ufual way of paying Adoration to them was by applying the Hand to the Mouth,and afterwards ftretching it out towards these Divinities. It is to this Custom Job alludes Ch. xxxi. v. 26, 27. The Perfians in particular paid a profound Veneration to the Sun (whom they call'd Mithras) by confecrating Chariots and coftly Horfes, and fometimes facrificing Oxen to him. They also worfhipp'd Fire, Water, the Winds and the Earth as fo many Divinities; but their two principal Gods were Oromafdes and Arimanius; the firft of whom they look'd upon as the Author of all the Good, and the other of all the Evils that befell them. The care of every thing concerning Religion was committed to the Magi, an Order instituted by Zoroafter, and which fpread all over India and Perfia. Their fundamental Doctrine was, that there were two Principles, one the Caufe of Good, and the other the Caufe of Evil; but they were divided in their Opinions, concerning the nature of these Principles: fome thought both were eternal, others, that only the good Principle was from Eternity, and that the evil one was created; but all agreed in this, that there was a conftant Oppofition between them, which would remain till the end of the World; and that then each of them would have his own particularDominion, which he would govern apart. There was another Zoroafter in the times of Darius, who made fome Alterations in their Syftem; particularly, he maintain'd, that there was one fupreme and independant Principle, to whom the other two were subject; and that at the end of the World every one would be judged according to his Actions; that the good would be feparated from the bad, and each Clafs rang'd under their respective Heads,

fo

fo to continue to all Eternity. This Zoroafter alfo introduc'd Temples, in which they preferv'd the facred Fire, which he pretended he had brought from Heaven. Before him the Perfians had no Temples, but perform'd all their Worship in the open Air. There was another Sect, call'd the Sabeans, which took its rife in Chaldea; they worship'd the Planets by Statues and Images, in which they imagin'd Divinity to refide in the fame manner as they did in the Planets themselves; and herein they differ'd from the Magi, who allow'd no Emblem of the Deity but Fire.

Our Author next fubjoins fome Reflections on the Decay of the Perfian Empire; which was owing chiefly to four Causes. 1. Their exceffive Magnificence and Luxury, which enervated and render'd them unfit for Action, and unable to bear Hardships. 2dly, The low and flavish Condition of the People, which extinguish'd all Sentiments of Glory, Honour and Patriotism in their Minds. 3dly, Neglect in the Education of the young Princes. And laftly, Breach of Faith, and a little Slynefs and Cunning (too often mistaken for Policy) in the Management of their Affairs.

ARTI

(

ARTICLE XXV.

HISTOIRE CRITIQUE des Pratiques fuperftitieufes, qui ont féduit les Peuples, & embaraffé les Savans. Avec la Methode & les Principes pour difcerner les Effets naturels d'avec ceux qui ne le font pas. Par le Pere le Brun, Prêtre de l'Oratoire. Seconde Edition augmentée. à Paris chez la veuve Delaulne, &c. 1732. 3 vol. 120.

That is,

A Critical Hiftory of the fuperftitious Practices, which have feduc'd the Vulgar, and puzzled the Learned. Together with the Method and Principles how to distinguish between natural Ef fects, and fuch as are otherwife. By Father Le Brun, Prieft of the Oratory. Second Edition with Additions. Paris,

c. 1732. 3 Vol. 12°. Containing 15.06 Pages, befides the Dedication to Cardinal Fleury; the Preface and Elogium of the Author, containing 98 Pages.

Q.

HIS Work was firft published in 1702,

TH

and the great Approbation it met with from the moft learned Divines, as well as Philofophers; and the favourable Reception it was indulged by the publick in general, are a fufficient proof of its intrinfick Merit. How ever, alto' our Author had laid down and expos'd

pos'd very clearly, the Principles for diftinguishing natural Effects, &c. he was afterwards of opinion, that it would be proper to treat that Subject in a greater latitude; and this he has done in the prefent Edition, which was not publifh'd till after his death.

The Editor, Monfieur Bellon, obferves very justly, that few Divines, who have writ on Superftition, have taken the pains to verify the feveral Incidents related by them; not to mention their having but a very fuperficial Knowledge of Philofophy; and being guided wholly by a Croud of School-Terms; which, instead of enlightning the Subject they treat upon, ferv'd only to perplex and confound it. But as the Scope and Defign of Works of this kind, is to determine, what is natural, and what is not fo; 'tis neceffary that the Author fhould have fome Skill in Philofophy; and after having certified himself of the Truth of whatever he relates, he then fhould feparate Truth from Falfhood. Hence will appear, that a most important Circumftance, is, to feek for Principles, whereby natural Effects may be diftinguish'd from fuch as are of a different Character; which is the only method to write with certainy on a Subject of this nature.

The firft Volume confifts of three Parts. The first Part, the Subject of which is, To difcern Truth from Falfhood in natural Effects, is divided into fourteen Chapters.

In the first Chapter our Author shows the Neceffity and Difficulty of diftinguishing natural Effects, from fuch as are not fo, and whence this Difficulty arifes. He then obferves, that what the ancient Sages, fuch as the Chaldeans, Perfians, Affyrians, Egyptians, and Phenicians, have

left

;

left us, is of very little ufe on this occafion they having written the most abfurd Fables, and the most extravagant Practices. He then proceeds to point out the Caufes of the Miftakes of those ancient Nations; which was, the wrong Idea they entertain'd, and the abufe they made of the greatest Truths, of which he gives feveral Instances and concludes with obferving, that their natural History was intermix'd and confounded with Superftition.

In the second Chapter our Author shows, that we meet with very few helps in the ancient Philofophers, and other Naturalifts, for diftinguishing natural Effects from fuch as are not fo, and the reafon of this. Here, after taking notice of fome Errors of the most celebrated Philofophers; of the Idea which Anaxagoras form'd to himself of the firft Cause of the World; the Metempsychofes of Pythagoras,&c. he clofes this Chapter with obferving; that, the ufe which may be drawn from the Wonders related by Ariftotle, Pliny, and feveral other ancient Writers, is, to raise the Curiofity of fuch learned Men, as have an opportunity to fearch and difcover Truth.

The third Chapter fhows the Neceffity there is of diftinguishing, in effects of a marvellous nature, the true from the falfe ones; and how much Credulity, as well as Obftinacy interfere with this diftinguishing Faculty. This Chapter, with the fourth, fifth and fixth, contain a great number of celebrated Fictions, ancient and modern, of a very curious nature, which were look'd upon as Truths; of which, for want of room, we can only give the following.

The fabulous Fountain of Salmacis, describ'd by Ovid in the fifteenth Book of his Metamorphofes,