LEt us return again to man, and to reason, by which divine gift, man is called a reasonable creature, for those things are lesse to be wondered at, (albeit they deserve admiration) which are only spoken of man. But of all wonders this is the greatest wonder, that man could find out and supply the divine nature: because therefore, our forefathers erred much, being incredulous about the reason and nature of the Gods, p. 114 and not looking into divine worship, and religion, they found out an art whereby they might make them gods; to which invention they joyned the work of nature, and because they could not make souls, they called out the souls of Devils or Spirits, and put them into their Idols, and divine Mysteries, by which alone the Idols had power to do either good or hurt. For thy Grandfather, O Asclepius, was the first inventer of Physick, to whom a Temple is consecrated in a mountain of Libya, or Africa, near unto the shoare of Crocodiles, in which lieth his body; the rest of him, or rather the whole of him being his better and Spirituall part, is gone back again to Heaven, affoording all manner of help and cure to diseased and sick persons, now by vertue of p. 115 his diety, as he was wont to give before by art or skill of Physick, and Hermes which was the name of my Auncestors, doth not he now in his Country reteining that sirname, cure all persons that come from all parts to him? Also Isis the wife of Osiris being well pleased how much good she hath done? and displeased, how much evil do we know? for it is an easy matter for earthly gods to be displeased, seeing that they are made of the same nature that man is, whereupon it happened that these holy creatures were called upon, and their soules worshipped throughout every City, by the Aegyptians who living consecrated them so that they continued in their Lawes, and were called by their names: for this cause O Asclepius, those which seem to some worthy to be worshiped p. 116 and honoured to others seem otherwise, therefore Aegyptian Cities are wont to fall out, and warr one with another.
Asclep. And what is the quality or substance O Trismegistus of these earthly Gods?
Trism. It consisteth, O Asclepius, of herbs, of Stones, of Spices which have in them a naturall power of divinity, and for this cause they are delighted with often sacrifices, Hymns, praises, and most sweet musick resembling an Heavenly harmony, that that which is Heavenly may by a Heavenly and frequent use be allured into the Idol, and there stay a long time, as glad and desirous of humane society: so man is the feigner of the gods, and you should not suppose the effects of these earthly gods to be casual, O Asclepius, the Heavenly Gods p. 117 inhabite the highest heavenly places fulfilling and preserving that order which he hath received. But these our Gods, regarding peculiarly certain things, and foretelling some things by lot and conjecture, foreseeing many things and after a manner helping them, become as it were by a friendly alliance aiders unto mens affairs.
The Commentary.
This Thirteenth Chapter is full of impiety like unto the ninth, wherein Mercurius will have a man to be most divine, and most to be admired; he is certainly most impious, and profane, to wit that he shall be the inventer of Idolatry, that he should thrust in devilish Spirits called up into p. 118 Idols, and adde Rites, and sacrifices concerning Aesculapius Mercurius, Isis, Osiris, which were worshipped of the Aegyptians; and of those plants and creatures which in Aegypt were esteemed holy, and had in reverence of herbs, and Stones, musick and hymns, with which they did appease & reconcile those Spirits which were put into their Idols and Images, which still some Pythonists are accustomed to do at this day (O naughty age) who think that they have Spirits closed up either in rings or boxes: a most impious sort of men, hatefull to God and man; a very profest enemie: and against this profane error of impiety, St. Augustine well inveigheth in his book of the City of God.
This for the 13. Chapter.