also about statues are entertained by the Brachmans in Benares on the Ganges. For Monsieur Bernier when he was at their university, and was discoursing with one of the most learned men among them, proposed to him the question about the adoration of their idols, and reproaching him with it as a thing very unreasonable, received from him this remarkable answer: "We have indeed in our temples many different statues, as those of Brahma, Mahaden, Genick, and Gavani, who are some of the chief and most perfect Deutas (or Deities); and we have also many others of less perfection, to whom we pay great honour, prostrating ourselves before them, and presenting them flowers, rice, oyles, saffron, and Ihe like, with much ceremony. But we do not believe these statues to be Brahma or Bechen, &c. themselves, but only their images and representations, and we only give them that honour on account of the beings they represent. They are in our temples, because it is necessary in order to pray well, to have something before our eyes that may fix the mind. And when we pray, it is not the statue we pray to, but he that is represented by it." The Brahmans have also another way of defending their worship of statues, of which the same author gives the following account: "That God, or that sovereign being whom they call Achar (immutable) has produced or drawn out of his own substance, not only souls, but also whatever is material and corporeal in the universe, so that all things in the world are but one and the same thing with God himself, as all numbers are but one and the same unity repeated." Bernier Memoires, tome 3. p. 171.178. From this latter extract it appears that the Brachmans as well as the ancient Egyptians, believe that the supreme principle is all things. According to the best of the Platonists likewise, this principle is all things prior to all. For by being the one, it is all things after the most simple manner, i. e. so as to transcend all multitude. The Catholics have employed arguments similar to these, in defence of the reverence which they pay to the images of their saints. Indeed, it is the doctrine of the Church of England,* that the Catholics form the same opinions of the saints whose images they worship as the Heathens did of their Gods; and employ the same outward rites in honouring their images, as the Heathens did in the religious veneration of their statues. Thus as the Heathens had their tutelar Gods, such as were Belus to the Babylonians and Assyrians, Osiris and Isis to the Egyptians, and Vulcan to the Lemnians, thus also the Catholics attribute the defence of certain countries to certain saints. Have not the saints also to whom the safeguard of particular cities is committed, the same office as the Dii Presides of the Heathens? Such as were at Delphi, Apollo; at Athens, Minerva; at Carthage, Juno; and at Rome, Quirinus. And do not the saints to whom churches are built and altars erected correspond to the Dii Patroni of the Heathens? Such as were in the Capitol, Jupiter, in the temple at Paphos, Venus, in the temple of Ephesus, Diana. Are not likewise, our Lady of Walsingham, our Lady of Ipswich, our Lady of Wilsdon, and the like, imitations of Diana Agrotera, Diana Coriphea, Diana Ephesia, Venus Cypria, Venus Paphia, Venus Gnidia, and the like? The Catholics too, have substituted for the marine deities Neptune, Triton, Nereus, Castor and Pollux, Venus, &c. Saint Christopher, Saint Clement, and others, and especially our Lady, as she is called by them, to whom seamen sing Ave Maris Stella. Neither has the fire escaped their imitation of the Pagans. For instead of Vulcan and Vesta, the inspective guardians of fire according to the Heathens, the Catholics have substituted Saint Agatha, on the day of whose nativity they make letters for the purpose of extinguishing fire. Every artificer likewise and profession has a special saint in the place of a presiding God. Thus scholars have Saint Nicholas and Saint Gregory; painters Saint Luke; nor are soldiers in want of a saint corresponding to Mars, nor lovers of one who is a substitute for Venus. * See its Homilies, tome 2. p. 46. All diseases too have their special saints instead of Gods, who are invoked as possessing a healing power. Thus the venereal disease has Saint Roche; the falling sickness Saint Cornelius, the toothach Saint Apollin, &c. Beasts and cattle also have their presiding saints: for Saint Loy (says the Homily) is the horse-leach, and Saint Antony the swineherd, etc. The Homily adds,* "that in many points the Papists exceed the Gentiles in idolatry, and particularly in honouring and worshipping the relics and bones of saints, which prove that they be mortal men and dead, and therefore no Gods to be worshipped, which the Gentiles would never confess of their Gods for very shame." And after enumerating many ridiculous practices of the Catholics in reference to these relics, the Homily concludes with observing, "that they are not only more wicked than the Gentile idolaters, but also no wiser than asses, horses, and mules, which have no understanding." * Tome 2. p. 54 In the second place the Homilies shew (p. 49) that the rites and ceremonies of the Papists in honouring and worshipping their images or saints, are the same with the rites of the Pagans. "This, say they, is evident in their pilgrimages to visit images which had more holiness and virtue in them than others. In their candle-religion, burning incense, offering up gold to images, hanging up crutches, chairs, and ships, legs, arms, and whole men and women of war, before images, as though by them, or saints (as they say) they were delivered from lameness, sickness, captivity, or shipwrack." In spreading abroad after the manner of the Heathens, the miracles that have accompanied images, " Such an image was sent from heaven, like the Palladium, or Diana of the Ephesians. Such an image was brought by angels. Such a one came itself far from the east to the west, as Dame Fortune fled to Rom