A Treatise of the Laws of Nature. Richard Cumberland

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СКАЧАТЬ Emperour and others argue, “Can there be Order in Thee, and none in the World? It is absurd to say, that the Heaven, or visible World is without a Soul, seeing we, that have but a part of the Body of the Universe, have a Soul. For how could a Part have Soul, if the Universe was devoid of it?” Socrates’s Discourse with Aristodemus, against Atheism, is thus represented by Cicero. “The Humour, and Heat, and Breath, and Earth, which is in our Body, if any one asketh, whence we have them? It is manifest, that we took one of them from the Earth, another of them from the Water, the other from the Fire and Air. But that which surmounteth all these, Reason, Mind, Counsel, Cogitation, Prudence, where found we it? Whence took we it? Whence hath Man snatch’d to himself such a Thing as this? So Zeno, the Father of the Stoicks, discourseth against Atheism. “What is devoid of Soul and Reason, cannot generate an Animal and a Rational. But the World generateth Animals and Rationals. Therefore the World is an Animal and Rational. That which is Rational, is better than that which is not Rational: But nothing is better than the World. Therefore the World is Rational. In like manner we may infer, that the World is Wise, that the World is Blessed, that the World is Eternal.” So Balbus, in Cicero, discourseth for the Theism of the Pagans (the Worshippers of the mundane System) against Atheism; “From that Ardor, or Vital Heat, which is in the World” (the mundane Soul of the Stoicks) “all Motion ariseth: Which, because it is self-moving, is necessarily a Mind; whence it followeth, that the World is an Animal. Hence also we may infer, that it is intelligent, because the World is certainly better than any particular Nature, which is but part of the World. The World, because it comprehendeth all Things, nor is there any Thing which is not in it, is every way perfect: Nothing can be wanting to what is the best: There is nothing better than Mind and Reason: These, therefore, cannot be wanting to the World; wherefore it is Wise and Good.”⁹¹ At this rate these Heathen Philosophers deified the World in their Disputes against Atheism, the main Scope of which is to prove the Being of an Animative Mind of the World; the acknowledgment where of constituted a Pagan Theist, and distinguish’d him from an Atheist. “Allothers” (saith Plutarch) “affirm, that the World is animated and administred by Providence: But Democritus and Epicurus, and so many as introduce Atoms and Vacuum, do neither acknowledge the World to be animated, nor to be govern’d by Providence; but by an irrational Nature.”⁹²

      In their Disputes against Atheism the Pagan Theists design to establish their own Theism, which is their Religion of worshipping the Universe, Heaven, and the Stars. For their governing Mind and Soul of the World, for whose Existence they dispute is Universal, Mundane, Animative Nature, Animative of the World, (as the Soul of Man is of his Body,) involv’d in the World, and deifying the World. In the Stoicks Account of the Mundane System, there are various Complications of Jupiter and the World; and they are so complicated, that each communicateth to the other his Name and his Properties. For the Deity is called the World. “If you call the Deity the World, you are not mistaken in so doing,” saith Seneca. And as the Deity is call’d the World, both the Whole and the Parts of it, is call’d God, according to that of Manilius;

      Quâ pateat Mundum Divino Numine verti,

      Atque ipsum esse Deum ———

      The World is govern’d by the Deity,

      And is itself the Deity.⁹³

      The Doctrine of the Soul of the World inforceth the Unity of the Universe, and that all Things are one, one animated mundane System. “The chief Philosophers have declared, That all is one.”⁹⁴ So Linus;

      Omnia sunt unum, sunt omnis singula partes.

      All Things are Part of the Universe, and that All is One.⁹⁵

      The Unity of the Universe, which is a fundamental Mistake, and very pernicious to true Religion, is a principal Maxim among the Stoicks. “This whole” (saith Seneca⁹⁶) “in which we are contain’d, is both one Thing and God. This All, the Comprehension of divine and human Things, is one Thing. We are the Members of one great Body.” The Universe is suppos’d to be one Body, because of its informing Soul, which connecteth and holdeth the Parts of it together. So Sextus Empiricus represents the Sense of Pythagoras, Empedocles, and all the Italick Philosophers. “We Men have not only a Conjunction amongst our-selves, with one another, and with the Gods above us, but also with the Brutes below us: Because there is one Spirit, which, as a Soul, pervadeth the whole World, and uniteth together all the Parts of it.”⁹⁷

      This vital Constitution of the Universe is the Origin of Natural Magick, which is a vital Sympathy and Antipathy, between several Things in the World. But, under the pretence of Natural Magick, Arts Magical, in the foulest Sense, were introduc’d. The Heathens thought, that there was a Sympathy and Consent amongst the Parts of the Universe, as being Parts of one Whole; such, as is amongst the Parts of the human Body, or the Strings of a Musical Instrument. Into this they resolv’d the Efficacy of Charms and Fascinations, Mystick Ceremonies, Symbols, and Sacrifices, and Prayers to the Sun and Stars, attracting Influences from them, in the same manner as when the lower Part of a Chord that is stretch’d, is put into Motion, the upper Part is put into Motion also. This one animated Mundane System is necessarily One Mundane Animal, upon which Account they attribute a Magical Constitution to the Universe. For they suppose, That this Universe is one, and one Animal, so that nothing is so remote, as not to be near, because of the Sympathy and Consent of Motion, which is between the Parts of one Animal. Now an Animal Fabrick must have Distinction of Parts. So the Stoicks say, That God is the Mind of the Universe, the Body of it is his Body, and the Sun, Moon, and Stars, are the Eyes of this great Mundane Animal, which was thought of the Hermaphrodite Kind, because it was believ’d to be a generative Animal, and therefore both Sexes are attributed to it in Jarchas the Brachman’s answer to Apollonius. “The World is an Animal; for it generateth all Things, being of both Natures, Male and Female, and doing the Part, both of Father and Mother, for Generation.” Because the World consists of active and passive Principles, and, because the Virtue of Generating and Conceiving, the Masculine and Feminine Virtue, are united in universal Nature, it is not unfitly intituled αρρενοθηλυς, Male and Female. The Orphick Doctrine concerning the Deity, of which the following Lines are a remarkable Compend, assert the same Notion; ascribing both Sexes to the All-generating Deity.

      Ζεὺς πρω̑τος γένετο, Ζεὺς ὕςατος ἀρχικέκαυνος

      Ζεὺς κεϕαλνὶ, Ζεὺς μέσσα διος δ’ὀκ πάντα τέτυκτἀι.

      Ζεὺς πυθμνὶν, γαίης τε καὶ οὐρανού ἀςερόεντος.

      Ζεὺς ᾅρονιν γένετο, Ζεὺς ᾂμζροτος ἕπλετο νύμϕη.

      Ζεὺς πνοίη πάντων ἀκαμὰ του Ζεὺς πυρὸς ὀρμη.

      Ζεὺς πόντου ρὀζα, Ζεὺς ἠλιος, ἠδὲ σελήνη

      Ζεὺς βασιλgr;ευς, Ζεὺς ἀρχὸς ἀπάντων ἀρχικέραυνος:

      Πάντας γάρ κρίψας ᾂυτους ϕάος ἐς πολυγεθές,

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