DUKE 
 
 UNIVERSITY 
 
 LIBRARY 
 
 Treasure "Room 
 
 FRANK BAKER COLLECTION 
 
 OF 
 
 WESLEYANA 
 
 AND 
 
 BRITISH METHODISM 
 
THE 
 
 TRAVELS 
 
 O F 
 
 C T K V S. 
 
 In Two Volumes. 
 
 To which is annex'd, A 
 
 DISCOURSE 
 
 UPONTHE 
 
 Theology and Mythology 
 
 of the ANCIENTS. 
 By the Chevalier Ramsay. 
 
 VOL. I. n 
 
 J) V B L I N: 
 
 Printed by S. Powell, for George Risk, 
 GiORGE EwiNG, and William S m i t h> 
 Bodifellers in Drnf^-flreft, MDCCXXYIII. 
 
i 
 
 Digitized by tine Internet Archive 
 in 2010 witii funding from 
 Duke University Libraries 
 
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 littp://www.arcli ive.org/details/travelsofcyrusto0102ramj 
 
O THE S^_A 5;£^9 
 
 Right Honourable 
 
 \/. /- 
 
 THE 
 
 LORD lANSDOWK 
 
 My LORDy 
 
 HE moft amiable Vir-*. 
 tues, and the brighteft 
 Talents, form'd the 
 
 er pf that Hero 
 
 whole 
 
DEDICATION. 
 
 whofe Travels I relate : And 
 to whom cou'd I offer the Pi- 
 £ture of fo fine a Genius, and 
 fo generous a Mind, but to a 
 Perfon of Your Lordfhip's 
 Tafte ? 
 
 The fingular Friendfhip 
 with which Your Lordfhip ho- 
 nours me, gave Rife to this 
 Undertaking ; and my Obli- 
 gations are of fuch a Nature, 
 that to let pafs the prefent Op- 
 portunity of acknowledging 
 tliem, w^ou'd be the higheft In- 
 juftice, as well as Ingratitude: 
 
 Accept 
 
DEDICATION. 
 
 Accept this Mark of the invi- 
 olable Attachment, and pro- 
 found Re^ed, of, 
 
 MyLORD, 
 
 Tour Lordjhifs moft Obliged^ 
 MoJlObedienU cind 
 Moft Humble Sewantj 
 
 Andrew Ramsay* 
 
 tET' 
 
C I) 
 
 LETT RE de Mr. Freret i f AuteUrJut 
 ia Chronologic de fon Ouvrag^i 
 
 MonfeHTy 
 
 L'Hiftoire dc Cyrus, & la Chronologic des Roysde 
 Babylone, eft peut etre h partie de route I'antiquite 
 fur hquelle on a imagine le plus de Sy ftemes difFerens, mais 
 tous ces Syftemes font fi defedueux & fi mal licz avec les 
 cvenemens contemporains, que Ton fe trouve arretepref- 
 que i chaque pas par les contradiftions & les embarras de ces 
 Hypothefes : c'eft ce qu'on eprouve enlifant les ouvrages 
 de Scaliger de Petau, d'Uffer, de Marftiam, deTEvequc 
 de Meaux, & de Prideaux. 
 
 Dans votre ouvrage, Monfieur, vous avez fagement e- 
 vite cesembarras, & vous avez imagine cequ'il y avoir de ' 
 mieux pour concilier les narrations oppoftes de Herodote, 
 de Ctefias, de Xenophon, & dcs aurres anciens au fujet de 
 Gyrus. 
 
 Vous avez conferve la G uerre de ce prince contre A (ly- 
 ases fon grand pere. Cette Guerre eft un point conftant 
 cans I'antiquit- & reconnu par Xenophon luy meme dans; 
 (a retraitte des dix milles. II n'a fupprimc ce fait dans fi'^ 
 Cyropedie, que pour ne pas defigurerle portrait de Cyrus ' 
 par ne Guerer qu'il croyoic contraire aux devoirs de la 
 nature. Prideaux apres Xenophon acru la devoir fuppri- 
 mer auffy. Marfham a imagine un veritable Roman, & 
 a fuppose deux difFerens Royaumes dcs Medes fur lefquels 
 jegnoient en mcme temps deux Aftvages, I'un Grand pere 
 de Cyrus, &■ Tautre fon Ennemi. Le party que vous avez 
 pris eft plus fimple & plus conforme it I'ancienne hiftoire. 
 Vous avez prepare cette Guerre, & vous I'avez conduite 
 de telle fa^on qu'elle ne remit en rien le Caraflere de votre 
 Hcvos» 
 
 u 
 
( I ) 
 
 A LETTER from Mr. Fr^ret (Mem- 
 ber of the Academy of Injcriptions ac 
 Paris) tothe Author, concerning ths 
 Chronology of his Work. 
 
 SIR, 
 
 n^HE R E have perhaps been more dijferent Syflems formidi 
 to fettle the Hijiory of Cyrus, and the Chronology of ihe 
 Kings of Babylon, than for any other pan oj- am icnt Story t 
 'But thefe Hypothejes are all fo defeHive, and fo ill connected 
 •with cotemporary Events, that we are flopped almoji at every 
 Step-, by the Contradiciions and Inconjijiencies we meet with 
 in them. This every Mans Experience (Jjea-s him to be rn^e^ 
 •who reads the Writings of Scaliger, UUier, Mar mam, the 
 JBi/Jjop of Meaux, and Prideaux. 
 
 But in your Work^, you have wifely avoided thefe LificHl* 
 ties, and have hit upon the befi Adethod of reconciling ths 
 contradiUory Accounts- ji'/^/c/? Herodotus, Ctefias, Xeno- 
 phon, and other antient Writers, give us gf Cyrus. 
 
 Tou have preferved this Prince's War with his Grandfather 
 Aftyages ,• a War which the Ancients allow to be certain t 
 and Xenophon himfelf acknowledges it, in his Narrative of 
 The Retreat of the ten thoufand. He f^pprejjld this 
 Fatl, in his Cyro^xyu, only to avoid throwing a Blemijb 
 on Cyrus*^ CharaSler, by a War, which he thought contrarf 
 to natural Duty. PvidQaux has likewije thought fit to omit 
 it. IMarfham has invented a mere Romance, and fuopofeS'^ 
 that there were two dijferent Kingdoms of the fvlades, :vhich 
 were, at the fame Time, governed by ?w^o Aftvages'-: one 
 the Gr and- fat her, and the other the Enemy of Cyrm.The 
 Ai'ethod you have taken, is more fmplc, and more acrree^ 
 ^ble to ancient Story. Ton have paved I ht Way for this War, 
 and conducted it, in fach a Manner, that it do^s in no wife 
 fain the QharaU^r of your Hero. 
 
 b 'rh$ 
 
(^ ) 
 
 La Suppreflion d'un Evenemcnt fi conflderable a oblige 
 Xcnophon a faire deux anachronifmes pour rpmplir les pre- 
 mieres annees de Cyrus. II a avance la prife de Sardisde 
 25 ans, SjciUed:' Baby lone de 28. 
 
 " Comme cet hiftorien n'avoit en viie pour former fonHe- 
 ros que les Vertus Milicaires & les qualic-sd'un bon Ci- 
 toyen ,• il ne trouva point dans le plan de fon ouvrage lej 
 mcmes rcffourccs quevouavezeiiespourremplirlajeunef* 
 lede Cyrus. Ilnepenfa, ni a luy donn'rr des principes 
 fiirs pour le garantir des dangers, qui affiegent la vertu des 
 princes ; ni a le premunir contre la Corruption des faux 
 politiques, & des faux philofophes ; deuz Genres de Cor- 
 ruption dont les fuites fonegalement funeftes pour la Soci- 
 ety. 
 
 Xenophon eleve dans la Grece ne connoiflbit que les 
 Royaumes de Sparte & de Macedoine, oil les Roys n'e- 
 toient a proprement parler que les premiers Citoyens dc 
 I'Etat, & oil les Magiftrats etoient leurs Collcgues plutot 
 que lcursminiftres.il n'imaginoit point les abus du defpotif- 
 me, & n'avoit point pense ales prevenir. Dans votre plan, 
 Comme il s'agit de former un Roy plut6t qu'on Conque- 
 rant, tc un prince qui (cache encore mieux rendre les peu- 
 ples heureux faus fon Gouvernemenr, que les contraindrc 
 ife foumettre a fesloix, vous avez trouvede quoy remplir 
 Jq JeuneffedeCyrus en lefaifant voyager fans rien deranger 
 dans la veritable Chronologie. 
 
 Cyrus eft mort Tan 218 de Nabonaftar, 5 5oansavant 
 Jefus Chrift. C'eft un point que )e ne m'a'rreteray pas \ 
 prouver. II eft conftant parmy tous le5 Chronologiftes. 
 Ce Prince eroit alors age deyo ans, felon Dinon, auteur 
 d'une Hiftoire de Pcrfe tres Eftimee i (a) done il etoit n6 
 I'an 148 de Nabonaifar, 600 ou 599 ansavant I'Ere hrc- 
 tienne. 11 avoit regne neuf ans a Babylone fuivant le Ca- 
 non aftronomicue; doncla prifedecette villetomboita la 
 61 annce de fon age d la 20^ de Nabonaflar & 5 $9 avant 
 Jefus Chrift. 
 
 (*)Cic.deDivin. Lib. II, 
 
- The OmiJJion of fo Cdn[ider able an Event, led Xenophon 
 into fwo Anachronifmi, in order to find Employment for 
 Cyrus, in his younger Tears. This Author antedates the 
 taking of S^ivdiis, i'^ Tears; and that of Bzbylon, 28. 
 
 u^s this Hijierianhad nothing in view but military Virtues 
 tmd the Qualities of a true Patriot, whereby to form his 
 Hero i his Scheme did not furnijh him with the fame Ma- 
 terials, to fill up Cyrus* J youth, as yours does. He had no 
 Thoughts of inJiiUing into hisAiind,Juch Principles as would 
 moji ejfeUually fecure him from the Dangers ivhich befet 
 the Virtue of Princes ; or of guarding him beforehand, a- 
 gainfl the Corruption of falfe Politicks andfalfe Philofophyy 
 which are, in their confec^uences, equally fatal to Society. 
 
 Xcnophon having been educated in Greece, was ac-* 
 ejuainted only with the Kingdoms of Sparta and Macedon, 
 whofe Kings were, properly fpeaking, nothing more than the 
 chief Perjons in the State i and the J\4agi(lrates were rather 
 their Collegues, than their Minifiers. He had no Notion of 
 the Abufes of defpotick^ Power, and therefore could have no 
 thoughts of preventing then*. Whereas, your Defgn beina> 
 to form a King, rather than a Conqueror, a Prince better qua- 
 lify'd to make his People happy under his Government, than 
 to force them to fubmit to his Laws ; you are thereby enabled 
 to give Qyr\i% full Employment in his youth, by making him 
 Travel : and that very conjijlently with true Chronolgy, 
 
 Cyrus died the 218th Tear of Nabonailnr, and 550 
 Tears before the Chriftian <t/£ra, which I JJjall mt lofe time 
 in proving, becaufe acknowledged by all Chronoloq^ers. 7 his 
 Prince 7i>as then yaTears of yjge, according to Dinon, the 
 Author of a celebrated Hijiory (i) of Perfia. He was, 
 therefore born in the iiSthTearof MabonafTar, 600, or 
 599 Tears before Chrifi:. He had reigned, according to^ the 
 Aftronomlcal Canon, nine Tears at Babylon. This Ciiy 
 ■ was therefore taken in the 6 ifi Tear of his Age, the 2 o^th of 
 NabonalTar, and the 5 5 ^th before Chri^« 
 
 (0 Cic.dcDivin.B. 11, 
 
 k a. Sai-di« 
 
C 5 ) 
 
 La prife de Sardis tombe fuivant Soficratc dans Diogcne 
 Lacrce ib) 8c Uiivan? Solin (c) a la quatrieme annee dela 
 ( inquante huitieme Olympiade. Selon Eufebe, c'cfl: la 
 prcnii.ra annee de la meme Olympiade. Ccrte annce eft 
 done la 545 on la 54S avantTEre Chreiiennela 52ouk 
 55 de la Vie de Cyrus. 
 
 II avoir regn .^ 5 o ans fur les Medes &: fur les Perfes, fe- 
 lon Herodate & Crefia^, ayant 40 ans lors qu'il monra fur 
 le Throne, felon le Temoignage precis de Dinon, ce qui 
 tlonnepourl'Epoque du Commencement de fon regne 
 I'an 188 de NabonafTar, & la premiere annec de la 5 5 O- 
 lympiadc, 5(30 ans avant Jefus Chrirt:. 
 
 Eufebe nous apprend que cette meme annee de la 5 5 O- 
 lympiadeetoitcclleou tousles Chronologiftcs s'accordoi- 
 enr a placer le -' ommencement du regne de Cyrus fur les 
 JMedes & furies Perfes. (d) L'Hiftoire ne nous apprend 
 point combien avoir dure la Guerre de Cyrus centre les 
 Medes nide quels Evenements avoient ete remplis les 40 
 pr?mieres ann^es de fa Vie, & vous avez )e champ libre 
 pour i maginer tous ceux qui conviendront au but que vous 
 vous et:s propose:. VotreChronologie eft done non feu- 
 It m^nt conforme a celle des Grecs, & des Perfes, mais en- 
 core a celledes Babyloniens. 
 
 Xenophon a change route cette chronologic, Selon 
 !uy, ( yrusal'agededouzeans vaala Cour deMcdic, y 
 reftc 4 ans & revient a i(5. II entre a 17 dans la Claffe des 
 sdolefcens & y refte loans. L'hiftorien ajoute qu* Afty- 
 ages mourut dans cet intervalle, ce qui eft contraire a la 
 Verite; car ce Prince rtgna jufques a Tan 5 <5o qu'il fuc 
 VnincuparTyrus ^ ne mourut que quelquesann^esaprs, 
 Vous vous etes ecartt de Xenophon & vouzavez bien fait, 
 
 Selon le mcrne Auteur, Cyrus age de 28 anspaffaen 
 Medie ah tqte d'uneai-m^ede jomillehommes, a 291! 
 
 ('^^Diog. LaerciLib, l.^criand. (f^Ca^.VJII, (</^ Eafcb. pre* 
 ,»ai". Evjng. Lib. X, 
 
(5 ) 
 
 SirSis was takett, Accordm^to SoCicntts (i) /« Dioge- 
 nes Laertius, and according to (5) Solinus, in the ^h 
 Tear, of the ^Zth Olympiad; ifftt according to Eufebius, 
 in the firji Tear of that Olympiad .• andconfequently, either 
 in the 545?^ or ')j^%th Tear bejore Chn^i and the <yid, or 
 5 <^th Tear of Cyrus's Life, 
 
 He had reigned 3 o Tears over the Medes and Perfians, aC' 
 cording to Herodotus and C tefias, and he was 40 Tears old^ 
 according to Dinony when he monnted the TTorone; which 
 fixes the beginning of his reign to the iZZth Tear of Nabo- 
 nallar, the firfi Tear of the ^^th Olympiad, and the 5 60th 
 Tear before Chrift. 
 
 Eufebius (4) tells m, that all Chronologies agreed itt 
 placing the Beginning of Cyrus'j Reign over the Medes and 
 Perfians, in this Tear of the 55?/? Olympiad. But Hijio^ 
 rians have neither told us, how many Tears Cyrus'i War 
 with the Medes lafled-, nor any Par'ticHiars of what happened 
 in the firft forty Tears of his Life, Tou are therefore at full 
 Liberty to fill up this Space y with -whatever you judge moji 
 proper to your Defign ; andyour Chronology is not only agrees 
 able to that of the Greeks ^W Perfians, but Ukewije to that 
 of the Babylonians. 
 
 Xenophon indeed has changed all this Chronology, AC" 
 cording to him, Qyxwswentto the Court of Media, at \t^ 
 Tears of Age, Jiay'd there /\.TearSy returned in his Jixteenth 
 Tear, entered into the Clafs of the "e^^i/So; or Young-men, 
 inhis feventeenthy and continued in it 10 Tears: To which 
 he adds that Aftyages died in this Interval, But this is not 
 true i for that Prince reigned till he was conquer' dby Cyrus> 
 in the Tear 55©, and did not die till fome Tears after, To» 
 have therefore done well, in not following Xenophon. 
 
 According to hinty Cyrus ^»ffr'^ Medea, atthe HeaAof 
 30000 Men, when he was z^ fears of Age , fubduedth< 
 
 (2) Diog. Lwr. B. I. Periand. (3) Chap. VIII. (4) Prxpar. E- 
 vang. B. X, 
 
 Arroj!? 
 
(4) 
 
 oumit Ics Armenicns, a 50 tl march a contrc ks Lydicns 
 fc prit Sardis, &: a 5 i il fc rendit maitre dc Babylon e vers 
 rannce567. Cecteanncequieft la lypde Nabonailar eft 
 la 56 de Nahucodonolor qui regni encore fept ans, ces 7 
 ans joint aux 1^ des quatre Roys qui ont regne a Baby lo- 
 ne aprcs lay font ks z 8 annees, d' anachronifme done j 'ay 
 parlc plus haut. 
 
 Le refte de la Chronologic de Xenophon eft indifferent 
 •A votreouvrage. Cct Hiftorienne determine pas le temps 
 de la mort de Mandane, ni deCarabyfe, & vousalaiflfc 
 une pleinc liberte de placer ces Evenemenis de la manierc U 
 plus convcnable a votre plan. 
 
 La ville de Tyr ne fut prife que la 19 annee de Nabu- 
 codoDofor apres un flege de 1 5 ans qui avoit commence h 
 feptieme annee du Regne de ce Prince comme Jofeph 
 I'avoit lii dans les annales Pheniciennes. Le Prophete Eze- 
 chicl TanHce meme de la prife de Jerufalemqui etoit la 18 
 dc Nabucodonofor menace Tyrd'une ruine prochaine; 
 done elle n'etoit pas encore prife. Cyrus avoit alors 1 5 
 ans ; Or comme Is temps ou il rctrouve Amenophis a Tyr 
 peut aller juftjucs a 1 5 annecsde plus ; & commc les voy- 
 aijes de Cyrus fe font depuis la i8 jufquesah 52 annee de 
 fon age, vous ne faites icy aucun anachronifme. 
 
 Nousn'avonsaucunpanage polltif pour fixer le temp* 
 de la demence de Nabucodouofor, Cette demence eft 
 conftante par k temoignage de Daniel , & il y a b:-aacoup 
 d'apparencequ'ellearriva versla finde la vie. Voicy fur- 
 quoy je me fonderois pour le pi-ouver. 
 
 Ladtportationde Joachim arriva la 8 annee du Regne 
 de Nabucodonolbr fur hjudee i<: h quatrienie de fon rcg-p 
 ne a Babylone ; c'eft a dire Tan 148 de Nahonaflar, ^00 
 avantj. Chrift, &: Tannee meme de la, naiilance dcCyy 
 lus. ^ -it 
 
 -v» Noui 
 
(49 
 
 Arri^eniifts, iiti^i marched agam(itheLyii\zn%i'dHdtook^ 
 Sardis, at 7,01; and made him/elf Mafler of Babylon, at 
 3 \ , aboftt the Tear 5 6^. This is the i i^th J ear of Nabo- 
 nafTar, and the 7,6th of Nabuchodonofori who reigned 
 feven Tears, after it. Thefi y Tears, added tg the z i Tears 
 ef the fonr Kings, who reigfted in Babylon after him, make 
 the 2.8 Tears of the Anachronifm ahovementioned. 
 
 The red of Xenophon'i Chronology, is of no importancg 
 to your JVorki He does not determine the time of the Death t 
 «>wro/ Mandana, orCambyfes; and you are therefore en- 
 tirely at Liberty, to place thefe as will befi fttit TiHth your 
 Dejign, 
 
 The City of Tyre was not taken, till the i^th Tear of 
 Nabuchodonofor, after a thirteen-Tears-Siege, which hc" 
 gan the feventh Tear of that Prince's Reign, according to thfi 
 Phoenician Annals, 3/^^/V^ Jofephus had read. In the Tear 
 Jerufalem was taken, which was the i%th Tear of Nabu- 
 chodonofor; the Prophet 'Ezcchiel threatens Tyvtwithap" 
 proaching ruin ; it therefore was not taken at that Time, 
 QyxMSwas then 1 5 Tears of Age. Now, as the Ttme when 
 Cyrus met with Amenophis again at Tyre, might be about 
 1 5 Tears later than this ; and as the Travels of Cyrus are all 
 placed between the z%th and ^ idTearsof his Age i yeu arf 
 therefore guilty of no Anachronifm in this particular. 
 
 We have no where any exprefs Pajfage, whereby to fix th( 
 T*ime of NabuchodonoforVJ4'<t^«/^, That he was mad-, 
 is certain, from Daniel : And it is very probable, it hap" 
 pened towards the End of his Life. My Reafons for it art 
 thefe. 
 
 Jthonchm was carried into Captivity J in the StbTear&f 
 NabuchodonoforV Reign over Judea, and the 4^th of hit 
 Reign in Bd^ayXon; that is, thei^Sth Tear <?f Nabonaflar, 
 <Joo Tears before Chrijf, and the Tfor, Cyrus Vdt 
 hrn. 
 
 m 
 
C5) 
 
 Nous lifons dans Jeremic (a) Sc dans le ^me livre des 
 Roys (i>) que la 5 ye annee de la deportation de Joachim, 
 Evilmerodac monta fur le Throne de Babylone & tira Joa- 
 chim de prifon pour Tadmettre a fa Table, & le combler 
 d'honncurs. Cette annee etoit la i84e'de NabonafTar, la 
 j(J4e avant J. C. & la 57e de la Vie de Cyrus cependant 
 Nabucodonofor etoit encore vivant puifqu'il n'eft mort que 
 Tan i85e de NabonafTar a la ^pede Cyrus. Doncnon 
 ieulement Evilmerodac eft monte furle throne du vivant 
 de fon pere, mais il gouvernoit fans le confulter avec alTez 
 d'lndependance, pour nepas craindre de I'irriter, en tenant 
 uneconduiteopposeeala fienne, & en comblant d'hon- 
 ncurs une Prince qu'ilavoittouj ours retenu dans les ferSo 
 Berofedonne 10 ansdeRegneace Prince qu'ilnomme £- 
 vilmaradoch, Le Canon aftronomique luy en donne feu- 
 lement deux & lenomme Ilovarodam. L'Ecriture le faic 
 monter furle throne trois ans avant la mort de fon pere. 
 
 Tous ces embarras difparaitroint fi Ton fuppofe que la 
 demence de Nabucodonofor a commence 8 ans avant fa 
 mort & que des lors fon fils Evilmerodac fut regarde com- 
 meRoy, fe mit a la tete des Confeils, & gouverna I'Em- 
 pire avec les miniftrcs de fon pere. Ces 8 ans joints aux 
 acux quil regna feul apres la raort de Nabucodonofor font 
 lesdixans de Berofe. L'Ecriture fainte commence plii 
 tard fon regne, & fans doute du temps au quel il fe debar- 
 rafTa des miniftres dent les confeils le genoient , ce qui n'ar- 
 riva que la troifieme annee avant la mort dcNabuco Jonofor. 
 La dcmence de ce Prince ne dura que fept ansj & ayant re- 
 couvert fon bon fens, il gouverna par luy mcme 8c donna 
 un Edit en faveur des Juifs qui eft rapportedans Daniel, 
 Ou n'avoia jamais cefle de mettre fon nom dans lefs ades 
 publics ; c'eft pour cela que le Canon aftronomique ne 
 donne que deux ans de Regne a fon fils Ilovarodam. Cc 
 Canon avoit ete drefTe fur les ades publics. 
 
 {») Chap.LII.ver. 31. (^) Chap. XXV, ver. 27. 
 
C 5 ) 
 
 We are tcld hJsYemiahi (5) a»d in the (6) fecond Eeo^ 
 . tif Kings that in the :^'jth Tear of jchohchin s Captivitjff 
 Evilmerodach afcended the Throne of Babylon, ?tftf^]fe« 
 honc):{\x\oHt of Prifon, admitted him to his ownTable, and 
 hefiov/d many Honours Hpon him. T%is was the 1 84^/? Tear 
 ^ Nabonaflar, the <)6^th before Chrift, and the ^ythof 
 Cyrus'j y4ge ; at which time Nabuchodonofor was yet a^^ 
 liveyfince he did not die till the \%%th of Nabonaflar, and 
 thei^th of Cyrus. Evilmerodach therefore did not onlj 
 moptnt the Throne in his Father's Life'time, bnt he governed 
 without confklting him^ and with fo little Dependence tipon 
 him) as not to fear provoking him^ bj taking qnite different 
 Ale a fur es from his^ and heaping Honours on aPrinccy whoni 
 his Father had all along kept in Fetters. Berofus makes the 
 Prince) whom he calls Evilmtrodach to have reigned 1 6 
 Tears. The h^vonovmc^A Coxionallorws him but two, and 
 calls him Ilovarodam. The Scripture places him upon th'i 
 Throne-, three Tears before the Death of his Father. 
 
 All thefe Difficulties will vAnip}, if we fuppofe, that 
 Nabuchodonofor'^ Madnefs began 8 Tears before his Deaths 
 and that IjJsSon Evilmerodach was from that Time looked. 
 U^on as King) placed himfelf at the Head of Affkirs, and 
 governed the Empire with his Father's Minifters. Thefe S 
 TearS) joined with the two he reigned alone) after his Father' i 
 Death) make up the jo Tears of Berofus. 7l?tf Holy Scrips 
 tures begin his Keign later) doubtlefs from the Time that hs 
 removed the MiniflerS) who made him uneafj) which did 
 Hot happen till the third Tear before theDesth of Nabuchod- 
 onofor. This Prince's Madnefs continued but y TeArs ; after 
 that Time he recovered his SenfeS) reajfumedthe Government i 
 and publiJJjed an Edi^ in favour of r/j^ Jews, which is re-* 
 lated in Daniel. His Name had all along been made Vfe df 
 in the publick^A^s ; and for this Reafoti) the Aftronomicat 
 Canon, makes his SO0 IlcVarodam to have reigned but s 
 Tears. This Canon was drawn up from thepublick^A^si 
 
 Cy^ Chip. Hi. vor. 31. (5^txv. ij. 
 
( ^) 
 
 La dcmence tie Nabucodonoforadu produirede grsndcs 
 revolutions a la Gourde liabylone, & nous pouvons nous 
 en former uncldee, fur cs quifepaiTaala Cour de France 
 pendant celle de Charles VI. ou les affaires etoient tanroc 
 cntre les mains dc fa femme, tantot entre celles de fes En- 
 fans, tantotentrc celles des Grands Seigneurs & des Princes 
 defonSang. 
 
 Suivant ceite Suppofition egalemcnr (Imple & neceflaire 
 la demencc de Nabucodonofor feraarrivee Tan de Nabonaf- 
 far ly^, avantj. C. 59pc &la 3 2e. anee de la Vie de Cy- 
 rus. Ce Prince doit en avoir ets inftruit, car cet Evene* 
 mentetoitd'une grande Importance. On ne peut merac 
 doutcrqu'iln'aitinfluc dans la Guerre des Medes & des 
 Perfes. Les i^abyloniens etoient aliez des Medes & de 
 leurs Roys, car Nabucodonofor avoit Epoufe une Fillc 
 d'Aftyages. lis auroient pris quelque part a cette Guerre, 
 fans la Mediation d'Amytis, qu'on peut fuppofcr avoir 
 travaill; a concilier les Medes & les Perfes , fans la foiblefle 
 du Gouvcrnement des Babyloniens cauGe par la demencc 
 de Icur Roy ; & fans les Divifions qui regnoient a la cour 
 entre les difFerens Partis qui fe difputoient la premiere Place 
 dans les Confeils. 
 
 Le Spectacle d'un Conquerant fi fameux reduit dans cet 
 Etat deplorable eroit bien capable d'inftruire Cyrus, & 
 vous avez eu grande Raifon dc ne le pas negliger. Cyrus 
 revint deces Voyages felon votre Chronologic vers la ^le 
 ann^e de fon Age. La demence de Nabucodonofor etoit 
 deja commencee. II paffe pres de fept ans dans la Perfe gou- 
 vcrnant fous fon pere. C'efl: pendant cet Efpace de Temps 
 qu'arrivent toutes les Intrigues entre Cyaxare & Soranes ; 
 que Cambyfe fait la Guerre aux Medes; qu'Aftyages 
 meurt & que Cyrus va a Babylone pour negotier avec A- 
 mytis vers la findela Maiadie de Nabucodonofor. Ce 
 Temps ell bien choify pour rcndrc le Spectacle plus tou- 
 chanc & plus Inftrufiif, 
 
 Votre Chronologic furies Evencmenspolitiques & fur 
 les Revolutions arrivees du Temps de Cyrus eft done par- 
 
 faitemenc 
 
Nabuchodonofor'j Madnefs mufl have produced arti^ 
 Revolntions, in the Copirt of Babylon, and, wemnj form' 
 an Idea of them, from vjhat pajfeci at the Court of France, 
 dnringthat of Charles VI : when the Management of u4f' 
 fairswas fometimes lodged in the Hands of theOaeen^fomem 
 times in thofe of her Children^ and fometimes inthofe of th$ 
 great Lords and Princes of the Blood, 
 
 IJpon this Stippofition^ ivhich is both eafj and necejfary, Na- 
 buchodonofor'i Madnefs •will have happened, in the 179 
 Tear of NabonafTar, the ^6^th before Chndit and ^zd of 
 Cyrus. This Prince mufl have been informed of that E- 
 1/enti for it was of great Importance to him to know it. It 
 is not to be dor.bted, but it had its Influence in the War of ths 
 Medes and Perlians. The Babylonians were allied to tha 
 Medes andtheir Kings : For Nabuchodonofor hadmarried 
 a Daughter of Aftyages. Tljey would have taken fome Part 
 i»this War-t (had it not been for the Mediation of Amytis ; 
 •whom we mayfappofe to have laboured to reconcile the Medes 
 and Perfians ;) the JVeaknefs of the Babylonian Government ; 
 occajfoned by the Aladnefs of the King, and the Divijions 
 which prevailed at Court, among the different Parties, who 
 contended for the Dire5lion of uiffairs. 
 
 The Sight of fo famous a Conqueror reduced to fo deplora- 
 ble A Condition, mu/i have been a very proper Spetlacle for the 
 Inflru^ion of Cyrus, and you had great Reafon not to ne- 
 gleEl it. He returned from his Travels, according to your 
 Chronology, about the 3 id Tear of his Age, after Nabu- 
 chodonofor'i Madnefs had already feiz^ed him. Cyrus 
 fpent 7 Tears, nnder his Father's Government, in Perda, 
 duringwhichTime, allthe Intrigues between Qy^xzrts and 
 Soranes were carried on; Cambyfes made War with the 
 Medes ; Aftyages died and ( .yrus went to Babylon, to ne-^ 
 gotiate -Affairs with hix\ym, a //>//? /'f/or^ NabuchodoiK)- 
 ibr'i Madnefs left him. This time was judicioufly chojen, 
 to make the Sight more affe^ing and inflru^ive. 
 
 Tour Chronology, with regard to political u^ffairs, and the 
 Revolutions which happeued in ( yrus'j77«^f, is therefore 
 
 ( 2. per-^ 
 
( 7) 
 
 faitfrnentconformca celledcs Grecs, des Babylonicns^ &: 
 dcs I-Icbreux. Exjminons maintenant fi les Grands Hom- 
 ines que vousfaites voir a Cyrus pendant fes Voyages or.t 
 ete fes Contemporains. Vous pouvcz vous permettre un 
 pcu plusde Libcrte dans le fecond cas que dans le premier. 
 
 Vous favez combien les anciens font oppofez entre eux 
 iurleTcmps ou Zoroaftrea vecu, ce qui vient fans dour>* 
 de ceque Ton adonn: le nomdv' Zoro.iftre a tous ceux qui 
 one reform? en differcns temps la Religion des Mages: 
 Le dernier efl: le plus fameux de tous, & le feul qui ait ete 
 connu fous cenom ou fous celuy de Zardoufcht par les O- 
 ricnraux, Mr. Prideaux le fait Contemparain de Cambyfe 
 ik de Darius fils d'Hyftafpe. Mais II y a beaucoup d'ap- 
 parencequ'iletoit un peu plusancien. 
 
 LesOrientaux commeon lepeut voir dans I'Ouvrage de 
 IVir. Hyde Ic font viure fous Guftafpes , on Hyftafpes pere 
 de Darab qui cfl le Darius premier dcs Grecs. Ce Guftaf- 
 pes etoit plus age que Cyrus, & pouvoit ctre le mcme que 
 celuy que vous f aires fon Gouverneur. D'ou il fuit neccf- 
 fairement que la reformede la Religion des Mages a dti fe 
 fairc pendant le Regnede ce Prince, & quec'ctoitalorsquc 
 Zoroafter vivoit. La Refbrmc faite par Darius fuppofc 
 queles Mages s'etoient arroges une trcs grande Autorite 
 dont il les depouilla. II altera meme la purete dc la Religi-^ 
 ^n de Zoroaftrepar le melange del'Idolatrie Eftrangere. Ce 
 fut fous fon Regne que IcCulted'Anaitiss'introduifit dans 
 la Perfe, & cela ne s'accomode pas avec les Hypothcfes de 
 lylr. Prideaux. Le Parry que vous avez pris eft plus ccn- 
 forme a la fuite de THiftoire telle qu'ellerefulte des fait^-;?, 
 qui fons communs aux Grecs, &auxHill:oriensPerfans 
 & Arabcs. 
 
 Cyrus a pu epoufer Caflandane a I'Age de i8 ans, & 
 yivre avcc elle neuf oudix ans ; de cette fa^on il a pu paiTer. 
 cn Lqypte vers la 296 Anneede fon Age. Votre Chro- 
 nologies'accordeparfaitemefitavecrAge d'Amafis. Son 
 Regne a finy de I'ayen dc tous les Chronologiftes un an a- 
 
 var^t 
 
(7) 
 
 ftrfeEilj agreeable to that »f the Greeks, Babylonians, 
 and Hebrews. Let us now enqnire, whether the Great 
 Aien, whom yon make Cyrus to have feen in his Travels^ 
 were his Cotemporaries, Ton may indeed bs allowed a grea-* 
 ter Liberty in this Cafe than in the former. 
 
 ToH know how the Ancients contradith one another with 
 regard to the Time when Zoroafter lived ; which dofibtlefs 
 proceeds from hence, that the Name of ZoroaHier was gim 
 ven to all thofe^ who, at different TimeSy reformed the Ke^ 
 ligion of the Magi. The lajl of thefe was the mofi famons^ 
 and is the only one who is known by that Name, or by the 
 Name of Zardoufcht, in the Eafl. Prideaux makes him 
 ffitemporary with Cambyfes, and Darius the Son of Hy- 
 ftafpcs. But ft is very probable he lived fome Time before 
 them. 
 
 The Eaftern Writers, as may he feen, in Dr. Hyde** 
 Workjt make him to have lived under Guftafpes or Hy- 
 ftafpes, the Father of Darab, who is thefirft Darius ofths 
 Greeks. This Guftafpes was older than Cyrus, and may 
 have been the fame Ptrfon, whom yon make his Governor* 
 Whence it necejfarily follows, that the Reformation of the 
 Religion of the Magi mufi have been made during his Reign, 
 and that Zoroafter lived at that Time. The Reformation 
 made by Darius fuppofes that the Mzgi had aptmed to them- 
 felves very great Authority, which he took, away from 
 them. He Ukewife corrupted the Purity of Zoroafter'^ Re- 
 ligion, by A mixture of foreign Idolatry. In his Reign, the 
 JVorJhip of Anaitis was firft brought into Perfia, contrary 
 to the Hypothefes of Dr. Prideaux. Tour Scheme is more a- 
 greeable to the Courfe of the Hiftory, as it refults from thofe 
 FaBs, which are related by the Pcrfian and Arabian Hif» 
 terians, as well as by the Grecian. 
 
 Cyrus may have married Caffandana at i% Tears of Age-, 
 and have lived with her nine or ten Tears ; fo that he may 
 have travelled into Egypt, about the z^th Tear of his Age. 
 Tour Chronology agrees exallly with the Age of Amafis. All 
 Chromlogifts agree^ that his Reign endid a Tear before Cam- 
 
 byfes'i 
 
( 8) 
 
 irantVExpcditiondeCambyfe, c'efl a dire vers I'an 525 
 avantj. Chrift, &la '55e01ympiade. Herodotenedon- 
 neque44 ansdedurceau Regne d'Amafis, & par Con- 
 feqiient il le fait <:ommencer en I'annce 5 (Jc) avant Jefus 
 Chrifl: & a la 5 1 Olympiadc, vers la 500 annee de Cyrus. 
 
 Diodore qui donne 55 ans de Rcgnca Amafisfuppofc 
 qu'i! monta fur le Throne Tan 579 ou 580 avanc I'Ere 
 Chrerienne, & la 20 annccde I'AgedeCyrus : Mais ces 
 deux Opinions font faciles a concilicr Herodote a com- 
 mence le Regne d'Amafis a la fin de la Revolution qui le 
 mit fi.ir le Throne, & Diodore a compte du Commence- 
 ment de fa Revoke, 
 
 Apriss vivoit encore peu apres la prife de Jerufalem puif- 
 que le Prophere Jeremie {a) predit fa mort lous le nom de 
 Pharaon Hophra, comme un evenement qui devoir arrivcr 
 dans psu de Temps. Cette annee eft la 585) avant J. C, 
 &la6-^e3vantlafind'Araafi.-,, &:montre que les Divifi- 
 6ns de I'Hgypteavoient deja ^'ommence. Dans votre Sy- 
 fteme Amafi? etoit maitre tranquille de toute ITgypte loi"$ 
 que Cyrus y pa{ra,& il y avoit deja plufieurs annees qu'A- 
 pries etoit morf. Cequiefl: conforme a I'Hiftoire profa- 
 ne &: facree ; Cyrus ayant 2 8 a 5 o ans lors de (es Voyages, 
 
 La Chronologic GrecquefoufFrira un peu plus de diffi- 
 culte, mais I'anachronifme ne paffera pas i z ou 14 ans. 
 
 C hilon etoit deja avance en Aj^e au Temps de la 5 ze O- 
 lympinde ainfy que le rapportoit Hermippus cite par Dio- 
 geneLaerce, (^) cetre Olympiadecommen(;a I'an 573 a- 
 vant J. C. & finitl'an 570, la 5 oe annee de Cyrus. Le 
 Temps de fon Ephorat eft poftcrieur, Pamphyla le pla^oit 
 a la 5 <^c Olympi"de,mais ce paftage eft manifeftcment Cor- 
 rompu, L'anonyme Auteur de la Chronologic des O- 
 lympiades determine le Temps de la Magiftrature de Chi- 
 lon par ccluy de I'Archontat d'Euthydemes a Athene^ 
 c'eft a dire par I'annce 81 avant k paffage de Xerxes felon 
 
 («) Oup, XLlV. ver . derni. {b) Diogeae Laerce Liv. I. 
 
 la 
 
( 8 ) 
 
 hy(ts*s Expedition, that is, aboHt the ^i^th Tedr befofi 
 Chrift, and the (J^/. Olympiad. Herodotus makes his 
 Reign to have lafted 44 Tears , and confequemly f laces the 
 beginning of it in the ')6^th Tear before Chrift, and tht 
 ^zd Olympiad, and about the ^oth Tear <?/ Cyrus. 
 
 Diodoriis indeed, "who fnakes Amafis to have reigned 5 ^ 
 Tears, fuppofes that he afcended the Throne in the ^J^th, 
 or 'y^oth Tear before Chrift, and the zoth Tear of Cf" 
 xus's ^ge : But the/e two Opinions are eajtly recenciled, 
 Herodotus begins Amafis'/ reign at the end of the RcvoIh' 
 tion, which placed him on the Throne, Mid Diodorus at 
 the beginning of his Revolt, 
 
 Apries muji have livedbat a little time after the taking 
 cfjerufalem, Jince the Prophet Jeremiah, (7) foretells 
 his Death, under the Names of Pharoah Hophra, as "what 
 muft foon happen, Jerufalem 5^^i f^/^» ;« the Tear 58^ 
 before Chrift, and the 6 i^d before Amafis'i Death, which 
 pews that the Troubles in Egypt were already begun, Ac^ 
 cording to your Syftem, Amafis governed all Egypt, ;« 
 Tranquillity, when Cyrus went thither ; and Apries had 
 already been dead feveral Tears ; whith is agreeable both to 
 prophane and [acred Hiftory, C yrus being between 2 8 and 
 J o Tears of Age when he Travelled. 
 
 The Greek Chronology indeed will not be fo eajily re- 
 conciled to yours ; but the Anachronifm, will not exceed 
 II, or 14, Tears, 
 
 Chilo was, according to Hermippus, as quoted by (S)Di'' 
 ogcnes Laertius, advanced in Age, at the time of the ^id 
 Olympiad. 71ij;i Olympiad began in the '^j ^d Tear before 
 Chn{]:,and ended in the 'yjoth, which was the ^oth o/Cy- 
 rus.7 his was before his Ephorate,W;/c^ Pamphyla^/(«(r^j/» 
 the 'y6th 0\ymphd,but this Pajfage is manefeftly corrupted. 
 The Anonymous Author, of the Chronology of the Olym- 
 piads, fixes the time of the Aiagiftracy of Chilo, to that of 
 the Archonlhipo/ Euthydemes, at Athens j that is, f 
 the 8 ift Tear before Xerxes'i P^^i^ge into Afia, according t» 
 
 (7) xliv. the laft Verfe. (8) B. I. 
 
la Chronologic (c) des Marbres d' Arondel. Ce qiii donne 
 i'an 5(^1 avancj. Chrift, & la 58 anncede Cyrus, cequi 
 s'accorde parfaitemcnt avec votre Chronologie; cdr huit 
 ans auparavant, Cyrus a pii voir Ghilon eil paiTant a Spartci 
 al'Agede 50 ans. 
 
 Periandre mourut, felon Soficrate (d) a la fin de la ^^ 8 
 Olympiadel'an 585, & la i<5eanneede Cyrus. Les An- 
 ciens nous apprennent qu'il avoir regne 40 ans & qu'ila- 
 voit commence a flcurit vers la 580 Olympiade. Vous 
 reculezla fin de fa Vie de 1 1 ou 14 ans, mais comme vou? 
 neleftites que pour rendre Cyrus temoindc fa mort del'ef- 
 perce,- L'Anaclironifme fait une beaute, & il eft dailleurs 
 peu Important. 
 
 La Royaute de Pififtrate furies Atheniens n'a commen- 
 ^equeTan 56'oavantJ. Chrift 71 ansavantla Battaille de 
 Marathon frlon Thucydide (e) & 100 ans avant la Tyran- 
 nic des 400 a Athenes. Cyrus avoit alors 40 ans ; ce n'eft 
 qu'un Anachronifmedcpa 10 ans. II n'y en a point a 
 legard de Solon. Son Archontat & fa Reformation du 
 Gouvernement d'Athenes font de Tan 597 & la ^e annce 
 de roiympiade 4(^6. (f) II paffa un Temps confiderablc 
 a Voyager & ne revint a Athenes que dans un age avance 
 qui ne luy permctcoit plus de fe melcr des Affaires publi- 
 qucs. ll mourut aj^e de 80 ans, la feconde annee du Reg- 
 ne de Pififtrate felon Phaniasd'Erefe, & la 416 annee de h 
 Vie de Cyrus. Ce Prince a tres facilement pu s'cntretenir 
 avec luy neuf ou dix ans auparavant. 
 
 Vous dcvezctre e?alement tranquille fur le $ynchronif- 
 mede Pyrhagore&de Cyrus. Denysd'Halicarnafle nousr 
 apprend Cg) que ce fut feukmentvers la 5oe01ympiade^ 
 qu'il paffa en Italic, c'eft adire vers I'm 577. II fe fert du 
 mot (environ) Kt -a, ce qui monrre que ce terme fe peut 
 etendre. En effet Diogcne Laerce nous montre qu'il fleu- 
 riifoit vers la (Joe Olympiade. C'eft a dire 40 ans apres, &r 
 
 (c) Marm. Oxon. Chron. Epoch. (<^) Diog Laerce. Liv. !.(<•) Lib- 
 VI. page44z. 45-1. ?c Lib. VIIL p. 601. Arift. pol Lib. V.p. ii:i 
 if) Diog. Laerce. 8c Pluur. Vicde Soion. (g) Den d'Hal. Lir. i»»» 
 
(9 y 
 
 the Chronology of the (5>) Arundelian Marbl«. Thisw^s 
 the ^6iji Tearbefore ( 'hrift, and the 3 %th of Cyrus, -which 
 sgrees ferfe^lj well with your Chronology ; for Cyrus might 
 havefeen Chilo 8 Tears before^ as he went to Sparta, and 
 when he was 5 o Tears of Age. 
 
 Periander «xV<s^j according to (10) SoCicntes, at the end 
 of rl;^48/^ Olympiad, the 585?/? Tear before Chrift, and 
 the 1 6th of Cy ru s . The Ancients tell us he had reigned 40 
 Tears, andbegantofioHriflj about the i%th OXym^izA, Toi* 
 pojlpone his Death II, or i^ Tears ; but as yon do this, only 
 to make Cy IMS alVitnefs of his dejperate Death, the Ana" 
 chronifm is a Beauty, and is, otherwije, of little Importance, 
 
 Pififtratus'j reign over the hxhtvinnz did not begin, till 
 5 60 Tears before Chriftj 7 1 before the Battle of Marathon, 
 according to Thucy dides, ( n ) and 100 before the Tyranny 
 ef the 40©, at Athens. Cyrus was then 40 Tears old; fo 
 that your Anachrcnifm here is only of 9, or i o Tears. And 
 with Regard to Solon, you are guilty of no Anachronifm at 
 alL His Archonfhip ^«d /7/> Reformation of the Govern- 
 ment of Athens, was in the Tear 597 before Chrift, and the 
 ^d Tear of (i i) the /^6th Olympiad. Hefpent a conjidera" 
 bh Time in travelling, and did not return to Athens till ho 
 "was advanced in Tears ; which would noifuffer him to be eon- 
 cer»'d inpublick^ Affairs any more. He died at the Age of 
 80 Tears, in thefecond T^ar of Pififtratus'j reign, according 
 to Phanias of Erefa, attdin the /^\ji Tear of Cyrus : IVho 
 might therefore have converfsd with him, nine or ten Tt^rs 
 before. 
 
 Tou ought Ukewife to give your felf as little concern abous 
 the bringim Vyihz^on'i and Cyvis together. Dionyfius 
 Halicarnafleus tells us, (15) that the former went into Ita- 
 ly, aboui: the ^oth Olympiad, that is, about the SIV^ 
 Tear before Chrift. He makes ufe of the Word mxto. (about) 
 which p)ews that this date need not be fir iSllytaken. And 
 indeed, Diogenes Laertius^^Ti// »y, that he flour iffjed about 
 
 (9) Marm. Oxon. Chron. Epoch. 42. {16) Dio^. Laert.B, I. 
 (ii)B.VI. P.449.45-Z. andB.VIlI.p. 6oi.Arift.Pol.B.V.p. is.(i2) 
 Diog, Laer. *nd PlytvLife of Solon. (15) D,Hii,B. X». 
 
 d th 
 
C 10 ) 
 
 en prenant cch cfu Temps ou il cfl mort age de 80 ans, il 
 auroic eu 50 ins lors qu'il pafla en Iralic Sc feroit nc vers I'an 
 5ao. Si Ic Philofophc Pythagore croit lememe que ce- 
 Juy qui ie prefenra aiix Jeux Olympiqiies pour Combactre 
 paimy les Enfans &quiayanter- rejettc demanda a etre 
 receii pa: my les Hommes, &c remporcaleprixla48e Olym- 
 piad:, illavoiti5ou ijansen 585 8c n'etoit gueres plus 
 Age quit Cyrus. Cell: leSemiment de Mr. Bentley qui 
 pew fe defendre malgre les Objedions, qu'on luy a faites. 
 Mais fans enter dens cetrc c^ircufTion, il vousfuffic que Py- 
 thagore ait ete de retour de fes Voyages, & en etatde con- 
 fercr avec Cyrus, lors que ce Prince pafTh dans la Grece en 
 5^5. Or c'eft ce que I on nefauroir vous refuferdans au- 
 cundecesSyftemesquipartagent les favans furle Temps 
 de Pythagore. 
 
 Vous etes encore fonde a Ic metre aux mains avec A- 
 mx3n">3ndre. CePhilofophea du voir Pythagore quoy 
 qu'il fut plus ageqyeluy, ayant 6*4 ans la feconde annee 
 (dela ;8?01ymr>iade, felon letemoignage d' Appolodore 
 dans Diogenes Laerce. Cell: a dire Tan 585. Et c'eft 
 encore une Beautc-^ans votreouvragc devoir le jeune Py- 
 thajjoi-c triomfer des Soohifmes du Materialise. On ne 
 peur doi'/er one le Phi^ofophe Milefien n'aitete le premier 
 Au-'urdeln Doftrinedes Atomifles- Selon le temoiguagc 
 d*Ariftote C.T), deCiceron (^), dcPlutarque (c)y & de 
 Simpliciu-. (<:/), h ri V? .-> d' Anaximandre etoit une Ma- 
 tiereinfinie. Sa Dod^rine eft la meme que celle de Spino- 
 za. 
 
 Vousvoyez, Monfieur, que la Complaifance n'avoit 
 aucune parral'Approbationquej'ay donnee a la Chrono- 
 logie de votreouvrage. Vous n'aviez pas befoin d'uncat- 
 
 •(,t) Phif Liv. I. Cap. 4. (h) De Nat. Dwr. Lib. I. (r) Placit 
 Fbi!. Lib. I. Cap. 3. (<<) Comm, inF,pi(5l. 
 
 tgitioft 
 
C to ) 
 
 /^tf ^©/^ Olympiad, that is^ about /^o Tears after; "which if 
 "iveunderjiandof theTimeof his Deathj lijhich "was at the 
 Age of 80, he 'will then have been 50 Tears oldy when he 
 •went into Italy ,• and he will appear to have been born., about 
 the <^ioth Tear before C\m{k.: 1/ Pythagoras the Philofo- 
 pher be the fame with him, wh« offered to fight, at the O- 
 lympic Games, among the Children, and upon being reje^ed, 
 defired to be received among the Men, and gained the Priz.e, 
 in the 48//? Olympiad. He was 16 or 17, in the Tear 585 
 before Chrift, andwas fcarce older than Cyrus. This is 
 the Opinion of Dr Bently, who is able to defend himfelf 
 dgainj} all the Objections, which have been made to him. 
 But, without entering into this Dtfpnte, it is fuffc lent for your 
 Vindication, that Pythagoras was returnedfrom his Travels^ 
 /tt^d capable of conferring with Cyrus, when this trince 
 went into Grtzct, in the Tear 155 before Chrift; which 
 cannot be denied, on any of the different Sjthms, which the 
 Learned have formed, concerning the Tims of Pythagoras 'f 
 Life, 
 
 Tom have likpvife good reaftnfor bringing him into a dif- 
 pute with Anaximander. This Philofopher mufl have feett 
 Pythagoras though he was older than he, being, according 
 to Apollodorus in Diogenes Laertius 6^ Tears of Age, in 
 the id Tear of the ^^th Olympiad, that is in the Tear 585 
 before Chrift. And it is Ukewife a Beauty in your Work to 
 fee the young T?ythigor3iS triumphing over the Sophiftry of 
 f/?ff Materialift. It is not to be doubted, but the Miledati 
 Philofopher was the firfi Inventor of the DoEirine of the Ato- 
 mifts. According to (14) Ariftotle, (15) Cicero, (16) 
 Plutarch, and (17) Simplicius, rbcc-^tipcv of Anaximan- 
 der, was in infinite matter. HisDoElrine is the fame with 
 that of Spinoza. 
 
 Thus you fee. Sir, that Complaifance has no part, in my 
 Approbation of the Chronology of your Book. Touneed not 
 have adhered fo fsrupuloufiy to Truth, yon might have con- 
 
 ' (i4)Phys.B I.Ch.4. (if) De Nat. Dior. B. I. (i5)Pkcit.PhiL 
 B. i.Lh. J. (17) Comment. iaEpicl. 
 
 t(Mte<i 
 
tention fi icritpulcufe 4« A My, votis pouvez vous conten* 
 Uv anvray fembUble. La Nature de votre ouvragen'en 
 cxigeoit pas d'advantage. Jcfuis perfuadc ccpendant que 
 cccte Exadltude ajouteia de nouvellcs beaatcs aux yeux 
 deceux qui font inftruirs deTancienne Hifloire, TExaci:!- 
 tude n'eft pas incompatible avec 1' A grement, & ne produic 
 )a SechcrcITe que dans les Efprits froids & pefants. 
 
 yefnisavect Sec, 
 
 tented jour felf with Probabilit y . The nature 9f jour Worh^ 
 did not reojiiiremore, Neverthelefs this Exattnefswill, / 
 am perfuadedi give it new BeAutieS) in the Opinion of thofe 
 who are verfed in ancient Hijtorj. Exa^nejs is not necejja- 
 rdji exclfided from Works of Wit and ImAginution ^ It produ- 
 ees Drinefsy only when a. Writer is of a cold and heavy (Jf- 
 
 ntus. 
 
 I am, ^c. 
 
T ri E 
 
 T RAVELS 
 
 O F 
 
 C T R V S. 
 
 BOOK 1. 
 
 H E ^jjjrim Empire, having been for ma-' 
 ny Ages extended over all u4fia., was at length 
 difmembred, upon the Death of SardA" 
 nafdlus, 
 
 * j4rhaceSy Governor of Jlfedia, en° 
 tered into a League with Belefis, Governor of Bahjlon^ 
 to dethrone that eiFeminate Monarch. They belieg- 
 ed him in his Capital, where the unfortunate Emperor, to 
 avoid being made a Prifoaer, and to hinder his Enemies froni 
 becoming Mafters of his immenfe Riches, fet Fire to his Pa- 
 lace, threw himfelf into the Flames, and perilli'd with all 
 his Treafures, Ninus, the true Heir, fuccceded him in the 
 Throne, and reigned at Nineveh. But Arbaces took Pof- 
 ieflion of Media, with all its Dependencies ; and BdeJiSi of 
 Chaldeaf with the neighbouring Territories. 
 
 * Diod. Sic. B. a. AthcnceusB. ia= Herod. B. i« Juftin. B, i, 
 V o L. I, B Thus 
 
% 77;^ Travels o/CYRUS; 
 
 Thus was that antient Empire divided into three Monaf<* 
 chies, the Capitals of which were Nineveh, £cUtatfa, and 
 Babjlon ** 
 
 The Succeflors of ^rhces made confiderable Conqueftsjl 
 and brought, by degrees, under Tribute feveral other Pro* 
 vinces and Nations, particularly Per/a, 
 
 Such was the State of ui/ia when Cjrus was born. His 
 leather Cambjfes was King of Perjia. Aiandana his Mo- 
 ther was Daughter of udjijageSi Emperor of the Medes» t 
 
 He was educated from his tender Years, after the Man- 
 tier of antient Psrlta^ where the young Satrapes were 
 inur'd to Hardfliip, Fatigue, and a military Life. Hun- 
 ting and War were their only Exercifes, and they look'd 
 Upon the one as an Image of the other. 
 
 The Perltans were hitherto rough, but virtuous. They 
 •Were not vers'd in thofe Arts and Sciences which polifh 
 the Mind and Manners. But they were great Mafters of 
 thefublime Science of being content with fimple Nature, 
 of defpifing "Death for the Love of their Country, and 
 of flying ail Pleafures which emafculate the Mind, and en- 
 ervate the Body. 
 
 The Youth were educated in publick Schools, where 
 they were early inftiu^Sed in the Knov/ledge of the Lawsj 
 dnd accuftom'd to hear Caufes, pafs Sentence, and mutual- 
 ly to do one another Juftice,- and hereby they difcovered 
 their Difpofitions, Penetration, and Capacity for Employ- 
 ments in a riper Age. 
 
 * This happened many Years before the Foundation of R$}ne, znS. 
 thelnftitution of the Olympiads. It was in the Time of Arlphron-, 9th 
 Archonof Athens, and almoft joo Years before the Qiriftian ^ra^. 
 
 f Xenopli. Cyrop. B, i» 
 
 The 
 
neTRAV^ts of CYKVS; 3 
 
 The Virtues which their Mafters were principally care- 
 ful to infpire, were Trnth and Goodnefs-, Sobriety and Obe^ 
 dieuce. The two former make us referable the Gods ; the 
 two latter are necelTary to the Prefervation of Order. * 
 
 The chief Aim of the Laws in antient Perjtai was to 
 prevent the Corruption of the Heart / And for this Rea- 
 fon, the /'^r/^^wi punifh'd Ingratitude, a Vice againft which 
 there is no Provifion made by the Laws of other Nations. 
 Whoever was capable of forgetting a Benefit, or of refu- 
 fing to do a good Office when it was in his Power, was 
 looked upon as an Enemy to Society. 
 
 Cyms had been educated according to thefe wife Max-.' 
 ims. And though it was impoifible to conceal from him 
 his Rank and Condition, yet he was treated like the reft 
 of his Companions, and with the fame Severity as if he had 
 not been born to reign. He was taught to pradife an exacft^ 
 Obedience, that he might afterwards know how to com- 
 mand. 
 
 When he arrived at the Age of Sixteen, Afljages prefs'd. 
 to fee hirn.f Mandana could not avoid complying, bu; 
 was uneafy at the Thought of being obliged to carry her 
 Son to the Court of Ecbntana, 
 
 For the Space of two hundred Years, the Bravery of 
 the Kings of Media had extended their Conquefts ,• and 
 Conquefts had begot Luxurvj which is always the Fore- 
 runner of the Fall of Empires.' Falour, Conqmfl^ Lnxy.ry, 
 Anarchy, This is the fatal Circle, and theleare the diffe- 
 rent Periods of the politick Lif?, in almoft iill Stares, Th? 
 
 • Xenoph. Cyrop. B. i. 
 t Xcnoph. Cyrop. B, 1. 
 
 B ^ Court 
 
^ . r^* T R A V E L s 0/ C Y R U S. 
 
 CcAirt of FxhAtAfta was then in its Splendor ; but this Splenr 
 dor had nothing in it of Solidity. 
 
 The Days were fpent in Effeminacy, or in Flattery. 
 The Love of Glory, ftricl Probity, fevere Honour, were 
 no longer in Eftecm. Solid Knowledge was looked upon as 
 contrary to Delicacy of Manners. Agreeable Trifling, 
 hne-fpun Thoughts, and Uvely Sallies of Imagination, were 
 the only Kinds of Wit admired there. No fort of Wri- 
 tings pleas'd, but amufmg Fidions ; where a perpetual Suc- 
 ceflion of Events furprizcd by their Variety, without iniT 
 proving the Underftanding, or ennobling the Heart. 
 
 Love was without Delicacy. Blind Pleafure was its on-' 
 lyattracflive Charm. TheWopien thought themfelves de- 
 fpij'd when no Attempts were made to enfnare them. Thac 
 which contributed to encreafe this Corruption of Mind, 
 Manners, and Sentiments, was the new Dodrine, fpreade-? 
 verv where by tht Magi, Thtit Pleafure is the only moving 
 Spring »f Mans Heart, For as each Man was free to place 
 his Pleafure according to his Fancy, this Maxim authorized 
 Virtue or Vice according to every one's Tafte, Humour> o;^. 
 Complexion » 
 
 This Depravity, however, was not then fo univerfal ia 
 Media, as it became afterwards under the Reigns q^ Artaxer-i 
 xes and Darim Codomanus. Corruption takes its Rife in 
 Courts, and extends it felf gradually thro' all the Parts of a 
 State. There were in the Provinces, and in the Troops, 
 fcveral military Men who were not corrupted by the infcc- 
 pous r\iT oi Echatana, but had preferved in themfelves all 
 the Virtues which flouriih'd in the Reigns of Delpces an4 
 j^hraorifs. 
 
 Mandana \v:\s throughly fenfible of all the Dangers to 
 -which (he fhoild expofe young Cjrw, by carrying him to 
 jiCuurtj the Manners of which were fo different fromthofe 
 
 "■■' ■"' '^ " " ^ ""'" ' ^ of 
 
r/;^ T R A V E L s of C Y R U S. f 
 
 ®f the P^ryJW«/. But the Wi\\ of Camh^Jes, and the Orders 
 of jidya^esy obliged her to undertake the Journey. 
 
 She fet out, attended by a Body of the young Nobility 
 of Perfiay under the Command of IljfiafpeSy to whom the 
 Education of Cjyhs had been comrnitted. She was in a Cha- 
 riot with her Son, and it was the firft time he had feen hipi- 
 felf diftinguifli'd from his Companions* 
 
 Mmdana was a Princefs of uncommon Virtue. Her 
 Mind was cultivated and adorned, and ihe had a Genius much 
 above her Sex. She made it her Bufinels, during the Jour- 
 ney, to infpire Cyrus with the Love of Virtue, by enter- 
 taining him with Fables according to the Eaftern Manner, 
 The Minds of young Perfons are not gain'd by difficult and 
 refined Reafonings, they mufl: be enticed by agreeable and 
 iFamiliar Images. To make Truth lovely to them, it muH 
 be exhibited by fenfible and beautiful Reprefentations. 
 
 JMandana had obferved that Cyrm was often too full of 
 himfelf, and that he difcovered fome Tokens of a rifing Va- 
 fiity, which might one Day obfcure his great Qiialities, 
 She endeavoured to make him fenfible of the Deformity of 
 that Vice, by relating to him the Fable of Soz^Ares^ a Prince 
 of the antient Em.pire of A^jria. It refembles the Story of 
 the Grecian NarctjftiSy whoperifhed by the foohfli Love of 
 himfelf. For thus it is th^t the Gods punifh >• they only 
 give us over to our own Paffions, and we immediately com- 
 Rience Unhappy, 
 
 She theft painted to him the Beauty of thofe noble Vir-* 
 tues which lead to Heroifm, by the generous forgetting of 
 one's-felf. She related to him the Fable of the firli Hermes, 
 a divine Youth, who was beautiful without knowintj it, 
 had Wit without thinking fo, and who was unacquainted 
 with his own Virtue, becaufs he was ignoiiant that there v.' ere 
 Ykes, 
 
 1% 
 
^ Tl/tf T R A V E L s fl/ C Y R us. 
 
 It was thus that MancUna inftruded her Son during the 
 lourney ; one Fable gave Rife to another. The Queftions 
 of the Prince furnilhedthe Queen with new Matter to en- 
 tertain him, and with Opportunities of teaching him the 
 Senfe of the Egyptian Fables, the Tafte for which had pre- 
 vailed very much in the Eaft, fince the Conquefts of ^f* 
 fojiris. 
 
 As they pafTed one Day by a Mountain, confccrated to 
 the"reatUr#;»^«*, Manda»A ftopp'd her Chariot, alight- 
 ed, ^'and drew near to the facred Place, k was the Day of a 
 folemn Feftival, and the High Prieft was already preparing 
 the Viftim, crown'd with Flowers. He was of a iudden 
 feiz'd with a Divine Spirit, and interrupting the Silence and 
 Solemnity of the SacriHce, cryed out in a Tranfport i / fee 
 a som, Lmrel vying. It ^Ul feon fpread its Branches over 
 Mithe%ii, The Nations will tome in Cro-wds to ajjewble to- 
 aether under its Shadow, At the very fame Inftant a Spark 
 tf Fire flew out from the Pile, and moved about the Head ot 
 Cyus, 
 
 MandauA made deep Refleaions upon this Event, and 
 aker (he was again in her Chariot, faid to her Son, The Uodt 
 Comet imes Jendthefe Augunes to animate Heroick^ Souls : Tbej 
 Are Prcfages of what may happen, and by no means certain 
 Frediaionsof AFHturitp which mn^ always depend fipont bar 
 yirtfie* 
 
 Being arrived upon the Frontiers of Media, Aflyages^ 
 with all his Court, came out to meet them. He was a Prince 
 of creat Beneficence and Humanity, but his natural Good- 
 ncfs made him often too eafy, and his Propenfity to Pleafure 
 
 * The great God of the Ftrfitn}, Sec the Difc. »t the End of the {p^ 
 «oQd Volume, Pag. ». 
 
 had 
 
1%9 Travels ©/CYRUS. f 
 
 kd brought the Medfs into the Tafte of Luxury and 
 EiFeminacy * 
 
 Cjrm^ foon after his Arrival at the Court of Ecbatana^ 
 gave Proofs of a Wit and Judgment far beyond his Age. 
 ^Jijages put divers Queftions to him concerning the Man- 
 ners, Laws, and Method of educating Youth among the 
 Perftans. He was ftruck with Aftonifhment at the lively and 
 noble Anfwcrs of his Grandfon. All the Court admired the 
 bright Parts of CyruSi infomuch that he began to be intoxi- 
 cated with Praife* A fecret Prefumption fteals into his 
 Heart* He talks a little too much, and does not hearken 
 enough to others. He decides with an Air of Sufficiency a 
 and feems too fond of Wit. 
 
 Mandayta, to remedy this Fault, contrived to fet before 
 himhisownPiaure, by certain Paffages of Hi ftory,- for ftic 
 ftill proceeded in his Education, upon the fame Plan that 
 ftie had begun it* She related to him the Story of Logis and 
 Sjgeus, 
 
 « My Son, faid flie, it was formerly the Cuftom at Thehes^ 
 
 • in BoeotiKy to raife to the Throne, after the Death of the 
 
 « King, him, of all his Children, who had the beft Parts* 
 
 « When a Prince has fine Parts he can chufc able Minifters, 
 
 < make proper Ufc of their Talents, and govern thofe who 
 
 « govern under him. This is the great Secret of the Art of 
 
 f Reigning, 
 
 * Among the King's Sons there were two who difcover- 
 « cd a fuperior Genius. The elder loved Talking, the 
 « younger was more filent. The eloquent Prince, named 
 « Logis, made himfelf admired by the Charms of Wit. 
 I The filent Prince, nim^d. Sjgem^ made himfelf loved by 
 
 t Xenoph. Cyrop. B, i . Kerod. B. a. 
 
 <tllC 
 
i ne Travels /./CYR.U5; 
 
 * the Goodnefs of his Heart. The firft (hewed pliiril/ 
 « even while he endeavour 'd to conceal it, that he fpoks 
 
 * only to fhine. The fecond hearkned readily to others, 
 « and looked upon Converrition as a fort of Commerce, 
 
 * where each Pcrfon ought to bring fomething of his own. 
 
 * The one made the mofl: thorny and perplex'd Affairs 
 « agreeable by a peculiar Grace in the manner of treating 
 « them : The other threw Light upon the obfcureft 
 
 * Points, by reducing every Thing to flmple Principles. 
 « Loiis affe^led Myftery without being fecret, and his 
 « Politicks were full of Stratagems and Artifices. Syrens 
 *■ had Addrefs without Falfhood, and great Penetration, 
 
 * while he was himfelf impenetrable. He furmountcd all 
 « Obflacles by his Prudence and Courage, and by purfu- 
 
 * ing fteadily the moft juft and noble Views. 
 
 * After the King's Death, the People were afTembled in 
 « a large Enctofure to chufe a Succcitor to the Throne. 
 « Twelve old Men prefided at their Council to corred 
 « the Judgment of the Multitude, who feldom fail to be 
 
 < carry'daway by Prejudice, Appearances, or PafTion. The 
 ' « eloquent Prince made a long, but fine Harangue, where- 
 
 < in he fet forth all the Duties of a King, in order to in- 
 
 * fmuate that one who was fo well acquainted with them, 
 « would undoubtedly fulfil them. Prince Sjgcus in few 
 
 < Words laid before them the many Dangers to which 
 
 < Sovereign Power is liable, and confefs'd an unwillingnefs 
 « to expofe himfelf to them. It is not, added he, that J 
 
 < would avoid any Difficulties to ferve my Country -, hit I am 
 « afraid of being found unequal to the Tasl^of Governing, 
 
 « The old Men decided in favour of 5)^f«j ; but the 
 « young People, and thofe of fuperficial Underflandings 
 « took the Part of the elder Brother, and raifed by degrees 
 « a Rebellion, under Pretext, that Injuftice had been done 
 
 < to Lo<rif. Troops were levy'd on both Sides ; Sygeus 
 '- nropoted to Yield his Ivight to his Brother, in order to 
 
Thi Travels */CYR.US. $ 
 
 ^ hinder the EfFufion of the Blood of his Countrymen;^ 
 
 * but his Army would not confent to it. 
 
 * The chief Men of both Parties, feeing the Miferiei! 
 
 * with which the State was ready to be overwhelmed^ 
 
 * thought it advifeable to prefer a kfs Evil to a Createrj 
 
 < and propos'd the Expedient of letting both the Brother^ 
 
 * reign, each a Year, by Turns. This Form of Govern^ 
 
 < ment has many Inconveniencies, but it was preferred be- 
 
 * fore a Civil vVar, the gre^^eft of all Calamities. . The 
 
 * two Brothers applauded the Propbfal. for Peace, and Z,o?-/i 
 
 * mounted the Throne. He changed, in a lirtle time, all 
 
 * the antient Laws of the i^ingdom, was always liflening 
 
 * to new Projeds; and to have, a lively Tm>iginaaon waS 
 
 * fufficient to raife a Man to the higheft Empl.r/ments; 
 
 * That which feemed excellent in Speculation could not be 
 
 * Executed but with Difficulty and Confudon. His Mi= 
 
 * nifters, v/ho had no Experience^ k . :vv noc that precipi- 
 
 * tate Changes, how afeful focver tliey may appear, are 
 ; always dangerous,' 
 
 « The neighbouring Nations took occafion from this 
 
 * weak Adminiftrati n to invade the State ; and had it; 
 
 * not been for the Prudence and Bravery of Sygeut; all had 
 
 * been loft, and the People muft have fubmitted to a forel.^ri 
 
 * Yoke. But thif Prince engag'd, defeated, and drove the 
 i £nemy out of the Country. 
 
 * it was 'then decided inthcfuprcme Council of thcolcj 
 
 * Men, That the King to be chofen for the future, fliould 
 < not be the Perfoa who gave Proofs of the quickeft Parts^ 
 « but of the foundeft Judgment. They were of Opinion 
 
 * that to talk eloquently, or to be fruitful in Expedients; 
 
 * were not Talents fo -^ffential to a good Governour, as a jufc 
 
 * Dircernment in chufing, and a Steadincfs and Courage id 
 
 * purfuing the beft and wifeft Counfcls. 
 
 V o l; I; f6 C^m 
 
1# nt Travili cfCYKV%: 
 
 Cyrfis ufually confcfs'd his Faults without feekiiig to excufc 
 them. He hftcned to this Story with Attention, perceiv'd 
 the Defign of MAndana in telling it him, and refolved to 
 correft himfelf. 
 
 Soon after this, he gave a notable Proof of his Genius and 
 Courage. He was fcarce Seventeen Years of Age when Me- 
 rodac Son of Nabnchodomfor King of^jjjria aflembled fome 
 Troops under pretence of Hunting, and made an Irruption 
 into Media, He left his Infantry upon the Frontiers, and 
 marching in Pcrfon with twelve thoufand Horfe towards the 
 firft ftrong Places belonging to the Medeiy encamped near 
 them, and from thence fcnt out Detachments every Day to 
 fcour and ravage the Country. 
 
 u^fijages had very foon Notice that the Enemy was enter'd 
 into his Dominions, and after having given the neceffary 
 Orders for aflembling his Army, he fet out with his Son 
 Cj^xurti and young Cyras, followed only by fome Squa- 
 drv-)ns levy'd in hafte, to the Number of eight thoufand 
 Horfc. 
 
 When he was come near the Borders of his own Country, 
 he incamp'd upon a rifing Ground, from whence he dif- 
 cover'd the Plain which Merodac ravaged by his Detach- 
 ments. u4fiyages ordered two of his General Officers to 
 go and obferve the Enemy. Cyrus defired leave to accom- 
 pany them, in order to inform himfelf of the Situation of the 
 Country, the advantageous Pofts, and the Strength of the 
 yijfyrUn Army. Having made his Obfcrvations, he came * 
 back, and gave an exad Account of all he had feen. 
 
 jifly^ges the next Day afTembled a Council of War to de- * 
 liberate upon the Motions he Ihould make. The greateft ' 
 Part of the General Officers, apprehending fome Ambufh if ' 
 they fhould leave their Camp, advis'd the fufpending all * 
 A(^ion, till the Arrival of new Troops. Cyrm, who was 
 
 impatienr 
 
The TtLAVEts ef CYKVS: tl 
 
 impatient to engage, hearkcn'd to their Rcafonings with 
 Uneafinefs, but obferved a profouad Silence out of Refpedfc 
 to the Emperor, and fo many experienc'd ommanders; till 
 at length yijijages order'd him to fpeak. He then rofe up ia 
 the midft of the Aflembly, and with a noble and modeft Air, 
 iaid, Idifcovefd Tefierday upon the Right of the Enemies Camp 
 a great Wood : I have jnfi cans' d it to be viewed* The Enemy 
 have negle^ed this Pofi, and we may become Aiaften of ity by 
 faJJ^ng fecretly a Detachment thither thro* this Valley -^ which is 
 at owr Left, I will convey my [elf thither with Hyftafpes, if 
 the Emperor approves it, 
 
 Cyrus held his peace, blufti'd, and fear'd to have fpokeq 
 too much. All admir'd his Genius for War, at {uch tender 
 Years. ^Jiyages was furpriz'd at the J uftnefs of his Thought, 
 and immediately commanded that his Counfel (hould be 
 jloUow'd. 
 
 Cyaxares marched ftriit to the Enemy, while CyruSi ic«. 
 companied by HyflafpeSy filed off with a Body of Cavalry, 
 without being difcover'd, and conceal'd himfelf in the Wood. 
 The Prince of the Medes attack'd the uijfyrians dilpers'd m 
 the Plain. Merodac left his Camp, to fuftain them. -4fly^gfs 
 advanc'd with the reft of his Troops, while Cyrus came out 
 of the Wood* fell upon the Enemy, and with his Voict 
 animated the Medesy who all follow'd him with Ardour. 
 He cover'd himfelf with his Shield, pierc'd into the thickcft 
 ©f the Squadrons, an4 fpread Terror and Slaughter where^ 
 ever he came. The ^jfyrians feeing themfelves thus attack'd 
 on all Sides, loft Courage, and fled in Diforder. 
 
 Cyrus, after the Battle, was fenfibly touch'd with feeing^ 
 the Field cover'd with dead Bodies. He took the fame Care 
 of the wounded u4jfyrianSi as of the Medes, and gave the ne- 
 ceffary Orders for their Cure. They are Men, faid he, as 
 well as wCi and are no longer Enemies when ongethey are van^- 
 qnijiyd, 
 
 C 3 The 
 
Jf The Tr AVBts o/CYRUt; 
 
 The Emperor, having taken his Precautions to prevent 
 fuch Irruptions for the Future, rcturn'd to EcbatAna. Man- 
 4ann loon after was oblig'd to leave Media, She was defirous 
 to carry back her Son with her, but ^jijages oppofed it ; Why 
 with OH y faid he, deprive me of the PUajHre of feeing Cyrus ? 
 /iV will he the Snppon of my old ylge : Ifefdes^ he will here learn 
 ptiinarj Dtfcipline, ■which ts not ^et knoun in PerCu. /conjure. 
 %0H hy the Tender nefs which I have alwajsJhewnyoHi not t9 r(* 
 fafe msthiy Conjolation, 
 
 Mandana could not yield her Confent, but with infinite 
 Concern. She dreaded the leaving her Son in the midll: of a 
 Court, which was the Seat of Voluptuoufnefs. Being alone 
 with Cjrns^ fhe was relolv'd to foun«i his Inclinations, and 
 flisk'd him, Whether he liked beft to ftay at Echatana, or to 
 Xttnrn to Perji a ? Heanfwer'd, I fbould he tiftcerelj glad to re- 
 turnwithyoH^ but methinks I may here acquire a great deal of 
 tnlirnUion in the ^t */ IVar^ which is not to be had in Perlia. 
 
 Jfciir^ reply *d Mandana^ that the ReafinyoH offer is only 4 
 Pretence) and even a Beginning of Corrupt ion^ I fear leji the 
 purity of your Alanners jhonld be Jiaind) andyoHJhonld betti- 
 ioxicated with idle PaJJions, Tloefirfi Steps to Vice willjeem to 
 he only innocent Amnfements, a well-bred Compliance with re- 
 geiv'd Cuftoms, and a Liberty "^vhtch you muji allow yonr felf in 
 order to pleafe, Virtue will fomey by degrees, fo be thought to9 
 fiveret an Enemy to Pleafure and Society, and even contrary t&2 
 J^ature, becauje it oppofes Inclination. In a word, you will 
 lpo\^ upon it as a mattir of mere Decency, a politick^ Phantonty 
 41 popfilar Prejudice, from which Men ought to get frecy when 
 they can indulge their Paffions infecret. Thus yon will go from 
 me Step to another, till your Vnderjlanding being blinded. Vice 
 ^orrupt your Heart, and precipitate you into all forts of Crimes, 
 
 X^/f^f Hyftafpes with me, reply 'd Cyrus: hewilhemch me 
 ^9 avoid all theje Dangers, His Virtue is mt toofevere, Ihav^ 
 
 bees 
 
71^^ Travels (?/CYRU§. ij 
 
 hen long Accujiom'dto open my Heart to him, And he is not only 
 wy CoHnfelloTy bnt the Confiaent of mj JVeakneJfes, 
 
 Hjflafpes was an experienc'd Commander : He had ferVd 
 many Years under j4(ijagesy in his Wars againft the Scythians^ 
 and the King of LyUta, and had all the Virtues of the antienc 
 Perjiafts, together with the Politenefs of the Medes. Being 
 a great Politician, and a great Philofopher, a Man equally able 
 and dihnterefted, he had rifen to the firft Employments of 
 the State, without Ambition, and pofTefs'd them with Mo- 
 defty. 
 
 yl/<«W<i«^ being perfuaded of the Virtue and Capacity of 
 Ifj/lfa/pes, as well as of the Advantages her Son might find, 
 bylivmg in a Court, that was no lefs brave and knowing in 
 the Art of War, than polite, refolv'dtoobey ^j'^^w. 
 
 Shebegan her Journey foon after, and Cyrus accompanied 
 her fome Leagues from jEc^<t^^«^. At parting fhc embrac'd 
 him with Tendernefs ; My Son, faid fhe, remember that your 
 Virtue alone can make me happy. The young Prince melted 
 into Tears, and ftood fiknt. This was his firft Separation 
 from her. He followed her with his Eyes till fhe was out o£ 
 Sight, and then return'd to Ecbatana, 
 
 Cyrus continued in a voluptuous Court, without being in- 
 feded by it. This however was not owing to the Precauti- 
 ons of Mandana, the '■- ounfels of Hyflafpes, or his own ra^ 
 tural Virtue, but to Love. 
 
 There was then at the Court of Ecbatana a young Princcfi 
 named Cajfandana^ a near Rebtion of C'frm-, and Daughter 
 of Pharnafpes, who was of the Race of the Achemenides \ 
 Her Father, who was one of the principal Satrapes of Perjia^ 
 had fcnt her to the Court of Ajiyages, to be there educated. 
 She had all the Politenefs of that Court^ without any of m 
 
 ^ Herod. B. J. 
 
 Faults,., 
 
^ 7^*Travel»*/CYR us, 
 
 Faults. Her Wit was equal to her Beauty, and her Modefly 
 heiehten'd the Charms ol both. Her Imagination was hve- 
 !y, but direaed by her Judgment. A Juftnefsof Thought 
 ^as as natural to her as a Gracefulnefs of Expreflion. She 
 fpokefeldom; but when Aie did fpeak, one might perceive 
 that the priz'd Virtue more than Wit. She had entertain d a 
 particular Regard for Cyrus from the firft Moment {he faw 
 him, but conceal'd her Sentiments fo well, as not to be fu- 
 (peeled. 
 
 Proximity of Blood gave Cjrni frequent Opportunities of 
 feeing and difcourfmg with her. Her Converfation foften d 
 the Manners of the young Prince, and he infenfibly acquired 
 a Delicacy with which till then he had not been acquainted. 
 
 The Beauties and Virtues of this Princefs produced by de- 
 grees in his Soul all the Motions of that noble Paflion, which 
 loftens the Hearts of Heroes without leflening their Courage, 
 and which places the principal Charm of Love in the Pleafure 
 of loving. Precepts, Maxims, and fevere LefTons, do not 
 always preferve the Mind from the poifon'd Arrows of Sen- 
 iuality. 'Tis perhaps exafting too much from Youth, to re- 
 quire that they ftiould be infenfible. And it often happens 
 that nothing but a well-plac'd Love can he a Security from 
 dan£?erous and criminal Paflions. 
 
 o 
 
 C^^w^^w-^perceiv'dthe Affedion of Cyrus, butwithoilt 
 feeming to obferve it. And Cyrus enjoy'din her Converfati- 
 on all the Pleafures of the purcft Friendlhip, without decla- 
 ring his Love. His Youth and his Modefty made him ti- 
 morous. A nd it was not long before he felt all the Difquiets, 
 Pains, and Alarms, which ever attend upon fuchPaflTions, e- 
 ▼en when tliey are moft innocent. 
 
 Crtfandam's Beauty very foon created him a Rival. Cj- 
 Axares became enamour'd of this Princefs. He was very near 
 of the fime Age witli Cyrus, but of a very different Cha- 
 rader. He had Wit and Courage, but was of an impetuous, 
 
 haughty 
 
T^Travels ©/ CYRUS.' tf 
 
 liauglity Difpofition, and fhew'd already but too great a Pro- 
 pennty to all the Vices common to young Princes. 
 
 Cajf^ndana could love nothing but Virtue, and her Heart 
 had made its Choice. She dreaded more than Death an Alli- 
 ance with the Median Prince, tho' it flatter'd fo much her 
 Ambition. 
 
 Cyaxares was unacquainted with the Delicacy of Love.' 
 His high Rank augmented his natural Haughtinefs, and the 
 Manners of the Medes authoriz'd his Prefumption : So that 
 he us'd little Precaution or Ceremony in letting the Princels 
 know his Paflion for her. 
 
 He immediately perceivM her Indifference, fought for the 
 Caufe of it, and was not long in making the Difcovery. In 
 all publick Diverfions (he appear'd gay and free with him, but 
 was more conftrain'd with Cyrus. The Guard fhe kept upon 
 her felf, gave her an Air of Referve, which was not natural 
 to her. She anfwer'd to all the Civilities of Cyaxares, with 
 ready and lively Turns of Wit ; but when Cyrus fpokc Ihc 
 could hardly conceal her Perplexity. 
 
 Cvaxares obferv'd this different Behaviour, and guefs*d the 
 Reafonof it: But young Cyrus, being little skill'd in the 
 Secrets of Love, did not interpret the Conduct of Cajfanda- 
 tta in the fame manner. He imagin'd that fhe was pleased with 
 the Paflion of Cyaxares, and that her Eyes were da?2led with 
 the Lufttc of that Prince's Crown. 
 
 Cyrus experienced alternately, the Uncertainty and Hope, 
 the Pains and Pleafures of a lively Paflion. His Trouble was 
 too great to be long conceal'd. Hjftafpes perceiv'd it ; and 
 without knowing the Objeft of the Prince's Attachment, 
 faid to him, * For feme time part I obferve that you are 
 
 • thoughtful and abfent. I believe I fee into the Caufe of it. 
 
 • You are in Love, Cyrw, There is no way to get the better 
 
 • of Love> but Flight. The mofl Heroick Virtue is fome- 
 
 * times 
 
«^ n^ Travels cfCYKVT: 
 
 * times vanquirti'd by the Force of its Tlluflons. The ivifcf! 
 
 * of Men are fcduc'd by it, if they negleft to cru{h it in its 
 
 * Birth. We have an Example of this, in the Hiftory of 
 
 * one of your Anceftors. 
 
 *' In the Reign of Cya^ares Son of Phraortei, a bloody 
 
 * War was kindled between the Saci and the yl^(r^f/. The 
 « Troops of Cyaxiires were commanded by his Son-in-law 
 « StryangcHSy the braveft, handfomeft, and moft accompli fh'd 
 
 * Prince of all the Eafl. He had married Rhetea the Empe- 
 
 * ror's Daughter, who had both Beauty and Wit, and was of 
 « a moft amiable Temper. Zarina, Queen of the Saci, puc 
 « her felf at the Head of her own Troops ; for fhe was not 
 « only adorn'd with all the Charms of her Sex, but was Mi- 
 « ftrefs of the m©ft Heroick Virtues* 
 
 < For two whole Years the Advantages were equal on both 
 « Sides. Truces were often made in order to treat of Peace ; 
 « and during thcfe CelTationsof Arms, the tWo Commander^ 
 « had frequent Interviews. The great Qualities which they 
 « difcover'd in each other, immediately produc'd Efteem, 
 « and under the Cover of that Efteem, Love foon infinuated 
 « it felf into the Heart of Strymgenu He no longer cndea- 
 
 * vour'd to put an end to the War, for fear he ftiould be fep'a- 
 
 * rated from Zarinn ; but he made frequent Truces, in which 
 
 * Love had a greater Sh^re than Policy^ 
 
 « The Emperor at length fent Orders to give a decifi ve Bat- 
 « tie. In the Heat of the Engagement the two Commanders 
 « met each other. Stryangeus would have avoided Zarina, 
 
 * but (he attack'd him, and oblig'd him to defend himfeff, 
 « crying out to him; Let us fpAre the Blood of qht Snbje^s i 
 
 * It belongs to us alone to put an end to tht War, 
 
 • Love and Glory by turns animated the young Hero. He 
 
 * This Story has its Foundation in Antiquity, and is taken from Nicokus 
 «f Dana. Ctefus. and Diod. Sic . 
 
« was equally afraid of conquering and of being conquered; 
 
 * He frequently expos'd his own Life by fparing Zarinaj, 
 « but at length found means to gain thi? Victory, without: 
 
 < hurting his lovely Enemy. He threw his Javelin with a 
 
 < skilful Hand, and wounded the Queen's Horfe. The 
 ' Horfe fell, and the Qtieen with him : Siryangeus flies to her 
 « Relief, and will have no other Fruit of his Vidory, than 
 « the Plealure of faving what he loves. He offers her Peace 
 
 < with all forts of Advantages, preferves her Dominions to 
 
 * her, and fwearsin theNameof the Emperor an eternal Al- 
 
 * liance with her, at the Head of the two Armies, 
 
 « After this he begg'dPermiffion to Walt upon her to her 
 
 * Capital, to which fhe confented, but from a Motive very 
 « different from that which carried Stryangeus to make the 
 
 * Requeft. Zarina's Thoughts were wholly taken up vdth 
 
 * the Care of teflifying her Gratitude", while Stryangeus- 
 
 * fought only an Opportunity of difcovering his Love. He 
 
 < accompanied the Princefs in her Chariot, who conduced 
 f him with Pomp to Roxanacia^ 
 
 « Many Days were fpent in Banqueting and Rejoicings,' 
 5 Zarina's Efleem began by Uttle and little to grow into a Ten- 
 « dernefs, without her perceiving it, flie every Momenc 
 
 * fuffered her Sentiments to be fcen publickly, becaufe fne 
 
 * knew not as yet the Source of them. Shetafted the fecrec 
 ' Sweets of a young and growin?^ PaiTion, and was unwilling 
 
 * to examine into the Motions of her own Heart. But an 
 ' length fhe difcover'd that Love, had too great a Share in 
 
 * them. She blufh'd at her Weaknefs, and refolv'd f;o ^Qt 
 
 * the better of it. She prefs'd the Departure o^ Stryangem ; 
 
 * but the young A<fede could not leave Roxanacia : He was: 
 
 * no longer mindful of Glory : He forgot all his Affeftion' 
 
 * for Rhetea : He yielded himfelf up entirely to a blind Paf- 
 
 * fion, figh'd, complained, and being no longer Mafter of 
 
 * himfelf, difcover'd his Love to Z^r;«4 in the ftrongefl and 
 I moft paffionate Terms, 
 
 .. Vol. L S> « The 
 
 *>"■ 
 
1^ 77;r Travels o/ CYRUS. v 
 
 * The Qaeen did not feek to hide the Situation of her 
 
 * Mind. She anfwer'd> with a noble Freedom, and with- 
 
 * outafFe6lcd Evallons, or Myftery, I am indebted to joti 
 
 * for my Lifey and for my Crown ; my Love is ec^uaL to my 
 
 * Gratitudey and my Heart is no lefs touch' d than yours ; but 
 
 * I 'Will fooner die than betray my l^irtue, or fnjfer that your 
 
 * Glory jhould receive the leaft Blemiflj. Conjider-, dear Stry- 
 
 * angeus, that you are the Husband oj Rhetea, whom J love : 
 
 * Honour and friendJJjip oblige me equally to facrifice a PaJJton 
 
 * which would prove my Shame, and her Misfortune* 
 
 * As flieendedthefc Words, (he retired. Strjangeus xi* 
 
 * main'd confounded, and in Defpair : He fhut himfelf up 
 
 < in his Apartment, and felt, by turns, all the contrary Mo- 
 
 * tions of an Heroick Soul, that is combated, conquer'd, 
 
 * and infulted by a violent and tyrannical Paffion. 
 
 « One while he is jealous of Zartna\ Glory, and refolves 
 
 < to imitate her : The next Moment, cruel Love fports with 
 
 * his Refolutions, and even with his Virtues. In this Tem- 
 
 * peft of Paffions, his Underftanding is clouded, his Rea- 
 
 * fon forfakes him, and he refolves to kill himfelf i butfirft 
 
 * writes thele Words to Zarina, 
 
 Ifavedyour Life ; and you take away mine : I fall the n^im 
 of my Love and of your Virtue-, being unable to conquer the 
 «ne or to imitate the other. Death alone can put an end to my 
 Crime, and to my Torment. Faravel for ever, 
 
 « He fends this Letter to the Queen : She flies to the A-" 
 
 * partment of the young Alede, but he had already plung'd 
 
 * the Sword into his Breaft, and fhefeeshim fwimming in 
 
 * his Blood. She falls into a Swoon, comes again to her felf, 
 
 * bedews his Face with her Tears, and calls back his Soul that 
 
 < was ready to take its Flight. He fighs, opens his Eyes, 
 
 * fees the Grief of Zarina^ and confents to have his Wound 
 
 < taken care of, which fortaany Days was thought mortal. 
 
 ' Rhetea 
 
T^tf Travels o/CYRUS. i^ 
 
 « Rhetea, inform'd of this tragical Adventure, foon arrives 
 t at Roxanacia, Zarim relates to her all that had happen'd, 
 f withoutconcealingeither her Weakncfsor her Reiiftance. 
 f Such noble Simplicity cannot be underftood or relifhed, but 
 f by great Souls. Thefe two PrincelTes had loved each other 
 > from their Infancy. The War between the .S'^aandthe 
 = Medes had interrupted their Correfpondence, without lef- 
 ■ fening their Friendfliip. Notwithftanding the Delicacy 
 ' of their Situation, they knew and efteem'd each other too 
 well, to be fufceptible of Diflruftorjealoufy. 
 
 * Rhetea was exceffively fond of Stryangeus, and always 
 beheld him with the Eyes of a Lover : She lamented and 
 compaffionatcd hisWeaknefs, becaufe fhe faw it was invo- 
 luntary. AfToonashe washeal'd of his Wound> Zarina 
 prefs'd his Departure, but he was not able to tear himfelf 
 away from that fatal Place. His Torments and his Paffion 
 were renew'd. 
 
 < ^^f/f/i perceives it, falls into a deep Sadnefs, and fuffef? 
 all the moft: cruel Agitations of Soul: Grief for being no 
 longer lov'd by a Man, whom alone fhe loves , t ompallion 
 for a Husband given up to his Defpair ; Efte^m for a Rival 
 whom fhe cannot hate. She fees herfelf every Day between 
 a Lover hurried away by his Paflion, and a virtuous Friend 
 whom (he admires ; and that her Life is the Misfortune of 
 both. How fevere a Situation for a generous and tender 
 Heart! The more fhe conceals her Pain, the more fnei? 
 opprefs'd by it. She finksatlaft under the Weight, and 
 falls into a dangerous Sieknefs. One Day when ihe was 
 alone with !^arina and Strjangens, flie dropt thefe Words ; 
 I am dying ; bnt Idle content , Jincc my Death 'will make yoU' 
 happy, 
 
 * ^<«r/;?4 melts into Tears, and withdraws. Thefe Word? 
 pierce the Heart of Stryangeus : He looks upon Rhetea^ and 
 lees her pale, languifhing, and ready to expire with Grief 
 
 D i * anfll 
 
«^ft Tl;,* Travels 0/ CYRUS. 
 
 « and Love. The Princefs's Eyes are fix'd and immoreably 
 « faftcn'd upon the Prince : Hisown areopen'd In a word, 
 
 * he is Uke a Man \yho awakes from a profound Sleep, or 
 
 * comes out of a Delirium^ where nothing had appear'd in 
 
 * its natural Shape. He had fsenher ev.Ty Day, without 
 •^ perceiving the cruel Condition to which he had reduc'd her. 
 
 * He fees her at prefent with other Eyes ; It awakens all his 
 
 * Virtue, and kindles again all his former Tendernefs. He 
 
 * acknowledges his Error, throws hiftifelf at her Peer, and 
 
 * ernbraces her, repeating often thefe Words, incerruptedby 
 ^ Tears and Sighs ; Ltve^ w?^ <^f^ir Rhetea, live to give nte the 
 
 * PleajHre of repairing my Fanlt ,• lam now acquaint edwith alt 
 
 * the P^alne of ^our Hearts 
 
 < Thefe Words bring her again to Life ; Her Beauty re- 
 « turns by degrees with her Strength. She departs for £c- 
 < batan/i with Stryangeusy and from that Time nothing ever 
 
 * difturb'd their Union. 
 
 * You fee by this, continued HyflafpeSi to what Extremi- 
 « ties Love may bring the greateflHcroes. You feeUkewife 
 « the Power of Ivefokuion and Courage, in conquering the 
 « mofl violent PalTions, when we have a fincere Defire to get 
 I the Victory. 
 
 « I fho'ild fear nothing for you, if there were at this Court 
 « fuch Perlons as Zarina ; but Heroick Virtue, like hers, 
 
 * would now be thought Romantick, or rather a favage In- 
 
 * fenfibility. The Manners of the Aledes are very much 
 
 * chang'd, and Cajfandana is the only Perfon I fee here, who^ 
 
 * is worthy of your AfFeftion.* 
 
 Hitherto Cyrus had obferv'd a profound Silence ; but find- 
 ing that Uyftafpes approv'd of his Paffion, he cried out witJi 
 Tranfport : * You have named the dear Objecl of my Love !• 
 « C^^ffandana is the Miftrefs of my Heart, but I fear that hers 
 \ is prepofTeffed in favour of another ; This is the Source of 
 ' my Mifcry.' 
 
 Hi: 
 
71&^ Travels efCYKVS: 
 
 Uyjiaffesy overjoyM to learn that Cjrm had madefo worthy 
 aChoice, embraced him, and made him this Anfwer. * Caf- 
 « fmdana deferves all your AfFedion : Her Heart is as pure as 
 ? her Underftaading is bright : One cannot love her without 
 
 < loving Virtue : H r Beauty is the leaft of her Charms. I 
 
 * was in fear I'lft you might be engaged by fome dangerous In- 
 f cllnation : But I tecover my felf, I approve of your Paf- 
 
 * fion, and even venture to think that it willbefuccefsfuU 
 ' Have you fecn the Greek Fable of Endjmion^ which that 
 
 < Princefs has reptefented in a Piece of rich Embroidery ? 
 f Methinks that Shepherd has all your Features : but ihehas 
 •* taken care to make Dima turn away her Head to hide her 
 
 * Face. Canyounot guefsthe Reafon ofit ? She loves yoa 
 
 < without doubt, but have a Care of letting her fee that you 
 
 * perceive it : She would fly you ; and rather than expofc 
 
 * her Virtue to the leaft Reproach, would be eq ually cruel to 
 
 * you and to her felf .' Thefe Words were a great Confolatioa 
 to Cjrns, and reflor'd him to his Tranquillity,, 
 
 Not long after, Cambyfes having Notice of Cyruses Love 
 for CaJJand^m, recalled him to Perjia , for he had other Views 
 for his Son, which agreed better with his Politicks. Fh^r- 
 sjafpes was at the fame time inform'd of the Sentiments of Cj" 
 axares. His Ambition was flatter'd by the hope of fuch an 
 Alliance, and he fent Orders to his Daughter to ftay at tlw 
 Court of Ecbatam, 
 
 Cyrm and Cajfandana were inform'd of their Fathers Inten- 
 tions, and faw the Neceflity of a Separation. Their Grief 
 was proportionable to their Love. But the Prince flatter'd 
 himfelf thathefliouldbeable, by the Help oi Mandana^ to 
 jnove Cambyfes and Pharnafpes, at his Return to the Court of 
 Per/ta. And this Hope hindered him from finking under 
 the Sorrow of fo cruel a Situation. 
 
 The young Nobility would accompany him to the Fron- 
 tiers of Perjia, Of all the rich Prefents which Jljlyages had 
 
 givjeo. 
 
11 7hc T K A y E L s tf CY KV S: 
 
 given him at parting, he kept only fome Median HoiTes, in 
 order to propagate the Breed of them in Perjia : The reft he 
 diftributed among his Friends whom he left at the Court of 
 Ecbatana ; and either by his Looks, Words or Bounties, 
 exprefs'd a due Regard for every one, according to his re- 
 ipediveRank, Merit, or Services. 
 
 He was no fooner arrived at the Court of Perfiay but he 
 communicated the Condition of his Heart to Mandana : < / 
 
 < have, faid he, follow' d yonr Conrifels at the Conrt of Ecba- 
 
 * tana ,• I have liv'd irjfenjthle to all the mofi enticing Charms 
 
 * of KoiMpttiOHjyjefs : But I owe nothing to my Jelf on this aC" 
 *■ count; /owe all to the Daughter of Pharnafpcs : /love her, 
 
 * and this Love has preferv'd me from all the Errors and Ex- 
 
 * travagancet of Youth, Do not thinks that my Attachment to 
 *- her is only a tranjietft Likjng., which may alter : I have never 
 
 < bv'd any other than Caflandana, and I feel that I never can 
 
 * love but her alone. I know that my Father's Intention is to 
 
 * marry me to the Daughter of the King of Armenia ; hut -will 
 
 * you juffer the Happinefs of my Life to be made a Sacrifice to 
 
 * political Vie^vs i" Mandana encourag'd him, and engag'd 
 to ufeher utmoft Endeavours to make Cambjfes change his 
 Sentiments, 
 
 In the mean while the young Perfians, feeing Cyrus re- 
 turn'd, faid one to another ; < He comes from living delicate- 
 
 * ly at the Median Court : He will never be able to undergo our 
 *■ Alilitary Difcipline, nor to accuflom himfelf to our jimple 
 < Aianner of Life.' But when they law him content him- 
 felf with their ordinary Diet, more fober and abftemious 
 than themfelves, aad that he fliew'd more Skill and Courage 
 in all hisExercifcs, they were ftruck with Admiration, and 
 cry'd out,' *■ He is worthy to reign over us^ and has yet a jttji- 
 *■ er T^tde to the Throne by his Aierit than by his Birth, 
 
 CajfandanaYiv'd ftillat the Court of Ecbatana, but ftie al- 
 ways receiv'd Cyaxares with great Coldnefs : Heow'dall 
 the Compbifance, fhe had (hewn him, to Cyrus's Prcfence. 
 
 The 
 
7%eTRKVt.tiefCYKlJS: 2$ 
 
 The Pleafure of feeing her Lover, of loving him, and being 
 lov'd by him, fiU'd her Soul with a fecret joy, that difFus'4 
 it felf thro* all her Adions : But after the Departure of the 
 young Prince, her Converfation, which was before fo gay 
 and chearful, is chang'd into a mournful S lence : Her live- 
 ly Wit feems extinguiilx'd, and all her natural Charms dis- 
 appear. 
 
 In the mean while Pharnaffes fell dangeroufly ill at the 
 Court of Perjiay and defir'd to fee his Daughter. She lefc 
 Ecbatana in hafte, to pay the laft Duties to her Father. 
 
 Several Ladies of the Court regretted her, but the greater 
 Part rejoiced at the Abfence of aPrincefs, whofe Manners 
 were too perffd: a Model of difcreet Condud : < It is a 
 * Happinefs, faid they, to be rid of that Stranger, "whom tht 
 < fevere Education of the Perfians has made iMJenfible,* 
 
 OAxares faw the Departure of Cajfandana with inexpref- 
 fible Diffatisfadion : Spite, Jealoufy, Hatred againft Cyrtsst 
 all the Paflions which arife from defpis'd Love, tyrannized 
 over his Heart. He gave Orders to young Arafpes the Son 
 of Harpagus, to go privately thro' By-ways, and ftop Caf- 
 fandana, and to condud her to a foUtary Place on the Borders 
 of the Cafpian Sea. 
 
 Arafpes had given himfelf up to all the Pleafure of a vo- 
 luptuous Court, but in themidftof SenluaUty had preferv'd 
 noble and generous Sentiments, and fincerely abhorr'd every 
 Thing that was diOionourable and unjuft : All his Faults 
 proceeded rather fromEafinefs and Complaifance than Vice : 
 He had an excellent Underftanding ; and bein^ born for 
 Arms, as well as form'd for a Court, was qualified for every; 
 thing both in Peace and War. 
 
 He communicated the Orders given him by Cyaxares to 
 his Father Harpagus, who loved Cyrus. Harpagus, after ha- 
 ying flgnalii'd his Courage in War? lived at the Court of £f- 
 
24 The Travels of CYKUS: 
 
 hatanMy without being corrupted with the ordinary Vices of 
 Courtiers : He faw with Concern the Manners of the Age, 
 but kept Silence, and contented himlelf with condemning 
 them rather by his Condud than by his Difcourfe •• " I jore^ 
 
 • fee, faid he to y^rajpes, all the MufortHnei which Virtue wilL 
 
 • hring upon us ; but have a caret mj Son, of gaining the Prince's 
 « Favour by a Crime*' 
 
 He commanded him at the fame time to go and impart the 
 whole Matter to ^Jlyages, The Emperor approv'd of the 
 prudent Counfels of Harpagus, and fearing left the Prince 
 fhould find fome other Means to execute his Purpofe, order- 
 ed y^rajpes, inftead of opprefling Innocence,- to make hafte 
 to its Succour. 
 
 jirafpei departed with Expedition, overtook the Princefs 
 near Afpadana^ told her the Orders of Cjaxares, and offer'd 
 to conduft her into Perfia : She wept with Joy to fee the Ge- 
 herofity of yirafpes^ and made haftc to gain the Frontiers of 
 her own Country. 
 
 Pharnafpes died before his Daughter could reach the Court 
 of Cambjfes, After having given all the Time which Na- 
 ture and the Laws required, to lament her Father's Death, 
 flie at length faw Cyrus, and inform'd him of the generous 
 Proceeding oi'y^rajpes. The Prince from that Moment cOn- 
 cciv'd a tender Friendfhip for him, which lafted to the End 
 of their Lives. 
 
 Cyaxares refolvM to revenge himfelf of y^ra/pes in a Man- 
 ner equally cruel and fliameful to human Nature. He caufcd 
 HarpAgus's fecond Son to be murdered ^, and having invited 
 the Father to a great Feaft, he made the Limbs of the young 
 Boy be ferv'd up before him among other Dillies. After the 
 Father had eaten plentifully of them, he ordered the Head 
 and Hands to be brought, and faid to Harpagus, with a bar- 
 barous Coolnefs and Serenity, ' It is thus that I pun'tjh the 
 « Treafon of one Brother by the Death of another^ 
 
 • Herod. B. i. Ths 
 
ri^^ Travels c/ CYRUS. 1$ 
 
 The Report of To great a Crlieltyi ftirr'd up the In-? 
 clignation of all the Medes\ But Afljages being blinded 
 By paternal AfFeAion, wink'd at CjAxares^'i dim?, and 
 did not punifll it. He fear'd the violent Temper of 
 his Son, and durft not avow the fecret Orders he had 
 given to Arafps : And thus a Prince, who was natural- 
 ly Beneficent, countenanc'd all Vices by a fliameful Weak- 
 iiefs : He knew not the Value of Virtue, and was only 
 good by Complexion. 
 
 Harpagus being utterly difconfolate, retir'd froni 
 Court, and went privately into Per/ia, where Cambjfe£ 
 granted him all the Advantages and Honours he wasable^ 
 to compenfate him for his LolTes in Media, 
 
 Cajfandana liv'd in Tranquillity at the Court of Per^ 
 Jid, being in hopes that Mandana would prevail with Cam" 
 ^y^i to alter his Mind. A Turn of Politicks foon after 
 chang'd that Prince's Sentiments. He learnt that the 
 Daughter of the King of Armenia was juft given in Mar- 
 riage to the Kingof 5<«^/o^'s Son, and that thofe two 
 Princes had enter'dintoa fecret Alliance againfl the.Em- 
 pire of the Medes. This News difconcerted all his 
 Schemes, and deteruiifi'd him at length to conlent to the 
 Happinefs of Cyrits and Cajfandana. The Marriac^e was 
 celebrated according to the Manners of the Age, and c£ 
 the Country. 
 
 They were condu(3:ed to the Top of a high Mountain^ 
 confecrated to the great Oror,f^z.es. Th^rC) they made a Fir3 
 of odoriferous Wood. The High Priefl firfl: bound to- 
 gether the flowing Robes of Cjirus and Caffandanay as a 
 Symbol of their Union. Then the two Lov; "S h )ld- 
 ingeach other by the Hand,andfurr-oundedby ihtEjlales^ 
 danc'd about the Sacred Fire, finging the Theogonid 
 Caccordmg to the Religion o^ the antient Perjians) , that 
 is to fay, the Birth of the j^«^<«;, AmilitfeS) Cofmogogcs^^ 
 
 V o I.. I, E M 
 
16 tht Travels o/CYRUS: 
 
 and of the pure Genii, who were all Emanations from the 
 firfl: Principle.- They afterwards fung the Fall x)f Spirits 
 into mortal Bodies; Then the Combats of Mythrasyiii 
 order to carry back Souls to the EmpjreHm : And laltly, 
 the total Deftrudion of the evil Principle ^rimanius, who 
 diffi'Os every where Envy, Hatred, and thcheUifh Pal- 
 fion^*. 
 
 • SccthcDifcourfc, Page j-o, &c: 
 
 XH E 
 
THE 
 
 TRAVtELS 
 
 O F 
 
 c r n V s. 
 
 BOOK II. 
 
 S Cyruj advanced in Tears, his Underftand*. 
 ^\ ing opened and improved. His Tafte and 
 ^J his Genius led him to the Study of the fub- 
 i.'-i« lime Sciences. He had often heard fpeak oF 
 the famous School of the A/a^ii v/lio had 
 quitted their Retreat upon the Banks of the 
 River Oxhs, in BaElria, and v/ere fettled near the Perjian 
 Gulf. As thofe Sages rarely left their Solitude, and had 
 little Intercourfe with other Men, he had never feen any 
 one of them. The Third: of Knowledge begot in him a 
 ftrong Delire ot converfing with them. 
 
 He undertook this Journey with Cajfandana^ attended 
 by feveral SatrapeSy and croffing the Plain of Fapigarda^ 
 went thro' the Country of the Afardiy and arrived upon 
 the Banks of ihz^rofs. They entei;'d by a narrow Pais 
 
 £r 2. intQ. 
 
jS 7l;r T R A V E L s 0/ C Y R U S. 
 
 into a large Valley, encompafs'd with high Mountains, the 
 Tops of which were covered with Oaks, Fir-trees, and 
 lofty Cedars : Below were rich Paftures, in which all Sorts 
 of (."aitle were feeding : The Plain look'dlike a Garden, 
 watcr'd by many Rivulets, which came from the Rocks 
 all around, and cmpricd themfelves into the Arofis. This 
 River loft it felf between two lictle Hills, which as they 
 opened, made the Objec!:!:'; fc.m to fly away, and difcover- 
 cd a Profpcd of fruitful Fi^ds, va{l Forefts, apd the Cap* 
 pi^aS^y which bounded the Horizon. 
 
 Cyrus and Cajfandana., as they advanc'd in the Valley, 
 were ir.viied into a neighbouring Grove by the Sound of 
 harmonious Mufick. There, they beheld, by the fide 
 of ackarFountjjin, a grear Numberof Men of all Ages, 
 and over againft them a Company of Women, who form'd 
 a Concert. They underftood that it was the School of 
 the Alagiy and were fuipiiz'd to fee, infteadof auftere, 
 melancholy and thoughtful Men, an agreeable and polite 
 People. ThefePhilofophcr'^look'd upon Mufick as fome- 
 thing heavenly, and p oper to calm the Paffions, for which 
 reason they always Ijeg^n and finifh'd the Day by Con*' 
 certs *. ■ 
 
 After they had given fomelittle time in the Morning to 
 ^his Exercife, tney led their Dilciplesthro' agreeable Places 
 to the Sacred IMountain, obferving all the while a ftrift 
 Silence: There, they offer'd their Homages to the Gods, 
 rather by the Voice of the Heart, than of the Lips. 
 Thus by Mufick, pleafant Walks, and Prayer, they pre- 
 p3r'd themfelves for the Contemplation of Truth, and 
 put the Soul into a Serenity proper for Medit:.tion : The 
 reft of the Day was fpent in Study. Their only Repaft 
 "was a little befoi-e Sun- fet, at which they eat nothing but 
 Bread, and fome Portion of what had been olfcr'd to the 
 Cods, concluding all with Concerts of Mufick. 
 
 * Scrabo, D. 17 
 
 pthei 
 
The Travels of CYRUS. ift 
 
 Other Men begin not the Education of their Children 
 till after they are born, but the Magi in a manner before i 
 While their Wives were with Child, they took care to 
 keep them always in Tranquillity, and a perpetual Chear- 
 fulnefs, byfweetand innocent AmuJements, to the end 
 that from the Mother's Womb the Fruit might receiv^ 
 none but agreeable ImpreiTions. 
 
 Each Sage had his Province in the Empire of Philofo- 
 phy, fome ftudied the Virtues of Plants, others the Me- 
 tamarphofes of Infeds ; fome again the Conformation of 
 Animals, and others the Courfeof the Stars: But they 
 made ufe of all their Difcoveries to come to the Knowledge 
 of the Gods, and of themfelves. They faid. That the 
 Sciences were no fun her valuable than they ferved as Steps t^ 
 afiend to the great Ovovn^iltSy and from thence to defcendtii 
 Man, 
 
 Tho* the Love of Truth was the only Bond of Society 
 among thefe Philofophers, yet they were not without a 
 Head : They called him the Archimagns, He, who then 
 polfcffed that Honour, was named Zardufi^ or Zoroa(ier z 
 He furpaffed the reft more in Wifdom than in Age, for he 
 was fcarce fifty Years old : Neverthelefs he was a confum- 
 mate Mafter in all the Sciences of the Chaldeans, Egyptians^ 
 9nd even of the Je^i'Si whom he had feen at Babjlcn. 
 
 When Cyrus and Cajfandana entered into this Grove, the 
 AfTembly arofe and worfhipped them^ bowing themfelves 
 to the Earth, according to the Cuftomot the£^^; an4 
 then retiring, left them alone with Zoroajier, 
 
 ThePhilofopherledthemtpaBowerof Myrtle, inthq 
 midft of which was the Statue of a Woman, which he 
 had carved with his own Hands. They all three fat down 
 in this Place, where Zoroajier entertain'd the Prince and 
 PiincefswidiaDifcourfeof theLife, Manners, and Vir- 
 
JO Thf Travel i of CYK vs. 
 
 tues of the Afa^i, While he was fpcaking, he frequently 
 cart: a Look upon the Statue, and as he beheld it, his Eyes 
 were bathed in Tears. Cyrus and Cajfartdamt obferved his 
 Sorrow at firll with a refpedful Silence, but afterwards the 
 Princcfs could not forbear asking him the Reafon of it. 
 
 * This, anfwer'd the Philofopher, is the Statue of Seli" 
 
 * ma, who heretofore loved me, as you now love Cyrus, 
 
 * It is here that I cometofpend my fweeteft and my bit- 
 
 * ta-eft Moments. In fpits of Wifdom, which fubmits 
 
 * me rotheWill of theGods ; in fpitc of thePleafures I taftc 
 
 * in Philofophy ,■ in fpite of the Infenfibility I am in, with 
 
 * regard to all human Grandeur, the Remembrance of Se- 
 < lif»a often renews my Regrets and my Tears. True Vir- 
 
 * tue does not extinguifh tender Sentiments by regulating 
 
 * the Paflions.* Thefe Words gave Cyrus and CajfAndana 
 a Currofity to know the Hiftory of Selima, The Philo- 
 fopher perceived it, and prevented their Requeft, by be- 
 ginning his Story in the following Manner : 
 
 * I am not afraid of letting you fee my Weaknefs ; but 
 ' I fhould avoid the Recital I am going to make, if I did 
 
 * not forefee that you might reap fome ufeiullnftrudion 
 
 * from it. 
 
 * I am born a Prince ; my Father was Sovereign of a little 
 
 * Territory in the Indies^ which is called the Country of 
 
 * the Sophites. Having loft my Way one Day when I was 
 
 * hunting, I chanctd to fee in the thick Part of a Wood, 
 
 * 3 young Maid, who was there repofing herfelf. Her 
 
 * furprizing Beauty immediatly ftnick me, I became im- 
 
 * moveable and durfl: not advance. I imagin'd it was one 
 
 * of thofe aerial Spirits, who defcend fometimes from the 
 
 * Throne of Oromaz^s^ to conduct back Souls to the Em- 
 « pjreum. Seeing herfilf alone with a Man, (he fled, and 
 
 * took Refuge in a Temple- that was near the Foreft. I 
 
 * durfl not follow her ; but I learnt that llie was Daughter 
 
 * of an old Brachman, who dwelt in that Temple, and 
 
 * that ilie v/as confecrated to the Worfaip of the Fire. 
 
 * The 
 
the TRAVEtsc/CYRtrS* 51 
 
 The Laws of the EjiaUs are fo fevere among the Indians^ 
 that a Father thinks it an Aft of Religion, to throw his 
 Daughter alive into the Flames, (hould fhe ever fall from 
 that Purity of Manners which fhe hasfv/orn to preferve- 
 My Father was yet living, and I could not make ufe of 
 Violence : But had I been King, Prince5; have no Right 
 in that Country over Perfons confecrated to Religion, 
 However all thefe Difficulties did but increafe my Paffi- 
 on ; and the Violence of it quicken'd my Ingenuity. 
 I left my Father's Palace, was young, was a Prince, and 
 did not confult Reafon. I difguifed my felf in the Ha- 
 bit of a Girl, and went to the Temple where the old 
 Brachman lived. I deceived him by a feign'd Story* 
 and became one of the EjiaUs^ under the Name oi Ama^ 
 na. The King, my Father, who was difconfolate for 
 my fudden leaving him, order'd fearch to be made forme 
 every where, but to no purpofe. 
 
 * Selitna not knowing my Sex, conceived a particular 
 Liking and Friendfhip for me. I never left her : Wc 
 pafs'dour Lives together, in working, reading, walk- 
 ing, and ferving at the Altars, I often told her Fables 
 and Stories, in order to paint to her the wonderful Ef- 
 feds of Friendfhip and of Love. My Defign was to 
 prepare her by Degrees, for the Difcovery I was medita- 
 ting. I fometimes forgot my felf while I was fpeaking, 
 and was fo carried away by my Vivacity, that fhe often 
 interrupted me, and faid. One would think, Amana^ 
 to hear you fpeak, that you feel, in this Moment, all 
 that you defcribe. 
 
 * I liv'd in this Manner feveral Months with her, and 
 it was not poffible for her to difcover either my Difguife, 
 or my Pallion. As my Heart was not corrupted, I had 
 no criminal View ; I imagin'd, that if I ceuld engage 
 her to love me, fhe would forfake her Stare of Life, to 
 
 ■ fhare my Crown with me ; For the Indian Efiales can 
 ; lawfully quit Celibacy, and marry. I was continually 
 
 •waiting 
 
^z 7T;tf Travels «/ CYRU Si 
 
 * waiting for a favourable Moment to reveal to her my Sen- 
 
 * timents : But, alas! that Moment never came! 
 
 « It was a Cuftom among the Ejlales, to go divcrfe times 
 
 * in the Year upon a high Mountain, there to kindle the 
 
 * Sacred Fire, and to offer Sacrifices : We all went up thi- 
 « iheroneDay, accompany'donly by theoldBrachman. 
 
 < Scarce was the Sacrifice begun, when we were fur- 
 « rounded by a Body of Men, arm'd with Bows and A.r- 
 
 * rows, who carry'd away Selimaand her Father. They 
 
 * were all on Horfeback : I followed them fome time, but 
 
 * they enter'd into a Wood, and I faw thern no more. I 
 
 * did not return to the Temple, but ftole away from the 
 « Efiales chang'dmyDrefs, took another Difguife, and 
 
 * forfook the /W/W. I forgot my Father, my Country, 
 
 * andallmyObhgations; f wander'd over all ^4 to feek 
 
 < Selima. What cannot Love do in a young Heart giveri 
 
 * up to Its Paflion .<* 
 
 < As r was oneDay croffin.^ the Country of the Ljclans'^ 
 
 * I ftopt in a great Foreft, to fheker myfclf from the Hear. 
 
 * I prefently faw a Company of Hunters pafs by, and a 
 « little after feveral Women, among whom I thought I 
 *■ difcover'd Selima : She was in a hunting Drefs, mount- 
 
 < ed upon a proud Courfer, anddiftinguilh'd from all the 
 
 * reft by a Crown of Flowers. She pais'd by me fo fwitc, 
 
 * that I could not befurewhethermy Conjec^lurcs were 
 
 * well founded ; but I went ftrait to the C apital. 
 
 • The LjcUns were at that time governed by Women, 
 
 * which Form of Government was eftablifh'd among them 
 
 < upon the following Occafion ; Some Years ago, the 
 
 < Men became fo effeminate during a long Peace, that their 
 « Thoughts were wholly taken up about their Drefs.Thcy 
 « affeded the Difcourfe, Manners, Maxims, and all the 
 
 * Imperfeftions of Women, without having either their 
 
 < Sweetneft or Delicacy : In giving themfelves up to infa- 
 - ■ ■ « moijs 
 
neTRAVEts of CYKVS: 55' 
 
 * mous Lazinefs, the mofl: abominable Vices took the Place 
 
 * of lovely Paflions. They defpis'd the Lycian Women, 
 ' aiid treated them like Slaves. A foreign War came up- 
 
 * on them. The Men being grown cowardly and efFe- 
 
 * minate, were not able to defend tkeirCoiintry. They 
 
 * fted and hid themfelves in Caves and Caverns. The 
 
 * Women, being accuftomed to fatigue, by the Slavery; 
 
 * they had undergone, took Arras, drove away the Ene- 
 
 * my, becameMiftrefles of the Country, and eftabhfh'ii 
 
 * themfelves in' Authority by an immutable Law. 
 
 * From that time the Lyciam accuftomed themfelves to' 
 ^ this Form of Government, and found it the eafieft andl 
 
 * mofl: convenient. TheirQueens had a Council of Sena- 
 
 * tors, who aiTiflied them with their Advice: The Meri 
 
 * propofed good Laws, but the Women caus'd them to be 
 
 * executed. The Sweetnefsand Mildncfs of the Sex pre- 
 
 * vented all the Mifchiefs of Tyranny ; and the Counfet 
 
 * of the wife Senators, qualify'dthat Iriconfl:ancy, with 
 
 * whicl;i Women^are reproach'd. 
 
 \ ■ • ■ • ' 
 
 * I underflood that the Mother ofSeltmay having been 
 
 * dethroned by the Ambition of a Kinfwoman, her firft 
 
 * Minifter had fled to the Indies with the young Princefs ; 
 ' that he had liv'd there feveral Years as a Brachman, and 
 
 * (\\eas2nEJlale i that this old Man having always main- 
 
 * tained a Correfpondence with the Friends of the Royal 
 
 * Family, the young Queen had been refl:or'd to the 
 
 * Throne after the Death of the Ufurper; that ihe go- 
 
 * vern'd with the Wifdom of a Perfon who had experien- 
 
 * ced Misfortunes; And laftly, that (he had always ex- 
 f prefs'd an invincible Diflike to Marriage. 
 
 ' ThisNews gave me an inexprefTibleJoy ; I thank'd the 
 
 < Gods for having conduced me by fuch wonderful 
 
 < Ways, near the Objedot my Heart; I implor'd their 
 
 * Help, and promis'd never to love but once, if they' 
 
 * would favour my Paffion. 
 
 V o L. I, F « X 
 
34 [Tf^f T R A V E L $ p/ C Y R IT S* 
 
 < I conf^der'd of fcveral Methods whereby tomakemy- 
 
 • felf known to the Qi^iccn , and feeing that War was the 
 
 • mofl: proper, I engag'd in the Troops. There, I di- 
 
 • ftinguifh'dmyfelf very foon , for I rcfus'd no Fatigue, 
 
 • I fought the moft hazardous Enterprizes, andexpos'd 
 ' myfelf everywhere. Upon a Day of Battle, which 
 « was to be dccifive of the Liberty of the Lyciansj the 
 
 • C<f2r/V««j put our Troops into Diforder : 'Twasin abrgc 
 
 • Plain, out of which there was but one narrow Pafs. I 
 
 • gain'd this Pafs, and threaten'd to pierce with my Jave- 
 
 • lin, any Man who fhould attempt to fc^rce it. In this 
 
 • Manner I rally'd our Troops, and rcturn'd to charge the 
 
 • Enemy i I routed them, and obtained a complete Vi- 
 
 • dory. This Adion drew the Attention of all the Ar- 
 
 • my upon me : Nothing was fpoken of but my v outage ; 
 
 • and all the Soldiers caU'd me the Deliverer of their Coun- 
 
 • try. I was conducted to the Queen's Prefence, who 
 
 • could not recoiled me, for we had been feparatedfix 
 
 • Years, and Grief and Fatigue had alter'd my Features. 
 
 < She ask'd me my Name, and my Country, and exa- 
 « mined me with /Attention. I thought Idifcoveredin 
 
 • her Eyes a fecret Emotion, which fhe endeavour'd to 
 
 • conceal. Strange Capricioufnefs of Love! Heretofore 
 « I had thought her an Ejlale of mean Birth ; yet never- 
 
 • thelefs I refolved to fhare my r rown with her. This 
 
 • Moment I conceiv'd a Defign of making myfelf be 
 
 • lov'd, as I had lov'd : I conceal'd my Country, and my 
 
 • Birth, and told her, I was born in a Village of BaEiria^ 
 
 • of a very obfcure Family. Upon which ilie fuddenly 
 
 • withdrew, without anfwering me. 
 
 * Soon after this, (he gave me, by the Advice of her 
 
 • Senators, the Command of the Army ; by which Means 
 
 • I hadfree AccefstohcrPcrfon. She m'd frequently to 
 < fend for me, under pretence of Bufinefs, when Ihe had 
 
 • nothing to fay. She took a Pleafuie ia difcourfing with 
 
 mc; 
 
Tie Travels o/CYRUS. 55 
 
 me ; and I painted my Sentiments under borrow'd 
 Names. The Greek^tind Egyptian Aijthologjy which I 
 had learn'd in ray Travels, furnifh'd me with ample 
 Matter, to prove that the Gods heretofore were ena- 
 mour'd with Mortals; and that Love makes all Conditi-- 
 ons equal, 
 
 * I remember that one Day, whilel was relating to her 
 a Story of that kind, (lie left me in a great Emotion, by 
 which I difcover'd her hidden Sentiments -, and it gave 
 me an inexpreflible Pleafure, to find that I was lov'd as I 
 hadlov'd. I had frequent Converfations with her, by 
 which her Confidence in meincreafedd.'vily. I fome- 
 timesmade her call to Mind the Misfortunes of her In-^ 
 fancy ; and (he then gave me an Account of her living 
 among the Ejiales, her f riendfhipfor Amanay and their 
 mutual AfFedion. Scarce was I able to contain my felf 
 when I heard her fpeak : I was jufl: ready to throw off 
 my Difguile ; but my falfe Delicacy reqnir'd that Selima 
 (hould do for me, what I would have done for her. 
 I was very foonfatisfy'd ; for an extraordinary Event 
 made me to experience all the Extent and Power of her 
 Love, 
 
 < According to the Law among the Lyclam. the Perfon 
 who governs, is not permicted to marry a Stranger, Sc- 
 lirpa fent for me one Day, and faid to me, AU Subjeds, 
 are deJiroHS that I fwttld mairy. Go tdl.themfrommey 
 That I w i II con fent y upon Condition that they leave me free 
 in my Choice. She ipokethefe Words v/ith a m^ajellick 
 Air, and fcarce looking upon me. 
 
 « At firft I trembled, then flattcr'd myfeif, t?)en fellin-^ 
 to Doubt ,• for I knew the Attachment which the Lyci-i 
 ans had to their Law. I went neverthclefs ro execute 
 SelimiC's Orders. When the Council was afftmblcd, I 
 laid before them the Qiieen's Pleafure,. and after much 
 
 F \ ' Dir 
 
'l6 n^ TraVbls 0/ CYRUS. 
 
 Difpute, it was agreed, That (he fhould be left free t^ 
 chufe herfelf a Husband. 
 
 < I carried her back the Refalt of their Deliberation : 
 Upon which fheorder'd me toaflTcmble the Troops iti 
 the f^me Plain where I had obrain'd the Viflory over the 
 Qirians ; and to holdmylclf ready to obey her Orders. 
 She commanded at the fame time, all the principal Men 
 of the Nation to repair to the fimc Place, where a mag- 
 nificent Throne W2<; eredcd. The Queen came, and be- 
 ing cnc rcled by her Courtiers, fpoke to thera in the fol- 
 lowing manner : 
 
 * People of Lycia, Ever Jincelhegnn my Reign^ I have 
 jiriuly objerved jour Laws : I have appear d at the Head 
 of J our Armiei-i and have obtained fever al VtUories, Aly 
 oyily Study has been to make you free and happy » Is it juft^ 
 that jhe who has been the Preferver of your Liberty ^ fheuld 
 be herfelf a Slave ? Is it ecjititable^ thatp?e who continually 
 feeks your happinefs, (hould be herfelf mifcrable ? There ts 
 no Z/nhappineJs e^ual to that of doing Fiolencc to one's own 
 Heart, When the Heart is under a Condraint, Grandeur 
 and Royalty ferve only to give us a quicker Scnfe of our 
 Slavery, I demand therejore to be free in my Choice* 
 
 « The whole Aflcmbly applauded her VVifdom, and 
 cried out, Tou are free^ you arc difpens'd from the Law, 
 The Queen l>nt me Orders to advance at the Head of the 
 Troops. When I was near the throne Ihe role ; Tljere^ 
 is my Husband, fud fhe (pointing to me with her Hand) 
 He IS a Stranger, but his Services make him the Father of 
 the Country ,• he is not a Prime, but his Merit puts him 
 Hp»n a Level with Kings, 
 
 < Selim:! th?n order'd me to come up upon the Throne. 
 I proftrated my felf at her Feet, and took all the ufual 
 Oachso I promifed to renounce my Country for ever, 
 
 • ' ' 'to 
 
51tf Travels <?/ CYRUS. 57 
 
 * to look upon the Ljciam as my Children ; and above all. 
 
 f 
 
 never to love any other than the Queen. 
 
 * After this, (he fteppM down frorn the Throne, an4 
 w^ were conduced back ro the Capital with Pomp, a- 
 midft the Acclamations of the People. AfToon as we 
 were alone, ^h Selima / faid I, havejon then forgot A- 
 mana? She was tranfported with Surprize, Tendernefs 
 and Joy. She then knew mc, and conjeftur'd all the 
 reft. I had no need to fpeak ; and we both were a long 
 time fi lent. At length I told her my Story, withaU 
 the EfFefts that Love had produc'd in me. 
 
 < She very fqon affembled her Council, and acquainted 
 them with my Birth. Embafladors were fent to the lyi" 
 dies. I renounced my Crown and Country for ever ; 
 and my Brother was confirmed in the Poffeirion of my 
 Throne, 
 
 < This was an eafy Sacrifice ; I was in PofTeffion of 5V- 
 limay and my Happinefs was complete. Bur, alas /this 
 Happinefs was of no long Continuance. In giving my- 
 
 '■ felf up to my PaCTion, I had renounced my Country ; 
 
 • I had forfaken my Father, who made me the Confolati- 
 
 • on of his Old Age,- Miad withdrawn from my Duty, 
 ' My Love, which feem'd fo delicate, fo generous, and 
 t was the Admiration of Men, was not approved of by 
 = the Gods. Accordingly, they punifh'd me for it by 
 \ the greatefl: of all Misfortunes ,- for they took Selirna, 
 ' from me : She dy'd within a few Days after our Mar- 
 ^ riaj^e. I gave myfelf over to all the Excelfes of Sorrow ; 
 y but the Gods did not abandon me- 
 
 < I enter'd deeply into myfelf. Wifdom defcendedin- 
 « to my Heart ; (he open'd the Eyes of my Underftand- 
 « ing,-.and I then difcovcr'd a great Myftery in the Con-? 
 
 • dud of Oromaz.es. It is obferv'd, that Virtue is often 
 < unhappy. This is what ihocks the Reaf®n of blind 
 
 < Menst 
 
^. 
 
 3S 7/;/ T R A V E L $ «/ c y R u s; 
 
 * Men, who are ignorant, thar the tranfienc Evils of this 
 
 * Life, are defign'd by the Gods to expiate ihefccrct Faults 
 
 * of thofe who appear the moft Virtuous. 
 
 *> Thefe Reflexions determin'd me to confccrate ths 
 
 * reft of my Days to the Study of Wifdon^. Seltma "was 
 « dead ; my Bonds were broken ; I was no longer attach'd 
 
 < to any thing in Nature. The whole Earth appear'd to 
 
 * me a Defarc. I could not reign in Lycia after Selima ; 
 
 * and I would not remain in a Country where every thing 
 
 < continually renew'd the Remembrance of my Lofs, 
 
 * I returned to the Indies^ and went to live among the 
 
 * Brachmans. There, I form'd a Plan of Happinefs, free 
 of that Subjedion and Slavery, which always accom- 
 panies Grandeur. I eftabhili'd within myfelf an Em- 
 
 ^ pireovermy Paflions, more glorious than the falfe Lu- 
 « ftre of Royalty. But not withftanding this Retirement, 
 
 * and Difengagement from the World, my Brother con- 
 s ceiv'd a Jealoufy againft nie, as if I had been defirous to 
 « afcend the Throne ; and I was obliged to leave the 
 s Indies, 
 
 *■ My Exile prov'd a new Source of Happinefs to me. 
 
 < It depends upon ourfelves to reap Advantage from Mis- 
 
 * fortunes. I vifited the Wife Men of J^fia^ and coq- 
 
 * verfed with the Philofophers of different Countries : I 
 ' learn'd their Laws, and their Religion ; and was charm'd 
 
 < to find, That the great Men of all Times, and of all 
 
 < Places, had the fame Ideas of the Divinity, and of Mo- 
 
 * rality. At laft, I came here upon the Banks of thcwr^ra- 
 
 < JiSi where the Magi have chofen me for their Head. 
 
 Here Zoroafier ended. Cyrm and Cajpindana were too 
 much affeft'fd to be able to fpeak. After' fome Moments 
 of Silence, he difcours'd to them of the Happinefs which 
 the Gods are preparing for thofe who preferve a pure and 
 iinfpotted Heart ; and of the Pleafures which true Lovers 
 
 enjoy 
 
735;* Travel J o/eYHUS. 
 
 enjoy in the Empyrettmy when they meet again there. He 
 then concluded with thefe Wiflies t * May yon long fed 
 the Hdppinefs of mutual and nndivided Love ! May the 
 Gods freferve yoH from that depraved Tajle, which makes 
 PleafHres eeafe to be fuch, 7i;hen once they become lawful i 
 May you, after the Tiranfforts of a lively and fure Paffiott 
 in your younger Tears, experience, in a mors advanced Age^ 
 alt the charms of that Vnion, which diminipes the Pains 
 of Life, and augments its Pleafures, by fjaring them f 
 May a long and agreeable old Age, let you fee your difioM 
 Pojteruy, multiplying the Race of Heroes upon Earth ! May 
 at laji, one and the fame Day unite the AjJjes of both, t^ 
 exempt you from the Misfortune of bewailing, like mci 
 the Lofs of 7vhatyou Love ! / comfort my fe If with the Hope 
 of feeing Sdim^ again, in the Sphere of Fire, the pure £- 
 lement •f Love. Souls make Acquaintance only here be* 
 low ; it is above, that their Vnion is confummated. O 
 Selima, St\\m^! our Flame will be eternal, I k^ow that 
 in thofe fuperior Regions, your Happinefs will not be com^ 
 plete till I jjjall jhare it with you, Thofe who have lov'd 
 each other purely, will love for ever* True Love is Im^ 
 mortal,' 
 
 The Story of Zoroajier made a ftrong Tmpreffion upon 
 ths Prince and Princrfs ; ir ccmfirm'd them in their mu- 
 tual Tendernefs, and in their Love of Virtue. 
 
 While Cajfandafia was agreeably entertaining herfclf i« 
 the CGRverfarion of the \Vomen, and with their harmo- 
 nious Concerts, Zoroajfer iniihtQd Cyrus into z\\ the My- 
 fleries of the Eajiern Wifdom. The Chaldeans, the E- 
 gyptians, and the Gymnofophific:, had a wonderful Know- 
 ledge of Nature; but thev wrapp'ditup in Allegorical 
 Fables: And this, doub 'rfs, is the Keafon, that venera- 
 ble Antiquity has been reproach'd with Ignorance, in na- 
 tural Philofophy. 
 
 ZorQofer 
 
4^ The Travels ofCYKUi, 
 
 Zoroafler laid open before Cyrus ^ all the Secrets of Na- 
 ture ; not merely to amufe him, but to make him obfervc 
 the Marks of an infinite Wifdom, difFus'd throughout 
 the Univerfe ; and thereby to prepare him for more fub- 
 limc Inftrudions relating to the Divinity and Religion. 
 
 One while he made him admire the Struflureof the 
 Human Body, the Spring? of which it is compos'd, and 
 the Liquors that flow in it ; the Canals, the Pumps, 
 and the Bafons, which are form'd by the mere interwaving 
 of the Nerves, Arteries, and Veins, in order to fcparate, 
 purify, condud, and recondudi the Liquids into all the 
 Extremities of the Body : Then the Levers, the Cords, 
 and the Pullies, form'd by the Bones, Mufcles, and Car- 
 tilages, for the caufing of all the Motions of the Solids. 
 
 * It is thus, faid the Philofopher, that our Body Is but 
 
 * one furprizing Complication of numberlefs Pipes, which 
 
 * have a Communication with one another, are divided, 
 
 * and fub-divided without End ; while different andfui- 
 
 * table Liquors are infinuitcd into them, and are there 
 
 * prepar'd according to the Rules of the moft exact Me- 
 
 * chanifm.* By this^ he made him comprehend, that ant 
 Infinity of fmall imperceptible Springs, the Conftruc- 
 tion and Motions of which we are ignorant of, are con- 
 tinually playing in our Bodies ,• and confequently, that 
 none but a fovercign Intelligence could produce, adjuft, 
 and prefervefo compounded, fo delicate, and lo admirable 
 a Machine. 
 
 At another time he cxplain'd to him the Configuration 
 of Plants, and the Transformation of Infccls. They had 
 not then our Optick^ GlaiTes, to magnify Objefls, and bring 
 them near; but the penetrating Spirit of Zoroajter, in- 
 iightned by a long Tradition of phyfical Experiments> 
 faw further than the Eye can reach to by their Help. 
 
 < Each 
 
This Travels */CYRUS^ 
 
 48 
 
 * Each Seed, faid he, contains witKn it a Plant ofitsowii 
 « Species ; This Plant another Seed , and this Seed another 
 « little Plant; and fo on without End. Fruitful Nature i^ 
 
 * inexhauflible. The Growth of Vegefabies is but the un- 
 « folding of the Fibres, Membranes, and Branches, by the 
 « flowing of the Moifture of the Hrch into th.m. The 
 ' PrefTure of the Air makes that nourifliinp Moifture, 
 « which is pregnant with Salts, Sulphur, and Oils, enter 
 
 * into the Tubes of the Pv.oots. The A.a:ion of the Sua 
 ' in the Day-time draws upWa-.d'; the fubtil Part of the 
 
 * Sap ; and the Coolnefj oi rhe Night fixes, condenfes,^ 
 « and ripens it. in order to produce Leaves, Flowers and 
 
 * Fruits ;and to form all thofe Riches of Nature, which, 
 5 charm the Sight, the Smell, andtheTafte. 
 
 « The Fruitfulnefs of Nature in the Multiplication of 
 
 < Infeds, is no lefs admirable. Their Eggs, ' fcacter'd in 
 
 * the Air, upon the Earth, and in the Waters, meet ir» 
 
 < e;ich w ith proper Pveceptacles, and wait only for a favou- 
 
 < rable Ray of rhe Sun to hatch them. Wife Nature fetst 
 « an infinite Number of Springs at Work in thefealmofl 
 
 < invifible Machines, which furniih Liquors fuited to 
 
 * their Wants^' 
 
 .. He then recounted to him all their different Metamor- 
 phofes. Now they are Worms which crawl upon the 
 Earth ; then Fiflies fwimrningin Liquors, and at laft, they 
 get Wings, and rife into the Air. 
 
 Another time, the Sage carry'd the Thoughts o^Cjrui 
 up into the higher Regions, to contemplate all the extra» 
 Ordinary Appearances which happen there. 
 
 He fliew'd him the wonderful Qiialiries of that fubti! 
 and invifible Fluid, which encompafles the Earth; how 
 iifeful and neceflary it is to the Life of Animals, the. 
 Growth of Plants, the Flying of Birds, the Forming of 
 Sounds, and all the Ufesof Life. 
 
 Vol. I. Q « Thisi 
 
AZ Tfje Travels 0/ CYRUS. 
 
 « This riuiJ, fiid he, being aspirated, heated, cootcc! 
 aoain, comprcfs'd, rarify'd, fomctimcs by the Rays of 
 the Sun, or lubterraneous Fires ; fometimes by the Salts 
 and Sulphurs which float in it ; fomctimcs by Nitres 
 which fix and conical it , Ibmetimes by Clouds which 
 comprefs it ; and lometimes by orhcr Caufes, which de- 
 ftroy the tquiUbrium of its Parts ; produces all forts of 
 Winds, the moft impetuous of which fcrve to difpel the 
 noxious Vapours; while the fofter Breezes temper the 
 cxceflive Heats. 
 
 * At other times, the Rays of the Sun, inHnuating 
 themfelves into the little Drops of Water which cover 
 the Surface of the Earth, rarify them, and thereby make 
 them lighter than the Air , fo that they afcend into it, 
 form Vapours, and float there at different Heights, ac- 
 cording as they are more or lels heavy. 
 
 « The Sun having drawn up thefe Vapours loaded with 
 Sulphur, Minerals, and different Kinds of Salts, they 
 kindle in the Air, put it into a Commotion, and caufc 
 Thunder and Lightning. 
 
 < Other Vapours that are lighter, gather together into 
 Clouds, and float in the Air ; But when they become 
 too heavy, they fall in Dews, Showers of Rain, Snow 
 and Hail, according as the Air is more or Icfs heated. 
 
 < Thofe Vapours which are daily drawn from the Sea, 
 and carried in the Air by the Winds to the Tops of 
 Mountains, fall there, foak into them, and meet in their 
 inward Cavities, where they continue till they find a 
 Vent to iffuc at ; and thereby form abundant Sources of 
 living Water, to quench the Thirfl: of Men. By thefc 
 are form'd Rivulets, of which the fmaller Rivers are 
 compos'dj and thefe latter again from the great R.vers, 
 
 * which 
 
The T R A V E L 5 0/ C Y R U S. 45 
 
 * whichreturn into the Sea, to repair the Lofs ithadfuf-* 
 I fer'd by the ardent Rays of theSmi. 
 
 ' Thus it is, that all the Irregularities and intemperances 
 
 < of the Elements, which feem to deftroy Nature in one 
 
 * Seafon, fervc to revive it in another. The immoderate 
 
 * Heats of the Summer, and the exceffive Colds of the 
 
 * Winter, prepare the Beauties of the Spring, and the 
 
 * rich Fruits of Autumn. All thefe Viciffuudes, 
 
 < which feem to fuperficial Minds the EfFefts of afor- 
 
 * tuitous Concourfe of irregular Caufes, are regulated ac- 
 
 * cording to Weight and Meafure, by that Sovereign 
 
 * Wifdom who holds the Univcrft in his Hand, and who 
 
 * weighs the Earth as a Grain of Sand; and the Sea as j 
 f Drop of Water. 
 
 After this Zoronjler rais'd the Thoughts of Cyrus to 
 contemplate the Coeleftial Bodies ; and explain'd to hin^ 
 the admiraole Proportion in their Diftances, Magnitudes 
 and Revolutions. 
 
 ^ The Firjl Mover^ faid he, is not an Immenfe refilefs 
 
 * Aimer^ which gives itfelf all forts of Forms, by the 
 
 * neceffary Law of a blind Mechanifm. It is the great 
 
 * Oro^^^i^d-j himfelf, whofe EfTence is Lo-z/^ ,• and who has; 
 
 < imprefs'd this Charafter upon all his Creatures, Animate 
 
 * and Inanimate. The Laws of the material and vifible 
 
 < World re femble thofeof the Invi^ble and InrelkdiiaL 
 <^ And as the Firji Mover draws all Spirits to himfelf , and 
 *> by his Almighty Attradion unites them in different So-» 
 
 * cietiesj fodoeshelikewifecontinaally ad; upon all Bo-. 
 
 * dies, give them a Tendency towards each other ; and 
 
 * thereby range them with Order into different Syflems, 
 
 ^ Hence it is, that the Parts of Matter cohere and forn*, 
 
 < thofe vaft Globes of Fire, xhz fix' d Stars ^ which are (o. 
 « many Images of the Great Oromaz,€Sj whois Body h 
 
 < /J^ht-t znd'^hqk Saul IS Tr (it h, 
 
 " ■ G ?, * 1« 
 
'^:^ neT KAVULs of CYKIJS: 
 
 « It is by the fame attiadive Power, that the Planets aft 
 f remn d in ihciv Or hits, and inftcai of fhooiinq forward 
 
 * for ever in )!ght Linei, through the immenfe Spaces, 
 
 * move eternally round th.ole Luminous Centers, from 
 f which, as their great Benefactors, they derive their 
 
 * Light and Heat. 
 
 * But not oply the Beauty and Harmony of the great 
 
 * Syllcms are owing to this Principle of Attra(5lion, but 
 f hkewifethe Cohellonand Motion of the lefTcr EodieS| 
 
 * whether Sohd or Fluid. The fame Caufe produces 
 f numbirlefs, and even contr .ry EfFeds, yet without any 
 
 * Confulion in fo infinite a Vanety of Motions, 
 
 He came at length to explain to him how the Diflances, 
 !^Llgniiudes and Motions of the Planets were fuired to the 
 Nature of their Inhabitants. For the Magi bcliev'dall 
 ihe Stars to be peopled, either with good or evil Gefiii, 
 
 ' We are fuj'priz'd, continues the Philofopher, to fee 
 < all thefe Wonders of Nature, which difcoverthemfelves 
 
 * to oui- feeble Sight. Whar would it be if we could rran- 
 
 * fport ou.felves into thofe ^therial Space?, and pafs 
 ' through them with a rapid Flight .'' Each Star would ap- 
 ■^ pear an Atom in Comparifon of the Immenfity with 
 
 * which it is funoundcd ; What would it be, if, de- 
 
 * fcending afterwards upon Earth, we could accommodate 
 
 * our Eyes to the Minurenefs of Objefts, and purfue the 
 ' fmalkft Grain of Sand through its infmite Divillbility ? 
 
 * Each Atom would appear a World, in which we fliould 
 ' doubtlefs difcover new Beauties. It is thus that there is 
 
 * nothing great, nothing little in itfelf i both the Great 
 
 * ancl the LitrU difappear by turns, to prefent every 
 
 * where ah Image of Infinity thro' all the Works of Oro" 
 
 \ Butj 
 
n^ Travels e/CYRUS. 41 
 
 « But, all that we know of Nature here below, Gonti- 
 « nu'd the Philofopher, regardsonly its fuperficial Prooer- 
 ? ties. We are not aliow'cl to penetrate into the intimate 
 « EfTence of Things. This Point of Immenfity to which 
 « wearebanifli'd, fince our animating of mortal Bodies, 
 
 * is not what it was heretofore. The moving Power of 
 « the firft Principle is fufpended in its Adion. All is be- 
 
 * comedeform'd, obfcure, and irregular, like the IntelU- 
 ' gences who dwell in it, and who were drawn into the 
 
 * Rebellion of Arimanim^ 
 
 Cjrm was charm'd with thefe Inftruftions. New 
 Worlds feem'd to open themfelves to his Mind. « Where 
 « have I liv'd, faid he, till now .'' The fimpleft Objeds 
 ^ contain Wonders which efcape my Sight.' ButhisCu? 
 riofity was efpecially rais'd when he heard mention of the 
 great Change that had happen'd in the Univerfe; and turn- 
 ing to Araffesy who was prefent at thefe Difcourles, faid 
 10 him. 
 
 < What we have been taught hitherto of Oromaz^t^ 
 f Mythras, and Arimanms ; of the C ontention between 
 
 < the good and evil Principles ; of the Revolutions which 
 « have happen'd in the higher Spheres ; and of Souls pre- 
 
 * cipitated into mortal Bodies, was mix'd with fo many 
 « abfurd Fidions ; and wrapp'd up in fuch impenetrable 
 
 < Obfcurities, that we look'd upon them as vulvar and 
 
 < contemptible Notions, unworthy of the eternal Nature. 
 f Vouchfafe, faid he to Zorofifter^ vouchfafe to unfold to 
 « us thofe Myfteries unknown to the People. I now fee 
 
 * that a Contempt for Rehgion can arileonly from Igno- 
 5 rancc. 
 
 < After all that I have fhewed you to Day, reply'd the 
 
 * Sage, I fhould fatigue your Attention too much, if I 
 - was to enter upon thofe Particulars. It is necelTary to 
 I repofe yourfslf this Night. After having refrefti'd 
 
4^;^ The Tr av el s o/C YRU S. 
 
 « your Body by Sleep, and calm'd you Senfes by Mufick 
 
 * and the Morning Sacrifice, I will lead you into that in- 
 
 * vifible World, which has been unveil'd to me by the 
 
 < Tradition of the Ancients.* 
 
 The next Day Zoroafler conducted Cyrus and Arafpes 
 into a gloomy and lolitary Foreft, where the Sight could 
 not be diftraded by any fenfible Objeft, and then faid to 
 him : 
 
 < It is not to enjoy Pleafures in Solitude, that we forfake 
 
 * for ever the Society of Men. This Retirement would 
 « in fuch Cafe hive no View, but to gratify a frivok^us In- 
 
 < dolence, u-worthy the Character of Wifdom : But by 
 « tbis Separation, the Magi difengage themfelves from 
 
 < Matter, rife to the Contemplation of CoeLftial Things, 
 
 < aad commence an Intercourfe with the pure SpiritSy who 
 
 < difcover to them all the Secrets of Nature. It is, in- 
 
 < deed, but a very fmall Number of the Sages, and fuch 
 
 < only as had gain'd a complete Vidory over all the PafTi- 
 
 < ons, who have enjoy *d this Priviledge. Impofe there* 
 
 < fore Silence upon your Senfes, raife your Mind above 
 « all vifible ODJc6ts and liften to what the Gymnofophijies 
 ^ have learn'd by their Commerce with the pure Intelli^en- 
 
 < eft.' Here he was filent for fome time, feem'd to col- 
 led himfclf inwardly, and then continu d. 
 
 * * In the Spaces of the Empyreum, a pure and divine Fire 
 
 < expands itlelf ; by means of which, not only Bodies 
 
 < but Spirits, become vifible.^ In the midft of this Im- 
 
 < menfity is the great OromAz^es, firft Principle of all 
 ^ Things. He diffufcs himfelf every where ,• but it is 
 « there that he is manifefted after a more glorious Manner. * 
 
 * Near him !^ felted the God Mythras^ the chief and" 
 « moft ancient Production of his Power. Around his 
 
 f SccthcDif. page/i. 
 
 < Throne 
 
fhe Travels of CYRUS- t^i^ 
 
 « Throne are an infinite Number of Gtw of different Or- 
 
 * ders. In the firft Rank are the ^i^^<4y, the moft fublime 
 « and luminous Intelligences. In the more diftaat Spheres* 
 « 2xcx\\t Sjnoches, the TeletarcheS) t\it Amili^es^ the Cof- 
 
 * mogoges-i and an endlefs Mumber of Genii of all the lov/- 
 « er Degrees. 
 
 * Arimmim dSxxti of thej^w^^i, afpir'd toanEquali- 
 
 * ty with the God Mythras ; and by his Eloquence, per- 
 
 * fuaded all the Spirits of his Order to difturb the univer- 
 « fal Harmony, and the Peace of the Heavenly Monarchy. 
 
 * How exalted foever the Genii ^rz, they are always Finite, 
 
 * and confequently may be dazzled and deceiv'd. NoW 
 
 * the Love of one's own Excellence is the moft delicate^ 
 f and mofl imperceptible kind of Delufion. 
 
 * To prevent the other (j^«// from falling into the like 
 
 < Crime, and to puniftichofe audacious Spirits, Orow^^^^ 
 
 < only withdrew his Rays, and immediately the Sphere of 
 
 * ArimAnim became a Chaos, and an eternal Nighr. To 
 
 < that pure Lighr, fucceeded an immortal Fire of Difcord, 
 « Hatred, and Confufion. 
 
 ' Thofe Etherial Subftances would have eternallyror- 
 
 * mented themfelves, if Oromaz^s had not mitigated their 
 
 * Miferies. He is never cruel in his Punifhments, nor 
 
 * ads from a Motive of Revenge, for it is unworthy of 
 
 * his Nature. He had Compallion of their Condition, 
 
 < and lent them his Power to diffipate the Chaos. 
 
 ■ *■ Of a fudden the Atoms which were confufedly min- 
 
 * gled, arefeparated; the Elements are difintangled, and 
 ^ rang'din Order. In the midfl: of the Abyfs is amafs'd 
 / together an Ocean of Fire, which we now call the Sun^ 
 
 * Its Brightnefs is bur Obfcurity, w^-en compar'd with 
 
 * that Light which illuminates the Em^jiretim, 
 
>8 7)^<f Travels <»/ CYRUS, 
 
 « Seven Globes of an Opaque Subftance roll about this 
 « flaming Centre, to borrow its Light. The Seven Gcniii 
 4 who were the chief Minifters, and the Companions of 
 ArinMnim^ together with all the inferior Spirits of his 
 Order, became the Inhabitants of thefe new Worlds, 
 and gave them their Names. The Greeks call them Jh- 
 pter, Aiarsy Ke/Jj*s, MercnryiZhQ Moon, znd the Earths 
 
 * The flothful gloomy Genir, who love Solitude and 
 Darknefs, who hate Society, and wafte their Days in an 
 eternal Difcontent, retired into Saturn. From hence 
 flow all helUlh, malicious Projeds, perfidious Treafons, 
 and murderous Devices. 
 
 * In y^/j/Vfr dwell the Impious, and learn'd(jf»//, who 
 broach monftrous Errors,and endeavour to perfuade Men 
 that the Univerfe is notgovern'd by an eternal Wifdom ; 
 that the Great Oromaz.es is not a luminous Principle, but 
 a blind Nature, which by a continual Agitation within 
 itfelf, produces an eternal Revolution of Forms, with- 
 out Harmony or Method. 
 
 < In y^^r;are the Genii who are Enemies of Peace, nnd 
 blow up everywhere the Fire of DilcorS inhuman Ven- 
 geance, implacable Anger, diftiafled Ambition; falfe 
 Heroifm, which isinfariablc of conquering wl^ct it can- 
 not govern ; furious Difpute, which feeks Dominion 
 over theMind, and to opprefs where it cannot convince j- 
 and is more cruel in itsTranfports than all other Vices. 
 
 < Venus is inhabited by the impure Genii, v/hofe aflR:6lcd 
 Graces, and unbridled Appetites are without T.ifle,' 
 Friendihip, noble or tender Sentiments, or any othef 
 View than the Enjoyment of Pleafures which engender' 
 the moll fatal Calamities. 
 
T^f Travels o/CYRUSi 4^ 
 
 * In ^ic/c^r^ are the weak Minds, ever in Uncet-tain^ 
 ty, who beheve without Reafon, and doubt withouc 
 Reafon ,• the Enthufiafts, and the Free-Thinkers, v/hofd 
 Credulity and Incredulity proceed equally from the Ex- 
 cefles of a diforder'd Imagination : It dazzles the ?ight 
 of fome, fo that they fee that which is not ; and it blinds 
 others in fuch a manner, that they fee not that which iS'» 
 
 *■ In the Moon dwell the humerfome, fantaflick, and 
 capricious Genii, who will, and will not , v/ho hate ac 
 onetime, what they lov'd excellively at another; and 
 who, by a falfe Delicacy of Self-love, are ever diftruft" 
 ful of themfelves, and of their beft Friends. 
 
 « All thefe Genii regulate the Influence of the Starsi 
 They are fubjed to the Magi^ whofe Call thf-y obey^ 
 and difcover to them all the Secrets of Nature, Thefe 
 Spirits had all been voluntary A cr omplices ti{ Ariryianiiu^ 
 Crime. There yet remain'd a Number of all the feve- 
 ral Kinds who had been cany'd away rhro' Weaknefs, 
 Inadvertency, Levity, and (if I may venture fo to» 
 fpeak) Friendfhip for their Companions. They werq 
 of all the Genii^ of the mofl limitted Capacities, and 
 confequcntly the leaft Criminal. 
 
 < Ordmaz,es had Com.paffion on them, and ftiade therri 
 defcend into mortal Bodies. They retain no Rr;4T<-m« 
 brance of their former State, or of their ancient Hap- 
 pinefs. It is from this Number of Genii that the Earth 
 is peopled ; and it is hence that we fee Minds of all Ciiai- 
 raclers. 
 
 * The God Afythras is inccffantly employ'd to cuffj 
 purify, exalt, and make them capable of their firil Fe- 
 iic ty. Thofe who love Virtue, fly away after Deatlt 
 into the Empireum, where they are re-united to their 
 Origin. Thofe who debafe and corrupt themfelveSj^ 
 V o L. h H « Cxnk 
 
50 The T R A V t L s «/ C Y R U S. 
 
 * fink deeper and deeper into Matter, fall fucccdively into 
 
 * the Bodies of the meaneft Animals; run thro' a pcrpe- 
 
 * tual Circle of new Forms, till they are purged of their 
 
 * Crimes by the Pains which they undergo. 
 
 * The Evil Principle will confound every Thing for 
 
 < Nine thoufand Years; but at length there will come a 
 
 < Time, fix'd by D.?rt:iny, when ArimaniHS will be totally 
 
 < deftroy'd andexttrminated. The Earth will change its 
 ' Form, the univcrfal Harmony will be reflor'd, and Men 
 ' will live happy without any bodily Want. Until that: 
 
 < time, Oromiiz.es rcpofes himfelf, and A^jthras combats. 
 
 * This Interval feems long to Mortals, bur, to a God, ic 
 ^ is only as a Moment of Sleep.* 
 
 CjrHS was feiz'd with Adonidiment at the hearing of 
 thcfe fublime Things, and cry'd out, < I am then a Ray 
 
 * of Light emitted from its Principle, and I am to return 
 
 * to it. You raife within me an inexhauflible Source of 
 
 * Pleafures. Adverfities may hereafter diftrels me, but 
 
 * they will never overwhelm me. All the Misfortunes of 
 
 * Life will appear to me as tranfient Dreams. All human 
 
 * Grandeur vanifhes; I fee nothing great but to imitate 
 
 * the Immortals, that I may enter again after Death into 
 
 * their Society. O my Father, tell me by what way it is 
 
 * that Heroes re-afcend to the Empyreftm 2 
 
 * How jdyful am I, reply'd ZoroaJIer, to fee you re- 
 
 * liQi thefe Truths ; you will one Day have need of them. 
 5 Princes are oftentimes furrounded by impious and pro- 
 
 * fine Men, who rejeft everything, that they may in- 
 
 * dulge their PalHons. They will endeavour to make you 
 
 * doubt of eternal Providence, from the Miferies and Dif- 
 
 * orders which happen here below. They know not that 
 
 * the whole Earth is bur alingle Wheelof the great Ma- 
 
 * chine. Their View is confin'd to a fmall Circle of Ob- 
 < jects, and they fee nothing beyond it. Neverthelefs 
 *; they will reafon and pronounce upon every thing. They 
 
 < judge 
 
 I 
 
71;^ T R A V E L s ofCYKV S; 51 
 
 * judge of Nature, and of its Author, as a Man born in a 
 ' deep Cavern, would judge of Objedls which he had 
 ^ never feen, but by the faint Light of a dim Taper, 
 
 * Yes, Cyrusy the Harmony of the Univerfe will be 
 
 * one Day reftor'd, and you are deftin'd to that fublime 
 
 * Immortality ; but you can come to it only by Virtue ; 
 
 * and the Virtue, becoming your State, is to make other 
 
 * Men happy/ 
 
 Thefe Difcourfes of Zcroafter made a ftrong Impreffioti 
 on the Mind of Cyrus. He would have ftaid" much lon- 
 ger with the A/4^? in their Solitude, if his Dutyhadnot 
 eall'd him back to the Court of Perfia, 
 
 His Happinefs increas'd every Day. The more he was 
 acquainted v^'ith Caffandana, the more he difcover'd in her 
 Jldind, her Sentiments, and her f^irtuesy thofe Charms 
 which are ever new, and which are not to be found ia 
 Beauty alone. Neither Marriage, which often weakens 
 the ftrongeft Paffions ,• nor that almoft invincible Inclina- 
 tion in human Nature to change, diminilh'd in theleafi: 
 the mutual Tendernefs of thefe happy Lovers. They 
 liv'd thus feveral Years together, and Cajfandana brought 
 Cyrw two Sons, CambjfeszvuiSmtrdiSi and tv/o Dau:^h- 
 ters, Meroe and Ariftona, and then died, tho' in the Flow- 
 er of her Age. None but thofe who have expcrisnc'd the 
 Force of true Love, founded upon Virtue, can imagine, 
 the difconfolate Condition of Cjrpis» In lofing QTjjlm-t 
 dana, he loft all. Tafte, Rcafon, Pleafure, and Duty, 
 were all united to augment his PalTion. In loving her he 
 had experienc'd all the Charfns of Love, without know- 
 ing either its Pains, ortheDifgufts with which it is often 
 attended. Hefeelsthe Greatnefs of his Lofs, and refu- 
 fes all Confolation. It is neither the great Revolutions in 
 State A.fFairs, nor the fevere Stroaks ot adverfe Fortune,, 
 which opprefs the Minds of Heroes. Noble and gene- 
 rous Souls are touch'dby tho'e Misfortunes only which 
 
 H I ^^p- 
 
fi The T KAVtLS of CYKVS, 
 
 concern the Oh]i&s ot their Tendcrnefs. Cjrfts gives 
 himfelf wholly up to Grief, nor to be alleviated by weep- 
 jnii or corap'ainii-'cj. Great PaiTions are always mute. 
 T js profound Silence is at length fuccecdedby a Torrent 
 of Tears. Aiafidnna and Arajpes, who never left him, 
 cndeayour'd to comfort him no other way, than by weep- 
 ing wirh him. ReafDning and Perfuafion furnifh no 
 C uri for Sorro"yv ,• nor can Friendfhip yield Relief, but 
 \}y iharing it. 
 
 After he had long continu'd in this Dejecflion, herc- 
 turn'dtofce Zoroajier. The Converfation of that great 
 Man contributed much to mollify the Anguifh of his 
 Mind; but it was by Degrees that he recovered himfelf^ 
 and not till he had travell'd for fome Years. 
 
 THE 
 
THE 
 
 TRAVELS 
 
 O F 
 
 c r n V s. 
 
 BOOK III. 
 
 H E Empire of the Ancles was at this 
 time in a profound Peace. And Cam- 
 byfis thinking that Cyrus could not bet- 
 ter improve fuch a Seafon, than by go- 
 ing from Perjia, to learn the Manners, 
 Laws, and Religions of other Nations ; 
 he fent ior him one Day, and Ipoke to 
 Bim to this EfFed j 
 
 * You are deftin'd by the Gredt Oromaz^s to ftretch 
 ^ your Conquefts over all ^^a. You ought to put. your- 
 f ielf in a Condition to make the Nations happy by your 
 
 * Wifdom, when you ihall have fubdu'd them by your 
 ^ Valour. I defign that you fhould travel into F^gjpft 
 
 * which is the Mother of Sciences. From thence into 
 $ Gr^ecei where arc many fajiious Regublicks. You (lull 
 
 "" ' " "" - - - c g^ 
 
 O'L 
 
54 TheTKAViLSofCYKV^: 
 
 * go afterwards into Crete^ toftudy the Laws of Mines, 
 
 * You rhall return at laft by Babjlon ,• and fo bring back 
 « into your own Country all the Kinds of Knowledge, 
 « neceltary to polifh the Minds of your Subjects, and 
 
 * to make you capable of accomplifhing your high Defti- 
 
 * ny. Go, my Son, go fee, and ftudyhUman Nature un- 
 < der all its different Forms. This little Corner of the 
 
 * Earth, which we call (?;/rC<7««^r)', is too fmall a Figure, 
 
 * to form thereby a true and perfect Judgment of Maa* 
 « kind.' 
 
 CjrMS obey'd his Father's Orders, and very foon left 
 PerjU^ accompany'd by his Friend vfr^T^i?/. Two faith- 
 ful Slaves were all his Attendants, for he defir'd to be un- 
 known. He went down the River Agradatus, embark *d 
 noon the Perjian Gulf, and foon arrived at the Port of (Jf r- 
 r<«, upon the Coaft of Arabia Felix, 
 
 The next Day he continu'd his Way towards the City 
 ©f Macoraba, The Serenity of the Sky, the Mildnefs 
 of the Climate, the Perfumes which embalm'd the Air> 
 the Variety, Fruitfulnefs, and fmiling Appearance of Na- 
 tm-e in every Part, charm'd all his Senfes* 
 
 While the Prince was admiring the Beauty of the Coun- 
 try, he faw a Man walking with a grave and flow Pace, 
 and who feem'd bury'd in feme profound Thought. He 
 was already come near CjruSy without having perceiv'd 
 him. The Prince interrupted his Meditation to ask him 
 the Way to Nabata, where he was to embark for ^g)'pf» 
 
 Ameno^his rfor that was his Name) faluted the Travel- 
 lers with great Civility, and having reprefented to them, 
 that the Day was too far fpent to continue their Journey, 
 hofpirably invited them, to his rural Habitation. He led 
 them through a By-v/ay, to a little Hill not far off, where 
 he had form'd with his own Hands, feveral ruftick Grot- 
 |o's. A Fountain rofe in the middle, whofe Stream wa- 
 
 ter'd 
 
*i1je Travels «/CYRUS* Jif 
 
 ter'd a little Garden at fome Diftonce, and fe n'd a HivU" 
 let, whofe Iweet Murmur W":. the only NoiiV; that eould 
 be heard in this Abode of Peace and Tranquillity. 
 
 jiTnemfhis let before his Gueftsfomedry'd Fruits, ancl 
 delicious Wines ; and entertmi'd them agreeably during 
 their RepaR. A n u.naffsded and fer nejoy was to be feen 
 upon his Countenance. His Difcour?e was full of good 
 Senfcs .ind of noble Sentiments. He haJ all the Politenefs 
 of a Vlaneduc?.ted at the Courts of Kings; which gave 
 Cyraj-a great Curiofity to knov/ the Cau^e of his Retire- 
 ment. In order to engage Ammophis toa greater Freedom, •■ 
 "he difcover'd ♦•o him v, ho he was, and the Defign of his 
 Travels ; and at the lame time let him fee his Delire, but 
 with thar modefl: R.efpe<3:, which one ought to have for 
 the Secret of a Stranger. Amenoplm perceiving it, began 
 the Hiftory of his Life and Misfortunes in the fol- 
 lowing Manner ; 
 
 < Tho' I am defcended from one of the artclentefl Fafni- 
 « lies in Egypt ; neverthelefs by the fad Viciffitude of hu-* 
 
 < man Things, the Branch, from which I come, is fallen 
 « into great Poverty. My Father Uv'd near Diojpolis, a 
 
 * City of Vpper-Egypt, He cultivated his paternal Farm 
 
 < with his own Hands, and brought me up to the Taftc 
 ' of true Pleafures, in the Simplicity of a Country Life; 
 
 * to place my Happinefs in the Study of Wifdom, and to 
 
 < make Agriculture, Hunting, and the liberal Arts my 
 ^ fweeteft Occupations. 
 
 < It v/as the Cuftoraof King Aprles, from tinle to tirfie 
 « to make a Progrefs thro' the different Provinces of his 
 ' Kingdom. One Day as he pafs'd thro' a Forefl: near the 
 
 < Place wherelliv'd, he perceiv'd me under the Shade of 
 « a Palm-tree, whejj I was reading the Sacred Books of 
 
i^ The Travels o/CVRtfS. 
 
 « I was then but Sixteen Years of Age, and my Youth 
 and Air drew the King's Attention. He came up to 
 me, ask'dmemy Name, my Condition, and what I 
 was reading. He was pleafed with my Anfwers, order'd 
 me to be conduced to his Court, and negleded nothing 
 in my Education. 
 
 ' The Liking \('hich yipries had for me, changed, by 
 Oegrees, intoaC!onfidencc, which Teemed to augment, 
 in Proportion as I advanc'd in Years ; and my Heart was 
 full of AfF-(flion and Gratitude. Being yo'mg, and 
 without Experience, I thought that Princes were capa- 
 ble of Friendiliip ; and I did not know that the Gods 
 have refus'd them that fweet Confolatibn, to counterbal- 
 knce their Grandeur. 
 
 ' After having attended him in his Warsagaind the SU " 
 donia-fis znd Cyprians J I became his only Favourite. H: 
 communicated tome themcfl importanr Secrets of the 
 State, and honour'd mc with the firft Pofts abouc 
 his Perfon. 
 
 * I never loft the Rertiembrance of that Obfcuriry from 
 whence the King had drawn me : I did not forget that 
 I had been poor, and I was afraid of being rich. Thus 
 I preferv'd my Integrity in the midft of Grandeur, and 
 I went from time to I'lmt inio Vpper-Egj/pty of which 
 I was Governour, toleethePiaceof my liirrh. Above 
 all I vifitcd, with Pleafure, the Grove where ^pries 
 had found me : Bleji Solitudey ftid T within my felf, where 
 Ifirfl learn' d the Maxims tf true iVtfdom ! Ho if unhappy 
 Jhallihe if I forget the Innocence and Simplicity of my firji 
 Tears, when J felt no mijlak^n Dejires^ and was unacc^uain" 
 ted with the OhjeBs that excite them, 
 
 « I was often tempted to quit all, and flay in that charm-' 
 • ing Solitude. It was doubtlefs a Pre-fentiment of what 
 
The Travels <?/CYR.US. ^y 
 
 ^ ^as to happen to me j for -^r/Vi foon after fufpeded m^^ 
 **. Fidelity. 
 
 * uimajii^ who ow'd me his Forrurie, endeavo'ir'd 16 
 
 * infpire him with this Diftruft. He was a Man of meari 
 
 * Birth, but great Bravery : He had all fbrts of Talenrsi 
 
 * both natural and acquir'd ; but the hidd.'T Senriments of 
 
 * his Heart were corrupt. When a Man has Wit and 
 
 * Parts, and efteems riothing I'acred, it is eafy to gain thd 
 
 * Favour of Princes. 
 
 < Sufpicion was far from my Heart. I had ro diflrufi 
 
 * of a Man whom I had loaded with Benefits; -jhd tho 
 
 * eafier to betray me, he conceal'd himfelf under the Veil 
 
 * of a profound Diffimulation. 
 
 < I had no Tafte for grofs Flattery, But I was riot iri- 
 
 * fenfible to delicate Praife. uimajis foon perceiv'dmjr 
 
 * Weaknefs, and artfully made his Advantage oi^ ir. )i e 
 
 * affcded a Candour, a noblenefsof Soul, andaDifirite- 
 
 * reftednefs, which charm'd me. In a word, hefogain'(i 
 
 * my Confidence, that he was to me, the fame that I was 
 *■ to the King. I prefented him to AprieSy as a Man very 
 ^ capable of fervinis; him ,• and it was not long before he was 
 
 * allow'd a free Accefs to the Prince. 
 
 * The King had great Qualities, but he would govern 
 
 * by his arbitrary Will : He had already freed himfelf froni 
 
 * all Subjection to the Laws, and hearkened no longer td 
 
 * the C ouncil of the thirty J udges. 
 
 ' My Love for Truth was riot always regulated by aii 
 
 * exad Prudence, and my Attachment to the King led me 
 < oftrn to fpeak to liim in too ftrong Terms, and with toca 
 
 * little Guard. 
 
 < I perceiv'd by Degrees his Coldnefs to riie, and tKs 
 ^ Confidence he was beginning to have mAtnaJis. Far 
 ^ Y o j., I, I . « frdm 
 
^8 ThcTKAVtLs of CYt^VS. 
 
 * from being ahrm'd at it, I rejoiced at the Rife of a Man* 
 
 * whom I thought not only my Friend, but zealous for 
 the publick Good. 
 
 * u4mnfis often faid to me, with a feemingly fincere Con- 
 ' cern ; lean tajle no PUaJUre in the Prince's favonr^ fince 
 
 * ^'OH aredepriv'U of it, Ao Aiatter, anfwer'd I, ^ whom 
 
 * the Good is done, provided it he done, 
 
 * All the Principle Cities of Vpper-Egypt addrefs'd their 
 
 * Complaints to me, upon the extraordinary Subfidies 
 
 * which the King exaded. I wrote Circular Letters to 
 
 * pacify the People, ^majts caiis'd them to be intercep- 
 
 * ted, and counterfeiting exadly my Hand- writing, he 
 
 * fent others in my Name to the Inhabitants of Diofpolis^ 
 *■ my Country, in which he told them, That if I could not 
 
 * gain the King by Perjkajion^ I would put myfelfat their 
 
 * Head, and oblige him to treat them with more HU' 
 
 * manity, 
 
 * Thefe People were naturally inclin'd to Rebellion 5 
 
 * and imagining that I was the Author of thofe Letters, 
 ' believ'd they were in a fecret Treaty with me. Amafit 
 
 * carry'd on this Correfpondcnce in my Name for fcveral 
 « Months. At length, thinking that he had fuffici«nt 
 
 * Proof 5, he went and threw himfelf at the Prince's Fect^ 
 
 * laid open to him the pretended Confpiracy, and Ihew'd 
 5 him the forg'dLetters. 
 
 < I was immediately arrefled, and put into a clofe Prifon, 
 
 * The Day was fix'd when I was to be executed in a pub- 
 
 * lick Manner. Amajh came to fee me : At firft he feem'd 
 
 * doubtful and uncertain what he fhould think, fufpended 
 
 * in his Judgment by the Knowledge he had ofmy VirtuCj 
 
 * yet (haken by the Evidence of the Proofs, and much 
 ' aifcded \vith my Misfortune. 
 
 • Aft(af 
 
The Travels 0/ CYRUS,' \^ 
 
 * After having difcours'd with him fome time, he 
 
 * feem'd convinc'd of my Innocence, promis'd me to 
 
 * fpeak to the Prince, and to endeavour to difcover the 
 
 * Authors of the Treachery. 
 
 * The better to conceal his dark Defigns, he went to the 
 King, aad by faintly endeavouring to engage him to 
 
 * pardon me, made him believe that he a(Sed more from 
 
 * Gratitude and Compaflion for a Man to whom he ow'd 
 
 * all, than from a Convi(5^ion of my Innocence. Thus 
 
 * he artfully confirm'd him in the Perfuafion of my being 
 Criminal ,• and the King being naturally f ufpi(;ious, was 
 
 * inexorable. 
 
 * The Noife of my Perfidioufnefs fpread itfelf through'^ 
 ^ out all Egypt, The People of the different Provinces 
 
 * ran together to aS^/V, ^o fee the tragical Spedacle which 
 
 * was preparing. ,^ t length the fatal Day being come, fe- 
 
 * veral of my Friends appear'd at the Head of a numerous 
 
 * Crowd, and deliver'd me by Force from the Death which 
 
 * was ordain'd me. The King's Troops made fome Re- 
 ' fiflance at firft, but the Multitude increas'd, and de- 
 
 * clar'd forme. Itwastheninmy Power to havecaus'd 
 
 * the fame Revolution which ^w/^j has donefince^ but 
 ' I made no other Ufe of this happy Conjundure, than 
 ^ tojuflifymyfelf to Apries, Ifentoneof my Deliverers 
 ^ toaflurehim, that his Injuftice did not make me forget 
 ' my Duty , and that my only Defign was to coavince \\m\ 
 
 * of my Innocence. 
 
 * He order'd me to come to him at his Palace ; whkh I 
 
 * might fafely do, the People being under Arms, and 
 
 * furrounding it, -^w<«/?j was with him : And this per- 
 
 * fidious Man, continning his Diffimulation, ran to 
 ^ meet mt with Eagernefs. As he prefented me to the 
 ^ King; How joyful am I y faid he to him, to fee ^ that tl^ 
 ^ Cgndi'M oj A jTiejiophis leaves yon na roo?n to donht of hn 
 
 I I fide/it^ ^ 
 
W The T RAViLS of CYKVS. 
 
 f FiJelity, I fee very well, anfwcr'd Aeries co\^\y, tJytP 
 
 * he does not Ojpire to I'oyaltyy and Ifornve him his Defre of 
 
 * bou'^dmgmy yiuthoritj', tnorderto pleafe his Countrymen, 
 
 < I ai'fwcr'd the King, Thar 1 was innocent of the Crime 
 f imputed to me, and was ignorant of the Autiior of it. 
 f ^rtZii//.^ -henend.-avour'dto maive the Sufpicions of hi? 
 
 < Tr;ai n fall upon the Kir\g'- befl; Friends, and moft 
 f fauhiul Servants. 
 
 < I perceiv'd that the Prince's Mind wasnotcur'dof 
 « hi^iDiflriiil, ari therefore to prevent any new Accufa- 
 
 * tions, having firfl: p;:rfu3ded the People to difperle them- 
 f felves, I retired from Court, and return'd to my former 
 
 * Solitude, whither I carry 'd nothing back but my Inno- 
 
 * cence and Poverty. 
 
 < ^priet fent Troops t^ Diofpolis, to hinder an Tnfur- 
 f re6lion there, and order'd that my Conduct fhould ba 
 f obferv'd. He imagin'd, without Doubt, that I fhould 
 
 < never be able to content my felf with a Qiiiet and peace- 
 
 * fu" Life> after having been in the higheft Eqiployments. 
 
 < In the mean while, -^??*^j gain'd an abfolute Afcen- 
 « dant over the King's Mind. This Favourite made him 
 
 < fufp-'ft and banifh his beft Friends, in order to remove 
 f from about the Throne, thofe who might hinder the U-. 
 
 * fut-pation which he was proje<5i:ing. And an Oecafion 
 f very foon offer'd to put his black Defigns in Execution. 
 
 ^ * The CjrenianSy a Colony of Greeks^ who were fet- 
 « led in ^fria^-, havinj> taken from the L/'^j'-««j a great Part 
 
 < of their Lands, the latter fubmitted themfelves to u^pries^ 
 
 < in order to obtain his Protection. He march'd a great 
 « Aimy, chiefly compos'd of Malecontents, into Libya^ 
 « to mike War againfl: the Cyrenians. This Army bcingj 
 f cut in Pieces, the£^r/J/M«jimagin'd that he had fent it 
 
 * there onl v to be dcftroy 'd, that he might reign piore de- 
 
 f Herfi^c.'fff, B. i .. and 2 . ^ fpoticallys 
 
Tie Travels of CYRUS. €t 
 
 ^ fpotically. This Thought provok'd them, and a L^agi^c 
 5 was form'd in Lower-Egyp^ which rofe up in Arms. 
 
 « The King fent u^w*^; to quiet them, and to make 
 
 * them return to their Duty. It was then that the Defigns 
 ^ of that perfidious Minifter broke our. Inftead of pa- 
 
 * cifying them, he incenfed them more and more, put 
 ^ himfelf at their Head, and was proclaimed King. The 
 
 * Revolt became univerfal : ^pries was oblig'dtoleavQ 
 ^ SaiSi and to make his Efcape into ^^^^r-£^j^;p/^. 
 
 * He retir'd to D/(?/^o//j, andlprevail'dupon the Tnha« 
 f bi cants of that City to forget the Injuftices he had done 
 
 < them. All the time that he continu'd there, I had free 
 
 * Accefs to his Perfon , but I carefully avoided faying any 
 
 < thing which might recal to his Mind the Difgraces he 
 f had made me undergo. 
 
 f He fell into a deep Melancholy, That Spirit, which 
 f had been fo haughty in Profperity, and had boafted that 
 
 < it was not in the Power of the Gods themfelves to de- 
 « throne him, could not fupport Adverfity. That Prince, 
 f fo renown'd for his Bravery, had not the true Courage 
 
 < of the Mind. He h^d a thoufand and a thoufand times 
 
 < defpis'd Death, but he could not contemn Fortune. I 
 « endeavour'd to calm and fupport his Mind, andtore- 
 
 * move from it chore m'^'lancholy Ideas which overwhelm'd 
 
 * him. I frequently re id to him the Books of Hermes 
 
 * Trifmegiflus. H. was particularly ftruck v/ith thai fa- 
 ' mous Paflage : Wkien the Gods love Princes^ they pour intot 
 
 < theCupof FatCi a.,AiixtHreofGoodjindIUj that they maf 
 
 < n)t forget that they are Aden, 
 
 < Thefe I Jeas alleviated by Degrees his Vexations; and 
 
 < I felt an unfpeakable Pleafure to fee, that he began to re- 
 ^ lilTi Virtue ; and that it gave him Peace in the midll: or 
 > his Misfortunes, 
 
 * H»^ 
 
€z neTKAVtii of CYKUS, 
 
 « He then apply 'dhimfeU with Vigour and Courtge, 
 
 * to get out oF the unhappy Situation into which he wa» 
 
 * fallen. He got together Thirty thoufand Cartons and /- 
 
 * miansy who had formerly fettled in i^ypf under his Pro- 
 
 * tedion. We march'd againft the Ufurper, and gave 
 
 * him Battle near Memphis >• but having only foreign 
 
 * Troops, we were intirely defeated. To prevent further 
 
 * Difturbances, the principal Officers of our Army were 
 
 * condei?in'd to perpetual Imprifonment. Amafis made 
 
 * me be fought for every where ,■ but a Report being fpread 
 « of my Death, he believ'd it, fo that I was confounded 
 
 * with the other Commanders,and put into a high Tower 
 
 * at Adewphis, 
 
 * The King was conduced to Saisj where Aviofis did 
 
 * him great Honours for fome Days. In order to found 
 
 * the Inclinations of the People, hepropos'd to them the 
 
 * refloring him to the Throne, but fecretly form'd the 
 
 * Defign of taking away his Life. All the Egyptians de- 
 
 * manded the Prince's Death, zwAAmaJii yielded him to 
 
 * their Pleafure. He was ftrangled in his own Palace, and 
 
 * the Ufurper crown'd with Solemnity. 
 
 < Scarce were the People quieted, when they gave way 
 
 * to that Inconftancy wlaich is natural to the Multitude. 
 
 * They began to defpife the mean Birth of the new King, 
 
 * gnd to murmur againfl him. But this able Politician fuc- 
 « cefsfuUy made ufe of his Addrefs to prevent a R.ebellion. 
 
 ' He had a golden Ciftern, in which he and his Courti- 
 
 < ers ufed to wafli their Hands upon folemn Feftivals. He 
 
 < caus'd it to hz made into a Statue of Serapis, and expos'd 
 
 * it to be woi fliipp'd by the People. He beheld with Joy, 
 5 the HomageN vvliir!! they ran eagerly to pay it from all 
 
 Paits; and having aflemblcd the; EnptiauSy made thera 
 
 the following Harangue 
 
 Jf^ark' 
 
* T/earken to me, Comtrymen ; This Statue "ivhich yoft 
 
 * worjhip at frefenty ferv'dyoH heretofore for the meanefi V- 
 ' fes. rhus it is that aU depends Hp4)n your Choice and Opi- 
 « nioH. All Authority refides Originally in the People. Tb& 
 
 * are the abfolme Arbitrators of PMigim and of Royalty ; 
 « and create both your Gods andyour Kings. I fetyoufree 
 
 * from the idle Fears both of one and of the other ^ by letting 
 ^ you know your juji Rights. All Men are born equal i it ii 
 ^ yourWill alone 7vhich wakes a DiJlinElion. When you are 
 
 * pleas'dtorai/eanyonetothe higheJlRankj he ou(rht not ta 
 
 * continue in it, but becaufe it is your Pieafure, andfo long only 
 
 * as you tkinkfit. I hold my Authority only from you ; yopt 
 
 * may take it backj and give it to another who will make yoa 
 
 * more happy than I, Shew me that Man, and I fljallimme" 
 
 * diately defcend "with Pleafure among the Multitude. 
 
 * Amajts, by this impious Difcourfe, which flafrer'd 
 ^ the People, folidly fix'd his Authority : They conjur'd 
 ' himtoremain upon the Throne; and he feem'd to ac- 
 
 * €epi the Royalty as a Favour done to the People. He is 
 
 * i(io\:*6.hy t\iQ Egyptians, whom he governs with Mild- 
 
 * nefs and Moderation. Good Policy requires it, and his 
 
 * Ambition is fatisfy'd. He lives ^iSais^ in a Splendor 
 
 * which dazzles thofe who approach him. Nothing feems 
 
 * wanting to his Happinefs: But I am aflfur'd, that in- 
 
 * wardly he is far different from what he appears outward- 
 
 * ly. He thinks that every Man about him is like him- 
 
 * felf, and would betray him, as he betray'd his Mafter^ 
 
 * Thefe continual Diftrufts hinder him from enjoying the 
 
 * Fruit of his Crime ; and it is thus that the Gods punifli 
 « him for his Ufurpation. Cruel Remorfes rend his Hearty 
 
 * and dark gloomy Cares hang upon his Brow. The An- 
 ' ger of the Great OJlris purfues him tvory where. The 
 
 * Splendor of Royalty cannot make him happy, becaufe 
 
 * he never taftes either Peace of Heart, the Friendfliip of 
 
 * Men orthatfweet Confidence which makes the princi- 
 j pal Charm of Life. * 
 
 Her;f 
 
#4 The Tr A VLL s of CYKV Si 
 
 Here Cyrus interrupted Amemphis, to ask him how A' 
 ^ajis could get fuch an Afcendant over the Mind of 
 Apries, 
 
 * The King, reply *d Amemphis^ wanted neither Talents 
 nor Virtues but did not love to be contradicted ; Even 
 when he order'd his Miniftcrs to tell r.im the Truth, he 
 
 * never forgave '■hof;^ who obey'd him. He lov'd Flattery 
 
 * while he affefted to hate it. Ama^s pcrceiv'd this W.ak- 
 nefs, and minag'd it with Art. When -r^/^rw made any 
 
 * Difficulty of giving in to the Defp.jtick Maxims which 
 
 * that perfidious Minifler would have infpir'd him with ; 
 
 * heinfinuated tothe King, that the Multitude, beingin- 
 
 * capable of Reafoning, ought to be govern'd by abfolute 
 
 * Authority,' and tha: Princes being the Vicegerents of 
 
 * the Gods, may a S: like them without giving a Reafon 
 
 * of their Condiid He feafon'd hi". Counfels with fo 
 
 * many feeming P irfciples of Virtue, and fuch delicate 
 
 * Prailcj that trie Prince, being feduc'd, made himfelf 
 
 * hated by his Subjeds, without perceiving it; 
 
 CjrHs, deeply flruck with thefe Reflections, and with 
 the unhappy Condition of Kings could not foib-^ar fay- 
 ing to Amenophis, ' Methinks A pries is more to be lamented 
 ' thanbliimd. How jJjould Princes be able to difcover Tred" 
 
 * eherji when it is conceal' d withfo much Art ? 
 
 ' The Happinefs of the People, anfwer'd Amendphis, 
 
 * makes the Happinefs of the Prince. Their true Interefls 
 
 * are neceffarily united, whatever Pains are taken to feparate 
 ^ them. Whofoever attempts to infpire Princes with con- 
 
 * trary Maxims, ought to be look'd upon as an Enemy 
 
 * of the State. 
 
 * Moreover, Kings ought always to be apprehenfive of 
 
 * aMan, who never contradicts thcni> and who tells themi 
 
The Tt. a V e n s <?/ C YR us; (ffj 
 
 * only fuch Truths as will be agreeable. There needs no 
 
 * further Proof of the Corruption of a Minifter, than 
 f to fee him prefer his Mafter's Favour to his Glory. 
 
 * In fhort, a Prince fhouid know how to make Advan- 
 
 * tage of the Talents of his Miiiifiers ; but he ought never 
 
 * to yield himfelf up blindly to their Counfels. He may 
 
 * lend himfelf to Men, but not give himfelf abfolutelyto 
 
 * them. 
 
 * Ah how unhappy, cry 'd out CJ-r^J, is the Condition 
 
 * of Kings / They may lend fhemfelves to Men (you fay_) 
 
 * but not give themfelvesahfolutely to them. They wii' le- 
 ' verbeacquaintedthen with the Charms of Friend ship, 
 ' How much is my Situation to be lamented, if the SpJen- 
 
 * dor of Royalty be infeparable from the greateft of all 
 
 * Calamities'? 
 
 * When a Prince, well born reply'd Jmenophis, does? 
 
 * not forget that he is a Man. he may find Friends and 
 
 * Friends who will not forget that he is a King : But even 
 ' then he ought never to be influenc'd by Taffc and Incli- 
 
 * nation in Affairs of State. As a private Perion, he may 
 
 * enjoy the Plealuresof a tender Friendfhip , but as a Prince, 
 ^ he m.uft refemble the Immortals who have no Paffion. * 
 
 After thefe Refledions, Amemphis continued his Story ; 
 
 * I remain'd unknown, y^i^/;^, fome Years in my Prifon 
 « at Memphis. My Confinement was fo clofe, that I 
 ' could not con verfe v/ith, or fee -iny Perfon. Being thus 
 
 < left in Solitude, and withoucany Comfort, I fuflrer'd 
 
 * the cruel Torments of tjrefome Lonelinefs. Man finds 
 
 < nothing within him<'e!f but a frightful Void, which ren- 
 
 * ders him utterly diTronfolAte. His Happinefs often- 
 « times proceeds only from the Amufements which hinder 
 ' him from feeling his natural InfufHciency. I ardently 
 I defir'd Death, butlrefpededtheGods, and durfl; not 
 
 V o L. I. B^ .^ procure 
 
66 7^.? T R A V E L s (?/ C Y R US. 
 
 * procure It my Tv-ir, bc^caul'el was peifwaded, that thofd 
 ' who j^ave mc Life liad the iole Right to take it away. 
 
 « One Day, when I was overwhelm'd with the mod: 
 « melancholy Refledions, I heard of a fuddea a Noife, 
 
 < as if fomebody was opening a Way thro' the Wall of my 
 « Prifon. It was a Man who endcavour'd to make his Ef- 
 
 < cape,- and in a few Days he had mad: the Paflage wide 
 « enough to gee into my Chamber. This Prifoner, though 
 
 < a Stranger, fpokc the EgjpttAyi Tongue perfectly well. 
 « Heinlorm'dmc, that he was of Tjr^, his Name y^roZ?^^/; 
 « that he had ferv'd y-Jpy ies in the Carian Troops, and had 
 « been taken Prifoner at the fame time with me. I never 
 
 < faw a Man of a more eafy") witty, and agreeable Con- 
 
 < verfation. He deliver'd himfelf with Spirit, Delicacy, 
 « and Gracefulncfs. When he recounted again the fame 
 
 < Things, it was without Repetition. We related to each 
 
 * other our Adventures and Misfortunes. The Pleafure 
 
 < which I found in the Converfation of this Strapger, 
 f made me forget the Lofs of ray Liberty. 
 
 * We were foon after releas'd from Prifon, but It was 
 
 * onlytoimdergo new Sufferings; forwe werecondemn'd 
 
 * to the Mines. We no longer hop'd for Relief but from 
 
 * Death. Friendlliip, however, foften'd our Miferies, 
 
 < and we preferv'd Courage enough to create ourfelves A- 
 
 < muftments, evenin themidft of Slavery, by obferving 
 
 * the Wonders hidden in the Bowels of the Earth. 
 
 * Nothing is produc'd by Chance : All is the EflFeft of 
 
 * a Circulation which connects, nourrflies, and continu- 
 « ally renews all the Parts of Nature. Stones and Metals 
 ■< are orjraniz'd Bodies, which are cherifiri'd and prow like 
 
 * Plants. The Tires and Waters, inclos'd in the Cavities 
 « of the Earth, lurnilli, like our Sun and Rains, a 
 « Warmth, and a nourilliin;! Mciflure to this admirable 
 
 * Kind of Vegetables. Wc v/aik'd with Pleafure among 
 
 * thefe Bcautiesi uiiknowa :o the generality of Men ; 
 
 i but. 
 
n^TRAViLsij/CYRUS: 6y 
 
 » but, alas ! the Light ol the Day was wanting, and we 
 f could diftinguifh nothing but by the Glimmering o£ 
 ' Lamps. We were already beginning to accuftom our- 
 ^ felves to this new kind of Misfortune, when Heaven 
 ' reftor'd us to Liberty, by a Stroke equajly terrible and 
 [ unexpedled. 
 
 * The Subterraneous Fires fometimes break their Prifons 
 ' with a Violence that feemstofhake Nature even to its 
 f Foundations. We frequently felt thofe terrible Con-» 
 ' vulfioHS, One Day the Shocks redoubled, the Earth 
 ' feem'd to groan. We expe(5ted nothing but Death, 
 ^ when the impetuous Fl.-es open'd a Paifage into a fpacious 
 ^ Cavern ; and that which feem'd to threaten us with Lofs 
 [ of Life, procur'd us Liberty. 
 
 < We \f alk'd a long time by the Light of o»r Lamps 
 ' before we faw the Day ; but at length the fubterraneous 
 ^ Paffage ended at an old Temple, which we knew to have 
 
 * been confecrated to OJiris^ by the Bas-Rehefs which 
 
 * were upon the Altar. Weproftrated ourlelves and a- 
 ^ dor'd the Divinity of the Place. We had no Vidimi 
 ' to offer, nor anything wherewith to make Libations; 
 
 * but inftead of all Sacrifice, we made a folemnVow for 
 ' ever to Uve Virtue, 
 
 ^ This Temple was fituated near the Jlrabinn GalF. 
 « We embark'd in a Veffcl which was bound for Nabatt.-^, 
 
 < We crofs'd a great Part of Arabia Felixy and at length 
 
 * arriv'd at this Solitude. The Gods feem to have con- 
 « ceal'd the mod beautiful Places of the E,arth, from those 
 
 < who know not how to prize a Life of Peace and Tran- 
 « quillity. We found Meninthefe Woods and Forells 
 
 * of fweet and humane Difpoliiions, lull of Truth and; 
 « Juftice, 
 
 * We foon made ourfelves famous among them, ^r*" 
 ^ hi taught ihera howtodraw the Bow, andthrov/ the 
 
'^8 . 7^f Travels «/ CYRUS. 
 
 < Javelin to deftroy the wild Beafts which ravag'd their 
 
 * Flocks. I inftrufted them in the Laws of Hermes^ 
 
 * and cur'd their Difeafesby the Knowledge I had of Sim- 
 
 * pies They look'd upon us as Divine Men ; and we e- 
 
 * very Day admir'd the Morions of beautiful Nature, 
 « which we obf^^rv'd in them; their unafteded Joy, their 
 
 * ingenious Simplicity, and their affeftionate Gratitude. 
 
 < We then faw that great Cities, and magnificent Courts, 
 have only ferv'd too much to corrupt the Manners and 
 Sentiments of Mankind ,• and that by uniting a Multi- 
 tude of Men in the fame Place, they often do but unite 
 and multiply their Paffions. We thank'd the Gods for 
 our being undeceiv'd with regard to thofe falfePleafures, 
 and even falfe Virtues, both Political and Military, which 
 Self-love has introduc'd into numerous Societies, to de- 
 ceive Men, and make them Slaves to their Ambition. 
 
 « But, alas ! how weak and inconftant is the Mind of 
 Man. Arobaly that virtuous, affectionate, and gene- 
 rous Friendjwho had fupported Imprifonment and Slave- 
 ry with fo much Refolution, could not content him- 
 felf with a fimple and uniform Life. Having a Genius 
 for War, he figh'd after great Exploits, and being more 
 a Philofopher in Speculation than in Reality, confefs'd 
 tome, that he could no longer bear the Calm of Retire- 
 ment : He left mc at lafl, and I have never feen him 
 fince. 
 
 < I fcem to myfelf a Being left alone upon the Earth. 
 ^pries ufcs me ill, uimnps betrays me, Arobitl forfakes 
 me. I find every where a frightful Void. I know at 
 prefent the Value of Men. I experience that Friend- 
 fhip, the greateO: of all Felicities, is hard to be met with. 
 PafTions, Frailties, a thoufand Contrarieties, either cool 
 or difcompofe it. Men love thertjelves too much to love 
 t FriendwzW : Neverthelefs I do not hate Men, but 1 
 
 * cam:iot eileem them ; I have a fincere Benevolence for 
 
 * tjjem. 
 
n<r Travels of CYRUS. <s:^ 
 
 t them, and wou'd d© them good without hope of Rc« 
 « Gompencc.* 
 
 While Cj/rus was liftening to this Story, one might fee 
 upon his Countenance the Sentiments and Paffions, which 
 all thefe various Events fhould naturally raife in him. He 
 conceiv'd a high Efteem for ^memphis, and could not 
 without Reludance refolve to leave him. 
 
 In the mean while Ar/njpes was preparing for their De- 
 parture. CyrHSt before he took his leave of the Philofo- 
 phcr, faid to him; ' If I were born a private Man, I 
 
 < fhould think myfelf happy to pafs the Remainder of my 
 
 * Days with you in this Retirement. But Heaven deftines 
 
 * me to the Toils of Empire, and I obey its Orders, not 
 
 * fo much methinks to plcafe my Ambition, as that I may 
 
 * contribute to the Happinefs of my Country.* After 
 this Cjrtis and ^rafpes continu'd their Way, and crofs'd 
 the Country of the Sabaans, 
 
 j4rafpes during their Journey, was fometimes fad and 
 thoughtful, which Cyrus perceiving, ask'd him the Rea- 
 fon. Arafpei anfwer'd, ' You are a Prince, I dare not 
 ' fpcakmy Hearttoyou.' Let us forget the Prmcey faid 
 Cyrus, and converfe like Friends. < Well then, faid^r^/^ 
 ' pes, I obey. Every thing which Amenophis has faid 
 
 < upon the Inftability of the Heart of Man in Friendihip, 
 
 * terrifies me. I often feel thofe Contrarieties he has fpo- 
 
 * ken of. Your Manners, which aretooaverfe to Plea- 
 
 * fure, fometimes offend me ; and without doubt, my 
 ^ Imperfe(5lions make you uneafy in their Turn. How 
 
 < unhappy fhould I be, if this Difference of Characler 
 
 * could make a Change in our Friendihip. 
 
 * All Men have their Frailties, reply' d Cyrus. Who- 
 
 * ever looks for a Friend without Impcrfedions, will ne- 
 
 * ver find what he feeks. We are not always equally con- 
 
 '« tent 
 
70 7T;tf Travels c/CYRUS. 
 
 « tent with ourfelves, how fhould we be fo with our 
 
 * Friend ? VVc love ourfelves, neverthekfs, with all our 
 « Faults, and weoufzhc to love our Friend in like manner. 
 
 < You h^vcyoHr WeaknefTes, and I have mine ; bui our 
 
 < Franknefs in confeiTing our Errors, and our .'ndulgence 
 « in excufing each other, ought to bs the Bond of our 
 « Fiicndlliip. It is treating one's Friend like another Self, 
 *■ thus to flicw him our Soul quite naked ; and this Inge- 
 
 * nuity transforms all its Defers into Virtues. With o- 
 
 < ther Men it is fufficient to be Twzcfrf, by never affecting 
 « toappear wharweare not •• But with a Friend we muft 
 
 < be Jlmple-, fo as to fhew ourfelves even fuch as we are/ 
 
 In this manner they difcours'd together, till they ar- 
 rlv'd upon the Shore of the ArAltian Gulf, where they 
 embark'd for Egjp, 
 
 Cyrus was furpriz'dto find in Egypt a new kind of Beau- 
 ty, which he had not feen in yirabia Felix. There ^ all 
 vras the EfFetl of fimple Nature,' hxuHere^ every thing 
 was improv'd by Art. 
 
 * It feldomrainsInj?g)'/>f : Butthe A'/'/f, which waters 
 it by its regular Overflowings, fuppliesit with the Rains 
 and melted Snows of other Countries. An infinite Num- 
 ber of Canals were cut crofs it, in order to multiply (o 
 ufeful a River. The Nile carried Fruitfulnefs every where 
 with its W3'-'?rr, made a Communication between the Ci- 
 ties, join'd the Great-Sea with the Rea-Sea^ and by that 
 Means maintain'd both Foreign and Domeftick Com- 
 merce. 
 
 The Cities which had been rais'd by immenfe Labours, 
 appear'd like Iflands in the midft of the Waters, and with 
 Joy b-held all the Plain overflow'd and fertiliz'dby that 
 
 * All that is faid here, is taken from DnJ</. Sic. B. i. ScA* a. Here J. 
 B. x.Straboy B. 17. 
 
 bene- 
 
^^ Travels a/ CYRUS; 7I 
 
 beneficent River. When it fwell'd tco much) great Ba- 
 fons, made on Purpofe, ftretch their vafl Bofoms to receive 
 thofe fruflifying Waters, which were let loofe, or (hut 
 up by 'Sluices, as Occafion required* Such was the Ufe 
 of the Lake Meris, dug by one of the anticnt Kings of 
 •Egji^^ whofe Name it bore. Its Circuit was a Hundred and 
 fourfcore Leagues. The Cities of Egypt were numerous^ 
 well Peopled, fpacious, and full of magnificent Temples* 
 and {lately Palaces, ddorn'd with Statues and Pillars. 
 
 Cyrm took a curfory View of all thefe Beauties, and 
 went afterwards to fee the famous Labyrinth built by the 
 twelve Nomarchs. It was not a fingle Palace, but twelve 
 magnificent Palaces regularly difpos'd. Three thouland 
 Chambers, which had a Communication by TerrafTes, 
 •were rang'd round twelveHalls , and whoever enter'd therfi 
 without ci Guide, could never find his Way out. There 
 v/ere as many Buildings under Ground, and tliefe were aU 
 lotted for the Burial Places of the Kings. 
 
 The Pavement of thefe Apartments was of Marble, as 
 likewifc the Walls, upon which were Carvings in Bas-Rc- 
 lief, reprefenting the Hiflory of the Kings. The Princes 
 who werebury'd 'wderneath, feem'd to live again in thefe 
 Sculptures. So that the fame Palace contain'd Monuments^ 
 which fet before Monarchs both their Grandeur and their 
 Nothingnefs. 
 
 Befides the Temples and Palaces alloted for the Worfiiip 
 of the Gods, and the Habitation of Mortals, there were 
 throughout ^WEgjpty and efpecially near Memphis^ Py- 
 ramids, which ferv'd for the Tombs of great Men. This 
 wife People thought it proper to lodge the Dead as magni- 
 ficently as the Living, m order to immortalize Merit, and 
 perpetuate Emulation. 
 
 The mofl: famous of ihefe Pyramids was that o^ Hermes* 
 It was of poliih'd Stone, and its Height more than Sijt 
 
 hun- 
 
7* The Travels of CYKV S. 
 
 hundred Feet. Neither Winds nor Earthquakes could 
 injure if. TheTafteof the £^J'/'//^»j was more for Soli- 
 dity thanOrnament. Thro' each Door of this Pyramid was 
 an Entrance into feven Apartments, call'd by the Names 
 of the Planets. In each of them was a golden Statue. 
 The biggeft was in the Apartment of the Sun, or Q/J"m. 
 It had a Book upon its Forehead, and its Hand upon its 
 Mouth. Upon the Outfide of the Book was written 
 this Infcription, / miifi be read in a profound Silence^ to 
 (ignify, fay the Egjftian Priefts, that we cannot come to 
 know the Divine Nature, but by impofing Silence upon 
 the Senfesand Imagination. 
 
 CyrtiSi after taking a View of all thcfc Wonders, ap- 
 ply'd himfelf to learn the Hiflory, Policy, and Laws of 
 antient Egjpty which were the Model of thofe of Greece, 
 
 He found that the E^jptiau Priefls had compil'd their 
 Hiftory of an unbounded Succeflion of Ages. They 
 took a Plcafure in lofing themfelvcs in that infinite Abyfs 
 of Duration, when OJiris govern'd Mankind himfelf. 
 All the Fidions with which they have fill'd their Annals, 
 about the Reign of the Gods and Demi-Gods, are but 
 Allegories to exprcfs the firft State of Souls before their 
 Defcent into mortal Bodies. 
 
 According to them, Egjpt was then the favourite Abode 
 of the Gods, and the Place of the Univerfe with which 
 they were moft delighted. After the Origin of Evil, 
 and the great Revolution which happen'd by the Rebelli- 
 on of the Monfter 7)'/>/;(7«, they believ'd that their Coun- 
 try was the leaft chang'd and disfi^ur'd of any. Being 
 water'd by the Nile^ itcontinu'd fruitful, while all Na- 
 ture befides was barren. They look'd upon Egypt as the 
 Mother of Men and all Animals. 
 
 Their firft King was nam'd Mems, Their Hiftory 
 firom his Time is confin'd within reafonable Bounds, and 
 
 is 
 
The Travel^ c/CYRUi' 75 
 
 is reduc'd to three Ages. The firft, from Menes to th* 
 Shepherd- Kings, takes in Five hundrd Years. The fe- 
 tond, from the Shepherd- Kings to Sefajhis^ is of the lame 
 Duration. The third, from Sejojiris to Amajts, contains 
 Cx Centuries.''^ 
 
 During the firfl: Age, Egypt was divided into feverat 
 DjnafiySiOx Governments, which had each its King. Their 
 principal Refidences were at yli«'/^?/>^/>, ThAnis^ This, Ele^ 
 phantis, and Thehes. This laft Djnaftj fwallow'd up all the 
 reft, and became Miftrefs. Egjph in thofe earlieft Times j 
 had no foreign Commerce, but confin'd itfelf to Agri- 
 culture and a Paftoral Life. Shepherds were then Heroes, 
 and Kings Philofophers. In thofe Days Xiv^d the firft 
 Hermes, who penetrated into all the Secrets of Natut'C, 
 and of Divinity. It was the Age of occult Sciences. Th^ 
 Gree\t, (dS-di the Egyptians, imagine that the World in its 
 Infancy was ignorant ; but they think fd, only becaufj 
 they themfeives are Children, t They know nothing o£ 
 the Origin of the World, its Antiquity, and the Revo- 
 lutions which have happen'd in it. The Men of Mercu- 
 ry's Time had yet a Remembrance of their firft State, and 
 had diverfe traditional Lights which we have loft. Th^ 
 Arts of Imitation, Poefy, Mufick, Painting, every 
 thing within the Province of the Imagination, are but 
 Sports of the Mind, in Comparifon of the fublime Sci- 
 ences known by the firft M en. Nature was then obedierlc 
 to the Voice of the Sages. They could put all its hid- 
 den Springs in Motion. They produc'd the moft ama- 
 zing Prodigies whenever they pleas'd. The Aerial Genii 
 were fubjeft to them. § They had frequent Intercourfei 
 with the iEtherial Spirits, and fometimes with the pure 
 Intelligences that inhabit Empyretim. « We have loft* 
 « faid the Priefls to CjrtiSy this exalted kind of Knowledge*. 
 
 * Sec Murfijam's Canon Chronlcuth. 
 
 + AnExpreffionof P/^rj. SeetheDifc. p,4d, 
 
 § See iamblichus de rnyfteriis ^gvptiorum. 
 
 Vol. I. h W^ 
 
74 The r K \\ z L s of CY KV 5. 
 
 * Wc have only remaining fotne Traces of it upon our an- 
 ' tient Obelisks, which are, fotofpeak, the Rcgifters of 
 
 * our Divinity* Myfteries, and Tradition, relating to 
 
 * the Deity and to >Tature, andin no wife the Annaliof 
 
 * our Civil Hiftory, as the Ignorant imagine.' 
 
 Thefecond Age was that of the Shepherd-Kings, who 
 came from Arabia, They over-ran Egjpt with Two hun- 
 dred thoufand Men. The Barbarity of thefe unpolilh'd 
 and ignorant yirabianS) made the fublime and occult Scien- 
 ces be defpis'd and forgotten. Their Imagination could 
 receive nothing but what was Materialand Senfible. From 
 their Time the Genius of the Egyptians was intirely 
 chang'd, and turn'd to the Study of Arts, Architecturej 
 Commerce) War, and all the fuperficial kinds of Know- 
 ledge, which are ufelefs to thofe who can content them- 
 f elves with fimple Nature. It was then that Idolatry came 
 mto Egypt. Sculpture, Painting and Poefy (/bfcur'd all 
 pure Ideas, and teansform'd them into fenfible Images.The* 
 Vulgar flop there, without feeing into the hidden Mean- 
 ing of the Allegories. 
 
 Some little time after this Invaflon of the Arabians, fe- 
 veral Egyptians, who could not fupport the Yoke of Fo- 
 reigners, left their Country, and fettled themfelves in 
 Colonics in all Parts of the VVorld. From thence came all 
 the great and famous Men in other Nations, The Babjlo" 
 man BcIhs, the Athenian Cecrops, the Bceotian Cadmus, *- 
 Thence it isj that all the N ations of the Univer fe owe their 
 Laws, Sciences, and Religion to £^^/>?. In this manner 
 fpoke the Priefls to Cjrns, 
 
 In this Age liv'd the fecond Hermes, call'd Trifmegiftm4 
 He was the Reftorerof the antient Religion. He coileft- 
 ed the Laws and Sciences of the firft JVlcrcurj, in Forty 
 two Volumes, which were C'^^ i^TheTreafurc of Remedtet 
 fer the Soul, becaule they cure the iMind of its Ignorance^j 
 the Source of all Evils. 
 . The 
 
r^ Travels «/ CYRUS, 7j 
 
 The third Age was that of Conquefts and Luxury, 
 Arts were perfeded more and more ,• Cities, Edifices, and 
 Pyramids mulriply*d. The Father of Sefofiris caus'd all 
 theChildren who were born the fame Day with his Son, 
 to be brought to Court, and educated with the fame Care 
 as the young Prince. Upon the Death of the King, Se- 
 fofiris levy'd a formidable Army, and appointed the young 
 Men who had been educated with him, to be the Officers 
 to command it. There were near Two thoufand of them, 
 who were able to infpire all the Troops with Courage, mi- 
 litary Virtues, and Attachment to the Prince. They con- 
 fider'd him both as their Matter and their Brother, He 
 form'd a Deiign of conquering the whole World, and 
 penetrated into the /»^;>i, farther than either Bacchus or 
 Hercnles, The Scjthiam fubmitted to his Empire. Thrace 
 zwdi u4Jia Minor 2xt h\\\ of the Monuments of his Vic^to- 
 ries. Upon thofe Monuments are to be feen the proud In- 
 fcriptions ofj Sefoftris/C/^^o/ lOngs^ and Lord of Lords. 
 Having extended his Conquefts from the Ganges iot\\t 
 Danube, and from the River Tanais to the Extremities of 
 u^frica, he return'd after Nine Years Abfence, loided with 
 the Spoils of all the conquered Nations, and drawn in a 
 Chariot by the Kings whom he had fubdu'd* 
 
 His Government was altogether Military and Defpof i-. 
 cal. He lelTen'd the Authority of the Pontiffs, andf 
 * transferred their Power to the Commanders of the Army. 
 After his Death Divifions arofe among thofe Chicfs,.Thv^y 
 were become too powerful to continue united under or.t- 
 Mafler. Under -^«^j the Blinds Sabacon the Ethiopiam 
 took / dvantage of their Difcoid>, and invaded Egjpt, 
 This Religious Prince re-eftablifa'd the Pov/er of the 
 Priefl:s, rcign'd fifty Years in a profound Peace, and then 
 return'd into hig own Country, to obey the Oracles of 
 his Gods. The Kingdom, thus forHiken, fell into tl;e 
 Hands of .W^c^theHigh-Prieftof Vulcan, who entirely 
 ^cflroy'd the Art of Wds among the Egyptians^ and def- 
 
 L 2- "'" p'4. 
 
jS 7le Tr wtLS of CYKVS. 
 
 pis'd the Military Men. The Reign of Superftition, 
 which enfeebles Courage, fucceeded that of defpotick 
 Power, which had roo much deprefs'd it. From that 
 time f^vpf was fupported only by foreign Troops, and it 
 fell by Degr'^es into Anarchy » Twelve Nomarchs, chofen 
 Jjy the People, iliar'd the Kingdom between them. One 
 of them named Pfammeticlom^ made himfelf Mafter of 
 all the reft. I^gypf^ recover'd irfelf a little, and continued 
 pretty powerful for five or fix Reigns, till at length this 
 antient Kingdom became tributary to Nabnchodomfor 
 King cf Babylon, 
 
 The Conquefts of »S'r/o/?m were the Source of all thefe 
 Calamities. Princes who are infatiable of Conquering, 
 are Enemies to their Pofterity. By feeking to extend their 
 Dominiou too far, they fap the Foundation of their Au- 
 thoriry. 
 
 Prom that time the antient Laws were no longer in 
 Porce. Cyrus coUefted the Principal ol- them from his 
 Converfation with all the great Men and old Sages who 
 were then living. Thefe Laws are reduc'd to three, up- 
 on which all the reft depend. The Firft relates to Kings, 
 the Second to Polity, and the Third to Civil Juftice. 
 
 The Kingdom was Hereditary, but the Kings were ob- 
 lij^'d to obferve the Laws with greater Exadnefs than o-. 
 thers. T\\tFgjptmtist^QQV[iA it a criminal Ufurpation 
 upon the Rights of the Great Ojirisy and as a mad Pre? 
 fum.ption in a Man to give his Will for a Law, 
 
 As foon as the King rofe in the Morning, which wa?a.c- 
 ihe Break of D.iy, when the Underftanding is cleareft, 
 and the Soul moft ferene, an exad and diftind Idea was 
 s^iven him of all Matters upon which he v/as to decide that 
 Day. But before he pronounced Judgment, he went to 
 the Temple to invoke the Gods, and to offer Sacrifice. 
 ISeing there, furroundedby all his Court, and the Vidims 
 
 {landing 
 
The Travels of CYRUS, 77 
 
 Handing at the Altar, he aflifted at a Prayer, full of In- 
 ftrudions j the Form of which was as follows : 
 
 * Great Ofiris / Eye of the World, and Light of Spirits! 
 5 Grant to the Prince, jour Image, all Royal yirtues, that 
 *■ he may be religions towards the Gods, and benign toivards 
 ^ Aden; moderate, jufl, magnanimous, generous, an Ene- 
 ' my of FalJJjood, Maflerof his PaJ/ions, puniJJ?ing lefs thaa 
 ^ the Crime deferves, andrewardingbeyondAierit,' 
 
 After this, the High -Prieft reprelented to him the Faults 
 he had committed againft the Laws .- but it was always 
 fuppos*d that he fell into them by Surprize, or through 
 Ignorance; and the Minifters, who had given him evil 
 Counfels, or had difguis'd the Truth, were loaded with 
 Imprecations. 
 
 After the Prayer and the Sacrifice, they read to him th^ 
 Adions of the Heroes and great Kings, that the Monarch 
 might imitate their Example, and maintain the Laws which 
 had render'd his Predeceffors illuftrious, and their People 
 happy. 
 
 What is there that might not be hop'd for from Princes 
 accuftom'd, as an effential Part of their Religion, to hear 
 daily the ftrongeft and moft falutary Truths .'' According- 
 ly, the greater Number of them were fo dear to their Peo- 
 ple, that each private Man bewail'd their Death like thatot 
 a Father. 
 
 The Second Law related to Polity, and the Subordina- 
 tion of Riinks, The Lands were divided into three Parts. 
 The firft was the King's Domain ; the Second bdong'd to 
 the V. hief Priefls; and the Third to the Military Men. 
 For it leem'd ^bfurd to employ Troops for rhe Defence 
 a Country, wiio had no Intereft in its Prefervation. 
 
 r- 
 
 Th« 
 
7^ r/^tf T R A V E L s 0/ C Y R U S. 
 
 The common People were divided into three Chfles, 
 Husbandmen, Shepherds, and Artizans. Thefe three 
 Sorts made great Improvements, each in their Proteflions : 
 Being broughc up to them from Generation to Generation, 
 they made Advantage of the Experience of their Ance- 
 ftors. Each Family tranfmitted its Knowledge and Skill 
 to the Children of it. No Perfon was allow'd to £»o out 
 of his Rank, or to forfake his hereditary Employment. 
 By this means Arts were cultivated and brought to a great 
 Pcrfeftion ; and the Troubles, occafion'd by the Ambiti- 
 on of thofe who feck to rife above their natural Condition, 
 were prevented. 
 
 To the End that no Perfon might be afham'dof the 
 Lownefsof his State and Degree, Arts were held in Hon- 
 our. In the Body PoUticK, as in the Natural, all the 
 Members contrioute fomethin^ to the common Life. It 
 feem'd a Madnefs in Egypt to defpife a Man becaufe he fervcs 
 his Country in a m.orc laborious Employment. And thus 
 \vas a due Subordination of Ranks preferv'd, without En- 
 vy in one Sort, or Contempt m the other. 
 
 The Third I^aw regarded Civil [udice. Tliirty Judges, 
 drawnout of the principal Cities, compos'd the iupreme 
 Council, v/hich judg'd the Kingdom. The Prince af- 
 ilgn'd them Revenues fufficient to free them from Dome- 
 ftick Cares, that they might give their whole Time to the 
 compofing good Laws, and m.iking them be obfcrv'd. 
 They had no further Profit of thwir Labours ,■ except 
 the Glory and Pleafure of ferving their Country in the 
 poblell Way. 
 
 To avoid Surprize in giving Judgment, the Pleaders 
 ■were forbidden that dclufi ve Eloquence, Vvhich dazzles the 
 Undcrftandin.f^, and moves the Paflions. They expos'd 
 the Matters of Fa6t with a clear and nervous Prcc'.fion, 
 ftript of the falic Ornaments of Rcafoning. The Pre(i- 
 
 dent 
 
77jf Travels o/CYRUS-i 7^ 
 
 dent of the Senate wore a Collar of Gold and precious 
 Stones, at which hungafmall Figure without Eyes, which 
 was call'd Trnth. He apply'd it to the Forehead and Heart 
 of him who was to gain his Caufe ; for that was the Man- 
 ner of pronouncing Judgment* 
 
 There was in Egypt a fort of Jufticc unknown to other 
 Nations. As foon as a Man had yielded his laft Breath, he 
 was brought into Judgment, and the publick Accufer was 
 heard againft him. In Cafe it appear*d that the Behaviour 
 of the Deceas'd had been contrary to the Laws, his Me* 
 mory was branded, and he was refus'd Burial. If he was 
 notaccus'dof any Crime againft the Godsj or his Coun- 
 trey, his Panegyrick vas made, and he was intomb'd 
 honourably. 
 
 Before he was carry 'd to the Sepulchre^ his Bowek 
 were taken out, and put into an Urn; which the Pontiff 
 raifing towards the Sun, made this Prayer in the Name of 
 the Deceas'd."^ 
 
 * Great Ofiris ! Life of all Beings ! Receive my AianeSi 
 
 * and reunite them to the Society of the Immortals* fVhile I 
 *■ liv'dy I endeavonr'd to imitate You i'y Truth and Geodnefs* 
 ' / have mver committed any Crime eontrary to Social Dmy, 
 
 * / have refpe^led the Gods of my Fathers, and have hon^ 
 ' our' dmj Parents. If I have committed any Fault through 
 
 * human Weaknefs, Intemperance, or a Tajie for Pleafurci 
 < thefe bafe Spoils of my mortal Nature have been the Caufe of 
 
 * it.' As he pronounc'd thefe laft Words, he threw the 
 Urn into the River; andthereftof the Body, (whishi 
 was embalm'd) was depofltedin the Pyramids. 
 
 Such v/ere the Notions of the ancient Egyptians. Be- 
 ing full of the Hopes of Immortality, theyimagin'd that 
 human Frailties were expiated by our Separation from the 
 
 * Porphyry deAbilincntia. B,4-Se<St. iq, 
 
 if^ortal 
 
to TXff Tr A V E L s »/ C Y R U S. 
 
 mortal Body ; and that nothing but Crimes committed 
 againft the Gods and Society, hinder'd the Soul from be-^ 
 ing re-united to its Origin. 
 
 Thefe Things gave Cyrus a great Defire to inftrud him- 
 felf throughly in the Religion of antient Egjpf- For 
 this Purpofe he went to Thebes, This famous City, whofe 
 hundred Gates have been fung by Horner^ might difpute 
 with all the Cities in the Univerfe for Magnificence, Ex- 
 tent and Power. 'Tisfaid, that it was able heretofore, to 
 march out of each of its Gates Ten thoufand fighting 
 Men. Doubtlefs there is fomething of Poetical Fiftion 
 in this, but all agree that its Inhabitants were exceeding 
 numerous. 
 
 CJrus had been direded by Zoroajier to Sonchis the 
 High-Priefl: of Thebes, to be inftru(S:ed by him in all the 
 religious Myfteries of his Country. Soncbis condu(5led 
 him into a fpacious Hall, where were three hundred Statues 
 of Egyptian Vofiii^s. This long SuccelTion for fo many 
 i\ges, gave the Prince a high Notion of the Antiquity of 
 the Religion of Egypty and a great Curiofity to know the 
 Principles of it. 
 
 * To make you acquainted, faid the Pontiff, with the 
 
 * Origin of our Worfhip, Symbols, and Myfteries, I 
 
 * muft give you the Hiftory of HertnesTrifmegifiiiSy who 
 
 * was the Founder oi them^ 
 
 * Hermes, the fecond of the Name, was of the Racd 
 
 « of our firft Sovereigns. While his Mother was with 
 « Child of him, (he went by Sea to Lj^/Vi, to make a Sa- 
 
 * crificeto Jupiter H.immon, As (lie coafted along -^^r;-* 
 « ca, a fudden Storm arofe, and the VefTel periili'dnear a 
 
 * Defart Ifland. She was, by a particular Protedion of' 
 « the Gods, caft upon the Ifland all alone. There fhci 
 « liv'd a folitary Life, until her Delivery, at which Timtf 
 « flie dy'd. The Infant remain'd expos'd to the Inclc- 
 
 « mency 
 
The Travels c/CYRUS, St 
 
 Itiency of the VVeathtr,andthe Furyof che wild Beafts** 
 But Heaven, which intended him for great Purpofesj 
 prcferv'd him in the midft of thefe Mistortunss. A 
 young She-Goat, of which there was Plenty in this 
 Ifland, hearing its Cries, came and fuckled him ril^ he 
 was paft Infancy. For fome Years he ted upon the ten- 
 der Grafs, with his Nurie, but afterwards upon Dates 
 and wild Fruits, which feem'd to him a more propeif 
 Food. 
 
 « He perceived by the firfl: Rays of Reafon, which be- 
 gan to fhine in him. That he was not of the fame Aiake 
 with the Beajis ; that he had more ZJnderJianding. mven" 
 tion^ and. Addrefs than they ; and thence he fufpededj 
 77jat he might be of a, different Nature* 
 
 * The She-Goat, which had nourifh'd him, died of* 
 old Age. He was furpriz'd ar this new Phaenomenon, 
 of which he had never obferved the Uke before. He 
 could not comprehend why fhe continu'd fo long cold* 
 and without Motion. He compar'd all he faw in her 
 with what he felt in himfelf, and perceiv'd chat he had 
 a Beating in his Breaft, and a Principle of Motion in 
 him, which was no longer in her. He faw her by De- 
 grees putrify, grow dry, and fall to Pieces. Norh'ng 
 remain'd but the Bones. The Mind fpeaks to itfelF, 
 without knowing the arbitrary Names which we have 
 affixed to our ideas. Hermes reafon'd thus : The Goat 
 did not give it fe If that Principle of Life^ (ime it has lojiit^ 
 and cannot refiore it to itfelf. 
 
 * He fought a long Time what might be the Caufe of 
 this Change. He obferv'd that the Plants and Trees 
 feem'd to dye, and to revive every Year, by the going 
 away and return of the Sun, and imagin'd that this Star 
 v/as the Principle of all Things. 
 
 Vol. I. M « He 
 
Sa* r/;^ f R A V E L s ()/ C Y R U $. 
 
 ' He gather'd up the Bones of his Mother-Nurfe, and 
 « cxpoisdthem ro the Knys of the Sun; but Life did not 
 ' ret'i'/n. By thif^ he faw that he had been miftaken, and 
 
 * thai the Sun did yiot oive Lih to udmmals, 
 
 « He cxr.mi.i'd whether it might not be feme other 
 
 * Star i but he obferv'd that in the Night the Scars had 
 « neitacr (b much Heat nor Light as the Sun, and that all 
 
 * Nature feem'd to languifh in the Abfence of the Day. 
 « He concluded therefore. That the Stars 7i'ere not the firji 
 « Principle of Life, 
 
 * As he advanc'd in Age, his Underflanding ripen'd, 
 
 * and his Refledions became more profound. 
 
 ' He had remark'd, that inanimate Bodies could noC 
 
 * move of themfelves ; that Animals did not reflore Mo- 
 « tionto themfelves when they had loft it, and that the 
 
 * Sun did not revive dead Bodies. 
 
 < Thence he concluded. That the'^tKST Mover 
 
 * wasfimething greater than the Sun or the Stars* 
 
 * Reflcding afterwards upon himfelf, and upon all the 
 
 * Remarks which he had made from the firft Ufe of his 
 ' Reafon, he obferv'd, That there was fomething in him 
 
 * which felty which thoughty and which compared his 
 
 * Thoughts together. After having meditated whole Years 
 ' upon all thofe Operations of his Mind, he concluded 
 
 * at length. That the Firft Mover hadVnderflandingas 
 
 * well as Force, and that his Wtfdom was equal to his Power, 
 
 ' Maninthcmidftof Beings who can give him no Suc- 
 
 * cour, is in a frightful Situation. But whenhedifco- 
 
 * vers the Idea ot fomething which is able to make him 
 « happy, there is nothing which can compare with his 
 « Hopes and his Joy. 
 
 * The 
 
TheTKAVELSofCYKUS. S^ 
 
 < TlieDefireof Happinefs, infeparable from our Na- 
 
 * ture, mideHermes wifti to fee that Firji Mover, to know 
 ' him, and (o converle with him. If I coaldy faid he, 
 ' make him nnderfi^nd my Thought s^ and mj Dejires^ donbt-* 
 
 * lefs he "woHldrender me more happy than lam, 
 
 • His Hopes and his Joy were foon difturb'd by great 
 
 * Doubts. Alas! faid he, if the¥\xik Wowcrhe as good 
 <? a»d benefictnt as I imagine him, why do mt I fee him ? 
 » Why has he not made hi?nfelf known to me ? ^nd above ally 
 
 * Why am I upofj this mourufid Solitude, where I jee nothing 
 ^ Ukemyfelf, nothingwhichfems to reafon asl doy nothing 
 
 * which can give me any Ajfifiance, 
 
 < In the midfl: of thefe Perplexities, his weak Reafon 
 
 < wasfilent, and could anfwer him nothing. His Heart 
 ^ fpoke, and turning itfelf tothefirft Principle, fiid to 
 
 * him, in that mute Languaj'e which the Gnds underftand 
 
 111 
 *■ better than Words : Life of all Beings ! jbew thy Jelf to 
 
 * me; make mekf^owwhoTnouart, and what I am \ com^ 
 *< andfuccour me in this my folitary andmiferable State, 
 
 « The great Ofiris loves a pure Heart, and always hear-. 
 . « kenstoicsDefires. Heorder'dthe{ivft//(?r;;?f;or AVr-* 
 
 * cury, 10 take a human Form, and to go and inftruit him.. 
 
 < One Day, ^syonn^Trifmegifltts was flcepinf^ at rhe 
 
 < Foot of a Tree, Hermes came r^nd fat down by hijn> Trtj • 
 
 * jnegifms was furpriz'd, v/hen he awak'd to behold a Fi- 
 « gure like his own. He uttcr'd feme Sounds, but they 
 
 < were not articulate. Hedifcover'dallth'^different AIo- 
 
 < tionsof his Soul, by the Tranrport>, Ea.-neftncfs, and 
 
 < inj^cnious and artlefs Signs, whereby Nature teaches 
 ^ Men to exprefs what they ftrongly feel. 
 
 « Mercury, in a li'rrle Time, targh: the Savage Philofo-*. 
 ^ ph?rti\e^/?//4« Language. Afterwards hq inform- d 
 
 M 2t * hii^ 
 
^4 773<r T R A V E L s o/ C Y R U S. 
 
 < him what he was, and what he was to be, andinrtrucled 
 
 * him in all the Sciences, which TrifmegijlMs^ fince taught 
 
 * the E:ypru^s. Ke then began to dilcern feveral Marks, 
 
 * which he had not obferved before, of an infinite Wifdom 
 « and Power, difFas'd thr >ughout all Nature : and there- 
 « by perceiv'd the Weaknels of human Reafon, when 
 
 * left to irfdf and without Inftruclion. He was afto- 
 <.nilh'd at his former Ignorance, but his new Difcoveries 
 
 * produc'd new Perplexities. 
 
 < One Day, when Aiercurj was fpeaking to him of the 
 « nobk Dcftiny of Man, the Dignity of his Nature, and 
 < the Immorraiity which awaits him, heanfwer'di If the 
 t qrcAt Ofiri^ orcLiins Alorta's tofoperfe^ a Felicity^ whence 
 <f ii It that they arc born in fuch Ignorance, W^^ence comes it 
 
 * that he does notjhew himfelf to them, to difpel their Darkr 
 « nrfs ? ^Us I if you had not come to erdighten me-, I fl^ould 
 ^ hAiefougljt long without difcovcring thefrji Principle of all 
 
 * ThingSyJiich asyoH have made him known to me. Upon 
 
 * this Mercury unfolded to him all the Secrets of the Egy^- 
 « tian Divinity, in the following Manner : 
 
 ^ < TheprimitiveSrateof Man was very different from 
 
 * what it is at prefent. Without^ all the Parts of the Uni- 
 « verfe were in a perfeft Harmony : Within^ all was in Sub- 
 
 * jeclion to the immutable Laws of Reaton. Every one 
 
 * carry'd his Rule within his own Brcaft, and all the 
 < Nations of the Earth were but one Repuhlickyf Sages. 
 
 * Mankind liv'd then without Difcord, Ambition, or 
 
 * Luxury, in a perfed Peace, Equality, and Simphcity. 
 « E^ch an, however, had his particular Qiialities and 
 « PalTions ; but all Paflions were fubfervient to the Love 
 
 * of Virtue; and all Talents applied to the Difcovery of 
 
 * Truth. The Beauties of Nature, and of its Author, 
 
 » 5^c the Ejfj'^?w» Theology, intlicDifc, p. 4.6. 
 
The Travels ^/CYRUS; Sj 
 
 « were the Diverfion, Entertainment, and Study of the 
 « firft Men. 
 
 < The Imagination, being well regulated, prefentcd no- 
 thing then but agreeable Ideas. The Paflions, being in 
 Subjedion to Reafon, did not difturb the Heart: And 
 t\iQLoveof P/<?^y»rf was always in Conformity to the 
 Love of Order, The God Q/?m, the Goddefs IJisy and 
 their Son Ortis^ came and converfed with Men, and 
 taught them all the Mifteriesof Wifdom. 
 
 « This terreftrial Life, how happy foever, was never- 
 thelefs but the Infancy of our Beings, in which Souk 
 wereprepar'd for a fucceflive unfolding of Intelligence 
 and Happinefs. After having liv'd a certain Time upon 
 Earth, Men chang'd their Form without dying,and flew 
 away to the Stars, where they enjoy'd new Pleafures 
 and new Knowledge, new Senfes, and new Light. 
 From thence they were rais'd to another World, then to 
 a Third ; and fo palTed through the immenfe Spaces by 
 endlefs Metamorphofes. 
 
 < A whole Age, and, according to fome, many Ages, 
 pafs'd in this Manner. At length there happened a fad 
 Change both in Spirits and in Bodies. Typhon and his 
 Companions inhabited heretofore tnis happy Dwelling; 
 but being fwelled with Pride, and forgetting themfelves 
 fo far as to refolve to fcale Heaven, they were thrown 
 down headlon<T, and hurried in the Center of the Earth. 
 They came our of their Abyfs, broke thro' the Egi of 
 the Worlds diffus'd Evil through it, and corrupted the 
 Minds, Heafs, an:! Manners of its Inhabitants. The 
 Soul of the .threat OJiris forfnok his Body, which is 
 Nature, and it became a Carcaf . Tjphon tore it in 
 Pieces, di([trs'd its Members, and bkfted all its Beau- 
 ties, 
 
 ^ FF<3m 
 
Ut 7i/ Travels 0/ CYRUS. 
 
 < From that Time the Body became fubjed to Difeafes 
 
 * and Death, the Mind to Error and to PafKons. The 
 
 < Imagination of Man prefents him now with nothing but 
 « Chimera's. His Reafon ferves only to contradid his 
 
 * Inclinations, without being able to rectify them. The 
 
 < greateft Part of his Pleafurcs are falfe and deceitful ; and 
 
 * all his Pains, even his imaginary ones, are real Evils. 
 ^ His Heart is an abundant Source of reftlefs Defires, fri- 
 
 * volous FearSj vain Hopes, diforderly Inclinations, which 
 
 * lucceffively torment him. A Crowd of wild Thoughts, 
 
 * and turbulent PaiTions, caufe an inteftine War within 
 
 * him, make him continually take Arms againft himfclf, 
 
 * and render him, at the fame Time, both an Idolater, 
 5 and an Enemy of his ow« Nature. 
 
 < That which each Man feels in himfelf is a lively I- 
 ^ mage of what pafTes in human Society. Three diffe- 
 ' rent Empires rife in the World, and divide all Charac- 
 
 * tcrs. The Empireof Opinion, that of AiMBiTiON, 
 
 * and that of Sensuality. £rror prefides in the Firft ; 
 « Force has the Dominion in the Second j and f'^nnity reigns 
 
 * in the Third. 
 
 * Such is the prefent State of human Nature. The 
 <^ Goddefs IJis goes over all the Earth, feeking the difpers'd, 
 
 * deluded Souls, to conduCtzhsmb^ick to the EKtpyrcfim ; 
 ' while the God Orus continually attacks the Evil Prin- 
 
 < ciple. 'Tis (aid, that he will aplaftre-cftablifli the King- 
 ' dom of 0/iris, and will banifli for ever the Monfler Ty- 
 ^ j>hou. Until that Time good Princes may alleviate the 
 
 * Miferies of Men, but they cannot entirely cure 
 
 * them. 
 
 ' You, continu'd Alercuvj^ are of the ancient 
 
 < Race of the Kings of £^y/?/, and are deflin'd by the 
 « great Ojirh to reform that Kingdom by your wife Laws. 
 
 "•^ He has preferv'd you only that you may one Day make 
 
 * other 
 
rhe Travels #/CYILUS: $^ 
 
 * other Men happy. My dear TrifmegiJiHs-, you wilf 
 « very foon fee your own Country. 
 
 *■ Hefaid, and of a fuddenrifes into the Air; his Bo • 
 « dy becomes tranfparent, and difappears by Degrees, hke 
 
 * the Morning Star, which flies at the Approach of ^«- 
 
 * rora. He had a Crown upon his Head, Wings at his 
 
 * Feet, and held in his Hand a Cadtuius, Upon his flow- 
 « ing Robe were all the Hieroglyphicks, which 7>;y»7tf- 
 
 < gifiHs afterwards made ufe of, to exprefs the Myfteries^ 
 
 * of Divinity, and of Nature. 
 
 « MertSi who then reign'd in £0j&f , being admoniflied 
 « by the Gods in a Dream, of all that pafTed in the Defart 
 
 * Ifland, fent to fetch the Savage Philofopher, andper- 
 
 * ceiving the Conformity between his Story and the di* 
 
 < vine Dream, adopted him for his Son. Trifmegiflus^ 
 
 < after the Death of that Prince, afcended the Throne, 
 
 < and made £0/>/ for a long Time happy, by theWifdom 
 
 * of his Laws* 
 
 « Hewrotefeveral Boo^<s, which contain d the Divi- 
 
 < nity, Philofophy, and Policy of the Egyptians. The 
 
 * firft Hermes had invented the ingenious Art of exprefling 
 ^ all Sorts of Sounds by theDifFerentCombinationsof afew 
 
 * Letters ; an Invention mofl: wonderful for itsSimpliciry^ 
 
 * but not fufficiently admired becaufe it is common. Be- 
 
 < fides this Manner of writing, there was another, which 
 
 * was confecrated to divine Things, and which few Per- 
 
 * fons underftood. 
 
 * Trtfmegtflm exprefs*d the Virtues and Pa(Uon$ of the 
 
 * Soul, the Aftions and Attributes of the Gods, by the 
 
 * Figures of Animals, Infeds, Plants, Stars, and diverfe 
 
 * other Symbolical Charaders. Hence it is that we fee 
 
 * Cows, Cats, Reptiles and Crocodiles in our ancient 
 ' Temples, and upon our Obelisks ; but they are not the 
 
 * Objeds of 6ur Werihip, as the Qrcekl foolirhly ima- 
 
 * gine. ' " • Trifme* 
 
8$ n^ Travels p/CYRUS* 
 
 * Trifmegijius conceal'dthe Myfleries of Religion un« 
 
 • der Symbols, Hieroglyphicks, and Allegories ; andex- 
 
 • pos'd nothing to the Eyes of the Vulgar but the Beau- 
 ties of his Morality. This has been the Method of the 
 Sages in all times, and of the great Legiflators in all 
 Countries, Thefe divine Men knew, that corrupted 
 Minds could not relilh fublime Truths, till the Heart 
 was purg'd of its PalTions : For which Reafon they 
 fpread over Religion a facrcd Veil, which opens, is rent 
 afunder, andvanifhes, when the Eyes of the Under- 
 ftanding are able to fupport its Brightnels. This is the 
 Subftancc of the Infcription, which is to be feen at Saisy 
 upon a Statue of //Jj, 1 am Allthat isy has been, andJJjaU 
 bcy and no Mortal has ever yet removed the Veil which co^ 
 vers me, 
 
 Cyrns underftood by this Hiftory of Hermes, that the 
 CJirisy Orust ind Typhonoi the Egyptians, were the fame 
 Vf'nh the Oromaz,es, Mjthras, ^nd yirimanius oi the Per* 
 fans'y that the Mythology of thefe two Nations was foun- 
 ded upon the lame Principles, and exprefs'd the fame Ideas 
 by different Names. 
 
 After Sonchis had enteftain'd Cyrus in this Manner, he 
 conduced him to the Temple, where he let him into aU 
 the Ceremonies and Myfferies of the Egyptian VVorfhip, 
 a Priviledge which had never been granted to any Strangcr> 
 till he had gone through a fevere Probation. 
 
 The Per/tan Prince fpent feveral Days with the Pontiff, 
 bur at lenf^th parted from Thebes, and left Egypt, without 
 making himfelf known to AmaJiSf whofe Charader and 
 Ufurpation he abhorr'd. 
 
 THE 
 
MBM^g uMm i mj. — »t'^i- l-g 
 
 
 THE 
 
 TRAVELS 
 
 O F 
 
 c T n V s. 
 
 BOOK IV. 
 
 Y R U S upon his leaving Egypti refolv'd 
 to pafs into Greece, He went down ''he iVils 
 from Afemphis to the Mouth of that Rivera 
 and embark'd upon the Great Sea in a Pkos-^ 
 nician Veffel, which was bound for the 
 Country of jirgolis. 
 
 While a favourable Wind fill'd the Sails, Arafpes calling, 
 to Mind the Notions of Zoroafier and the jt-Iagi^ dif= 
 cours'd with Cjrus upon all the Wonders which are difco- 
 verable in the vafi: Empire of the Waters; of the Confor- 
 mation of its Inhabitants, v/hich is fuited to their Ele- 
 ment jofthe UfeoftheirFins,which they employ fome- 
 times asOarsto divide theWater.and fometimes as Wings id 
 Hop themfelvesby extending them ; of the delicate Mem- 
 " V o L. I, N bran€« 
 
f6 7*f Tr A V E L s <?/ C Y R U S. 
 
 branes which they have in thsir Bodies, and which they 
 diftend or contrad, to make themklves more or lefs hea- 
 vy, according as they would i^o upwards or downwards 
 in the Water; of the admirable Structure of their Eyes, 
 which are perfecHy round, to refra(5i: and unite more rea- 
 dily the Rays of Light, without which they could not 
 fee in the humid llkment. 
 
 After this they difcours'd of the Beds of Salts and bi- 
 tuminous Matter, hid in the Bottom of the Sea. The 
 Weight of each Particle of thefe Salts is regulated in fuch 
 a Manner,that the Sun cannot draw th.m upwards : whence 
 it is, that the Vapours and Rains which fall again upon the 
 Earth, notbeingovercharg'd with them, become plente- 
 ous Sources of fweet Warer*;. 
 
 Then they reafon'd upon the Ebbing and Flowing of 
 the Tide, which is only difcernable in the great 0<:^*i«,- of 
 the Influence of the IMoon which caufesthofereguhr Mo- 
 tions, and of the Dillancc and Magnitude of that Planer, 
 ■which are wifely adjuftcd to anfwer all our Wants. * If it 
 
 * was bigger, fiidthey^ or nearer to iisj or if there were 
 « many of them, the PreflTure, being thereby augmented, 
 
 * would raife the Tides too high, and the Earth would be 
 
 * every Moment overflowed by Deluges. If there was 
 
 * no Moon, orif itwaslefs, or at a greater Diftance, the 
 « Ocean would foon become a Mafs of f^agnated Waters ; 
 
 * and its pef^iferous Exhalations, difFufing themfelves eve- 
 « ry where, would dcftroyP'ants, Beafrs, and Men.' At 
 length they came to difcourfe of that Sovereign Power, 
 which has difpos'd all thePartsof the Univerfewith {o 
 much Symmetry and Art. 
 
 After fome Day ^failing, theVefTd entcr'd the Sstrovrc 
 Gulph, and foon arriv'd at Epid^mrHii Troiu whence the 
 Prince mads hafle to get to S^ana, 
 
The Travels 0/ CYRUS* 51 
 
 This famous City was of a circular Form, and refem- 
 bled a Camp. 
 
 It was fituated in a wild and barren Valley .* the £«ro- 
 tas flow'd through it, and often kid wafte the whole Coun-» 
 try by its Inundations. This Valley was hemm'd in on 
 one hde by inacceffible Mountains, and on the other by 
 little Hills, which were ftor'd, not with thofe Riches 
 which are the Beauties of Nature, but with every 
 thing that is necefTary to fupply Mens Wants. Tha 
 Situation of the Country had contributed very much to 
 the Warlike and Savage Genius of its Inhabitants. As 
 Cyrns enter'd the City, he beheld only plain and uniforn* 
 Buildings, very different from the (lately Palaces he had 
 feen in Egypt. Every thing ftill fpoke the primitive Sim- 
 plicity of the Spartans* But their Manners v/ere upon 
 the Point of being corrupted under the Reign of Ariflon 
 and Anaxand.rideS'i if Ch-jh^ one of the Seven Sages of 
 Greece had not prevented it. 
 
 Thofe two Kings, of the antientRace of the HeracUdei^ 
 fliar'd the Sovereign Power between them. One go vern 4 
 the State, the other commanded the Troops. 
 
 u4riflon being naturally gracious, affable, and beneficenr,,' 
 put an equal Confidence in all thofe who were about him. 
 u4'jaxancirides was of a quite contrary Character, dark,, 
 fufpicious, and diflrudful. 
 
 Prjtamsy the Favourite of AriJIon, had b:;en debauch'd^ 
 in his Youth by converfing with ill Women at v^.'/j.^w. 
 As he had a great deal of pleafaat Wj,t, he had the Secret 
 of makini^even his Faults ag I eeablc. He knew how to 
 fuit himfeif to all Taftes, and to fpcak the Language of all- 
 Chara.S:ers. He was fober v.'itli th? Spana/is, polite wirh 
 t\i? Atbe^iiatts he drank with the 77;>-<«cAt;;;, and reafon'd 
 mththsEiyptkm, H,' put on all Shapes by turns; nou 
 
pt 9l;<r T R A V E L S flf C Y R U S; 
 
 %o dtceive (for he was not wicked) but to gratify his pre* 
 vailing Pafliori, which was the Defire of Pleafing, and of 
 being the Idol of Men. In a Word, he was a Compound 
 pf whatever is moft agreeable and irregular. Arijion lov'd 
 him, and was entirely govern'dby him. 
 
 This Favourite led his Mafter into all Sorts of Volup- 
 tuoufnefs. The Spartans began to grow efl^eminate. The 
 y^ife Laws of Ljcurgus were violated with Impunity. 
 The King beftow'd his FavoufS without Diftinttipn or 
 Pifcernpent. 
 
 j4nnxandrides obferv'd a quite different Condud, but 
 equally ruinous to tlie State. As he knew not how to 
 djllinguifh (incere and honeft Hearts, hebeliev'd all Men 
 falfe, and that the Good only added Hypocrify to their 
 "hidden Malice. He eritertain'd Sufpicions of the heft Of- 
 ficers of his Army, and efpecially of LeonidaSi the prin* 
 cjpal a id moft able of his Generals, a Man of ftrift Pro- 
 bity, and diftinguifh'd Bravery. Leonidas lov'd Virtue 
 fincerely, but had not enough of it to bear with the Faults 
 of others. Hedefpis'd Men too much, and was regard- 
 le.fs both of their Praifesand Favours. He humour'd nei- 
 ther Princes, nor their Courtiers. His Hatred of Vice 
 render'd his Manners fierce and favage, like thofe of the 
 iirft Spm-ta}ii, He look'd for Perfedion in every thing; 
 and as he never found it, he had no iniimate Friend Hi ip 
 with any Per{on. No body lov'd him, but all fear'd him, 
 and all efteem'd hirn upon Account of his greatQualities. In 
 a Word, he was an Abridgment of all thofe Virtues which 
 make Meji mo^ refpeBed, and vno^ avoided, j^naxandrides 
 grew weary of him, and banilli'd him. Thus did this 
 Ptince weaken the Strength pf Sparta^ while AriJJon cor- 
 rupted its Manners. 
 
 Ch)lo, who had educated the two young Princes, went 
 
 and fpoke to them in the fallowing Mancpr : ' ^y Age, 
 
 "* ' ^^ 
 
The Travels o/CYRUS. 5?j 
 
 ^ my long Services, and the Care I have taken of your 
 ^ Education} givemeaRighttofpeaktoyou withFr^e- 
 ' dom. You both ruin yourfelves by contrary Faults, 
 *. Ariflontx^oiz^ himfelf to be often deceiv'd by flattering 
 
 * Favourites ; and you, Anaxandrides, expofe yourfclt 
 
 * to the Misfortune of never having a true Friend. 
 
 * To treat Men always with the utmofl; Rigour they 
 ' deferve, is Brutality, and not Juflice : But, on the o- 
 ' therhand, too general a Goodnefs, which knows not 
 
 * how to puniili Evil with Firmneis, or to reward Merit 
 
 * with Diftindion, is not a Virtue, but a Weaknefs. It 
 ' frequently produces as great Mifchiefs as Malice itfelf, 
 
 * As for you, u4naxandridts^ your Diftruft does more 
 
 < Hurt to the State, than the too eafy Goodnefs o^ ^rijlon, 
 
 * Why do you entertain a Diffidence of Men upon bare 
 ' Surmifes, when their Talents and Capacities have ren- 
 
 * der'd them necefiary to you ? When a Prince has once 
 
 * honour'd a Minifter with his Confidencej for good Rea- 
 
 * fons, he ought never to withdraw it, without maniferl: 
 
 < Proofs of Perfidioufnefs. It is impoffible for him to do 
 « every thing himfelf, and hemuft therefore have the Cou- 
 ' rage to hazard fometimes the being deceiv'd, rather than 
 
 * mifs the Opportunities of ading. He fhould know 
 
 * how to make a wife Ufe of Men, without yieldinij 
 
 * himfelf up to. them blindly Uke ^rificn. There is a Me- 
 
 < dium between an excelhve Diffidence, and toouniver- 
 
 * fal a Confidence. You muft both correct yourfelves ; 
 
 < otherwife, your Government will notloag fubiifl;.' 
 
 Reflexion and Experience reilify'd by Degrees the 
 Faults of uirijlonf and he difmifs'd Prjtjtms , but the mor 
 rofe Temper of Anaxandrides couk^ be corrected only by' 
 Misfortures. Being often defeated in his Wars with the- 
 AkhenianS) he found the NeceOity of recalling Leomdas. 
 
^4 TT^f T R A V E L $ o/ C Y R U S. 
 
 Cjirus made himfelf known to the young Kings, who 
 rcceiv'd him with greater Humanity than was ufual for the 
 Spartans to fhew to Strangers. The favage Manners of 
 this Nation began to be foftened. 
 
 Chilo was then one of the Ephori. He had acquir'd by 
 his Wifdom great Credit with the Kings, the Senate, and 
 the People ; and was look'd upon as a fecond L^cnrgusy 
 without whom nothing was done at Ldeedctmon^ 
 
 To give CwHs a living Reprefentation of their Laws, 
 Manners, and Form of Government, he firft led him to 
 the Council of Senators, inftituted by Z.jc«r^«j. 
 
 * Before that LegiOator's Time, the Kings of Sparta 
 had been abfolute. But EHrytion, one of thofe Kings, 
 having yielded fome Part of his Prerogatives to pleafe the 
 People, a Republican Party was thereupon form'd, which 
 became audacious and turbulent. The Kings would have 
 refum'd their anrient Authority, but the People would 
 not fuffer it ; and this continual Struggle bet ween oppofite 
 Powers rent the State to pieces. 
 
 Toeflablifhan evenBallanceof the Kings and Peoples 
 Power, which lean'd alternately to Tyranny and Anar- 
 chy, Ljyc«r^«j in fliituted a Council of Twenty eight Se- 
 nators; whofe Authority being in a Mean betwixt the two 
 Extremes, delivered Spurta from its domeflick Diflentions. 
 Thirty Years after him, T5?;(f«'/Ja>^'/'«; having obferv'd, that 
 what had bren refolv'd by the Kings and their Council, 
 was not always agreeable to the Multitude, eftabliih'd cer- 
 tain annual Magiftrates, call'd £/>Aor/, who were chofen 
 by the People, and confented in their Name to whatever 
 was determin'd by the King and Senate. Each private 
 Man look'd upon thefe unanimous Refolutions as made by 
 
 * SceP/w*. Life of Lycurgas. 
 
 Mm- 
 
The Travels of CYRUS. ^j 
 
 himfelf. And in this Unic n of the Head with the Mem- 
 bers, confifted the Life of the Body Politick at Spart^i 
 
 Cyrus faw the two Kings fitting in their fupreme Coun- 
 cil, which was held in a Hall hung with Matt, that the 
 Magnificence of the Place might not divert the Senators 
 Attention. This Council of about forty PerfonSj was 
 not liable to the Tumult and Confufion which frequently 
 reign'd in the Confultations of the People at Athens, 
 
 After Lycurgus had regulated the Formi of the Govern- 
 ment, he gave the Spartans fuch Laws as were proper 
 to prevent the diforders oecafion'd by Avarice, Ambition, 
 and Love. 
 
 In order tcf expel Luxury and Envy from Sparta^ he re- 
 folv'd to banifh for ever, both Riches and Poverty. He 
 peiTuaded his Country-men to make an equal Diftributiort 
 of all their Wealth, and of all their Lands ,• decry'd the 
 Ufe of Gold and Silver, and ordain'd that they fhould 
 have only Iron Money, which was not current in foreign 
 Countries, He chofe rather to deprive the Spartans Qii\\t 
 Advantages of Commerce with their Neighbours, than 
 to expofe them to the Misfortune of bringing home from 
 other Nations, thofe Inftruments of Luxury which mighc 
 corrupt them. 
 
 To prevent the Ambition of private Men, and to fix 
 and ftrengthen an Equality among the Citizens, they eat 
 together in publick Halls, but feparate. Each Company 
 had Liberty to choofe its own Guefts. No one was 3ci- 
 mitted there but with the Confent of all ; to the End, 
 that Peace might not be difturb'd by Difference of Hu- 
 mours ; a neceffary Precautioa for Men naturally fierce 
 and warlike* 
 
 CjrHi 
 
^3 t^^ Travels <;/ CY ill/ 5. 
 
 Cjyfts went into thefe Piihlick Halls, where the Me*i 
 were fcated without any DiftincTiion but that of their 
 Age. They were furrounded by Children, who waited 
 oiuhcm. Their Temperance and Aufterityot Life w?s 
 io great, that other Nations ufed to fay. It wns better to 
 dicy than to live like the Spartans* During the Repaft, 
 they difcoursM together on grave and ferious Matters ; 
 the Interefts of their Country, the Laws of Sparta^ the 
 Lives of the great Men, the Difference of a good and bad 
 Citizen, and of whatever might form Youth to theTafte 
 of military Virtues. Their Difcourfe contain'd much 
 Senfe in few Words ,• for which Reafon the Laconick^ Style 
 has been admir'd in all Nations. By imitating the Rapidi- 
 ty of Thought, it gave the Pleafurc of hearing all in a 
 Moment, and of difcovering a profound Meaning which 
 was unexprefs'd. The graceful, fine and delicate Turns 
 of the Athenians were unknown at Lacedcemon. The 
 Spartans were for Strength in the Mind as well as in the 
 Body. 
 
 Upon a Solemn Fefllval, Cjrus and Arafpes defir'd to be 
 prefcnt at the AlTemblies of the young Lacedxmoniansi 
 which were held within a large Inclofure, furrounded 
 withdiverfe Seats of Turf rais'd one above another, in 
 Form of an Amphitheatre. There they beheld young 
 Girls, almoft naked, contending with Boys in Runnings 
 Wreftling, Dancing, and all Sorts of laborious Exerci- 
 fes. The Boys were not permitted to marry any but fuch 
 as they had vanqiiiQi'd at thefe Games. 
 
 Cjrtis was fhock'd to fee the Liberty, which reign'd in 
 thefe publick AfTemblies, between Perfons of different 
 Sexes; and could not forbear reprefenring it to Chilo, 
 
 * There feems, faidhe, to be a great Inconfiftency inthe 
 
 * Laws of Lycttrgus. His Aim was to have a Republick 
 
 * only of Warriors, inur'd to all Sorts of Labours ; 
 
 I yet 
 
The T KAV^LS of CY^V $6 fj 
 
 '^ yet neverthelefs, he has not been afraid to expofe theni 
 < to Senluaiity, which may weaken their Courage. 
 
 « The Defign of Ljcurgus in eftablifliing thefe Feftl- 
 
 * vals, reply dChilo, was to prefejve and perpetuate milita-? 
 ' ry Virtue in his Republick. That great Law-giver had 
 
 * a profound Knowledge of human Nature. He knew 
 
 * what Influence the Inclinations and Difpofitionsof 
 
 * Motlier^ have upon their Children. His Defign was to 
 f make the »S/?^rf<^« Women Heroines, that they mighc 
 
 * bring the Republick none but Heros^s 
 
 <; < Befides, contmHedChilG, grofsSenfuality and delicate 
 
 i Love are equally unknov/n at Lacedamon. 'Tis only 
 
 * in thefe publick Feftivals, which are feldom celebrated^ 
 « that the Familiarity, which fo much offends you, is al- 
 
 '} low'd. At all other Times the Women are veryre<= 
 « ferv'd. Nay, it is not permitted, according to our 
 
 * Laws, for new-marry 'd Perfons to fee one another often 
 ' in private. And thus our Youth are accuflom'd to Tern- 
 
 * perance and Moderation, even in themofl lawful F'lea- 
 
 * fures. 
 
 « On the other Hand, Love and Inclination have littl§ 
 « Share in our Marriages , fo that fiolen Amours, and 
 
 * feaioufy are banifned from Sparta. Husbands, who are 
 
 * lick, or advanc'd in Years, lend their Wives to otherS;^ 
 « and afterv/ards take them ajjain without Scruple. Wives? 
 
 * look upon thtmfelves as belonging to rheState rnore thari 
 *• to their Husbands. The Children are educated in,com- 
 ' mon, and pften without knowing any other Mother 
 ^ than the Republick, or any other Fathers than the Se- 
 
 * nators.' 
 
 Here Cjrus.^ ftrvtck with a lively Remembrance of Cap 
 fandfina^ and of the pure Pleafures of their mutual Loveo 
 ligh'd within himfelf, and i' it an Abhorrenc?of thefe o- 
 dious Maxims. He defp \ 1 Effeminacy, but he could 
 
 Vol, L '' hot 
 
^8 7^^ T R A V E L s 0/ C Y R U S. 
 
 not rellfli the Spartan Roughnefs, which facrific'd the 
 fweete ft Charms of Society to Ambition, and knew not 
 how to reconcile military Virtues with tender Paflions. 
 However, as he was fenfible that Chth would little under- 
 ftand what he meant by fach Sentiments, he contented 
 himfelf with faying, 
 
 * Paternal Love feems to me a Source of great Advan- 
 
 * tages toaState. Fathers take more Care of the Educa- 
 « tion of their Children ; and this Education obliges Chil- 
 ' dren to Gratitude. Thcfe are the original Bands of So- 
 « ciety. Our Country is but the Union of m^ny Fami- 
 « lies. If Family-Lovebe weaken'd, what will become 
 « of the Love of one's Country, which depends upon it f 
 « OuG;ht we not to be afraid of fuch Eftablifhments as de* 
 ' ftroy Nature, under Pretence of improving it ? 
 
 ' The Spartans-) anfwer''d Chile, all conftitute but one 
 
 * Family. Lycurgus had experienc'd, that Fathers are of- 
 « ten unworthy, and Children ungrateful i that both are 
 
 * wanting to their reciprocal Duties ; and he therefore 
 
 * truftcd the Education of the Children to a Number of 
 
 * old Men, who, conddering themfelvesasthe common 
 « Fathers, have an equal Care of all. 
 
 In reality, great Care was taken of the Education of 
 Children at ^/»4r/4. They were chiefly taught to obey, 
 to undergo Labour, to conquer in Combats, and to face 
 Pain and Death with Courage. They went with their 
 Heads and Feet naked, lay upon Rufhes, and -e.^t very lit- 
 tle; and this Uttlethey were obliged to procure by Dexte- 
 rity, in the publick Banquetting Rooms. Not that the 
 Spartans 2iUi\\or\zzdi Thefts and Robberies ; for as all was 
 in common in this Republick, thoie Vices could have no 
 Place there. But theDefign was to accuftom Children, 
 who were deftin'd for War, to furprize the Vigilance of 
 thofe who watch'd over them, and to expofe themfelves 
 
 courageouffy 
 
The r RAVELS of CYKVS. 59 
 
 courageoufly to the fevcreft Punifhments, in cafe they 
 fail'd of that Dexterity which was exadedof them. 
 
 Lycurgm had remark'd, that fubtile Speculations, and all 
 the Refinements of Science, ferv'd often only to fpoil the 
 Underftanding, and corrupt the Heart; for which Rea- 
 fon he made little Account of therh. Nothing, howe- 
 ver, was negleded, to waken in Children the Tafteof 
 pure Reafon, and to give them a Strength of Judgment ; 
 but all Kinds of Studies, which were not ferviceable to 
 good Manners, were look'd upon as ufelefs and dangerous 
 Occupations, The Spartans were of Opinion, that in 
 the prefent State of human Nature, Man is form'd rather 
 for Adion than Knowledge, and better qualify'd for So- 
 ciety than Contemplation. 
 
 CjYUif after this, went to the Cjmnafes, where the 
 Youth did their Exercifes. It was Lycwrgm who renew'd 
 the Olympick Games, inftituted by Hercules^ and who 
 didated to iyp/7;>«; the Statutes and Ceremonies to be oh- 
 ferv'd in them. 
 
 Thefe Games came,by Degrees, to be celebrated through 
 all Greece. Religion, warlike Genius, and Policy, uni- 
 ted to render them univcrfal. They ferv'd, not only to 
 do Honour to the Gods, to celebrate the Virtues of He- 
 roes, to prepare the Body for the Fatigues of a military 
 Life; but alfo to draw together from Time to Time, in 
 the fame Place, and unite by common Sacrifices,, diverfe 
 Nations, whofe Stiength was in their Union, 
 
 The Spartans employ 'd themfelves in no fort of Labour 
 but thefe Lxercifes. The Helots, who were their Slaves*. 
 manur'd their Lands, and were the only Mechanicks a- 
 mong them : For they efteem'd it a vile thing to be em-, 
 ploy'd about what regarded only a Frovifion for thcL 
 Body, V 
 
 O 2y Cjrnst 
 
|pO 71;f T R A V E L $ 0/ C Y R U S. 
 
 Cyrus having learnt this Maxim of thz LAced^tmoninrti 
 faid to C/7//0, * Af^riculturennd the Arts, feem to me ab- 
 ' fokitely neccflary, to prelcryc a People from Tdlenefs, 
 ' which begets Difcord, Eftemmacy, and all the Evils 
 
 * deftrudive of Society. Ljf/^r^r/fjfeems to depart a little 
 i^ too much frorp Nature in all his Laws. 
 
 < The Tranquillity and fweet Leifure of a rural Life, 
 
 < reply' d Chilo, were thought by Lyctirgtti to be contrary" 
 
 < to a warlike Genius. Befid.s, the Sfartans are never 
 « idle; they are continually employ 'din all thofe Exerci- 
 
 * fes, that are Images of War ; in marching, encamping, 
 
 < ranging Armies in Order of Battle, defending, attack- 
 f ing, building, anddeftroyingFortrefTes. 
 
 « By this Means 3 noble Emulation is kept up in their 
 
 < Minds without Enmity ; and theDefire of Conqucfl-, 
 « prefervedwithoutfhedding Blood. Every one ditputes 
 « the Prize with Ardour, and the Vanquifh'd take a Pride 
 c in crowning the Vigors. The Pleafures which accom^ 
 
 * pany thefe Exercifcs, make rhem forget the Fatigue , ana 
 
 * this Fatigue prevents their Courage from fuffering any 
 « Prejudice in Times of Peace. 
 
 This Dlf'ourfe rais'd in Cyrns a Curiofity, to know the 
 military Difciplinc of x\\t Spartnrts., and hefignify'd it to 
 Chilo, The next Day the Fvings of Sparta order'd Leoni' 
 das to afTemblc the Lacedaemonian Troops in a fpacious 
 Plain near the City, that they might pafs in Review before 
 Cyrus, and let him fee the Exercife in ufe among the Greeks^ 
 
 Leonidas appeared in a military Dref's, His Ca<;k was a- 
 clorn'd with three Birds, of which that in the middle was 
 the Crell. Upon his Cuirafs was the Head of Medu/a. 
 Allthe Attributes of the God Afars were reprefented up- 
 on his Shield, which was a Hesiagon j and he held in his 
 Handa Staff of Command. 
 
7*tf T R A V E L s «/ C Y R U S. 101 
 
 Cyrm and ^rajpes, being mounted upon two proud 
 Steeds, rode out of the City with the Spartan General, 
 who knowing how fond the Prince was of Inftrudion, 
 entertain'd him in the \yay, after the following Manner : 
 
 < Greece is divided into feveral Republicks, each of 
 
 * which maintains an Army in Pioportion to its Extent. 
 
 * We do not affed to bring prodigious Armies into the 
 
 * Field like the u^Jiaticki-, but to have well-difciplin'd 
 
 * Troops. Numerous Bodies are difficult to manage, and 
 
 * aretooexpenfiveto aState. Our invariable Rule is to 
 
 < encamp fo, that we may never be oblig'd to fight againft 
 ' our Will. A fmall Army, well pradtis'd in VVar, "may, 
 
 * by entrenching itfelf, oblige a very numerous one to di- 
 ^ fperfe its Troops, which would otherwife foon be de- 
 ^ ftroy'dforwantof Provifions, 
 
 * When the common Caufe of Greece is to be defendedj 
 
 * all thefe feparate Bodies unite, and then no State dares at- 
 
 * tack us. At LacetUmon all the Citizens are Soldiers. In 
 
 * the other Republicks, a^l forts of People are not promif- 
 « cuoufly admitted in.o the Soldiery, but the beft Men 
 
 * are chofen out for the Army, fuch asareboldj robuft, 
 
 < in the Flower of th°ir Age and inur'd to laborious Ex- 
 
 * ercifes. The Qualities requir'd in their Leaders ars 
 « Birth, Intrepidity, Temperance and Experience. They 
 
 * are obliged to pafs through the moft rigid Tryals, before 
 « they can be rais'd to a Command. They muft have gi- 
 
 * yen fignal Proofs of all the different Sorts of Courage, 
 « by enterprifmg, executing, and above all by fhewing 
 
 * themfelves fuperior to the moft adverfe Fortune. By 
 « this Means each Republick has always a regular Militia, 
 
 < commanded by able Officers ; Soldiers accuflom'dto 
 « Fatigue; Armies, not numerous, but invincible. 
 
 « T\itSpmam^ in Time of War, abate fomewhat of 
 ^ the Severity of their Exercifes, and Aufterity of Lifco 
 \ They are the only People intiie World to whom War 
 
loz 7^r Travels 0/ CYRUS. 
 
 ♦ is a kind of Repofc. We then enjoy all thofe Pleafures 
 
 < whichare forbidden us in Time ot Peace. 
 
 * Upon a Day of Battle we difpofe our Troops in fuch 
 
 * a Manner, that they do not all fight at once, like the£* 
 
 < ayptiansj but fucceedaod fupport one another without 
 
 ♦ Confufion or Difordcr. We never draw up our Men 
 
 • in the fame Manner as the Enemy ; and we always place 
 
 < our braveft Soldiers in the Wings, that they may extend 
 ^ themfelves, and endole the oppolite Army. 
 
 f When the Enemy is routed, Ljcttrgus has forbidden 
 
 < us either to kill or to purfue. We excrcife all Ads of 
 
 * Clemency towards the Vanquilli'd, not only out of 
 4 Humanity, but Policy; for hereby we render our E- 
 
 < n em i es lefs fierce, while they fight only from a Motive 
 « of Glory, and not of Defpair.* 
 
 While Leonidas was fpeaking, they arriv'd in the Plain, 
 where the Troops were afifembled, and he made them pafs 
 before Cyrus. They were divided into diverfe Bodies of 
 Horfe and Foot. At their Head were the Polemarchi, and 
 the Commanders of the feveral Corps. They all march'd 
 ■with the Sound of Flutes, their Heads crown'd with 
 Flowers, and finging the Hymn of Cafior. They were 
 cloath'd in Red, that in the Heat of Adion the Sight of 
 their own Blood might not terrify them, or alarm their 
 Companions. ^ 
 
 Leofiidas gives the Word, and immediately the Troops 
 hnlt. Upon the leaft Signal of their Commanders, the 
 difFtrent Cohorts unite, feparate, mix, extend themfelves, 
 double, redouble, open, clofe, and range themlelvcs, by 
 various Evolutions and Windings, into pcrfe(5l Square'^, 
 oblong Squares, Lozenges, and Triangular Figures, to 
 open the Ranks of the Enemy. 
 
 * A Remark of JEltanui, 
 
 After 
 
T^j? T R A V E L s of C Y R tJ S. i03 
 
 After this, the Army forming in tv/o feparate Bodies, 
 prepares for Battle, with their Pikes ported. Each Pha- 
 lanx advances in clofe Order, Buckler join'd to Buck- 
 ler, Helmet to Helmet, Man to Man. They at- 
 tack, mix, fight, break through each others Ranks, till, 
 after a ftout Refiftancc, one Party proves vidorious, and 
 forces the Vanquillicd to fave themfelves in a neighbouring 
 Citadel* 
 
 The Engines of War, invented for attacking Townsa 
 were not then known to the Greeks. They difpofed their 
 Men in a certain Form which they called the Tonoife, 
 
 Leonidas commin^s I the victorious Troops draw up, 
 and covering themfelves with their fquare Bucklers, ap- 
 proach the Fort. Then, gradually bending, form a kind 
 of floping Roof, impenetrable to the Weapons of the 
 Befieged. Three different Stories, in the like Figure o£ 
 a Tortoife rife above each other to the very Top of the 
 Walls. Stones, Darts, and whatever can offend, are 
 fhowered down upon them like a Storm of Hail. So 
 lively is this Image of War, that Slaughter feems to fpr ead 
 itfelf everywhere. At length the Befieged give way, 
 and the Befiegers become Matters of the Place. 
 
 Cyrus, at his Return to Sparta^ revolv'd in his Mind all 
 that he hadfeen and heard ; formed great Ideas relating to 
 the Art of War, which he refolv'd to improve one Day 
 in Perjia; and thus expreffed his Judgment, of the Spar'- 
 /^« Government, to Jirafpes, when they were alone. 
 
 ' The Republick of Sparta feems to be a Camp alv/ays 
 < fubfifling, an Affembly of Warriors always under Arms. 
 
 * How great a Refpeft f oever T have for Lycurgusy I can- 
 ' not admire this Form of Government. Men educated 
 « only for War, who have no other Exercife, Study, or 
 
 * Profeflion, burtomake themfelves able and dexterous in 
 
104 31;^ T R A V E L s •/ C Y R U S; 
 
 deftroying other Men, ought to be look'd upon as Ene- 
 mies to Society. Good Policy ought to provide, not 
 only for the Liberty of each State, but for the common 
 
 * Security of all the neighbouring ones. To fetourlelves 
 loofe from the reft of Mankind, to look upon ourfelves 
 
 * as made to conquer them, is to arm all Nations againft us, 
 
 * *Tis here again that Ljcmgm has departed both from Na- 
 
 * turc and J uftice. When he accullom'd each private Ci- 
 
 * tizen to Frugality, he (liould have taught the whole Na- 
 
 * tion, to confine its Ambition. The Spartitn Condudl 
 
 * islikethatof a Mifer, whoisgrcedy of whatever hehas 
 
 * iiot, while he refufes himfelf the Enjoyment of what 
 ♦hehas.* 
 
 After Cyrm haid throughly ftudicd the Laws, Manners, 
 and military Art of the Spartans^ he left Lacedamon to vi* 
 £t the other famous Republicks of Greece^ 
 
 Chilo and Leomdai conduced him to the Frontiers o£ 
 their Country. Hefworeaneternai Piendfhip to them, 
 and promifed alv/ays to maintain an Alliance with their Re- 
 publick : and was faithful to his Word ; for the Perjiani 
 had never any War with the Greeks, m that Conqueror's 
 Time. 
 
 Cjrus refolv'd, before he left PelopoaneftfSy to vifit all its 
 principal Cities. He went firft to ^i'r^w, then toMyce- 
 *^, (whcTQ PerfcaSi from whom the young Hero wasde- 
 fcended, formerly reign'd) then loSkjon, and at length 
 i\.Q^Zd.t Corinth, which, was themofl:flourif>iing Repub- 
 lick of Greece, after thofe of Sparta and ^the»s. 
 
 As he cnter'd the Town, he beheld all the People in 
 Mourning. Several Players upon Flutes march'd at the 
 Head of a Funeral Proceflion, and increased the publick- 
 Sorrow by their plaintive Sounds. A Company of young 
 Girls bare- footed, their Hair dilhevel'd, and cloath'd in 
 long white Robes, furrounded the Bier> and melted ini?o 
 
 Tear?' 
 
Tl^e Travels o/CYRUS. io^ 
 
 Tears when they fung the Pnifes of the Dead. A little 
 after follow'd the Soldiers, with a flow Pace, a forrowful 
 Air, their Pikes revers'd, and their Eyes upon the Ground. 
 At their Head march'd a venerable old Man. His noble 
 and military Air, his tall and riiajeftick Statiire, and the 
 bitter Griet that was painted upon his Face, drew the At- 
 tention of Cyrus. The young ^Prince having ask'd his 
 Name, underftood that it was King Per lander ^ who was 
 condudting his Son Ljcophron to his Tomb. 
 
 Cyrus and Arafpes join'd themfelves with the Crowdj 
 which was going to a Fortrefs call'd Acrocorinthus. It was 
 built upon the Summit of a high Mountain, from whence 
 inight be feen a vaft Extent of Country, together with the 
 ^yEgean and Ionian Seas ; for which reafdn it was call'd 
 the Eye of Greece* 
 
 Being come to the Fortrefs, which was the Burial-Place 
 of the Kings, Periander^ firft of all, pour'd Wme, Milk, 
 and Honey upon the Body of his Son. He then lighted 
 ■with his own Hands the Funeral Pile, upon which had 
 been flrew'd Incenfe, Aromatick Spicesjand fweetOdours; 
 He remain'd mute, immoveable, and with his EyeS 
 drown'd in Tears, while the devouring Flames con{umed 
 the Body. After having fprinkled the yet fmoaking A fhes 
 with perfum'd Liquors, he gather'd them together into a 
 Golden Urn ; and then making a Sign to the People that 
 he was going to fpeak, he thus broke Silence. * People of 
 
 * Corinth, the Gods themfelves have taken Care to revenge 
 ' yoHof my Vfurpationy and to deliver yon from Slavery. 
 
 * Lycophron ts dead. My whole Race isextincl, and I 
 
 * If/// reign no longer. Countrymen^ re fume your Rights 
 
 * and your Liberties, 
 
 I As foon as he had faid thefe Words, he order'd all the 
 
 Affembly to retire, cutoff his Hair to denote his Sorrowj 
 
 and Ihut hmfelf up in the Tomb varhhis Son. This 
 
 Vol. L- " V Event 
 
10^ 7%fT RAVE L s o/ CYRUS. 
 
 Event gave Cyrm a great Defire to know the Caufe of itj 
 and he received the foUov^-ing Account : 
 
 
 * C<?r/«^/; was at firll: govern'd by Kings, but Mo-* 
 narchy being abolilli'd, Prjtanes, or annuiil Magiftrates 
 were eftablifli'd in their PLice. This popular Govern- 
 ment conrinu'd for a whole Age, '^r^di Corinth increas'd 
 Daily in Wealth and Splendor, until Ojpfelus the Father 
 of PerUnder ufurp'd the Regal Authority. After ha- 
 ving reign'd above Thirty Years, his Paliions being fa- 
 tisfy'd, he began to be troubled with Remorfe. Rea- 
 fon refum'd its Empire, he reflefted with Horror upon 
 the Crime he had committed, and refolv'd to free the 
 CoyiKthians from their Slavery : but Death prevented 
 him. A little before he expir'd, he call'd Periander to 
 him, and made him fwcar to reftore his Countrymen 
 their Liberty. The young Prince, blinded by his Am- 
 bition, quickly forgot his Oath; and this was the firft 
 Source of all his Misfortunes* 
 
 * The Cm«//7/Vrw fought to dethrone him, and rofe in 
 ' Arms againil: him I'eveial times ; but he fubdued the Re- 
 
 * bels, and ftrengthen'd his Authority more and more. 
 
 • In order to fecure himfelf againft thefe popular Infults, 
 ' he fought an Alliance with Melijfa^ Heirefsof ArcadUy 
 ' and married her. She was the mofl: beautiful Princefs of 
 ' her Time, of confummate Virtue, and great Cou- 
 
 * rage. 
 
 * Several Years after his Marringe, Peruinder dcclar'd 
 « War againft the Corcyreavsy and put himfelf at the Head 
 ' of his Troop*;. The Ccr/V/7/»?w in his A bfence revolted 
 < anew. Jlhlijfa fhut herfelf up in the Fortrcfs, vigo* 
 
 • roufly fuflain'd the Siege of it ; and fent to demand 
 
 * TheFoundationof this Story is to be found in Hero J. B. 3. and 
 lilog. Laertiui's Lite 9i' Feriandtr. 
 
 * Succour 
 
7)f;^ Travels <?/ CYRUS, 107 
 
 J 
 ^ Snccomof Procles King of Epidanms, who had always 
 
 * feem'd a faithful Ally to Feriander. 
 
 ' But Proclesy who had long form'd a Projeflof ex- 
 
 * tending his Dominion over all Greece-, took Advantage 
 
 * of this Jundure to feize upon Corinth, He confider'd 
 
 * it as a City very proper to be the Capital of a great 
 
 * Empire. He came before it with a numerous Army, 
 ' and took it in a few Days. 
 
 * Afelijfa, who was ignorant of his Defigns, open'd the 
 
 * Gates of the Fortrefs, and receiv'd him as her Deliverer, 
 ^ and the Friend of her Husband. Proc/fj feeing himfelf 
 ' Mafter of Corinth, eftablifh'd his Refidence there ; and 
 
 * gave Periander to underftand, that he muft content him« 
 
 * felf with reigning at Corcyra^ which that Prince had juft 
 
 < conquer'd, 
 
 < Melijfa quickly found that Ufurpation was not the 
 
 * only Crime of which Procles was capable. He had cn- 
 
 * tertai-n'd a violent Paffion for her, and he try 'd all Means 
 
 < to fatisfy it. After having in vain employed both Ca-« 
 
 * reffes and Threatnings, he inhumanly caus'd her to be 
 ^ Ihut up with her Son Lycophren, in a high Tov/er, ficuo,-. 
 
 * ted upon the Borders of the Sea. 
 
 * In the mean while, Periander vf ^'i'miorm' doi Procles\ 
 
 * Treachery, and of his Love for Melijfa. He was at 
 
 * the fame time affur'd, that fhe had not only favour'dthe 
 
 < perfidious Defigns of the Tyrant, but th.a.tih£a.nfwe3:'4. 
 
 * his PafTion, 
 
 * The King of Ccr/W/jliften'd too eafily to thefe Ga-^ 
 
 < lumnies, Jealoufy took Poffeflion of his Heart, and he 
 
 * yielded himfelf up to its Fury. He equipp'd a great 
 
 * Fleet, and embark'd for Corintbi before Procles could 
 ' put himfelf inaPoilure of Defence. He wasjufben- 
 
 < tring the Port whena violent Srorn^rofeand difpers'd his 
 
 t^ ■> < S! h:)S, 
 
ip8 T/^^ T R A V E L s 0/ C Y R U S. 
 
 * Ships. Aleltjfa knew not the Sentiments of Periandsr., 
 
 * and was alieady blefiTing the Gods for her approaching 
 \ Deliverance, when fhefaw part of the Fleet pcrifh be- 
 
 * fore her Byes. The reft b.ing driven on the Coaft of 
 < u^fricay were there caft away ; and that Veffel only in 
 f which Periander was, efcap'd the Fury of the Tgm- 
 
 * peft. 
 
 ' He returned to Corcjrn^ where he fell into ^ deep Mer 
 ' lancholy. His Courage had enabled him tq bear up un- 
 
 * der the Lofs of his Dominions, but he could not fup- 
 f port the Thoughts of JiV//j(7^'s imagin'd Crime. He 
 ! had lov'd her, and her only ; he funk under the Weight 
 
 * of his Grief, andhis Mind wasdiflurb'dto aDcgrecof 
 ' DiftraAion. 
 
 * In the mean while Mdljfay who was ftill fliut up in 
 ' the Tower, ht\\.Qv'd Per hinder dead, and wept bitterly 
 f for him. She faw hcrfelf expos'd afreili to the Infults 
 f of a barbarous Prince, who had no Horror at committing 
 
 ' left her, being touch'd with her Misforti^nes, enter'd 
 
 * the Prifon, inform'd her that Periander was living, and 
 
 * offor'd to fonducft h?r, v/ith her Son, to Corcjra. They 
 S all three efjap'd by a fubterraneous Paffage. They tra- 
 •^ veird all Night thro' By-ways, and in a few Days got 
 f out of the Territory of Corinth ; 6ut they wander'd 
 *; long upon the CoaR: of the z^^gean Sea, before they 
 
 * could pafs over to Cercjra, 
 
 * Proclesy mad with Rage and Defpair, at thellfcapeof 
 
 * the Qaecn, contriv'd M ans to confirm PcriaKder'iu his 
 ^ Siifpicions, and to give him Notice, that ylf^///7ii would 
 ! verv foon arrive in the Ifland of Corcjra^ in order to 
 
 * poifon him. The unfortunate King of Corimh liften'd 
 ■ " * with 
 
The Travblso/ CYRUS. lof 
 
 * with Greedinefs to every Thing that might inflame his 
 ' Jealoufy, and redouble his Fury, 
 
 * In the mean while, Afelijfa md Lycophron arrived with 
 
 * their Conduftor ar Corcyra, and haften'd to fee Perian- 
 ^ der. He was not in his Palace, but m a gloomy Foreft, 
 
 * whither he often retir'd to indulge his Grief. As foon 
 ' as he fees Melijfa at a great Diftance, Jealoufy and Fury 
 
 * feize his Mind, He runs towards her, {he ftretches out 
 
 * her Arms to receive him; but as foon as he comes near 
 
 * her, he draws his Dagger and plunges it into her Bofom. 
 
 * She falls with thefe Words, Jih -'eriander! is it fo that 
 ^ yoH reward my Love and my Fidelity f She would have 
 
 * proceeded, but Death put an Fjid to all her Misfortunes; 
 
 * and her Soul flew away to the Elyfian Fields, there to re? 
 
 * ceive the Recompence of her Virtue. 
 
 * Lycophron fees his Mother fwimming in her Blood, he 
 
 * melts into Tears, and cries out. Revenge^ jujl Gods, re^ 
 f venge the Death of an innocent Aiother J upon a barbaropts. 
 
 * Father, whom Mature forbids me to puniflo ! This faid, 
 
 * he ran into the Wood, and would never fee his Father 
 ' more. The faithful Corinthian who had accompany'd 
 
 * him to Corcjra, let Periander then know the Innocence 
 
 * and Fidelity of Melijfa,zndi^\ the Mifcries wHichProcles 
 *> had made her fuffer in her Imprifonment, 
 
 * The wretched King perceived his Credulity too late; 
 
 * gave way tohis Defpair, and flabb'd himfelf with the 
 « fame Poignard ,' but the Stroke was not mort?.h He was 
 
 * going to hft up his Arm a fecond time, but was with-» 
 « held. He threw himfelf upon the Body of Alelifa^ 
 
 * and often repeated thefe Words: Gr^'^^ Jupiter ! com- 
 
 * plete by thy Thunderbolts the PHnijhment which Aien hinder 
 
 * me from finifJoing! Ah Melifla ! Meliila ! ought the tender^ 
 < cji Live to have CQYicluded thm with the mo^ barbaroui 
 \ Cruelty! 
 
 * As- 
 
ifo 7X;<? Tr AViiL 8 o/CYRUS. 
 
 * Asbeuttcr'dthcfe Words he endeavour'd to tear ch 
 •• pea his Wound, but was hinder'd, and conducted to 
 
 * his Palace. Hecontinu'dtorefureallCoafohtion, and 
 ' reproach'd his Friends with Cruelty, for fcekingtoprer 
 *• ferve a Life which he detefted. 
 
 * There was no way to calm hi? Mind, but by repre- 
 ' fenting to him that he alone could punifh the Crimes of 
 
 * Frocks. This Hope quieted him, and he fuiFer'd him- 
 
 * felf tobefur'd. 
 
 « As foon as his Health was reflor'd, he went among aU 
 
 < his Allies, reprefenting his Difgracesand Affronts. The 
 « Thebans lent him Troops. He befieg'd Corinth^ took 
 
 * Procles Prifoner, and facrific'd him upon AleliJ[a\ 
 
 < Tomb. 
 
 * But /.jToz/^ro^ remained ftill at C(?r£^r<2, and refused ta 
 ' return to Corinth, that he might not fee a Father, who 
 ' had murder'd a virtuous Mother whom he tenderly 
 
 lov'd. Periandf^r dragg'd on the refl: of his unhappy 
 Life without enjoying his Grandeur. He had ftabb'd a 
 Wife whom he ador'd. Helov*d a Son who juftly ha- 
 ted him. At length, he refolv'dto lay down his Roy- 
 alty, crown his Son, and retire into the I fl-ind of Cor- 
 cyra, there for ever to lament his Misfortunes, and expi-» 
 r.te, in Retirement, the Crimes he had committed. Iri 
 order to execute this Defign, he ordcr'd a VelTel to Cor- 
 cyrHy to fetch Lycopbron home, inftrucfling the Meffen- 
 ger to perfii.ide him to return to Corinth, by telling him, 
 that his Father would fet him upon the Throne. He 
 fl.irter'd himfclf thit he fhould pacify the Prince's Ha- 
 tred by this Sacrifice, and was already preparing to place 
 the Diadem on his Head. He was impatient for his Ar- 
 rival, and went often to the Sea-fide. The Ship at 
 length appear'd. Pcri^wder ran with Engernefsto cm- 
 
 * brace 
 
The Travels of CYRUS. iif 
 
 « brace his only Son ,• but how great was his Surprize and 
 ' Grief, when he beheid Ljcophron in a Coffin ! 
 
 * The Corcyreans., groaning under the Yoke of Perian- 
 
 * der^ whof . Cruelties they abhorr'd, had revolted : and 
 « to extinguifti for ever the Tyrant's Race, the Son was 
 
 * mad„- the innocent Vidim of their Enmity againd the 
 « Father. Thefe barbarous Iflandersaflaffinated the young 
 
 < Prince, and fent his dead Body in the VefTel, as a Tefti- 
 
 * mony of their eternal Hatred. 
 
 » Periander, ftruck with this fad Spedacle, enters deep- 
 
 < ly into himfelf, difcovers the Wrath of Heaven and 
 
 * cries out ; / have violated the Oath made to a djing Father. 
 « / have refui'dto rejiore Liberty to my Countrymen, O Me- 
 
 * liiTa/ OLycophron! O vengeful Gods ! I have but tm 
 
 * well deferv'd all thefe Calamities 7vhich overwhelm me / 
 *■ He then appointed a pompous Funeral, and commanded 
 « all the People to be prelent at it* 
 
 Cyrusy who had beeiiatthofe Obfequics, underftocd, 
 fome Days after, that Periander had order'd two Slaves to 
 go by Night to a certain Place, and kill the firft Man they 
 ilhouldmeer, and then throw his Body into the Sea. The 
 King went thither himfelf, was murder'd, and his Body 
 never found, to receive the Honours of Burial. Having 
 given himfelf over to a Defpair beyond Example, he re- 
 folv'd to punilTi himfelf in this Manner, that his Shade 
 ttiignt continually wander upon the Banks of Styx^ and 
 never enter the Abode of Heroes. What a dreadful Se- 
 ries of Crimes and Misfortunes ! The Husband ftabs his 
 Wife, rebellious Subjeds affaffinate the innocent Son, and 
 the King procures his own Murder ! The vindictive 
 Juftice of the Gods, after having extinguifli'd the Ty- 
 rant's whole Family, purfues him beyond the Grave. 
 How dreadful a Spedaele, and how inflrudive a Leffoi* 
 for Cyrm I 
 
 He 
 
112 T^ff Travels ♦/CYRUS. 
 
 He made hafle to leave a Place fo full of Horror, went 
 toThucSt andfaw there new Monuments of the Misfor- 
 tunes of Kmr^s. He vifitr^d the Tomb of Oedipus and 
 yocafia; and lea'-nt the Hiftory of their unfortunate 
 Race, deliver'd up to ec: rnal Difcord. Above all, .he re- 
 mark'd, that this famous City had chang'd its Form of 
 Government, which was become Popular. He had ken 
 the like Alteration in feveral Cities oi Greece. All thofe 
 little States had been at firft Monarchical, but by the 
 Weaknefs or Corruption of Princes, were chang'd into 
 Rcpublicks* 
 
 THE 
 

 THE 
 
 O F 
 
 c I 
 
 BOOK V. 
 
 Y R: U S leaving Thebes^ and croffing 
 5(j?f//^, went into Attka^ and at length' 
 arriv'dat -^r/7fW. F :JiJ} rat u s -who thcfi 
 reign'd there, receiv'dthe young Prince 
 with all the Athenian Pclitcnefs, and 
 coT^duded him \.o his Palace, which was 
 of a noble, but fimple Kind of Archi" 
 teclure. Upon the Freezes were reprcfenred the Labours 
 ol- Hermkf.^ the Exploits of Thefeas, the Birth of Pal- 
 laSi and the Death of Codrns. They entcr'd by a vaft: Por- 
 tico of Pillars of the /o«/c/<. Order, into a great Gallery, 
 adorn'd with Paintings, Brafs and Marble Statues, and 
 with every thing which coiiM engage and chWm the Sight* 
 
 V 6 L. I, 
 
 Q 
 
 Cjriii 
 
114 7l;<r Travels^/ CYRUS. 
 
 Cjrtis (at down by Pijifiratus. Several Senators and 
 young Atheniam fcated themfelves round them upon rich 
 Carpets. A magnificent Repafl:, according to the Mode 
 oF the Country, was ferv'd up. The mofl: delicious 
 Wines were pour'd into Golden Cups, finely Wrought ; 
 but the Attkh^ Sdh, and Athenian Politenefs, which fea- 
 f'on'd the Converfation ot PiJiJiratHSy were the principal 
 Delicacies of the Entertainment. Daring the Regale, the 
 Pving entertain'd Cyrm^^'iih. a general Account of the Re- 
 volutions, which had happen'd in ths State, in his Time ; 
 of his Exile, Misfortune;, and Reftauration, after having 
 been twice dethron'd. He painted, in the moll: lively Co- 
 lours, all the Diforders of a popular Government, that 
 he might create an Abhorrence of ir. He feafon'd his 
 Difcourfe with hiflorical Remarks, agreeable Defcripti- 
 ons, and ingenious Turns, which delighted all theAf- 
 fcmbly. 
 
 Thus FiJiJlrmtHS artfully made ufe of the Charms of 
 Converfation, and of the Freedom ufual at Banquets, to 
 confirm his Authority, and gain the Good-will of the Ci- 
 tizens. The Senators, ^x\6.yoMX\£:^ Athenians ^ who heard 
 him, feem'd to forget their natural Averfion for Kings. 
 
 Cyrus pcrceiv'd with Pleafure, by this Example, the 
 Afc'endant which Princes, by their amiable Qualities, may 
 gain over the Hearts of thofe who have the greateft Aver* 
 fion to Regal Authority. 
 
 The next Day Cyrus fignify'd to Pijijlratus his Impati- 
 ence to be acquainted with Solonj whofe Reputation W35 
 fpread over all AJia, 
 
 This Philofopher, after his Travels, had refus'd to re- 
 turn to Athens-, becaufe Pijijlratus had caufed himfelf to 
 be declared King, But having underftood with how 
 
 much 
 
ry^^TRAVELS tf/CYRUS. 115 
 
 much Wifdom and Moderation ht govern'd, he was recon- 
 cil'd to him. 
 
 The Sage had chofen his Habitation upon Mars-Hill^ 
 where was held the famous Council of the Areopagus. 
 P//{/?r^/«i wou'd himfelf condud the young Prince, and 
 prefent him to the Athenian Law-giver, Solon^ though ii> 
 a very advanc'd Age, ftill preferv'd the Pvemains of his 
 lively Chearfulnefs, andthofe Beauties of the Mind which 
 never grow old. He embrac'd Cym with that affedion- 
 ate Tendernefs, which is natural toold Men, when young 
 Perfons feek their Counfels and Converfation, in order to 
 learn Wifdom. Pififiratus knowing that the Prince's De- 
 figninvifiting Solon, was to inform himfelf throughly of 
 the ^/^/'f^/i^w Laws, retir'd, and left them alone. 
 
 That they might difcourfe with the greater Liberty, 
 and more agreeably, the Sage conduced him to the Top. 
 of the Hill, where they found a delightful Verdure, and 
 feated themfelves at the Foot of a great Oak, 
 
 &' 
 
 From this Place they beheld the fertile Plains and craggy 
 Mountains oi Attica, which bounded the Viewononei 
 Side with an agreeable Mixture of every Thing moft fm/-! 
 ling and wild in Nature : On the other Side, i\\t Saronic 
 Gulph, widening by Degrees, open'd a Profped of fe- 
 veral Iflands which feem'd to float upon the Waves. Ai; 
 a greater Diftance the rifing Coafts of ArgoHs kt^'d. tQ 
 lofe themfelves in the Clouds, while the Sea which ap-. 
 pear'd to touch the Skies, terminated the View, and re-. 
 liev'd the Eye, weary with furveying (o great a Variety o£ 
 Objeds, ~ 
 
 Below, was the City of Athens, v/hich extended itf*]f 
 uponthe Declivity of a Hill. The numerous Buildings 
 rofe one ab6ve another, and their different Strudur^ 
 fhew'dthe different Ages of theRepubl.ick ; its firfl Sim- 
 plicity in the heroick Ages, andicsrifrng Magnificence in 
 
i\6 7he Travels of CYKVS/ 
 
 tlie Time of Solcfu In one Part might be lecn Temples 
 vith facred Groves, magnificent Pahces with Gardens, 
 and a great Number of ftately Houfesof a regular Archi- 
 tefture. In another a great many Towers, high Walls, 
 and little itregular Buildings, which difcover'd the warlike, 
 and ruftick Tafte ot antient Times. The River Illijfus, 
 which llowd near the Ciry, and winded through the 
 IMeadows, added a thoufand natural Beauties to thofe of 
 Art. ■ 
 
 Ix was in this agreeable Place th?,t Cjrns defir'd Solon to 
 give him an Idea of the State of Greece-, and particularly 
 of Athens. He thought it would p'.eafe the old Man, to 
 furniili hira with an Opportunity of recounting the Ser-? 
 vices he had done his Country i and the wife Lawgiver, 
 (atisfy'd his Curiofity in the following Manner : 
 
 « All iheGreecJan Families arcdefccnded from Hellcn S&ri 
 « of Dencdion^ whofe three Children gave their Names 
 
 * to the three Sorts of Greeks i ayf.olians, Doriws, and 
 « lonuws. Thefe People built thcmfelves feveral Cities, 
 « and from thofe Cities came Hercules., Tbcfeus^ Alinosy 
 
 * and all thofe firft Heroes, to whom Divine Honours are 
 
 * given, in order to fliev/ that Virtue can be rewarded on- 
 «: ly in Heaven. 
 
 •^ Egypt fiii\: infpir'd the Cr^f;^, with a,Tafl:efor Art^ 
 « and Sciences, initiated them into her Myfteries, and 
 '^ gave them both Gods and Laws. Greece beinj? thus ci- 
 « viliz'd, form'd itfelf by Degrees into feveral Rcpub- 
 
 < licks. The fupreme Council of the AmphitijoKes, ccm- 
 ^ pos'd of the Deputies of the principle Cities, united 
 1 them all in the fame View, which wa<, to prcferve Inde- 
 «; pencjance Abroad, and Union at Home. 
 
 *■ This excellent Corducfl: kept them clear of an un- 
 
 < br'dlcd Liccntioufnefs, andinfpir'd them with the Love 
 ^ of a Liberty regulated by Laws. Cue thefe pure 
 
 • '' ■ ' Maxims 
 
71;^Travels e/ CYRUS. 117 
 
 « Maxims did not always fubfift. Every Thing dcgene- 
 < rates among Men. Wifdom and Virtue have their Vi- 
 
 ciffirudesin the Body Politick, as Health and Strength 
 
 have in the Natural. 
 
 f Amongall thefe Republicks, ^thejjs and Lacedamoa 
 are without Comparifon the Principle. The Charader 
 of yithens is graceful Wit, refin'd PoKtenefs, all the a- 
 miable and converfable Virtues. That of the Spartans 
 is Magnanimity, Temperance, military Virtue, ana 
 Reafon ftript of all Ornament. The Atheni^s love the 
 Sciences and Pleafures : Their great Propenfity is to 
 Voluptuoufnefs. The Life of the Spartans, is labori- 
 ous and auflere ; all their PafTions have a Turn to Ambi- 
 tion. From the different Genius of thefe Nations have 
 proceeded the different Forms and Revolutions of their 
 Governments. 
 
 « LycHrgMS follow'd the Aufterity of his natur|al Tem- 
 per, and the rugged Genius of his Fellow Citizefts, 
 when he reform'd Abufes at Lacedamon. He confider'd 
 «he Happinefs of his Country as plac'd in Conquefl and 
 Dominion; and upon that Plan, form'dallthe Lawsof 
 Sparta, in which you have been inflruded. It was im- 
 poflible for me to imitate him. 
 
 « Athens in the Beginning had Kings, but they were 
 fuch only in Name. The Genius of this People was fo 
 different from that of the LacedAmonians, that it made 
 Royalty infupportable to them. The Power of their 
 Kings being almoft wholly confin'd to the Command of 
 their Armies, vanifh'd in time of Peace. We reckon 
 ten from Cccrops to Thefeni, and feven from Thefem to 
 Codrm, whomade a Sacrifice of himfelf to the Safety 
 of his Country. His Children yJ/<?<j/(?;z and A7/<?r/j, dis- 
 puted for the Throne. The Athenians took this Occa- 
 \ iion tc abolifli intirely the Regal Power, and declar'd 
 
 Juputr 
 
i i8 77?^ T R A V E L s •/ C Y R U S. 
 
 Jufiter fole King (^{Athens ; a fpscious Pretext to ftvouf 
 Rebellion, and to fhake oiF the Yoke of all fettled Au- 
 thority. 
 
 * In the Place of the King?, they created perpetual Go- 
 vernors, under the Name of Archom ; but this being 
 an Image of Royalty, appear'd Odious. That they 
 might not leave fo much as a Shadow of Regal Power, 
 they eftablilli'd Decennial Archom ; but their reftlefs 
 Humour was notyetfatisfy'd. They reduc'd the Du- 
 ration of thefe Magiftracies to one Year, that they might 
 the of tner take into their own Hands the Supreme Au- 
 thority, which they never transferr'd to their Magi? 
 Ibates but with Regret. 
 
 * So limited a Power was but ill qualify'd to keep fuch 
 refllefs Spirits within Bounds. Factions, Intrigues, 
 and Cabals fprung up every Day. Each Man, with a 
 Book of Laws in his Hand, would difpute about the 
 Senfe of them. The Men of the mofl lively Imagina- 
 tions are commonly the leaff iolid, and the mofl apt to 
 create Broils. They think every thing due to their fu- 
 p:rficial Talents. Under Pretence that all Men are born 
 equal, they endeavour to confound all Ranks, and preach 
 up a chimerical Equality, only that they therufelves may 
 get the Afcendant9 
 
 * The Council of Areopagus, inftituted by Cecrops, re- 
 verenc'd throughout all Jrecce-, and fo famous for its In- 
 tegritVj that the Gods a'-efaid to have rerpe(5^ed its Dc- 
 cifions, had no longer any Authority. The People 
 judo'd of every Thing in the lafl Refort; but their 
 Refolurions v/ere not fix'd and fleady, becaufe the Mul- 
 titude is always hiimerfomcand inconftant. The fmal- 
 lefl Umbrages heightned the Prefumption, provok'd 
 the Folly, and arm'd the Fury, of a Multitude corrup- 
 ted by an exceffive Liberty. 
 
 ? Athene 
 
71?7# Travels of CYRUS» tic? 
 
 « Athens continu'd thus a long time under an ImpoiTibi- 
 lity of growing more confiderable; happy, in being able 
 to preferve it felf from total Deftrudion, amidft DifTen- 
 tions which rent it in Pieces. Such was the Situation of 
 my Country when I undertook to remedy its Calamitiesi 
 
 * * In my firft Years I had given myfelf over to Luxu- 
 ry, Intemperance, and all the Pallions of Youth, and 
 was cur'd of them by the Love of Science, for which 
 the Gods had given me a Tafte froni rriy infancy. I 
 apply'd myfelf to the Study of Morality and Policy, in 
 which I found Charms, which foon gave me a Difguil 
 for a loofe and diforderly Life. 
 
 « The Intoxication of my Pafllons being difpell'd by 
 = ferious Reflexions, I beheld, with Concern, the fad 
 • Cinc'.'tion of my Cointry. I form'd by Degrees a 
 ' Dei nof providing a Remedy, and communicated my 
 ' Sen ineto Pi/ifirat/iSy who was likewife come off from 
 \ the Follies of Youth. 
 
 < You fee, faid I to him, the Miferies which threaten 
 us. An unbridled Licentioufnefs has taken the Place of 
 tnie Liberty. You are defcended from Cecrops, and I 
 fr ;m Codms, We have more Right to pretend to the 
 Royal Power than any other, but let us take care not to 
 sfpire to it. It would be a dangerous Exchange of Paf- 
 fions, to forfaVe Senfuality, which hurts only ourfelves, 
 in order to purfuc Ambition, which might be the Ruin 
 of our Country. Let us endeavour to be ferviceable to 
 it, without attempting to bring it under our Dominion* 
 
 « An Occafion foon prefented to facilitate my Projects. 
 « The ^^^m^«i chofe me to be Chief of an Expedition 
 « againfl the Megmmsy in order to recover from them 
 
 *Phit.UkQf Solan. 
 
 « tke 
 
120 TX^Tr A VELS 0/ CYRUS; 
 
 < thelflandof Salamit. I embark'd with Five hundred 
 
 < Men, mads a Defcenr upon the Ifland, took the City 
 
 * and drove away the Enemy. They ftill inlifted on the 
 « Juftice of their PretenfionSjand chofc the Laced^moniaKS 
 *■ tobe Judges of it. I pleaded the common Caufe, and 
 
 * gain'ait. 
 
 < Having by thefe Adions acquir'd an univerfal Repu- 
 
 * tation, the L^theniaas prefs'd me to accept of the Royal- 
 
 < ty; butlrefus'dit, and apply 'd my felf to cure the pub- 
 
 * lick Evils in Quality of Archon. 
 
 < The firfl: Source of all thofe Evils, was the exceffivc 
 
 < Power of the People. Monarchial Authority, mode- 
 
 * rated by a Senate, was the primitive Form ol Govern- 
 
 < raent in all wife Nations. I was defirous to imitate Ly- 
 « f«>'^//jintheEftablifhmentof it, but was too well ac- 
 
 < quainted with the natural Temper of my Countrymen, 
 
 * to undertake it. I knew that if they fuffered themfelve« 
 
 < to be ftripp'd of the Sovereign Pov;er, they would foon 
 
 * take it back again by open Violence. I therefore con- 
 ' tented myfelf with fetting Bounds to it. 
 
 * i was throughly fenfible, that no State can fubfifl: 
 
 * without fome Subordination. I diftributed the People 
 ^ into four ClafTes, and chofe an hundred Men out of each 
 
 * Clafs, whom I added to the Council-of Areopagus, I 
 
 < fliew'd thefe Chiefs, that fovereign Authority, of what 
 ' Kind foever, is but a neceffary Evil, for preventing; 
 
 * greater Ejvils ,• andthat it ought only to be employ'd to 
 
 * reftrain Mens Paflions. I rcprcfented to the People the 
 
 < MifchiefsthcyhadfufFer'dby giving themfelves up to 
 
 * their own Fury. P>y this Means, I difpos'd the one, 
 ' to command with Moderation j and the other, to obey 
 f with Readinefs. 
 
 * I caufed thofe to be punifli'd feverely, who taught, 
 « That all Mc^} are born ?<^t{inli that Merit only ought to rc" 
 
 * gulatis 
 
The Travels o/CYRtJS. tti 
 
 * gulate Ranks ; and that thegreateji Merit a Man cm have 
 « isWit, I made them fenfible of the fatal Confequences 
 
 * of fuch falfe Maxims. 
 
 ' I prov'd to them, that the natural Equality, which 
 
 * thofe Men talk'd of, is a Chimera, founded upon the 
 
 * Poetical Fables of the Companions of Cadmns, and the 
 
 * Children of Deucalion ; that there never was a Time, irt 
 
 * which Men rofc in that Manner out of the Earth, in a 
 
 * State of perfed Manhood ; that it was ridiculous to of- 
 
 * fcr the Sports of the Imagination for Principles,- that 
 
 * ever fince the Golden Age, the Order of Generatiort, 
 ' had made a neceffary Dependanceand a natural Inequali- 
 
 * ty among Men : And laftly, that paternal Authority 
 had been the firft Model of all Governments. 
 
 * I made a Law j by which it was ordained, 7%at eVeiy 
 
 * Alan who hadgiven no other Proof of his good Senje-, bnt 
 
 * lively Sallies of Imagination.^ florid Difconrfes^ and the 
 ' Talent of Talking upon all Suhje^is, without going to the 
 
 * Bottom of any Things jhouldbe incapable of publick^Em^ 
 
 * ployments,' 
 
 Here Cjr^s interrupted Solon^ and faid to him, * BuC 
 
 * after all, methinks Merit is what ought to make th^ Di- 
 ' ftindion among Men. Wit is the loweft Sort of Merits 
 
 * becaufe it is always dangerous when alone : But Wifdom* 
 
 * Virtue, and Valour, give a natural R-ight to govern* 
 
 * He alone ought to conimand others, who has mod Wil- 
 
 * domto difcover what isjuft, moft Virtue to adhere to 
 
 * it, andmoft Courage to put it in Execution* 
 
 < Merit, reply'd Solon, efTentially diftinguiflies Men, 
 « and ought folely to determine Ranks t But Ignorance 
 
 * and Paflions often hinder us from difcerning it. Self- 
 « Love makes each Man attribute ir to himfelf. The moft 
 < deferving are the mofl Modefl, and never feck to rule* 
 
 V o L. I, E. « Befides^ 
 
122 r/;*TRAVE L s of C Y RUS. 
 
 B. fides, that which appears to be Virtue, is fometimes 
 nothing but a deceitful Mask. 
 
 * Difputes, Difcord, and Ilkifion, would be endlefs, 
 if there was not fome Rule more fix'd, certain, and pal- 
 pable, than Merit alone, whereby to diftribute Ranks 
 and Degrees. 
 
 * Thefe Ranksare regular ed in fmallRepublicks by E- 
 ledion, and in great Monarchies by Birth. I confefs 
 it as an Evil to grant Dignities where there is no real Me- 
 rit, but it is an Evil which is neceflary, to prevent grea- 
 ter. You fee here the Source of almoft all political E- 
 {lablifliments, and the Difference between Natural and 
 Civil Right. The one is always conformable to the 
 raofl: perfect Jufticc ; the other is often unjufl: in the 
 Confequences, but is neceffary to prevent Confufion 
 and Diforder. 
 
 ' Ranks and Dignities are but the Shadows of real 
 Grandeur. The external Refpe(5l and Homage, which 
 is paid to them, islikewife but the Shadow of that E- 
 fteem which belongs to Virtue alone. Isit notanin* 
 ftance of great Wifdom in the firO: Lawgivers, to have 
 preferv'd Order in Society by eftablifhing fuch Regula- 
 tions, that thofe who have only the Shadow of Virtue, 
 arefatisfy'd wiih the Shadow of Efleem ? 
 
 * I underftand yo\i,pi'id Cjrusy Sovereignty and Ranks 
 are neceflary Evils, to keep the Pallions within Bounds. 
 The lower Sort ought to be content with meriting the 
 inter^-al Efleem of Men, by their fimple and modefl 
 Virtue ; and the Great fliould be perfuaded that nothing 
 but outward Homage will be paid them, unlefsthey 
 have true Merit. By this Means,the one Sort will not be 
 deje(5led with their low Condition ; nor the other pride 
 themfelves too much, in their Grandeur. Men will 
 become fenfible, that Kings are neceffary ; and Kings 
 
 < will 
 
7^^ Travels o/CYRUS, 125 
 
 * will not forget, that they are Men. Each Man will 
 
 * keep himfelf within his own Sphere, and the Order of 
 ' Society will not be difturb'd. I fee clearly the Beauty 
 
 * of this Principle, and am very irtipatient to know your 
 
 < other Laws. 
 
 « The fecond Source of the Miferies of Athensy faid 
 ' SoloHi was the excellive Riches of fome, and the extreme 
 ' Poverty of others. This terrible Inequality in a popular 
 
 * Government, occafion'd eternal Diforders. Idurftnot 
 
 * attempt to remedy this Diforder, by eftablifhing a Com- 
 
 * munity of Goods as at Sparta, The Genius of the A- 
 
 < theniansy which carries them to Luxury and Pleafures, 
 
 * would never have fuffered fuch an Equality : But in 
 
 < order to diminifh our Evils, I abolifh'd all Debts, I 
 
 * began by remitting thofe which were due to me. I en«. 
 
 * franchis'd all my Slaves, and forbad any one for the fu- 
 5 ture, to pledge his Liberty for what he borrow'd. 
 
 * I never rafted fo much Pleafure, as in relieving the 
 « Miserable. I retain'denoughformy ownPerfon, and 
 
 * was therefore rich,- buti efteem'dmyfeif poor, becaufe 
 
 * I had not fufficient to diftributa lomething to all the 
 
 < Unfortunate, I fpread abroad at Athens this ufefu^ 
 
 * Maxim, That all the Members of the fame Common' 
 
 * "Wealth ought to feel and compaffioxaie the Miferies of one a^ 
 ^ nother, as Parts of the fame Body » 
 
 * The third Source of our Mifchiefs, wastheMalti- 
 
 * plicity of Laws which is as evident a Token of the 
 
 * Corruption of a State, asaDiverfity of Medicines is of 
 ^ the Diftempers of Bodies. 
 
 ' Here again I could not imitateLyc^r^w/. Community of 
 
 * Goods, and an Equality of all the Members of a Rtpub- 
 ^ lick, render ufelefs a great many Laws and Forms which 
 
 * are abfolutely necefiary, where there is an Inequality oF 
 ^; Ranks and Property. I contented m y felf w ith aboli Q:i-». 
 
11^ 77?^ T R A V E L » <»/ C Y R U S. 
 
 « ing all thofe Laws, which ferv'd only to exercifc the 
 
 * Subtle Genius of the Sophifts, and the Skill of the Law- 
 « yers; referving only a fmall Number of fuch as were 
 
 * fimple, iliort, and clear. By this Means I avoided con- 
 tentious Chicane, that Monfter, produc'd by the idle 
 Subtlety of Men, to elude Juftice. I fix'd certain 
 Times for the final Determination of Law- Suits, and 
 ordain'd fevere and difgraceful Punilhments for the 
 Magiftrates, who fhould lengthen them, beyond the 
 Bounds pref'crib'd. Lafdy, I abolidi'd the too fevere 
 Laws of Dracoy which punifh'd the fmalleft VVeaknefsj 
 and the greateft Crime equally with Death, and I pro- 
 portion'd the Punifhment to the Offence. 
 
 * The fourth Source of Evils, was the bad Educatiori 
 
 * of Children ; nonebutfuperficialQualities, Wit, bright 
 
 * Imagination, and Gallantry, were cultivated in young 
 ^ Perfons. The Heart, Reafon, noble Sentiments, and 
 
 * folid Virtues, were negletfled. The Value, both of 
 
 * Men and Things, was rated by Appearances, and not by 
 
 * Reality. The ^/^f-wZ/zw were ferious about Trifles, and 
 ^ look'd upon folid Matters as too abftraded. 
 
 * In order to prevent thefe Mifchiefs, I ordain'd that 
 
 * the Council of Areopagus fhould fuper-intend the E- 
 < ducation of Children. I would not have them educa- 
 
 * ted in fuch Ignorance, as the Spartans^ nor confin'd as 
 
 * before, to the Study of Eloquence, Poefy, and thofe 
 
 * Sciences, which ferve only to adorn the Imagination. I 
 ^ would have them apply their Thoughts to all thofe Kinds 
 
 * of Knowledge which help to fortify Reafon, tohabitu- 
 
 * ate the Mind to Attention, and are ferviceable, for ac- 
 
 * quiring Penetration and Judgment .• The Proportion 
 
 * of Numbers, the Calculationof the Coeleftial Motions, 
 
 * theSrrudureof the Univerfe, the great Art of know- 
 ' ing how to mount up to firfl Principles, todefcendto 
 I Ccnfequences, and to open the whole Chain of Truths. 
 
 ^ Thefe 
 
The TRAVELSflf CYRUS. iz% 
 
 ^ Thefe fpeculative Sciences ncverthelefs, ferve only to 
 « exercife and cultivate the Mind, in the Time of Youth. 
 « Tht Athenians, in a riper Age, apply themfelves to the 
 
 < Study of the Laws, Policy, and Hiftory, to learn the 
 
 * Revolutions of Empires, the Caufes of their Rife, and 
 
 < the Occafions of their Fall ; in a Word, to every Thing 
 
 < which may contribute to the Knowledge of Man, ana 
 •• of Men. 
 
 * The fifth and laft Source of our Evils, was an un- 
 
 < bridled Tafte for Pleafures. I knew that the Genius of 
 
 < the AthenUm required Amufements and publick Shews* 
 
 < I was fenfible that I could not fubdue thofe Republican 
 
 < and untradable Souls, but by making ufe of their In- 
 « clination towards Pleafure> to captivate ^nd inftru(^ 
 •^ them. 
 
 « In the publick Shews, I caus'd to be reprefented the 
 
 < fatal Confequences of their Difunion, and of all the 
 « Vices prejudicial to Society. By this Means, Multi- 
 
 < tudes of Men, alTembled in the fame Place, were indu- 
 « ced to fpend whole Hours in hearingLeffons of a fublimc 
 « Morality. They would have been difgufted with dry 
 
 < Precepts and cold Maxims, and there was no way to in- 
 « ftrud, unite, and corred; them> but under Pretence of 
 « amufingthera. 
 
 < I fee very well, faid Cjrmt that you have confulted 
 f Nature more than Z.^c«r^«j has done. But on the other 
 
 < Hand, have you not been too indulgent to human 
 
 < Weaknefs? It feems dangerous in a Republick, which 
 « has always been inclin'd to Vokiptuoufnefs, to endea-^ 
 « vour uniting Men by their Tafte for Pleafures. 
 
 * I could not, reply 'd Soloyj, change the Nature of my 
 
 * Countrymen ; ray Laws are not perfed, |)ut are the beft 
 
 ' which 
 
125 7^^ Travels o/CYRUS. 
 
 * which they cou'd bear. L^curgtts foundy in his Spar* 
 
 * tofjsy a Genius, apt to all heroick Virtues. I found, in 
 ^ the Athenians., a Bent towards all the Vices, which make 
 ^ Men effeminate. I will venture to fay, that the Laws 
 
 * of Sparta., by carrying the Virtues to an Extreme, 
 ' transform them into Faults. My Laws, on the con- 
 ' trary, teiad to render even the Weakneffes of Men ufe- 
 ' ful to Society. This is all that Policy can do. It does 
 ■ not change Mens Hearts; it only reftrains their Paf- 
 
 fions. 
 
 < I thought, continu'd Sotony to have prevented, or 
 remedied, the greateftPartof our Evils, by the Efta- 
 blifhment of thefe Laws ; but the Reftlefsnefs of a Peo- 
 ple, accuftom'd to Licentioufnefs, occafion'd me daily 
 Vexations. Someblam'd my Regulations ; others pre- 
 tended not to undcrftand them : Some were for making 
 Additions to them ; others for retrenching them. I per- 
 ceiv'd then how ufelefs the moft excellent Laws are, 
 without a fix'd and ftable Authority, to put them in 
 Execution. How unhappy is the Lot of Mortals / By 
 endeavouring to avoid the terrible Evils of popular Go- 
 vernment, they run a Rifque of falling into Slavery : 
 By flying the Inconveniencies ot Regal Power, they 
 beconie expos'd, by Degrees, to Anarchy. The Path 
 of juft Policy is border'd on both Sides with Precipices, 
 I figh'd within my felf. I faw, that as yet I had done 
 ^ nothing, and finding PiJtfiratuSf I faid to him ; 
 
 * YoH fee all that I have done., in order to cure the Dip 
 
 < tempers of the State. My Remedies are all ufelefs^ for 
 ' "Want of a Phyfcian to apply them. This People is fo im- 
 
 < patient under a Yoke, that they dread the Authority of Laws y 
 • and even the Empire of Reafon itfelf Every one ivouldt 
 \ reform them after his own Fafnon. I am going to abfcnt 
 f my felf from m) Country Ten Tears. I pall avoid., by that 
 y A leans ^ the Perplexity andTroublc I am d^ily expos'd s/fy 
 *■ of adding tOy multiplying., mdfpoilingy the Simplicity of my 
 
71^^ Travels o/ CYRUSi 127 
 
 Laws. Endeavour to accuflom the Athenians to tl>em in 
 my Ah fence', and fujfer no Alteration in them, I have 
 refus d to accept the Royalty ^ which was ojfefd me. A 
 true Legijlator ought to be dif-interefted. But for you, Pi- 
 fiftratus, your military f^irtues qualify you for fubduing 
 Adens Papons , and your natural Humanity will hinder you y 
 from ahujing your Authority. Make the Athenians y«^- 
 je^i without being Slaves i and refrain their Licentioufnefs . 
 without taking away their Liberty. Avoid the Title of 
 King, and content yourfelf with that of Archon. 
 
 « After having taken this Refolution, I travei'd into 
 
 * ^lyP^ ^"'^ -^'** Pifflratus, in my Abfence, mounted 
 
 * theThroie, notwithftandingthe Ave^fionofthe^«t/J^- 
 < nians to Regal Power. His Addrefs and his Courage 
 
 * rais'd him to it, and his Mildnefs and Moderation main- 
 
 * tain him in it. Hediftinguifhes himfelf fromhis Coun- 
 
 * try-Men, chiefly by an exafl Submiffion to the Laws ; 
 
 * and he leads a fimple Life, without affefting Pomp. Be- 
 
 * fides, the Athenians refped him, as he is defcended from 
 < Cecrops, and has only refum*d the Authority of his 
 
 * Anceftors, for the Good of his Country. As for me, 
 
 * I fpend my Days here in Solitude, without meddling 
 
 * with the Government. I content myfelf with prefid- 
 ' ing in the Senate of Areopagus, and explaining my Laws* 
 
 * when any Difputearifes, about ther Meaning. 
 
 The Prince of Perfa faw clearly, by the DKcourfe of 
 SoloOi the Inconveniencies of a popular Government, and 
 that defpotic Power in a Multitude is more infupportablc, 
 than abfolute Authority in a fingle Perfon. 
 
 Cyrus having inftruded himfelf in the Laws of Solon^ 
 and the Government of the AtheyJtans, apply'd himfelf 
 afterwards to learn their military Strength. It confifted 
 chiefly in their Fleets. Pijiftratus conduced him to Phd* 
 lerus, a Maritime Town, fituated at the Mouth of the 
 Ilifus. This was the ordinary Place of Retreat for the 
 
 AtheniaH 
 
an n^TRAVELS <»/ CYRUS. 
 
 u^theniAH Ships ; for the famous Port V^tAHi was made af- 
 terwards by Themijiocles, 
 
 They went down the River, accompany 'd by u^rafpeSf 
 and feveral Athenians^ in a Bark made on Purpofe. While 
 delightful Mufick charm'd the Ear, andgovern'd the Mo- 
 tion of the Oars, Ptfjiratus difcours'd with the Prince, of 
 the Strength of the Athenian Fleet ,• the Schemes he was 
 laying to augment it; the Advantages which might be 
 drawn from it, for the Security of Greece^ againfl foreign 
 Invafions; and laftly, of the Ufefulnefs of Commerce 
 ■with Regard to the Naval Force. 
 
 * Hitherto, faid he, the Athenians have apply'd their 
 
 * Thoughts rather to grow rich than great; and this 
 « has been the Source of our Luxury, Licentibufnefsj 
 
 * and popular Difcords. Where-ever a People carry on 
 
 * Commerce only to increafe their Wealth, the State is no 
 
 * longer a Republick, but a Society of Merchants, who 
 
 * have no other Bond of Union, but the Defire of Gain. 
 « The generous Love of their Country is no longer 
 
 < thought of, and they imagine they may renounce it, 
 
 < when the publick Good interferes with their private In- 
 
 * tereft. 
 
 * I have endeavour'd to prevent thefe Mifchiefs. Ma- 
 
 * riners are bred up in our Merchant Ships, who are al- 
 
 * ways in a Readinefsto Man our Fleets. Thefe Veflcls 
 
 * fubfift by their Trade in Time of Peace, and they ferve 
 
 * to the Defence of the Country, in Time of War. By 
 
 * this Means, Commerce contributes, not only to enrich 
 
 * the Subjed, but toaugttient the Strength of the State. 
 
 * The publick Good unites with the Inrercfl: of each pri- 
 
 * vate Subjed, and Trade does not in the leaft diminifh 
 
 * military Virtue.* 
 
 In this Manner Pi0ratus entertain'd CyrttSf till they 
 arriv'd at PhaUrm* This. Port was in Form of a Cre- 
 
 fcent. 
 
71?^^ Travels of CY KXJS. itp 
 
 fccnt, great Chains went from one Side to the other, as a 
 Barrier for the Ships; while feveral Towers, at certain 
 Diftances, ferv'd to defend the Mole. 
 
 Pi/iftratas had prepar'd a Sea-Fight. The VefTels are al- 
 ready rang'd in Order, a Foreft of Mafts forms on one Side 
 three Lines of a vail: length, while an oppdfite Fleet, in 
 Figure of a Half-Moon, prefents anoppolite Foreft upon 
 the Water. The heavy arm'd Soldiers are pkc'd upori 
 the Decks, the Bowmen and Slingers at the Prow and 
 Poop. 
 
 The Combat lafted fome Hours;, to let the Prince fee all 
 the different Ways of working a Ship in a Sea-Fight. As 
 foon as it was over, Cjms went down to the Port, to con- 
 fider the Structure of the VefTels, and to learn the Names 
 and Ufes of all their feveral Parts. 
 
 The next Day, Cjrm returned with PiJiflratHSi in a 
 magnificent Chariot, by a Terrafs which ran along the 
 Banks of theFviver IlipiSt In the Way, he defir'd the 
 King of Athens to give him a more particular Account, 
 than he had done at firll:, of the various Revolutions which 
 had happen'd under his Reign. Fififtratui fatisfy'd his 
 Curioflry in the following Manner. 
 
 * You know that when I firft fooii'd the Defign of 
 ^ making myfelf King, the State was rent in Pieces by 
 « oppofite Fadions. Megacles was the Head of one Par-> 
 
 * ty, and Ljcurgus led the other. Solon put an end to our 
 
 • Divifion* by his wife Laws, and went foon after into 
 « Afia. 
 
 « In his Abfence, t gained the Hearts of the People* 
 
 * and by Artifice and Addrefs, obtain'd Guards for my 
 < Perfon. I made myfelf Mailer of the Fortrefs, and 
 
 • was proclaim'd King. 
 
 Vol, L S * la 
 
ijo 7he Travels of CYKVS: 
 
 * In order to.engage more throughly the Good-will of 
 
 * the People, I fli^.^hted any Alliance with the Princes of 
 
 * Greece, and marry'd Phj/a, Daughter of a rich ^theni* 
 ' arty of the Phxane^n'Vnbz. Love united with Policy, 
 
 * Befides her furprizing Beauty, flie had all the Qualities 
 
 * worthy of a Throne, and all the Virtues of a noble 
 
 * Soul. I had lov'd her in my Youth; but Ambition 
 ' had divcrtedmy Paffion. 
 
 * I govern'd in Peace for feme Years ; but at length the 
 
 * Inconftancy of the ylthenians i"hew'd itfelf anew. Ly- 
 ' cttrgtis rais'd a Murmuring amonq the People againft me, 
 
 * under Pretence that I had exhaufted the publick Trea- 
 
 * fury, to maintain ufelefs Fleets ; and he laid a Plot to 
 ' take away my Life. He communicated his Delign to 
 
 * A^egacUs, who abhorr'dtheTreafon, and gave me No- 
 
 * tice of it. 
 
 * I took all polTible Precautions to avoid falling a Vidim 
 
 * to the Jealoufy of Lycargfis, The Traitor however 
 ' found Means to caufe an Infurreftion, and the Fury of 
 
 * thePcople rofe to fuch a Height, that they fet Fire to my 
 
 * Palace in the Night. I ran to the Appartment of Phya^ 
 
 * but it was already confum'd by the Flames, and I had but 
 
 * jufl: Time enough to favemyfelf, with my Son Hippias, 
 
 * I efcap'd in the Dark, and fled to the Ifland of Salamis, 
 
 * where I conceal'd myfelf for tv/o whole Years. I 
 
 * doubted not but that /^/j;^ had perifh'd in the Flames; 
 
 * and how great focver my Ambition was, her Death af- 
 
 * fedied mernfinitely more than the Lofs of my Crown. 
 
 * In the mean while y^/f^^c/rj became jealous of Lycur^ 
 
 * gHSy and their Differences threw the City again into the 
 ' utmoft Confufion. I gave Megacles Notice of my E- 
 
 * fcape, my Lofs of Phya, and the Place of my Retreat. 
 
 * He fent a Propofal to me to return to jithens, and offer'd 
 
 * me his Daughter in Marriage. 
 
 * In. 
 
n^ Travels c/CYRUS.' 151 
 
 * In order to engage the Athenians to come irvto our 
 Meafures, we had recourfe to Religion, and corrupted 
 the Priefts of Minerva, I left the Ifland of Salamis 5 
 but before I enter'd y^thens, I ftop'd at a Temple, fome 
 Furlongs from the City ; There I found Megacles who 
 waited for me, with divers Senators, and a Crowd of 
 People. Sacrifices were ofFer'd, and the Entrails of the 
 ViSims examin'd, upon which the High-Prieft declared 
 intheNameof the Goddefs, that her City cou'd not 
 be happy but by reftoringme,- whereupon I was crown'd 
 with Solemnity. The better to impofe upon the Peo' 
 pie, Megacles chofe out, from among the young Prieft* 
 effes, herwho was of the moftMajeftick Stature. She 
 was arm'd like the Daughter of Jupiter^ the dreadful 
 zy^gis was upon her Breaft, and fhe held in her Hand a 
 fhining Lance ; buther Face was veil'd, I feared my- 
 felf with her in a Triumphal Chariot, and we were con- 
 ducted to the City : Trumpeters and Heralds v/ent be^ 
 fore, and cried with a loud Voice, People of Athens-, 
 Receive PififtratUF, whom Minerva, rejolv'mg to honour 
 above all other Mortals^ brings backjojou bj her Priejlefs* 
 
 ' The Gates of the Town were immediately opcn'd, 
 and we went diredly to theFortrefs, whcremy Marriage 
 was to be celebrated. The Prieftefs ftept dov/n from her 
 Chariot, and taking me by the Hand, led me into the 
 Inner- Appartment of the Palace. As foon as we were ^l' 
 lone, fhe took off her Veil, and Iperceiv'd that it v/a-; 
 Phja. Imagine the Tranfports of my Joy. My Love 
 and my Ambition were both crown'd the fame D:?y. She 
 gavemeabrief Account of herefcapingihe Flame", of 
 the Search fhe had made for me, the Report that had been 
 fpread abroad of my Death, and of herietiring to ths 
 Temple of Mifterva, 
 
 • Megacles, feeing all his Proie(3:s difconcerted, em- 
 4 ploy'd his Thoughts to difooffefs me again. He per- 
 
 S. s «- i'uadcd 
 
^ji The TRAVELSi/CYRUS: 
 
 ^ fuaded himfelf that I had aded in concert with Phja td 
 
 * deceive him by falfe Hopes. He fprcad a Rumour at 
 
 * uithensy that I had corrupted the Pontiff, and had em- 
 
 * ploy 'd Religion to impofe upon, and abufe, the People. 
 f They rofe in Aims againft: me a fecond Time, and be- 
 
 * (ieged theFortrefs. Phja, feeing the cruel Extremities 
 
 * towhichi wasreduc'd, and apprehending the EfFeds I 
 f might feelof the Fury of an enraged Multitude, found 
 
 * Mcan<; to efcape from the Fortrels, leaving behind her 
 
 * this Letter. 
 
 * It were unjufi to deprive the Athenians of a Kingi Uks 
 f PifiRratus, He alone can preferve onr Country from De^ 
 
 * Jirutlion. I oHght tofacrtjice mjfeif to its Happinefs ; and^ 
 f the Goddefs injpires me to make this Sacrifice^ in behalf of 
 f her Favourite City, 
 
 * This Example of Generofity filPd me with Admira- 
 
 * tion, overwhelm'd me with Sorrow, and redoubled my 
 J Love. I made the bittereft Complaints. 
 
 * u4h ! too gencrous-i too cruel Phya, You undoubtedly de* 
 ' ceive yonrfelf. The Gods never command any thing contra- 
 
 * ry to Duty ; nor does Religion cancel Obligations founded 
 5 ujfon Ftrtue, 
 
 * MegacleS) being inform'd of Phya's Flight, fufpend- 
 ^ ed the Siege, and offer'd me Peace, upon Condition, 
 
 * that I wou'ddivorce the Queen, and marry his Daugh- 
 
 * ter. But I refolv'd to facrifice my Crown, rather than 
 
 * betray rny Glory and my Love. The Siege was renew'd 
 ' with more Vigour than ever, and after long Kefiftance, 
 
 * Iwasoblig'dtoyield. I kit^ticay and made uiyE'- 
 
 * (cape to £/^^£P^, 
 
 * I wander'd a great while in that Countfy, till being 
 
 * difcover'd and perfecuted by Aiegacles^ I retir'd into the 
 I liland of JXjAxfis* I i^nter'd into the Temple of Pallof, 
 
 « lituated 
 
Ti&tf TRAVEts tfCYKVS: 135 
 
 ■ fituated near the Sea-Coaft, to pay my Devotions to the 
 ' Protedrefs of Athens, Juftas I had ended my Prayer, 
 ' I perceiv'd an Urn upon the Altar, and going near it, I 
 ^ read this Infcription. Here reft the j4jbes of 'Fhyiy •whofc 
 
 * Love to Pififtratiis and her Country wade her a willing 
 f yiElimto thetr Hapfinefs, 
 
 * This mournful Speaaclerenew'd all my Sorrows ; yet 
 
 * cou'd I not tear myfelf away from that fatal Place. I 
 
 * often went to the Temple to bewail my Misfortunes. 
 
 * It was my only remaining Confolation in this lonely 
 
 * Condition, in which I fuffer'd Hunger, Thirft, the In- 
 
 * clemency of the Seafons, and all the Hardships of a ba- 
 
 * nifh'd Man, who dares not confide in any Perfon, nor 
 
 * has any Afylum, but in Forefts among wild Beaftj. 
 
 ^ One Day, while I was plung'd in the mofl: melancho- 
 
 * lyRefledions, and in a profound Silence before the Al? 
 
 * tars, Iknownot^jvhetherijiaVifion or a divine Dream, 
 ^ but the Temple feem'd to fhake, and the Top of it to 
 
 * open; I beheld -Mwrz'^ in the Air, in the fame Form as 
 ^ when (he came out the Head of Jupiter-^ and I heard her 
 
 * pronounce thefc Words in a majeftick and threatning 
 
 * Tone : It is thus the Gods pumJJy thofe who abufe Religion^ 
 
 * bj maJ^ng hfukfervient to their jimhition. My Soul was 
 
 * feiz'd with a facred Horror. The Prefence of the God- 
 
 * defs confounded me, and laid open before my Eyes all 
 
 * my Crimes, Icontinu'da great while without Senfs 
 ' or Motion, 
 
 * From that Time my Heart was changM. T difcern'd 
 ^ the true Source of all my Misfortunes. I detefted that 
 y falfe Policy, which makes ufe of Wiles, Artifice, and 
 
 * mean Di ffimularion. I refol v'd to follow other Maxinw 
 
 * for the Future ; to employ no Methods, but what were 
 
 * noble, juftand magnanimous ; and to make it my Endea- 
 
 < vour to render the Athenians happy, in Cafe I was refto- 
 
 < red. The Gods were appeas'd, and deliver'd me from my 
 I Exile, ' - . € yiy 
 
1J4- TXtf Travels <»/ CYRUS. 
 
 * My Son Hippias engaged the j^rgians, and fcveral 
 
 * CxiK^oi Greece, toalUftmc; I went and join'd him in ' 
 
 ♦ ylitica. I firlt took Marathon, and then advanc'd to- 
 « ■w:kxd'i Athens. T\\z At he mam czmQOMioi rhe City to 
 
 • give me Battle. 1 lent Tome Children on Horfeback to 
 » th^m, to afTure them that I did not come to invade their 
 < Liberties, buttoreftorethe Lav/s of .S'o/oj/. This Mo* 
 
 * deration remov'd their Fears, they receiv'd roe with Ac- 
 
 ♦ chmations ot Joy ; lafccnded the Throne a thirdr^im?, 
 
 * and my lUign has never lince been diftusb'd."* 
 
 While Cjriii Raid at Athens j P0raiws ^^nek Seidh >:on- 
 dm5led him often to the Theine, ^fe-Iy Edifices, ponr«» 
 pous Decorations, and the nice Ivui^, ^yhich .have been 
 llnceobferved, were not then known^ Tragedy wa> not 
 in that Perfeflioa to which it was brought by .Vo^W/^x; 
 but it anfwer'd all the Vjjws of Policy, for which it was 
 introduc'd. >» 
 
 Jfk- 'ii ''- 
 
 The Gr^e/^ Poets, in their Dramatic \^Tiormances, uCu^ 
 ally reprtfented the Tyranny of Kjngs, in order tO 
 ftrengthei-i the Averfion which the Athti^ans had to Roy- 
 alty : But Pilifcratus^w^diQd the Deliverance of Andro- 
 meda to be afted. The Poet had fcatrer'd, throughout his 
 Tragedy, feveral Strokes of Panegyrick, which werethe 
 more delicate, as they mi^ht beapply'd, not only to Pfr- 
 li-nSy bi^tto Cjr/^j, who was defccnded from him. After 
 j'^ his, ^^o« led the young Prince -^ Areopagus, to take cl 
 JlepaR there ; which was more frugal than that at the Pa- 
 lace of /''//ry?r4/«^, but nor lefs agreeable. During theEn- 
 tertainmcnt,Ci'r;/jf defir'd the old Sage to explain to him the 
 Natuie, Deflgn, and principal Parts, of Tragedy, which 
 Jiedidnot yet underftand. Sokriy who was himfelf a Po- 
 et, anfwer'd : 
 
 < The Theatre is a living Picture of the Virtues anc^ 
 « Paffionsof Men. Imitation deceives the Mind into a 
 
 '. I^elief, 
 
71?;? Travels o/CYRUS. 1^5 
 
 «' Belief, that the Objeds are really prefentj and not re- 
 
 * prcfented.* 
 
 * You have formerly read our Poet, Homer ; the Dra^ 
 
 < ma is only an Abridgment of Epic-Poefy. The one is 
 ' an Adion recited, the other an Hdionreprefcnted. The 
 « one recounts the fucceflive Triumphs of Virtue and 
 ' Courage over Vice and Fortune ; the other reprefents 
 « theunforefeen Mifchiefscaus'd by the Paffions. The 
 
 * one mrf ■3!QO\in6.vj\l]\x.\\tA4arvelloHS^r\<\SHperr2aturali 
 
 * becaufe it treats of heroick Virtues, which the Gods a- 
 
 * loneinfpire; but in the other, where human Paffions 
 
 < prevail, the Natrtral^ muftbc joined with the Surpri- 
 
 < si.ing to fliew the Efred and Sport of thofe Paffions.The 
 « heaping Wonders upon Wonders, tranfports the Mind 
 
 * beyond the Limits of Nature, but it only excites Ad- 
 
 * miration. On the contrary, by defcribing the EfFeds 
 
 * of Virtue and Vice, both without and within us, Man 
 
 * is brought to fee and know himfelf j the Heart is touch'd 
 
 * v/hile the Mind is diverted. 
 
 < The Virtuous^ the Vfeful^ and the u4greeable, muft 
 
 < be united, in order to reach the Sublime, The mofl 
 
 < beautiful Flowers, Graces, and Paintings, only pleafe 
 
 < the Imagination, without fatisfying the Heart, or im» 
 
 < proving the Underftanding. Solid Principles, noble 
 « Sentiments, and various Charaders muft be difpers'd 
 
 * throughout, in ordcrtodifplay to us. Truth, Virtue, 
 
 < and Nature. Man muft be reprefented as he is, and as 
 « heappears; in his native Colours, and under his Difgui- 
 
 < fes ; that the Pidure may refemble theOriginal,in which 
 
 * there is always a Contrnft of Virtues and ImperfedionT. 
 « Neverthelefs it is ncceifary to conform to the Weaknefs 
 
 * of Mankind. Too much moralizing difgufls ; too 
 
 * much Reafoning tires. Wemuflturn Maxims into A- 
 '.dion, convey noble Sentiments by a fingle Word, and 
 
 * inftrud rather by fhe Manners- of the Hero, than by 
 
 * hisDifcourfe. 
 
 « Thefe 
 
Ij/f 7tr*r T R A V E L 5 »/ C Y R U S. 
 
 * Thefe are the ^reat Rules founded upon human Na- 
 
 * ture, and the Springs which muft be put in Motion to 
 « make Pleafure ferviceable to Inftrudion. I forefee that 
 
 * one Day thefe Rules may be iraprov'd, by introducing 
 
 * into fuch Entertainments, all the Arts of Imitation,' 
 ' Painting, Mufick, and Dancing, as well as Poefy. Hi- 
 
 * therto I have contented my felf with making the Thea- 
 
 * tre a School of Philofophy^ for the young Athenians j 
 
 * and ufefui to their Education. It argues an Ignorance 
 
 * of human Nature, to attempt to lead it to Wifdom at 
 
 * once by Conftraint and Severity. During the Sprightli- 
 
 * nefs and Fire of Youth, there is no fixing the Attention 
 
 * of the Mind, butby amufingit. This Age is always 
 
 * upon its Guard againft Precepts ; and it is therefore ne- 
 
 * ceffary to difguifc them, under the Form of Pleafure.' 
 
 C^THS comprehended bv this the great Defigns, both 
 J*ohtical and Moral, of the Theatre ; and faw clearly at 
 the fame Time, that the principal Rules of Tragedy are 
 not arbitrary, but taken from Nature. He thought he 
 could not better fliew his Thankfulnefs to Solon for his In- 
 ftrudions, than by letting him fee the Impreffion they 
 had made upon him. 
 
 * I now perceive, faid hcj i\\zix\\Q Egyptians i.xt much 
 
 * in the wrong to defpife the Greekj^ and efpecially you 
 
 * Athenians. They look upon your Graces, your Deli- 
 
 * cacies, and your ingenious Turns, as frivolousThoughts, 
 
 * fuperfluous Ornaments, and childiih Prettineffes, which 
 
 * denote a Puerility of Mind, and a Weaknefs of Genius, 
 
 * which will not fuffer you to rife higher. But I fee that 
 « you have finer Sentiments than other Nations ; that you 
 
 * are well acquainted with human Nature ; and know how 
 
 * to make Pleafures in{l:^u<5live. The People of other 
 
 * Countries are only affe(5led with mafculine Thoughts, 
 ' violent Motions, and bloody Caraftrophes. It is fof 
 
 * "vrantof Senfibilitythatwedonotdiftingui(h,likeyou, 
 
 « the 
 
The TraV£LS o/CYRUS. 137 
 
 < the different Shades of human Thought and Paffioni 
 « We are not acquainted with thofe foft and fweet pka- 
 
 * fures, which arife from delicate Sentiments.' 
 
 Upon thl§ Solon cduld not forbear embracing hirri, and 
 faying : ' Happy the ISIation that is govern'd by a Prince: 
 
 * who travels over the Earth and Seas, to carry back intd 
 
 * his Country all theTreafures of Wifdom. Rememberi 
 O Cjrm ! remember one Day the Sentiments with which 
 the Gods now infpire you. I repeat to you what I faid 
 to Croe/ftSj King of Lydia : JVo Adan can be call'd H a P- 
 p Y till he is dead. I forefee his Misfortunes and your 
 Conquefts. Succeffes are far inore to be dreaded t hart 
 Adverfiries. Always remember that the true Glory of 
 a King confifts in reigning over Men, whom he renders 
 happy by his Beneficence, and good by his Virtues.* 
 
 *f he young Prince, at parting, made the fame Promifel, 
 to Vijifiratm, which he had made to Chilo and Leonidas., of 
 being ever a faithful Ally to Greece. He erabark'd, with 
 Arafpesy at the Port of Phalemsy in a Rhodian Veflelj 
 which was bound for Crete, 
 
 Cyrus's Defign in going thither, was liot only to flud]^ 
 the Laws of Minos, but likewife to fee Pythagoras, who* 
 had flopp'd there in his Way to Croton. All the Eafcerri 
 Magi, whom that Sage had feen in his Travels, had fpo- 
 ken of him to the Prince with Encomiums. He was e- 
 fteem'd the greateft Philofopher of his Age, andtoun^ 
 dcrfland, heft of all Men, the ancient Religion of Or* 
 fhetis. His Dilpute with Anaximander, the Naturalill, 
 had fill'd all Greece with his Fame, and divided all the 
 Learned. Jlrafpes had been inform'd of this Matter by 
 the Philofophcrs of Athens, and during the Voyage,- gave 
 Cyrtii the following Account of it : 
 
 * Pithagoras, who was defcended from the ancient Kin^s 
 
 * of the Ifland of SemoSy had b:en captivated with the 
 
 Vor., I, T " « Charms 
 
1^8 71;«Travel$ o/ CYRUS. 
 
 Charms of Wifdom from his tendered Years. He dif- 
 cover'd, even from that Time, afuperior Genius, and 
 a fovercign Tafte for Truth. Not finding at Santos any 
 Philofopher, who cou'd fatisfy his eager Thirft for 
 Knowledge, he left it at Eighteen Years of Age, to 
 feek elfewhere what he could not meet -with in his own 
 Country. After having travell'd for feveral Years in 
 Egypt and yljia^t he return'd Home, fraught with all the 
 Sciences ot the Chaldeansy EgjptianSi Gymnofophifiest 
 and Hebrews, 
 
 * The Sublimity of his Genius was equal to the Extent 
 of his Learning, and the excellent Qualities of his Heart 
 furpafs'd both. His lively and fertile Imagination did 
 not hinder thejuftnefsof his Reafoning. 
 
 < -^»4Ar//»4Wer had gone from his own Country, Mi' 
 lettiSy to the Ifland of Samos. He had all the Talents 
 which can beacquir'd by Study ; but his Underftand- 
 ing was more fubtile than folid, his Notions more learned 
 than luminous, and his deluding Eloquence full of So- 
 phiftry. He was impious in the very Bottom of 
 his Soul, yet affcdcd all the outward Appearances of an 
 extravagant Superffition. He held, as Divine Truths, 
 all the Fables of the Poets, and fluck to the literal Senfe 
 of their Allegories. He adopted all the vulgar Opini- 
 ons as Principles, in order to degrade Religion, and 
 make it monftrous. His Impiety did not proceed only 
 from theVanity of making himfelf theHead of a new Seft, 
 but from ill Narure.He hatedMankind,and to gratify his 
 Humour, endeavour'd to deftroy all the true Pleafures of 
 the Mind, and all the fweet Hopes which the Idea of 
 Immortality infpires. 
 
 ' Pythagoras loudly oppos'd his mifchievous Maxims, 
 ;tnd endeavour'd to purge Religion of thofeabfurd Opi- 
 nions which dijlionour it. ^naximander^ covering 
 ■,v, himfelf with the Veil of a deep Hypocrify, took Oc- 
 « cafion from thence to accufe him of Impiety. < He 
 
T^tf Travels */ CYRUS; 13^ 
 
 * He fecretly made ufeof all Arts to incenfe the Pe<J^ 
 pie, and alarm PoljcrAteSy who then reign'd at Sarms^ 
 He addrefTed himfelf to all the Sefts of Pkilofophers, 
 and to the Pricfts of the different Divinities, to per- 
 fuade them that the Sumim Sa^, by teaching the 
 Unity of one fole Principle, deftroy'd the Goas of 
 Greece, The King efteem'd and lov'd Pythagoras* Ne- 
 verthclefs he fuffcr'd himfelf to be furpriz'd and impos'd 
 upon, by the artful Reprefentations, which .^/*jc/w/i«- 
 der contrived to have laid before him. The Sage was 
 banifli'd from Court, and obliged to quit his Coun- 
 try.* 
 
 This Story gave Cyrus a greater Defireto fee the Phil^^ 
 fopher, and to learn the Particulars of his Difputc. 
 
 The END of the Firfl FoUtme: 
 
I 
 
THE 
 
 TRAVELS 
 
 b F 
 
 C T K V & 
 
 In Two Volumes. 
 
 To whjcii is annex'd, A 
 
 DISCOURSE 
 
 UPON THE 
 
 Theology and Mythology 
 
 of the ANCIE N T S^ 
 
 By the ChevalierKAMSAY, 
 VOL. II. 
 
 D V B L I N '. 
 
 pVintcd in the Year M D C C X X V 1 1 T. 
 
■KMtn ^amt > .m-jj Ma r" T ' i afc " a p 5EJ*.^*-J i 
 
 
 '4' - 
 
 «tt fui«».T»r»- .,-..T.-^.»»nr.an-f— -»-iiriif iirmm inri nrrri nirwir iiwiYM 
 
 
 THE 
 
 TRAVELS 
 
 O F 
 
 BOOK VI. 
 
 T RU S Toon arriv'd in Crete^ and went 
 llrait to CmJJliSj the Capital of that 11- 
 land, where he beheld many ftately Edi- 
 fices. The moft wonderful of them all, 
 were the famous Labyrinth made by Dc€- 
 daJus^ and a Temple of Jupiter Olympius. The C;r- 
 tans reprefented that God without Ears, to denote 
 that the Sovereign Lord of the Univerfe has no 
 need of bodily Organs to hear the Complaints and 
 Prayers of his Creatures*. 
 
 V O L. 11. 
 
 *Plut o/IfisScOiiris. 
 
 A 
 
 This 
 
77?^ T R A V E L s <?/ C Y R U S. 
 
 This magnificent Building flood within a large 
 Enclofurc, in the midft of a facred Wood. The 
 Entrance into it was thro' a Portico of twenty Pil- 
 lars of oriental Grenate. The Gate was of Brafs 
 finely carv'd. Two large Figures adorn'd the Por- 
 tal, the one ^eprefenting Truth^ the other Jufiice, 
 The Temple was an immenfe Arch, which let in 
 the Light only above, in order to hide from the 
 Eye all Obje6ts abroad, except the Heavens. The 
 Infide was a Periftyle of Porphyry and Numidian 
 Marble. 
 
 At certain Diftances one from another, were fe- 
 veral Altars confecrated to the Celeftial Gods, with 
 the Statues of Terreftrial Divinities between the 
 pillars. The Dome was covered on the Outfide 
 with Plates of Silver, and adorn'd on the Infide 
 With the Images of Heroes who had been deify'd 
 for their Merit. 
 
 Cyrus enters this Temple. The Silence and Ma- 
 jcfty of the Place fill him with Awe and Refpeft. 
 He prollrates himfelf, and adores the Divinity pre- 
 fent. He had learnt from Zoroafier^ that the Jupi- 
 ter of the Greeks was the fame with the Oromazes 
 of the Perftans^ and the Ofiris of the Egyptians. 
 
 He then caft his Eye over all the Wonders of 
 Art which were to be fecn in this Place. He was 
 lefs ftruck with the Richnefs and Magnificence of 
 the Altars, than with the Noblenefs and Exprefil- 
 on of the Statues. As he had learnt the Greek My- 
 thology, he could eafily dillinguifh all the Divini- 
 ties by their Attributes, and difcern the Mylleries 
 of Religion, in the allegorical Figures which were 
 before him 
 
 That 
 
r^ff Travels of CYRV S. | 
 
 That which drew his Attention more efpecially, 
 was to fee that each of the Celeftial Deities held 
 in his Hand a Tablet of mafly Gold, upon which 
 were written all the exalted Ideas of Minos upon 
 Religion. They were the Anfwers which different 
 Oracles had given that Law-giver, when he con- 
 fultcd them about the Nature of the Gods^ and the 
 Worfhip they requir'd. 
 
 Upon that of Jupiter Olympius were to be read 
 thefe Words : / give Beings Life and Motion^ to all 
 Creatures *. No one can know me hut he who feeks to 
 refemble me [j . 
 
 Upon that of Pallas-, 'The Gods make themfehes 
 known to the Hearty and conceal themfehes from thofe 
 who endeavour to comprehend them by the Underfiand-^ 
 mg alone \, 
 
 Upon that of the Goddefs Urania 5 TheDivine Laws 
 are not Chains to fetter us but Wings to raife us to the 
 bright Olympus -j--}". 
 
 Upon that of the Pythian Jpollo^ was this antient 
 Oracle : The Gods take lefs Delight to dwell in Hea- 
 ven than in the Soul of the Juft^ which is their true 
 Temple '\ \.. 
 
 While Cyrus was meditating on the fublime Senfe 
 of thefe Infcriptions, a venerable old Man enters 
 the Temple, proftrates himfclf before the Statue of 
 HarpQcrateSj and remains there a long time in pro- 
 
 * Verfe of Epmenides cited by St. Tml. 
 II P//r/o's Tim£us. t ibid, 
 
 ft Plate's Banquet, fl Hierocles on the 
 
 Coldcn Verfes ot Fytha^orss. 
 
 A z found 
 
4 !r>&^ T R A V E L s <j/ C Y R U S. 
 
 found Silence. Cyrus fufpccls it to be Pythagoras^ 
 but dares not interrupt his Devotion, and continues 
 to read what he fees written upon the golden Tablets. 
 
 Pythagoras^ (for it was he,) having paid his Ho- 
 mage to the Immortals, riles, and perceives the 
 two Strangers. He imagines, that in the Air and 
 Mien of Cyrus, he fees the lame Marks which So- 
 Ion had defcrib'd, when he gave him Notice of the 
 young Prince's Departure for Crete. He accofts 
 him with a Salutation, makes himfelf known, and 
 cjuickly underilands that it is Cyrus. 
 
 The Sam'ian Sage, that he might no longer in- 
 terrupt the Silence, which ought to be obfcrv'd in 
 a Place dedicated to the Adoration of the Immortal 
 Gods, led Cyrus and Arafpes into the lac red Wood 
 adjoining to the Temple. 
 
 Cyrus then faid to him, ' That which I have 
 feen upon the golden Tablets, gives me a high 
 Notion of your Religion : I ha\-e made hall:c to 
 come hither, not only to be inffrucced in the 
 Laws of Minos, but to learn from you the Doctrine 
 of Orpheus about the Golden Age. I am told, 
 that it refembles that of the Perjians, concerning 
 the Empire of Orcmazes, and that of the Egyptians, 
 ' relating tp the Reign of Qjiris. 'Tis a Pleafurc 
 to fee the Traces of thofc ereat Truths in allNa- 
 tions. Vouchfafe to unfold to mc your anticnt 
 Traditions. 
 
 , ' Solon, rcply'd Pythagoras, acquainted me with 
 your Departure for this Illand. I was going to 
 Croton, but I have put off my Voyage, to have the 
 Pleafurc of feeing a Hero, whofe Birth and Con- 
 quells have been foretold by thcOraclcs of almoft all 
 Nations. I will conceal nothing from you of the 
 
 Myftcrics 
 
The Travels 0/ CYRUS. ^ 
 
 * Myfteries of Wifdom, becauic I knov/ that you 
 ^ will one Day be the Lawgiver of ^(3^3 as well as its 
 " Conqueror.* 
 
 After this they fat down near a Statue of Minos^ 
 which was in the midil of the lacred Wood, and 
 the Philofopher rehcars'd to them all the Mytholo- 
 gy of the firll Greeks^ making ufe of the poetick 
 Style of Orpheus-^ which by its Paintings and Images 
 render'd fenfible the fublinicil Truths. 
 
 *- * In the Golden Age, the Inhabitants of the 
 
 * Earth liv'd in a perfect Innocence. Such as are 
 ^ the Elyfian Fields for Heroes, fuch was then the 
 ' happy Abode of Men. The Intemperances of 
 
 * the Air, and the War of the Elements, were un- 
 ' known. The North Winds were not yet come 
 
 * forth from their deep Grotto's. The Zephyrs 
 ' only enhven'd all Things with their foft and gcn- 
 ' tie Breezes. Neither the fcorching Heats of Sum- 
 
 * mcr, nor the Severities of Winter, were ever felt. 
 
 * The Spring, crown'd with Flowers, and the Au- 
 ' tumn, loaded with Fruits,reigned together. Death, 
 ' Difeales and Crimes, durlt not approach thefe hap- 
 ^ py Places. 
 
 ' Sometimes thefe firll Men, repofing themfelves 
 ' in odoriferous Groves, upon the cvcr-verdant 
 ^ Turf, tafrcd all the pureft Pleafures of Love and 
 ' Friendfhip. Sometimes they fatal the Table of the 
 ' God.s, and were fealled with Nectar and Amhrofia -, 
 ' at other times Jupiter^ attended by all the Divi- 
 ^ nities, harnefs'd his wing'd Chariot, and conduc- 
 *• ted them above the Heavens. The Poets have 
 
 * not celebrated, nor known that highelt Place. It 
 ' was there that Souls beheld Truth, JUilice, and 
 ^ X^^ifdom in their Source. It was there ti.'^at, with 
 
 the 
 * See the Difc. p. 93, 5cc. 
 
tf The Tkav EI. s of CY RV S. 
 
 * the Eyes of the pure Spirit; they contemplated 
 ' the firll Eifence, of whofc Brigntnefs, Jupitefy 
 ' and the other Gods, are but fo many Rays. There 
 
 * they were nouriflied with beholding that Objeft, 
 ' till being no longer able to fupport its Splendor, 
 ' they defcended again to their ordinary Abode. 
 
 * The Gods, at that timc^ frequented the Gar- 
 
 * dens of Hefperia^ and took a Pleafure in conver- 
 ' fing with Men. The ShepherdefTes were loved 
 
 * by the Gods, and the Goddcfles did not difdain 
 ' the Love of Shepherds. The Graces accompa- 
 ' nicd them every where, and thefe Graces were the 
 ' Virtues themfelves. But alas ! this Golden Age 
 ' was of no long Duration^ 
 
 ' One Day Men neglected to follow Jupiter''^ Cha- 
 ' riot, and llaid in the Fields of Hecate^ got dmnk 
 ' with Neclar^ loll their Tafte for pure Truth, and 
 ' fcparated the Love of Pleafure from the Love of 
 ' Order. The ShcpherdcOes viewed themfelves in 
 ' Fountains, and became enamour'd of their own 
 ' Beauty. Each had her Thoughts wholly taken up 
 
 * about her felf. Love return'd no more upoi>Earth, 
 ^ and together with him all the Celcltial Divinities 
 ' diiappcar'd. The Sylvan Gods were changed into 
 ^ Satyrs^ the Nap^ece into Baccha^ and the Nay ad i into 
 ' Syrens. The Virtues and the Graces were no longer 
 
 * the fame j and Self-love, the Parent of all Vices, 
 
 * begot Scnfuality, the Source of all Miferics. 
 
 ' All Nature is transformed in this lower Sphere. 
 ' The Sun has no longer the fame Force, nor the 
 ' fune Mildncfs : Its Light is obfcurcd. The Eaith 
 ^ contra6ts a thick, dark, and ugly CruiL The 
 ^ Gardens of Hefperia vanifh ; our Globe falls to 
 ' ruins ; the Abyfs is open'd, and over-fiows it, 
 *- It is divided by Seas, intolllands and Continents. 
 
 ' The 
 
The Travels e/ C Y R U S. 7 
 
 * The fruitful Hills become craggy Rocks, and 
 
 * the delightful Vallies frightful Precipices. No- 
 
 * thing remains but the Ruins of the old World 
 
 * drown'd in the Waters. 
 
 *■ The Wings of the Soul are dipt. Its fubtile 
 
 * Vehicle is broken > and Spirits are precipitated 
 
 * into mortal Bodies, where they undergo divers 
 
 * Tranfmigrations, till they are purged of their 
 
 * Crimes by expiatory Pains. It was thus that the 
 
 * Iron Age fuccecdcd to the Golden, and it will 
 
 * laft ten Thoufand Years ; during which time Sa- 
 
 * turn conceals himfelf in an inaccelHble Retreat : 
 
 * But in the End, he will refume the Reins of his 
 ' Empire, and reftore Order to the Univerfe. All 
 ' Souls will then be re-united to their Principle. 
 
 * This, continued Pythagoras^ is the Allegory by 
 ' which Orpheus and the Sibyls have made us un- 
 ' derftand the firll; Condition of Man, and theMi- 
 
 * fery into which he is fallen. Our mortal Body 
 ' is the Difgracc of our Nature, and the Diforder 
 *^ of our Heart is an evident Proof of our being de- 
 ' graded' 
 
 ' I perceive, faid Cyrus, that in the main the 
 ' Principles of Zoroafier, Hermes, and Orpheus, are 
 
 * the fame. All their Allegories abound with the 
 ' fublimefc Truths. Why then will your Priefts 
 
 * reduce all to an outward Worfhip .^ They have 
 ^ fpoken to me of Jupiter, only as of a Law-giver, 
 
 * who promifcs his Ne^iar and Amhrofia^ not to 
 
 * folid ViiTues, but to the Belief of certain Opini- 
 
 * ons, and the Obfeivance of iome CeremonieSj, 
 ^ which are of no ufe, either to enlighten the iVlincij 
 \ or to purify the Heart.' 
 
 ^ Tl3£ 
 
8 T^i^^ Travels ^/CYR US. 
 
 ' The Corruption and Avarice of the Priells, rc- 
 
 ' ply'd Pythagoras^ is the Source of all thcfe Mif- 
 
 ' chiefs. The Minifjcrs of the Gods, who were 
 
 ' cftablifh'd at lirll to make Men good, turn the 
 
 ' Pricllhood into a vile Trade. They llick to the 
 
 ' outward {hew of Religion. Vulgar Minds, not 
 
 * undcrlVanding the myltcrious Meaning of the fa- 
 ' cred Rites, fall into a grofs Superllition, while 
 
 * bold and inconfiderate Men give themfelves up to 
 ^ an Excefs of Impiety. 
 
 ' Thi;* is the Source of the different Sects which 
 
 ' fill all Greece. Some defpiib even the pureif Anti- 
 
 ' quity i others deny the Neceflity of an outward 
 
 ' Worihip ; others attack the eternal V/ii'dom, 
 
 ' bccaufe of the Evils and Crimes which happen 
 
 ' here below, j^naximander^znd his audacious School, 
 
 ' actually fpread abroad at this time throughout 
 
 ' Greecc^that Nature and God are the fame thing. Every 
 
 ' one forms a Syllem after his own Fafhion, with- 
 
 ' out refpccling the Do6trine of the Antients.' 
 
 When Cyrus heard him name Anaxmander^ he 
 faid to him, ' I have been inform'd of theCaul'e ot 
 ' your Dilgrace and Exile ; but have a great Defire 
 ' to know the Particulars of your Difpute with the 
 ' Milejian Philofopher. Tell me in what Manner 
 
 * you combated his Doftrine. It will perhaps be 
 ' of life to prefei-ve me from thofe dangerous Maxims. 
 
 * 1 have already feen at Echatan fevcral Magi^ who 
 •- talk the fam.e Language with Anaximander. The 
 ' Errors of the human Mind are pretty near the 
 ' lame, in all Countries and in all Times.* 
 
 ' The Particulars of that Difpute, arifwerd Py- 
 ' thagoras^ will be long j but I fhall not affc<5t to 
 ' fhorten them, leit I ihould become obfcure. 
 
 J Upon 
 
t 
 
 ncTRAVB L s c/ C Y R U S. §f 
 
 ' Upon my Return to Sarjws^ continued the Phi- 
 lofopher, after my long Travels, I Found that A" 
 naximamter had alre:':dy fprcad eveiy where his im- 
 pious Doftrine. The young People had cmbrac'd 
 it i the Taile of Noveltvy the Inclination to flat- 
 ter their Pallions, the Vanity of thinking thcm- 
 *■ felves wifer than other Men; had blinded tlicir 
 ^ Underftandings and drawn them into thofc Errors. 
 
 ' In order to prevent fuch Mifchiefs^ I attack'd 
 ^ the Principles of the Mikfian. He made me be. 
 ' cited before a Tribunal of Pontiffs in ct Temple of 
 ' Jpollo^ where the King and all the Grandees were 
 affembled. He began by reprcfenting m'y Doftrinc 
 under the moit odio'us Form, gave faife and malici- 
 ' ous Turns to my Words, and endeavoured to make 
 ' me fufpeeled of the Impiety of which he himiclf 
 ' was guilty. I then rofe and i'pokc in the foUowinrj 
 ' Manner : 
 
 ' O King! Imageof the great 7«j!'//^r/ Prieftsof 
 
 * Jpollo ! and you Princcs/affembled ! Hearken to mc, 
 ' and judge of my Innocence. I have travelfd a- 
 *- mong all the different Nations of the Univerfe, to 
 ' learn Wifdom, v/hich is Only to be found in th'e 
 ' Tradition of the Antients. I have difcover'd, that 
 ^ from the Origin of Things, Men ador'd but one 
 ^ folc, eternal Principle 5 that all the Gods of Greece 
 ' are but different Names toexprefs the Attributes 
 
 * of the Divinity, the Properties of Nature, ot the 
 
 * Virtues of Heroes. 
 
 * I find that it is a ftedfaft Maxim in all Nations^ 
 
 * that Men are not what they v/ere in the Golde'n 
 '^ Age J that they are debas'd and degraded 5 and that 
 ' Religion is the cniy IVicans to rellore the Soul to' 
 
 * it's original Grandeur, to make its Vv^ings gro\v 
 ' V(:>L, iL B - agauv 
 
i6 51;^ Travels 0/ CYRUS. 
 
 ' again, and to niife it to the xthcrial Regions, frotii 
 
 * whence it is fallen. 
 
 * It is ncceflary firft to become Afa'/iy by civil and 
 ' focial Virtues, and then to refcmble the Gods, by 
 ' that Love of abfolutc Beauty and Perfection, the 
 ^ Love of Virtue for it fclf. This is the only Wor- 
 
 * fhip worthy of the Immortals, and this is all my 
 ^ Doctrine. 
 
 * Anaximandef t\\tn rofe in the midll of the AfTem- 
 ' bly, and faid, Pytha^aras deltroys Religion by his 
 ' Refinements. His Love of Perfection is a Chimera. 
 ' Let usconfult Nature, let us fear ch into all the fe- 
 ' cret Receflcs of Man's Heart, let us interrogate 
 ' Men of all Nations •, we iTiall find, that Self-love is 
 
 * the Source of all our Actions, our Paflions, and 
 
 * even of our Virtues. Pythagoras lofcs himfelf in 
 
 * his rcfin'd Reafonings. 1 keep to limple Nature,, 
 ^ and there 1 find my Principles. The Feeling and 
 '^ Sentiment of all Hearts, authorizes my Doctrine,, 
 
 * and this kind of Proof is the fhortcil and molt con- 
 
 * vincinff. 
 
 't>- 
 
 *■ Anaslmaytder^ anfwer'd I, fubflitutes irregular 
 '^ Pafiions in theRcx)m of noble Sentiments. He af- 
 
 * firms boldly, but he proves nothing. This is not 
 *" my Method j my Proofs are thefe ; 
 
 ^ The Soul is a Particle of the Divine Nature, and 
 
 * therefore may imitate the Gods. I'he Gods do good 
 ' for the fole Love of Good confequentty fhe may 
 ' love it as they do. Such was the primitive Nature 
 ' of Man. Jlnaximander cannot deny it without o- 
 
 * ver-throwing Religion. 
 
 ' This Doctrine has an Influence upon all the fo- 
 f cial Duties. If we can love nothing but with i-cfe* 
 
 * rence 
 
■n^TRAVELS o/ CYRUS. 12 
 
 * rence to our fclves, each Member of Society will 
 
 * come by Degrees, to conlider h jmfelf, as an inde- 
 
 * pendent Being, made for himfelf There will be no 
 
 * RcAfonto ficrifice private Intereft to the publick 
 
 * Good. Noble Sentiments and heroick Virtues 
 
 * will be dellroy'd. Nor is this all : Every conceal'd 
 
 * Crime will foon be authoriz'd. If Virtue be not 
 
 * amiable for it felf, each Man will forfake it, when 
 
 * he can hide himfelf from the Eyes of the Publick. 
 ' He will commit all Crimes without Remorfe, when 
 ^ Interell carries him to it 3 and he is not with-beld 
 "by Fear: And thus is all Society dilTolv'd. Whe- 
 
 * ther therefore you confider Religion or PolicVj 
 f both confpire to prove my Do£lrinc, 
 
 ' Kcre Anaxhnandcr anfwer'd. Pythagoras is not 
 
 * only unacquainted with human Nature, but is like- 
 ' wife ignorant oftheHillory of the Gods. He fays, 
 
 * that we muft refemble them. They fwim in Dc- 
 
 * lights above, and nothing diilurbs their Repofe. To 
 
 * imitate them, we likewife mult love Pleafure. They 
 ' give us Pailions, only that we may fatisfy them, 
 
 * Jupiter himfelf ihewsus an Example. Pleafure is 
 ' the great Law, both of mortal and immortal Na- 
 ^ tures. Its attractive Force is irreliftiblc, and it is 
 ^ the only moving Spring of Man's Heart.' 
 
 ^ We alwavs love ijuith Pleafure^ anfwer'd L but 
 
 * vre do not ahvays love for the fake of Pleafure. We 
 ' may love Juftice for the Good ivbich it procures us^ 
 
 * and we may alio love it for it felf. It is. this which 
 
 * makes the Difference between heroick and com- 
 
 * mpn Virtue. The true Hero does noble Actions 
 
 * from noble Motives. 
 
 * O Samians f Anaximander endeavours not only to 
 
 * cloud your Minds, but to corrupt your Mi^nncrs. 
 
 * He deceives you by flicking to the literal Senic of 
 
Jt ?/!;^ T R A V E L s ^/ C Y R U 3. 
 
 •• your Mythology. The Gods, who are exempt 
 ■ h-om human \V eakncfrcs^ do not dclccnd upon 
 Earth to latisfy their Pallions. AU thac wile Anti- 
 ' quity tells us ot the Amours of Jupiter and the other 
 ' Divinities, arc but Allegories, to reprelent the pure 
 .' Commerce of the Gods with Mortals in the Cxolden 
 ^ Age. But the Poets, who fcek only to plcafe and 
 * to ilrike the Imagination, by heaping Wonders 
 f upon Wonders, have disfigured your Alythology 
 f by their Fictions. 
 
 ^ u4nax-imander then interrupting me, cry'd out, 
 Will youfuffer, O Samia-fis ! your Religion to be 
 thus dellro^-'d, by turning its Myileries into AWd- 
 gories, blalphemingagainll: your Poets, and deny- 
 ing the moll undoubted Facts of Tradition ? Pytha- 
 goras overthrows your Altars, yo'-^r Temples, and 
 yourPricfthoodj that he may lead you to Impiety, 
 under pretence of deilroying Superllition.' 
 
 * A confufed Murmur immediately rofe in the Af- 
 ? fembly. They were divided in their Sentiments. 
 f The grcatell part of the Priefts treated me as an im- 
 * pious Pcrfon, and an Enemy of Religion. Per- 
 ceiving then the deep Diflimulation oi Anaximanckr 
 and the blind Zeal of the People, who were deluded 
 by Sophiifr\-, it was impollrblc for me to contain 
 my felf j and railing my Voice, I faid. 
 
 ' O King, PriCib, and Samians ! hearken to me for 
 If the lail'time. 1 would not at firll lay opcii the My- 
 ' fleries of yf;!?^jEA'i;??<j»^fr's monitrous Syftem, nor eu- 
 f deayourina publick Aflcmbly to render his Perfon 
 f odiou.<^5 a5 lie has endeavoured to do mine. But now 
 * that I lee the Abyfs into which he feeks to lead you, 
 .' I cr.A no longer be lilcnt, without betraying the 
 f G_^ds and my Country. 
 
^v?'^ T R A V E L ^ p/ C Y R U S. t| 
 
 * Jnaximander feems to you to be zealous for 
 
 * Religion, but in reality he endeavours to dcliroy 
 
 * it. Hear what his Principles arc, which he teach? 
 ^ es in fecret to thofe who will liiren to him. 
 
 ' In the fruitful Bofom of an infinite Matkr oh 
 
 * very thiiig is produc'd by an eternal Revolution 
 ' of Forms. The Deilruftion of fome is the Birth 
 ' of others. The different ranging of the Atoms 
 
 * makes the different Sorts of minds : But all is 
 
 * dilTipated and plung'd again into the iame Abyis 
 
 * after Death. According to j^naximander^ that 
 ' which is now Stone, Wood, Metal^ may be dil^ 
 ' folv'd into Water, Air, pure Flame, and rcafona^ 
 ' ble Soul. This is the eternal Circle in whick 
 *■ the Atoms roll. According to him, our owii 
 
 * idle Fears have dug the infernal Pit, and our owa 
 
 * feared Imagination is the Source pf thofe famous 
 f Rivers which flow in gloomy Tartarus. Our Su- 
 
 * pcrllition has peopled the Celcllial Regions v/itli 
 ^ Gods and Demi-Gods, and it is our Vanity which 
 
 * makes us imagine that we fhall one Day drink 
 
 * Nectar with them. According to him, Goodneis 
 
 * and Malice, Virtue and Vice, Juftice and Injuilicc, 
 ' are but Names which wc give to things, as they 
 ' pleafe or difpleafe us. Men are born vicious or 
 ' virtuous, as Bears are born fierce, and Lambs 
 ' mild. All is the Effect of an invincible Fatality, 
 ' and we think that we chufc, only becau e the 
 ' Sweetncfs of Pleafure hides the Force which ir-. 
 ^ refiiliblv draws us. This, O Samians ! is the 
 f dreadful Precipice to w^hich he would lead you. 
 
 ' While I am fpeaking the Gods declare thera- 
 
 * fclves. The Thunders rattle, and the impetuous 
 ' Winds mix and confound the Elements. The 
 
 *• whole Alfembly is fiU'd with Horror and Dread. 
 f I proftrate my iclf at the Foot of the Altar, and 
 
 \ cry 
 
14 Tlje T RAVELS of CY RV S. 
 
 * c\j our, O Celcftial Powers ! give Teilimony to 
 ' the Truth, the Love of which you alone infpire. 
 
 * Immediately the Storm is fucceeded by a pro- 
 ' found Calm. All Nature is huih'd and lilent. 
 
 * A divine Voice feems to come from the further- 
 
 * moffc part of the Temple, and to fiy j The Gods 
 
 * do good for the fole Lorje of Good. 2ou cannot hofi- 
 
 * our them worthily^ but by refernbllng them *. 
 
 ' The Pontiffs, the Prielis, and the Multitude, 
 
 * who were more ilruck with the Prodigy than 
 
 * they had been with the ^ruth^ chang'd their Sen- 
 
 * timcnts, and dcclar'd in my Favour, jinaximan- 
 
 * der perceived it, and hiding himfelf under a new 
 ' kind of Hypocrify, faid to the AfTembly, The 
 
 * Oracle has fpoken, and I muft be (ilent. I be- 
 
 * lieve, but I am not yet enlightened. My Heart 
 
 * is touch'd, but my Onderftanding is not yet con- 
 ' vinced. I defire to difcourfe with Pythagoras iq 
 
 * private, and to be inllrudcd by his Reafoiiings. 
 
 ' Being moved and affected with Anaximandefs 
 ' feeming Sincerity, I embraced him in the Pre-« 
 
 * fence of the King and the PontiiTs, and con- 
 ' ducted him to my own Houfe. The impious 
 
 * Wretch imagining that it was impofTible for a 
 
 * Man of Senfe not to think as he did, believ'd 
 
 * that I aff^ecled this Zeal for Religion, only to 
 ' throw a Mill before the Eyes of the People. We 
 ' v\^ere no Ibener alpnc, than he changed his Style, 
 ' and faid to me, 
 
 ' The Difpute between us is reduc'd to this 
 ' Queilionj Whether the Eternal Nature aftswith 
 
 * Wifdorn and Defgn^ or takes all Sorts of Forms 
 ^ by a blind Necejjity. Let us not dazzle our Eyea 
 
 * Hier. on the Golden Verfes of Pythagoras, 
 
 « with 
 
nt Travels c/ C Y R U S. if 
 
 •^ With vulgar Prejudices. A Philofopher cannot 
 
 * believe but when he is forced to it by a com'- 
 *^ pleat Evidence. I realbn only upon what I fee; 
 
 * and 1 fee nothing in all Nature but an immenjh 
 ^ Matter^ and an infinite A^ivity, This A^ive Mat"- 
 *■ ier is eternal. Now an infiyiite active Force muH: 
 ^ in an eternal Duration of Necellity give all forts 
 ' of Fortns to an immenfe Matter. , The Univerfe^ 
 ' fuch as we fee it, is one of thofc Forms. It has 
 
 * had others, and it will take new ones. Every 
 
 * thing has chang'd,, and does change, and will 
 
 * change j and this is enough to account for the 
 
 * Production not only of this World, but of in- 
 ^ numerable Worlds. 
 
 *" What you offer, reply'd I, is nothing but So- 
 
 * phillry inltead of Proof. You iee nothing in 
 ^ Nature, fay you, but an infinite Activity and am 
 
 * immenje Matter. I allow it : But does it follow 
 
 * from thence, that the infinite Activity is a Pro- 
 
 * perty of Matter ; Matter is eternal, (add you) 
 ' and it may be fo, becaufe the infinite Force which 
 ' is always a6ling, may have always produced it r 
 ' But do you conclude from thence that it is the 
 ' only exifting Subftance? I ihall agree alfo than 
 ' an aU-;po''d;erfiil Force may in an eternal Durathn 
 
 * give all forts of Forms to an immenfe Matter- 
 ^ But is this a Proof that that Force a61:s bv a blind 
 
 * Ncceffity, and without Delign. Tho' I fhou'd 
 
 * admit your Principles, I mull deny your Gonfe- 
 '^ quences, which feem to me abfolutely falfe. My 
 
 * Reafons are thefe ; 
 
 ^ The Idea which we have of Matter^ does net 
 ^ ncceflarily include that oxAUivity. JViatter does 
 '^ not ceafe to be Matter when in a perfe<5l Reil. 
 
 * It cannot reftore Motion to it fclf when it has 
 
 * ioil it. From thence I conclude, tliat it is nor 
 
 ' aUi^'cs 
 
16 The Trav Eh s of CY RV S, 
 
 * a&he of if fe/f and confequenily that infnnS 
 
 * Force is not one of its Properties. 
 
 ' Further, I perceive in my felf and in feveral 
 ' Beings with which I am encompals'd, a reciibn"' 
 ' ing Principle which fcehj tJoinks^ compdres and 
 ' judges. Now it is abfurd to fuppofe that Matter 
 ' without Thought and Senfation, can become 
 ' fcnliblc and intelhgent, mecrly hy JJjifting its 
 
 * Place. There is no Connection between thele 
 
 * Ideas. I allow that the Qiiicknefs of our 
 
 * Senfations depends often upon the Motion of the 
 ' Humours in the Bodyj and this proves that 
 ' Spirit and Body may be united^ but by no Meaiis 
 ' that they are the fame > and from the whole I 
 ^ conclude, that there is in Nature another Sub- 
 
 * llance befidcs Matter, and confequcntly that there 
 ' may be a Sovereign Ihtellc^^ much fupcrior to 
 ' yours, to mine, and to all thofc with which we 
 ' arc acquainted. 
 
 ' In order to know whether there be fuch a'n 
 
 * Intellecf, 1 run over ali the Wonders of the 
 
 * Univcrfe. I obferve the Conftancy and Regu- 
 ' larity of its Laws, the Fruitfulncfs and Variety 
 ' of its ProduftionSj the Conncd'ion and Agixe- 
 *• ment of its Parts, the Conformation of Ani- 
 ' mals, the Structure of Plants, the Order of tlie 
 ' Elements, and the Revolutions of the Heavenly 
 
 * Bodies. I cannot doubt but that all is the Ef- 
 ^ feet of Art, Contrivance, and an infinite \\^il- 
 ' dom. And from this 1 conclude,- that the infi^ 
 ' nite Force which you acknowledge to be in- Na- 
 ' turc, is a fovereign Mind. 
 
 ' I remember, faid Cyrns^ (interrupting him 
 ' here) that Zoroaftcr laid open to me all thole 
 
 * Beauties and wonderful Appearances. A fuperfi- 
 
 ' ciulr 
 
The Travels of C Y RU S, it 
 
 ' ciiil View of them might leave the Mind in fomc 
 
 * Uncertainty j but v/hcn we defcerid to Particu- 
 ' lars, when wc enter into the Sanctuary of Na- 
 ' turc, and ftudy its Secrets to the Bottom, it is 
 ' impollible any longer to hentate. I do not fee 
 ' how Ayiaximaniler cou'd rcfiit the Force of your 
 ' Arguments. How did he anfwer you? 
 
 ' After having laid before him^ reply 'd Pythago- 
 
 * ras^ the Motives which induc'd me to believe, 
 
 * I delir'd him to tell me his Objections. 
 
 ' A Being infinitely wife and powerful^ faid he^ 
 
 * muJl have all kinds of Perfection. His Good- 
 ncfs mull be anfwerable to ]iis Wifdom, and his 
 JulHce equal to his Pov/er. Neverthclefs, ac- 
 cording to yourSyftcm, the Univerfe is full of 
 Imperfections and Vices. All Nature abounds 
 with Beings unhappy and wicked. Now I can- 
 not conceive how Sufferings and Crimes can 
 begin or fubfiit under the Empire of a Being 
 fupremcly good, wife, and powerful. The Idea 
 of a Cauie infinitely perfect feems Inconiilfent: 
 with EfPecls fo contrary to his beneficent Na- 
 ture. This is the Reafon of my Doubts. 
 
 ' How, anfwer'd I, will you deny \vhat ydii fee 
 clearly, becaufe vou do not fee further? The 
 li-nallcil Light engages us to hdkvey but the 
 greatell Objcurky is not a fuf^cient I^eafon for 
 (levying. In this Twilight of human Life, the 
 Eye of the Underilanding is too weak to disco- 
 ver even Firfi Principles in their perfect E\'i- 
 dence. We only get a Glimpfc of them at a 
 Diftancc, and^ as it were, by a chance l-l-ay, 
 which luffices to conduct us 5 but it is not a 
 Light vvhich difpels all Obfcurity. Will you 
 reject the moil convincing Proofs of the Ex ijh^^ice 
 
 V I.. IL C « of 
 
tSl 77;f T R A V c L s <?/ C Y R U S. 
 
 * of a lovercigii Intelligence, becaufc you fee nof 
 ' the fecrct Reafons of his Condu6l? Will you de-* 
 
 * ny eternal PVifdom^ mecrlv becaufc you cannot 
 
 * conceive how B.'v'il can fab fill; under its Govern- 
 ment. O Anaximandcr ! is this rciifoning ? 
 
 ' You do me Tnjufticc, reply'd Jnaximander . I 
 ' neither affirm nor deny any thing, but / doubt of 
 
 * every thmg becaufc I fee nothing demonfirated. 
 
 * I find my felf in the NecefTity of Huduating foF 
 
 * ever in a Sea of Uncertainties. 
 
 ' I pcrcciv'd that his Blindncfs was going tor 
 ' lead him into all iorts of Abfurdities. I rcfolv'd 
 
 * to follow him to the very brink of the Preci- 
 
 * pice, and fhew him all the Horrors of it, in 
 
 * order to bring him back". Let us follow, faid I 
 
 * Step by Step, the Confeqncnces of your Syllem. 
 
 * To dcmonftrate is to prove^ not only that i> 
 Thing is, but the Impoflibility of its not being. 
 You cannot prove in this Manner the Exiilence 
 of Bodies. Shall this be fufficicnt to make you 
 doubt whether there are Bodies ? One may de- 
 monjlrate the Connection of Ideas^ but Fa6lSy 
 can be proved only by the Teftimony of the 
 Senfes. To require DemoNjlratioti in Matters of 
 Senfatiotij and to appeal to Senfation where De- 
 nionjiration is neceflary, is to over-turn the Na- 
 ture of Things. 'Tis the iame Folly as to 
 defire to fee Sounds and hear Colours. 
 
 ' When there are ftfong Reafons for believirigy 
 and nothing obliges us to douht^ the Mind fhould 
 yield to this Evidence, It is not a Geometrical 
 
 ^ Demonjlration^ 
 
27^^ Travels 0/ C Y R U S. ip 
 
 ^ Dcmonjlration^ neither is it a mere Probability^ but 
 
 * fuch a Proof as is fufficicnt i'or deciding * 
 
 ' TheSenfes, f.iid ^naximander^ often deceive us, 
 
 * and their Teitimony is not to be relied on. Life 
 ^ is perhaps but a continued Dream, where all is 
 •« Illufion. 
 
 ' I agree, reply'd T, that the Senfes often deceive 
 *■ us, but is this a Proof that they always do fo, or 
 
 * that they are never to be rcly'don? 1 believe that 
 ^ there are Bodies, not upon the Tcllimony of 
 
 * one or more Seni'es, but from the unanimous Con- 
 
 * fent of all our Senfations in all Times and in all 
 ^ Places. Now as univcrfal and immutable Ideas 
 
 * are Demonilrations in the Sciences, fo the conti- 
 -' nual Harmony, and almoft infinite Combinatioin 
 f of our Senfitions are Proofs in points of Fa£t. 
 
 ' I have brought you now, • replied ^naximauder^ 
 ^ where I would have you. Our Ideas are as un-' 
 
 * certain as oijr Senfations. There is no fuch thin^ 
 
 * as Denionilration, or as immutable and univerfu 
 ^ Truths. I knov/ not indeed whether there exift 
 ^ any other Beings bclides my felf. But if there diOj, 
 ' what appears true to fome, may fcem falfe to 
 ^ others. It does not follow that a thing istruebe-r 
 ' caufeit appears fo. A Mind which is deceived of- 
 
 * ten, may be deceived alwiiys. And this Poflibility 
 ' is fufficient alone to malce me doub; of every 
 
 * Thing. 
 
 ♦ The Source of Vyrrhonlfm is frequently the not diftinguiHiing 
 between Demonflraticn, Proof ^nd i')o6ai?iUiy. A Demonjirnnim is 
 where the contradidtory is impofTible. A Froof where there are 
 llrong Reafons for believing, and none againft it. A Probability ^ 
 y/Iicrc the Reafons fpr;,belieYing are ftronger than thofe for dpubting. 
 
 « Such 
 C 2, 
 
>d 7"/;^ T R A V E L s 0/ C Y R U S, 
 
 * Such is the Nature of ourUndcrrtanding, rc- 
 ^ ply'd I, that we cannot rcfufe to do Homage to 
 * Truth when it is clcary dilccrn'di \vc are forced 
 
 f Man can go no further 
 
 ' O ylnaximancJcTy you think that vou reafon 
 f better than other Men j but by too much rehu- 
 f ing you deilroy pure Reafon. Oblervc the In- 
 ' conlhmcy and Contradiction of your Difcourfe. 
 
 ^ You was at firft for demonjlrating that there is 
 
 * no fovereign IntclHgence. When 1 fficw'd you 
 ' that your pretended Demonllrations were only 
 ^ loofe Suppofitlons, you then took Refuge in \ 
 
 * general Doubting-^ aiid now at lall your Philolo- 
 
 * phy terminates in delh-oying Realbn^ rejecting 
 
 * all Evidence^ and maintaining that there is no 
 
 * Rule whereoy to make any fettled Judgments'. 
 
 * It is to no purpofe therefore to reafon longer 
 ^ with you.' ' 
 
 ' Here 1 was filent, to liiten to what \-\c would 
 
 * anJwer i but finding that he did not fpcak, \ 
 ^ Xhxis refumVi my Difcourie, 
 
 ^ I fuppofc that you doubt ferioufly; but is it 
 ? want ol Light, or the Fear of being convinced, 
 ' which ciiufcs your Doubts? Enter into your felf. 
 ^ Truth is bet|:er fpk than uriderltood. Hcarkea 
 
 * to the Voice of Nature which fpeaks within you. 
 ^ She will foon rile up agiinll all your Subtilties. 
 ^ Your Hearty which is born with an infitiable 
 
 * Thirll ol- Happinefs, will give your U?iderfiand-^ 
 t ing thp IAq:^ when \% feJQices in the unnatural 
 
 \ HopQ 
 
fthe Travels of CYRUS. tt 
 
 * Hope of its approaching Extinction. Once 
 
 * again, I Hiy, enter into your lelf. Impofe Silence 
 
 * upon your Imagination. Purify your Heart of 
 
 * its Pailions, and you will there rind an inward 
 
 * Sentiment and Feeling of the Divinity, and an in- 
 
 * vincible Defire of Happinefs^ which will not fuffer 
 
 * you to doubt. It is by hearkning to thcfe that 
 
 * your undcrllanding and your Heart will be recon- 
 ' oiled. On their Reconcilement depends the Peace 
 
 * of the Soul, and it is in this Tranquillity alone that 
 
 * we can hear the Voice of Wildom, which fup-r 
 ^ pHes the Defects of our Reaibnings.' 
 
 Here Pythagoras ceas'd, and Cyrus fiid. 
 
 * You join the moflaffefting Confiderations with 
 
 * the moll folid Reafonings. Whether we con- 
 ■* fult the Idea of the firll Caufe or the Nature of 
 ^ its Effe<5ts, the Happinefs of Man, or the Good 
 
 * of Society, Reafon or Experience, all confpii'e to 
 
 * prove your Syftem. But to believe that o^ An- 
 
 * aximander^ we muil take for granted what can. 
 
 * never with the Icall Reafon be imagin'd. That 
 
 * Motion is an eflcntial Property of Matter, that 
 
 * Matter is the only exifting Subftancc, and that 
 
 * infinite Force a6i:s without Knowledge or De- 
 
 * fign > notwithllanding all the Marks of Wifdon? 
 ^ that fhine throughout the Univerfe. 
 
 * I do not conceive how Men can hcfitate between 
 ^ the two Syftems. The one is obfcurc to the Un- 
 ^ dcrifanding, denies all Conibiation to the Heart, 
 ^ and is deilruiSlive of Society. The other is full of 
 ^ Light and of comfortable Ideas, produces noble 
 ^ SentimcntSj and llren^thens all the Duties of civil 
 f Life. 
 
 * But 
 
IZ r;&^ Travels c/CYRUS. ;* 
 
 ' But this is not all. Mcthinks you have been too 
 
 * modclt upon the Strength of your Arguments, 
 
 * They feem to me invincible and dcmonllrative. 
 
 * One of the twoSyilcms mull be true. Theetei*- 
 ' nal Nature is either blind Matter or a "ujife Intelligence , 
 
 * There is no Medium. You have fhewn that the 
 ' firft Opinion is abfurd. The other t herefore is evi- 
 ' dently true and folid. Make haile to tell me, O 
 f wife Pythagoras^ what Impreilion your Difcourfes 
 ^ made upon ylnaximander . 
 
 ' He withdrew, arifwered the Philofopher, in 
 ^ Confufion and Defpair, and with a Refolution tq 
 
 * ruin me. As weak Eyes which the Sun dazles and 
 ' blinds, (vich ^N^■^s xhc )L\c-x\:to^ Anaximander. Nei- 
 ^ Prodigies nor Proofs, nor touching Conllderati-! 
 
 * ons, can move the Soul, wiien Error has fcizcd up- 
 f tlic Underilanding by the Corruption of the Heart, 
 
 * Since my Departure from Samos^ I hear that he 
 ^ is fallen into the wild Extravagance, which I had 
 
 * forefeen. Being refolv'd to believe nothing which 
 
 * could not be demonilrated with geometrical Evir 
 ' dence. He is come not only to doubt of the moll 
 
 * certain Truths, but to believe the greateil Abfur-^ 
 
 * dities. He maintains without any Allegory, that 
 
 * all he (ccs is but a Dream j that all the Men who 
 ' are about him are Phantoms ; that it is he himfclf 
 ^ who fpeaks to and anfwers himfelf when he conver- 
 
 * fes with them ; that the Heaven and the Earth, the 
 ' Stars and the Elements, Plants and Trees, areon- 
 
 * lylllufions} and in a Word, that there is nothing 
 
 * real but himfelf. At-firil he was for deilroying 
 
 * the divine E/fTencc to fubllitute a bhnd Nature ini 
 ^ its Place. At pre ent he has dcftroy'd that Na-, 
 '^ tureitfelf, and maintains that he is the only exif-n 
 
 * tent Being,.' 
 
 Thus 
 
n^ Travels of CYRV S. 13 
 
 Thus ended the Converfation between Cyrus ant! 
 Pythagoras. The Prince was touch'd with the Con- 
 l-lderation of the Weaknefs of human Underltanding. 
 He faw by the Example of Anaximander^ that the 
 Inoft fubtlc Genius'' s may go gradually from Impiety 
 to Extravagance, and fall into a Philofophical Deli-^ 
 riumy which is as real a Madnelsas any other, 
 
 Cyrus went the next Day to fee the Sage, in or- 
 der to put fome Queilions to him about the Laws 
 of Minos. 
 
 ^ The profound Peace, faid he to Pythagoras^- 
 
 * which is at prefent in Perfia^ gives me Leifure to- 
 
 * travel. I am going over the moft famous Coun- 
 ' tries to collect ufeful Knowledge. I have beeiv 
 ' in Egypt^f where I have inform'd my felf in the 
 
 * Laws and Government of I'.hat Kingdom. I have 
 
 * travell'd over Greece^ to acquaint my felf with the 
 
 * different Republicks which compofe it, efpecially 
 ' thofe of Lacedemon and Athens. 
 
 * The antient Laws of Egypt feemto me to have 
 
 * been excellent, and founded upon Nature 3 but 
 
 * its Form of Government was defective. The 
 
 * Kings had no Bridie to reilrahithem. Thethir- 
 
 * ty Judges did not fhare the hipreme Authority 
 *■ with them. They were but tbe Interpreters of 
 
 * the Laws. Defpotick Power iuid Conquells ac 
 
 * lail deilroy'd that Empire. 
 
 * I fear that yithens will be ruin'd by a contrary 
 
 * Fault. Its Government is too popular and tu- 
 •^ multuoT'.s. The Laws of Solon are good, but he 
 *■ has not had fufficicnt Authority to reform the Ge- 
 
 * nius of a People, which have an unbounded In- 
 
 * ciination for Libert}', Luxury and Pleafure. 
 
 ^ Lycurgus- 
 
24 rrje Tkav^j^s of CYRVS. 
 
 ' Lycurgus has provided a Remedy for the Defeats 
 ' which ruin'd Egypt^ and will dellroy Athens. But 
 
 * his Laws arc too contrary to Nature. Equality 
 
 * ot Ranks, and Community of Goods cannot llib- 
 ' fiil long. Beiidcs, his Laws, while they reltrain 
 ' the Paiiions on one Side, flatter them too much: 
 
 * on anotiier ; and while they preicribc Senluality,' 
 ' they favour Ambition. 
 
 ' None of thefe three Forms of Government feem to- 
 ' me to be perfect. 1 have been told, that Minos hcre- 
 ' tofore eitablilh'd wife Laws in Crefe, which were 
 ' free from the Defects I have mcntion'd. 
 
 Pythagoras admir'd the young Prince's Penetra- 
 tion, and conduced him to tiie Temple, where 
 the Laws of Minos were kept in a golden Box. 
 
 Cyrus (iiw there all that regarded Religion, Mo- 
 rality and Policy, and whatever might contribute 
 to the Knowledge of the Gods, himlelf, and other 
 Men. He found in this facred Book all that was 
 excellent in the Laws of Egypt , Sparta^ -And Athens y 
 and tiiercby perceiv'd, that as the Egyptian Know-^ 
 ledge had been ul'ef ul to Minos^ (o Lycurgus and So- 
 lon were indebted to the Cretan Lawgiver for the 
 moll valuable Parts of their Inllitutions : And ic 
 was upon this Model alfo that Cyrus form'd thofe 
 admirable Laws, 'which he elhiblilli'd in his Empire^ 
 sifter having conquered AJia. 
 
 Pythagoras^ after this, explained to him the Form 
 of Go\'ernment of antient Crete^ and how it provi-* 
 dcd equally againit defpotick Power and Aniuxhy. 
 
 ' One would think, added the Philofopher, that 
 
 * a GoYcrnmcni; fo perfect in all its Parts, ihould 
 
 '• have 
 
r/> T R A V E L s c/ C Y R U S. If 
 
 * have fLibfillcd for ever. And indeed the SiiCccfT- 
 
 * ors of Minos reign'd for fome Ages, like worthy 
 ' Children of fuch a Father j but by Degrees they- 
 
 * degenerated. They did not think themfclvcs great 
 ^ enough^ while they were only the Protc6tors of 
 ' the Lawsj they would fubltitute their arbitrary 
 
 Will in the Place of them. The Cretam opposed 
 the Innovation. From thence fprung Difcords 
 and Civil Wars. In thefe Tumults the Kings 
 were dethron'd, exiPd, or ]put to Death ; and U- 
 furpers took their Place. Thefe Ulurpers, to 
 flatter the People, weakened the Authority of 
 the Nobles. I'he Comes^ or Deputies of the 
 People, invaded the fovereign Authority 5 Mon- 
 archy was abolilh'd, and the Government bccamd 
 ^ popular. 
 
 ' Such is the flid Condition of hitoan Thing<^5 
 
 * the Defirc of unbounded Authority in Princes, 
 and the Love of Indcpendance in the People, ex- 
 pofe a.11 Kingdoms to inevitable Revolutions. No- 
 thing is iix'd or liable among Men. Their Pal- 
 fions, fooner or later get the better of the bcib 
 Laws. ' 
 
 Cyrus underfTrood by this, that the Safety and 
 Happincfs of a Kingdom does not depend fo mucll 
 npon the Wifdom of Laws, as upon that of Kings. 
 Neither is it the Form of Government whicii 
 makes Nations happv. All depends on the (Jon- 
 duc^ of Governors, their Heady Execution of the 
 Laws and their own llricc Obfervance of them. 
 All forts of Government arc good, when thofc wh '^ 
 govern feek only the publick Welfare \ but the ■ 
 arc all defective, bccaufc the Governors, being but 
 Men, are imperfect. 
 
 Vol. IL P At>:ii' 
 
15 57^^ T R A V E L s (?/ C Y R U S. 
 
 After fevcral fuch Convcrfation."; with the wife 
 Scnnian^ the Prince prcpar'd to continue his 
 Travels and at Parting, laid to him, ' I am cxf- 
 ' tremely concerned to fee }ou abandon'd to the 
 *" Cruelty of capricious Fortune ! How happy 
 
 * fhould I bc^ to fpcnd my Life with you in Perjia ! I 
 
 * will not offeryouPlealurcs, or Riches, which flat- 
 
 * tcr other Men. I know you would be little mov'd 
 
 * by them : You arc above the Favours of Kings, 
 
 * becaufe you fee the Vanity of human Grandeur. But 
 
 * I offer you, in my Dominions, Peace, Liberty, and 
 
 * the fweet Leifure which the Gods grant to thofe 
 
 * who io^'e Wifdom . 
 
 ' I Ihould have a fincerc Joy, rcply'd Pythagcra^^ to 
 live under your Protection with Zoroajler and the 
 Magi ; but 1 muft follow the Orders given mc by the 
 Oracle of Apollo. A mighty Empire is riling in 
 Italy ^ which will one Day become Mailer of the 
 World > it's Form of Government is like thatelfa- 
 bliHi'd at Crete by Minos. The Genius of the People 
 is as warlike as that of the Spartans. The generous 
 Love of their Country, the Ellcem of perfonal Po- 
 verty, in order to augment the publick Treafure,the 
 noble and dilinterclfed Sentiments, which prevail a- 
 mong the Citizens, their Contempt of Plcafure, and 
 their ardent Zeal for Liberty, render them fit to 
 conquer the whole World. 1 am to introduce there 
 the Knowledge of the Gods, and of Laws. I mull 
 leave you,buti will never forget you : My heart will 
 follow you every where. You will doubtlefs extend 
 your Conqueils, as the Oracles have foretold. May 
 the Gods prefervc you then from being intoxicated 
 by ib^Tvcign Authority ! May you long feel the 
 Pleafure of reigning only to make other Men happy! 
 Fame will inform me of your Succefies. I fhall of- 
 ten ask, Hai not Grandeur made a Change in the Heart 
 
 t4. 
 
r/^^ Travels c/ C Y R U S. 27 
 
 ^ of Cyrus ? Does hejlilllirjc Virtue ? Does he continue to 
 
 * fear the Gods ? Though we now muit part, we fhall 
 
 * meet a^ain in the Abode of the Jult. I iliall doubt- 
 ' lefs deicend thither before you. I will there expedfe 
 
 * jonv Manes. Ah Cyrus ! how joyful fhall I be to 
 ' lee you again after Death, among the good Kings, 
 
 * who are crown'd by the Gods with an immortal 
 
 * Glory ! FareweLj Prince, farewel, and remember 
 *■ that you never employ your Power, but to fpread 
 f every where the Marks of your Goodnefs/ 
 
 Cyrus was fo much affefted, that he could not fpeak. 
 He refpe(5lfully embraced the old Man, and bedew'd 
 his Face with Tears. But, in fhort, they muil fepa- 
 ratc. Pythagoras parted very foon for Italy ^ and Cyrus 
 embark'd in ■cxPhQ-nicianYt&X ion Tyre.. 
 
 As they were fliiling from Crete^ and the Coafls of 
 Greece began to difappear, he felt an inward Regret, 
 and calling to mind all he had feen and heard in thofe 
 Countries, faid to Arafpes : ' What ! is this the Na- 
 
 * tion that has been reprefcnted to me, as fo fuperfici- 
 ' al and trifling ? I have found there great Men of all 
 
 * Kinds, profound Philofophers, able Captains, wife? 
 
 * Politicians, and Genius's capable of reaching to all 
 f Heights,andof going to the Bottom of Things. 
 
 ' It is true, they love the agreeable Kinds of Know^ 
 ^ ledge, more than abftraft Ideas -, the Arts of Imitati- 
 ' on more than nice Speculations > but they do not 
 
 * defpife the fublime Sciences. On the contrary, 
 ^ they excel in them^ when they ^pply their Minds to 
 f the Study of them. 
 
 * They love Strangers more than other Nations, for 
 which their Country defeiTes to be fliled the <ro;j^/- 
 rnon Country of Mankind. They fcem indeed to be 
 fometimcs taken up too much with Trifles and A- 
 D i ' mufci 
 
ig 77^tf T R A V E L s <j/ C Y R U 5. 
 
 mufGmcnts j but the great Men among them have 
 ^ the Secret of preparing the moft important Affairs, 
 ' even vhilc they arc diverting themfclves. They 
 ' arerenfiblcthat the Mind has need now and then of 
 ^ Rell i but in theie Relaxations they can put inMo- 
 ^ tionthegreateit Machines by the fmalleil Springs. 
 
 * They look upon Life as a kind of Sporty but refcui- 
 -' bling the Olyi/ipick Games, wliere mirthful Dancing 
 ^ is n.jx'd with laborious Exerciies. 
 
 ' I admire, {■xi^udrafpes^ thePolitencfs of the Greeks^ 
 ' and all their convcrfable Qualities. But I cannot 
 ^ ellcem them for their Talents or their Sciences. 
 ^ The Chaldeans and Egyptians furpafs them exceed** 
 
 * ingly in all iolid Knowledge, 
 
 ' I am of a very different Sentiment from yoii, re-. 
 
 * ply'd Cyyus. It is true indeed, we find fublime 
 ^ ideas, and learned Difcoveries among the Chaldeans 
 *• and Egyptians , but their pretended Depth is often 
 ? full of Obfcurity . They know not, like the Greeks^ 
 ' howtocomeat/;/W(^/c//l'ruths:, by a chain o^^ kjioivn 
 ' and cajy Ti'uths. That ingenious Method of rang- 
 ^ jng each Idea in it's proper Place, o't leading the 
 
 * IVlmd by degrees from the moft fimple Truths to 
 *i the moil compound, with Order, Prefpicuity, and 
 ^ Precifion, is a Secret with which the CW^/f^A/j and 
 ^ Egyptians^ who boall of having more of original 
 
 * Genius^ are little acquainted. This, neverthelefs, 
 ^ is the true Science, by which Man is taught the 
 ^ Extent and Bounds of his own Mind 5 and it is for 
 < this Reafon that I prefer the C;w/'i to 9ther Nati- 
 
 * ons, and not bccaqfc of their Politenefs. 
 
 ^ True Politencfs is common to delicate Souls of 
 
 * all Nations, and does not belong to any one People 
 ^ in particular. External Civility is but the Form 
 
 * f lhblilh'4 in ;hc different Countries forexpreflin^ 
 
 ^ that 
 
*r/;^ Travels (5/CYRU S. 2p 
 
 •^ that Politenefs of the Soul. I prefer the Civility 
 •^ of the Greeks to that of other Nations, becaufe it is 
 
 * more fimple and lefs troublefome. It excludes all 
 ' fuperfluous Formality. Its only Aim is to render 
 ^ Company and Converfationeafy and agreeable. But 
 ^ internal Politenefs is very different from that iupcr^ 
 ^ ficial Civility. 
 
 ' You were not prefent that Day, when Pythagoras 
 ^ fpoke to mc upon this Hea-d. I will tell you his 
 ^ Notion of Politenefs, to which his own Practice is 
 
 * anfwerable. It is an Evenncfs of Soul which excludes 
 
 * at the fame ti'mehoth Infenfibility and too much Earnefi" 
 ^ nefs. It fippofes a quick Difcernment^ to fercei've im-t 
 
 * mediately the different Characters of Men j and by a, 
 " fweet Condefcenfion^ adaps it (elf to each Man's Tafte^ 
 
 * 7iot to flatter^ hut to calm his Paffions. In a word^ it 
 
 * is a forgetting of our felves^ in order to feek what may 
 ' be agreeable to others ; but in fo delicate a Manner as to 
 
 * let them fcarce percci've that we are fo employ'' d. It 
 ' knows how to contradict with Refpetf^ and to pleafe 
 
 * without Adulation^ and is equally remote from aninfipi^ 
 ^ Qomplaifancej and a low Familiarity^ 
 
 In this Manner did Cj-rwiand Arafpes difcourfe to* 
 gethcr, while the Winds fiU'd the Sails, and caiTy'4 
 the VelTcl upon the Coafts of Phosnicia^ and ia a lew 
 Pays they landed at 1'yre. 
 
 THE 
 

 
 i^BawABSPWon 
 
 
 THE 
 
 TRAVELS 
 
 O F 
 
 CYRUS 
 
 BOOK VII. 
 
 HE King o^ Babylon had dcftroy'd nnti- 
 ent T'yre^ after a thiriecn-Year's Siege. 
 The "Tyrians foretccing that their City- 
 would be taken, had built another in a 
 neighbouring Ifland, tliirty Furlongs fronx 
 the Shore. This liland Itretched it felF in Form of a 
 Crefcent, and enclos'd a Bay, where the Ships were h\ 
 Shelter from the Winds. Divers Rows of Trees 
 beaiitify'd the Port J and on each Side was a Fortrefs 
 for the Security of the Town and ^i the Shipping. 
 
 In 
 
r;&^ Travels (?/ gyrus; 31 
 
 In the Middle of the Mole was a Portico of twelve 
 Rows of Pillars, with feveral Galleries, where at cer- 
 tain Hours of the Day, the People of all Nations af- 
 fcmbledto buy and fell. There, one might hear all 
 Languages fpokcn, and fee the Manners and Habits of 
 all the different Nations j fo that Tyre feem'd the Ca- 
 pital of the Univerfe, 
 
 An infinite Number of Veflels were floating up- 
 on the Water J fomc going, others arriving. A 
 prodigious Throng of People cover'd the Keys. la 
 one Place they were cutting the tall Cedars of Liba^ 
 nus. In another tliey were launching new-built 
 VefTels, with loud Shouts, that made the Shore re- 
 found : Some were furling their Sails, while the 
 weary Rowers enjoy 'd Repofe : Others were hafte- 
 ning to lea'/e the Port. Some again were bufy in un- 
 loading Ships : Some in tranfporting Merchandize : 
 And others in filling the Magazines. All were m 
 Motion, carneft at work, and eager in promoting 
 Trade. 
 
 Cyrus obferv'd with Pleafure this Scene of Huriy 
 and Bulincfs, and advancing towards one End of tlie 
 Mole, met a Man, whom he thought he knew. ' Am 
 
 * I deceiv'd ? cry'd out the Prince, or is it Amcnophis^ 
 ' who has left his Solitude, to come into the Society 
 
 * of Men ?' ' It is I, reply 'd the fige Egyptian. \ 
 
 * have chang'd m.y Retreat in Arabia for another at 
 ' the Foot of Mount Libanus^ Cyrus furpris'd at 
 this Alteration, ask'd him the Reafon. * Arobali'Xidi 
 
 * Amcnophis^ is the Caufe of it. That Arobal^ of 
 
 * whom 1 fpoke to you formerly, who was Prifoner 
 
 * with me at Alemphis^ and my Fellow-Slave in tlie 
 
 * Mines o( Egypt ^ has afcendcd the Throne of his An- 
 ' cellors. His true Name is EcnibaL He was Son 
 
 * to the King of Tyre^ but luiew not his Birth. I en- 
 
^^t 0je *r^AVtL$ of CY KV s, 
 
 * joy a perfect Tranquility in his Dominion. ComCf 
 
 * and Ice a Prince, who is worthy of your Fricnd- 
 '■ lliip.' ' Inform me firil, replied Cjrwj of all that 
 
 * has happen'd to him fincc Ins Departure from .f- 
 ' raOia VV hat you formerly related to me of him, 
 ' gives mc a great Curiofity to know the other E- 
 
 * vents of his Life. 
 
 They then both Hit doWit together with Jrafpa;^ 
 in the Hollow of a Rock, from whence they had a 
 View of the Sea, the City of Sjrr, and fertile Country 
 nbout it. On one Side Mount Libanus^ bounded the 
 Prolpc^l, and on the other, the Ifle of C);/)r//j fccm'd 
 tolly away upon the Waters, jimenophis^ after ha- 
 ving made the Prince obfervc the Beauties of the 
 Place^ thus begiui his Relation. 
 
 * While Em^<^/ was yet a Child in his Cradle, his 
 ' Father dy'd. His Uncle Itobal afpiring to the 
 
 * Royalty, refolv'd to rid himfelf of the young Prince, 
 
 ' But Bahal^ to whom his Education was commit- ' 
 ' ted, fpread a Report of his Death, to prefervehim 
 
 * from the Cruelty of the Tyrant, and fent him to a 
 ' fohtary Part of the Country, at the Foot of Mount 
 ' Libanus^ where he made him pafs for his own Son^ 
 
 * under the Name of Arobal. There he went fre- 
 
 * quently to fee and to difcourfe with the Prince, but 
 *^ without difcovcring to him his Birth. When he 
 *■ was in his fourteenth Year, Bahal form'd the Dc- 
 ^ fign of placing him upon the Throne. But the 
 ^ Ufurper beingappriz'dofthe Projeftsof thefaitli- 
 ' ful Tyrian^ ihut him up in a clofe Prifon, and thrcat- 
 ^ ned him with the moil cruel Death, if he did not 
 
 * deliver up the young Prince into his Hands. Bahal ^ 
 
 * however, kept Silence, and was refolv'd to die ra- 
 
 * ther than betray his Duty and Affcdion for Arobal. 
 
 * In 
 
^he Travels 0/ C Y R U S. g^ 
 
 * In the mean ^yhilc, the Tvmnt feeing that the 
 Heir of the Crown was yet living, was greatly di- 
 ftiirb'd and incens'd. In order to fitiate his Rage, 
 and calm his Difquiets^ he gave Order to extinguuh 
 the whole Race of Bahal. But a faithful Slave 
 having private Notice of it, contriv'd. EcnibaFs 
 Elcape ; fo that he left Pkcenica^ without knovv^ng 
 the Secret of his Birth. 
 
 '■ Bahal got out of Prifon by throwing hiriifelf 
 ' from a high Tower into the Sea, gain'd the Shore 
 
 * by Swimming, and retir'd to Babylon^ where he 
 ' made himfdf known to Nahucodonofor. He ftirr'd 
 ' up that Conqueror to make War upon Itobal^ and 
 ' to undertake the long; Sie^e of Tyre. The Kini? of 
 
 <.S> C> '' o 
 
 Babylc/i being inform'd of the Bravery and Capaciuv 
 o'^ Bahal chofe him to command in chief at that 
 Siege. ItobalwiskiWd^ and after the Town was 
 taken, Bahal v/as rais'd to the Throne of f'yre by 
 Nabucodonofor^ who in that Manner recompens'd his 
 Services and Fidelity. 
 
 ' Bahal '^\^ not faffcrhimfelf tobc dazzled by the; 
 ' Lullre of Royalty. His firll Care was to fend over 
 ' all Jfia to leek Aruhal^ but he could learn no Nev.'S 
 ' of him, for we were then in the Mines oi Egypt. 
 
 'The young Prince having wander'd a long rime in 
 
 * ^/yVj, and iolf the Slave who conducted him, en- 
 gag'd himfelf in the Ci^^i'?;^ and i(?,'//^« Troops, be- 
 ing refolv'd cither to end his Days, or to diilinguifh 
 himfelfbyfome glorious Action. I have formerly 
 given you an Account of our f.vil Acquaintance^ 
 our mutual Friendlhip, our common Skvciy, and 
 our Separation, 
 
 Vol. ]L E < After 
 
^4 27^^ T R A V E L s ()/ C Y R U S. 
 
 ' After having left me, he went to Bahylon^vjhttc 
 
 * he was inform'd of the Revolution which had hap- 
 
 * pen'd at 'Tyre^ and that Bahal^ whom he believ'd hi5 
 
 * Father was rais'd to the Throne. He fpeedily 
 
 * left the Court of Nebucodonofor^ and foon arriv'd in 
 
 * Phcenicia^ where he was introduc'd to Bahal. 
 
 * The good old Man, loaded with Years, was repo*^ 
 
 * fing himfelf upon a rich Carpet. Joy gives him 
 
 * Strength. He rifes, runs to y/ri?/^^/, examines him, 
 
 * recalls all his Features j and in a Word knows him 
 
 * to be the fame. He can no longer contain himfelf, 
 ' fldls upon his Neck, embraces him in his Arms, be- 
 
 * dews his Face with Tears, and cries out with Tran- 
 *■ (port : It is then you whom I fee, it is Ecnibal him- 
 ' lelf, the Son of my Mailer, the Child whom I fav'd 
 ' from the Tyrant's Flands, the innocent Caufe of my 
 
 * Difgrace, and the Subjeft of my Glory. I can 
 
 * then fhew my Gratitude towards the King, who' 
 
 * is nomore,by reftoring his Son. Ah Gods! it is 
 ' thus that you recompcncc my Fidelity. I die con- 
 
 * tent. 
 
 ' He difpatch'd Embafladors to the Court of Ba" 
 
 * bylon^ to ask Permiflion of the King to reiign the 
 
 * Crown, and recognize Ecnibal for his lawful Ma- 
 
 * fler. Thus the Prince of 'Tyre afcended the Throne 
 
 * of his Ancellors, and Bahal di^d foon After. 
 
 ' A% foon as Arobal was reftor'd, (which was a lit- 
 ^ tie time after your Departure for Egypt) he fent a 
 Tyrian to me in my Solitude, to inform me of his 
 Fortune, and to prefs me to come and live at his 
 Court. I was charm'd to hear of his Happineis, 
 and to find that heftilUov'dme. I exprefs'd my 
 Joy in the moft lively Manner, and fignify'd to the 
 Tyrian^th.-Xi all my De fires were latisty'd, fincemy 
 
 * Frienci 
 
TI&^Travels <?/C YRU S. ^f 
 
 * Friend was happy : But I abfolutely refiis'd to leave 
 
 * my Retirement. He fent to me again, to con- 
 
 * jure rac to come and affift him in the Labours 
 ' of Royalty. My Anfwer \v;is, that he was iliffi- 
 
 * ciently knowing'to fulfil all his Obligations, and 
 
 * that his pall: Misfortunes would enable him to fhuu 
 
 * the Dangers to which fupremc Authority is ex- 
 
 * pos'd, 
 
 ' At lad, feeing that nothing could move me, h? 
 
 * left Tyre^ under pretence of going to Babylon to 
 
 * do Homage to the JJJyrian King, and arriv'd ver^ 
 
 * foon at my Solitude. 
 
 ' We embrac'd each other a long while with 
 ^ Tendewiefs. You thought., without doubt, (liid 
 
 * he to mc^tiwt I had forgot you j that our Seperati- 
 
 * on proceeded from the Cooling of my Fricndlhip ; 
 ^ and that Ambition had feduc'd my Heart j but you 
 ^ were deceiv'd. It is true, that when I left you, I 
 
 * could no longer fupport Retirement. I had no 
 
 * Peace in it. ThisRellleflhefs, no doubt, proceed- 
 
 * ed from the Gods themfelves. They drew me a- 
 ^ way to accompUlli the Defigns of their Wifdom. 
 ' I could enjoy no Repofe while I refilled them. 
 ^ 'Tis thus that they have conduftcd me^to the 
 ^ Throne by unknown Path^. Grandeur has not 
 
 * chang'd my Heart, ihew me that Abfence has not 
 
 * diminilh'dro^/rFriendlliip. Come and fupport me 
 ' inthemidit of the Toils and Dangers, in which 
 ^ Royalty engages mc. 
 
 ' Ah ! faid T to him, do not force me to quit my 
 i Sohtude. Suffer me to enjoy the Repofe which 
 
 * the Gods have granted me. Grandeur excites 
 « the PalTions. Courts are ftormy Seas. I have 
 ^ been alre?4y ihipwreck'd, and have happily elcap'd. 
 f Expofe r^e not to the like Misfortune a fecond 
 I Time. ^^. ' t 
 
3^ 57;^? Travel r. cfCYR U S. 
 
 ' I perceive your Tliouglits, rtplyM Ecnibcii. 
 •' You apprehend the Frienulliip ot Kings. You 
 
 * have experienc'd their Inconfcancy. Yoii have 
 ■' found that their Tavour is frequently but the 
 ^ Forerunner of their Hatred. ^f/>nVj lov'd you once, 
 ' and forfook you afterward>>'- But rJos ! mould yoa 
 ' compare me witli Apia ? 
 
 ' No, no, reply 'd I, I fliall ahvays diftruft the 
 ' Friendlhip of a Prince, bi-ought up in Luxury 
 
 .* and Splendor, like the King of Egypt \ but 
 ^ for you, \vho have been educated tar from a 
 ' Throne, and in Ignorance of your Rank, and 
 
 ^ have fince been try'd by all the Difgraces of 
 ^ adverfe Fortune, I do not fear that Royalty 
 ' iliould alter your Sentiments. The Gods have 
 ' conduiSted you to the Throne. You mull fulfil 
 ^ the Duties incumbent upon a King, and facrifice 
 ' your felf to the publick Good ; But for me, 
 *■ notliing obhges me to engage a-new in Tumult 
 ^ and Tiouble. I have no Thought but to die in 
 ^ Solitude, where Wifdom nouriflies my Heart, 
 ' and where the hope of being foon reunited to 
 ' the great O/m, makes mc forget all my pait 
 ^ Misfortunes. 
 
 ' Here a Torrent of Tears oblig'd us to Silence^ 
 ' whicii JLcnibal at length breaking, fiid to mc-, 
 > H:iS the Study of Wifdom then fcrv'd only to 
 ^ make Amcnophis infenliblc ? Well, if you wiil 
 ' grant nothing to Friendlhip, come at lealt to 
 ^ defend me horn the Frailties of human Nature. 
 ' Alas I pcihapsi ftiall one Day forget that 1 have 
 
 * been unfortunate. Perliaps I ihall not be touch'd 
 ^ with the iVUferies "of Men. Perhaps fupreme 
 ^ Authority. will poifoh my Heart, and render me 
 ^ like Dtl^er Priuces. (^ome, -i^^ prcfQrve me from 
 
 ^ tli« 
 
The Travels 0/ C Y R U S. 57 
 
 the Errors, to which my State is ever liable. 
 Come, and fortify mc in all the Maxims of Vir- 
 tue, with v/hich you have formerly infpir'd me. 
 1 feel that I have more need of a Friend thaa 
 ever. No, I cannot live without you. 
 
 ' He melted me with thefe Words, and I con- 
 
 * fented to follow him, but upon Condition, that 
 .' I fhould not live at Court, that I fhould never 
 ' have any Employment there, and that 1 fliould 
 ' retire into fome iblitary Place near T^yre ; I have 
 ' only changed one Retreat for another, that I 
 .' might have the Pleafure of being nearer my 
 
 * Friend. 
 
 * We parted from AraVm Felix^ went to BahyJon^ 
 
 * and fiiw there Nabncodomfor ; but alas ! how dif- 
 
 * fcrent is he now from what he was heretofore I 
 •f He is no longer that Conqueror, who reign'd 
 ;*'in the Midll of Triumphs, and allonifli'd the 
 •^ Nations with the Splendor of his Glory. For 
 ^ fome time pait he has loll his Reafon. He flies 
 
 * the Society of Men, and wanders about in the 
 ' Mountains and Woods like a wild BcalL3 how 
 ' terrible a Fate for fo great a Prince .' 
 
 '.'When we arriv'd at Tjre, I retreated to the 
 
 * ^Foot of Mount Libanus^ in the fame Place where 
 *f,Ecnibal was brought up. I come fometimes here 
 
 * to fee him, and he goes frequently to my Soli- 
 ■'■ rude. Nothing can impair our Friendlliip, be- 
 ' caufc Trutli is the only Bond of it. I Ice by 
 ' this that Royalty is not, as I imagin'd, incom- 
 ' patible with tender Sentiments. All depends on 
 ^ the firft Education of Princes. Acherftty is the 
 ^ beil: School for them. It is even there that He- 
 \ roes are form'd. J^rks had been fpoil'd by Prof- 
 
 * perity 
 
5S r/j^ T R A V E L s 0/ C Y R U S, 
 
 * perity in his Youth, jirobal is confirm'd in ViN 
 
 * tue by JVlistbrtimcs.' 
 
 ' After this, Amen6phh conduced the Prince of 
 
 * Perpa and his Friend to the King's Piilacc, and 
 
 * prefentcd thtm to him. Cyrus was entertained 
 
 * for many Days with extraordinary Magnificence, 
 
 * and often exprcfs'd his Ailonifliment to J'lnmo- 
 
 * phis^ at the Splendor which reign'd in this little 
 State. 
 
 -< 
 
 * Be not furpriz'd at it, anfwer'd the Egyptian j 
 
 * wherever Commerce flouriihes, under the Pro- 
 
 * tc<!rtion oi wile Laws, Plenty becomes quickly 
 
 * univerfal, and Magnificence is no Expence to 
 f the State.* 
 
 ' The King of I'yre ask'd Cyrm divets Qiiefti- 
 « ons about his Countr)', his Travels, and the 
 ' Manners of the different Nations he had fecn. 
 
 * He was charm'd with the noble Sentiments and 
 
 * delicate Tafte, which difcover'd thcmfelves in 
 the Difcourfe of the young Prince, who, on the 
 other hand, admir'd the good Senfe and Virtue 
 of Ecmhal. He fpcnt fome Days at his Court, to 
 inltruct himfclf in the Rules of Commerce, and 
 dcfir'd the King of Ty^-^ t^ explain to him, how 
 he had brought his State into fuch a flourifliing 
 Condition in fo ihort a Time. 
 
 c 
 
 ' Pha>n:c:a^ (aid EcnihaJ^ ha5 always been rcnown'd 
 for Conmerce. ^yre is happily fitu.ited. The 
 T'yrians underlfand Navigation better than other 
 ' People. At firlV, Trade was perfectly free, and 
 Strangers look'd upon themfclves as Citizens of 
 Tyre. But under the Reign of Jtohal all fell to 
 * Ruin. Inilead of keeping our Ports open, ac- 
 ' cordinfj to the old Cuicom, he ihut them out of 
 
 ' political 
 
the Travels 0/ C Y R U S. 35^ 
 
 * political Views. This King form'd a Defign of 
 
 * changing the fundamental ConiUtuiion of Phte- 
 ' nic'ia^ and of rendring a Nation warlike, which 
 ' had always HiunnM having any Part in the Quar- 
 
 * rels of its Neighbours. By this Means Com* 
 ' merce languifh'd, our Strength diminilli'd, we 
 
 * drew upon us the Wrath of the King of Baby^ 
 
 * lon^ who raz'd our antient City, and made this 
 *" Tributary. 
 
 ' As foon as Bahal was placed upon the Throne,' 
 
 * he endcavour'd to remedy thcfe Mifchicfs. I 
 
 * have but folio w'd the Plan which that good 
 ' Prince left me. 
 
 ' I begun by opening my Ports to Strangers, 
 
 * and by relloring the Freedom of Commerce. I 
 ^ dcclar'd that my Name ihould never be made ufc 
 ' of in it, but to fupport its Rights, and make its 
 ' Laws be obferv'd. The Authority of Princes is 
 
 * too formidable for other Men to enter into Part* 
 ' nerlliip, or to have any Dealings with them. 
 
 ' The publick Treafure had been exhauftcd by 
 ' long Wars. There was no Fund to employ the 
 ' People at Work. Arts were dcfpis'd, and Agri- 
 ' culture it felf neglected. I engag'd the princi- 
 ' pal Merchants to advance coniiderable Sums to 
 ' the Artizans, while the former 'traffick"'d toge- 
 ' ther upon fure Credit 5 but this Credit never 
 
 * took Place among the Labourers and Mechan- 
 ' icks. Coin is not only a common Meafure for 
 ' regulating the Price of the ieveral Kinds of 
 ' Merchandize, but it is a fure Pledge, which an- 
 *- fwers to their Value. I would not have this 
 *- Pledge ever taken out of the Hands of the Peo- 
 ' pic, becaufc they have need of it, to iccure 
 
 ' themielves 
 
40 The T RAVE r. s of CY RV S. 
 
 ' thcmfclvcs ag:iinft the Power of Kings, Cornip-' 
 ' tion or Miniilcrs, and Oppreilion of the Rich. 
 
 ' In order to encourage the Tyrians to \xrork, 1 
 
 * not only left every one in the free Poflelfion of 
 
 * his Gain, but I allotted great Rewards for thofe 
 ' who fhould excel by their Genius, or diilinguifli 
 ' thcnifclves by any new Invention. 
 
 ' I built great Work-houfes for Manufictures, 
 ' I lodged there all thofe who wcrt eminent in 
 ' their rcfpc^tive Arts : And that their Attention 
 *■ might not be taken off by uneafy Cares, I fup- 
 
 * ply'd all their Wants, and flatter'd their x^mbi- 
 ' tion, by granting them the Honours of the Ma-* 
 
 * giflracy in my Capital. 
 
 ^ I took off the exorbitant Impofts, and forbad 
 
 * all Monopolies of neceflary Wares and Provili- 
 ' ons. So that both Buyers and Sellers are eciually 
 
 * exempt from Vexations and Conilraint. Trade 
 ^ being left free, my Subjects endeavour with 
 ' Emulation, to import hither in Abimdance all 
 
 * the belt Things which the Univerfe affords, and 
 ' they Jell them at reafonable rates. All forts of 
 ' Proviiion pay me a very fmall Tribute atentring. 
 *• The Icfs 1 letter Trade, the more my Treafures 
 *• incrcafe. The Diminution of Imports diminillies 
 ' the Price of Merchandize. The Ids dear Things 
 
 * are, the more arc confum'd of them -, and by 
 ' this Confumption, my Revenues exceed greatly 
 ' what they v/ould be, by laying exceilivc Duties. 
 ' Kings, who think to enrich tlicmfelves by their 
 
 * Exaclions, are not only Enemies of their People,. 
 ' but ignorant of their own Interefts. 
 
 perceive, faid Cyrus, that Commerce is a 
 
 ■ " " I be- 
 
 ' licve 
 
 * Source of great Advantages in all States. I be- 
 
Tioe Travels 0/ C Y R U S. 
 
 ^ lieve that it \s tlic onlv Secret to create Plenty 
 ' in great Monarchies. Numerous Troops quickly 
 *■ exhaull a Kingdom, if we know n-.t how ta 
 
 * draw Subfiilence for them from foreign Comv' 
 
 * tries, by a flourishing Trade. 
 
 ' Have a Care, faid Amenophh^ that you do not- 
 
 * confound Things. Commerce ought not to be 
 ' negle6led in great Monarchies, but it muft bd 
 ' regulated by other Rules than in petty Repub- 
 
 * licks. 
 
 ' Phccnlcla carries ori Commerce, riot only to' 
 ' fupply her own Wants, but to ferve other Na- 
 
 * tions. As Her Territories are fniall, her Strength 
 ' conlifts in making her felf ufeful, and even ne- 
 
 * ccilary, to all her Neighbours. Her Merchants, 
 
 * bring, frdnl the remoteit Illands, the Riches of 
 
 * Nature, and diflribute them afterwards among 
 
 * other Nations. It is riot her own Superfluities, 
 
 * but thofe of other Countries, which arc the 
 
 * Foundation of her Tr^tde. 
 
 ' In a City like 'Tyre^ where Cdrrimerce is the 
 
 * only Support of the State, all the principal Ci- 
 ' tizens are Traders. The Merchants are the 
 ' Princes of the Republick. But in great Em- 
 ' pires, where military Virtue and Subordination 
 
 * of Ranks arc abiblutcly necelTixry, all the Sub- 
 ' je(5ts cannot be Merchants > and Commerce ought 
 ' to be encouraged, without being uriivcrial. In a 
 
 * fruitful, fpacious, populous Kingdom, and a- 
 ' bounding with Sea-Ports, the People rriay be 
 
 * empldy'd to cultivate the Ground, and draw 
 
 * from the fruitful Bofom of the Ralth immcnfe 
 ' Riches, which are loll: by the Negligence and 
 
 * Sloth of its Inhabitants- By improving thois 
 
 * Productions of Nature by 'Manufactures, tile 
 
 VoL,IL F ^ Biitioiftai 
 
4i neTKAVEi^s of CY KJJ S. 
 
 *■ national Riches are augmented. And it is by 
 ' carrying thcfc Fruits of Induftiy to other Na- 
 ' tions, that aiblid Commerce is ellablifh'd in a 
 *■ great Empire. But nothing fhould be exported 
 ' to other Countries but its Superfluities, nor any 
 ' Thing imported from them, but what is pur* 
 < chas'd with thofe Superfluities. 
 
 * By this Means the State will never contraQ: 
 
 * any Debts abroad, the Ballance of Trade will 
 
 * be always on its Side, and it will draw from 
 ' other Nations, wherewith to defray the Expen- 
 ' ces of War. Great Advantages will be reap*d 
 ' from Commerce, without diverting the People 
 ' from their proper Bufincfs, or weakening mili- 
 
 * tary Virtue. 
 
 Cyrus comprclicndcd by the Difcourfc of j^menO'^ 
 phis^ that the chief Study of a Prince Oiould be to* 
 know the Genius of his People, and the Maxims 
 proper for the Kingdom which he governs, that he 
 may conform himfelf to them. 
 
 Some Days after this, Cyrus accompany'd the 
 King of Tyre to Byhlos^ to fee the Ceremonies us'd 
 in the Celebration of the Death of Adonis. All the 
 People clad in Mourning went into a deep Cavern, 
 where was the Reprcfcntation of a young Man, ly- 
 ing dead upon a Bed of fwcet Flowers, and of all 
 Plums that are agreeable or ufeful to Mankind. 
 "Whole Days were fpent in Failing, Prayer and La- 
 mentations ; after which the publick Sorrow was 
 of a hidden changed into Gladnefs. Songs of Joy 
 fucceeded to Weeping, and they all tun'd this fa- 
 crcd Hymn*. 
 
 • See Lucian de Dea Syria. Jul. Firmicus de Nupt. I^# Difcourfel 
 
 * Adonii 
 
~ r/;? Travels o/CYRUS. ^J 
 
 * Jdonis Is returned to Life. Vranici weeps no 
 
 * more. He is re-afcended to Heaven. He will 
 
 * foon come down again upon Earth, to banidi 
 
 * thence both Crimes and Mifery for ever.* 
 
 By this Cyrus perceiv'd, that all Nations ador'd a 
 Middle-God, who v/as to reftore Innocence and 
 Peace to the Univerfe j and that the 7'yrian Wor- 
 ship was an Imitation of the Egyptian^ in relation 
 to the Death of Ofiris^ and the Tears of Jfis. 
 
 While he was yet at Tyre^ Couriers came from 
 Perfidy to give him Notice that Mandana was dy* 
 ing. This News oblig'd him to fufpehd his Jour-^ 
 ney to Bcibyloriy ^.ndiolfxvc Phoenicia in haite. Em- 
 brucing the ¥J\ng'3iXi<iAmenophiSy ' O Ecnihal! faid 
 
 * he, T envy neither your Riches nor Magnificence. 
 
 * To be periedly happy, I defire only fuch a Friend 
 _' as Amenophis. 
 
 Cyrus and Arafpes crofs'd Plmniciay Arabia Deferta^ 
 and a Part of Chaldea. They pafs'd the Tygris^ 
 tiear the Place where it joins the Euphrates j and 
 entring Suftana^ arriv'd in a few Days at the Ca- 
 pital of Perfia. 
 
 Cyrus haften'd to fee his Mother, found her 
 dying, and gave himfclf up to the moll bitter Grief 
 The Queen, mov'd and affeded with the Sight of 
 her Son, endeavour'd to moderate his Afilictioa 
 by thcfe Words, 
 
 ' Comfort youf fclf my Son. Souls never die. 
 
 * They are only condemn' d, for a Time, to ani- 
 
 * mate mortal Bodies, that they may expiate the 
 ^ Faults they have committed in a former State. The 
 
 * Time of ray Expiation is at an end. I urn a going 
 
 Fa, ' to 
 
,fi 57-;^ T R A V E L s <?/ C Y R U S. 
 
 ' to re-nfccnd the Sphere of Fire. 'There iJlialUcC 
 
 * Perfcus^ Arhaces^ Dejoces^ Pbyaortes^ and all tlie 
 5 Heroes, irom whom you arc defccndcd. I wil^ 
 ' tell them that you refolvc to imitate them. There 
 ^ I ihAlKccCaJ/amlah-a. She loves you IHII. Death 
 
 * changes not the Sentiments of virtuous Souls. 
 ' \Vc ihall be often with you, though invifiblc j 
 
 * and will defcend in a Cloud, to do you the Office 
 
 * of prote£ling Gef/ii. Wc will accompany you in 
 ' the midll of Dangers. Wc will bring the Virtues 
 ^ to you. We will keep the Vices from coming 
 
 * neair you, and will prcfervc you from all the Er- 
 ' rors which corrupt the Hearts of Princes. One 
 
 * Day your Empire will be extended, and the Ora- 
 ' clcs accomplilh'd. O my Son ! my dear Son ! 
 ' remember then, that you ought to have no other 
 ' View in conquering Nations, than to eibablifh. 
 f among them the Empire of Reaion.' 
 
 As Oic utter'd thcfe laft Words, fhc turn'd pale ; 
 a cold Sweat fpreads it felf over all her Limbs 5 
 Death clofes her Eyes, and her Soul flies awaytq 
 the Etiipyrcum. She was long lamented by all Per- 
 fia j and Ccimbyfes erected a ibately MonumxCnt to 
 her Memory. Cyrus's Grief did not wear Oif but 
 by degrees, and as Necellity oblig'd him to iipply 
 himfclf to Affairs. 
 
 Camhyfes was a religious and pacifick Prince. 
 He had never been out of Pcrfia^ the Manners of 
 which were innocent and pure, but aidlcrc and 
 rugged. He knew liow to chufe Minillers ca- 
 pable of iupplying wliat was dcfeftive in his own 
 Talents : but he lomctimes abandon'd himfelf too 
 inuch to them, by a DilTidcnce of his own U^a? 
 ^erilandipg. 
 
yZ'^ T R A VE L s ^/ C Y R U S. 4r 
 
 He prudently rcfolv'd, that Cyrus {hould himfelf 
 enter into the Adminiftration of x-lffliirs 3 and havT 
 ing lent for him one Day, faid to him j 
 
 ' Hitherto, you have only been learning. It is 
 ^ time now that you begin to a6t. Your Travels, 
 
 * my Son, have improv'd your Knowledge, and 
 
 * you ought to employ it for the Good of your 
 ' Country. You are deilin'd not only to govern 
 
 * this Kingdom, but alfo, one Day, to give Law 
 ' to all AJla. You mull learn betimes the Art of 
 ' Reigning. This is a Study to which Princes felr 
 *• dom apply themfelves. They afcend the Throne 
 
 * before they know the Duties of it. I intruftyou 
 
 * with my Authority, and will have you exercife 
 ' it under my Infpc£tion. The Talents of Soranes 
 
 * will not be ufelefs to you. He is the Son of an 
 
 * able Miniller, who ferv'd me many Years with 
 ' Fidelity. He is young, but indefatigable, knowr 
 
 * ing, and qualify'd for all forts of Employments.* 
 
 Under the Government of Canihyfes this Minifler 
 had found the Neceflity of appearing virtuous, nay, 
 he thought himfelf really fo ; but his - Virtue had 
 never been put to the Trial. Soranes did not him- 
 felf know the Excels to which his boundlcfs Am- 
 bition could carry him. 
 
 When Cyrus applyM himfelf to learn the State 
 and Condition of Perfia^ its military Strength, and 
 its Intcrcils, both foreign and domeftick, Soranes 
 quickly fiw with Concern, that he was going tp 
 loie much of his Authority, under a Prince, who 
 had all the Talents necelTary for governing by him- 
 felf He endcavour'd to captivate the Mind of 
 Cyrus^ and fludied him a long time to difcover his 
 Wcaknefles. 
 
 The 
 
4^ fbe Travels of CYKV S, 
 
 The young Prince feeling himfelf not infcnfible 
 to Praiic, was upon his Guard againft it, but lov'd 
 to dcfer/c it. He had a Talle tor Pleafurc, with- 
 out being under its Dominion. He did notdillike 
 Magnificence, but he could refufe himfelf ev^ry 
 Thing, rather than opprefs his People. Thus he 
 -was inacceifiblc to Flattery, and averfe to Volup- 
 tuoufnefs and Pomp. 
 
 Soranes pcrcciv'd that there was no Means to pre- 
 fei"vc his Credit with Cyrus^ but by making him- 
 felf necelT-iry to him. He difplay'd all his I'alents, 
 both in publick and private Councils. He IhcwM 
 that he was Mafter of the Secrets of the wilcll: Po- 
 licy, and above all, that he undcrilood that Ve^ 
 itai\ which is the chief Science for a Minijler. He 
 prepar'd and digefted Matters with fo much Or- 
 <ier and Clcarnels, that he left the Prince little to 
 tio. Any other but Cyrits would have been charm'd 
 to fee Iiimfelf excus'd from all Application toButi- 
 ncfs : But he refolv'd to fee every Thing with his 
 own Eyes. He had a Confidence in his Father's 
 Minillers, but would not bUndly yield himfelf up 
 to their Condu6V. 
 
 When Soranes pcrcciv'd that the Prince would 
 himfelf fee every Thing to the Bottom, he rtudy'd 
 to throw Obfcurity over the moll important Affiirs, 
 that he might mvike himfelf yet moye neceifary. 
 But Cyrus manag'd this able and jealous jSIinifcer 
 with (o much Delicacy, that he drcv/ from him by 
 degrees, what he endeavour'd fo artfully to conceal. 
 When the Prince thought himfelf fufficicntly in* 
 ftrufted, he let Soranes Ice, that he would himfelf 
 be his Father's firll: Minifter ; and in this Manner,, 
 he reduc'd that Favourite to his proper Place.^ with- 
 out giving him any juil Cauie of Complaint. 
 
 Soraiies's. 
 
ne Travels of C Y P. U S. 47 
 
 Seranes\ Ambition was neverthelefs offended by 
 this Conduft of Cyrus. His Pride could not bear, 
 without mortal Uncaiinefs, the lelTening of his Cre- 
 dit, and to fee that he was no longer neceiTary. 
 This was the iirft Source of his Difcontent, which 
 might have prov'd fatal to Cyrus^ if his Virtue, 
 Prudence and Addrefs had not preferv'd him from 
 its Effefts. 
 
 Perfia had for fome Ages been in Subjeftion to 
 Media, but upon the Marriage of Camlpyfes with 
 Mandana, it had been ftipulated that the King of 
 Perfia {hould for the future pay only a fmall annual 
 Tribute, as a Mark of Homaige. 
 
 From that Time the Medes and Per/tans had lived 
 in perfect Amity, tillthejealoufy of Cy^^c^rg-j kind- 
 led the Fire of Difcord. The Median Prince w^s 
 inccflantly calling to mind, with Vexation, the Ora- 
 cles which were ipread abroad concerning the future 
 Conquells of young Cyrus. He conlider'd him as 
 the Dcirroyer of his Power, and imagin'd already, 
 that he faw him entring Echatan to dethrone him. 
 He was every Moment foUiciting Aflyages, to pre- 
 vent thofe flital Predictions, to weaken the Strength 
 oi Perfia, and to reduce it to its former Dependance. 
 
 Mandana, while ihe liv'd had fo dextroufly ma- 
 iiagM her Father, as to hinder an open Rupture be- 
 tween him and Camhyfes. But as foon as fhe wiis 
 dead, Cyaxares renew'd his Sollicitations with the 
 ■ Median Emperor. 
 
 Camhyfes was informed of Cyaxares''^ Defigns, 
 and fent Hyjfajpes to the Court of Echatcm, to re- 
 prcfcnt to Jfyages the Danger of mutually weaken- 
 ing each other'i Power, while ih.^ JJfyrians, their 
 
 comaian 
 
48 5l;^ T R A V E L s o/ C Y kU S. 
 
 common Enemy, were forming Schemes, to extend 
 their Dominion over all the Eaft. Hyflafpcs^ by his 
 Addrefsjput a ftop'to the Execution oiCyaxares's Pro- 
 jects, and giiin'd Cambyfes Time to make his Prepara- 
 tions, in cafe of a Rupture. 
 
 The Prince of Media, feeing that the wife Coun- 
 fcls of Hyftafpes were favourably lillen'd to by his 
 Father, and that there was no Means fuddenly to 
 kindle a War, attempted by other Ways to weaken 
 the Power of Perfta. Being inform'd of Soranes's 
 Difcontent, he endeavour'd to gain him, by an OiFer 
 bf the firll Dignities of the Empire. 
 
 Soranes atfirftwas fhock'd at the veiy Thought"; 
 but afterwards being deceived by hisRcfentmcnt, he 
 knew not himfclf the fecret Motives upon which he 
 a6ted. His Heart was not yet become infenfible t6 
 Virtue, but his lively Imagination transform^ Ob- 
 icfts, andrcprefcntedthemtohim in the Colours ne- 
 celTary to flatter his Ambition. In the End, he got 
 the better of his Remorfe, under Pretext, that Cyax- 
 ares would one Day be his lawful Emperor, and that 
 Cambyfes was but a tributary Mafter. There is no- 
 thing which we cannot perfuade our fclves to think, 
 when blinded and drawn away by llrong Pallions. 
 Thus he came by degrees into a llrift Correl'pondencc 
 \v'\x\\Cyaxares, and fecretly cmploy'd all Means to rcw- 
 dcrQyrw's Adminiftration odious to the Perjlans. 
 
 Cyrus had rais'd Araf-pcs to the firft Dignities in the 
 Army, upon Account of his Capacity and Talent for 
 War: But he would not bring him into the Senate,- 
 becaufe the Laws and Cuftoms of Pcrfia did not al- 
 low Strangers to lit in the fupreme Council. The 
 5 perfidious Soranes ncverthclcis, prefs'd tJie youiig 
 t'rince to infringe thefe Laws, knowing that it would 
 be a fure Mcau^i to excite the Jcaloufy of the Perftans^. 
 
 anci 
 
rhe Travels 0/ C Y R U S. 4i> 
 
 and to ftir them up againft Cyrus. ' You have need, 
 
 * /aid be to bm^OiiL Man like yfrajpes in your Coun- 
 ' cils. I know that good PoHcyandthe Lav/s for- 
 ' bid the intrulling Stningers, cither with the Com- 
 ' mandof the Army, or the Secrets of State, But a 
 ' Prince may difpence with the Laws, when he can 
 ' fulfil the Intention of them by more fure and eafy 
 ' Ways i and he ought never to be the Slave of Rules 
 
 * andCuftoms. Men ordinarily aft either from Am- 
 ' bition or Interelt. Load ^rafpes with Dignities 
 ' and Riches j by that JVleans you will make PcrfiA 
 
 * his Country, and will have no reafon to doubt his 
 ' Fidelity.' 
 
 Cyrus was not aware of Soranes\ Defigns, but hs 
 lov'djuftice too well to depart from it. ' lam per- 
 fuaded, anfwer'd the Prince, of the Fidelity and Ca- 
 pacity o'tArafpes. I love himx fincerly j but though 
 my Friendfhip were capable of making me break 
 the Laws in his Favour, he is too much attach'd to 
 me, ever to accept a Dignity, which might excite 
 the Jealoufy of the Perfians^ and give them Caufe 
 to think, that I acled from Inclination and Affecti ^ 
 on in Affairs of State.' 
 
 Soranes havin.2j in vain attempted to in.Q;a2e C^rus 
 to take his falfe Step, endeavour'd to iurprize him a- 
 nother way, and to raife an Uncafinefs between him 
 and his Father. He artfully made him obferve the 
 King's Imperfeftions, his wantof Capacity and Ge- 
 nius, and the Necellity of purfuing other Maxims 
 than his. ' The mild and peaceful Government oiT 
 ' CrmibyfeSj faid he to him, is incompatible with no- 
 ' ble Views. If you content your felf, like liim, 
 ' with a pacifick Reign, how will ) ou become a Con- 
 
 * queror ? 
 
 Vol. II G Cyrus 
 
f6 77j^ Travels o/CYRUS. . T 
 
 Cyrus m^de no other Ufe of thefe Inlinuations, fcut 
 to avoid the Rocks upon which Cambyfes had Iplit. 
 It did not lefien his Docihty and Submiilion to a Fa- 
 ther whom he tenderly lov'd. He refpccled him, 
 even ill his Faihngs, which he endeavour'd to con- 
 ceal. He did nothing without his Orders j but con- 
 fultcd him in iiich a manner,- as at the fame time to 
 give him a jull: Notion of Things. He frequently 
 talk'd to him in private, that the King might be able 
 to decide in publick. Cambyfes had Judgment e- 
 nough to dill inguifh, and make himfelf Malter of the 
 excellent Advices of his Son, who employ'd the Su' 
 pcriority of his Genius only to make his Father's 
 Commands refpc6fced, and made ufe of his Talents on- 
 ly to flrengthen the King's Authority. Cambyfes rC' 
 doubled his Affection and Ellecm for Cyrus, and his 
 Confidence in him, when he law his prudent Con- 
 dud: : But the Prince took no Ad\'antage of it, and 
 thought he did nothing but his Duty. 
 
 Soravcs, defperate to fee all his Schemes fruftrated^ 
 endeavour'd fecretly to raife a Dillruft in the Minds o-£ 
 the Satrapes, as if the Prince woirld intrench upoa 
 tlieirRightJs, and ruin their Authority > and in order 
 to augment their Jcaloufy, he endeavour'd to infpirc 
 Cyrus with deipotick Principles. 
 
 ' The Gods have deftin'd you, faid he, to flrctch 
 
 * your Empire one Day over all the Eaft. In order 
 
 * to execute this Defignfuccefsfully, you mullaccuf- 
 ' tom the Per/tans to a blind Obedience. Captivate 
 ^ the ^'^r/ra/jf J by Dignities and Plcafures. Put them 
 *■ under a Necelhty of frequenting your Court, if they 
 
 * would partake of your Favours. By this Mean? 
 ' get thefovereign Authority by degj-ees into your 
 
 * own Hands. Abridge the Rights of the Senate. 
 
 * Leave it only the PriviJege of giving you Counfel. 
 
 ^ A 
 
?^^Travels ^/C YRU S. ft 
 
 ^ A Prince fhoiild not abufc his Power, but he ought 
 
 * never to fharc it with his Subje6ls. Monarchy is 
 ' the mod perfc6t Kind of Government. The true 
 
 * Strength of a State, Secrecy in Councils, and Ex- 
 ' pedition in Enterprizes, depend upon the fovereign 
 '^ rower's being lodg'd in a fingle Perfon. A petty 
 
 * Republick may fubfiit under the Government of 
 
 * many Heads, but great Empires can be form'd only 
 ' by having abfolute Authority lodg'd in one. O-^ 
 ^ ther Principles are the chimerical Ideas of weak 
 ' Minds, who are confcious of their want of Capaci~ 
 ^ ty to execute great Defigns.* 
 
 Cyrus was fhock'd at this Difcourfe, but conceal'd 
 his Indignation out of Prudence and dextroufly 
 breaking off the Converfation, left Sorams in a Perfua^ 
 ilon, that he rcHlli'd his Maxims. 
 
 As Toon as Cyrus was alone, lie made profound Re^ 
 flections on all that had pafs'd. He call'd to mini 
 the Conduct of Amafis^ and began to fufpcct Soranes^ 
 FideHty. He had not indeed any certain Proofs of 
 his Perfidioufnefs j but a Man who had the Boldnefs 
 toinfpirehim with fuch Semtiments, feem'd at leait 
 very dangerous, though he ihould not be a Traitor. 
 The young Prince by degrees excluded this Minifter 
 from the Secret of Affairs, and fought for Pretences 
 to remove him from about his Perfon 3 yet withou| 
 doing any thing to affront him openly, 
 
 Soranes quickly perceiv'd this Change, and carry'd 
 hisRcfentmcnt to the laft Extremities. He perlua- 
 ded himfelf, that Arafpes was going to be put in his 
 Place > that Cyrus had a Defign to make himfelf abfo- 
 lute Mailer in Perjia ; and that this was the Princes 
 fecret View in dilcipiining bis Troops with io much 
 Exadnefs* 
 
 G 2 His 
 
fr 7"/;^ Travels <?/ C Y RU S. 
 
 His lively Imagination and fufpicious Temper fivd 
 work'd up his Paliions to the Height, and then Jea- 
 loufy, and Ambition blinded him to iiich a Degree, 
 that he imagin d he did his Duty in practifmg the 
 blackell Ti'calbns. 
 
 He inform'd Cyaxares of all that pafs'd in Perfta j 
 the Augmentation of its Forces, the Preparations 
 which were making for War, and 6)r«;'s Dciign of 
 extending his Empire over all the Ealt, under Pretext 
 of accomplifliing certain pretended Oracles, by 
 which he impos'd upon the People. Cyaxaresm'xdQ 
 Advantage of thcfe Advices, to alarm yJJlyagcs^ and 
 to infinuate Uneafincls and Diltrufc into his Mind. 
 jlyjlci^pes was ordered away from the Court oiEchatany 
 snd the Emperor tlircaten'd Camhyfes with a bloody 
 War, if he did not conient to pay the antient Tribute, 
 and return to the lame Dependancc, from which Per^ 
 fa was fet free, upon his Marriage with Mandana, 
 Ccimhyfes.\ Refulal was the Signal of the \J-iiXy and 
 •Preparations were made on both Sides. 
 
 In the mean while, ^'cr^x-'^w endeavour'd to corrupt 
 the chief Officers of the Army, and weaken their 
 Courage, by infinuating, that yjjlyagcs wis their law- 
 ful Emperor i that tlie ambitious Deligns o^ Cyrus 
 would ruin their Country •, and that they could never 
 make Head againif the Median Troops, who would 
 o\crwhelm them Vvith Numbers. 
 
 He continu'd likcwife to increafethe DiArull o't 
 tlie Senators, by artfully fpreading a Rumour ainong 
 them, that Cyrus undertook this unnatural Vv^ar a- 
 gainlt his Grandtather, only to weaken their Authori- 
 ty, and to ullirp an abfolutc Power. 
 
 He conceard all his Plots with fuch Art, that it 
 was ahnoil impoilible to difcovcr them, Every Thing 
 
 he 
 
r/j^ T R A V E L s o/ C Y R U S. f 5 
 
 he {iiid was with To much Caution, that there was no 
 feeing into his fccret Intentions. Nay, there were 
 certain Moments, in which he did not lee them him- 
 felf but thought that he was jQncere and zealous 
 for the publick Good. His firft Remorfes rcturn'd 
 from time to time, but he trifled them, by perfuading 
 himfelf that the ill Deligns which he imputed to the 
 Prince, were real. 
 
 Cyrus W2is quickly inform'd of the Murmurs of the 
 People, the Difcontent of the Army, and that the ne- 
 celTiiry Subfidies from the Senate were doubtful. The 
 Emperor of the Medes was upon the Point of entring 
 Perjia^ at the Head of fixty thoufand Men. The 
 Prince feeing his Father rcduc'd to the moft cruel Ex- 
 tremities, and the Neceflity of taking Arms againft 
 his Grandfather *, was in the greateil Perplexity. 
 Which Camhyfes obferving, faid to him, ' You know, 
 
 * my Son, all that I ha\x done to fliMe the firlt Seeds 
 
 * ot our Difcord ; but I have labour'd to no purpofe. 
 ' The War is inevitable. Our Country ought to be 
 
 * prefer'd to our Family. Hitherto you have affift- 
 ' ed me in BuHnefs, you mull now give Proofs of 3'-our 
 
 * Courage. 
 
 ' Would my Age allow me to appear at the Head 
 ' of our Troops, yet myPrcfence is neceOary here, 
 ' to keep the People in awe. Go, my Son, go, and 
 
 * fight for your Country. Shew your felfthe Dc- 
 ' fender of it's Liberty, as well as the preferver of its 
 ' Laws. Second the Defigns of Heaven. Render 
 ' your felf worthy to accomplifh its Oracles. Begin 
 ' by delivering Perjla^ before you think of extending 
 ' jr'our Conqucfts over the Eait. Let the Nations 
 
 * fee the Eftefts of your Courage, and admire your 
 ^ Moderation in the midil of Triumphs, that they 
 
 * may not hereafter fear your Victories.' 
 
 ' « Herod. D. 8. 
 
 Cvus 
 
'f4 The Travei.$ of CY RV S. 
 
 Cyr«; being cncourag'd by the magnanimous Sen-" 
 timents of Cambyfes^ and aided by the ("ounfcls of 
 Hcirpagus and Hyjiajpes^ two Generals of equal Expe- 
 rience, form'd an Army of thirty thjoufand Men, com- 
 pofed of Commanders, with whofe Fidelity he w;is 
 acquainted, and veteran Troops, of known Bravery. 
 
 As foon as the Preparations were made, Sacrifices 
 "were offer'd, and other religious Ceremonies pcr- 
 form'd. CyruSy after this, drew up his Troops in r^ 
 f pacious Plain neai' the Capital, aflembled the Senate 
 and the Satrapes^ and with a fweet and majeltick xlir, 
 thus harangued the Officers of his Army. 
 
 ' War is imlawful, when it is not nccefTary. That 
 
 * which we at prefent undertake, is not to fatisfy 
 ' Ambition, or the Defire of Dominion, but to 
 
 * defend our Liberties, upon which an Attempt 
 
 * is made, contrary to the Faith of Treaties. 
 
 * I am well enough acquainted with your Ejiemies, 
 ' to alTure you that you have no Rcafon to be 
 ^ afraid of them. They know mdeedhowto handle 
 *" their Arms -, they understand militaiy Difcipline, 
 
 * and they furpafs us in Number: But they are fof- 
 
 * tcn'd by Luxury and a long Peace. Yourfevere 
 *■ Life has accullom'd you to Fatigue. Your Souls 
 
 arc full of that noble Ardour, which defpifes Death 
 when vou are to fight for Liberty. Notliing is 
 impoiiible to thofe, whom no Sufferings or difficult 
 Entcrpiizcs can dilhearten. As forme, I will di- 
 fHnguilh myfelf from you in nothing, but in lead- 
 ing the v/ay through Labours and Dangers. All 
 our Profpcrities, and all our Misfortunes Ihall be 
 common. 
 
 He then turn'd to the Senators, and v.Mth a refo- 
 lute and fevcre Countenance laid, ' Cambyfes is not 
 *•- ignorant of the Inirigues at the Court of Ecbatan^ 
 
 ' to 
 
77;tf T R A V E L s o/ C Y R U S. f^ 
 
 * to fow Diftruft jn your Minds. He knows thac 
 ' you intend to refufe him Subfidies. He might, with 
 
 * an Army devoted to him, force you to a Compliance 
 
 * with his Defires j but having forefeen the War, he 
 ' has taken his Precautions. One Battle will de- 
 
 * cide the Fate o^Perfia. He does not want your 
 
 * Alliftance. However, remember that the Liberty 
 
 * of your Country is at prefent in QuelHon. Is this 
 
 * Liberty Icfs fecure in the Hands of my Father, 
 ' your lawful Prince, than in thofc of the Emperor of 
 
 * the MedeSj who holds all the neighbouring King,? 
 
 * in an abfolute Dependance'^ If Cambyfes iTiouId 
 " be vanquifh'd, your Privileges are loll for ever. 
 
 * If he prove victorious, jow have every Thing to 
 
 * fear, from a Prince whom you have incens'd bj 
 
 * your fecret Cabals. 
 
 The Prince, by this Difcourfe, intimidated fome, 
 confirm'd others in their Duty, and united all in 
 one Defign^ of contributing to the Prefei-vation of 
 their County. Soranes appeared more zealous thaii 
 any, and earneftly requefted to have fomc Conit- 
 mand in . the Army. But as Cyrus had not con- 
 ceal'd from Cambyfes his juft Sufpicions of that 
 Minifter^ the King did not fuffer himfelf to be im- 
 posM upon by Appearances. Under Pretext of 
 providing for the Security of the Kingdom, he 
 kept him near his Perion ; but gave Orders to 
 watch his Conduct : So that Soranes was a Prifoncr 
 in the Capital without perceiving it. 
 
 Cyrus having leant, that Jflyages intended to crols 
 Carama7iiay in order to enter Perfia^ prevented liim 
 by an unheard-of Diligence. He paired over ci*ag- 
 gy Mountains, and through fuch Ways as were 
 impalfable by any other, than any Army accullom'd 
 to Fatigue, and conducted by fo active a GeneniL 
 
 He 
 
f^ The Travels <?/ C Y R U S^ 
 
 He gain'd the Plains of Pajfagarda^ fcized the 
 bcil Polls, and cncamp'd near a Ridr^c of Moun- 
 tains, which defended him on one Side, fortif) ing 
 himfelf on the other by a double Entrenchment. 
 ^jiyages quickly appcar'd, and cncamp'd in the fame 
 Plain near a Lake. 
 
 The two Armies continued in fight of each o- 
 ther for fcveral Days. Cyrus could not, without 
 great Concern, laok forvvard to the Confcquenccs 
 of a War agaiull his Grandfather, and cmploy'd 
 this time, in fending to Ajlyages\ Camp, a Satrapy 
 named Artabafus^ who fpoke to him in the follow- 
 ing Manner. 
 
 ' Cyrus ^ your Grandfon, has an Abhorrence of 
 ' the War which he has been forc'd to undertake 
 
 * againil you. He has ncglecl:ed nothing to pre- 
 ' vent it, nor will rcfufe any Means to put an End 
 ' to it. He is not deaf to the Voice of Nature, 
 
 * but he cannot fiicrifice the Liberty of his Peo- 
 
 * pie. He would be glad, by an honourable Trea- 
 ' ty to reconcile the Love of his Country with 
 ' filial Affection. He is in a Condition to make 
 ' War i but at the lame time is not afham'd to 
 ' asjt Peace. 
 
 The Emperor, ftill irritated Cyaxares^ perfifted 
 in his firit Refolution, and Artabafus return'd, with- 
 out lucceeding in his Negotiation. 
 
 Cyrus feeing himfelf reduc'd to the Necefiity of 
 hazarding a Battle, and knowing of what Impor- 
 tance it is, in Affairs of War, to deliberate with 
 many, to decide with few, and to execute with 
 Speed, aflembled his principal Officers, and heard 
 all their Opinions. He then took his Refolution, 
 which he coiumUQicatcd only to Hyflafpes and 
 IIarj>agus, The 
 
57;/Travels o/C YRUS. <;i 
 
 The Day following he caiis'd a Rumour to be 
 fpread abroad, that he intended to retire, not dar- 
 ing to engage witli unequal I'^orces. Before he 
 left the Camp, he caus'd Sacriiices to be olfcr'd, 
 made the ufual Libations, and all the Chiefs did 
 the fame. He gave the Word, Mythras the Con- 
 da5tor and Saviour^ and then mounting Horfe, com- 
 manded each Mim to take his Rank. All the Sol- 
 diers had Iron Cuirafies of divers Colours, made 
 like the Scales of Fifh. Their Cafques or Tianf s 
 were of Brafs, with a great white Feather. Their 
 Shields were made of Willow ; below which hung 
 their Quivers. Their Darts were ihort their Bows 
 long, and their Arrows trade of Canes. Their 
 Scymitars hung at their Belts upon their right 
 Thighs. The royal Standard was a golden Eagle, 
 with its Wings expanded. It was the fame of 
 which the Kings of Perfta have ever fuice made 
 life. 
 
 }^e decamp'd by Night, advanced in the Plains 
 of Pajfagarda^ and Aftyages made halle to meet him, 
 by Sun- riling. Cyrus immediately drew up his 
 Army in order of Battle, only twelve deep, that 
 the Javelins and Darts of the lallRank might reach 
 the Enemy 5 and that all the Parts might lupport 
 and affift each other withoutConfufion. Further, he 
 chofe out of each of the Battalions a felc^ Troop, 
 of which he form'd a triangular Phalanx^ after the 
 Manner of the Greeks. He placed this Body of 
 Referve behind his Army, commanding them not 
 to Ifir till he himfelf fhould give Orders. 
 
 The North-Wind blew hard. The Plain was 
 cover'd with Dult and Sand. Cyrus polled his 
 Army fo advantageouily, that the riling Dull was 
 dri\'en full in the Faces of the Medes^ and fivour'd 
 his Stratagem. Har^agus commanded the right 
 
 V o L. II. H W i«ng. 
 
f 8 The r R Av tL 5 of C Y K V S. 
 
 Wing, Hyftafpcs the left, Arafpes the Center^ aftd 
 Cyrus was prelcnt every where. 
 
 The Army o{ \^tMedes was compos'd of feveral 
 fquare Battalions, thirty in front, and thirty deep, 
 all Handing clofc, to be the more impenetrable. In 
 the Front of the Army were the Chariots, with 
 great Scythes faften'd to the Axletrces. 
 
 Cyrus order'd Harpagus and Hyflafpes to extend 
 the two Wings by degrees, in order to inclofe the 
 Medes, While he is fpeaking he hears a Clap of 
 Thunder. ' We follow the great Oro?nazes^ cry'' d 
 * he,' and in the fame Inrtant begun the Hymn of 
 Battle, to which all the Army anfwer'd with loud 
 Shouts, invoking the God Mytbras. 
 
 Cyruses Army prefentcd their Front in a ftrait 
 Line to deceive JjTyages > but the Center raarching- 
 flower, and the AVings faller, the whole Perfian 
 Army was foon form'd into a Crefcent. The Medes 
 pierce the firft Ranks of the Center, arid advance 
 to the lall. They begin already to cry, Vi^ory ! 
 ^vhen Cyrus^ at the Head of his Body of Referve,- 
 falls upon the Medcs^ while Harpagus and Hyflafpes 
 furround them on all Sides, upon which the Bat- 
 tle is renew'd. 
 
 The triangular Phalanx of the Perftans opens the 
 itanks o^ the Medes ^ and turns afide their Chariots. 
 CyruSy mounted on a foaming Steed, flies from 
 Rank to Rank. The Fire of his Eyes animates 
 the SoldicrSy and the Serenity of his Countenance 
 banilhes all Fear. In the Heat of the Battle he is 
 a&ive, calm, and pfefent to himfclf j fpeaks tofomCy 
 encourages others by Signs, and keeps eveiy one 
 in his Poih The Alcdes lurroundcd on all Sides,. 
 are attack'd in Front, in Rear, and in Flank. 
 
 Th^ 
 
7^^ T R A V E L s o/ C Y R U S. f^ 
 
 The Per/tans clofe in upon them, and cut them in 
 pieces. Nothing is heard but the Ckfhing of 
 Arms, and the Groans of the dying. Streams of 
 Blood cover the Plain. Defpair, Rage and Cruelty 
 fpread Slaughter and Death every where. Cyj-us ar 
 lone feels a generous Pity and Humanity. Aflyages 
 and Cyaxares being taken Prifoners, he gives Or^' 
 ders to found a Retreat, and put an End to the 
 Purfuit. 
 
 Cyaxares, inflam'd with Rage and all the PafTions 
 which take hold of a proud Mind, when fiUcii 
 from its Hopes, would not fee Cyrus. He pretend- 
 ed to be woundedj and ask'd PermiHion to go to 
 
 £cl^ata'/i. 
 
 jijlyages was condu6led with Pomp to the Capi- 
 tal of Perfia^ not like a conquer'd Prince, but a 
 victorious one. Being no longer importun'd by the 
 ill Counfels of his Son, he made a Peace, and Per- 
 fia, was declar'd a free Kingdom for ever. This 
 was the firft Service which Cyrus did his Country. 
 
 The Succefs of this War, fo contrary to the 
 Expectations of Soranes, open'd his Eyes. If the 
 Event had been anfwerable to his Defircs, he would 
 ftill have continu'd hisPerfidioufnefs. But finding 
 that he was not free to cfcapc, that his Projects 
 were difconcertcd, and that it was not pofliblc to 
 conceal them any longer, he ihrunk with Horror 
 to behold tlie dreadful Condition into which he 
 had brought himfclf, the Crimes he had committed, 
 and the certain Difgrace which would follow. Not 
 able therefore to endure this Profpe6t, he falls into 
 Defpair, kills himfelf, and leaves a fid Example to 
 Poilerity, of the ExcefTes to which mad Ambition 
 may carry the greateft Genius's^ even when their 
 Hearts are not entirely corrupted. 
 
 U 2, " After 
 
6o ^y^-^ T R A V E L s 0/ C Y R U S. 
 
 After his Death Cyrus was inform'd of all the 
 Particulars of his Treachery. The Prince, with- 
 out applauding himfclf for having early feen into 
 the Chara6lcr of rkis Miniller, beheld with Con- 
 cern, and lamented, the unhappy Condition of Man ; 
 who often lofes all the Fruit of his Talents, and 
 iometimcs precipitates himfclf into the greatcil 
 Crimes, by giving way to a hcadilrong Imaginati- 
 on and a blind Pallion. 
 
 As foon as the Peace was concluded, j^Jlynges 
 returned to Media. After his Departure Cyrus af- 
 femblcd the Senators, Satrapcs^ and all the Chiefs 
 of the People, and faid to them, in the Name of 
 the King, 
 
 ' My Father's Arms have delivcr'd Perfia^ and 
 * fet it free from all foreign Dcpendancc. He 
 ' might now abridge your Rights and Pri\ilegcs, 
 ' and even deftroy your Authority, and govern ab- 
 ' folutely ; But he abhors fuch Maxims. It is only 
 c under the Empire of Arimanius.^ that Force alone 
 t- pre fides. The great Oromazes does not govern 
 (■ in that Manner. His fovcreign Reafon is the 
 c Rule of his Will. Princes are his Images. They 
 <■ ought to imitate his ConducV. The Lawsflrould 
 c be their only l^ule. One iinglc Man is not fuf- 
 t ficient for making good Laws, How wife and 
 ^ jull foever Princes arc, they are Hill but Men, 
 ' "and confcquently have Prejudices and Paflions. 
 ' Nav, were the}' exempt from theie, they cannot 
 ' fee and hear every Thing. They have need of 
 ' faithful Counfellors, to inform and aiTill them. 
 ' 'Tis thus that Cambyfes refolves to govern. He 
 ' will rcfcrve no rnore Power than is ncccfHiry to 
 ' do good i and chuies to have fuch Reilraints as 
 ' may flop and hii:idcr him from doing ill. Scna- 
 
 *- tors 
 
r/jf Travels o/C Y RU S. 6i 
 
 * torsj banifh your Fears, lay afide your Diftrufts, 
 ' recognize your King. He preferves all your 
 
 * Rights to you. AiWil him in making the Per- 
 ' Jlans happy. He defires to reign over free Chil- 
 *■ dren, and not over Slaves.'^'' 
 
 At thcfe Words Joy was diffus'd through the 
 •whole AiTembly. Some cry'd out, ' Is not this 
 ' the God Alythras himfelf, come down from the 
 
 * E'lnpirenm^ to renew the Reign of Oromazcs.^ 
 Others di{Iblv''d in Tears, and were unable to fpeak. 
 The old Men look'd on him as their Sonj the 
 young Men cail'd him Father. All Perfia feem'd 
 but one Family. 
 
 Thus did Cyrus avoid all the Snares of Sorancs^ 
 triumpli over the Plots of Cyaxares^ and rellorc Li- 
 berty to the Perfians. He never had Recourfe to 
 Artifice, mean Difiimulation, or a tricking Policy, 
 unvv'orthy of great Souls. 
 
 Aftyages dy'd foon after his return home, and left 
 the Empire to Cyaxares. Cambyfes forefecing, that 
 the turbulent and jealous Spirit of that Prince would 
 foon excite nev/ Dillurbances, refolv'd to feek an 
 Alliance with the Jjjyr'ians. The Kings of JJJyriO' 
 and the Emperors of the Medes^ had been for three 
 Ages pafl, the two rival Powers of the Eaft. They 
 were continually endeavouring to weaken each o- 
 thcr, in order to become Mailers of Jfta. 
 
 Cambyfes^ who knew his Son's Abilities, proposed 
 to him, that he fhould go in Perfon to the Court 
 of Nabticodonofor^ to treat with Amytis^ the Wife 
 of that Prince, and Sifter of Mandana. She go- 
 vern'd the Kingdom during the King's Madneis. 
 
 Cwus 
 
6z 
 
 The Travels <?/ CYRUS. 
 
 Cyrus had been hinder'd from going thither, a 
 Year before, by his Mother's Sickneis. He was 
 exceedingly plcas'd with a J oiirney to Babylon^ not 
 only that he might ferve his Country, but Hkewife 
 to converfe with the Jeivs^ whofc Oracles ( as he 
 had learn'd from Zoroafier^ contain'd Prcdiclions 
 of his future Greatnefs> and he had no Icfs a De- 
 fire to fee the miferable Condition o{YJ\x\^^Nabuco- 
 donofovj the Report of which was fpread over all 
 the Eaft. He left Perfta^ crofs'd Suftana^ andfooii 
 iirrived ^t Babylon, 
 
 THE 
 
4i 
 
 
 
 
 THE 
 
 TRAVELS 
 
 O F 
 
 BOOK VIII. 
 
 \EMIRAMIS had founded the City of 
 Babylon; but Nabiicodonofor had given it 
 its principal Beauties. Having finifli'd 
 his Wars abroad, and being in full Peace 
 at home, he had apply'd his Thoughts to make his 
 Capital one of the \Vonders of the World, and with 
 that View tranfported thither a great Number of 
 Captives^ of all the Nations he had con^uer'd. 
 
 * It 
 
^4 f>}^ T R A V E L s ^/ C Y R U S. 
 
 * It was fituiited in a vafb Plain, water'd by the 
 Euphrates. The Fruitfulncfs of the Soil was (o 
 great, that it yielded the King as much as the half 
 of his Empire, and produc'd two hundred times 
 more than was fown. 
 
 The Walls of the City were built of large Brick, 
 cemented together with Bitumen^ or a Slime ariiing 
 out of the Earth, which in time became harder 
 than Marble. They were fourfcore Foot thick, three 
 hundred and fifty high, and form'd a pcrfc6t Square, 
 twenty Leagues in Compai's. A hundred and fifty 
 Towers were rais'd at certain Diftanccs upon theie 
 inacccfiible Walls, and commanded all the Country 
 round about. 
 
 In the Sides of thefe Walls were an Hundred 
 Gates of Brafs, through which might be fcen 
 palling to and fro an innumerable Throng of 
 People, of all Nations. Fiity great Streets 
 travers'd the City from Side to Side, and by crof- 
 fing each other formed above fix hundred large Di- 
 vifions, in which were ilatcly Palaces, delightful 
 Gardens and magnificent Squares. 
 
 The Euphrates flow'd through the Middle of the 
 City j and over this River was a Bridge, built with 
 furprifing Art. At its two Extremities were two 
 Palaces. The old one to the Eall, the new one to 
 the Weft. Near the old Palace was the Temple of 
 Beliis. From the Center of this Building rofe a 
 Pyramid, more prodigious than thofe o't Eg}pt. It 
 was fix hundred Foot high, and compos'd of eight 
 Towers, one above another. The uppermoft was 
 
 * The following Farticulars are to be found in Herodotus, rpho had 
 heen upon the Spot. B. I. Diod. Sic. B. z. Quint. Curt. B. f. 
 Piidcaux Connexion. 
 
 the 
 
rjjc Travels a/ C Y R U S. 6f 
 
 the holy Place, where the principal Myllcries were 
 celebrated. From the Top of this Tower, the Ba- 
 bylonians obierv'd the Motions of the Stars, wliicit 
 was their favourite Study, arid by which they made 
 themfelves famous in other Nations. 
 
 At the other Eild of the bridge ftood the new 
 Palace , which was eight Miles in Circuit, 
 Its famous hanging Gardens,' which were fo many 
 \.r^^ Tefrafles one above another, rofelikc an Am- 
 phitheatre to the Height of the City Walls. The 
 whole Mafs was fuppofted by divers Arches built: 
 upon othet Arches, all covered with broad Stones 
 ilrongly cemented, and over them was firll a Layer 
 of Reed, mix'd with Bitumen^ then two Rov/s of 
 Bricks, and over thefe were laid thick Sheets of 
 Lead, which made the whole impenetrable to Rain, 
 or any Moilfure. The Mo'uld which cover'd all. 
 was of that Depth, as to have raom enough for 
 the greateft Trees to talvc Root in it. In thefef 
 Gardens were long Walks, which ran as far as the 
 the Eye could reach. Bowers,' green Plots, and 
 Flowers of all Rinds , Canals, Bafms,- and Aque- 
 ducts, to water and adorn this Place of Delights. 
 A moil furprifing CoUcdrion of alt the Beauties oF 
 Nature and Art. 
 
 The Author, or rather the Creator, of {o many 
 Prodigies, equal to Hercules in Bravery, and foperior 
 to the grcatefi: Men by his Genius, was, after in- 
 credible Succefles,' fallen into a kind of IV'Iadncfs, 
 He imagined himfelf trarisform'd into aBeail, and 
 had all the Fiercenefs of one. 
 
 As foon as Cyrils was arriv'd at Bahylon^ he went 
 tb fee the Qiicen Amytis, This Princefs had, icx 
 near feven Years, been }>liing*d in a deep SadnelV j 
 but file was beginning to modcraie her Gricr, bc- 
 
 V 6i« IL I ciufe 
 
€6 r^^ T R A V E L s ef C Y R U 5, 
 
 caufe the Jeivs, who were then Captives in the City^ 
 had promis'd her that the King fliould be cur'd irt 
 a few Days. The Queen was waiting that happy 
 Moment with great Impatience. Ihe Wonders 
 which ihe had Icen perform'd by Daniel, had made 
 her confide in what he faid. Cyrus , from a refpect- 
 ful Confideration of the Atttiction oi Jmytis, avoided 
 fpcaking to her on the principal Defign of his Jour- 
 ney. He was fenfible, that it was not a favourable 
 Conjuncture to treat of political Affliirs, andwaitcd^ 
 like the Queen, tor the King's Cure 5 but not 
 with the fame Hopes. In the mean while, heen- 
 deavour'd to fatisty his Curiofity of knowing the 
 Religion and Manners of the Jfraelites. 
 
 Daniel was not then at Babylon^ but was gone ta 
 viiit and confole the Jews, difpers'd throughout 
 yljjyria. y^mytis m-ide Cyrus acquainted with an il- 
 luiivious Hebrew, n:xmcd Ekazer, for whom ihe had 
 a particular Elleem. The Prince being inform'd 
 by him, that the People of God did not look upon 
 the King's Frenzy as a natural Dillemper, but as a 
 Punilhmcnt from Heaven, enquir'd of him the Caufe 
 ef it. 
 
 ' Nabuchodonofor, faid the Hebrew Sage, ' be- 
 
 * ing led aAvay by impious Men who were about 
 
 * him, came at length to fuch an Excefs of Irre- 
 
 * ligion, that he blalphem'd againll 'tbe moft High > 
 
 * and to crown his Impiety, he made, ofourfacrcd 
 
 * Vellels, and of the Riches which he had brought 
 
 * from bis Expedition into Judca, a golden Statue, 
 ' of an enormous Size, and refembling his owa 
 ' Perfon. He had it ere£led, and conlecrated, in 
 
 * the Plain of Dura, and commanded that it iTiould 
 
 * be ador'd, by all the Nations whom he hadfub- 
 t du'd. 
 
 * He 
 
T/&tf Travels <?/CYRU S. 6y 
 
 * He was admonifh'd by divine Dreams, that he 
 
 * fhould be punifh'd for his Idolatry and Pride in 
 •' this Life A Hebrew^ nam'd Daniel^ a Man fa- 
 ' mous for Science, Virtue, and his Knowledge of 
 ' Futurity, explain'd to him thofe Dreams, and de- 
 
 * nounc'd God's Judgments upon him, which were 
 
 * ready to break forth. 
 
 ' The Words of the Prophet made fome Impre- 
 ^ prefTion upon the King's Mind j but being fur- 
 
 * rounded by prophane Men, who defpis'd the hea- 
 ' venly Powers, he negleded the divine Admoni^ 
 
 * tion, and gave himfelf up anew to his Impiety, 
 
 « At the End of the Year, while he is walking 
 < in his Gardens, admiring the Beauty of his own 
 ^ Works, the Splendor of his Glory, and the Greats 
 ' nefs of his Empire j he exalts himfelf above Hu- 
 
 * manity, and becomes an Idolater of his own proud 
 ' Imaginations. He hears a Voice from Heaven, 
 
 * faying O King Nabuchodonofor, to thee it isfpoken^ 
 
 * The Kingdom is departed from thee^ and they fiall 
 ' drive thee from Men^ and thou JJjalt eat Grafs as the 
 ' Beafls of the Field, till feven 7ears are pafl, and 
 ' until thou know that The Moft high ruhtb over all 
 ' the Kingdoms of the Univerfe^ and giveth them tQ 
 ^ whomfoever he ivill. 
 
 ^ In the fame Hour was the Thing fulfill'd, and 
 
 * his Rcafon was taken from him. He was feiz'd 
 ' with a Frenzy, and with Fits of raging Madnefs. 
 ' In vain they attempted to hold him by Chains, 
 
 * He broke all his Irons, and ran away into the 
 ^ Mountains and Plains, roaring Hke a Lion. No 
 
 * one can approach him, without running the Ha- 
 ^ zard of being torn to pieces. He has no Rcpoie., 
 ^ except one Day in the Week, which is the Sab- 
 
 • I i ^ hik. 
 
^ 7-i&^ Travels ff/CY RU S. 
 
 f hath. I'hcn his Rciifon returns, and he holds Dif- 
 
 ^ courfcs worthy ot Admiration*. Jt is now alinoit 
 
 ' fcvcn Years tliat he h;is been in this Condition, 
 
 * and we arc expediting his total Deliverance in a 
 ' few Days, according %o the divine Prediction.' 
 
 Here Cyrus figh'd, and could not forbear faying 
 to Arafpes : ' In all the Countries through whick 
 f I pals, 1 fee nothing but fid Examples of the 
 f Weaknefs and Misfortunes of Princes. In Egypr^ 
 5 Apries is dethron'd, and made a Sacrifice by his 
 .* blind FricndlTiip for a perfidious Favourite. -At 
 f Sparta^ two young Kings were going to ruin the 
 
 * State, if not prevented by the W ifdom of Chila. 
 ' Kt Coriiitk^ Periamkr m:ikcs himfelf and his whole 
 f Family iniferable. At Athens^ Pijifiraius is twice 
 
 * dethron'd, as a Puniiliment from the Gods for 
 *" his Artifice. At Santos^ Polycrates fuffers himfelf 
 f to be inipos'd upon fo far, as to perfecute Inno- 
 ' cence. At Crete^ the SuccefTors of Mhios have 
 ' dcllroy'd the moll periift ot all Governments. 
 *■ Hcrc^ Nabiichodonofor draws upon him the Wrath 
 ' of Heaven, by his Impiety. Great Orom;i;^es \ 
 
 * ivas It only {n your A.iger then^ that you ga^ve Kings 
 f iQ Mortals ? Are Grandeur and FhiUt: incompntiable ? 
 
 The Morning cjf the Sabbath, CyruSp accompany'd 
 iy E/cazcr, went to the Place which the King oi* 
 habylon frequented. They beheld the unfortunate 
 Prince conic out of the Euphrates^ and lie down 
 under fome Willows, which were upon the Banks 
 of the River. They approach'd him with Silence. 
 He was flretch'd upon the Grafs, his Eyes turn'd 
 lowards Heaven j and lending forth from time to 
 Time deep Sighs, accompany'd with bitter Tears. 
 la tlic niidtl of his Misfortunes there was ftill up-* 
 
 * Ste Jo£;pkus. 
 
ri&* T R A y E L s e/ G Y R U S. €p 
 
 Qn his Face an Air of Greatnefs, which fliew'd, 
 that I'he Aloji Higb^ in punilhing, had not entirely 
 foriakcn him. 1' hey forbore, out of Refpe6b, to 
 fpeak jto him, or to interrupt the profound Griefl 
 in which he lecm'd to be plung'd. 
 
 CyruSy deeply ft ruck with the (ad Situation of this 
 great Prince, Itood immoveable, and on his CouU' 
 tenance appeared all the Tokens of a Soul feiz'd 
 with Terror and Compaftion. The King of Baby- 
 lon obferv'd it, and without knowing who he was, 
 faid tQ him : f Heaven fuffers me to have Intervals 
 
 * of Reafon, to make mp fenfible, that I do not 
 *■ poflefs it a5 a Property ; that it comes from a- 
 ' notherj that afuperior Being takes it from me, 
 f and reftores it, when he pleafes j and that he 
 
 * who gives it me is afovercign Intelligence, who 
 f holds all Nature in his Hand, and can difpofe it 
 ^ in order, or overturn it, according to his Plea-* 
 ' fure. 
 
 ' Heretofore, being blinded by Pride, and cor- 
 f rupted by Profperity, I faid within my felf, and 
 ^ to all the fiilfe Friends who were about mej 
 f IVe are horn^ as it 'were by Chance^ and after Death 
 f ijue JJjall be^ as if we had never been. T'he Soul is 
 ' a Spark of Fire^ which goe% out when the Body is re- 
 f duc'd to JJl)es. Come^ let tis enjoy the prefent Good, 
 ' let us make hafle to exhaujl all Pleafures. Let us 
 
 * drink the Kiofl delicious Wiyies^ and perfume ourfelves 
 ' with odoriferous Oils. Let us crown our fehes with 
 
 * Rofes before they wither. Let Strength be our on- 
 f ly Law.^ and Pkafi^re the Rule of our Duty. Let 
 \ us make the Jufi fall jnig our Snares^ becaufe he dis- 
 f honours us by his Virtue. Let us examine him with 
 \ Jffro'nts and 'Torments., that we may fee whether hs 
 i be Jinccre. Thus it \ya§ that I blafphem'd againll 
 
 ' Hcavcji 
 
70 The Travels 0/ CYRUS. 
 
 ' Heaven, and this is the Source of my Miferics. 
 ' Alas ! 1 have but too much defeiT'd them.' 
 
 Scarce had he pronounc'd thcfe Words, when 
 he llarted up, ran awav, and hid himfelf in the 
 neighbouring Forell. This lad Spe6taclc augment- 
 ed the young Prince's Rcfpc^t for the Deity, and 
 redoubled his Dcfirc of being fully inilru(5ted m the 
 Religion of the Hebrews. 
 
 He frequently faw Eleazer^ with whom he came by 
 degrees into a ftrict Friendfliip, The Eternal^ be- 
 ing watchful over Cyrus, whom he had chofcn, to 
 bring about the Deliverance of his People, thought 
 fit, by his Conva'dition with the Hebreiv Sage, to pre- 
 paie him to receive, foon after, the Inflructions af the 
 trophet Daniel. 
 
 Ever finccthe Captivity of the Ifraelites, the Hs^ 
 hreiff Doctors, who were difpers'd in the levcral Na- 
 tions, had apply'd themfclves to the Study of the pro- 
 fane Sciences, and cndeavour'd to reconcile Religion 
 withPhilofophy. In order thereto, thcv cmbrac'd, 
 or forfook the literal Senfe of the ficrcd Books, accor- 
 ding as it fuired with their Notions, or was repugnant 
 to them. They taught, that the Hehre-w Traditions 
 "^^ere often folded up in Allegories, according to the 
 Eallcrn Cuilom j but they pretended toexplamthem. 
 This was what gave Rile afterwards to that famous 
 Sect among the Hebrews.^ call'd the AllogorifiS. 
 
 Eleazer was of the Number of thofc Philofopher.*:, 
 and was, with Reafon, ellecm'd one of the greatclt 
 Genius's of his Age. He was vevs'd in all the Sciences 
 of the Chaldeans and Egyptians.^ and had held fevcral 
 Difputes with the Eailern Magi., to prove, that the 
 Religion of the Jews was not only the moll antient^ 
 but the moft conformable to Reafon. 
 
 Cyrm 
 
The Travels of C Y RU S. 71 
 
 Cyrus having divers times difcours'd with Ekaxer^ 
 Upon all he had learnt in Perfia^ ^.gypt^ and Greece^ 
 concerning the gi'eat Revolutions which had hap- 
 pen'd in the Univerfe, deiir'd him one Day, to explain 
 to him the Do6trine of the Hebrew Philofophers, con- 
 cerning the three States of the World. 
 
 * We adore, anpwer''d Eleazer, but One x>nly God, 
 
 * infinite, eternal, immenfe. He hasdefin'dhimfelf, 
 ' He who I s, to denote, that he exilts of himfelf^ 
 ' and that all other Beings exifl only by him. Being 
 ' rich by the Riches of his own Nature, and happj 
 
 * by his own fupreme Felicity, he had no need to pro- 
 
 * duce other Subftances. Neverthelefs, by a noble 
 
 * and free Effort of his beneficent Will, he lias 
 
 * thought fit to create divers Orders of Intelligences^ 
 
 * to make them happy. 
 
 ' Man firil forms the Plan of his Work before hd- 
 ' executes it, but The Eternal conceives, produces, 
 *■ and difpofcs every Thing in order, by the lame A6ty 
 
 * without Labour or Succeilion. He //:;/,%^i' and im- 
 ' mediately all the pollible Ways of reprefenting him- 
 
 * (elf outwardly, appear before him. A World of 
 ' Ideas is form'd in the divine Intelle6b. He "jjilh^ 
 
 * and inllantly real Beings, relembling rhofe Ideas, fill 
 ' his Immenfity. The whole Univerfe, and the vail 
 
 * Expanfe of Nature, diftin6t from the divine Elfence 
 ' isproduc'd. 
 
 * The Creator has reprcfented himfelf two ways, 
 
 * by fimple Pictures, and by living Images. Hence 
 ' there are two forts of Creatures elfentiaily different, 
 ' material Nature,^ and intelligent Nature. The one 
 
 * reprcfents only Ibme Pcrfeclions of its Ongin;d, 
 
 * The other knows and enjoys it. There are an in- 
 
 ' fimte 
 
7i The Travels of C Y R U o. 
 
 ' finite Number of Spheres, full of intelligent Be- 
 
 ings. 
 
 * Sometimes thcfc Spirits plunge themd'lves intof 
 the unfiithomiible Depths of Divine Nature, to a- 
 dorc its Beauties, which are ever new. At other 
 times they admire the Perfections of the Creator iir 
 in his Works. This is their two-fold Happinefs. 
 They cannot inceffantly contemplate the Splendor 
 of the divine EOcnce. Their weak and finite Na- 
 ture requires that he lliould fometimes veil himfelf 
 from their Eyes. This is the Reafon why the mate- 
 rial Wsrld was created >• the Reffelhment of the /«- 
 tdkttual. 
 
 ' Two forts of Spirits loft this Happinefs by their 
 Dilloyalty. The one call'd Cbernbim^ were of a fu- 
 perior Order, and are now infernal Spirits. The 
 otiier call'd Ifchim^ were of a lefs perfect Nature. 
 Thefc are the Souls which actually inhabit mortal 
 Bodies. 
 
 ' The Chief of the Cherubim approachM nearer 
 to the Throne than the other bpirits. He was 
 crown'd with the moll excellent Gifts oiThemoJi 
 High y but loll his Wifdom by a vain Complacency 
 in himfelf. Being enamour'd with his own Beauty, ' 
 he beheld and conlider'd himfelf, and was dazzled 
 with the Lullre of his own Light. He firll grew 
 proud, then rebell'd, and drew into his' rebeilionf 
 all the Genii of his Order. 
 
 ^ Thclfchim became too much attach'd to mate- 
 rial Objects, and in the Enjoyment of created Plea- 
 ' furcs, forgot the Supreme Beatitude of their Na- 
 ' ture. The firll were elected with Pride, the others' 
 ■ debased by Senfuality. 
 
 f Upoa' 
 
Tfje T^ AVE 1.5 of CYRV S. 73 
 
 ^ Upon this there happen'd a great RcvoUition in 
 
 ^ the Heavens. The Sphere of the Cljcrubim became 
 ' a dark Chms^ where thole unhappy Intelligences dc 
 ' plore^ without Coniblation, the Felicity they i^— 
 ' loll by their own Fault. 
 
 have 
 
 ' The Ifchim^ being lefs guilty, becaufethey hai 
 lin'd through Weakncls, v/ere condemn'd by The 
 ' Almighty to animate mortal Bodies. Godiuiter'd 
 *• them to fall into a kind of Lethargy, that they 
 ' might forget their former State : Neverthelefs, asa 
 ' punifhment of their Crime, he ordain'd that their 
 
 * Abode ihould be an uneafy Prifon. 
 
 ' The Earth, which v/as before luminous, chang'd 
 •• its Form. It was no longer a Place of Delights^ 
 ' but of a painful Bmifl^.ment, where the continual 
 
 * War of the Elements fubjcfted Men to Difeales 
 
 * and Death. This is the hidden Meaning of the firlt 
 ' Allegory of the Hebre-w Lav/-giver, concerning the 
 ' Terreftrial Paradife and the Fall of our firil: Parents. 
 
 * Adain does not reprefcnt one iingle Man, but all 
 
 * Mankind. 
 
 ' Souls, being once difunited from their Origin, 
 
 * had no longer any fix'd Principle of Union. The 
 ' Order of Generation, mutual Wants, and Self-love, 
 *• became, here below, the only Bonds of our tranfi- 
 ^ ent Society^ and took the Place of Jullicc Fricnd- 
 
 * fhip, and divine Love, which unites the heavaily 
 
 * Spirits i 
 
 ' Divers other Changes happen'd in this mortal A- 
 
 * bodcj fuitable to the State or Souls, who fuffer and 
 ' deierve to futFcr,and arc to be cur'd by their SutTer- 
 ' inss. 
 
 Vol. IL K ' In 
 
f^ "T^eT RAVELS of CY RV S. 
 
 ' In the End, the great Prophet, whom we call the 
 AlcJ/iaby will come and renew the Face of tlie Earth. 
 It is Hc^ who is the Head, and the Conductor of all 
 intelligent Natures. He is the firil-born of all 
 Creatures. The Deity has united himfelfto him 
 in an intimate manner, from the Beginning of the 
 World. It is Hcy who conversed with our Fathers 
 under a human Form. It is He, who appear'd to 
 our Law-giver upon the Holy Mount. It is He^ 
 who fpoke to the Prophets underavilible Appear- 
 ance. It is Hcy who is call'd every where T'he De- 
 fire of Nations y becaufc he has been impcrfe6tly 
 known to them, by an Antient Tradition, with the 
 Origin of which tlicy are unacquainted. To con- 
 clude, it is Hcy who will come in Triumph upon 
 the Clouds, to rcllorc the Univerfc to it's primitive 
 Splendor and Felicity- The Foundation of the 
 whole Law, and of all the Prophecies, is the Idea of 
 y/ Nature J pure in its Original j corrupted by Sin^ and to 
 be one Day refiofd? 
 
 Cyrus almoft tranfported with hearing this Account, 
 tvas unwilling to interrupt the Philolophcr > but fee- 
 ing that lie had done fpeaking, he faid, ' You give 
 
 * me a much higher Idea of the Divinity, than the 
 ' Pliilofophers of other Nations. They have re- 
 
 * prcfeiited the firfl; Principle to me, only as a 
 ' Ibvercign Intellect, who feperated and reduc'd to 
 
 * Order ^ the Chaos of an eternal Matter. But 
 
 * you teach me, that H e w h o is, has not only 
 regularly dlfpos'' dxXvM Matter, but produced it j that 
 
 * he has given it Beings as well as Motion; and has 
 fill'd his Immenfitv with new Subfiances, as well as 
 new Forms. ThcJ'/niUbles., J.P'.^^-S Cofmogoges^oM 
 
 * the Cemi ^^'hich inhabit the E-mpyreum, and all the 
 fubordinatc Divinities, ador'd in other Countries, 
 arc not Piuts of his Subllance, but Images of his 
 
 ' Great- 
 
r7^t' Travels ()/C YRU S. 7; 
 
 Greatncfs, and mere Effects of his Power. You 
 fliew me, that in all Nature there is but one fupremc 
 Deity, who gives Exi Hence, Life and Rcafon to all 
 Beings. This then is the God of Jfrael^ fo fuperi- 
 or to thofe of all other Nations. 
 
 ' I fee that the Doclrine of the Pcrftam Egyptians 
 and Greeks ^ concerning the three States of the 
 World, is perfectly coniormable to yourTheology. 
 
 * Z(?r^i^7?(?r, being inftrufted in the Sciences of the 
 Gymnofophiftes^ fpoke to me of the firff E,mpire of 
 Oromazes^t^^oYC the Rebellion oij^rimanius^ as of a 
 State in which Spirits were happy and perfe6t. In 
 Egypt^ the Religion oiElcrmes rcprefents the Reign 
 of 0/m, before the '^lon'iio.Y Typhonhrokc through 
 the Mundane Egg^ as a State exempt from Mifcries 
 andPaflions. Orpheus has lung the golden Age as 
 States of Simplicity and Innocence. Each Nati- 
 on has formed an Idea of this primitive World, ac- 
 cording to its Genius. The Alagi^ who are all A- 
 Ih'onomers, have piac'd it in the Stars. The Egyp-^ 
 tians, who are all Philofophers, have fancy'd it ^ 
 Republick of Sages. The Greeks^ who delight in ru- 
 ral Scenes, have defcrib'd it as ACountry of Shepherds, 
 
 ' The Sibyls have foretold the coming of a Hero, 
 who is to defcend from Heaven, to bring back AJ- 
 tYcea to the Earth . The Perfians call him Mythras j 
 the E^gyptians^ Or us j the Greeks ^ Jupiter^ the Conduce 
 tor^ and Saviour. It is true they differ in their De- 
 fcriptions,but all agree in the fameTruths. They are 
 all fenfible, that Man is not now what he was, and 
 believe that he will one Day affume a more perfe6t 
 Form. God cannot fuffer an eternal Blemifh in his 
 Work. Evil had a Beginning, and it v/ill have an 
 End. Then will be the Triumph of Light over 
 Darknefs. That is the Time fix'd by Deltmy, for 
 K i ^ thg 
 
7$ r/;^ T R A V p L s of C Y R U S. 
 
 *- the total Dcil ruction o'tTypbon^ Arimanlus^ and Plii- 
 '■ to. TL at is tiic prctcnb'd Period for rc-ciliiblifliing 
 ' i :c Reign of Oromazes^ O fir is and Satin n . 
 
 " Ncvcrtbclcfs, there arifcs one great Difficult^, 
 which no Philofophcr has yet been able to folve me. 
 " / f!o not conceive boiv Evil conld happen under the Go- 
 vcrmnent of a Gody who is good^ ivije and powerful. If 
 he be ivife, he rrti^Jt have forefeen jt. If he hepower- 
 fulj he ?night have hinder'' d it : And if he he good^ he 
 "djould have prevented it . Help me to anfwer this great 
 DifHculty . Shew me which way to jullify the eter- 
 n.\i W ifdom . irhy has God created free Beings capable 
 of Evil ? Why has he bcftovoW on themfo a fatal Gift ?* 
 
 ' Liberty, anfwered Eleazrr^ is a neceflliry Confe- 
 ^ quence of our reafonable Nature. To be free, is 
 ^ to be able to chufe. To chufc, is to prefer. Every 
 ^ Being capable of Reafoning and Comparing can 
 ' prefer, and confequently chule. This is the ef- 
 ' cntial Difference between Bodies and Spirits : The 
 
 • • •: ire ncceffarily tranfportcd wherever the mov- 
 
 ' cc carries them ; The other are moy'd only 
 
 - L', a i-vcafon which enlightens them. God could 
 
 ^ i:oc iri V c us Intelligence, vvithout giving us Liberty .* 
 
 ' Eut could he not, jT/j/jV/C'jiTw;, have hinder'dus 
 ' from abiiiing our Liberty, by Viewing us Truth 
 ^ w ith fo clear an Evidence, that it would have been 
 ' impoilible to millake j W hen the fovereign Beauty 
 ' displays his infinitely attractive Charms, they feize 
 ' andengrofs the whole Will, and make all inferior 
 ' Amiablencfs ^'anil^), :is the riling Sun difpcls the 
 ' Shades of Night. 
 
 ^ The pui-cll; Light, an fiver ed Eleazer^ does not illu- 
 minate thofe who will not fee. Now, every finite 
 Intelligence may turn his Eyes from the Truth . I 
 
 * have 
 
c 
 
 t:?;^ T R A V E L s 0/ C Y R U S. 77 
 
 have already told you that Spirits cannot incefTantly 
 contemplate the Splendors of the divine Effence j 
 they are oblig'd from time to time to cover their 
 Faces. 'Tis then that Self-love may feduce and 
 make them take an apparent Good for a Real one. 
 And this falfe Good may dazzle and draw them a- 
 way from the true Good. Self-love is infcparable 
 from our Nature, God, in loving himfclf, eflenti- 
 ally loves OritT, bccaufe he is Order -y but the Crea- 
 ture may love it felf without loving Order -, and 
 hence every created Spirit is necelfarily and effcnti- 
 ' ally fldlible. To ask why God has made fallible 
 
 ■ lntelligences,is to ask why he has made them finite, 
 
 ■ or why he has not created Gods as perfect as him- 
 ' felf? A Thing impoflible. 
 
 ' Cannot God, continued Cyrus^ imploy his Almigh- 
 ty Power, to force free Intelligences to fee and re- 
 hill Truth? 
 
 ' Under the Empire of God himfelf, anfwefd Ele^ 
 
 azer^ defpotick Rule and Liberty are incompatible. 
 
 ■ Inclination, Will, and Love, are never forc'd. God 
 
 • does every Thing he pleafesin Heaven and upon 
 
 • Earthy hnthe. will not employ his abfolute Power 
 
 • to deflroy the free Nature of intelligent Beings. If 
 ' he did fo, they would a6t no longer from Inclinati- 
 ^ on and Choice, but by Force and Ncccility. They 
 ' would obey, but they would not love. Now Love 
 ' is what God demands, and it is the only Worfhip 
 ' worthy of him. He does not require it for any Ad- 
 ' vantage to himfelf, but for the Good of his Crea- 
 ' tures. He will have them happy, and contribute to 
 ' their own Happinefs j happy by Love , and by 
 
 • a Love of pure Choice. It is thus that their Merit 
 ^ augments their Felicity.' 
 
 ' I begin to understand you, faid Cyrus. Moral 
 f Evil docs not come from the fupremely good, wife, 
 
 ' and 
 
78 The Travei^s of CY RV S. 
 
 and powerful Being, who cannot be wanting to his 
 Creatures, but trom the Weaknefs infcparable from 
 ourlimitedNaturc, which may be dazzled and de- 
 cciv'd. But ivhat is the Caufc of natural Evil ? 
 Might not the Goodnefs of God have brought back his of- 
 fending Creatures to Ordcr^ ivithout making them fuf- 
 fer ? A gpod Father ivill never make ufe of Punifh- 
 MentSy ivhen he can gain his Children by Mildnefs,'' 
 
 * I have already told you, anf-wef d Eleazor^ that we 
 are capable of a twofold Happincfs. If God, after 
 oiu: Rebellion, continued to us the Enjoyment of 
 created Plcafurc, we fhould never afpire to an Uni- 
 on with the Creator. We Hiould content our felves 
 with an inferior Happinefs, without any Endeav- 
 ours to attain to the luprcme Beatitude of our Na- 
 ture. The only Means to give free Beings a Diflike 
 and Deteftation of their Diforder, is to make them 
 feel, for a time, the fatal Confcqucnccs of their 
 wandring from him. Godovv^es it to his Juftice, 
 topunifhthe Guilty, that he may not countenance 
 Crimes j and his Goodncfs likewifc requires ic, in 
 order to correct and inform the Criminal. Natti^ 
 ralEvil is necefjary to cure moral Evil : Suffering is 
 the only Remedy for Sin,'' 
 
 ' I comprehend you,y^/V/Cjr/(f J. God could not de- 
 prive Spirits of Liberty, without depriving them of 
 Intelligence 5 nor hinder them from being fliUible^ 
 without making them infinite ; nor rellore them af- 
 ter their Fall, by expiatory Pains, without violat- 
 ing his Jufticc and Goodnefs. Exempt from all 
 Paffion, he has neither Anger nor Revenge. He 
 challifcs only to amend j and puniilies, only to cure/ 
 
 * \ ^^anfwef d Elcazrr^ all will fuffer more or lefs, 
 *" as they arc more or lefs gone aitray. Thofewho 
 \ have never depaited from their Duly, will for ever 
 
 excel 
 
r^tf Travels p/CYRU S. 7^ 
 
 * excel the reft inKnowledge and inHappincfs. Thofc 
 ' who delay their Return to it, will be always in- 
 
 * ferior to the other in Perfection and Felicity- The 
 
 * Return of Spirits to their firft Principle, refem- 
 
 * bles the Motion of Bodies towards their Center. 
 ' The nearer they approach to it, the more their Vc- 
 ' locity augments. 
 
 ' This is the Order eftablifh'd by eternal Wifdom, 
 ^ the immutable Law of diftributivejuftice> from 
 
 * which God cannot deviate, without being eften- 
 
 * tially wanting to himfelf, countenancingRebellion, 
 
 * and expofing all finite and falhble Beings to 
 
 * the Danger of difturbing the univerfal Harmony, 
 
 ' The Conduct of God fhocks us, only becaufe 
 ' we ^rt finite and mortal. Let us raife our Thoughts 
 
 * above this Place of Banifliment. Let us run over 
 
 * all the Celeftial Regions. We fhall fee Diforder 
 
 * and Evil no where but in this Corner of the Uni- 
 
 * verfe. The Earth is but an jitora in comparifon 
 
 * o^Immenfity. The whole Extent of Time is but 
 
 * 2. Moment in refpect o^ Eternity. Thefetwo infi- 
 
 * nitely fmall Points will one Day difappear. Yet 
 
 * a little Moment, and Evil will be no more. But 
 ' our limited Minds, and our Self-love, magnify 
 
 * Obje<5ls, and make us look upon that Pointy which 
 
 * divides the two Eternities, as fomething great.* 
 
 ' This coTitinu'd Eleazer^ is what even the Under- 
 
 * ftanding of Man can anfwer, to juilify the Ways 
 
 * of God. It is thus tliat we confound Reafon 
 
 * by i^ealon it ielf. It is by thefe Principles that 
 ' our Doctors filence the Philofophers of the Gen- 
 .* tiles, who blafpheme againil the fovereign Wif- 
 
 * dom, becaufe of the Evils and Crimes which hap- 
 
 * pen here below. But yet our Religion does not 
 
 * conliil in thcfc Specuiarions. It is not fo much 
 
 I apkiiofo- 
 
^O ri&^TRAVELS o/C Y RU S. 
 
 ' a philofophical Syftcm, as a fupcrnatural Eflablifh-' 
 ' ment. Daniel will inllruct you in it. He is at 
 
 * prcient the Prophet oF The mojl High. The Eter- 
 ' nal fometimcs fhews him Futurity as prefcnt, and 
 ' lends him his Power to work Prodi^^ies. He is 
 ' foon to return to Babylon. He will Inew you the 
 ' Oracles contain'd in our {Iicrcd Books, and teach 
 
 * you what arc thePurpoibs for which God intends 
 ' you/ 
 
 It was in this Manner that Eleazer inftructed Cy- 
 rus. The Hebrcin Sage endeavoured to jullify the 
 incomprehenfiblc Ways of Providence by Rcafon- 
 ings merely philofophical. And what was defective 
 in his Opinions, was fet right by the more fimple 
 and fublime lnllru6tions o'tDaniely who came back 
 to Babylon a few Days after. 
 
 It was the Time fix'd by the Prophets for the 
 Deliverance of Nabuchodonofor. His Frenzy ceas'd, 
 and his Reafon w^as reftor'd to him. Before he re- 
 turn'd to his Capital, he refolv'd to pay a publick 
 Homage to the God of Ifrael^ in the fame Place 
 where he had given the notorious Inftance of his 
 Impiety. 
 
 He order'd Daniel to aflemble the Princes, Magi- 
 flrates, Governors of Provmces, and all the Nobles c/f 
 Babylon^ and to conduct them to the Plains o{ Duray 
 where he had fome Years before ere6ted the famous 
 golden Statue. Cloath'd with his Imperial Robe, Ite 
 mounts upon an Eminence, from whence he may- 
 be feen by all the People. He has no longer any 
 thing fierce or lavage in his Look. Notwithlland- 
 ing the dreadful Condition to which his Sufferings 
 had reduc'd him, his Countenance has afcrene and 
 ciaicllick Air. He turns towards the Eaif, takes 
 
Tie Travels 0/ C Y R U S. ti 
 
 bff his Diadem, proftratcs himfelf with his Face 
 to the Earth, and pronounces three times the tre* 
 mendous Name oi J E H O F A H ! 
 
 After having ador'd the ETERNAL forfome 
 time in a profound Silence, he t'l^ns^ and lays : 
 
 * People of all Nations alTembled together, it 
 
 * was here that you formerly beheld the extrava- 
 ' gant Marks of my impious and abominable Pride, 
 
 * It was here, that I ufurp'd the Rights of the Diyi- 
 ' nity, and would force you to worlhip the Work 
 ' of Men's Hands, 'the Moji High^ to punifh this 
 
 * Exccfs of Irreligion, condemnM me to eat Grafs 
 ' with the Beafts for fevcn whole Years; Thd 
 ^ Times are accomplilh'd. I have lifted up rny 
 
 * Eyes to Heaven, and acknowledg'd his Powcn 
 
 * My Reafon and my Undcrilanding are rciipr'd me. 
 ' Your God (^o/^/z^^^V/:?;:', turning towards Z)i^;^i(?/,) is 
 ' in Truth the God of Gods, and King of Kings. 
 ' All the Inhabitants of the Earth are, before him,- 
 ^ as nothing, and he does according to his Will 
 
 * both in Heaven and in Earth. His Wifdom is 
 
 * equal to his Power, and ail his "Ways are full of* 
 ^ Jullice. Thofe that walk in Pride he is able to* 
 ' abafe, and he raifes again thofe whom he had 
 ' humbled. O Princes and People, learn to ren- 
 ^ der Homage to his Greatncfs 1 ' 
 
 At thefe Words the Aflembly fent up Shouts of 
 Joy, and fill'd the Air with Acclamations, in Ho- 
 nour of the God of Ifrael. Nalnichodonofor was con- 
 ducted back with Pomp to his Capital, and reium'd 
 the Government of his Kingdom. Soon after^ he 
 rais'd Daniel to the highelt Dignities, and the Jevji 
 \vere honour'd with the iirll Polls throughout his 
 Valt Empire. 
 
 Vol. il, L Sotne 
 
8i The Travels 5/ C Y R U S. 
 
 Some Days aftef, Jmy t is ^rc^cnttd. Cyrus to Na-^ 
 huchodonofor^ who rccciv'd the young Prince in a 
 moll friendly Manner, and gave him a favourable 
 Hearing. However, the Nobles of Babylon^ who 
 lilt in the King's Council, rcprcfented to him in 
 very llrong Terms j That ^ great Inconveniences 
 might attend the provoking the Median Court, at 
 the prefcnt Jun6lure, when notwithllanding the 
 prudent Condud of Amytis^ during the King's IIl- 
 nefs, the Forces of the Kingdom were much lellcn'd, 
 and its Trcafure exhauftcd : And that it would be 
 better Policy to foment the Divifions between the 
 Medcs and Pcrfians^ in order to make them mutually 
 weaken each other's Strength, andfo give the King 
 of Babylon a fair Occafian of extending his Con- 
 quefts. 
 
 But Nabuchodonofor^ who by the Misfortunes \\z 
 had fuffcr'd, was cur'd of all fuch falfe Maxims, 
 did not fuffer himfelf to be dazzled by the ambi- 
 tious Projects of his Minifters. And Cyrus obfer- 
 ving his good Difpofitions, took that Opportuni- 
 tv to lay before him the Advantages he might 
 find by an Alliance with Camhyfes. He rep relen- 
 ted to him, that the Med:s^ were the only Rivals 
 of his Power in thcEailj That it could not be for 
 the Intereft of the King oi' Babylon, to let them 
 grow more confiderable, byfubjecling andoppref- 
 iing the Perfians ; but that he ibould rather make 
 the latter his Friends, who might ferve as a Barrier 
 to his Empire againtt the Entcrprifes oH]\c Median 
 Prince. And in fine, that Perjia lay very conve- 
 nient for the Babylonian Troops to march through 
 it into Mediaj in cafe Cyaxares fhouldrefolveupon 
 a Rupture. 
 
 The Prince ofPerJta fpoke both in publick and pri- 
 Tatc ailemblics with fo muchEloquence and Strength 
 
 of 
 
r^df Travels c/ CYRUS. Sj 
 
 of Reafon j he fliew'd during the Courfe of his NegO' 
 tiation, (which lafted fome Months) fo much Candor 
 and Truth ! he manag'd the Nobles with fo much 
 Prudence and DeHcacy j that in the End he brought 
 them all over. An Alliance was fworn in a fojemn 
 Manner, and Nahnchodomfor continued faithful to ic 
 the reft of his Life. 
 
 Cyrus being impatient to fee the facred Books of 
 the Jcws^ which contain'd Oracles relating to his 
 future Greatnefs, convers'd every Day v/ith Daniel 5 
 and the Prophet endeavour'd to inftru<5t the young 
 Prince in the Hehrein Religion. He open'd the 
 Books of Ifaiah^ which had mcntion'd Cyrus by 
 Name, a hundred and fifty Years before his Birth, 
 as a Prince whom God had deftin'd to be the Con" 
 queror oi Jfia^ and Deliverer of his People. 
 
 Cyrus was feiz'd with Aftonifhment, to fee fo clear 
 and circumftantial a Predidion, a Thing unknown 
 in other Nations, where the Oracles were always 
 obfcure and doubtful. 
 
 ' ¥AcaiGi'j /aid be to the Prophet^ has already fhewn 
 me, that the great Principles of your Religiori 
 concerning the three States of the Worlds agree 
 with thole of other Nations. He has given me 
 the Idea of a God-Creator, which I have not 
 found among the other Philofophers. Hehasan- 
 fwcr'd all my Difficulties about the Origin of E- 
 vil, by the free Nature of Spirits. He ihuts the 
 Mouth of Impiety by his fublime Ideas concern- 
 ing the Pre-exiftence of Souls, their voluntary 
 Fall, and their total Re iloration. But hehasdiid 
 nothing to me of the iupernatural EftablilTiment; 
 of your Law. I conjure you, by the God of //- 
 rael^ to anfwer my Qlieftions. Has your Tradi" 
 * mn the farm Sgurc? 'with that qf oth^r Nations ? 
 
I4 rZv T R A V E I. s ^/ C Y R U S. 
 
 * Has it been tranfmittcd to you by a purer Channel ? 
 ' JVas your La-iv-givcr a mere Philofopher^ or a divine 
 
 * Perjon ? 
 
 I know, anpwer'^d Daniel^ all the Endeavours which 
 ^ our Doctors ufc, to Cute Religion ro the Talk- of 
 ^ the Philolbphcrs. But they go altniy, and lofe 
 ^ thenii'clves in a Crowd or uncertain Opinions, 
 
 * The Origin and Continuance of Evil, under the 
 
 * Government of a good, wife, and powerful Crea- 
 ^ tor, is an jEnigma^ which has always exercis'd 
 f the Speculations of the Learned. It is vain and 
 ^ fruitlefs to attenipt to explain it. We are cer- 
 ' tain that God has permitted Evil, only that he 
 ^ may draw from it an infinite Good j but how 
 ^ he will execute his Purpofe, is a fecret which no 
 *" Mortal can penetrate. The Cbaldcan^ the Egypi 
 ' tian^ the Greek, and even our Hebrew Philolb- 
 ^ phcrs, are puzzled and confounded by the Mul- 
 ^ tiplicity of their own Realbnings upon this jMat- 
 ^ te'r. They waile themfclVcs in toiling about thofe 
 ^ intricate Qucftions, without being able to utu-a- 
 f vcl- them. Who can know theDefigns of God, 
 
 * or penetrate into his fccrct Purpofes ? Our 
 ' Thoughts are v/eak, and our Conjeftures vmi. 
 ' The Body v/eighs down the Soul, and will not 
 ? fuffcr it to reach thore Heights to which it fond- 
 ^ ly afpires. 
 
 ' The Curiofity of feeing into ever Thing, ex~ 
 
 * plaining every Thing, and ad;ullingittoourweak 
 f Ideas, is the Mofu dangerous Difcafe of the human 
 ^ Mind. The moll li.iblinie A61 of oin- feeble 
 ' Reafon, is to keep it felf filent before the So- 
 ' z'crcigii Reafo'a^ to fubmit, and to Ica've to God 
 ? the Care of juflifying, one Day, the incomprer 
 f henfible Ways of his Providence. Our Pride 
 f an4 Impatience will not iiiiTcr us to wait for this 
 
*n;^ TRAVELS o/CYRU S. Sf 
 
 * Unravelling. We would go before the Light, and 
 " by fo doing we lofe the Uie oF it. 
 
 * Forget therefore all the fubtle Speculations of 
 ' the Do6i:ors. I fhall fpeak to you a more fiire 
 
 * and fimple Language. I ihall propofe nothing 
 ' to you but palpable Fa6ls, of which the Eyes, 
 *" Ears, and all the Senies ot Men, are Judges. 
 
 ' You have already Icarn'd by the univcrfal Doc- 
 ' trine of all Nations, that Man is flillen from the 
 ^ Purity of his Original. By difcontinuing to be 
 
 * julf, he ceas'd to be immortal. Sufferings fol- 
 ^ low'd clofe upon Crimes, and Men wepe con- 
 ' demn'd to a State of Pain and Mifcry, in order 
 ' to make them breathe perpetually after a better 
 ^ Life. 
 
 ' For the firft Ages after the Fall, Religion was 
 
 * not written. The moral Part of it was found in 
 *■ Reafon it felf, and the Mylferies of it were tranf- 
 ' mitted by Tradition from the Antients. As Men 
 ^ hv'd then feveral Ages, it was eafy to prefervc 
 
 * that Tradition in its Purity. 
 
 ' But the fublime Knowledge of the firft Men 
 
 * having ferv'd only to incrcaie the Corruption of 
 ^ their Hearts, the whole Race of Mankmd, cx- 
 ' cept one Family, was defbroy'd, in order to flop 
 ^ the Courfe of Impiety, and the multiplying of 
 ' Vices. The Fountains of the great Abyfs were 
 ^ broken up, and the Waters cover 'd the Earth 
 ' with an univerfal Deluge, of which there arc yet 
 ' fome Traces in all Nations. The Confritution 
 ' of the World, which had been chang'd by the 
 ' Fall, was impair'd a-new. The Juices of the 
 ^ Earth were impoverifh'd and fpoilt by this In- 
 f undation. The Herbs and Fruits had no longer 
 
 < tlic 
 
U The TKAVEI.S of CY RV S. 
 
 * the fame Viituc. The Air, loaded with an cx- 
 
 * cdTivc Moillurc, ftrcngthncd the Principles of 
 Corruption, and the Lite of Man was iliortned. 
 
 ' From that Time God chofe a particular People 
 to be the Dcpofitary of Religion, Morality, and 
 all divine Truths, that they might not be degra- 
 cd and entirely obfcur'd by the Imagination, Pai- 
 llons and vain Reafonings of Men. 
 
 ' T'be Moji High^ after having illuminated our 
 Law-giver with the purell Liglits lent him his 
 Almighty Power, to prove his divine Miflion by 
 the Molt fignal Wonders. Thefe Wonders, which 
 were done in the Sight of a numerous People, 
 were nothing Icfs than the entire changing and 
 overturning of Nature at every Inllant. Mo[cf 
 fpeaks, the Sea divides •, a miraculous Food de- 
 fccnds from Hea^'en 3 dry Rocks become Sources 
 of living Water. Jojbiia continues the fame Pro- 
 digies; Rivers run back to then* Fountain^Head | 
 and the Sun fufpcnds its Courfe. 
 
 ' Alofi'S cllablillics fblemn Feftivals, and augufl 
 Ceremonies, to call to Remembrance continually 
 his Miracles, and thereby to prove to all future 
 Ages, that they could not be luppofititious. A 
 whole Nation conquers loudly, univerfally, and 
 fucceffivelv, to give Teiiimony to them, by pub- 
 lick Monuments, perpetuated horn Generation to 
 Generation. 
 
 ' Further, our great LcgiHator gives the IfraeU 
 ites a holy and pure Law, which lie writes in a 
 Book, and puts into the Hands of all the People. 
 \t was necelTiiry at every Inlbmt to confult this 
 Book, in order to know, not only the religious, 
 but civil Laws. Each Hehrew is oblig'd to read 
 
 ' it; 
 
^U Travels 0/ C Y R U S. S7 
 
 « it over once a Year, and to tranfcribc tlie whole, 
 < at lead once in his Life. It was impoffiblc to 
 
 * alter or corrupt it without the Impolhirc's being 
 
 * diicover'd, and punifli'd, as High-Treafon againffc 
 
 * God, and an Attempt againil the Civil Autho- 
 
 * rity. 
 
 < Moreover, God has in every Age rais'd up Pro- 
 
 * phets to prefervc, renew, and explain, the primitive 
 ' Tradition. Being feperated from all TciTelh-ial 
 
 * Pleafures, in a Life of Aulferity and Retirement, 
 
 * they unite themfelves to the eternal Wifdom. The 
 
 * Eyes of the Soul, which have been lliut Unce the 
 ' Origin of Evil, areopcn'd in thefe divine Men, to 
 
 * to lee into the Councils o£ The Mo ft High ^ and to 
 
 * know all his Secrets 3 and it is for this Rcalbn that 
 ' they are called Seers. 
 
 * Further, our Books contain the moll; falutary and 
 moll; important Truths. TheDelignof theLaw- 
 and the Prophets is to fliew. That allCreatures were 
 pure in their Original, and had nothing contiigious 
 or mortal in them j that all Men are at prcfent born, 
 fick, corrupt and ignorant, even to the Degree of 
 not knowing their Difeafe j and that human Natuir 
 cannot be reiror'd to its ^^erfeciion, but by the com- 
 ing of a McfTrah. All the Ceremonies and Sacrifi- 
 ces of our Rchgion are but the Shadows of thefe 
 three Cclcll-ial Truths. The Hillory of our iS'n- 
 tion is writ with fuch divine Art, that the Fach, 
 llriftly true in themiehes, are likcwife Images of 
 thofe other Truths. The Bondage of the Ifraelites 
 in Egjpi ; their Journey through the Defart, and 
 their Arrival in the promis'd Land, reprefent to us 
 the Fall of Souls, their Sufferings in this mortal 
 Life, and their Return to their heavenly Country. 
 All other Nations have their Allegories, we have 
 our^-^Thofe who ftop at the Lattcj, ai-efoinetiracs 
 
 ** Orlen4- 
 
S? The Travels of CY RV ^, 
 
 offended. They find cxprcfTions which fecm tod 
 much to humanize, and even to corporaUzc, the Di- 
 vinity. But the true Sage penetrates their pro- 
 found Meaning and diicovers Myllcrics o£ the 
 
 * highellWifdom. 
 
 ' Thcfc three Ideas, the Traces of which are to 
 ' be obferv'd in all Religions, have been tranfmit- 
 
 * cd from Age to Age, from the Deluge to our Time. 
 
 * Nvah taught them to his Children, whole Pofte- 
 
 * llerity fpread them afterwards over all the Earth. 
 ' But in pairing from Mouth to Mouth, they have 
 
 * been alter'd and obfcur'd, by the Imagination of 
 
 * the Poets, the Superilition of the Prielts, and the 
 
 * different Genius of each Nation. We find more 
 
 * remarkable Footlteps of them among the Eallerii 
 ' Nations and the Egyptians^ than any where elfe j 
 ' becaufe Abraham^ our firil Partriarch, was famous 
 
 * in Afta j and becaufe the People of God were a 
 ' long time in Captivity, on the Borders of the 
 ' Nile. But thofc ancient Truths have been no 
 ' where preferv'd in their perfect Purity, except 
 ' in the Oracles Avritten by our Law-giycr, our 
 
 * Hiftorians and our Prophets. 
 
 * But this is not all. There is a millery peciH 
 
 * liar to our Religion, of which I would not fpeak 
 
 * to you, O Cyriu^ if you were not the Anointed 
 ' of 'I'he Mofi' High^ and his SeiTant, chofcn for 
 ' the Deliverance of his People. 
 
 ' The Prophecies mention two Advents of the 
 
 * MeJJiah: One in Suffering j the other in Glory. 
 ' The Dejirc of all Nations will, many Ages before 
 
 * his triumphant Appearance in the Clouds, live 
 ' here upon Earth in a State of Humiliation. He 
 ' will expiate Sin by the Sacrifice of himfelf, be- 
 ' fore he rcftorcs the Univerfe to its primitive 
 ' Splendor. ' ^ Goct 
 
57^ TRAVELS eA CYR U S. U 
 
 a 
 
 ^ God has no need of a bloody Victim to ap- 
 peaie his Wrath. But he would offend his 
 jullice if he pardon'd the Crimin-.tl without iliew- 
 ing his Abhorrence oF the Crime. This is what 
 the Mejfiah will do. The great Emanuelj God-* 
 Man^ will defcend upon Earth, to ibcw by his 
 Sufferings the nifinite Averlion o'i The Mojt Htgb^ 
 ^ for the Violation of Order. 'Tis thus that he will 
 
 * reconcile the divine Jufficc and Mercy. 
 
 * I fee from flir that Day which will be tlie Joy 
 
 * of Angels, and the Confolation of the Jull. All 
 
 * the heavenly Powers, all the Spirits who iiU Im- 
 -* mcnfity, will be prefent at this Myllery, and 
 
 * adore its Depth. Mortals will Le nothing but 
 
 * the Shell and the Outllde^^ the Sufferings oi a 
 ' Man of Sorrows^ and acquainted with Grief: Bat 
 
 * we Jhall be healed by his Wounds^ This is the 
 . * great Myftery unknown in all other Religions^ 
 
 * becaufe none but that of the Hebrews teaches 
 
 * what is due to the infinite Purity of the divine 
 
 * Nature. 
 
 ' Thofe Jewi Who expe6t otily a triumphant 
 
 * MeJJiah^ will not cdmprchend this firfi Advent. 
 
 * The Pretenders to Wiidom in all Nations, v/ho 
 
 * judge only by Appearances^ will blafphcme a- 
 ' gainft what they underlland not. Nay^ 'The -mojl- 
 ' juji among Men will^ in this Life^ feet, only as through 
 
 * a Cloudy the Beauty^ Extent^ and NeccJJiiy-^ of that 
 
 * Great Sacrifice. 
 
 ' At length the- MelTiah will come in his Glory 
 
 to renew the Face of the Earth, and rellore the 
 
 ' Univerfe to its primitive Brightnels. Then all 
 
 Spirits, in Heaven^ on Earth and in Hell b^low, 
 
 * will bow the Knee before him. And r-ic Pro- 
 
 * phecies w^ill be accompiii'hM in thciv full Extent. 
 
 V©!.- IL M ^ ikrc 
 
S>() Tjje TRAVEI.S of CY RU S, 
 
 Here Dankl ccas'd, and Cyrus cry'd out, ' Zo-* 
 roaftcr^ Hermes^ Orpheus^ Pythagoras^ all your 
 Dilcovcrics arc but iinpcrfccl: Traces and chance 
 Rays of the Religion of the Hebrews. In Pcrfiay 
 P'gypt^ Greece^ and in all other Nations, I have 
 ^ found only oral^ uncertain, and loofe Traditions j 
 ^ but you, O Daniel^ have antient Books, the Au- 
 ^ thority of which is inconteilable. Your Law? 
 ' giver prov'd his Million by publick Miracles j 
 ^ you have Predidtions, of which I am myfelf the 
 ^ AccomplilTimcnt, Books, Prodigies, and Prophe* 
 f cics like thefc, arc not to be found pile where. 
 
 ' O CyruSy rcply'd JQaniely you do not compre- 
 f he^d thefc Ti'^ths in all their Extent. Religior^ 
 *• is not a Syilem of Philoiophical Opinions, nar 
 ^ yet a Hilfory of Miracles, or fupernatural Events ; 
 f but an experimental Science which God reveals 
 * only to Souls w^ho love Truth for its own fake. 
 '• We may admire its Doftrines, and be frruckwith 
 f its Prodigies, and yet be Strangers to its Spirit. 
 ' To know Its Secrets, and feel its Energy, a fu- 
 *■ pcrior Power, mufc defccndand take Polielfion of 
 ^ your Heart, This happy Moment is not yet 
 f come, but it draws near *. In the mean while be 
 ' content with knowing tliat the God of Jfrael 
 ' loves you, will go belore you, and will accom- 
 ' plilTi his Will by you. Make hafte to verify 
 ' his Oracles, and return with fpeed to Perfta^ 
 ^ where your Prefencc is nccellliry. 
 
 The young Hero, foon after, left Babylon^ an(^ 
 the Year following Nabuchoclonojor^y''d. HisSuc- 
 peflbrs broke the Alliance (worn between the Jffy- 
 fiif^is and Pcrfr.ns. Cyrus fpent twenty whole Y'^car^ 
 
 fSeeTlicoiloxctiXo. fide, 
 
r/'^' T R A V E L S <?/ C Y R U S. ^ J 
 
 In War with the AJfyrlan Kings and tlieir Allies. 
 At length he took Bahylor:^ which made him Ma- 
 iler of all the Eall, from the River Indus to Greece^ 
 iand from the Cafpian Sea to Egypt, 
 
 In the Midfl: of his Wars and Victories, he ne- 
 ver forgot the Inftructions of the Prophet : But 
 feeing the Oracles of Ifaia'j accomplifh'd, chofc 
 Pinniel for his firil Miniiler^ deliver'd the Hebrews 
 froDi their Captivity, and loudly acknowledg'd the 
 God of Ifrael by this foler.m Edict, for Rebuild^ 
 jng the Temple of Jerufalem. 
 
 Thus faith Cyrus, King of Terjia. * The 
 
 * Lord God of Heaven hath given me all the 
 
 * Kingdoms of the Earth ; and he hath charg'd 
 
 * me to build him a Houfe at Jerufakm^ 
 
 * which is in Jiidah. Whoever among you 
 
 * is of his People, his God be with him : 
 ' And let him go up to J em falem. and build 
 
 * the Houfe of the Lord God of Ifrael. HE 
 IS THE GOD. 
 
 FINIS. 
 
 
DISCOURSE 
 
 UPON THE 
 
 THEOLOGY 
 
 AND 
 
 MYTHOLOGY 
 
 O F T H E 
 
 ANTIENTS. 
 
 Y fir ft Defign was to interfperfe 
 fome Notes in the Body of the Book 5, 
 but as the attending to fiieh critical 
 Remarks would divert the Mind too 
 often from the principal Story, I 
 thought it would be more agreeable to the Reader 
 to digeft them into the Form of a Difcourfe, which 
 1 divide into tv/o Parts, 
 
 In the frjl I iball fhew, that the Philofophers of 
 
 all Ages and all Countries have had a Notion of a 
 
 Vot. II, B b b SU- 
 
a Of the Theology 
 
 SUPREMEDEITY diJlinR and dif event from 
 Matter, 
 
 From the fecond it will appear, that there are 
 Traces of the principal Doftrines of revealed Re- 
 ligion with regard to the three States of Nature to be 
 found in the Mythology of all Nations. 
 
 PART 
 
of ths ANTIENTS. 
 
 PART I. 
 
 of the T H E O t O G Y 0/ the 
 ANTIENTS. 
 
 TO begin with theiVfa^zorPi?r/wMPhilofophers: 
 According to the Teftimony of Herodotus *, 
 the antient Perjiavs had neither Statues, nor Tem- 
 ples, nor Altars : * They think it ridiculous, (fays 
 
 * this Author,) to fancy, like the Greeks, that the 
 ' Gods have an human Shape, or derive their Ori' 
 
 * ginal from Men. They chufe the higheft Moun- 
 ' tains for the Place of their Sacrifice : They ufe nei- 
 
 * ther Libations, nor Mufick, nor hallow'd Bread; 
 
 * but when any one has a mind to facrifice, he leads 
 
 * the Vidtim into a clean Place, and wearing a 
 
 * Wreath of Myrtle about his Head, invokes the God 
 
 < to whom he intends to offer it. The Prieft is not 
 
 < allow'd to pray for his own private Good, but 
 « for that of the Nation in general, each particular 
 ' Member finding his Benefit in the Profperity of 
 ^ the Whole. 
 
 Straho t gives the fame Account of the antient 
 Perjians. ' They neither erefted Statues nor Altars, 
 lays this Hiftorian; •" they facrificcd in a clean 
 
 * Herod. Clio. lib. i. p.^6. §. 131. Edit. Francof. 1608. 
 i" Strabo lib. 15. ^#732. Ed. Paris, 1620, 
 
 B b b 2 Place, 
 
4 Of the T HE OLD G Y 
 
 ^ Place, and upon an Eminence, where they of- 
 
 * fered up a Vidtim crowned. When the Prieft had 
 
 * cut it into fmall Pieces, every one took his fhare. 
 
 * They left no Portion of it for the Deities, faying, 
 
 * that God defires nothing but the Soul of the 
 J Viaim. 
 
 The Eajlcrn People, full of the Notion of Tranf-r 
 migration, imagined that the Vidim was animat- 
 ed by a Soul in a State of Punifhment, whofe ex- 
 piatory Pains were compleated by the Sacrifice. 
 
 The Pcrfians indeed, as well as other Pagans^ 
 worlhipped the Fire, the Sun, and the Stars : ..ut 
 we (hall fee that they confider'd them only as vifi- 
 ble Images and Symbols of a fuprenic God, 
 whom they believed to be the Sovereign Lord of 
 Kature. 
 
 "Plutarch has left us in his Trcatife of Ijis and 
 OfiYis^ a Fragment of the Theology of the Magi. 
 This Fhilofophical Hiftorian afiures us. that they 
 called the Great God, Orema-z.es^ or the Pihwiple of 
 Light that produced every thing, and worketh all in all, 
 ^ They admittCjd however uncither God, but of an 
 inferior Nature and Order, whom they called 
 Mythras or the Middle God. They did not think 
 him a Being coeternal with the fapreme Divinity, 
 but the firft Production ot his Power, the chief of 
 all Spirits, and placed by him in Authority over 
 them. This will appear from the following 
 PalTages. 
 
 The finefi: Definition we have of the Deity a- 
 xnong all the Writings of the Antients, is that of 
 
 t Plut. delfid. S^ Ofir, Edit, Faris, J624. p, 370. 
 
 Zoroafier 
 
«/ /&e ANTIENTS. 5 
 
 ^oYoaJler. It has been tranfmitted down to us bj 
 Enfebius in his PiAparatio Evavgelica: an Author fo 
 far from being over favourable to the Pagans, that 
 he makes it his Bufinefs continually to eipofe and 
 degrade their Philofophj. And yet he faj^-s, that 
 he nad read the following Words verbatim in a Book 
 of Zoroajler that was extant in his Time, and known 
 by the Title of The Sacred CoUe^ion of Perfian 
 Monuments. 
 
 t ' God is the iirfl: of all incorruptible Beings, 
 
 * eternal and unbegotten : He is not compounded of 
 ' Parts. There is none like nor equal to him. He 
 
 * is the Author of all good, and entirely difintcreft- 
 
 * ed, the moft excellent of all excellent Beings, 
 
 * and the wifeft of all intelligent Natures j theFa- 
 
 * ther of Equity, the Parent of good Laws, Self-in- 
 ' ftrudted, Self-fufficient, and the firft Former of 
 
 * Nature. 
 
 The modern Writers among the Arabians and 
 Ferfians, who have preferved to us what Remains 
 are left of the ancient Doctrine of Zoroafier among 
 the Guebrii or Worfhippers of Fire, maintain, that 
 the firft Magi admitted only one eternal Principle 
 of all things. 
 
 Abulfeda, cited hy the famous Dr. Pocock, fays 
 that according to the primitive Dodrine of the Per* 
 jtafis^, ' God was prior to both Light and Darknefs, 
 ' and had exifted from all Eternity in an adorable 
 
 * Solitude, without any Companion or HivaL* 
 
 jr Eufeb. Praep. Evang. lib. l. p. 42. Edit. Paris. 
 f Pocock Specim, Hift. Arab. j». 148 
 
 ^arijihajiif 
 
6 Of the T HEO LOGY 
 
 &irifthani, quoted by Dr. Hyde^ Cays, ' That the 
 
 * firft Magi t did not look upon the good and evil 
 
 * Pinciples as both of them co-eternal, but thought 
 
 * that the Light was indeed eternal, and that the 
 ' Darknefs was produced in time by theDifloyalty 
 
 * of Ahvhnan^ Chief ofthe Genii.' 
 
 Such was the Theology of the antient Perjjiins, 
 which in the foregoing Work I have put in the 
 Mouth of ZoroaUer. 
 
 M. Bayle fays in hij Dictionar}'-, that the antient 
 Terfians were all Maytich&am ^ however he came to 
 entertain this Notion, hemuft certainly have given 
 it up, if he had confulted the original Authors : a 
 Method which that famous Critick did not always 
 take. He had a Genius capable of going to t}ie 
 bottom of ?.ny Subjed whatever : but he wrote fome- 
 times in a hurry, and treated fuperficially the gra- 
 veft and moil important Subjeds. Belides, there 
 is no clearing him from the Charge of loving too 
 much the difmal Obfcurity of Scepticifm. He is 
 always upon his guard ngainft the plealing Ideas of 
 Immortality. He fhews with Art and Subtlety all 
 the dark Sides of a Queftion \ but he very rarely 
 reprefentsit in that Point of Light, which (hines 
 with Evidence. What Encomiums would he not 
 have merited) had he employed his admirable Ta-* 
 lents more for the Benefit of Mankind ? 
 
 The Jig)ptia}ts had much the fame Principles as 
 the oriental Nations. There is nothing more abfurd 
 than the Notion generally given us of their Theo- 
 
 + Hyde Relig. Ant, Forfar, cap. 9. p, 161, & cap. 22. 
 p. 250. 
 
of 
 
 tfceANTlENTS. f 
 
 logy i nor is any thing more extravagant than the 
 allegorical Senfe which certain Authors fancy they 
 have difcovered in their Hieroglyphicks. 
 
 On one hand, it is hard to believe that human 
 Nature could ever fink fo low as to adore Infeds, 
 Reptiles, and Plants, which they fee produced, 
 growing, and dying every day, without afcribing 
 certain divine Virtues to them, or confidering them 
 as Symbols of fome invifible Power. In the moft 
 barbarous Countries we ftill find fome Knowledge 
 of a fuperior Being, which is the Objedt of the 
 Hope and Fear of the moft ftupid Savages. But 
 though we Ihould fuppofe there are fome Nations in 
 the World funk into {^o grofs an Ignorance as to have 
 no Notion of a Deity,yet it is certain that Egy^t can- 
 not be charged with this Ignorance. All Hiilorians, 
 as well facred as profane, agree in fpeaking of this 
 People as the wifeft of all Nations j and one of the 
 Encomiums that the Holy Spirit gives to /Ko/^v, is, 
 that he was learned hi all the Ififdom of the Egyptians. 
 Would the Holy Ghoft ever have fpoken in fuch 
 a manner of a Nation that was fallen into fb fenfe- 
 lefs and barbarous an Ignorance, as to worfhip 
 Onions, Crocodiles, and the moft defpicable R.ep» 
 tiles ? 
 
 On the other hand, there are certain moderni 
 Writers who exalt the Theology of the Egyptians too 
 high, and fancy that they find in their Hierogly- 
 phicks all the Myfteries of the Chriftian Religion. 
 After the Deluge, Noah doubtlefs would not leave 
 his Children ignorant of the great Principles of Re- 
 ligion, with regard to the three States of Mankind: 
 and that Tradition might have been fpread from 
 Generation to Generation over all Nations of the 
 World. But we Ihould not infer fiom thence, that 
 |he Heathens had as clear Notions of the Divine 
 
 Nature 
 
8 Of the TheO LOG Y 
 
 Nature and the Mejfias, as the Jews had themfelvesi 
 Such a Suppofition, far from doing Honour to Holy 
 Writ, would only derogate from its Dignity. I 
 fhall endeavour to keep the juft Medium between 
 thefc two Extremes. 
 
 Plutarch in his Treatife of Ifis and Ofiris^ tells US5 
 
 * * That the Theology of the Egyptians had two' 
 ' Meanings ^ the one holy and fynibolical, the o- 
 ' ther vulgar and literal ; and confequently that 
 ' the Figures of Animals which they had in their 
 ' Temples, and which they feemed to adore, were 
 
 * only fo many Hieroglyphicks to reprefent the 
 ' Divine Attributes.' 
 
 Purfuant to this Dillinclion, he fays, that Ojiris 
 jfignifies the adive Principle, or the nioft holy Be- 
 ing 1 5 Ifis the Wifdom or Rule of his Operation^ 
 Oyus the firft Produdtion of his Power, the Model 
 or Plan by which he produced every tiling, or the 
 Archetype of the World. 
 
 It would be rafh to alTert, That the Pagans ever 
 had any Knowledge of a Trinity of dillindt Per- 
 fons in the indivifible Unity of the Divine Nature. 
 But it is plain, that the CbaU&jins and Egyptiavs 
 believed that all the Attributes of the Deity might 
 be reduced to three, Power ^ Underjlavdirt^^ and Lo\je, 
 They diftinguil]]ed alfo three forts of Worlds, the 
 Jenfible World, the aerial World, and the ethereal 
 World. In each of thefe Worlds, they afTerted like- 
 wife three principal Properties, Figure, Light, and 
 Motion : Matter, Form, and Adivity x - and on, this 
 
 * Pint, de I fid. U Ofir. p. 354. 
 
 fibid. p. 373. 3747 37S- , j_ 
 
 $ See Aithaii. Kirch. Oedip. Egyvt. tgm, i, p. 144, Stc. toi ■ 
 r 151, &i torn, 2, p, 132. 
 
 account 
 
of the AN TIEN rS. 9 
 
 account the antient Philofophers looked upon the 
 Number three as myfterious. 
 
 If any Man reads with Attention the aforemen' 
 tioned Trad of P/z/f^rc^, the Works oi Jamblichiis, 
 and what Accounts are left of the Religion of the 
 Orientals and Egyptians, he will eafily fee, that the 
 Mythology of thofe Nations chiefly regards the in- 
 ternal Operations^ and the Attributes of the Deity, as 
 that of the Greeks does his external Operations, or 
 the Properties of Nature. The Orientals and Egypti- 
 ans had a more refining and metaphyfical Genius 
 than the Greeks and Romans, who were fondefl of 
 the Sciences that depend on Imagination and Seiife, 
 This Key may contribute a great deal towards un- 
 derftanding the antient Mythologies. 
 
 Plutarch concludes his Treatlfe of I/is and Of} is 
 In this manner : ^ ' As he that reads the Works of 
 ' Plato, may be faid to read Plato, and he that ads 
 ' the Comedy of Menander^ may Ije faid to aft Me- 
 
 * 7ianier : fo the Antients gave the Name of Gods 
 ' to the various Produdions of the Deity. (Pin- 
 ' tarch had faid a little before J that care fhould be 
 ' taken not to transform, diiTolve and fcatter the 
 
 * Divine Nature into Rivers, Winds, Vegetables, or 
 ' bodily Forms and Motions. This would be as ri- 
 ' diculous as to imagine, that the Sails, the Cables, 
 
 * the Rig'^ing, and the Anchor are the Pilot 5 or 
 ' that the Thread, the Woof, and the Shittle are 
 
 * the Weaver. Such fenfelefs Notions are an In- 
 ' dignity to the Heavenly Powers, whom they blaf- 
 
 * pheme, whilft they give the Name of Gods to Be- 
 ' ings of an infenlible, inanimate, and corruptible 
 ' Nature. Nothing, as he goes on, that is without 
 
 * Pa^. 377 &C 37§. . 
 
 VOL. Ih C c c 
 
lo Of the Theology 
 
 ' a Soul, nothing that is material, and to be per- 
 ' ceived by our Senfes, can be God. Nor yet niuft 
 ' we imagine, that there are different Gods accord- 
 ' ing to the different Countries oi Greeks and Bar- 
 ' barians, Northern and Southerjt People. As the 
 ' Sun is common to all the World, tho' called by 
 
 * different Names in different Places •, fo there is 
 
 * but. one fole fupreme Mind or Reaibn, and one 
 ' and the fame Providence that governs the World, 
 ' tlio' he is worfhipped under different Names, and 
 ' has appointed fome inferior Powers for his Mini- 
 
 * fters. Such, according to Plutarch, was the Doc- 
 trine of the firft F^yptiatis^ with regard to the Di- 
 vine Nature. 
 
 Origcn, who was co-temporary with Plutiinh, fol- 
 lows the fume Principles in his Book againft Cel- 
 fus, a Pag:-iii Philofopher, who pretended to under- 
 iland Chriftianity, becaufe he knew fome Ceremo- 
 nies of that Religion, tho' he never entered into the 
 Spirit of it. Now Origen expreffes himfelf in this 
 manner : ^ ' Tht Egyptian Philofophers have fublime 
 Notions with regard to the Divine Nature, which 
 they keep fecret, and never difcover to tlie Peo- 
 ple, but under a Veil of Fables and Allegories. 
 Celfm is like a Man, who has travelled into that 
 Country •, and tho' he has converfed with none 
 but the ignorant Vulgar, yet takes it into his 
 Head, that he underftands the Egyptian Religion. 
 All iht EaJIern Nations, (continues he) the Ferji- 
 avs^ the Indians^ the S)ria7is conceal fecret Myfte- 
 ries under their religious Fables. The wife Men 
 of all thofe Religions fee into the Senfe and true 
 Meaning of them, whilit the Vulgar go no further 
 than the exterior Symbol, and fee only the Bark 
 that covers them.' 
 
 * Uiig. contra Celf. lib. i- ^. ii. 
 
 Let 
 
o/^^e ANTIENTS. n 
 
 Let us next hear the Teftimony of yamhlichus, 
 who had ftudied the Religion of the Egyptians^ and 
 underflood it thoroughly. He lived in the begin- 
 ning of the third Century, and was a Difciple of 
 the famous Porph)ry. As both St. Clemeiit ^ and St. 
 C)ril of Alexandria t affure us, there were at that 
 time, a great many Egyptian Books extant, which 
 have been lince loft : Several of thefe were highly 
 refpected for their Antiquity, and afcribed to 
 Hevfnes Tnfmegijliis^ or one of his firft Difciples. 
 Jamhlkhm had read thefe Books, which had been 
 trandated hy the Greeks j and this is the Account 
 that he gives of the Theology which they taught. 
 
 * According to the Egyptians, the firft God exifted 
 ' in his folitary Unity before all Beings §. He is 
 ' the Founti'.in and Original of every thing, that ei- 
 
 * ther has Underftanding, or is to be underftood. 
 
 * He is the firft Principle of all things, Self-fuffi- 
 ' cient, Incompreheniible, and the Father of all 
 ' ElTences.' 
 
 r 
 
 * Hermes fays likewife, ('as Jamhlkhm goes on to 
 tell us) *■ that this fupreme God has conftituted a- 
 
 * nother God, called Emeph^ to be Head over all Spi- 
 ' rits, whether Ethereal, Empyrean, or CeleJIial -, and 
 ' that this fecond God, whom he ftiles the Guide, is 
 ' a Wifdom that transforms and converts into him- 
 ^ felf all fpiritual Beings. He makes nothing fu- 
 
 * perior to this God-Guide, but only the firft htteUi- 
 ' gent, and firft hitelligible, who ought to be adored 
 
 * in Silence.* 
 
 * Strom. 1. 6. p. 133. f Contra Julian, lib. r. 
 
 S Jambl. de M>ft, Egvp. Ed. LugcU 1552, p, 153, 154. 
 
 C c c 2 He 
 
II 0/ t/je THEOLO G Y 
 
 He adds, * That the Spirit which produceth all 
 
 * Things, has different Names according to its dif- 
 ' ferent Properties and Operations \ that he is cal- 
 
 * led in the Egyptian Language Amoun, as he is 
 
 * wife ^ Ptha, as he is the Life of all Things ; and 
 ' OJiris, as he is tlie Author of all Good/ 
 
 Such, according to JamhVichm, was the Dodlrine 
 of the Eg\ptij7ts •, and it is evident from thence, tliat 
 they admitted only one Principle, and a middle 
 God, like the M)thras of the Perjians. 
 
 The Notion of a Spirit conftituted by the fa- 
 preme God, to be the Head and Guide of all Spirits, 
 is ver}'' Antient. The Hebrew Dodtors believed that 
 the Soul of the MelTias was created from the Be- 
 ginning of the World, and appointed to prefide over 
 all the Orders of Intelligences. This Opinion was 
 founded on a Notion, that finite Natures cannot in- 
 celfantly contemplate the Brightnefs and Glories of 
 the Divine ElTence, and muft neceiTarily fometimes 
 turn off their View, and adore the Creator in his 
 Works •, that at fuch Times there mufl be an Head 
 to lead Spirits thro' all the Regions of Immenfity, 
 and fhew them all its Beauties and Wonders. 
 
 To have a more perfedl Knowledge of the Theo- 
 logy of the Orie7!tals and Egyptiam^ it may not be 
 improper to examine that of the Greeks and Roynam^ 
 which is derived originally from it. The Philofc 
 phers o^ Greece went to fludy Wifdom in Ajia and 
 Egypt. Tbales, Pythagoras, Plato, drew the beffc of 
 their Knowledge from thence. The Traces of the 
 Oriental Tradition are now indeed in a manner 
 worn out : but as there are feveral Monuments of 
 the Theology of the Greeks ftill preferved, we may 
 judge of the Mailers by their Difciples, 
 
 We 
 
of the ANTIENTS. 13 
 
 We muft however diftinguifh between the Gods 
 of the Poets, and thofe of the Philofophers. Poetry 
 deifies all the various Parts of Nature, and gives Spi- 
 rit to Bodies, as well as Body to Spirits : It expref- 
 fcs the Operations and Properties of Matter by the 
 Adions and PalTions of fuch invifible Powers, as the 
 Pagans fuppofed to be the Directors of all the Mo- 
 tions and Events that we fee in the Univerfe. The 
 Poets pafs in a Moment from Allegory to the lite- 
 ral Senfe, and from the literal Senfe to Allegory ; 
 from real Gods to fabulous Deities : and this occa- 
 lions that jumble of their Images, that Abfurdity 
 in their Fidions, and that Indecorum in their Ex- 
 preffions, which are fo jullly condemned by the 
 Philofophers. 
 
 Notwithftanding this Multiplication of inferior 
 Deities, thefe Poets however acknowledged, that 
 there was but one only fupreme God. This will 
 appear from the very antient Traditions, which we 
 flill have left of the Philofophy of Orpheus. I am 
 very far from thinking, that Orpheus was the Au- 
 thor of thofe Works which go under his Name. I 
 believe with the famous Grotius^ that thofe Books 
 were wrote hy the Pythagoreans ^who profefTed them- 
 felves Difciples of Orpheus. But whoever is the Au- 
 thor of thefe Writings, 'tis certain that they are 
 older than Herodotus and Plato, and were in great 
 Efteem among the Heathens ; fo that by the frag- 
 ments of them flill preferved, we may form a 
 Judgment of the antient Theology of the Greeks, 
 
 I fhall begin with the Abridgment, which TimO" 
 theus the Cofmographer gives us of the Dodtrine of 
 Orpheus. This Abridgment is preferved in Suidas ^, 
 
 * ^uidas cle Orph. p, 350, 
 
 ! There 
 
14 Of the Theology 
 
 * There is one unknown Being exalted above, and 
 
 * prior to all Beings, the Author of all Things, even 
 ' of the ^Ether, and of every thing that is below the 
 
 * -^ther : This exalted Being is Life, Light, and 
 
 * Wifdom •, which three Names exprefs only one 
 
 * and the fame Power, which has created all Beings, 
 
 * vifible and invifible, out of nothing/ 
 
 It appears by this PafTage, that the Dodlrine of 
 the Crcatio7t, that is, of the Produttion of Subftances, 
 was not unknown to the Heathen Philolophers. 
 We fhall foon find it laid down in Plato. 
 
 Proclus has tranfmitted down to us this extraor- 
 dinary Paflage of the Theology oi^ Orpheus ^. ' The 
 ITniverfe was produced b}'' Jupiter, the E?np)r&- 
 iivi, the deep Tartarus^ the Earth, and the Ocean, 
 the Immortal Gods and Goddeffes •, all that is, all 
 that has been, and all that fliall be, was contained 
 originally in the fruitful Bofom oi Jupiter. Ju- 
 piter is the Firft and the Laft, the Beginning and 
 the End. All Beings derive their Origin from 
 him. He is the Primitive Father, and the Im- 
 mortal Virgin. He is the Life, the Caufe, and the 
 Energy of all Things. There is but one only 
 Power, one only God, and one fole univerfal 
 King of all.' 
 
 I Ihall conclude the Theology of Orpheus, with a 
 famous PafTage of the Author of the Argonautica, 
 who is looked upon to be a Difciple of his t. ' We 
 
 * will ling firft an Hymn upon the antient Chaos, 
 
 * how the Heavens, the Sea, and the Earth were 
 
 * formed out of it. We will fing likewife that Eter- 
 
 * Proclus ic TImaco. p. 95. 
 
 -J- Argon, apud Steph, p. 71. Edit. Tue^ger. An. i s6(j. 
 
 ' nal. 
 
of the M^TIEHTS. 15 
 
 ' nal. Wife, and Self-perfedl Love, which reduced 
 
 * this Chaos into Order '^. 
 
 'Tis clear enough from the Doftrine of theTheo- 
 gony, or Birth of the Gods, which is the fame as 
 the Cofmogony, or Generation of the Univerfe, 
 that the antient Poets afcribed it entirely to a Firft 
 Being, from whom all other Beings derived theirs. 
 The Poem of the Theogonla^ which is afcribed to 
 Hejiod t, fpeaks of Love ' as the firft Principle 
 
 * which brought the Chaos into Order ^ ;j:' and 
 from that Chaos fprang tiie Night, from the Night 
 the ^Ether, from the ^thsr the Light ^ then the 
 Stars, the Planets, tlie Earth, and at laft the Deities 
 that govern all. 
 
 Ovid fpeaks likev/ife to the fame EfFed in the 
 firft Book of his Metamorphofes 5. ' Before there 
 ' was a Sea and an Earth, fays he, before there 
 ' was any Heaven to cover the World, imiverfal 
 ' Nature was but one indigefted fluggifh Mafs, 
 ' called a Chaos. The Seeds of all things jumbled 
 ' together were in a perpetual Difcord, till a bene- 
 
 * ficent Deity put an end to the Difference.* Words 
 which fhew plainly that the Lat'iji Poet who follow- 
 ed the Greek Tradition makes a Diftinftion between 
 the Chaos, and God who by his Wifdom brought it 
 out of Confufion into Order. 
 
 I ought however in this Place to obferve, that 
 the Greek and Romaji Mythology in relation to the 
 Chaos is much more imperfect than that of the 
 Orientals and the Eg^ptmts, who tell us, that there 
 
 t Heiiod. Theog. Edit. Steph. ..[, 120. 
 S Ovid. Mctam. 1. i. ]j. i, 
 
 was 
 
\6 Of the T HE O L O G Y 
 
 was an happy and perfect State of the World prior 
 to the Chaos ^ that the good Principle could never 
 produce any thing that was evil-, that his firft 
 Work could not be Confuiion and Diforder, and 
 in a word, that phyflcal Evil is nothing elfe but a 
 Confequence of moral Evil. 'Twas the Imagina- 
 tion of the Greek Poets that firft brought forth the 
 inonftrous Maiiich&an DoHnne about two co-eternal 
 Principles, a fupreme Intelligence and a blind 
 Matter, Light and Darknefs, an indigefted Chaos, 
 and a Deity to range it in Order. 
 
 I pafs from Hejiod and Ovid to fpeak of the Theo- 
 logy of Homer and his Imitator Virgil. Let any 
 one read thefe two Epick Poets with a proper At- 
 tention, and he will fee that the Marvellous which 
 runs thro' their Fable is founded upon thefe three 
 Principles. i. That there is one fupreme God, 
 whom they every where call the Father., and the So- 
 vereign Lord of Men and Gods, the Archite^ of the 
 Jf^orld, the Frince ajid Governour of the Univerfc, the 
 Firji God, and the Great God. 2. Tiiat univerfal 
 Nature is full of fubordinatc Spirits, which are the 
 Miniftersof that fupreme God. 9. That Good and 
 Evil, Virtue and Vice, Knowledge and Error, arife 
 from the different Influence and Infpiration of the 
 good and evil Genii who dwell in the Air, the Sea, 
 the Earth, and the Heavens. 
 
 The Tragick and Lyrick Poets ejprefs themfelves 
 after the fame manner as the Epick Poets. Euripi- 
 des exprefsly acknowledges the Dependance of all 
 Beings upon one fole Principle : ' O Father, and 
 
 * King of Men and Gods! fays he ^ why do we 
 ' miferable Mortals fancy that we know or do any 
 
 * thing? Our Fate depends upon your Will ^.' 
 
 * Eurip. SvipjpUg. Aft. 3; ■^. 734, S^c. Edit. Cant. 
 
 So^hoclss 
 
of the ANTIENTS. if 
 
 , Sophocles rcprefents the Deity to us as a fovereigil 
 Intelligence, which is the Truth, the Wifdora, 
 and the Eternal Law of all Spirits t. 'Tis not, fays 
 he, to any mortal Nature, that Laws owe their 
 Origin. They come frome above. They come 
 down from Heaven itfelf. The Olympian Jupiter 
 alone is the Father of them. 
 
 , Tindar i^'dys +, that Chiron taught Achilles to adore 
 Jove, who lances the Thunder, as fuperior to all 
 the other Deities. 
 
 Vlaiitiis introduceth an inferior Deity, fpeaking In 
 this manner ^"^ ; ' I am a Citizen of the celeltial 
 ' City, of which Jupiter, the Father of Gods and 
 ' Men, is the Head. He commands the Nations,. 
 
 * and fends us over all Kingdoms to take an Ac- 
 \ count of the Condudl and Adions, the Piety and 
 
 * Virtue of Men. In vain do Mortals endeavour 
 
 * to b:ibe him with their Oblations and Sacrifices, 
 ^ They lofe their Pains, for he abhors the Worfhip 
 ' of impious Perfons. 
 
 * O Mufe, fays Horace^ purfuant to the Cufiom 
 
 * of our Anceftors, celebrate firfl: the Great Jove^ 
 
 * who rules over Gods and Men, the Earth, the 
 ' Seas, and the whole Univerfe. There is nothing 
 ' greater than he, nothing that is like, nothing 
 ' that is equal to him ■^.' 
 
 I fhall conclude my Quotations out of the Poets 
 with a furprifing PaiTage of Litcan. When Cato, 
 
 + In iEdip. Tyran. 
 
 % Pyth. Ode 6. p. 265, Ed. Oxyn, 
 
 ** iPlaut. Rudei>s. 
 
 * B. I. Ods 12. 
 
 Yel. IL D d d after 
 
i8 Of the Theology 
 
 after croifing the Deferts of Lybia, arrives at the 
 reniple of Jupiter Amnion, Labumnis for perfuad- 
 ng him to confult the Oracle. Upon which Oc- 
 afion the Poet puts this Anfwer into the Mouth of 
 that philofophical Hero. ' ^ Why do you, Lahie- 
 vus, propcfe to me to ask the Oracle whether we 
 fliould chiire to die in a State of Freedom with 
 Swords in our Hands, rather than fee Tyranny 
 enflave our Country? whether this mortal Life 
 be only a Remora to a more lafting one ? whether 
 Violence can hurt a good Man? whether Virtue 
 does not make us fuperior to Misfortunes? and 
 whether true Glory depends upon Succefs? We 
 know thefe Truths already, and the Oracle can- 
 not give us clearer Anfwers than what God 
 makes us feel every Moment in the Bottom of our 
 Heart. We are all united to the IX^ity. He has 
 no need of Words to convey his Meaning to us ^ 
 and he told us at our Birth every thing that we 
 have occafion to know. He hath not chofen the 
 parched Sands of Lyhli to bury Truth in thofe 
 Deferts, that it might be underflood only by a 
 fmall Number. He makes himfclf known to all 
 the World, he fills all Places, the Earth, the Sea, 
 the Air, the Heavens. He makes his particular 
 Abode in the Soul of the Juft : Why then ihould 
 we feek him elfe where ^ 
 
 Let us pafs from the Poets to the Philofophers, 
 and begin with Tholes the Milejian^ Chief of the- 
 Io7tkk School t, who lived above fix hundred Years 
 before the Birth of Chriii. We have none of his 
 Works now left ; but we have fome of his Maxims, 
 that-have been tranfmitted down to us by the moft, 
 venerable Writers of Antiquity. 
 
 I.i can. lib. 9. ' . '^06. 
 Fli,r. Olynip. 50. 
 
 • God 
 
o/ //-e ANTIENTS. 19 
 
 ' God is the moft antient of all Beings. He is 
 ' Author of the Univerfe, which is full of Won- 
 ' ders '^. He is the Mind which brought the Chaos 
 out of Confufion into Order t. He is without 
 Beginning and without Ending, and nothing is 
 hid from him ;•:. Nothing can refill the Force of 
 Fate ^ but this Fate is nothing but the immutable 
 
 * Reafon, and eternal Power of Providence '^'^.* 
 
 What is ftill more furprifing in Thales, is his 
 Definition of the Soul. He calls it a ' Self-movhg 
 ' PihicipU tt, thereby to diftinguifli it from 
 
 ' Matter. 
 
 Pythagoras § is the fecond great Philofopher after 
 Thales, and Chief of the Italick School. Every 
 body knows the Abftinence, Silence, Retirement, 
 and great Purity of Morals that he required of his 
 Difciples. He was very fenfible that human Un- 
 derftanding alone could never attain to the Know- 
 ledge of Divine Things, unlefs the Heart was purg- 
 ed of itsPaillons. Now thefe are the Notions which 
 he has left us of the Deity. 
 
 ' God is neither the Obje6l of Senfe, nor fubjefl 
 ' to Palfion j but invifible, only intelligible 4., and 
 ' fupremely intelligent tt. In his Body he is like 
 ' the Light, and in his Soul he refembles Truth. 
 
 * ^ He is the univerfal Spirit that pervades and 
 
 * Dio^. Laert. Vita Thai. lib. i. 
 
 ■f Cicero de Nat. Deor. lib. i. p. 1113. Ed. Amft. i66i. 
 X St. Clement. Alex. Strom. 5^ 
 ** Stob. Eel. Phyf. cap. 8. 
 
 f f Plut. de Plat. Phil. lib. 4. cap. 2. Stob. Eel. Phyf, 
 cap. 40. 
 
 S Flor. Olymp. 60. J^Vlut. Vita Numae. 
 
 t+ I>ios. Laert. lib. I2. * Vita Pyth. Porpbyr. 
 
 D d d 2 difFufeth 
 
-o 0/ //;e TheO LOG Y 
 
 ' diffufeth itfelf over all Nature. All Beings receive 
 ' their Life from him ■^. There is but one only 
 ' God, who is pot, as fome are apt to imagine, feat- 
 
 * ed above the World, beyond the Orb of the Uni- 
 ' verfe ^ but being himfelf all in all, he fees all the 
 ' Beings that fill his Immenfity, the only Princi- 
 
 * pie, the Light of Heaven, the Father of all. He 
 
 * produces every thin^. He orders and difpofe^ 
 
 * every thing ^ He is the Reafon, the Life, and the 
 
 * Motion of all Beings t. 
 
 He taught, that, befides the Firfl: Principle, there 
 were three forts of intelligent Beings, Gods, Heroes^ 
 and Souls +. He confidered the firft as the unalte- 
 rable Images of the Sovereign Mind, human Souls 
 iis the leaft perfeft of reafonable Subflances, and 
 Herces as a fort of middle Beings placed between 
 the two others, in order to raife up Souls to the 
 Divine Union +. 
 
 Thus he reprefents to us the Divine Immenflty, 
 as filled with Spirits of different Orders 4.. Tbahs 
 Jiad the fame Notion ^ a Notion which thofe two 
 Philofophers had learned in Egypt^ where they 
 thought it was to ftint the Divine Power to fnppofe 
 it lefs produdiive in intelligent Beings, than in ma- 
 terial Ones. 
 
 This is the true Senfe of that famous Eiprcflion 
 afcribed to iht Pythagoreans^ that Unity was the 
 Principle of all Things, and that from this Unity 
 there Jpnm^ an infinite Duality, We are not by this 
 Duality to underltand two Perfons of the Chriftian 
 
 * Laa. Inn. lib. 5. f St. Juft. Serm. 
 
 f Diog- Liiert. Jib. 8. 
 
 q: tiierocj. Com. in Carm. Aurea Pyth. 
 
 4 Laert, de Py^h. Cic. de Leg. 1. 2. p. 1 197. 
 
 ' • • ■ ■ • Trinity, 
 
of the ANTIENTS, 21 
 
 Trinity, nor the two Principles of the Manlchees j 
 But a World of intelligent and corporeal Subftances, 
 which is the Eftect, whereof Unity is the Caufe ^. 
 This is the Sentiment of Poyp/;)'^}', and it ought to 
 be preferred before that of Plutarch, who is for 
 afcribing the Mankhean Syftem to Pythagoras^ with- 
 out producing for it any Proof. 
 
 Pythagoras agreed with Thales, in defining the 
 Soul to be a Self-moving Principle t. He main- 
 tained furllier, * that when it quits the Body, it is 
 * re-united to the Soul of the World % -^ That it is 
 ' not a God, but the Work of an Eternal God ^^,an(i 
 ' that it is immortal on account of its Principle ft. 
 
 This Philofbpher was of opinion, that Man was 
 compofed of tliree Parts, of a pure Spirit, of an ethe- 
 real Matter, (which he called the fubtile Vehicle of 
 the Soulj and of a jnnrtal or grofs Bodv. He was 
 indebted likewife for this Notion to the Egyptians^ 
 who borrow 'd it from the Hebretvs •, thefe laft in 
 their Divinit)r, diftinguilhing the pure 4. Spirit, the 
 animal t| Soul, and the terreftrial + Body. 
 
 The Pythagoreans fpeaking of the fubtile Vehicle 
 or the celeftial Body, frequently call it the Soul, be- 
 caufe they conflder it as the adtive Power, which 
 animates the terreftrial Body. This has made fuch 
 as do not underftand their Philofophy thoroughly, 
 imagine, that they believed the thijiking Suhjlance to" 
 be material ; whereas nothing is more falfe. They 
 always diftinguilhed between the Underftanding,or 
 the pure Spirit, and the animal Soul or ethereal Bod), 
 
 * Porphyr. Vita Pyth. f Plut. Plac. PhiJ. I. 4. cap. 2. 
 'X Cicer. de Seneft. c. 2 1. ** lb. de Nat. Deor. 1. 2. 
 
 'f-f Tufc, Jib, I. & de Confol. p. 1300. 
 
 The^. 
 
72 Of the T HE O LOGY 
 
 They confidered the one as the Source of our 
 Thoughts, the other as the Caufe of our Motions. 
 They believed them to be two different Subftances. 
 AnaxagoraSj as we fliall foon fee, rectified this 
 Miftake. 
 
 The old Greek Poets had dreffed up this Opinion 
 in a different Guife ^ they called the ethereal Body 
 the Reprefentation, the Image, or the Shadow ^ be- 
 caufe they fancy'd that this fubtile Body, when it 
 came down from Heaven to animate the terreilrial 
 Body, affumed its Form jufl as meked Metal takes 
 that of the Mold in which it is cafl:. Thej^ faid, 
 that after Death, the Spirit ilill clothed with this 
 fubtile Vehicle, flew up to the Regions of the Moon, 
 where they placed the Elyjian Fields. And there, 
 as they imagined, a fort of fecond Death enfucd by 
 the Separation of the pmc Spirit from its Vehicle, 
 The one was united to the Gods, the other ftaid in 
 the Abode of the Shades. This is the Reafon why 
 Ulyjfes fays in the Odyjfcis, "• That he faw in tlie 
 
 * Elyjlxn Fields the Divine Hercules j i. e. his Image, 
 ' fays the Poet j for as for him, he is with the Im- 
 
 * mortal Gods, and aiiifts at their Banquets ^.' 
 
 Fythagoras did not adopt the Pcetick Fiction of a 
 fecond Death. He held, that the pure Spirit, and 
 its fubtile Vehicle being born together, were infe- 
 parable, and returned after Death to the Star, from 
 whence they defcended. 
 
 I do not fpeak here of Tranfmigration, which 
 only related to fuch Souls as were degraded and cor- 
 rupted in mortal Bodies. I Ihall treat of it in the. 
 fecond Part of this Difcourfe. 
 
 /ifOd/ff. I. n. p. 167. 
 
o/t/je ANTIENTS. 25. 
 
 I cannot conclude this Article of Pythagoras, bet- 
 ter than with the Summary which St. Cyril gives us 
 of the Dodtrine of this Philofopher. ' We fee 
 
 * plainly, fays that Father, that Pythagoras main- 
 
 * tained, that there was but one God, Principle and 
 
 * Caufe of all Things, that enlightens every Thing, 
 
 * that animates every Thing, from whom every 
 
 * Thing proceeds, who has given Being to all 
 
 * Things, and is the Source of all Motion "^Z 
 
 After Pythagoras comes Avaxagoras t of the lonick 
 Se6t, born at CU%ovieri&, and Mailer to Pericles the 
 Athemayt Hero. This Philofopher was the firft af- 
 ter Thales in the lonich School, who perceived the 
 Necefiity of introducing a fuprerae Intelligence for 
 the Formation of the Univerfe. He rejedted with 
 Contempt, and with great Strength of Reafon, refu- 
 ted the Doctrine of fach as held, that || a blind Ne- 
 celfity, and the cafual Motions of Matter had pro- 
 duced the World. He endeavoured to prove, that 
 a pure and uncompounded Spirit, prefides over 
 the Univerfe. 
 
 According to AriJloth\ Account, the Reafoning 
 o^ Anaxagoras was founded upon thefe two Princi- 
 ples : ' I. That the Idea of Matter, not including 
 
 * that of adtive Force, Motion could not be one of 
 
 * its Properties. We muft therefore, faid he, kok. 
 
 * fomewhere elfe, to find out the Caufe of its Adti- 
 
 * vity. Now this Adtive Principle, as it was thi 
 
 * Caufe of Motion, he called the Soul, becaufe it ani- 
 
 * luates the Univerfe tt. 
 
 * St. Cyril, confra Julian, lib. i. p. 85. 
 
 '^ Flor. Olymp. 80. 
 
 II P.iut. Vita Pyth. 
 
 4+ Arid, de Anim, lib, i, cap, 2. g, Ci^, Ed, Paris 1^29. 
 
 ' 2, He 
 
34 Of the T HE O LOG i 
 
 ' 2. He diftinguifhed between this iiniverfal 
 ' Principle of Motion, and the ThinkiJig Piiyiciple, 
 
 * which laft he called the U7iderjl.xndhg ^. He faw 
 ^ nothing in Matter that had any refemblance to 
 
 * this Property j and from thence he inferred, that 
 ' there was in Nature another Subftance befides 
 ' Matter. But he added, that the Soul and Spirit 
 ' were one and the fame Subftance, diftinguilhed 
 
 * by us only in regard of its different Operations, 
 ' and that of all EfTences, it was the moft limple, 
 ' the moft pure, and the moft exempt from all 
 ' Mixture and Compofition.' 
 
 This Philofopher paifed at Athens for an Atheift, 
 becaufe he denied that the Stars and Planets were 
 Gods t. He maintained, that the firft were Suns, 
 and the latter habitable Words. So very antient 
 is the Syftem of a Plurality of Worlds, which has 
 been generally thought to be modern. 
 
 Plato + accufes Anaxagoras of having explained 
 all the Ph&7wme7ia of Nature by Matter and Motion. 
 Defcartes has only revived this Opinion. I cannot 
 but think it very unjuft to attack the Philofopher 
 of Cla7.omen& or his Follower on this account, fince 
 they both lay it down for a Principle, that Motion 
 is not a Property of Matter, and that the Laws of 
 Motion are fettled with Thought and Defign. 
 Suppofing thefe two Principles,'tis to have a nobler 
 Idea, and one every way more worthy of tlie Deity 
 to maintain, that being always himfelf prefent 
 to his Work, he gives Life, Being, and Motion to 
 all Creatures, than to imagine with the Peripateticks^ 
 
 * lb. p. 620. t Pkt.de. Legib, 10. 885. 
 
 t Plat. Phced. p. 73. 
 
 that 
 
of the ANTIENTS. 25 
 
 that certain inferior Spirits, fubftantial Forms, or 
 middle Beings, which they cannat define, produce 
 all the various Modifications and Arangenients of 
 Matter. Arifiotle and his School, by multiplying 
 fecond Caufes, feem to have robbed tht firft Caufe 
 \n fome meafure.of his Power and Glory. 
 
 Socrates "^ follows clofe after Ajtaxagoras. The 
 common Notion is, that he was a Martyr for the 
 Unity of the Godhead, in having refufed to pay 
 his Homage to the Gods of Greece ^ but it is a Mif* 
 take. In the Apology that Plato makes for this 
 Philofopher, Socrates acknowledgeth certain fubor- 
 dinate Deities, and teaches that the Stars and the 
 Sun are animated by the Intelligences that ought to 
 be woriliipped with Divine Honours. The fame 
 Flato in his Dialogue upon Holinefs t tells us, that 
 Socrates was not puniihed for denying that there 
 were inferior Gods, but for declaiming openly a- 
 gainft the Poets who afcribed human Paliions and 
 enormous Crimes to thofe Deities. 
 
 Socrates however, whilft he fuppofed feveral in- 
 ferior Gods, admitted all thQ while but only one 
 Eternal Principle. Xenoplmt has left us an excellent 
 Abridgment of the Theology of that Philofopher. 
 'Tis perhaps the moft important Piece we have 
 left of Antiquity. It contains the Converfation of 
 Socrates with AriJiodemiiSy who doubted of the Exif- 
 tence of God. Socrates makes him at firft take 
 notice of all the Charaders of Defign, of Art, and 
 pf Wifdom that appear all over the Univerfe, and 
 particularly in the Mechanifm of the human Body. 
 
 * Flor. Olymp. 90. 
 
 f PJat. Eutyph. p. 5 g< 6, 
 
 VOL. II. E e e ^ Do 
 
\6 Of the T HEO LOG Y 
 
 ^ Do you believe, fays he then to Ajjjlodemm, 
 can you believe that you are the nnl}'' intelligent 
 Being ; You know that you pofTefs but a little 
 Particle of that Matter which comprjfcs the World, 
 a fmall Portion of that Water which moiflens it, a 
 Spark of that Flame which animates it. Is Under- 
 ftanding peculiar to 3^ou alone •, Have you fo en- 
 groffed and confined it to 3'-oiirrelf, that it is to be 
 found no where elfe ? Does blind Chance work 
 ever}'' thing, and is there no fuch thing as Wifdom 
 befidcs what you have ?' 
 * Ay'ijlodemus having replj^'d, that he did not 
 
 * fee that wife Architect of the Univerfe j Socrates 
 ' anfwer'd him, Neither do j'-ou fee the 8cul which 
 ^ governs your own Body, and regulates all its 
 
 * Motions : You might as well conclude, that you 
 
 * do nothing yourfelf with Defign and Reafon, as 
 ' maintain that every thing is done by blind Chance 
 
 * in the Univerfe/ 
 
 AnJ}odc7nv.i at length acknowledging a fiipreme 
 Being, is flill in doubt as to Providence ; not be- 
 ing able to comprehend how the Deity can fee 
 every thing at once. Socrates replies, ' Jf the 
 ' Spirit that refides in your B jdy moves and dif- 
 
 * ]V)[cs it at its pleafure ; why l"hould not that 
 ■ fovereign Wifdom which prefidcs over the Uni- 
 
 * verfe, be able likewife to regulate and order every 
 
 * thing as it pleafes? If your Eye can fee Objects 
 ^ at the diftance of feveral Furlongs ^ why Ihould 
 ' not the Eye of God be able to fee every thing 
 ' at once ; If your Soul can think at the fame time 
 
 * upon what is at ^/-/jt-wj, in E^^ypt, and m Sicily -^ 
 ^ why fhoultl not the Divine Mind be able 
 
 •* Xen, Mem, Sec. Ed. BaAl. (579. lib. i. t>. 573, 
 
 - ( 
 
o/i/;e ANTIENTS. i^^ 
 
 ■ t.o take care of ev^ery thing, being every where 
 ' prefent to his Work ?' 
 
 Socrates perceiving at lafl that the Infidelity of" 
 Arijlodemus did not arife fo much from his Reafon 
 as from his Heart, concludes with thefe Words : 
 ' O Arijlodemus, apply yourfelf iincerely to worfhip 
 ' Godi he will enlighten you, and all your Doubts 
 * will foon be removed !' 
 
 Plato ^, a Dlfciple of Socrates, follows the faitie 
 Principles. He lived at a time when the Dodtrine 
 of Democritits had made a great Progrefs at Athevs, 
 The Defign of all his Theology is to give us noble 
 Sentiments of the Deity, to Ihew us that Souls were 
 condemned to animate mortal Bodies, only in order 
 to expiate Faults they had committed in a pre- 
 exiftent State ^ and in fine, to teach that Religion 
 is the only Way to reftore us to our firft Glory and 
 Perfedlion. He defpifes all the Tenets of the 
 Athenian Superftition, and endeavours to purge Re- 
 ligion of them. The chief Objedt of this Philofo- 
 pher is Man in his immortal Capacity, heonlyfpeaks 
 of him in his politick one, to fhew that the lliorteit 
 Way to Immortality, is todifcharaje all the Duties 
 of Civil Society for the Love of Virtue. 
 
 Plato m one of his Dialogues defines God, the 
 efficient Canfe which mdlies thivg'i exijl that had 710 
 Being before t. A Definition which ftiews thaj; he 
 had an Idea of the Creation. Matter, in his Way 
 of thinking, was not eternal in any Senfe but as \t 
 
 * Olymp. 100. 
 
 irpoTifov iai-j ZqEc.ov y.'yve<r6«j. Vlz-t. Sophift. p. iS^-. Ed. FrajlC. l6of. 
 
 E e e 2 was 
 
ci8 Of the Theology 
 
 was created fiom Eternity. He never thought it 
 cither independent upon God, or any Emanation 
 of his Subiiance, but a real Production ^. Speak- 
 ing indeed of the Divine Subftance in his Timaus 
 Locr'nis^ he calls it an uncreated Matter t. But he 
 diftinguifhes it always from the fenlible Univerfe, 
 which he con fide is merely as an EfFedl and a Pro- 
 duct ion. 
 
 Nor is it furprifing that Plato, who had only the 
 Lielit of Nature to inftrudt him, fhould be con- 
 vinced of the Creation. That Truth, however in- 
 comprehenfibleit may appear to finite Minds, does 
 3^et imply no Contradiction. In reality, when 
 God creates, he does not draw a Being out of no- 
 thing, as out of a Subjedt upon which he works 5 
 but he makes fomething exift which did not exiflb 
 before* The idea of infinite Power necelTarily 
 fuppcfes that, of being able to produce new Sub- 
 fiances, as well as new Forms. To make a Sub' 
 fiajice exift which did not exift before, has nothing 
 in it more inconceivable than the making a Form 
 fiifl wliich was not before j for in both Cafes there 
 is a new Being produced ; and whatever Difficul- 
 ties there are in conceiving the VaiCagc from Althing 
 to Being, they are as puzzling in the one as in the 
 other. As therefore it cannot be denied but that 
 there is a ymvhg Power-, though we do not conceive 
 how it adts^ fo neither muft we deny that there is 
 a creating Ponder, becaufe we have not a clear Idea 
 of it. 
 
 * See Cic. Tuf. Q.uneft. lib. i. p. 1059. Poffumufne. 
 tf ubltare ([uin ir.iindo prallt A]\:ia\sFfft?tor u: Platoni videtur, 
 vel Moderator taiiti operis ut AriftoteJi placet. 
 
 t iStAv VAiCv uiahyiTo^Tf, gKyovov ry r«i)i • Plat. Tim. Loe. pag. 1 0891, 
 
 To 
 
of the ANTIENTS. ^9 
 
 To return to Plato. "^ He calls ' God the fu- 
 
 * preme Architeft that created the Heavens, the 
 ' Earth, and the Gods, and that does whatever he 
 
 pleafes in Heaven, in Earth, and in the Shades 
 ' below. 
 
 He confiders the Deity in his eternal Solitude 
 before the Produftion of finite Beings. He fays 
 frequently like the Eg)j)tiain^ * That this firft 
 
 * Source of the Deity is iurrounded with thick 
 ' Darknefs, which no Mortal can penetrate, and 
 ' that this inaccelTible God is only to be adored by 
 
 * Silence.' 'lis this firft Piinciplf^ which he calU 
 in feveral Places the Beings the Unity ^ the fuprems 
 Good-, t the fame in the intelligent World, that 
 the Sun is in the vifible World. 'Tis in Plato's 
 Opinion, this Fountain of the Deity that the Poets 
 called Ccelus. 
 
 This Philofopher afterwards reprefents to us this 
 firft Being as Tallying out of his (jnity to confider 
 all the various Manners by which he might repre- 
 fent himfelf exteriourly ; and thus the intelligible 
 World, comprehending the Ideas of all Things? and 
 the Truths which refult thence, was formed in the 
 Divine Underftanding. Plato always diftinguifhes 
 between the fiipreme Good, and that Wifdom 
 which is only an Emanation from him. ' That 
 which offers us Truth, fays he, ' and that which 
 ' gives us Reafon is the fupreme Good. He is the 
 ' Caufe and Source of Truth. | He hath begotten 
 
 * it like himfelf. + As the Light is not the Sun, 
 
 * Plat. deRep. lib. lo. p. 749. 
 
 + DeRep^I. 6. p. 686. ' 4 DeRep. 1. 6. p. 687. 
 
 . + j'^'^- Tovrov Totwy (pami fit fieynv riv toO ayaSs J snyivov iv rdya- 
 
 *but 
 
30 0/ ^/je T H E O L O G Y 
 
 but an Emanation of it, fo Truth is not the fiid 
 Principle, but his Emanation. As the Sun not 
 only ^ives Light to Bodies, and makes them vi- 
 fible, but contributes likewife to their Generation 
 and Growth ^ fo the fupreme Good not only gives 
 Knowledge to Creatures, but gives them their 
 Being and Exiftence too. This Emanation he 
 <• calls Saturn, or the Son of Ccelus.' 
 
 In iliort, he confiders the produdive Caufe of all 
 Things, as animating the Univerfe, and giving it 
 Life and Motion. In the tenth Book of his Laws,i 
 ^ he proves that the Caufe of Motion cannot be cor- 
 poreal, becaufe Matter is not adive in its Nature ; 
 and fuppofes another Principle to put it in Motion. 
 This firft Mover he calls the Soul of the World, and 
 yupiter, or the Son o^ Satjiryi, So that it is plain 
 from hence, that the Trinity of Plato comprehends 
 only three Attributes of the Deity, and not threef 
 Perfons. 
 
 Arljlotle, Plato's Difciple, and Prince of the Pi'- 
 ripatetick Philofophers, calls God § ' the eternal and 
 ' living Being, the moft noble of all Beings, a Sub- 
 t fiance entirely diftind from Matter, without Er- 
 c tenfion, without Divifion, without Parts, and 
 ' without Succellion ; who underftands every thing 
 ' by one fingle Ai^, and continuing himfelf im- 
 \ moveable, gives Motion to all Things, and enjoys 
 c in himfelf a perfedt Happinefs, as knowing and 
 * contemplating himfelf \#ith infinite Pleafure.' 
 
 In his Metaphyficks, he lays it down for a Prin- 
 ciple, that God -T- ' is a fupreme Intelligence that 
 
 * Lib. 10. p. 951, 9S2. 
 
 § Arill. Ed. Paris, 1629. Metaph. lib. 14. Cap. 7. p. lOOO. 
 
 ^ Met.iph. lib. i^j. c. 10. p. 1605. 
 
 * acts 
 
of the hNTlENTS. 31 
 
 ^ afts with Order, Proportion and Deflgn ; and is 
 ' the Source of all that is good, excellent and juft.' 
 
 In his Treatife of the Soul, he fajs, ' That the 
 
 * fupreme Mhd X is in its Nature prior to all Beings, 
 
 * that he has a fovercign Dominion over all. And 
 in other Places he fays, ' "^ that the firft Principle 
 ' is neither the Fire, nor the Earth, nor the Water, 
 t nor any thing that is the Objed of Senfe •, but 
 c that a spiritual Subflance is the Caufe of the Uni- 
 ' verfe, and the Source of all the Order, and all the 
 ' Beauties, as well as of all the Motions, and all 
 
 the Forms which we fu admire in it.' 
 
 Thefe PafTages fhew that Ariflotlc held the Eter- 
 nity of the World only in Confequence of his No- 
 tion, that it was an Emanation pofterior in Nature 
 to the Divine Mind, who being all Ad, and all 
 Energy, could not reft in a State of Inactivity. 
 
 Befides this firft and eternal Subftance, he ac- 
 knowledges feveral other intelligent Beings, that 
 prefide over the Motions of the celeftial Spheres. 
 There is, fays he, but one only Mover, and feve- 
 ral inferior Deities, t All that is added about the 
 human Shape of thefe Deities, is nothing elfe but 
 Fidtion, invented on purpofe to inftrudt the com- 
 mon People, and engage them to an Obfervance 
 of good Laws. All muft be reduced to one only 
 pmnithe SiibJlancCy and to feveral inferior Subftan- 
 ' ces, which govern in Subordination to the firft. 
 \ This is the genuine Dodrine of the Antients, 
 c efcaped from t\iQ Wreck of vulgar Errors and 
 s poetick Fables. 
 
 X Id. de Anim. 1. i. c. 7. p. 62S. 
 * Met. I. I.e. 2, 3. p. 844, 84c, 
 f Met, L, 14, c, 8, p. iQ5?, 
 
 Occra. 
 
32 Of the T HE O h O G Y 
 
 Cicero lived in an Age when Corruption of Man- 
 ners and Scepticifm were at their Height. The 
 Sedt 0^ Epicurus had got the Afcendant at Rome over 
 that of Pythagoras •, and fome of the greateft jMen, 
 when they were reafoning about the Divine Nature, 
 thought fit to fufpend their Judgment, and waver 
 between the two Opinions of a Jupreme Intelligence^ 
 and a blind Matter. Cicero, m his Treatife of the 
 Nature of the Gods, pleads the Caufe of the Acade- 
 mick Philofophers who doubted of every Thing. 
 It is however to be obferved, that he refutes Epi- 
 curus with great Force of Reafon in his firfl: Book, 
 and that the Objections which he makes in his 
 third, as an Academick, are much weaker than the 
 Proofs that he draws from the Wonders that appear 
 in Nature, which he infilis on in his fecond Book, 
 to demonftrate the E^iftence of a fupreme Intel- 
 ligence. 
 
 In his other Works, and particularly in his Book 
 de Legihm, he defcribes the Univerfe to us ' t| as a 
 ' Republirk, of which Jupiter is the Prince and the 
 common Father. The great Law imprinted in the 
 Hearts of all Men, is to love the Pablick Good, 
 and Members of the common Society as them- 
 felves ^ this Love of Order is the fupreme Juftice, 
 and this Juftice is amiable for its own Sake. To 
 love it only for the Advantages it procures us, 
 may be politick, but there's little of Goodnefs in 
 it. 'Tis the higheft Injuftice to love Juftice only 
 for the Sake of Recompence. In a Word, the 
 univerfal, immutable and eternal Law of ail in- 
 telligent Beings, is to promote the Happinefs of 
 one another, like Qhildren of the fame Father.' 
 
 ^\. Cic. de Leg. Ed. Araft. i66i, L i. p. ii88; 1189, 1190, 
 iiQi, Sec, 
 
 He 
 
of the P^N TIEN TS. 3^ 
 
 He next reprefents God to us as a Sovereign Wif- 
 3om, from whofe Authority it is ftill more imi^rac- 
 ticable for intelligent Natures to withdraw them- 
 felves, than it is for corporeal ones. ' '"^ According 
 ^ to the Opinion of the wifeft and greateft Men, 
 t fays this Phiiofopher, the Law is not an Inventi* 
 c on of human Underftanding, or the arbitrary Con- 
 <■ ftitution of Men, but a Confequence of the eter^ 
 ' nal Rea{lin that governs the Univerfe. 
 
 ' The Rape which Tarqiiin committed upon Lih 
 '' cretia, continues he, was not lefs criminal in its 
 J Nature, becaufe there was not at that time any 
 c written Law at Rome againft fuch fort of Vio- 
 <■ lences. The Tyrant was guilty of a Breach of 
 ' the eternal Law, the Obligation whereof did not 
 I commence from the time it was written, but 
 t from the Moment it was made. Now its Origiri 
 <■ is as antient as the divine Litelledt, for the true, 
 ' the primitive, and the fapreme Law is nothing 
 
 * elfe but the fovereign Reafon of the great yove. || 
 c This Law, fays he, in another Place, is univerfal, 
 ' eternal, immutable. It does not vary according 
 ' to Times and Places it is not different now from 
 t what it was formerly. The fame immortal Law 
 c is a Rule to all Nations, becaufe it has no Author 
 
 * but the one only God who brought it forth and 
 ' promuiged it. 
 
 "What a noble Idea does Cicero give us of the Na- 
 ture of the Soul in his Treatife of Confolation, 
 
 * t Tbales, fays he, whom Apollo himfelf pronoun- 
 
 * ced to be the wifeft of all Men, always m.aintain= 
 ' ed, that the Soul is a Particle of the Divine Sub- 
 ' fiance, and that it returns to Heaven as foon as 
 
 * Cic. de Lee. ]. 2. p. i ly^. 
 
 !! Frag, of the Rejjjub. ot Cicaro /^xe?srwei by L»^ant'n:fy 
 lib. 6. cap. 8- 
 •f" .Cic. de Ccnf. p. ijzc. 
 
 VOL IL F f f it 
 
34 Of ^/^e T HE O LOG Y 
 
 * it gets rid of the mortal Body to which it is u- 
 ' lilted htre. All the Philofophers rf the Italick 
 ^ School followed this Opinion. 'Tis their conftant 
 c Do«Srine, that Souls come down from Heaven, 
 ' and are not only the Work of the Deity, but a 
 
 * Participation of his Ellence. 
 
 ■■ If any one doubts of thefe Truths, continires 
 
 * he, 'tis eafy to prove them. The immortal Nature 
 
 * of the Soul is demonllrated by two Properties that 
 
 * we difcover in it, its Adivity and its Simplicity. 
 
 ' 'Tis a£live of itfelf ^ it is the Source of all its 
 own Motions^ it has no Principle from whence 
 it borrows its Power : It is therefore an Image of 
 the Deity, and an Emanation of his Light. Now 
 if God be immortal, how can the Soul perilh that 
 is a Part of iiim ? 
 
 * Befides, the Soul is of a fimple Nature, with- 
 out any Mixture cr Compofition. It has nothing 
 in common with the Elements, nothing that re- 
 fembies the Earth, the Water, the Air, or the 
 Fire. We do not fee in Matter any Property like 
 the Memory which retains what is palfcd, like 
 the Reafon whicli forefees what is to come ^ or 
 like the Undcrftanding which apprehends what 
 is prelent. All thefe Qualities are divine, and 
 can come from none but God alone. The Soul 
 which proceeds from God partakes of his Eterni- 
 ty. 'Tis tliis Hope which makes wife Men eaf^ 
 at the Approaches of Death. 'Twas this Expec- 
 tation which made Socrates drink the fatal Cup 
 with Joy. Souls funk in Matter are afraid of the 
 Dinolution of this Body, becaufe they dream of 
 notJiing but what is Terreflrial. O fhameful 
 Thought ! luch as Mortals ought to blulh at en- 
 tertaining. Man is the only Creature upon Earth 
 ihat is allied to the Deity, cr hath any Know- 
 ledge 
 
<;/^^? ANTIENTS. 35 
 
 * ledge of him, and yet he is blind and fenfelefs 
 '^ enough to forget his heavenly Original, and be a- 
 ' fraid of returning to his native Country.' 
 
 Such were the Reafonings of Cicero^ when he 
 confulted natural Light, and was not carried away 
 by a Fondnefs of fhewing his Wit to defend the Doc- 
 trine of the Scepticks. 
 
 To come at laft to Seneca the Stciclc. He was Ne- 
 yo's Tutor, and lived in an Age when ChrilHanity 
 was not in Credit enough to engage the Heathens to 
 borrow any philofophical Principles from thence, 
 
 ' § 'Tis of very little Confcquence, fays he, by 
 
 * what Name you call the firft Nature, and the Di- 
 ' vine Reafon that prefides over the Univerfe, and 
 
 * fills all the Parts of it. He is Hill the fame God. 
 
 * He is called Jupiter Stator, not as Hiftorians fay, 
 
 * becaufe he lloppd the lioman Armies as they were 
 ' flying, but becaufe he is the conftant Support of 
 ' ail Beings. They may call him Fate, becaufe he 
 
 * is the firfl Caufe on which all others depend. 
 
 * We Stoicks call him fometimes Father Bacchus^ 
 
 * becaufe he is the univerfal Life that animates 
 
 * Nature, Het cities, becaufe his Power is invinci- 
 ' ble, Mercury, becaufe he is the Reafon, the Or- 
 
 * der, and the eternal Wifdom. You may give 
 ' him as many Names as you pleafe, provided you 
 ' allow but one fole omniprefejit Prefence that fills all 
 ' that he hath made.' 
 
 Agreeable to P/^rfo's Notions, he confiders the Di- 
 vine Underftanding as comprehending in itfelf the 
 Model of all things, which he ftiles the immutable 
 and almighty Ideas, ^ ' Every Workman, fays he. 
 
 $ Senec. Ed. Antw. a Lipfto. 1632, de Benef. il> 4. p. 311, 
 * Sen, Ep. 63. p.,i93. 
 
 Fff2 hiith 
 
5^ 0/ f/?<? Theolog Y 
 
 * hath a Model by which he forms his Work. It 
 ' fignifics nothing whether this Model ciifls out- 
 wardly and before his Eyes, or is formed within 
 
 ' liim by the Strength of his own Genius. So God 
 
 * produces within himfelfthatperfcd Model, which 
 
 * is the Proportion, the Order and the Beauty of 
 
 * all Beings.' 
 
 4. ' The Antients, fays he in another Place, did 
 
 * not think Jove fuch a Being as we rcprefent him 
 
 * in the Capitol and in our other Buildings. But 
 
 * ^y Jove they meant the Guardian and Governour 
 
 * of the Univerfe, theUnderftanding and theMind, 
 
 * the Mailer and the Architedt of this great Machine, 
 
 * All Names belong to him. You are not in the 
 ' Wrong if you call him Fate, for he is the Caufe 
 ' of Caufes,' and every thing depends on him. 
 
 * Would you call him Providence ? you fall into no 
 ' Miftake. 'Tis by his Wifdom that this World is 
 
 * governed. Would you call him Nature ^ you 
 
 * will not offend in doing fo : 'Tis from him that 
 
 * all Beings derive their Origin •, 'tis by him that 
 ' they live and breath,' 
 
 There is no reading the Works of EinBctm, of 
 Aniai! his Difciple, and of Manm Aiitoviv.us with- 
 out Admiration. W^e find in them Rules of Mora- 
 lity worthy of Chriftianity , and }'*et thole Difci- 
 ples oi Zcno believed like their Mafirer, that there 
 v/as but owQ Subftance, that the fupreme intelli- 
 gent Being was material, and that its Efler.ce was 
 a pure JEther which filled all by local Dittnfion, 
 The Error of thefe Mateiialift^ does not m any wife 
 prove them to be Atheiits, afalfe Norion about the 
 Deity being far from proving that they believed 
 Hone at all What conftitutes an Atheift; is, not 
 
 ''^'••^">™^i'i!"ii^"»W" 
 
 4- lb. Natur. Quacil. lib. 2. p. 7 r 5. 
 
 the 
 
of the ANTIENTS. 37 
 
 the maintaining with the Stoicks that Extenfion 
 and Thought may be Properties of the fame Sub- 
 ftance ^ or with Pythagoras and Plato that Matter is 
 an eternal Production of the Deity 5 but real A- 
 theifm confifts in denying that there is a fuprem.e 
 Intelligence which made the World by his Power, 
 and governs it by his Wifdom. 
 
 For our fuller Satisfaction with regard to the The- 
 ology of the Heathens, let us fee what the Fathers 
 of the Church thoiight of it. . They had fufficient 
 Opportunities of knowing it throughly, by the 
 frequent Difputes which they held with them. 
 And as this is a Matter of a very nice Nature, I will 
 not propofe any of my own Conje£tures, but 
 cite their own Words. 
 
 Arnohhis introduces the Heathens complaining of 
 the Injuftice of the Chriftians. ' ^ 'Tis a mereCa- 
 ' lumny, fay thofe Heathens, to charge us with 
 ' fuch a Crime, as the denying of a fupreme God. 
 ' We call him Jove^ the fupremely Great, and fo- 
 ' vereigoly Good. We dedicate our moft magnifi- 
 ' cent Structures and our Capitols to him, to Ihew 
 
 * that we exalt him above all other Deities. 
 
 ' § ^t Paul in his preaching at Athens, fays St, 
 ' Clement of Alexandria^ infinuates that the Greeks 
 
 * had a Knowledge of the Deity. He fuppofes that 
 ' thofe People adore the fame God as we do, tho' not 
 
 * in the fame manner. He does not forbid us to a- 
 [* dore the fame God as the Greeks, but he forbids us 
 i* to adore him after the fame way. He orders us to 
 
 change the Manner, and not the Objed: of our 
 hf Worlhip.' 
 
 v ' t The Heathens, fays LaBantlus^ who admit fe- 
 I veral Gods, fay neverthelefs, that thofe fubordi- 
 
 * 4rnob. lib, i . p. 19 ^ Strom. 1, tf. p. 6iy f Lib. i ; p. 1 5. 
 
 nate 
 
 =,< 
 
38 Of the Theology 
 
 nate Deities, though they prefide over all the va- 
 rious Parts of the Uiiiverfe, do it in fuch a man- 
 ner, as that there is ftill but one fole Ruler and 
 fupreme Govcrnour. From whence it follows, 
 that all the other invifible Powers are not pro- 
 perly Gods, but Minifters or Deputies of the only 
 Great and Almighty God, who appointed them 
 Executors of his Will and Pleafure.' 
 
 Eufebius of Cefarea goes farther. ^ ^ The Hea- 
 ^ thens own that there is but one only God, who 
 
 * fills, pervades and prefides over univerfal Na- 
 ture ^ but maintain, that as he is prefent to his 
 
 c Work only in an incorporeal and invifible man- 
 
 * ner, they are therefore in the right to worlhip 
 ' him in his vifible and corporeal Effe6ts.* 
 
 I (liall conclude with a famous PaiTage of St. Au- 
 gujiine^ who reduces the Polytheifm of tlie Heathens 
 to the Unity of one fole Principle. ' t Jupiter^ 
 fays this Father, is, according to the Philofophers, 
 the Soul of the World, who takes different Names 
 according to the different Effe<^ts which he produ- 
 ces. In the iEthereal Spaces he is called jfitplter^ 
 in the Air jfiow, in the Sea Neptune^ in the Earth 
 Pliito^ in Hell Pyoferpina, in the Element of Fire 
 Vulcan^ in the Sun Fhrsbus, in Divination Apollo^ 
 in War Mars, in the Vintage Bacchus^ in the Har- 
 veft Ceresj in the Forrefts D'lana^ and in the Scien- 
 ces Minerva. All that Crowd of Gods and God- 
 deffes are only the fame Jupiter, whofe different 
 Powers and Attributes they esprefs by different 
 f Names.' 
 
 It is therefore evident hy the Teftimony of pro- 
 fane Poets, Heathen Philofophers, and Fathers of 
 the Church, that the Pagans acknowledged one fu- 
 
 * Prxp. Evan^. 1. 3. ch. 13. p. 105. 
 f St. Aug. de Civ. £)ei. I. 4. ch, i^. 
 
^f the ANTIENTS. gp 
 
 preme Deity. The Eaftern People, the Egyptians^ 
 the Greeks, the Romavs, and all Nations agreed 
 univerfally in teaching this Truth. 
 
 About the fifteenth Olympiad, fix hundred Years 
 before the Chriftian jEra, the Greeks having loft 
 the traditional Knowledge of the Orientals, began 
 to lay afide the Do6tiine of the Antients, and to 
 reafon about the Divine Nature frovri Prejudices, 
 which their Senfes and Imagination fuggefted. 
 A7!axi7na7ider lived at that time, and was the firfl: 
 that fet himfelf to deftroy the Belief of a fupreme 
 Intelligence, in order to account for every thing 
 from the Adion of blind Matter, which by neceility 
 aflumes all Sorts of Forms. He was followed by 
 Leticippus, DeiJiocriUis, Epicjinis, Strata, Lucretius^ 
 and all the School of the Atomical Philofophers. 
 
 P)thagoras, Anaxagoras, Socrates^ Plato, AriJlotlCy 
 and all the great Men of Gr^^^:^, oppofed this impi- 
 ous Doctrine, and endeavoured to prove the antient 
 Theology of the Orientals. Thefe Philofophers of a 
 fuperior Genius, obferv'd in Nature, Motion, Thought 
 and Dejign. And as the Idea of Matter includes 
 none of thefe three Properties, they inferred from 
 thence, that there was another Subftance different 
 from Matter. 
 
 Greece being thus divided into two Se6ts, they 
 difputed for a long time, without either Party beingj 
 convinced. At length about the 12th Olympiad 
 Fyrrho, formed a third Se6t, whofe great Principle 
 was to doubt of every thing, and determine nothing. 
 All the Atomifts who had laboured in vain to find 
 out a Demonftration of their falfe Principles, pre- 
 fently flruck in with the Pyrrhoman Sedt. They 
 ran wildly into the Syflem of an univerfal Doubt, 
 and carried it almoft to fuch an Ezcefs of Frenzy, 
 that they doubted of the cleareft. and molt fenfible 
 Truths. They maintained without any Allegory, 
 that every thing we fee is only an Illufion, and that 
 the whole Series of Life is but a perpetual Dream 
 
 of 
 
40- Of the Theology 
 
 of which thofe of the Night are only fo many Ima^ 
 ges. 
 
 At laft Zeno fet up a fourth School about the 
 I 30th Olympiad. This Philofopher endeavoured 
 to reconcile the Difciples of Democritus with thofe 
 of Plato, by maintaining that the firft Principle 
 was indeed an infinite iVifdom, but his EfTence was 
 only a pure JEther^oi a fubtile Light, which difFus'd 
 it felf every where, to give Life, Motion, and Rea- 
 fon to all Beings. 
 
 In thefelail: Ages the modern Free-thinkers have 
 done nothing, but revive the antient Errors. Jor^ 
 dano BrtmOy Vanmniy and Spinoza, have vamped up 
 the monftrous Syftem oi Anaxhnander ; and the laft 
 of the three has endeavoured to dazzle weak Minds, 
 by drelling it up in a Geometrical Form. 
 
 Some Spinofifts finding that they were every Mo- 
 ment at a Lofs for Evidence, in the pretended De- 
 monftrations of their Mailer, are fallen into a fenfe- 
 lefs fort of Scepticifm, called Egomijm, where every 
 one fancies hiirifelf to be the only Being that exifts. 
 
 Mr. Hohhes^ and feveral other Philofophers, with- 
 out fetting up for Atheifts, have ventured to main- 
 tain, that Thought and Exteniion are Properties of 
 the fame Subftance. 
 
 Des Cartes, F. Malebranche, Leihmtz, Dr. Bentlej 
 Dr. Clarke, and feveral Philofophers of a Genius, 
 equally fubtile and profound, have endeavoured to 
 refute thefe Errors, and brought Arguments to fup- 
 port the antient Theology. Befides the Proofs 
 which are drawn from the EfFeds, they have in- 
 fifted on others drawn from the Idea of the firft 
 Caufe. They {hew plainly that the Reafons of be- 
 lieving, are infinitely ftronger than any Argu- 
 ments there are for doubting. This is all ihat can 
 be cxpeded in metaphyfical Difcuifions. 
 
 The Hiftory of former Times, is like that of our 
 own. Human Underftanding takes alnioft the fame 
 Forms in different Ages, and lofes its Way in the 
 fame Labyrinths. V A R T 
 
of the AN TIE f<TS. 
 
 41 
 
 PART IL 
 
 Of the Mythology of the 
 A N T I E N T S. 
 
 ME N left to the Light of their Reafon alone, have 
 always looked upon moral and phyfical Evil, 
 as a ihocking Phcenomenon in the Work of a Being 
 infinitely wife, good, and powerful. To account for 
 it, the Philofophershave had recourfeto feveral Hy"" 
 pothefes. 
 
 Reafon told them all, that what is fupremely good 
 could never produce any thing that was wicked or 
 miferable. From hence they concluded that Souls are 
 not now what they were at firfi; ;that they are degrad- 
 ed for fome Fault committed by them in a former 
 State ^ that this Life is a Place of Exile and Expiation 5 
 and in a Word, that all Beings are to be reftored to 
 their proper Order. 
 
 Thefe philofophieal Notions, however, had another 
 Original. Tradition firuck in which Reafon to gain 
 them a Reception, and that Tradition had fpreadover 
 all Nations certain Opinions which they held in corn^ 
 mon, with regard to the- three States of the World, as 
 I fhall Ihew in this fecond Part, which v/ill be a fort 
 of Abridgment of the tiaditional Dodtrine of the 
 Ancients. 
 
 . I begin with the Mythology of the Greeks and 
 RoTfidv.s. All the Poets fpeakiiig of the Golden Ai?e 
 or Reign of Satitrji^ defcribe it to us as an hap- 
 py Sfate, wliere thtre wcve neither CalamiticL', nor 
 
 VOL. II. '^ S ^ Qxiipci:^ 
 
^2 Of the My r HOLOGY 
 
 Crimes, nor Labour nor Pains, nor Difeafes, nor Death."^ 
 
 They reprefcnt to us on the contrary, the Iron Age, 
 as the time when phyfical and moral Evil firft appear- 
 ed ^ when Vices, Sufferings, and all manner of Evils 
 came forth of Pandoras fatal Box, and overflowed the 
 Face of the Earth, t 
 
 Thev fpeak to us of thfe Golden Age revived, as of a 
 time when AJlr&a was to return upon Earth, when Ju- 
 fticc, Peace and Innocence were to flourifh again 
 with their oriiijinal Luftre ^ and when every thing was 
 to be reftored to its primitive Perfection. 
 
 In a Word, they ling on all Occafions the Exploits 
 of a Son of jfiipiter, who was to quit his heavenly 
 Abode and live among Men. They give him different 
 Names, accordiiia: tn his different Fundlions : Sometimes 
 he is AiioUo fighting againft Python and the Titans, 
 Sometimes he is Hercules deil:roying Monfters and Gi- 
 ants, and purging the Earth of their Enormities and 
 Crimes. 0:ie while he is Mercury, or the Meffenger 
 o^ jfove, flying about every where to execute his De- 
 crees ^ and another while he is Perjeus delivering An- 
 dromeda or human Nature, from the Monfter that 
 rofe out of the great Deep to devour her. He is al- 
 ways Ibme Son of Jupiter giving Battles and gaining 
 Victories. "5 
 
 I lav no great Strefsupon thofe poetical Defcriptions, 
 becaufe they may perhaps be looked upon as meer 
 Fictions, and a Machinery introduc'd to embellifli a 
 Poeni and amufe tlie Mind. Allegorical Explications 
 are liable to Uncertainty and Miftake. So that I fliall 
 pa fs directly to reprefent the Dodtrineof the Philofo- 
 phers, particularly that of Plato ^ who is the Source 
 
 * Spp Heftod. de Secul. aureo. Orpheus apud Proclum. TheoL 
 Plat. lil). 1^. c.ip. !o. Lucretius lib. 5. Ovid Mctam. lib. i. fab. 
 ?,. Virgil. Georg. lib. 2. line 356. 
 
 ' ■(- Ovid M-tiim. lib. I. fab. 4, 5, St 6. Virgil Georg. lib. i 
 Jin. 126. jvivenal. Satyr. 6. 
 
 Ji \/'kz. Eel. ^. Scuec. Triig.Oedip. Ai^ 2. 
 
 from 
 
of the ANTIENTS. 43 
 
 from whence Plothim^ Proclus^ and the Platomils of the 
 third Century drew their principal Notions. 
 
 To begin with the Dialogue of Phmdo, or of Im- 
 mortality, and give a fliort Analyfisof it. P/Wo gives 
 hiis Friends an Account of the Condition that he faw 
 Socrates in at the time of his Death. ' He quitted 
 
 * Life, (fays he) ' with a peaceable Joy, and a noble 
 
 * Intrepidity.' His Friends asking him the Reafon 
 of it, ' I hope, (fays Socrates in his Anfwer) ' to be 
 
 * re-united to the good and perfedt Gods, and to be 
 
 * affociated with better Men than thofe I leave upou 
 ' Earth.' ^ 
 
 When Cebes objects to him that the Soul vanilhed 
 after Death, like a Smoke, and was entirely annihi- 
 lated, Socrates fets himfelf to refute that Opinion, 
 and endeavours to prove that the Soul had a real Exif- 
 tence t in an happy State, before it informed an human 
 Body. 
 
 This Dodrine he afcribes to Orpheus ^^. » The Difci? 
 ' pies oWrpbeus, (fays he) call'd the Body a Prifon, be- 
 ' caufe the Soul is here in a State of Punilhment till it 
 
 * has expiated the Faults that it committed in Heaven. 
 
 ' Souls, Ccontiues Plato) that are too much given 
 ' to bodily Pleafures, and are in a manner befotted, 
 
 * wander upon the Earth, and are put into new Bodies. 
 
 * X For all Senfuality and Paffion bind the Soul more 
 
 * clofely to Bodies, make her fancy that ftie is of the 
 
 * fame Nature, and render her in a manner corporeal. 
 
 * So that Ihe contracts an Incapacity of flying away 
 ' into another Life, and being opprelTed with the 
 ' Weight of her Impurity and Corruption, finks 
 
 * deeper into Matter, and becomes thereby difabled 
 ' to re-mount towards the Regions of Purity, and 
 
 * attain to a Re-union with her Principle. 
 
 * P. 4S. f P. S?." ** Piii*' Cratyl, p. 276. 
 t Phsed. p. 6ij 62, 63. 
 
 G g g 2 Upon 
 
44 0/ //;e M Y T H O L O G Y 
 
 Upon this Foundation is built the Doctrine of the 
 Tranfmigrationof Souls, which P/cTfo reprelents in his 
 Tim&u: Loans as an Allegory, and at other times as 
 a real State, where Souls that have made themfelve'^ 
 unworthy of the fupreme Beatitude, fojourn and fuf- 
 fer fuccelfively in the Bodies of different Animals, till 
 they arc purged at laft of their Crimes by the Pains 
 they undergo. This hath made fomePliiloibphers be- 
 lieve that the Souls of Beafts are degraded Spirits. 
 
 ' Pure Souls, adds PUto, that have exerted them- 
 
 * fclves here below to get the better of allCorruptioUj 
 ' and freethemfelves from the Impurities of their ter- 
 
 * refrrial Prifon, retire after Death into an invifible 
 
 * Place, unknown to us, where the pure unites with 
 ' the pure, the good cleaves to its like, and our im- 
 
 * mortal EfTence is united to the divine. 
 
 He calls this Place the firft Earth, where Souls made 
 their Abode before their Degradation. ' The Earth, 
 fays he, ' isiramenfe-, we know and we inhabit only 
 a fmall Corner of it ^. The aetliereal Earth, the 
 antient Abode of Souls, is placed in the pure Regi- 
 ons of Heaven, where the fixed Stars are feated. 
 We that live in this low Abyfs, are apt enough to 
 fanc}'' that we are in an high Place, and we call the 
 Air the Heavens -, jufl like a Man that from the 
 Bottom of the Sea fhould view the Sun and Stars thro' 
 the Water, and fancy the Ocean to be the Fn-mament 
 it felf. But if we had Wings to mount on hii^;!], we 
 jliould fee that there is the true Heaven, the true 
 Light, and the true Earth. As in the Sea every 
 thing is changed, and disfigured by the Salts that 
 abound in it 5 fo in our prefent Earth every thing is 
 deformed, corrupted, and in a ruinous Condition;, 
 if compared with the primitive Earth.' 
 JPlaio gives . afterwards a pompous Defcription of 
 that jethereal Earth, of v/hich ours is only a fhattered 
 
 *P. Si, 
 
 CruH, 
 
of the ANTIENTS. 45 
 
 (Cruft. He fays, ^ that ' every thing there was beau- 
 *■ tiful, harmonious and tranfparent ^ Fruits of an ex- 
 ' quifite Tafte grew there naturally, and it was water- 
 ' ed with Rivers of Nedar. They breathed there the 
 
 * Light as here we breathe the Air, and they drank 
 ' Waters that were purer than Air it felf. 
 
 This Notion of Plato agrees in a great Meafure 
 with that of Des Cartes, about the Nature of the Pla- 
 nets. This modern Philofopher thinks that they were 
 at firft Suns, which contrafted afterwards a thick and 
 opake Cruft -. but he does not enter into the moral 
 Reafons of this Change, his View being only to con- 
 iider the World as a natural Philofopher. 
 
 This fame Dodrine of Plato is likewife clearly ex- 
 plained in his Tim Alts. There he tells us how Soloji in 
 his Travels difcourfed with an Egyptian Prieffc about 
 the Antiquity of the World, its Origin, and the Re- 
 volutions which had happened in it according to the 
 Mythology of the Greeks. Upon which the Egjptiaji 
 Prieft fays to him, ' § O Solon, you Greeks are always 
 ^ Children, and you never come to an Age of Ma- 
 turity : Your tJnderftanding is young, and has no 
 true Knowledge of Antiquity. There have been 
 feveral Deluges and Conflagrations upon Earth, 
 ' caufed by Changes in the Motion of the heavenly 
 ^ Bodies. Your Hiftory of Phaeton, whatever Air it 
 
 * has of a Fable, is neverthelefs not without a real 
 
 * Foundation. We Egyptians have prefer ved the Me- 
 
 * mory of thefe Fadts in our Monuments and Tem- 
 ' pies i whereas it is but a very little while that the 
 
 * Greeks have had any Knowledge of Letters, of the 
 ' Mufes, and of Sciences. 
 
 This Difcourfe puts Tim&us upon explaining to 
 Socrates \\\Q Origin of Things, and the primitive State 
 of the World. * t Whatever has been produced, fays 
 
 * he, has been produced by fome Caufe. 'Tis no eafy 
 
 * P. 82, S Tim. P, 1043 t P« 1047' 
 
 Matter 
 
46 Of the Mythology 
 
 Matter to know the Nature of this Maker and Fa- 
 ther of the Univerfe, and though you fhould difco- 
 ver it, it would be impoiFible for 3^ou to make the 
 Vulgar comprehend it. 
 
 ' This Architedt of the World, continues he, ' had 
 a Model by which he produced every thing, and 
 this Model is himfelf As he is good, and what is 
 good, has not the leajl Tin^iire of Envy, he made all 
 Things, as far as w^s podible, like himfelf. He 
 made the "World perfect in the whole of its Condi- 
 tution, perfect too in all the various Parts that com- 
 pofe it, which were fubjett neither to Difeafes, nor 
 to Decay of Age. 
 In the Dialogue which bears the Title oi Foliticits^ 
 P/.iro mentioning this primitive State of the World, 
 calls it the Reign of S^xtuni, and defcribes it in this 
 Manner. ' ^ God was then the Prince and common 
 ' Father of all. He governed the World bj'' himlelf, 
 
 * as he governs it now by inferior Deities. Rage and 
 
 * Cruelty did not then reign upon Eurth. War and 8e- 
 ' dition were not fo much as known. God himfelf 
 ' took care of the Suftenance of Mankind, and was 
 ' their Guardian and Shepherd. There were no Ma- 
 ' giflrates, nor civil Polity, as there are now. In 
 
 * thofe happy Days Men fprung out of the Bofom of 
 
 * the Earth, which produced them of it felf, like Flow- 
 
 * ers and Trees. The fertile Fields yielded Fruits and 
 ' Corn without the Labour of Tillage. Men had no 
 
 * Occafion for Clothes to cover their Bodies, being 
 < troubled with no Inclemency of the Seafons ^ and 
 ' they took their Reft upon Beds of Turf of a perpe- 
 ' tual Verdure. 
 
 * Under the Reign q^ Jufiter theMafter of the Uni- 
 
 * verfe, Saturn having quitted as it were the Reins of 
 
 * his Empire, hid himfelf in an inacceifible Retreat. 
 
 * The inferior Gods that governed under him, retired 
 
 * P- 537? 538. 
 
 9 tooi 
 
♦ t 
 
 of the hNTlENTS. 47 
 
 too ^ the very Foundations of the World were fhaken 
 
 * by Motions contrary to its Principle and its End, 
 
 * and it loft its Beauty and its Luftre. Then the Goods 
 
 * of Nature were mixed and blended with Evils. But 
 
 * in the End, left the World {hould be plunged in an 
 
 * eternal Abyfs of Confufion, God, the Author of the 
 ' primitive Order will appear again, and refume the 
 
 Reins of Empire. Then he will change, amend, em- 
 
 * bellifh and reftore the whole Frame of Nature, and 
 
 * put an End to Decay of Age, to Difeafes and Death/ 
 
 In the Dialogue under the Title of Fhadrus^ Flato 
 enquires into the fecret Caufes of vwral Evil^ which 
 brought in phyiical Evil. ' * There are in every one 
 of us, fays he, two leading and principal Springs of 
 Action, the Dejire of Fie af me, and the Love of Virtue, 
 v/hich are the Wings of the Soul. When thefe Wings 
 are parted, when the Love of Piealure and the Love 
 of Virtue move contrary Ways, then Souls fall down 
 
 * into mortal Bodies.' Let us fee here his Notion of 
 the Pleafures which Spirits tafte in Heaven, and of the 
 Manner how Souls fell from the happy State which 
 they enjoy'd there. 
 
 ' t The great jfupiter, ('fays he) pufliing on his wing'd 
 ' Chariot, marches firft, follow'd by all the inferior 
 c Gods and Ge7m ^ thus they traverfe the Heavens, ad- 
 ' miring the infinite Wonders thereof. But when they 
 ^ go to the great Banquet, they raife themfelves to the 
 I Top of Heaven, and mount above the Spheres. None 
 <. of our Poets ever yet fung, or can fing that Supers 
 c celeJlUl Place. § There Souls, with the Eyes of the 
 ' Mind, contemplate the truly exifting EfTence, which 
 J has neither Colour nor Figure, nor is the Object of 
 ? any Senfe, but is purely intelligible. There they fee 
 ' Virtue, Truth and Juftice, not as they are here be- 
 l lov/, but as they exift in hiffl who is the Bchig itfelfl 
 \ There they are delighted with that Sight till they are 
 i no longer able to bear the Glory of ir, and then they 
 
 * return 
 
4^ 0/ //je M Y T H O L O G Y 
 
 return back to Heaven, where they feed again on 
 NeBar and Ambvofia. Such is the Life of the Gods. 
 ' Now, continues Flato^ ^ every Soul that follows 
 God faithfully into that Super-celeftial Place, conti- 
 nues pure and without Blemifh j but if it takes up 
 with Ne&ar and Ambrojia, and does not attend on Ju- 
 piter's Chariot to go and contemplate Truth, it grows 
 heavy and fluggilh. It breaks its "Wings, it falls up- 
 on the Earth, and enters into an human Body more 
 or lefs vile, according as it has been more or lefs e- 
 levated. Souls lefs degraded than others, dwell in 
 the Bodies of Philofophers. The moft defpicable of 
 all animate the Bodies of Tyrants and evil Princes. 
 Their Condition alters after Death, and becomes more 
 or lefs happy, according as they loved Virtue or Vice 
 in their Lifetime. After ten thoufand Years, Souls 
 will be re-united to their Principle. During that 
 Space of Time theirWings grow again and are renew'd. 
 Such was the Dodtrine which Plato oppofed to the 
 profane Se6t oi Detnoaitiis and Epicurus^ who denied an 
 eternal Providence, on Account of the phyfical and 
 moral Evils which they faw in the World. This Phi- 
 lofopher gives us a fine Defcription cjf the Univerfe. 
 He conflders it as an Immenfitjr filled with free Spi- 
 rits, which inhabit and inform innumerable Worlds. 
 Thefe Spirits are qualified to enjoy a double Felicity^ 
 the one confifting in the Contemplation of the divine 
 ElTence, the other in admiring his Works. When 
 Souls no longer make their Felicity confifi: in the 
 Knowledge of Truth, and when lower Pleafures turn 
 them off from the Love of the fupreme Effence, they 
 are thrown down into fome Planet, there to undergo 
 expiatory Punifliments till they are cured by their 
 Suiferin,c:s. Thefe Planets are confequently according; 
 to PLito's Notion, like Hofpitals or t Places r.ijtltiitei 
 for the Cure of diftempered Intelligences. This is the 
 inviolable Law eftablifhed § for the Prefcrvation of 
 Order in the Celeftial Spheres. This 
 
Of the Theology 49 
 
 This doubtful Employment of Celeflial Spirits, is 
 one of the fublimeil Notions of P/^/o, and lliews the 
 Wonderful Depth of his Genius. This was the Sy- 
 fleni adopted by the Heathen Philofophcrs, whenever 
 they attempted to explain to us the origin of Evil. 
 And thus they regard -, if Souls could without Inter- 
 miiHon contemplate the Divine ElTence by a direct 
 View, they would be impeccable, the Sight of the fu- 
 preme Good neceflarily engaging all the Love of the 
 W ill. To explain therefore the Fall of Spirits, they 
 were forced to fuppofe an Interval, when the Soul 
 withdraws from the Divine Prefence, and quits the 
 Supra-Celeftial Abode, in order to admire the Beau- 
 ties of Nature, aud entertain it felf with Amhrofia^ as a 
 Food lefs delicate, and more fuitable to a finite Being. 
 'Tis in thefe Intervals that Hie becomes falfe to her 
 Duty. 
 
 Pythagoras had learned the fame Doctrine among 
 the Egyptians. We have ilill a very valuable Monu- 
 ment of it left in the Commentary of Hierodes upon 
 the golden Verfes afcribed to that Philofopher. ' As 
 our Diilancc from God, fiys this Author, ' and 
 the Lofs of the Wings vvhich ufed to raife us up to 
 heavenly Things, have thrown us down into this 
 Region of Death which is over-run with all man- 
 ner of Evils : So the ilripping our fclves of earthly 
 Aifcftions * , and the Revival of Virtues in us make 
 our Wings grow again, and raife us up to the Man- 
 fionsofLife, where true Good is to be found with- 
 out any Mixture of evil. The Efience of Man be- 
 ing in the Middle between Beings that contemplate 
 '* God without ceafuig, and fuch as are not able to 
 ^ contemplate him at all, has it in its Power to raife 
 
 * Hierodes Com. in AureaCarm. p. 187. Ed. Cant. 1709. 
 
 : Vol. II. Hhh ' itfclf 
 
^o cf the ANTIENT^ 
 
 * itfclf up towards the one, or fink down towards thd 
 ' other/ 
 
 t * The wicked Man^ fays Hierocks in another 
 Place, ' docs not care that the Soul lliould be immor- 
 
 * tal for fear he Ihould live after Death only to fuffer 
 ' Punifhment. But the Judges of the Shades below, 
 ' as they form their Judgment upon the Rules of 
 
 * Truth, do not decree, that the Soul lliould exill no 
 ' longer, but that it ihould be no longer vicious. 
 
 * Their Bufinefs is to correct, and cure it, by prclbrib- 
 
 * ing Punilliments for the Health of Nature, juil ;is 
 
 * Phyficians heal the moil inveterate Ulcers by Inci- 
 *• fions. Thefejudgespunilli the Crime in order to 
 
 * extirpate Vice. They do not annihilate the Eflcnce 
 ' of the Soul, but bring it back to its true and gcnu- 
 
 * ine Exiilcnce, puritying it from all the Pallions 
 
 * that coiTupt It. And therefore when we have iiU' 
 ' ned, we fhould be glad to embrace the Punilhmenr, 
 
 * astheonly Remedy for Vice.' 
 
 'Tis therefore evidently the Do£krine of the mod 
 famous Greek Philofophers. i if. That Souls had a. 
 Pre-exiftence in Heaven. 2dly, That the Jupiter 
 who marched at the Head of Souls before the Lofs oF 
 their Wings ; and he to whom Saturn gave the Reins 
 of his Empire after the origin of Evil is a diftinft Be- 
 ing from the fuprcme Eflcnac, and is very like the My^ 
 thras of theP^^y/^i«s,and thcOrus o'^xhc Egyptians.T^dly^ 
 That Souls loit their Wings, and were thrull down 
 into mortal Bodies, becaiiie that inftcad of follow- 
 ing Jupiters Chariot, they gave themi'elves too much 
 up to the enjoyment of lowerPlcafures. 4thly,That ac 
 the End of a certain Period of time, the Wings of the 
 Soul ihall grow again, and Saiurn fliall refume x\\o 
 
 * lb. Carm. p. izo. 
 
 Reins 
 
Of the Theology 5'i 
 
 Reins of his Empire in order to reflore the Univerfe 
 to its original Pcrfeftion. 
 
 Let us now examine the Egyptian Mythology, the 
 Source from whence that of the Gri?^/^j was derived, 
 I ihall not offer to maintain the myftical Explicati- 
 ons tliat Kircher gives of the famous Table of 7/?j, or 
 of the Obelisks that are to be fecn at Rome : I confine 
 m.y [c\^ xo Plutarch^ who haspreferved us an admiral 
 Monument of that Mythology. To reprefent it in 
 its real Beauties, it will be proper to give a fhort and 
 clear AnalylisofhisTreatifeofT/zj- and O/rzV, which 
 is a Letter written to dm Prieftefs oilfts. 
 
 ' -\ The Egyptian Mythology, fays Plutarch^ ^ has 
 ^ two Senfes, the one facred and fublime, the other 
 ' fcnfiblc and palpable. 'Tis for this Reafon that the 
 ' Egyptians put Sphinxes before the Door of their 
 ^ Temples > defigning thereby to fignify to us that 
 
 * their Theology contains the Secrets of Wifdoni 
 ^ under cnia-matical Words. This is alfo the Senfe 
 ' of the Inicription upon a Statue of Pi2//(2J or Ifis at 
 ' Sais^ lam all that is^ has been^ andfiall be^ and no MoV" 
 ' tal has ever yet removed the Veil that covers me^ 
 
 ' * He afterwards relates the Egyptian Fable of Ifts 
 ' and Ofiris. They were both born of Rhea and the 
 
 * Sun: Whilfl- they wei-e Hill in their Mother's 
 ' V/omb, they copulated and ipgender'd the God 
 ^ OruSj the living Image of their Sublfance. Ty^ 
 ' phon was not born, but burfl violcnty through the 
 ' l<^\^%<d£ Rhsa. He afterwards revolted againifO/Jm, 
 ^ filled the Univerfe with his Rage and Violence, 
 ' tore the Body of his Brother in Pieces, mangled 
 ^ his Limbs and fcatter'd them about. Ever fince 
 
 t Pag- 35'4- * Pag- 36/- 
 
 H h h i ♦ that 
 
5-1 of the A NT IE NTS. 
 
 * that time Ifts goes w.indring about the Earth 
 ' to gather up the icatterVi J.imbs of her Brother 
 ' and Husband. The cternul and immortal Soul of 
 ^ Ojiris led his Son Or as to the Shades below, 
 ' ^vhere lie gave him Inlb-uccions how to fight, and 
 ^ beat J'yphon. Orus returned upon Earth, fought 
 
 * and defeated Typbo?!^ but did not kill him. AH 
 ' that he did was to bind him, and take away his Pow- 
 ' erof doing Mifchief. The wicked one made his 
 
 * Efcape akerwards, and was going to renew his 
 
 * Malice: ButOr«ifoughit him in two bloody Battles 
 
 * and dellroyed him entirely.' 
 
 Plutarch goes on thus, ** Whoever appHcth thcfe 
 
 * Allegories to the blefled immortal Divine Nature, 
 
 * defei-ves to be treated with Contempt. Wemuit 
 
 * not however believe that they are mere Fables \\'ith- 
 
 * out any Meaning, like thofc of the Poets. They 
 
 * repreftntto us things that really happened. 
 
 ' It would be likcwife a dangerous Error, andma- 
 
 * nifell Impiety to interpret what is faid of the Gods, 
 ^ as Eucmcrus the Aiejjcnian did, and apply it to the 
 
 * aniicnt Kings and great Generals. Ibis would ia 
 ' the end ferve to dellroy Rehgion, and elrrangc Men 
 *- from the Diecy.' 
 
 ' 4-t There are others, adds he, much juflcr in 
 ' their Notions, who have wrote, that -whatever 
 •■ is related of 'typho'?^ Ojiris^ Ijh^ and Or us mull 
 ' be underilood of GVwiandjL)^^;//^;^^. f This was 
 the Opinion of Pj/i^^^ojY/j-, Plato^ XcriQcrales^ and 
 Chryfippus^ who followed the antient Theologifts 
 in this Notion. All thofe great Men maintained 
 that thefeGf^/i were very powerful, andfarfupc- 
 
 *P^g-3;8. IfPag. 3;8. t Pag. 560. 
 
 ' rior 
 
Of the Theology 5-3. 
 
 ^ rior to Mortals. They did not lio^vever partake 
 
 * ofthe Deity in a pure and iimple manner, but were 
 
 * compoied of a ipiritual and corporeal Nature j 
 ' and conicquently capable of Pleafurcs and Pains, 
 ' Pailions and Changes j for there are Virtues and 
 ^ Vices among the Gctili as well as among Men. 
 ' Hence come the Fables of the Greeks about the 
 
 Titans and the Giants, the Engagements of Python 
 ngainfb Apollo^ the I'\iries and Extravagance of 
 Bacchus^ and feveral Fictions like thofe of Ofir'is 
 and Typbon. Hence it is that Homer fpcaks of 
 
 * good and evil Demons. Plato calls, the iirll l^ii- 
 ' t clary- Deities^ becaufe they are Mediators between 
 
 * God and Man, and carry up the Prayers of Mor- 
 *" tals to Heaven and bring us from thence the Know- 
 ^ ledge and Revelation of fecret and future Things.' 
 
 ' * Ernpedocks^ continues he, fays, that the evil 
 ' Dcemons are punilTied for the Faults they have 
 
 * committed. The Sun precipitates them at firfl 
 ' into the Air, the Air cafts them into the ClQ^^ 
 ' Sea. 'The Sea vomits them upon the Land, and 
 
 * from the Earth they are raifed up at lail towards 
 ^ Heaven. Thus are they tranfportcd from one 
 ' Place to another, 'till being in the End punifhed 
 
 * and purified, they return to the Place adapted to 
 ' their Nature.' 
 
 Plutarch^ after having given fuch a Theological 
 Explanation of the Egyptian Allegories, gives like- 
 wile the phy ileal Explications thereof j but he re- 
 ^ jeds tliem all, and retur.ns to his firll Doftrinc. 
 ^ -\ Oftris is neitjier the Sun, nor the vVater, nor 
 
 * the Earth, nor the Heaven, but whatever there 
 
 * is in Nature well difpofed, regulated, good aad 
 
 f Pag. 361, t^'"-?- 37^- 
 
54 of the A NT I E NTS. 
 
 * pcrfcdr, all ihat is the Image o^ Oftris. Typhon'vi 
 *- neither I'corching Heat, nor the Fire, nor the Sea, 
 ' but whatever is hurtful, inconllant and irregular.' 
 
 Plutarch goes farther in another Treatife, and en- 
 quires into the Caufe of the origin of Evil : The 
 Argument he makes ufe of on this Occalion is e- 
 qiially folid and fubtilc, and is exprdTcd thus : \ The 
 Maker of the World being perfectly good for- 
 med all Things at firll", as tar as Avas poli;blc, like 
 himfelf. The World at its Birth received, from 
 him that made it, all Sorts of good Things : What- 
 ever it has at prcfent unhappy and wicked in it, 
 comes from a Diipoiition foreign to its Nature. 
 God cannot be the Caufe of Evil, becaufe he is 
 fovcrcignly good -, Matter cannot be the Caufe of 
 Evil, bccaui'e it has no aftive Force. But Evil 
 comes from a third Principle, neither fo perfect 
 as God, nor fo imperfect as Matter. This Third 
 Being is an intelligent Nature, which being feif- 
 moving hath within itfclf a Souire, a Principle^, 
 and a Caufe of Motion.' 
 
 I have already f!K'v>'n that the Schools o^ Pjlba- 
 goras and Plato averted Liberty of Will. The for- 
 mer exprefles it by the Nature of the Soul, v/hich 
 can eitlier raifc or fmk itfelf j the other by the Winp 
 of the Soul^ which may move diftl'reat ways and be 
 parted. Plutarch follows the lame Principles, and 
 makes Liberty confift in the Adivity of the Soul, 
 by which it is the Source of its own Determination. 
 
 This Opinion therefore ought not to be looked 
 iipon as modern. It is at once both natural and 
 philofophical. The Soul can alwa) s fcparate and re- 
 unite, recal and compiu'c her Idcas_, and on this 
 
 t Piur. dc Aniai. form, p, loi j-. 
 
 Activity 
 
Of the Theology "§r|? 
 
 Adivity depends her Liberty. We can always 
 think upon other Goods than thofe we are actually- 
 thinking of. We can always fufpend our Confenr 
 to confider if the Good that we enjoy, be, or be not 
 the true Good. Our Liberty does not confill: ia 
 willing without any Reafon for willing, nor in pre- 
 fering a lellcr Good to what appears to us to be a 
 greater ■■, but it confills in examining whether the 
 prefent Good be a real or an imaginary Good. The 
 Soul exerts its Liberty only when it is placed between 
 two Objcfts that feem worthy of Tome Choice. Ic 
 is never cai-ried away invincibly by the Impreflioa 
 of any finite Good, becaufe it can think upon other 
 Goods much greater than they, and thereby difco- 
 ver a fuperior Charm and Attniction that is fufficient 
 to get the better of the apparent and deceitful Good^ 
 
 It muft be owned that the Pallions by the lively 
 Imprcilions which they make on us, fometimes taker 
 up all the Capacity of the Soul, and hinder it from 
 refle61:ing. They darken its difcerning Faculty, and 
 hurry it on to an AfTent : They transform ObicCts, 
 and place them in a wrong Light. But llrong as 
 they arc, they are never invincible ; 'tis difHcult 
 indeed, but not impoflible, to iurmouat them. 'Tis 
 always in our Power to diminiili their Force gra- 
 dually, and prevent their Excefs. This is the War- 
 fare of Man on Earth, and this is the Triumph of 
 Virtue. 
 
 The Heathens felling this Tyranny of the Pafliorss, 
 were convinced by the Light of Nature alone, of 
 the Neceility of acclefclil Power to iubdue thcra. 
 They al vvays repreient Virtue to us as a Dlvitie Ener- 
 gy defcendlng from Heaven. They are continually 
 bringing into their Poems Guardian Deities that in- 
 fpire, enlighten and ftrcngthcn us, to Ihew that 
 heroick Virtues can only proceed from the Gods. 
 
 Theic 
 
56 ^/f/;^ ANTIENTS 
 
 Thcfe were the Principlesiipon which the wife An* 
 ticnts went, in their Arguments againlb thei'e No- 
 tions of Fatality^ which are aUkedeilructive to Re- 
 ligion, Morahty and Society. To return to the 
 
 Egyptians. 
 
 Their Doftrine, according to Plutanb, fuppofes 
 1. That the V/orld was created without any phy- 
 fical or moral Evil, by a Being infinitely Good. z. 
 'i'h-it ieveral Gemi abufing their Libert)', fell into 
 Crimes, and conlequently into Mifery. 3. That 
 thefe Geuii mud fuffer expiatory Puniihments till 
 they are purified and rellored to their firll State. 
 4. That the God Oyus, the Son ofl/is and O/IriSy 
 and who fights with thec^'il Principle, is afubor- 
 dinatc Deity, like Jupiicr the Son of Saturn. 
 
 Let us pafs next into Perfia^ to confult the My- 
 thology or the Orienials The nearer we approach 
 the flrlt Origin of Nations, the clearer mall we 
 find their Theology. 
 
 ' * Zoroafter^ fays Plutarch., taught that there 
 ' are two Gods contrary to each other in their O- 
 ' perations, the one the Author of all the Good, 
 'the other of all the Evil in Nature. The good 
 *• Principle he calls Oromazes., the other the Daemon 
 ' Arbnanuis \. He lays that the one refembles 
 
 * Light and Truth, the other Darknefs and Igno- 
 ' ranee. There is like wife a middle God between 
 ' thelctwo, miwcd Alytbras ^■■^. whonjthe Perftans 
 ^ call the Intercellbr or Mediator. Thfe Magi add, 
 
 * that Oromazes is born of the purefl Light, and 
 ' Arimaniiis of Darkneisj that they make War up- 
 
 t Dclfid. ScOfir. p. 370. 
 
 * Ibid. 
 
 * Ai'o HXi M^fl/Jviv' vipaaiv rev Mkt.'tviv cV^/^a Z'dciv, 
 
 * on 
 
oj^the A NT I ^ NTS. ^f 
 
 * on one another, and that Oromazes macie fix Genii^ 
 ' Goodnefs, Truth, Jallice, Wifdom, Plenty and 
 ' Joy J and Arimmms made fix others to oppofe 
 < them, Malice, Fallliood^ Injuilice, Folly Want 
 ^ and Sadnels. Oromazes having withdrawn himrelf* 
 ' to as great a Diftance from the Sphere of ^r/- 
 ' manhis^ as the Sun is from the Earth, beautified 
 
 * the Heavens witli Scars and Conftellations. He 
 ' created afterwards four and twenty other Genli^ 
 *• and put them into an Egg j ( by which the Anti^ 
 ' ticnts mean the Earth ) but Arimanius an'd his Ge/iii 
 
 * pierced through this Ihining Egg, and immedi- 
 ' ately Evil was blended and confounded -with 
 ' Good. But there will corne a Time appointed 
 
 * by Fate, when Arimanius fhall be entirely deftroy- 
 ' ed and extirpated ; the Earth fhall change its 
 ' Form, and become plain and even, and happy 
 ' Men fhall have only one and the fame Life, Lan- 
 ^ guage and 'Governflicnt. 
 
 ' 'TheopompHS writes alfo, that according to the 
 
 * Do6trine of the Magi, thcfe Gods muli: make- 
 ' War for nine thoufand Years, the one deitroying 
 « the other's Work, till at la it Hell fhall be taken 
 ' away. Then Men fiiall be happy, and their Bo^ 
 ' dies become tranfparent. The God vvdio was the 
 ' Author of their Being, keeps himfelf retir'd 'till 
 ' that time -, an Interval not too long for a God, 
 ' but rather like a Moment of Sleep. 
 
 We havelpfl the ancient Books of the firft Per^ 
 /tans y fo that in order to judge of their Mytho- 
 logy, w^ mult have rccourfc to the oriental Phi- 
 lofophers of our own time, and fee if there be fnll 
 left among the Difciples of Zoroa/ler any Traces 
 of the antient Doctrine ai" their Mailer. The fa- 
 mous Dr. Hytkj a Divine of the Church of ^V 
 ghMcI, who had tiuvellcd into the Eailj and perfeft- 
 
 Vol. XL 1 i i ly 
 
58 0/ r^^ Mythology 
 
 ly undcrllood the Language of the Countiy, ha« 
 tranllated the following Paflages out of Sharijlhanij 
 an Arabian Philofophcr of the fifteenth Century. 
 ' * The firll Magi did not look upon the two Prin- 
 
 * ciplcs as .cocternal, but believed that the Light 
 ' was eternal J and that the Darkne's was produced 
 •■ in time j and the Origin of this e\'il Principle 
 ' they account for in this Manner : Light can pro- 
 
 * ducc nothing but Light, and can never be the Ori- 
 ' gin ot Evil J how then was Evil produced, flnce 
 ' there was nothing coequal or like the Light in its 
 
 * eternal Production? Light, fay they, produced 
 
 * feveral BcingSj all of them fpirtitual, luminous and 
 
 * powerful. But their Chief, whofe Name was 
 
 * Ahriman or Arimanius^ had an evil Thought contra- 
 
 < ry to the Light. He doubted, and by that Doubt 
 
 < he became dark. Hence arofc all the Evils, the 
 ' Diilention, the Malice, and every thing elfe of ^ 
 ^ contary Nature to the Light. Thefe two Priu- 
 
 * ciples made War upon one another, till at lall 
 
 * Peace was made, upon Condition that the lower 
 
 * World iTiould be in Subie<5lion to Arimamus for 
 
 * fevcnThoulandYearsj after which fpace oftimc^ 
 
 * he is to furrendcr back the World to the Light.' 
 
 Here we fee the four Notions that I fpeak of in the 
 foregoing Work : i . A State before Good and Evil 
 were blended and confounded together. 2. A State 
 after they were fo blended and confounded. 5. A 
 State when Evil fliail be entirely dcftroycd. 4. A 
 middle God between the good and the evil Principle. 
 
 . As the Dodlrine of the Perfian Magi is a Sequel of 
 the Do6trinc of the Indian Brachmans^ we mult con- 
 llilt the one to put the other in a clear Light. We 
 have but few Traces left of the antient Theology of 
 
 * Hyde Rel. Ant. Pcrf. c, 9. p. 163. 2v c. xx. p. 294. 
 
 the 
 
cfthe ANT IE NTS. S9 
 
 the Gymnofophiftsj yet thofc which Strabo has pre- 
 ferved5ruppore the three different States of theWorld. 
 
 After that Hilloriaii has defcribed the Life and 
 Manners of the Bfachmans^ he adds, '* Thofe Philo- 
 ^ fopherslook upon the State of Men in this Life, to 
 ' be hke that of Children in their Mother's Womb, 
 ' Death according to their Notion being a Birth to 
 ' a true and an happy Life. They bcheve that 
 ' whatever happens to Mortals here, does not de- 
 ' ferve the Name either of ^(^ort' or £'w7. Agreeable to 
 ^ the Greeks in fev^eral Things, they think that the 
 * World had a Beginning, and that it will have ari 
 ' End ; that God who made it f, and who governs 
 ^ it, is every where prcfent to his Work. 
 
 The fame Author goes on in this Manner ; ^ Omfe' 
 ^ tr/V«j being fent by ^/^A''^;^t/(?r the Great to learn the 
 ^ Life, the Manners, and the Do6trine of thofe Phi- 
 ' lofophcrs found a Brachman named Calamis^ who 
 ' taught him the following Principles, (i) For- 
 ' merly Plenty reigned over all Nature 5 Milk, 
 ' Wine,Honey and Oil, flowed in a continual Stream 
 ' from Fountains. (2,.) But Men having made an 
 ' ill ufe of this Felicity, Jupiter deprived them of it, 
 ' and condemned them to labour for their Suftenance 
 ' of their Lives. (3.) When Temperance and the 
 ^ reft of the Virtues iTiall return upon Earth, then 
 ^ the untient Plenty iTiall be reltor'd ^i?^. 
 
 For form'ing a better Judgment of the Doctrine 
 of the antient GymnofopkiJiSy I have confulted v/hat 
 
 ♦ Lib. ij". p. 713, 714. Ed. Paris 1610. f Ibid. 
 
 «* :t5 «.. is the firft Aorift of the Verb L-Ly ^f^P^ and ought to be 
 tranfla^ed/^sr, not faa.i ejl, as Xylander has rendered it, tor want of 
 miderllanding the Notion of CaimHs. 
 
 I i i i iias 
 
^D Of the Mythology 
 
 has been tranflatcd of the Vedarfi^ which is the fa- 
 crcd Book oF the modern Bramins. Though its 
 Antiquity is not perhaps f<j great as they affirm it 
 to be, yet there is no denying but it contains the 
 anticnt IVaditions of thofe People, and of thciv 
 Philofophers. 
 
 'Tis plain by this Book, ' * That the Brcimins, 
 
 ' acknowledge one lole and fupremc God, whom 
 
 ^ they call /"T//;^;?/;. That his firll and mofl antient 
 
 ' Production, was a fecondary God, named Brania^ 
 
 ' whom the fupreme God formed out of a Flower 
 
 * that floated upon the Surface of the great Deep 
 
 ^ before the Creation of the World, and that l^ijl- 
 
 ^ mil afterwards, on account of Bra-ma's Virtue, 
 
 ^ Gratitude and Fidelity, gave him Pov/er to create 
 
 ^ the Univcrfe.' 
 
 Tliey believe moreover, ' f That Souls arecterr 
 ' nal Kmanations of the Divine EHence, or at leaft 
 ^ that they were produced long before tlic Creati- 
 *• oa of the World j that they were originally '\x\ 
 ' a State of Purity, but fmned, and have been er 
 ^ ver fmce thrown down into the Bodies .of Men 
 ^ and Beaih, according to their fcvcral Demerits j 
 ^ io that the Body, where the Soul refidcs, is a 
 ' fort of Dungeon or Prifon.' 
 
 In a Word, they hold, that ■ After a certali) 
 f Number of Tranfmigration,^, all Souls .ihall be 
 ' rc-united to their Origin, fliall be re-admitted 
 ^ into the Compimy of the Gods, and fliall be at 
 * ialt deified;* 
 
 * 5"M Abrah. Roger, of ths Ksli^im ofihc Brani. Part. z. ch. i. 8c 
 
 * Ibid. Roger, Part i. ch, t. 
 -j- Ab. ICirctxer, Sina Iliuft. 
 
of the ANTIENTS. 6t 
 
 I fhould hiirdly have thought thefc Traditions 
 authentick, or brought myiblf to truft to theTran- 
 ilators of the Vedam^ if this Do<5t:rine had not been 
 perfectly agreeable to that of Pythagoras^ which I 
 gave an Account of a little before. This Philo- 
 lopher taught the Greeks nothing but what he had 
 learned from xhtGymnofophiJls. 
 
 The Difcovery of thefe uniform and agreeing 
 Sentiments, in Greece^ in Egypt ^ in Perfia^ and in 
 the Indies^ made me defirous to advance further 
 into the Eaft, and to carry my Searches as far as 
 China. I applied my felf accordii^gly to fuch as 
 ynderftood the Language of that Country, had 
 fpent feveral Years together in it, and were well 
 verlcd in the original Books of that Nation. And 
 in this Point particularly I have made great ufe of 
 the Informations I have received from a Gentle-- 
 man of a fuperior Genius, who does not care to 
 be mentioned till he has publiilied a large Work 
 upon thefe Matters, which will be of Sci^ice to 
 Religion, and do Honour to humane Underlbmd- 
 mg. Jn the mean time he has allowed me to pub- 
 lilli the following Paflages, which he tranflated 
 himfclf out of fome antient C,^v;?^/(? Books that have 
 been brought into Europe.^ and which may be feen 
 both at Paris and at Rome > fo that all who un*- 
 derlland the Language, may judge of the Faithful- 
 nefs of the Tranllation. 
 
 The Book Things i. e. the Book of Changes^ is 
 continually fpeaking of a double Heaven j a pri- 
 ■miti-ve Heaven, and a /'(?/<?r/(?r Heaven. The firll: 
 i-Icaven is there defcribed in the following Manner : 
 ' All things were then in an happy State, every 
 ' thing was excellent every thing Vas good, all 
 ^. lacings were perfed in their kind. lu this hap- 
 
 ~ ' py 
 
6z Of the Mythology 
 
 py Age, Heaven and Earth employed their Vir- 
 tues jointly to embelliih Nature. There was no 
 jarring in the Elements, no Inclemency in the Air." 
 All Things grew without Labour, an univedal 
 Fertility reigned every where. The active antj 
 pafUve Virtues confpircdtoj^ether without any Ef- 
 fort or Oppofition, to produce and perfect the Uni- 
 verfe." 
 
 In the Books which the Chimfe call King or Sacred^ 
 we read the following Paflage > ' Whillt the firft 
 
 * State of Heaven lalted a pure Pleafure and a perfect 
 ' Tranquility reigned over all Nature. There 
 ' were neither Labour nor Fatigues, nor Pains, nor 
 ' Crimes. Nothing made Oppofition to the Will 
 ' of Man.' 
 
 The Philofophers who iluck to thefe antient Tr.i" 
 ditions and particularly Tchouangse fays, ' That in the 
 ' State of the flril: Heaven, Man was united inwardly 
 
 * to the fuprcnne Reafon, and outwardly he praclifed 
 ' all the Works of Juftice. The Heart re joyccth in 
 
 * Truth, and there was no Mixture of Falihood. 
 ^ Then the four Seafonsofthc Year fuccccdcd each 
 ' other regularly without Confufion. There was no 
 
 * impetuous \V inds, nor exccfHvc Rains. The Sun 
 
 * and the Moon without ever fnfFering an Eclipfe 
 '■ ftirnifhed aLight purer and brighter than at prefent. 
 ' The five Planets kept under their Courfe without 
 
 * any Inequality. Nothing did Harm to Man, and 
 ^ Man did Harm to nothing. An univcrfal Amity 
 ' and Harmony reigned over all Nature. 
 
 On the other Side, the Philofopher Iloa'mantst^ 
 fpe-aking of the latter Heaven, lays, ' The Pillars of 
 ' Heaven were broken, the Eaithwas ihakentoits 
 ' very Foundations. ' The Heavens funk lower to- 
 « wards the North 3 the Sun, the Moon, and the 
 
 St;u:s 
 
of the ANT lENT^, 6$ 
 
 * Stars changed their Motions ; the Earth fell to 
 
 * Pieces J the Waters enclofed within its Bofom, 
 
 * burlHbrth Vv^ith Violence, and overflowed it. The 
 ' Earth rebelling againll Heaven, the Sylleni of the 
 *• Univerfe was quite difordered, theSun waseclipf- 
 ' ed, the Planets altered their Courfe, and the uni- 
 
 * verfal Harmony was dillurbed.' 
 
 The Philofophers Ventse aud Lietse^ who lived 
 long before Hoainantse^ exprefs themfelves almoll in 
 the fame Terms. ^The univerfal Fertility of Nature, 
 
 * fay thefe antient Authors, degenerated into an ugly 
 
 * Barrennefs, the Plants faded, the Trees withered 
 
 * away. Nature defolate and in Mourning, refufed 
 
 * to diltribute her ufaal Bounty. All Creatures de - 
 
 * clared War againll one another. Evils and Crimes 
 
 * overflowed the Face of the Earth.* 
 
 All thofe Evils arofe, fiys the Book Likiyki^ ' from 
 
 * Man's dcfpifing the fuprcme Monarch of the Uni- 
 ^ verfe. He would needs difpute about Truth and 
 ' Falfliood, and thefe Dilputes baniflicd the eternal 
 ' Reafon. He then fixed his Looks on terreflirial 
 ' Objeds, and loved them to Excefs. Hence arofe 
 
 * the Paflions, and he became gradually transformed 
 
 * into the Objeds he loved, and the ceieilial Reafon 
 
 * abandoned him entirely. This was the original 
 
 * Source of all Crimes, which drew after them all 
 
 * manner of Evils fent by Heaven for the Punifliment 
 
 * thereof. 
 
 The fame Books fpeak of a time when every thing 
 is tobereftored to itsfiril Splendor, by the coming 
 of an Hero called i?i!^i!/z/j/, which fignifles Shepherd 
 and Prince, to whom thcv give likewife the Names 
 of "the nwji HoJy^ the Vniverjal 'Teacher^ and the 
 Sufreme Truth . He nnfwers ex actly to the My t bras oi 
 the PerJIam, the Or us o'ttht Egyptians^ the Men- urj 
 of the Greeks^ and the Brama of the Indians, Thfi 
 
^4 Q/* the Mythology 
 
 The Chine fe Books fpeak likewifc oFtlic vSuffcringj 
 and Conflicls oi Kiuntsc^ jull us the Cyr/^^wi do of the 
 Death of ^^/cw/i^, who was to rife again to make Men 
 happy *5 and us the Grcch do of the Labours and 
 painful Exploits of the Son o^ Jupiter who was to 
 come down upon Earth. It looks as if the Source of 
 all thcfc Allegories was only an antient Traditiorl 
 common to all Nations, that the Middle God, to 
 "whom they all give the Name of Sater or Saviour , 
 w^as to put an End to Crimes by his great Sufferings. 
 But I do not lay a Strefs uponthis Notion, myDe- 
 lign being only to Ipcak of the Traces that appear in 
 all Religions of a Nature exalted^ fallen^ and to be r^- 
 ^j/r^ii again by a Divine Hero. 
 
 Thefe Truths run equally throughout the Mytho- 
 logics of the Greeks^ the Perftans^ the Egyptians^ the 
 Jfidians'^ and the Chincfc. 'Tis time to come at 
 lall to the Jcwijlo Mythology. 
 
 I mean by it the Rabbinifm or Philofophy of the 
 *JewiJJj Doctors, and particularly of the Efjenes. Thefe 
 Philofophcrs allerted, according to the Teilimony 
 of Ph'do -\-ix\*\Jofephus*^ That the literal Senfe of the 
 
 * Sacred Text was only an Image of hidden Truths. 
 ' They changed the Words and Precepts of Wifdom 
 
 * iiito Ailcgories,aftcr the Cullom of their Ancellors, 
 
 * who had left them feveral Books for their Inllrudi- 
 
 * on in this Science. 
 
 'Twas the univerf^il Tafte of the Orientals to make 
 life of corporeal Images to reprefcnt the Properties 
 and Operations of Spirits. 
 
 * See the Dercriptionthat7«^'*.» Tirmuus give? of the Fcafts, Ce- 
 remonies and Myftcries of Adonis. * Phil. dcLeg. Ajeg.1.2. p.f3. 
 f Joicph. dc Bclio Jud. lib. i c. 12. 
 
 TIlis 
 
' '^ of the ANT I'E.NT^ 6f 
 
 This fymbolical Style fecms in a great Mcafurc au- 
 thorized by the facred Writers. The Prophet Da^ 
 niel reprefents God to us under the Image of the yln- 
 tient of Days. The Hehre-iv MytHoIogiils and Cabba- 
 lifts, who arc a Succcnion oFthe School of the ^^- 
 nes^ todlc Occafion from thence to explain the Divine 
 Attributes, as Members of the Body of the^/;/;W 
 of Days. Wc i'tzc this Allegory carried to an Extra- 
 vagance in the Books of the Rabbins. They i'peak 
 there of the Dew that dillilledlFrom the Brain of the 
 ^ntient of DaySj from his Skull, his Hair, his Fore- 
 head, his Eyes,and efpccially from his wonderfulBcard. 
 
 Thefe Comparifons are undoubtedly abfurd, and 
 unbecoming the Majefty of God. But the cabba- 
 lillical Philofophers "pretend to authorize them by 
 fome very metaphyflcal Notions. 
 
 The Creation, according to them, is a Picture of 
 the Divine Perfections. All creaied Beings are con- 
 fequently Images of the fupreme Being, more or lefs 
 perfe6t in Proportion as they have more or lefs Con^ 
 ibrmity with their Original, 
 
 Hence it follows that all Creatures are in fome 
 Refpe^ like one another, and that Man, ortlic yl//- 
 crocofm^ rcfembles the great World or Microcofm.^ the 
 material World refemblcs the intelligible World, as 
 the intelligible World does the Archetype,- which is 
 God, 
 
 Thcfe are the Principles upon which the allegori- 
 cal Expreftions of the Cabbalills are founded. If we 
 llrip their Mythology of this myllerious Language,- 
 we fhall find in fublrine Not ions very like thofe wluclt 
 we have before admired in the Heathen Philofophers. 
 Now thefe are the four principal ones which 1 find 
 clearly enough fet forth in the VVorks of the Rabbins, 
 
 Vol. 1L K k k 
 
66 Of the T HEOLOGY 
 
 Irira, Mofchech^ and Jitzack^ which Rittangelius has 
 tranllatcd in his Cabbala dmudaPa. 
 
 I . ' All ipiritual Subitances Angels, human Souls, 
 ' and even the Soul of the Mejfias*y\wtrc created trom 
 ' the Beginning oF the World : And confequently 
 ' our firlt Parent, of whom Alofcs fpeaks, reprefents 
 
 * not an individual Pcrfon, but all Mankind govern- 
 
 * ed by one Icle Head. In that primitive State every 
 
 * thing was glorious and perfect j there was nothing 
 ' inthc Univerfethatfuffered, becaufe there was no 
 ' fuch Thing as Crime. Nature was a real and a fpot- 
 ' lefs Image of the Divine Perfeftions. ' This an- 
 
 * fwcrs to the Reign of O/r/V, Oromazes, and Saturn. 
 
 1. ' The Soul of the il/<?^^i by his Perfeverance in 
 ' the Divine Love, came to a Itridt Union with the 
 ' pure Godhead, and was defervedly advanced to be 
 
 * the King, the Head and the Guide of all Spirits. 
 
 * This Notion has fome Refemblance to thofe 
 which the Perfians had o^Mythras^ the Egyptians of 
 Orus^ and the Greeks of Jo've^ the Guide that led 
 Souls into the fupra-celeftial Abode. 
 
 3. ' The Virtue, Perfection and Beatitude of Spi- 
 
 * vksovZephirotSj conlifted in continually receiving 
 
 * and rendring back the Rays which flowed from the 
 
 * infinite Center, that fo there might be an eternal 
 < Circulation of Light and Happinefs in all Spiritsf. 
 
 * Two Sorts of Zephirots failed in the Obfervance of 
 ' this eternal Law, The Cherubim, who were of 
 
 * a fupcrior Order did not render back this Light buc 
 
 * kept it within themfelves, fwelled, and became 
 ' like VciTels that are too full, till at laft they burft in 
 ' Pieces, and the Sphere was changed into a gloomy 
 
 * Vifion, Ezekielit, Marcar. Exp. apud Rittang. p. iif. T. 3. 
 f lb. p. zz6. f Ibid.de Rcvol.|iUJn.Pjir.i.Cjip. i. p. ^44 
 
 * Chaos. 
 
0/25^^^ Theology 6j 
 
 ^ Chaos. The Ifchim^ who were of an infcriour Or- 
 
 * der, fhut their Eyes againft this Light, turning 
 ' themfelves towards fenfiblc Objefts*. They for- 
 ' got the fupremc Beatitude of their Nature, and took 
 ^ up with the Enjoyment of created Pleafurcs. They 
 
 * fell thereby into mortal Bodies. 
 
 4. * Souls pafs through fevcral Revolutions before 
 / they return to their primitive State 5 but after the 
 ' coming of the Mejjias^ all Spirits will be rcilored 
 
 * to their Rank, and be put in Poifeffion of the an- 
 
 * tient Happinefs which they enjoyed before the Sin 
 
 * ofourfirIlParent-[-. 
 
 I leave the Reader to determine whether thcfe four 
 Notions do not refemble thofe which we have found 
 inPerJia^ mEgypt^-cindi'in Greece. And this Rclcm- 
 blance I thought a fufficient Authority for me to give 
 the four mythological Pictures which are infertcd in 
 the foregoing Work. 
 
 In all thefe Syllems we fee that the antient Philo-f 
 fophers, in Order to refute the Objeftions of the Im- 
 pious drawn from the Origin and Duration of Evil, 
 adopted the Doctrine of the Pr^e exijtcnce of Souls. 
 and their final Rejioration. Several Fathers of the 
 Church have maintained the firll Opinion, as the onv 
 ly philofophical Way of explaining original Sin. 
 And Origen made ufe of the latter, to oppofe the h\-> 
 bcrtines of his time. 
 
 It is far from my Intention to defend thefe two 
 Opinions difcountenanccd by the Church. All the 
 ufe I make of the Arguments which the wife Anti- 
 cnts found out againft Impiety, is to lliew, thaf Pvca- 
 fon alone furnifhcs Means fufficient to confound inch 
 
 * Phil. Cabbal. diff. 8 va. cap. 1 5 , p. 1 7 3 . T. 3 . Rittang. 
 ^ De Revol. Anim. p. 307. 
 
 K k k i Philofov 
 
68 0/ the Theology 
 
 Philofophers as refiiie to believe unlefs they can com* 
 p'ehend, 
 
 'Tis for this Reafon that ImakeD^^i^/ fpcak a diffe- 
 rent Language from Eleazfir. ■ The Prophet advifcs 
 C)rus to lay alide all fubtle Speculations, and to leave 
 to God the Care of jullifyingtheincomprehenfible 
 Steps of his Providence. He plunges him again in 
 an Obfcurity more vvholelbme and more fuitable to 
 human Weaknefs, than all the Conjectures of Philo- 
 fophers. He rcduceth what we are to believe on this 
 Subjed, to thefe four principal Truths. 
 
 1. God being infinitely good, cannot produce 
 wicked and miierable Beings, and therefore the moral 
 and phy Ileal Evil which we fee in the Univerfe, muffc 
 ccme from the Abufe that Men make of their Li- 
 berty. 
 
 2. Human Nature is fallen from the firft Purity in 
 ■^vhich it. was created, and this mortal Life is aetata 
 pf a Trial, in which Souls arc cured of their Corrup- 
 tion, and aipire to Immortality by their Virtue. 
 
 3 . God is united to human Nature in Order to ex- 
 piate moral Evil by his Sacrifice. The MeJJins \v\\\ 
 come at laft in his Clory to deftroy phyfical Evil, and 
 renew the Face of the Earth. 
 
 4. Thefe Tniths have becntl'anfmittedtousfrom 
 Age tQ AgCp from the time of the Deluge till now, by 
 an univerlai Tradition. Other Nations have obfcu- 
 red and alrcrcd this Tradition by their Fables. It has 
 been prcicrved in its Purity no where but in the Holy 
 Scriptures, the Authority of which cannot be difpu- 
 £ed with any Shadow of Reafon. ' 
 
 ^Tk 
 
iifthe ANTIENTS 
 
 (59 
 
 "^Tis a common Notion that all the Footfteps of a 
 siatural and revcal'd Religion which we fee in the 
 Heathen Poets and Philoibphers, are originally owing 
 to their having read the Books oiMofes. But 'tis im- 
 pofilble to anfwer the Obje<5tions which are made 
 againit this Opinion. The Jews and their Books 
 were too long concealed in a Corner of the Earth, to 
 be reafonably thought the primitiveLight of theGen- 
 tiles. We muft go further back even to the Deluge. 
 'Tis furprizing that thofe who are convinced of the 
 Authority of the facred Books, have not made Ad- 
 vantage of this Syflem to prove the Truth of the 
 Mofaick Hiftory concerning the Origin of theWorld, 
 rhc univcrfal DelugCjand the re-peopling of the Earth 
 by Noah. 'Tis hard to explain otherwife than by the 
 ]5ocrrine I have put in the Mouth of Z)^/?/V/, that Uni- 
 formity of Sentiments which we find in the Religions 
 jpf all Nations. 
 
 The four great Principles I have fpoken of, feem 
 to me the Foundation of Chriftianity. I have had a 
 Pleafure in paying this fmall Homage to our Religion 
 by endeavouring to juftify its Tenets againfl: the fu- 
 perftitious Prejudices of weak Minds, and the vain 
 Subtleties of audacious Criticks, who cavil at eternal 
 Wifdom. 
 
 FINIS. 
 

 Date Due 
 
 
 WAY 10 
 
 
 
 
 M/wiees 
 
 
 
 
 AUG 2 '65 
 
 
 
 
 SEP 2 '65 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 /' 
 
 
 
 
 / 
 
 
 
 
 ^ 
 
 
 
 
 Demco 293-5 
 
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