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:—
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 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 ? Farther, what is life itself, but, as it is com' monly called, the breath of our nostrils? Whence it is very justly observed by naturalists, that wind still continues of great benefit, giving occasion for those happy epithets of turgidus and inflatus, applied either to the eimttent or recipient organs.
By what I have gathered out of ancient records, I find the compass of their doctrine took in two-and-thirty 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 the four corners of the world; which gave occasion to that renowned cabalist, Bumbastus, of placing the body of man in due position to the four cardinal points.
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. This quintessence is of catholic use upon all emergencies of life, is improveable 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.
Their gods were the four winds, whom they worshipped, as the spirits that pervade and enliven the universe, and as those from whom alone all inspiration can properly be said to proceed. However, the chief of these, to whom they performed the adoration of latria, was the almighty North, an ancient deity, whom the inhabitants of Megalopolis, in Greece, had likewise in the highest reverence: omnium deorum Boream maxime celebrant. This god, though endued with ubiquity, was yet supposed, by the profounder Æolists, to possess one peculiar habitation, or, (to speak in form,) a cœlum empyrceum, wherein he was more intimately present. This was situated in a certain region, well known to the ancient Greeks, by them called, , or the land of darkness. And although many controversies have arisen upon that matter, yet so much is undisputed, that from a region of the like denomination, the most refined Æolists have borrowed their original; whence, in every age, the zealous among their priesthood have brought over their choicest inspiration, fetching it with their own hands from the fountain-head in certain bladders, and disploding it among the sectaries in all nations, who did, and do, and ever will, daily gasp and pant after it.
And whereas the mind of man, when he gives the spur and bridle to his thoughts, doth never stop, but naturally sallies out into both extremes, of high and low, of good and evil; his first flight of fancy commonly transports him to ideas of what is most perfect, finished, and exalted; till, having soared out of his own reach and sight, not well perceiving how near the frontiers of height and depth border upon each other; with the same course and wing, he falls down plumb into the lowest bottom of things; like one who travels the east into the west; or like a straight line drawn by its own length into a circle. Whether a tincture of malice in our natures makes us fond of furnishing every bright idea with its reverse; or whether reason, reflecting upon the sum of things, can, like the sun, serve only to enlighten one half of the globe, leaving the other half by necessity under shade and darkness; or whether fancy, flying up to the imagination of what is highest and best, becomes overshot, and spent, and weary, and suddenly falls, like a dead bird of paradise, to the ground; or whether, after all these metaphysical conjectures, I have not entirely missed the true reason; the proposition, however, which hath stood me in so much circumstance, is altogether true; that, as the most uncivilized parts of mankind have some way or other climbed up into the conception of a god, or supreme power, so they have seldom forgot to provide their fears with certain ghastly notions, which, instead of better, have served them pretty tolerably for a devil. And this proceeding seems to be natural enough; for it is with men, whose imaginations are lifted up very high, after the same rate with those whose bodies are so; that, as they are delighted with the advantage of a nearer contemplation upwards, so they are equally terrified with the dismal prospect of a precipice below. Thus, in the choice of a devil, it hath been the usual method of mankind, to single out some being, either in act or in vision, which was in most antipathy to the god they had framed. Thus also the sect of Æolists possessed themselves with a dread, and horror, and hatred of two malignant natures, betwixt whom, and the deities they adored, perpetual enmity was established. The first of these was the chameleon, sworn foe to inspiration, who in scorn devoured large influences of their god, without refunding the smallest blast by eructation. The other was a huge terrible monster, called Moulinavent, who, with four strong arms, waged eternal battle with all their divinities, dexterously turning to avoid their blows, and repay them with interest.
Thus furnished, and set out with gods, as well as devils, was the renowned sect of Æolists, which makes at this day so illustrious a figure in the world, and whereof that polite nation of Laplanders are, beyond all doubt, a most authentic branch; of whom I therefore cannot, without in justice, here omit to make honourable mention; since they appear to be so closely allied in point of interest, as well as inclinations, with their brother Æolists among us, as not only to buy their winds by wholesale from the same merchants, but also to retail them after the same rate and method, and to customers much alike.
Now, whether the system here delivered was wholly compiled by Jack; or, as some writers believe, rather copied from the original at Delphos, with certain additions and emendations, suited to times and circumstances; I shall not absolutely determine. This I may affirm, that Jack gave it at least a new turn, and formed it into the same dress and model as it lies deduced by me.
I have long sought after this opportunity of doing justice to a society of men for whom I have a peculiar honour; and whose opinions, as well as practices, have been extremely misrepresented and traduced by the malice or ignorance of their adversaries. For I think it one of the greatest and best of human actions, to remove prejudices, and place things in their truest and fairest light; which I therefore boldly undertake, without any regards of my own, besides the conscience, the honour, and the thanks.
, or the land of darkness. And although many controversies have arisen upon that matter, yet so much is undisputed, that from a region of the like denomination, the most refined Æolists have borrowed their original; whence, in every age, the zealous among their priesthood have brought over their choicest inspiration, fetching it with their own hands from the fountain-head in certain bladders, and disploding it among the sectaries in all nations, who did, and do, and ever will, daily gasp and pant after it.