dawn of enquiry, was rapid both amongst the Greeks and Romans, should be slow in the improvement of such branches of knowledge as depended entirely on observation and facts, which were peculiarly difficult of attainment. Natural knowledge can only be brought to perfection by the prosecution of enquiries in different climates, and by a communication of discoveries amongst those by whom it is cultivated. But neither could enquiries be prosecuted, nor discoveries communicated, with success, while the greater part of the world was involved in barbarism, while navigation was slow and limited, and the art of printing unknown. The consideration of these circumstances will afford sufficient apology for the imperfect state in which natural science existed amongst the ancients. But we proceed to give an abstract of their extent, as they appear in the compilation of Pliny.
This work is divided into thirty-seven books; the first of which contains the Preface, addressed to the emperor Vespasian, probably the father, to whom the author pays high compliments. The second book treats of the world, the elements, and the stars. In respect to the world, or rather the universe, the author’s opinion is the same with that of several ancient philosophers, that it is a Deity, uncreated, infinite, and eternal. Their notions, however, as might be expected, on a subject so incomprehensible, are vague, confused, and imperfect. In a subsequent chapter of the same book, where the nature of the Deity is more particularly considered, the author’s conceptions of infinite power are so inadequate, that, by way of consolation for the limited powers of man, he observes that there are many things even beyond the power of the Supreme Being; such, for instance, as the annihilation of his own existence; to which the author adds, the power (477) of rendering mortals eternal, and of raising the dead. It deserves to be remarked, that, though a future state of rewards and punishments was maintained by the most eminent among the ancient philosophers, the resurrection of the body was a doctrine with which they were wholly unacquainted.