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125 pages, Mass Market Paperback
First published January 1, 1704
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 blew up the flame of Nature should one day blow it out.
“Quod procul à 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; or examine the whole system by the particulars of Nature, and you will find it 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 their corruption. Further, what is life itself but, 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.
This being a matter of great consequence, the author intends to treat it methodically and at large in a treatise apart, and here to give only some hints of what his large treatise contains. The state of war, natural to all creatures. War is an attempt to take by violence from others a part of what they have and we want. Every man, fully sensible of his own merit, and finding it not duly regarded by others, has a natural right to take from them all that he thinks due to himself; and every creature, finding its own wants more than those of others, has the same right to take everything its nature requires. Brutes, much more modest in their pretensions this way than men, and mean men more than great ones. The higher one raises his pretensions this way, the more bustle he makes about them, and the more success he has, the greater hero. Thus greater souls, in proportion to their superior merit, claim a greater right to take everything from meaner folks. This the true foundation of grandeur and heroism, and of the distinction of degrees among men. War, therefore, necessary to establish subordination, and to found cities, kingdoms, &c., as also to purge bodies politic of gross humours. Wise princes find it necessary to have wars abroad to keep peace at home. War, famine, and pestilence, the usual cures for corruption in bodies politic. A comparison of these three—the author is to write a panegyric on each of them. The greatest part of mankind loves war more than peace. They are but few and mean-spirited that live in peace with all men. The modest and meek of all kinds always a prey to those of more noble or stronger appetites. The inclination to war universal; those that cannot or dare not make war in person employ others to do it for them. This maintains bullies, bravoes, cut-throats, lawyers, soldiers, &c. Most professions would be useless if all were peaceable. Hence brutes want neither smiths nor lawyers, magistrates nor joiners, soldiers or surgeons. Brutes having but narrow appetites, are incapable of carrying on or perpetuating war against their own species, or of being led out in troops and multitudes to destroy one another. These prerogatives proper to man alone. The excellency of human nature demonstrated by the vast train of appetites, passions, wants, &c., that attend it.
I am now trying an experiment very frequent among modern authors which is to write upon nothing, when the subject is utterly exhausted to let the pen still move on; by some called the ghost of wit, delighting to walk after the death of its body.