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OF THE Confusion of TONGUES

1 Intended this for an Introduca tion to the next; but it has swellid, till I am forced to give it a Name. I have shewi

ed that this system, and every Thing in it, was created before Man was made: And in my Introduction to M fine P, that they were for two Ends for his Support, and for his Information: That as he has several Organs of Perception or Sensation in his Body, some were for the Use of it, some for the Use of his Soul, fome for both. The chief, that of


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Seeing, to enable him to procure Support and Conveniencies for his Body, and to take in Ideas for the Information of his Soul. The next, the Organs for Speech and Hearing ; as he was to be a fociable Creature, and have the Use of Words or Language, to convey and receive the lmages or Ideas of Perfons, Things or Actions, which were in the Mind of one, into the Mind of another : And that the Hebrew Tongue was taken from the Ideas of Things, and properly adapted to express them in a Manner different from all later Tongues.

I have shewed the Origin of the true Religion, and of the false one, and that the Methods which were ufed for revealing Things, were by emblematical Reprefen tations, or Appearances : And the Method for preferving the Memory of Things revealed were firft for the Eyes, by Beasts, Birds, Trees, &c. being made Emblems, Substitutes, &c. in the Nature of Records, which was strengthen'd by affixing the Word to cach of them, which expressed the Name, Offices Action, c. of the Pero fons, or Things each represented, or were Memorials of Mr. Web, in his Essay towards the Primitive Language, p. 148. cites Dr. Brown, Pfeud. Ep. I. 5. p. 223.

This indeed might Adam well have spoken; who understanding the Nature of Things, bad the Advantage of natural Expressions. As the Explanation of the Actions thus recorded still in Part depended upon Memory and Tradition, as long as Men made the proper Uses of these Things, and kept á traditional Memoty of the Things and Actions, they answered their Ends.

Í have ihewed, that in Length of Time, when the first Revelation was neglected or forgotten, and Men began to imaginez and form Notions of Things within themselves, attempted to reason from the Appearance of natural Things, and not by the Methods directed; they began to pay Divine Service to the second Causes; and then of Course would set up Opinion against Memory, and give Relations of the Persons, Things or Actions, different by little and little, from what had been handed down to them, and from what the Word affixed to each Memorial expressed. And as they took the Shadow for, or fupposed it tốo near a-kin to the Substance, they would be liable to apply fome of the Reprefentations or Memorials to it.

After they were arrived to this Length, had in a great Measure left God, and he



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had left them to their own Imaginations, they, besides the necessary Ideas given of the Alcim, of the Covenant, &c. which were necessary to be known, and fo come down to us or others, which perhaps were not so necessary; as they made not only the Agents, but every Action which they performed (as will be shewed below) a diftinct Attribute, and so an Object; they would appoint additional, or new Reprefentations of Beasts, Birds, &c. or Emblems, according to their own Imaginations, chief-ly if not solely, about the Motions and * Effects of these Arents or Second Causes. 6. The next Merhod which was taken to preserve the Memory of Things, &c. which doubtless was begun very early, and increafed as the last increafed, was by setting up, or cutting the Images of such Creatures or Things, or Parts of them, upon Walls, Columns, Stones, &c. of Course a Mixture of the Original Substitutes, and of those added by their Imaginations, so partly Images of their Ideas or Notions, chiefly at their Places, and about their Objects, of Worship, so called, Hierographicks or Hieroglyphicks, “ Morinus of the Primitive Language, p. 16. cites Apuleius describing his Initiation into thefe Mysteries : For he relates that Books were


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