Chapter XV: Book II (5)

THERE is still one remarkable Notion or Doctrine among the Ancients which we have not spoken to; ’tis partly symbolical, and the Propriety of the Symbol, or of the Application of it, hath been little understood; ’tis their Doctrine of the _Mundane Egg_, or their comparing the World to an Egg, and especially in the original Composition of it. This seems to be a mean Comparison, the World and an Egg; what Proportion, or what Resemblance betwixt these two Things? And yet I do not know any symbolical Doctrine, or Conclusion, that hath been so universally entertain’d by the _Mystæ_, or wise and learned of all Nations; as hath been noted before in the fifth Chapter of the first Book, and at large in the _Latin_ Treatise. (_Lib. 2. c. 10._) ’Tis certain, that by the World in this Similitude, they do not mean the Great Universe, for that hath neither Figure, nor any determinate Form of Composition, and it would be a great Vanity and Rashness in any one to compare this to an Egg: The Works of God are immense, as his Nature is infinite, and we cannot make any Image or Resemblance of either of them; but this Comparison is to be understood of the _Sublunary World_, or of the _Earth_: And for a general Key to Antiquity upon this Argument, we may lay this down as a Maxim or Canon, _That what the Ancients have said concerning the Form and Figure of the World, or concerning the Original of it from a Chaos, or about its Periods and Dissolution, are never to be understood of the great Universe, but of our Earth, or of this sublunary and terrestrial World_. And this Observation being made, do but reflect upon our Theory of the Earth, the Manner of its Composition at first, and the Figure of it, being compleated, and you will need no other Interpreter to understand this Mystery. We have shew’d there, (_Book 1. c. 5._) that the Figure of it, when finish’d, was Oval, and the inward Form of it was a Frame of four Regions, encompassing one another, where that of Fire lay in the Middle like the Yolk, and a Shell of Earth inclos’d them all. This gives a Solution so easy and natural, and shews such an Aptness and Elegancy in the Representation, that one cannot doubt upon a View and Compare of Circumstances, but that we have truly found out the Riddle of the Mundane Egg.

AMONGST other Difficulties arising from the Form of this present Earth, that is one, How _America_ could be peopled, or any other Continent, or Island remote from all Continents the Sea interposing. This Difficulty does not hold in our Theory of the first Earth, where there was no Sea. And after the Flood, when the Earth was broken and the Sea laid open, the same Race of Men might continue there, if settled there before. For I do not see any Necessity of deducing all Mankind from _Noah_ after the Flood. If _America_ was peopled before, it might continue so; not but that the Flood was universal. But when the great Frame of the Earth broke at the Deluge, Providence foresaw into how many Continents it would be divided after the ceasing of the Flood; and accordingly, as we may reasonably suppose, made Provision to save a Remnant in every Continent, that the Race of Mankind might not be quite extinct in any of them. What Provision he made in our Continent we know from sacred History; but as that takes Notice of no other Continent but ours, so neither could it take Notice of any Method that was us’d there for saving of a Remnant of Men; but ’twere great Presumption, methinks, to imagine, that Providence had a Care of none but us, or could not find out Ways of Preservation in other Places, as well as in that where our Habitations were to be. _Asia_, _Africa_ and _Europe_, were repeopled by the Sons of _Noah_, _Shem_, _Ham_, and _Japhet_; but we read nothing of their going over into _America_, or sending any Colonies thither; and that World, which is near as big as ours, must have stood long without People, or any thing of humane Race in it, after the Flood, if it stood so till this was full, or till Men navigated the Ocean, and by chance discover’d it: It seems more reasonable to suppose, that there was a Stock providentially reserv’d there, as well as here, out of which they sprung again; but we do not pretend in an Argument of this Nature to define or determine any Thing positively. To conclude, As this is but a secondary Difficulty, and of no great Force, so neither is it any Thing peculiar to us, or to our _Hypothesis_, but alike common to both; and if they can propose any reasonable Way whereby the Sons of _Noah_ might be transplanted into _America_, with all my Heart; but all the Ways that I have met with hitherto, have seem’d to me mere Fictions, or mere Presumptions. Besides, finding Birds and Beasts there, which are no where upon our Continent, nor would live in our Countries if brought hither; ’tis a fair Conjecture that they were not carried from us, but originally bred and preserv’d there.

THUS much for the Illustration of Antiquity in some Points of human Literature, by our Theory of the primæval Earth; there is also in _Christian Antiquity_ a Tradition or Doctrine, that appears as obscure and as much a Paradox as any of these, and better deserves an Illustration, because it relates more closely and expresly to our present Subject: ’Tis that Notion or Opinion amongst the Ancients concerning _Paradise_, that it was seated as high as the Sphere of the Moon, or _within the lunar Circle_. This looks very strange, and indeed extravagantly at first Sight; but the Wonder will cease, if we understand this not of _Paradise_ taken apart from the rest of the Earth, but of the whole primæval Earth, wherein the Seat of _Paradise_ was; That was really seated much higher than the present Earth, and may be reasonably suppos’d to have been as much elevated as the Tops of our Mountains are now. And that Phrase of reaching to _the Sphere of the Moon_, signifies no more than those other Expressions of _reaching to Heaven_, or _reaching above the Clouds_; which are Phrases commonly us’d to express the Height of Buildings, or of Mountains, and such like Things: So the Builders of _Babel_ said, they would make a Tower should reach to Heaven; _Olympus_ and _Parnassus_ are said by the Poets to reach to Heaven, or to rise above the Clouds; and _Pliny_ and _Solinus_ use this very Expression of the _Lunar Circle_, when they describe the Height of Mount _Atlas_, _Eductus in viciniam Lunaris Circuli_, (_Solin. c. 17._) The Ancients, I believe, aim’d particularly by this Phrase, to express an Height above the middle Region, or above our Atmosphere, that _Paradise_ might be serene; and where our Atmosphere ended, they reckon’d the Sphere of the Moon begun, and therefore said it reach’d to the Sphere of the Moon. Many of the Christian Fathers exprest their Opinion concerning the high Situation of _Paradise_ in plain and formal Terms, as St. _Basil_, _Damascen_, _Moses Bar Cepha_, _&c._ but this Phrase of reaching to the _Lunar Circle_ is repeated by several of them, and said to be of great Antiquity. _Aquinas_, _Albertus_, and others, ascribe it to _Bede_, but many to St. _Austin_; and therefore _Ambrosius Catharinus_, (_Com. in Gen. c. 2._) is angry with their great Schoolman, that he should derive it from _Bede_, seeing St. _Austin_ writing to _Orosius_, deliver’d this Doctrine, which surely, says he, St. _Austin_ _neither feign’d nor dream’d only, but had receiv’d it from Antiquity_: And from so great Antiquity, that it was no less than Apostolical, if we credit _Albertus Magnus_, and the ancient Books he appeals to; (_Sum. Theol. par. 2. tract. 13. q. 79._) for he says this Tradition was deriv’d as high as from St. _Thomas_ the Apostle. His Words are these, after he had deliver’d his own Opinion, _Hoc tamen dico, &c._ _But this I say without Prejudice to the better Opinion, for I have found it in some most ancient Books, that Thomas the Apostle was the Author of that Opinion, which is usually attributed to Bede and Strabus, namely, That Paradise was so high as to reach to the Lunar Circle._ But thus much concerning this Opinion, and concerning Antiquity.

TO conclude all, we see this Theory, which was drawn only by a Thread of Reason, and the Laws of Nature, abstractedly from all Antiquity, notwithstanding casts a Light upon many Passages there, which were otherwise accounted Fictions, or unintelligible Truths; and tho’ we do not alledge these as Proofs of the Theory, for it carries its own Light and Proof with it; yet, whether we will or no, they do mutually confirm, as well as illustrate one another; and ’tis a Pleasure also, when one hath wrought out Truth by a meer Dint of thinking, and Examination of Causes, and propos’d it plainly and openly, to meet with it again among the Ancients, disguis’d, and in an old fashion’d Dress; scarce to be known or discover’d, but by those that beforehand knew it very well. And it would be a further Pleasure and Satisfaction to have render’d those Doctrines and Notions for the future, intelligible and useful to others, as well as delightful to our selves.

CHAP. IX.

_A general Objection against this Theory, viz. That if there had
been such a Primitive Earth, as we pretend, the Fame of it would
have sounded throughout all Antiquity. The Eastern and Western
Learning consider’d. The most considerable Records of both are lost.
What Footsteps remain relating to this Subject. The Jewish and
Christian Learning consider’d; how far lost as to this Argument, and
what Notes or Traditions remain. Lastly, how far the sacred Writings
bear witness to it. The providential Conduct of Knowledge in the
World. A Recapitulation and State of the Theory._

HAVING gone through the two first Parts, and the two first Books of this Theory that concern the primitive World, the universal Deluge, and the State of _Paradise_, we have leisure now to reflect a little, and consider what may probably be objected against a Theory of this Nature. I do not mean single Objections against single Parts, for those may be many, and such as I cannot foresee; but what may be said against the Body and Substance of the Theory, and the Credibility of it appearing new and surprizing, and yet of great Extent and Importance. This, I fancy, will induce many to say, surely this cannot be a Reality; for if there had been such a primitive Earth, and such a primitive World as is here represented, and so remarkably different from the present, it could not have been so utterly forgotten, or lain hid for so many Ages; all Antiquity would have rung of it; the Memory of it would have been kept fresh by Books or Traditions. Can we imagine that it should lie buried for some thousands of Years in deep Silence and Oblivion? And now only when the second World is drawing to an End, we begin to discover that there was a first, and that of another Make and Order from this.

TO satisfy this Objection, or Surmise rather, it will be convenient to take a good large Scope and Compass in our Discourse; we must not suppose that this primitive World hath been wholly lost out of the Memory of Man, or out of History, for we have some History and Chronology of it preserv’d by _Moses_, and likewise in the Monuments of the Ancients, more or less; for they all suppos’d a World before the Deluge. But ’tis the Philosophy of this primitive World that hath been lost in a great Measure; what the State of Nature was then, and wherein it differ’d from the present or postdiluvian order of Things. This, I confess, hath been little taken notice of; it hath been generally thought or presum’d, that the World before the Flood was of the same Form and Constitution with the present World: This we do not deny, but rather think it design’d and providential, that there should not remain a clear and full Knowledge of that first State of Things; and we may easily suppose how it might decay and perish, if we consider how little of the remote Antiquities of the World have ever been brought down to our Knowledge.

THE _Greeks_ and _Romans_ divided the Ages of the World into three Periods or Intervals, whereof they call’d the first the _Obscure_ Period, the second the _Fabulous_, and the third _Historical_. The dark and obscure Period was from the Beginning of the World to the Deluge; what pass’d then, either in Nature, or amongst Men, they have no Records, no Account, by their own Confession; all that Space of Time was cover’d with Darkness and Oblivion; so that we ought rather to wonder at those Remains they have, and those broken Notions of the Golden Age, and the Conditions of it, how they were sav’d out of the common Ship-wrack, than to expect from them the Philosophy of that World, and all its Differences from the present. And as for the other Nations that pretend to greater Antiquities, to more ancient History and Chronology, from what is left of their Monuments, many will allow only this Difference, that their fabulous Age begun more high, or that they had more ancient Fables.

BUT besides that our Expectations cannot be great from the Learning of the _Gentiles_, we have not the Means or Opportunity to inform our selves well what Notions they did leave us concerning the primitive World; for their Books and Monuments are generally lost, or lie hid unknown to us. The Learning of the World may be divided into the Eastern Learning and the Western; and I look upon the Eastern as far more considerable for philosophical Antiquities, and philosophical Conclusions; I say _Conclusions_, for I do not believe either of them had any considerable Theory, or Contexture of Principles and Conclusions together: But ’tis certain that in the East, from what Source soever it came, humane or divine, they had some extraordinary Doctrines and Notions disperst amongst them. Now as by the western Learning we understand that of the _Greeks_ and _Romans_; so by the eastern that which was amongst the _Egyptians_, _Phœnicians_, _Chaldæans_, _Assyrians_, _Indians_, _Ethiopians_, and _Persians_; and of the Learning of these Nations, how little have we now left? Except some Fragments and Citations in _Greek_ Authors, what do we know of them? The modern _Brackmans_, and the _Persees_, or _Pagan Persians_, have some broken Remains of Traditions relating to the Origin and Changes of the World: But if we had not only those Books entire, whereof we have now the Gleanings and Reversions only; but all that have perish’d besides, especially in that famous Library at _Alexandria_; if these, I say, were all restor’d to the World again, we might promise our selves the Satisfaction of seeing more of the Antiquities, and natural History of the first World, than we have now left, or can reasonably expect. That Library we speak of at _Alexandria_, was a Collection, beside _Greek_ Books, of _Egyptian_, _Chaldæan_, and all the Eastern Learning; and _Cedrenus_ makes it to consist of an hundred thousand Volumes: But _Josephus_ saith, when the Translation of the Bible by the _Septuagint_ was to be added to it, _Demetrius Phalerius_, (who was Keeper or Governor of it) told the King then, that he had already two hundred thousand Volumes, and that he hop’d to make them five hundred thousand; and he was better than his Word, or his Successors for him; for _Ammianus Marcellinus_, and other Authors, report them to have increas’d to seven hundred thousand. This Library was unfortunately burnt in the sacking of _Alexandria_ by _Cæsar_, and considering that all these were ancient Books, and generally of the eastern Wisdom, ’twas an inestimable and irreparable Loss to the Commonwealth of Learning. In like manner we are told of a vast Library of Books of all Arts and Sciences in _China_, burnt by the Command or Caprice of one of their Kings. Wherein the _Chineses_, according to their Vanity, were us’d to say, greater Riches were lost, than will be in the last Conflagration.

WE are told also of the _Abyssine_, or _Ethiopick_ Library, as something very extraordinary. ’Twas formerly in great Reputation, but is now, I suppose, embezzled and lost. But I was extreamly surpriz’d by a Treatise brought to me some few Months since, wherein are mention’d some _Ethiopick_ Antiquities relating to the primæval Earth and the Deluge: To both which they give such Characters and Properties as are in Effect the very same with those assign’d them in this Theory. They say the first Earth was much greater than the present, higher and more advanc’d into the Air: That it was smooth and regular in its Surface, without Mountains or Valleys, but hollow within; and was spontaneously fruitful, without plowing or sowing. This was its first State: but when Mankind became degenerate and outragious with Pride and Violence, the angry Gods, as they say, by Earthquakes and Concussions, broke the habitable Orb of the Earth, and thereupon the subterraneous Waters gushing out, drown’d it in a Deluge, and destroy’d Mankind. Upon this Fraction it came into another Form, with a Sea, Lakes and Rivers, as we now have. And those Parts of the broken Earth that stood above the Waters became Mountains, Rocks, Islands, and so much of the Land as we now inhabit. This Account is given us by _Barnardinus Ramazzinus_, (in his Treatise _De Fontium Mutinensium Scaturigine_.[2]) Taken from a Book writ by _Fransisco Patricio_, to whom this wonderful Tradition was deliver’d by Persons of Credit, from an _Æthiopian_ Philosoper then in _Spain_. I have not yet had the good Fortune to see that Book of _Francisco Patricio_; ’twas writ in _Italian_ with this Title, _Della Rhetorica degli Antichi_: Printed at _Venice_, 1562. This Story indeed deserves to be enquired after, for we do not any where amongst the Ancients, meet with such a full and explicit Narration of the State of the first and second Earth. That which comes nearest to it are those Accounts we find in _Plato_, from the _Ægyptian_ Antiquities, in his _Timæus_, _Politicus_, and _Phœdo_, of another Earth, and another State of Nature and Mankind. But none of them are so full and distinct as this _Æthiopian_ Doctrine.

AS for the Western Learning, we may remember what the _Ægyptian_ Priest says to _Solon_, in _Plato_’s _Timæus_, _You Greeks are always Children_, and know nothing of Antiquity; and if the _Greeks_ were so, much more the _Romans_, who came after them in time; and for so great a People, and so much civiliz’d, never any had less Philosophy, and less of the Sciences amongst them than the _Romans_ had: They studied only the Art of Speaking, of Governing, and of Fighting; and left the rest to the _Greeks_ and eastern Nations, as unprofitable. Yet we have Reason to believe, that the best philosophical Antiquities that the _Romans_ had, perish’d with the Books of _Varro_, of _Numa Pompilius_, and of the ancient _Sibyls_, (_De Civ. Dei, lib. 6. Dion. Halic. Ant. Rom. lib. 4._) _Varro_ writ, as St. _Austin_ tells us, a Multitude of Volumes, and of various Sorts, and I had rather retrieve his Works, than the Works of any other _Roman_ Author; not his Etymologies and Criticisms, where we see nothing admirable, but his _Theologia Physica_, and his _Antiquitates_; which in all Probability would have given us more Light into remote Times, and the natural History of the past World, than all the _Latin_ Authors besides have done. He has left the foremention’d Distinction of three Periods of Time; He had the Doctrine of the _Mundane Egg_, as we see in _Probus Grammaticus_; and he gave us that Observation of the Star _Venus_, concerning the great Change she suffered about the Time of our Deluge.

_Numa Pompilius_ was doubtless a contemplative Man, and ’tis thought that he understood the true System of the World, and represented the Sun by his _Vestal Fire_; tho’, methinks, _Vesta_ does not so properly refer to the Sun, as to the Earth, which hath a sacred Fire too, that is not to be extinguish’d. He order’d his Books to be buried with him, which were found in a Stone Chest by him, four hundred Years after his Death: They were in all twenty-four, whereof twelve contain’d sacred Rites and Ceremonies, and the other twelve the Philosophy and Wisdom of the _Greeks_; the _Romans_ gave them to the _Prætor Petilius_ to peruse; and to make his Report to the Senate, whether they were fit to be publish’d or no: The _Prætor_ made a wise politick Report, that the Contents of them might be of dangerous Consequence to the establish’d Laws and Religion; and thereupon they were condemn’d to be burnt, and Posterity was depriv’d of that ancient Treasure, whatsoever it was. What the nine Books of the _Sibyl_ contain’d, that were offer’d to King _Tarquin_, we little know; she valued them high, and the higher still, the more they seem’d to slight or neglect them; which is a Piece of very natural Indignation or Contempt, when one is satisfied of the Worth of what they offer. ’Tis likely they respected, besides the Fate of _Rome_, the Fate and several Periods of the World, both past and to come, and the most mystical Passages of them. And in these Authors and Monuments are lost the greatest Hopes of natural and philosophick Antiquities, that we could have had from the _Romans_.

AND as to the _Greeks_, their best and sacred Learning was not originally their own; they enrich’d themselves with the Spoils of the East, and the Remains we have of that eastern Learning, is what we pick out of the _Greeks_; whose Works, I believe, if they were intirely extant, we should not need to go any further for Witnesses to confirm all the principal Parts of this Theory. With what Regret does one read in _Laertius_, _Suidas_, and others, the promising Titles of Books writ by the _Greek_ Philosophers, Hundreds or Thousands, whereof there is not one now extant; and those that are extant are generally but Fragments? Those Authors also that have writ their Lives, or collected their Opinions, have done it confusedly and injudiciously. I should hope for as much Light and Instruction, as to the Original of the World, from _Orpheus_ alone, if his Works had been preserv’d, as from all that is extant now of the other _Greek_ Philosophers. We may see from what remains of him, that he understood in a good Measure how the Earth rose from a Chaos, what was its external Figure, and what the Form of its inward Structure: The Opinion of the _Oval_ Figure of the Earth is ascrib’d to _Orpheus_ and his Disciples; and the Doctrine of the _Mundane Egg_ is so peculiarly his, that ’tis call’d by _Proclus_, the _Orphick Egg_; not that he was the first Author of that Doctrine, but the first that brought it into _Greece_.

THUS much concerning the Heathen Learning, Eastern and Western, and the small Remains of it in Things Philosophical; ’tis no Wonder then if the Account we have left us from them of the primitive Earth, and the Antiquities of the natural World be very imperfect. And yet we have trac’d, (in the precedent Chapter, and more largely in our _Latin_ Treatise) the Footsteps of several Parts of this Theory amongst the Writings and Traditions of the Ancients, and even of those Parts that seem the most strange and singular, and that are the Basis upon which the rest stand. We have shewn there, that their Account of the Chaos, tho’ it seem’d to many but a poetical Rhapsody, contain’d the true Mystery of the Formation of the primitive Earth, (_Tell. Theor. lib. 2. c. 7._) We have also shewn upon the same Occasion, that both the external Figure and internal Form of that Earth were compriz’d and signified in their ancient Doctrine of the Mundane Egg, which hath been propagated through all the learned Nations, (_Ibid._ _cap. 10._) And lastly, as to the Situation of that Earth, and the Change of its Posture since, that the Memory of that has been kept up, we have brought several Testimonies and Indications from the _Greek_ Philosophers, (_Ibid._) And these were the three great and fundamental Properties of the primitive Earth, upon which all the other depend, and all its Differences from the present Order of Nature. You see then, tho’ Providence hath suffer’d the ancient Heathen Learning and their Monuments, in a great Part, to perish, yet we are not left wholly without Witnesses amongst them, in a Speculation of this great Importance.

YOU will say, it may be, tho’ this Account, as to the Books and Learning of the Heathen, may be look’d upon as reasonable, yet we might expect however, from the _Jewish_ and _Christian_ Authors, a more full and satisfactory Account of that primitive Earth, and of the old World. First, as to the _Jews_, ’tis well known that they have no ancient Learning, unless by Way of Tradition, amongst them. There is not a Book extant in their Language excepting the Canon of the Old Testament, that hath not been writ since our Saviour’s Time. They are very bad Masters of Antiquity, and they may in some Measure be excus’d, because of their several Captivities, Dispersions, and Desolations. In the _Babylonish_ Captivity their Temple was ransack’d, and they did not preserve, as is thought, so much as the Autograph, or original Manuscript of the Law, nor the Books of those of their Prophets that were then extant, and kept in the Temple; and at their Return from the Captivity after seventy Years, they seem to have forgot their native Language so much, that the Law was to be interpreted to them in _Chaldee_, after it was read in _Hebrew_; for so I understand that Interpretation in _Nehemiah_, (_Chap. viii. 7, 8._) ’Twas a great Providence, methinks, that they should any Way preserve their Law, and other Books of Scripture, in the Captivity, for so long a Time; for ’tis likely they had not the Liberty of using them in any publick Worship, seeing they return’d so ignorant of their own Language, and, as ’tis thought, of their Alphabet and Character too. And if their sacred Books were hardly preserv’d, we may easily believe all others perish’d in that publick Desolation.

YET there was another Destruction of that Nation, and their Temple, greater than this, by the _Romans_; and if there were any Remains of Learning preserv’d in the former Ruin, or any Recruits made since that Time, this second Desolation would sweep them all away. And accordingly we see they have nothing left in their Tongue, beside the Bible, so ancient as the Destruction of _Jerusalem_. These and other publick Calamities of the _Jewish_ Nation may reasonably be thought to have wasted their Records of ancient Learning, _if they had any_; for to speak Truth, the _Jews_ are a People of little Curiosity, as to Sciences and philosophical Enquiries: They were very tenacious of their own Customs, and careful of those Traditions that did respect them, but were not remarkable, that I know of, or thought great Proficients in any other sort of Learning. There has been a great Fame, ’tis true, of the _Jewish Cabala_, and of great Mysteries contain’d in it; and, I believe, there was once a traditional Doctrine amongst some of them, that had extraordinary Notions and Conclusions: But where is this now to be found? The _Essenes_ were the likeliest Sect, one would think, to retain such Doctrines; but ’tis probable they are now so mixt with Things fabulous and fantastical, that what one should alledge from thence would be of little or no Authority. One Head in this _Cabala_ was the Doctrine of the _Sephiroth_, (_Vide Men. ben Isr. de Creat. prob. 28._) and tho’ the Explication of them be uncertain, the inferior _Sephiroth_ in the corporeal World cannot so well be apply’d to any Thing, as to those several Orbs and Regions, infolding one another, whereof the primigenial Earth was compos’d. Yet such Conjectures and Applications, I know, are of no Validity, but in Consort with better Arguments. I have often thought also, that their first and second Temple represented the first and second Earth or World; and that of _Ezekiel_’s, which is the third, is still to be erected, the most beautiful of all, when this second Temple of the World shall be burn’d down. If the Prophecies of _Enoch_ had been preserv’d, and taken into the Canon by _Ezra_, after their Return from _Babylon_, when the Collection of their sacred Books is suppos’d to have been made, we might probably have had a considerable Account there, both of Times past and to come, of Antiquities and Futuritions; for those Prophecies are generally suppos’d to have contain’d both the first and second Fate of this Earth, and all the Periods of it. But as this Book is lost to us, so I look upon all others that pretend to be Ante-mosaical or Patriarchal, as spurious and fabulous.

THUS much concerning the _Jews_. As for _Christian_ Authors, their Knowledge must be from some of these foremention’d _Jews_ or _Heathens_; or else by Apostolical Tradition: For the _Christian_ Fathers were not very speculative, so as to raise a Theory from their own Thoughts and Contemplations, concerning the Origin of the Earth. We have instanc’d, in the last Chapter, in a _Christian_ Tradition concerning _Paradise_, and the high Situation of it, which is fully consonant to the Scite of the Primitive Earth, where _Paradise_ stood, and doth seem plainly to refer to it, being unintelligible upon any other Supposition. And ’twas, I believe, this Elevation of _Paradise_, and the Pencil Structure of that _Paradisiacal_ Earth, that gave Occasion to _Celsus_, as we see by _Origen_’s Answer, to say, that the _Christian Paradise_ was taken from the pensile Gardens of _Alcinous:_ But we may see now what was the Ground of such Expressions or Traditions amongst the Ancients, which Providence left to keep Men’s Minds awake; not fully to instruct them, but to confirm them in the Truth, when it should come to be made known in other Methods. We have noted also above, that the ancient Books and Authors amongst the _Christians_, that were most likely to inform us in this Argument, have perish’d, and are lost out of the World, such as _Ephrem Syrus de ortu rerum_, and _Tertullian de Paradiso_; and that Piece, which is extant of _Moses Bar Cepha_’s upon this Subject, receives more Light from our _Hypothesis_, than from any other I know; for, correcting some Mistakes about the Figure of the Earth, which the Ancients were often guilty of, the Obscurity or Confusion of that Discourse in other Things may be easily rectified, if compar’d with this Theory.

OF this Nature also is that Tradition that is common both to _Jews_ and _Christians_, and which we have often mentioned before, that there was a perpetual Serenity, and perpetual Equinox in _Paradise_; which cannot be upon this Earth, not so much as under the Equinoctial; for they have a Sort of Winter and Summer, there, a Course of Rains at certain times of the Year, and great Inequalities of the Air, as to Heat and Cold, Moisture and Drought. They had also Traditions amongst them, _That there was no Rain from the Beginning of the World till the Deluge_, and _that there were no Mountains till the Flood_, (Lat. Treat. Lib. 2. c. 10.) and such like. These, you see, point directly at such an Earth, as we have describ’d. And I call these _Traditions_, because we cannot find the Original Authors of them; the ancient _ordinary Gloss_ (upon _Genesis_) which some make eight hundred Years old, mentions both these Opinions; so does _Historia Scholastica_, _Alcuinus_, _Rabanus Maurus_, _Lyranus_, and such Collectors of Antiquity. _Bede_ also relates that of the _Plainness_ or Smoothness of the _Antediluvian_ Earth. Yet these are reported Traditionally, as it were, naming no Authors or Books from whence they were taken: Nor can it be imagin’d that they feign’d them themselves; to what End or Purpose? It serv’d no Interest; or upon what Ground? Seeing they had no Theory that could lead them to such Notions as these, or that could be strengthen’d and confirm’d by them. Those Opinions also of the Fathers, which we recited in the seventh Chapter, placing _Paradise_ beyond the Torrid Zone, and making it therefore inaccessible, suit very well to the Form, Qualities, and Bipartition of the Primæval Earth, and seem to be grounded upon them.

THUS much may serve for a short Survey of the ancient Learning, to give us a reasonable Account, why the Memory and Knowledge of the Primitive Earth should be so much lost out of the World; and what we retain of it still; which would be far more, I do not doubt, if all Manuscripts were brought to light, that are yet extant in publick or private Libraries. The Truth is, one cannot judge with Certainty, neither what things have been recorded and preserv’d in the Monuments of Learning, nor what are still; nor what have been, because so many of those Monuments are lost: The _Alexandrian_ Library, which we spoke of before, seems to have been the greatest Collection that ever was made before Christianity, and the _Constantinopolitan_ (begun by _Constantine_, and destroy’d in the fifth Century, when it was rais’d to the Number, as is said, of one hundred twenty thousand Volumes) the most valuable that was ever since, and both these have been permitted by Providence to perish in the merciless Flames. Beside those Devastations of Books and Libraries that have been made in Christendom, by the _Northern_ barbarous Nations overflowing _Europe_, and the _Saracens_ and _Turks_, great Parts of _Asia_ and _Africk_. It is hard therefore to pronounce what Knowledge hath been in the World, or what Accounts of Antiquity; neither can we well judge what remain, or of what things the Memory may be still latently conserv’d: For beside those Manuscripts that are yet unexamin’d in these Parts of Christendom, there are many, doubtless, of good Value in other Parts; beside those that be hid in the unchristianiz’d Dominions. The Library of _Fez_ is said to contain thirty two thousand Volumes in _Arabick_; and though the _Arabick_ Learning was most what _Western_, and therefore of less Account, yet they did deal in _Eastern_ Learning too; for _Avicenna_ writ a Book with that Title, _Philosophia Orientalis_. There may be also in the _East_, Thousands of Manuscripts unknown to us, of greater Value than most Books we have: And as to those Subjects we are treating of, I should promise my self more Light and Confirmation from the _Syriack_ Authors than from any others. These things being consider’d, we can make but a very imperfect Estimate, what Evidences are left us, and what Accounts of the primitive Earth; and if these Deductions and Defalcations be made, both for what Books are wholly lost, and for what lie asleep or dead, in Libraries, we have Reason to be satisfied in a Theory of this Nature, to find so good Attestations as we have produc’d for the several Parts of it; which we purpose to enlarge upon considerably at another time and occasion.

BUT to carry this Objection as far as may be, let us suppose it to be urg’d still in the last Place, that though these Humane Writings have perish’d or be imperfect, yet in the Divine Writings at least, we might expect that the Memory of the old World, and of the primitive Earth should have been preserv’d. To this I answer in short, that we could not expect in the Scriptures any natural Theory of that Earth, nor any Account of it, but what was general; and this we have, both by the _Tehom Rabba_ of _Moses_, and the Description of the same Abyss in other Places of Scripture, as we have shewn at large in the first Book. _Chap. vii._ And also by the Description which St. _Peter_ hath given of the antediluvian Heavens and Earth, and their different Constitution from the present; which is also prov’d by the Rainbow, not seen in the first World. You will say, it may be, that that Place of St. _Peter_, _2 Pet. iii. 5, 6_, _&c._ is capable of another Interpretation; so are most Places of Scripture, if you speak of a bare Capacity, they are capable of more than one Interpretation: But that which is most natural, proper, and congruous, and suitable to the Words, suitable to the Argument, and suitable to the Context, wherein is nothing superfluous or impertinent, that we prefer and accept of as the most reasonable Interpretation. Besides, in such Texts as relate to the natural World, if of two Interpretations propos’d, one agrees better with the Theory of Nature than the others, _cæteris paribus_, that ought to be prefer’d. And by these two Rules we are willing to be try’d, in the Exposition of that remarkable Discourse of St. _Peter_’s, and to stand to that Sense which is found most agreeable to them.

GIVE me leave to conclude the whole Discourse with this general Consideration: ’Tis reasonable to suppose, that there is a Providence in the Conduct of _Knowledge_, as well as of other Affairs on the Earth; and that it was not design’d that all the Mysteries of Nature and Providence should be plainly and clearly understood throughout all the Ages of the World; but that there is an Order establish’d for this, as for other Things, and certain Periods and Seasons; and what was made known to the Ancients only by broken Conclusions and Traditions will be known (in the latter Ages of the World) in a more perfect way, by Principles and Theories. The Increase of Knowledge being that which changeth so much the Face of the World, and the State of humane Affairs, I do not doubt but there is a particular Care and Superintendency for the Conduct of it; by what Steps and Degrees it should come to light, at what Seasons and in what Ages; what Evidence should be left, either in Scripture, Reason, or Tradition, for the Grounds of it; how clear or obscure, how dispers’d or united: All these things were weigh’d and consider’d, and such Measures taken as best suit the Designs of Providence, and the general Project and Method propos’d in the Government of the World. And I make no Question but the State both of the Old World, and of that which is to come, is exhibited to us in Scripture in such a Measure and Proportion, as is fit for this formentioned Purpose; not as the Articles of our Faith, or the Precepts of a good Life, which he that runs may read; but to the attentive and reflective, to those that are unprejudic’d, and to those who are inquisitive, and have their Minds open and prepar’d for the Discernment of Mysteries of such a Nature.

THUS much in Answer to that general Objection which might be made against this Theory, _That_ it is not founded in Antiquity. I do not doubt but there may be many particular Objections against Parts and Sections of it, and the exposing it thus in our own Tongue may excite some one or other, it may be, to make them; but if any be so minded, I desire (if they be Scholars) that it may rather be in _Latin_, as being more proper for a Subject of this Nature; and also that they would keep themselves close to the Substance of the Theory, and wound that as much as they can: But to make Excursions upon Things accidental or collateral, that do not destroy the _Hypothesis_, is but to trouble the World with Impertinencies. Now the Substance of the Theory is this, THAT there was a _Primitive Earth_ of another Form from the present, and inhabited by Mankind till the Deluge: That it had those Properties and Conditions that we have ascrib’d to it, namely, a perpetual Equinox or Spring, by reason of its _right_ Situation to the Sun; was of an oval Figure, and the exterior Face of it smooth and uniform, without Mountains or a Sea. That in this Earth stood _Paradise_; the Doctrine whereof cannot be understood but upon Supposition of this primitive Earth, and its Properties. Then that the Disruption and Fall of this Earth into the Abyss, which lay under it, was that which made the universal Deluge, and the Destruction of the old World; and that neither _Noah_’s Flood, nor the present Form of the Earth, can be explain’d in any other Method that is rational, nor by any other Causes that are intelligible, at least, that have been hitherto propos’d to the World. These are the Vitals of the Theory, and the primary Assertions, whereof I do freely profess my full Belief; and whosoever by solid Reasons will shew me in an Error, and undeceive me, I shall be very much oblig’d to him. There are other lesser Conclusions which flow from these, and may be call’d Secondary, as that the Longevity of the Ante-diluvians depended upon their perpetual Equinox, and the perpetual Equality and Serenity of the Air: That the Torrid Zone in the primitive Earth was uninhabitable, and that all their Rivers flow’d from the extream Parts of the Earth towards the Equinoctial; there being neither Rain nor Rainbow in the temperate and habitable Regions of it: And lastly, That the Place of _Paradise_, according to the Opinion of Antiquity, (for I determine no Place by the Theory) was in the southern Hemisphere. These, I think, are all truly deduc’d and prov’d in their several Ways, tho’ they be not such essential Parts of the Theory, as the former. There are also besides, many particular Explications that are to be consider’d with more Liberty and Latitude, and may be perhaps upon better Thoughts, or better Observations, corrected without any Prejudice to the general Theory. Those Places of Scripture, which we have cited, I think, are all truly apply’d; and I have not mention’d _Moses_’s _Cosmopœia_, because I thought it deliver’d by him as a Lawgiver, not as a Philosopher; which I intend to shew at large in another Treatise, not thinking that Discussion proper for the vulgar Tongue. Upon the whole, we are to remember, that some Allowances are to be made for every _Hypothesis_ that is new propos’d and untry’d; and that we ought not, out of Levity of Wit, or any private Design, discountenance free and fair Essays; nor from any other Motive but the only Love and Concern of Truth.

Footnote 2:

Page 41. _Franciscus Patricius, Vir eruditione sat clarus, in quodam
libello suo de Antiquorum Rhetoricâ, Italico idiomate conscripto, ac
Venetiis impresso per Franciscum Senensem, Dialogo primo satis lepidam
narrationem habet, quam referi Julium Strozzam à Comite Balthasare
Castilioneo audivisse, Illum verò à Philosopho quodam Abyssino in
Hispaniâ accepisse. Narrabat ergo sapiens ille Abyssinus in
antiquissimus Æthiopiæ Annalibus descriptam esse historiam perditionis
humani generis & disruptionis totius Terræ. In Mundi scilicet
primordiis fuisse Terram multo ampliorem quam nunc est, ac Cœlo
proximiorem, perfectè rotundam, sine Montibus ac Vallibus, totam tamen
intras cavernosam ad instar spongiæ, hominesque in illâ habitantes, ac
æthere purissimo gaudentes, jucundum ævum duxisse, Terrâ inaratâ
optimas fruges, & fructus ferente. Cum autem post diuturnum sæculorum
fluxum homines superbiâ elati à priscâ illâ bonitate descivissent,
Deos irates Terram adeo validè concussisse, ut major illius pars intra
proprias externas deciderit, atque hoc pacto Aquam in latebræsis
recessibus ante conclusam, expressam violenter fuisse, atque ita
Fontes, Fiumina, Lacus & Mare ipsium ortum duxisse. Eam vero Terra
portionem que intra has non deculisset, sed reliquâ elatior fluisset.
Montium formam. Insulas porrò & scopulos in medio mari ad aliud esse
nisi segmenta Terra cavernosa ab illo istius terrenæ milos præcipere
casu superstitis._

CHAP. X.
Concerning the Author of Nature.

SEEING the Theory which we have propos’d in this Work is of that Extent and Comprehension, that it begins with the first Foundation of this World, and is to reach to the last Period of it, in one continued Series or Chain of Nature; it will not be improper, before we conclude, to make some Reflections and Remarks what _Nature_ is, and upon what superior Causes she depends in all her Motions and Operations: And this will lead us to the Discovery of the _Author_ of Nature, and to the true Notion and State of _Natural Providence_, which seems to have been hitherto very much neglected, or little understood in the World. And ’tis the more reasonable and fitting that we should explain these Notions before we shut up this Treatise, lest those natural Explications which we have given of the Deluge, and other Things, should be mistaken or misapply’d; seeing some are apt to run away with Pieces of a Discourse, which they think applicable to their Purpose, or which they can maliciously represent, without attending to the Scope or just Limitations of what is spoken.

BY _Nature_ in general is understood all the Powers of finite Beings, with the Laws establish’d for their Action and Conduct according to the ordinary Course of Things. And this extends both to intellectual Beings and corporeal; but seeing ’tis only the material World that hath been the Subject of our Discourse, Nature, as to that, may be defin’d, the Powers of _Matter_, with the Laws establish’d for their Action and Conduct. Seeing also Matter hath no Action, whether from it self, or imprest upon it, but Motion, as to the corporeal World, Nature is no more than the Powers and Capacities of Matter, with the Laws that govern the Motions of it. And this Definition is so plain and easy, that, I believe, all Parties will agree in it; there will also be no great Controversy what these Laws are. As that one Part of Matter cannot penetrate another, nor be in several Places at once; That the greater Body overcomes the less, and the swifter the slower; That all Motion is in a right Line, till something obstruct it or divert it; which are Points little disputed as to the Matter of Fact; but the Points concerning which the Controversy ariseth, and which are to lead us to the Author of Nature, are these; _Who_ or _what_ is the Author of these _Laws_ of this _Motion_, and even of _Matter_ it self; and of all those Modes and Forms of it which we see in Nature?

THE Question useth chiefly to be put concerning _Motion_, how it came into the World; what the first Source of it is, or how Matter came at first to be mov’d? For the simple Notion of Matter, not divided into Parts, nor diversified, doth not imply Motion, but Extension only: ’Tis true, from Extension there necessarily follows _Mobility_, or a Capacity of being mov’d by an external Power, but not actual or necessary Motion, springing from it self. For Dimensions, or Length, Breadth, and Depth, which is the _Idea_ of Matter, or of a Body, do no Way include local Motion, or Translation of Parts; on the contrary, we do more easily and naturally conceive simple Extension as a Thing steady and fix’d; and if we conceive Motion in it, or in its Parts, we must superadd something to our first Thought, and something that does not flow from Extension. As when we conceive a Figure, a Triangle, Square, or any other, we naturally conceive it fix’d or quiescent; and if afterwards we imagine it in Motion, that is purely accidental to the Figure; in like Manner it is accidental to Matter, that there should be Motion in it, it hath no inward Principle from whence that can flow, and its Nature is compleat without it; wherefore, if we find Motion and Action in Matter, which is of it self a dead inactive Mass; this should lead us immediately to the Author of Nature, or to some external Power distinct from Matter, which is the Cause of all Motion in the World.

IN single Bodies, and single Parts of Matter, we readily believe and conclude, that they do not move, unless something move them, and why should we not conclude the same Thing of the whole Mass? If a Rock or Mountain cannot move it self, nor divide it self, either into great Gobbets, or into small Powder, why should it not be as impossible for the whole Mass of Matter to do so? ’Tis true, Matter is capable both of Motion and Rest; yet to conceive it undivided, undiversified and unmoved, is certainly a more simple Notion, than to conceive it divided and mov’d; and this being first in Order of Nature, and an adequate Conception too, we ought to enquire and give our selves an Account how it came out of this State, and by what Causes, or, as we said before, how _Motion came first into the World_.

IN the second Place, That Diversity which we see in Nature, both as to the Qualities of Matter, and the Compositions of it, being one Step further than bare Motion, ought also to be a further Indication of the Author of Nature, and to put us upon Enquiry into the Causes of this Diversity. There is nothing more uniform than simple Extension, nothing more the same throughout, all of a Piece, and all of a Sort, similar, and like to itself every where; yet we find the Matter of the Universe diversified a thousand Ways, into Heavens and Earth, Air and Water, Stars, Meteors, Light, Darkness, Stones, Wood, Animals, and all terrestrial Bodies; These Diversifications are still further Removes from the natural Unity and Identity of Matter, and a further Argument of some external and superior Power that hath given these different Forms to the several Portions of Matter, by the Intervention of Motion. For if you exclude the Author of Nature, and suppose nothing but Matter in the World, take whether _Hypothesis_ you will, either that Matter is without Motion of it self, or that it is of it self in Motion, there could not arise this Diversity, and these Compositions in it. If it was without Motion, then the Case is plain, for it would be nothing but an hard inflexible Lump of impenetrable Extension, without any Diversity at all. And if you suppose it mov’d of it self, or to have an innate Motion, that would certainly hinder all Sort of natural Concretions and Compositions, and in Effect destroy all Continuity. For Motion, if it be essential to Matter, it is essential to every Atom of it, and equally diffus’d throughout all its Parts; and all those Parts or Atoms would be equal to one another, and as little as possible; for if Matter was divided into Parts by its own innate Motion, that would melt it down into Parts as little as possible, and consequently all equal to one another, there being no reason why you should stop those Divisions, or the Effect of this innate _Impetus_ in any one Part sooner than in another, or in any Part indeed, till it was divided as much as was possible: wherefore upon this Principle, or in this Method, all the Matter of the Universe would be one liquid or volatile Mass, smaller than Pin-dust, nay, than Air or Æther; and there would be no Diversity of Forms, only another sort of Identity from the former, when we suppos’d it wholly without Motion. And so, upon the whole, you see, that Matter, whether we allow it Motion, or no Motion, could not come into that Variety of Tempers and Compositions in which we find it in the World, without the Influence and Direction of a superior external Cause, which we call the Author of Nature.

BUT there is still a further and stronger Argument from this Head, if we consider not only the Diversity of Bodies that the Mass of Matter is cut into, but also that that Diversity is _regular_, and in some Parts of it admirably artful and ingenious. This will not only lead us to an Author of Nature, but to such an Author as hath Wisdom as well as Power. Matter is a brute Being, stupid and senseless; and tho’ we should suppose it to have a Force to move it self, yet that it should be able to meditate and consult, and take its Measures how to frame a World, a regular and beautiful Structure, consisting of such and such Parts and Regions, and adapted to such and such Purposes, this would be too extravagant to imagine; to allow it not only Motion from it self, but Wit and Judgment too; and that before it came into any organical or animate Composition.