no more are those of the Goths, which they wrote in their Ancient Runic Characters, upon great Stones; the Remains of which I my self have seen in Denmark. And if any Thing were left us of the Works, which the Bards among the Ancient Gauls composed, to eternize the Memory of their Nation, I don't question but we should find them enriched with Abundance of Fictions. This Inclination to Fables, which is common to all Men, is not the Result of Reason; Imitation, or Custom. 'Tis Natural to them, and has its Seat in the very Frame and Disposition of their Soul. For the Desire of Knowledge is particular to man, and distinguishes him from Beasts no less than his Reason. nay we may observe in other Creatures some Rude Impressions of this; whereas the Desire of Understanding is Peculiar to Us only. The Reason of this, according to my Opinion, is; because the Faculties of the Soul are too Vast an Extent, to be supplied by the Present Objects, so that 'tis obliged to|<125> have recourse to what's past, and to come, in Truth and in Fictions, in Imaginary Spaces and Impossibilities, for Objects to exert it self upon. The Objects of Sense fill the Desires of the Soul of Brutes, who have no farther Concern; so that we can't discover in them these restless Emotions, which continually actuate the Mind of Man, and carry it into the Pursuit of a recent Information, to proportion (if possible the Object to the Faculty; and enjoy a Pleasure resembling that which we perceive in the Appeasing a Violent Hunger, and Extinguishing a Corroding Thirst. This is that which Plato intends, in the Marriage of Do-|<126>rus and Penia, (in which Terms he would express Riches and Poverty,) which produces exquisite Pleasure. The Object is signified by Riches, which are not so but in Use and Intention; otherwise they are unfruitful and afford no Delight. The Faculty is intended by Inquietude, while 'tis separated from Riches; whereas its Union with them, supplies the Highest Satisfaction. The Case is the same with our Souls: Poverty, the same with Ignorance, is Natural to it; it sighs continually after Science; which is its Riches; and when 'tis possess'd of this Enjoyment, it feels the greatest Pleasure. But|<127> this Pleasure is not always equal; it often is the Purchase of much labour and Difficulty: As when