Page:Cyclopaedia, Chambers - Volume 1.djvu/719

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EUL

as the Thing wants this, or that Degree of a certain Qua- fcirrhous Tumours, arifing moft commonly about the

lity, neceffary to conftirute it, in that refpect, good. There Neck, but fometimes alfo on the other glandulous Parts,

is nothing Evil, fay they, without fome Good in it wherein as the Breafts, Arm-pits, Groin, & c. See Strumje and

the Evil reiides as in its Subject 5 for, as it is a Being, and Scrovhulje.

as every Being depends on the Supreme Being, it cannot The Kings of England and France, have, of a long

but be good, as flowing from the Supreme Good. Time, pretended to the Privilege of Curing xhi Kiuvs-Evi£

Evil is either Natural or Moral 5 between which there by Touching. See Touching.

is this Relation, that Moral Evil produces Natural. The Right, or Faculty, 'tis faid by fome, was originally

MorafEvih, is defined a Deviation from right Reafon, inherent in the French Kingsj and thofe of E/jgland and confequently from the Will and Intendment of the only claim'd it, as an Appendage, or Appurtenant to that Great Legislator, who gave us that as a Rule : This the Crown, to which they laid a Claim. Tho' fome of our Philofophcrs call luhonefiwn and turpe, as Gaining the own Monkifh Writers fet the Thing on a different Foot- Image of God, and fullying our original Beauty; likewife ing 5 and will have it to have been praCtifed by our malum culpa. Kings, as early as Edivard the Confeffor$ which Opinion

Natural Evil, is a Want of fomething neceffary to the the ingenious Mr. Secket bas abundantly overthrown.

bene ejj'e, or Perfection of a Thing, or to its anfwering Raout de TriteUes, addrcfling his Tranilation of St,

all itsPurpofcs. Such arc Defects of the Body, Blindnefs, Augufiin, de Civitate 2)ei, to Charles V. of France*

Lamcnefs, Hunger, Difcafcs, Death. fays exprefly, Vos 2)eva?wiers, £5? vous avez telle Vertu

This Species of Evil is denominated trifle, in]ucundum, & P21ijjan.ee que vous efi donnee ££ attribuee de CDieti

■noxiwnt, and malum poena. que vous f aires Miracles en votre Vie, telles, fi grandes

Again, Evil is either fuch in it felf, as Envy, Impiety, £? fi apertes que vous Garijfes d'uue tres horrible

££c. or, to another ; as Meat, which in it felf is good, Maladie qnes' appelle les Efcrouelles [i. e. the Kings-Evil]

may be Evil to a Man on Account of fome Difeafe; as de laquelle mil autre c Prince terrien ne pent garir hors

Wine to a Feverifh Perfon, £?c.

Thus far the Schools have gone in the Nature and Reafon of Moral and Natural Evil ; A late excellent Author fets the Thing in another Light, and furnimes a much finer, more adequate Theory of Moral Good and Evil, Inquir. into the Origin of otir Idea's of Beauty and Virtue.

Steven de Conti, a Religious of Corbie, who lived in the Year 1400, and wrote a Hiftory of France ftill pre- ferved in MS. in the Library of St. Germains des prez> t defcribes the Practice of Touching for the Evil. After the King had heard Mafs, a Veffel of Water was brought him, and his Majefly having put up his Prayers before the

Moral Evil, according to this Philofopher, denotes our Altar, touch 'd the difeafed Part with his right Hand, and

Idea of a Quality apprehended in Actions which excite wafli'd it with the Water.

Averfion and Dillike towards the Actor, even from Perfons Matthew 'Paris will have S. Louis the firtl who pra- who receive no Difadvantage thereby : As Moral Good- ctifed it : Others contend, that King Robert was the firft nefs denotes our Idea of a contrary Quality which procures who was gifted this Way. 'Tis certain, we find no men- Approbation and Love towards the Actor, even in Perfons tion of any fuch Prerogative, before the Kings of the uncorxern'd in its natural Tendency. 11?^? Century, when that Prince reign'd. Fa,2)anicl, Hilt.

This Notion fuppofes an univerfally acknowledged Dif- de France, T. I. p. 1032.

ferencc of Moral Good and Evil, from Natural. Moral Good, we all know, procures Love towards thofe we ap- prehend poffefs'd of it .- Whereas Natural Good does not. How differently, for inftance, are we affected towards thofe we

'Polydore Virgil ftrains hard to prove the fame Virtue in the Kings of England ; but to little Purpofe. Favyii Ilifi. de Navarre, \o6z.

The Continucrof Monflrelet, obferves, that Charles VIII.

iuppofe poffefVd of Honefty, Faith, Generofity, &c. when touch'd feveral Sick Perfons at Rome, and cured, ''an, Aont

we expect no Benefit from thofe Qualities : And thofe ceuxdes Italies, fays he, voyant ce Myjtere nefuredt ouques

poflefs'd of the natural Goods, as Houfes, Lands, Gardens, fi emerveillez-.

Health, Strength, &c. So, whatever Quality we apprehend The fame Virtue, we know not on what Grounds, is

morally Evil, raifes our Hatred towards the Perfon in commonly attributed to a Seventh Son, born without any

whom we obferve it; as Treachery, Cruelty, Ingratitude, Daughter between: As alfo to the Chiefs of certain par-

&c. Whereas we love and pity many expofed to natural ticular Families 5 particularly, the Eldetf Perfon of the Houfe

Evils, as Pain, Hunger, Sicknefs, &c. of Amnont in 'Burgundy.

The Origin of thefe different Idea's of Actions, has EULOGY, Eulogia, in Church-FIiftory. — When the

greatly puzzled the Moralilts: The Generality make Self- Greeks have cut a Loaf, or Piece of Bread, to confecrate

Interelt, or Sclf-Love, the Source of 'em all: We approve it, they break the reft into little Bits, and dittnbute it

the Virtue of others, as it has fome fmall Tendency to our among the Perfons who have not yet communicated, or

Happinefs, either from its own Nature, or from this gene- fend it to Perfons that are abi'ent; and thefe Pieces of

ral Confideration, that a Conformity to Nature and Reafon Bread are what they call Eulogies.

is in the general advantageous to the whole, and. to us The Latin Church has had fomething of the like

in particular: And, on the contrary, dif approve the Vice Kind, of a great many Ages 5 and 'twas thence arofe the

of others, as tending at the long Run to our particular Ufe of their Holy Bread.

Detriment. The Name Eulogy, was likewife given to Loaves, or

Others fuppofe an immediate natural Evil, in the Actions Cakes, brought to Church by the Faithful, to have them

call'd Vicious $ that is, that we are determined to per- blefs'd.

ceive fome Deformity or Difpleafurefrom fuch Actions, with- Lailly, the Ufe of the Term, pafs'd hence to mere Pre-

out reflecting on any Difadvantage that may any way redound fents made a Perfon, without any Benediction. See the

to us from' the Action ; and that we have a fecret Senfe Jefuit Gretfer, in his Trcatife de SenediBionibus & Ma-

of Plcafure accompanying fuch of our own Actions as lediEtionibus, L. II. C. 24, 25, &c. where he treats of

are call'd virtuous, when we expect: no further Advantage Eulogies throughly.

from 'em : But then they add, that we are excited to From a PafTage in Sollandus, on the Life of S. Melaine t

perform thofe Actions, even as we purfue or purchafe C. 4. it appears, that Eulogies were not only of Bread, but

Pictures, Statues, Landskips, ££?c. from Self-Intereft, to any Kinds of Meats blefs'd and hallowed for that Purpofe.

obtain the Pleafure which accompanies the Action. Add, that almoft every body blefs'd and diftributed Eu-

But the Author juft mention'd has fhewn the Miftake : logics : Not only Bimops and Priefts, but even Hermits,

Some Actions, he proves, have to Men an immediate tho' Laymen, made a Practice of it. Women alfo would

Goodnefs, and others an immediate Evil, \. e. We perceive fometimes fend Eulogies, as appears from the Life of S.

Pleafure in fome, and Pain in others, and are determined Waulry, C. III. n. 14. in the Sollandifis. Acla Sancl.

to love, or hate the Doers, without any View of natural Jan, T.I. p. 20.

Advantage, without any View to future Rewards or Pu- The Wine fent as a Prefent, was alfo held an Eulogy,

nifhments, or even without any Intention to obtain the Sollandus remarks further, that the EucharHl it felf was

fenfible Pleafure of the Good; but from a very different call'd Eulogy. Jcl. Sancl. Jan.T. II. p. 19 9-

Principle, viz. an internal moral Senfe, or a natural Deter- The Word is Greek, EuAo^a, form'd of su, bene, well; mination of the Mind, to receive amiable, or difagreeable Idea's of Actions, when they fhall occur to our Obferva- tion, antecedently to any Opinions of Advantage or Lofs to redound to our felves from 'em; even as we are pleas'd

with

regu

lar Form, or an

and >Xya y dico, I fay, fpeak, q. d. _

EUNOMIANS, a Sect: of Hereticks, denominated from, Eunomius, Bifhop of Cyzicus, who, in the 1V?# Cen- tury, maintain'd rnofl of the Errors of Jrius, and added

harmonious Compolition, ot her S to'em; as, particularly, that he knew God, as well

without any Knowledge of Mathematicks, or feeing any Advantage in that Form or Compofition, different from the immediate Pleafure. See Sense, Good, Virtue and Vice, Benevolence.

Evil, or Kwgs-Kvir., in Medicine a Difeafe by the - >d his See

Phyucians calld Strmnce, and Scroihulce, conuiling of r

Ccc *

— God knew himfelf. SeeAniANS.

He re-baptized fuch as had already been baptized in the Name ol the Trinity : He had diflemblcd his Errors for fome Time, but having at length made a Difcovery, he

The