white than if it had been wash'd with all the Water and Soap in Town 4 Perjury is the highest degree of Lying wherein we vouch God for the truth of what we say each mans Oath being recorded as well in Heaven as upon Earth A Prince that is made Mediator in any Treaty of Peace resents the violation of such a Peace for so high an affront to his Mediatorship that he immediately thinks his Honour engaged to fall upon them that first break it Even a private person receives it as a baffle and disrespect to elect him Arbitrator and afterwards to recede from his Arbitrement What then can we think of our selves when we dare to do that to God which we fear to do unto man Wherefore Montaign well observes that he who tells a Lye is bold towards God and a coward towards man for a Lye faces God and shrinks from man The Lord Bacon well observes that the mixture of falshood with truth is like an allay in gold or silver Coin which may make the Mettal work the better but still it embaseth it such winding and crooked courses being like the goings of the Serpent basely upon his belly and not on his feet No vice is so destructive to humane society as falshood nor would the greatest Lyar Iesuit or St. Omers Evidence but be ashamed to justifie that perjury which he so much practises In this late feign'd Presbyterian Plot how many worthy innocent Gentlemen had lost their Lives how many noble Estates had been unjustly forfeited and how many of the bravest Protestant Familiâ—s had been barbarously ruin'd and undone had not God of his mercy detected their Iesuitical forgery The Greeks who in opinions as well as honesty differ little from the Papists have almost undone one of the greatest Cities in the World viz. Grand-Cairâ— by their false Oaths which render all manner of Commerce with that place unsafe for Strangers that have any Wealth to lose in so much that the Turks were forced to make a Law that the Evidence of three Christians should but equal one Turk nor would it be unjust or unreasonable if we had the same Law here amongst us in reference to the Papists since by sad experience we find that their false Oaths are no less dangerous than their Daggers or Poyson Some will go to extenuate this Vice of Lying by softning its name and calling it breaking ones word however the thing is the same no better or worse a Lye Whoever is given to this Vice ought to have both prudence and memory leâ—t he saves other men the labour in giving himself the Lye The French as Montaigne writes receive not the Lye from any man without Duelling him as finding themselves more conscious of that Vice than any other Nation But now on the other side we must not lay down too general a Rule in this case in making all Falshoods alike when to pacifie my Children I tell them stories of a Cock and a Bull or when to illustrate my discourse I make use of a Fable in Esop or like the Holy Writers I mention some Parable for Argument sake I cannot think any of these Falshoods comprehended in the Ninth Commandment or equal to an Oath whereby I endanger my Neighbours Life Limb or Estate Nay if Christianity did not teach me otherwise I should think I might in some cases do evil that good might come of it and save my Friends life from a Murtlierer by denying even upon Oath if it be required that I know where he is Also that a King is not obliged to keep his Covenant with a Foreign Prince when 't is to the ruine of his Kingdom for that he is intrusted only with the power of doing his People good but not with power to ruine them However let not any Prince break his word with hiâ— own People though he doth it with Foreigners because he must live by the one and not by the other To concludâ— this subject givâ— me leave to cite one story out of Exodus Chap 1. and that is of the two Hebrew Midwives Shiphrah and Puah who to save as well their own lives as the lives of the young male Children pacified King Pharaoh with a Lye whereupon it is said that those Midwives feared God and that God dealt well with them for so doing vers 20. This in my poor Judgment seems to make it lawful for any one to save an innocent persons life though by a false Testimony Perjury in the extremity cannot produce any thing worse than Murther wherefore Murther is the worst of the two and if so then Nature bids us of two Evils choose the least Also Self-preservation tells me 't is all one whether I cut my Friends throat with a Knife or with an Oath 5 Apollonius we see in this Chapter refuses that honourable Title which the people would confer upon him of being Iupiter's Son Now whether he did this out of modesty like Mahomet who says that God has no Sons whether out of a distrust of succeeding in this pretence thinking Iupiter's other Children might obstruct the same Trick from passing twice or whether out of Cowardice fearing lest he might be knockt on the head as Sarpedon was I shall leave my Reader to judge However his Parents were too rich and too well known to suffer such a Fiction to pass for nothing is so great an assistant to a Divine Birth as obscure and mean Parents this made Alexander the Great render himself ridiculous when he pretended himself of the Iupitrean Family because his Father Philip was so well known Nay the Iews were so wicked to make this objection against the true Son of God Christ Iesus saying Was not this the Carpenter's Son c. And Minuâ—ius Felix hath some notable passages upon this subject where Octavius decrying the Heathen Deities says Of those that dye none be Gods because God cannot dye and no Gods are born because whatsoever is born must dye and that only is Divine which hath neither birth nor death and if there were Gods born why are not some born in our days unless Iupiter be now grown old and Iuno left off Teeming CHAP. V. Apollonius being 14 years of age was by his Father brought first to Euthydemus the Rhetorician and afterwards to Euxenus WHen he was arrived to 14 years of age his Father brought him to 1 Tarsus there to be instructed by that famous Rhetorician Euthydemus the Phoenician Apollonius well approved of his Masters discipline but thought the manners of that City absurd and not fit for one to study Philosophy amongst in that the Citizens being very much addicted to Luxury Scoffing and Insolence resembled the Athenians only in their outward Garb but not in their Wisdom and Manners The River 2 Cydnus runneth thorow this City on whose Banks the Citizens are used to fit like Water-Fowl Apollonius therefore wrote to them in an Epistle that they should give over making themselves drunk with Water When having obtain'd leave of
a reward from Alexander conspired with Nabâ—â—â—anes Captain of Darius's Guard to take their Master Prisoner which accordingly they did when fettering him with golden Chains and putting him in â— Chariot Daâ—ius immediately died of the wounds he had receiv'd from the Conspirators Soon after Alexander having notice of Darius's death was much troubled thereat and highly offended at the Traytors in so much that he immediately commanded Bessus to be torn in pieces which was instantly perform'd as also the Corps of Darius nobly interr'd and Exathrâ—s Darius's Brother made one of Alexander's chief Favourites 10. Thus in six years Reign Alexander having acquired to himself the universal Monarchy of all that side of the World and having firmly establisht under his Command the Government of those Territories which did formerly belong to Darius his next progress was into Parthia where some of the wild Natives robbing him of his Horse Bucephalus he vow'd to destroy the Inhabitants Man Woman and Child unless they did forthwith make restitution of his Horse and render themselves to his mercy which being accordingly done he march'd on into Scythia where passing over the River Orexartes he overthrew the Scythians in a Battel At this place it is said that Thalestriâ— Queen of the Amazons â—â—me to Alexander out of a desire to be got with Child by so brave a Prince which request he generously granted admitting her to his Bed for ten days together Curtius lib. 6. Iustin lib. 12. Now Alexander had not been thrâ—â— years thus possess'd of the third Grecian Monarchy which may be reckon'd from Dariâ—â—'â— Defeat but he resolves on an Attempt upon Iâ—dia in order whereunto having levy'd a numerous Army he began his March towards the River Indus from thence to the City Nysa which he soon reduced then marching on forward into India an Indian King Taxiles whose Countrey was not inferior to Egâ—pt made a voluntary Alliance with Alexander who readily embraced his friendship for that by this means he not only increas'd his Army but also was by Taxiles his advice throughly inform'd both of the nature of the Countrey its most easie and safe passages as well as of the Riches and Strength of King Porus the chief Indian King against whom Alexander had undertaken this Expedition Now Alexander understanding that King Porus with a vast Army of Men Horses Chariots and Elephants 〈◊〉 as encamp'd near the River Hydaspes immediately marched thither to meet him where passing over the River in the night he forthwith gave Battel to the Indians and overthrew them taking King Porus himself Prisoner who was four cubits and a shaft high In this Battel were subdued the Inhabitants of 15 several Nations 5000 eminent Cities besides an infinite number of Villages and thrice as many other Nations saith Plutarch In this Encounter it was that Bucephalus the Horse of Alexander lost his life 11. After this great Victory obtain'd having settled his Affairs amongst the Indians and built two Cities upon the River Hydaspes the one call'd Nicaeus in commemoration of his late Conquests and the other Bucephalia in honour of his beloved Horse who was slain in that very place he began his March forwards when being arrived at the River Ganges he call'd his Souldiers together and exhorted them to pass over the River chearfully but many of his Army with tears in their eyes requested him to put an end to his Wars whereupon he proceeded no farther but return'd back from the River without passing it Notwithstanding in his March homewards being opposed by the Mallians the most warlike people of India he besieged the City of Mallia in which Siege the person of Alexander was in greater danger than ever as well by a Fall from a scaling Ladder as â—y several other desperate wounds receiv'd from their Darts From hence Alexander return'd to Susa where he disbanded great paâ—t of his Army reserving only a Guard du Corps for his person and from Susa he march'd to Ecbatan in Media where he diverted himself with all manner of Sports and Recreations in which place his beloved Hephaestion died whose death was so much lamented by Alexander that he crucifi'd his Physician Glauciâ—â— 12. From Media he removed to Babylon where after having convers'd with all the wise men of those Parts he tasted of the highest perfection of humane Happiness indulging himself therein till at last being seiz'd by a Feaver he â—â—parted this Life after having reign'd 〈◊〉 years over Macedon and 6 over the whole Monarchy leaving that great Empire which he with so much care and trouble had acquired to be torn in pieces after his death for want of a Son to succeed him Plutarch says that Alexander died on the 10th day of his Sickness in the 32d year and 8th month of his Age being the first year of the 114th Olympiad Nevertheless Curtius Diodorus and Iustin think that he was poyson'd by Antipater For the Burial of Alexander Diodorus lib. 18. writes that Aridaeus the Bastard Brother of Alexander spent almost two years about it And concerning the place where he was buried Historians vary Pausanias in Attic. saith that Ptolomaeus Lagus King of Egypt bury'd him at Memphis Diodorus lib. 18 writes that Aridaeus buried him at Alexandria The Epitaph inscribed on his Statue was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Terram mihi subjicio Iupiter vero coelum habet CHAP. VII The Manners of Elephants and Love of all living Creatures towards their young The Lioness is taken with the Love of Leopards The Lions if they see any spotted Whelps presently tear them in pieces as Bastards A Sea-Calf having brought forth a dead young one did out of grief abstain from food three days together The Eagle her Nest with the Eagle-stone and the Stork with the Lamp-stone to keep away Serpents IF we should also describe the Manners of Elephants the Indians affirm that those of the Fens are foolish and light those of the Mountains perverse and treacherous and unless they stand in need of something from them unfaithful to men but those of the Plains are said to be good gentle and lovers of Imitation wherefore they will write dance and â—kip at the sound of a Pipe lifting themselves up from the ground Now when Apollonius saw the Elephants pass over the River Indus being as I think about thirty in number whereof the least was the Guide whilst the great ones carried-over their young ones on their out-sticking Teeth embracing them with their Trunk as with a Girt to hold them he said to Damis These living Creatures do this thing without the bidding of any one out of a natural instinct and knowledge for you see how like Porters they bear their young and closely embrace them lest they should fall I see answer'd Damis how wisely and prudently they manage them What then meaneth that foolish Question of Wranglers whether or no the 1 Love of Parents to their young be natural for these Elephants openly proclaim that this Love cometh to
greatness of their feet whereas the lesser are no whit prejudicial to the passage of the bigger in that they make a less Cavity in the River Furthermore I have found in the Writings of Juba how the Elephants help one another in their being hunted and defend him that fainteth when if they bring him off they stand about him and anoint him with the tears of Aloes as if thâ—y were Physicians Many such like things they Philosophically discours'd of together taking occasion from such passages as seem'd most worthy their remark As for the things related by 3 Nearchus and Pythagoras concerning the River 4 Arcesinus how running into the River Indus it beareth Serpents of seventy cubâ—â—â— length they say they are so as 't is by them reported But we will adjourn the Relation of this Matter to that place where we intend to speak of Dragons of whom Damis discourseth shewing in what manner they are taken Now being arrived near the Banks of Indus and ready to pass the River they ask'd the Babylonian their Guide whether he was acquainted with the Passage who answer'd He had never forded over it nor knew where it was fordable Why then said they did yoâ— not hire a Guide There is one answer'd he bâ—ne present who will direct you which having said he shew'd them a Letter that should do it for which they say Vardanes was much admired for his kindness and care of them in as much as he had written this Letter to the Governour that was set over the River Indus although he was not in subâ—ection to his Iurisdiction recounting therein the many Favours he had shew'd him but not desiring any recompence for that 't was not his custom so to do only telling him that if he did entertain Apollonius and â—onvey him whithâ—rsoever he pleas'd he should acknowledge the courtesie He had also given Gold to the Gâ—ide that if he perceiv'd Apollonius stood in need of any thing he should furnish him with it that so he might not be put to ask it of others Wherefore the Indian receiving the Letter said he did much esteem it and that he woâ—ld shew no less respect to Apollonius than if he had been recommended to him by the King of the Indians Accordingly he sent his own Barge wherein he himself was used to be wasâ—ed together with Vessels to câ—rry over his Camels He likewise furnish'd him with a Guide for all that Countrey which Hydraotes boundeth and wrote to his own King that he would be pleas'd to shew as much courtesie towards this Greek who was a wise and divine man as King Vardanes had done By this means therefore they passed the River Indus whose breadth where it is navigable reacheth about forty Furlongs Concerning this River it is thus related that it riseth out of Mount Caucasus and runneth with a greater Current than anâ— River in Asia in his passage receiving in many Rivers thaâ— are navigable likewise thâ—â— iâ— 5 oveâ—floweth India like to Nilus leaving a grâ—at deal of Mud on the Land which gives opportunity to the Indians to sâ—we their Seed after the manner of the Egyptians Illustrations on Chap. 8. VIpâ—rs â—re bred c. The Viper hath a Body long and slender like an Eel or Snake a broad Head with red flaming Eyes As for his Teeth they be enclosed as it were 〈◊〉 little Bladder in which he carryeth his Poyson from thence infusing it into the Wound 〈◊〉 he hath bitten Pliny lib. 10. ch 62. writes that when the Vipers ingender â—he Male puâ—teth his Head into the Females Mouth which â—he being overcome with the pleasure of Copulation biteth off affirming moreover that their young use to gnaw themselves out of their Dams Belliâ—s which put an end both to Male and Female the one â—n time of Conception the other in time of Birth and are therefore called Vipers a vi pa riendo Nevertheless Aristotle Hist. Animal lib. â— cap. ultim â—aith that the Viper putteth forth her young ones infolded in a Membrane which breaketh forth the third dayâ— and that also sometimes those which are within the Belâ—y issue forth having gnawn asunder the foreâ—aid Membrane Nicholâ—us Damascenus as also Strabo make mention of Vipers sixteen Cubits long Of this Serpent is made that excellent cordial Wine called Viper-Wine so effectual in curing Leprosies Surfeits c. Of the Viper's manner of Birth see Brown's Vulg. Err lib. 3. 2 To commend Euripides the Verse which Andromache speaks is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concerning this Tragedy of Andromache in Euripides the Intrigue is That this Princesâ— after she had lost her Husband Hector had seen her Father Priam murther'd and the chief City of his Kingdom burâ—t became a Slave to Neopâ—olâ—mus Now Hermione the Wife of this Prince being enraged with jealousie against Andromache determin'd to kill her whereupon Menelaus Father of Hermione causes her with her Son Astyaâ—ax to be dragg'd to Execution And this is the Result of the Plot. As for Euripides he was the Son of one Mnesarchus and Clito and had not as some have reported a seller of Herbs for his Mother Suidas vindicates him from the disparagement of so mean a Descent asserting that he was of noble Birth as Philochorus well demonstrates He was born on that very day wherein Xerxes was defeated by the Athenians He flourish'd in the time of Archelaus King of Macedon by whom he was highly esteem'd He was at first a Painter but afterwards became most eminent in writing Tragedies For Rhetorick he was the Scholar of Prodicus and for Philosophy the Auditor both of Socrates and Anaxagoras He sometimes disputed with Plato and travell'd into Egypt to be inform'd of the Wisdom of their Priests as Laertius testifies His Name Euripides he took from Euripus but for his Austerity they call'd him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hater of Women for as Suidas â—ffirms he was a married man and had two Wives being divorced from the first for her Unchastity neither found he the second more loyal to his Bed He died in the 75th year of his Age being the 93d Olympiad and was torn in pieces by Dogs as Valerius Maximus and Gellius write or rather as Suidas hath it was devoured in the night by barbarous and bloudy Women The Athenians grievously lamented his death He wrote 75 Tragedies for every year he lived a Tragedy whereof he obtained five Victories four in his life-time and one after his death his Brother's Son being the Actor of that Tragedy It is a great Question which was the better Poet he or Sophocles though they went a different way Quintilian says That all moral Philosophy iâ— comprehended in the Verses of Euripides And Heinsiâ—s speaking of him saith Omnium Oratorum non minus Pater quam optimus Poeta Aeschylus Sophocles and Euripides were the three chief Princes of the Tragick Style who exhibited to the people every year their Poems at some publick Solemnities striving who should get the victory by the approbation
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
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
Conspiracy to assist the Persians against their own Country was forced to save his Life by flying into Persia where by Artaxerxes Longimanus the then King he was honourably receiv'd and bountifully entertain'd having three Cities given him one for Bread another for Wine and a third for Victuals to which some add two more for Cloaths and Linen and that afterwards he died a natural death at Magnesia However others write that Themistocles being unable to perform his promise to the King of conquering Greece which by this time had Cimon and many other experienced Captains amongst them poysoned himself for grief But of this see more in Plutarch Cornelius Nepos Thucydides and Valerius Maximus Now for as much as in this Chapter and elsewhere in this Book are written the Lives of some of the Persian and Grecian Monarchs it may not be improper to give you a compendious Account of the Succession of the four Monarchies which although I design for a distinct Treatise hereafter by it self in a general Body of History if Life Health and Peace will permit me may nevertheless at this time prove usefull to such as read the foregoing part of this Chapter Know then that History is the Commemoration of things past with the due Circumstances of Time and Place in distinct Distances Intervals Periods or Dynasties by lineal Descents for the more ready help of Memory and Application And this as the learned Prideaux observes may be divided into Either 1. Ecclesiastical 2. Political 3. Of Successions in States Countreys or Families 4. Of Professions as the Lives of famous men in any Faculty 5. Natural as that of Pliny the Lord Bacon's Natural History c. 6. Various such as we have from Valerius Maximus Plutarch and Aelian Or 7. Vain Legendary or Fabulous such as are comprehended under the Name of Romances But of these the two first being only to my purpose at this time I shall not trouble you with the other five First For Ecclesiastical History that insisteth chiefly on Church-matters and hath precedency before others in respect of its Antiquity Dignity and pretended Certainty Now that is generally reckoned after this manner Beginning 1. From the Creation to the end of the Flood 1657 years 2. From the Flood to the calling of Abraham 367 years 3. From the calling of Abraham to the Israelites departing out of Aegypt 430 years 4. From the Aegyptians coming out of Aegypt to the building of Solomon's Temple 480 years 5. From the building Solomon's Temple to the erecting of the second Temple by Zorobabel 497 years 6. From the building Zorobabel's second Temple to the Nativity of our Saviour Christ 529 years 7. From the Nativity of our Saviour to this present time 1680 years Secondly To Ecclesiastical History thus briefly comprehended Political in the same method succeeds treating of Civil Matters in Kingdoms States or Commonwealths and this is according to prophane Chronology carried along in these Periods Beginning 1. From Nimrod or rather Belus to Cyrus 2. From Cyrus to Alexander the Great 3. From Alexander the Great to Iulius Caesar and the fourth Monarchy beginning 4. From Iulius Caesar to Constantine the Great in whom it ended For thus Historians have ever divided the Series of prophane Story into these four Empires called the Assyrian the Persian the Grecian and the Roman As for the first of these viz. the Assyrian Monarchy it was first begun by Nimrod and destroy'd by Cyrus as for what passed before the beginning of this Empire we have no other account but in sacred Writ wherewith since every one either is or ought to be already acquainted I shall take no further notice of it in this place We read therefore that after the Division of the Earth Nimrod the Son of Chush and Nephew of Cham fixed his Seat at Babel and therein first began that Kingdom or Empire which was call'd by some the Babylonian from Babel the place of the King's Court or Residence by others the Chaldaan from the Countrey Chaldaea wherein the City Babylon was seated and by others the Assyrian from Ashur the Son of Sem who is call'd by prophane Authors Niâ—us and whom Iustin out of Trogus would have to be the first Founder of this Empire as also the first King that made War upon his Neighbours Iustin lib. 1. Now as this Monarchy was at first instituted by Nimrod or Belus which from Iulius Africanâ—s and the best Authors I find to be the same so was it enlarged by Ninus and his Wife Semiramis in whose time it was at the height of glory and grandeur for afterwards by reason of the effeminacy of its Princes it declined till by the ruine and fall of that Monster Sardanapalus who was Mars ad opus Veneris Martis ad arma Venus the Empire became divided between those two Rebels Arbaces and Belâ—chus in whose Successions it lasted till by the death of Belshazzar last King of the Babylonians and of Darius last King of the Mâ—des the whole Empire was again united and so descended upon Cyrus the Great who began the second Empire of the Medes and Persians This first Empire began in the year of the World 1788. it lasted 1646 years and was subverted or translated into Persia in the year of the World 3434. Now the several Races and Successions of Kings that govern'd this first Assyrian Monarchy are as followeth I. Familia Beli. 1. Nimrod or Belus 2. Ninus 3. His Wife Semiramis 4. Ninâ—as or Ninus the II. 5. Arius of whom together with these that follow there is little known till we come to Sardâ—â—â—palus 6. Araliâ—s 7. Balâ—â—â— the I 8. Armatrites 9. Belachus the I. 10. Baleus the II. 11. Altadas 12. Mamitus 13. Mancaleus 14. Shaerus 15. Maâ—â—elus 16. Sparetus 17. Ascaâ—â—des 18. Aâ—yntas 19. Belochâ—s the II. 20. Bellopares 21. Lamprides 22. Sosares 23. Lamparâ—s 24. Pâ—nnias 25. Sâ—sarmus 26. Mitreus 27. Tauâ—anâ—s 28. Teutaeus 29. Tiâ—aeus 30. Dâ—â—â—ilus 31. Eâ—paâ—â—s 32. Lâ—â—sthenes 33. Pyrithidias 34. Ophraâ—â—â—s 35. Ophragaâ—â—â—s 36. Ascrazapeâ— 37. Sardanapalus after whose death the Empire was divided between Arbaces and Belochus Arbaces enjoy'd the Government of the Medes and Belochus of the Assyrians their Successions were are as followeth 1. Arbaces 2. Mandauces 3. Sosarmus 4. Artycas 5. Arbianes 6. Arsaeos or Deioces 7. Phraortes 8. Cyaxares And 9. Astyages the Father of Darius Medus 1. Phul-Belochus 2. Tiglat-Philassar 3. Salmanassar 4. Sennacherib 5. Assar-Haddon 6. Merodach 7. Ben-Merodach 8. Nabopalassar 9. Nabuchodonosor 10. Evil-Merodach And 11. Belsazar For Astyages and Belsazar gave a period to this first Monarchy whereof Cyrus became sole Monarch Now concerning this second Monarchy some will have it that Darius Medus the Son of Astyages began it and that Cyrus Astyages his Grandson by his Daughter Mandana did enlarge and perfect it for that they being both Kings one of Media and the other of Persia when joyning their Forces together they overthrew Belsazar Darius thereupon annex'd Babylon to his part of
after Aridaeus had enjoy'd the Title of King 6 years and 4 months Olympias also kill'd Nicanor the Brother of Cassander But Cassander hearing she was arrived in Macedonia marched out of Peloponesus against her he also bribed all the Souldiers of Aeacida as well as Polysperchon's Army on whose assistance she solely depended when she being fled to Pydna he there besieg'd her took her and afterwards put her to death she refusing to fly for her Life And such was the end of Olympias the Mother of Alexander whom she had outlived 8 years In the next place he privately order'd Roxane and her Son Alexander to be slain Now Polysperchon to revenge himself on Cassander set up Hercules the Son of Alexander by Barsine who was a Youth of 14 years of age and had been educated at Pergamus Hereupon Cassander fearing lest the Macedonians should be too well affected to this young Hercules for his being descended of Alexander did by way of Counterplot take to Wife Thessalonice the Daughter of Olympias and Sister of Alexander the Great And this I conceive was the Wedding whereat Speusippus recited his Poems as Apollonius here mentions Afterwards Cassander waged a second War which was against Antigonus and soon after died of a Dropsie himself having reign'd 19 years and leaving behind him three Sons of his Wife Thessalonice viz. Philip Antipater and Alexander who came all to an ill end See Iustin Diodorus Plutarch and Laertius Vitâ Phocion 13 Exercise all the Grecian Games There were four principal Games or Shews in Greece whereof the first and most eminent were the Olympiads the second Pythii the third Istmii the fourth Nemei Now designing to treat of all these separately I shall begin first with the Olympiads as being the principal of the Grecian Games Know then that these Olympick Games were first instituted by Hercules in honour of Iupiter they were celebrated once every five years beginning from the 11 th and lasting to the 16 th day of the first Month. Now an Olympiad which comprehended the space of 5 years was an Epocha of time where by the Greeks reckoned their Chronology for as we count by years and the Romans by their Lustra so did they by their Olympiads beginning their first Olympiad A.M. 3174. from which time instead of saying 26 years they would say the first year of the sixth Olympiad c. Also they receiv'd their Name from their Situation as being near the City Olympia in the Province of Elide Now the use made of these Games was to initiate the Youth of Greece in Feats of Activity for that the greatest numbers of men that ever met upon any such Assemblies used to resort thither some as Spectators and others in hope of Victory The original of this Institution was said to be thus That Hercules with his four younger Brethren Paenaeus Ida Iasius and Epimedes being return'd from the Mountain Ida to Elis proposed a Match of Running betwixt them all only to make Sport also that he who outrun should be crown'd with Olive Branches which accordingly Hercules was he being then the Victor who thereupon from the number of those five Brethren instituted the like Sport to be practised every 5 th year to the honour of Iupiter as I said before Also the Victor was according to the first practice ever after crown'd with Olive which gives Aristophanes in Plato occasion to deride Iupiter's poverty as being unable to bestow a Crown of Gold upon the Victor when instead thereof he presented him with a Crown of Olive Branches Nam magis auro decuit si dives is esset Transl. out of Aristoph Some say that Iupiter himself instituted these Pastimes upon his Victory over the Titans when Apollo outran Mercury In these Games Eusebius writes that Corilus an Arcadian wan the first Prize but Pliny and Isacius affirm that Hercules the Son of Alcumena and not the Hercules before-mention'd was the first Founder and Victor of these Sports and Prizes For the Exercises used at these Olympiads that Epigram of Simonides shews what they were wherein he enumerates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et saltus pugnis levitate pedum Atque Palaestra Leaping Fighting Running and Wrestling were the principal Subjects of their Contention notwithstanding they had many others as running Races with Chariots Dâ—sputations betwixt Poets Rhetoricians Musitians and Philosophers Also the manner was then to proclaim Wars or enter Leagues of Peace Of this Subject see more in Cael. Rhodig Natal Com. Mythol Polyd. Virg. and in all the Greek Poets and Historians The second of the Grecian Games were the Pythian so call'd from Pythion a place in Macedonia wherein they were dedicated to the honour of Apollo in commemoration of his Activity in vanquishing the great Serpent Python that was sent by Iuno to persecute his Mother Latona as the Fable saith which Python Strabo lib. 6. expounds to be a bloody wicked man and enemy to Latona whose Name was Draco In these Games the Conquerors were crown'd with Laurel as appears by Lucian and Ovid Huic Iuvenum quicunque manu pedibusve rotave Vicerat esculeae capiebat frondis honorem Nondum Laurus erat Metam lib. 1. The Victor was at first adorn'd with other Boughs but afterwards they made use of the Laurel which Tree was appropriated to Apollo Pausanias in Corinth writes that Diomede at his return from Troy having escaped the danger of Shipwrack did in the nature of a Thanksgiving first institute these Pythian Games which were celebrated once a year at the beginning of Spring as Dionysius in his Book de situ Orbis hath it Instituere choros omnes victoria quando Grata suit cum jucundum ver incipit cum Arboribus dulces nidos subtexit aedon Sic interpr The persons who chiefly frequented these Sports were the Inhabitants of the Cyclades and all the Islanders about Delos Pythia was also the Name of Apollo's Priestess The third of the Grecian Games were the Isthmean celebrated every fifth year in the Isthmus of Corinth from whence they receiv'd their Name They were instituted by Theseus in honour of Neptune as Plutarch in Vitâ Theses testifies Some say they were dedicated to Palaemon the God of the Havens and I conceive that both Opinions may possibly be true for as much as Neptune and Palaemon are sometimes Synonyma in the Greek Poets however they were both Gods of the Sea Neptune of all Palaemon only of the Harbours and Sea-shores In these Sports the Victor was crown'd with a Garland of Pine-tree The fourth and last of the most eminent Games in Greece were the Nemaean so called because they were kept in the Forrest Nemea These Feasts were celebrated by the Argives in honour of Hercules who had so valiantly overcome a Lion in that place and afterwards wore his Skin for his Armour Notwithstanding some say that these Nemaean Games were ordain'd in remembrance of Archemorus the Son of King Lycurgus Now besides these four above-mention'd they
Intemperance Another time being beaten black and blue in the Face by Nicrodomus the Lutenist he pasted a piece of Paper on his Forehead wherein was written Nicrodomus did this Also at Thebes being beaten by the Master of the Gymnasium or as others say at Corinth by Euthicrates he laughed saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He by the Foot him drew And o're the Threshold threw Mr. Stanly 's Transl. Alexander asking Crates whether he would that his Countrey should be restored or no Crates answer'd To what end seeing there will come perhaps another Alexander and destroy it Again The Athenian Magistrates blaming him for wearing a long Robe I will shew you saith he Theophrastus in the same Attire which they not believing he brought them to a Barber's Shop where Theophrastus was sitting to be trimm'd Zeno in his Chrias saith that he sowed a Sheeps-skin on his Cloak to appear the more deformed however of himself he was very unhandsom and always whilst he discours'd laughd In his old age he grew crooked to which he alludes when looking upon himself and perceiving Death's approach he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And dost thou go old Friend To the next World thou whom old age doth bend He died old and was buried in Boeotia The Epistles of Crates are extant wherein saith Laertius he writes excellent Philosophy in a style resembling Plato He wrote likewise divers Tragedies full of deep Philosophy Stanly his Lives of the Philosophers Suidas Laertii lib. 6. Stobae Serm Plutarch Mor. Gale's Court of the Gent. part 2. Crates is much commended by Plutarch for that he had no sooner read upon that Monster Sardanapalus's Tomb these Verses Haec habeo quae edi quaeque exsaturata Libido Hausit at illa manent multa praeclara relicta Chaerill Poeta But he extempore made this addition to them Haec habui didici studio quae pulchra Camaenae Me quibus instruxere I cannot present you with a true Character of this Philosopher's Vertue without rendring it morose and ill natured to the brisk and airy affected to the complaisant fulsom and unclean to the nice clownish to the well-bred prodigal and extravagant to the covetous and unimitable to the licentious and youthful however since his Vertue which consisted in a self-denying temperance was great the custom and discipline of his Sect may justly attone for all his other ill-bred errors Now besides our Theban Philosopher whom Philostratus here speaks of there were other eminent men of the same Name viz. Crates an ancient Comick Poet of Athens a Disciple of Polemon the Philosopher Suidas And Crates the Grammarian under Ptolomy Philom Contemporary with Aristophanes sirnamed Criticus or Homericus for that he wrote fifty nine Books of Comment upon Homer's Iliads and Odysses Suidas He also first brought the Study of Grammar to Rome as Suetonius says for being sent by King Attalus to the Senate he made many Narrations upon the death of Ennius during the time of his Embassy There was likewise another Crates of Pergamus that wrote a Book containing the wonderful Curiosities of many Countreys of whom Pliny lib. 7.2 and Aelian de Animal 17.9 make mention 6 Sophocles the Prince of Tragick Poets by Birth an Athenian and Son of Sophilus was born in the second year of the seventy first Olympiad whilst Philippus was Archon as Anonym in descript Olymp. and the Scholiasts upon Sophocles say However Suidas and others write that he was born in the seventy third Olympiad which account makes him to be seventeen years older than Socrates about A. M. 3520. and Ant. Christ. 428. Suidas says that he died six years after the death of Euripides but yet is preferr'd before him for the majesty of his Style though not for the number of Sentences He was Co-partner with Euripides and Pericles in the Office of Praetor He wrote as Suidas informs us one hundred and twenty three Tragedies and in his contention for the Laurel with other Poets he obtain'd no less than twenty four Victories whereof there were three most eminent The first was the Victory which he got in his youth over Aeschylus for the which as some say Aeschylus retiring into Sicily did there die of grief Plutarch in Cimone The second was when his own Sons accused him in his old age for want of Wit before the Judge whereupon Sophocles producing a Tragedy which he had lately written and asking the Judg's opinion whether that seem'd to be the Work of an Idiot The Judg did so highly esteem of it that reproving his Sons very severely he dismiss'd them with disgrace and their old Father with honour Cicero Cato Maj. 20. The third and last Victory of Sophocles was that which cost him his life as some say for being very ancient and having rehears'd a Tragedy at the publick place for tryal of Wit after a long Dispute remaining at last Victor by one voice he died for joy that he had won Valer. Maxim lib. 9. ch 12. From hence it was that Cicero calling him the divine Poet says That he wrote Tragedies to the very last period of his old age Cicero Cato Maj. 20. Nay Pliny is so Romantick in his commendation of Sophocles that he brings a Miracle to honour him after his death saying lib. 7. ch 29. that when Sophocles the Prince of all Tragical Poets was dead in Athens it being at the same time that the City was besieged by the Lacedaemonians God Bacchus appear'd several times by way of vision in a Dream to Lysander their King admonishing him to suffer that person in the World whom he most delighted in to be interred Whereupon the King enquiring what person was lately departed this Life in Athens by relation of the Citizens soon found it to be Sophocles whom the God meant for that he was the last man that had died amongst them therefore he permitted them to bury him in peace and to perform his funeral Obsequies without any molestation or trouble Concerning Sophocles's rejoycing at his old age as a means to extinguish his Lust which Philostratus here mentions the same is also spoken of by Plutarch and Cicero who say that Sophocles being on a time demanded familiarly by one of his Friends whether he could yet keep company with a Woman if need were answer'd God bless me my good Friend talk no more of that I pray for I am long since free from those matters and by the benefit of my old age have escaped the servitude of such violent and furious Mistresses Plut. Mor. de Avaritia ac etiam de Senect Sympos lib. 1. Cicero Cato Maj. 43. Sophocles writing a Tragedy upon the Story of Antigone Daughter to Oedipus King of Thebes was so happy and successful both in his Fancy and Expressions that the Athenians bestow'd upon him as a reward the Government of Samos From whence that Proverb came Sophocles est He is a happy Orator Sophocles introduced many new things for the reforming of the
into the Land of Promise Ionas fail'd in predicting the destruction of Niniveh within fourty days intended but delay'd Elijah fail'd in foretelling many things to come to pass in the days of Ahab which yet were not fulfill'd till after his death Isaiah fail'd in foretelling the death of Hezekiah the next day when his life was prolonged 15 years afterwards Many other Prophets also failed and their predictions are found either not to have come to pass at all or else to have been suspended Amongst 400 Prophets of whom the King of Israel asked counsel concerning the War he made against Ramoth-Gilead only Micaiah was a true one The Prophet that was sent to Prophecy against the Altar set up by Ieroboam though a true Prophet and that by two miracles done in his presence appears to be sent from God was yet deceiv'd by another Old Prophet that perswaded him as from the mouth of God to eat and drink with him So that if one Prophet deceive another what way is there of knowing the Will of God but by Reason The Apostles and Evangelists also fail'd Peter fail'd when he was reprehended by St. Paul for telling a Lye craftily Matthew also fail'd when he wrote that Christ was not dead till the Lance had pierced his side From whence it follows that all Prophets and Writers in some things seem to fail and erre according to the Scripture which faith all men are Lyars Now the occasion of this failing may be for that the Holy Spirit did sometimes leave them This Spirit was sometimes with Moses but when he struck the Rock it was departed it was with Aaron but departed when he made the Calf it was with Miraim their Sister but not when she murmur'd against Moses and so likewise was it with Saul David Solomon Isaiah c. but rested not constantly with them Neither are Prophets always Prophets or Seers or Foretellers of things to come nor is Prophecy a continual habit but a Gift Passion or transient Spirit The Prophecies in the Old Testament concerning the coming of a Messias are certainly more exactly and truly fulfill'd in the Birth Life and Death of our Saviour Christ than ever any Prophecies or Predictions were yet the Iews do most impiously object against them Some of their Manuscripts I have now by me amongst which there is one of so remarkable a subject that I thought fitting here to insert it it being a Dialogue between a Turk and a Iew where the Turk invading that Province which of right belongs only to the Christians doth in a very extravagant manner attempt to prove his Prophet Mahomet to be the true and only Messias prophecied of in the Old Testament whilst the Iew opposes it out of the same as follows Turk The last time we discours'd together upon Religion I remember you put a Question to me What I thought of the coming of the Messias whereupon my Answer was That I thought him already come Iew. You did so and I likewise call to mind how that at the same time I ask'd you In whom that Prophecy was fulfill'd and you reply'd In Mahomet after which we were immediately interrupted therefore now proceed with your Argument Turk The chief Arguments I shall produce are the ancient Hebrew Prophecies contain'd in the Old Testament And of them we will first begin with that of Deut. 13.4 where Moses bids them hearken unto the Prophet whom the Lord their God should raise up unto them from amongst their Brethren whereby Mahomet seems to be pointed at according to my apprehension Iew. I cannot allow of that For first although it is a sin not to hearken to God's voice yet doth it not therefore follow that they were to listen to every one that pretended himself a Prophet since Experience taught that there arose up many false Prophets amongst them Secondly To believe that Moses promised Mahomet as the only Prophet to whom they should hearken is without any grounds from Moses's words and rather a subversion of them as will appear if we consider the end for which Moses said a new Prophet would come also if we examine the Directions he gave them to know if the Prophet spake in the Lord's Name or presumptuously First For the end of this Prophet's coming Moses knowing they desired God himself might not speak to them told them that God would raise up a Prophet putting his words into his mouth and he shall speak to you viz. direct you in the right way and tell you of your sins Secondly This Prophet should be from among them which we are no where told that Mahomet was and if as some Arabick Historians write his Mother was a Iew yet that doth not argue his Father of the same Tribe since ever after the Captivity the Israelites married amongst Strangers Thirdly Moses promis'd his people to receive great peace and plenty from the coming of this Prophet whereupon the Christians so much startle us when they tell us of Augustus's peaceable Reign during Christ's abode upon Earth but for Mahomet his Doctrine is supported only by the Sword also there were never more Frauds Thefts Wars Massacres Murders and Bloudshed known in the World than since the first planting of the Mahâ—metan Religion So as Moses seem'd rather to point at those Prophets which were raised unto our Forefathers when they came into the Land and possess'd it than at your Prophet Mahomet Turk If Murder and Bloudshed are such heavy Crimes what made you crucifie that good and holy man Christ Jesus Iew. Because we have a Law amongst us which says that if any Prophet teaches contrary to that Covenant which God hath made with us at Mount Sinai that Prophet shall be stoned to death for endeavouring to withdraw them from the Lord their God Deut. 13. Wherefore the Iews thought to stone Jesus for Blasphemy that he being a Man made himself God Iob. 10.33 for said they we have a Law and by that Law he ought to die in that he made himself the Son of God Iob. 18 7. Turk We have the same Law amongst us but what made you falsly accuse him before Pilate for speaking against Caesar whereof he was innocent Iew. Because being under the Roman Power and so unable to exercise our own Government we could not take away his life for that other offence committed against our Religion and therefore made use of this device Turk A pretty Religion indeed which like Popery regards only the directing your intentions so that if the end be good you care not for the means though you wade through innocent Bloud to attain it But to proceed The Lord God in making a new Covenant hath destroyed the old wherefore though ye were to hearken to Moses and the Covenants which God made with him at Mount Sinai so long as ye lived in the Land God gave you to possess yet notwithstanding you had broken that Covenant and the Prophet had said in the Name of the Lord he would make a new
own Physician writes that it was given him by a Caunian of mean condition Now Cyrus being thus slain Artaxerxes commanded his Head and his right Hand to be cut off after which marching to plunder his Camp he there â—eiz'd on his Brother's Phocâ—an Concubine Aspasâ—a and took her for his own as I have already shew'd After this the King beginning his March homewards and Parysatis the Queen-Mother being inform'd of her beloved Son Cyrus's death mediâ—ated upon nothing else but how to be revenged on those that were the chief Instruments of it Wherefore the Caunian and one Mithridates being both condemn'd to die each of them for bragging that they had kill'd Cyrus with their own hands because thereby they robb'd the King of that honour which he pretended unto himself Parysatis begg'd to have the torturing of them which Artaxerxes granting her she perform'd with such feminine cruelty that they were 17 days in dying The next Tragedy she acted was upon Megates the Eunuch whom having won of Artaxerxes at Dice she caused to be fâ—ea'd alive for that he was the person who cut off the Head and Hands of her Son Cyrus Afterwards her Revenge fasten'd upon the Queen Statira with whom although she carried it fair outwardly yet she hated mortally partly by reason of her former enmity to Cyrus partly for her great interest with the King her Husband and partly upon the account that she had put to death many of those who by Parysatis's means had formerly murder'd her Brother Terituchmes and her other Relations wherefore being at Supper together Parysatis cutting a Bird in the middle with a Knife that was poyson'd on one side gave that part which was next the Poyson to Statira who seeing Parysatis her self eat of the same Bird suspected nothing nevertheless Statira died of the same with great Torment and Convulsions some time before she died she began to suspect the true cause of her illness and acquainted the King with it who knowing the implacable malice of his Mother soon credited it and thereupon tortured her nearest Servants but she kept one Gygis a waiting Woman who had been accessary to the fact and would not deliver her up to him till at length having notice that she design'd to escape by night he surpriz'd and condemn'd her to have her Head bruis'd to pieces between two Stones which is the Persian Law for Poysoners As for his Mother Parysatis he hurt her not in the least either in word or deed but she desiring to go to Babylon he sent her only with this farewell that then he would not see that City so long as she lived And this is the true state of the domestick Affairs of Artaxerxes Plut. in Artax Xenoph. exped Cyri lib. 6. lib. 7. Artaxerxes after the overthrow of Cyrus sent down Tissaphernes and not Pharnabazus as Diodorus writes to the Sea-coasts to recover them again into his power which belonged to him both by Inheritance from his Father and by Conquest from his Brother all which readily submitted to his Summons Soon after the Greek Cities under Thymbro their Captain-General declared against the King and from a small power grew very considerable and successful chiefly from an Emulation and Dissention between the two Persian Generals Tissaphernes and Pharnabazus which produced frequent Miscarriages abroad and Accusations at home one of another to the King till at last Agesilaus obtaining a considerable Victory over the Persians near the River Pactolus for want of their Foot which was occasion'd by Tissaphernes's absence they accused him to the King of Treachery which Accusation being vigorously prosecuted by Parysatis who bore him a mortal grudge upon the account of her Son Cyrus Artaxerxes made Tithraustes General in his stead with a particular Commission to put to death Tissaphernes which accordingly was done for Ariaeus alluring him to Colossus in Phrygia under pretence of a new Commission for him did there seize Tissaphernes in the Baths and send him Prisoner to Tithraustes who forthwith cut off his Head and sent it to the King also the King sent it as a Present to his Mother Parysatis who greatly rejoyced at the sight Of this read more in Plutarch Xenophon Diodorus and Pausanias Now concerning this King's Reign Historians vary Plutarch makes his Rule to be 62 years others say 55 years others 49. and others 43. or 44. but the most credible opinion is that of Beda in his six Ages of the World and of Eusebius in his Chronicle who say that Artaxerxes for grief of his Sons wickedness died in the 43 d. year of his Reign being Anno Mundi 3610. ante Christi Nativit 361. 4 Artaxerxes the Son of Xerxes whose sirname was Longimanus so call'd à Longitudine manus for that as Strabo tells us lib. 15. his Hands and Arms were so long that standing straight and upright with his Body his Hands reach'd down below his Knees But Plutarch Vita Artaxerx saith that he had one Hand longer than the other excepting which blemish he was the most beautiful man of his time Xerxes the Father of this Prince being murder'd by his Uncle Artabanus left behind him three Sons viz. Darius Hystaspes and Artaxerxes Longimanus at the time of Xerxes's death the eldest and the youngest were resident in his Court but Hystaspes was absent as being then Governour of Bactria Now Artabanus having murder'd their Father went immediately in the dead time of the night to Artaxerxes the third Son and made him believe that his elder Brother Darius was the person that had kill'd his Father out of an ambition to reign himself as also that he had a design upon his life whereupon Artabanus promising him the assistance of his Guards if he would kill his Brother Darius Artaxerxes giving credit to all that he had said did forthwith put Darius to death When this was done Artabanus calling his Sons together told them that if ever they thought to obtain the Kingdom then was the time and that it could only be done by Artaxerxes's death Hereupon they drawing their Swords with a design to kill him Artaxerxes receiving but one slight wound defended himself so bravely that he slew Artabanus on the place as some will have it though others with more reason defer the time of Artabanus's death to whom also seven months in the Empire are attributed by Eusebius Now by this means Darius being slain Artaxerxes came to the Empire in his youth being the 4th year of the 78th Olympiad or in the beginning of the 79th Lysitheus being then Archon at Athens A.M. 3540. and 463 years before the Birth of Christ. Those Authorâ— who write that Artabanus survived his first Conflict say also that he made a second Attempt upon Artaxerxes's Life which design he communicated to Megabyzus who had married the Daughter of Xerxes and for her loose life was fallen into a discontent which Artabanus did as thinking nothing would make a man more valiant and desperate than an ill Wife accordingly Megabyzus
the Empire Yet nevertheless the most general and most reasonable opinion is that Cyrus alone was the first Founder of the second Monarchy because that whilst Darius lived the Empire was divided betwixt Cyrus and himself for as Xenophon testifies Cyrus out of his liberality and bounty permitted Darius to possess the Kingdoms of Media and Babylon during his life both which after Darius's death he united to his own from which union we may most properly derive the original of the second Monarchy and by consequence attribute its sole foundation to Cyrus It was call'd the Monarchy of the Medes and Persians because the Empire did chiefly consist of those two Kingdoms The principal Enlargers of this second Monarchy were Cyrus the Great Darius Hystaspes and Artaxerxes Longimanus as for the rest of the Kings that ruled it they were so tyrannical and vicious that the Empire suffer'd much under their Government till it was totally subverted under the Reign of Darius Codomannus who being overcome by Alexander the Great lost both his Life and Empire which was immediately thereupon translated into Greece where Alexander began the third and Grecian Monarchy from that fall of Darius Codomannus This second Monarchy of the Medes and Persians lasted from its beginning under Cyrus to its subversion under Darius 228 years wherein there were two Families possest the Empire the first was of Cyrus the second of Darius Hystaspes as for the Family of Cyrus it expired in his Son Cambyseâ— who killing his own Brother Smerdis and committing Incest with his Sisters did afterwards lose his life by a Rebellion of the Magi who pretending the King's Brother Smerdis was not slain set up a Pseudo-Smerdis of their own to reign which was soon discover'd by his cropt ears and made away by the Nobles After which Cambyses having left behind him but only one Daughter Pantaptes and the Empire being left without a Prince to govern it was agreed on by those seven Noblemen Otanes Intaphernes Gobryas Megabysus Aspathines Hydarnes and Darius afterwards call'd Hystaspâ—s who had lately conspired together and destroy'd both the Magi and their Pseudo-Smerdis that from amongst themselves a new King should be elected after this manner viz. that each of them riding the next morning into the Suburbs he whose Horse first neigh'd should obtain the Empire which thereupon as I have shew'd elsâ—where fell to Darius Hystaspes by the cunning of his Groom Oâ—bares who giving his Master's Horse a Mare in the same place over-night the Horse immediately fell a neighing so soon as he came thither again the next morning and so won his Master Darius the Kingdom whose Family was the second and last Race of Kings that govern'd this second Monarchy of the Mâ—des and Persians as appears in this Line of their Succession I. Familia Prima 1. Cyrus the Great 2. Cambyses II. Familia Secunda 3. Darius Hystaspes 4. Xerxes 5. Artaxerxes Longimanus 6. Darius Noâ—huâ—â— 7. Artaxerxes Mnemon 8. Artaxerxes Ochus 9. Arsames And 10. Darius Codomâ—â—nus who was the last of the Persian Monarchâ— and in whose death the second Monarchy was extinct for Alexander the Great robbing him both of his Life and Empire did thereupon begin the third great Monarchy in Greece As for the third Empire or Monarchy which immediately took its rise from the fall of the second it is called the Grecian or Macedonian Monarchy from its 〈◊〉 Founder Alexander the Great who was of Macedon and a Grecian born for he â—aving overcome Darius the last King of the Persians first establish'd this third Monarchy of Greece in the year of the World 3642. aâ—te Christi Nat. 329. This Dominion of Alexander's excell'd all others that had been before for that having annex'd the Kingdoms of Media and Persia to his own Empire of Greece he in the space of twelve years rendred himself almost Master of the whole Universe But this third and Grecian Monarchy lasted not long in this united flourishing condition for Alexander dying without Sons and leaving his Dominions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the worthiest occasion'd many Competitors every one in his own esteem claiming a share till after many sharp Contests amongst them four of the most eminent shared the Empire between themselves dividing it into four Dynasties or Kingdoms viz. the Kingdom of Macedon the Kingdom of Asia Minor the Kingdom of Syria and the Kingdom of Aegypt all which were in process of time reduced to the Roman Yoke 1. Asia Minor was conquer'd by the Romans when Antiochus the Great was vanquish'd by L. Scipio the Proconsul who for that Victory was ever after call'd Asiaticus Iustin lib. 31. and Livy lib. 37. 2. The Romans subdued Macedon when Paulus Aemylius the Roman Consul took Perseus the last King of Macedonia Prisoner which was A. M. 3803. and about 156 years after the death of Alexander the Great 3. The Romans conquer'd Syria when Tigranes was defeated by Pompey which was 260 years after the death of Alexander M. Iustin Plutarch Livy 4. and lastly Augustus Caesar added the Kingdom of Aegypt to the Roman Empire upon his Victory over Anthony and Cleopatra reducing it into the form of a Province which happen'd 294 years after Alexander's death Plutarch in Anton. Polem lib. 3. ch 8. So as this Grecian Monarchy lasted compleatly 300 years that is to say from the death of Alexander the Great to the death of Cleopatra 294 years as Ptolemy writes whereunto if 6 more are added for the Reign of Alexander from the death of Darius Codomannus to his own death it will amount to the just and full time of 300 years Arrianus Diodâ—rus Now for the Succession of those several Kings that possess'd the four Divisions of this third Grecian Monarchy they were as followeth I. Over the whole Grecian Monarchy reign'd Alexander M. 6 years beginning his Reign A. M. 3642. II. Over the Monarchy as it was divided reign'd four several Kings the Macedonian Asiatick Syrian and Aegyptian I. The Kings of Macedon were 1. Aridaus the Brother of Alexander M. 2. Cassander the Son of Antipater 3. Philippus the Son of Cassander 4. Antipater and Alexander both Sons of Cassander 5. Demetrius Poliorcetes Son of Antigonus King of Asia 6. Pyrrhus King of Epirus 7. Lysimachus of Thrace Alexander's Officer that kill'd the Lion 8. Ptolemaus Ceraunus Son of Ptolomaus Lagus 9. Meleager one of Alexander's old Officers 10. Antipater the II. 11. Sosthenes 12. Antigonus Gonatas Son of Demetrius Poliorceres 13. Demetrius the second Son of Antigonus 14. Antigonus the second sirnamed Doson 15. Philippus Son of Demetrius the 11 th was overcome by the Romans 16. Perseus the last King of Macedon who being overcome by Paulus Aemyâ—â—us the Roman Consul was imprison'd during life by which means the Kingdom of Macedon coming under the Roman Jurisdiction they were nevertheless permitted to enjoy their freedom till being betray'd into a Rebellion by a counterfeit Philip their Commander the Romans upon that reduced them into a Province
It was sometimes appropriated to Bacchus besides there was Dionysius Alexandrinus a Grammarian under Trajan Dionysius Milesius an Historian that wrote the Transactions of Persia after Darius Dionysius Halicarnasseus who flourish'd in the time of Augustus a famous Historian and Orator Dionysius a Philosopher of Heraclea and one of Zeno's Scholars who being tormented with the Stone exclaim'd against his Master for teaching that pain was no â—vil Dionysius Atticus of Pergamus the Disciple of Apollodorus and a great Familiar of Augustus's Dionysius Periegetes who lived at the same time and wrote Geography in Heâ—ameter Greek Verses which are at this day extant Dionysius Areopagita who being in Egypt where he beheld the unnatural and wonderful Eclipse of the Sun at the Passion of our Saviour cry'd out Aut Deus Naturae patitur aut Mundi machina dissolvetur Either the God of Nature suffereth or the frame of the World will be dissolved There were also besides many others two eminent Tyrants of Sicily whereof the latter who was banish'd to Corinth is the person Apollonius here cites for that Laertius as I have already shew'd tells us how Aeschines continued with him till the time of his Exile Now this Dionysius the younger having heard that his Father in the time of his sicknesâ— was contriving with Dion how to impede his sole Succession conspired with the Physicians to get him poysoned which being effected the Government devolved solely upon him At the beginning of his Reign the people promised themselves much happiness under him for he recalled back Plato from Banishment as if he meant to follow his Advice and Instructions but in a short time fell out with him and sent him back to his Friends at Tarentum in Italy Plato being thus dismiss'd the next thing Dionysius did was the striking up a dishonourable Peace with the Carthaginians upon whom his Father had begun a War which his Son's Sloth and Luxury permitted him not to prosecute He likewise banish'd his Uncle Dion to Corinth for being the peoples Favourite which occasion'd the falling out betwixt Plato and him for that Dion had been Plato's Disciple Now Dion remaining thus discontented at Corinth rais'd an Army of Mercenaries and invaded Sicily where pretending he came to vindicate the ancient Liberties of the people they flockt into his assistance from all parts in so much that he took the principal City Syracuse with little or no opposition Hereupon Dionysius retired into a strong Castle of the Island from whence being likewise forced he afterwards fled into Italy Nevertheless the Citizens of Syracuse falling into Distractions for want of Money and growing weary of Dion's Government several Plots were laid against him whereof one through the Treachery of his pretended Friend Callicrates cost him his Life Now after Dion's death Callicrates first and then several others possess'd the Government of Sicily for some few months till at length Dionysius coming unawares upon them in the 10th year of his Expulsion recover'd again Syracuse and the whole Principality which he had formerly lost Now as the Restoration of a Prince may be esteem'd the more secure when the people having so lately tasted of the Ruines of a Civil War will be the less apt to run speedily into the same again so on the other side there is always left remaining some of the old leaven that will be ready to set things into the old Fermentation upon any slight occasion And thus it fared with Dionysius who being no sooner return'd to his old Dominions but likewise beginning his old Extravagancies was in less than four years time after his Restoration banish'd by Timoleon a second time to Corinth where being very poor and necessitous he turned Paedagogue for his livelihood and so ended his Life in great poverty and disgrace being the 2d year of the 109th Olympiad and A. M. 3661 Plutarch Vitâ Dionys. Aelian Var. Hist. Iustin. It is said of this Dionysius that an old Woman praying very much for his Life and he asking her why she did so her Answer was I can remember saith she one cruel Tyrant and I would ever be wishing his Death then came another and he was worse then camest thou who art worse than all the former and if thou wert gone I wonder what would become of us if we should have a worse From this Prince's Misfortune came the old Proverb Dionysius Corinthi which signifies any one that is fallen from high Honours into Contempt 3 Charybdis is a Gulf in the Straits of Sicily now called Golofaro it is very dangerous by reason of the whirling Streams flowing contrary each to other it is situated over against Scylla no less dangerous for its Rocks The Moral of this Fable teaches us Mediocrity to avoid running out of one extream into another wherefore Incidit in Scyllam qui vult vitare Charybdim is no more than our common English Proverb To fall out of the Frying-pan into the Fire Charybdis is saith Bochartus no other than Chor-obdan i. e. Foramen perditionis The Poets feign this Charybdis to have been a Woman of a savage Nature that ran upon all Passengers to rob them Also that having stolen the Oxen of Hercules Iupiter kill'd her with his Thunderbolts and afterwards converting her into a furious Monster he cast her into a Gulf which bears her Name See more of this in Homer's Odyss 12. Ovid Met. lib. 7 8. Ovid Pontic 4. and Virgil Aen. 3. 4 Aristippus the Cyrenean a Disciple of Socrates and Son of Aretades after the death of his Master Socrates returned home into his own Countrey Cyrene in Africa from whence the Doctrine which his Scholars retain'd had the Name of Cyrenaick Suidas and Laertius Whilst he was under the Instruction of Socrates he resided at Athens afterwards he dwelt sometime at Aegina where he became acquainted with Lais the famous Corinthian Courtezan who came there once a year to the Feast of Neptune and with whom Athenaeus writes he return'd to Corinth Deipn 13. To Corinth Love the Cyrenean led Where he enjoy'd Thessalian Lais Bed No Art the subtil Aristippus knew Whereby he might the power of Love subdue Deipnos 13. We read in Laertius of his Voyage to Dionysius's Court which Philostratus here mentions he soon became a Favourite with Dionysius being of such an humour as could conform it self to every place time and person acting any part and construing whatever happen'd to the best as Horace speaks of him Omnis Aristippum decuit color status res Lib. 1. Ep. 17. When Dionysius spit upon him he took it patiently for which being reproved Fishermen saith he suffer themselves to be wet all over that they may catch a Gudgeon and shall I be troubled at a little Spittle who mean to take a Tyrant This servile compliance rendred him more acceptable to Dionysius than all the other Philosophers He begg'd money of Dionysius who said to him You told me A wise man wanted nothing Give it me first said he and
see the fiery Ebullitions of Aetna the second to visit Dionysius the elder whose anger as it once made him depart so did his Son's Dionysius the younger's love and earnest entreaties make him return again and give Sicily a third Visit Afterwards he died in the 13th year of the Reign of Philip of Macedon and in the first of the 108th Olympiad being the 81. year of his Age according to Hermippus Cicero Seneca and others Age alone being his death Hermippus saith he died at a Nuptial Feast Cicero as he was writing but some falsly report he was devoured with Lice as Pherecydes His Doctrine and Precepts are at large treated of by Mr. Stanly but as for his Character it is thus given us by a late ingenious modern Author Plato has the smoothest tongue of Antiquity and takes pleasure to make men hear him attentively though he is not much concern'd whether they believe him or not he is always florid but not always solid the false relish that was then in vogue through the credit of the Sophists obliged him to that flourish of expression which he used He is wirty quick and elegant and as ingenious as a man can be for with little Coherence and Method he observes in his Discourse a secret Oeconomy which fails not to hit the Mark. And seeing he teaches only by way of Dialogue that he may follow a free and disentangled Style which has the Air of Conversation he is rich in Prefaces and magnificent in his entry on Discourses yet he decides but little no more than Socrates and establishes almost nothing at all however what he says is so naturally exprest that nothing can be imagined more taking The slight matters which he mingles with great in his Discourses and the Trifles wherewith he circumstantiates what is essential and weighty in the Subjects he treats of render him alluring and it is by this way alone that he amuses But through the great desire he hath to be pleasing he is too much for telling of Wonders Most part of his Discourses are nothing else but Fables Metaphors and continual Allegories he affects often to be mysterious in what he says that he may keep himself the more within the verge of his Character and it is commonly by Lying that he undertakes to perswade Truth Rhodiginus pretends that his sence is more to be minded than his words which are often Allegorical Moreover he was too much a Politician to be a Philosopher for in one of his Letters to Dionysius of Syracusa he acknowledges that he publish'd none of his Maxims but under the Name of Socrates that he might not be accountable for his own Doctrine in a time when the Nicety of the people of Athens was offended at every thing The Condemnation of Socrates made Plato so cautious that to be in good terms with the publick and to dispossess the people of the opinion that he was addicted to the Sentiments of his Master he turned Pythagorean Now how beit he was a man of vast Capacity for what did he not know says Quintilian and had a wonderful Genius for Sâ—iences whereof he always speaks better than others did yet must it be acknowledged that he gave greater Reputation to Philosophy by the Conduct of his Life and Vertue than by his Doctrine for he it was who first taught that true Philosophy consisted more in Fidelity Constancy Justice Sincerity and in the love of ones Duty than in a great Capacity After his death his Disciples so alter'd his Doctrine and fill'd his School with such rigid Opinions that scarcely could there be known amongst them the least print of the true Doctrine of Plato which was divided into so many Sects as there started up Philosophers in the Ages following Cicero in his Book de Divinatione tells us that Plato was accounted Deus Philosophorum also Antimachus in Cicero's Brutus saith Plato unus mihi instar omnium millium Maximus Tyrius affirms that Nature her self never saw any thing more eloquent no not Homer excepted wherefore Panaetius stiles him the Homer of Philosophers Pliny calls him Sapientiae Antistitem and Salvianus Romanum Catonem also others term him another Socrates of Italy The ancient School of Plato degenerated by the Sentiments of the new into the Sects of Scepticks and Pyrrhonists who doubted of every thing Marcilius Ficinus pretends that Plato knew the Mystery of the Trinity The Emperor Iulian preferr'd the Doctrine of Plato to that which St. Paul taught the Athenians The Logick of Plato which is the same with that of Socrates consists more in Examples than Precepts it hath nothing that is particular for Reasoning because Socrates valu'd not that part of Philosophy Though both of them placed the first discerning of Truth and Falshood in the Senses yet they pretended that the Mind ought to be Judg thereof And seeing the Soul of man was but a small spark of the universal Soul of the World and according to them a Beam of the Divinity they thought that that particle united to its principle was ignorant of nothing but that entring into the Body by that Alliance it contracted Ignorance and Impiety from which Logick served to purifie it Alcinous who gives us an exact Explanation of the Dialectick of Plato says that this Philosopher made use of Division Definition and Induction to resort to the fountain of the first Truth Division was as a Ladder whereby to ascend from things sensible to things intellectual Definition was a way to lead from things demonstrated to those that were not and Induction the means to find the Truth by the principle of Suppositions for by Division he came to Definition as by Definition to Induction and Demonstration Moreover it appears by the Principles of the Logick of Plato which allow'd no Truth but in the Idea's that his School made profession of knowing nothing because men cannot judg of single and individual Beings but by the Senses which are fallacious So that the Disciples of Plato placed all their Logick in not believing any thing too slightly and in retaining the entire Liberty of Judgment among the Uncertainties which are found almost in every thing In fine Upon that great Maxim of a general Incomprehensibility of all things was that Academy reform'd under Lacydes and Arcesilas and the Sect of the Scepticks and Pyrrhonists raised As for Moral Philosophy Plato brought it to greater perfection upon the Model that Socrates had left him for by his Idea's which he gave to every thing as the universal Principle of Philosophy he raised all Vertues to their highest perfection In his Phaedrus he explains the Nature of Moral Philosophy the end whereof is to purifie the Mind from the Errors of Imagination by the Reflections that Philosophy suggest to him However the greatest part of his Dialogues are but good Discourses without Principles which nevertheless fail not to hit the Mark and to instruct in their way for the Morals of this Philosopher are full of
and written by that eminent Poet and Divine Dr. Donn the Dean of Pauls wherein with no weak Arguments he endeavours to justifie out of Scripture the Legality of self-Homicide As to the second Objection of self-Preservation those that are for self-Murder urge that self-Preservation is no other than a natural Affection and appetition of good whether true or seeming so that if I propose to my self in this self-Killing a greater good although I mistake it I perceive not saith the Doctor wherein I transgress the general Law of Nature which is an Affection of good true or seeming and if that which I affect by death as Martyrs who expect a Crown of Glory and to lye snug in Abraham's bosom under the umbrage of his Beard be really a greater good wherein is the Law of self-Preservation violated Therefore some that are Enemies to our Faith will have Afflictions to be God's Call out of this Life and by the same Reason as we preserve our well-being ought we then to destroy our ill-being Another Reason which prevails with them as shewing self-Homicide to be consistent with the Law of Nature is this that in all Ages in all places and upon all occasions men of all conditions have affected iâ— and inclin'd to do it when man as though he were Angelus sepultus labours to be discharged of his earthly Sepulchre his Body And though this may be said of all other sins that men are propense to them and yet for all that frequently they are against Nature yet if this sin saith the Doctor were against the particular Law of Nature and that so it wrought to the destruction of our Species any otherwise than intemperate Lust Surfets or incurring penal Laws and the like it could not be so general since being contrary to our sensitive Nature it hath not the advantage of pleasure and delight to allure us withal which other sins have When I frame to my self a Martyrology saith he of all which have perish'd by their own means for Religion Countrey Fame Love Ease Fear and Shame I blush to see how naked of Followers all Vertues are in respect of this Fortitude and that all Histories afford not so many Examples either of Cunning subtle Devices or of forcible and violent Actions for the safeguard of Life as for the destroying Petronius Arbiter who served Nero a man of Pleasure in the Office of Master of his Pleasures upon the first frown went home and cut his Veins How subtlely and curiously Attilius Regulus destroy'd himself whom Codrus exceeded in forcing his own Death Comas Captain of the Thieves died by stopping his own Breath Herennius the Sicilian beat out his own Brains against a Post. Annibal for fear of being reduced to the necessity of being beholden to others died with poyson which he always carried in a Ring as Demosthenes died with poyson carried in a Pen. Aristarchus starved himself and Homer is said to have hanged himself because he understood not the Fishermens Riddle Democles scalded himself to death Portia Caâ—o's Daughter and Catulus Luctatius died by swallowing burning Coals Poor Terence because he lost his 108 translated Comedies drowned himself And the Poet Labienus because his Books were burnt by publick Edict burnt himself also Zeno upon a small hurt of his Finger hanged himself when he was almost an hundred years of age for which reason Laertius proclaims him to be Mira faelicitate vir qui incolumis integer sine morbo excessit Portius Latro kill'd himself for a quartan Ague and Festus Domitian's Beloved only to hide the deformity of a Ringworm in his Face Hipponiâ—s the Poet rimed Bubalus the Painter to death with his Iambicks and so Cassius Licinius to escape Cicero's Judgment choak'd himself with a Napkin These and many other Examples could I instance were it necessary as those who die voluntarily for Religion and the Wives among the Indians who burn themselves upon their Husbands death One of the most cruel Roman Emperors said of his Prisoners that he would make them feel death and if any fortuned to kill himself in Prison he would say That Fellow hath escaped me Lastly Cato alone that pattern of Vertue may serve instead of all other Examples Moreover I do verily believe that he who hangs himself in a Garret as the late Parson of Newgate did feels less pain horror and trouble than such as die of Feavers in their Beds with Friends and Relations weeping about them CHAP. XXIV Apollonius whilst the King lay sick told him many things of the Souls Immortality Divers Speeches pass'd to and fro between them Apollonius is at length dismiss'd by the King with Camels and other Necessaries for his Iourney into India NOw the King being fallen sick Apollonius standing by him utter'd so great and so divine things concerning the Soul that the King-plucking up his courage said to the standers by that Apollonius had by his words caused him not only to contemn a Kingdom but even 1 Death it self when the King shew'd the Trench to Apollonius which was made under Euphrates and whereof we spake before and ask'd him whether he thought it not a great wonder Apollonius depressing the strangeness thereof said to the King It would be a wonder indeed if you were able to pass over so deep and unpassable a Current on your feet Afterwards when he shew'd him the Walls of Ecbatana saying that they were the Dwelling of the Gods Apollonius replied They are not certainly the Dwelling of the Gods and whether they be the Dwelling of men I cannot tell for the City of 2 Lacedemon Oh King is inhabited without Walls Again when the King had been administring Iustice to certain Towns and boasted to Apollonius that he had spent two days in hearing and determining Causes Apollonius answer'd You were very slow in finding out what was just Aâ— another time after the Tributes coming in thick from his Subjects the King opening his Treasury shew'd his Wealth to Apollonius alluring him to the desire of Riches But Apollonius admiring at nothing which he saw said to the King To you Oh King these are 3 Riches but to me nothing but Straw When the King demanded what he should do to make good use of his Riches Apollonius's Answer was If you make use of them considering you are a King Now having had many such Conferences with the King and having found him ready to do what he advised him to also thinking that he had sufficiently convers'd with the Magicians he said to Damis Go to now Damis let us begin our March towards the Indians for they that sail towards the Eaters of 4 Lotus being taken with the sweetness of that Plant forget their own proper manners but we though we have not tasted of any thing that is here do yet tarry in these parts longer than is fitting I my self had the same thoughts said Damis but reckoning the time which we conjectured from the Lioness which we saw I waited till that space
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
what the pains of Death are when the whole Body is corrupted and dissolved whereas many times Death passeth with less pain than the torture of a Limb for the most vital parts are not the quickest of sense Death is but felt by Discourse because it is the motion of an instant Aut fuit aut veniet nihil est praesentis in illa The Sickness that occasions our Death is perhaps less painful than many other Sicknesses we have formerly had however that is antecedent to Death and so relates not to it and for Death which is nothing but the seperation of Soul and Body I cannot concei ve it to be any pain or at most so short as not worth an hours fear If it were Death it self which caus'd the pain then all men would have the same Agony at their departure since Death is common to all Secondly If it be the fear of what shall become of us hereafter that depends altogether upon Faith which Faith ought to be regulated by the holy Scriptures but at this time writing in a Philosophical way I shall treat only of such Opinions as have been maintain'd according to un-enlightned Nature Know then that some have deny'd any Reward or Punishment hereafter as thinking that the supream Being concern'd not himself with humane Affairs Ipsa suis pollens opibus niâ—il indiga nostri Nec bene promeritis capitur nec tangitur ira Lucr. 1. Rich in himself to whom we cannot add Not pleas'd with good deeds nor provok'd with bad Others deny any future Account believing that when we are dead we shall be as though we had never been born according to these lines of the Poet Post mortem nihil est ipsaque mors nihil Velocis Spatii meta novissima Spem ponant Avidi Solliciti metum Quaeris quo jaâ—â—as post obitum loco Quo non nata jacent Tempus nos avidum devoraet chaos Mors individua est noxia corpori Nec parens animae Taenara aspero Regnum sub domino limen obsidens Custos non facili Cerberus ostio Rumores vacui verbaque inania Et par sollicito fabula somnio Senec. Troas Act. 2. Chor. Thus English'd by a Person of Honour After Death nothing is and nothing Death The utmost limit of a Gasp of Breath Let the ambitious Zealot lay aside His hopes of Heaven whose Faith is but his Pride Let slavish Souls lay by their Fear Nor be concern'd which way nor where After this Life they shall be bâ—rl'd Dead we become the Lumber of the World And to that Mass of Matter shall be swept Where things destroy'd with things unborn are kept Devouring Time swallows â—s whole Impartial Death confounds Body and Soul For Hell and the foul Fiend that rules God's everlasting fiery Iayls Devis'd by Rogues dreaded by Fools With his grim grisly Dog that keeps the Door Are sensless Stories idle Tales Dreams Whimsies and no more Many other as vain and impious Tenents were held amongst the un-enlightned Heathens which I shall treat of more at large in my Illustration of the Souls Immortality and have only instanced these at present to shew that before the Gospel shin'd amongst them many denied a future Reward and Punishment and those who did so could have no fear of Death upon the account of what would become of them hereafter But now writing in a Christian Government I shall wave all such Arguments and fly only to the infinite Attribute of God's Mercy which were not infinite did it not extend to the vilest Sinner in Hell He delights not in the death of a Sinner and we have found daily Experiments of his Mercy may such a thought never enter into my heart that the Deâ—s optimus maximus communis Pater of all Mankind should create men to damn them The best natured of the Fathers viz. Origen had another opinion of God and thought the very Devils themselves would not suffer eternally which if it was an error was an error on the right hand Has God brought us into the World preserv'd us in it several years given us a comfortable subsistance brought us to our Journeys end in peace and happiness and shall we then at last distrust him We knew not how he would dispose of us when we came into this World and we know not how he will dispose of us when we go out of it but since he dealt so bountifully with us before why may he not do the same again The very Dogs that wait at out Trenchers will upbraid us with this Diffidence when after two or three meals meat and one days sport they chearfully follow us without any distrust at the first whistling Summons Neither will I despair when our Divines tell me I have offended an infinite Majesty unless I had infinitely offended him which I neither can nor would do For I consider him not only as my God and Creator but also as my heavenly Father who will own me for his so long as I do nothing purposely to offend him and that if through the sensual Nature in me I commit any frailties he will give me only a filial chastisement and with that his pardon I think I may without vanity affirm that the thoughts of Death are not at all frightful to me and though an unprepared Death I dread yet a sudden Death of all others appears to me least terrible Mitius ille perit subita qui mergitur unda Quam sua qui liquidis brachia lassat Aquis Ovid. de Ponto l. 3. Lastly As for a future Account I find the Bill to swell rather than shrink by continuance From all which I conclude that Death needs not seem terrible to any out of a fear of what shall become of them hereafter unless it be to such who by their hard censures of God Almighty make Salvation seem almost impossible and of those I wonder any will marry since according to their belief 't is above ten thousand to one but the Children they get are damn'd Men saith the Lord Bacon fear Death as Children fear to go in the dark and as that natural Fear in Children is increas'd with Tales so is the other Nevertheless the Groans Convulsions discolour'd Face Friends weeping Mourning and Obsequies represent Death more terrible than really it is Pompa mortis magis terret quam mors ipsa It is as natural to die as to be born and to a little Infant perhaps the one is as painful as the other Moreover Death hath this advantage also that it openeth the Gate to Fame and extinguisheth Envy Extinctus amabitur idem Horat. However this fear of Death which Nature hath implanted in us all is one of the greatest Benefits Mankind enjoys since without it there would be no Peace no Meum or Tuum and no security either for Life or Estate all Laws then being rendred uneffectual Now some are so base-spirited to judg of men according to their Deaths if they be of a Perswasion different
fame of them but no solid use to the owner For my own part although my poor Fortune would not admit of Extravagancies yet did it never restrain 〈◊〉 even in my youth from things convenient nor do I think the coming early to a moderate use of Money doth a 〈…〉 prevents him from using those many base actions of cozening cheating pawning and selling Cloaths and the like which necessity inclines them to I ever observ'd that Plenty produceth Covetousness sooner than Want for as Bion said The hairy man grieves as much at the pulling out of his hair as he that is bald and he that hath once accustomed and fixed his thoughts upon a neap of Money it is no longer at his service he dares not diminish it it is a Building which if he touch or take any part from it he thinks it will all fall nay he will sooner pawn his Horse or sell his Cloaths than make a breach into his beloved Purse he is only a keeper or treasurer of his own Money and deserves no more the name of a rich man than he that keeps another man's flock of Sheep which he dares neither sell nor kill A covetous man is the person in the World to save whose House from firing I would not lend my helping hand the bounty of Providence is shipwrackt on him there is no villany he will not perpetrate for the lucre of Money The Poets feign that when Plutus which is Riches is sent from Iupiter he limps and goes slowly but when he is sent from Pluto he runs meaning that Riches gotten by good means and just labour pace slowly but when by the deaths of others or by any unjust means they come full gallop According to the Italian Proverb He that resolves to be rich within a year 't is an even Wager but he 's hang'd before half the year comes about The Expences whereby young men are most commonly ruin'd are Gaming and Women a little good fortune at first which like Water put into a Pump to make it give ten-fold draws them to the love of Play a Vice whereby none thrive but the Box keeper and for Women many thinking it cheaper to buy a quart of Milk for a penny than to keep a Cow run into the Extravagancies of keeping Misses at such a rate till at last the charitable Miss is fain to keep them As for the Vices that bring men of riper years to poverty they are commonly living above their Fortune in Equipage and Hospitality or else being bound for a dear Friend over a glass of Wine For the first of these when by keeping a good Table you fall into the distress of poverty those that have lived upon your Bounty shall only say you are a brave Fellow 't is a thousand pities and the like but will not go one step out of their way to relieve you And for being bound for men they are commonly Relations that desire it and I am confident eighteen in twenty that are so bound are left in the lurch by their Principals which made me so soon as ever I came of age voluntarily enter into a Bond never to be bound for any one living but my own Children These and the like Follies of our own bring us into misery and then we lay the blame upon Fortune as vicious and intemperate persons cast their own wickedness upon Nature when Fortune no more than Nature is in the fault Natura beatis Omnibus esse dedit si quis cognoverit uti Claud. lib. 1. 4 They that sail towards the Eaters of Lotus this relates to a passage in Homer in the 9 th Book of his Odysses where he writes after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the description of this Lotus Pliny lib. 16. ch 30. gives it thus There are some Trees saith he that branch only towards the top as the Pine and the Greek Bean which at Rome for the pleasant taste of the Fruit much resembling Cherries although it be of a wild nature they call Lotus This Tree is much planted about great Houses in the Court-yards by reason of the large spreading of the Boughs for albeit the stock or bodyit self be but very short and small yet it brancheth so as that it yieldeth much shade yea and oftentimes the Boughs reach to the neighbouring Houses Nevertheless the shade of this Tree expireth as soon as any for when Winter comes the Leaves drop off and no longer exclude the heat of the Sun Moreover no Tree beareth a fairer Bark nor more pleasant to the eye nor carrieth either longer Boughs more in number or stronger insomuch that whosoever sees them would think each Bough a several Tree Now for the use that is made of this Tree the Bark serveth to colour Skins and Leather the Root to dye Wool and the Fruit or Apples which it bears they are a distinct kind by themselves resembling the Snouts or Muzzles of wild Beasts and many of the smaller sort seem to be joyn'd to one that is bigger than the rest Also the same Author tells us lib. 13. ch 17. that the Fruit is as big as a Bean and of a yellow colour like Saffron See more of this in Homer's Iliad 2. in Polybius lib. 2. and in Athenaeus The Lotophagites are Islands over against the Coasts of Barbary as saith Pliny lib. 5. ch 7. It is now call'd L'isle des Gerbes by the French It is a little Island of the Kingdom of Tripoly in Africa lying upon the Mediterranean Sea It is 18 miles in compass and there were in it formerly two great Cities whereof only one Castle and two Villages remain It was heretofore possess'd by the Spaniards but now by the Moors 5 Camels whereon you may ride of Camels there be chiefly three sorts The first call'd Hugiun of great stature and strength able to carry a thousand pound weight the second less with two bunches on the Back and sometimes one upon the Breast these are call'd Becheti being found only in Asia and are fit both for Carriage and to ride on The third sort is meagre and small not used to Burdens yet able to travel above an hundred miles in a day this kind they call Raguabill Swan's Specul Mund. The Arabian and Bactrian Camels although they want Horns yet have they Teeth but on one side And of all the sorts their Necks are most long and nimble by which the whole Body is much reliev'd seeing it can reach to most parts their Heads are small and Feet fleshy in regard of which they use to be shod with Leather for fear of graveling I mean such as are tame and made serviceable They love Grass especially the blades of Barley and when they drink the Water must not be clear but muddy the sirname therefore of the Camel is Trouble-bank for they will mud the Water with their feet before they take any delight to drink it
because the Senate would not ratifie the Peacâ— which the said Consul and Tribunes had made with them Cicero lib. 3. de off Sextus Pompeius Pompey the Great 's Son having Wars with Antonius the Triumvir and meeting him at the Sea-side upon a Treaty of Peace invited him to Supper in his Galley giving him his Oath for his assurance and being demanded secretly by Metrodorus the Pirate whether he would have him weigh Anchor and set Sayl and so make himself the Lord of the World he answer'd That he was not used to forswear himself esteeming it neither honourable nor profitable to gain the Empire of the World by Perjury Plat. in Anton. Of no less Honour and Fidelity was Lycurgus Brother to Polydectes King of Lacedaemonâ—a whose Widow offering to stifle the Child in her Womb begotten by the late King Polydectes if Lycurgus would marry her he not only refused it but also proclaim'd the young Child his Nephew King so soon as it was born Plat. in Lyc. Also for the Honour of the Romans no less famous is that Story of Fabricius to whom his Enemy's Physician coming and offering to poyson the King his Master and thereby to render Fabricius victorious he not oâ—ly refused his Treason but also seized the Traytor and sâ—nt him bound in fetters to his Master with a full discovery of his treacherous intentions against him Eutrop. Brev. Romani Scelerum semper sprevêre ministros Noxia pollicitum domino miscere venena Fabricius regi nudat a fraude remisit Infesto quem Marte peâ—it bellumque negavit Per famuli paâ—rare nefas ductosque Camillus Trans murum pueros obsessae reddidit urbi Claud. de bello Gild. Cicero tells us that Fides est Fundamentum Iustitiae Wherefore we see how Plutarch inveighs against Alexander the Great for killing certain Indian Souldiers that had rendred themselves upon his word saying that that one act had spotted and stained all his glorious Conquests and other royal Vertues Plat. in Al. Also in Thucydides lib. 3. de bello Pelep We see how Paches the Athenian Captain is condemned for violating his Faith with Hippias So sacred were Oaths and Faith given among the Ancients that on many of their old Coyns for Testimonies of Faith kept we see two hands joyned together with this Inscription Fides Exercituum or Fides Legionum and sometimes Fides Romanorum The Stoicks say Faith is derived of the Verb facâ—re to do because all things that are faithfully promisâ—d ought to be executed But still provided there be no compulsion for if a Thief on the High-way should with a Sword or Pistol at my Throat make me swear to pay him on such a day all the Money I have in the World I think no man will presume to say this Oath is binding either in honour or conscience neither could I avoid taking it without running into a greater evil and rendring my self Felo de se. Quid si me Tonsor quum stricta novacula supra est Tunc libertatem divitiasque roget Promittam nec enim rogat illo tempore Tonsor Latro rogat res est imperiosa Timor Mart. Epig. lib. 11. Which may be thus paraphrased in imitation of Martial If Shaver Howard with Razor at my ear The Author of Bucks Ballad should enquire A Rogue not Howard imposes on my fear I 'de promise but not grant him his desire However for any man to violate his Faith or Oath when made upon just grounds nothing can be more dishonourable or more destructive to humane Society And if we believe Historians those violaters of Faith have been oftentimes severely punish'd for so doing First In sacred Writ we find how Simeon and Levi were cursed by their Father Iacob for violating their League with Sichem Gen. 49. How Saul's posterity were punish'd for his breach of the League with the Gibeonites 2 Kings ch 21. How Andronicus a Favourite of King Antiochus was punished for his Treachery to Onias the high-Priest 2 Machab. ch 4. Also we see the great regard that Ioshua had of his Oath and League with the Gibeonites saying when the Children of Israel murmur'd against it We have sworn unto them in the Name of the Lord God of Israel and therefore may we not touch them lest the wrath of God fall upon us for breaking our Oath Joshua 9. Neither is prophane History less filled with Examples of this nature for Plutarch to the same purpose instances in that Story of Cleomenes King of Lacedaemonia who making a Truce with the Argives for seven days set upon their Camp in the night excusing himself with this Equivocation that the Truce was made for the days and not for the nights however this perfidiousness was his ruine as the sequel of the Story shews Plut. in Apoth Lacedaem The same Author likewise tells us of one Calippus who being justly charged with a Conspiracy against Dion of Sicily and having denied it with many solemn Oaths in the Temple of Ceres was deservedly slain with the same Dagger wherewith Dion was killed before by his consent Plut. in Dion And many other notable Examples of this kind are recorded amongst the Writings of the Ethnicks who were highly sensible of that Vice in so much that when Tissaphernes the Persian broke his Truce which he had made with the Grecians Agesilaus rejoyced at it saying We are beholden to Tissaphernes for making the Gods his Enemies and our Friends wherefore let us boldly give him Battel which he did and overthrew him Polian lib. 2. Ah Miser si quis primo perjuria celat Sera tamen tacitis poena venit pedibus Tibull Eleg. 9. lib. 1. 6 Then Apollonius looking on him with a stern Countenance This Chapter gives not only a sufficient Testimony of Apollonius's great Chastity but also of his wonderful Patience when he returned so high an affront with so much modesty and gentleness rendring himself a fit pattern for all good Philosophers and Christians to imitate 7 Oh that pleasant day This expression as well here as throughout the History ever relates to the time to come 8 Archelaus King of Cappadocia There were several Kings of this Name one of Macedonia one of Iudea and two of Cappadocia whereof one was overthrown by Sylla and the other kept prisoner at Rome by Tiberius But the person mention'd here by Philostratus I take to be the same Archelaus mention'd by Iosephus in his Wars of the Iews lib. 1. ch 17. who married his Daughter to Alexander the Son of Herod and Mariamne There was also a Milesian Philosopher of this Name who was himself Scholar to Anaxagoras and Master to Socrates CHAP. X. Of the death of Apollonius's Parents and the plentiful Estate that his Father left him also by what means he reclaim'd his vicious Brother And lastly of his wonderful Chastity SO soon as he receiv'd intelligence of his Fathers death he went away to 1 Tyana and there with his own hands interred him near the Sepulcher of his Mother who died not
long before The Estate being very large he divided with his Brother who was a very intemperate young man and much given to drinking being twenty three years of 2 age which by the Law rendred him above the protectiâ—n of a Tutor whereas Apollonius being but twenty years old was under the discipline of Tutors Therefore returning again to his Philosophical Studies at Aegas he there instituted both a Temple and a 3 Lycaeum for there was in him an Eccho of all manner of Philosophy In a short time after being arrived to full age and become Master of his Estate he return'd to Tyana where when one told him that it was his duty to reclaim his Brother and reform his Intemperance Apollonius replied Truly this would argue great confidence in me for how should I being a younger reform an elder Nevertheless I will endeavour as well as I am able to cure him of these Distempers Therefore in the first place he bestows on his Brother half his own Portion saying that he wanted many things whereas himself needed but little Then insinuating himself into his company and wisely alluring him to yield to one that would reform him our Father said he who used to instruct and admonish us is now departed it remains then that you admonish me and I you By this means as men are used to do when they break Colts he by little and little prevail'd with him to reform his Life and give over his numerous Vices being addicted to Dicing Drinking and Whoring and so proud of his Hair as to dye it walking in a haughty and stately manner Now he had no sooner reform'd his Brother but he began to work â—pon his other Kindred and to render them the more observant of his Admonitions he bestow'd on such as were in want the remaining part of his Estate reserving but very little to himself For he was used to say that 4 Anaxagoras the Clazomenian spending his Estate on stocks and herds of Camels was a Philosopher for Sheep rather than for Men And that 5 Crates the Theban who threw his Money into the Sea was useful neither to Men nor Cattel And Pythagoras being famous for this saying That a man should inwardly converse with none but his own Wife Apollonius reply'd This I conceive was spoken unto others but as for me I am resolv'd never to marry but to abstain from the company of all Women whatsoever In which respect he seem'd far to surpass that of 6 Sophocles who being grown old said that he was deliver'd from a mad and fierce Master Whereas Apollonius by his own vertue and temperance was not overcome by him even in his youth for being both youthful and of a strong Body he master'd and subdued that mad passion Yet some still accuse him of Venery as following the errors of Love and for that very reason continuing one whole year among the Scythians whereas indeed he did never go into Scythia nor was he ever captivated with the passions of Love And therefore notwithstanding Euphrates hath composed false Accusations against him yet did he never accuse him of Venery as we shall demonstrate when we come to speak concerning the business of Euphrates This Euphrates had a quarrel with Apollonius because he jeer'd him for his love of Money and endeavour'd to withdraw him from the study of gain and from making merchandize of Wisdom But let us adjourn these Matters to be treated of in their due place Illustrations on Chap. 10. 1 TYana a City of Cappadocia famous for the Birth of Apollonius 2 Three and twenty years of Age which by the Law rendred him above a Tutor The Ancients divided the Age of man into seven parts which they resembled to the seven Planets comparing our Infancy to the Moon wherein we seem only to live and grow as the Plants the second Age or Childhood to Mercury wherein we are taught and instructed the third Age or Youth to Venus the days of Lust Desire or Vanity at which time being wrapt in the third Heaven of Love we there both see and do things not fitting to be utter'd the fourth to the Sun the most strong flourishing and beautiful Age of man's Life the fifth to Mars in which we seek Honour and Victory travelling to ambitious ends the sixth to Iupiter wherein we begin to take an account of our Times to judge of our selves and to perfect our undestanding the seventh and last to Saturn wherein our days are sad and overcast with old age sickness and infirmities Rodeg 10.61 62. Macrobius in his first Book of Scipio's Dream chap. 6. extolling the singular effects of the septenary Number expresses the remarkable changes of Nature every seventh year in the course of man's Age As casting of the Teeth in the first seven springing of the Pubes in the second of the Beard in the third the utmost period of Growth and Stature in the fourth of Strength in the fifth a Consistence in the sixth and a Declination in the seventh Philo Iudaeus in that excellent Book of the Workmanship of the World affirms likewise that at the end of every seventh year there is some notable change in the Body of man and for better proof thereof he produces the Authority of Hippocrates and this Elogy of Solon's Impubes pueri septem volventibus annis Claudunt enatis dentibus eloquium Post alios totidem Divorum numine dextro Occulâ—um pubis nascitur indicium Annus ter septem prima Lanugine malas Vestiet aetatis robore conspicuus c. The Ancients had great respect for Old Age vainly judging of mens wisdom by the length of their Beards in so much that they had their particular years prescribed for such and such undertakings The Age of one and twenty freed them from the Tyranny of Masters and Tutors therefore Philostratus here tells us that Apollonius's Brother being 23 years of Age was exempt from the Jurisdiction of a Tutor They had also their particular years wherein they were capacitated for Marriage and publick imploys the Iewish Talmud as also the Civil Laws and Canons of the Church allow a woman to be married at twelve Hesiod at fifteen Xenophon and the Comedian at sixteen Aristotle at eighteen and Plato at twenty of all which I conceive the marrying at twelve to be the most unreasonable first because there is not one in a hundred but what is fitter for a Joynted â—aby than to look after the concerns of a Family at that Age and secondly because it seems very unfit that she who by the Law has not a Testamentary power to bequeath an old pair of Shoes should yet at the same time have power to dispose of her own Person and Fortune in marriage The Lex Papia made by Tiberius prohibited such men as were past sixty or women above fifty to marry as being unapt for Generation the chief end of marriage which Law was repeal'd in part by Claudius but more fully by Iustinian The blessed Virgin when she