the 70th Olympiad at Clazomenae in the 20th year of his Age at the time of Xerxes Expedition into Greece he travell'd to Athens there to study Philosophy where he continued 30 years partly under the instruction of Anaximenes He relinquish'd his Patrimony and Estate converting himself from civil Affairs to the knowledge of Things Cicero Tusc. Quest. 5. Suidas affirms that he left his Grounds to be eaten up by Sheep and Camels and that therefore Apollonius Tyanaeus said he read Philosophy to Beasts rather than to Men. Plato derides him for quitting his Estate Hipp. mai But Laertius reports he assign'd it to his Friends whereupon being by them accused of Improvidence why answer'd he do not you take care of it One reproving him for taking no care of his Countrey wrong me not said he my greatest care is my Countrey pointing to the Heavens Another asking for what end he was born he answer'd to contemplate the Sun Moon and Heavens Laertius So eminent was Anaxagoras in natural Philosophy that they honour'd him with the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mind as being the first that added that principle to Matter He first held the order and manner of all things to be directed by the power and reason of a Spirit infinite Plutarch in the Life of Nicias says that Anaxagoras first found out the Lunary Eclipse It was his opinion of God says Polyd. Virg. that he was Infinita mens quae per seipsam movetur Many eminent Persons were the Scholars and Auditors of Anaxagoras viz. Pericles Son of Xantippus Archelaus Son of Apollodorus Euripides Son of Muesarchus Socrates Son of Sophroniscus and some amongst these mention Democritus After having lived 30 years at Athens he went to Lampsacum where he dwelt 22 years more and then died Laertius and Clemens tell us he was the first Philosopher that ever put forth a Book The Inhabitants of Lampsacum buried him magnificently with this Epitaph which Mr. Stanly thus translates out of Laertius Here lyes who through the truest paths did pass O' th' World caelestial Anaxagoras 4 Pliny 5.58 tells that the Graecians celebrate Anaxagoras the Clazomenian for that he foretold by his Learning and Science in the 2d year of the 78th Olympiad on what day a stone would fall from the Sun which happen'd in the day-time in Thrace at the River Agos which stone says he is at this day shewn about the bigness of a Beam of an adust colour Plutarch tells us that this stone was in his time not only shewn but reverenced by the Peleponesians For the time of its fall the most certain account is given us by that Marble of Arundel-House graven about the 129th Olympiad which says that it fell in the 4th year of the 77th Olympiad when Theagenides was Archon Aristotle gives us but a very slender account hereof saying that it was a stone snatch'd up by the Wind and fell down again in the day-time However Plutarch in the Life of Lysander presents us with a large Relation of it Charimander undoubtedly meant this stone when in his Book of Comets he saith that Anaxagoras observ'd in the Heavens a great and unaccustomed Light of the bigness of a huge Pillar and that it shined for many days Senec. quaest 7.5 5 Aegos potamos i. e. Caprae fluvius Anglicè Goatsbrook At the entrance into this River the Athenian Fleet was taken by Lysander Pliny as I said before mentions this to be the place where Anaxagoras's stone fell from the Sun 6 Elea a City of Greece lying near the Hellespont wherein Zeno the Philosopher was born There is another City of this Name in that part of Italy which was called Lucania 7 Delphos a City of Phocis in Greece now call'd Salona and Castri Ortel seated on Parnassus where the Temple of Apollo stood But of this see more in the Index 8 Aegyptus the Countrey of Egypt so call'd from Aegyptus the Brother of Danaus that slew him and reign'd there 68 years Egypt is scituated in Asia however Ptolomy places it in Africa It is bounded on the East with the Red Sea on the West with Cyrene on the North with the Mediterranean and on the South with Habassia Long. 58. Lat. 30. It is by Mela divided into two parts the upper call'd heretofore Thebais and now Sahid the lower call'd Delta Egypt call'd by the Hebrews Misraim and Chus hath ever been famous for the invention of Arts and Learning from whose Fountain Homer Pythagoras Solon Musaeus Plato Democritus Apollonius and many others enrich'd themselves and their Countreys all with Egyptian Knowledge For which reason as Crinitus writes Egypt was ever honour'd with the Name of Terrarum parens or as Macrobius sometimes calls her Artium matrem Saturn 1.15 Many and great Disputes have there been amongst the Learned concerning the Antiquity of this People Some with Iosephus Bochartus and others make the Israelites more ancient than them others as with Apion Manetho c. prefer the Aegyptians and say that the Israelites receiv'd their Learning from Egypt which to me seems most probable by what I gather out of such ancient Historians which write neither for favour nor affection neither ought any Iewish or Egyptian Testimony to be taken in this matter since as our Saviour says If I bear record of my self my record is vain However for your further satisfaction in this point I refer you â—o that modern excellent Treatise call'd Cronicus Canon Aegyptiacus written by the Learned Sir Iohn Marsham This Country is famous for its fertility occasion'd by the River Nile which supplies that want of Commerce which other Nations enjoy Terra suis contenta bonis non indiga mercis Aut Iovis in solo tanta est fiducia Nilo Lucan 9 India is a name now applied to all far distant Countries not only in the extreme limits of Asia as the Ancients describe it but even to all America through the errour of Columbus and his Comrades who at their first arrival in the Western World mistook and thought that they had met with Ophir and the Indian Regions of the East But the Ancients comprehended under this name a huge Tract of Land no less in the Judgment of Alexander's Followers in his Eastern Invasions than the third part of the Earth Ctesias accounted it one half of Asia Yea a great part of Africa is also comprehended under that name So Turnebus in his Adversaria says that not only the Bactrians and Parthians are call'd by that name in Virgil but also Thebes Ammons Temple and Aethiopia are placed in India by Higinus But to limit India more properly Dionysius bounds it with Caucasus and the Red Sea Indus and Ganges Dion Afer And to this purpose speaks Ovid Qua cingitur India Gange Ptolomy and other Geographers did usually divide India by the River Ganges into two parts one on this side Ganges and the other beyond The Indies are commonly now distinguish'd by the names of East and West the East
promote them and his Authority recommends them to every body else A Prince therefore to those that see and hear him ought to appear all Goodness Integrity Humanity and Religion which last he ought to pretend to more than ordinarily because more men do judge by the eye than by the touch for every body sees but few understand every body sees how you appear but few know in reality what you are and those few dare not oppose the opinion of a multitude who have the Majesty of their Prince to defend them Solon Lycurgus Numa and all other heathen Law-givers were fain to crave the assistance of Religion in the establishment of their new Governments Now the Religion of the Gentiles ran much upon the Answers of Oracles Divinations and Soothsaying upon which all the rest of their Sacrifices Rights and Ceremonies did depend for they did not doubt but that the same thing which could presage your fortune be it good or be it bad could as easily confer it Among other kinds of Foretellers we read of three principally used in former times namely Auruspices Auspices and Augures all which we English Soothsayers though the Latin words do import a main difference for the Auruspices did divine or foretel things to come by beholding the Entrails of Beasts sacrificed whence they had their Name ab Aras inspiciendo from beholding the Altars The Auspices did foretel things by beholding the flight of Birds so that Auspices are said quasi Avispices ab Aves aspiciendo Lastly The Augures did divine from hearing the chattering or crowing of Birds as Philostratus here says the Arabians did whence they are called Augures ab Avium garritu from the chirping and chattering of Birds which Art as our Author here says they learn'd by eating the Heart or Liver of Dragons also Solinus affirms that for this purpose the Arabians used to eat Serpents Now for the particular kinds of Soothsayings I shall not trouble you with here but refer you to Caelius Rhodiginus Rosini Antiquitates Romanae Godwin's Antiquities and others who describe the manner of them at large I shall only give you some short hint of their politick Institution and so conclude First then Iulius Caesar Vaninus dial 56. lib. 4 saith that the Soothsayings of the Ancients are the fables and illusions of Priests to get money and praise as also the figments of heathen Princes to keep the people in awe with the fear of a supream Deity If Auguries foretel future events then they are either their causes or effects for thus Astronomers give judgment by the Stars the efficients of sublunary things and Physicians by effects but Auguries are none of those things wherefore they are vainly used to the foreknowledge of things to come Among the Gentiles Auguries were a great part of their Religion and as the wise Mâ—chiavil observes they contributed not a little to the well-being of the Roman Commonwealth for which reason the Romans esteem'd them above any other Ordinance and made use of them in the creation of Consuls in the undertaking of Enterprizes in drawing out their Armies in their Battels and Engagements and in every other business of importance whether Military or Civil nor would they ever begin an Expedition till they had possess'd the Souldiers that the Gods had promis'd them success Among the several Orders of Auspices they had one call'd the Pullarii who were to give their Presages ever before they fought the Enemy If the Pullen over which they had inspection eat it was a good Omen and they might with confidence engage but if they did not eat it was an ill sign and they were obliged to forbear Thus the Chickens who refused their meat and flew out of the Coop foretold the overthrow of Maâ—cinus by the Numantines and of Lâ—cius Papyrius in the Battel against the Samniâ—es Wherefore as Vâ—â—inus observes to prevent any such dis-encouragement to the superstitious Army when the Commanders were very desirous of giving Battel and the Souldiers unwilling for fear of danger that they might excite them to fight manfully they endeavour'd to engage them not with humane but divine counsel and therefore kept Chickens long fasting and afterwards brought them almost famish'd out of the Coop who greedily devoured the meat that was cast before them Then the Augurs being clad in their solemn Robes did with much gravity and stroaking their Beards in the name of the Gods promise victory to the Army and so enflamed the credulous multitude to fight to the destruction of their Enemies On the contrary when the General was unwilling to hazard a Battel he offer'd meat to the Chickens when their bellies were full and when they refused it the Augurs who were ever of the secret Council of War did beseech the Souldiers by the bowels of the Gods not to engage the Enemies for that the Gods being angry for the sins of the Army did threaten their ruine whereupon all obeying those Admonitions of so great an high-Priest abstain'd from Battel neither was that attributed to the cowardise of the General but to destiny Also when they were vanquish'd or put to flight that it might not reflect on their valour they feign'd that they fought contrary to the Answers of their Augurs Thus Flaminius perish'd together with his Army for not being obedient to the Augurs The chief and most eminent Office among the Romans was that of the Augurs the veneration and honour given to them was so great that they were look'd upon not only as the Gods Interpreters but also as Messengers and Agents betwixt them and mankind Besides they were ever advanced to the Senate and the rather as is conceiv'd because from the first foundation of Rome until the change of the Government Kings themselves were Augurs as thinking it unsafe to dis-joyn from the Regal Power a discipline so full of Authority like as our King here in England is Head as well of the Church as State which Power in Catholick Countreys is divided between the King and that old Roman Augur the Pope Now the chief end of Auguries was to encourage Souldiers to fight with more alacrity and confidence which contributed much to their success nor was any Magistrate chosen till they were first consulted Those who to Empire by dark paths aspire Still plead a Call to what they most desire Mr. Dryden Thus as Livy informs us Romulus and Numa could receive their Scepters only from the Augurs hands Neither did they begin to build Cities till they had first por'd into the Entrails of Beasts for if they were found they argued the temperateness and fruitfulness of the Soyl but if they were lean and shrivell'd that shew'd the Clime to be unhealthy for many times they drew their Conjectures from other natural Causes and yet ascribed them to Augury Now this Art of Augury is very ancient especially in Italy Greece and Asia minor where one Car or Cara is said to have invented it and Orpheus to have amplified it for as they
floribus Orat. 73. Seneca in Medea Sylvas trahit Ovid Eleg. 1. lib. 4. Trist. cum traheret sylvas Orpheus and Horace insecuâ—ae Orphea sylvae 3. Of his taming wild Beasts Euripides ibid. amongst the things that Orpheus subdued enumerates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feras sylvestres Dio Chrysost. Orat. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feras mansuefecit Saeva feris Natura redit metuensque Leonem Implorat Citharae vacca tacentis opem Claud. 4. Of his attracting Stones speaks Seneca in Medea saying Qui saxa cantu mulcet also Ovid in his Arte Amandi lib. 3. Saxa ferasque Lyrâ movit Rhodopeius Orpheus and lib. 3. Amor. Duraque percussam saxa secuta Lyram 5. Of his moving Rocks and Mountains Orpheus himself speaks in Argon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cassius Parmensis Convulsosque suis scopulos radicibus egit And Sidonius Apoll. in Panegyr Anthemii Aug. writes Qui cantu flexit scopulos 6. Of his charming the Infernal Furies in Hell Virgil Georg. 4. Quin ipsae stupuere domus atque intimâ— Lethi Tartara caeruleosque implexae crinibus angues Eumenides tenuitque inhianâ— tria Cerberus ora Also Silius Italicus Pallida regna Bistonius vates flammisque Acheronto sonantem Placavit plectro fixit revolubile saxum Again 7. Of his altering the motion of the Stars Sil. Ital. writes Tunc silvas saxa trahens nunc sidera ducit And 8. Of his stopping the current of Rivers Ars quae praebuerat fluminibus moras Seneca Lastly Of his charming the Gods Auditus superis Auditus manibus Orpheus Sil. Ital. lib. 11. This Orpheus was an excellent Philosopher as well as Musician being the first that recommended a solitary Life and abstinence from Flesh wherefore Plato calls a solitary harmless life entertain'd by Herbs and Roots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was the first that introduced the Bacchinalia into Greece call'd by some for that cause Sacra Orphica Horace in his Arte Poetica tells us that Sylvestres homines sacer interpresque Deorum Caedibus victu foedo deterruit Orpheus Dictus ab hoc lenire Tigres rabidosque Leones Dictus c. He was the first that in Thracia caused men to live under Laws and Government reducing them from their rude and barbarous Life to a more gentle and civilized Some say that he prophecied of the Worlds continuance and that Aetate in sexta cessabit Machina Mundi 6 Datis drawing Naxos and Artaphernes besieging Eretria Darius Hystaspes in his Expedition against Greece having taken away Mardonius's Commission by reason of his unprosperous Voyage near the Mountain Athos bestow'd the same upon this Datis a Mede and Artaphernes his Brothers Son creating them two Admirals in chief as well as Generals at Land To these Darius gave in charge to lay waste Athens with Eretria and bring the Inhabitants thereof Prisoners into his presence In their passage they burnt Naxos took some Forces and Hostages out of those Islands and then Landed their Horse upon the Coasts of Eretria Herodot lib. 6. Naxos was one of the Cycladian Islands in the Aegean Sea heretofore call'd sometimes Strongyle and sometimes Dia its name of Naxos it takes from one of their Captains of the same name but at this day it 's called Nicsia and is seven miles distant from Dâ—los This Island is famous for the delicate white Marble it produces Pliny very highly magnifies the fertility of this place either in respect of its Wine or Women for besides the great plenty of Vines it bears there is also a Fountain that is said to run nothing but Wine and their Women go but eight months with Child 'T was in this Isle of Naxos the Poets feign that Ariadne being left by Theseus was married to Bacchus where after having receiv'd her Crown she was translated up amongst the Stars Bacchatamque jugis Naxum viridemque Donysam Virg. Aen. 3 7 Victories of King Xerxes this Xerxes was the Son of Darius Hystaspes of whom we have spoke before His first Victory was over the Egyptians his Army was so numerous that it drank up whole Rivers one day as Xerxes was upon the Bridge which he had erected over the Hellespont looking back upon his vast Army he fell a weeping and being ask'd the cause why he did so his answer was That it was upon the consideration of Man's mortality to think that of so many hundred thousand Valiant men not one of them would be left alive once in an hundred years Xerxes with weeping eyes survey'd his numerous Host Thinking by deaths surprize how soon they would be lost Concerning this King Xerxes I have written at large in my foregoing Chapter 8 Thermopylae a Mountain in Greece where Leonidas King of Sparta only with 400 men defeated 100000 of the Persians 't is call'd at this day Scelos 9 Mount Athos a Mountain lying between Macedony and Thrace the shadow whereof reacheth unto the Isle of Lemnos This Mountain lies upon the Aegean Sea through which Xerxes cut a Channel for his Fleet to sail through Cum Medi pepererâ— novum mare cumque Iuventus Per medium classi barbara a novit Atho Catull. This Mountain was once famous for the great number of Hares bred in it which makes the Poet say Quot Lepores in Atho quot Apes pascuntur in Hyblâ Ovid. 2. Art Amand. CHAP. XIX Apollonius being enter'd into Babylon would not worship the Kings Golden Image His words to the Kings Officers and how he was brought before the King as also concerning the Kings dream WHen therefore Apollonius had made his entrance into Babylon the Officer that guarded the great Gates having heard that he was come only to see the City presented to him the 1 Kings Golden Image which if any one refused to worship he might not be admitted entrance only those that came Embassadors from the Roman Emperors were exempted from this Ceremony But with that Barbarian if any one came only to view the Country it was an affront for him not to worship the Image so foolish Customs have great Officers set over them among the Barbarians Apollonius therefore beholding the Image asked who it was and when they told him it was the King Apollonius reply'd This man whom ye worship in this manner if I commend him as appearing to be a good and virtuous person it shall be a great honour to him And having thus spoken passed thorow the Gates but the Officer admiring at the man followed him and taking him by the hand asked him by an Interpreter what was his Name his Family his Employment and the cause of his coming into those parts Then setting down Apollonius's Answer in a Writing-Table together with his habit and feature he bad him stay when running to the men that are called the Kings Ears he describeth Apollonius to them telling them that he would not worship the Kings Image and was unlike to other men Whereupon they commanded the Officer to bring him
daily Experience inform us of the truth thereof When Sultan Achmet who lived but in the year of our Lord 1613. had 3000 Concubines and Virgins listed in his Venereal Service Purchase's Pilgrimage page 290. Nay in those Countreys the Wives are not all offended at the Rivals of their Bed for as custom hath taken off the shame so also hath it extinguish'd their anger Thus we read in holy Writ that Leah Rachel Sarah and Iacob's Wives brought their fairest Maiden-servants unto their Husbands Beds also Livia seconded the lustful Appetites of her Husband Augustus even to her own prejudice and Stratonica wife of King Deiotarus did not only accommodate the King with a handsom Maiden but also enroll'd the said Concubine for one of the Ladies of her Bed-chamber educating her Children and using all means possible to have them succeed in his Thronâ— of so base a Spirit was Queen Stratonica Again Princes have been as often ruined by their Wives as by their Concubines Thus Livia is infamous for the poysoning of her Husband Roxalana Solyman's Wife was the destruction of that renowned Prince Sultan Mustapha and otherwise troubled his House and Succession Edward the Second of England his Queen had the principal hand in the deposing and murther of her Husband Now this kind of danger is then chiefly to be fear'd when the Wives have Plots either for the raising of their own Children or for the promoting of their own new Religion or else when they be Advowtresses of all which her differing from her Husband in Religion whether she be Wife or Concubine renders her the most dangerous for then she looking upon him as out of the reach of God's mercy can think nothing an injury to his person or a loss to his Estate if her ghostly Fathers are pleas'd but to encourage her Lastly Upon another account Women have many times been the destruction of States Nam fuit ante Helenam Cunnus teterrima Belli Causa Horat. Lib. 1. Sat. 3. Paris his Robbery committed upon the Body of the fair Helena Wife to Menelaus was the original cause of that fierce War between the Greeks and Trojans the Rape of Lucreece lost the Tarquins their Government the Attempt upon Virginia was the ruine of the Decem-viri the same arm'd Pausanias against Philip of Macedon and many other Subjects against many other Princes in so much that Aristotle in his Politicks imputes the abomination of Tyranny to the injuries they do to people on the account of Women either by Debauchments Violences or Adulteries and this he delivers the rather for that no one Vice reigns more amongst Princes than this of Venery Semiramis is said to have had conjunction with a Horse and Pericles to have begun the Peleponesian War for the sake of Aspasia the Socratick Curtezan Iuda the Iewish Patriarch was a Fornicator and Sampson one of the Judges of the people of God married two Harlots Solomon the wisest King of the Iews kept whole Troops of Curtezans Sardanapalus that great Assyrian Monarch lost his Kingdom for a spinning-Wheel and a Whore Iulius Caesar the Dictator was called the Man of Women Mark Anthony was ruined by Cleopatra and Thalestris Queen of the Amazons march'd 35 days Journey through strange Countreys only to request Alexander the Great to lye with her which having obtain'd she returned home again well satisfied Much such another was Ioan Queen of Naples of fresher memory as also Pope Ioan which though denied by modern Papists I find confirm'd in some Books I have now by me that were both written and printed before the Reformation as for instance Polycronicon and another old great Chronicle entituled Chronicon Chronicorum Again Queen Pasiphae was another Example of Lasciviousness Heliogabalus much advanced the Art of Bawdery and Domitian is reported to have acted Sodomy with a Bull. And many other great persons were there whom History mentions that forsook their noble Enterprizes for the Snares of Love as did Mithridates in Pontus Hannibal at Capuâ— Caesar in Alexandria Demetrius â—n Greece and Anthony in Egypt Hercules ceas'd from his Labours for Iole's sake Achilles hid himself from the Battel for Love of Briseis Circe stays Vlysses Claudius dies in Prison for Love of a Virgin Caesar is detain'd by Cleopatra and the same Woman ruined Anthony For being false to their Beds Clytemnestra Olympia Laodicea Beronica and two Queens of France called Fregiogunda and Blanch as also Ioan Queen of Naples all slew their Husbands And for the very same reason Medea Progne Ariadne Althea and Heristilla changing their maternal Love into Hatred were every one the cause and plotters of their Sons Deaths 3 Nay if he be not a very Coward he will kill himself c. All things are importuned to kill themselves and that not only by Nature which perfects them but also by Art and Education which perfects her Plants quickned and inhabited by the most unworthy Soul which therefore neither will nor work affect an end a perfection a death this they spend their Spirits to attain this attain'd they languish and wither And by how much more they are by man's Industry warm'd cherish'd and pamper'd so much the more early they climb to this perfection and this death And if amongst men not to defend be to kill what a hainous self-murder is it not to defend it self This defence because Beasts neglect they kill themselves in as much as they exceed us in Number Strength and lawless Liberty yea of Horses and other Beasts they that inherit most courage by being bâ—ed of gallantest Parents and by artificial Nursing are better'd will run to their own Deaths neither solicited by Spurs which they need not nor by Honour which they apprehend not If then the Valiant kill himself who can excuse the Coward Or how shall man be free from this since the first man taught us this except we cannot kill our selves because he kill'd us all Yet lest something should repair this common Ruine we daily kill our Bodies with Surfets and our Minds with Anguishes Of our Powers Remembring kills our Memory of Affections Lusting our Lust of Vertues Giving kills Liberality And if these kill themselves they do it in their best and supream perfection for after perfection immediately follows excess which changing the Natures and the Names makes them not the same things If then the best things kill themselves soonest for no Affection endures and all things labour to this perfection all travel to their own death yea the frame of the whole World if it were possible for God to be idle yet because it began must die Then in this Idleness imagined in God what could kill the World but it self since out of it nothing is Donn's Paradoxes The two chief Objections against self-Homicide are the Law of God commanded in the Scriptures and the Law of Nature which obliges every man to self-Preservation As for the first of these I refer you to that excellent Treatise entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
was expired which is not yet pass'd for 't is now but a year and four months with us nevertheless could we now get away from hence it would do well But the King answer'd Apollonius will not dismiss us before the end of the eighth month for you see that he is full of Courtesie and Humanity too good to reign over Barbarians But when he was resolv'd to depart and the King had given him leave so to do Apollonius call'd to mind the Gifts which hitherto he had forborn to receive until he had gotten Friends in that Countrey wherefore going to the King he said to him Best of Kings I have hitherto bestow'd no Benefit on my Host also I owe a Reward to the Magicians wherefore my Request is that you would be mindful of them and for my sake take care of them being wise men and full of good will towards you The King being exceedingly well pleas'd said unto him You shall see these men to morrow made marks of Emulation and greatly rewarded moreover in as much as you your self have need of none of my Riches permit at least that these men pointing to those about Damis may receive something of my Wealth even what they will But when they also turn'd away at this word Apollonius answer'd Do you see Oh King my Hands both how many they are and how like one another However said the King take a Guide to direct you in your Iourney and 5 Camels whereon you may ride for the way is too long to travel it all on foot Let this be done Oh King answer'd Apollonius as you command for they report that the way cannot be passed over by any who doth not so ride also this Creature is easie to be provided for and fed where there is but little Forrage I suppose likewise that we must provide Water and carry it in Bottles as men do Wine for three days Iourney said the King the Countrey is without Water but after that there is great plenty of Rivers and Springs I conceive it best for you to travel over Caucasus for that Countrey is fertile and affordeth good Accommodation Now when the King asked him what Present he would bring him from thence Apollonius answer'd It should be a pleasing one for if said he my Converse with the men of that Countrey improve my Wisdom I shall return to you far better than I leave you Whereupon the King embracing him said unto him Go on your way for this Present will be great Illustrations on Chap. 24. 1 COâ—temn even Death it self c. It is worthy the observing saith the Lord Bacon that there is no Passion in the Mind of man so weak but that it masters the fear of Death Revenge triumphs over Death Lâ—ve slights it Honour aspireth to it Grief flyeth to it and Fear pre-occupateth it Nay we read that after the Emperor Otho had slain himself Pity which is the tenderest of Affections provoked many to die out of meer compassion to their Soveraign Moreover Seneca adds Niceness and Sâ—tiety saying that a man would die though he were neither valiant nor miserable only upon a wearisomness to do the same thing so often over and over Hence it is that the Approaches of Death make so little alteration in good Spirits that they appear to be the same men to the very last instant Thus Augustus Caesar died in a Complement Livia conjugii nostri memor vive vale Tiberius in Dissimulation as Tacitus saith of him Iam Tiberium vires corpus non dissimulatio deserebant Vespasian in a Jest sitting upon a Stool Vt puto Deus fio Galba with a Sentence Feri si ex re sit Populi Romani holding forth his Neck Septimius Severus in Dispatch Adeste si quid mihi restat agendum c. Bac. Ess. Again many vulgar persons are seen to bear Deaths intermixt with Shame and Torments with an undaunted assurance some through stubbornness and some through simplicity who without any visible alteration take leave of their Friends and settle their domestick Concerns but an hour before they die sometimes singing jesting or laughing and sometimes drinking to their Acquaintance with their very last breath even as unconcern'd as Socrates himself could be One saith Montaign when he was led to the Gallows desired it might not be through such a Street for fear a Merchant should arrest him for an old Debt Another wish'd the Hangman not to touch his Throat because he was ticklish Another answer'd his Confessor who promis'd him he should sup that night with our Saviour in Heaven Go thither your self to Supper for I use to fast at nights Another calling for Drink upon the Gibbet and the Hangman drinking first said he would not drink after him for fear he should take the Pox of him Another seeing the people running before him to the place of Execution told 'em they need not make such haste for that there would be no sport till he came Another being upon the Ladder ready to be turn'd off a lame Weneh came and offer'd to save his Life by marrying him but he perceiving her Lameness cryed out Away away good Hangman make an end of thy Business she limps And many other Stories of the like nature I could here produce to shew with how little Concern some men look Death in the face Quoties non modo Ductores c. How often saith Tully have not only our Commanders but also our whole Armies run violently on to an undoubted Death Tusc. Qu. lib. 1. Pyrrho being in a violent Storm at Sea made those that were timorous ashamed of themselves by shewing them a Hog that was on board the Vessel what little Concern he had for the Storm What cause have we then to boast of our Reason if it only robs us of our Tranquility and Courage making us more fearful and unhappy than Pyrrbo's Hog Mont. Ess. Death is a debt due to Nature our Lives are borrow'd and must be restored What is it makes Death so irksom to us when Sleep the image of Death is so pleasant Is it the parting with a rotten Carcass that is hardly one hour free from trouble sickness or pain Is it the leaving that which we shall not need our Estates Is it the loss of Conversation such as bely'd you betray'd you abus'd you and deceiv'd you Is it the fear of pain or the fear of what shall become of you hereafter If it be the fear of pain and that you esteem of Death only as you do of drawing a Tooth Emori nolo sed me esse mortuum nihil estimo wish it were out yet fear to have it drawn then take this for your comfort Si gravis brevis si longus levis Cic. de fin lib. 2. You shall read saith the Lord Bacon in some of the Friers Books of Mortification that a man should think with himself what the pain is if he have but his Fingers end crushed or tortured and thereby imagine
The servile Tameness of this Creature is so great that when their Masters load them they will like the Subjects of France bow themselves and stoop down to the very ground with their knees patiently enduring to take up their Burden Again The Horse and the Camel are at great enmity in so much that with his very sight and strong smell the Horse is terrified wherefore Cyrus being excell'd by the Babylonians in Cavalry used this stratagem of the Camels Lastly Our fine Stuffs as Grogeram and Chamblet are made of Camels Hair as some affirm also there is a courser hairy Cloth to be made of the worst of this Hair such as was that Garment worn by Iohn the Baptist in the Wilderness But concerning the Nature of this Beast see more in Pliny lib. 8. ch 18. as also in Gesner's History of Animals This Creature is much used and esteemed of amongst the Turks as being the only Beast imploy'd by them in their Pilgrimages to Mecca The End of the First Book of Philostratus THE SECOND BOOK OF PHILOSTRATUS Concerning the LIFE of APOLLONIUS the Tyanaean CHAP. I. Of Armenia Cilicia Pamphylia Caria and of the height of Mount Caucasus and Mycale Likewise of Taurus India Scythia Meotis and Pontus How great the compass of Caucasus is That Panthers delight in Spices Of a golden Chain found in the Neck of a Panther Whence Nyseus is so called ABout Summer time they departed thence riding together with the Guide who was the King's Stable-groom of his Camels They were plentifully furnish'd by the King with all things which they wanted likewise the Inhabitants of the several Countreys gave them kind Entertainment for the Camel that went foremost bearing a golden Boss on his Forehead gave notice to such as met them that the King sent some one of his Friends When they were arrived at 1 Caucasus they say that they smelt a sweet odour breathing from the Countrey This Mountain we may call the beginning of Taurus which runneth through Armenia Cilicia Pamphylia even to 2 Mycale which ending at the Sea where the Carians inhabit may be accounted the end of Caucasus and not the beginning as some would have it The heighth of Mycale is not very great but the tops of Caucasus mount up to so high a pitch that the Sun seemeth to be cleft by them With the other part of Taurus it viz. Caucasus encompasseth also that part of Scythia which bordereth on India lying on the 3 Meotis and having Pontus on the left hand for the length of about 2000 furlongs and so far stretcheth the Elbow of Caucasus But that which is said that on our side Taurus is extended through Armenia which thing hath sometimes not been believ'd is apparent from the Panthers which I have known to be taken in that part of Pamphylia that produceth Spices for they delight in Odours and smelling them at a great distance they come out of Armenia through the Mountains after the tears of Storax when the Winds blow from that quarter and the Trees distil their Gum. I have also heard that there was a Panther taken in Pamphylia with a gold Chain about his Neck whereon was written in Armenian Letters ARSACES the King to the Nisean God For Arsaces at that time was King in Armenia he as I suppose having seen that Panther consecrated it to Bacchus for the bigness of the Beast for the Indians call Bacchus Nyseus from a place in their Countrey call'd Nysa the same Appellation is also given him by all the Eastern people That Beast which I spake of did for a while converse with men suffering her self to be handled and stroked but when the Spring was come and she stirr'd up with a desire of Copulation she withdrew into the Mountains to meet with a Male having the same ornament upon her And she was afterwards taken in the lower part of Taurus being as we have said allured by the odour of the Spices But Caucasus bounding India and Media descendeth with another Elbow to the Red-Sea Illustrations on Chap. 1. 1 CAucasus a famous Mountain in the North part of Asia leading from Scythia to India it is at this day call'd by some Garamas by others Cocas and Cochias and by others Albsor or Adazar It lyes between the Euxine and Caspian Seas is situated above Iberia and Albania on the North-side also is part of the Mountain Taurus 2 Mycale a Town and Mountain of Caria or rather of Ionia 3 Moeotis a dead Lake in the Countrey of Scythia into which runneth the River Tanais which divideth Europe from Asia It is call'd at this day Mardelle Zabacche 4 Panthers this Animal takes its Name from its Nature for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies cruel and fierce For the colour of this Beast Pliny lib. 8. ch 17. tells us that the ground of the Panther's skin is white enamell'd all over with little black spots like eyes They differ little from a Leopard some think there is no difference between them but in Sex In Greek the general Name is Panther the special Names Pordalis and Pordalis Pordalis is taken for the Male and Pardalis for the Female And in Latin it is call'd Pardus and Panthera where it must be again observ'd that Pardus signifieth the Male and Panthera the Female Neither indeed is the difference between the Leopard and Panther only in Sex but rather in respect of a mixt and simple Generation for there is no Leopard or Libbard but such as is begotten between the Lion and the Panther or the Panther and the Lioness This Beast hath a sweet Breath and is very fierce and wild in so much that some have therefore call'd him the Dog-Wolf and yet being full he is gentle enough He sleepeth three days saith Munster and after the third day he washeth himself and cryeth out when with a sweet savour that cometh from his Breath he gathereth the wild Beasts together being led by the smell and then saith Pliny doth he hide his Head very cunningly lest his looks should affright them whereupon whilst they gaze upon him he catcheth his prey amongst them Now the Reason why these Beasts have such a sweet Breath I take to be in regard that they are so much delighted with all kind of Spices and dainty aromatical Trees in so much that as some affirm they will go many hundred miles in the season of the year out of one Countrey to another and all for the love they bear to the Spices But above all their chief delight is in the Gum of Camphory watching that Tree very carefully to the end they may preserve it for their own use 5 Storax is thus described by Pliny lib. 12. ch 25. Storax Calamita saith he comes out of that part of Syria which above Phaenicia confronts and borders next to Iury namely Gabala Marathus and the Mount Casius in Seleucia The Tree that yieldeth this Gum or Liquor is also named Styrax and very much resembles a Quince-tree It hath at
the Daughter of Germanicus and if it be said that this proceeded meerly from the spight of Messalina why then did she not cause him to be put to death as well as she did the other who was her Husba d's Neece But 't is most certain what-ever his Life were he had paginam Lâ—scivam as 〈◊〉 appear by what he hath written de Speculorum usu l. 1. Nat. Qu. cap. 16. which admitting it may in a Poet yet how it should be excused in a Philosopher I know not In his exile he wrote his Epistle de Consolatione to Polybius Claudius's Creature and as honest a man as Pallas or Narcissus wherein he extolls him and the Emperor to the skyes seeking a discharge of his exile by so fordid a means whereby he lost much of his Reputation Upon Claudius's Marriage with Agrippina he was recall'd from Banishment by her means and made Praetor when having no need of him he forgets the Emperor labouring all he can to depress him and the hopeful Brittanicus also procured his Pupil Nero to be adopted Successor and the Emperor 's own Son to be disinherited likewise against the Emperor whom he so much prais'd when he had need of him after his Death he writes a scurrilous Libel In Nero's Court how ungratefully doth he behave himself towards Agrippina who although she were a wicked Woman yet she deserved well of him Also towards Nero himself what a treacherous part did he play in becoming an associate in Piso's Conspiracy Noâ— must we here omit his vast Riches and Avarice Moreover He doth in extremo actu deficâ—re when he must needs perswade his excellent Lady Paulina to die with him which according to his opinion for he believ'd not the Souls Immortality could be no advantage to her Last of all The Philosopher Theodorus who was honour'd with the title of a God deliver'd iâ— as his opinion that wise men would not stick to give their minds to Thieving Adultery or Sacriledge when they found a seasonable opportunity that none of these are evil by Nature and that setting aside the vulgar opinion there is no Reason but a Philosopher might go publickly to a Whore without Reproof Many more Instances could I produce to shew not only the ill precepts which were taught but likewise the evil Lives which were led by many of the ancient Philosophers whose practices have continually run counter to their Theory Now from hence it is that the wisest Governments grew to manage the Peoples Conscience rather by Religion than Philosophy since the terrors of Hell and hopes of Paradise would more effectually reform mankind than any Philosophical Notions And whereas the Philosophers were so multiply'd into Sects as St. Austin out of Varrâ— reports them to have been almost 300. and in effect each giving the other the Lye now Religion seemed likely to be more agreeable to its own Doctrine and more united in it self Yet in after Ages even that divided into so many Schisms as made a kind of necessity of setting up one supream Judge whose Dictates right or wrong should decide all Controversies about Religion and regulate the manners of the Clergy this rais'd the Pope over the Christians and Mafti over the Mahometans Yet in both of these so prone is flesh and bloud to corruption that many times the greatest Doctors are forced to bid men do as they teach and not as they do which nevertheless is apt to discredit the very Doctrines themselves among vulgar people who are more inclin'd to believe what they see than what they hear But to speak as a moral man their pretended Religion and Philosophy consisted in this Compositum Ius fasque Animi Sanctosque recessus Mentis incoctum generâ—so pectus honesto Pers. CHAP. XIII The Narration of King Phraotes touching his Parents and himself namely how his Father being in his youth cast out of his Kingdom studied Philosophy amongst the wise men and how he himself being instructed by his Father in the Greek Tongue was sent to the same wise men to be taught Philosophy but after the death of his Father was recall'd by his Father's Friends to the Kingdom AS for my self this is the History of what hath befallen me I am descended of a Grandfather who was a King and of the same Name with me but my Father was a private man for being left very young two of his near kindred were according to the Laws of India made his Guardians and managed the Government for him very tyrannically Whereupon they appear'd grievous to the Subjects and the Government was evil spoken of in so much that many of the Nobility conspiring together against them did at the great Solemnity when they were sacrificing to the River Indus set upon them and kill them when seizing on the Government they shared it amongst themselves Wherefore my Father's kinsmen being very solicitous of his safety when he was not yet 16 years old sent him to the King that reigneth near the River Hyphasis which Kingdom is far greater than that which I possess and the Countrey much more pleasant When the King would have adopted him his Son my Father refused it saying that he was unwilling to strive against Fortune who had already deprived him of Rule Wherefore he entreated the King to give leave that he might be brought up in Philosophy by the wise men of that Countrey which would make him the better undergo his domestick evils Now when the King was willing to restore him to his own Kingdom my Father answer'd If you perceive me to be a true and genuine Philosopher you shall restore me if not suffer me to continue as I am When the King heard this he himself went with him to the wise men promising to bestow no small Benefits on them if they used their utmost diligence in educating that Youth who was by nature so generous They discerning something more than ordinary in him very freely assented to communicate their Wisdom to him and readily instructed him who was as fully intent upon Learning After 7 years were expired the King falling sick of a Disease which ended his Life sendeth for my Father and maketh him co-partner with his own Son in the Kingdom giving him his Daughter then marriageable to Wife But he when he perceived the King's Son to be overcome by Flatterers Drinking and such like Vanities as also to have a suspicious eye over him said to him Take your Estate to your self and order it how you please for it is a ridiculous thing that he who is not able to recover his own Kingdom should boldly intrude into anothers grant 〈◊〉 only your Sister for this alone of all your Estate will satisfie me Wherefore taking his Wife he withdrew into those Places that are near to the wise men wherein he had 7 very pleasant Towns which the King gave to his Sister for her privy Purse Now I being sprung from this Marriage and my Father having instructed me in the Greek Learning he
there was no sign of Rain came into the Stadium with a furr'd Garment and presently after there succeeded a vehement Shower Likewise foretelling that a certain House would fall to the ground he was in the right for it fell Also predicting that the day would be turn'd to night and that 4 Stones should fall down from Heaven about the River 5 Aegos he told true And yet they who have ascribed these things to the Wisdom of Anaxagoras will not allow Apollonius to foresee things by Wisdom but say that he did such things by Magick Art Wherefore thinking it convenient to remove so great ignorance out of the minds of many and to search diligently of this Man both the times when he said or did any of these things as also the kind of Wisdom by which he acquired to himself the reputation of so divine a Person Now whatever I here propose to write concerning him is collected partly from those Cities which entertain'd him partly from the Writings of those Priests with whom he had convers'd or rather from those Temples whose Rites he had restored and partly from those things which others have reported of him He wrote also Epistles to Kings Sophisters and Philosophers at 6 Elea 7 Delphos 8 Aegypt and India concerning their Gods Customs Manners and Laws among whom he reform'd whatsoever was done But the most certain I have thus collected Illustrations on Chap. 2. 1 SElf-love is so predominant in mankind that no person how good or how just soever can be exempt from partiality to himself and his profession 'T is that which renders Mahumetanism so odious to Christians and Christianity so contemptible to the Turks as also Popery to the Protestants and the Protestant Religion to the Papists This made Hierocles the Heathen so much extol Apollonius above Christ and Eusebius the Christian so highly prefer Christ before Apollonius Apollonius is by many accused of Magick and so was Christ himself by Celsus and others Therefore whether one both or neither did justly merit such accusation ought to be impartially examined without any regard either to Interest or Religion since whatever person tryes matter of fact by his own Catechise gives the same reason to his enemies Negative as to his own Affirmative and so leaves the contest in statu quo prius Therefore he who would indifferently judge between both must consider three things 1. Their Doctrine 2. Their Miracles And 3. Their Evidence After which if you find them equal in all three points then how to prove that one acted by a diviner spirit than the other is a work too difficult for any but he that can remove Mountains which grain of Mustard-seed I pretend not to Nor do I need it for that I am satisfi'd in Christ's preheminence Most men are apt to flatter their own Party calling that Religion in themselves which in others they term Irreligion or Superstition how often have I heard a pretended Zealot call the same passion Love in himself and Lust in another the same noise chiding in himself and scolding in others Concerning this Partiality we have frequent Examples in ancient History as well sacred as prophane For instance how mightily can Tertullian inveigh against the Heathens for persecuting a few Christians but never exclaim against Vespasian for murthering so many hundred thousand of the Iews and why because whoever is our enemy we also make him to be God's enemy that we may have the better pretence to kill him Again Tertullian in his Apology denies the Divinity of the heathen Gods because says he had they had the power of making themselves they would never have been born men and subjected themselves to mortality when they might have enjoy'd so much a more excellent condition which Argument is not only partial but dangerous when the wicked Heathens urge the same Objection even against Christ himself saying How then was he a God who subjected himself to far more miseries both in life and death than ever any of the heathen Gods underwent which according to his Rule he must never have done had he been a God Tertull Apol. chap. 11. Furthermore Tertullian in the same Chapter speaking of the heathen Deities says He knows not what need God has to communicate himself to men that 't were an injury to the Divinity to require the assistance of any person living much lâ—ss that he should imploy to so excellent an end the ministry of dead men c. which Argument the wicked Pagans are too apt to retort So that nothing can be of a more pernicious consequence than such an over-active and partial zeal which snatching up all weapons to defend its Cause most commonly lights upon one with a double edge If you believe the Monks such as Suidas and others Lucian was torn in pieces by Dogs which scandal they rais'd upon him for being an enemy to their Religion notwithstanding other Historians tell us he died in much honour being Procurator of Egypt They will also tell you that Iudas was blear-ey'd hump-shoulder'd and crook-legg'd because he betray'd Christ Again that the Iews notwithstanding their mixture with other Nations renders it impossible have a particular ill savour because of their aversion to Christianity not distinguishing whether a Iew converted or a Child begot between a Iew and a Christian shall retain its ill scent if such an one there be Thus like some of the primitive Christians with their piae fraudes many do still propagate their Religion and Interest with lyes Dare we not say a Thief is handsom if he really be so or that a Woman hath a good Breath because she is dishonest or that a Lawyer pleads well because he is for my Adversary Many are so zealous to help their Prophet into the Saddle that they endanger tumbling him over and breaking his Neck Will you says Iob talk deceitfully in God's Cause and tell a lye for his sake No we mistake 't is not for God's sake but for their own I have heard the Heathens object it as a stumbling-block that David who murther'd his Friend Vriah and then lay with his Wife should be accounted a man after God's own heart whereas say they if one of us had done so we should have been counted worthy of death here and damnation hereafter And when I told them of David's Repentance they reply'd that so much was usual in all Malefactors at the hour of condemnation But to conclude this Discourse we must have great care lest like Esop's Ape when we too much commend our selves we procure that laughter at our selves which would otherwise never have happen'd For 't is a great mistake to think that our own Opinions or the custom of our own Countrey is always infallibly the best and it betrays a narrowness of fancy in us when our Party infects our understanding 2 Of Socrates â—s Genius I have spoken more at large in another place See the Index 3 Anaxagoras the Philosopher Son of Hegesibulus was born in
being divided by the River Ganges was that wherein Apollonius travell'd the West comprehending all America is that new-found India discover'd and so call'd by Columbus Megasthenes reckoneth up an hundred twenty and two Indian Nations but Arrianus wonders how he could make any certain account in a thing so difficult to be known Arrianus in his 8 th Book gives us a large description of this Indian World See more concerning this subject in the first Chapter of Philostratus his sixth Book CHAP. III. Of Damis Apollonius's Companion as also of the Commentaries concerning the Sayings and Actions of Apollonius in reference to the Empress Julia. THere was a certain ingenious man call'd Damis sometimes dwelling in the ancient City of 1 Niniveh who applying himself to the Philosophy of Apollonius wrote both his 2 Travels wherein he saith he was his Companion and also his Sentences Sayings and Predictions One that was an intimate Acquaintance of this Damis's brought the Empress Julia to the knowledge of his Commentaries which till then had not been publish'd this Empress Julia was much addicted to the study of 3 Rhetorick therefore I conversing frequently in her Court she commanded me to transcribe those Commentaries and bestow some pains on the Relations contain'd in them for Damis had given a plain but uneloquent description of them I had moreover the Assistance of one Maximus an Aegean his Book wherein was contained all the Deeds of Apollonius in the City of 4 Aegis There is likewise a Testament written by Apollonius himself whereby it plainly appeareth how much he was enamour'd with Philosophy Neither is there any credit to be given to Moeragenes who writing four Books concerning Apollonius seemeth to be altogether ignorant of his Actions In what manner therefore these dispers'd Relations of Apollonius were gather'd together into one Volume as also the cause which incited me to compose these Books I think is sufficiently declared Now this Work procureth both Honour to the person of whom such things are written and Benefit to such as are lovers of Learning for that they may by this means attain to the knowledge of things whereof they were before ignorant Apollonius had for his Country the Greek City 5 Tyana scituated in the Country of 6 Cappadocia his Father was of the same name with him and descended from a very ancient Family wherein there had been many famous men for Wealth he exceeded most of his fellow Citizens When his Mother was with Child of him there appeared unto her a Vision of the Egyptian God 7 Proteus who as Homer reports used to transform himself into divers shapes The Woman not being terrify'd hereat ask'd the Apparition what she should bring forth to whom Proteus answer'd Thou shalt bring forth me Whereupon she further demanding of him Who he was I am said he the Egyptian God Proteus Now of what great Wisdom Proteus was I think it superfluous to relate especially to them who have read the Poets for out of them I suppose every one can tell how various Proteus was shifting himself one while into this form another while into that so as it was very difficult to seize him Also how he seem'd to know and fore-know all things And indeed it was very material to make mention of Proteus in this place because the sequel of our discourse will demonstrate that Apollonius fore-knew more things than ever Proteus did He likewise unriddled many Mysteries and expounded things that were most difficult to be understood not failing in any one more especially at the time of his death Illustrations on Chap. 3. 1 NIniveh so call'd by the Ancients though now Mosul is an ancient City of the Assyrian◠built as some say by Ninus the Son of Belus of whom it took its name to be call'd either Ninus as we read in Pliny or after the manner of the Hebrews Ninive Others will have it that Ninus whom the Scriptures call Ashur only repair'd it and that Nimrod or Belus whom I take to be the same first founded it But all agree that this City was very spacious some say three days Journey others 480 furlongs in circuit Volateranus affirms that it was eight years a building with above 10000 men continually at work upon it Diodorus tells us that the Walls of it were 100 foot high and the breadth capable to receive three Carts on a row also that they were adorn'd with 1500 Turrets This City was water'd with the River Tigri◠It stands for Long. 78. Lat. 36. hither was Ionas the Prophet sent to preach 2 It is more the business of Travellers to learn than to teach wherefore 't is not amiss for all Travellers to imitate Damis in keeping a Journal of all things remarkable that occur in their Travels Now as Travelling does much advantage Wise men so does it no less prejudice Fools adding Affectation to Folly and Atheism to the Curiosity of many not well principled by Education Such wanderers imitating those Factors of Solomon who together with Gold returned Apes and Peacocks Osborn 3. The Ancient Philosophers were most of them addicted to Travel as knowing how much it enlarges mens minds to know the different manners of Countries remote from their own For my part the too great indulgence of my Parents heretofore and the concerns of my Family now hath deny'd me that happiness which I so much envy in others and must endeavour to repair by my Studies They only advantage themselves by Travel who well fraught with the experience of what their own Country affords carry over with them large and thriving Talents as those Servants did commended by our Saviour for he that hath nothing to venture hath nothing to improve and will hazard losing his small parts either in the French Levity Spanish Pride or Italian Treachery Because not being able to acquaint himself abroad of more prudence then what he meets with in the Streets or other publick places the Activity of his Legs and Arms may possibly be augmented and he by tedious Complements become more acceptable in the eyes of silly Women but altogether useless if not pernicious to the Government of his own Country in creating doubts and dislikes by way of a partial Companion I have never met with more ridiculous subjects for Laughter than are most of our young Sparks newly come out of France tyed to their Swords with a broad Belt upon their Loins like a Monkeys Chain when with their Hat under one arm and the other hand at their Cod-piece you shall hear nothing but of what they did in the French Camp or at St. Germans beginning each sentence with a Iarné or Mort de Dieu and when they speak to their Lacqueys ever mistaking Garçon for Boy nothing can be more insipid than such a Coxcombs discourse he magnifies Tyranny because he convers'd with none but the Commanding party and extols Popery for its Pageantry and this is all that most of our young Gallants profit by their French Voyage Travelling says
his Father he removed his Master to Aegas a City not far distant from Tarsus where was not only a fit accommodation for the study of Philosophy but also such exercises as were suitable to Youth together with the Temple of 3 Aesculapius wherein Aesculapius himself did sometimes appear unto men He there came acquainted with divers Sects of Philosophers having the conversation of Platonists Chrysippeans and Peripateticks He likewise made an inspection into the Doctrine of Epicurus thinking that even that was not to be despised But for the Pythagoreans he had little or no opportunity to learn their abstruse Tenents in that his Tutor was not very studious of that kind of Discipline nor cared much to conform the Actions of his Life thereunto for totally resigning up himself to Gluttony and Lust he rather seem'd to frame his Life after the prescript of Epicurus his name was Euxenus of 4 Heraclea in 5 Pontus As for the Opinions of Pythagoras he 6 knew them no otherwise then Birds do the sentences which they have learn'd from men sometimes uttering such like expressions as these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God save you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God speed you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may Iupiter be favourable to you c. not knowing what they say nor apt for converse with men but only taught a certain modulation of the Tongue Wherefore as young Eagles when first taught to fly by their Parents dare not stir far from their sides but when they are grown strong of wing do oftentimes fly higher than their Parents especially if they perceive them to he given to their belly and stooping after their prey even so Apollonius whilst he was a Child submitted to the government of Euxenus but when he was once arrived to 16 years of age he fell in love with a Pythagorical course of life being wing'd for an higher flight by some better Master Nevertheless he câ—ased not to express his love to Euxenus but having begg'd of his Father an House in the Suburbs accommodated with pleasant Gardens and Fountains he bestow'd it upon him saying Live thou after thine own 7 humour but for me I will conform to the Institution of Pythagoras Euxenus perceiving him to be of so great Spirit asked him how he would begin such a course of Life to whom Apollonius answer'd He would begin as Physicians used to do who having first purged the Entrails prevent some from falling into diseases and cure others that are already fallen into them And having said this he began to abstain from eating the flesh of living Creatures as being impure and stupifying to the understanding Wherefore he fed only on Fruits and Herbs saying that such meats were pure which the Earth did afford unto men He was also of opinion that Wine was a pure kind of drink as proceeding from a mild Plant yet nevertheless he esteem'd it an enemy to the settled state of the mind in respect that it sometimes disturb'd the Air of the Soul Illustrations on Chap. 5. 1 TArsus a City in Cilicia now called Terassa Hama or Hamsa Long. 60. Lat. 38. is at this day possess'd by the Turks and esteem'd to be the capital City of all Cilicia or Caramania Strabo lib. 15. it is pleasantly situated amongst spacious Fields and water'd with the River Cydnus Solinus reports that it was built by Perseus the Son of Danae saying Matrem Vrbium habet Tarson quam Danais proles nobilissima Perseus locavit Solin cap. 14. from whence sings Lucan lib. 4. Deseritur Taâ—rique nemus Perseaque Tarsos Others as Athenaeus lib. 12. will have this City to be founded by Sardanapalus and that it was so express'd in the inscription on his Tomb-stone in these words Anchialen Tharsam uno die à Sardanapalo conditas Strabo called it the Mother of Cities from the great Learning which flourish'd therein surpassing as well Athens as Alexandria In this place resided many great and famous Philosophers of the Sect of the Stoicks as Antipater Archelas Nestor and the two Athenodoruâ—'s Nor is it less famous for being the Country of St. Paul as he mentions of himself when speaking to the Tribune he says Acts 21.39 I am a man which am a Iew of Tarsus a City of Cilicia a Citizen of no mean City As also for that famous Council which was held in it under the Emperor Valent mention'd in Sozom. Hist. Ecclesiast lib. 6. ch 12. This City for its Antiquity was freed from the Roman yoke Now concerning its Name some think it was called Tarsus from the dryness of its Soyl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying siccare or because that those parts were first freed from the Waters after Noah's Floud Besides this Tarsus of Cilicia there were many other Towns bore the same Name whereof one was situated in Spain near the River Betis and two miles distant from Corduba being built by the Phaenicians who Traded into those parts Strabo lib. 3. Polybius lib. 3. it was to this City many think that Solomon sent his Vessels with those of Hyram as it is written 2 Chron. 9.21 For the Kings ships went to Tarshish with the servants of Huram once every three years came the ships of Tarshish bringing Gold and Silver Ivory and Apes and Peacocks Hesychius will have Tarsus to be a City of Syria Ptolomy that there is one of that name in Hungary and Strabo that there is a River so called in Trâ—as Also Arrianus that there is a Promontory named Tharsus in Persia. 2 Cydnus a River in Cilicia now called Carasu which issuing out of the Mountain Taurus runneth through the City Tarsus Quintus Curtius lib. 3. speaking of this River Cydnus saith That it is most famous not so much for its greatness as for the clearness of its Water which from its original Fountain runneth clearly thorow all the Country without any other River mixing with it to disturb the pureness of the Stream for which cause it remaineth always clear and cold by reason of the Woods that do shadow all the Banks This River as Vitruvius writes is famous for curing the Gout Cydnum podagrae mederi docet cruribus eo mersis Vitruv. 8.3 however Alexander the Great had like to have received his death from it who as both Curtius and Iustin write when he arrived at Tarsus being much delighted with the pleasantness of the River Cydnus having unbuckled his Armour and being cover'd with sweat and dust he cast himself into the River which was extremely cold whereupon immediately so great a numbness and chilness invaded every Joynt that being speechless his danger boaded nothing less than present death However by the assistance of one of his Physicians whose name was Philip Alexander was recover'd to his health again Iust. lib. 11. Curt. lib. 3. Solinus writes that this River took its name from its whiteness and clearness Quicquid candidum est inquit Cydnum gentili linguâ Syri dicunt Dionys. vers 868. Tibul. lib. 1. 〈◊〉 〈◊〉
so little curious or inquisitive how could Christianity ever have been received in the World when they should have persisted in the blind Heathenish Idolatry of their Forefathers esteeming Christ rather as an Upstart and Innovator than what he really was the only legitimate Son of God The generality of men are but like so many Religious Parrots who are taught to say they believe the Scriptures but why or wherefore they know not only that Mr. A. the Minister of their Parish bids them For my part neither Socrates Plato or Aristotle shall perswade me if my Judgment be not convinced by Reason of what they say Reason is the only Mistress I court and to her alone will I pay my Devotion Those Arguments which will deceive in a false Religion cannot instruct in a true one but the beginning at Faith and ending at Reason would deceive in a false Religion therefore it cannot instruct in a true What proceeds from common Reason we know to be true but what proceeds from Faith we only believe it and there is a vast difference between knowing and believing I will never embrace an Opinion only because a great many hold it because then I must turn Turk that Religion being the most universal of any we know Neither will I build my Religion upon that weak Basis of Antiquity lest some Iew or Pagan come and supplant me Nor upon Martyrs lest the Indians of Bengala who crush themselves to pieces under the wheels of their Idol compare with me or lest the Hereticks we our selves have put to death put in their claim to a share in the Crown of Martyrdom Nor will I altogether depend upon Miracles lest Simon Magus Pharoah's Magicians Apollonius and others pretend to be my Rivals Nor to those Rules of Self-denial Mortification and Patience which our Doctrine teaches since Monsieur Tavernier gives us an account of some Indians that may likewise exceed us in that way No I will rely wholly upon my Reason and yet not obstruct my Christianity Men do not any where more easily err than where they follow a guide whom they think they may safely trust and the greatest part of the World is led rather with the Names of their Masters and with the reverend Respect they bear their Persons and Memories than with the soundness and truth of the things they teach For as Vadian saith in his Paradice Magnos errores magnorum virorum autoritate persuasi transmittimus Whilst we are young our Judgment is raw and green and when we are old it is forestalled so that Inter Iuvenile Iudicium Senile Praejudicium veritas corrumpitur I cannot but laugh at those Pedants who have no stronger Argument for the truth of what they say than to alledg 't is a Maxim as if their Maxims are more certain than their other Propositions However I 'le believe them when they shew me a Philosophy whose Principles can neither be question'd nor doubted of and wherein all the World agrees otherwise 't is ridiculous for 't is easie to prove any thing when one adjusteth Principles to Opinions and not Opinions to Principles Again one main Argument which I have often heard used is that St. Ierom or Thomas Aquinas says so In the same manner one told Dr. Harvy that Galen was of a contrary opinion to him whereupon he wisely replied I have read as much and lived longer in the World than ever Galen did therefore he is no Authority to me Moreover how do we know but that those Ancients no more than we have not always written what they believed The Law and Religion of their Countrey may have often obliged them to accommodate their Precepts to the Politicks of their Government for as Montaign well observes The wisest man must write something contrary to his own Genius to get his Book Licensed All men ought to reverence Antiquity but not conclude it infallible yet says Mr. Osborn I should take her word sooner in Divinity than any other Learning because that is clearest at the beginning whereas all other Studies more muddy receive clarification from experience However we may likewise in these matters for fear of running upon infidelity split upon credulity Therefore let us remember that when Livy says the Gods made an Ox speak in not believing the miracle 't is not the Gods but Livy we disgrace For although God can do every thing yet I am not bound to believe he does all things that men report Enim à posse ad esse non valet consequentia 7 Every man in his humour makes all things easie and pleasant as well in Conversation as Religion for it is neither Policy Reason nor Religion to persecute men for conscience sake so long as they disturb not the publick Peace First That it is not Policy appears for that the greatest people of the World in their most flourishing condition have always permitted it As for instance The Romans that had conquer'd the greatest part of the then known World made no scruple of tolerating any Religion whatsoever in the City of Rome it self unless it had something in it that could not consist with their Civil Government nor do we read that any Religion was there prohibited save only the Iews who thinking themselves the peculiar people of God held it unlawful to acknowledge subjection to any mortal King or State whatsoever The Inquisition-Principles of Persecution lost Holland from the Spaniard notwithstanding all the Power of Spain and Treasure of the Indies All wise Princes till they were over-born with Faction or solicited by peevish persons gave toleration to differing Sects whose Opinions did not disturb the publick Interest And the experience which Christendom hath had in this last Age is Argument enough That toleration of differing Opinions is so far from disturbing the publick Peace or destroying the Interest of Princes and Commonwealths that it advantages the publick and secures peace because there is not so much as the pretence of Religion left to such persons to contend for it being already indulged to them When France fought against the Hugonots the spilling of her own bloud was Argument enough of the imprudence of that way of promoting Religion together with the prosperity she hath enjoy'd ever since she gave permission to them The Affability and Clemency of Margaret of Parma had almost extinguish'd that flame which afterwards the Duke of Alva made greater than ever when by managing the matter of Religion with Fire and Sword his Religion and his Prince too had almost both been turned quite out of the Countrey for the being restrain'd and made miserable mutually endears the discontented persons creating more hearty and dangerous Confederations In England although the Pope had as great power here as any where yet there were no Executions for matter of Religion known till the time of Henry the Fourth who because he usurped the Crown was willing by all means possible to endear the Clergy to his purpose by destroying their enemies Secondly
see Faces that if you examine them part by part you shall find never a good feature and yet all together agreeable enough That is the best part of Beauty which a Picture cannot express Aristole speaking of Beauty saith That Dominion appertaineth to those that are beautiful that they are most venerable next unto the Godâ— themselves and that all who are not blind are touched with it Cyrus Alexander and Câ—sar those great Commanders have made much use thereof in their greatest Affairs yea even Scipio the best of them all Fair and Good are near Neighbours and express'd by the self-same words both in Greek and in the Scriptures Many great Philosophers have attained to their Wisdom by the assistance of their Beauty Bacon's Essays and Charron of Wisd. Deformed persons are generally even with Nature and as Nature hath doneill by them so do they by Nature being for the most part void of natural affection Certainly there is a consent between the Body and the Mind and where Nature erreth in the one she ventureth in the other Vbi peccat in uno periclitatur in altero Deformed persons saith the Lord Bacon chiefly endeavour to free themselves from scorn which must be done either by vertue or malice therefore let us not wonder if there have been persons eminent not only for Beauty but also for Deformity that yet have been both eminent for Vertue Augustus Caesar Titus Vespasian Philip le belle of France Edward the 4th of England Alcibiades of Athens and Ismael the Sophy of Persia were all high great Spirits and yet the most beautiful men of their Times On the contrary Tamerlain Agesilaus Zanger the Son of Solyman Aesop Gasca President of Peru Socrates and Crasus all men remarkable for their Deformity and yet were no less eminent for their extraordinary Vertue Wherefore I cannot but condemn that Law of Aristotle as barbarous and unjust who thinking all lame and deformed Children not worth the rearing ordained them to be exposed and destroyed For as Senecâ— saith Ex casa vir c. An eminent man may come out of a poor Cottage and a beautiful high Mind out of a low and deformed Body It 's true a crooked Body is often inhabited by a crooked Mind and because they are not good enough to be esteem'd in this World they for that reason promise themselves happiness in the next making Lameness Crookedness Squinting great red Nose Pimples or Carbuncles to be infallible marks of Election or divine Grace Deformed enough to be a Saint They owe their Vertue to Necessity and as an ugly Face is an Antidote to anothers Venery so is it a Call to their own Chastity In a great Wit Deformity is an advantage to his Rising for in ancient Times as well as at this present in some Countreys Kings were used to put great confidence in Eunuchs because they being envious towards all are more obnoxious and officious towards one The first distinction which is thought to have been amongst men and the first consideration that gave pre-eminence to some over others 't is very probable was the advantage of Beauty as the Poet seems to hint agros divisere atque dâ—dere Pro facie cujusque viribus ingenioque Nam facies multum valuit viresque vigebant Lucret. lib. 5. The Aethiopians and Indians saith Aristotle in choosing of their Kings and Magistrates had special regard to the Beauty and Talness of their persons for that it breedeth a respect in his Followers and a fear in all his Enemies to behold a proper handsom man walking at the head of his Army Ipse inter primos praestanti corpore Turnus Vertitur arma teâ—ons toto vertice suprà est Virg. Aen. lib. 7. The chief Vice whereof the Beautiful are guilty is Pride Sequitur superbia formam as vainly esteeming themselves upon the meer liberality of Nature which nothing but the Addresses Courtship and Admiration of others make them understand in themselves However methinks this vain-glory should cease when they consider Simia quam similis turpissima bestia nobis Ennius Cic. Nat. Deor. lib. 1. But if any Countrey under Heaven may boast of this natural Endowment I may without vanity say 't is England whose Court is never without a Cleopatra equal for Beauty to Anthony's Egyptian Queen 2 Tarsus a City in Cilicia now called Terassa Hama and Hamsa Long. 60. lat 38. 3 Aesculapius the God of Physick and feigned to be the Son of Apollo 4 The Gods entertain such as are vertuous without an Advocate This shows that the most wise and honest amongst the Heathens opposed the Doctrine of a Mediator betwixt God and Man for they wanting the Light of our Gospel and being altogether ignorant of our blessed Intercessor Christ Jesus might perhaps oppose the Mediatorship of all others for these Reasons First Thinking it unnecessary Misericordia Dei being sufficiens Iustitiae suae Secondly God must have appointed this Mediator and so was really reconciled to the World before And that thirdly a Mediator derogates from the infinite Mercy of God equally as an Image doth from his Spirituality and Infinity Now these Reasons prevailed with many of the wisest of the Heatheâ—s but for the vulgar and generality of those who were subject to the Idolatry of their Priests they believed otherwise of this matter and swallow'd without chewing those pills of Faith which were accommodated to the Sentiments of Mankind Thus therefore besides their particular and Topical Deities they moreover acknowledged one supream God not Iupiter of Crete but the Father of Gods and Men. Only they said that this supream God being of so high a Nature and there being other intermediate Beings betwixt God and Mankind they were to address themselves to them as Mediators to carry up their prayers and bring down his blessings so as the opinion of a Mediator was the foundation of the Heathens Idolatry they not being able to go to the Fountain of Good it self And thus we see this invocation of Saints which is now peculiar to the Church of Rome was no other than an old Relick of the Heathen Idolatry and taken from their invocation of Daemons who as St. Augustine says are Interpreters and Messengers between God and Men that hence they might carry our Petitions and thence bring us down supplies because those Daemons excel us mâ—n in merits Aug. Civit. Dei lib. 8. ch 22. Thus also do the Papists urge the merits of the Saints in their Prayers as in the Prayer of St. Andrew it is thus Oh Lord let the holy Prayer of B. Andrew make our Sacrifice pleasing to thee that being solemnly exhibited to his Honour it may be acceptable by his merits through our Lord c. in Festo S. Andreae But for the Heathens invocation of their Daemons hear what Plato says of it God is not approached by men but all the commerce between him and them is perform'd by the mediation of Daemons who are Reporters and Carriers from Men
whereat the King being amazed enquired of him the reason why he did so To whom Simonides replied Because the more he consider'd of the thing the more obscure and intricate it appeared to him De Natura Deor. lib. 1.42 Caâ— Steph. Edit Now the great veneration that Simonides had for God might perhaps procure him that great share in his providence which it appears by these two Stories he had One time Simonides being at supper with Scopas at Cranon a City of Thessaly news was brought him that two young men were at the door earnestly desiring to speak with him whereupon going to the Gate he found no body there but in the mean time the Roof of the Dining-room fell down and kill'd Scopas with all his other Guests So beloved of the immortal Gods was Simonides to be preserv'd from so eminent a danger as Valer. Max. well observes lib. 1. ch 8. de Miraculis Another time Simonides having been a Voyage at Sea and newly come on shore he found the dead Body of a man lying unburied whereupon out of charity he buried it and was by the same Body admonish'd that night in a Dream not to set sail the next day which he giving credit to stay'd ashore but those that went to Sea were all cast away Whereof being informed he was not a little glad that he had committed his life to the security of a Dream rather than to the mercy of the Sea and being mindful of the benefit receiv'd eterniz'd the memory of the dead person in a living Poem c. Val. Max. lib. 1. ch 7. and Cicero Divin lib. 1.52 Simonides offering to teach Themistocles the Art of Memory he refused it saying He had more need of forgetfulness than memory for that he remembred what he would not but could not forget what he would Another time Simonides having requested of Themistocles a thing that was unjust for him to grant Themistocles told him That no man could be a good Musician that plays without time nor a good Magistrate that governs without Law Simonides used to say That a man's Reputation is the last thing that 's buried of him unless we speak of such whose Honour and Vertue die before themselves Plut. Mor. Simonides being ancient and disabled from all other carnal and corporeal pleasures by reason of his years he entertain'd one still which fed and maintain'd his old age and that was the delight which he took in getting and hoarding up money wherefore he is reproach'd for Covetousness as we see in Plutarch Mor de Senect He was a great lover of Silence being used to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he had often repented of his speech but never of his silence Cael. Rhod. lib. 13 ch 5 Pliny Nat. Hist. lib. 35. ch 11. speaks of a famous Painter of this Name who acquired great reputation by drawing two Pictures the one of Agatharrus the famous Racer the other of the Goddess of Memory called Mnemosyne 4 Pamphylia a Countrey in Asia the less on the East-side of Cilicia by the Mountain Taurus It is called by Pliny Monsopia by Girava Settalia by Thevet Zina and by Nigrus Caraman The ancient Poets often mention it Hunc quoque perque novem timuit Pamphylia messes Stat. lib. 1. Also Lucan Pamphylia Puppi Occurrit Tellus lib. 8. There is also Pamphylia a City of Media Stephan 5 Cilicia a Countrey of Asia the less bounded on the West with Pamphylia on the East with Syria on the North with the Mountain Taurus and on the South divided from Cappadocia by the Cilician Sea At this day it is commonly called Caramania or Caramanta and not Turcomania as Ortelius writes It is divided into two parts Campestris and Trachea that is the plain and the rocky In this Countrey St. Paul was born The Inhabitants are much inclined to Lying and Stealing from whence the Proverb comes Cilix non facile verum dicit Scituated for Long. 69. Lat. 37. Clim 4. This place abounds much with Saffron as you may learn from the Poets Et cum scena croco Cilici perfusa recens est Lucret. lib. 2. Quotve â—erat dicam terra Cilissa crocos Ovid in Ibin The Cilicians being eminent for Pyracy were overcome by Pompey and afterwards made use of by him in his Sea-Fights against Caesar. Itque Cilix justa non jam pirata carinâ Lucan lib. 3. Arias Montanus saith that Cilicia was by the Hebrews called Chalab And Stephanus conjectures from Herodotus that the Inhabitants of this Countrey were heretofore call'd Achâ—ians The derivation of its Name Cilicia was taken from the Hebrew Challekim or Challukim i. e. Lapidibus for that the Countrey is full of Stones Hinc Cilicis Tauri saxosa cacumina vitet Sil. Ital. lib. 13. Heretofore it was one of the most wealthy Provinces belonging to the Roman Empire and eminent for its Proconsul Cicero 6 Come to their right mind at the sight of any grave person That the gravest Bird is an Owl and the gravest Beast is an Ass was the observation of a great modern Wit hereby ridiculing Formality and Gravity in men as if Gravity was an essential qualification both for Knave and Fool 't is the Ceremony of the Face as all other Equipage and Ceremony is the Gravity of the Body and peculiar as well to Offices and Imployments as to men Gravity in a Prince consists of his Crown his Robes his Guards his Presence-Chamber his Councils Officers Ministers of State Retinue c. In a Nobleman 't is his Title his Coronet gilt-Coach fine Cloaths numerous Pages Lacquies c. In a Lawyer 't is his Robes either of black or scarlet his Coif his under-Officers c. In a Clergy-man 't is his Surplice black Scarf or Lawn Sleeves his Clerk or Lecturer and saying Awmen with a laudable voice In a General 't is his great Scarf hanging at his back-side his Commanders Staff his under-Officers his Drums Trumpets Colours rich Furniture of his Horse c. Also for Places the Gravity of a Court consists in the many Accesses to it the several Centries Guard-Chambers Chairs of State Chambers of Presence c. Courts of Judicature In the high Throne whereon the Judges and Justices sit above the rest of the people in the Bar whereat the Prisoners hold up their hands in the Cryer Tip-staves Gaoler under-Officers c. Churches In the high gloomy painted Windows Altars richly furnish'd with Plate as great silver Chalices and Candlesticks in Organs in long Wax Tapers a fine Ring of Bells c. These are the several kinds of Gravity which influence the silly vulgar people into an awful veneration and obedience though being the greatest part of the World Mankind may in effect be said to be govern'd by Rare Shows Sir Formal Trifle with his little Hat sitting on one side his short Hair short Band great Ears short black Cloath-Cloak bobbing at his tail stroking his Gloves through his hands betwixt his Fore-finger and his Thumb
to relate what he did amongst the Barbarians Now although my Relation doth hasten towards more great and admirable Subjects yet not so as to neglect these two things First The Fortitude of Apollonius in travelling through 8 barbarous Nations that were addicted to Robbery and unsubdued by the Romans and secondly His Wisdom in that after the manner of the Arabians he came to understand the several Voices of living Creatures for this he learned of the Arabians who understand and practise it the best of any also it is yet common to the Arabians to hearken to the Voice of Birds as foretelling whatsoever Oracles can This Converse with irrational Creatures they gain by eating some say the Heart others say the Liver of Dragons Illustrations on Chap. 14. 1 MEsopotamia a large Countrey of Asia limited on the East with the River Tigris on the West with the River Euphrates on the South with Babylon and on the North with Caucasus It is call'd Mesopotamia as Philostratus here observes from its situation between the two Rivers Tigris and Euphrates By the Hebrews it is called Aram Naharaim i. e. Syria fluviorum duorum Heretofore it was named Seleucia as Pliny informs us lib. 6. Olivarius saith it is at present known by the Name of Halapia though others call it Apamia some Adiabene and some Azamia Arrianus names the Inhabitants of this Countrey Incolas inter amnes lib. 3. Cicero says that the River Euphrates makes it very fertil Natur. Deor. lib. 6. 2 Publican a Farmer of publick Rents or Revenues belonging to the Crown such as we call an Excise-man 3 Tigris is a River in Asia so call'd from the swiftness of its current alluding to the swift flight of a Dart or Arrow which in the Median Tongue was call'd Tigrin viz. Sagittae Strabo Geogr. lib. 11. It runs with such an impetuous and speedy current thorow the Lake Arethusa that neither the Waters nor the Fish mingle with those of the Lake It runs into a hole on the side of the Mountain Taurus and rising out again on the other side of the Mountain continues its course till running into Mesopotamia it there divides it self into two branches whereof one evacuates into the Persian Gulph and the other into Euphrates For its Original Iustin and Solinus derive it from the Armenian Mountains But of this see Iustin lib. 42. Solin ch 40. Lucan lib. 3. verse 256. Boetius de Consol. lib. 5. Arrianus lib. 7. de Exped Alex. writes that this River was heretofore called Sylax Eustathius and Plutarch Sollax Arrias Montanus say the Hebrews name it Hidekel Iosephus calls it Diglath and Pliny Pasitigris But at this day Castaldus saith it is known by the Name Tegil 4 Euphrates a famous River of Mesopotamia arising as saith Strabo out of Niphates a Hill in Armenia this is one of the Rivers that cometh out of Paradise and passeth through Babylon I conceive it takes this Name Euphrates from the Arabick Tongue wherein Pharata signifies inundare to overflow Some will have its Name from the Hebrews Hu-perah Gen. 11.14 Boetius will have it that Tigris and Euphrates have both but one head Tigris Euphrates uno se fonte resolvunt This River far exceeds Tigris in magnitude Strabo lib. 2. As well Lucan as Cicero takes notice how much this River conduces to the fertility of Mesopotamia Sparsus in agros Fertilis Euphrates Phariae vice fungitur undae Lucan lib. 3. Of this River you may see a description at large in Pliny Nat. Hist. lib. 5. ch 24. Also in Strabo lib. 16. There was a famous Philosopher of this Name who lived under the Emperor Adrian till being troubled with some grievous Disease which rendred his life burthensom he with the Emperor's consent did voluntarily by a mornings draught of Hemlock pass into the other World 5 Taurus the most famous Mountain of Asia which beginning at the Indian Sea stretches out its two arms Northward and Southward also Westward to the Aegean Sea In which manner extending it self through many Countreys it receives in each a several Name Thus in Cilicia it is call'd Taurus Taurusque Cilix Ovid Met. 2. in Lycia Cragus in Pamphylia Coracesius and Sarpedon in the Lesser Armenia Antitaurus in the Greater Armenia Moschicus and Pariedus in Mesopotamia Chaboras in Syria Amanus in the Confines of Mesopotamia and Armenia Niphates or Gordiaeus in Colchos Coraxicus in Iberia and Albania Caucasus in Media Zagrus in the Confines of the farther Assyria Orontes Iasonius Coronus and Choatras in Parthia Paracoathras in Carmania Strongylos in Bactria Paropamisus in Scythia Imaus between Scythia and India Emodus all which were in general by the Greeks call'd Ceraunios in the Word of God it was called Ararat So that we see this Mountain through each Countrey it ran receiv'd a new Name However Q. Curtius seems to make Taurus and Caucasus two distinct Mountains Taurus especially in Cilicia is at this day called Cambel Bacras and Giulich 6 Armenia so call'd as Strabo affirms lib. 11. from the Name of one of Iason's Companions which followed him in his Navigation out of Harmenia a City of Thessaly or as others say from Aram the Son of Sem is a Countrey of Asia divided into two parts the Greater and the Lesser The greater hath a part of Cappadocia and Euphraâ—es on the West Mesopotamia on the South Colchis Iberia and Albania on the North the Caspian Sea and Media on the East Part of this greater Armenia is now call'd Turcomania and the other part contain'd in Georgia Ptolomy reckoneth many principal Mountains in it as the Moschici Paryarges or Pariedri Vdacespes Antitaurus Abos and the Gordaei which the Chaldaean Paraphrast calleth Kardu Quintus Curtius Cordai and Berosus Cordyaei On these Hills it is said the Ark rested and Haithon one of the same Countrey calleth this Mountain Arath little differing from the Scripture Appellation Ararat Now for the lesser Armenia which is call'd Prima it is divided from the greater or Turcomania by Euphrates on the East it hath on the West Cappadociae on the South Cilicia and part of Syria on the North the Pontick Islands It was sometimes reckon'd a part of Cappadocia till the Armenians by their Invasions and Colonies alter'd the Name The Armenian Countrey being conquer'd in the year of our Lord 1515. by Selimus the first was annext to the Ottoman Empire and subjected to its Tyranny The Armenians are now much dispers'd all over the Turks Dominions through the encouragement of Traffick and Commerce to which they are much addicted As for their Constitutions the Men are naturally of healthy strong and robustious Bodies their Countenances commonly grave their Features well proportion'd but of a melancholy and Saturnine Air On the contrary their Women are generally ill-shaped long-nosed and not one of a thousand so much as commonly handsom The men are in their Humours covetous and sordid to a high degree heady obstinate and hardly to be perswaded to any thing of
Reason being in most things of a dull and stupid Apprehension except in Merchandize and matters of gain wherein they understand nothing but their advantage The Turks give them the Name of Bokegees and the Iews esteem them to have been of the ancient Rac◠of the Amalekites being a people whom they envy because they will not easily be cheated Many ascribe their heaviness of Complexion to the Air of their Countrey which is imprison'd in the vast Mulberry Woods as also thicken'd by the Vapours of their Fens and Marshes and Winds from the Caspian Sea together with the ungrateful steams arising from the Cauldrons wherein they boyl their Silk-worms As for the Rites and Ceremonies of this Church whilst subjected to the Roman Empire they were the same with the Grecian maintaining the same Doctrine and acknowledging the Patriarch of Constantinople for the Head of their Church till afterwards Differences arising in Government have divided them both in Doctrine and Discipline The Armenian Church as Mr. Ricaut informs us is at present govern'd by four Patriarchs whereof the chiefest resides at Etchmeasin in Persia the second at Sis in Armenia minor the third at Canshahar and the fourth at Achtamar for those Armenian Patriarchs which remain at Constantinople are only titular made to please the Turks As for the Doctrine of the Armenian Church they allow and accept of the Articles of Faith in the Council of Nice they also make use of the Apostles Creed Notwithstanding they have made a Creed or confession of Faith of their own which is as follows I confess that I believe with all my heart in God the Father uncreated and not begotten and that God the Father God the Son and God the Holy Ghost were from all eternity the Son begotten of the Father and the Holy Ghost proceeds only from the Father I believe in God the Son increated and begotten from eternity The Father is eternal the Son is eternal and equal to the Father whatsoever the Father contains the Son contains I believe in the Holy Ghost which was from eternity not begotten of the Father but proceeding three Persons but one God Such as the Son is to the Deity such is the Holy Ghost I believe in the holy Trinity not three Gods but one God one in Will in Government and in Judgment Creator both of visible and invisible I believe in the holy Church in the remission of sins and the communion of Saints I believe that of those three Persons one was begotten of the Father before all eternity but descended in time from Heaven unto Mary of whom he took bloud and was form'd in her Womb where the Deity was mix'd with the Humanity without spot or blemish He patiently remain'd in the Womb of Mary nine months and was afterwards born as Man with Soul Intellect Judgment and Body having but one Body and one Countenance and of this mixture or union resulted one composition of Person God was made Man without any change in himself born without humane Generation his Mother remaining still a Virgin And as none knows his Eternity so none can conceive his Being or Essence for as he was Jesus Christ from all eternity so he is to day and shall be for ever I believe in Jesus Christ who convers'd in this World and after thirty years was baptized according to his own good will and pleasure his Father bearing witness of him and said This is my beloved Son in whom I am well pleased and the Holy Ghost in form of a Dove descended upon him he was tempted of the Devil and overcame was preached to the Gentiles was troubled in his Body being wearied enduring hunger and thirst was crucified with his own will died corporally and yet was alive as God was buried and his Deity was mixed with him in the Grave his Soul descended into Hell and was always accompanied with his Deity he preach'd to the Souls in Hell whom after he had releas'd he arose again the third day and appear'd to his Apostles I believe that our Lord Jesus Christ did with his Body ascend into Heaven and sits at the right hand of God and that with the same Body by the determination of his Father he shall come to judge both the quick and the dead and that all shall rise again such as have done good shall go into Life eternal and such as have done evil into everlasting Fire This is the sum of the Armenian Faith which they teach their young Children and Scholars also is repeated by them in the same manner as our Apostles Creed is in our Divine Service But he that would read more of their Fasts Feasts Ceremonies Penances c. let him peruse that late excellent Treatise call'd The present State of the Armenian Church written by the ingenious Mr. Paul Ricaut who conversed sometime amongst them 7 Arabia is called by the Hebrews Arab wherefore some derive the Name Arabia from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arabah which signifies a Desert for that Arabia is full of Deserts Others ascribe the Name to Arabus the Son of Apollo and Babylonia Some will have it that Homer call'd the Arabians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. nigros But of this see Strabo and Magnum Etymologicum Arabia is a very large Countrey of Asia lying between two Bays or Gulfs of the Sea the Persian on the East and that which from hence is call'd the Arabian on the West on the South is the Ocean and on the North is Syria and Euphrates it confines on Iudaea on the one hand and Aegypt on the other Now Arabia is commonly divided into three parts Petraea Deserta and Faelix And the forged Berosus of Annius telleth that Ianus Pater sent one Sabus into Arabia Faelix Arabus into Arabia Deserta and Petreius into Petraea all Nephews of Cham or rather Sons of Annius his Brain Arabia Faelix call'd at this day by some Aimon but by the Turks Gemen or Giamen comprehends the Southerly parts of Arabia and receiv'd the Epithet Faelix from its fertility Arabia Petraea call'd by Pliny and Strabo Nabathae but now at this day Barraah or Bengaucal receiv'd the Name of Petraea as saith Arrias Mont. from Petra the Seat Royal afterwards call'd Arach of Aretas the Arabian King Lastly Arabia Deserta now known by the Name of Beriara was so call'd from the nature of the place being in great part without Inhabitants by reason of the barrenness of the Soyl as is also great part of that which is call'd Petraea Of this read at large in Purchas his Pilgrimage lib. 3. ch 1. This Countrey is famous for rich odoriferous Spices and Unguents Arabia odorum fertilitate nobilis Regio says Curtius lib. 5. Likewise all the ancient Poets express the same 8 Barbarous Nations that were unsubdued by the Romans For the Romans professing themselves to be the only Masters of Humanity did as we may find by their Historians esteem all
of Faith but also of his Goodness Besides I conceive my self bound to believe that God had many other means to destroy Ahab then in such an oblique way as this I would gladly know therefore whether the Minor may be reputed of equal validity and force with the Major for framing a good Conclusion to this Syllogism It may be answer'd That we find in the Book of Iudges ch 9.15 Isa. 19.14 something to this purpose in the point of Gods imploying wicked Spirits which also will not seem so strange if we consider that in some cases God may imploy them as his Ministers for the execution of Justice as the Prince does the Hangman for the punishment of Malefactors But as concerning the particular of Micaiah's saying that he saw God sit on his Throne and that the Host of Heaven was on his right hand and on his left unless it be taken otherwise than in a Literal sence I hope I may without offence so far declare my self as that I should not easily give the Minor in the ballance of Reason at least an equal poize with the certainty of the Major unless our Divines help it out with some Allegorical Interpretation Especially when I consider'd that the narrative part of Micaiah's Vision as was said before depended only on his single Testimony and seem'd to be approved of no otherwise than by one single event in the fall of Ahab which in a Battel might yet happen upon many occasions Others and particularly the Adversaries of our Faith will more boldly object that Ahab's Prophets being confident that the Armies of Iudah and Israel when joyn'd together would get the day perswaded the King to fight whilst themselves according to their usual manner stay'd at home and prayed and that it was not unlikely that all things might come to pass as they did without God's sending a lying Spirit into the mouths of Ahab's Prophets And finally because God had so many ordinary ways to procure Ahab's distraction they would say that it seems incongruous for the divine Wisdom and Goodness to choose this For which and many other Reasons also if they rejected not the narrative part as improbable they would however not allow it to go in equal ballance with the Major Nevertheless in this as in all other controverted points it were good to consult our Divines before any thing be determined Now the Reason why many false Prophets have deliver'd most of their Precepts Aenigmatically and Parabolically is either upon the same account as the Heathens did their Oracles that they might be expounded several ways according to several Interests and so likely to speak truth one way or t'other or else that some might get their Living by expounding them knowing that all who live upon their Doctrine will not fail to speak well of the giver of it as we see by Mahomet's Priests Prediction or Prognostication are in a manner the same with Prophesie differing only as Credulity and Faith whereof the former is usually applied to temporal things and the latter to things divine Now Prognostication is thought by many to be but a happy guess which from the vast experience of what is past directs its Prospect to judge of things to come when meeting with the same actions and circumstances as in former times also well knowing that mankind ever was is and will be the same and subject to the same Passions they have reason to expect the like success for the future Now of all sorts of Prophesies those which respect general Things and remote Times are most of all to be suspected To foretell that such a Kingdom shall be invaded or embroyled in Wars as were we now at Peace throughout the whole World to prophesie that there should be great Wars between the French and the Spaniards or that in time the Mexicans and West-Indians should revolt from the Dominion of Spain that such an Empire should be destroy'd such a Countrey infested with the Plague or such a great City fir'd are things that require little Art or skill for that unless some time be limited wherein these things should happen such a Prophesie can never be proved false until it be fulfill'd which in all probability if they be any of the foremention'd things will come to pass once in a thousand years Again To prophesie of the end of this World or of the other World without some divine confirmation by a Miracle renders the truth of such a Prediction very uncertain and makes men jealous that the Prophet spoke of so remote a time and laid the Scene of his Prophesie at such a distance only that he might not live to see himself contradicted well knowing that whilst the World endured no man could disprove him Cur Mundi finem propriorem non facis ut ne Ante obitum mendax arguerere sapis Owen upon Napier Prithee why plac'd you not the Worlds end nigher Lest ' ere you dy'd you should be prov'd a Lyar. 'T was wisely done Prognostications and Prophecies do often help to further that which they foretell the silly people wilfully running into such a predicted Fate as if inexorable because foretold Again others as craftily may endeavour to fulfil a Prophecy which is to their advantage so that the first Prophecy may produce a second Prophet as some of the Ancients receiv'd their titles of Wise only from the Oracles But without some of these helps you will find little more credit to be given to Prophecies except the Sacred ones than to our common Almanacks of which as Montaign observes where they say warm should you say cold and in lieu of dry moist ever setting down the contrary of what they foretell Were I to lay a wager of one or t'others success I would not care which side I took except in such things as admit no uncertainty as to promise extreme heat at Christmas and exceeding cold at Midsummer c. Prudens futuri temporis exitum Caliginosâ nocte preâ—it Deus Ridetque si mortalis ultra Fas trepidat Horat. lib. 3. Od. 29. For my part this ignorance of my own Destiny I look upon to be one of the greatest blessings Almighty God hath bestow'd upon me I would not know the time or manner of my death for the World if I knew the time I might not as perhaps I now may live with that joy content and pleasure till the very hour before my death nay it might then he irksom to me some years before it happen'd when I could positively say on such a day in such a year and such a month I must certainly dye so that the uncertainty of the time doth in some measure extenuate the certainty of the suffering Neither would a certain knowledge of the manner and place of my death be less irksom to me for if I knew it was to be by some fall out of a Coach or off from a Horse it might disable me from travelling either way lest the first time I rid so might prove
a great Tempest his pride and folly was so great that he commanded 300 stripes should be given to the Sea as also a pair of Fetters to be cast into it in token of Servitude and causing the Heads of the Workmen to be chopt off order'd other Bridges to be made Soon after this Xerxes lost 20000 of his Army at Thermopyle by the opposition of Leonidas and 300 Lacedaemonians upon which followed as one misfortune seldom comes alone a defeat of his Navy at Artemisium in the Straits of Euboea This was also seconded with another overthrow by Themistocles at Salaminis as also by another from Pausanias had against Xerxes's General and Favourite Mardonius at Plateae as also by the great rout which Leutychidas the Athenian and Xantippus the Lacedaemonian Admirals gave his Fleet the same day by Sea near Mycale a Promontory in Asia All which happening together so terrified this mighty Tyrant over both Sea and Land that he was forced to return towards his own Countrey over the Hellespont in a small Cock-Boat where after his sacrilegious assaulting the Temple of Delphos and barbarous dealing with his Brother and his chast Wife for their opposing his incestuous designs as also prostituting himself to all villany and baseness he was at last treacherously slain in his Bed by his Uncle Atabanus leaving his Son Artaxerxes whom he had by his Queen Esther to succeed him Anno Mun. 3587. 12 Daridaeus was a Persian King that lived in the Reigns of the Emperors Tiberius and Claudius he was the present King of their Countrey when Apollonius was amongst them CHAP. XVIII How great the Walls of Babylon were Also concerning the River Euphrates and the large Bridge over it Likewise of the stately Palace Lodgings and other things therein together with something of the colour of the Saphir and concerning the Magicians AS for the Deeds of Apollonius in Babylon and what things there are remarkable I find this brief Account of the same In the first place they report that the 1 Walls of Babylon are so great that they are 480 Furlongs in compass the heighth one Acre and an half the breadth little less than an Acre the River Euphrates runs exactly thorow the midst of the City under which is made an admirable Bridge joyning so as it cannot be perceiv'd the Royal Palaces stand on each side the River for it is reported that a 2 Woman of the Median Race who sometimes reign'd in Babylon did make a curious Bridge under the River the like whereof was never seen in the World for she caused Stones Brass Bitumen and all other materials requisite for the joyning things in Water to be brought to the River side and so turn'd the course of the River into the Fens when having dryed up the Channel of the River and digg'd a Trench of two Fathoms deep she afterwards artificially cover'd it that there might be a passage thorow it as on firm Land from the two Palaces that stood on each side of the River one to the other the heighth of the Arch being equal to the bottom of the Channel Thus the foundation of the Walls and the hollow Trench went on but the Bitumen requiring Water to petrifie it and make it firm the Euphrates was let in over the moist Roof and so the Bridge was finish'd The Palaces are cover'd with Brass and glister with it also the Chambers both of Men and Women together with the Porches are adorn'd some with Silver some with Tapistry of Gold and some with beaten Gold instead of Pictures Their Hangings are also adorn'd with Greek Stories so that in every place you may behold 3 Andromeda 4 Amymone and 5 Orpheus for the Inhabitants take great delight in Orpheus admiring his Turbant and Slops as for hiâ— skill in Musick and Poetry they were little taken therewith You might there likewise behold 6 Datis drawing Nâ—xos out of the Sea and Artaphernes besieging Eretria together with all the 7 Victories of King Xerxes Nor were Athens and 8 Thermopylae left out together with the more proper Acts of the Medes their drying up the Rivers making a Bridge over the Sea and cutting through Mount 9 Athos They further report that Apollonius came into a Chamber which had a Roof in form of an Arch resembling Heaven cover'd with Saphire stone which stone is sky-colour'd like the Heavens aloft in this Room stood the Images of their reputed Gods in imitation of Gold and Air. Now this is the place where the King sitteth in Iudgment there hang down from the Roof four golden Birds called Torquillae representing the Goddess of Vengeance and admonishing the King not to elevate himself above the condition of men It is said that the Magicians when they first câ—me into the Chamber commanded those Pictures to be made calling them the Tongues of the Gods As for the Magicians that are there Apollonius spake that which he said he thought sufficient saying that he convers'd with them and taught them many things as also learnt some things of them But Damis saith that he knew not what discourses he had with the Magicians in that Apollonius forbad him to go along with him when he was going among them Howbeit Apollonius was accustomed to confer twice every day with the Magicians namely at mid-day and about midnight so that Damis once asked him what the Magi were To whom Apollonius reply'd that they were indeed wise men though not wise in all things But of these things more hereafter Illustrations on Chap. 18. 1 WAlls of Babylon Ninus the Husband of Semiramis being dead and the Empire lest solely to her possession she being a Woman of an high spirit dâ—sires nothing more than to surpass her Husband Ninus in Glory for the accomplisâ—ment whereof she first resolves to erect a mâ—gnificent City in the Province of Babylon called at this day Baâ—det and for that pâ—rpose having assembled the best Architects from all parts of the World as also made provision of materials requisite for so great a Fabrick she imploys three millions of men about it which she had summon'd together from all parts of her Dominions and that it might be the sooner built dividing it into several Furlongs she committed the care of each particular Furlong to some one of her Confidents supplying them continually with money wherewithall to defray charges This City was founded as Philostratus here writes on each side the River Euphrates which ran through the midst of it the Walls whereof were in circuit 22 Leagues and an half as Diodorus tells us all planted thick with high Turrets and the breadth of them such as six Chariots might pass afront on them besides their heighth almost incredible if you will believe Câ—esias but according to others so broad that two Chariots might go on breast As for the length it had so many Furlongs as there were days in the year their manner being on each day to erect a Furlong of Wall saith Diodorus Sic.
Sâ—rabo lib. 11. highly magnifies the Nisaan Horses Thus on the 13 th day or 〈◊〉 of December did the Romans sacrifice a Horse to Marsâ— Nisaea was a Countrey whereon Alexandropolis stood near the Gulf of Megaris See Strabo lib. 11 7 The Wisdom of Pythagoras notwithstanding I have written several things already concerning this Philosopher yet give me leave in this place to sum up his whole History with Monsieur Rapin's Character of him which is this Thales and Pythagoras saith he were the two Founders of ancient Philosophy the one in Greece the other in Italy Nevertheless there appear'd in the School of Pythagoras somewhat more regular and better establish'd than in that of Thales and his Successors For as in the Doctrine of Pythagoras every thing was made mysterious so submission was its principal Character that Religâ—ous Silence which with so much rigor he imposed upon his Disciples was an Art to procure himself the more respectful attention The Life of that Philosopher as well as his Doctrine is even at this day a great Subject of Controversie he was indeed a man of a deep reach a quick penetrating apprehension and of indefatigable industry and application His usual way of teaching was by Geometry and Numbers he explain'd material and sensible things by Geometry and intellectual by Musick and Numbers He was of too solid a Judgment to imagine any reality in Numbers which are but only intentional Beings as Aristotle proves in his Metaphysicks It is true he found so great a facility in explaining the perfection of every thing by harmony and proportion after the manner of the Egyptians that he express'd himself no other way and that he made use of Numbers as of Symbols and Signs to teach with and all that Science of Numbers which was so familiar to Pythagoras is still to this day a kind of Mystery whereof the Secret is not very well known Iamblicus in the Life of that Philosopher says that he invented a Musick proper for the Cure and quieting of the Passions In his Moral Philosophy there is nothing regular only fair Maxims without Principles his Natural Philosophy is the same almost with that of the Platonists His Doctrine of two Principles the one of good and the other of evil whereon the Manichees built their Faith is false for of real Beings there is but one real Principle Pythagoras in Plutarch boasts that the greatest fruit which he had reap'd from Philosophy was as his Disciple Apollonius here does not to wonder at any thing for that Philosophy discover'd to him the cause of every thing as Horace expresses it to Numicius Nil admirari prope res est una Numici In fine Pythagoras had so extraordinary a Genius for Philosophy that all the other Philosophers have gloried to stick to his Sentiments Socrates and Plato have hardly any thing that is good but from him And if we consider more narrowly we shall even find that amongst all other Sects almost there is somewhat of the Spirit of Pythagoras predominant in them CHAP. XXI The King granteth to Apollonius that he may be entertain'd by a private Host An Eunuch is sent to Apollonius to acquaint him that he should ask twelve Boons of the King and a time is appointed for that purpose The advice of Damis about the Boons to be receiv'd NOw the King telling him that he was more pleas'd with his coming than if he had added the Riches of the Persians or Indians to his own wealth and that he made him his Guest and partaker of his Royal Court Apollonius replied If you should come into my Countrey Tyana and I should entreat you to abide in that House which I did inhabit would you do so No by Jovâ— said the King unless it were such an House as could convâ—niently receive me and all my Attendants The same is my case said Apollonius for should I dwell in an House unsuitable to my condition I could not live at ease for all 1 excess is more irkesome to wise men than any defect is to you great men wherefore I had rather be entertain'd by some private man that is my equal notwithstanding I will be as frequent with you as you please Wherefore the King condescended to his Request to the end he might not displease him appointing a certain honest and good Babylonian to entertain him Now as they were at Supper an Eunuch one of the King's Messengers came to them with this Message to Apollonius The King giveth you liberty to ask of him twelve Boons such as you your self please entreating you that they may not be small ones in that he hath a desire to make known his Magnificence as well to your self as to us Apollonius commending the Message asked him When it would be seasonable to make his Demands To whom the Eunuch reply'd To morrow and moreover went to all the Friends and Kinsmen of the King and enjoyn'd them to be present with the Petitioner a man whom the King so much honour'd But Damis said He understood that Apollonius would ask nothing in that he knew his disposition and had sometimes heard him pray to the Gods in this manner O ye Gods grant me to have a few things and to stand in need of none But nevertheless observing him to stand in a brown study he concluded that he would ask something and that he was then pondering within himself what it should be But Apollonius said to him O Damis I am musing with my self this evening why the Barbarians should think Eunuchs to be modest and should make use of them to keep Women I said Damis think this to be manifest even to a Child in as much as gelding having depriv'd them of the faculty of Copulation they are permitted not only to keep Women but even to lye with them Whereto Apollonius answer'd Do you think that gelding cutteth away their loving or Copulation with Women Yes reply'd Damis for if the part be extinguisht that doth infuriate the whole Body none will be stricken with Love Whereupon Apollonius after having paus'd a while said unto him To morrow Damis you shall understand that 2 Eunuchs are in Love and that the Lust which cometh in through the Eyes is not extinguisht but that there remaineth some heat and vigor in them for something shall come to pass that will disprove your Discourse But were there any humane Art that is so powerful to expel such Lusts out of the Mind yet should I not think fit to reckon Eunuchs in the number of the chast as being enforced thereunto and by a violent Art drawn to an abhorrency of Love for it is the part of Chastity when a man is exceeding lustful not to yield to the allurements of Venus but to abstain and overcome that rage Whereunto Damis reply'd O Apollonius we will consider of these things again hereafter but now we must advise with our selves what answer is to be made to morrow to the great and excellent Offers of the
King for you perhaps will ask nothing but you ought to beware that you seem not out of pride to refuse the King's Bounty This therefore is to be heeded as also in what Countrey you now are and that we lye at the King's mercy But above all you must take heed of Calumny lest you be thought to reject good Offers out of arrogancy Besides you must consider that the Victuals which we now have will serve us till we come into India but they will not suffice to bring us back nor do we well know where to get others Illustrations on Chap. 21. 1 ALl Excess is more irkesom to wise men that Vertue consists in Mediocrity hath been the common opinion and as the French Virtuoso in his Philosophical Conference observes 'T is the property of every thing destitute of Reason to be carried into Extreams The Stone to the Center Fire to the Circumference the Earth imbibes as much Water as it can an Animal eats as much Food as it can cram in the Spider weaves as long as it hath wherewithal the Nightingal often sings till she bursts and every Passion guided by it self alone is carried to the utmost point in Discourse or Writing profound Sence borders upon the Confines of Nonsence and a strong Line shews a weak Author Wit like a Faulcon towring in its flight When once it soars above its usual height Lessens till it becomes quite out of sight Prol. to Psyche Therefore of all such Writings St. Ierom used to say Qui non vult intelligi debet negligi Likewise what can be more absurd or ridiculous than the extremity of any Mode or Fashion such as are Narrow Trâ—uck Breeches and the broad-brimm'd Hat The dangling Knee-Tye and the Bibb-Cravâ—â— From hence it was that Doedalus in the Fable enjoyn'd his Son Icarus to take his flight neither too high for fear lest the wax of his Wings should be melted with the heat of the Sun nor yet too low for fear of wetting them in the Sea which course all men have follow'd that were happy Liberality which all men commend is a mean between Avarice and Prodigality the Avarous being excessive in receiving and defective in giving as the Prodigal on the contrary is excessive in giving and defective in receiving The Prodigal by doing good to others does hurt to himself the Miser does no good to others and much less to himself wherefore he alone that keeps a mean in his expences deserves the name of vertuous and makes his Liberality esteem'd Now Magnificence hath the same respect to great expences that Liberality hath to less being the mid-way between two extreams Again Rashness does oftentimes prove of as ill consequence as Cowardise but true Valour holding a mean between both prevents it The regular desire of moderate Honours hath for its extreams contempt of Honour and Ambition Clemency is between Choler which is offended with every thing and Stupidity which is offended with nothing Veracity between Boasting and Dissimulation Facetiousness between Buffoonry and Rusticity Amity between Flattery and Hatred Modesty between Bashfulness and Impudence Anger between Malice and Neglect In fine all Vertues have their extreams which gave occasion for that saying In medio consistit Virtus in consideration whereof the wise man prays neither for plenty nor want but for a Mediocrity to which the Ancients to shew their esteem thereof gave the attribute of Golden In the same manner we see Apollonius here prays neither for Poverty nor Riches but only to have a few things and to stand in need of none We should avoid as well the Gulf of Charybdis as the Rocks of Scylla 2 Eunuchs are in Love Cael. Rhodiginus lib. 13. ch 19. saith that Eunuchs were first made by Semiramis And Herodotus informs us lib. 8 that among the Barbarians and Eastern people Eunuchs were of great esteem and value Also Mr. Ricaut in his late ingenious Tract of the Turkish Polity shews that the Grand Seigniour makes use of Eunuchs for all his great Offices and Employs Herodotus writes that Hermotimus being taken Prisoner in War was sold to Panionius who caused him to be gelded for that Panionius making Merchandize of such kind of Ware gelded all the fair Boys he could lay his hands on and afterwards carrying them to Sardis and Ephesus sold them almost for their weight in Gold so highly were Eunuchs esteem'd of amongst the Barbarians saith Herodotus lib. 7. Xenophon bringeth in Cyrus to be of that opinion and therefore makes him commit the keeping of his Body to Eunuchs rather than to others Nevertheless the Roman Emperors have always rejected Eunuchs placing them in the rank of those that were neither Men nor Women as appears by Valerius Maximus who saith that one Genutius having gelded himself was adjudged unworthy to have the benefit of a man's last Will and Testament because saith Valerius the Tribunals of Justice should not be polluted with the presence of Eunuchs for such were all Cybele's Priests whereof Genutius was one Val. Max lib. 7. ch 7. Basil lib. 4. ch 4. in a Letter to Simplicia maketh a bitter Invective against such and so doth Claudia the Poet lib. 7. Parerg. ch 23. and others Luitprand Deacon of Pavia tells us that Theobald Duke of Spoleto making War upon the Grecians cut off the privy Members of all such Enemies as fell into his hands and so dismiss'd them whereupon a poor Grecian Woman throwing her self at the Duke's Feet said thus unto him Oh Theobald what have we poor Women done unto thee that thou shouldst thus wage War upon us with such extremity we are no Warriers nor ever learn'd to handle any other weapons than tâ—e Distaff and Spindle wherefore then dost thou de prive us of our pleasures by taking away our Hâ—sbands instruments of Generation are there no Eyes no Noses no Ears must thou needs extend the power of thy War upon that only which Natâ—re hath lent us the use of Whereupon Theobald was so taken with this Womans Arguments thâ—t he ever after forbore that kind of Cruelty Dr. Brown saith that all Castrated Animals as Eunuchâ— Spadoes c. are longer lived than those which retain their Virilities Now concerning the Lust of Eunuchs whereof Apollonius here speaks there have been many famous Examples of the like nature sufficient to verifie his Assertion that Eunuchs are in Love Favorinus the Philosopher who lived in Adrian's time was an Eunuch and yet nevertheless accused of Adultery So likewise is it reported of the Eunuch Bagoas that he was actually taken committing Adultery as in the three and twentieth Chapter of this first Book of Philostratus we have another Example of the like nature Nay 't is a thing seen almost every day amongst Horses to have Geldings cover Mares and that to all outward appearance as well as any stone-Horse But what I most wonder at is a Story related by Suidas viz. that Hermias the Eunuch begat Pythiades for Galen lib. 15 de usu part
Instructions which always tend either to countenance Vertue or to discourage Vice and that Morality is spread in all his Discourses though there be nothing in it extraordinarily singular Some pretend that the Metamorphosis of Apuleius his golden Ass is an Allegory of the Moral Philosophy of Plato Plato was the first that rectified the Opinion of the Souls Immortality which he learnt of Socrates Socrates of Pythagoras Pythagoras of the Egyptians and the Egyptians as some will have it of the Hebrews by the means of Abraham whilst he sojourn'd in Egypt Plato made it the most important Principle of Pagan Morality thereby obliging men to Vertue out of hope of Reward and fear of Punishment His Doctrine had a tendency to that of the Stoicks as appears by the Example of Antiochus of Ascalon who having been bred in his Academy afterwards turn'd Stoick As for Natural Philosophy Plato hath hardly written any thing on this Subject which he did not take from the Pythagoreans Also for his Doctrine of Visions Spirits and Intelligences in his Dialogues of Epinomie and Cratilus he took it from Pythagoras and Zeno had it from Plato as Lipsius writes Apuleius saith that Plato of all the ancient Philosophers hath discoursed best of God Providence Spirits and divine matters And it must be granted that he appears more knowing in that kind of Science than any of the rest but seeing he learnt of Pythagoras most part of what he delivers on that Subject it is not safe to follow him Tertullian saith the Platonists as well as the Stoicks assign'd even God a Body Cardan speaking of Plato's Opinion of the Immortality of the Soul shews that his Arguments prove the Immortality of the Souls of Beasts as well as of Men either of both or none Now touching this Philosopher's Works they are common and well known There are ten Dialogues wherein the sum of his Philosophy is comprehended for his Writings are by way of Dialogue and in all these we must distinguish betwixt Plato's proper Opinion and the Opinion of others His own he lays down in the person of Socrates Timaeâ—s c. Other mens Opinions he deposites in the person of Gorgias Protagoras c. Amongst these Dialogues some are Logical as his Gorgias and Eutydemus some are Ethical as his Memnon Eutyphro Philebus and Câ—ito some are Political as his Laws and Commonwealth some are Physical as his Timaeus and some are Metaphysical as his Parmenides and Sophistra which yet are not without somewhat of Logick His Epistles are by some thought spurious as also the Platonick Definitions adjoyn'd to his Works are supposed to be compiled by his Successor Pseusippus This great Philosopher Plato was not without his Detractors and Emulators for such were Xenophon Antisthenes Aristippus Aeschines Phaedo Diogenes the Cynick and Molon Now by these Enemies of his many scandalous Imputations were forged upon him as that Plato profest one thing and practised another that he inordinately loved Aster Dion Phaedrus Alexis Agatho and Archeanassa a Curtesan of Colopho that he was a Calumniator envious proud and a gluttonous lover of Figgs that he was the worst of Philosophers a Parasite to Tyrants and many other Accusations alike improbable However from hence the Comick Poets took occasion to abuse him as did Theopompus in Autochare Anaxandrides in Theseo Alexis in Meropide Cratylus in Pseudobolymaeo c. see Laertius Lastly As for his Disciples and Friends who were call'd Platonists or Academicks from his own Name and the Name of his School they were Speusippus Xenocrates Aristotle Philippus Hâ—stiaeus Dion Amyclas Erastus Coriscus Temolaus Evaemon Pithon Heraclides Hippothales Calippus Demetrius Heraclides of Pontus Lastheniâ— and Axiothia two Women Theophrastus Hyperides Lycurgus Demosthenes Mnesistratus Aristides a Locrian Eudoxus a Câ—idian Evagon Hermodorus Heracleodorus Euphratus Timaeus Chaeron Isocrates Aster Phadrus Alexis Agatho Aristonymus Phormio and Mededimus and many other of later Ages have been followers of his Doctrine Cardinal Bessarion and Marcilius Ficinus made the Italians in Love with this Philosophy of Plato the Heresie of the Gnosticks sprung out of this Academy Agrippa as he himself confesses weakned his Spirit by reading the Platonick Philosophy in Porphyry Proclus and Plessus Many of Plato's Disciples gave themselves to be burnt for the Doctrine of their Master Finally All that hath been written by the late Platonists under the Roman Emperors carries no solid Character The most part of the Greek Fathers who were almost all Platonists are not exact in what they say of Angels and Spirits by reason of the false Notions they imbibed in Plato's School He that would know more of the Life and Doctrine of this Philosopher let him search such ancient Authors as Laertius lib. 3. Apuleii Dogm Plat Suidas Plutarch Athenaeus Cicero Aelian Augustini Civitaâ—em Dei cum Notis Ludovici Viv. Porphyry Val. Maximus Eusebius Iosephus Clemens Alexand. Strom. Stobaeus and such modern Authors as Marcilius Ficinus Monsieur Rapin's Reflections on ancient and modern Philosophy Stanly's Lives and Theophilus Gale his Court of the Gentiles 6 Helicon of Cyzicus was he who Plutarch saith in the Life of Dion foretold the Eclipse of the Sun also that this Helicon was a Friend of Plato's and that the coming to pass of his Prediction of the Eclipse gave him great repute with the Tyrant who presented him with a Talent of Silver for his happy Guess 7 Cyzicus call'd at this day Chizico was an ancient City of Mysia in Asia witness Ferarius 8 Phyton when he fled from Rhegium c. This Phyton was of a noble Family of Elis who being reduced into Captivity with the rest of his Countreymen was compell'd to use all dishonest Artifices for gain as Diogenes mentions in his Life 9 Rhegium a City in the Coast of Italy seated in that Cape or Promontory which lyes over against Sicily now call'd Reggio or Riggio and not Rezzo as Ortelius would have it 10 Eudoxus the Cnidian was as Laertius writes lib. 8. the Son of Aeschinus he was skill'd in Astrology Geometry Physick and Law His Geometry he learnt of Archytas his Physick of Philistion the Sicilian as Callimachus saith in his Tables also Photion in success wâ—â—tes that he was a Disciple of Plato's When he was 23 years old having a great desire after Learning and yet by reason of his poverty wanting wherewithal to purchase it also much envying the glory of Socrates his Disciples he travell'd from his own Countrey Cnidus one of the Cycladian Isles to Athens there to learn Philosophy where after two months abode he returned home again And from thence being supplied with moneys through the bounty of his Friends he afterwards travell'd into Egypt in company of Chrysippus the Physician carrying along with him Letters of Recommendation from Agesilaus to Nectanabis by which means he was admitted into the Converse of their Priests amongst whom he continued the space of 16 months where he wrote a History comprehending their Transactions the last 8
Nymphs and some say to Ceres to be educated by them who in reward of their good service were receiv'd up into Heaven and there changed into Stars now called Hyades Ora micant Tauri septem radiantia Flammis Navita quas Hyadas Graius ab imbre vocat Pars Bacchum nutrisse putat pars credidit esse Tethyos has neptes Oceanique senis Ovid. lib. 5. Fastor When Bacchus came to be of age he passed through greatest part of the World and made War upon the Indians whom he overcame and in their Countrey built the City Nisa here mention'd by Philostratus He is said to be the first that introduced the custom of Triumphing at which time he wore a golden Diadem about his head his Chariot was drawn by Tygers his Habit was the skin of a Deer and his Scepter was a small Lance adorn'd with branches of Ivy and Vine-leaves He invented the use of Wine which he gave to the Indians to drink who at first imagined he had given them poyson because it made them both mad and drunk They did at first frequently sacrifice men unto him but since his Expedition into India he was content with other Sacrifices such as Asses and Goats to signifie that those who are given to Wine become as sottish as Asses and as lascivious as Goats Sine Cerere Bacchâ— frigâ—â— Venus Bacchus was brought up with the Nymphs which teacheth us that we must mix Water with our Wine He never had other Priests but Satyrs and Women because the latter had follow'd him in great companies throughout his Travels crying singing and dancing after him in so much that they were called Bacchanales Mimallones Lenae Bassarides Thyades and Menades Names that express fury and madness The greatest Solemnities perform'd in honour of this God were celebrated every three years and call'd therefore Trieteria or Orgya from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a transport of anger because the mad Women cloathed themselves with the skins of Tygers Panthers c. when with their Hair hanging about their ears they ran over the Mountains holding lighted Torches in their hands and crying out aloud Eu hoe Evan eu hoe Bacche which is Good Son a Name given him by Iupiter when in the War with the Giants this Bacchus in the form of a Lion ran violently upon the first and tore him in pieces Bacchus was usually painted riding on a Tyger having in one hand a bunch of Grapes in the other a cup full of Wine with a Mitre on his head an ornament proper to Women or with a bald pate which signifies the effâ—ct of the excess of Wine He wore sometimes a Sickle in one hand a Pitcher in the other and a garland of Roses on his head He did always appear young because Wine moderately taken purifies the Bloud and preserves the Body in a youthful strength and colour His Temple was next to Minerva's to express how useful Wine is to revive the Spirits and enable our Fancy to invent for which reason the Heathens did sacrifice to him the quick-sighted Dragon The chattering Pye was also sacred to Bacchus because Wine doth cause us to prattle more than is convenient his Sacrifices were usually perform'd in the evening and at night Also it is reported of him that he carried a Torch before Proserpina when she was led to be married to Pluto the infernal God Iuno could never endure the sight of him wherefore she labour'd to drive him out of Heaven and to banish him from all society he fled from her fury and as he was reposing himself under a Tree a Serpent named Ambisbaena bit him but he kill'd it with a Vine branch which is a mortal poyson to some Serpents Iuno continued her hatred for him because he was her Husband's Bastard until she cast him into a Fit of madness which made him undertake an Expedition against the Indians and over-run all the Eastern Countreys Lusus was his Companion from whom Portugal is called Lusitania The truth of this Fable is that Liber otherwise call'd Dionysius Bacchus or Osiris by the Egyptians was a King of Nysa a City in Arabia Faelix who taught his people and the Inhabitants of the adjoyning Countreys many useful Arts as the ordering of the Vine and the preserving of Bees He establish'd several good Laws and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He perswaded the people to sacrifice to their Gods for the which he was much honour'd by all civil Nations The Grecians establisht several Festival days in honour of him the chief are their Trieteria kept every three years in remembrance of his Indian Expedition perform'd in that space of time also their Apaturia their Phallica and their Lenaea in the beginning of the Spring for his blessing upon their Vines This latter Festival was named Orgya because his Proselytes did express in it nothing but fury and madness although this Name is sometimes taken for all his other Festivals The Romans had appointed the Ascolia in honour of Bacchus at which time they carried the Statues of this God about their Vineyards as the Papists do beyond Sea their Host or the Priest's God about their fields that he might bless the Fruits of the Earth Afterwards the Procession of Bacchus did return to his Altar where raising the consecrated Victim on the top of a Lance they did burn it to the honour of Bacchus then taking his Statues and Images they hung them on high Trees imagining that they would contribute to the increase of their Grapes and Vines This Festival is called the Festival of God and was celebrated about the month of May. Tit. Livius lib. 39. relates a strange Story of the Festivals of Bacchus in Rome introduced by a Fortune-teller of Greece that three times in a year the Women of all qualities did meet in a Grove called Simila and there acted all sorts of Villany those that appear'd most reserved were sacrificed to Bacchus when that the cryes of the murder'd and ravish'd Creatures might not be heard they did howl sing and run up and down with lighted Torches but the Senate being acquainted with these night-meetings and filthy unclean practices banish'd them out of Italy and punished severely the promoters of them Now the Beasts that were dedicated to Bacchus were the Goats and the Dragons the Egyptians offer'd Sows The Trees consecrated to him were the Ivy-tree the Oak the Fig the Vine the Smilax and the Fir-tree It was the custom that all those who sacrificed to Bacchus did approach the Altars with a Branch or Grown of one of those Trees in their hands which they offer'd unto him Bacchâ—s was sometimes seen with a Garland of Daffâ—dil or Narcissus about his head His Priests as I said before were Women painted in frightful shapes with Snakes for their Girdles and Serpents twisted about their Hair to represent their Cruelty This God did as the Poets tell us punish all those persons who neglected or opposed his Worship
in so much that Appion the Grammarian invoked his Ghost to come forth from the dead and declare which was his Countrey that so the Controversie might be ended Concerning his Countrey and Age there is so great variation amongst Authors that no Question about Antiquity seems more difficult to be resolved Some make him a Native of Aeolia and say that he was born about 168 years after the Siege of Troy Aristotle in 3. de Poetic affirms he was born in the Isle of Io Michael Glycas places him under Solomon's Reign but Cedrenus saith that he lived under both Solomon and David as also that the Destruction of Troy happen'd under Saul Nevertheless that Book of Homer's Life which follows the ninth Muse of Herodotus and whether composed by him or no is very ancient makes the Labour of those men very ridiculous who even at this day pretend to so much certainty of Homer's Countrey which was not then known But of this Leo Allatius hath written a distinct Treatise Neither is there less uncertainty concerning his Parentage Aristotle affiâ—ms he was begot in the Isle of Io by a Genius on the Body of a Virgin of that Isle who being quick with Child for shame of the deed retired into a Place call'd Aegina and there being seiz'd on by Thieves was brought to Smyrna to Maeon King of the Lydians who for her Beauty married her after which she walking near the Floud Meletes being on that shoar overtaken with the Throws of her Delivery she brought forth Homer and instantly died the Infant was receiv'd by Maeon and brought up as his own tiâ—l he himself likewise died Alex. Paphius saith Eustathius makes Homer to be born of Egyptian Parents Dmasagoras being his Father and Aetbra his Mother also that his Nurse was a certain Prophetess and the Daughter of Oris one of Isis's Priests from whose Breasts Honey often flow'd in the Mouth of the Infant after which in the night he is reported to utter nine several Notes or Voices of Birds viz. of a Swallow a Peacock a Dove a Crow a Partridge a Wren a Stare a Blackbird and a Nightingale also that being a little Boy he was found playing in his Bed with nine Doves Others make him the Son of Maeona and Ornithus and others the Off-spring of some Nymph as Gyraldus writes Hist. Poet. Dial. 2. But the opinion of many is that he was born of Critheis Daughter of Melanopus and Omyris who after her Father and Mothers death was left to a Friend of her Fathers at Cuma who finding she was with Child sent her away in high displeasure to a Friends House near the River Meles where at a Feast among other young Women she was deliver'd of a Son whose Name she call'd Melesigenes from the Place where he was born That Critheis went with her Son to Ismenias and from thence to Smyrna where she dressed Wooll to get a Livelyhood for her self and her Son at which Place the Schoolmaster Phemius falling in Love with her married her and took her Son into the School who by his sharpness of Wit surpass'd all the other Scholars in Wisdom and Learning in so much that upon the death of his Master Homer succeeded him in teaching the same School whereby he acquired great Reputation for his Learning not only at Smyrna but all the Countreys round about for the Merchants that did frequent Smyrna with Corn spread abroad his Fame in all Parts where they came But above all one Mentes Master of â— Leucadian Ship took so great a kindness for him that he perswaded him to leave his School and travel with him which he did and was plentifully maintain'd by Mentes throughout their Travels Their first Voyage was to Spain from thence to Italy and from Italy through several Countreys till at last they arrived at Ithaca where a violent Rheum falling into Homer's Eyes prevented his farther progress so that Mentes was fain to leave him with a Friend of his called Mentor a person of great Honour and Riches in Ithaca where Homer learn'd the principal Matters relating to Vlysses's Life but Mentes the next year returning back the same way and finding Homer recover'd of his Eyes took him along with him in his Travels passing through many Countreys till they arrived at Colophon where relapsing into his old Distemper he quite lost the use of his Eyes after which he addicted himself to Poetry when being poor he return'd back again to Smyrna expecting to find better Entertainment there whereof being disappointed he removed from thence to Cuma in which passage he rested at a Town called New-wall where repeating some of his Veâ—ses one Tichiâ— a Leather-seller took such delight to hear them that he entertain'd him kindly a long time Afterwards he proceeded on his Journey to Cuma where he was so well receiv'd that some of his Friends in the Senate did propose to have a Maintenance settled on him for Life though others opposed the rewarding so great a man Some will have it that at this Place he first receiv'd the Name of Homer Now being denied Relief at Cuma he removed from thence to Phocaea where lived one Thestorides a Schoolmaster who invited him to live with him by which means Thestorides procured some of his Verses which he afterwards taught as his own at Chios Whereupon Homer hearing how Thestorides had abused him immediately followed him to Chios and by the way falling into discourse with a Shepherd who was keeping his Master's Sheep the Shepherd was so taken with Homer that he reliev'd him and carried him to his Master where he lived some time and taught his Children till being impatient to discover Thestorides his Cheat he went to Chios which Place Thestorides left when he heard of Homer's coming who tarried there some time taught a School grew rich married and had two Daughters whereof one died young and the other he married to the Shepherd's Master that entertain'd him at Bollisus When he grew old he left Chios and went to Samos where he remain'd some time singing of Verses at Feasts and at new-Moons at great mens Houses From Samos he was going to Athens but as some say fell sick at Ios where dying he was buried on the Sea-shoar And long after when his Poems had gotten â—n universal Applause the people of Ios built him a Sepulchre with this Epitaph upon it â—s saith Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hac sacrum terra caput occultatâ—r Homeri Qui canere Heroum praestantia facta solebat Melancthon Or rather as Gyraldus renders it Sacrum hic terra caput divinum claudit Homerum Herâ—um atque virum cecinit qui fortia facta Hist. Poet. Dial. 2. This is the most rational account of his Death and not that he pined away upon the Riddle of the Fishermen as others would have it and so saith Herodotus or whoever it was that wrote that Book de Vita Homeri Ex hac aegritudine inquit extremum
Visages whereby Wise Men and skilful Naturalists behold their Minds and Tempers as Images in a Glass For in as much as Philosophy is in high Honour amongst the Indians it is fit that they should be thorowly tryed who addict Themselves to the study thereof In what manner therefore Young Men are examined before they are assign'd to their Masters hath been sufficiently declared Illustrations on Chap. 12. 1 THe fashion of their Feasting c. This Description of the Indian Feasts is so full of barbarous and foolish Customs as deserves neither imitation nor praise Neither is it a pattern of the ancient Feasts which were so various both for Times and Countryes that no one History can describe them but generally full of Luxury and Excess and for the most part not without some Superstition which Parasites to render themselves welcome did expound to be ingenious But this passage of the Boy and the Arrow was so sottish and dangerous as might well spoyl all their mirth only their admirable skill in Shooting especially where the Bow was a military Weapon deserv'd highly to be encourag'd In like manner that exquisite dexterity in Slinging mention'd in the Old Testament deserves great applause since thereby little David slew the mighty Goliah which in effect gave the Israelites victory over the Philistine Army and by the same skill the Baleares were of greatest use in the Roman Militia Thus at this day in most Cities of the Venetian State on every Holiday there are Tryals of Skill both of small and great Artillery the charge of Powder with reward to the Victors being allow'd out of the publick Treasury and would be a custom worthy of imitation in other Countreys The number of Guests at this Feast Philostratus tells us were at most but five in like manner at the Roman Feasts they seldom exceeded nine whence Gellius Noct. Att. lib. 13. ch 13. saith that the number of the Guests should begin with the Graces and end with the Muses that is they must not be fewer than three nor more than nine This also hath been the reason of that Adage Septem Convivium novem Convitium faciunt Heliogabalus seemeth to have been delighted with the number eight whence he invited to supper octo Calvos octo Luscos octo Podogrosos octo Surdos octo Raâ—â—os octo insigniter Nigros octo insigniter Longos octo Praepingues octo insigniter Nasutos delectans illo Graeco Proverbio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this see more in Stukio de Conviv Rosini Rom. Antiq. Athenaei Deipnosoph Alexand. â—b Alexand. c. 2 And the Philosophy that you have c. Apollonius being himself by Profession a Philosopher seems much to glorifie the King for his study of Philosophy Thus every man is apt to magnifie in others those qualities wherein himself is reputed eminent But if we consider things aright we shall find Philosophy to be a silly study for a Prince whose chief or indeed only vertue should be to govern his People wisely and not vain-gloriously so as they may flourish in peace and plenty free from doing injury among themselves and receiving injury from abroad whereof the one is perform'd by true Justice the other by a well ordering their Forces at Sea or Land according as the situation of his Countrey most properly requires To do this he need not trouble his head with Plato or Aristotle but rather observâ— the several Humours of his own People and Interests of his Neighbours so that he become a great Master in that Art which our wise King Iames was used to call King-Craft Tu regere imperiâ— populâ—s Romane memento Hae tibi â—runt artes And as for Philosophy if it signifie any thing which the uncertainty and contradictions found therein make men doubt it is fitter to be assign'd for a diversion to private persons who having little to busie their heads about might otherwise contrive mischievous devices if they were not entertain'd in such harmless speculations which are as necessary a divertisement for the Men as Books of Devotion and Needles for the Women for which reason the setting up Universities is not amiss although amongst us who are Islanders the Art of Navigation were more worth than all the seven Liberal Sciences Nevertheless some of the wisest Politicians have thought it the Interest of Princes to discourage and stifle all kinds of Literature whatever as desiring to keep their Subjects in a tame unthinking Ignorance and perhaps upon this account it was that Ninus burnt those 14 Pillars whereon Zâ—ro after had engraven the seven Liberal Sciences Now whether this act of his deserved commendation or no may be disputed the noblest and most plausible opinion runs high for Learning and in most flourishing Kingdoms and Common wealths there are publick Schools and Universities endow'd to propagate it Also if we look into Examples Alexander the Great Iulius Caesar Marcus Antoniâ—us and many other famous Princes were persons of a very learned education as likewise many great Generals I 'le name only one who may stand for many and that is Xenophon Yet on the other side if we depend upon Examples there are upon record a far greater number of Princes and Worthies who neither had Learning themselves nor promoted it in others to instance only in two One the greatest that ever was upon Earth I mean as appears by any History not fabulous is Tâ—merlain the other the craftiest doubtless that ever the World knew was Mâ—homet neither of these did so much as seem to regard it and yet were no ways rude or weak in the management of their affairs Nay Mahomet's Institutions are totally averse to all vain Philosophy and Liberal Sciences whatever and not only so but to explain what kind of Life he best approv'd of he enjoyns every man not excepting the Emperour himself to learn some handicraft Trade And ever since the Turk finding Learning and Printing to be the chief Fomenters of Division in Christendom hath hither to kept them out of his Territories neither were the Mahometan Princes ever found to have been outwitted by us of Christendom who think our selves so much more learned and knowing The vanity of our knowledge is in nothing more evident than this viz. that our Students can easier â—â—art ten Errours than kill one moreover learned Men do most commonly resemble wanton Boys who rather than be unemploy'd will do mischief Sedition or Idleness are the chief results from our multitude of Grammer Schools whither as Mr. Osborn well observes all come that are but able to bring a Bag and a Bottle no unfit Emblem of the future poverty of their Trade wherein like â— Lottery ten take their chance of Beggary for one that meets with a Prize Licinius though no considerable Author yet an Emperour of Rome would often say that Learning was the very Pest of all Commonwealths and among the Goths there were severe Laws against it Nay in the very wisest and best govern'd Times of the Roman
and thorny Brakes Whilst the misguided follower climbs with pain Mountains of Whimsies heap'd in his own Brain Tumbling from thought to thought falls headlong down Into Doubts boundless Sea where like to drown Books bear him up a while and make him try To swim with Bladders of Philosophy In hope still to o'retake th' escaping light The vapour dances in his dazled sight Till spent it leaves him to eternal night Then old age and experience hand in hand Lead him to death and make him understand After a Search so painful and so long That all his Life he has been in the wrong Huddled in dirt the Reas'ning Engine lyes Who was so proud and thought himself so wise Pride drew him in as Cheats do Bubbles catch And made him venture to be made a wretch His wisdom did his happiness destroy Aiming to know that World he should enjoy This supernatural gift that makes a mitâ— Think he 's the Image of the Infinite This busie puzling stirrer up of doubt That frames deep myst'ries and then finds them out Trifling with frantick Crowds of thinking Fools Thosâ— Reverend Bedlams Colledges and Schools Born on whose wings each heavy Sot can pierce The flaâ—ing Limits of the Vniverse So cheating Oyntments make an old Witch fly And bear a crippled Carkass through the Sky 'T is the exalted power whose businesâ— lyes In Nonsence and Impossibilities This made a whimsical Philosopher Before the spacious World his Tub prefer And we have modern cloyster'd Coxcombs who Retire to think 'cause they have nought to do But thoughts were given for Actions government Where Action ceases thought's impertinent Our Sphere of Action is Life's happiness And he who thinks beyond thinks like an Asâ— Satyr against Man 3 Philosophical Pirates give themselves to Gluttony Veneâ—y c. It was ever the Reproach of the ancient Philosophers that their Lives were no way correspondent to their Doctrines and that Probitas laudatur alget Their long Robes great Beards and affected Gravity were so notoriously defamed by their Avarice and dishonest Lives as made them often banish'd from several States and at last quite ruined the profession In those Times the Heathen Religions did little meddle with Morals but especially with the Rites and Ceremonies of divine Adoration leaving the moral part of humane Conversation to be managed by moral Philosophers who with their loud prayses of Vertue gull'd the World for many Ages till after notorious and universal experience of their lewd Lives and gross Hypocrisie it was found that such talkative Vertue was but â— Chimaera or Nomen inane Lucian in his Dialogue concerning the Manners of Philosophers brings in Menippus speaking thus of them Because I was saith he uncertain what course of Life to hold I thought good to go to the Philosophers and take their advice that they might direct me herein not considering that as the Proverb saith I cast my self out of the frying-pan into the fire for I found amongst them all things more uncertain than amongst any sort of men in so much that the Life of the veriest Ideot seem'd unto me more happy than theirs For when I beheld their Lives I perceived they were clean contrary to their own precepts and doctrines those who taught that Money and Riches were to be contemn'd did gape after nothing more than Gain lending to usury teaching for hire and doing all for money those who in words seem'd most to contemn glory referr'd all the whole course of their Lives thereto and finally those that openly spake most against voluptuousness and pleasure secretly sought and embraced nothing else Thus far Lucian But to justifie this by Example let us reflect upon some few of the most eminent amongst them What can be more absurd than the Laws of Plato wherein following the Doctrines of his Masters Socrates and Pythagoras he not only tolerates but enjoyns community of Women and a promiscuous generation also that young Men and Women should be stark naked when they perform'd their Exercises at the Gymnasian Games Likewise what shall we say of Aristotle Plato 's Scholar whom divers that lived in the same Age did testifie to be a most wicked man Cephisodorus the Disciple of Isocrates charg'd him with Delicacy Intemperance and Gluttony Lieon the Pythagorean said he was so covetous that he used to sell the Oyl wherein he bathed himself Demochares objected against him that he betray'd his own Countrey Stagira to the Macedonians and finally one of his Followers who undertook to defend him against others confesseth that two things commonly reported of him were probable that is to say that he was ungrateful to his Master Plato and that he secreâ—ly debauch'd the adopted Daughter of his Friend Hermias the Eunuch and married her of which Eunuch he had been also before so much enamour'd that Eubulides saith he made a kind of Marriage with him and Theocritus of Chio wrote an Epigram of their bruitish Love and Conversation Euseb. contra Philosoph Lastly Let us examine the Laws of Aristotle than some of which nothing could be more barbarous One was that if a man had any lame or deform'd Child he should cast it out like a Whelp and expose it to perish Another Law of his was that if a man had above such a certain number of Children which number he would have determined according to every man's ability that then his Wife should destroy the fruit in her Womb when ever after she conceived than which nothing could be more inhumane Neither can I forbear to mention another Constitution of his which was no less absurd or ridiculous when prohibiting the use of lascivious Pictures for fear of corrupting the Youth he nevertheless in the same Law excepteth the Images and Pictures of certain Gods in whom saith he the custom alloweth Lasciviousness Again Aristotle who hath written so exactly of all moral Vertue in his Book de Ethicis or de Moribus and was himself the Prince or Head of the Peripatetick Philosophers was forced to fly privately out of Athens for fear of being punish'd for his wicked Life he most ungratefully as some say poyson'd his best Benefactor Alexander the Great who had restored to him his Countrey and trusted him with his Life he deny'd to the Soul any place of Joy after this Life he collected the Writings of others whose several other Copies having stifled he publish'd them under his own Name and last of all running mad out of an immoderate desire of Knowledge he is said to be the Author of his own Death And so much for Aristotle See Agrip. vanit scient In the next place Our great Seneca whom notwithstanding St. Ierâ—â—â— would have inserted into the Catalogue of Saints as little deserv'd it as either Plato or Aristotle for I do not think any of the Heathens lived worse than he did as we may find if we trace him right In the time of the Emperor Claudius we find he was banish'd for suspiâ—ion of Incontinency with Iulia
lib. 3. ch 4. Herodotus Pliny Solinus and our Philostratus say that these Walls of Babylon were 480 Furlongs in compass being situate in a large four-square Plain environ'd with a broad and deep Ditch full of Water Strabo saith the compass of the Wall was 380 Furlongs and Curtius will have it but 358. whereof only 90 Furlongs inhabited and the rest allotted to Husbandry Again Concerning the thickness and heighth of the Walls they also disagree The first Authors affirm the heighth 200 Cubits and the thickness 50. and they which say least cut off but half that sum so that well might Aristotle esteem it rather a Countrey than a City being of such greatness that some part of it was taken three days by the Enemy before the other heard of it Lyranus out of Ierom upon Esay affirmeth that the four-squares thereof contained 16 miles apiece wherein every man had his Vineyard and Garden to his degree wherewith to maintain his Family in time of Siege The Fortress or principal Tower belonging to this Wall was saith he that which had been built by the Sons of Noah and not without cause was it reckon'd among the Wonders of the World It had an 100 brazen Gates and 250 Towers This Bridge which Philostratus mentions was 5 Furlongs in length The Walls were made of Brick and Asphaltum a shiny kind of Pitch which that Countrey yieldeth She built two Palaces which might serve both for Ornament and Defence one in the West which environed 60 Furlongs with high Brick Walls within that a less and within that also a less Circuit which containeth the Tower These were wrought sumptuously with Images of Beasts wherein also was the game and hunting of Beasts display'd this had three Gates The other in the East on the other side the River contain'd but 30 Furlongs In the midst of the City she erected a Temple to Iupiter Belus saith Herodot lib. 2. with brazen Gates and four-square which was in his time remaining each square containing two Furlongs in the midst whereof is a solid Tower of the heighth and thickness of a Furlong upon this another and so one higher than another eight in number In the highest Tower is a Chappel and therein a fair Bed cover'd and a Table of Gold without any Image Neither as the Chaldaean Priests affirm doth any abide here in the night but one Woman whom this God Belus shall appoint and she I presume a very handsom one because his Priests had the custody of her some say the God himself used to lye there which Report I conceive was given out only to make way for such another Story as was that of Paulina in the Temple of Isis recorded by Iosephus and which I shall mention hereafter at large where if she was modest they lay with her in the dark and heightned her fancy with the conceit that 't was God Belus himself had gotten her Maidenhead and if she happen'd to conceive her spurious Issue was honour'd with the title of a young Iupiter But to proceed Diodorus affirms that in regard of the exceeding heighth of this Temple the Chaldaeans used thereon to make their Observations of the Stars He also addeth that Semiramis placed on the top thereof three golden Statues one of Iupiter 40 foot long weighing a 1000 Babylonian Talents till his time remaining another of Ops weighing as much sitting in a golden Throne with two Lions at her feet and just by her side many huge Serpents of Silver each of 30 Talents the third Image was of Iuno standing in weight 800 Talents her right hand held the Head of a Serpent and her left a Scepter of Stone To all these was in common one Table of Gold 40 foot long in breadth 12. in weight 50 Talents also two standing Cups of 30 Talents and two Vessels for Perfumes of like value likewise three other Vessels of Gold whereof one dedicated to Iupiter weigh'd 1200 Babylonian Talents all which Riches the Persian Kings took away when they conquer'd Babylon Of this see more in Herodot lib. 2. Pliny lib. 6. ch 26. Solin ch 60. Diodor Sic. lib. 3. ch 4. Strab. lib. 16. Quint. Curtius lib. 5. Aristot. Polit. lib. 3. ch 2. Daniel 4. 2 A Woman of the Median Race who this Woman was is already expounded by Herodotus when speaking of the Kings of Babylon he saith there were many Kings who contributed to the adorning of Babylon both in its Walls and Temples and amongst them two eminent Women whereof the first was called Semiramis who reign'd five Ages before Nitocris the other and from a Level raised a most magnificent and stupendious Wall which encompassing the City round did very much preserve it from those frequent Inundations of Water wherewith it was before infested Herod lib. 1. Likewise Ovid confirms the same saying Coctilibus Muris cinxisse Semiramis urbem Concerning the Original of Semiramis Historians vary Reineccius in his Syntagmate Herâ—ico p. 47 will have her to be the Daughter of Sem. But Diodorus Siculus writes that she was born at Ascalon a Town in Syria and presents us lib. 3. ch 2. with this Fable of her Original There is saith he in Syria a City named Ascalon and not far from it runs a Lake well stored with Fish near unto which stands the Temple of the Goddess Derceto who having the Face of a Woman is all over her Body like a Fish the occasion whereof is by the Inhabitants fabulously related to be thus viz. that Venus meeting one day with this Goddess Derceto made her fall in Love with a beautiful young man that sacrificed unto her who begot on her a Daughter but the Goddess asham'd of her misfortune banish'd the Father from her sight and exposed the Child in a desart place full of Rocks and Birds of whom by divine providence the Child was nourish'd Yet however the Mother being conscious to her self of what she had done went and drown'd her self in the Lake where she was metamorphosed into a Fish for which very reason the Assyrians have says Diodorus even to our time abstain'd from eating those kind of Fishes adoring them as Gods Furthermore they tell another miraculous Narration viz. that the Birds sustaining the Child on their wings fed her with Curds which they stole from the Shepherds adjoyning Cottages and that when the Child was a year old in regard that she then stood in need of more substantial meat they nourish'd her with Cheese taken from the same Cottages which the Shepherds having discover'd by the continual pecking of their Cheeses they soon found out the Child which they had educated amongst them and afterwards for her exceâ—lent beauty presented her to Simma the King 's Superintendent over the Shepherds of that Province who having no Children of his own with great care educated her as his own Daughter calling her Semiramis after the name of those Birds which had fed her and which in the Syrian Tongue are so called and were from that time
adored by the Inhabitants of that Countrey as so many Gods And this saith Diodorus is the account which Fables give of Semiramis's Birth which as Sabellicus observes very much resembles the Fictions which Posterity invented of Cyrus and Romulus not to mention the true and sacred Narrative of Moses Now Semiramis surpassing all other Virgins in beauty and being then marriageable Menon the Governour of Syria who had been sent by the King to take an account of his Cattel and residing at Simma's House fell in Love with her and married her then carrying her back with him to the City of Niniveh he there had two Sons by her Iapetes and Idaspes Now her beauty did so totally influence Menon that wholly resigning up himself to Semiramis he would do nothing without her advice But Fortune who envies nothing so much as the happiness of Lovers would not permit them long to enjoy this mutual and calm satisfaction for the Prince is engaged in the Fields of Mars and the Subject must not lye sleeping at home in the Embraces of Venus King Ninus is storming the City Bactria and Menon his Officer must no longer absent himself from the Camp Therefore leaving Venus for Mars his Semiramis for the War Menon posts away to the King who was then besieging Bactria where he had not continued long but impatient of his Wifes absence he sends for Semiramis to accompany him in the Camp Thereupon she being a most prudent Woman and endued with more courage than is usually found in that Sex making use of this opportunity of shewing her extraordinary vertue undertakes the Journey in obedience to her Husband notwithstanding it was long and tedious But to render it the less difficult she attires her self in such a Garment as she might pass either for Man or Woman upon occasion and which would not only protect her from the heat of the Weather but was withall so light as it could no ways incommode her in case of any Action which Habit was so generally approved of that first the Medes and afterwards the Persians when they possest the Asiatick Empire did for a long time use no other than this Semirian Garment Now in this Dress she arrived incognito at the Assyrian Camp where having observ'd the posture of the Siege as also the situation of the City she discover'd that the Castle naturally strong and difficult of access was therefore neglected and unprovided of men for its Guard the Bactrians at that time being wholly imploy'd in defending the Outworks of the City which the Assyrians only assaulted as looking upon the Castle impregnable Whereupon Semiramis having privately made this observation selects out of the whole Army a Detachment of such men as were best skill'd in climbing up steep Rocks and Mountains who with much difficulty ascending up thorow the rough and narrow passages made themselves Masters of one part of the Castle when to amaze the Enemy she makes a dreadful noise withall giving notice to the Besiegers that the Castle was taken whereat the Besieged within were so terrified that evacuating themselves they abandoned the defence of the Town and attempted nothing more but the saving of their own Lives by flight The City thus taken and Semiramis discover'd all persons were in admiration of her heroick Vertue and Beauty in so much that King Ninus himself who is call'd in the Scripture Ashur falling desperately in Love with her did first by fair means require her Husband Menon to resign up his Wife to him which he refusing to do the King at length threatned him with the loss of both his Eyes to prevent which Torture Menon desiring of Evils to choose the least did with his own hands strangle himself Hereupon the King married his Widow Semiramis by whom he had one Son called Ninus the second or Ninyas and soon after died leaving the Government both of his Son and Kingdom to Semiramis There are various Reports concerning this Ninus's Death for some with Orosius and Reusnerus will have it that he died of a Wound receiv'd by a Dart in the Bactrian War but Diodorus tells us that the Athenians and other Historians affirm that Semiramis presuming upon the influence of her Beauty requested Ninus that she might be invested with the Royal Robes and rule absolutely but for five days whereunto he assenting she after having made experiment of the Fidelity and Obedience of some of her Guards commands them to imprison the King her Husband which immediately they perform'd and by this means she assumed the Government of the Empire Herewith likewise both Aelian and Plutarch agree differing only in these Circumstances that whereas Diodorus saith she imprison'd him they affirm that she kill'd him also whereas Diodorus and Aelian write that she requested to rule five days Plutarch says her petition was but for one day Now for Semiramis's Government after her Husband's Death Iustin gives us this Account of it That Ninus himself being slain and his Son Ninus but young Semiramis not daring to commit the Government of so great an Empire to a Boy nor openly to exercise the Command of it her self so many and so powerful Nations being scarcely obedient to a Man would be much less to a Woman did counterfeit her self to be the Son instead of the Wife of Ninus and a Boy instead of a Woman They were both of a middle Stature their Voice but soft their Complexion and Features of Face as likewise the Lineaments of their Bodies were alike both in Mother and Son she therefore with Rayment cover'd her Arms and Thighs putting a Tire on her Head and that she might not seem to conceal any thing by her new Habit she commanded the people all to be cloath'd in the same Attire which that whole Nation have ever since observ'd having thus counterfeited her Sex she was believ'd to be a young Man After this she made her self famous by great Atchievements by the magnificence whereof when she thought shâ— had overcome all Envy she confess'd who she was and whom she had counterfeited neither did this detract from the dignity of her Government but rather increas'd her admiration that a Woman not only surpass'd her own Sex but also the bravest of Men in Vertue She builded Babylon as I shew'd before and being not contented to defend the bounds of the Empire obtain'd by her Husband she not only made an addition to the same of all Aethiopia but also carried the War into India which besides her self and Alexander the Great never any invaded At last when she desired to lye with her own Son she was kill'd by him Thus far Iustin lib. 1. Arrianus and others allow her a more honourable death and say that marching against the Indians with an Army of 3000000 Infantry and 50000 Cavalry besides 100000 Chariots she was overthrown by Stanrobates upon the Banks of Indus and there slain or as some will have it turn'd into a Dove Venus's Bird whence the Babylonians ever after carried a
great esteem amongst the Cretans Lacedemonians and Arcadians we read that Agamemnon being to go to the Trojan War left behind him at home a Dorick Musician to the end he might by his grave Spondaick Songs preserve the Chastity of his Wife Clytemnestra in so much that Aegysthus could not obtain his desires of her until he had murder'd the said Musician Lastly As for the Myxolydian Mood invented by Sappho it was only fit for Tragedies to move pity and compassion Agrippa de Vanit Scien Our modern Scale of Musick compared with that of the ancient Greeks is thus Nete hypaton A la mi re Paranete hyperboleon G sol re ut Trite hyperboleon F fa ut Nete diezeugmenon E la mi Paranete diezeugmenon D la sol re Trite diezeugmenon C sol fa ut Paramese B fa b mi Mese A la mi re Lycanos meson G sol re ut Parhypate meson F fa ut Hypate meson E la mi. Lichanos hypaton D sol re Parhypate hypaton C fa ut Hypate hypaton B mi. Proslambanomene A re Let them that would read more upon this Subject inspect Glarean lib. 2 Zâ—olin Apuleius and Plutarch As for Musick in general Pliny saith it was invented by Amphion the Son of Iupiter and Antiope the Grecians ascribe it to Diodorus Eusâ—bius to Zephus and Amphion Solinus to the Cretans and Polybius to the Arcadians As for the particular kinds of Musick some ascribe the invention of the Harp to Mercury others to Amphion and others to Apollo the Pipe they attribute to Pan or as Eusebius will have it to Cybele and some to Apollo the silver Trumpet to Moses Drums to the Romans Fiddles to Haliattes King of the Lydians and Lutes to the Grecians Hermophilus distributed the Pulse and beating of the Veins to certain measures of Musick Lastly The Troglodites invented Dulcimers Now as for the praise or dispraise of Musick several things may be said First By way of commendation Musick being the Art of Harmony they who love it not are as extravagant as they who make no difference between a fair and an ugly Face proportion being the chief difference of both Musick cures some Diseases as the biting of the Tarantula and Melancholy it asswageâ— the raving of Daemoniacks as we read in the Story of Saul the crying of new born Children is quieted by the jingling of Keys or knocking a Bason and when they are become bigger they are diverted with the singing of their Nurses the Cretans made their Laws to be more easily learnt by their young people by causing them to sing them and we see the Rules of Grammar are for the same reason contriv'd into Verse Achilles in Homer diverted himself with his Harp when he was at leisure from his military Employs the Gally slave Plow-man Carter and Labourer ease the tediousness of their Toyl and Journey with singing and whistling Artificers and Shepherds sweeten their Labours with Songs and Maids spin more nimbly with the humming of an old Ballad or Song The Romans sung Spondaick Verses whilst they offer'd their Sacrifices and David danced before the Ark all his Psalms being fitted to the Harp and other harmonious Instruments Musick excites both sadness and mirth for as Physick either quiets or purges the Humours of our Bodies so doth Musick the Passions of the Mind The Emperor Theodosius was averted from destroying the City of Antioch by the melodious Sonnets of little Children instructed therein by Flavianus their Bishop The Prophet Elisha caused the Harp to be play'd on to him before he prophesied the overthrow of the Moabites and Michaia in the presence of King Ahaâ— refused to prophesie till one had first play'd before him on a musical Instrument Mr. Osborn saith that a handsom Woman who sings well is a Mouse-Trap baited as both ends and thus we see Stratonice captivated Mithridates with a Song Therefore considering the great influence which Musick hath over the Minds of men it is no small policy in Ecclesiasticks to assign the use of Organs in Churches which gets men a stomach to their devotion whether it be good or bad as in an Italian Ayr the young Ladies mind not the sence and words but the Musick Finally The Ancients had no small Veneration for Musick when they feign'd Apollo the God of Wisdom to be the God of Musick too However some there have been that have decry'd it thus Antisthenes Scipio Aemylius and Cato utterly despised this Science thus Alexander was reprov'd by Philip for singing and had his Harp broke by his Schoolmaster Antigonus The Egyptians as Diodorus witnesseth forbad the use of Musick to their youth as rendring them luxurious and effeminate also Ephorus according to Polybius condemns it as an Art invented only to deceive and debauch men Mr. Osborn is a great enemy to this Art saying that Musick is so unable to refund for the time and cost required to be perfect therein as he cannot think it worthy any serious consideration or endeavour the owner of that quality being still oblig'd to the trouble of calculating the difference between the morose humour of a rigid Refuser and the cheap prostituted levity and forwardness of a mercenary Fidler denial being as often taken for pride as a too ready compliance for ostentation Omnibus hoc vitium est cantoribus inter amicos Vt nunquam inducant animum cantare rogati Injussi nunquam â—â—sistant Horat. lib. 1. sat 3. Those so qualified seldom know when 't is time to begin or give over especially Women who often decline in modesty proportionably to the progress they make in Musick As for my own part I have spent some time in practising Musick and repent not my self of it since though I pretend not to divert others yet can I divert my self when retiring from my more tedious Studies I play over some new set of Lessons which is neither so dangerous or expensive as almost all other Recreations are Senectam non citharâ—â—arâ—ntem 't is a diversion even in old age when being disabled from all other Recreations without doors yet may he enjoy this within if he have but the free use of his Fingers lose him Concord and Harmony are so universally grateful that he seems a Rebel to Nature who is not pleas'd therewith And however some few may delight in this Science and nevertheless â—e ill-natured yet did I never observe any one that was averse to all kinds of Musick but who was morose froward peevish and of an evil disposition The Italians were formerly the best skill'd in this Science and the French have lately boasted of the famous Compositions of Monsieur Baptist but at this present time the English are not inferior to either in our number of â—minent Masters such as the late famous Mr. Lock Mr. Iohn Baniste◠〈◊〉 many others living now amongst us 6 A 〈…〉 Horse because as Herodotus saith in his Thal. all four-footed Beasts are greater in this Island than in any other but more especially Horses Likewise