from others, and digress from himself as often as he shall see occasion, he will desire no more ingredients towards fitting up a treatise that shall make a very comely figure on a bookseller's shelf, there to be preserved neat and clean for a long eternity, adorned with the heraldry of its title fairly inscribed on a label, never to be thumbed or greased by students, nor bound to everlasting chains of darkness in a library, but when the fulness of time is come, shall happily undergo the trial of purgatory in order to ascend the sky.

Without these allowances, how is it possible we modern wits should ever have an opportunity to introduce our collections, listed under so many thousand heads of a different nature? for want of which the learned world would be deprived of infinite delight, as well as instruction, and we ourselves buried beyond redress in an inglorious and undistinguished oblivion.

From such elements as these I am alive to behold the day wherein the corporation of authors can outvie all its brethren in the guild; a happiness derived to us, with a great many others, from our Scythian ancestors, among whom the number of pens was so infinite, that the Grecian eloquence had no other way of expressing it than by saying that, in the region far to the north, it was hardly possible for a man to travel, the very air was so replete with feathers.* The necessity of this digression will easily excuse Herodotus 1. 4.,

the length; and I have chosen for it as proper a place as I could readily find. If the judicious reader can assign a fitter, I do here empower him to remove it into any other corner he pleases. And so I return, with great alacrity, to pursue a more important con

cern.

SECTION VIII.

A TALE OF A TUB.

THE learned Æolists* maintain the original cause of all things to be wind, from which principle this whole universe was at first produced, and into which it must at last be resolved: that the same breath which had kindled and blown up the flame of nature should one day blow it out:

Quod procul a nobis flectat fortuna gubernans.

This is what the adepti understand by their anima mundi: that is to say, the spirit, or breath, or wind, of the world. For examine the whole system by the particulars of nature, and you will find it is not to be disputed. For whether you please to call the forma informans of man by the name of spiritus, animus afflatus, or anima, what are all these but several appellations for wind, which is the ruling element in every compound, and into which they all resolve upon

* All pretenders to inspiration whatsoever.

their corruption? Farther, what is life itself but, as as it is commonly called, the breath of our nostrils? Whence it is very justly observed by naturalists, that wind still continues of great emolument in certain mysteries not to be named, giving occasion for those happy epithets of turgidus and inflatus, applied either to the emittent or recipient organs.

By what I have gathered out of ancient records, I find the compass of their doctrine took in two-andthirty points, wherein it would be tedious to be very particular. However, a few of their most important precepts, deducible from it, are by no means to be omitted, among which the following maxim was of much weight. That since wind had the master-share as well as operation in every compound, by consequence those beings must be of chief excellence wherein that primordium appears most prominently to abound; and therefore man is in highest perfection of all created things, as having, by the great bounty of philosophers, been endued with three distinct animas or winds, to which the sage Æolists, with much liberality, have added a fourth, of equal necessity, as well as ornament, with the other three, by this quartum principium taking in our four corners of the world, which gave occasion for that renowned cabalist, Bumbastus,* of placing the body of men in due position to the four cardinal points.

This is one of the names of Paracelsus. He was called Christophorus Theophrastus Paracelsus Bumbastus.

In consequence of this, their next principle was that man brings with him into the world a peculiar portion or grain of wind, which may be called a quinta essentia, extracted from the other four. The quintessence is of a catholic use upon all emergencies of life, is improvable into all arts and sciences, and may be wonderfully refined, as well as enlarged, by certain methods in education. This, when blown up to its perfection, ought not to be covetously hoarded up, stifled, or hid under a bushel, but freely communicated to mankind. Upon these reasons, and others of equal weight, the wise olists affirm the gift of belching to be the noblest act of a rational creature. To cultivate which art, and render it more serviceable to mankind, they made use of several methods. At certain seasons of the year you might behold the priests among them in vast numbers, with their mouths gaping wide enough against a storm.* At other times were to be seen several hundreds linked together in a circular chain, with every man a pair of bellows applied to his neighbour's breech, by which they blew up each other to the shape and size of a tun, and for that reason, with great propriety of speech, did usually call their bodies their vessels. When, by these and the like performances, they were grown sufficiently replete, they would immediately depart and disembogue, for the public good, a plenti

* This is meant of those seditious preachers who blow up the seeds of rebellion, &c.