author of such stupendous effects; he believed he removed every difficulty, by amplifying in this cause all those faculties of which he was himself in possession; adding others of which his own self-love made him desirous, or which he thought would render his being more perfect: thus, he gave Jupiter wings, with the faculty of assuming any form he might deem convenient: it was thus, by degrees, he arrived at forming an idea of that intelligent cause, which he has placed above Nature, to preside over action — to give her that motion of which he has chosen to believe she was in herself incapable. He obstinately persists in regarding this Nature as a heap of dead, inert matter, without form, which has not within itself the power of producing any of those great effects, those regular phenomena, from which emanates what he styles the order of the Universe. Anaxagoras is said to have been the first who supposed the universe created and governed by an intelligence: Aristotle reproaches him with having made an automaton of this intelligence; or in other words, with ascribing to it the production of things, only when he was at a loss to account for their appearance. From whence it may be deduced, that it is for want of being acquainted with the powers of Nature, or the properties of matter, that man has multiplied beings without necessity — that he has supposed the universe under the government of an intelligent cause, which he is, and perhaps always will be, himself the model: in fine, this cause has been personified under such a variety of shapes, sexes, and names, that a list of the deities he has at various times supposed to guide this Nature, or to whom he has submitted her, makes a large volume
